Mark 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ¹  no sign will be given to this generation.”

Mark 8:17

8:17 When he learned of this, ²  Jesus said to them, “Why are you arguing ³  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Mark 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Mark 9:19

9:19 He answered them, ⁴  “You ⁵  unbelieving ⁶  generation! How much longer ⁷  must I be with you? How much longer must I endure ⁸  you? ⁹  Bring him to me.”

Psalms 94:8

94:8 Take notice of this, ¹⁰  you ignorant people! ¹¹ 

You fools, when will you ever understand?

Matthew 16:11-12

16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

John 14:9

14:9 Jesus replied, ¹²  “Have I been with you for so long, and you have not known ¹³  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. ¹⁴  You believe in God; ¹⁵  believe also in me.

Colossians 1:5

1:5 Your faith and love have arisen ¹⁶  from the hope laid up ¹⁷  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁸ 

Colossians 1:1

Salutation

1:1 From Paul, ¹⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[8:12]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:17]  ² tn Or “becoming aware of it.”

[8:17]  ³ tn Or “discussing.”

[9:19]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “faithless.”

[9:19]  ⁷ tn Grk “how long.”

[9:19]  ⁸ tn Or “put up with.” See Num 11:12; Isa 46:4.

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

[94:8]  ¹⁰ tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.

[94:8]  ¹¹ tn Heb “[you] brutish among the people.”

[14:9]  ¹² tn Grk “Jesus said to him.”

[14:9]  ¹³ tn Or “recognized.”

[14:1]  ¹⁴ 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]  ¹⁵ 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.”

[1:5]  ¹⁶ 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]  ¹⁷ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁸ 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.

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.