Ulangan 30:6

30:6 The Lord your God will also cleanse ¹  your heart and the hearts of your descendants ²  so that you may love him ³  with all your mind and being and so that you may live.

Ulangan 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ⁴  I have set before you, you will reflect upon them ⁵  in all the nations where the Lord your God has banished you.

Ulangan 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ⁶  ruined the reputation ⁷  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Ulangan 28:9

28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments ⁸  and obey him. ⁹ 

Ulangan 28:2

28:2 All these blessings will come to you in abundance ¹⁰  if you obey the Lord your God:

Ulangan 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Ayub 11:13-14

11:13 “As for you, ¹¹  if you prove faithful, ¹² 

and if ¹³  you stretch out your hands toward him, ¹⁴ 

11:14 if ¹⁵  iniquity is in your hand – put it far away, ¹⁶ 

and do not let evil reside in your tents.

Amsal 16:1

16:1 The intentions of the heart ¹⁷  belong to a man, ¹⁸ 

but the answer of the tongue ¹⁹  comes from ²⁰  the Lord. ²¹ 

Yeremia 4:3-4

4:3 Yes, ²²  the Lord has this to say

to the people of Judah and Jerusalem:

“Like a farmer breaking up hard unplowed ground,

you must break your rebellious will and make a new beginning;

just as a farmer must clear away thorns lest the seed is wasted,

you must get rid of the sin that is ruining your lives. ²³ 

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, ²⁴ 

people of Judah and inhabitants of Jerusalem.

If you do not, ²⁵  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.”

Yehezkiel 18:31

18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ²⁶  Why should you die, O house of Israel?

Matius 15:8

15:8 ‘This people honors me with their lips,

but their heart ²⁷  is far from me,

Yohanes 4:24

4:24 God is spirit, ²⁸  and the people who worship him must worship in spirit and truth.”

[30:6]  ¹ 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]  ² tn Heb “seed” (so KJV, ASV).

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

[30:1]  ⁴ tn Heb “the blessing and the curse.”

[30:1]  ⁵ tn Heb “and you bring (them) back to your heart.”

[22:19]  ⁶ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ⁷ tn Heb “brought forth a bad name.”

[28:9]  ⁸ tn Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.

[28:9]  ⁹ tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).

[28:2]  ¹⁰ tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”

[11:13]  ¹¹ tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.

[11:13]  ¹² tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.

[11:13]  ¹³ tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.

[11:13]  ¹⁴ sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.

[11:14]  ¹⁵ tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256).

[11:14]  ¹⁶ tn Many commentators follow the Vulgate and read the line “if you put away the sin that is in your hand.” They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the MT, but the MT is much more forceful – if you find sin in your hand, get rid of it.

[16:1]  ¹⁷ tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”

[16:1]  sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.

[16:1]  ¹⁸ tn Heb “[are] to a man.”

[16:1]  ¹⁹ tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.

[16:1]  ²⁰ sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the Lord.

[16:1]  ²¹ sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.

[4:3]  ²² tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.

[4:3]  ²³ tn Heb “Plow up your unplowed ground and do not sow among the thorns.” The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.

[4:4]  ²⁴ 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]  ²⁵ tn Heb “lest.”

[18:31]  ²⁶ sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.

[15:8]  ²⁷ tn The term “heart” is a collective singular in the Greek text.

[4:24]  ²⁸ tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.