Luke 8:25

8:25 Then ¹  he said to them, “Where is your faith?” ²  But they were afraid and amazed, ³  saying to one another, “Who then is this? He commands even the winds and the water, ⁴  and they obey him!”

Mark 9:19

9:19 He answered them, ⁵  “You ⁶  unbelieving ⁷  generation! How much longer ⁸  must I be with you? How much longer must I endure ⁹  you? ¹⁰  Bring him to me.”

John 20:27

20:27 Then he said to Thomas, “Put ¹¹  your finger here, and examine ¹²  my hands. Extend ¹³  your hand and put it ¹⁴  into my side. Do not continue in your unbelief, but believe.” ¹⁵ 

Hebrews 3:19

3:19 So ¹⁶  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 ¹⁷  with those who heard it in faith. ¹⁸ 

Hebrews 4:11

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

[8:25]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ² sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ³ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ⁴ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:19]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “faithless.”

[9:19]  ⁸ tn Grk “how long.”

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

[9:19]  ¹⁰ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[20:27]  ¹¹ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ¹² tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ¹³ tn Or “reach out” or “put.”

[20:27]  ¹⁴ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ¹⁵ tn Grk “and do not be unbelieving, but believing.”

[3:19]  ¹⁶ tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.

[4:2]  ¹⁷ tn Or “they were not united.”

[4:2]  ¹⁸ 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.