Yeremia 23:36

23:36 You must no longer say that the Lord’s message is burdensome. ¹  For what is ‘burdensome’ ²  really pertains to what a person himself says. ³  You are misrepresenting ⁴  the words of our God, the living God, the Lord who rules over all. ⁵ 

Ulangan 5:26

5:26 Who is there from the entire human race ⁶  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Ulangan 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ⁷  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

1 Samuel 17:26

17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? ⁸  For who is this uncircumcised Philistine, that he defies the armies of the living God?”

1 Samuel 17:36

17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. ⁹  For he has defied the armies of the living God!”

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.

Yesaya 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ¹⁶  When the Lord your God hears, perhaps he will punish him for the things he has said. ¹⁷  So pray for this remnant that remains.’” ¹⁸ 

Yesaya 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ¹⁹ 

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. ²⁰ 

Matius 16:16

16:16 Simon Peter answered, ²¹  “You are the Christ, ²²  the Son of the living God.”

Matius 26:63

26:63 But Jesus was silent. The ²³  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ²⁴  the Son of God.”

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ²⁵  just like you! We are proclaiming the good news to you, so that you should turn ²⁶  from these worthless ²⁷  things to the living God, who made the heaven, the earth, ²⁸  the sea, and everything that is in them.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ²⁹  when Paul and Barnabas ³⁰  went into the Jewish synagogue ³¹  and spoke in such a way that a large group ³²  of both Jews and Greeks believed.

Titus 1:1

Salutation

1:1 From Paul, ³³  a slave ³⁴  of God and apostle of Jesus Christ, to further the faith ³⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 10:31

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

[23:36]  ¹ tn Heb “burden of the Lord.”

[23:36]  ² tn Heb “the burden.”

[23:36]  ³ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

[23:36]  ⁴ tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”

[23:36]  ⁵ tn Heb “Yahweh of armies.”

[23:36]  sn See the study note on 2:19 for the explanation of the significance of this title.

[5:26]  ⁶ tn Heb “who is there of all flesh.”

[5:1]  ⁷ tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

[17:26]  ⁸ tn Heb “and turns aside humiliation from upon Israel.”

[17:36]  ⁹ tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”

[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.

[37:4]  ¹⁶ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ¹⁷ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ¹⁸ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[37:17]  ¹⁹ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[6:26]  ²⁰ tn Aram “until the end.”

[16:16]  ²¹ tn Grk “And answering, Simon Peter said.”

[16:16]  ²² 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.

[26:63]  ²³ tn Here καί (kai) has not been translated.

[26:63]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[14:15]  ²⁵ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ²⁶ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ²⁷ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ²⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:1]  ²⁹ sn Iconium. See the note in 13:51.

[14:1]  ³⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ³¹ sn See the note on synagogue in 6:9.

[14:1]  ³² tn Or “that a large crowd.”

[1:1]  ³³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”