Hebrews 3:12

3:12 See to it, ¹  brothers and sisters, ²  that none of you has ³  an evil, unbelieving heart that forsakes ⁴  the living God. ⁵ 

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 ⁶  we see that they could not enter because of unbelief.

Hebrews 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ⁷  with those who heard it in faith. ⁸ 

Hebrews 4:6

4:6 Therefore it remains for some to enter it, yet those to whom it was previously proclaimed did not enter because of disobedience.

Numbers 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ⁹  me, and how long will they not believe ¹⁰  in me, in spite of the signs that I have done among them?

Numbers 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ¹¹  to show me as holy ¹²  before ¹³  the Israelites, therefore you will not bring this community into the land I have given them.” ¹⁴ 

Psalms 78:22

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

and did not trust his ability to deliver them. ¹⁵ 

Psalms 78:32

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

and did not trust him to do amazing things. ¹⁶ 

Psalms 106:21-22

106:21 They rejected ¹⁷  the God who delivered them,

the one who performed great deeds in Egypt,

106:22 amazing feats in the land of Ham,

mighty ¹⁸  acts by the Red Sea.

Psalms 106:24

106:24 They rejected the fruitful land; ¹⁹ 

they did not believe his promise. ²⁰ 

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.” ²¹ 

Mark 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ²² 

John 3:18-19

3:18 The one who believes in him is not condemned. ²³  The one who does not believe has been condemned ²⁴  already, because he has not believed in the name of the one and only ²⁵  Son of God. 3:19 Now this is the basis for judging: ²⁶  that the light has come into the world and people ²⁷  loved the darkness rather than the light, because their deeds were evil.

John 8:24

8:24 Thus I told you ²⁸  that you will die in your sins. For unless you believe that I am he, ²⁹  you will die in your sins.”

Galatians 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ³⁰ 

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ³¹  idol worshipers, ³²  and all those who lie, their place ³³  will be in the lake that burns with fire and sulfur. ³⁴  That ³⁵  is the second death.”

[3:12]  ¹ tn Or “take care.”

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

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

[3:12]  ⁴ tn Or “deserts,” “rebels against.”

[3:12]  ⁵ tn Grk “in forsaking the living God.”

[3:19]  ⁶ tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.

[4:2]  ⁷ tn Or “they were not united.”

[4:2]  ⁸ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[14:11]  ⁹ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ¹⁰ tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[20:12]  ¹¹ tn Or “to sanctify me.”

[20:12]  ¹² sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ¹³ tn Heb “in the eyes of.”

[20:12]  ¹⁴ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[78:22]  ¹⁵ tn Heb “and they did not trust his deliverance.”

[78:32]  ¹⁶ tn Heb “and did not believe in his amazing deeds.”

[106:21]  ¹⁷ tn Heb “forgot.”

[106:22]  ¹⁸ tn Or “awe-inspiring.”

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

[106:24]  ²⁰ tn Heb “his word.”

[7:9]  ²¹ 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.

[16:17]  ²² tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.

[3:18]  ²³ tn Grk “judged.”

[3:18]  ²⁴ tn Grk “judged.”

[3:18]  ²⁵ tn See the note on the term “one and only” in 3:16.

[3:19]  ²⁶ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ²⁷ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[8:24]  ²⁸ tn Grk “thus I said to you.”

[8:24]  ²⁹ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[5:6]  ³⁰ tn Grk “but faith working through love.”

[21:8]  ³¹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ³² tn Grk “idolaters.”

[21:8]  ³³ tn Grk “their share.”

[21:8]  ³⁴ tn Traditionally, “brimstone.”

[21:8]  ³⁵ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”