Discovery Box| (0.30) | (Luk 24:32) | 3 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response. |
| (0.30) | (Luk 8:12) | 2 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against. |
| (0.30) | (Luk 6:45) | 2 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him. |
| (0.30) | (Mar 4:15) | 2 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against. |
| (0.30) | (Mat 18:35) | 1 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original). |
| (0.30) | (Mat 13:19) | 2 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against. |
| (0.30) | (Mat 3:8) | 1 sn Fruit that proves your repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers. |
| (0.30) | (Hag 1:5) | 1 tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB). |
| (0.30) | (Dan 11:12) | 1 tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity. |
| (0.30) | (Dan 4:16) | 1 tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge. |
| (0.30) | (Lam 2:19) | 2 tn The noun לֵבָב (levav, “heart”) functions here as a metonymy of association for the thoughts and emotions in the heart. The Hebrew לֵבָב (levav) includes the mind, so in some cases the translation “heart” implies an inappropriate division between the cognitive and affective. This context is certainly emotionally loaded, but as part of a series of admonitions to address God in prayer, these emotions are inextricably bound with the thoughts of the mind. The singular “heart” is retained in the translation to be consistent with the personification of Jerusalem (cf. v. 18). |
| (0.30) | (Jer 32:39) | 1 sn Other passages also speak about “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 talks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 mentions the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 describes the removal of a stony heart and the giving of a new, “fleshy” heart; a new spirit; and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 promises the giving of a (new) heart so that they might “know” him. And Jer 31:33 tells of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6). |
| (0.30) | (Jer 9:8) | 3 tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.” |
| (0.30) | (Jer 7:31) | 3 tn Heb “It never entered my heart.” The words “to command such a thing” do not appear in the Hebrew but are added for the sake of clarity. |
| (0.30) | (Isa 24:7) | 1 tn The Hebrew text reads literally, “all the joyful in heart,” but the context specifies the context as parties and drinking bouts. |
| (0.30) | (Sos 5:2) | 2 tn Heb “but my heart was awake.” Scholars have interpreted 5:2a in two basic ways: (1) The Beloved had been asleep or was just about to fall asleep when she was awakened by the sound of him knocking on the door of her bedroom chambers. The term לִבִּי (libbi, “my heart”) is a synecdoche of part for the whole: “my heart” = “I.” The participle עֵר (ʿer) functions verbally, describing a past ingressive state: “was awakened.” The line would be rendered: “I was sleeping when I (= my heart) was awakened.” (2) The Beloved was sleeping, but her mind was dreaming (in her dream she heard him knocking on her door). In this case, לִבִּי (“my heart”) is a metonymy of association for the thoughts (e.g., Ps 90:12; Prov 18:15) and emotions (e.g., Prov 15:13; Song 3:11) she experienced during her dream: “my heart” = “my mind.” The participle עֵר functions verbally, describing a past progressive state: “was awake.” The line could be nuanced, “I was asleep, but my mind was dreaming.” Many translations adopt this approach: “I was asleep but my heart waketh” (KJV), “I was asleep but my heart was awake” (NASB, NIV), and “I was asleep, but my heart was wakeful” (NJPS). |
| (0.30) | (Ecc 2:3) | 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. |
| (0.30) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.30) | (Pro 25:20) | 3 sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9). |
| (0.30) | (Pro 22:18) | 4 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained. |
