Markus 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Mazmur 139:2

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

Amsal 15:26

15:26 The Lord abhors ¹  the plans ²  of the wicked, ³ 

but pleasant words ⁴  are pure. ⁵ 

Amsal 24:9

24:9 A foolish scheme ⁶  is sin,

and the scorner is an abomination to people. ⁷ 

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ⁸ 

and sinful people their plans. ⁹ 

They should return ¹⁰  to the Lord, and he will show mercy to them, ¹¹ 

and to their God, for he will freely forgive them. ¹² 

Yehezkiel 38:10

38:10 “‘This is what the sovereign Lord says: On that day thoughts will come into your mind, ¹³  and you will devise an evil plan.

Lukas 24:38

24:38 Then ¹⁴  he said to them, “Why are you frightened, ¹⁵  and why do doubts ¹⁶  arise in your hearts?

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹⁷  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹⁸  the land?

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ¹⁹  that he may perhaps forgive you for the intent of your heart. ²⁰ 

[15:26]  ¹ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:26]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.”

[24:9]  ⁶ tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).

[24:9]  ⁷ tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.”

[24:9]  sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.

[55:7]  ⁸ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ⁹ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁰ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ¹¹ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ¹² sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[38:10]  ¹³ tn Heb “words will go up upon your heart.”

[24:38]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ¹⁵ tn Or “disturbed,” “troubled.”

[24:38]  ¹⁶ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[5:3]  ¹⁷ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁸ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[8:22]  ¹⁹ tn Or “and implore the Lord.”

[8:22]  ²⁰ 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.