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(1.00)(Isa 11:14)

tn <i>Hebi> “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see <i>HALOTi> 648 s.v. <span class="hebrew">חspan>(<span class="hebrew">וֹspan>)<span class="hebrew">מִשְׁלֹspan>).

(1.00)(Ecc 2:20)

tn <i>Hebi> “I turned aside to allow my heart despair.” The term <span class="hebrew">לִבִּיspan> (<span class="translit">libbispan>, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, <i>Figures of Speechi>, 648.

(0.80)(Ecc 2:10)

tn <i>Hebi> “I did not refuse my heart any pleasure.” The term <span class="hebrew">לִבִּיspan> (<span class="translit">libbispan>, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, <i>Figures of Speechi>, 648. The term is repeated twice in <data ref="Bible:Ecc 2:10">2:10data> for emphasis.

(0.80)(Ecc 2:1)

tn <i>Hebi> “I said, I, in my heart” (<span class="hebrew">אָמַרְתִּי אֲנִי בְּלִבִּיspan>, <span class="translit">ʾamarti ʾani b<sup>esup>libbispan>). The termheart” (<span class="hebrew">לֵבspan>, <span class="translit">levspan>) is a synecdoche of part (“heart”) for the whole (the whole person), and thus meansI said to myself” (see E. W. Bullinger, <i>Figures of Speechi>, 648).

(0.60)(Ecc 5:1)

sn The exhortation, “Guard your feetis an idiom forWatch your steps,” i.e., “Be careful what you do.” This is a compound figure: “footis a metonymy forstep,” andstepis a metonymy foraction” (e.g., <data ref="Bible:Job 12:5">Job 12:5data>; <data ref="Bible:Job 23:11">23:11data>; <data ref="Bible:Job 31:5">31:5data>; <data ref="Bible:Ps 119:59">Ps 119:59data>, <data ref="Bible:Ps 119:101">101data>, <data ref="Bible:Ps 119:105">105data>; <data ref="Bible:Pr 1:16">Prov 1:16data>; <data ref="Bible:Pr 3:23">3:23data>; <data ref="Bible:Pr 4:26-27">4:26-27data>; <data ref="Bible:Pr 6:18">6:18data>; <data ref="Bible:Pr 19:2">19:2data>; <data ref="Bible:Is 58:13">Isa 58:13data>; <data ref="Bible:Is 59:7">59:7data>; <data ref="Bible:Je 14:10">Jer 14:10data>). For example, “I have refrained my feet from every evil way” (<data ref="Bible:Ps 119:101">Ps 119:101data>); see E. W. Bullinger, <i>Figures of Speechi>, 648.

(0.35)(1Co 13:12)

tn <i>Grki> “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Pauls point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it isindirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see himface-to-face” (cf. G. D. Fee, <i>First Corinthiansi> [NICNT], 648). The wordindirectlytranslates the Greek phrase <span class="greek">ἐν αἰνίγματιspan> (<span class="translit">en ainigmatispan>, “in an obscure image”) which itself may reflect an allusion to <data ref="Bible:Nu 12:8">Num 12:8data> (LXX <span class="greek">οὐ δι᾿ αἰνιγμάτωνspan>), where God says that he speaks to Mosesmouth to mouth [= face-to-face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. <data ref="Bible:1Co 10:2">1 Cor 10:2data>). Indeed, in <data ref="Bible:2Co 3:13-18">2 Cor 3:13-18data> Paul had recourse with the Corinthians to contrast Mosesministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in <data ref="Bible:2Co 3:18">2 Cor 3:18data>, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christians progressive transformation by the Spirit.