2 Chronicles 33:10

33:10 The Lord confronted ¹  Manasseh and his people, but they paid no attention.

Proverbs 1:24

1:24 However, ²  because ³  I called but you refused to listen, ⁴ 

because ⁵  I stretched out my hand ⁶  but no one paid attention,

Proverbs 1:29

1:29 Because ⁷  they hated moral knowledge, ⁸ 

and did not choose to fear the Lord, ⁹ 

Isaiah 6:9

6:9 He said, “Go and tell these people:

‘Listen continually, but don’t understand!

Look continually, but don’t perceive!’

Matthew 13:14

13:14 And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully ¹⁰  yet will never understand,

you will look closely ¹¹  yet will never comprehend.

Mark 8:17-18

8:17 When he learned of this, ¹²  Jesus said to them, “Why are you arguing ¹³  about having no bread? Do you still not see or understand? Have your hearts been hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? ¹⁴  Don’t you remember?

Luke 24:25

24:25 So ¹⁵  he said to them, “You ¹⁶  foolish people ¹⁷  – how slow of heart ¹⁸  to believe ¹⁹  all that the prophets have spoken!

John 3:19

3:19 Now this is the basis for judging: ²⁰  that the light has come into the world and people ²¹  loved the darkness rather than the light, because their deeds were evil.

[33:10]  ¹ tn Heb “spoke to.”

[1:24]  ² tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ³ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ⁴ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ⁵ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ⁶ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:29]  ⁷ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ⁸ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ⁹ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[13:14]  ¹⁰ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

[13:14]  ¹¹ tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

[8:17]  ¹² tn Or “becoming aware of it.”

[8:17]  ¹³ tn Or “discussing.”

[8:18]  ¹⁴ tn Grk “do you not hear?”

[24:25]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ¹⁶ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁷ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁸ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ¹⁹ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[3:19]  ²⁰ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ²¹ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).