Imamat 26:41

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ¹  then their uncircumcised hearts become humbled and they make up for ²  their iniquity,

Ulangan 10:16

10:16 Therefore, cleanse ³  your heart and stop being so stubborn! ⁴ 

Ulangan 30:6

30:6 The Lord your God will also cleanse ⁵  your heart and the hearts of your descendants ⁶  so that you may love him ⁷  with all your mind and being and so that you may live.

Yeremia 4:4

4:4 Just as ritual circumcision cuts away the foreskin

as an external symbol of dedicated covenant commitment,

you must genuinely dedicate yourselves to the Lord

and get rid of everything that hinders your commitment to me, ⁸ 

people of Judah and inhabitants of Jerusalem.

If you do not, ⁹  my anger will blaze up like a flaming fire against you

that no one will be able to extinguish.

That will happen because of the evil you have done.”

Yeremia 9:26

9:26 That is, I will punish the Egyptians, the Judeans, the Edomites, the Ammonites, the Moabites, and all the desert people who cut their hair short at the temples. ¹⁰  I will do so because none of the people of those nations are really circumcised in the Lord’s sight. ¹¹  Moreover, none of the people of Israel ¹²  are circumcised when it comes to their hearts.” ¹³ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁴  people, with uncircumcised ¹⁵  hearts and ears! ¹⁶  You are always resisting the Holy Spirit, like your ancestors ¹⁷  did!

Roma 2:28-29

2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ¹⁸  by the Spirit ¹⁹  and not by the written code. ²⁰  This person’s ²¹  praise is not from people but from God.

Kolose 2:11-13

2:11 In him you also were circumcised – not, however, ²²  with a circumcision performed by human hands, but by the removal ²³  of the fleshly body, ²⁴  that is, ²⁵  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ²⁶  faith in the power ²⁷  of God who raised him from the dead. 2:13 And even though you were dead in your ²⁸  transgressions and in the uncircumcision of your flesh, he nevertheless ²⁹  made you alive with him, having forgiven all your transgressions.

[26:41]  ¹ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ² tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[10:16]  ³ tn Heb “circumcise the foreskin of” (cf. KJV, ASV, NRSV). Reference to the Abrahamic covenant prompts Moses to recall the sign of that covenant, namely, physical circumcision (Gen 17:9-14). Just as that act signified total covenant obedience, so spiritual circumcision (cleansing of the heart) signifies more internally a commitment to be pliable and obedient to the will of God (cf. Deut 30:6; Jer 4:4; 9:26).

[10:16]  ⁴ tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.

[30:6]  ⁵ tn Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16.

[30:6]  ⁶ tn Heb “seed” (so KJV, ASV).

[30:6]  ⁷ tn Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[4:4]  ⁸ tn Heb “Circumcise yourselves to the Lord and remove the foreskin of your heart.” The translation is again an attempt to bring out the meaning of a metaphor. The mention of the “foreskin of the heart” shows that the passage is obviously metaphorical and involves heart attitude, not an external rite.

[4:4]  ⁹ tn Heb “lest.”

[9:26]  ¹⁰ tn Heb “all those who are cut off on the side of the head who live in the desert.” KJV and some other English versions (e.g., NIV “who live in the desert in distant places”; NLT “who live in distant places”) have followed the interpretation that this is a biform of an expression meaning “end or remote parts of the [far] corners [of the earth].” This interpretation is generally abandoned by the more recent commentaries and lexicons (see, e.g. BDB 802 s.v. פֵּאָה 1 and HALOT 858 s.v. פֵּאָה 1.β). It occurs also in 25:33; 49:32.

[9:26]  ¹¹ tn Heb “For all of these nations are uncircumcised.” The words “I will do so” are supplied in the translation to indicate the connection with the preceding statement.

[9:26]  sn A contrast is drawn here between circumcision as a mere external cutting of the flesh and a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision but not as a sign of the covenant. The people of Israel engaged in it as a religious practice but without any obedience to the covenant that it was a sign of or any real commitment to the Lord.

[9:26]  ¹² tn Heb “house of Israel.”

[9:26]  ¹³ tn Heb “And all the house of Israel is uncircumcised of heart.”

[7:51]  ¹⁴ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁵ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁶ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[2:29]  ¹⁸ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ¹⁹ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ²⁰ tn Grk “letter.”

[2:29]  ²¹ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[2:11]  ²² tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²³ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ²⁴ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ²⁵ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ²⁶ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ²⁷ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:13]  ²⁸ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ²⁹ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).