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.

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ⁴  after I plant them back in the land,” ⁵  says the Lord. ⁶  “I will ⁷  put my law within them ⁸  and write it on their hearts and minds. ⁹  I will be their God and they will be my people. ¹⁰ 

Roma 5:5

5:5 And hope does not disappoint, because the love of God ¹¹  has been poured out ¹²  in our hearts through the Holy Spirit who was given to us.

Roma 8:28

8:28 And we know that all things work together ¹³  for good for those who love God, who are called according to his purpose,

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁴ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Galatia 5:22

5:22 But the fruit of the Spirit ¹⁶  is love, ¹⁷  joy, peace, patience, kindness, goodness, faithfulness, ¹⁸ 

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ¹⁹  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ²⁰  do not show prejudice ²¹  if you possess faith ²²  in our glorious Lord Jesus Christ. ²³ 

Yohanes 4:19

4:19 The woman said to him, “Sir, I see ²⁴  that you are a prophet.

[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.

[31:33]  ⁴ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ⁵ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ⁶ tn Heb “Oracle of the Lord.”

[31:33]  ⁷ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ⁸ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ⁹ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ¹⁰ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[5:5]  ¹¹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ¹² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:28]  ¹³ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:1]  ¹⁴ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:3]  ¹⁵ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[5:22]  ¹⁶ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁷ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁸ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[2:5]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²¹ tn Or “partiality.”

[2:1]  ²² tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²³ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[4:19]  ²⁴ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.