2 Chronicles 20:20

20:20 Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: “Listen to me, you people of Judah ¹  and residents of Jerusalem! Trust in the Lord your God and you will be safe! ²  Trust in the message of his prophets and you will win.”

Psalms 78:22

78:22 because they did not have faith in God,

and did not trust his ability to deliver them. ³ 

Psalms 106:24

106:24 They rejected the fruitful land; ⁴ 

they did not believe his promise. ⁵ 

Isaiah 7:9

7:9 Ephraim’s leader is Samaria,

and Samaria’s leader is the son of Remaliah.

If your faith does not remain firm,

then you will not remain secure.” ⁶ 

Hebrews 3:12

3:12 See to it, ⁷  brothers and sisters, ⁸  that none of you has ⁹  an evil, unbelieving heart that forsakes ¹⁰  the living God. ¹¹ 

Hebrews 3:18-19

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient? 3:19 So ¹²  we see that they could not enter because of unbelief.

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹³  once for all ¹⁴ ) that Jesus, ¹⁵  having saved the ¹⁶  people out of the land of Egypt, later ¹⁷  destroyed those who did not believe.

[20:20]  ¹ tn Heb “O Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.

[20:20]  ² tn There is a wordplay in the Hebrew text. The Hiphil verb form הַאֲמִינוּ (ha’aminu, “trust”) and the Niphal form תֵאָמֵנוּ (te’amenu, “you will be safe”) come from the same verbal root (אָמַן, ’aman).

[78:22]  ³ tn Heb “and they did not trust his deliverance.”

[106:24]  ⁴ tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).

[106:24]  ⁵ tn Heb “his word.”

[7:9]  ⁶ tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.

[3:12]  ⁷ tn Or “take care.”

[3:12]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ⁹ tn Grk “that there not be in any of you.”

[3:12]  ¹⁰ tn Or “deserts,” “rebels against.”

[3:12]  ¹¹ tn Grk “in forsaking the living God.”

[3:19]  ¹² tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.

[1:5]  ¹³ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ¹⁴ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ¹⁵ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ¹⁶ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁷ tn Grk “the second time.”