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 ¹  by the Spirit ²  and not by the written code. ³  This person’s ⁴  praise is not from people but from God.

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.

Ulangan 30:2

30:2 Then if you and your descendants ⁸  turn to the Lord your God and obey him with your whole mind and being ⁹  just as ¹⁰  I am commanding you today,

Kolose 1:22

1:22 but now he has reconciled you ¹¹  by his physical body through death to present you holy, without blemish, and blameless before him –

Efesus 1:13

1:13 And when ¹²  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹³  – you were marked with the seal ¹⁴  of the promised Holy Spirit, ¹⁵ 

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Wahyu 9:4

9:4 They ¹⁶  were told ¹⁷  not to damage the grass of the earth, or any green plant or tree, but only those people ¹⁸  who did not have the seal of God on their ¹⁹  forehead.

[2:29]  ¹ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ² 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]  ³ tn Grk “letter.”

[2:29]  ⁴ 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 The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[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.

[30:2]  ⁸ tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”

[30:2]  ⁹ tn Or “heart and soul” (also in vv. 6, 10).

[30:2]  ¹⁰ tn Heb “according to all.”

[1:22]  ¹¹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:13]  ¹² tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ¹³ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ¹⁴ tn Or “you were sealed.”

[1:13]  ¹⁵ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[9:4]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁷ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ¹⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ¹⁹ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).