Jeremiah 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ¹  after I plant them back in the land,” ²  says the Lord. ³  “I will ⁴  put my law within them ⁵  and write it on their hearts and minds. ⁶  I will be their God and they will be my people. ⁷ 

Romans 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁸  by the Spirit ⁹  and not by the written code. ¹⁰  This person’s ¹¹  praise is not from people but from God.

Romans 7:22

7:22 For I delight in the law of God in my inner being.

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ¹²  husband dies, she is released from the law of the marriage. ¹³ 

Colossians 4:16

4:16 And after ¹⁴  you have read this letter, have it read ¹⁵  to the church of Laodicea. In turn, read the letter from Laodicea ¹⁶  as well.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 3:4

3:4 When Christ (who is your ¹⁷  life) appears, then you too will be revealed in glory with him.

[31:33]  ¹ 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]  ² 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]  ³ tn Heb “Oracle of the Lord.”

[31:33]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[2:29]  ⁸ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁹ 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]  ¹⁰ tn Grk “letter.”

[2:29]  ¹¹ 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.

[7:2]  ¹² tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ¹³ tn Grk “husband.”

[4:16]  ¹⁴ tn Grk “when.”

[4:16]  ¹⁵ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ¹⁶ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[3:4]  ¹⁷ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.