Acts 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord¹ that he may perhaps forgive you for the intent of your heart.²

Deuteronomy 15:9

15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude³ be wrong toward your impoverished fellow Israelite⁴ and you do not lend⁵ him anything; he will cry out to the Lord against you and you will be regarded as having sinned.⁶

Deuteronomy 15:2

15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person;⁷ he must not force payment from his fellow Israelite,⁸ for it is to be recognized as “the Lord’s cancellation of debts.”

Deuteronomy 5:15-16

5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power.⁹ That is why the Lord your God has commanded you to observe¹⁰ the Sabbath day. 5:16 Honor¹¹ your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he¹² is about to give you.

Proverbs 15:26

15:26 The Lord abhors¹³ the plans¹⁴ of the wicked,¹⁵

but pleasant words¹⁶ are pure.¹⁷

Matthew 15:19

15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.

¹tn Or “and implore the Lord.”

²tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

³tn Heb “your eye.”

⁴tn Heb “your needy brother.”

⁵tn Heb “give” (likewise in v. 10).

⁶tn Heb “it will be a sin to you.”

⁷tn Heb “his neighbor,” used idiomatically to refer to another person.

⁸tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

⁹tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

¹⁰tn Or “keep” (so KJV, NRSV).

¹¹tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

¹²tn Heb “the Lord your God.” See note on “He” in 5:3.

¹³tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

¹⁴tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).

¹⁵tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”

¹⁶sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, no’am), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.

¹⁷tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”