Jeremiah 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 

Deuteronomy 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?

Deuteronomy 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!

Deuteronomy 17:1

17:1 You must not sacrifice to him ⁸  a bull or sheep that has a blemish or any other defect, because that is considered offensive ⁹  to the Lord your God.

Deuteronomy 17:1

17:1 You must not sacrifice to him ¹⁰  a bull or sheep that has a blemish or any other defect, because that is considered offensive ¹¹  to the Lord your God.

Psalms 42:2

42:2 I thirst ¹²  for God,

for the living God.

I say, ¹³  “When will I be able to go and appear in God’s presence?” ¹⁴ 

Psalms 84:2

84:2 I desperately want to be ¹⁵ 

in the courts of the Lord’s temple. ¹⁶ 

My heart and my entire being ¹⁷  shout for joy

to the living God.

Isaiah 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. ¹⁸  When the Lord your God hears, perhaps he will punish him for the things he has said. ¹⁹  So pray for this remnant that remains.’” ²⁰ 

Isaiah 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! ²¹ 

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. ²² 

Matthew 16:16

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

Matthew 26:63

26:63 But Jesus was silent. The ²⁵  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ²⁶  the Son of God.”

Acts 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ²⁷  just like you! We are proclaiming the good news to you, so that you should turn ²⁸  from these worthless ²⁹  things to the living God, who made the heaven, the earth, ³⁰  the sea, and everything that is in them.

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ³¹  when Paul and Barnabas ³²  went into the Jewish synagogue ³³  and spoke in such a way that a large group ³⁴  of both Jews and Greeks believed.

Acts 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ³⁵  days, when the disciples were growing in number, ³⁶  a complaint arose on the part of the Greek-speaking Jews ³⁷  against the native Hebraic Jews, ³⁸  because their widows ³⁹  were being overlooked ⁴⁰  in the daily distribution of food. ⁴¹ 

Hebrews 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.”

[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.”

[17:1]  ⁸ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ⁹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[17:1]  ¹⁰ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ¹¹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[42:2]  ¹² tn Or “my soul thirsts.”

[42:2]  ¹³ tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

[42:2]  ¹⁴ 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]  ¹⁵ tn Heb “my soul longs, it even pines for.”

[84:2]  ¹⁶ tn Heb “the courts of the Lord” (see Ps 65:4).

[84:2]  ¹⁷ tn Heb “my flesh,” which stands for his whole person and being.

[37:4]  ¹⁸ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ¹⁹ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ²⁰ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[37:17]  ²¹ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[6:26]  ²² tn Aram “until the end.”

[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.”

[26:63]  ²⁵ tn Here καί (kai) has not been translated.

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

[14:15]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ sn Iconium. See the note in 13:51.

[14:1]  ³² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ³³ sn See the note on synagogue in 6:9.

[14:1]  ³⁴ tn Or “that a large crowd.”

[6:1]  ³⁵ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ³⁶ tn Grk “were multiplying.”

[6:1]  ³⁷ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ³⁸ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ³⁹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁴⁰ tn Or “neglected.”

[6:1]  ⁴¹ tn Grk “in the daily serving.”