Deuteronomy 1:32

1:32 However, through all this you did not have confidence in the Lord your God,

Psalms 78:22

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

and did not trust his ability to deliver them. ¹ 

Psalms 78:32

78:32 Despite all this, they continued to sin,

and did not trust him to do amazing things. ² 

Psalms 78:41-42

78:41 They again challenged God, ³ 

and offended ⁴  the Holy One of Israel. ⁵ 

78:42 They did not remember what he had done, ⁶ 

how he delivered them from the enemy, ⁷ 

Psalms 106:24

106:24 They rejected the fruitful land; ⁸ 

they did not believe his promise. ⁹ 

Mark 9:19

9:19 He answered them, ¹⁰  “You ¹¹  unbelieving ¹²  generation! How much longer ¹³  must I be with you? How much longer must I endure ¹⁴  you? ¹⁵  Bring him to me.”

John 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ¹⁶  so that you may come to know ¹⁷  and understand that I am in the Father and the Father is in me.”

John 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ¹⁸  had performed ¹⁹  so many miraculous signs before them, they still refused to believe in him,

John 15:24

15:24 If I had not performed ²⁰  among them the miraculous deeds ²¹  that no one else did, they would not be guilty of sin. ²²  But now they have seen the deeds ²³  and have hated both me and my Father. ²⁴ 

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

[78:22]  ¹ tn Heb “and they did not trust his deliverance.”

[78:32]  ² tn Heb “and did not believe in his amazing deeds.”

[78:41]  ³ tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.

[78:41]  ⁴ tn Or “wounded, hurt.” The verb occurs only here in the OT.

[78:41]  ⁵ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

[78:42]  ⁶ tn Heb “his hand,” symbolizing his saving activity and strength, as the next line makes clear.

[78:42]  ⁷ tn Heb “[the] day [in] which he ransomed them from [the] enemy.”

[106:24]  ⁸ tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).

[106:24]  ⁹ tn Heb “his word.”

[9:19]  ¹⁰ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ¹¹ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ¹² tn Or “faithless.”

[9:19]  ¹³ tn Grk “how long.”

[9:19]  ¹⁴ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ¹⁵ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:38]  ¹⁶ tn Or “works.”

[10:38]  ¹⁷ tn Or “so that you may learn.”

[12:37]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹⁹ tn Or “done.”

[15:24]  ²⁰ tn Or “If I had not done.”

[15:24]  ²¹ tn Grk “the works.”

[15:24]  ²² tn Grk “they would not have sin” (an idiom).

[15:24]  ²³ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²⁴ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.