Markus 3:5

3:5 After looking around ¹  at them in anger, grieved by the hardness of their hearts, ²  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ³ 

Markus 6:52

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

Markus 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.

Yesaya 63:17

63:17 Why, Lord, do you make us stray ⁴  from your ways, ⁵ 

and make our minds stubborn so that we do not obey you? ⁶ 

Return for the sake of your servants,

the tribes of your inheritance!

Matius 15:17

15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ⁷ 

Matius 16:8-9

16:8 When Jesus learned of this, ⁸  he said, “You who have such little faith! ⁹  Why are you arguing ¹⁰  among yourselves about having no bread? 16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up?

Lukas 24:25

24:25 So ¹¹  he said to them, “You ¹²  foolish people ¹³  – how slow of heart ¹⁴  to believe ¹⁵  all that the prophets have spoken!

Ibrani 5:11-12

The Need to Move on to Maturity

5:11 On this topic we have much to say ¹⁶  and it is difficult to explain, since you have become sluggish ¹⁷  in hearing. 5:12 For though you should in fact be teachers by this time, ¹⁸  you need someone to teach you the beginning elements of God’s utterances. ¹⁹  You have gone back to needing ²⁰  milk, not ²¹  solid food.

[3:5]  ¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ² tn This term is a collective singular in the Greek text.

[3:5]  ³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[63:17]  ⁴ tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.

[63:17]  ⁵ tn This probably refers to God’s commands.

[63:17]  ⁶ tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).

[63:17]  sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).

[15:17]  ⁷ tn Or “into the latrine.”

[16:8]  ⁸ tn Or “becoming aware of it.”

[16:8]  ⁹ tn Grk “Those of little faith.”

[16:8]  ¹⁰ tn Or “discussing.”

[24:25]  ¹¹ 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]  ¹² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁴ 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]  ¹⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[5:11]  ¹⁶ tn Grk “concerning which the message for us is great.”

[5:11]  ¹⁷ tn Or “dull.”

[5:12]  ¹⁸ tn Grk “because of the time.”

[5:12]  ¹⁹ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ²⁰ tn Grk “you have come to have a need for.”

[5:12]  ²¹ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.