Proverbs 21:2

21:2 All of a person’s ways seem right in his own opinion, ¹ 

but the Lord evaluates ²  the motives. ³ 

Jeremiah 3:10

3:10 In spite of all this, ⁴  Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” ⁵  says the Lord.

Zechariah 7:12

7:12 Indeed, they made their heart as hard as diamond, ⁶  so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.

Luke 16:15

16:15 But ⁷  Jesus ⁸  said to them, “You are the ones who justify yourselves in men’s eyes, ⁹  but God knows your hearts. For what is highly prized ¹⁰  among men is utterly detestable ¹¹  in God’s sight.

James 3:14

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth.

James 4:8

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ¹² 

Revelation 2:23

2:23 Furthermore, I will strike her followers ¹³  with a deadly disease, ¹⁴  and then all the churches will know that I am the one who searches minds and hearts. I will repay ¹⁵  each one of you ¹⁶  what your deeds deserve. ¹⁷ 

[21:2]  ¹ tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.

[21:2]  ² tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”

[21:2]  ³ tn Heb “the hearts.” The term לֵב (lev, “heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). Even though people think they know themselves, the Lord evaluates motives as well (e.g., Prov 16:2).

[3:10]  ⁴ tn Heb “And even in all this.”

[3:10]  ⁵ tn Heb “ has not turned back to me with all her heart but only in falsehood.”

[7:12]  ⁶ tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).

[16:15]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[4:8]  ¹² tn Or “two-minded” (the same description used in 1:8).

[2:23]  ¹³ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ¹⁴ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ¹⁵ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ¹⁶ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ¹⁷ tn Grk “each one of you according to your works.”