¹ tn Heb “This you must do with the fear of the Lord, with honesty, and with a complete heart.”

¹ tn Heb “You know all the evil, for your heart knows, which you did to David my father.”

¹ tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ʾethreʿi (“was reconciled”).

² tn Heb “and his heart died within him and he became a stone.” Cf. TEV, NLT “stroke”; CEV “heart attack.” For an alternative interpretation than that presented above, see Marjorie O’Rourke Boyle, “The Law of the Heart: The Death of a Fool (1 Samuel 25),” JBL 120 (2001): 401-27, who argues that a medical diagnosis is not necessary here. Instead, the passage makes a connection between the heart and the law; Nabal dies for his lawlessness.

¹ tn Heb “and this will not be for you for staggering and for stumbling of the heart of my lord.”

¹ tn Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”

² tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.

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

¹ tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”

¹ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

¹ tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.

¹ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

¹ sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.

³ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

¹ tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will, and the “kidneys,” the center of emotions.

³ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

² tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.

¹ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ʾamarti ʾani b^elibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

² tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.

¹ tn Heb “discerning mind.” The term לֵב (lev, “mind, heart”) is a synecdoche of part (= heart/mind) for the whole (= person); cf. TEV, NLT “intelligent people.” Placing “heart” and “ear” in parallel encompasses more of the process of acquiring knowledge. The ear listens for and to instruction, and the mind considers what is heard to acquire knowledge.