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.

Roma 4:12-16

4:12 And he is also the father of the circumcised, ⁵  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ⁶ 

4:13 For the promise ⁷  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ⁸  4:15 For the law brings wrath, because where there is no law there is no transgression ⁹  either. 4:16 For this reason it is by faith so that it may be by grace, ¹⁰  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ¹¹  who is the father of us all

Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹²  “Look, a true Israelite in whom there is no deceit!” ¹³ 

Galatia 6:16

6:16 And all who will behave ¹⁴  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ¹⁵ 

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 The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[4:12]  ⁵ tn Grk “the father of circumcision.”

[4:12]  ⁶ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:13]  ⁷ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:14]  ⁸ tn Grk “rendered inoperative.”

[4:15]  ⁹ tn Or “violation.”

[4:16]  ¹⁰ tn Grk “that it might be according to grace.”

[4:16]  ¹¹ tn Grk “those who are of the faith of Abraham.”

[1:47]  ¹² tn Grk “said about him.”

[1:47]  ¹³ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[6:16]  ¹⁴ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ¹⁵ tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”