Ibrani 3:12

3:12 See to it, ¹  brothers and sisters, ²  that none of you has ³  an evil, unbelieving heart that forsakes ⁴  the living God. ⁵ 

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁶  consciences from dead works to worship the living God.

Ibrani 10:31

10:31 It is a terrifying thing to fall into the hands of the living God.

Ulangan 5:26

5:26 Who is there from the entire human race ⁷  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Yosua 3:10

3:10 Joshua continued, ⁸  “This is how you will know the living God is among you and that he will truly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites.

Yosua 3:2

3:2 After three days the leaders went through the camp

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁹  that is, in Jesus.”

Mazmur 42:2

42:2 I thirst ¹⁰  for God,

for the living God.

I say, ¹¹  “When will I be able to go and appear in God’s presence?” ¹² 

Mazmur 84:2

84:2 I desperately want to be ¹³ 

in the courts of the Lord’s temple. ¹⁴ 

My heart and my entire being ¹⁵  shout for joy

to the living God.

Yeremia 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ¹⁶ 

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ¹⁷  However, ¹⁸  in the future the number of the people ¹⁹  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ²⁰  it was said to them, “You are not my people,” it will be said to them, “You are ²¹  children ²²  of the living God!”

Matius 16:16

16:16 Simon Peter answered, ²³  “You are the Christ, ²⁴  the Son of the living God.”

Roma 9:26

9:26 “And in the very place ²⁵  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ²⁶ 

Roma 9:1

Israel’s Rejection Considered

9:1 ²⁷ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²⁸  in the Holy Spirit –

Roma 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ²⁹  of his Son, is my witness that ³⁰  I continually remember you

Wahyu 7:2

7:2 Then ³¹  I saw another angel ascending from the east, ³²  who had ³³  the seal ³⁴  of the living God. He ³⁵  shouted out with a loud voice to the four angels who had been given permission ³⁶  to damage the earth and the sea: ³⁷ 

[3:12]  ¹ tn Or “take care.”

[3:12]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ³ tn Grk “that there not be in any of you.”

[3:12]  ⁴ tn Or “deserts,” “rebels against.”

[3:12]  ⁵ tn Grk “in forsaking the living God.”

[9:14]  ⁶ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[5:26]  ⁷ tn Heb “who is there of all flesh.”

[3:10]  ⁸ tn Heb “said.”

[19:4]  ⁹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[42:2]  ¹⁰ tn Or “my soul thirsts.”

[42:2]  ¹¹ tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

[42:2]  ¹² tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).

[84:2]  ¹³ tn Heb “my soul longs, it even pines for.”

[84:2]  ¹⁴ tn Heb “the courts of the Lord” (see Ps 65:4).

[84:2]  ¹⁵ tn Heb “my flesh,” which stands for his whole person and being.

[6:26]  ¹⁶ tn Aram “until the end.”

[1:10]  ¹⁷ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ¹⁸ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ¹⁹ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ²⁰ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ²¹ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ²² tn Heb “sons” (so KJV, NASB, NIV).

[16:16]  ²³ tn Grk “And answering, Simon Peter said.”

[16:16]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[9:26]  ²⁵ tn Grk “And it will be in the very place.”

[9:26]  ²⁶ sn A quotation from Hos 1:10.

[9:1]  ²⁷ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²⁸ tn Or “my conscience bears witness to me.”

[1:9]  ²⁹ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ³⁰ tn Grk “as.”

[7:2]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ³² tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ³³ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ³⁴ tn Or “signet” (L&N 6.54).

[7:2]  ³⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:2]  ³⁶ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ³⁷ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.