Matius 4:3

4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ¹ 

Mazmur 42:3

42:3 I cannot eat, I weep day and night; ² 

all day long they say to me, ³  “Where is your 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.

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁴  just like you! We are proclaiming the good news to you, so that you should turn ⁵  from these worthless ⁶  things to the living God, who made the heaven, the earth, ⁷  the sea, and everything that is in them.

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ⁸  stirred up the Gentiles and poisoned their minds ⁹  against the brothers.

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ¹⁰  a prostitute is one body with her? ¹¹  For it is said, “The two will become one flesh.” ¹² 

1 Korintus 6:1

Lawsuits

6:1 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints?

1 Tesalonika 1:9

1:9 For people everywhere ¹³  report how you welcomed us ¹⁴  and how you turned to God from idols to serve the living and true God

1 Tesalonika 1:1

Salutation

1:1 From Paul ¹⁵  and Silvanus and Timothy, to the church of the Thessalonians ¹⁶  in God the Father and the Lord Jesus Christ. Grace and peace to you! ¹⁷ 

1 Timotius 3:15

3:15 in case I am delayed, to let you know how people ought to conduct themselves ¹⁸  in the household of God, because it is ¹⁹  the church of the living God, the support and bulwark of the truth.

Ibrani 10:31

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

[4:3]  ¹ tn Grk “say that these stones should become bread.”

[42:3]  ² tn Heb “My tears have become my food day and night.”

[42:3]  ³ tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10.

[14:15]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[14:2]  ⁸ tn Or “who would not believe.”

[14:2]  ⁹ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[6:16]  ¹⁰ tn Or “is in relationship with.”

[6:16]  ¹¹ tn Grk “is one body,” implying the association “with her.”

[6:16]  ¹² sn A quotation from Gen 2:24.

[1:9]  ¹³ tn Grk “they themselves,” referring to people in the places just mentioned.

[1:9]  ¹⁴ tn Grk “what sort of entrance we had to you” (an idiom for how someone is received).

[1:1]  ¹⁵ 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]  ¹⁶ map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁷ tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes.

[1:1]  tn Grk “Grace to you and peace.”

[3:15]  ¹⁸ tn Grk “how it is necessary to behave.”

[3:15]  ¹⁹ tn Grk “which is” (but the relative clause shows the reason for such conduct).