Jeremiah 4:22

4:22 The Lord answered, ¹ 

“This will happen ²  because my people are foolish.

They do not know me.

They are like children who have no sense. ³ 

They have no understanding.

They are skilled at doing evil.

They do not know how to do good.”

Mark 8:17-18

8:17 When he learned of this, ⁴  Jesus said to them, “Why are you arguing ⁵  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? ⁶  Don’t you remember?

Mark 9:19

9:19 He answered them, ⁷  “You ⁸  unbelieving ⁹  generation! How much longer ¹⁰  must I be with you? How much longer must I endure ¹¹  you? ¹²  Bring him to me.”

Mark 16:14

16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.

Luke 24:25

24:25 So ¹³  he said to them, “You ¹⁴  foolish people ¹⁵  – how slow of heart ¹⁶  to believe ¹⁷  all that the prophets have spoken!

John 14:9

14:9 Jesus replied, ¹⁸  “Have I been with you for so long, and you have not known ¹⁹  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ²⁰  You believe in God; ²¹  believe also in me.

Colossians 1:3-5

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ²³  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ²⁴  from the hope laid up ²⁵  for you in heaven, which you have heard about in the message of truth, the gospel ²⁶ 

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁷  have not ceased praying for you and asking God ²⁸  to fill ²⁹  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³¹  whether principalities or powers – all things were created through him and for him.

Colossians 1:19

1:19 For God ³²  was pleased to have all his ³³  fullness dwell ³⁴  in the Son ³⁵ 

[4:22]  ¹ tn These words are not in the text but are supplied in the translation to show clearly the shift in speaker. Jeremiah has been speaking; now the Lord answers, giving the reason for the devastation Jeremiah foresees.

[4:22]  ² tn Heb “For….” This gives the explanation for the destruction envisaged in 4:20 to which Jeremiah responds in 4:19, 21.

[4:22]  ³ tn Heb “They are senseless children.”

[8:17]  ⁴ tn Or “becoming aware of it.”

[8:17]  ⁵ tn Or “discussing.”

[8:18]  ⁶ tn Grk “do you not hear?”

[9:19]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “faithless.”

[9:19]  ¹⁰ tn Grk “how long.”

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

[9:19]  ¹² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[24:25]  ¹³ 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]  ¹⁴ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁶ 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]  ¹⁷ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[14:9]  ¹⁸ tn Grk “Jesus said to him.”

[14:9]  ¹⁹ tn Or “recognized.”

[14:1]  ²⁰ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ²¹ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[1:3]  ²² tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ²³ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ²⁴ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²⁵ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁶ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:9]  ²⁷ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁸ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²⁹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:16]  ³¹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:19]  ³² tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ³³ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ³⁴ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ³⁵ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.