Acts 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ¹  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 attitude ³  be wrong toward your impoverished fellow Israelite ⁴  and you do not lend ⁵  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 observe ¹⁰  the Sabbath day. 5:16 Honor ¹¹  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 he ¹²  is about to give you.

Proverbs 15:26

15:26 The Lord abhors ¹³  the plans ¹⁴  of the wicked, ¹⁵ 

but pleasant words ¹⁶  are pure. ¹⁷ 

Matthew 15:19

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

[8:22]  ¹ tn Or “and implore the Lord.”

[8:22]  ² tn 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.

[15:9]  ³ tn Heb “your eye.”

[15:9]  ⁴ tn Heb “your needy brother.”

[15:9]  ⁵ tn Heb “give” (likewise in v. 10).

[15:9]  ⁶ tn Heb “it will be a sin to you.”

[15:2]  ⁷ tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2]  ⁸ tn 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.”

[5:15]  ⁹ tn 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.”

[5:15]  ¹⁰ tn Or “keep” (so KJV, NRSV).

[5:16]  ¹¹ tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

[5:16]  ¹² tn Heb “the Lord your God.” See note on “He” in 5:3.

[15:26]  ¹³ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:26]  ¹⁴ tn 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”).

[15:26]  ¹⁵ tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”

[15:26]  ¹⁶ sn 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.

[15:26]  ¹⁷ tc 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.”