⁴ tn Grk “that you be united in/by the same mind and in/by the same purpose.”

³ tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

⁵ tn Heb “but he did not set [it] upon [his] heart.” The Hebrew word “heart” also refers to the mind.

⁵ tn Heb “the wise of mind.” The noun לֵב (lev, “mind, heart”) functions as a genitive of specification: “wise in the mind” or “wise-minded.” Cf. “wisehearted” NASB; “wise of heart” ESV, NKJV. The term לֵב represents the person in this case (a synecdoche of part for the whole) because it is the seat of thinking and wisdom; see BDB 525 s.v. 7.

² sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).

¹ tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).

¹ tn Heb “heart,” i.e., mind. (The Hebrew term translated “heart” often refers to the mental faculties.)

¹ tn Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”

¹ tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.

³ tn לֵב (lev) means “mind, heart” and by extension can refer to aspects of thinking or the will. The Hebrew idiom “set the mind (לֵב) on” or “put the mind (לֵב) to” transfers easily to English and is another way of saying to pay careful attention to something.

² sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.

¹ tn The term לֵב (lev, “mind, heart”) here represents thinking by means of metonymy (i.e., the mind stands for what the mind does). The overstatement, “lacking the ability to think,” means lacking discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NKJV “lacks understanding,” NCV, NRSV “has no sense.”

¹ sn As the repetition of the term לֵב (lev, “heart” or “mind”) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: “I said to myself (Heb “in my heart [or “mind”],” 2:1); “I explored with my mind (Heb “heart,” 2:3a); and “my mind (Heb “heart”) guiding me with wisdom” (2:3b). Qoheleth himself did not indulge in drunkenness, but he contemplated the value of self-indulgence in his mind.

² sn The Hebrew word לֵב (lev) “heart” includes the mind. Hebrew does not separate “heart knowledge” and “head knowledge.” While “heart” may convey a deep commitment, the “mind” is crucial to considering and adopting the instruction. To have the instruction “on your mind” is critical to the deliberate talking to oneself needed to conform to the instruction, to meditating on it and assimilating it into one’s world view.

⁵ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

¹ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

² sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

³ sn Apparently Jonah hoped that he might have persuaded the Lord to “change his mind” again (see 3:8-10) and to judge Nineveh after all.

² tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v. 6).