CORNELL UNIVERSITY LIBRARY
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F^igures of
..
olln
University Library
speech used
in
the Bible, exp
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FIGURES OF SPEECH USED
IN
THE
BIBLE.
:
FIGURES OF SPEECH USED
THE BIBLE:
IN
AND ILLUSTRATED,
EXPLAINED
By
E.
W.
How
is it
Bullinoer, D.D
that ye do not understand
Then understood they." MaTI-.
Xvi. II, 12,
LONDON MESSRS.
EYRE & SPOTTISWOODE, -GREAT NEW
New York MESSRS.
E.
&
J.
B.
STREET, E.C,
:
YOUNG &
Cooper Union, Fourth Avenue.
CO.,
Ltd. Printed at the Grapho Press (1898), London and Wealdstone.
SOME ERRATA. PAGE 5 21
LINE
20 3
note
36
15
49
last
53
note
63
12
64
2
68
33 last
70
24
77
6
92
12
103
104
note
115
last
116
4
FOR nominative
READ
INTRODUCTION. JEHOVAH and
has been pleased to give us the revelation of His mind words. It is therefore absolutely necessary that we
will in
should understand not themselves,
but
merely
the
which
laws
the
also
meanings of the words their usage and
govern
combinations. All language
is
governed by law
;
but, in order to increase the
power of a word, or the force of an expression, these laws are designedly departed from, and words and sentences are thrown into, and used in, new forms, or figures. The ancient Greeks reduced these new and peculiar forms to science, and gave names to more than two hundred of them.
The Romans
carried forward this science
:
but with the decline of
A few writers have since then occasionally touched upon it briefly, and have given a few trivial examples but the knowledge of this ancient science is so learning in the Middle Ages,
it
practically died out.
:
completely forgotten, that its very name to-day sense and with almost an opposite meaning.
is
used
in
a different
These manifold forms which words and sentences assume were called by the Greeks Schema (crxrjfJ^o.) and by the Romans, Fignra. Both words have the same meaning, viz., a shape or figure. When we speak of a person as being " a figure " we mean one who is dressed in some peculiar style, and out of the ordinary manner. The Greek word Schema is found in 1 Cor. vii. 31, The fashion of this world *'
passeth
away
"
;
Phil.
ii.
8,
" being found in fashion as a man.'*
The
from the verb fingere, to form, and has passed into the English language in the words figure, transfigure, configuration, Latin word Figura
is
effigy, feint, feign, etc., etc.
We
use the word figure
meaning applies shape.
to
any marks,
Arithmetical
represent numbers
now lines,
figures
(1, 2, 3, etc.).
in
various senses.
or outlines, which
are All
Its primitive
make a form
or
marks or forms which secondary and derived meanings
certain
of the word " figure " retain this primitive meaning. AppHed to words, a figure denotes some form which a word or sentence takes, different from its ordinary and natural form. This is
always for the purpose of giving additional force, more
life,
intensified
—
FIGURES OF SPEECH.
vi.
"
and greater emphasis. Whereas to-day Figurative language is ignorantly spoken of as though it made less of the meaning, and deprived the words of their power and force. A passage of God*s Word is quoted; and it is met with the cry, " Oh, that is figurative" implying that its meaning is weakened, or that it has quite a different *'
feeling,
meaning, or that it has no meaning at all. But the very opposite is the case. For an unusual form {figura) is never used except to add force to the truth conveyed, emphasis to the statement of it, and depth to the meaning of it. When we apply this science then to God's words and to Divine truths, we see at once that no branch of Bible
study can
be more
important, or offer greater promise of
substantial reward. It lies at
the very root of
interpretation
all
translation;
... As the course
of language
according to the laws which govern
it,
there
is
and
it is
the key to true
moves smoothly nothing by which
along, it
can
awaken or attract our attention. It is as when we are travelling by railway. As long as everything proceeds according to the regulations we notice nothing
But,
let
;
we
sleep, or
the train slacken
its
we
read, or meditate as the case
speed, or
may
make an unexpected
stop *' ?" the matter
;
be.
—we
immediately hear the question asked, " What is What we stopping for ? " We hear one window go down and then another: attention is thoroughly aroused, and interest excited.
are
So it is exactly with our reading. As long as all proceeds smoothly and according to law we notice nothing. But suddenly there is a departure from some law, a deviation from the even course an unlooked for change our attention is attracted, and we at once give
—
—
our mind to discover why the words have been used in a new form, what the particular force of the passage is, and why we are to put special emphasis on the fact stated or on the truth conveyed. In fact, it is
as
it
not too
much
to say that, in the use of these figures,
were, the Holy Spirit's
own markings
we
have,
of our Bibles.
This is the most important point of all. For it is not by fleshly wisdom that the ''words which the Holy Ghost teacheth " are to be understood. The natural man cannot understand the Word of
God. admire a sun-dial, he may marvel at its use, and appreciate the cleverness of its design; he may be interested in its carved-work, or wonder at the mosaics or other beauties which adorn its structure but, if he holds a lamp in his hand or any other light emanating from himself or from this world, he can make it any hour he pleases, and he will never be able to tell the time of day. Nothing but the light from God's sun in the Heavens can It is
foolishness unto him.
A man may
:
—
INTRODUCTION. tell
him
admire
So
that.
it is
with the
Word
vii.
The natural man may
of God.
he may study prophecy but none of these things will reveal to him his relation to time and eternity. Nothing but the light that cometh from Heaven. Nothing but the Sun of Righteousness can tell him that. It may be said of the Bible, therefore, as it is its
its
structure, or be interested in its statements
geography,
of the
its
history, yea, even
its
New Jerusalem—" The Lamb
Spirit's
work
world
in this
is
;
;
is
The Holy The
the light thereof."
to lead to Christ, to glorify Christ.
Scriptures are inspired by the Holy Spirit and the same Spirit that inspired the woi^ds in the Book must inspire its truths in our hearts, ;
for they
On
can and must be
" Spiritually
this foundation, then,
discerned "
(1
we have prosecuted
Cor.
ii.
1-16).
this work.
And
on these lines we have sought to carry it out. We are dealing with the words " which the Holy Ghost teacheth." " The words of the Lord are pure words " All His works are perfect. human words, indeed, words pertaining to this world, but purified as silver is refined in a furnace. Therefore we must study every word, and in so doing we shall soon learn to say with Jeremiah (xv. 16), " Thy WORDS were found, and 1 did eat them and Thy Word was ." unto me the joy and rejoicing of mine heart ;
;
.
It is clear,
important
:
therefore, that no branch of Bible-study can be
and yet we may
truly say that there
which has been so utterly neglected. John Vilant Macbeth (Professor University of " There
.
West
Virginia) has said
of
is
more
no branch of
Rhetoric,
etc.,
in
it
the
:
no even tolerably good treatise on Figures existing at Is there in any other tongue ? There is no consecutive discussion of them of more than a few pages; the examples brought forward by all others being trivial in the extreme is
present in our language
and threadbare
;
—
while the main conception of what constitutes the
is altogether narrow, erroneous, and unphilosoWriters generally, even the ablest, are wholly in the dark as to the precise distinction between a trope and a metonomy ; and very few even of literary men have so much as heard of Hypocatastasis or Implication, one of the most important of figures, and one, too, that is constantly shedding its light upon us/'^'=
chief class of figures phical.
* The Might and Mirth of Literature^ by John Walker Vilant Macbeth, Professor of Rhetoric, etc., in the University of West Virginia, New York, 1875, page xxxviii. This work was published simultaneously in London, but the edition
had to be sent back to for it!
New
York, owing to the fact that there was no
demand
FIGURES OF SPEECH.
viii.
Solomon Glassius (1593-1656), a converted Jew, and a distinguished theologian, in Germany, two centuries and a half ago, published (in 1625) his important work Phil ologia Sacra, in which he includes an important treatise
This
on Sacred Rhetoric.
is
by far the
fullest
account of
But this work is written in Latin, and has never been translated into any language. Benjamin Keach (1640-1704) published in 1682 his TroposchemaHe does logia : or, a Key to open the Scriptiwe Metaphors anel Types. though he work, Glassius's largely of himself not hesitate to avail Biblical Figures ever published.
barely acknowledges
There
is
much
fanciful, in
or the extent to which he
it,
that
good and true and
is
is
indebted to
useful, with
much
it.
that
is
Reach's volumes-
John Albert Bengel (1687-1752) is the only commentator who has ever taken Figures of Language seriously into account as a key to It is this fact the interpretation and elucidation of the Scriptures. which gives his commentary on the New Testament (which he calls a Gnomon) such great value, and imparts such excellence to it, making it unique among commentaries.
M. John Alb. Burk has drawn up an explanatory Index of over 100 of these "technical terms*' occuring in BengeFs Commentary,
and a Translation of
it,
by Canon Fausset,
is
added to T. and T.
Clark's English Edition of Bengel, to serve as a key to that work.
Beyond
this there is but
little.
Dr. McGill, in his Lectures on
Rhetoric and Criticism, Glasgow, 1838, devotes
one chapter to the and describes about sixteen Figures. a Treatise on the Figures of Speech," classifies
subject of Figurative language,
Alexander Carson
in
and names about forty-three figures. Archdeacon Farrar in A brief Greek Syntax, London, 1867, has one chapter on Figures, and describes a few, illustrating them from the classics.
Home's
Introduction
four volumes
to the
" Figurative
to
Bible devotes one chapter out of his Language,'* but confines himself to
describing only ten Figures.
There are one or two small works of more recent date. The Rhetorical Speaker and Poetical Class-book, by R. T. Linnington, 1844. He describes some 35 Figures, but uses them only as a study
for
rhetorical
efPect,
and
illustrates
them from general
literature
for
purposes of recitation. *
Bound up
Interpretation,
in
New
a Vol., with York, 1855.
An Examination
of the Principles of Biblical
INTRODUCTION.
ix.
The S.P.C.K. also published, in 1849, a course of lectures on Language of the Holy Scriptures, delivered in the Parish Church of Nayland in Suffolk in 1786. Thus we are justified in saying that Bible students can find no complete work on the subject of Figurative Language in its relation to
the Figurative
the Bible.
There are several small works on Rhetoric,
But Rhetoric
is
an
adaptation of Figurative Language for the purposes of elocution; and, treatises
on Rhetoric hardly come within the scope of our present
object.
Translators and commentators, as a rule, have entirely ignored the subject
;
while by some
therefore, for
it has been derided. There is great need, a work which shall deal exhaustively with the great
subject of Figurative Language; and,
some kind
if
possible, reduce the Figures to
of system (which has never yet been completely done either
by the Ancients or Moderns), and apply them to the elucidation of the Word of God. The gems and pearls which will be strung together will be exquisite, because they are Divine but the thread, though human, will be of no mean value. The mode of treatment is new and comprehensive. It is new for never before has Figurative Language ;
;
been taken as a subject of Bible study it is comphrensive, for it embraces the facts and truths which He at the foundation of the Christian faith, and the principles which are the essence of Protestant :
truth. It is moreover a difficult study for the general reader. For, besides the difficulty which naturally arises from the absence of any standard works upon the subject, there are three other difficulties of no mean magnitude which have doubtless tended much to deter students from taking up the subject, even where there may have been a desire to
study
it.
The
first difficulty is their nomenclature.
All the
names
of these
This difficulty can be, to a figures are either in Greek or Latin. explanation, and by subsimple a away by cleared great extent,
an English equivalent, which we have here attempted. We have catalogued over The second difficulty is their number. 200 distinct figures, several of them with from 30 to 40 varieties. Many figures have duplicate names which brings up the total number stituting
of
names to more than 500. John Holmes, in his Rhetoric made easy (1755), gives a list of 250. J. Vilant Macbeth, (in his work already referred to), deals with 220,
which he
illustrates only
from English and American
literature.
——
FIGURES OF SPEECH.
X.
While G.
W.
Hervey's System of Christian Rhetoric (1873) defines
256 with 467 names. is the utter absence of any dassi^ncatiou. seem to have ever been arranged in any These figures do not did this work, no record of it Greeks If the satisfactory order. come down to us. seems to have
The
third
difficulty
The three great Divisions I.
which they usually
into
fall
are
:
Figures of Etymology: which are departures from the ordinary words. These consist of some 18 Figures, such as
spelling of
Aph^r'esis, front-cut, 'ghast for aghast, 'fore for before, etc.
Syn^cope,
mid-ciU., e'er for ever, o'er for over.
Apoc'ope, end-cut, Lucrece for Lucretia,
etc., etc.
Figures of Syntax or Gra.mmar: which are alterations of the
II.
ordinary metDung of words.
Figures of Rhetoric
III.
which are deviations from the ordinary
:
application of words.
With the
of these,
first
we
are not now^ concerned, as
nothing to do with our present work. It is only with the Figures of Syntax and Rhetoric that
it
has
we have
to deal.
These have been sometimes mixed together, and then divided two classes
into
:
I.
Figures that affect ivords.
II.
Figures that affect thought.
But
this is a very imperfect arrangement and, as Dr. Blair says, no great use as nothing can be built upon it in practice, neither is it always clear." Another arrangement is (1) figures that are the \-es,\At oi feeling, and (2) those that are the result of imagination. But this also is defective and inadequate. ;
" Is of
;
any known authoritative arrangement of the we have grouped them in this work under three great natural
In the absence of
Figures, divisions
:
I. Figures which depend for their peculiarity on any Omission: in which something is omitted in the words themselves or in the sense conveyed by them (Elliptical Figures).
II. Figures which depend on any Addition, words or sense (Pleonastic Figures) and :
by Repetition of
INTRODUCTION. III.
xi.
Figures which depend on Change, or Alteration
in
the usage,
order, or application of words.
We
arrangement in a Summary of Classifian Analytical Table of Contents where, for the first time, will be seen a complete classified list of Figures, with English equivalents, brief definitions, and alternative names. have
fully set out this
cation, and, in
A and
figure
fixed
;
is,
as
laws of
we have before said, a departure from the natural Grammar or Syntax but it is a departure not ;
from ignorance or accident. Figures are not mere mistakes of Grammar; on the contrary, they are /^^f^ma^^ departures from law,
arising
They are permitted variations with a particular Therefore they are limited as to their number, and can be
for a special purpose.
object.
ascertained, named, and described.
No one
any arbitrary power in their use. the laws to which nature has subjected them. There is no room for private opinion, neither can speculation concerning them have any authority.
All
is
at liberty to exercise
that art can do
It is
" This
is
is
to
ascertain
not open to any one to say of this or that word or sentence, a figure," according to his own fancy, or to suit his own
We
purpose.
are dealing with a science whose laws and their work-
If a word or words be a figure, then that figure can be named, and described. It is used for a definite purpose and with a
ings are known.
specific
object.
particular object.
and uses a
Man may
use figures
But when the Holy
figure (or peculiar form),
that purpose
it
in
ignorance, without any
Spirit takes is
up human words purpose, and
for a special
must be observed and have due weight given
to
it.
Many misunderstood and perverted passages are difficult, only because we have not known the Lord's design in the difficulty. Thomas Boys has well said (Cojnmentary, 1 Pet. iii.), " There is much in the Holy Scriptures, which we find it hard to understand nay, much that we seem to understand so fully as to imagine that we :
have discovered in it some difficulty or inconsistency. Yet the truth is, that passages of this kind are often the very parts of the Bible in which the greatest instruction is to be found: and, more than this, the instruction is to be obtained in the contemplation of the very difficulties
by which at
first
we
are startled.
This
is
the intention of
these apparent inconsistencies. The expressions are used, in order that we may mark them, dwell upon them, and draw instruction out of
them. put
in
Things are put to us in a strange way, because, a more ordinary way, we should not notice them."
if
they were
.
FIG URES
xii.
OF SPEECH.
mere difficulties as such, but especially of speech: all Figures: i.e., of all new and unwonted forms of words and and them and our design in this work is that we should learn to notice gain the instruction they were intended to give us. The Word of God may, in one respect, be compared to the earth. by All things necessary to life and sustenance may be obtained This
is
true, not only of
scratching the surface of the earth but there are treasures of beauty and wealth to be obtained by digging deeper into it. So it is with the All things necessary to life and godliness " lie upon its surface Bible. :
*
'
" humblest saint but, beneath that surface are " great spoils ** hid which are found only by those who seek after them as for
for the
;
treasure."
THE PLAN OF THE WORK
IS
AS FOLLOWS
:
1 To give in its proper order and place each one of two hundred and seventeen figures of speech, by name.
2.
Then
to give the proper pronunciation of its
3.
Then
its
what
is its
4.
etymology, showing
why
the
name.
name was
given to
it,
and
meaning.
And, after
this,
a
number
of passages of Scripture, in
full,
where the figure is used, ranging from two or three instances, to some hundreds under each figure, accompanied by a full explanation. These special passages amount, in all, to nearly eight thousand.
We repeat, and it must be borne in mind, that all these many forms are employed only to set forth the truth with greater vigour, and with a far greater meaning and this, for the express purpose of and to call and attract our indicating to us what is emphatic attention, so that it may be directed to, and fixed upon, the special truth which is to be conveyed to us. Not every Figure is of equal importance, nor is every. passage of :
;
equal interest. But we advise
all
students of this great subject to go patiently
them that from time to time they and often when least expected.
forward, assuring
rewarded
;
will
be amply
THE USE OF THE WORK. This work
may
important subject to the Bible,
;
or
be it
used either for the direct study of this may be used simply as a constant companion
and as a work of reference.
INTRODUCTION.
A
copious index of Texts and Passages illustrated has been com-
piled for this purpose five
;
and
will
be found, with
six
other Indexes, and
Appendixes, at the end of the volume.
Ethelbert W. Bullinger. 25 Connaught Street,
London. November, 1899.
NOTE ON
FIGURES FIGURE
A It
is
is
GENERAL.
simply a word or a sentence thrown into a peculiar
form, different from
its original or simplest meaning or use. These forms are constantly used by every speaker and writer.
impossible to hold the simplest conversation, or to write a few
sentences without,
We
IN
may
it
say, " the
may
statemeot but if immediately use a figure.
of-fact
be unconsciously, making use of figures.
ground needs rain
;
we It
say
"
:
that
" the
is
a plain, cold, matter-
ground
thirsty,"
is
nor true to fact, and therefore
is
we it
must be a figure. But how true to feeling it is how full of warmth Hence, we say, " the crops suffer" we speak of " a hard and life heart," "a rough man," "an iron will." In all these cases we take a word which has a certain, definite meaning, and apply the name, or the quality, or the act, to some other thing with which it is !
!
;
associated, by time or place, cause or effect, relation or resemblance.
Some
are
figures
common
to
many languages
;
others
are
some one language.
There are figures used in the English language, which have nothing that answers to them in Hebrew or Greek and there are Oriental figures which have no peculiar
to
;
counterpart in
English
;
languages, arising from
while
human
there are infirmity
some figures in various and folly, which find, of
no place in the word of God. It may be asked, " How are we to know, then, when words are to be taken in their simple, original form {i.e., literally), and when they are to be taken in some other and peculiar form {i.e., as a Figure) ? " The answer is that, whenever and wherever it is possible, the words of Scripture are to be understood literally, but when a statement appears to be contrary to our experience, or to known fact, course,
or seems to be at variance with the general teaching of the Scriptures, then we may reasonably expect that some And as it is employed only to call our attention figure is employed. or revealed truth;
to
some
diligently
specially
designed emphasis, we are at once bound to figure for the purpose of discovering and
examine the
learning the truth that
is
thus emphasized.
; ;
FIGURES OF SPEECH.
xvi.
From blunders
non-attention as
translated
serious
the
as
figure
they are literally,
Sometimes they
foolish.
ignoring
totally
have made have
translators
Figures,
these
to
existence
its
have taken it fully into account, and have translated, not according to the letter, but according to the spirit sometimes they have taken literal words and translated them figuratively. Commentators and interpreters, from inattention to
sometimes
they
the figures, have been led astray from the
real
meaning of many
important passages of God's \^iord while ignorance of them has been the fruitful parent of error and false doctrine. It may be truly ;
said that most of the gigantic errors of Rome, as well as the erroneous and conflicting views of the Lord's People, have their root
and source, either should be taken
in
figuratively
literally,
explaining
or in taking literally
away passages which what has been thrown
form or Figure of language thus, not only falling into and missing the special emphasis which the particular Figure was designed to impart to them. This is an additional reason for using greater exactitude and care into a peculiar
:
error, but losing the express teaching,
when we
are .dealing with
the words of God.
Man's words are
scarcely worthy of such study.
and often
in
pure words."
ignorance or
in
xMan uses figures, but often at random error. But " the words of the Lord are
His works are perfect, and when the Holy Spirit takes up and uses human words. He does so, we may be sure, with unerring accuracy, infinite wisdom, and perfect beauty. We may well, therefore, give all our attention to the words which the Holy Ghost teacheth." All
''
SUMIAEY OF First Division, I
.
II.
.
II.
Figures Involving
OMISSION
...
Affecting words
1
3
AfPecting the sense
Second Division. I
CLASSIFICATION.
151
Figures Involving
ADDITION
Affecting words
171
171
Affecting the sense, by
way
of
1.
Repetition
394
2.
Amplification
405
3.
Description
444
4.
Conclusion
459
5.
Interposition
470
6.
Reasoning
482
Third Division,
Figures Involving
CHANGE
490
I.
Affecting the meaning and usage of words
490
II.
Affecting the order and arrangement of words
692
III.
Affecting the application of words, as to 1.
Sense
2.
Persons
3.
Subject-matter
4.
Time
5.
Feeling
916
6.
Reasoning
943
726
...
...
861 ...
901
914
ANALYTICAL TABLE OF CONTENTS. FIRST DIVISION,
FIGURES INVOLVING OMISSION AFFECTING WORDS,
I.
ELLIPSIS words
PAGE :
in
or,
Omission.
The omission
word or
of a
a sentence
A. Absolute Ellipsis, where the omitted word or words are to be supplied from the nature of the subject I.
II.
Nouns and pronouns
4
1.
The Nominative
4
2.
The Accusative
8
3.
Pronouns
4.
Other connected words
18
20
...
Verbs and participles 1.
When (a)
2.
the verb
(c)
4.
finite is
wanting:
the verb infinitive
26
is
32
wanting
:
after ^b^ (yahkol), to be able
(b) after
3.
25
especially the verb to say
When (a)
III.
4
the verb
35
36
to finish
after another verb (pers. or impers.)
When When
the verb substantive
the participle
Certain connected words of a passage
is
is
wanting
wanting
in
35
46
...
the same
36 37
membei 47
FIGURES OF SPEECH. IV.
A
whole clause
...
1.
The former part
2.
The
3.
A
...
-•
••
^^
(anantapodoton)
53
...
-
55
...
...
...
•••
56
in the
is
to be supplied
context
...
56
2.
The verb from the noun
...
...
57
Where
word
the omitted
Where
to be supplied from
is
...
the omitted word
Where
the omitted
word
:
to be supplied
is
...
contained
...
where the ommision
2.
From a
in
compositio,
is
preceding clause
58
from ...
61
another concisa
...
...
...
62 70
supplied from a
preceding or succeeding clause 1.
...
...
CONSTRUCTIO PR^GNANS)
C. Ellipsis of Repetition:
Simple
is
(syntheton,
:
LOCUTIO,
II.
56
...
word
I.
...
The noun from the verb
analagous or related words VI.
from a
...
1.
a contrary word III.
^^
...
the omitted word
cognate word
II.
•
...
comparison
Where
-
latter part, or Apodosis
B. Relative Ellipsis: I.
...
...
...
71
...
...
71
{a)
Nouns and pronouns
...
...
71
(h)
Verbs
...
...
...
...
81
{c)
Particles
...
...
...
...
From
(i.)
Negatives
(ii.)
Interrogatives
a succeeding clause
...
93
..
...
93
...
...
94
...
...
103
Complex: where both clauses are involved duplex ORATIO) 1.
Single words
...
2.
Sentences
...
False Ellipsis
in
A.V.
...
(semi-
110 110
...
...
jjj
114
TABLE OF CONTENTS.
ZEUGMA:
Unequal Yoke.
or,
yoked by one verb 1.
2. 3.
4.
xxi,
Two words
unequally ...
131
...
131
Mesozeugma or, Middle-yoke (conjunctum) ... Hypozeugma or. End-yoke ... ... ... Synezeugmenon or, Connected-yoke (adjunc:
134
:
134
...
...
Protozeugma
or,
:
...
Ante-yoke (injunctum)
:
tum)
ASYNDETON
...
...
...
...
...
or, No-Ands. An enumeration of things without conjunctions (asyntheton, dialysis, dialyTON, SOLUTUiM, DISSOLUTIO, EPITROCHASMOS, PERCURSIO) :
APH-^RESIS:
The
Front-Cut. word ...
or,
front syllable of a
APOCOPE:
End-Cut.
or,
syllable of a
word
APOSIOPESIS
The
cutting ...
...
Sudden Silence
or,
:
what
off
is
the ...
off
the last
...
...
In Promise In
3.
In Grief or Complaint
4.
In Enquiry and Deprecation
...
Anger and Threatening
or, a Be-littleing.
in
:
or,
A
Demeaning.
order to increase 1.
2.
150
(reticentia).
...
...
...
151
...
...
...
152
...
...
...
153
...
...
154
be-littleing of
one thing
to magnify another (litotes, diminutio, extenuatio)
TAPEINOSIS
149
151
1.
:
off
...
being said, with sudden silence
2.
MEIOSIS
cutting
...
137
AFFECTING THE SENSE.
II.
Breaking
135
it
A
lessening of a thing
(antenantiosis, an^resis)
...
...
-
Negatively...
...
•••
Positively
CATABASIS (see Anabasis, page 429). SYLLOGISMUS: or, Omission of the (significatio, ratiocinatio, emphasis)
ENTHYMEMA:
or,
...
.-•
••
...
159
...
159 l^^
•
Conclusion ...
Omission of the Premiss
MENTU.M, CONCEPTIO)
155
•
...
165
(com-
•
^^V
SECOND DIVISION
FIGURES INVOLVING ADDITION AFFECTING WORDS.
I.
Repetition of Letters and Syllables.
1.
Of the same
(a)
HOMCEOPROPHERON
:
Letters.
or, Alliteration. Successive
words beginning with the same
letters or syllables
...
171
Like Endings. Successive ... words ending with the same letters or syllables
176
HOMGEOTELEUTON HOMCEOPTOTON
:
or.
:
Like Inflections.
or,
words ending with the same inflections
PAROMCEOSIS:
or,
(b)
:
...
Of
sound (paromceon)
Acrostic.
or,
Repetition
of the
180
The Repetition of the Same Word.
2.
(a)
EPIZEUXIS: in
178
different Letters.
same or successive letters at the commencement of words or phrases (pARASTicHis) ... ... ...
word
177
Like-Sounding Inflections. The
repetition of inflections similar in
ACROSTICHION
Successive ...
In the
same Sense.
or, Duplication.
the
Repetition of the
same sense (geminatio,
PLICATIO, SUBJUNCTIO)
...
...
same
iteratio, condu...
ioq
TABLE OF CONTENTS.
ANAPHORA:
xxiiu
petition of the
Like Sentence-Beginnings. Resame word at the beginning of succes-
sive sentences
...
or,
EPANALEPSIS same word
...
Resumption.
or,
:
or,
:
Many-Ands.
of things, using
a conjunction with each (polysyntheton)
PARADIASTOLE EPISTROPHEI
sentences
EPIPHOZA:
...
...
...
Epistrophe
or,
208
The
...
...
(antistrophe, epiphora,
...
...
...
23&
The Like Sentence-Endings. same word or words at the end of
or,
repetition of the
successive
...
Neithers and Nors.
or,
:
repetition of disjunctives...
206
Repetition of
The enumeration
conjunction " and."
199
Repetition of the
after a parenthesis (resumptio, apostasis)
POLYSYNDETON
VERSIO)
...
...
...
EPANADIPLOSIS:
in
Argument
con-
...
...
241
...
...
244
Encircling. The repetition of the same word or words at the beginning and end of a sentence
or.
...
...
EPADIPLOSIS ANADIPLOSIS: :
...
...
Repeated Epanadiplosis
or.
...
245
...
250
or, Like Sentence-Endings and Beginnings (epanastrophe, palillogia, reversio,
reduplicatio)
-.
...
...
...
CLIMAX: or, Gradation. Repeated Anadiplosis MESARCHIA: or, Beginning and Middle The
tition.
beginning and
or.
sentences (mesophonia)
MESOTELEUTON The
:
or,
repetition of the
at the
in
...
REPETITIO
:
or,
...
same word
Repetition.
same word or words
256
The
...
260
repe-
the middle of successive
Middle and
end of a sentence
...
Repe-
...
Middle Repetition.
the same word
251
the same word at the
the middle of a sentence
in
MESODIPLOSIS: tition of
of
repetition
...
...
End in
261
Repetition.
the middle and ...
...
The
...
...
262
repetition of the
irregularly in the
same passage
263
FIGURES OF SPEECH.
xxiv.
POLYPTOTON
Many
Inflections. The repetition of the same noun or verb, etc., in different declensions -•and conjugations (.aietagoge, casuum varietas)
I.
:
or,
^"'
Verbs. 1.
2.
Verbs repeated
in different
Verbs with their (homogene)
moods and tenses
imperatives
...
268
participles
or
:
II.
(a)
In strong affirmation
(b)
In strong negation
...
-•
272
...
...
...
274
...
...
...
275
...
...
280
3.
Verbs with cognate noun
4.
Verbs with other parts of speech
Nouns and pronouns
111.
...
:
1.
Nouns repeated
in different
cases
...
...
281
2.
Nouns repeated
in different
Numbers...
...
282
...
(a)
In singular and plural
...
282
(b)
In singular and dependent Genitive plural
283
...
Adjectives. (b)
In a different sense.
ANTANACLASIS: or, Word-Clashing, and PLOCE or, Word-Folding. The repetition of the same :
word
in
the same sentence with different meanings
(ANACLASIS, ANTISTASTS, DIALOGIA, REFRACTIO)
...
286
SYNCECEIOSIS:
or, Cohabitation. The repetition of same word in the same sentence with an extended meaning (co-habitatio) ... ... ... ...
the
SYLLEPSIS:
or,
Combination.
sense without the (sYNESis, synthesis)
3.
actual ...
The
294
repetition of the
repetition
of
...
the
word
...
..,
296
The Repetition of Different Words. (a)
In a similar order (but
same
sense).
SYMPLOCE:
Intertwining. or, The repetition of words in successive sentences, in the same order and same sense (complexio, complicatio) different
.
097
TABLE OF CONTENTS. In a different order (but
(b)
EPANODOS words
The
Inversion.
or,
:
a sentence,
in
or,
:
same
sense).
repetition of different
an inverse order (but same
in
sense) (regressio, iNVERSio)
ANTIMETABOLE
xxv.
...
...
Counterchange.
...
299
Epanodos
with contrast or opposition (diallelon, metathesis,
COMMUTATIO)
...
...
...
PAREGMENON
or,
:
The
Derivation.
words derived from the same root but different
sense (derivatio)
in
PARONOMASIA
or,
:
:
repetition of
similar in sound,
...
Rhyming- Words.
words similar
...
...
The
PARECHESIS:
or.
language
The
sound, but different
...
...
re-
in ...
...
...
SYNONYMIA:
or,
words meaning
tion of
Synonymous Words. sound and
different in
...
...
REPEATED NEGATION repetition of
321
The
repeti-
but similar
origin,
...
...
...
324
or, Many Noes. The (Greek) for the more negatives two or
sake of emphasis
:
...
...
...
...
339
The Repetition of Sentences and Phrases.
CYCLOIDES of the
or,
:
Circular Repetition.
same phrase
AMCEB^ON
:
or,
at regular intervals
Refrain.
The
The
CCENOTES:
or.
Combined
repetition
...
repetition of the
phrase at the end of successive paragraphs
Repetition.
The
...
two
different phrases
342
same ...
343
repetition
one at the beginning and the other at the end of successive paragraphs (complexio) of
307
Different in sound, but similar in sense.
{d)
4.
in
in ...
Foreign Paronomasia.
words similar
petition of
304
repeti-
sound, but not necessarily
in
sense or origin (annominatio, agno.minatio)
in
301
Similar in sound, but different in sense.
{c)
tion of
...
...
:
345
.
.
FIGURES OF SPEECH.
EPIBOLE: of the
or, Overlaid Repetition. The repetition same phrase at irregular intervals ...
SYNANTESIS
:
348
...
5.
The Repetition of Subjects.
PARALLELISM: of the
.
349
.
...
...
...
350
..
...
...
350
2.
Antithetic or Opposite
...
...
...
351
3.
Synthetic or Constructive
...
...
...
351
...
...
...
351
2.
3.
or Gradational
...
...
Two
Alternate.
4.
lines repeated only ...
...
Two
Repeated Alternation. than once ...
Introverted
CORRESPONDENCE. jects in successive
Alternate
...
once (four ...
...
Three
...
or
...
more
355
lines
...
...
...
...
355
...
...
...
...
356
The
repetition of various
paragraphs ...
57^7^-
...
...
...
363
...
...
...
365
2.
Two series of two members ... Extended. Two series of several members
3.
Repeated.
1.
351
more
lines repeated ...
Extended Alternation. repeated
III.
repetition
Synonymous
lines in all)
II.
The
1.
1.
I.
Lines.
subject in sucessive lines ...
...
Complex
II.
or, Parallel
same or opposite
Simple
I.
The reIntroverted Repetition. same sentence or phrase in an inverse
or,
petition of the
order
^
•
Simple.
...
365
...
368
_
372
...
373
Introverted (chiasmos, chiaston, decussata oratio, ALLELOUCHIA) ... _
on A
((?)
of
{h)
of
More than two members two members each ... ... more than two members each
Complex: or, Combined. A combination nate and Introverted Correspondence ...
,
of Alter...
379
1
TABLE OF CONTENTS.
AFFECTING THE SENSE
II.
1.
of Repetition.
or, Detailing.
(reditio, redditio, disjunctio,
EPIDIEGESIS:
A
repetition in detail
diezeugmenon)
A
Re- Statement.
or,
order to re-state in
EPEXEGESIS:
(Figures of Rhetoric).
Repetitio.
By way
PROSAPODOSIS:
full
xxvii.
...
...
394
repetition in
...
...
...
397
Fuller-Explaining. A repetition more fully (exegesis, ecphrasis,
or,
in order to explain
epichrema)
EXERGASIA to
...
Working-Out,
or,
:
...
...
work out and
illustrate
:
or.
...
...
Lingering.
A
said
...
repetition
in
...
HERMENEIA: •
'
...
...
...
Interpretation.
or.
...
A
399
order to
dwell upon a subject for the sake of emphasizing
(commoratio)
398
repetition in order
what has been already
(epexergasia, expoutio)
EPIMONE
A
...
it ...
40
repetition for
the purpose of interpreting what has been already said (interpretatio)
BATTOLOGIA:
or
By way :
or,
used than the
...
Vain Repetition 2.
PLEONASM
...
...
...
402
...
...
404
Amplificatio.
of Addition or Amplification.
Redundancy. When more words are ... ... Grammar requires ...
405
Words.
I.
II.
1.
Certain idiomatic words
...
...
2.
Other words
...
...
.-
...
406 414
Sentences. 1.
Affirmative
...
...
...
...
415
2.
Negative.
...
...
...
•-.
416
PERIPHRASIS: scription
is
CIRCUITIO)
...
or,
Circumlocution.
used instead of the ...
...
When
a de-
name (circumlocutio, ...
••
•••
419
FIGURES OF SPEECH,
xxviii.
HYPERBOLE: than
or,
is literally
Exaggeration. When more is said meant (epauxesis, hyperoche, hyper423
THEgiS, SUPERLATIO)
ANABASIS in
Gradual Ascent. An
or,
:
successive
increase of sense
auxesis,
(incrementum,
sentences
429
anagoge)
CATABASIS:
or,
The opposite
Gradual Descent.
Anabasis (decrementum)
MERISMOS
of •
•
•
^^-^
An enumeration of the Distribution. parts of a whole which has been mentioned (epi.merisor,
:
MOS, diallage, distributio,
SYNATHRCESMOS
:
enumeratio,
mentioned (aparithmesis, SYRAIOS, EIRMOS)
EPITROCHASMOS
A
Expansion.
or,
:
436
Summarising.
or.
:
copious exposition of facts
EPITHETON
(appositum)
SYNTHETON; of
or,
or,
;
running
(definitio)
Definition.
3.
:
or,
..
...
...
definition ...
of
terms ...
or,
(persons descriptio) :
or,
:
or.
444
Description of Persons ...
...
...
446
...
...
...
447
Description of Character
448
...
Word-Portrait
CHARACTERISMOS
443
Visible represen-
tation of objects or actions by words (repr.csentatio, adumbratio, diatyposis, enargeia, phantasia, icon, ... eicasia, imago) ... ... ... ...
EFFICTIO
442
of Description.
Word-Picture.
PROSOPOGRAPHIA:
440
Descriptio.
By way
HYPOTYPOSIS
A
of a thing by
placing together
...
...
...
The ...
...
438
439
...
...
Combination.
...
...
The naming
...
two words by usage
HORISMOS
A
lenghtening out by ...
or, Epithet.
:
it
congeries,
by way of summary (percursio)
lightly over
defining
The enume-
Enumeration.
or,
435
the parts of a whole which has not been
ration of
DIEXODOS
discriminatio, digestio)
.
.
.
TABLE OF CONTENTS.
ETHOPCEIA:
xxix.
Description of Manners (notatio,
or,
MORUM EXPRESSIO)
...
...
...
PATHOPCEIA: or, Description of Feelings MIMESIS: or, Description of Sayings (imitatio)
PRAGMATOGRAPHIA: (rei
or,
descriptio)
or,
...
...
CHRONOGRAPHIA:
...
...
...
Description of
or,
poris descriptio)
...
450
...
451
...
Description of Place
...
449
Description of Actions
aut actionis descriptio)
TOPOGRAPHEIA:
...
(loci ...
Time
452
453
(tem...
455
or, Description of Circumstances (circumstanti^ descriptio, diaskue) ... ...
456
...
...
...
PERISTASIS:
PROTIMESIS:
Description of Order
or.
4.
EPITASIS:
ANESIS way
:
or,
The
addition of conclusion
...
...
Amplification. of emphasis
or,
The
way
clusion by
Abating.
The
or,
conclusion by
way
PROECTHESIS: conclusion by
EPITHERAPEIA conclusion by
EXEMPLUM clusion by
or.
:
way
SYMPERASMA addition of
...
...
Exclamation.
...
The
of exclamation
The
462
...
...
464
addition of
The
...
465
addition of ...
The
463
addition of
...
of modification
Example.
...
...
of justification
of example
459
addition of con-
...
or, Qualification.
:
way
...
addition of conclusion by
or, Justification.
way
...
...
of lessening the effect
EPIPHONEMA:
457
of Conclusion.
Judgment.
or,
:
by way of deduction
...
CONCLUSIO.
By way
EPICRISIS
...
addition ...
...
of
466
con...
467
Concluding Summary. The of a brief summary way conclusion by
(athrcesmos)
:
or,
...
...
.
•
•
.
468
FIGURES OF SPEECH.
XXX.
Interpositio.
5.
By way
PARENTHESIS:
of Interposition.
Parenthetic addition
Parenthesis.
by way of explanation: complete
EPITRECHON in itself
of statement thrown in
way
addition by
(suBCONTiNUATio)
CATAPLOCE:
way
addition by
PAREMBOLE
Insertion.
addition
by way of feeling
EJACULATIO
or,
:
...
Ejaculation.
by way of wish or prayer
HYPOTIMESIS:
way
addition by
AN^RESIS way
:
or,
...
...
...
...
...
...
...
...
way
SUSTENTATIO
...
...
is
or.
:
A
of Reasoning.
Bye-Leading.
of Reasoning
Addition of ...
...
...
482
Assumption. Addition
483
4g4
...
(full)
of
what
professed to be ignored (assumptio, circumductio)
APOPHASIS:
481
or,
MISSIO, PR^TERITIO)
PROSLEPSIS
480
Parenthetic addition by
Suspense. Addition, suspending the conclusion, by way of Reasoning (exartesis) ... PARALEIPSIS: or, A Passing- By. Addition (brief) of what is professedly ignored (parasiopesis, prater:
479
Ratiocinatio.
By way outside facts by
478
Parenthetic
of detraction (Parenthetic Tapeinosis)
or,
476
Parenthetic addition
of apology or excuse (meilig.m.ata)
PARADIEGESIS:
475
Parenthetic addition ...
Under-Estimating.
6.
47^
Parenthetic
...
...
Detraction,
or,
-••
...
...
Interjection.
or,
:
not complete
Parenthetic independent
...
...
INTERJECTIO
:
...
of exclamation
or,
:
Parenthetic
Sudden Exclamation.
or,
^^^
...
Running Along.
or,
:
in itself
Insinuation. Addition of insinuation (implied) by way of Reasoning ...
485
or,
CATAPHASIS:
Affirmation. Addition of insinuation (stated) by way of Reasoning ... ...
ASTEISMOS: disclosure of
4gg
or,
or,
Politeness.
what
is
Addition
Aon
by graceful
professedly concealed...
4gg
THIRD DIVISION.
FIGURES INVOLVING CHANGE. AFFECTING THE MEANING OF WORDS.
I.
ENALLAGE: word
ANTEMEREIA: I.
Exchange,
or,
The exchange
of
one
for another
490
or,
Exchange
of Farts of Speech
Antemereia of the Verb 1.
II.
III.
492 492 493 494
...
Noun
2.
Participle (active) for
3.
Participle (passive) for Adjective
,..
Antemereia of the Adverb 1. Adverb for Noun 2. Adverb for Adjective
494
Antemereia of Adjective 1. Adjective for Adverb
495 495 495
494 494
Noun Antemereia of the Noun 1. A Noun for a Verb ... 2. Noun for Adverb 3. Noun for Adjective ... 4. Noun (repeated) for Adjective 5. Noun (zH r^^im^w) for Adjective 6. Noun (governing) for Adjective (hypallage, 2.
IV.
Noun
Infinitive for
Adjective for
496 496 496 497 497 497 see
page 535)
504
two Nouns (both
7.
Former
8.
Latter of two Nouns (both in regimen) for Adjective
9.
One
of
in
regimen)
for
Adjective of
505
two Nouns
in
10.
Noun
{in
See page 489 for
regimen) for Superlative of Adjective...
Summary
505
the same case (and not in
regimen) for Adjective
*
491
Classification of these.
506 506
FIGURES OF SPEECH.
ANTIPTOSIS
or,
:
Exchange
of one case for another
HETEROSIS I.
or,
The exchange 507
...
Exchange
of Accidence
Heterosis of the Verb (Forms and Voices)
II.
III.
510 512 512
1.
Intransitive for Transitive
2.
Active for Passive
...
512
3.
Middle for Passive
...
512
Heterosis of Moods
...
1.
Indicative for Subjunctive
2.
Subjunctive for Indicative
3.
4.
Imperative for Indicative Imperative for Subjunctive
5.
Infinitive for Indicative
6.
Infinitive for
...
513
...
Imperative
513 513 513 515 515 516
Heterosis of Tenses
517
1.
Past for Present
517
2. 3.
Past for Future Aorist for Past
518 520
4.
Aorist for Present
5. 6.
Present for Past Present for Future
7.
Present for Paulo-post-futurum
522
8.
Future for Past Future for Present ... Future for Imperative
522
9.
10.
IV.
:
of Cases.
520
...
520 521
...
523 523
Heterosis of Person and Number (Verbs)
524
1.
First Person for Third
524
2.
Second
524
3.
Third ... Third for First and Second
4.
Plural for Singular
...
525
5.
Singular for Plural
...
525
for
V. Heterosis of Adjectives and 1.
Positive for Comparative
2.
Positive for Superlative
3.
Comparative for Positive Comparative for Superlative Superlative for Comparative
4. 5.
524
Adverbs (Degree)
526 526 527 527 527 528
TABLE OF CONTENTS. VI
Heterosis of Nouns...
528
1.
Singular for Plural
...
528
2.
Plural for Singular...
529
3.
Plural for Indefinite
Numbe
or,
one of many
VII Heterosis of Gender 1.
2. 3.
4.
533 533 533 533 534
Masculine for Feminine Masculine for Neuter Feminine for Neuter Neuter for Masculine or Feminine
HYPALLAGE
:
or,
Interchange.
Interchange of con-
struction
METONYMY:
535 or,
Change of Noun,
The change
of
one noun for another related noun I
538
Metonymy of the Cause The person acting, for the thing done ... ii. The instrument, for the thing effected... iii. The action, for the thing produced by it iv. The material, for the thing made from it
539 540 545 549 557
i.
II.
Metonymy of the Effect The action or effect, for the person producing it ii. The thing effected, for the instrument effecting it ... iii. The efPect, for the thing or action causing it i.
III.
560 560 563 564
Metonymy of the Subject The subject receiving, for the thing received ii. The container, for the contents iii. The possessor, for the thing possessed iv. The object, for that which pertains to it V. The thing signified, for the sign
567 567 573 582 584 586
Metonymy of the Adjunct The adjunct, for the subject ... The contents, for the container iii. The time, for the things done or existing in it iv. The appearance of a thing, for its nature
587 587
i.
IV.
532
i.
591
ii.
;
the opinion about a thing, for the thing
The action or affection, for the object of vi. The sign, for the thing signified vii. The name of a person, for the person V,
or the thing itself
...
593
or
itself
it
597 598 603
himself,
608
OF SPEECH.
FIG URES
METALEPSIS: nymies,
Double Metonymy.
or,
one contained
Two Metobut
in the other,
only one
609
expressed
SYNECDOCHE:
or,
The exchange
Transfer.
idea for another associated idea I.
of
one 613
...
Synecdoche of the Genus
614
the greater part
614 616 618 619 620
All, for
i.
ii.
iii.
iv.
V.
Uni.versal affirmative does not affirm particularly Universal negative does not deny particularly .
Universals, for particulars
Wider meaning,
...
narrower
for
623
Synecdoche of the Species
II.
623
Many, for all Narrower meaning, for wider ii. iii. Proper names, for common ... iv. A species, put for a whole genus i.
V. vi.
III.
Synecdoche of the i. ii.
The whole,
Whole
625 625
629 all
kinds
634
635
...
for every part
635
Collective, for the particular
iii.
The whole,
iv.
A
V.
IV.
Verbs: special for general One example or specimen, for
624
for
place, for
one of
its
a part of
Time, for a part of
636
parts
637
638
it
639
it
Synecdoche of the Part i.
An
integral part of
man
640 (individually),
for
the
whole man ii.
An
whole iii.
iv.
A A
640
integral part of
men
(collectively), for the
648
...
part of a thing, for the whole thing
650
part of time for the whole time
652
HENDIADYS
:
or,
Two
for
One.
Two words
used, but
one thing meant
657
1.
Nouns
659
2.
Verbs
HENDIATRIS:
671 or,
Three
but one thing meant
for
One
Three words used, 673
.
TABLE OF CONTENTS.
CATACHRESIS:
or,
xxxv.
One word changed
Incongruity.
for another only remotely connected with I
(abusio)
674
Of two words, where the meanings are remotely akin Of two words, where the meanings are different
675
it
II.
III.
Of one word, where the Greek meaning from the Hebrew,
METALLAGE:
A
or,
receives
etc.
...
...
Changing Over.
A
different
subject of thought substituted for the original subject (SUPPOSITIO, MATERIALIS) ... ... ... ...
ANTONOMASIA:
or,
Name-Change.
proper name for appellative
EUPHEMISMOS
or,
:
;
Change
or vice versa
Euphemy.
...
Change
of
the reason for
it is
passed away
i.e.,
...
for a thing after the original
II.
...
684
name after
...
...
689
A New
i.e.,
lost (PER.MUTATIO)
682
An Old Name
of an old
ANTIPHRASIS: or, Permutation: Name for the Old Thing. A new name
681
is
unpleasant for pleasant (periploce, chroma, involutio)
AMPLIATIO: or, Adjournment: for a New Thing. A retaining
677
of ...
what
677
its
and opposite meaning has been
...
...
...
691
AFFECTING THE ARRANGEMENT AND ORDER OF WORDS. 1.
HYPERBATON
:
a word out of
ANASTROPHE:
or, its
Separate Words.
Transposition.
The
placing of
usual order in a sentence
or,
Arraignment.
The
...
position
of
one word changed so as to be set over against the other (PARALLAGE, SYNCATEGOREMA, TRAJECTIO, JNVERSJO) ...
SYLLEPSIS
Change in Concord. Grammatical which there is a change in the ideas, by rather than in the actual words, so that the concord is logical rather than grammatical ... ... ... :
692
699
or,
Syllepsis,
701
FIGURES OF SPEECH.
TMESIS:
Mid-Cut.
or,
A
change by which one word is in between (diacope,
cut in two, and another word put
702
diuresis, diastole, divisio)
Sentences and Phrases.
2.
HYSTERON-PROTERON: The second
of
HYSTEROLOGIA:
or,
The
or,
two things put
The
Last,
First.
703
first
The former
First, Last.
of two things put last (the opposite of Hysteron-Protcvon)
705
...
HYSTERESIS:
or,
Subsequent Narration.
A
subse-
quent narration of prior events
SIMULTANEUM
:
or.
in
or.
Parenthetic inser-
Insertion.
tion between the record of
ANTITHESIS:
709
two simultaneous events
Contrast.
A
setting of one phrase
contrast with another (contentio)
ENANTIOSIS
:
or,
Contraries.
715
Affirmation or negation
by contraries
ANACOLUTHON
719 :
or,
A breaking off
Non-sequence.
the sequence of thought
720
2.
Accusative alone at beginning of sentence Interruption by parenthesis ...
721
3.
Change
721
1.
720
6.
of persons ... Non-completion after breaking off Transition from indirect to direct Transition from direct to indirect
724 724
7.
Two
724
4. 5.
III.
714
723
equivalent constructions united
AFFECTING THE APPLICATION OF WORDS. 1.
SIMILE
:
or,
As TO Sense.
Resemblance.
thing resembles another.
SYNCRISIS: number
or,
A
declaration that one Comparison by resemblance
Repeated Simile.
A
of resemblances (parathesis,
726
repetition of a
comparatio)
734
TABLE OF CONTENTS.
METAPHOR: one thing
A
Representation.
or,
declaration that
Comparison by
is (or represents) another.
representation
...
...
HYPOCATASTASIS:
or,
xxxvii.
...
...
Implication.
A declaration Com-
that implies the resemblance or representation.
parison by implication
ALLEGORY:
...
735
...
...
...
744
...
Continued Metaphor and Hypoca-
or,
Continued representation and implication
748
or, Parable: i.e.. Continued Simile. ... ... Comparison by continued resemblance
751
tastasis.
PARABOLA:
APOLOGUE:
or,
A
Fable.
illustration (fabula)
PARCEMIA
:
or,
used for
...
...
wayside saying
...
...
in
...
754
common ...
...
755
Parcemice which are quoted as being already in
use as such 2.
A
Proverb.
use (proverbium) 1.
fictitious narrative
...
...
...
...
...
756
ParcemicE which, though not quoted as such, were
very probably already
use as proverbial
in
758
expressions
which appear for the first time in but, which, owing to their fulness of meaning and their wide application, have
Parcemice
3.
Scripture
;
since passed into general use as proverbial
sayings
761
.-.
...
4.
Non-canonical, or non-Scriptural, Proverbs
5.
Misquoted Proverbial sayings
TYPE. A
figure or
the antitype
ENIGMA
:
or,
.
-
-
-
...
.
:
-
-
i.e.,
to
or,
-
-
•
•
•
A Dark
expressed in obscure language
Enigma
...
766
• •
•
•
•
768
subject substituted for a moral or
Enigma
POLYONYMIA:
765
ensample of something future, called ...
SYMBOL. A material spiritual truth
...
...
-
Saying.
769
A truth 772
...
...
Many Names. An
the names
• • •
application of
of persons or places
...
...
775
FIGURES OF SPEECH.
xxxviii.
GNOME
:
author's
A
Quotation.
or,
name
Chreia;
or,
NoEMA
or,
;
quotation without giving the
(sententia) usage,
place
sense,
if
if
name
author's it
-
-••
.--
''^
given
apply to person, time, or
...
the If accommodatioH. different used in a language be adopted, but
AccoMMODATio sense
I.
As
OF,
;
...
to their internal form
from 1.
the woi'ds)
Where the
the sense as distinct
(i.e.,
782
...
...
sense originally intended
2.
Where
3.
Where
the sense the
sense
datio)...
II.
As
2.
modified is
5^ws^)
{i.e.,
By a reading ... By an inference
(c)
In
(d)
In person
{e)
In
(a)
4.
Where
number
mood
are the
...
or tense
several citations are
5.
the
quotations are
other than the Bible
AMPHIBOLOGIA:
or.
...
786
...
786
...
790
same as the ....
...
...
varied as
posite quotations)
Where
...
...
...
are changed
{h)
784
the words as distinct
...
the words are
Where words
...
...
...
position, or addition 3.
...
accommodated (accommo-
Where the words quoted Hebrew or Septuagint Where
...
...
external form
to their
from the 1.
is
preserved,
is
though the words may vary
790
omission,
to
...
...
...
791
...
...
...
792
...
...
...
793
...
...
...
794
...
...
...
796
...
...
...
797
...
...
,..
797
amalgamated (Com...
made ...
Double Meaning.
phrase susceptible of two interpretations
,.
...
797
from books ...
A word ...
...
gOO
or ...
gQ4
TABLE OF CONTENTS.
EIRONEIA:
or Irony. The expression of thought form that conveys its opposite Antiphrasis, when Permutatio, when
it
consists of one consists
it
in
a
807
word
of
a
phrase
or
sentence
Sarcasmos, when Divine Irony
I.
Human
II.
III.
it is
Sarcasm 808
...
Irony
813
Peirastic Irony (peirastikos)
814
...
IV. Simulated Irony
814
V. Deceptive Irony
815
OXYMORON seems
IDIOMA:
or,
:
Wise-folly,
A
wise
saying
that
816
foolish (acutifatuuim)
or,
Idiom.
The pecuHar usage
of words and
phrases (iDioTisMos) I.
819
Idiomatic usage of Verbs 1.
Active verbs for agent's design or attempt
821
2.
Active verbs for the effect of the action Active verbs for the declaration of the action
822 822 823 824 824
3.
II.
4.
Active verbs for the permission of the action
5.
Active verbs for the occasion of the action
6.
Two
imperatives, the
Idiomatic usage of
first
limiting the second
Nouns and Verbs
2.
Noun Noun
3.
Plural nouns for emphatic singular
4.
Certain nouns and verbs in a peculiar sense
1.
III.
821
(ill
regimen) for adjective
(a second) for adjective
Idiomatic Degrees of Comparison
825 825
825 825 825
833
5.
Duplication of noun as adjective
833 833 834 834 834
6.
Two nouns
conjoined
834
7.
Plural noun for singular adjective
834
Verb and cognate noun Verb and its participle
835 835
1.
2. 3. 4.
8. 9.
Preposition after adjective
Noun Noun repeated in genitive Of God " as adjective
...
(in regimen) for adjective
plural
*•
" "
OF SPEECH.
FIG URES
xl.
IV. Idiomatic use of Prepositions
...
836
V. Idiomatic use of Numerals " one "
1.
The numeral
2.
Negative joined with verb instead of predicate
3.
The adjective "all" The numeral doubled
4.
...
836 836 836 836
VI. Idiomatic forms of Quotation
...
...
•
^^7
VII. Idiomatic forms of Question
...
...
...
837
VIII. Certain Idiomatic Phrases
...
...
...
837
...
--
837
...
••
838
...
.--
838
...
...
5.
... Ansv^ered and said ... Pronouns with soul" " Out of the way " (€k fxio-ov) " Breaking of bread" ... " Take the sword " ... ...
...
..
839 842
6.
"
...
...
842
1.
2.
3.
4.
"
*'
7.
mouth ''Taste wine"
8.
" Tt kfxol
9.
"
Open
the
/cat crot
"
11.
Son of man" "Turn to ashes" "Sons of God"
12.
"
10.
..
...
...
...
...
842
...
...
...
...
842
...
...
...
.--
842
...
...
...
...
843
...
...
...
...
844
...
...
845
...
849
...
850
the English language
856
"
Three days and three nights
IX. Idioms arising from other Figures of Speech
Changes of usage of words
X.
XL
in
Changes of usage of words
2.
PROSOPOPCEIA:
or,
the Greek language
in
As TO Persons. Personification.
Things
re-
presented as persons (personificatio, person.^ fictio, CONFORiMATIo) I.
The members
II.
III.
...
of the
Animals
...
The products
,..
human body
Human
...
861
...
...
861
...
...
863
...
...
...
864
•
...
...
864
...
...
ggy
...
V. Kingdoms, Countries, and States VI.
...
--
...
of the earth
IV. Inanimate things
...
actions attributed to things (somatopceia)...
ggg
TABLE OF CONTENTS.
ANTIPROSOPOPCEIA:
or,
ANTHROPOPATHEIA:
Anti-Personification
870
Condescension
or,
871
Human and Rational Beings
I.
1.
Parts and
members
of
872
man, or of the human
body (theoprepos) 2.
The
feelings of
3.
The
actions of
4.
Circumstances
883 891
Negative
891
(b)
Positive
891
Of Place Of Time Of Person
893 893
(d) (e)
892
Irrational Creatures 1.
Animals
2.
The actions
894 894
of certain animals
894
3.
Parts or members of certain animals
4.
Plants (a) {b)
III.
882
(a)
(c)
II.
872
men men
895
.
895
Of Genus Of Species
895 895
...
Inanimate Things
895
1.
Universals
895
2.
Particulars
896
3.
The Elements
896
4.
The Earth
897
ANTIMETATHESIS:
or,
A
Dialogue,
transference
of speakers (polyprosopon)
ASSOCIATION: speaker
or,
Inclusion.
associates
himself
898
When with
the writer or
those
whom
he
addresses
900
APOSTROPHE. A turning aside
from the direct subjectmatter to address others (prosphonesis, aversio)
I.
Apostrophe to
God
901 901
FIG URES
xlii.
Men
Apostrophe to
II.
OF SPEECH,
...
3.
To certain definite persons ... To one's own self ... ... To some second person or persons
4.
In Prophecies
1.
2.
...
...
...
902
902
...
...
(indefinite)
...
903
...
903
...
...
...
904
...
...
...
904
...
...
904
or, Digression. A turning aside from one subject to another (digressio, parabasis, ecbole, APHODOS) ... ... ... ... ...
906
III.
...
Apostrophe to Animals
IV. Apostrophe to Inanimate
Things
As TO Subject-Matter.
3.
PARECBASIS:
METABASIS:
Transition.
or,
A
passing from one
subject to another (transitio, interfactio)...
EPANORTHOSIS: what has been after-thought
Where Where Where
in
...
recalling
order to correct
(diorthosis,
correctio)
A
Correction.
or,
said,
the retraction
...
908
of
as by an
it
epidiorthosis,
...
...
metancea, ...
...
909
...
...
909
it is
partial or relative
...
...
910
it is
conditional
...
...
911
or, Double Correction. A and speaker right by a correction which acts both ways ... ... ... ...
912
1.
2. 3.
is
absolute
...
AMPHIDIORTHOSIS: setting both hearer
ANACHORESIS:
or,
A
Regression.
return to the
original subject after a digression (regressio, epana-
cLESis)
...
...
4.
of
913
...
As TO Time.
PROLEPSIS (AMPLIATIO): anticipation
...
or,
Anticipation.
An
some future time which cannot yet
be enjoyed; but has to be deferred
...
...
914
TABLE OF CONTENTS. As TO Feeling.
5.
PATHOPCEIA or
ASTEiSMOS: byway
An
Pathos.
or,
:
Emotion
...
expression of feeling
...
...
An
Urbanity.
or,
xliii.
...
...
916
expression of feeling ...
917
or, Recalling. An expression of feeling by way of recalling to mind (recollectio) ... ...
918
of Politeness
ANAMNESIS
...
...
...
:
BENEDICTIO
or, Blessing. An expression of by way of Benediction or Blessing ...
EUCHE
:
An
or, Prayer. Prayer (votum) ... :
PAR^NETICON way
feeling by
OEONISMOS way
of
THAUMASMOS: feeling
or.
:
An
...
to by
or,
:
Indicating.
An
:
or,
expression of ...
...
921
922
of ...
923
feel-
...
...
924
calling attention
...
...
An
Exclamation.
...
expression
expression of
The
making a star or mark
ECPHONESIS
920
expression of feeling by
Wondering. An Wonder ...
Exultation.
919
of ...
for a thing (optatio)
ing by calling on others to rejoice...
ASTERISMOS
way
...
or,
by way of
P.(^ANISMOS
An
Exhortation.
Wishing or Hoping
...
...
...
of Exhortation
Wishing.
or,
:
...
or,
:
expression of feeling by
feeling
expression
...
926
of
by way of Exclamation (anaphonesis, anapho... ... ... ... NEMA, exclamatio)
feeling
APORIA
An expression of feeling by way or, Doubt. Doubt (diaporesis, dubitatio, addubitatio)
of
:
EPITIMESIS:
or,
Reprimand. An
927
...
929
expression of feeling
by way of Censure, Reproof or Reproach (epiplexis)
930
ELEUTHERIA: by way
of
or. Candour. An expression of feeling Freedom of speech, in Reprehension (par-
RHESIA, licentia)
AGANACTESIS: feeling
or,
...
...
Indignation.
by way of Indignation
...
...
An
...
932
expression of ...
...
934
OF SPEECH.
FIG URES
xliv.
APODIOXIS
An expression of feeling or, Detestation. by way of Detestation (rejectio, detestatio, abomi:
935
NATIO)...
DEPRECATIO
way
feeling by
DIASYRMOS
An
Deprecation.
or,
:
of Deprecation
expression of -••
...
...
An expression of feeling or, Raillery. by way of tearing away disguise ... :
CATAPLEXIS:
or,
Menace.
by way of Menace
EXOUTHENISMOS
An
:
or.
MALEDICTIO
-••
An
Contempt.
-
...
An
^38
expression of
...
Imprecation.
or,
:
937
expression of feeling -•
...
by way of Contempt
feeling
^^'^
expression
939
of
by way of Malediction or Execration (impre... CATIO, EXECRATIO, COMiMlNATIO, APEUCHE, MISOs) feeling
DEASIS
An expression of feeling by or, Adjuration. ... Oath or Asseveration (obsecratio, obtestatio) :
CHLEUASMOS
:
or,
Mocking.
An
expression of
941
feel-
Mocking or Jeering (epicertomesis, mycteris-
ing by
Mos)
940
6.
EROTESIS
...
...
...
...
...
...
As TO Argumentation.
Interrogating. The asking of questions an answer (peusis, pysma, perconTATIO, INTERROGATIO, EROTEMA) ... ... ... :
942
or.
without expecting
'
1.
In Positive Affirmation
...
...
...
2.
In Negative Affirmation
...
...
...
3.
In Affirmative Negation
...
...
...
4.
In Demonstration
5.
In
6.
In Rapture or Exultation
7.
In
8.
In Refusals
9.
In Doubts
...
...
951
...
...
...
951
...
...
...
952
...
...
...
...
...
...
...
and Denials
Admonition
947
947 949
...
...
Wonder and Admiration Wishes
944
952
...
10.
In
...
...
...
11.
In Expostulation
...
...
...
12.
In Prohibitions
...
...
...
_ .
953 9=3 qco
qco q^.
TABLE OF CONTENTS.
xlv.
13.
In Pity and Commiseration
954
14.
Disparagements In Reproaches In Lamentation
954
In
15. 16.
...
955 955
17.
In Indignation
956
18.
In Absurdities and Impossibilities
956
19.
Double Questions
956
DIALOGISMOS
or,
...
Dialogue.
(logismus,
sermo
CINATIO)
DIANOEA:
957
Animated Dialogue,
or,
(subjectio, res
PONSIO)
959
AFFIRMATIO
or.
Affirmation.
Spontaneous affirma
tion
960
NEGATIO: or. Negation. Spontaneous ACCISMUS: Apparent Refusal
^TIOLOGIA
Cause Shown.
or,
:
reason for what
is
said or
negation
961
962
The rendering
of a
done (apodeixis, caus^
redditio)
963
ANTEISAGOGE
or,
:
Counter-Question.
The
answering of one question by asking another (anticatallaxis, anthupophera, compensatio, contraria 964
illatio)
ANTISTROPHE:
or,
Retort.
A
turning the words of
a speaker against himself (bi^on, violentum, inversio)
ANTICATEGORIA
:
or,
Tu Quoque.
The use
965
of a
Counter-Charge, or Recrimination (accusatio adversa,
TRANSLATIO
ADVERSARIUM)
IN
METASTASIS:
or,
966
Counter-Blame.
A
transferring of
the blame from one's self to another (translatio)
ANACCENOSIS:
or,
Common
others as having interests in
COMMUNICATIO)
Cause.
common
An
967
appeal to
(symboulesis,
...
968
SYNCHORESIS: sion of
RESIS)
Making a concesor. Concession one point to gain another (concessio, epicho-
...
970
FIGURES OF SPEECH.
xlvi.
EPITROPE:
or,
Admission.
order to gain what
PAROMOLOGIA: argument
or,
or, Conciliation.
:
indulgence for what
PRODIORTHOSIS
:
is
or,
Warning.
prepare for a shock
PALINODIA
of
...
"'^
to •
Retracting. Approval of one thing ... ... after reproving for another thing ... :
^'"^
-
...
Something said ...
...
•
The securing
about to be said
^^^
concession in ...
...
...
in --
...
A
Confession.
to gain favour
PROTHERAPEIA
Admission of wrong
right (permissio)
is
.
977
or,
FROLEPSIS (OCCUPATIO):
or.
Anticipation.
978
The
answering of an argument by anticipating it before it is used (PROCATALEPSIS, APANTESIS, OCCUPATIO, ANTEOCCUPATIO, PR-«iM0NITI0) I.
II.
Tecta
:
Aperta
...
Open (hypophera) :
sis,
...
...
...
...
^
...
979
...
980
Closed (anthypophera, schesis, anasche-
prosapodaton, hypobole)
...
...
980
APPENDICES. A.
On
the use of Different Types in the English Versions
985
B.
On
the usage of the Genitive Case
C.
1.
Of Character
2.
Of Origin and
...
...
989
...
...
...
990
Cause
...
...
990
...
Efficient
...
3.
Of Possession
...
...
...
...
993
4.
Of Apposition
...
...
...
...
995
5.
Of Relation and Object
...
...
...
995
6.
Of Material
...
...
...
...
1001
7.
Of Contents
...
...
...
...
1001
8.
Of Partition
...
...
...
...
1001
9.
Two
...
...
...
...
1002
Genitives
On Homceoteleuta Hebrew
Bible
in
the
...
D.
On Hebrew Homonyms
E.
On
MSS. and
Printed Text of the
...
...
...
...
1003
..
...
...
...
1005
...
1017
the Eighteen Emendations of the Sopherim
INDEXES. 1.
II.
Index of Figures (Proper Names). Index of Figures (English Equivalents).
III.
Index of Texts Illustrated.
IV.
Index of Structures.
V.
VI. VII.
Index of Subjects. Index of
Hebrew Words
Index of Greek
Words
Explained.
Explained.
OF ABBREVIATIONS
LIST A.
-
-
Alford and his critical Greek Text.
Ace.
-
The Accusative Case.
A.V.
-
The Authorized Version,
G.
-
-
Gen,
-
The Genitive Case.
-
Compare
Imp.
-
The Imperative Mood.
Ind.
-
The
Indicative
-
The
Infinitive
or current Text of our
Enghsh
Bible, 1611.
Comp. Cf.
-
Inf.
Griesbach and his
critical
Greek Text.
Compare. (for Latin, confer).
Mood. Mood.
Greek Text.
-
Lachmann and
LXX.
-
The Septuagint Version (325
Marg.
-
Nom.
-
L.
-
P.B.V.
his critical
b.c).
Margin.
The Nominative Case. The Prayer Book Version
of the
Psalms (from Coverdale's
Bible).
Part.
-
PI.
-
-
Q.v.
-
R.V.
-
Sept.
-
Sing.
-
Sqq. Tr.
-
T.
-
-
Participle.
The
Plural
Number.
Which see. The Revised
Version, 1881.
The Septuagint Version. The Singular Number. Following.
-
Tregelles and his critical Greek Text.
-
Tischendorf and his
critical
Greek Text.
WH.
-
Westcott and Hort, and their
(id)
-
A
figure in brackets,
the
number
critical
Greek Text.
immediately after a reference, denotes
of the verse in the
Hebrew or Greek where
the versification differs from the A.V. -
Denotes that one thing equals or
is
the
same as the
other.
FIRST DIVISION.
FIGURES INVOLVING OMISSION I.
AFFECTING
WORDS.
ELLIPSIS. El-lip'-sis. in,
and
This
is
the Greek word
eXAeti/'is,
a leaving
in,
from
ev (en)
AetVetv (leipein) to leave.
The figure is so called, because some gap is left in the sentence, which means that a word or words are left out or omitted. The English name of the figure would therefore be Omission. The figure is a peculiar form given to a passage when a word or words are omitted words which are necessary for the grammar, but ;
are not necessary for the sense.
must be at least three So the laws of syntax declare that there must be at least three words to make complete sense, or the simplest complete sentence. These three words are variously named " by grammarians. In the sentence " Thy word is truth," " Thy word " is what is said of it (the prediis the subject spoken of, " truth
The laws
of geometry declare that there
straight lines to enclose a space.
and the verb is " (the copula) connects it. But any of these three may be dispensed with and
cate),
*'
;
this
law of
syntax may be legitimately broken by Ellipsis. The omission arises not from want of thought, or lack of care, or
from accident, but from design, of,
or lay stress on, the word
in
order that
omitted, but
we may not stop to may dwell on the
think
other
words which are thus emphasised by the omission. For instance, in Matt. xiv. 19, we read that the Lord Jesus "gave the loaves to His
and the disciples to the multitude." There is no sense in the latter sentence, which
disciples,
disciples to the multitude," because there
is
no verb.
is
incomplete,
The verb
"
**
the
gave
"
omitted by the figure of Ellipsis for some purpose. If we read the reads as though '^esus gave the it last sentence as it stands, is
disciples to the multitude
I
—
—
FIGURES OF SPEECH.
2
causes us to note we learn the intenaed lesson. What is it ? Why, this we are asked to dwell on the fact that the disciples gave the bread, but only instrumentally, not really. The Lord Jesus Himself was the alone Giver of that bread. Our thoughts are thus, at once, centred on Him and not on the disciples. This at once serves to arrest our attention the figure employed we observe the emphasis ;
;
it
;
;
in the English Versions cases they are correctly In some cases the sentences are very erroneously
These Ellipses are variously dealt with (both Authorized and Revised).
supplied by
completed. fore
italics.
Sometimes an
In
many
Ellipsis in the
Text
is
not seen, and there-
not taken into account in the Translation.
is
Ellipsis is
Sometimes an
imagined and supplied where none really exists
in
the
original.
Where an Ellipsis is wrongly supplied, or not supplied at all, the words of the Text have to be very freely translated in order to make sense, and their litei'al meaning is sometimes widely departed from. But on the other hand, where we correctly supply the Ellipsis one word, it may be it at once enables us to take all the other words of the passage in their literal signification. This is in itself an
—
enormous gain, to say nothing of the wonderful light that may be thus thrown upon the Scripture. These Ellipses must not be arbitrarily supplied according to our
own
individual views
according to our
and
own
we
;
are not at liberty to insert any words,
fancies
:
but they are
all
scientifically
arranged
and each must therefore be filled up, according to definite principles which are well ascertained, and in obedience to laws which are carefully laid down. classified,
Ellipsis
is
of three kinds
:
Absolute Ellipsis, Relative Ellipsis, and the Ellipsis of Repetition
A. Absolute,
from
:
—
where the omitted word or words are to be supplied
the nature
of the subject alone.
B. Relative, Avhere the omitted word or words are to be supplied from, and are suggested by the context. C.
The
Ellipsis of Repetition, where the omitted word or words are to be supplied by repeating them from a clause which precedes or follows.
These three great divisions may be further
set forth as
follows-—
——
—
^^LIPSIS.
3
A. Absolute Ellipsis, where the omitted word or words are to be supplied from the nature of the subject.
Nouns and Pronouns.
I.
2.
The Nominative. The Accusative.
3.
Pronouns.
4.
Other connected words.
1.
Verbs and Participles
II.
When
1.
:
the verb
finite is
{a) especially
When
2.
the verb infinitive
(a) after
III.
IV.
is
:
Sb; to be able,
(c)
after another verb, personal or impersonal.
3.
When
the verb substantive
4.
When
the participle
whole clause
in
is
is
wanting.
wanting.
the
in
same member
a connected passage
1.
The
first
2.
The
latter clause or
3.
A
Where
wanting
after the verb to finish*
of a passage.
:
clause.
Apodosis {Anantapodoton).
comparison.
B. Relative Ellipsis I.
:
to say,
(b)
Certain connected words
A
wanting
the verb
—
the omitted word
is
to be supplied from a cognate
word
in the context.
II.
1.
The noun from the
2.
The verb from the noun.
Where
the omitted word
verb.
lis
to be supplied from a contrary
word. III.
Where
the omitted word
is
to be supplied from analogous or
related words. IV.
Where
the omitted word is contained in another word the one word comprising the two significations (Concisa Locutio,
Syntheton or Compositioj Constructio Prcegnans).
:
OF SPEECH.
FIGURES
4
C. Ellipsis of I.
Repetition
—
the Ellipsis is to be supplied
Simple: where
from a preceding
or a succeeding clause.
From
1.
Nouns and Pronouns.
(b)
Verbs.
(c)
Particles.
(d)
From
2. II.
a preceding clause.
(a)
(i.)
Negatives.
(ii.)
Interrogatives.
Sentences. a succeeding clause.
Complex: where the two clauses are mutually involved, and the Ellipsis in the former clause is to be supplied from the latter, is
and at the same time an
Ellipsis in the latter clause
(Called also Semiduplex
to be supplied from the former.
Oratio). 1.
Single words.
2.
Sentences. A.
That
is,
Absolute Ellipsis
:
the omission of words or terms which must be supplied
The omitted word may be a nahire of the subject. noun, adjective, pronoun, verb, participle, adverb, preposition. only from the
I.
The Omission of Nouns and Pronouns. 1.
Gen.
The Omission
xiv. 19, 20.
of the Nominative.
— Melchizedek said to Abram, " Blessed be the
most high God, which hath delivered thine enemies into thine hand. And he [i.^., Abram] gave hini tithes of all." From the context, as well as from Heb. vii. 4, it is clear that it was Abram who gave the tithes to Melchizedek, and not Melchizedek to Abram.
—
Gen. xxxix. 6. "And he left all that he had in Joseph's hand; and he knew not ought he had, savQ the bread which he did eat. And Joseph was a goodXy person, and well-favoured." Here
which it was of the two who " knew we understand Potiphar, it is difficult to see how he only knew the bread he ate or if Joseph, it is difficult to understand how he knew not ought he had. it
is
not at
not ought he had."
all
clear
If
:
If
clear.
the
Ellipsis,
however,
is
rightly
supplied,
it
makes
it
all
ELLIPSIS (ABSOLUTE: OF NOMINATIVE).
5
may be rendered, and the Ellipsis supplied as follows :— he [Potiphar] left all that he had in Joseph's hand: and he [Potiphar] knew not anything save the bread which he was eating. And Joseph was beautiful of figure, and beautiful of appearance.*' >The verse
"And
All difficulty is removed when we remember that " the Egyptians might not eat bread with the Hebrews, for that is an abomination unto the Egyptians" (xliii. 32). Everything, therefore, was committed by Potiphar to Joseph's care, except that which pertained to the matter of food.
2
Sam.
iii.
7.
—
And Saul had a
**
Rizpah, the daughter of Aiah, and
.
.
.
concubine, whose
name was
said to Abner, Wherefore, etc."
Here it is clear from the sense of the next verse and 2 Sam. xxi. 8 that " Ishhosheth " is the word to be supplied, as is done in italics.
—
Sam. xxiii. 20. " He slew two lionlike men of Moab." The Massorah points out''' that the word Ariel occurs three times, in this passage and Isa. xxix. 1. In Isa. the word is twice transliterated as a proper name, while in 2 Sam. xxiii. 20, margin, it is translated lions of God the first part of the word """IS (aj^ee) a liofi^ and the second part h^ {el) God, But if we keep it uniformly and consistently as a proper name we have with the Ellipsis of the nominative (sons) the following sense " He slew the two sons 0/ Ariel of Moab." 2
:
:
2
Sam.
xxiv.
i.
—
against Israel, and he
"
And
again the anger of the
moved David
them
against
Lord was
to say, Go,
kindled
number
and Judah." Here the nominative to the verb "moved" is wanting. Someone moved, and who that was we learn from 1 Chron. xxi. 1, from which it is clear that the word Satan or the Adversary is to be supplied, as is done in the margin " And again the anger of the Lord was kindled against Israel, and [the Adversary] moved David against them to say. Go, number Israel and Judah." Israel
:
Chron.
I
vi.
—
28
(12).
Vashni (marg., called also
Here there .word
•'^tpi,
second " "
/
is
Vashni,
an
—"And the sons of
J-oel, ver.
when otherwise
name
1
of the firstborn
:
pointed Ojtpi) means
while the ''and
the
so that the verse reads,
the sons of Samuel the firstborn [yoel] and the second The R.V. correctly This agrees with the Syriac Version.
And
Abiah."
33 and
Ellipsis of the
Samuel; the firstborn Sam. viii. 2) and Abiah."
;
supplies the Ellipsis,
"Joel"
is
and translates vashni
"
and the second." 1 Sam. viii. 2, and the
supplied from ver. 33 (see also
note in Ginsburg's edition of the *Ginsburg's Edition, Vol.
i.,
Hebrew
p. 106.
Bible).
.
FIGURES OF SPEECH,
6
17.— "
Ps. xxxiv.
them out The immediate
delivereth
who
cry.
It is
of
and
cry,
[T/z^jv]
the
Lord
heareth,
and
their troubles."
all
But it is not these R.V. supply the the and Hence the A.V.
subject in ver. 16
the righteous.
is evildoers.
words ''the righteous"' in italics. The nominative is omitted, in order that our attention may be fixed not on their persons or their characters, but upon their ci-y, and the Lord's gracious answer.
The same design
is
seen in
40. — "[They]
Ps. cv.
all
similar cases.
asked, and he brought quails,"
The nominative is supplied literally " They asked."
People asked. translates
it
Prov. [{,€.,
—
the creditor]
I.
—
*'
In that
;
The A.V. Jer.
it
li.
i,e.,
the
But the R.V.
" If
Judah we have a strong walls and bulwarks." translates
the A.V.
thou hast nothing to pay, why should one " take away thy bed from under thee ?
xxii. 27.
Isa. xxvi.
in
interprets
city
day ;
shall this
song be sung in the land of [i.e, God] appoint /or
salvation will one
by supplying the nominative.
The R.V.
literally.
19.
—" He
is
the former of
all
things,
and
Israel
is
the rod
of his inheritance."
Here both the A.V. and R.V. supply the Ellipsis from x. 16. Had been supplied from the immediate context, it would have come under the head of Relative Ellipsis^ or that of Repetition. it
Ezek.
xlvi. 12.
—" Now when the Prince
shall prepare a voluntary
offering or peace offerings voluntarily unto the
Lord, one shall then open him the gate that looketh toward the East, &c.," i.e., n^fijn the gate-keeper (supplied from the noun 'li'^n, the gate), which follows, shall open the gate.
Zech.
—"When
they (Heb. he) had sent unto the house of God, Sherezer and Regem-melech and their men, to pray before the Lord " [i.e., when the people who had returned to jfudea had sent] vii. 2.
Matt. xvi. 22.—" Be it far from Thee, Lord." Here the Ellipsis in the Greek is destroyed by the translation. The Greek reads, ""IAew5 o-ot, Kvpte " (hileos soi, kyrie), which is untranslatable literally, unless
we supply
the Ellipsis of the Nominative, thus:
[God he] merciful to Thee, Lord " Thus it is in the Septuagint 1 Chron. xi. 19, where it is rendered " God forbid that I should do this thing," but it ought to be, ''[God] be merciful to me [to keep me from
"
!
doing] this thing."
Acts
xiii. 29.
—"And when they had
of him, they took hiin
down from
fulfilled all that was written the tree, and laid Jiim in aseoulchre "
ELLIPSIS
(ABSOLUTE: OF NOMINATIVE).
7
Joseph of Arimath^a and Nicodemus took him down. But it is we are to think of here rather than the persons who did
i,e.,
the act which
Hence the
it.
Ellipsis.
Cor. XV. 25.
—
For he must reign, till he hath put all enemies under his feet," i.e., *' he [the Son] must reign, until he [the Son] shall have put all things under his [the Son*s] feet." Here the subjection I
*•
refers to the period of Christ^s personal reign.
This
is
"Jehovah
New Testament my
one of the seven
Adon
said unto
—
Sit thou at
references to Ps. ex. right hand, until
I
1,
make
The English word "make" occurs 1,111 the Old Testament, as the rendering of 49 Hebrew words. one so rendered here is rr^tp (Sheeth) and means to put, place, set,
thine enemies thy footstool."
times
The
in
or appoint, and
meaning
is
is
rendered make only 19 times out of 94. Its proper (See Gen. iii. 15; iv. 25; xxx. 40. Ps. cxl.
put or appoint,
Isa. xxvi. 1, &c.)
5.
The word ing.
It is
means
in the N. T. is tcOtjixi (tithee?ni), and has the same meanrendered make only 10 times out of 91, but in these cases it
Rom. iv. 17, &c.). In every case the second aorist subjunctive, and should be rendered
to set or appoint (Acts xx. 28.
the verb
is
in
" shall have put.**
Six of the seven references (Matt.
Acts
42.
ii.
Heb.
34.
i.
13
;
x.
xxii. 44.
Mark
xii.
36.
13) refer to Christ's session
Father's throne (not to His reign upon His own, Rev.
iii.
Luke
xx.
on the
21).
And
continue until such time as the Father shall have placed Christ's enemies as a footstool for His feet. When that shall
this session will
have been done,
He
will rise
up from His seat and come forth into them to Himself, and take them up
the air /or His people, to receive
meet Him in the air so to be ever with the Lord. Then He will come unto the earth with them, and sit upon the throne of His glory, and reign until He shall have put all enemies under His feet. The to
other six passages refer to Christ's session. reign
Rev. all
upon His own throne (not to His iii.
21).
And
Note, that
His
feet.
His
in
This one refers to His on His Father's throne,
this reign will continue until
His enemies under His
stool for
session
He
(Christ) hath put
feet.
the six passages His enemies are placed " as a footand there is not a word about their being under
feet,"
In the one passage
(1
Cor. xv. 25) there
being placed "as a footstool," but the word
is
not a word about
"under" His
feet is used.
We must disj:inguish between placing and making, and Christ's session and Hism^?;. Then all these passages teach the Pre-Millennialand PreTribulation coming of Christ/t?r His people before His comingwith them.* *
See Things
to
Come
for October, 1898.
FIGURES OF SPEECH.
8
Cor. XV. 53.—" For this corruptible [body] must incorruption, and this mortal [body] must put on immortality. The noun " body " must also be supplied in the next verse. Eph, i. 8.— "Wherein he hath abounded towards us
put on
1
m
all
wisdom and prudence." It
not "wherein," but ^s (hees) which,
is
which he hath made to
grace,
prudence."
abound
in
Le., " [the
us in
all
knowledge] or
wisdom and
—
Titus i. 15. " Unto the pure all things are pure." The noun "meats" (i.e., foods) must be supplied as
in
1
Cor.
vi.
"All [meats] indeed are clean to the clean." The word "clean" being used in its ceremonial or Levitical sense, for none can be other12.
wise either " pure " or " clean."
Heb.
ix. I.
— "Then verily the
Pet,
2
iii.
I.
in both
I
John
—"
1
V. 16,
is
[epistles] If
I
stir
up," etc.
any man see his brother
shall give him life." See also Matt. men must be the word supplied.
The Omission
Sam.
in
second epistle, beloved, I now write unto up your pure minds by way of remembrance,"
stir
unto death, he shall ask, and he shall give him
2.
properly supplied
— "This
which you "In 6o^/z. which i,e.j ;
covenant had also ordinances
Here the word covenant
of divine service." italics.
first
of the
v.
11,
sin
life,
15;
Object or Accusative,
a sin which etc.,"
Luke
i.e.,
vi.
etc., after
is
not
" [God]
38,
where
the verb.
—"And
when they came to Nachon*s threshingUzzah put forth his hand to the ark of God." Here the omission is supplied. The Ellipsis is used, and the
2
vi. 6.
floor,
accusative
is
omitted, in order to call our attention to the act, rather
than to the fnafiner of I
Chron.
xvi.
7.
it.
— "Then on that
day, David delivered first this
psalm to thank the Lord, etc." The Ellipsis might also be supplied thus [the following words] to thank the Lord, etc."
:
"
David delivered
first
—
6. "They reap everyone his corn in the field." This hardly makes sense with the context, which describes the wicked doings of those who know not God.
Job. xxiv.
The question corn "
is
words 17
is
whether the word "iS"""?^ (beleelo) translated " his whether it is to be read as two In this case there Id) which mean not their own.
to be taken as one word, or "^b^
(belee
—
(ABSOLUTE: OF ACCUSATIVE).
ELLIPSIS is
the Ellipsis of the accusative, which must be supplied.
9
The whole
verse wilt then read,
They reap [their corn] in a field not their own They glean the vintage of the wicked,"
"
,
^
:
which carries on the thought of the passage without a break in the argument. If we read it as one word, then we must supply the Ellipsis differently " They reap their corn in a field [not their own] ," so that it comes, in sense, to the same thing. :
—
—
Ps. xxi. 12 (13). upon thy strings."
Ps. xliv, 10
The word is
(11).
"
When
—"They
np^
spoil is
thou shalt make ready thine arrows
which hate us
(shahsah)^
that the accusative, which
cl_ear
is
spoil for themselves."
and means
plunder.
to
And
it
omitted, should be supplied:
They which hate us plunder [our goods] for themselves." The emphasis being, of course, on the act and the motive in the verb " plunder," and " for themselves," rather than on the goods which "
they plunder. In verse 12(13), both the A.V.
and R.V. have supplied the accusa-
tive, " thy wealth,''
—
God most high unto God that Here the object is supplied in the performeth all things for me." translators suggest ''His mercy" ''His words ''all things." Other " " my desires." Luther has my sorrow" the Hebrew being promises" Ps.
Ivii. 2 (3).
"
I
will cry
unto
an end^ complete,
IpiL (gamar), to bring to
;
The
etc.
Ellipsis
is left
for
Nothing is particularised, so that we may supply everything. of any one thing necessarily excludes others. In Ps. cxxxviii. 8 we have the same verb (though with a different construction) and the same Ellipsis but the former is translated "the emphasis.
The mention
:
Lord
me "
will perfect," i.e.,
:
will
Ps. xciv. correct [you
consummate 10.
—
"
He
latter all
is
supplied "that which concerneth
consummations for me.
that chastiseth the heathen, shall not he This is evidently the completion
the heathen] ? "
among The A.V.
up the Ellipsis in the next sentence. This of a different character, and comes under another division: "He
of the sense. is
and the
that teacheth
Ps.
Nah.
i.
2
ciii. ;
man
fills
knowledge, shall not he know
9.—" Neither
Jer.
iii.
will
he keep
his
" ?
anger for ever."
So
in
5, 12.
Ps. cxxxvii. 5.—"
hand forget her cunning."
If
I
forget thee,
O
Jerusalem,
let
my
right
;
FIGURES OF SPEECH.
10
Here both versions thus supply the accusative. But surely more Surely it is implied in the Ellipsis than mere skill of workmanship. me:' forget means, " If I forget thee, O Jerusalem, let my right hand Let it forget to v^ork for me, to feed to pray for thee and to defend thee.
me and
to defend me,
if
I
forget
—
Prov. xxiv. 24. " He that saith unto the wicked, Thou art " i,e., righteous him shall the people curse, nations shall abhor him from the clear This is [king]:' "He that saith to the wicked ;
;
context.
Verses 21-25 read
"Fear the Lord,
literally.
O my
son,
and
the king. With men that make a difference (nj^, shanah see Est. ordinary man thou shalt not mingle iii. 8), between a king and an i. 7 For their calamity (whose ? evidently that of two persons, thyself. viz., that of the king and also of the common man) shall rise suddenly ;
and who knoweth the ruin of them both ? These matters also belong To make no difference between man and man belongs to everyone alike, see Deut. 17 but to make no difference between a man and a king is a matter that pertains only to the wise. " It is not good to have respect of persons in judgment. He that saith to the him wicked [king, as well as common man] Thou art righteous to the wise."
i.
;
;
,
shall
the people curse, nations shall abhor him
rebuke him
(i.e.,
blessing shall
come upon them."
the
wicked
king)
shall
be
;
but to them that
delight,
and a good
Here there is accuracy of translation and consistency of interpreThere is only one subject in verses 21-25.* Here it is the command not to flatter a wicked king and this, explains the word " both " in verse 22, and the reference to " people " and " nations " in verse 24. Unless the Ellipsis is thus supplied, the meaning is not
tation.
;
clear.
That which is a true admonitipn as to kingcraft, is ^Iso a solemn warning as to priestcraft. The " wise " makes no difference between a * Each " proverb " or paragraph in the book of Proverbs is occupied with only one subject, even if it consists of several verses. This may sometimes throw light on a passage, e.g., Prov. xxvi. 3-5, where verses 4 and 5 follow up the subject of verse 3, not changing the subject but enforcing it; i.e., " For the .horse a whip,
and for the fool's back a rod." In other words you cannot reason with a horse or an ass, neither can you reason with a fool. Then follow two very finely stated facts, not commands. If you answer him according to his folly, he will think you are a fool like himself, and if you answer him not accord-
for the ass a bridle,
ing to his folly, he will think that he
kind of hypothetical
is
wise
like yourself!
command:
Do this, and you will Do that, and you will
see that see, &c.
;
So that we have a
—
ELLIPSIS
and another man
so-called priest
God
(ABSOLUTE: OF ACCUSATIVE).
knows that all the people of i. 6), and "an holy priestThose who make a difference do so to their own
made" priests
are
unto
hood" (1 Pet. ii. 5). and to the dishonour of
loss,
Isa.
liii.
for he
;
God"
(Rev.
Christ.
12. — " Therefore
and he
great,
11
I divide him a portion with the with the strong"; i.e., "Therefore
will
shall divide the spoil
[Jehovah] divide (or apportion) to him a great multitude [for and the strong ones will he (i.e., Messiah) divide as spoil." The structure shows that Hii. 12 corresponds with, and is to be
will
I
booty]
,
explained by
The passage
Hi. 15.
yehovah's Servant A.
concerning:
is
—
the Sin lOffering.
His Presentation. His Affliction. C. 15. His Reward. 1-3. His Reception. 4-10. His Affliction. 10-12. C. His Reward.
13.
lii. I
B.
14.
I
I
A,
liii. I
B. I
I
Hence the
"
multitudes" of
liii.
strong ones" of
The
many
liii.
nations "
lii.
answer to the "great 15 answer to "the
15,
lii.
Thus the two passages explain each, other. what Jehovah divides to His Servant; and
12.
of verse 12
first line
of
12; and "the kings" of
is
is what He divides as Victor for Himself and His host. Compare Ps. ex. 2-5, Rev. xix. 11-16. The word TVfl (nazah) in lii. 15, means to leap, leap out: of
the second line
liquids,
to
spurt out
blood
as-
Moreover the verb
verse 14.
of people,
:
So the astonishment
astonishment.
is
in
to
of verse
leap
up from joy or
15 answers to that of
the Hipkil, and
means
to
cause
astonishment.* Jer. xvi.
7.
—
"
Neither shall men tear themselves for them
The word
mourning."
tear
DHB
is
(paras)
to
in
cleave, divide.
'break,
So that the Ellipsis will be, " Neither shall men break [bread] for them mourning" (as Ezek. xxiv. 17, Hos. ix. 4, etc., and A.V. marg.
in
and R.V.). See under Idiom. Jer. viii. Shall,
—
"
Thus
saith the
he turn away and not return
This turn
4.
is
unintelligible,
to
?
"
Come, August, 1898.
fall,
and not arise
?
" ?
and the R.V.
away and not turn again
* See Things
Lord, Shall they is
no clearer
:
—" Shall
one
:
FIGURES OF SPEECH.
12
passage as one that the Massorah- calls attention to this wrongly divided. of several examples where two connected words are should be the Here, the first letter of the second of these two words Then the sense comes out most last letter of the preceding word.
The
fact
is
beautifully " Shall
And
they return [to the Lord] He not return [to them] ?"
Agreeing with Mai. iii. 7, and with the context; and bringing out between the two lines as well as exhibiting more clearly the parallel the (q.v,) Polyptoton figure of
Matt.
xi. i8.
—"John
Clearly there must be
could not
live
neither eating nor drinking." for John, being human, Ellipsis here
came SLn
;
The sense
without food.
is
Hebrew
clear in the
idiom,
:— which requires the Ellipsis to be thus supplied in the English "John came neither eating [with others] nor drinking [strong
r
drink]
negative
See Luke i. " John came
:
Luke
— "And
of the
force
i.e.,
John
sent messengers before his face
;
and they
make ready
.
.
to prepare reception for him.
XV.
branch, and
Greek
and drink."
entered into a village of the Samaritans, to
went, and for him,"
ix. 52.
Or, observing the
15.
[declining invitations] to eat
is
—"
man abide not in me, he is cast forth as a and men gather them and cast them into the withered; 6.
If
a
and they are burned." Here the accusative " them " is ]iot repeated. But the meaning of the verse is obscured, or rather a new meaning is read into it by inconsistency of rendering. Why, we ask, are the words iav fxr} (can nice) translated " except " twice- in verse 4, It is an expression that occurs fiftyand here in verse 6 " if not " ? two times, and more than thirty of these are rendered " except."! Here it should be rendered " Except anyone abide in me." In the preceding verses the Lord had been speaking of His disciples "you" and "ye." Here in verse 6 He makes a general proposition concerning anyone. '
fire,
.
.
Not, is
if
anyone who
is
he
is
*
cast forth "
AS
48
v.
20
;
3, 5,
27
31.
Rom.x.15. ICor.
;
iv.
;
€t /X7J (ei mee), if not, is
20.
John
xii.
vi. 44, 53,
xix. 11.
does not continue
but except anyone
;
is
in
Him,
65
xiv.
29 ;•
in
Ginsburg's Edition of the
xviii.
;
xii.
24
;
3
;
Mark
xxvi. 42.
xv. 4 (twice)
6,7,9; XV. 36.
;
iii.
xx. 25.
2Thess.ii.3.
27
Hebrew
Bible.
vii. 3, 4.
;
Acts
2Tim.
viii. ii.
31
5.
;
vii.
7
;
ix.
29.
2 Cor.
xii. 13.
John xv.
Rev.
also rendered "except " Matt. xix. 9; xxiv. 22.
Rom.
He Him
for
abiding in
a branch."
See note on this passage
fSee Matt.
Him
already in
not speaking of a real branch
1
;
ii.
iii.
2,
xxvii.
5,22.
Mark
xiii.
ELLIPSIS Likewise,
(ABSOLUTE: OF ACCUSATIVE).
verse
in-
the verb
2,
is
13
(airo) to lift up^' raise up,
atpoj
Every branch in me that beareth not fruit he lifteth up," raises it from the ground where it can bear no fruit, and tends "
it
may
bring forth
pruneth
that
it,
may
it
"
fruit,
and every branch that beareth
He
i.e.. it,
that
he
fruit,
bring forth more fruit."
—
Thus there are two conditions spoken of two kinds of branches one that bears no fruit, and one that does. The former He raises up that it may bear fruit, and the latter He prunes that it may bear more. :
—
Acts
ix. 34, " Arise, and make thy bed." Here both versions translate^the figure. The Greek reads,
and spread for thyself,"
i.e,,
spread
\a bed] for thyself: in
"make thy bed." Acts X. 10. " But while they made i.e., while they made ready [the food]
—
Rom.
—"When
XV. 28.
have sealed to them this "
When,
therefore,
Cor.
I
iii,
i.
Cor.
I
This
is
vii. 17.
1
every
Cor. X. 24.
man
into a trance,"
I
will
have performed
I
come by you
and
this,
into Spain "
:
i.e.,
business.'"
I, brethren, could not speak unto you as but as unto carnal [men] ." (See under 1 Cor. ii. 2).
,
— But as God hath distributed every man." — Only as God hath apportioned "
literally
each."
therefore
fruit,
—"And
unto spiritual [men]
fell
.
have performed this
I
ready, he
" Arise,
other words,
to
"
:
[the gift]
—"Let no
man
seek his
that of his neighbour [also]
own
to
[advantage only], but
."
" Wealth," in the A.V.
is the old English word for well-being generAs we pray in the Litany, " In all time of our wealth " and in the expression, " Commonwealth," i.e., common weal. Compare verse 33, where the word ^'profit " is used. The R.V. supplies ''good,""
ally.
;
2 Cor, V. 16. (Kara
flesh
—" Wherefore henceforth know we no man
(rdpKa,
kata sarka, according
to flesh,
i.e.,
after the
according to
though we have known Christ after the know we him [thus] no more." Our standing is now a spiritual one, " in Christ '* risen from the dead a standing on resurrection ground, as the members of the natural standing)
:
yea,
yet now, henceforth
flesh,
;
Mystical or Spiritual
—
Body
of Christ.
2 Cor. V, 20. " Now then we are ambassadors for Christ, as though God did beseech you by us we pray you in Christ's stead, be ye reconciled to God." Paul was not Here the word **you*' is incorrectly supplied. :
*As
in
Luke
xvii. 13.
John
xi. 41;
Acts
iv. 24.
Rev.
x. 5.
FIGURES OF SPEECH.
14
They were Corinth to be reconciled to God. "Who hath reconciled us to himself Then in verse 19 he goes on to speak of " men "
beseeching the saints
in
reconciled as verse 18 declares,
by Jesus Christ." in verse 20 he says that he beseeches theiUy as though beseech them by us we pray them in Christ's stead, and say : This was the tenor of his Gospel reconciled to God."
and
—
;
-unconverted.
Phil.
13.
iii.
to
the
— " a man take [your goods] — "Brethren, count not myself to have apprehended
2 Cor. xi. 20.
[the prize
;
God did " Be ye
."
If
I
(from verse 14)]
Thess. iii. (stego) means
."
i.
— "When
to
hold out,
we could no
Here and must have the accusative supplied " Wherefore, when we could no longer bear [our anxiety'] etc." The same Ellipsis occurs in verse 5, where it must be 1
-o-reyo)
:
—
to bear,
longer forbear."
endure,
to
,
similarly supplied. 2
Thess.
ii.
6, 7.
might be revealed already work
in
only he
:
—
"
And now ye know what withholdeth For the mystery of
his
time.
who
rjow letteth will
let,
that he
doth he be taken out of
until
iniquity
the way."
Here, there
is
were the verb that R.V. avoids
this,
an is
Ellipsis. But the A.V. treats it as though it omitted, and repeats the verb " will let." The
by translating
it
thus
:
—
"
only
there
is
one that
restraineth now, until, etc."
Both the A.V. and R.V.
fail
to see that
which
rendered "withhold"
in
it
is
The verb
accusative after the verb in both verses.
verse 6 and
the Ellipsis of the is
/carexco (katecho),
verse 7 (and in both verses). But this verb, being transitive, must have an object or accusative case after it and, as it is omitted by Ellipsis, it is
R.V. " restrain "
''let'" in
in
;
has therefore to be supplied. The verb Karexw {katecho) means to have and hold fast. The preposition Kara (kata), in composition, does not necessarily preserve its meaning of down, to hold down but it may be intensive, and mean to hold ;
firmly, to hold fast, to hold in sectcre possession.
This is proved by its usage; which clearly shows that restraining or withholding is no necessary part of its meaning. It occurs nineteen times, and is
nowhere else so rendered. On the other hand there are four or five other words which might have been better used had " restrain " been the thought in this passage. Indeed 1
Thess.
V.
its
21
true meaning
we read "hold
or "withhold" that which
is
is
fixed
by
use in these epistles. In is good," not restrain it But the idea is of keeping and
fast that
good!
its
which
—
—
ELLIPSIS
(ABSOLUTE: OF ACCUSATIVE).
retaining and holding on fast to that which
Matt.
xxi.
38.
Let us
Luke
iv.
42.
And
Luke
viii.
15.
Luke
xiv.
9.
V.
4.
John Acts
proved to be good.
is
the passages where the word occurs
in all
it is
seize
15
on his inheritance.
stayed him, that he should not depart.
Having heard the word,
keep
it.
Thou begin with shame to take the lowest room. Of whatsoever disease he had (i.e., was held). And made toward shore {i.e., they held their course,
xxvii, 40.
So
:
or kept
going for the shore). .
Rom.
i.
18.
Rom.
vii.
6.
1
Cor.
vii.
30.
1
Cor.
xi.
2.
1
Cor.
XV.
2.
2 Cor.
vi.
10.
1
Thess.
V.
Philem.
Who
hold the truth in unrighteousness.
Being
de'ad to that
wherein we were held (margin and R.V.),
As though th^y possessed
And If
not.
keep the ordinances.
ye keep in memory what
And
yet possessing
all
21.
Holdfast that which
13.
Whom we we
I
would have
I
preached.
things. is
good.
retained with
Heb.
iii.
Heb.
iii.
14.
If
Heb.
X.
23.
Let us holdfast the profession.
6.
If
hold the beginning,
This fixes for us the meaning of the verb that thus holds fast " the man of sin " ? and
something which supplied {to
But what
KaT€x
who
is
it
is it
that holds fast
not mentioned, and which has therefore to be 6, that which holds fast is neuter, rh Ko.rkxov
For, in verse
?
katechon), while in verse 7
that in verse 6 fast,
is
it
it is masculine o Karexwv {ho katechon) something (neuter) which holds the man of
while in verse 7 some one
We the pit is
is
me.
holdfast the confidence.
submit that
(Rev.
now
ix.
xi. 7)
so sin
holding fast to something.
in verse 6, that
1,2 and
something
is
to
out of which he ascends, and
{to
in
ph'ear)
which he
when he is to meanwhile, his secret counsels and plans are already
kept in sure possession until the season arrive
be openly revealed
:
working, preparing
The whole one " (verse This
is
8).
the.
way
for his revelation.
subject of the context
ages (not of one),
chapter
is
:
viz.,
*'
the
man
is the revelation of two personof sin " (verse 3) and " the lawless
These correspond with the two beasts of Rev.
xiii.
clear from the structure of the first twelve verses of this
"^ :
* See The Structure of the author and publisher.
Two
Epistles
to
the Thessalonians
by the same
—
FIGURES OF SPEECH.
16
2Thess.
A
1-12.*
ii.
Exhortation not to be believing what the apostle did not say.
1-3-. I
B
A
5, 6.
\
" For, etc." Reason. Exhortation to believe what the apostle did say. 7-12. Reason. " For, etc."
-3, 4. I
B I
Or more
A
fully,
thus
:
Exhortation (negative).
1-3-. I
B
a
The Apostasy (open). The Revelation of the "Man
-3-. I
-3.
from the Sea, Rev. c
4.
xiii.
The character
(The Beast
of Sin."
1-10).
See Rev.
of his acts.
xiii.
6-8.
I
A
Exhortation (positive).
5-6. I
B
a \1
Lawlessness (secret working). The Revelation of the Lawless one.
.
8.
from the Earth, Rev. 9-12.
c
xiii.
The character
(The Beast
11-18).
of his acts. See Rev.
xiii,
13-15.
I
Thus the open working
of the apostasy
and the
the counsels of the Lawless one are set in contrast. that the
word
*'
mystery
"
means a
secret,
a
secret
secret
working of
We
must note
plan or purpose^
secret
counsel/''-
Thus we have here two subjects: (1) "The Man of Sin" (the from the sea, Rev. xiii. 1-10), and the open apostasy which precedes and marks his revelation (2) " The Lawless one " (the beast from the earth. Rev. xiii. 11-18), and the working of his secret counsels which precedes his revelation, and the ejection of the Devil beast
;
from the heavens which brings it about. An attempt has been made to translate the words, Ik /Aeo-ou yci/T/rat (ek ynesou geneetai) be taken out of the way, as meaning, " arise out of the midst." But this translates an idiomatic expression literally which cannot be done without introducing error. Ik ixka-ov ykvrfrai is an idiom,! for being gone away, or being absent or away. This is clear from the other places where the idiomatic expression ;
occurs.]: *
See The Mystery, by the same author and publisher.
t
See below under the figure Idioma. In Matt.
the wicked are severed from
among the just " (i.e., taken from among them " (i.e., went away). In xxiii. 10, he was taken " by force from among them " [i.e., taken out of the way)." 1 Cor. v. 2 is very clear, where he complains that they had not mourned he that hath done this thing might be taken away from among you." In that 2 Cor. vi. 17, we are commanded, " Wherefore come out from among them and be I
away).
xiii.
49,
In Acts xvii. 33, " Paul departed
*'
ye separate."
In Col.
ii.
14
we read
of the handwriting of ordinances
which was
:
ELLIPSIS -(ABSOLUTE: OF ACCUSATIVE).
Thus the
lawless one
17
at present, being held fast in the pit (while
is,
his secret counsels are at work)
and the Devil is holding on to his position in the heavenhes (Eph. ii. 2; vi. 12). But presently there will be "war in Heaven " (Rev. xii.), and Satan will be cast out into the earth. Then in Rev. xiii. 1, we read, "and he (Satan) stood ;
upon the sand of the sea " (R.V.) Then it is that he will call up this lawless one, whom John immediately sees rising up out of the sea to run his brief career, and be destroyed by the glory of the Lord's appearing. The complete rendering therefore of these two verses (1 Thess. ii. 6-7), will be as follows: "And now ye know what holds him [the lawless one] fast, to the end that he may be revealed in his own appointed season. For the secret counsel of lawlessness doth already
—
work
one [Satan] who at present holds fast [to his until he be cast out [into the earth, Rev. xii. 9-12 and ''stand upon the sand of the sea,"" Rev. xiii. 1, R.V.] and then shall be revealed that lawless one whom the Lord Jesus shall slay with the spirit of his mouth, and destroy with the brightness of his coming " (Isa. xi. 4). ;
only, there is
possessions in the heavenlies]
,
;
,
—"Ye
have heaped treasure together for the last in comparison with this, " Ye have laid up your treasure in the last days.'* drjo-avpt^o) (theesaurizo) means simply to treasure up. In Rom. ii. 5, we have the expression " treasurest up wrath." So here, there is the Ellipsis of what is treasured up. We may supply "wrath " here. " Ye>ave treasured up [wrath] for the last Jas.
V.
3.
The R.V.
days."
days," or in last (or I
Pet.
ii.
tame
is
23.
final) days,
—" But
i,e.,
days of extremity.
committed himself
to
him that judgeth
righteously."
Here the omitted accusative is supplied, but it is a question whether it ought to be " himself,'' or rather as in the margin both of A.V. and R.V. " his cause:' against us
Christ " took
;
lii.
Ivii. 1
'*the righteous is
:
11
:
'*
The same usage "
He determined
the public
;
We have the same in the Septuagint go ye out of the midst of her," and Isa. taken away from the evil to come." seen in Classical writers Plutarch (Timol. p. 238, 3) it
out of the way.^^
....
Depart ye
in Isa.
is
—
by himself, having got himself out of the way,''^ i.e., from Herodotus (3, 83 and 8, 22) The speaker exhorts some to *' be on our to live
;
:
i.e., leave the coast should say, keep neutral and stand aside. The same idiom is seen in '* Latin Terence (Phorm. v. 8, 30) " She is dead, she is gone from among us the same thing. In Xenophon shows (e medio abiit). expression opposite The
side; but,
clear as
if
this is impossible, then sit dov^^n out of the way,'"
we
—
(Cyr. 5, 2, 26), ctvat).
:
one asks, " What stands
in the
way
of
your joining us
?
" (tV
fika-i^
FIGURES OF SPEECH.
18
of the
The Omission
3.
Pronoun.
what the noun there can be no doubt to whom or to the Greek, and in most refers, the pronoun is frequently omitted in cases is supplied in italic type in the A.V. attention The omission of the pronoun makes it more emphatic,
Where
being called more prominently to
it.
Matt. xix. 13.— "That He should put the hands them,"
[of
Him] upon
His hands.
i.e.,
Matt. xxi. 7.— "And put on them the clothes [of them]''i.€., This is the reading of the their garments, " and he sat upon them." critical editions.
Mark
v.
23.—" Come and
thy hands.
Where
Matt.
where the pronoun
ix. 18,
Mark folk,"
i.e.,
his feet."
41.
eyes.
them,"
xiii. 3.
feet
his
—"And Jesus
[of
it]
is [its] '
,
lifted
up the eyes
[of
Him],"
i.e.,
— "And when they had
hands.
—
i.e.,
their
fasted and prayed, and hands on them. laid the
[of him]
hands
his
laid
upon
and grounded in love, and length [of it] and the depth [of ," " That ye may know what i.e., of love. it] the height and [of height, etc." depth, and length, and breadth, and
Eph. iii. 17, 18. "That may know what is the breadth ,
,
—"And when Paul had
xix. 6.
i.e.,
sou) thy is used.
when He had thus spoken, He showed " his hands and [of Him] i.e., as in A.V.,
the hands [of them] on them,"
Acts
i.e.,
Compare
;
them the hands and the
Acts
{o-ov,
upon her"
in italics.
40. — "And
xxiv.
xi.
[of thee]
he laid the hands [of him] upon a few sick So also viii. 25, xvi. 18 Acts ix. 17.
his hands.
John
hands
"And
vi. 5.
Luke
lay the
the A.V. does not even put thy
Heb.
iv. 15.
—"But was
ye, being rooted it]
in all points
likeness [of us] apart from sin,"
Rom. Know ye
,
i.e.,
,
tempted -according to the
according to [our] likeness.
—May
be perhaps best explained by this figure. not that so many of us as were baptized into Christ Jesus, unto his death we were baptized ? Therefore we were buried together with him by the baptism [of him] {i.e., by his baptism) unto death.'* For He had "a cup" to drink of (His death), and "a baptism to be
"
vi.
3,
4.
when H^ died and was buried, His people died and were buried with Him, and,. as the next verse goes on baptized with " (His burial), and to say, rose again with
Him.
(ABSOLUTE: OF THE PRONOUN).
ELLIPSIS
So the passage reads his baptism- unto-death
we were
" Therefore
:
his burial]
[i,e,y
,
in
19
buried with him by
order that just as Christ
was raised from among the dead by the. glory of the Father, so we For if we have become identified also, in newness of life should walk. in
the likeness of his death, certainly in that of his resurrection also
we
shall
[him]
be
in
:
knowing
this,
order that
that our old
man was may
the body of sin
should no longer be in servitude to
crucified together with
be annulled, that
we
For he that hath died
sin.
hath been righteously acquitted from the sin [of him] Now if we died together with Christ, we believe that
,
i.e»y
we
his sin.
shall live
also together with him."
The whole having died with
argument lies in this that we are reckoned as Him, and as having been buried with Him in
His burial (or baptism-unto-death). (See Matt. xx. 23 Mark x. 38, 39 Hence all such are free from the dominion and Luke xii. 50). condemnation of sin, and stand in the newness of resurrection life. This is " the gospel of the glory " (2 Cor. iv. 4), for it was by the ;
glory of the Father that Christ
indeed which (Col.
ii.
Jesus"
tells
10), "
(Col.
us that
accepted
i.
in
the head of
who
it
is
the beloved" (Eph.
i.
" perfect in
6),
news
glorious
are in Christ are " complete in
all
ii.
"And ye are
10-12.
and power.
principality
are circumcised with the circumcision off
and
raised,
Him
"
Christ
28)1
With this agrees Col. is
all
was
;
In
complete
whom
in
him, which
{iv §, eji ho)
made without hands,
also ye
putting
in
the body of the sins of the flesh by the circumcision of Christ; i.e., in his baptism-unto-death,
buried with him in the baptism [of him] in whom (ev w, not *' wherein," but as
it
is
rendered above) ye were
raised together also through the faith of the operation of God,
who
him from among the dead," etc. Here, again, the whole argument turns on the fact that the " circumcision " and the " baptism " spoken of are both " made without hands," and both are fulfilled in Christ. The whole context of these two passages must be studied in order to see the one point and the
raised
great truth which
is
revealed
viz.,
:
that in His death
we
are circumcised
and cut off, "crucified with Him" (Rom. vi. 6) in His burial (or and m baptism-unto-death) we are baptized (Rom. vi. 4 Col. ii. 12) have God. before standing true His resurrection we now have our such Him is in perfection and Hence, our completeness all Christ. :
;
:
We
in
that nothing can be added to
it.
All
who
are baptized by
Him with the
Holy Spirit are identified with Him in His death, burial, and resurrecwho are being baptized are baptized for the dead,
tion. if
Hence, those
the dead rise not
(1
Cor. xv. 29, see below), for they do not rise
if
—
FIGURES OF SPEECH.
20
But,' if Christ be raised, then
Christ be not raised.
we
are raised in
being raised from the dead dieth no more ... for Him and in that he died, he died unto sin once for all but in that he liveth, he reckon yourselves dead Likewise ye also unto God. liveth JESUS " (Rom. vi. CHRIST indeed unto sin, but alive unto God, IN " Christ
;
;
8-11).
Rom. will [of I
i8.
ii.
him]
Tim.
—Thou " makest thy boast of God, and knowest the of God. the — "That the name of God and doctrine be not
," z.£., his
will
will
:
his
vi. I.
blasphemed." The R.V. reads " that the name of God and the doctrine be not blasphemed," but it is better "the doctrine [of him],'' i.e., his doctrine, as in the A.V. 4.
Kings
The Omission
Other Connected Words.
of
—"Thus they spake
It is not before the king." supposed that two women under these exciting circumstances would confine themselves to the few concise words of verse 22 Moreover, there is no " thus " in the Hebrew. Literally it reads "and they talked before the king," i.e., "they talked [very jnuch] 1
iii.
22.
be
to
I
or kept talking before the king."
—
vi. 25. " An ass*s head was sold for fourscore pieces of and the fourth part of a cab of dove's dung for five pieces of silver." Here it is more correct to supply (with the R.V. margin) ''shekels" instead of ''pieces,'' and translate "was at eighty shekels of
2
Kings
silver,
silver."
2
Kings XXV.
3.
—" And on
the ninth day of the fourth
month
the famine prevailed."
The Hebrew is
reads, "
and on the ninth month."
correctly supplied from Jer.
Ps. i.e.,
56.— "This
cxix.
this [consolation]
Jer.
31.
I
had.
—"One
But the
Ellipsis
Hi. 6. I had, because I kept thy precepts;" Luther supplies the word " treasure"
post shall run to meet, another, and one messenger to meet another, to show the king of Babylon that his city is
li.
taken at one end."
The R.V.
translates
"on
every quarter"! Another version Another " at the extremity" Thus it is clear that there is an Ellipsis, and much confusion in supplying it. The Hebrew is "from the end": or with the Ellipsis supplied
renders
it
" to its
utmost end."
"from
[each] end." So in chap. 1, 26 (A.V. and R.V.), "come against her from the utmost border." (Margin " Hebrew, from the end"), i.e., as we have suggested, "from [each] end," :
(ABSOLUTE
ELLIPSIS
And
so the prophecy
was
OF CONNECTED
:
WORDS).
The Babylonians,
exactly fulfilled.
Cyrus in the field, retired to the city "remained in their holds.""
their first discomfiture by
Heroditus says,
The
21
.
.
.
after
and, as
forces of Cyrus, having turned the waters of the Euphrates,
entered
the city by the bed of the river at each end and the messengers who entered at the end where the waters quitted the city ran to meet those who had come in where the waters entered the city so that they met one another. Herodotus expressly describes this in his history (book i. §191). Those who were at the extremities were at once slain, while those in the centre were feasting in utter ignorance of what was going on. See Daniel v. 3, 4, 23, 30. Thus the correct supply of the Ellipsis is furnished and established by the exact fulfilment of the prophecy, proving the wonderful accuracy of the ;
;
Divine Word.
Ezek,
xiii.
i8.
—
*'
Woe
to the
women
that sew pillows to
all
armholes."
may
This
be translated
coverings upon
The context
literally, "
Woe
joints of [the people of]
all
to those
my
supplies the Ellipsis iov the subject ^
who sew together i.^., my people.
hands," is
the deception of
God's people by the false prophets; and the covering and veiling of verse 18 corresponds to the daubing and coating of verse 14, etc., i.e., the making things easy for the people so that they should not attend to God's word.
The R.V. "
Heh. joints of
"that sew pillows upon all elbows," margin, A.V. margin, " elbows." hands:'
reads, the
— Keep the commandments," of God. verse 14 must be extended 14-16. — The parenthesis Mark verse The stated What Herod said to the end of verse — And king parenthesis: the stated rumour of what others said Matt. xix.
"
17.
i.e.,
in
vi-.
is
15.
is
in
in
16.
"
(for his name was spread Herod heard [of these mighty works] abroad, and [one] + said that John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. Others ;
said, It is Elias
^o-rv,
Jer.
li.
and others
said, It is
a prophet, or as one of the
eo-o-oiOevres ry ^dxy KareiXr^O-qa-av k rh 01 f^a/SvXiOVtot. See also Xenophon, Cyrop. lib. vii. Compare §190. Herod. Hist. lib. forborne to fight, they have 30, "The mighty men of Babylon have
remained
.
.
.
i.
in their holds."
put by Tr. and R.V. The Greek reads eXeyev (elegen), one said. The reading in the Text is €X.€yov Hort and Westcott and the margin, and by Lachmann, t
in
;
{elegon) some said.
FIGURES OF SPEECH.
22
But when Herod heard*
prophets).
beheaded
I
he
:
Luke
risen
is
is
John
whom
to
make
from the dead."
i8.— "They
xiv.
thereofA he said, It
ail
with one consent began
excuse." i.e., (apo mias) with one [mind] or with one [declining] they all alike began to decline the invitation. John iii. 13. " No man hath ascended up to heaven, but he that down from heaven, even the Son of Man which is in heaven." :
dTrh ixtas
,
—
came The words
w
(ho on) the article, and the the one being: i.e., "—literally, be present participle of the verb " to i. John 18 "who was Compare who was being, or simply who was. " I was Whereas ix. John 25, (6 (Sv) in the bosom of the Father." was a who i.e., disciple," bhnd" (Tv
X.os olv). John xix. 38, "being a translated " which
Luke
disciple.
2 Cor.
eti on).
xxiv. 44, "
" are o
spake whilst
What and
if
was yet with you
"Though he was rich" reads, " Even the Son
viii. 9,
This agrees with John
heaven."
I
(TrAoiJcrtos
Hence our verse "
I
is
Man
w,
Man who was
of
where we
62,
vi.
ye shall see the Son of
" (eVt
wv, plousios on). in
have the words,
ascend up where he was
before?"
The
*
fact taught us
by this
is,
human body
that the
same
of the
Lord Jesus
This fact cuts at the roots of all errors that are based on any presence of Christ on earth during this present dispensation. The presence of the Holy Spirit is the witness to the absence of Christ. There can be no presence of Christ cannot be
in
more than one place
except by the Holy Spirit.
now
at the
He
will
time.
be present again bodily only
N*ow He is seated at the right at His personal return from Heaven. hand of God, " henceforth expecting," until the moment arrives for
God
rise up to receive His people to Himself and
He
His feet, when He come with and reign
to place His enemies as a footstool for
shall
Any
have put
all
enemies under His
feet.
(See above, page
shall until
7).
presence, therefore, of Christ in the Lord's Supper, other
than by His Spirit in our hearts,]: is a denial of His real human nature, and of His return from Heaven and this is an error which :
and second Advents. The Lord's Supper, therefore, is the witness of His real absence; for it is instituted only "till He come." And not until that glorious day will there be any " real presence " on earth. And then it will be a bodily presence, affects
both the
first
*
Repeated from verse
t
Or when Herod heard
14.
these various opinions.
the Rubrick at the end of the I See England.
Communion
Service of the Church of
:
(ABSOLUTE: OF CONNECTED
ELLIPSIS
it is "on the Mount of Olives," Mount Zion " that He shall reign.
for
Acts
WORDS).
23
that His feet will rest, and
"on
—
"The word which God sent unto the children of peace by Jesus Christ." The Ellipsis here is caused by a Hebraism, as in Hag. ii, 5. According to the wordrthat I covenanted with you," etc. So this will X. 36.
Israel preaching
^^
read, " [According to] the
Or
word which God
sent, etc."
may
be taken as parallel to Ps. cvii. 20. " He sent his word, and healed them." So Isa. ix. 8. God "sent" when His Son came, through whom God proclaimed the Gospel of peace. Hence " [This is] the word which God sent." it
Acts gone up i,e,,
.
.
.
"Gone up
—"And
when he had landed at Csesarea, and and saluted the Church, he went down to Antioch," Jerusalem] " As is clear from verse 21, as well as
xviii. 22.
[to
from the circumstances of the case.
Rom. nature,
if
27,
ii.
it fulfil
—" And
cision dost trangress the
uncircumcision
shall not
the law, judge thee,
who by
which
is
by'
the letter and circum-
law ? " to note the figure of Hendiadys
Here we have, first, (q.v,) " letter and circumcision " and translate it literal circumcision. And next we have to preserve the emphasis marked by the order of the words, which we can well do if we correctly supply the Ellipsis " And shall not uncircumcision which by nature fulfilleth the law, condemn thee [though thou art a yew] who, through the literal " circumcision, art a trangressor of the law ?
—
,
Rom. fall
xi. II.
[for ever]
"
say then. Have they stumbled that they should but rather through their fall salvation is
I
God
?
come unto the
—
forbid
:
Gentiles, for to provoke
them
The
to jealousy."
"fall
mentioned here must be interpreted by verse 1 " cast away," and Is their fall the verse 25 "until," and by the condition of verse 23. See John xi. 4. object .or end of their stumbling ?
Rom.
—
avenge not yourselves, but rather This does not mean "yield to the wrath of your enemy," but "give place to the wrath''' [of God], for (the reason is given) it is written, Vengeance is mine; I will repay, saith the Lord." xii. ig.
" Dearly beloved,
give place unto wrath."
Rom. another,
who
Rom. * !n?
xiv. 2. is
—"For
weak
xiv. 5.
^PJV
i^^^
—
orgee).
one believeth that he
[in the faith]
"
,
may
eateth herbs [only]
eat
all
things;
."
One man esteemeth one day above
another,"
;
FIGURES OF SPEECH.
24
another; but
Rom.
(Se)
xiv. 20.
indeed
[are]
[to his
weak
than
esteemeth one day [more holy] another esteemeth every day [alike] ."
"one man indeed
i.e.,
clean
;
(/xev),
— "All but
[it
Clean " here means ceremonially
"
brother] ."
things indeed are pure," i.e., *' all [meats] is] evil to the man who eateth with offence clean,-
and
hence, allowed to be eaten.
Rom.
—
condemned
if
" And he that doubteth is damned (or condemned) and he that holdeth a difference [between meats] is he eat, because [he eateth] not from (Jk) faith for
whatsoever
is
not of faith
if
xiv. 23.
he eat,"
i.e.,
"
;
is sin."
—
Cor. vii. 6. '* But I speak sion and not commandment." I
I
he
Cor.
ix. 9, 10.
—
'*
Doth God take care
altogether for our sakes
it
I
Cor.
xii. 6.
this [which I have said]
?
for oxen [only]
by permis-
Or
?
saith
"
—The expression
**
all
in all " is elliptical
:
and the
sense must be completed according to the nature of the subject and the context, both here, and in the other passages where
Here, "
it is
members of
[the
members
the same God, which worketh Christ's body] :"
Cor. XV. 28.
occurs.
gifts are, and who these immediate context. See verses
what these
are, is fully explained in the
4-31.
it
[these gifts] in all
all
—" Then
shall the Son also himself be subject unto him that put all things under him, that God may be all in all." The word Trdvra occurs six times in the 27th and 28th verses and is in each I
all things " except in this last occurrence. have no liberty to change the translation here. It must be " all things," and to complete the sense we must render it " that God may be [pver] all things, in all [places] i.e., over all beings in all parts of
case translated correctly "
We
;
the universe.
Eph. him that [the
i.
23.
—"The
filleth all
church, which
in all."
Here,
members of His body] with
pare chap.
Col.
iv.
all
is
His body, the fulness* of
we must supply [spiritual gifts
:
—
" that filleth all
and graces]
.''
Com-
10-13.
II.—
*' Christ is all, and in all." Here the Greek is from the other occurrences, but it is still elliptical and the sense must be completed thus: In the new creation "there is
iii.
slightly different
—
* The termination of the word 7rA.7ypw/j.a denotes the result or product of the verb to Jill, i.e., of the act of the verb. Hence this fulness means a filling UD in exchange for emptiness. His members fill up the Body of Christ, and He fills uD the members with all spiritual gifts and graces.
(ABSOLUTE: OF CONNECTED
ELLIPSIS
WORDS).
25
Greek nor Jew, circumcision nor uncircumcision, Barbarian,
neither
Scythian, bond nor free
;
but Christ
[created in]
is
[who
all
believe]
of the world] ," i.e., no man is excluded on account of earthly considerations of condition or location from the blessings and
and
in all [places
new
benefits of the
See Gal.
creation.
28,
iii.
where the same truth
is
expressed in different words. 1
Cor. xiv.
—"
27.
If
man
any
be by two, or at the most three that by course 2 Cor.
separately)
{i.e,^
6.
i.
—
;
unknown tongue,
let it
[sentences, or perhaps, persons]
and
and
speak
one
let
And whether we
"
in. an
be
interpret.*'
afflicted, it is for
solation and salvation, which is effectual [in you] the same sufferings which we also suffer, etc."
—" Now he that hath God.*' — have confidence Gal. V.
wrought us
2 Cor. V. 5. [desire]
,
*'
in
I
you through the Lord, that ye
be none otherwise minded."
The Greek reads
" that
you
will think
Phil.
18.
i.
way, whether
I
Thess.
in all
our
"
and
What
then [does
it
matter]
Thess.
iii. 7.
—
Heb. I
John
iv. i.
and
at
;
in I
every
therein
and
distress by your faith,"
i.e.,
"
by
[the
news
—" As
ye have received of us how ye ought to
more and more
,''
[therei^t]
10.
all."
V. 15.
we
whatsoever
i-ate,
?
faith.*'
xiii. 25.
with you
any
preached
we were comforted over
" Therefore, brethren,
walk and to please God, so ye would abound
See also verse
is
will rejoice."
affliction
your
received of] I
—
in pretence or in truth, Christ
rejoice, yea,
you
be]
nothing differently [from
.*'
me]
do
same
for the self
is
10.
will
your con-
enduring of
in the
—" Grace
—
ask,
be with
you
all,*' i.e.,
"The
grace [of
God
And if we know that he hear us [concerning] we know that we have the petitions that we desired "
of him." I
John
V. 19.
- " The
whole world
lieth in
wickedness
But this is not English. The thus:— "The whole world lieth in [the power
the wicked one." supplied
*' :
Ellipsis
R.V.,
**
in
must be
of ] the wicked
one.** II.
The Omission of Verbs and
Participles.
A verb is a word which signifies to be, to do, or to suffer, and expresses the action, the suffering, or the being, or the doing. When therefore the verb is omitted, it throws the emphasis on the thing that
is
done rather than on the doing of
it.
—
OF SPEECH.
FIG URES
26
On
when the
the other hand,
directed to the action of the verb,
omitted, our thought is centred on that rather than
7toun
and
is
is
on the object or the subject. Bearing this in mind, we proceed to consider a few examples 1.
When
Verb
the
Finite
is
:
wanting.
—
Gen. XXV. 28. "And Isaac loved Esau, because he did eat of Or it may be that there is no Ellipsis^ and it may mean because hunting was in his [Esau's] mouth," i.e. on his tongue. The A.V. has given a very free translation. But here again, the
his venison." *'
^
correct supply of the words omitted enables
rendering of the words that are given
him
in
xvi. 28.
Lord hath
mind.'
us to retain a literal because the food taken by
hunting [was sweet, or was pleasant] in his mouth.*'
Num. the
"
:
—
'•
And Moses
me
sent
said,
*
to do all these
Hereby ye shall know that works for not of my own ;
"
Here we may render it, See verse 24.
these things]
mine own heart [have I said
" for not of
.
Sam.
—"
I will commune with my father of thee; and what I see, that I will tell thee." The R.V. translates and if I see aught." But the Hebrew with the Ellipsis supplied, is: "and will see what [he replies] and will tell
1
xix.
3.
*'
^
thee." 2
Sam.
—
When
one told me, saying, behold, Saul is dead, I took, hold of him, and slew Ziklag, who thought that I would have given him a reward for iv. 10.
"
thinking to have brought good tidings,
him
in
his tidings."
Here the A.V. has supplied the verb " thought" but perhaps the verb ''had come"' is better, i.e., "who [had come] that I should give him a reward for his tidings."
The R.V.
translates, "
which was the reward
I
gave him for
his
tidings." 2
Sam.
xviii.
12.
—" Beware
that none touch the young
man
Absalom." 2
Sam.
xxiii. 17.
supplied in the A.V. I
should do this
of their lives
?
:
is
—This "
not this
a case in which the Ellipsis
is wrongly from me, O Lord, that the blood of the men that went in jeopardy is
And he
Be
said.
it
far
"
The R.V. rightly supplies from me, O Lord, that I should do this men, etc."
1 :
Chron.
xi.
19, "
shall I drink the
Be
it far from blood of the
(ABSOLUTE: OF THE VERB FINITE),
ELLIPSIS
Kings
I
And he was an
xi. 25.-^"
of Solomon, beside the mischief that
adversary to Israel
Hadad did"
all
27
the days
Hadad
that
i,e,,
wrought or brought upon him.
—
Kings xiv. 6.^ " I am sent to thee with heavy Hebrew is, " am sent to thee hard." The Ellipsis may thus be supplied am sent I
'
The
tidings"
I
:
*'
thee, or to bring thee, or to prophesy to thee]
Kings
1
xxii. 36.
—"And there went
I
hard
[things]
to thee .
[to tell
See verse
5.
a proclamation throughout
down of the sun, saying, " Every man to his his own country." Here the verb return is to
the host about the going city,
and every man to
every
man
Gzra
return to his city, etc.," or " [Return]
to his city, etc."
Kings XXV.
2
Ellipsis is
man
^^Let every
be, supplied.
4.
—The word "fled"
thus supplied
—
is
The
not in the Hebrew.
the A.V. and R.V. correctly in
in
italics.
Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be X. 14.
"
turned away."'
The Hebrew of the of our
last clause reads, " Until (Ti?) the fierce
God be turned back from
us, until ("7^) this
matter
wrath
[be carried
out] ,"
This in
Ellipsis enables us to take the other
up of the
filling
the verse
The non-observance
literally.
words
of the figure leads the A.V.
two different meanings (viz., " until " and " for ") to the word "Ti? until, which is used twice in the same passage. The R.V. reads, Until the fierce wrath of our God be turned from us, until this matter be dispatched," and gives an alternative in the margin for the last clause " as touching this matter" to give
**
Ezra
X. 19.
—
"
And
being guilty, they offered a ram of the flock
for their trespass."
Here the Job. for
it
iii.
Ellipsis of the verb is properly supplied.
21.
more than
—
"
Which
The A.V.
supplies the
Job
—"/5 not
iv. 6.
loqg for death, but
for hid treasures [hut find
the uprightness of thy
The R.V. renders
first
this
ways it:
it
it
cometh not
;
and dig
not] ."
verb, but not the second.
thy
fear,
thy confidence, thy hope, and
" ?
—"
Is
not thy fear of
and thy hope the integrity of thy ways?"
God thy
confidence,
OF SPEECH.
FIG URES
28
These two
lines are
arranged as an introversion
Is
not thy fear
thy confidence And thy hope the integrity of thy
Or by transposing the words they may be Is
?
ways
?
exhibited as an alternation
not thy fear thy confidence
And It
the -Hebrew:
in
the integrity of thy ways, thy hope
?
should be noted that the A.V. of 1611 originally read,
this thy feare thy confidence
;
;
?
*'/5
not
the uprightness of thy wayes and thy
hope?" The change first appears in the Cambridge edition of 1638, But by whom this and m£iny similar unauthorised change.s have been made in the text of the A.V. of 1611, is not known, and can only be conjectured
'•' !
seems to have caused much trouble to the reads, " Gavest thou the goodly wings unto the peacocks ? or wings and feathers unto the ostrich ? " The R.V. and other versions which ignore the Ellipsis (which the A.V. correctly supplies) have to give a very unnatural translation, and miss the challenge which is connected with all the other wonders of God's works in these chapters. The scanty featherless wing of the ostrich (D"*??"!. renana, not xxxix,
Job
peacock)
is
13
The A.V.
translators.
warm
contrasted with the
full-feathered
and man give either the one or the other?" (n^-'pn chaseedah, not ostrich),
Ps. into
iv. 2. "
shame
— "O ye
sons of men,
seeing the
Hebrew it
were
long
luill
ye turn
my
verb
hands and
my
my
glory
^"INS
(karoo)
has been translated as though
they pierced.]
authority thus to ignore the printed text.
corresponds exactly with verse
12.
Through word in the
feet."
Ellipsis of the verb in this verse, the
text ^nh^5 (kdree), as a lion,
a
wing of the stork
challenged, ''Didst thou
?
Ps. xxii. 16.— "They pierced not
how
is
But
we have no
On
the contrary, verse 16 In verse 12 we have two animals,
bulls "
and " a lion " (the first plural, and the second singular). So also we have in verse 16, two animals, "dogs" and " a lion." If, however, we take kdree as a noun, there is an Ellipsis of the verb, which we may well supply from Isa. xxxviii. 13, andthen we may translate *'
See Appendix A.
*
In the
t
a
lion
;
in
first
case the
the latter case
it
Kaph
is rendered " as " and is prefixed to i-im forms part of the verb ^"i3 [karoo). :]
'
'
(aree)
—
:
(ABSOLUTE
ELLIPSIS the rest literally
—
"As a
:
VERBS AND PARTICIPLES).
:
lion [they
will
my
breakup]
29
my
hands and
feet."-
The structure of the passage proves that this is the case. Verses 12-17 form the centre of this part of the Psalm A 12-13. They. Beasts surrounding " bulls " (pi.), and " a lion " (sing.). B 14-15. I. The consequence. " I am poured out like water." A 16. They. Beasts surrounding: "dogs" (pi.), and "a Hon" (sing.). B 17. I. The consequence. " I may tell all my bones." :
:
I
I
I
I
Ps. XXV. "
15.
—
cxxi.
The verb
1.
Mine eyes
"
mine eyes are ever
lifted tip or
Ps. cxx. 7.—*'
when "
which we
I
in
peace
when
but
;
i.e.,
See Ps.
speak, they are for
I
is
:— "
I
peace
;
but
to be supplied are doubtless,
speak they
I
Lord,"
not think of the act of
the Hebrew, which
The verbs
speak, they for war."
the
look.
for peace; but when
There are no verbs
[love]
I
am
I
ever towards
we may
omitted, that
is
lookingj but at the object to
war."
are
looking toward the Lord."
[cry
for war,"
out]
or
"they break forth into war."
Ecc.
—"
viii. 2.
Isa. Ix.
7.
—
"
I
counsel thee keep the king's
For your shame ye
shall have double." Here the (See this passage under other Figures).
Ellipsis is properly supplied.
Isa. Ixvi,
6.
commandment."
—
"
A
voice of noise (tumult, R.V.) from the city, a
voice from the temple, a voice of the Lord that rendereth recompense to his enemies " i.e., a voice of tumult is heard from the city, a voice sounds forth from the temple, etc. :
Jer. xviii. 14.
— " Will
a
man
Cometh from the rock of the field
There
is
better
little
field ?
:
leave the
snow
of
Lebanon which
" ?
no sense whatever in this rendering, and the R.V. is but "Shall the snow of Lebanon fail from the rock of the
"
The
Ellipsis is not to be supplied
by the verb " cometh."
But
it
should be " Will a
Or
man
leave the
snow of Lebanon
Jer. xix.
i.
— "Go
for the rock of the field ? "
waters be forsaken for strange waters? and get (R.V. buy) a potter's earthen vessel
shall the cold flowing
and take of the elders of the people, &c." "
the
Hos. Lord
viii. I. :
"
i.e,,
the Lord.
Amos
iii.
^'
He
11.
*
come as an eagle against the house of
— "Thus saith the Lord God (Adonai
adversary there shall shall come,"
shall
as an eagle shall the enemy come against the house of
would be
be,
etc."
So the R.V.
But
Jehovah): an "
an adversary
better."
See Ginsburg's Introduction
to the
Massoretico-Critical
Hebrew
Bible, p. 969.
FIGURES OF SPEECH.
30
Matt. xxvi. 5.—" But they us not do
it
said,
not on the feast day"
on the feast day (so also Mark
Let
i.e.,
xiv. 2).
have troubled XV. 25.—" Certain which went out from us circumcised, be must ye saying, souls, you with words, subverting your and to keep circumcised, be ought to and keep the law," Le,, saying, ye
Acts
the law.
Rom. may
There are several
7-10.
ii.
ellipses in
these verses which
be thus supplied. " To them who by patient continuance in well doing seek for glory
and honour and immortality \he will give'] eternal life. But unto them obey unrighteousthat are contentious and do not obey the truth, but and anguish upon tribulation wrath, and ness, [shall come] indignation and also of the' first Jew of the evil, every soul of man that doeth but glory, honour, and peace [shall be rendered] to every that worketh good, to the Jew first and also to the Gentile."
Gentile=^=;
man
Rom. only, or I.e.,
cision
?
9.—" Cometh
this blessedness " the uncircumcision also ?
iv.
then on the circumcision
upon "This blessedness, then, [cometh
on the circum-
only]
it
"
Rom.
vi. 19.
—
**
For as ye have yielded your members servants
even so uncleanness and to iniquity unto iniquity members servants to righteousness unto holiness." ;
/.^.,
"To
Rom.
and
[work] iniquity":
xi.
18.
—" Boast
now
yield
to
your
" to [work] holiness."
But
not against the branches.
if
thou
boast, thou bearest not the root, but the root thee," i.e., but if thou boast, / tell thee (or know thou) thou bearest not the root, but the root
beareth thee.
Rom.
xiii. 11.
— "And
that,
knowing the time, that now
it is
high
time to awake out of sleep, etc."
The Greek
is
koI tovto (kai touto), "
knowing the reason, that
[it is]
and
add or I exhort]
this [7
already the hour [for us] to awake out
of sleep."
*
In Deut. xxviii. 53, this
is
applied to the
Jew
(cf.
Sept.).
'*
In thy anguish
and tribulation wherewith thine enemy shall afflict thee." (A.V., " In the siege and in the straitness wherewith thine enemies shall distress thee"). Cf. Isa. viii.
22.
While
in Isa. xiii. 9, this is
applied to the Gentile.
Thus these words are applied even in the Old Testament and also to the Gentile."
:
" to the
Jew
first,
—
ELLIPSIS I
Cor.
(ABSOLUTE
:
THE VERB
12.—" Now we have
ii.
world, but the Spirit which
is
FINITE).
31
received, not the spirit of the
of God."
There is no veVb in this latter clause, and the verb is " which is suppHed in the A.V. should be in italics. But " which [cometh] from God," is better or " is received" repeated from the previous sentence. **
;
—
Cor. iv. 20. " For the kingdom of God is not in word but in power." There is no verb in the whole of this verse consequently one must be supplied " For the kingdom of God [is established or governed] not by word (or speech as in verse 19) but by power." I
:
1
Cor. xiv.
33.
—
;
— " For God
is
not the author of confusion, but of
There is no verb in the churches of the saints." The word " God" may latter clause, therefore one must be supplied. also be repeated as in the R.V. " For God is not [a God] of confusion, but of peace, as [He is] Or, " as in all the churches of the all churches of the saints." in ." [is well known] saints peace, as in
all
:
— "And by their prayer for you, which long after you
2 Cor. ix. 14.
God in you." The Greek is e<^' huminj upon youj and requires the verb to be supplied, exceeding grace of God [bestowed] upon you." for the exceeding grace of
2 Cor. xii.
18.^"
I
—
desired Titus
[to
go
you]
to
,
(eph'
u/itv
" for
the
etc."
Gal. V. 13. " Only use not liberty for an occasion to the flesh." Here the A.V. supplies " use." But it might well be " fnisuse or abuse"
Eph.
iv. g.
—" Now that he ascended."
The Greek reads
Now
as in
But the Ellipsis must be supplied this. He ascended." R.V., " " Now, this [fact] " or " Now, this [expression] He ascended, what is it " unless that he also descended first into the lower parts of the earth ? :
,
Eph.
V. g.
—
"
For the
righteousness and truth All the ancient
:
fruit of
the Spirit
is
in all
goodness and
" ix., [consists] in these things.
MSS. and
critical texts,
and the R.V. agree in (pnmmatos) of
reading <^wtos {photos) of the light, instead of and thus " the fruits of the light " are contrasted with " the the Spirit 7n/€ij/AaTos
;
unfruitful
Phil.
works of darkness." iii.
15.
—" Let us therefore, as many
as be perfect, be thus
minded " i.e., [desire to be] perfect. There is no verb, and the word " be " ought to have been put in italics. " Who gave himself a ransom for all, to be testified I Tim. ii. 6. Here there is no verb in the latter clause. The Greek in due time." Hence-the " the testimony in due times " or in its own seasons. reads, :
—
—
.
FIGURES OF SPEECH.
32
A. V. has boldly substituted a verb for the noun
''
" to be testified
while
;
" the testimony to be borne in its own it supply the Ellipsis more fully thus "the testimony [of which, was to be borne by us] in his own appointed season." The word " all " must be taken here in the sense of " all " without
the R.V. has rendered
We
times."-
:
may
:
because before Christ's death the ransom was only for one It cannot be "all " without exception, for in that case would and must be saved. See under Synecdoche.
distinction,
nation all
—
Israel.
—
Philem. 6. become effectual, Pet.
1
of
God
" [I pray] that
the communication of thy faith
may
etc."
—
iv. II.
" If
any man speak,
let
him
speak, as the oracles
[require]
—"Whose
judgment now of a long time lingereth " Whose judgment now " in the Greek. There is no not." See Jude 4. [threatened] of old, lingereth not. 2 Pet.
3.
ii.
"
I
John
20.
iii.
—
"
For
if
than our heart, and knoweth
our heart condemn
all
us,
God
is
greater
things."
word on (Jwti), that, occurs twice, and the The A.V. avoids it by translating the first and ignoring the second occurrence altogether. The R.V.
In the Greek, the
construction oTt " for,"
is
difficult.
it by adopting for the first ort the reading (0 rt for on), which, beyond the Alexandrian Codex, has scarcely any MS. support, and only that of one Textual critic (Lachmann). The R.V. connects verse 20 with verse 10, and translates "and shall assure our heart before him, whereinsoever our heart condemn us, because God is greater, But this English is as difficult as the Greek. &c." The difficulty is met by supplying the ellipsis before the second OTt, and translating it "that," as it is rendered 613 times in the N.T. " For if our heart condemn us [we know] that God is greater than our heart."
evades
:
(a)
This
is
in italics in
Where
The Verb
frequently omitted in the original, but
it
is
Gen. xxvi. me." I
^ay.'' is
generally supplied
the A.V.
omitted the emphasis
rather than on the act of saying
kill
"^o
Kings XX.
—
7.
is
— Lest, said the — Then said Ahab."
34.
"
to be placed
on what
is
said
it.
he,
men
of the place
should
"
Ps. ii. 2. " Why do the rulers take counsel together against the Lord, and against his anointed, saying." .
.
.
—
ELLIPSIS (ABSOLUTE:
;
THE VERB
''TO
SAY.'')
33
5.—The structure of this Psalm shows that the verb must be supplied at the end of verse 5.
Ps. cix. saying
A
David's prayer for himself: and complaint.
1-5. I
B
6-20. David's enemies' evil
A
21-28-.
against
my
words against him
:
(ending " that speak
soul.")
David's prayer for himself: and complaint. David's enemies' ac^5 against him:
I
-28-31.
condemn
(ending "that
his soul.")
Here in B and B we have David's enemies. In B (6-20) their words and in B (-28-31) their acts. So that verses 6-20 are not David's words at all, but the words of David's enemies, the evil which they speak against his soul. The evil which they speak is contrasted with the "good " which he prays for himself in the next verse (21). " Let them curse," he says in verse 28, " but bless Thou " Let them say " let Satan stand at his right hand" (verse 6) but he is assured (verse 31) that not Satan but Jehovah shall " stand at the right hand of the poor to save him from them that condemn his soul." !
;
Hence in verse 20 David prays, " Let this be the wages^'- of mine enemies from the Lord, and of them that speak evil against my soul." So that verse 5 will now read :
And they have rewarded me evil for good, And hatred for my good will [sayingy^ *'
Then the Psalm goes on (verses 6-19) Having said in verses 2 and 3 that
to describe the "hatred."
" The mouth of the wicked and the mouth of tlie deceitful are opened upon me. They have spoken against me with a lying tongue. They compassed me about also with words of hatred," it is
only natural to supply the verb saying at the end of verse
5.
Ps. cxliv. 12 is similar. The structure shows that verses 12 to 15 contain the words of the " strange children," and not the words of David.
A^
David's words (Thanksgiving and Prayer).
1-7. I
B^
8.
The words of the strange
children (vanity and falsehood).
I
A^
9-1
1-,
David's words (Thanksgiving and Prayer).
I
B^
-11-15-.
The words
of the strange children (vanity and
falsehood), -15.
David's words.
The
true conclusion as opposed to the
" vanity."
* Ixii.
TlV^B \peuUah), wages, as
11.
in
Lev.
xix,
13.
Isa. xl.
10
;
xlix.
4
;
Ixi.
Jer. xxii. 13.
C
8
;
FIGURES OF SPEECH,
34
The word
in italics after
should be put
say
the word
italics inserted in verses
that " in 11-15 can-
**
all the many be dispensed with. It is clearly suggested in verses 8 and 11. So clearly that there is hardly any necessity to use it or repeat it in verse 12. The pronoun "I t&^? (asher), who, is clearer than "that." Lit,^ "who [say]:' Then the Psalm (B.1M5-) goes on to give the vanity
verse 12, and then
and the falsehood as to what constitutes the true happiness of any people
—Who say
:
"Our sons are as plants grown up in their youth Our daughters are as corner-stones, polished after the similitude of a palace Our garners are full, affording all manner of store Our sheep bring forth thousands and ten thousands in our streets Our oxen are strong to labour. ;
;
;
There There
no breaking in nor going out. no complaining in our streets. Happy people that are in such a case " is is
!
Then comes,
NO
"
This Ps.
iv. 6,
is
David's true estimate:
that people
whose God
the truth as to real happiness, as
is
7
in contrast,
Happy
!
is
is
Jehovah."
so beautifully declared
in
:—
" There be many that say, Who will show us good? Lord, lift Thou up the light of Thy countenance upon
us.
Thou hast put gladness in my heart, More than in the time that their corn and their wine increased." Yes, this
is
the only real " good."
This
abiding happiness and gladness for any People.
is
the only source of
It is
not the increase
of corn and wine, but the light of God*s countenance
which men put
store
in their garners,
God
puts in our hearts.
with
this,
6,
for there is "
happiness
no help
" in
it is not the the " gladness " which ;
Psalm agrees
this interpretation. is
declared to consist in having the
of Jacob for our help, and our hope :
it is
structure of the whole
and indeed necessitates
So, in Ps. cxlvi.
God God
The
but
man
and help
in
the
LORD
our
(verse 3).
—" In mine ears said the Lord of hosts." —"Yea, the trees rejoice at thee, and the cedars Isa. xiv. Isa. V.
g.
8.
fir
of
Lebanon, saying" Isa. xviii. 2.
—"That
vessels of bulrushes
Isa. xxii. 13.
sendeth ambassadors by the upon the waters, saying:'
—
"
And
killing sheep, eating flesh,
drink
;
for
to-morrow we
sea, even in
behold joy and gladness, slaying oxen, and and drinking wine [saying] Let us eat and
shall die."
;
ELLIPSIS
(ABSOLUTE: THE VERB
'^
TO
SAY.'')
Isa. xxiv. 14, 15.—" They shall cry aloud from the Wherefore/' etc.
35
sea, [saying],
Isa. xxviii. 9.—" Whom shall he teach knowledge ? " etc. That is, "Whom [say they] shall he teach knowledge?" This verse and the following are the scornful words of " the scornful men " mentioned in verse 14. They ridicule the words of the saying, " for
but "
isr
it
Then,
it is
prophet, " tsav upon tsav, tsav upon tsav, &c.,"- not "must be
,
in verse
the prophet answers "For," or "Yea, verily, and another (or foreign) tongue will he speak to this people," and he tells them why "the word of the Lord was unto them precept upon precept " viz. (verse 13), that they might fall and be 11,
with stammerings of
lip
;
broken. Jar. [saying]
19.— "For a voice we spoiled "
ix. ,
How
are
Jer. xi. 19.
—
of waiHng
is
heard out of Zion,
!
"
I
knew not
that they had devised devices against
me, saying"
—"They
Jer. 1. 5. ward, saying"
Lam, in
41.
iii.
—
"
shall ask the
Let us
lift
way to Zion with their faces thither-
up our heart with our hands unto God
the heavens, [saying] "
—" Ephraim say" —"And the Lord said unto him," —"And the voice spake unto him
Hos.
xiv. 8.
Acts
ix. 6.
Acts
X. 15.
shall
etc.
etc.
again the second
time."
Acts exhorting
through 2
22.
xiv.
them
much
Cor.
— " Confirming
tribulation enter into the
xii. 16.
—" But be
[you say that] being crafty,
When
2.
(a)
Ps. xxi.
II.
are not able to
Ps. not
I
ci. 5.
suffer,"
the souls of the disciples, and and saying that we must
to continue in the faith,
I
it
so,
I
kingdom of God."
did not burden you
the Infinitive of the verb After the
—"They
;
nevertheless
caught ypu with guile."
Hebrew
is
wanting:
hy^ (yahkol) able.
imagined a mischievous device, which they
perform"
— " Him that
i.e.,
I
am
hath an high look and a proud heart
not able
*See under Paronomasia.
to bear,
will
—
OF SPEECH.
FIG URES
36
Isa. blies,
I
i.
13.—" The new moons and sabbaths, the calHng of assemam not able to endure. See Jer. i.e., I
cannot away with,"
xliv. 22.
Ps. cxxxix. 6. ''Such knowledge is too wonderful for me; it is Here the Ellipsis is properly supplied: high, I cannot attaint unto it." to attain unto it. i.e., I am not able
—
i.e.,
Hos. viii. 5. " How long will it be ere they attain to innocency ? how long ere they are able to practise innocency ?
"
—
Cor. iii. 2. " I have fed you with milk, and not with meat^ for hitherto ye were not able to hear it,'' i.e., to eat, or partake of it, or, to I
digest
it.
(h) I is
Sam.
xvi. 11.
After the verb
— "Are here
sdl
to finish. ? " Here the Ellipsis The Heb. reads, " Are
thy children
avoided by a free and idiomatic translation.
the young hy ?
''
men
finished?"
i.e.,
or done passing before
—
''Arc the young
me
men
finished passing
?
Matt. x. 23. " Ye shall not have gone over the cities of Israel Lit. " Ye will not have finished going till the Son of Man be come." over the cities," etc., referring to verses 6 and 7.
Matt. xiii. when Jesus had (c)
When
53,
— "When Jesus had
finished these parables,"
i.e.,
finished speaking these parables.
the
INFINITIVE
is
wanting ^dter another vQvh,
personal or impersonal.
—
Gen. ix. 20. " And Noah began to he an husbandman," or, "And Noah the husbandman began and planted, etc." I Kings vii. 47. "And Solomon left all the vessels unweighed because they were exceeding many," i.e., and Solomon omitted to
—
weigh, etc.
Prov. xxi. 5.— "The thoughts plenteousness
:
but of every one that
of is
the
diligent
tend only to
hasty only to want."
Here plenteousness
is -iniD (mothar) that which is over and ^n^ (yahthar) to he superfluous), "The thoughts of the diligent tend only to excess, and [the thoughts'] of every one that hasteth [to get riches tend] only to want."
above, excess, (from
The R.V. supplies the Ellipses thus. " But every one that is hasty hasteth only to want " " hasting to want " is very obscure, but the " hasting to get riches " tending to want is clear. ;
Mark htm
to
XV. 8.-" And the multitude crying aloud began to desire do as he had ever done unto them," ix., that he should do.
ELLIPSIS (ABSOLUTE: OF INFINITIVE).
Luke
37
—
" Nevertheless I must walk to-day, and to-morrow, and the day following," etc. The R.V. has Howbeit I must go on my way." But the Greek is " Howbeit it behoves me to-day, and to-morrow, and the day following, to go on [to work] ," i.e., to continue working. xiii, 33.
'*
Rom.
iv. 25. 3.
—" Who was delivered
When
the
[to die]
Verb Substantive
is
our offences."
for
omitted.
The Hebrew having no verb substantive, this is generally expressed But inasmuch as it is absolutely necessary for in italics in the A.V. (See the sense in English, the R.V. has printed it in roman type. preface to R.V.).
— Darkness was upon the face of the deep." going out of Eden." And was a — — And when the woman saw was good the
Gen.
i.
Gen.
ii.
Gen.
iii. 6.
for food,
2.
**
Lit. "
10.
river
there
and that
it
tree
,that
'*
was pleasant to the eyes,"
etc.
— " My punishment greater than can bear." —" This the book of the generations of Adam." Gen. Num. xiv. — "Only rebel not ye against the Lord, neither fear Gen
iv. 13.
V.
is
I
is
I.
9.
ye the people of the land for they are bread for us their defence is departed from them, and the Lord is with us fear them not." These are the words of Joshua and Caleb to the people to :
;
;
encourage them to go up in spite of the false report of the other spies. It is Note first the marginal rendering of the word "defence." So in the given " Heb. shadow,'' i.e., " Their shadow is departed." R.V. the word "shadow" is treated as though it were a figure (Metonymy), The literal meaning of the word is departed from, as This is well as the literal rendering of the preceding sentence. "^^QTlh ^2
(kee lachnienoo) " for
The A.V.
they are our bread." the Ellipsis, i.e., our bread aptly
correctly supplies
represents their condition.
What was
their
"bread"?
It
was manna.
What was
the
manna like ? It was most marvellous bread, for it was so hard that it yet had to be ground in mills, or beaten in a mortar (Num. xi. 8) and xvi. (Ex. sun 21). the in melted that it its consistency waff so peculiar before the sun arose and the If it were not gathered every morning ;
!
.
shadows departed, "when the sun waxed
hot,
it
melted
"1^==
the manner in Marvellous bread indeed! A standing miracle, both as to hard, and yet indeed, Bread consistency. which it was given, and also as to its
melting like ice in the sun.
—
;
FIGURES OF SPEECH.
38
spies had just said (Num. xlii. 31) that Israel could the people of the land, for they are " stronger than against not go up " strong and hard. No, replies Joshua, it may be they they were we
The wicked :
are strong, but so
our bread the
is
manna
—so strong that
it
needs
grinding and crushing, and yet, when the shadow goes from off it, melts away. Even so is it with them, as the words of Rahab it The two spies whom Joshua afterwards sent heard testify (Josh. ii. 1 1). the very same truth from the lips of Rahab, which he, one of the two She faithful spies whom Moses had sent, forty years before declared. "As soon as we had heard these things, Our hearts did tells them: melt, neither did there remain any more courage in any man, because
—
of you."
Thus, while the
signification of the
literal
words gives no sense,
they point to the true figure and then^ in turn, the figure explains the literal signification of the words, and the true meaning of the passage. ;
So that we may render
it
thus
:
— " Only rebel not ye against
neither fear ye the people of the land
;
Jehovah,
our bread
for they [are like]
shadow hath turned aside from off them, and Jehovah is with us them not,*"' i.e,, as when the shadow turns aside from off our bread, it melts away and disappears, so these enemies, hard and strong as they might be, would surely melt away before the Lord God, the Sun and the Shield of His people. In no sense could Jehovah be the shadow or defence of the people of the land against whom Israel was their
fear
about to
fight.
1
Sam.
2
Kings
2
Chron.
xix. ii. vi.
'^
To-morvow thou
33.—" Behold,
iii. 9.
— "And the
this evil
shalt be slsdn.'' is
of the Lord."
weight of the nails was
fifty
shekels
of gold."
omitted to show that the emphasis is on the " nails " and their "weight." And what a wonderful emphasis it is For in all the requirements for" the, house of God," the fir-trees, the fine gold, the precious stones, the beams, the posts, the walls, etc., are
The verb
is
!
mentioned;
yet, the
Though they were
"nails" that held
small, yet
all
God used them
together are not omitted. :
though out of
sight, they
were necessary. Ps. xxxiii. 4.—" For the word of the Lord is right." Ps. xcix. g.— " For the Lord our God is holy." It is
worthy of note that there are three Psalms which begin with The Lord reigneth," viz., xciii., xcvii., and xcix. They
the words: "
each end with a inference to
holiness.
—
!
ELLIPSIS {ABSOLUTE: OF VERB SUBSTANTIVE). Ps.
The
third Psalm, three times
Verse
3.
UNTO THE
It is
Lord,
for ever."
He
:
holy."
„
5.
"
9.
"The Lord our God
To those who have will
*'
„
the Lord shall reign,
His name
O
39
Give thanks at the remembrance of His hoHnes?."
"
Ps. xcix.
shall there be
becometh Thine house,
" Holiness
xciii.
Ps. xcvii.
"
is
holy." is
holy."
ears to hear, this plainly declares that when be holy; that when His kingdom comes,
all will
be hallowed on earth as it is in heaven. " In that day upon the bells (or bridles) of the horses, HOLINESS LORD and the pots in the Lord^s house shall be like ;
the bowls before the altar.
Yea, every pot in Jerusalem and Judah unto the Lord of hosts" (Zech. xiv. 20, 21). " Her merchandise and her hire shall be holiness to the Lord shall be
(Isa.
HOLINESS
xxiii.
18).
The cry
of the living creatures (Rev.
iv. 8, etc.) is
" Holy, holy,
and their call is for the judgments which will issue in the Lord's reign, which is celebrated in these three Psalms. Those who teach that the Cherubim (or the Cherubs) are the Church fail to see that their chief function is to call for judgment holy,"
Ps. cxix. 89. supplied.
— "For
The verb **
O
ever,
The verb must here be
Lord."
the parallel line answers to the verb here
in
:
For ever [art Thou] O Lord Thy word is settled in heaven. ;
Thy faithfulness is unto all generations Thou hast established the earth, and it abideth." In the first and third lines, we have Jehovah. In the second and fourth lines, we have what He has settled and established. Ecc. vii. 12. "Wisdom is a defence." ;
Isa. xliii, 25. for
— —
"
I,
evert
mine own sake, and
will
We may
take this
in
I,
am he that blotteth out thy transgressions
not remember thy sins."
connection with
Ps.
ciii.
14.
"For he
he remembereth that we are dust." Here the verbs are omitted to throw the emphasis on the persons, rather than on the acts, This points us to Jehovah in the former His Deity, and our vanity and passage, and ourselves in the latter to contrast His thoughts with our thoughts. His ways with our ways. kftoweth our frame
;
—
—
God remembers our infirmities but this is the very thing that man will not remember Man will make no allowance for our infirmities. On the other hand, man will remember our sins. Let any one of us ;
!
— ! !
FIGURES OF SPEECH.
40
fall
into sin,
and many
will
remember it after many years but this is "Their sins and their not remember! :
what God says He will He is Jehovah, we are dust iniquities will I remember no more." Hence our sins, which man remembers, God will forget but our Blessed be God infirmities, which man forgets, God will remember. and beside me last, " the am I am the first and I Isa. xliv. 6. ;
there is
no God."
Ezek. xxxiv.
The
my
flock,
17.
— "And as for you." be thus supplied: "And ye, O (Adonai Jehovah) Behold, I judge
may
Ellipses of this passage
thus saith the Lord
God
:
[Is it] and cattle, between the rams and the he goats. a small thing to you [goats] to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures ? and to have drunk of the deep waters, but ye must foul the residue with
between
cattle
your feet ? And [is it a small thing that] my flock [i.e., my sheep] eat and [or must eat] that which ye [goats] have trodden with your feet " drink that which ye have fouled with your feet ? The contrast is between the sheep and the goats. Sheep never become goats, and goats never become sheep, either in nature or in The Chief Shepherd knows His sheep here He separates them grace. will eternally separate them from the goats in the coming and now, ;
;
when He
day,
shall " save
his flock,
and judge between
cattle
and
cattle " (verses 20, 22, 23).
The
characteristic of the goat alluded to here,
graphically set
is
forth in a paper read before the Victoria Institute, Feb.
J.W.
He
Slater, Esq., F.C.S., F.E.S.
says,
"The
native
1,
1892, by
/om 2in& fauna
Helena have been practically extirpated by the goat. These young seedlings were browsed down as fast as they sprung up, and when the old giants of the forest decayed there were no successors to take their place. As a necessary consequence, the insects and birds fit type of evil disappeared in turn. The same horned wretch which, as Sir Joseph Hooker shows, has ravaged the earth to a greater extent than man has done by war, is now in the very same manner laying waste South Africa. To such an extent has the mischief already been carried, that a troop of the Colonial Cavalry on the march " actually gave three cheers on meeting a tree of St.
'
*
—
!
Have we not here a
fit
illustration of
Ezek. xxxiv.
?
And may we
not see in ecclesiastical affairs around us (through the unfaithfulness of the shepherds) the ravages of the " goats " in treading
down and and fouling the pastures of the flock of God ? The goats have turned our churches and chapels into places of amusement and laying waste,
'
ELLIPSIS (ABSOLUTE: OF VERB SUBSTANTIVE). of musical entertainment,
41
where they may have pleasant afternoons," and "make provision for the flesh"; so much so that the Lord's sheep are " pushed " and " scattered," and scarcely know where to find the " green pastures " and the " living waters " of the pure Word of God and the Gospel of His grace Thank God, the Chief Shepherd is coming: and, when He comes, though He will scarcely " find faith on '*
!
the earth " (Luke
xviii. 8), He will " save His flock " and separate them from the goats for ever, and be their One True Shepherd.
Luke
14.—" Glory to God
ii.
in
the highest,"
Glory
i.e.,
be to
God
the highest.
in
Luke
xxii. 21.
— "The
hand of him that ^^etrayeth me
is
with
me
on the table."
John
iv. 24.
—"God
is
Spirit."
sl
See under Hendiadys and Hyperhaton. Acts^ii. 29.
—
"
Men and
brethren, let
me
you of
freely speak unto
the patriarch David."
Here the verb " let
me
"
" speak "
is
the infinitive
the present participle
is
:
(e^ov, exon),"^^
lit.,
" to speak,"
and
permitted or allowed.
—
So that we must supply the verb substantive (^o-rb)., esto), let me he " me be] permitted to speak freely unto you, or / am, or ?nay :
permitted, I
etc."
Cor.
vi. 13.
meats." I
Cor. XV.
the dead,
if
29.
—"Meats
—
" Else
[are]
what
the dead rise not at
for the belly,
shall "
and the
belly
[is]
[let
be,
for
they do which are baptized for
all ?
This passage has been supposed to refer to a practice which, obtained even in those apostolic days of persons being baptized on behalf of and for the spiritual benefit of those
As
who were
already dead.
a tacit approval, and yet is destitute of any historical evidence as to its existence, apart from this passage, various methods have been proposed of meeting the difficulty which is thus raised. Some have erroneously suggested that "the dead " refers this practice thus receives
but they have done so in ignorance of the fact that the word Others (with Macplural, as is clearly shown by the verb " rise."
to Christ is
:
knight) suggest the supply of the words
''
resurrection
of
—" What
they do which are baptized for the [resurrection of] the dead
? "
shall
But
€^ov (exon) occurs only three times, of these the first (Matt. xii. 4) has rjv it while in the other two places (here, and 2 Cor. xii. 4) it stands alone. In 2 Cor. xii. 4 it seems plain that we must supply k(TTLV (estin), is; and *
(em), was, after
so probably
we
;
should do here.
—
42
FIGURES OF SPEECH.
,
this
word which
implies the omission of the very
is
essential to
most
ever, found,
and would be a form of Ellipsis seldom, There are a multitude of other explanations but the true solution of the the difficulty is (we submit) to be sought in punctuation, and in if
the argument
;
;
correct supply of the Ellipsis.
must bear in mind that there Is no punctuation in the ancient All interpunctuation is manuscripts, beyond the greater pauses. purely human in its origin, and we may be thankful that it Is so seldom
We
necessary to question of the in
accuracy.
its
whole context, for
We
this, like all
harmony with the scope
have also to note the strucUire
other texts, must be interpreted
of the whole passage,
and with the design
of the whole argument.
The
following
A
is
The
12.
the structure of
1
Cor. xv.
12-58.'-=
the fact).
difficulty stated (as to
"
How ?
"
I
B
The
13-32. 1
C
difficulty
met.
Practical application.
33, 34. I
A
35.
The
B
36-57.
difficulty stated (as to the
manner).
"
How?"
I
The
difficulty
met.
I
C
Practical application.
58. I
structure of "
The
B
13-18.
B"
The
(verses 13-32).
Negative hypothesis and
its
difficulty met.
consequences.
I
b
19.
Conclusion (positive) as to Christ's in this
life.
I
20-28.
Positive assertion
and
its
consequences.
I
Conclusion {negative) as to Christ's
29-32.
h
in this life.
I
The structure 13.
If
of " a " (verses 13-18).
no resurrection
:
Negative hypothesis.
Consequence
—then Christ
is
not risen.
is
not
I
Christ not risen. /Our preaching vain. J Your faith vain, Consequences 14,15.
If
:
16.
d
If
no resurrection
17, 18.
:
iWe false witnesses. Consequence then Christ
—
Christ not risen. /Your faith
If
Consequences
:
-
Ye
vain.
yet in sins.
iThe dead perished.
'The
first
eleven verses are constructed as follows:
D
The
1-.
apost-le's declaration.
I
E
The Gospel he preached.
-1, 2. I
D
1
The
3^.
E
\
apostle's declaration.
3-11.
The Gospel he
received.
risen.
ELLIPSIS (ABSOLUTE: OF THE VERB SUBSTANTIVE).
The
A
structure of "
"
"5"
and
43
The
(verses 35-57).
difficulty stated.
Question:
35. I
f
How
Question
35.
:
I
B
f
Answer to Answer to "e."
36-49. I
50-57.
e
are the dead raised up? With what body do they come
?
"f."
I
The
structure therefore of this chapter shows that verses 20-28 are placed, practically, in a parenthesis, so that this 29th verse reads on from the 19th verse, and continues the argument thus " 17. If Christ be not raised, your faith is vain ye are yet in your sins. 18. ("fl ")
:
—
;
Then they
also which are fallen asleep in Christ are perished.
this life only
in
we have hope
Christ,
in
we
are of
19.
If
men most
all
what shall they do which are being baptized ?"But here comes in the matter of punctuation. In Rom. viii. 34 29. Else
miserable.
we have a very
similar construction, which,
if
we
treat
treated in the A.V. and R.V., would read thus, that condemneth Christ that died ? " JBut the question is
29
XV.
is
word
"
it
as
Cor.
1
"Who made
is
he
to end
condemneth," and the Ellipsis of the verb substantive is "Who is he that condemneth ? It is Christ that died" (or better, "/s it Christ who died?" See below). Now if we treat 1 Cor. XV, 29 in the same manner, it will read, "What shall they do which are being baptized ? It is on behalf of the dead if the dead at the
—
supplied thus:
not at
rise
"
all
!
From Rom. our baptism of
Him,
vi.
we
(i.e.,
;
Therefore our baptism
is
if
(See above, pages
vi. 4.
the baptism o/ Af/w,"
in
Christ be not raised,
it
is
ii.
11, 12).
are not raised in Him, and
for the dead.
here in
(See Gen.
we
" Buried with
IS, 19).
His baptism (Col.
i.e,,
Whenever we have the word (as
Christ's death,
is in
"
Christ's burial.
cannot be raised, Rom.
Him
learn that our circumcision
Buried with Him by the baptism by His baptism-unto-death) " and if He is not raised, we
is in
xxiii.
1
Cor. xv. 29),
3, 4,
Luke
5, 6, 8,
dead, with the article
ve/c^os (nekros), it
always denotes dead
13, 15.
On
Deut.
bodies, corpses.
xxviii. 26.
when
Ezek. xxxvii.
19.
the article
denotes the persons who are dead, dead people.
it
xiv. 1.
Matt.
XX. 9.
Acts
xiii.
xxii. 33.
x.
xxiv. 5.)
Mark
ix.
10.
Rom.
41; xxvi. 23.
the contrary,
Luke vi.
xvi. 30,
13; x. 7
;
31
xi.
;
15.
Jer. it
is
xii.
33.
without
(See Deut.
xxiv. 46.
Heb.
John xi.
19;
20). *Alforcl
(who arrives
at
a
very different conclusion) points out that the present participle and not the past, i.e., observes: " The distinction is important as
ot ^aTTt^ixevoi {hoi baptizomenoi) is those
who
are being baptized.
affecting the interpretation."
He
FIG URES
44
OF SPEECH.
So that this is an additional argument why, if Christ be not raised, and we are buried with Him, then baptism is in the interest of those who are to remain dead corpses, and not of risen ones, raised with Christ.
This
the force of the
is
denotes the object of
it
vwep (hyper). Like the English "for," not merely the subject, and ranges from
word
interest,
mere reference to actual substitution, e.g., 2 Cor. viii. 23, " Whether any enquire about Titus"; Matt. v. 44, " Pray /or those who persecute you " Mark ix. 40, " He who is not against us is for us "; 2 Cor. i. 6, ;
"Whether we
be
for your consolation"; Philem.
afflicted, it is
"That he might minister
to
me
may What
those
Christ be not raised, well
If
asked, "
into Christ's burial be for the dead."
13,
instead o/thee."'''
who
are being baptized
shall they do
?
"
For they will remain dead, as corpses.
Truly, In this
**
life
It
is
they
"die daily" (verse 31); in death they perish (verse 18); and are thus men most miserable " (verse 19). " What shall they do who are being baptized ? It is for the dead
" of all
"
It is to remain dead, as corpses, without hope of resurrection. Thus, the expression, "baptized for the dead," vanishes from the Scripture, and is banished from theology; for the assumed practice is gathered only from this passage, and is unknown to history apart from it.
the dead rise not at
if
1
Cor. XV. 48.
—
all
"
!
As
also they that are earthy
;
zs
the earthy [man,
and as
This
is
clear frofn the verse that follows
the image of the earthy [man,
Adam] we
the heavenly [man, the Lord]."
Cor.
Eph. for
iii. I.
See
Phil.
this
iii.
"
i.e.,
—
once and again unto
Tim.
:— " And as we have
shall also iii.
borne
bear the image of
21.
?
"
Phil. iv. 16.
is
[shall be]
— "Are they Hebrews So am — For cause Paul, the prisoner of Jesus Christ
xi. 22.
you Gentiles,"
2
Adam] such
the heavenly [man, the Lord] such
they also that are heavenly."
[shall be]
2
is
16.
"
I
I
Paul [am] the prisoner,"
For even [when I
my
I," etc.
le/as]
in
etc.
Thessalonica ye sent
necessity."
—"All Scripture
is
given by inspiration of God, and
profitable."!
With this we may take eight other passages, where we have the same construction: viz., Rom. vii. 12. 1 Cor. xi. 30. 2 Cor. x. 10. 1
Tim.
i.
15
;
ii.
3
*See also Rom. t
;
iv.
4
ix. 27.
;
iv. 9.
2 Cor.
i.
and Heb. 11
;
viii.
iv.
23, 24.
13.
2 Thess.
ii.
1.
Col.
i.
7.
See this passage also under the figures of Asyndeton and Paregmenon.
—
—
ELLIPSIS (ABSOLUTE:
OF THE VERB SUBSTANTIVE).
45
These nine passages may be taken together, and considered in on the translation of 2 Tim. iii. 16 in the Revised Version,which is as follows Every scripture inspired of God is also profitable," etc. their bearing
:
*'
In each of these passages we have the very same Greek construction^ and four of them are in the Epistles to Timothy. The A.V. translates all these nine passages in precisely the same way, and on the same principles. But the R.V. translates eight of them in one way {i.e., like while it renders one on quite a different principle. the A.V.), Here are the passages, and the rendering as in the Authorized
Version
:
Rom.
vii.
12.
ayta
The commandment
|
TToXXol I
many |
€7rtcrToAat
i
his letters
Trtcrrbs
faithful
Tovro this
Trav KTio-fJ^a Qeov Every creature of
God TTCtcra ypa
All Scripture
Travra
AH
i
things |
The Revisers have translated eight of these passages, which we have cited, on the same principles as the
Now
A. v.,
i.£.,
the case stands thus.
supplying in
respectively,
italics
''is'' and ''are'' "and," as joining together
the verb substantive
and taking the copulative
/cat,
————
—
r
FIGURES OF SPEECH,
46
But when the Revisers come to the ninth passage they separate the two conjoined predicates, making the first a part of the subject, and then are obliged to translate the /cat in Thus: the sense of "also," when there is nothing antecedent to it. the two predicates. (2
Tim.
"
16),
iii.
Every scripture inspired of God
is
also profitable."
Now, if the Revisers had translated the other eight passages in the same way, the renderings would have been consistent, whatever else .
they might not have been.
Rom. 1
12 would have been
vii.
"
The holy commandment
Cor. "
Many weak
2 Cor.
is
also just."
30 would have been
xi.
ones are also sickly."
10 would have been
X.
"
His weighty letters are also powerful." i. 15 and iv. 9 would have been— " The faithful saying is also worthy of all acceptation." 1 Tim. ii. 3 would have been This good thing is also acceptable." Tim. iv. 4 would have been 1 " Every good creature of God is also nothing to be refused." Heb. iv. 13 would have been "AH naked things are also opened," etc. 1
Tim.
'*
But the Revisers do not translate them thus And the fact that they render the whole of these eight passages as in the A.V., and single out 2 Tim. iii. 16 for different treatment, forbids us to accept the !
and deprives it of all authority. Without what the motives of the Revisers may have been, we
inconsistent rendering, inquiring as to
'
are justified in regretting that this should be the passage singled out for this inconsistent and exceptional treatment, reducing it to a mere platitude. It is only fair to add that the correct rendering of the A.V. is
given in the margin.
Philem.
now
ii.
—
"
Which
[isj profitable to
4.
Num.
in time past was to thee unprofitable, but thee and to me."
When
the Participle
is
xxiv. ig.— "Out of Jacob shall
wanting.
come he that
shall
have
dominion."
The R.V.
is
more
literal
:—" And out
of Jacob shall one have
dominion."
The Heb. of Jacob."
is
simply:—"And one
shall rule (or
have dominion) out
;
OF THE PARTICIPLE).
ELLIPSIS (ABSOLUTE:
The
Ellipsis of the participle being supplied,
it
reads
:
47
—
"
And
one
shall rule [being born] out of Jacob."
—"And Saul smote the Amalekites
1 Sam. XV. 7. Havilah unto Shur."
[dwelling]
from
This refers to the region occupied by the Amalekites, and not to is clear from chap. xxx.
the people smitten, as Isa. Ivii. ix,y "
8.
—"Thou hast discovered
thou hast discovered xi. 11.
Mark
vii. 4.
—
Ezek.
thyself to another
thyself, departing
from me,"
than me,"
"^riND {meittee).
" This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you [scattered] in the border of Israel."
—
Mark [getting
vii.
And
"
except they wash." 17.
[on coming]
—"And
when he was entered
into
house
the
away] from the people."
Acts
xiii. 20.
—"And
the space of 450 years."
after that*he gave unto them judges about
Thess.
i.
Heb.
—
done],''
i.e,,
" Who shall be punished with everlasting destrucfrom the presence of the Lord."
9.
tion [driven out]
"After these things [were by Joshua.*
Lit.,
after the division'of the land
2
from the market, they eat not
— " Which at the
first began to be spoken by the Lord, and was confirmed unto us by them that- heard him,'' i.e., "which at the first began to be spoken by the Lord, and, [being brought] unto us by them that heard him, was confirmed," etc.
in.
ii. 3.
When
Certain Connected
Words
are omitted
in
THE same Member of a Passage. This particular form of Ellipsis has a distinct name,
LOGIA
BRACHY-
from ppaxvs, brachus, short, and Xoyos, logos, Or from the Latin, BREVILOdiscourse), English, Bra-chyU -o-gy QUENCE, it means brevity of speech or writing, and is used of an (jSpaxvXoyia
.
Ellipsis, in which words are omitted chiefly for the sake of brevity which words may easily be supplied from the nature of the subject.
—
And Esau said. Behold, I am at the point to die Gen. XXV. 32. and what profit shall this birthright do to me?" There must be So with the " / will sell it." supplied, the thought, if not the words : next verse. " And Jacob said, Swear to me this day [that thou wilt ^*
;
—
*
For the question as to the Chronology involved in by the same author and publisher, page 5.
in Scripture,
this difficulty, see
Number
FIG URES
48
sell
me]
it
;
and he sware unto him
Jacob."
Gen.
xlv. 12.
—
because
**
my mouth
it is
my mouth
("'Q""'?,
we may
supply the Ellipsis,
and he sold
:
his birthright
unto
behold, your eyes see, and the eyes of
And
"
brother Benjamin, that it is,
OF SPEECH.
that speaketh unto you."
unto you."
kee phee) is speaking
my
Lit., If
we
retain this literal rendering.
Joseph had been speaking of his glory (verse 8) but, on the " Let another man praise thee, and not -2 thine own mouth," he breaks off and says, " Now, behold, your eyes are seeing, and the eyes of my brother Benjamin because my :
principle of Prov. xxvii.
:
;
own mouth
is
ye shall declare to
have seen,"
i.e..
Kings
my
They were
himself. 2
[/ cannot speak of all my glory] but father all my glory in Egypt, and all that ye
speaking unto you
xix.
g.
—
,
to describe
what he could not
And when he had heard
*'
of Ethiopia, Behold, he
is
come out
say of Tirhakah king
to fight against thee
army against him; and, having cmiquered
:
returned
hiin, he
well say of
[he turned his
Jerusalem,
to
and] he sent messengers again unto Hezekiah."
Kings
2
xxii. 18.
—"Thus
saith the
Lord God
of Israel,
^5
ing the words which thou hast heard."
So the R.V. but without saith the
heard
Lord God
[shall surely
come
into thy grave in peace will
;
But surely the sense
The words which thou
to pass, hut]
and thou hast humbled I
itahcs.
of Israel:
is
:
touch-
—" Thus
(Josiah) hast
because thine heart was tender,
thyself," etc.
and thine eyes
.
.
"thou
.
shalt be gathered
shall not see all the evil
which
bring upon this place."
I
Chron.
xviii. 10.
— " He
sent
Hadoram
his son to king David,
to enquire of his welfare,
and to congratulate him, because he had fought against Hadarezer, and smitten him (for Hadarezer had war with Tou ;) and with him all manner of vessels of gold and silver and ;
brass."
The R.V. supplies "and he had with him.'' But the Ellipsis is to be supplied from 2 Sam. viii. 10, thus, " And all manner of vessels of gold and silver and brass were in his hand " (VH 1*'7"'3). Ezek.
xlvii.
13.—" Joseph
shall have
two portions,"
ix.,
shall
inherit.
Matt. xxi. 22.— "All believing,
things, whatsoever ye shall ask in prayer, i.e., add " if it he His will:' Compare
ye shall receive,"
Matt. xxvi. 39-44; Jas. abiding condition of supplied wherever
v.
all
it is
14,
15;
1
real prayer,
found.
John and
v.
14,
15.
th'e Ellipsis
This
is
the one
must be thus
ELLIPSIS (ABSOLUTE: BRACHYLOGIA).
Mark
In 1.
In verses 12, 13.
them 2.
we have by way
v.
illustration
devils besought him,"
The Gadarenes
In verse 17.
three prayers "
and
"
Jesus gave
began to pray him to depart out
And Jesus left them. " He that had been possessed
In verses 18, 19.
prayed him that he might be with him.
with the devil
Howbeit Jesus
him not."
suffered
"No!"
49
leave."
of their coasts." 3..
The
"
of
an answer to prayer and often, very often, a most gracious and loving answer too. No greater calamity could come upon us than for God to answer " Yes " to all our ignorant requests. Better to have our prayers refused with this man who had been the subject of His grace and love and power, than to have them answered with Devils and Gadarenes. is
I
—
Matt. XXV. 9. "But the wise answered, saying. Not so; lest there be not enough for us and you ;" i.e., " But the wise answered, By no means, for look, there will not be enpugh, &c., or we cannot give to you,
&c."
lest,
Mark Greek
is,
49.—" But the Scriptures must be
xiv.
"But
that the
correctly supplies the
Scriptures
may
be
" But this is done that the (Compare Matt. xxvi. 56.)
Ellipsis,
tures should be fulfilled."
—
Luke vii. 43. " Simon answered and said, whom he forgave most [will love him most] ." John ii. 18. " What sign showest thou unto
—
Messiah]
,
seeing that thou doest these things
Gideon says, " with me."
John said,
Show me a
vii. 38.
—
"
The The R.V.
fulfilled."
fulfilled."
He
?
Scrip-
suppose that he to
I
us [that thou art the
"
As
in
Judges
vi. 17,
sign that thou [art Jehovah that] talkest
that believeth on me, as the Scripture hath
out of his belly shall flow rivers of living water."
The
difficulties of this verse are great, as
ence to the commentators. suggested by the word
It will
KaOm
may
be seen by a refer-
be noted that a comparison
is
and that there is an Ellipsis which must be supplied. Bengel suggests "as the Scripture hath said so it shall be,'' or " so shall it be.'' But something more is evidently required.
Is there
(kathos),
like
as,
not a reference to the Haphtarah,
portion, selected (from the Prophets) as the lesson to be read
day of the Feast of Tabernacles, which was Zech.
first
*
Lev.
The portion from the Law (Acts xiii. 15) read 26 xxiii. 44; with Num. xxix. 12-16.
xxii.
—
i.e.,
xiv. 1-21.*
in conjunction
the
on the
The
with this was D
-
:
FIGURES OF SPEECH,
50
of the " Lord was not present then, for it was not until the midst " that He went up (verse 14). last day, that great "the But in feast reference to the day of the feast, Jesus stood and cried," with evident " on me (as the believeth that He Scripture which had been read,
Scripture hath said [concerning yerusalem
so shall
:
it be] )
out of his
the Scripture had said
heart rivers of living water shall flow." What :— *' And it shall be in concerning Jerusalem in Zech. xiv. 8 was this of them that day, that living waters shall go out from Jerusalem half sea," &c. toward the former sea, and half of them toward the hinder ;
To
words of the prophecy
this agree the
Ml.
These with regard to Jerusalem Ezek.
in
xlvii.
prophecies shall yet be literally fulfilled and what will then actually take place illustrates what takes place now Even as those in the experience of every one who believes in Jesus.
from Jerusalem in that day, so now the Holy His wondrous powers, and gifts, and graces, flows forth
rivers will flow forth Spirit, in all
from the inward parts
—the new nature of the
believer.
—"I
speak not of you all: I know whom I have this] that the Scripture may be fulfilled, He •chosen but [/ Comthat eateth bread with me hath lifted up his heel against me."
John
i8.
xiii.
have done
:
pare verses 26-30.
John fulfilled
XV. 25.
that
is
—" But
this
cometh
that the
to pass,
They hated
written in their law,
me
word might be
without a cause."
expression emphasizes the statement to which we are thus hastened on. And our attention is called to the fact that Stopeav (dorean) here rendered "without a cause " is in Rom. iii. 24 rendered
The abbreviated
—"Being
justified freely by his grace": z.^., there was no more cawse why we should be "justified" than there was why Jesus
"freely."
should be " hated "
I
John XV. 27. — "Ye have been
are
still
."
Compare
16.
— Here the
with me]
Rom.
ix.
with
xvi. 4,
me from
and see
reference
is
1
to
the beginning [and
John m. 8 below.
Esau and Jacob, spoken
of in verses 10-13, and to the history as recorded in Gen. xxvii. 3, 4. " So then [election is] not of him who willeth [as Isaac wished to bless
Esau according to "the will [as Esau ran for venison that
runneth but of
of
of the flesh"*], nor of his father anight eat,
and
him that bless
him]
,
God who showeth mercy."
*As Jacob was asked to bless Ephraim and Manasseh according to " the will (Joseph) (Gen. xlviii. 5-14). Both cases are instanced in Heb. xi. 20, 21
man"
as acts of " Faith," i.e.,faith^s exercise of gifts contrary to " the will of the flesh," in the case of Isaac j and contrary to *' the will of man " in the case of Jacob.
as
—
(ABSOLUTE
ELLIPSIS Cor.
1
ix. 4.
—" Have
we
BRACHYLOGIA).
:
not power to eat and to drink
expense of our converts or of the Church']
sequehce
in
ing with our
own
hands]
3.
—
?
see verses 6 and
,
"
Without
[at the
this there
Or we may supply
the apostle's argument.
2 Cor. V.
51
[ivithout
no
is
work-
7.
be that being clothed we shall not be found
" If so
naked."
Here the blessed hope of Resurrection is described as being clothed upon with the heavenly body. This is the subject which commences at 2 Cor. iv. 14, In chap. v. 3 the Kat is ignored in both A.V. and R.V. The Greek is, "If indeed BEING CLOTHED also, we shall not be found naked [as some among you say] ." There were some
among dead "
who
the Corinthians (1
said " there
Gal.
ii.
g.
—"They gave
fellowship; that
we unto
Eph. in
no resurrection of the
to
me and Barnabas
iv. 29.
to.
the right hands of
the heathen, and they unto the circumcision,
and
[should carry the apostolic message
both
is
Cor. xv. 12, 35), and here those assertions are thus referred
— Here the word
the A.V. and R.V.
decrees] ."
d,_{ei) if is
omitted
Notobserving the
to make sense. the " if " retained, the Ellipsis
in
the translation
Ellipsis, the
word
" if"
was omitted
With
properly supplied thus
is
:^
Let no corrupt communication proceed out of your mouth, but, any [speech be] good to the use of edifying, [let it be spoken] that it "
if
may
minister grace unto the hearers."
Phil. iv. II.
—
"
I
have learned
in
whatsoever state
I
a.m, therewith
to be content." " therein to be content," without italics. But what be content with ? Surely not content with the circumstances, but with the will of God, So that the verse will read, " I have learned, ," in whatsoever state I am, to be content with [the will of God]
The R.V. reads
is
'he to
I
John
iii. 8.
—"The
devil sinneth
from the beginning [and
still
sinneth] ."
IV.
When 1.
It is
a
Whole Clause
When
the first
is
omitted
member
in
a Connected Passage.
of a clause
is
omitted.
Matt. xvi. 7.— "And they reasoned among themselves, because we have taken no bread."
Here the
first
member
of the latter clause " It is^
The
is
wanting.
saying,
It
is
R.V., not seeing this
supplied in the A.V. by the words translated Ellipsis, has boldly omitted the 6ri Qioti) because, and
:—
—
FIGURES OF SPEECH.
52
"
And they reasoned among
We
themselves, saying,
took no bread
(giving the A.V. in the margin).
The
Ellipsis of the first
is
properly
filled up-
thus
:— " And
themselves, ssiy'mg [^esus Spoke thus, verse 6],
among
they reasoned
member
because we have taken no bread." See further under Hypocatastasis.
Mark
first
they said,
He
JLuke they said,
30.
iii.
Here the
—" Because they omitted — "
clause
is
hath an unclean
ix. 13.
We
said,
—" He
He
hath an unclean
[yesiis said this
:
,
spirit."
said unto them, Give ye
have ho more but
should go and buy meat for
spirit."
unto them] because
five
all this
them
And we
to eat.
loaves and two fishes
;
except
people."
There is something wanting here, which may be thus supplied " We have no more than five loaves and two fishes [therefore we are not able to give to them to eat] except we should go and buy meat for :
;
all
this people."
John
V. 7.
willi^ig, but]
,
I
— "The impotent
man answered
have no man, when the water
into the pool," etc.
him. Sir,
is
[7 ain
indeed
troubled, to put
—
" Let no man deceive you by any means 2 Thess. ii. 3. day shall not come, except there come a falling away first."
:
me
for that
(Lit.,
the
up the Ellipsis of the prior member, by the apostasy.) The R.V. " words it will not be,'' which is weak and tame compared with the A.V. What is referred to is the day of the Lord,* mentioned in the Let no man deceive you by any means for [the preceding verse. fills
**
:
day of the Lord shall not
except there come the falling away
'come]
first
" :
the great apostasy, which is the subject of many prophecies^ must But it does not precede the day of Christ. precede the day of the Lord. Hence the saints in Thessalonica "might well be troubled if the day of
i,e.,
the Lord had set
in,
and they had not been previously gathered
together to meet the Lord in the air in the day of Christ, as had been
promised (1 Thess. iv. 16, 17 2 Thess. ii. l).i This is not the popular teaching, but it is the truth of God. Popular theology is very different. It says, " That day cannot come until the world's conversion comes." The Scripture says it cannot ;
come
until the
world
is
apostasy shall have come.
teaches that the world *
Not "the day
is
'*
'
I
of Christ," as in A.V.
Critical Texts read correctly t
Popular theology says the to* come. The Scripture not yet bad enough The Thessalonian
not good enough yet for Christ
The R.V. and the Ancient MSS. and
the day of the Lord."
See Four Prophetic Periods, by the same author and publisher.
,
(ABSOLUTE
ELLIPSIS
:
OF ANANTAPODOTONJ.
53
believed their teachers, and are an example for;
saints
holiness of walk
teachers,
and
The
2.
all
all time for People to-day believe their
and for missionary zeal. men see their works I
a latter clause, called Anantdpodoton^
Ellipsis of
i.e.,
without apodosis^' *
It is
a hypothetical proposition without the consequent clause.
Gen. XXX. found favour
—
27.
experience that the 2
Sam.
ii.
And Laban
*'
said unto him,
thine eyes [remain with
in
27.
thou hadst spoken
Lord hath
—
blessed
And Joab
"
said
me
[to
words which gave
[the
me
:
I
pray thee,
for]
I
if I have have learned by
for thy sake."
Abner] As ,
God
liveth, unless
the provocation (see verse 14)]
surely then in the morning the people had gone up (marg. gon,e away)
every one from following his brother." 2
—The — passage: "And
Sam.
V. 6-8.
Ellipsis here involves a retranslation of this
the king a;nd his men went to Jerusalem, unto the Jebusites, the inhabitants of the land: which spake unto David, saying,! Thou shalt not come in hither, for (or but, DN "^S, kee
difficult
Prov.
Lam.
v. 22) the blind and by saying ("IDnS, laimor, saying, margin), David shall not come in hither. Nevertheless, David took the stronghold of Zion the same is the city of David. And David said on that day, Whosoever getteth up by the Tsinnoi^,]: and smiteth the Jebusites, and the- lame and the blind, who hate David's soul (R.V. margin), he shall be chief or captain, because they (the blind and the lame) had said, He shall not come into the house (A.V. margin)," or citadel. The Ellipsis is supplied from 1 Chron. xi. 6; and thus, with one or
eem, see Ps.
lame
i.
3,
4
;
*
for,'
away
shall drive thee
xxiii.
18;
(so Coverdale)
;
two simple emendations, the whole passage is made clear.. It would seem that the citadel wa? so strong that the Jebusites put their blind and lame there, who defended it by merely crying out, " David shall not
Matt. raiment
?
come
—"
Is
God
vouchsafes the
vi. 25.
[and
if
in hither."
not the
life
•
is less] ."
*
Apodosis,
clause.
Greek
The former
aTroSocrts,
clause
is
.
more than meat, and the body than greater, how much more that which
a giving back again: hence,
.,'. it is
the consequent
called the Prptasis (irporacri'S, to stretch before).
fBoth the A.V. and the U.V. transpose the following two sentences. the Tsinnor, which was an underground in, or by } 1*f375 (betsinnor) watercourse, recently discovered by Sir Charles Warren. See his Recovery of
Jerusalem, pp. 107, 109, 124.
FIG URES
54
Matt.
9.—" For
viii.
I
am
OF SPEECH.
man under
a
authority, having soldiers he goeth and to another,
under me and I say to this man, Go, and Come, and he cometh and to my servant, Do this, and he doeth it [how much more art Thou, who art God, able to command, or to speak the word only that my servant may recover'] ." ;
:
;
Mark us
?]
xi. 32.
—" But
if
we
Of men [what will happen Or we may supply, " it will not
shall say,
they feared the people."
for,
:
to
be
wise.'^
Luke
ii.
21.
—
"
And when
eight days
was
God
called
JESUS."
John
iii. 2.
no
for
:
be with him
[therefore
vi. 62.
Here the Apodosis If
was
then ye should before ? "
am
I come
—" What and
up where he was before
*'
these miracles which thou doest, except to thee, that
God
thou mayest teach me the
."
"way of salvation]
John
name
—" Rabbi, we know that thou art a teacher come from
man can do :
were accomplished for the
circumcised him, and] his
circumcising of the child [then they
if
ye shall see the Son of
man
ascend
" ?
is
entirely wanting.
Son
the
see
The thought
is
of
the
man
The Greek reads simply ascending up where he
same as
in
John
iii.
12
:
" If
have told you earthly things and ye believe tiot, how shall ye if I tell you of heavenly things ? " So that the apodosis may be supplied thus, " will ye believe then P " or, ^^ye will not be offended then,"" i.e., ye will marvel then not at My doctrine but at your own I
believe
unbelief of
Compare
it.
viii.
28 and
iii.
13.
(But see further under
the figure of Aposiopesis).
Rom.
22-24.
ix.
— Here we have a remarkable anantapodoton.
conclusion of the argument
The
begins with "if" (verse 22), •and the apodosis must be, supplied at the end of verse 24 from verse 20, is
omitted.
It
God chooses to do this or that " who art thou that repliest against What have you to say ? Or, indeed, we may treat it as the Ellipsis of a prior member, in which case verse 22 would commence " [what reply hast thou to make]
i.e., if
God
? "
,
if
God, willing to show his wrath," 13.
—" For he
ii.
4.
etc.
shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment [to him that hath showed mercy] ."
Jas.
ii.
2 Pet.
supply
it
—The
without
apodosis
breaking
is
the
wanting here, but it argument; which
is is,
difficult to
"If -God
—
ELLIPSIS
(ABSOLUTE
;
OF ANANTAPODOTON)
:
spared not the angels that sinned," neither
and
mentioned
teachers, It
deferred
is
When
verse
till
own
utterly perish in their
3.
in verse
the Comparison
Rom.
vii. 3.
i&ill
55
he spare the false prophets
1.
we have
v^^here
12,
,
it:
—they
" shall
corruption."
is
wanting.
This
is
a kind of anantapodoton.
— In verses 2 and 3
the hypothesis is given in which while in verse 4 the fact to be illustrated is the case in which the wife dies. Death ending the power of the marriagelaw in each case. the husband
dies,
At the end of verse supplied (mentally
if
must be
therefore, the other hypothesis
3,
not actually)
:
" If her husband be dead, she is free from that law; so that she no adulteress, though she be married to another man [and I need
is
not say that if she he dead, she
is, of course, free from that law] Wherebrethren, ye also have died to the law through the body of Christ; that ye should be joined to another, even to him who is raised from the dead," i.e., God's people have died in Christ; and, on the other ,
my
fore,
side of death, have risen with Christ,
and are united to Him. Thus no longer any dominion over them, to be united to another, being dead to that wherein
Law has
being dead with Christ, the
and they are free we were held " (verse 6, margin, and, R.V.). Compare the following Scriptures on this important doctrine: Rom. viii. 2 vi. 1-11; GaL **
—
ii.
19;
V.
18;
comes under the mejna
head
ii.
of
;
1 Pet. ii. 24. This figure 3 Rhetoric, and is then called Enthy-
14
;
iii.
;
{q*v.).
Tim.
—" As
besought thee to abide still at Ephesus, when went into Macedonia, that thou mightest charge some that they teach 1
I
Col.
14;
vi.
i.
3, 4.
I
no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith " [_so I repeat my charge, that thou remain at Ephesus, etc.] 2
Tim.
20.
ii,
—
" In
a great house there are not only vessels of wood and of earth, and, some to honour
gold and of silver, but also of
and some to dishonour [so in the great house of the church only the elect saints, which are the vessels of honour, but :
there are not there are the
impious and reprobate, who are the vessels of dishonour] ." Therefore the admonition follows, in verse 21, to purge ourselves from these i.e., not ;
from the vessels of gold and Still
less does
Each one
is
to
or
wood and
earth, but from persons.
say we are to purge the persons or the assembly purge himself," not the others.
it *'
silver,
1
FIGURES OF SPEECH,.
56
We
now come to
the second great division, B. Relative Ellipsis
Where related to I.
the omitted
it
the context
in
actually-
itself.
omitted Word is supplied from a COGNATE OCCURRING IN THE IMMEDIATE CONTEXT.
Where
1.
Lev.
word must be supplied from the words
and employed
Where the
of the
:
iv. 2.
—
the
Noun
is
Word
suggested by the Verb.
a soul shall sin through ignorance against any
" If
commandments
of the
Lord
concerning things which ought not
to be done."
Here the verb "shall sin" supplies the noun
'*
sins,"
i.e.^
" con-
cerning sins which ought not to be done."
The R.V. evades the
difficulty
But the
by a freer translation.
correct supply of the Ellipsis enables us to retain the literal translation.
Num. because
xi.
it is
—
14.
Here the noun thus
:
—"
because
I
am
it is
"
I
am
not able to bear
all
this people alone,
too heavy for me." is
latent in the verb,
and
is
naturally supplied by
it
not
able to bear the burden of all this people alone, too heavy for me." The word " it " does not refer to the
People, but to the burden of them. In verse 17
2
Kings
it is
translated fullj.
xvii. 14.
hardened their necks,
—" Notwithstanding they would
like to
the neck of their fathers,"
not hear, but i.e.,
like to the
hardness of the necks of their fathers.
Ps.
xiii.
3 (4). the sleep of death.
Ps. Ixxvi. your vows,
II.
—" Lighten mine eyes,
lest I sleep
—"Vow, and pay unto the Lord your God,"
Ps. cvii. 41.— "And maketh him families
maketh like a The two parallel Lit.,
Ellipsis
:
"
the death,"
—
like
i.^.j
i.e.,
pay
a flock."
flock the families. lines
are
thus
completed by
supplying the
Yet setteth he the poor on high from (or, after) affliction. like a flock the families [of the afflicted] ."
And maketh Hos. offerings.
ix. 4.
As
in
—
"
They
A.V,
shall not offer
wine to the Lord,"
z.^.,
wine
—
—
^
(RELATIVE: OF COGNATE
ELLIPSIS Gal. iv, 24.— '*
Which
WORDS).
57
an allegory: for these
things are
womeft] are the two covenants; the one, indeed, from the
mount
[two Sinai,
into bondage, which is Hagar." The suspended till verse 26. " But Jerusalem which is above is the free [woman] who is the mother of us all.'* In verse 25, it must be noted that the word "this " is the article rd, which
which bringeth forth
[children]
or conclusion
apodosis
is
,
is
neuter, while "
Hagar"
feminine.
is
some neuter word, which must be name " For this [name] Hagar :
—
Arabia." a stone)
name
the
2.
Where
Sam.
I
a fact that
It is is
xiii.
Verb
the 8.
—
"
Chron.
xvii. 18.
honour of thy servant
—
must agree with
such as
ouofxa
(pnoma)
Mount Sinai in word Hagar (which means denotes)
(or,
Sinai.
is
to be supplied from the
And he
time that Samuel [had appointed] I
is
Arabia the
in
Mount
for
To, therefore,
supplied,
Noun.
tarried seven dayg, according to the ." ,
—"What can David speak more to thee
?
"
i.e.j
for the
the honour put upon thy servant.
Ps. xciv. 10. " He that chastiseth the heathen, shall not he " correct ? he that teacheth man knowledge, shall not he know ? Compare verse 9, where we have similar questions.
Hos.
2.
i.
—
" Go, take thee a wife of
whoredoms and
children of
whoredoms."
The
sense, as
we
children," etc,
Micah
vii.
3.
see from verses
—"The
3, 6, arrd 8,
nmst be "and
[6^^^^]
prince asketh, and the judge asketh for
a reward."
Here the A.V. supplies the Ellipsis by repeating the previous verb. The R.V. supplies it with the verb "is ready" i.e., "the judge is ready for
a reward." But the verb
ffom '
it,
thus
latent in the
noun ("judge
")
and
is
to be supplied
and the iudge judgeth for a reward." of the former sentence must be supplied from the and then the two lines will read thus
"The prince The subject
latter,
is
:
asketh,
:
"
The
And
Rom.
reward
prince asketh for [a the judge [judgeth] for a reward."
—
Having then whether prophecy,
xii. 6-8.
"
grace given to us, proportion of the faith
,
gifts differing let
according to the
us prophesy according to the ." The verbs :—" Or ministry,
[given or dealt to us, verse 3]
must also be suppHed in the following exhortations
—
58
]
;
FIGURES OF SPEECH.
.
in the ministry: or he that teacheth, [let him be teaching; or he who exhorteth, [let him employ himself faithfid]"m whodistributeth, [let him distribute'] with simpHcity exhortation he in [let him preside] care he that showeth mercy, presideth, with he who [let
us
be diligent]
;
:
;
[let
him show
with cheerfulness."
it]
and R.V., some are supplied and some are
In the A.V.
Rom. xiii. 7. — "Render whom tribute is due^ etc." Here the verb 1
many
Cor.
i.
—
26.
men
wise
to be
"
due
therefore to latent in the
is
For ye see your
their dues; tribute to
all
noun
dues.
how that many noble,
calling, brethren,
many
after the flesh, not
not.
mighty, not
not are
called''
Here the thought or subject i.e.,
who
not the persons
the " calling "
is
the act of calling,
are called, hut the persons
following verses go on to explain the
who
The
call.
which God calls viz., confound the wise and the mighty.
manner
in
:
by choosing the weak and the base to So in Tike manner He had chosen weak instruments like Paul, Apollos and Cephas to call the saints in Corinth, and to produce such wondrous no flesh should glory in His presence." would in this case be better supplied thus
results, in order " that
The
many
Ellipsis
wise
men
Cor.
V. 17.
you.'"
2
many
after the flesh, not
—"Therefore
if
mighty, not
any man
m
be
many
Christ, he
—
*'
Not
noble
call
:
is
a new
creature."
Here the verb substantive is supplied twice, but the verb created " If any man be in must be supplied from the noun " creature " :
Christ, [he
Or " If any behold,
man iii.
knees " II.
created] a
new
in
16.
—
creature."
one
Ellipsis,
and the sentence reads on, thus: old things have passed away
new creation, become new."
be in Christ
things are
all
Eph.
my
is
else there is only
—
a
" [Praying] that
he would grant you," from " bowirfg
verse 14.
Where the
omitted
Word
is
to be supplied from a
CONTRARY Word. Gen.
xxxiii. 10.
This word
Gen.
is
— "And Jacob
[refused and] said, etc."
latent in the contrary
xxxiii. 15.
—" And Esau
words which
said,
some of the folk that are with me. needeth it ? [Thou shalt not leave any]
follow.
Let me now leave with thee And he [jfacob] said, What
," etc.
,
ELLIPSIS
(RELATIVE
:
OF CONTRARY WORDS).
59
—
Gen.
xlix. 4. " Unstable as water, thou shalt not excel." R.V. marg., " Bubbling over as water, thou shalt not have the
excellency."
The word rendered " unstable " is tnQ (pachaz), to overflow, to flow down like water. (So Sam. and Syr.). is supplied from the contrary words, Flowing down
bubble up and
The
*'
away]
like
Ellipsis
water
[it
thou shalt not have the excellency." This follows on verse 3. *' Reuben, thou art my firstborn, my might; and the beginning of my strength, the excellency of dignity, and the excellency of power, with rapidity, like water, [all this shall pass away] thou shalt not Jiave the excellency " shall pass
,
!
,
And
so
it
came
to pass.
See
1
Chron.
v. 1.
—
Judges
V. 6. Here, because the Ellipsis has not been observed, have been taken in the translation. The Heb. is literally " In the days of Jael the high-ways ceased " (as in verse 7). The A.V. and R.V. both render, " The high-ways were unoccupied." liberties
The R.V.
tries to preserve the correctness of translation
the margin
'*
caravans
the
by giving
in
ceased.''
But the Ellipsis when supplied by the contrary words which follow makes all clear In the days of Jael, the highways ceased [to be safe] and the travellers walked through by-ways." :
Ps. the
—
'*
— God judgeth the righteous, and God angry with —" Thou makestthe outgoings of the morning and of the
vii. II.
**
is
wicked every day."
Ps. Ixv.
8.
evening to rejoice."
This does not mean the outgoings of the evening as well as the morning.
The contrary word must be
supplied, viz., "
[
the
incomings
or return] of the evening."
—
Ps. Ixvi. 20. " Blessed be God, which hath not turned away my This is not "my prayer from me," prayer, nor his mercy from me." but " my prayer [from himself] ." Ps. Ixxxiv. 10. " For a day in thy courts is better than a
—
thousand
[elsewhere, or in
Prov. xix. than
I.
any other place]
—" Better
[the rich, that is]
is
the poor that walketh in his integrity,
perverse in his
Here the A.V. has supplied
."
lips,
and
" he that is"
is
It
a
fool."
is
to define the person as rich to complete the contrast
implied.
—
necessary merely
which
is
clearly
Prov, xxiv. 17, 18. " Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth lest the Lord see ." it, and it displease him, and he turn away his wrath from him [to thee] :
—
FIGURES OF SPEJBCH.
60
Without the supply the words.
Prov. xxviii.
i6.
of this EUipfeis " to
—"The prince that
a great oppressor [shall cut of shall' prolong his days/'
also
covetousness,
there
thee,''
lacketli
his days]
,
is
no sense
in
understanding [and] but he that hateth
—
Jer. xviii. 15. "My people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [so that they forsake] the ancient paths," etc.
—
Here the Ellipsis is so patent that it is supplied. iii. 15. ye be ready that at what time ye hear the sound of the cornet, harp, sackbut, psaltery, and dulcimer, an4 all kinds of music, ye
Dan. "
Now
flute, fall
if
down and worship the image which ." Compare Luke xiii. 9.
good]
Luke
xiii. 9.
— "And
if it
bear
I
have made;
and
fruit, well ;
if
[well
and
not, then, after
it down." Here the omitted verb is suggested by the contrary verb that is given. Thus " If it bear fruit [thou shalt leave it to stand, or shalt not cut it down] and if not, after that, thou shalt cut it down." See further under the figure of Aposiopesis,
that thou shalt cut
:
,
Rom.
vi.
17.
—
"
But God be thanked, that ye were the servants
of sin, but ye have obeyed," etc.
Here the word Se (de), but, in the latter clause implies and points us The two go to the word fih (men) which is omitted in the former clause. together in a sentence of this character,' and the employment of the
—
one reveals the omission of the other. It should be rendered: " But God be thanked that [although] ye were the servants of sin, yet ye have obeyed from the heart that form of doctrine which was delivered unto you."
This
is
clearly the sense, for
were the servants of
sin,
we
God that we we are so no
are not to thank
but that, though
we
were,
longer.''-
———
t
,
For the importance of this word /xej/ {men), although^ compare 1 Pet. iv. 6, where both the A.V. and R.V. ignore it, though it is there in the Greek, thus translating the words " For this cause was the gospel preached to them that are dead also, that they might be judged according to men in the flesh, but live according to God in the spirit." Surely, it cannot be that the gospel was preached in order that men might be judged And it is unaccountable why the A.V. and R.V. should both altogether ignore the important word /xcv (men), *
:
—
1
although,
and leave
it
untranslated
They have both created an
!"
Ellipsis in the English,
Greek, which reads tVa Kpt^wcrt
though there
fiev (hina krithosi men),
is
none in the
" in orddr that,
though
—
ELLIPSIS Cor.
1
(RELATIVE: OF CONTRARY
vii. ig.
—"Circumcision
nothing, but the keeping of the i,e,,
:
WORDS).
61
nothing, and uncircumcision
is
commandments
of
God
is
everything] ,"
[is
alone avails.
—
2 Cor. viii. 14.
" But by an equality, that now at this time your abundance may be a supply for their want, that [at another time] their abundance also may be a supply for your want, that there may be
equality."
Tim.
I
iv.
3.
—
abstain from meats."
Where
III.
"
Forbidding to marry
commanding]
[a7id
to"
(See under Zeugma.)
the omitted Word is to be supplied from or RELATED Words.
ANALOGOUS,
—"The children also of Machir the son of Manasseh were brought up upon Joseph's knees." Margin, home. — [and educated] at Joseph's But the of Gen. L
23.
R.V., born.
Ellipsis
relation
is
"
:
knees."
Exod.
15.— "Therefore
xiii.
?tc.
Lev. xxi.
4.
—
I
sacrifice to the
But he being a
"
chief
man
Lord
[beasts];'
all
among
[a priest]
his
people, shall not defile himself [for his wife] to profane himself."
See verse 14
Deut. XV.
and Ezek.
;
12.
— "And
xxiv. 16, 17.
thy brother, [or thy
if
man, or an Hebrew, woman, be sold unto thee," Ps. cxlii. hand]
4.
."
— —
"
Isa. XXX. 17.
I
looked on
One thousand
"
the rebuke of five shall ye
Isa. xxxviii. 12. cut off
my
Matt,
—"
[all] I
as a weaver
iii,
4.
—
"
and beheld
right hand,
shall flee at the
have cut
off as
was preached
a weaver
my life,"
leathern girdle
to those
ix.,
I
[was bound] in
Greek Kara avOpcoTrovs
have
who had
about his the A.V.
flesh,
yet they
spirit."
That
since died, not "that they
might be judged" thus, but "that THOUGH they might be judged." a pamphlet on The Spirits in Prison^ by the same author and publisher.) 3
left
.
In
to say, the gospel
my
[on
rebuke of one; at
they might be condemned according to the will of men* as to the might live {^(o<7l 5e, zosi de) according to the will of God, as to the is
Hebrew
flee."
[his thread]
And a
2lx\
,
John vii. 39, the verb given is rightly supplied For the Holy Spirit was not yet given,'"
loins."
"
life
my
sister]
etc.
{kata anthropous), just like
A.V. and R.V. both supply the words ''the will of" in theon) according to the will of God.
Rom. italics:
(See
where the Kara Oeov (kata
viii. 27,
.
—
:
FIGURES OF SPEECH,
62
drink xiv. 21. ''It is good neither to eat flesh, nor to i.e., nor to do stumbleth," brother thing thy nor any whereby wine, any thing whereby, etc. The point is not merely abstaining from the use of anything that other people abuse, but from that which is a cause of stumbling to the weak conscience of the brother in Christ, who thought it wrong
Rom.
to eat or drink that which has been offered to an idol.
Rom.
xvi. i6.
—" Salute one another with an holy
Here, the fact that aAA^Aous
(alleelous)
kiss."
masculine, and the
is
undoubted and overwhelming testimony of the Primitive Church, necessitate an Ellipsis which must certainly be understood, if not It was, and is, contrary to all Eastern usage for actually supplied. women (who were always covered, 1 Cor. xi. 5) and n^en to kiss each " Salute one The Ellipsis understood is other indiscriminately. ;
:
another [men and women
The
salute one another (masc),
a
kiss."
1
Thess.
with a holy kiss."
respectively]
Constitutions
Apostolical
(Cent. III.) say:
26;
1
Pet.
v.
—"Let
and the women one another
In this sense are to be understood also V.
—
1
Cor.
xvi.
20 2 ;
the
men
(fern.),
with
Cor.'xiii. 12
;
14.-
omitted Word is contained in another Word, THE One combining the two Significations.
Where the
IV.
This has been called Metalepsis Metalepsis
a
(q-v,) is
only with nouns.
but this
hardly correct
is
;
for
to do
has also been called Syntheton, or Synthesis
It
(Latin, Compositio),
:
compound Metonomy, and a Metonomy has which
signifies the placing of
two things together.
It has also a Latin name (See under the Figure of Metonymy). " Concisa Locutio," i.e., a concise form of speech, or abbreviated
expression. It
is
also called
Constructio Pr^gnans, when the verb thus
derives an additional force.
Gen.
xii.
15.
— " And
the
woman was
taken
into
Pharaoh's
house."
Here the xix.
14,
20.
combined *
npS
figure is translated, for
(Gen.
or capture.
Isa.
xiv. 12. Iii.
5.
Num.
xxi. 25.
Jer. xlviii. 46).
(take, in the sense of catchj
For an exhaustive treatment
and
of the
(laqach)
Deut.
And
iii.
14
signifies ;
xxix. 7.
to 1
catch,
Sam.
here the two senses are
take, in the sense of lead), to
whole subject, see a work, entitled Lond, Simpkin and Marshall.
Sahite One Another^ by the Rev. Jas. Neil, M.A.
:
take possession
COMBINED WORD).
(RELATIVE: OF A
ELLIPSIS
and lead
of,
into,
i.e.,
"
63
The woman was taken [and
brought] into Pharaoh's house."
See
a similar use,
for
seized,
brought, etc., Gen. xv. 9, 10. xix. 2.
Est.
Gen.
Ex.
or caught and xviii.
2
xxv. 2
;
led,
— " And the men marvelled one at another."
They what Joseph did,
did not marvel one at another, but, marvelling at
they looked one at another. :
The two
the one —" And the men marvelled senses are contained one at another." in
[afid looked]
two senses are translated both in A.V. and R.V., messes unto them from before him." For this
In verse 34, the '*
Num.
16.
ii.
xliii. 33.
verb, thus
or taken and
xxvii. 20.
;
and he took and
use of the verb
sejit
(nashah) to take, see also Ex.
Ntt>3
12;
xviii.
xxv.
2;
xxviii. 20, etc.
Ex.
xxiii.
and xxxiv.
18,
or slay,
not
25.
— Here the Hebrew nit (zavach)
but the two senses, slay and pour out (the blood) are-combined in the one word " offer." The Heb. b^ (al) is also in consequence translated with, instead of upon. The result is that there is no sense in the translation. The filling up of the Ellipsis preserves the literal signification of the other words as well as the sense of the verse, thus: "Thou shalt not slay [and pour out] the blood of my sacrifice upon leavened bread." to sacrifice,
is
literally translated,
—
Lev.
xvii.
3.
—
"
What man
soever there be of the house of Israel
that killeth an ox, or lamb, or goat, in the camp, or that killeth of the
camp, and bringeth
congregation
.
.
it
it
out
not unto the door of the tabernacle of the
blood shall be imputed unto that
man
.
.
that
man
be cut off from among his people." This appears to be quite at variance with Deut. xii. 15, 21, which expressly declares, " Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after." The difficulty is at once removed by supplying the second sense which is included in the same word, " that killeth [in sacrifice] ." shall
Num.
xxv.
which means
"And of
Moab,"
selves] to
I.
to, is
— Here,
through not seeing the
Ellipsis,
^N
{el)
translated with,
whoredom with the daughters commit whoredom [and to join them-
the people began to commit i.e.,
they "
began to
the daughters of Moab."
Josh.
viii.
29.
—"Joshua
thereon a great heap
Here, as well as
commanded
that they
should raise
of stones that remaineth unto this day." in x. 27,
the Ellipsis
is
supplied.
FIGURES OF SPEECH.
64
—
And thought to win them for himself." Chron. xxxii. i. {Vkikahm eylaiv) means (as given in the margin Here r^N D^p?V
2
'*
break them up, but this being "for himself," conveyed no sense; S( the translation of the verb, v^hich means " break up,'' was modifiec to
But the order to agree with the preposition ''forT enables Ui and clear, the meaning correct supply of the Ellipsis makes against tht "encamped He to retain the literal sense of the verb: fenced cities, and thought to break them up [and annex them] to him to
'*
win,'"
in
—
or " thought to rend
self,"
kingdom of ^udah, and anneA
them [from
the
the figure
translated.
them] to himself."
Ezra
62.
ii.
— Here
literally, "
in the margin, reads
is
The Heb.,
as giver
Therefore they were polluted from the
were they, as polluted, translation of the correct more But a put from the priesthood." " [and put] from the polluted were they Therefore figure would be This
priesthood."
is
translated, " Therefore
:
priesthood."
—We have already noted the Ellipsis of the accusative the same Now we have the — shalt make When thou the verb of signification " second of the verse, Ps. xxi.
12.
in this verse, " thijie arrows.''
Ellipsis, in
:
ready thine arrows upon thy bowstrings [and shoot them] against face."
—
Ps. xxii. 21. " Thou hast heard me [and delivered riie] horns of the unicorns." So Ps. cxviii. 5, where the Ellipsis is correctly supplied.
Heb. verse
,
theii
from
See
the
alsc
below.
7,
—
Ps. Iv. 18. " He hath delivered my soul in peace." R.V. " H* hath redeemed my soul in peace." The sense is obtained by supplying the Ellipsis " He hatl :
—
redeemed Ps. cleave,
Lam.
—
"
My
in peace."
it]
soul foUoweth hard after thee."
Heb.
to get the sense, the to stick
iv. 4),
tT"*T'0*^
soul [and set
Ixiii. 8.
Here to
my
is
(see
Gen.
24.
ii.
xxviii.
60.
Ps.
of the Ellipsis
"
My
;
it
31
witl
soul followeth hard after thee.'
makes the sense
meaning of the words, thus
meani
cxix.
translated followeth hard, in order to combine
{cf-chareyach) after thee.
The supply
(dahvqah), which
HfJ^'J
Deut.
clear
and retains the
— " My soul cleaveth to
litera
[and followeth'
after thee."
Ps. Ixvi.
14.
—The
Heb.
is:
See margin. The A.V. translates
But the sense
is
:^" Which
— "Which
freely,
{vows)
my
my
lips
have opened.'
"Which my lips have
lips
uttered,'
have opened [and vowed].*
ELLIPSIS
(RELATIVE
Ps. Ixviii. i8.
is
:
—
*'
Thou
COMBINED WORD).
—"Thou hast received
hast received gifts
among men
[and given] gifts
OF A
:
gifts for
among men,"
" ;
compare Eph.
Ps. Ixxiii. 27. — "Thou hast destroyed from thee." To make sense we must read — Thou "
:
all
them that
The Heb.
men."
Thou
hast received
iv. 8.
them that go a whoring
all
that go a whoring, [departing] from thee,"
"
i.e.,
65
hast destroyed
i.e.,
"
Thou
all
them
hast destroyed
practise idolatry, departing from thee."
Ps. Ixxxix.
39.
— Here
the Ellipsis
profaned his crown [by casting
Ps. civ. 22.
— "The sun
it]
supplied.
is
Thou
hast
ariseth, they gather themselves together,
The Heb. is: and lay them down in their dens." their dens (Dri31i^p"^i;?l) they lie down," i.e., "The sun gather themselves together,
"
to the ground."
and]
[depart,
their dens."
—
lay
— '*And
unto
ariseth, they
themselves down
in
—
Prov. XXV. 22, The Heb. reads " For coals of fire thou shalt receive upon his head," i.e., " for coals of fire thou shalt receive [and place] upon his head." The verb nnn (chathah) means to take hold of, to seize, spoken once of a person, Isa. Hi. 5 (7), and elsewhere always of taking up fire or burning coals. See Isa. xxx. 14. Prov. vi. 27. I.e., the coals of fire which thine enemy- casts at thee, thou shalt take them and put them upon his head he will thus get what he intended for thee. The " burning coals " are put by Metonymy (q.v.) for cruel words :
:
and hard speeches Ps. cxl.
9,
(see Prov. xvi. 27
But
10.
words of you, that
will
if
;
xxvi. 23).
thou doest good to him who uses cruel
burn him as coals of
fire.
—
" Then the Devil taketh him up into the holy city." means to take and bring with one's self, (paralambano) UapaXafjif^dvM to join one's self. There is no equivalent for " up." The double sense " Then the Devil taketh of the verse must be supplied in the Ellipsis :
Matt.
iv. 5.
—
him with himself [and leadeth] him," etc. So verse 8 and The sense is sometimes completed by a second verb, Matt. John xix. 16. Acts xxiii. 18.
xxvii. ii.
27.
13, 20.
—
Matt. v. 23. "Therefore if thou bring thy gift to the altar, and " i.e., " if there rememberest that thy brother hath ought against thee was offering An altar." the thou bring thy gift [even thy sacrifice] to ;
In Lev. ii. 1, 2, the the only gift that could be brought to an altar. " sacrifice, to the Lord, If a soul bring a gift, a Septuagint translates, his gift shall be," etc.,
and thus supplies the explanatory words.
To
FIGURES OF SPEECH.
66
apply these words to the placing a perverse use of language,
Luke
iv.
i,
2.— "And
money on the
Jesus being
returned from Jo/dan, and was led by being forty days tempted of the devil.**
The A.V. connects the
full
of
Lord's Table
is
Holy Ghost
the
the Spirit into the wilderness,
forty days with the temptation:
but
we
after the forty days that the
learn from Matt. iv. 3 that it was not till tempter came to Him, when He was hungry. The words are elliptical, and are a concisa locutio, ix., an abbreviated expression, in order that our thought may dwell on the fact of the leading, rather than on the fact of His being there. The Greek is: "He was being led by the Spirit into the wilderness, [and was in the wilderness] forty days.*'
—
Luke rising
up
iv. 38.
—"And
[he departed]
he arose out of the synagogue," ix., "And the synagogue, and entered into the
out^= of
By this figure our attention is directed to the house of Simon." fact which is important, viz., His rising up, and thus preventing any comment on the miracle rather than to the mere act of going out of the synagogue. ;
Luke
xviii.
14.
—"
I
you, this
tell
justified rather than the other." The Greek reads, " This man
man went down
went down
to his
to his
house
house justified
than the other," but the A.V. correctly supplies the disjunction contained The in the comparative 17 (ee), when following a positive assertion.
thought
lies in
the Heb. use of the
Lord than
word
JO {niin), Ps. cxviii. 8, 9
:
" It
and not] to put confidence in man. It is better to trust in the Lord than [i.e., and not] to put confidence in princes.'* So Jonah iv. 3. " Now, O Lord, take, I beseech thee, my life from me for it is better for me to die than [i.e.,. and not] to live." So in the N.T., Heb. xi. 25 " Choosing rather to suffer affliction with the People of God, than [i.e., and not] to. enjoy the pleasures of sin for a season." So here the doctrine is that the Publican was justified and not the Pharisee. Not that the Pharisee was justified a little, and the Publican was justified a little more The parable is wholly concern-
is
better to trust in the
[i.e.,
;
:
!
* The ancient reading was (XTrb, from, supported by the Critical Texts of Tischendorf, Tregelles, Alford, and Westcott and Hort. It was altered later by
copyist who did not see the force of the figure, so as to with the single verb employed.,
some
make
it
agree better
ELLIPSIS
Ing justification (verse
The manner the
and not a parable about the nature of prayer. is merely the vehicle for the illustration of
9),
truth,'''
Luke
X.
67
of the prayer
44.— "And
xix.
shall
eSa^tfetv (edaphizein) signifies
ground.
the
COMBINED WORD).
(RELATIVE: OF A
14
;
In this
LXX.
Luke
XX,
9.
both
sense
last
lay
thee even with the ground."
to level to the it
ground, and
occurs in Ps. cxxxvii.
—" A certain man planted a vineyard, and
to
dash
to
Hos.
9.
let it forth
husbandmen, and went into a far country for a long time," i.e., " he went into a far country, [and remained there] a long time " or, we may supply, " and was absent for a long time." to
;
Luke him
xxi. 38.
—" And
in the temple, for to
all
the people
came
early in the morning to
hear him."
But opOpt^o) (orthrizo) does not mean to come and the sense is " And all the people morning, [came] to him in the temple."
early,
—
:
John
23.
i.
—
wilderness," etc.
one crying
John
in
:
"
He
i.e.,
"
said, I
I
am
it is
up
early
in
the
one crying
in
the
written] the voice
of
the wilderness."
—"Then they
vi. 21.
him into the ship."' The Greek is: "They
willingly received
Here the figure is hidden by a free were willing, then, to receive him him]
the voice of
[am he of whom
early, but to rise
rising
translation.
—
into the ship, [and they did receive
."
Acts
vii, g.
into Egypt,"
i.e.,
—"And the patriarchs, moved with envy, sold Joseph "And
the patriarchs, moved with envy, sold Joseph
[and sent him away] into Egypt.
Acts XX.
mean merely to sell, but money or for any other return.
{apodidomi) does not
'ATToStSw/xt
away by giving
over,
30.
whether
for
—"Also of your own selves
perverse things, to draw
away
shall
men
disciples after them,"
arise, i.e.,
to
put
speaking
" speaking
perverse things [and seeking] to draw away."
Acts Paul on,
xxiii. 24.
—" And
and bring him
provide them beasts, that they
safe unto Felix the governor."
may
set
The Greek
Ignorance of the docti'ine of justification, it may have been, or oversight as gave rise to the difficulties presented by the Text, which was altered and glossed in various ways in order to make sense. The Textus Receptus has tj €/cetvo5, the MSS. APQ, &c. have ^ yap eKetvos, with T.Tr. marg. (i.e., " This man went down to his house justified ... or was it then the other, &c."). The MSS. BLN have Trap €K€ivov, with L.Tr.WH.Alf. *
to the point of the parable, that
[i.e.,
passing over the other).
—
—
FIGURES OF SPEECH.
68
is,
—
lit.,
:
—"
save through,"
Stao-wfo) (diasozo) to
"
i.e.,
and keep him
in
safety [and bring him] unto Felix."
Here, by the omission of the verb the preposition, our attention
importance,
is
to bring,
which is required by which is of greater
called to the fact
the preservation of Paul from his enemies.
viz.,
—" Christ
is become of no effect unto you, whosoever Gal. V. 4. you are justified by the law ye are fallen from grace." KaTi^pyjOrjTe aTro Toij X.pL(rrov (kateergeetheete The Greek is " Ye are severed from apo tou Christou) and the R.V. translates it But we Christ," and puts in the margin, Greek " brought to nought.'' may take the Greek literally, if we put the margin in the Text and
of
;
:
:
;
supply the Ellipsis correctly
Ye are made Eph. iv. 8. "
—
:
void [a7td cut off] from Christ." "
When
he ascended up on high, he led captivity
captive and, [receiving] gifts, gave
above. 2
Tim.
i.
10.
—
—
"
them
And hath brought
to
life
men."
See Ps.
and immortality to
through the gospel."
we may read
Here, following the order of the Greek,
18
Ixviii.
:
—
light
"
And
and immortality through the gospel." By the Figure of Hendiadys (q.v.), that which is procured is immortal life, showing us that the emphasis is on the word brought to
*'
[and procured for us]
light,
life
immortal.''''
2
Tim.
26.— '*And that they may recover themselves oixt who are taken captive by him at his will."
ii.
of
the snare of the devil,
Here both the tion. The margin
figure tells
and the sense are lost by defective translaus that the words " recover themselves " are
used to render the Greek ''awake,'"
i.e.,
" lest they
may awake
[and be
delivered] out of the snare of the devil."
The
structure of this Scripture
makes the whole passage
clear
:
Subversion,
A
14. I
B I
The aim of the enemy " Subversion 15. The workman (epydros). C 16. Exhortation. "Shun."
" (Karao-Tpo(f>fj).
I
D
17, 18-.
Illustration.
I
E
-18.
"Canker."
Effect on others.
"
I
E
Effect
19. I
D C
\
20, 21.
Illustration.
22, 23. Exhortation. I
B
24, 25-.
The Servant
I
A
-25,26. I
on Foundation.
The aim
of the
Overthrown." " Standeth sure."
"Vessels."
" Flee
.
.
Avoid."
(SovXos).
enemy. " Opposition
" (avTtStaTt,%ei/ot).
—
—
ELLIPSIS (RELATIVE:
Then by expanding verses -25, 26
this last
-25-.
b
-25.
h
meaning of
The aim of
the enemy.
should give them repentance " " Unto (ets) the knowledge of the truth,"
I
" And lest, may awake
they
see the
God
" Lest
26-.
member A, we
69
:
A.
A
OF A COMBINED WORD).
-26.
being taken alive by him, [by God, as in " a [and he delivered] from the devil's snare "
Unto
"
(ets)
his [God's]
will
{ue.,
"]
to do the will of
God)r Here while in
in "
a " and "a "
b " and "
'*
/>
"
we have we have the
the action of
God
in delivering,
object for which the captive
is
delivered.
Tim.
—
" And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom " i.e,j " preserve me, [and bring me] .'* Thus fixing our thought rather on the wondrous
2
iv. i8.
:
preservation than on the act of bringing.
Heb.
V.
3.—" And by reason hereof he ought,
as for the people, so
also for himself, to offer [sacrifices] for sins."
Heb.
V.
7.
—"And
was heard [and
TTJs €TjAa/?et'as {apo tees eulabeias).
ttTTo
See Ps.
xxii. 21,
Heb,
delivered] from his fear." (Only here and Heb. xii. 28).
above.
ix. 16, 17.
—
**
For where a testament is, there must also of For a testament is of force
necessity be the death of the testator. after
men
are dead
:
otherwise
it
is
of no strength at
all
whilst the
testator liveth." It is'clear
that
it is
a " covenant " to which these words refer, and The reference to the "first" covenant
not a testamentary document.
mentioned in the verses which immediately follow, decides this See Ex. xxiv. 5-8. And the mention also of the sprinkling of the blood shows that
at Sinai for us.
sacrifices are referred to.
The- word translated (diathemenos),
"testator"
and means appointed^'
* Participle of StaTidrjfjLt (diatitheemi),
is
Its
to
the participle:
SiaOe/xevos
use shows that the sacrifice
appoint (see
Luke
xxii. 29).
"
And
you a kingdom, as my Father hath appointed unto me." Acts iii. 25 "The covenant which God mac?^ with our fathers." Heb. viii. 10: "This is the covenant which I will make with the house of Israel after those days, saith the Lord." So also Heb. x. 16. These are the only places where the verb occurs, I
appoint unto
except this passage.
:
—
—
FIGURES OF SPEECH.
70
by
which
made
was
covenant
the
m
contained
really
is
the
word.
And So
everywhere means covenant. may accordance with these Scriptures and facts, we
the word
that, in
BtaO'^KTj
(diatheekee)
translate verses 16-18, as follows
:
necessity be the For where a covenant is, there must also of a covenant is of For death of him (or that) which makes [the sacrifice] never held to is otherwise it force over* dead [victims or sacrifices] "
.
;
Whereis alive. be of force while he who is the appointed [sacrifice] etc. blood," upon neither the first [covenant] was dedicated without
Heb. science,"
an
evil
i.e.,
"
conscience."
Pet.
I
hearts sprinkled from an evil conHaving our hearts sprinkled [and so being delivered] from
23.— "Having our
X.
iii.
20.— "Were saved by water,"
i.e.,
"
Were
preserved
[and delivered] by water."
Rev.
xiii.
{opiso) is
(^TTtVo)
(see Rev.
i.
10;
3.
—"And
all
the world wondered after the beast."
an adverb oi place or time, and means hack, behind, after It cannot, therefore, be taken in connection xii. 15).
simply with wondered. But the following is the sense " And all the world wondered [and followed] after the beast." :
—
Rev. XX. 2. "And bound him a thousand years," bound him [and kept him bound] a thousand years."
C.
The
"And
i.e.,
Ellipsis of Repetition:
the omitted word or words is, or are to be supplied out of the preceding or following clause, in order to complete the sense. This Ellipsis is either simple or complex. Simple, when anything is to be repeated separately, either out of
Where
what precedes or
follows.
Complex, when two things are to be repeated ceding clause into the following clause
;
and at
;
the
one out -of a presame time another
out of the following into the preceding clause.
*
cTTt
means
over,
as marking the ground or foundation of the action.
Matt. xxiv. 47. Luke xii. 44 xv. 7 (7), 10 xix. 41 Rev. xi. 10; xviii. 11. It is translated, iii. 7. times but " after " only here and Luke i. 59. ;
;
;
;
xxiii. 38.
"upon"
Acts viii. and "on,"
2.
1
^tc.,
See
Thess.
many
ELLIPSIS (OF REPETITION
:
NOUN FROM PRECEDING
Where
the Omission
REPEATING
to be supplied by
is
71
Simple.
I.
1.
CLAUSE).
a word or
words out of the Preceding Clause.
Nouns and Pronouns.
(a)
Ex,
xii. 4.
take it"
i.e.,
the
Kings
1
i.
Kings
2
—" Let
him and his neighbour next unto lamb from verse 3.
6.— "And 25.— "
iii.
house
[Haggith] bare him after Absalom."
Only
Kir-haraseth
in
thereof."
The Heb. reads
his
(see margin)
:
—
'*
Until he
left
left
they the stones
the stones thereof
Kir-haraseth."
in
The
Ellipsis
to be supplied from verse
is
haraseth [only] they
—
the stones thereof
left
24.
[to the
" Until in
Moabites]
Kir-
."
xii. 6, (7). " The words of the Lord are pure words as silver a furnace of earth, purified seven times." Here there is an important Ellipsis. It has been a great difficulty
Ps.
:
tried in
many
with
to think that the Lord's words should require purifying,
especially aften^the declaration in the first part of the verse, that they
What
are " pure."
earth
is
as in Gen.
1
i.
(fTii?, eretz).
made
increases the difficulty
}*TN (eretz), the earth: :
i.e.,
" In the beginning
God
it were used of a crucible would be nD7^ (adamah), Moreover, the the whole earth.
generally taken as though
It is
soil,
Lamed
prefixed
clay
the fact that the word for
created the heaven and the earth "
of earth or clay; but in this case
ground,
is
the dry land or the world as created,
;
and not
means
(p)
eretz, to
it
or pertaining
to.
It is
the sign of the
The Revisers note this and render it As silver tried in a furnace on the earth," aS though it was But this important for us to note that it is not in or under the earth dative case :
—
and not of the
genitive.
*'
I
does not touch the real supplying the Ellipsis,
removed only by correctly and repeating the noun "words" from the
difficulty.
This
is
beginning of the verse.
Then, rest of the
and we not only may, but must then take the The words of the Thus,: their literal sense.
all is clear,
words
in
Lord are pure words, earth
:
—
as silver tried in
*'
a furnace;
[words]
of the
(or pertaining to the earth), purified seven times."
That is to say the words in which Jehovah has been pleased to make His revelation, are not the words of angels (1 Cor. xiii. 1), nor. the "unspeakable words of Paradise" (2 Cor. xii. 4), but they were
:
FIGURES OF SPEECH.
72
—
—
words pertaining to man in this world human words but refined and purified as silver. Hence, in taking human language, there are many words which the Holy Spirit has not chosen, and which cannot be found
in
the Scriptures
Some
are exalted to an altogether higher meaning as
dperrj (aretee),
man had used
as
it
used
is
praise (Isa.
TjOos
(eethos)
the higher sense of glory (Hab. iii. 3), Ixiii. 7). And so in the New 12; xliii. 21
in
xlii. 8,
Testament, Phil.
any
But, in the Scrip-
kind, jnanhood, nobility, valour, prowess. tures,
excellence of
meant merely
it,
;
iv.
8
;
1
Pet.
ii.
9
;
2 Pet.
i.
3, 5.
of an animal, but
was only the haunt
it
became
custom^ morals, character.
Some are used in a totally had ever been used before. ^i^op-qycio
(choreeged)
was changed
different
was simply
your need." was merely
e-uayyeXtov (euangelion)
but €KKX7]crta
furnish or lead a chorus, but
furnish or supply.
to
shall supply all
to
sense from that in which they
1
Pet.
the dispatch
iv.
11
"
:
it
My God
containing the news,
was used in the new sense of the gospel of God. (ekkleesia) was used by the Greeks of any assembly, but
it
citizens, or as we should say of a selection The word means an assembly of them, "burgesses." from elect assembly. those called out, an
especially of
Hence
it
is
used
in
the Septuagint of Israel as called
out from and as being an election from the nations.
Then,
it
was used
of the congregation worshipping at the
Tabernacle as distinguished from the rest of the people. in the Old Testament, the Gospels, But in the Pauline Epistles the Holy Spirit uses the word and exalts it to a far higher meaning viz., of the special election from both Jews and Gentiles, forming them as members of Christ's Mystical Body into a new ecclesia or assembly. This is a sense in which it had never before been used.''' (r
In this sense
and partly
in
it is
used
the Acts,
;
danger, but in the Scriptures
it is
" the salvation of
God."
was merely the legal assistant or helper. In the New Testament there is one Paracleetos within us that we may not sin (John xiv. 16, 26; xv. 26; xvi. 7) and
irapaKXriTos (paracleetos)
;
another Paracleetos with the Father *
if
we do
See The Mystery, by the same author and publisher.
sin
(1
John
ii.
1).
—
1
ELLIPSIS (OF REPETITION (TKavSakov (skandalon)
catch animals;
NOUN FROM PRECEDING
:
was used only
CLAUSE).
73
of the trigger of a trap to
New Testament
but in the
it is used in a new and moral sense, of that which causes any one to be caught or made to trip.
Other words were coined by the Holy Spirit Himself, and cannot found in any human writings. be (TKavSaXt^d) (skandalizo) is
Greek,
in Classical
a
it
new word altogether. It is never used means to cause to stumble or fall, to give
cause of offence, (epiousios) is a word used only by our Lord (Matt. vi. 1 and Luke xi. 3) in the Lord's Prayer, where it is rendered daily."
cTTtovo-tos
*'
Hence the to help us.
difficulty in interpreting
It is
preposition
it,
as there
is
no usage
a question, therefore, of etymology. It is the upon, prefixed to th.e participle of a verb.
iirl (epi),
But what verb
cannot be the participle of the verb et/xt and the combination of ovo-a with eTrt would be CTroucra. It must be ef/At (eimi), to go or come, for its participle is lovaa (iotisa), and the cofTibination of lovo-a with eirt will be liriova-a., as used by our Lord. The word means, therefore, coming upon or going upon, and would refer either to bread for our going or journeying upon, or to the bread coining or descending upon us from heaven, as the manna descended and came down upon Israel (John vi. 32, 33). It
?
(eimi), to be, for its participle is o^cra (ousa),
Hence it combines the two ideas of heavenly and daily, inasmuch as the manna not only came down from heaven, but did so every day, and on the strength of this they journeyed. It is a word therefore of great fulness of meaning. That the Ellipsis exists in Psalm xii. 6 (which verse we are considering), and may be thus supplied, is shownfurtherfrom the structure of the Psalm :
A I
L Decrease of good. B a 2. Man's words
(Falsehood).
I
b
Their end
3, 4.
:
" cut off."
I
C
Oppression.
5-. I
D
-5-.
Sighing.
-5-.
I
I
D
will arise (for sighing).
I
C
-5.
I
will deliver
(from oppression).
I
B
a
Jehovah's words (Truth).
6. I
b
7.
Their end
I
A
I
8.
Increase of bad.
:
(preserved).
:
—
FIGURES OF SPEECH.
74
Here words in
B
a and
in
:
a,
with man's
in contrast
B, Jehovah's words are placed
in
their character respectively
:
and
in
b and b
their end. Finally,
we may expand a (verse 6) as follows The words of Jehovah, are pure words. d ^5 silver tried in a furnace :
;
I
I
I
.
[Words] pertaining to the earth. d Purified seven times. I
Here
in
we have "words," and
c and'c
purifying of the
in
d and d
we have
the
silver.
—
" Thou hast ascended on high, thou hast led yea, for the thou hast received gifts for men rebellious also, that the Lord God might dwell among them,'' i.e., among or with those rebels who have been taken captives.
Ps. Ixviii.
captivity
i8.
captive
Ecc.
;
:
II.
xii.
—"The
words of the wise are as goads, and as masters of assemblies, which are given from one
nails fastened by the
shepherd."
Here, instead of repeating " the words " from the first clause, the " by,'' thus producing incoherence in the shows us at once how the Ellipsis should be structure passage. The
A.V. inserts the word filled up.
The words
a
of the wise
I
b
are as goads, I
and as tent-pegs well
b
fixed,
I
are [the words] of the masters of the assemblies.
a I
Here, in a and
compared In
a,
we have
" words,''
and
in
b and
6,
what they are
to.
"a" we have the words
of those
action, or probing the conscience
;
which act
while in a
like goads, inciting to
we have
the words of
those who are the leaders of assemblies, propounding firmly established ''Both of these (not '^ which ") are principles and settled teaching.
same shepherd." That is, as a chief shepherd gives to one servant a goad for his use, and to another a stake, or " tent-peg," to fix firmly in the ground, so the God of all wisdom, by the Chief Shepherd in glory, gives to His servants " words," different in their tendency and action, but conducing to the same end, showing the one source from which the various gifts are received. He gives to some of His under-shepherds "words" which act as goads while He gives to others " words " which " stablish, strengthen and settle," given by the
;
ELLIPSIS (OF REPETITION Isa. xl. 13.
—
Who
«
:
NOUN FROM PRECEDING
CLAUSE).
75
hath directed the Spirit of the Lord, or being
his counsellor hath taught
him
?
"
Here the Ellipsis is arbitrarily supplied by the word ** being," which necessitates a departure from the Heb., which is given in the margin, " made him understand,''
The
Ellipsis is correctly supplied thus
Lord
Spirit of the
;
or
[who]
:
—" Who
hath directed the
as His counsellor hath
made him
to
"
understand
?
Amos
—
12. " As the shepherd taketh out of the mouth of the or a piece 9f an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch," i.e., " and [in the corner of] a couch." lion
two
iii.
legs,
Mai.
r4._«Yet ye
ii.
wherefore [does
Acts
He
say,
Wherefore?"
not regard our offering, etc.]
vii. 15, 16.
i.e.,
from verse
13,
?
— " So Jacob went down into Egypt, and died, he,
.and our fathers, and were carried over into Sychem, and- laid in the sepulchre that Abraham bought for a sum of money of the sons of
Emmor
the father of
Here the be
kv {en), in,
Sychem.'*
{to^i), of the, rendered " the father,'" should according to Tischendorf, Tregelles, Westcott and Hort,
article tov
and the R.V. There must have been three purchases altogether, of which two are recorded in Genesis, and one in Acts vii. (1) According to Acts vii. 16, Abraham bought a sepulchre from the sons of
There
Hamor.
no record of this purchase in Genesis. But Stephen, Holy Ghost," supplies the information. It was purchased of Hamor, the son of Shechem, for " a sum of money." Shechem was the place where God first appeared to Abraham in Canaan (Gen. xii. 6), and where he first built an altar (verse 7). Here it was that (accordis
"full of the
ing to Acts
The
vii,
16)
Shechem must have been an important person to have name to a place and it was of his son that Abraham bought it. According to Gen. xxiii., Abraham purchased a field with trees original
given his (2)
he bought " a sepulchre."
;
in it and round it and a cave called Machpelah at the end of it. It was situated at Hebron (Mamre), and was purchased of Ephron the Hittite, the son of Zohar, for 400 shekels of silver. Here Abraham .buried Sarah, and here he himself was buried. Here also were buried Isaac, Rebekkh and Jacob (Gen. xlix. 29-32 13). (3) Jacob's purchase in Gen. xxxiii. 19, was years afterward, of another Hamor, another descendant of the former Shechem. What ;
;
1.
— —
;
FIGURES OF SPEECH.
76
perhaps the Jacob bought was " a parcel of a field," of Hamor, a Hivite, had before Abraham very field which surrounded the "sepulchre" which money (or of pieces bought ofan ancestor of this Hamor. Jacobgave 100 xxiv. 32), and Here Joseph was buried (Josh. lambs, margin) for it. was. Joseph here Jacob's sons were " carried over," or transferred, as three of well as Now Acts vii. 15 speaks of two parties, as " verse In 16 the {i.e., Jacob), and " our fathers." purchases :—'* he verb is plural and must necessarily refer not to *' he " (Jacob), who was buried in Machpelah, but to ''our fathers." They were carried over and laid
in
the sepulchre that
the Hittite " (Gen.
xxiii.),
but of
Abraham bought, not
Hamor
who would
known
into Egypt,
and [our fathers] were carried sepulchre a
sum
[he, i.e.,
:
all
to
whom slip,
if
and presented
it
:
So Jacob went down
"
to
gladly have caught at the least
one, Stephen condensed the history,
he had made elliptically thus
Ephron
the Hivite.
In the abbreviated rehearsal of facts well
Stephen spoke, and
of "
Jacob]
in
and
and our
died, 'he
over into Sychem, and laid that which
((S, ho''')
fathers, '
in
Abraham bought
the for
of money, [and they in that which was bought] from the sons of
Hamor
in
It is
Sychem."
probable that the rest of the " fathers "
who
died in Egypt were
gathered to both of these burial places, for Josephus says {Ant. lib. ii. 4) that they were buried at Hebron; while Jerome {Ep. ad Pammach.) declares that in his day their sepulchres were at
Shechem, and were
visited by strangers.
Rom.
vi. 5.
—
Here
it
is,
We
Rom.
if
we have been planted together
I
Cor.
ii.
— "Not
[i.e.,
II.
—
the
likeness] of
his
resurrection
19).
slothful in business."
Lit.,
"not
earnest care for others (from verse 10) **
in the like
shall be also in the likeness oi his resurrection."
shall be raised [in
xii. 11.
earnest care
i.e.,
For
(See above, pages 18,
also."
in
"
"
we
ness of his death,
slothful
." ]
For what man knoweth the things of a man?"
the [deep] things (or depths), from verse 10 "
—the
secret thoughts
So the [deep] things (or depths) of
and man. God, knoweth no man but the Spirit of God." purposes of the spirit of
—
Cor. ii. 13. "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth comparing spiritual things with spiritual." I
*
cott
Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Wordsworth, West-
and Hort, read
a>
{ho) in that
which, instead of o (ho) which.
— :
ELLIPSIS (OF REPETITION
NOUN FROM PRECEDING
:
CLAUSE).
77
Here we have, first, to repeat in the second clause the expression the words" from the first clause: "Not in the words which man's widdom teacheth, but [in the words] which the Holy Ghost
—
^*in
teacheth."
This prepares the way for the supply of the important
The two adjectives " spiritual " (one neuter nominative plural and the other masculine dative plural) must have nouns which they respectively qualify, and the question is, What are
Ellipses of the last sentence.
these nouns to be
been
? The A.V. suggests things " (which ought to have The R,V. suggests, in the margin, two different nouns
in italics).
'*
:
men." Much depends on the meaning of the verb o-vyKptvo) {sunkrino) which occurs only here, and in 2 Cor. X. 12, in the New Testament. Its etymological meaning is clear, interpreting spiritual things to spiritual
*'
being a
compound of Kpivbi
(krino), to separate or sift (hence, to
judge) and
means literally to separate or take to pieces and then to put together. When we do this with things, we compare them by judging them, or we judge them by comparing them; crvv (sun),
together with, so that
it
hence, arvyKptvo) (sunkrino),
is translated " compare'' in 2 Cor. x. 12, and used of the foolishness of those who " measuring themselves by themselves, and comparing themselves among themselves, are not wise " (margin, " understand it not "). Here the force of the idea of judging is
is
XV. 18
:
*'
In tryJ"
ii;i
—" They worshipped
for being
*'
So also the verb is used Wisdom vii. 29, where being compared with the light is found before it.". In Wisdom
clearly seen.
wisdom
1
those beasts also that are most hateful compared together, some are worse than others."" Mace. x. 71, the idea of judging is very clear, being translated ApoUonius says to Jonathan, " Now therefore, if thou
trustest in thine
own
strength,
come down
to us into the plain
field,
and there let us try the matter together; " i.e., let us judge or determine the matter together. In Gen. xl. 8, 16, 22; xh. 12, 15, it is used for nns (pahthar), to open, hence, to interpret; and in Dan. v. 13, 17 for the Chald.
1M to
(p'shar), to explain, interpret
separate or divide, hence "
And they
;
Num. xv.
34 for
QJ'IQ
put him in ward, because "
{i.e.,
to
was not declared what the man who had gathered it
on the Sabbath).
Hence, for these are all the occurrences of the verb o-uy/c/atVo) meaning of the verb is to commimicate distinctly as to expound or interpret or make anything clear and plain : i.e., to
{sunkrino), the general so
(pahrash),
(in Pual), to declare distinctly.'^
should be done to him sticks
also in
*
See also Neh.
viii. 8,
"distinctly," and
Ezra
iv. 18,
" plainly."
—
FIGURES OF SPEECH.
78
separate or take anything to pieces
nature or construction known.
its
—thus seems to
and put
it
make make known or
together again so as to
This meaning
to
combine all the various ideas included in the For we cannot become known to ourselves by measuring ourselves with others (2 Cor. x. 12). Hence the dreams were interpreted or made known (Gen. xL 8, etc.), and it was not made known what was to be done to the Sabbath-breaker (Num. xv. 34).- This meaning, too, agrees with 1 Cor. ii. 13, where it is used in connection with persons. Some propose to supply the Ellipsis with the word "words " from But though it. is true, in fact, that the the former part of the verse. declare
verb.
apostle
declared spiritual things with
harmony with what
is
spiritual
words,
it is
not in
said in the larger context here.
he explains that when he came to them he could not For so the words must be declare unto them "the mystery of God." In verse
1
read, as in the R.V.,
He was
and
all
the critical Greek
Texts."''*
obliged to confine his teaching to truths connected with
crucified," and could not go on to those glorious truths connected with Christ risen (as in Eph. and Col.) Howbeit (he adds) we do " teach wisdom among them that are initiated " (verse 5), even
" Christ
the mystery (Verse 6) which had been hidden, but which
God had now
revealed (verse 10) to him and to the Church through him
:
viz.^
the
and absolute secret of the Body of Christ, consisting of Christ the glorious Head in heaven, and His people the members- of that body here upon earth; Jews and Gentiles forming " one new man hitherto profound
'*
in Christ.
.
But these Corinthians (when he went
to
them) were
all
taken up
own "Bodies." One said, " I am of Paul"; and another, " I am of ApoUos." How, then, could they be prepared to hear, and be initiated into, the wondrous secret concerning the One Body ? No! These " spiritual things " could be declared and made known with their
only (verse 13) to "spiritual persons" and the apostle says (iii. 1-6): " I could not speak unto you as unto spiritual, but as unto carnal." This, then,
is
evidently the scope of the whole context, and
shows us that to receive these "
members many " bodies
spiritual things "
we must be
it
" spiritual
One Body of Christ, rather than of one men. Then we shall be prepared to learn the "deep things of God," which were afterwards taught to these Corinthian saints by epistle in 1 Cor. xii.l persons "
of the
*
:
of the
" of
Muo-TTJptov (niusteerion), mystery, and not ^xaprvpiov {martiirion), testimony.
t See further on this subject author and publisher.
in
a pamphlet on The Mystery, by the same
—
"
NOUN FROM PRECEDING
ELLIPSIS (OF REPETITION: Cor.
1
hereby
iv.
— " For
4.
know nothing by
am
myself, yet
79
not
I
justified."
For
"
I.e.,
from verse judgeth
2]
me
is
am
not conscious to myself of any [unfaithful, I am not justified by this but he that the Lord," and He is able to bring all such hidden and I
thing,
yet
;
The R.V. has
secret things to light.
" against myself."
—
Cor. iii. 16. " Nevertheless when [their heart, from verse 15] turn to the Lord, the veil shall be taken away [from it] " i.e.,
2 shall
I
CLAUSE),
:
away "
" is taken
because
(R.V.), for
explains
it
almost read
it
why
When
"
turn to the Lord." 2
with
Cor. vi.
16.
the present tense, and is very emphatic their heart shall turn to the Lord might it is
We
!
the veil
See Mai.
— "And
is
taken away from
[their heart]
,
it
shall
of
God
iv. 6.
what agreement hath the temple
temple of ] idols?"
[the
2 Cor, xi. 14, 15.
— "And
no marvel; for Satan himself translight. Therefore it is no great
formeth himself into an angel of [marvel]
if
his ministers also transform themselves as ministers of
whose end shall be according to their works:" whatbe thei/ present appearance or " reward."
righteousness; ever
may
This is the most dangerous of all Satan's " devices." about as " a roaring lion " (1 Pet. v. 8), and we know that
from him.
(2)
He
(1)
He goes
we must
flee
beguiles through his subtilty, as " the old serpent
xi. 3), and there is great fear, lest we be "corrupted." But most dangerous of all, he transforms himself into "an angel of light." Here it is that God's servants are deceived and " join affinity " with Ahabs and Jezebels to " do (so-called) good "
(2
Cor.
(3),
!
Eph. faith
;
iii.
17-19. — "That
Christ
may
dwell
in
that ye being rooted and grounded in love,
your hearts by
may
be able to
comprehend with all saints what is the breadth and length and depth and height and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God." We following the R.V. rendering and supplying the Ellipsis from ;
the preceding clause
:
That Christ may dwell in your hearts through faith to the end and grounded in love, may be strong to apprehend with all the saints what the breadth and length and height and depth [of love is] even (re) to know the love of Christ which "
;
that (tVa) ye, being rooted
passeth knowledge," etc.
We
we are we can never know what it
are to be rooted as a tree, in love
building in love
;
but
;
to be founded as a is
in
all
its
length
FIGURES OF SPEECH,
80
and breadth and height and depth
we know
until
Christ's love for us,
for that surpasses all knowledge.
Bengel beautifully explains the four terms: the "length" extending through all ages from everlasting to everlasting; the "breadth" extending to people from all nations the " height " to which no man can reach or attain, and from which no creature can pluck us its " depth," so deep that it cannot be fathomed or exhausted. (See on this verse above, page 18.) ;
;
Tim.
I
me to
first
i.
—" Howbeit, for
i6.
this cause
Jesus Christ might show forth
all
I
obtained mercy that
in
long suffering, for a pattern
them which should hereafter believe on him to life everlasting." Here TrpaJrog (protos), translated " first," is the same word which
"chief" in the preceding verse. If we retain this we may also supply the Ellipsis from the same context, thus:— "That in me the chief [of sinners] Jesus Christ might show is
translated
rendering,
y
forth
all
long suffering."
The R.V. renders
Heb.
ii.
ii.
—"For
to call
as chief," etc.
both he that sanctifieth and they
one [father]
sanctified are all [sons] of
ashamed
me
" that in
:
for
who
which cause he
is
are
not
*
them brethren."
—
" Now consider how great this man was, unto even the patriarch Abraham gave the tenth of the spoils." There is here no word for "man " in the Greek, and we may better
Heb.
vii.
4.
whom
supply the word " priest " from verse
3.
"
Now
consider
how
great
this [priest] was."
Titus
iii. 8.
—" This
a faithful saying, and these things
is
that thou affirm constantly."
The A.V. and
cerning these."
I
will
The Greek
reads, as in the R.V., " conR.V. supply " things.'' But we may
repeat the word " heirs " from the preceding verse
:
— " That
being
by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and concerning these [heirs] I will that thou affirm constantly (R.V., confidently), that they which
justified
have believed I
John
in
God might
—
He
be careful to maintain good works," the propitiation for our sins
and not for of the whole world." The words here are correctly repeated from the preceding clause. contrast is between "ours" and "the world." A very emphatic ii.
2.
"
ours only, but also for the
The word
is
:
sijis
here used for "ours," not the genitive case of the ordinary pronoun 17/xwv (heenidn) " our," which is used in the first clause, but a special possessive pronoun, which is very emphatic, ri^^repo^ (heemeteros), is
Rom.
XV.
—
FIGURES OF SPEECH.
82
Deut. Astaroth iii.
i.
[he
Og, the king of Bashan, which dwelt at Moses) slew] in Edrei." See Num. xxi. 33. Deut.
4.— "And {i.e.,
1.
—
I Kings XX. 34. " Then said Ahah:' from the preceding clause.
The verb must be repeated
—
Ps. i. 5. *' Therefore the ungodly shall not stand in the judgment, and sinners [shall not stand] in the congregation of the righteous." is, that they do not stand and the punishment of the ungodly not stand among the righteous in the judgment
Thus, the blessing of the righteous
among will
" sinners " (verse 1)
be that they shall
(verse
now
;
5).
Ps, xlv.
3.
— "Gird
Ps.
streams
cxxvi. in
4.
—
"
O
thy sword upon thy thigh,
[gird thyself] with thy glory
most mighty:
and thy majesty."
Turn again our
captivity,
O
Lord, as the
the south."
There must be a figure employed here, as the grammatical conis not complete. There is neither subject nor verb in the second clause, as will be apparent if we set them forth, thus struction
:
Subject.
:
ELLIPSIS (OF REPETITION
VERB FROM PRECEDING CLAUSE).
:
83
times.*
Six times with the word " sea " or " waters."
Thus
Ps.
and Joel
apheehai
xlii. 1
mayim)t over (not "
the deep
i.
;
Gen.
^^for^" see
20, " fowl that
pictured U^1^~^p^W~h^
is
2,
i.
may
fly
{al
in
darkness was upon the face of above the earth," etc.), above the **
The
apheekai mayim. in
20, the hart
i.
hart hears the rushing of the waters far below their rocky bed, and she " crieth out " (yi^ ip-'^^g) to cry, to long
for, only
here and Joel
Then as
~
20) for the waters she cannot reach.
i.
south " (IJD, Negeb). This is the Canaan. It was " south " relatively
word rendered
to the
**
name of a certain district in Canaan, but not absolutely. This is clear from Gen. xii. 9, where we read, " Abram journeyed [froju Bethel] going on still toward the proper
to
south "
(n^^in, the Negeb), Afterwards we read (xiii. 1) "And Abram into the south " (njlin, the Negeb).\ went up (north) out of Egypt :
.
*
2
Sam.
Job Job Job
"The
xxii. 16.
"
vi. 15. xii.
As
.
channels of the sea appeared."
brooks they pass away." the strength of the mighty "
the stream of
"He weakeneth
21.
.
" His [Behemoth's]
xl. 18.
bones are as strong
{i.e.,
the apheekeem).
pieces of
brass"
{i.e.,.
apheekeem or aqueducts of brass). [Leviathan's] scales are his pride" [mRrg., strong pieces like
Job
"His
xii. 15.
of shields). Ps.
"
xlii. I.
Then tlie channels As the hart panteth "
Ps. xviii. 15.
i.e.,
Ps. cxxvi. 4.
Song
Sol. V.
"
vi.
So
the apheeheeyn.
He
captivity,
also Joel
i.
20.
O
[the king of Assyria] shall {i.e.,
Ezek.
waters were seen."
(marg., brayeth) after the water -brooks:''''
Lord, as the streams in the south." " 12. " His eyes are as the eyes of doves by the rivers of waters apheekeem.). {i.e., inhabiting the rocky cliffs of the "
Isa. viii. 7.
Turn our
of
3.
"Thus
come up over
all his
channels "
over the rocky barriers of the apheekeem). God to the mountains, and to the
saith the Lord
hills, to the rivers, and to the valleys" {i.e., to the gorges and the valleys, answering to the mountains
and hills of the first line). So also xxxvi. 4, 6. Ezek. xxxi. 12. " His boughs are broken by all the rivers of the land." Ezek. xxxii. 6. " The rivers shall be full of thee." Ezek. xxxiv. 13. " And feed them upon the mountains of Israel by the rivers." .Ezek. XXXV. 8. " And in all thy rivers, shall they fall that are slain with the [sword." " All the rivers of Judah shall flow with waters." Joel iii. 18. t It
is
graphical
more
still
names
:
—"
clear from Deut.
in the plain
COUNTRY
{i.e.,
{i.e., the HILL of Judah), plain of Philistia), in the south " {i.e.,
i.
7,
where we have four
distinct topo-
ARABAH, the Jordan Valley), in the hills and in the vale {i.e., in SHEPHELAH, the in the NEGEB, the region south of the hill
in
country of Judah).
For other passages, see Num. xiii. 17, 29 xxi. 1. Deut. xxxiv. 3. Josh. x. 40 8 XV. 21. Judges i. 9. 1 Sam. xxx. 1. Jer. xvii. 6. Noting these words, several passages are greatly elucidated, such as Jer. xxxii. 44 xxxiii, 13. Zech. vii. 7. Gen. xiii. 1, etc. ;
xii.
;
:
—
FIGURES OF SPEECH.
84
The Negeb called "
deep and rocky gorges, or wadis, Springs and wells are almost unknown in that
intersected by
is
apheekeemr
region.
can now take the literal signification of these words, and supply the Ellipsis by repeating the verb of the first clause, in the " Turn again our second, and thus learn the meaning of the passage: in the Negeb," i.e., apheekeem the turnest] captivity, O Lord, as [thou thither by their mighty, and hither as those rushing waters are turned
We
—
rocky barriers, so Thou canst put forth Thy might, and restrain the violence of our enemies, and turn us again (as the rocky cliffs and walls turn about the apheekeem) into our own land. ''It is
as sport to a fool to do mischief: but a
of understanding,
hath
wisdom,"
do mischief, but understanding."
[to
Prov.
X. 23.
Prov. xvii. begetteth him
/.t\,
21.
exercise]
sport to
as
''It is
i.e.,
wisdom
as sport]
[is
— " He that begetteth a fool doeth
it
to
man
a fool to
a
man
of
to his sorrow,"
to his sorrow.
—
Kings xiv. 14. "The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day: but what? even now," i.e., " but what [do I say] ? even now [has he raised him up] " for Baasha, who was to cut off the house of Jeroboam, had even 1
:
Chap.
then been born.
Kings
2
and
chariot,
ix.
they did so,"
See under Aposiopesis.
xv. 27, etc.
27. — " And i.e.,
"
Jehu
And
.
.
Smite him also
said,
.
[they-
in
the
smote him] at the going up
to Gur." I
Chron.
23.
ii.
—
" All these belonged to
the sons of Machir, the
father of Gilead."
Here the a
new word
Ellipsis
is
arbitrarily supplied in the A.V.
into the text.
The verb
"took''
by introducing
must be repeated from
the preceding clause, and not the verb " belonged " brought in from
—
nowhere " And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, even threescore cities. All these [took] the sons of Machir the father of Gilead." :
Neh, money for
V. 4.
—"There
were also that
said,
We
have borrowed
the king's tribute, and that upon our lands and vineyards." Here the words "we have mortgaged'' must be repeated from
verse
3.
money yards."
Thus:
—
"
There were also some that
We
have borrowed our lands and vine-
said,
for the king's tribute, [lae have mortgaged]
:
FROM PRECEDING CLAUSE).
ELLIPSIS (OF REPETITION: VERB
Ecc. X. But
doth."
I.
— Here
the
Ellipsis
supplied by the words "so
is
better to repeat the verb, thus:
is
it
S=i
— "As
dead
flies
cause the ointment of the apothecary to send forth a stinking savour so a little folly [causeth] him that is in reputation for wisdom and
honour
send forth an offensive odour]
[to
Isa. viii.
20.
ig,
—"And
unto them that have familiar that mutter
when they
spirits,
in
shall say unto you, Seek and unto wizards that peep, and
should not a people seek unto their
:
the living [seek unto] to the dead if
."
To
?
Law and
the
they speak not according to this word,
is
it
God ?
for [should]
to the
Testimony is no light
because
:
there
them."
Amos
vi. 12.
there with oxen
man plow
? "
xii. 5.
" Shall horses run "
,
xiv. 29.
[be offended]
upon a rock
?
will one
?
will
plow
a husband-
?
— "And again he sent another;
and many others [whom he verse 4] beating some, and
Mark
horses run upon a rock
" Shall
i.e,,
with oxen
[a rock]
Mark
—
and
sent,
killing
—"Although
and him they
killed,
they used them shamefully,
from
some." all
shall
be ofPended, yet will not
I
."
—
Luke xxii. 37. " For must yet be accomplished the transgressors
for
:
I
say unto you, that this that is written me, And he was reckoned amongst
in
the
things
[written]
concerning
me have
an end." This was the last prophecy written of Him which was to be before His betrayal, so He now abrogated a precept, necessary of Himself, but no longer necessary now that He presentation at the and was about to die. Now, therefore, they might had been rejected, fulfilled
not only carry a sword, but buy one.
man among
by
John more can pages
this is.
is
4.
—
"
No more
[bear fruit]
can ye, except ye abide except ye
abide
in
in
me,"
me"
i.e.,
(see
"
No
above,
that I may be comforted together with Greek, rovro Be ka-n (touto de esti), but the The verse begins [imparting to you some spiritual^ this "But The verse reads, comforted by our mutual faith." jointly (or means) our being saints in Rome, and the verb these his desire to see i.
12.— "That
is,
in
you."
He
ye
the transgressors.
12, 13).
Rom.
gift]
XV.
So that He was only "reckoned"
is
refers to
repeated from verse 11, " For
I
long to see you."
FIGURES OF SPEECH.
86
Rom,
vii.
me from
deliver
25.— *'0 wretched man
24,
the body of this death
?
I
that
I
am! who
shall
God through Jesus
thank
Christ our Lord."
The sense the
to
manifestly incomplete as an answer Following the most approved reading, take the more ancient words, "Thanks
in this last clause is
previous question.
thank God," we "Who shall and repeat the words from verse 24, thus Thanks be to God, [He will deliver me from the body of this death ? deliver jne] through Jesus Christ our Lord." The deliverance here desired is from the conflict between the old nature and the new, the flesh and the spint.t But as the flesh is bound up with this " body of death," i.e., this dying body, this mortal body, there is no deliverance except either through death and resurrection, or through that " change " which shall take place at the coming of Christ. The old heart is not changed or taken away, but a new heart is They remain given, and these two are contrary the one to the other. together, and must remain until God shall " deliver " us from the burden of this sinful flesh this mortal body by a glorious resurrection like unto Christ's. This deliverance is further described in viii. 11 and 23; and it is " through Jesus " that our mortal bodies shall be raised again. See 1 Thess. iv. 14, 8ta 'Irjo-ov (dia I eesou), " by means of Jesus," and 1 Thess. v. 9 " God hath 'not appointed us to wrath, but to obtain salvation (i.e., full deliverance from this body of sin and death) by (i.e., by means of, or through) our Lord Jesus Christ." See this passage under the Figures of Metonymy, Hypallage, Ecpho}iesis, and Erotesis. instead of
be to
''
I
God,"='=
:
—
—
—
:
* Through not noticing the Ellipsis, attempts have been madefi'om the earliest times to get sense by altering the text. The T.R. has €V)(ci.pL(TTO} t(2 ^ew, with
AKLPN.
Griesbach, Scholz, and
But
X^/^^5
T(J
^€
Griesbach, Lachmann,
Tischendorf, Tregelles, Alford, Westcott and Hort, and R.V. MS. Others read, " But thanks be to God," and others, " God " (DE), and others, " It is the grace of the Lord " (FG).
be noted that "
Also the Vatican It is
the grace of
spirit "
with a small " s " is one of the names given implanted in every believer who is born again of the Holy Spirit and this term " spirit " is to be distinguished from the Person of the Holy Spirit, from the context as well as from the absence of the article. Even in Rom. viii. 1-15, the Person of the Holy Spirit is not mentioned. Not until t It is to
to the
new nature which
is
;
verse i.
16, " spirit of
4), " spirit
the
new
spirit of
God
nature.
Him"
" in
and
14 is divine spirit, i.e., " divine nature " (2 Pet. Pueuma-Christou, Christ-Spirit, another term for So, " spirit of adoption " (verse 15) is " sonship-spirit,'" and "the
of Christ "
viii.
9
(viii. 9) is
(verse 11)
is
"the new nature [given
by'\
Him who
raised up," &c.
—
ELLIPSIS (OF REPETITION
Rom. 'A
viii.
may
19-21
:
VERB FROM PRECEDING CLAUSE).
87
be explained thus:
For the earnest expectation of the
19.
creature waiteth
the manifestation
for
-
Expectation.
of the sons of God.
B
20-. For the creature was made subject to vanity, not willingly, but by reason of
him who hath subjected
r
[Waiteth,
-20.
the
same
:
say (from verse 19)1 in)
Expectation.
hope,
B
The Reason,
I
Because the creature itself shall be\ delivered from the bondage of corruption '^^^ Reason, into the glorious liberty of the children 21.
f
of God. )
Here, A, corresponding with A, shows us that we are to repeat in member. A, the verb used in the former, A the subject of each member being the same. the latter
;
Rom. elect? It
33.—" Who shall God that justifieth.
lay anything to the charge of God's
viii.
is
Who
is
he that condemneth
?
It is
Christ that died."
We
have to remember that, while only the greater pauses are is no authority for the minor interpunctuation. This can generally be accurately gathered by the devout student of the context. Here it is probable that the questions ought to be repeated " Who shall lay anything to the charge of God's elect? [Shall] God who justifieth [the^n]? Who is indicated in the ancient manuscripts, there
:
he that condemneth [them] rather I
;
that
Cor.
[Is it]
?
Christ
who
died [for them]
?
Yea,
risen again, etc."
is
iv. 15.
—
For though ye have ten thousand instructors
"
Christ, yet have ye not
Here
—
in
many
fathers." the verb " ye have " is correctly repeated in the A.V.
—
Cor. XV. 23. '* But every man [shall be made alive (from verse 22)] in his own order Christ the firstfruits afterward they that are Christ's at his coming. Then- the end," i.e., not " then cometh the I
;
:
end," for to reXos soldiers.*
(to telos) is
rh rkXoq {to telos)
used of the is
the end
be determined only by the context. rdyfxara
band.
Of these bands or ranks Christ
*
Horn.
II. 7,
380
;
ranks,
10, 470, etc.
company
Here the subject
bodies
(tagmatd)
last
i.e.,
of a body of
but of what, or what end, can
:
every is
man
first
;
in
is
the various
his
own proper
then they that are
FIGURES OF SPEECH.
88
then the last of these bands at the end of the thousand years (Rev. xx. 5), when Christ shall deliver up the kingdom. The second of these is not the resurrection foretold in 1 Thess. Christ's at His
iv.
16, as
;
are " in Christ," but the " first" referred to in the Old Testament, the
the privilege of those
two
of the
coming
resurrections
who
Gospels, and the Apocalypse.
Cor.
2
6.
i.
—
'*
And whether we be
your consola-
afflicted, it is for
tion."
Here the A.V. supplies the verb substantive. repeat the verb 2 Cor.
*'
ii.
iii.
much more
[we are
—
"
For
is
better to
is
is
done away was glorious,
glorious."
means of glory and by the same word, and " is ") is thus
Sta So^t;? (dia doxees), by
doxee), in glory, are both translated
(en
It
your consolation."
that which
if
that which remaineth
Here the two words 6v So^Yj
for
afflicted]
j
(" was " though incorrectly, supplied. The R.V. renders the verse, " For if that which passeth away*(margin, is being done away) was with glory, much more that which remaineth is in glory." But, if we repeat the verbs already used by the Holy Spirit, we can take the Greek literally " For if that which Is done away [is done away] by gloi'y (see verse 10), much more that which remaineth, '•
glorious," while the verb substantive
necessarily,
:
—
[remai^ieth] in glory."
2 Cor. xii.
The verb catching
Acts
is
39
viii.
John
it
—" Such an one
[/
knew] caught up, etc." In Matt.
rendered take by force. catch away. In John x. 12 it
10 is
mean
dpTrafw (harpaz 6) does not necessarily
up," but rather " aze^oy."
*'
xxiii.
2.
it
pluck "
;
is
while in Jude 23
xiii.
the
that
John
12.
In Matt.
is
X. 28, 29, it is "
xi.
Acts
19.
rendered " catch " it is
15.
vi.
;
in
pull.
" Such an one See also Ezek. viii. 3. Rev. i. 10. [7 knew] caught away " and this either with reference to place or time, i.e., caught away to some present place (Acts viii. 39, 40), or to a :
some future time
vision of
Gal.
ii.
7.
unto me, as
—"The the
(as in Ezek.
viii. 3.
Rev.
i.
10
of the
circumcision was
iv. 2, etc.).
was committed
gospel of the uncircumcision
gospel
;
[committed]
unto
Peter."
Gal.
V.
17.
—
"
For the flesh lusteth against the Spirit, and the and these are contrary the one to the other,
Spirit against the flesh
:
so that ye cannot do the things that ye would." .
Here the word
against,
i.e.,
to
eTriOvfxkoi
desire that
{cpithumeo)
which
is
is
connected with Kara
against, or contrary
to.
(kata),
The same
ELLIPSIS (OF REPETITION verb
is
:
VERB FROM PRECEDING CLAUSE).
used both of the flesh and of the
spirit
(f.e.,
89
the new nature), and
the Ellipsis of the verb with reference to the latter enables
used
in its
regard to the spirit spirit,
desires
it to be a good sense with " For the flesh desires that which is against the
bad sense with regard to the
and the
:
—
spirit desires that
which
flesh
and
in
against the flesh
is
;
and these
are contrary to one another, so that ye cannot do the things
that ye would,"
i.^.,
so that your
new nature
is
hindered ofttimes in doing
those good things that ye would, and, thank God, your old nature also hindered
Eph.
from doing the things which
—
whom
it
is
lusts after.
Here the verb is seems rather that another verb should be repeated, from verse 11 "In whom ye also were allotted as God's own inheritance,'' for it is the inheritance which is the subject of the context and not the matter of trusting. The R.V. neither sees, nol" supplies the Ellipsis, treating it as an 13.
i.
" In
repeated from verse 12
:
but
ye also
trusted.'^
it
:
Anacoluthon
Eph. ye put
(q^v.),
iv. 22.
—We must repeat from verse
17,
'*
[/
say also] that
concerning the former conversation the old man, which
ofl^
is
corrupt according to the deceitful lusts." I
Thess.
ii.
11.
—"Ye know how we exhorted and comforted
and
charged every one of you, as a father doth his children." Here all three verbs are to be understood, i.e., " as a father [exhorteth,
and comforteth, and chargeth]
his children."
(See under
Polysyndeton).
The R.V.
better preserves the order of the Greek, supplying and
As ye know how we dealt with own children, exhorting you, and
"
treating the Ellipsis as absolute.
each one of you, as a father with his
encouraging j^'ow, and testifying, etc." I
again,
him."
R.V.
God
—
For if we believe that Jesus died and rose even so them also which sleep in Jesus will God bring with
Thess.
:
iv.
—" Even
14.
so
"
them
also that are fallen asleep in Jesus will
bring with him."
The two clauses of this verse, as they are thus translated, are so inconsequent that the passage has been a source of difficulty to many, and is practically unintelligible. When this Is the case we must ask whether there
is
Here it if so, what It Is. But what are the omitted words,
a figure employed, and,
can be only the figure Ellipsis.
which if supplied will cause the passage to yield sense as to teaching, and completeness as to structure ?
FIGURES OF SPEECH.
90
an enquiry key that into the usage of the word many on light will open this lock, besides explaining and throwing /cat (kai) is " and " (kai), other passages. The word even here is /cat' Before
we can answer this
question
we must
translated " even
:
institute
" as this is the
and, the ordinary conjunction, and, which has two distinct senses, (1) connow are It is the latter of these with which we (2) also or even. always It is a matter of great importance that we should cerned. In the Greek, this is the word which it emphasizes. never in doubt.* But in English literature, including both the A.V. and the R.V., its usage is very inconsistent and defective. In the Greek, Kal, when it means also, is always placed immediately before the word which it emphasizes while in English usage it may be placed
know what
is
;
When we
either before or after the word.
add to
this that both in the
often dissociated altogether from this word, the
A.V. and R.V. it is confusion and ambiguity can be imagined. The word /cat is used in the sense of also some 636 times
New
in
the
Testament.! the A.V.) after the word. placed before the word, or in connection with another
In 258 of these In 275
word
to
it is
which
it
it is
placed
(in
does not belong.
not translated at all. rendered even, and placed before the word. Sometimes the A.V. and R.V. agree in this, and sometimes they In 60 places
it is
In 43 places
it is
differ.
Now, remembering that the English word also " must immediately follow the word which it emphasizes, we ask what is that word here As the Greek stands, it reads, " If we believe that (1 Thess. iv. 14) ? Jesus died and rose again, even so them which sleep in Jesus, GOD also will bring with him." But this yields no intelligible meaning. The hope that is mentioned in the second clause cannot be conditioned on our belief of the fact stated in the former clause. But notice, before we proceed, that the preposition Bid (dia), when it governs the genitive case, as it does here, denotes agency, and is '•
** by " 235 times, " through " 87 times, etc. but " in " only 8 See its use in the very next chapter (1 Thess. v. 9), " We are appointed to obtain salvation by our Lord Jesus Christ" (Sta tow Kvplov qfx(l)v Tt^ct-ov XptcTTov); Rom. vii. 25, " I thank God through Jesus Christ
rendered
;
times.
* Nor is it in the Hebrew, as the word with which it is connected.
*i
is
always joined to and forms part of the
t See a pamphlet on the usage of the word by the same author and publisher.
'*
Also"
in
the
New
Testament,
—
ELLIPSIS (OF REPETITION our Lord "
(Sta
Xpta-rov)
*l7yo-oi5
wrath through him "
(St
while translating
here "
through,''
it
'
VERB FROM PRECEDING CLAUSE).
:
Rom. v. 9, " We shall be saved from No wonder therefore that the R.V.,
;
avrov). in
91
Jesus," says in the margin, " Greek,
and adds the alternative rendering,
" Will
God through
jfesus.
bring"
The one thought and
subject
blessed hope of the Lord's people.
Resurrection, as the great and
is
The three
clauses are perfectly
balanced, as will be seen in the following structure of verse 14
a
we
If
believe
:
(Belief)
I
that Jesus died
b
(Death)
I
and rose again, (Resurrection) like manner [we believe] also (Belief) That them which are asleep (Death) c
I
a
In I
b I
will
God
[from
(by Jesus) bring with
the dead]
.
Him
(Resurrection).
Here in a and a we have the statement of our belief, in b and b we have death (in b the death of Jesus, and in b the death of His saints), while in c and c we have resurrection (in c the resurrection of Jesus by God, and in
c
the resurrection of His people by God), but
explanatory parenthesis
it is
an
in
explained that the Lord Jesus will be the
show (see John v. 21 xi. 25, 43). It was God who brought Jesus from the dead (Heb. xiii. 20). In like manner will He by Jesus bring His people from the dead. Hence, we must repeat the verb " we believe " from the first clause " If we believe that Jesus died and rose again, in like manner [we believe] also that God will, through Jesus, bring, with Him, agent, as the context goes on to
—
:
—
:
them that are
fallen asleep."
the scope of the passage, which immediately goes on to have the same hope preexplain how this will be accomplished. sented in the same manner in Rom. vi. 5; viii. 11. 2 Cor. iv. 14, viz,,
This
is
We
that Resurrection and
Heb. Greek
is
The
iii.
Advent are the only hope of mourning
15.— -While
it
is
said,
To-day, etc."
saints.
(So R.V.).
The
" kv tw Xeyeo-^at, 'Zri^epov,'' " in (or by) its being said. To-day." simplest solution of this confessedly difficult passage is to
repeat the exhortation from verse 13: ''[As ye are exhorted] by the saying. To-day, etc."
—" Again he limiteth," from verse 10. — " For he that hath entered into
Heb.
iv. 7.
Heb.
iv.
also hath rested
[seeing]
6.
his rest, he himself
from his works, as God
[rested]
from
his."
FIGURES OF SPEECH.
92
—"And
that die receive tithes; but there he receiveth them, of whom it is witnessed that he Hveth." The reference is clearly to Melchisedec, and it is not testified of him that he now liveth. In Ps. ex. 4 it is testified of Christ, " Thou
Heb.
vii. 8.
men
here
That which Melchisedec." marked "the order of Melchisedec" as being different from "the order of Aaron'* was the fact that the days of Aaron's order of priesthood began at 30 years of age, and ended at the age of 50 years, whereas the days of Melchisedec's had neither such a beginning nor such a limitation his priesthood had " neither beginning of days nor end of life," but he remained a priest continually, i.e., all his life (vii. 3). €t5 TO 8Lrjv€K€<; (eis to dieenekes) means for a continuance^ the duration art a priest for ever after the order of
:
being determined by the nature of the context. In chap. all
his
life
vii.
in
;
it
1
chap.
must mean that Melchisedec remained a priest must mean that the sacrifices were con-
x. 1 it
end of the Mosaic dispensation
tinually offered until the
means that the one
;
in x.
12
it
sacrifice of Christ is efficacious in perpetuity (or,
with
Macknight, that Christ offered only one sacrifice during His whole life) while in chap. x. 14 it means that the perfection arising from this sacrifice is limited only by the life of those who are ;
sanctified.
Hence, here
men
here
whom
it
8 the Ellipsis
in vii.
that die receive tithes is testified
;
may
be thus supplied:
but there
that he lived
[a
man
—"And
received them] of
[a priest all his life.]
"*
As Melchisedec was a priest all the days of his life, and his was was a Priest after the same order; and there-
a mortal life; so Christ
His
fore, as
life
is
eternal,
and has no
limit,
that of Aaron's) must also be without limit, and
Heb.
xii. 25.
they escaped not shall not
we
His priesthood (unlike
He is " a priest for ever."
—" See that ye refuse not him that speaketh. who
escape,
if
For if
refused him that spake on earth, much more we turn away from him that speaketh from
Here the words are correctly repeated from what precedes.
heaven." 2 Pet.
— "We
have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in i.
19.
The present tense is here (as is often the case) put (by the figure of Enallage or " Exchange ") for the preterite as in Acts ix. 26), not believing that he is
* {q,v.),
a disciple
come and
(i.e.,
was)
see
{i.e.,
Philip findeth
brought),
which
is
and
etc.,
;
Heb.
3,
he remaineth ;
saith
etc.
vii.
came and saw) John {i.e.,
i.
found and said)
;
{i.e.,
remained)
In all such cases the figure of Enallage
thus emphasized.
;
Mark
v. 15,
they
John seeth {i.e., saw), John i. 46, John ix. 13, they bring him {i.e., they
29,
marks the action
!
ELLIPSIS (OF REPETITION: VERB
;
FROM PRECEDING CLAUSE).
a dark place, until the day dawn, and the day star arise
93
[taking heed,
;
I say] in your hearts."
cannot be that we are to take heed until we are illuminated by we are converted but that we are to take heed word of prophecy in our hearts the for it is like a light shining in to place. A light is for our eyes to see, and for our feet to use, a dark but the prophetic word is for our hearts to be exercised with. This is contrary to popular theology. This word declares that the world is the " dark place," and prophecy is the only light we have in it, to which we do well that we take heed. Popular theology says that prophecy is the *' dark place," and we " do well " to avoid it It
God*s
Spirit, or until
I
;
1
John
lo.
iii.
—"Whosoever
doeth- not righteousness
[born] of God," from verse 9. So also verse was [born] of that wicked one." Also verse
12,
*'
19, "
Not
We
is
not
as Cain,
who
know
that
we
are [born] of the truth." 2
—
John 2. " John 12.
[Loving you] for the truth's sake," from verse
— Having 2 with paper and Rev. xix, ID. — And "
me, See thou do (c)
it
fell
I
not,"
I
would
at his feet to worship him. i.e.,
'*
And he
See [thou worship me] not."
Where an
omitted Particle is to be repeated from the preceding clause. (i.)
The negative
is
the A.V. and R.V.
Deut. xxxiii.
men be
things to write unto you,
ink."
not write
said unto
many
"
1.
6.
few."
Negatives.
frequently omitted
—" Let Reuben
;
live,
and
is
generally supplied in
and not
and
die;
let not his
—"Talk
no more so exceeding proudly; let not mouth." arrogancy come out of your for thou " Now therefore hold him not guiltless I Kings ii. 9. art a wise man, and knowest what thou oughtest to do unto him I
Sam.
ii.
3.
—
:
but his hoar head bring thou
down
to the grave with blood."
This has been a favourite text with " those that oppose themMisunderstanding the phrase, where David is selves " (2 Tim. ii. 25). called
"a man
after
God's own heart"
(as
though
it
referred to
David's calling, being chosen by
David's character, instead of to and not, as Saul was, by man), infidels have pointed to to
show David's
faithless
and bloodthirsty character
I
1
But
Kings if,
as
God ii.
in
9 so
—
FIG URES
94
many
other cases,
there
is
no such
OF SPEECH.
repeat the negative from the preceding clause, " but his hoar head bring thou [not] down
we
difficulty:
to the grave with blood."
True,
Solomon did
put
quite another reason, and as his
own head
Shimei
Solomon
death, but
to
this
Shimei's blood
said,
was for was upon
(verse 37). is brought into agreement with David's oath to repeated in immediate connection with this verse
Thus the passage Shimei, which
is
(verse 8 from 2
Sam.
Ps.
i8.
ix.
—
"
xix. 23).
For the needy
shall not
alway be forgotten
:
the
expectation of the poor shall not perish for ever."
Here the negative Ps. xxxviii.
me
chasten
[not] in
Ps. Ixxv. stiff
I.
is
supplied by the A.V. in
—"O
me
Lord, rebuke
italics.
not in thy wrath
and
thy hot displeasure."
—"Lift not up your horn on high
5.
:
:
speak not with a
neck."
Here the negative Prov. xxv. to search their
27.
own
is
—"
is
it is
many passages. much honey; so
in
not good to eat
It is
glory
Isa. xxxviii. 18.
supplied, as
for men
not glory."
—" For the grave cannot praise
thee, death can
not celebrate thee." It is
open to question whether ii. 6 is one of these cases.
Gen.
The three verses
the condition of the earth before the creation of
man
4-6 describe
(verse
7),
and
before the plants and herbs of the field grew.
(Compare verses 4 and Then three negative reasons are given why these did not grow 9). (1) " For ("?) the Lord God had not (nS) caused it to rain upon the earth, (2) and (1) there was a man nowhere (]";«) to till the ground, (3) and (1) [no ] mist went up to water the whole face of the ground." :
(ii.)
Interrogatives.
rTG)7 {lam mail).
Ps.
—**Why
Why
?
do the heathen rage, and [why do] the people imagine a vain thing? [Why do] the kings of the earth set themselves, and [why do] the rulers take counsel together ? " ii.
Ps. x. afar
I,
I.
2.
— Here the A.V. repeats
O Lord ? why
off,
riDS (kammah).
Job how
oft
xxi. 17.
Cometh
Why
it: " (nr^h) standest thou hidest thou thyself in times of trouble ? "
—" How
How
oft ?
oft is the candle of the wicked put out their destruction^upon them " Here the words !
I
**
and
how
—
—
ELLIPSIS (REPETITION PARTICLES :
FROM PRECEDING CLAUSE).
95-
oft "
are correctly repeated in the A.V. But why not repeat them also the following sentences, instead of supplying the word " God," and translate thus: *' [How oft] He distributeth sorrows in His anger!. in
[How
are they as stubble before the wit?d, and as chaff that the [How oft] God layeth up calamity for his (i.e.,
oft]
storm carrieth away! the wicked man's)
know
it
He recompenseth him and
children.===
his eyes shall see his destruction,
;
and he
he shall
shall drink the
wrath
of the Almighty."
T«
Ps. Ixxiii. 19. a
moment! they
—" How
are they brought into desolation, as in consumed with terrors." But it is
utterly
ai-e
better to repeat the
How?
(eykh).
word
'*
how
"
''How are they
:
utterly
consumed
"
with terror
!
Howl grief "How!"
n5"'M (eykah).
An
exclamation of pain and This gives its title book of Lamentations in the Hebrew Canonf ''Eykah.'' Three prophets use this word of Israel: Moses uses it of Israel in his glory 2indpride (Deut. i. 12) Isaiah, of Jerusalem in her dissipation (Isa. i. 21) and Jeremiah, of Jerusalem in hev desolation (Lam. 1. 1, etc.). Hence, the word very frequently occurs in the book of Lamentations and its Ellipsis or omission is frequently to be supplied by repetition. In many cases this is done in the A.V. Note, for example to the
—
:
:
;
:
Lam. people
!
i,
i.
how
2.
—" How doth
the city
sit solitary, ^/ja^ ?£'a5 full
she become as a widow! she that was great
is
of
among the
among the provinces, Aoze? is she become tributary! [How] she weepeth sore in the night," etc. 3. [How] is Judah gone into captivity ... 4. [How] the ways of Zion do mourn." See also ii. 1, 2, etc. iv. 1, 4, 8, 10. nations, awti princess 2.
;
Joel
i.
18.
—
no "
How
herds of cattle perplexed
Ps. into
iv. 3.
shame
?
—«0
(mah).
How
I
(no) do the beasts groan
tip~1^ (ad-meh).
How
ye sons of men, how
how long
!
[How] are the
" !
will
ye love vanity
long P
long will ye turn
my
glory
" ?
*The R.V., missing the proper Ellipsis, arbitrarily introduces the words Ye God layeth up iniquity for his children," taking the words as the words of *'
say,
the wicked t
The
man
instead of the children
and Order of
the
!
from the Latin Vulgate. See The Names Books of the Old Testament, by the same author and publisher.
title in
the English Version
is
FIGURES OF SPEECH.
96
again
it Here the interrogative is repeated, but why not repeat long] instead of supplying the word "awrf"? Thus:—" [How
ye seek after leasing
will
'*
?
Ps. Ixxxix. 46.— ** How long, Lord? wilt thou hide thyself for " ever? [How long. Lord] shall thy wrath burn like fire ?
How
"nO'Ti? (ad-mahthai).
long
?
—
Ps. xciv. 3, 4. " Lord, how long shall the wicked, how long wicked triumph ? How long shall they utter and speak hard things ? [How long] shall all the workers of iniquity boast " themselves ?
shall the
(d)
Where
the omission of
Connected Words
is
to be supplied
by repeating them out of a preceding clause. This form of
Ellipsis,
though
it
very clear,
is
is
not always
supplied in the A.V.
Num.
—
"And Moses spake saying, Take the 3, 4. from twenty years old and upward," which words are correctly repeated from verse 2. xxvi.
.
.
.
.
Sinn of the people,
Josh. xxiv. serve the
Lord
:
19.
— "And
for he
is
Joshua said unto the people, Ye cannot
an holy God,"
etc.
The words must be supplied from verses 14-16 see also verses Thus " Ye cannot serve the Lord [unless ye put away your
20, 23. idols]
,
:
for he
—
is
:
a holy God," etc.
—
Ps. Ixxxiv. 3. "Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine
O Lord of hosts, my King and my God." There is evidently a figure here for in what way could birds build nests and lay young in the altars of God ? The one was covered over with brazen plates, with fires perpetually burning and sacrifices conaltars,
:
tinually being offered
upon
was within the Holy Place
!
the other was overlaid with gold, and The question therefore is, What is the
it
;
kind of figure here ? It is the figure of Ellipsis, which the A.V. and R.V. have made worse by inserting the word " even " (the A.V. in italic type, the R.V. in Roman). It must be correctly supplied by repeating the words from the preceding clause: "so hath my soul found thy altars, O Lord of hosts," i.e., as the birds find, and love, and use their house, so I find and love Thy house, my King and my God.
—
ELLIPSIS (REPETITION If
we observe
of the Ellipsis
a
is
—
—
OF PRECEDING CONNECTED WORDS).
:
the structure of the passage,*
necessitated
we
see
how
97
this supply
:
How amiable are thy tabernacles, O Lord of hosts 2. My soul longeth, yea, even fainteth for the courts of the Lord my heart and my flesh crieth out for the living God.
1.
I
I
:
Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay 3.
her young,
O Lord
even thine altars,
b I
of hosts,
Blessed are they that dwell
4.
praising thee.
my
King and
thy house
in
:
they
my
God. be
will
still
Selah.
This structure at once puts c and c practically in a parenthesis, and b and b may be read on literally and connectedly without a break, and without any apparent Ellipsis; thus :
My
2.
Lord
:
soul longeth, yea, eveh fainteth for the courts of the
my
my flesh crieth out for the living God, O Lord of hosts, my King and my God.
heart and
even thine altars,
b I
—
But b read after c must have the Ellipsis supplied: "The sparrow hath found an house, and the swallow a nest for herself [so have I found] thine altars, O Lord of hosts." .
Prov. xxi. i._«The king's heart the rivers of water
he turneth
in the
is
.
.
hand of the Lord, as
whithersoever he will." ' Here the second sentence is manifestly incomplete. There is a subject, but there is no verb, and no object, as will be seen if we present it in this way :
it
:
Verb.
Subject.
The King's heart
Object.
the hand of the Lord.
in
IS
as the rivers of water It is
clear from this that
we have
predicate in the latter sentence.
to supply both the verb
What they
and the more
are to be will be seen
when we translate the other words more correctly. The expression "rivers of water" is in the Hebrew D";D""*;17Q (^palgey mayim), Palgey means divisions oft and is the plural construct of I7Q {palag), to divide,]The name of the Patriarch Peleg {i,e,, division) was so called " because in his days was the earth clearly
*
See Key
to the
Psalms^
p. 79..": ^Edited
by the same author. x. 25. 1 Chron. i. 19. " In his days hath divided a watercourse," and
f 3.7Q (p^ldg)^ io divide, occurs only in Gen.
was the earth divided." Job Ps.
Iv. 9.
xxxviii. 25,
"Who
" Destroy their tongues and divide tbfem."
—
—
!
FIG URES
98
divided"
(Gen.
x.
25).
OF SPEECH.
The term palgey
the technical
is
mayim''^'
term for the Httle channels, or gullies, of water which divide the Eastern garden into small squares of about 12 feet each, tor purposes of irrigation. Hence the word is used for any little channel by which the water is distributed or divided, especially the channels which divide-up a garden. It is used also of the trickling of tears. In Ps. i. 3, thelnan who meditates in the law of God is like a tree planted by the palgey mayim, i.e., in a garden, where it will have a Not left sure supply of water and the constant care of the gardener out in the plain to shift for itself; to thrive if it gets water, and to die !
if it
does not
by the gardener with water from every Eastern garden must possess and then the water was sent first into one channel, then into another, by the simple movement of his foot: "the land whither thou goest in to possess it, is not as the land of Egypt from whence ye
These
little
channels were
filled
the spring, or well, or fountain, which ;
came
out,
where thou sowedst thy seed, and wateredst
as a garden of herbs" (Deut.
xi.
it
The gardener
10).
with thy foot, did not deign
By simply use a tool, or to stoop down and use his hands. moving the foot he dammed up one little stream, or by a similar movement he released the water in another.
to
Now we
are able to supply the Ellipsis correctly in this verse
"
The king's heart is mayim [are in the hand of
He
in
the hand of the
the gardener]
:
He
Lord
turneth
:
as the palgey
it
whithersoever
will."
To an Eastern mind
would be perfectly clear without the in England the expression, "A coach and four" is perfectly clear, and the supply of the Ellipsis "horses" is wholly unnecessary. But an Esquimaux or a South Sea Islander, or an Arab, would ask, " A coach and four what ? " It would be unintelligible to him, while with us it needs no explanation. supply of the Ellipsis.
this
Just as
-^
* all
The word
is
the occurrences
Job
xxix.
used of any very small
artificial
_
channel.
The
following are
:
The rock poured me out
rivers of oil.
Like a tree planted by the rivers of water. A river the streams whereof shall make glad. Enrichest it with the river of God. Rivers of waters run
down mine
eyes.
(And) rivers of waters in the streets. Rivers and streams of waters.
As rivers of water in a dry place. Mine eye runneth down with rivers
of water.
ELLIPSIS (REPETITION OF PRECEDING CONNECTED WORDS). :
99
So when we learn and understand the customs and pecuharities East we can often supply the Ellipsis from such knowledge, as
of the
Easterns would supply
It
naturally.
The teaching of the passage then
is
that just as the
little
channels
of water in a garden are turned about by the gardener by the simple
movement
of his foot, so the king's heart
the Lord, "whithersoever
Oh how
and to be assured of
this,
not the king sleep" (Est.
turned
—the
is
as easily turned about by
wills."
of comfort for ourselves, for our friends, for our
full
know
children, to
He
A
vi. 1).
it
"
!
sleepless night
On
that night could
The
!
and Persians reversed and Israel simple Let us never again limit His is almighty power that is required to turn the
Oh how
delivered.
almighty power
—
for
We
heart of man.
king's heart
—
law of the Medes
!
it
know how
difficult it is to
convince even a friend
on the simplest matter of fact. But let us remember that the heart of even an Eastern despot is as easily turned by the Lord's mighty
hand as the palgai mayini are turned by the simple movement of a gardener's foot.
—
Job iii. 23. " Why is light given to a man whose way is hid, and whom God hath hedged in ? " Here the words, "why is light given,*' are correctly repeated from This expression about giving
verse 20.
" seeing the sun "
(vi. 5,
or being alive, as
is
given,"
i.e.,
why
The word ii.
nnp
may
itself.
are
in
light
misery
be cleared by noting that the
from that in Ps. ii. 12. In Ps. Here, it isalready known.
" hid," as applied to " a way," differs
{sathar)
hides
who
living
?
latter part of the verse
12 "TIN (avad)
similar to that of
prolonged, in the case of those
is life
and long for death
light is
and vii. 5). Both are idioms (q-v.) for "Wherefore is clear from verses 20, 2L
is to lose
a way which
is
which implies that the way In this case
God
has hidden
is
it
not
and
it
known
at
all.
It
cannot be found. God has completely
Job complains, to a man if The word ^Dp (sakak), rendered "hedged in," refers to the way, not to the man, and means, not " hedged in," but It is not" the same word as i. 10 (which is covered up (see xxxviii. 8). q^to {sook), to hedge in), nor as xix. 8, as indicated in the margin
What good
covered up the
(which
is
Ecc.
is life,
way?
171 (gadar) vii. II,
to
fence up),
12 has evidently given
some
trouble, as
is
clear
from
the italics in Text and margin both of A.V. and R.V. " Wisdom is good with an inheritance and by it there is profit to them that see the sun." Margin, " as good as an inheritance, yea, better too^ :
—
—
FIGURES OF SPEECH.
100
The R.V. reads :— " Wisdom is as good as an inheritance yea, more excellent is it for them that see the sun." Margin, " is good to:
gether with an inheritance
We
must take DP
common ix.
26;
:
and
profitable unto fhefjt" etc.
with, ix., like or as (see
8;
xxi.
15.
xl.
:^ Wisdom
Ps.
Ixxiii.
accompanim»ent, in
in its idea of
(im), with,
Gen.
xviii.
25;
5,
23, 25.
cxliii.
7.
Job Ecc.
iii.
14, 16),
ii.
15;
and
translate **
them that For to he (^7^,
is
in
(b,
Gen.
tzcl,
h,
xix.
excellent than to he]
of wisdom
is good, and more excellent to men, see above under Job iii. 23). which is ignored by A.V. and R.V.) the shelter 8; Num. xiv. 9; Ps. xvii. 9) of wisdom [is more under the shelter (3) of money and the advantage
good, as an inheritance
see the sun"
that
25
{i.e.,
for living
;
wisdom preserveth the
of
life
them that possess
it."
wisdom is good: and money is good, but wisdom has this advantage over money it can preser-\ce life, while an inheritance or money cannot. That
is
to say, briefly,
;
— The verse
Hebrew (see margin) *'And if the family of Egypt go not up, and come not, not upon them there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles." Zech.
xiv. 18.
Here, there is
is
reads in the
evidently a figure
:
:
because, read with verse 17, there
not only no sense, but quite an opposite sense to that which
Our duty
clearly intended.
is
to ask.
What is the
figure
?
not at liberty to suggest an alteration of the Text, or to
is
For we arc
make even
a free translation of it. The R.V. resorts to the ealy method of " The text is probably corrupt." suggesting in the margin This is a very common practice of commentators It never seems to enter their heads that the difficulty lies with themselves. It would have been more becoming to have said, " Our understandings are probably at :
!
fault"
The R.V.
!
arbitrarily inserts words, as does the A.V.,
then both Versions
The A.V. says
fail :
"
to
make
and even
sense.
That have no rain
" (marg., "
upon
whom
there
is
not'').
The R.V. ** Neither shall if he not he npon them the plague P " etc.). :
The shall be
Ellipsis
no rain
days, says
"
upon them" (marg.,
''shall there
is correctly and simply supplied by repeating " there from the preceding clause which, describing millennial :
:
" Whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them
— ;
ELLIPSIS (REPETITION OF PRECEDING CONNECTED WORDS).
101
:
shall be no rain. And if the family of Egypt go not up, and come not, not upon them [shall there be no rain^y' there shall be the plague,
wherewith the Lord
[aforesaid, verse 12]
come not up
will
smite the heathen that
to the feast of tabernacles."
Matt. ii. 10.— "When Ihey saw the star, they rejoiced with exceeding great joy " Le,, "When they saw the star [standing over where the young child was], they rejoiced." The words are to be repeated from verse 9. :
-
Matt.
man
a
32.— " Which indeed
xiii.
takes
and sows
in
absolutely, but relatively,
the
Is
the least of
a
all
seeds [which
field]-;' from verse. 31 Le., not the least, as to those seeds which are usually sown in ;
field.
Mark daughter
v.
23.
—"And
thee,
:
Here the A.V. adds "7 pray thee,'' but it verb from the beginning of the verse, and then :
words
literally:
— "7
beseech
thee
wouldest lay on her thy hands,"
John
i.
18.
—"No
begotten Son, which
him"
earnestly
is
come and
little
lay thy
better to repeat the
we may
take the other
that having
come thou
etc.
man hath
is in
Here the sense
My
besought him greatly, saying,
the point of death / pray hands on her, that she may be healed." lieth at
is
seen God at any time; the only the bosom of the Father, he hath declared
to be completed by repeating the words from " No man hath seen God at any time :
the preceding clause, thus
the only begotten Son, which
God, and] declared
[seen
John
ix. 3.
— Here the
" Neither hath this blind]
:
man
Rom.
in
the bosom of the Father, he hath
Ellipsis
."
to be supplied from verse 2.
is
sinned, nor his parents [that he should be born
but that the works of
See below (page
is
Father]
[the
God
should be
made manifest
him."
in
107).
iv. 12.
— " And the
father of circumcision to
them who are
not of the circumcision," etc.
Here the words are "
And
the father of
imputed] to in
to be repeated from the preceding clause
the circumcision
[that
righteousness might
them who are not of the circumcision
only, but also
:
be
walk
the steps of that faith of our father Abraham, which he had being
yet uncircumcised."
*
Because Egypt has no
rain, as
it is,
and
is
therefore thus excepted here.
FIGURES OF SPEECH.
102
3.—" And not only And not only do we [rejoice
Rom. ''
i.e.,
V.
glory also in
but
so,
we
glory in tribulations also,"
God] but we
in hope of the glory of
,
tribulations/'""^'
II.— -And not only so:" ix,, "And not only [are we [as our saved from wrath through him], but we also+ joy in God received now have we whom Christ, by Jesus Lord our through God]
Rom.
V.
the reconciliation." of Romans It is at this point that the great doctrinal portion Up to v. 11 It runs from i. 16 to viii. 39. divides into two portions. " " point the " this to sin." Up 12 it is verse from is sins subject the :
the products of the old nature from this point it is the old nature itself. Up to v. 11 it is the fruits of the old tree: from' v. 12 Up to this point we are considered as " in the it is the old tree itself. " point we are considered as "not in the flesh," but from this flesh subject
is
:
:
the flesh
God
in us. J
is
Rom.
vii. 7.
forbid
—" What
Nay,
!
I
shall
we
[that] the law [is] sin ? by (or through) the law except the law had said, Thou
say then?
had not known
sin but
;
had not known lust [to he sin] But [7 say that] (from verse 7) sin taking occasion shalt not covet. by the commandment, wrought in me all manner of concupiscence {or desire). For without the law sin [is] dead."
for
I
Rom.
viii. 23.
creature groaneth]
Rom.
not only
they,'' i,e.,
"And
—" And not only
this,'' i.e.,
that limitation of the promise to this son]
,
"
And
not only [was there
but when Rebecca
conceived [twins] by one, even by our father Isaac said unto her.
Rom. in
The
X. 8.
I
[is
nigh
.
.
.
also had .
it
was
elder shall serve the younger."
—" But what
saith
thy mouth and in thy, heart
^preach
not only [every
but ourselves also," etc.
,
ix. 10.
—"And
:
it ?
that
is,
The word
is
nigh thee, even
the word of faith, which
we
thee] ."
Cor. XV. 42.
—
"
So
also
is
the resurrection of the dead."
instead of using the verb substantive
we must
Here
repeat the words from
Greek the emphasis is on the verb "glory." "We GLORY also in i.e., we not only have them like all other people, but by grace we are glory in them. For the usage of the word " also" see page 90.
* In the
tribulations,"
able to
"We JOY also in God." t In the Greek the emphasis is on the word "joy." See a pamphlet on the biblical usage of the word Also, by the same author and publisher. I See further, on September, 1898.
this,
a series of articles in Things
to
Come commencing
ELLIPSIS (REPETITION
:
OF PRECEDING CONNECTED iVORDS).
103
we can preserve the proper emphasis shown by the position of /cat' ''also " :— " So the RESURRECTION also of the dead [is with a different body] ." This preserves the harmony of the whole argument. verses 37 and 41, and then
2 Cor. viii. ig.
—
"
And
not that only,"
was
churches to travel with us with this grace (or Col.
iii.
4.
—
"
When
Christ, ivho
is
our
*'
i.e.,
praise throughout all the churches'], but he
And, not only chcjsen"'''-
[is
his
also of the
gift)," etc.
life,
shall appear."
It is
a
question whether this Ellipsis should be supplied (as in A.V. and R.V.)
by the verb substantive, or wliether the words should be repeated from the preceding verse,
"When
whom] our life [is hid] ^hsll him in glory." Many ancient
Christ, \_with
appear, then shall ye also appear with
,
MSS., with Lachmann (margin), Tischendorf, read "your life."
Tim.
—
Trege/lles,
R.V. margin,
For God hath not given us the spirit of fear; but and of love, and of a sound mind." Here, by way of contrast, the words are to be repeated in the second clause " but [God hath given to us the spirit] of power, and of love, and of a sound mind." More properly it should be "a" spirit, not "the spirit," and the fact that a noun is used (by the figure of Enallage, q,v.) instead of an adjective, shows us that the emphasis is to be placed on the adjective. " a COWARDLY spirit," irvevfjua SetAtas (pneuma deilias) Setktd (deilia), means timidity, fearfulness, cowardice, and always in a bad sense (see The adjective, Matt. viii. 26. the verb SetAtaw (deiliao), John xiv. 27. 2
7.
i.
**
of power,
:
;
Mark I
" they I
iv.
40. Rev. xxi. 8).
John went
ii.
John
the A.V., correctly supplied — Here the — And we know that he hear whatsoever we
V. 15.
ask [according
we
19.
out.''
Ellipsis
"
to his will]
in
is
us,
if
,
we know
that
we have
the petitions that
desired of him."
Here the words, ''according
to
His
will,''
are to be supplied from
the preceding verse. 2.
Where
the omitted word
is
to be supplied out of a
Succeeding
Clause.
—
Josh. iii. 3. "When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it [going before] then ye shall remove from your place, and go after it." ,
* In
the Greek the emphasis
is
on the word " chosen
"
:— "
CHOSEN
also."
—
FIGURES OF SPEECH,
104
Here the words gohig before supplied from the words that follow ''
" are necessitated,
and are to be
''go after,"
—
Judges xvi. 13, 14. " If thou weavest the seven locks of my head with the web, [and fastenest them with a pin in the beam (from verse 14), and then shall I be weak and be as another man (from verses 7 and 1 1)] she fastened it with the pin, etc." The Arabic and Vulgate Versions supply these words to complete the sense. See Appendix C. Homceo:
teleuton,
where
shown that
is
it
this
is
not really an Ellipsis, but an
ancient omission on the part of some scribe.
Sam.
I
xvi.
7.
—
**
The Lord
said unto Samuel,
Look not on
his
have refused him for the LORD seeth not as man seeth for man looketh on the outward appearance (Heb. on the eyes), but the Lord looketh on the countenance, or on the height of his stature
;
because
I
;
:
heart."
Here the verb clause.
^'
seeth''
correctly repeated from the succeeding
is
not necessary to repeat "the Lord," though
It is
and greatly beautifies the English.
man
seeth," or, "for / see not as
may
It
man
be simply "for
seeth,"
it is
it is
true,
not as
which comes to the same
thing.
Kings
I
12.
iii.
standing heart
;
—"Lo,
so that there
after thee shall
any
words follow
verse 13.
in
Kings
I
Chron.
is
have given thee a wise and underlike
thee before thee, neither
arise like unto thee," ix., a^nong the kings,
xiv. 15.
him] as a reed
I
was none
See also
—"For
shaken
in
the
x.
Lord
shall smite
Israel,
iv.
7.
[shaking
the water."
—"And
the sons of Helah wei'e, Jezoar, and Ethnan, [and- Coz] " supply from verse 8. I
which
23.
Zereth, and
:
So, at the end of verse 13 supply Also, in chap,
at
vi.,
end of verse
'^
Meonothai" from verse 14, Samuel his son " from
27, supply "
verse 28.* In chap.
vii.
at
end of verse 18 supply ''and Shemidah'' from
verse 19. In
verse
chap.
viii.
at
end of verse 7
add ''and Shaharaim" from
8.
* In this verse there is
a strange confusion. Samuel or Shemuel's firstborn Vashni (-»^tPl) is not a proper name, but means *'the second." And the verse reads, "And the sons of Samuel, the firstborn {Joel, verse 33], the second Abiah." See 1 Sam. viii. 2, and see also above, page 5.
was
Joel, see verse 33.
ELLIPSIS (OF REPETITION 111
FROM SUCCEEDING CLAUSE).
:
105
chap. XXV. at end of verse 3 add *^and Shimei'' from verse 17,
where he
is
In the A.V.
Neh.
named. In verse 3 only ^we out of the six are named. and R.V. Shimei*s name is supplied in the margin.
V. 2.
—"For
there were that said,
We, our
and our
sons,
daughters, [being] many, [are mortgaged],'' supply from verses
— Here the word
3, 4, 5.
floods " means, as in the margin and and belongs to the word " brooks." But " He shall not it must be repeated also before the word rivers, thus see the flowing rivers, the flowing brooks of honey and butter."
Job XX.
17.
'*
R.V., streaming or flowing,
:
—
is
Job xxxviii. 19. The Ellipsis is the way [to the place where] light
where -
the place thereof
is
Ps. XXXV. 16.
—
"
?
—
to be supplied thus
dwelleth
?
:
—
**
Where
and as for darkness,
"
With
mockers
hypocritical
in
feasts,"
i.e.,
repeating the latter words of the former sentence. "
With hypocrites
[at feasts]
mocking at the
,
feast,"
like
i,e.,
parasites who, for the sake of their belly, flatter others.
Prov.
i.
xiii.
— " A wise son heareth his father's instruction Here the
a scorner heareth not rebuke." correctly supplied in the A.V. Isa. xix. II.
—
How
"
say ye unto
Ellipsis is plain,
[the wise]
Pharaoh,
I
but
:
and
am
is
the
son of the wise ? " etc. Isa. xxxi.
5.
—"As birds
flying, so will
the
Lord
of hosts defend
Jerusalem."
Here the word "birds" is feminine. It refers therefore to female " As mother-birds fluttering (see Deut. birds, and to maternal love xxxii. 11), or as fluttering birds [defend their young (from the next :
clause)] so will the
One
is
TIDB (pasak) means So 1 Kings iv. 4).
2 Sam.
;
xviii.
opinions ? " Heb., as birds
Hence
over you
m'DQ, (pahsok), from
npQ
(pasak),
primarily to halt (see Isa. xxxv. 6. Lev.
between two boughs.
of hosts defend Jerusalem."
for defend
words
of the
Passover, xxi. 18.
Lord
in
" but,
Ex.
it is
xii.
13,
it is
not
n'Dh^ "^r^npo, "
plague shall not be upon you,"
i.e.,
How
21, "
long halt ye (D'-rrpB)
hop backwards and forwards on two
"when I
I
see the blood,
I
will
will halt or stop at you,
Jehovah
will stop or halt at
pass
and the pv) the
door and not suffer the destroyer to enter. So the precious blood of Christ stops the hand of justice, and is a perfect defence to the sinner
who
is
sheltered by
it.
—
FIGURES OF SPEECH,
106
Hab.
3.—" For the
ii.
which word Mai.
vision
clearly implied in
is
an appointed time," See also the following sentence. defrrred] for
[is
10.
i.
Luke
17.—" And
i.
[the hearts
of the] disobedient to the
wisdom
of the just."
Luke his
xxii.
36.—The Greek
garment and buy a sword."
-He
reads,
that hath not, let him
the A.V. boldly, correctly,
Here
idiomatically supplies the Ellipsis in the first
:— He
ing sentence
buy one
'*
" (see
John
that hath no sword, let him
on Luke
vi. 32.—''
member from
xxii.
sell his
37 above).
Moses gave you not that bread from heaven,"
"that [true] bread," from the succeeding clause: "But giveth you the true bread from heaven."
35.— "I am the bread
vi.
the follow-
garment and
i,e.,
John
sell
and
my
cometh
of life: he that
Father
to
me
never thirst." shall never hunger; and he that believeth on me shall an idiomatic As improved. be The exquisite English of this can never translaliteral more a The R.V. in attempting version it is perfect. " " are. to be If we " thirst." not hunger and never tion is very lame :
supply the Ellipsis by repeating the word TrcoTrore Both Versions prac(popote), at any time, from the end of the verse. " never." tically ignore it by including it in the word
we must
literal,
"He
and he that believeth on *'
me shall me shall in
that cometh to
in
nowise hunger
[at
any time]\
no wise thirst at any time,"
i.e.,
never," as expressed thus in both sentences in the A.V. It
very instructive to note that the negative here is most signifies, hy no means, in no wise, in no
is
emphatic, a doubled negative, which case
;
and
man was xvi. 22,
xxvi.
it is
very solemn to notice that whenever
never' able to
"This
said,
make good
shall
35 he said, "Yet will
it
not be unto thee," but I
was used by man,
his asseveration, e.g., Peter, in Matt. it
not deny thee," and in
was.
Again
Mark
xiv. 31, "
in I
not deny thee in any wise," but Peter did deny the Lord Jesus! His enemies, in John xi. 56, declared, " He will not come to the feast,'' Peter, in John xiii. 8, declared, " Thou shalt never wash but He did will
!
my
feet,"
Thomas, in John xx. and that without fulfilling
but Jesus did!
believe," but
he
did,
25, declared, "I will not
his condition!'*'
On
the
how true, how certain are the declarations of Lord Jesus when made with this same positiveness. Among how
other hand, the
others note *
:
In all this
nay (Matt.
sure,
we have a solemn warning
v. 37).
to let our
yea be yea, and our nay
Luke
—
FIGURES OF SPEECH.
108
spirit." By upon the Lord Jesus and saying [Lord Jesus] receive my and of invocation this Ellipsis the emphasis is thrown on the act
was addressed to the Lord Jesus, i.e., who art the Lord. Lord, who placed together in the same gender, are substantives Where two apposition to, and is explanatory of in is latter the number and case, of the words of explanation, ''that Ellipsis an there is the former or, this is supphed by the A.V. and Sometimes is." is to say," or "that this act of prayer
shows that
art Jesus: or, Jesus
;
See Deut. xxii. 28, "a damsel that is a virgin.'' woman an harlot^ Gen. xiii. 8, margin, ''men "a 1, margin, "an increase of sinful men," the Hebrew xxxii. 14, brethren:' Num. " who are sinners." Matt, xviii. 23, "a men reads: an increase of " " that is a King," as in xx. 1, where the man Greek, a certain King Luke ii. 15, that is an householder." man Ellipsis is supplied, "a sometimes Judges xi.
it is
not.
—
;
"a prophet"; Greek, "a man
margin, xxiv. 19,
Acts ii. 29, "men and brethren"; Greek, and verse 22, "men of Israel"; Greek,
So
here, Acts
Rom.
vii.
12.
ii.
59,
"Lord, who art Jesus"
—"For
as
many
is
a prophet." brethren,", Israelites."
—compare Rev.
xxii. 20.
as have sinned without law, shall
perish also without [being judged by] law: and as in
that
"Men who are "men who are
many
as have sinned
the law (or under law) shall be judged by the law."
Rom. ii. 28, 29 is an elliptical passage A.V. covers by a free translation.
in
the Greek, which the
Adhering to the order and literal meaning of the words in the we must translate and supply as follows " For not he that [is a Jew] outwardly, is a Jew, neither that which [is circumcision] outwardly in the flesh, is circumcision but he that [is a Jew] inwardly, is a Jew, and circumcision of heart in the spirit and not in the letter [is circumcision] ."
original,
:
;
—
Rom. iv. 13. This verse is translated very freely in the A.V. Following the R.V., we may supply the Ellipsis from the end of the which
—
has missed: "For not through [righteousness of] law was the promise [made] to Abraham, or to his seed, that he should be the heir of the world, but through righteousness of
verse,
it
faith."
Rom.
V.
—"Also
not as [the judgment or sentence came] through one that sinned [is] the free gift: for the judgment (K/Dt/wx). [was] after one [transgression] unto condemnation (KaTaKpifxa) but 16.
;
the free
gift
acquittal)."
is
after
many
offences unto Stxatw/xa
(See below, page 111).
(i.e.,
a righteous,
— —
ELLIPSIS (OF REPETITION N.B.
—
It
Judge
not
is
nor
righteousness ;
in justifying
it
but
;
FROM SUCCEEDING CLAUSE). which
is
StKatWts (dikaiosis) which
is
SiKatoa-vvrj
is
:
(dikaiosunee)
it is St/cat'w/Aa
109
the attribute of
(dikdioma) which
the act of the is
the outcome
of the act, the just thing done.
Cor.
—" For ye see your
calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound I
26, 27.
i.
the wise," etc.
Here the words
" are called " are repeated
clause, but " are chosen,''
the succeeding clause.
to
i.e.,
from the preceding confound, etc, might be supplied from
(See above page 58).
—
Cor. V. 4, 5. We must supply in verse 4 the verb " to deliver" from verse 5: [To deliver] in the name of our Lord Jesus Christ (ye, and my spirit, being gathered together, with the power of our Lord Jesus I
*'
Christ), to deliver [7 say]
such an one unto Satan for the destruction may be saved in the day of the Lord Jesus."
of the flesh, that the spirit
Cor.
I
[^0 eat]
me
,
vi. 12.
but
[to eat]
Compare
,
*'A11
but
will
I
sentence)] not for
x.
all -[meats]
33)
me
are lawful for
not be brought under the power of any [meat]
—"But
prophesying
them that
Cor. XV. 47.
1
(from verse 13)] are lawful unto
.'
x. 23.
Cor. xiv. 22.
I
[m^a^5.
are not profitable; (see
all
—"The
first
man
second man, the Lord from heaven, above on Acts
vii.
the Lord."
2 Cor. V. 10.
59, as to these
—
"
/or a
[25
believe not, but for
[is
52^;^
(from previous
them which
believe."
the earth, earthy:
the
heavenly (from verse 48)."
See
is
of
two nouns, "the second man
[n'ho
That every one may receive the things done
is]
in his
body, according to that he hath done, whether good or bad." Here the verb " done " is correctly supplied from the succeeding clause.
Eph.
ii. I.
—There
is
evidently Rn Ellipsis in this verse; which has
been variously supplied by translators
;
the usual
mode being
to supply
So in the words from a succeeding clause (verse 5) as in the A.V. the R.V., " did he quicken." But it is woi^th consideration whether it
may not be
"the exceeding greatness of his power to US-ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead and you [when yon were raised in Him, and quickened with Him] were dead in trespasses and sins," etc. .
.
i
.
supplied from
i.
19, 20,
—
FIGURES OF SPEECH.
no
by repeating the verb from i. 23, "Which is his body, the fulness of him which filleth all [his saints] with all [spiritual gifts] And you {hath he thus filled] who were dead in treskoI v^as 6vra
may
It
also be supplied
.
:
" and we when we 17/^015, in each case. "quickened" were." This points to the use of the verb " Brethren, I count not myself to have apprehended Phil. iii. 13.
must be compared with verse
5,
koI ovras
—
(from verse 14)]
[the prize
things which are behind
which are before [me] 2
that
Tim.
is in
5.
i.
—
,
:
,
etc."
When
"
this one thing/ tic, forgetting those and reaching forth unto those things
but
[fne]
I
call to
remembrance the unfeigned
faith
thee."
There
is
no verb
in
the Greek, and the words that
is
should have
been placed in italics. The Greek reads, " Taking remembrance of the unfeigned faith [dwelling in thee (from the succeeding clause)] which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am ,
persuaded that
[it
dwelleth]
in
thee also."
Here
it is
repeated from
the preceding clause. Tit.
the verb
ii.
2.
—
That the aged men be sober, grave, etc." Supply from verse 6 here, and also in verses 4 and 9
"
" exhort "
" [Exhort] that the
Heb. right
viii. i.
:
aged
men be
sober, etc."
—"We have such an high
hand of the throne of the Majesty
high priest [as became us] " (from
II.
An
vii.
in
priest,
who
is
the heavens,"
set i.e.,
on the " such a
26).
Complex: Where both Clauses are Involved.
abbreviated form of expression, in which an Ellipsis in the
first of two members has to be supplied from the second, and at the same time an Ellipsis in the second member has to be supplied from
the
first.
Simple Ellipsis puts one member, and leaves the other to be infer;:'ed.
Complex
Ellipsis puts
two members, and implies two
these two are interchanged.
duplex Oratio,''
Prov. X. is
i.e.^
I.
Hence
this figure has
others, and been called " Semi-
semi-double discourse.
1.
Where
—
"
A
single
words
are involved.
wise son maketh aglad father
the heaviness of his mother."
:
but a foolish son
—
:
ELLIPSIS (OF REPETITION Here the word in the latter
understood
;
" father** in the former clause
^and the word
as to a father,
and a
"mother"
in
For a wise son
the former.
in
COMPLEX, OF SINGLE WORDS).
:
foolish son
is
the
is
Ill
to be understood
latter-
clause
be
to
is
a joy to a mother as well a heaviness to a father as well as to is
a mother.
See also chaps, jcv. 20
Matt,
;
xvii.
25
;
— "Woe unto
xxiii. 29.
xxiii.
24
;
xxx. 17.
you, scribes and Pharisees, hypobecause ye build the tombs of the prophets, and garnish the sepulchres of the righteous."
crites
!
/Here the word "build" refers also to the "sepulchres" of the clause and the word " garnish " refers also to the word
latter
"
;
tombs" of the formei:
clause.
ye not only build the tombs of the prophets, but ye garnish them ye not only garnish the sepulchres of the righteous, but ye build them. I.e.,
Rom. gift
of
:
many
—
"And not as it was by one that sinned so judgment was by one to condemnation, but the free
V. 16.
for the
is
the
gift is
offences unto justification."
There is evidently an Ellipsis here, as is shown by the italics employed in the A.V. and the R.V. But the question is. Is the omission correctly supplied
We
?
as a complex Ellipsis
And
" free
first
clause
judgment came] by one that sinned, [does] the who was righteous]: for the judgment [was after one [offence] to condemnation, but the free gift [is pardon] not, as [the
[come by one
gift
death]
submit the following, treating the
:^
after many offences^ unto justification;" z.^., Adam brought the judgment of death by one sin, Christ by bearing that judgment, brought life and pardon for many sins. (See above, page 108).
Rom.
X. 10.
—
"
With the heart man believeth unto is made unto salvation."
righteousness;
and with the mouth confession
Here
" righteousness "
is to be understood in the latter clause, as "salvation"; and "salvation" is to be understood in the former clause, as well as "righteousness." Moreover "confession" must be made with the heart as well as with the mouth and right-
as
well
;
eousness includes salvation.
"With the heart man
The
full
completion of the sense
is:
believeth unto righteousness [ayid salvation] and
with [the heart and] the
mouth confession
is
made unto
[righteousness
and] salvation." 2.
Ps. the
way
i.
6.
—
"
Where Sentfnces
are involved.
For the Lord knoweth the way
of the ungodly shall perish."
of the righteous
;
but
—
FIGURES OF SPEECH.
112
In the former sentence
the cause, in the latter the
we have
But both effect and cause are latent in knoweth the way of the righteous [and
Lord
way
hiowethl the
Ps.
xlii. 8.
it
of the ungodly [and
— " The Lord
command
will
effect^
each statement: "The Lord shall not perish] it]
,
but
[the
shall perish."
his loving kindness in the
the night his song shall he with me." Here the Ellipsis is insufficiently supplied by the words, ''shall be"
daytime and
in
—
The Lord will complex, and to be understood thus command his loving kindness [and his song with 7ne] in the daytime, and in the night also [he will command his loving kindness and] his
The
Ellipsis
:
is
song.
Isa. xxxii.
[and they shall
3.
see]
—
"
:
And
them that see
the eyes of
and the ears of them that hear
shall not be dim, shall [not he dull,
hut] hearken."
John
V. 21.
— "For
like
as the Father raiseth up the dead, and
even so the Son quickeneth whom he will." Here the Ellipsis is treated as being Simple, instead of Complex,
quickeneth them
;
and is supplied by the word " themy But the words " raiseth up the dead " in the former clause are latent in the latter, while the words "
whom '*
will
]
will " in the latter clause are latent in the former,
he
thus
:
For as the Father raiseth up the dead, and quickeneth [whom he even so the Son [raiseth up the dead, and] quickeneth whom he
;
."
will]
Or according
John speak]
;
but
I do them]
—"
THE SON
I
;
speak these things "
I
I
."
See a similar
illustration in verse 38.
John
—" The words that
myself
:
also."
do nothing of myself; but as my Father hath i.e., " Of myself I do nothing [nor speak these things as the Father hath taught me, [and
viii. 28.
taught me,
So
to the Greek, "
xiv. 10.
but the Father that dwelleth
I
in
speak unto you I speak not of me, he doeth the works."
—
This complex Ellipsis must be understood as follows: "The words which I speak unto you, I speak not of myself, [hut the Father that dwelleth in me, he speaketh them]
not of myself]
,
and [the works which I do, I do but the Father that dwelleth in me, he doeth the :
works."
John
xvii. 26.
will declare
it
them, and
in
I
:
—
"
And
I
have declared unto them thy name, and
that the love wherewith thou hast loved
them,"
i.e.,
"
And
I
me may
be
in
have declared to them thy name,
—
ELLIPSIS (OF REPETITION and
will declare [thy
me may
be
Rom. death
:
in
love]
them, and
vi. 4.
—
"
COMPLEX).
113
that the love wherewith thou hast loved
:
[and
I
Therefore
that like as Christ
:
we
was
my
love]
may be
in
them."
are buried with him by baptism into
raised up from the dead by the glory
of the Father," etc.
The complex Ellipsis here may be thus worked out " Therefore we are buried with him by His baptism-unto-death [and raised again fron the dead] that like as Christ was [buried and] raised again from the dead by the glory of the Father, even so we also should walk in new:
,
(See pages
on the context of this passage). as a beast touch the mountain, it shall be stoned, or thrust through with a dart." In Ex. xix. 13, the text is, " There shall not a hand touch it, for he shall surely be stoned or shot^through with a dart whether it be man or beast, he shall not ness of
life."
Heb.
xii.
20.
18, 19,
— " And^if so much ;
live."
Here the man was to be stoned and the beast shot. In the MSS. words have been gratuitously inserted by transcribers to make sense, in ignorance of the complex Ellipsis. The sense is made clear thus: " And if so much as [a man or] a beast touch the mountain [if a man touch] it, he shall be stoned [and if a beast touch it, it shall be] thrust through with a dart."
—
:
FALSE ELLIPSIS. instances where the Ellipses which exist but in the translation in the original have been incorrectly supplied really no there are cases also of italics being inserted, where there is
There
are not only
many
:
Ellipsis in the original.
In these cases the italics have been necessitated by the faulty translation, and not by the Text. -
We
from various causes
give a few examples, arising
Gen
xxxvii.
12,
13.
— "And And
Shechem.
father's flock in
brethren feed the flock in
went to feed
his brethren
Israel said unto Joseph,
Shechem
Do
their
not thy
" ?
gives the words rendered " their father's flock " as fifteen dotted words,^'^ i.e., words which ought to be
The Massorah one of the
cancelled in reading, though they have not been removed from the If these words are removed, then the inference is that they had Text.
gone to feed themselves and make merry, and the words in verse 13 need not be inserted in italics.
—The
''the flock''
" is necessitated by having The There is no Ellipsis. put the verb "took" out of " and On Abiram Dathan and and Korah verse reads that took Dathan Or that Korah took the sons of Reuben." and On, the son of Peleth, the son+ of Reuben. and Abiram
Num.
xvi.
i.^
word
last
its
.
.
"7;ze;;
place.
.
.
.
.
.
.
.
.
.
.
.
.
.
Deut. xxix.
29.
—" The secret things belong unto the Lord our God,
but those things which are revealed belong unto us and to our children we may do all the words of this law."
for ever, that
The is
italics
thus supplied
make
excellent sense in English, but this
not the sense of the Hebrew.
Lord our God," as being which the words are dotted and which are If these words be removed the therefore to be cancelled in reading.]: sense will be, " The secret things and the revealed things are for us and for our children for ever, that we may do all the words of this law," The Massorah
one of
*
fifteen
gives the words, "to the
examples
in
See Ginsbi^rg's Introduction, pp. 320, 325,
Also The Massorah^ by the same
author and publisher. f
a few \
According to the Samaritan Pentateuch and the Septuagint Version and
MSS. See Ginsburg's
Introductioriy pp. 370, 572.
—
:
FALSE ELLIPSIS. the secret things which have not been, but Conipare chap. xxx. 11-14.
Deut. xxxii.
34, 35.
— Here,
be revealed.
will yet
i.e.,
in verse 35, the
word
Hebrew
inserted in italic type through reading the
15
]
"h
belongeth''
''
(lee)
is
as being the
and pronoun " to me,'" But the {yod) is really the abbreviation of the word UV (yoiii) day;''- as is clear from the Targum of Onkelos, the Samaritan Pentateuch, and the Septuagint translation. preposition
"^
Taking, then, 'h day, the
(lee)
QVS
as being an abbreviation of
four lines form an alternate correspondence
{Vyoni) for .the :
the
first line
reading on consecutively with the third, and the second with the fourth,
thus
:
a
Is
not this laid up in store with me,
I
b Sealed up in my treasuries For the day of vengeance and recompense, b For the time when their foot shall slip ? Here, b is in a parenthesis with respect to a and a, while a is in a parenthesis with respect to b and b and the passage really reads thus as regards the actual sense; " Is not this laid up in store with me for the day of vengeance and recompense " Sealed up in my treasuries for the time when their foot shall I
a
I
I
;
slide ?
"
The word UVh (Vyom)^ for
the day,
corresponds with
rii?7
(Vath),
for the time.
The R.V. renders the last two lines, "Vengeance recompense, at the time when their foot shall slide." Josh. xxiv.
17.
—
'*
is
mine and
For the Lord our God, He it is that brought Here the two words
us up and our fathers out of the land of Egypt." "
it is
" are supplied in italics,
because
it is
not observed that there
an Homceoteleuton\ (q.v,) in the Hebrew Text written the word " He " omitted the next word ;
back to a second
"
He"
which follows
This
it.
i.e.,
is
the Scribe having
"is God," his eye going clear from the fact
is
" are
preserved in the Septuagint translation. that the words is God The passage therefore reads, " For the Lord our God, He is God, He brought us up, etc.," thus emphasizing the pronoun "He" by "
Repetition I
Sam.
thee, but
Orim *
(q^v.),
xxiv.
9,
10.
—" David said to Saul
mine eye spared thee."
.
.
.
some bade me
The Hebrew Text as
(vattacham) but she spared
See Ginsburg's Introduction, Part
t See Ginsburg's Introduction, Part
thee.
II.,
II.
it
now
kill
stands
is
This yields no sense, so the
chap, chap.
v.,
vi.
pp. 165-170.
pp. 171-182,
—
FIGURES OF SPEECH.
ne
inserted ''mine eye" in A.V. and R.V. have followed the Vulgate and all probability in the in that But Dr. Ginsburg points outitalics. characters into Phcenician ancient transcription of the Text from the (which is D) mistaken for N) was the square characters, 2i (which is There can spared. DHM, / onn, she spared, was written instead of
X
and so
be no question that this was the primitive reading as in the LXX. Chaldee, and Syriac. 2
Sam.
use of the
i8.— "He bade them teach the
i.
bow
behold,
:
it is
it
is
children of
preserved
Judah
the
written in the book of Jasher."
Here the words supplied are manifestly incorrect. It should be, *'He commanded them to teach the children of Judah 'The Bow,' or of Jashar," [this Song of] 'The Bow,* behold, it is written in the book but of which nothing i.e., the upright, a book of national songs, probably, It is clear that this song of David^s had not already been is known. written in that book, but he gave directions that
See
written.
2
Sam.
it
should be there
also Josh. x. 13. 21.
i.
—" For there the
shield of the
mighty
is
vilely cast
away, the shield of Saul, as though he had not been anointed with oil."
The
are wrongly supplied through not krtowing that ^7^
italics
not should be
''75
\{k'lee)
{h'lee)
weapons.
With
this emendation the verse reads: For there the shield of the mighty is vilely cast away, The shield of Saul, the weapons anointed with oil," or, "The weapons of him anointed with oil." "
I
Kings XX.
33.
—" Now
the
men
did diligently observe whether
anytlmig would cojne from him, and did hastily catch
The A.V.
is
a loose paraphrase.
In the Eastern Recension the
The R.V.
it."
indicates the difficulty.
words are divided
differently
from the
Textus Receptiis,\ and should be rendered,
"Now divined
the
men
(his drift)]
divined and hasted [i.e., by Hendiadys (q^v.) quickly and they pressed whether it was from him, and they
said, etc."
* Introduction, pp. 291, 292.
This
t
is
the reading of the
first
Edition of the
of
^
for
See Ginsburg's Introduction, \
Hebrew
Bible, Soncino, 1488;
and Arabic Versions, and the Chaldee paraphrase. 3 could be easily made.
also of the Syriac
p. 144.
See Ginsburg's Introduction,
p. 438.
The mistake
)
FALSE ELLIPSIS. Neh.
12.
iv.
—"They
117
said unto us ten times, from
all
places
whence ye shall return unto us, [they will be upon you] ," margin, that from all places ye must return to us,'' The RV. puts the margin of A.V. in the Text, and the Text in the **
margin. It
appears that
supplied, but
From
it
may
it
not a case in which the apodosis
is
be taken
"They
literally.
to be
places ye shall return unto us."
all
4.—" The ungodly are not so." Lit., The structure of the Psalm shows that Ps.
is
said unto us ten times.
i.
Verse
"
Not so the ungodly."
corresponds with verse
1
»'
-^
j»
j»
3
„
,
ii
j»
„
,,
5. 4". -4.
Verses 1-3 concerning the godly. Verses 4 and 5 the ungodly.
Thus
A
1-3.
B I
A
The godly The ungodly The godly -6. The ungodly
present,
y
4, 5.
6-. \
B
future.
I
The
two may be expanded thus
first
Their blessing (not standing with the ungodly now) 1.
b
2.
-The godly.
Their character
c
3.
Their way.
)
I
Comparison
I
B
b
Their character
4'. \
Their way.
)
Comparison ungodly, Their punishment (not standing with ]'^^^ -4.
c
J
I
5.
the godly in the judgment)
I
Therefore verse 4 corresponds with verse 2 and verse 2 must be if not supplied, thus " Not so the ungodly their delight
understood, is
:
;
—
;
not in the law of the Lord, neither do they meditate in His law, etc."
For the
Ellipsis in verse 5 see
Ps.
12.
ii.
—
"
And ye
perish
page 82. from the way."
R.V. " and ye
perish in the way."
There
is
no "zw" or "from''
ye lose the way."
To
lose the
way
Hebrew: it is literally, "and Hebrew idiom for perishing, or
in the is
a
ought either to be translated literally, " and ye lose the and ye be lost" or, " and ye perish." Psalm i. ends with the perishing of " the way" and Psalm ii. ends with the being
lost.
It
way,*' or idiomatically, "
+
:
:
FIGURES OF SPEECH.
118
perishing of those who refuse to walk in it, by submitting themselves to " in Gen. xli. the Son. " Kiss^' Ps. ii. 12, is the same as " be ruled by 40, margin.
Ps.
X. 3.
—
"
For the wicked boasteth of
Lord
blesseth the covetous whoin the
and
his hearths desire,
Margin, "
abhorreth."
and
the
covetous blesseth hiinself, he abhorreth the Lord,**
The struggles of the Revisers to make sense Hebrew Text may be seen in their rendering
of
the
present
*' For the wicked boasteth of his heart's desire, and the covetous renounceth, yea, contemneth the Lord." Margin, " and blesseth the
covetous, but, revileth the Lord."
The simple
fact
is
that this
is
one of the passages altered by the
Sopherim through a mistaken reverence, in order to avoid the utterBut in this case, ing of the words involving a curse on Jehovah. having altered " he blasphemeth " into " he blesseth," the word *' Hence both words blesseth " they did not remo-<^e it from the text. now stand in the printed text, which is as follows For the wicked boasteth of his heart's desire; and the robber blesseth, blasphemeth the 'Lord. If we simply remove the word " blesseth," we have the primitive text without more ado, and have no need to supply any Ellipsis. :
'*
""'^'
Ps. xix. is
3.
—" There
is
no speech nor language, where their voice
not heard."
Here the word R.V. omits
it.
" where "
seems to be unnecessarily supplied.
The sense appears
The
to be, as expressed in the margin,
" without these their voice is heard."
That is to say, with regard to no speech nor language their voice is not heard," and yet they do utter speech, they do declare knowledge and their words go forth through all the earth.
the heavens
**
[they have]
;
;
—
Ps. xxvii. 13. '*/ had fainted unless I had believed to see the goodness of the Lord in the land of the living." The ^or&s, '' I had fainted,'' both in the A.V. and R.V., are an arbitrary addition in order to
The
difficulty
" unless "
is
reading.
It
arises
make
sense.
fi'om disregarding the fact that the
word
dotted in the printed text, and should be cancelled in is cancelled in the LXX. Syriac and Vulgate, and the
clause should be rendered *
See Ginsburg's Introduction,
t
See The Witness of
p. 365.
the Stars (by
the same author and pubhsher), pp.
4-6.
— —
;
FALSE ELLIPSIS. "
believe that
I
of the living."
God
goodness of the Lord
in
the land
'•'
Ps. Ixviii, i6.— " which
shall see the
I
119
Why
leap ye, ye high
hills
This
?
is
the
hill
desireth to dwell in."
Here, by taking I'T) (ratzad) as meaning to leap, the sense has been obscured, and then the attempt is made to clear it by the use of the
italics.
occurs only here, and is an Arabic word, which means to look or to envy, and the verse reads naturally " Why do ye envy,
-j^-l
askance
at,
ye high
:
the
hills,
hill
God
desired for His seat?"
The R.V. agrees with
verse 17.
Ps. Ixix.
4.
—
They
*'
i,e.,
Sinai, see
this.
that would destroy me, being mine enemies
wrongfully."
The Syriac than
my
supplies a letter
So that the verse reads "
thus giving the reading, ''more
me
being," etc.
:
They that hate me without a cause are more than the
my "
(i?),
instead of "they that would destroy
hones,''
hairs of
head
They that are mine enemies
—
falsely are
more than
Ps. Ixix. 20 (21). " I looked for some to take none and for comforters, but I found none."
pity,
my
bones."
but there was
;
Translated more
may
and Vulgate, we "
but
I
Syriac,
:
And
for
com-
found none."
Ps. Ixxv. 5 stiff
the Chaldee, Septuagint,
looked for a sympathizer, but' there was none.
I
forters,
closely with
dispense with the italics
(6).
— " Lift not up your horn on high
:
speak not with a
neck."
Here, owing to the fact that quiescent letters are sometimes
and sometimes omitted in the Heb. text, the N (aleph) is word "1^2^ (b'tzur) rock, making it 1f^!i?!l (b'tzavvahr) neck. The LXX. evidently read it as rock, without the aleph, and the passage ought to read without the italics " Do not exalt your horn toward heaven, nor speak arrogantly of inserted
inserted in the
:
the Rock."
—"I
called upon JAH in distress: Jehovah answered me, and set me in a large place." According to the Western Recension of the Heb. text (which the Textus Receptus follows) rr^^niDS (Bammerchavyah) is one word, and means in a large place, and hence, with freedom or with deliverance (compare Hos. iv. 16,
Ps.
*
cxviii.
5.
See Ginsburg's Introduction,
p. 333.
—
:
FIGURES OF SPEECH.
120
Ps. xxxi.
8).
presented in "
But according to the Eastern Recension the reading is two words n;; innair^= and the verse should be rendered
called
I
deliverance of
JAH
upon
in
my
He answered me
distress.
with the
JAH."
be noted that both the A.V. and R.V. ignore the Textus Receptics, and not only divide the word into two, but remove it from the end to the beginning of the line. Consequently they have to supply It will
italics, "
the sense with the
and
set me.''
—
^^
Ps. cxxvi. 3. " Whereof whereof is unnecessary.
we
Here
glad."
are
word
the
'
The
structure gives
a
:
Our
2".
gladness.
I
b
The Lord's great The Lord's great
-2. I
h
3-.
things.
things.
I
a
-3.
Our
gladness.
I
Or
thus
fully
a
:—
Then was our mouth
2".
our tongue with singing. -2. Then said they
with laughter and
filled
among
Lord The Lord hath done
the
heathen, The
hath done great things for them.
3-.
h
great things for us
:
I
a
-3.
We
are glad.
I
It will
be seen
Ps. cxxvii.
how
2.
a answers to
—"7^
and
;
Here the word ^'•for'' is and hiding the meaning. perfect without any
is
thus, in this niamier.
of giving
in
It
human
late,
up
late,
refers to
contrast to man's
Translated correctly, the
what
" so,"
is ]5
follows, viz., to the Lord's
way
way
nor by painful and sorrowful
The word
addition.
of " works."
blessings are not obtained by incessant labour
up
sit
for so he giveth his beloved sleep." unnecessarily introduced, creating a con-
fusion of thought
sense
h to b.
vain for you to rise up early, to
is
to eat the bread of sorrows
a,
effort.
—
—
**
rising
God's spiritual early and sitting
Thus He giveth
"
—
this
way He giveth to His beloved How ? " sleeping " or while they sleep- ^5^ (sheyuah) is an adverbial accusative, meaning " iji sleep." His It was in this way He gave His wondrous gifts to Solomon. name was (n;7"'7;^) " Yedidiah,'" i.e., beloved of Jehovah (2 Sam. xii. 25). The word here is also 'T'7'^ Yedeed, i.e., beloved. And this Psalm relates to Solomon, as we learn from the Title. Solomon knew by a blessed experience how God gave to him His richest, blessings while he was is
the
*See Giftsburg's Introduction, pp. 385, 386.
—— :
FALSE ELLIPSIS. "sleeping"
121
Kings
iii. 3-15). Even so He gave to Adam a Bride Abram, the everlasting Covenant (Gen. xv. 12-16), and to Jedidiah " His beloved," wisdom, riches and honour. "Thus He giveth to His beloved while they sleep " when they are helpless and are unable to put forth any effort of works, by which to earn the blessing, and in which the flesh might glory before God. (1 Cor. i. 29.)
(Gen.
(1
21, 22)
ii.
to
;
;
How wondrously He gives E'en while we sleepWhen we from all our "works" have ceased, and !
And He our
rest
;
doth mercifully keep, Then, without works, are His beloved blest.* Yes! " His beloved " loved not because life
!
Of any work which we have ever done But loved This
;
f
in perfect grace, "
is
without a cause ": I the source whence all our blessings come.
He gives in sleep In vain we toil and strive And rise up early and so late take rest !
But, while our powers in sweetest sleep revive, And we abandon all our anxious quest
Then He bestows His gifts of grace on us. And where we've never sown, He makes us reap A harvest, full of richest blessing. "Thus
He
Song
gives to His beloved while they sleep."
Sol. viii.
— " For love
Z5 strong as death: jealousy i5 cruel the coals thereof are coals of fire, which hath a most vehement flame.'* This last sentence is the rendering of one word in
as the grave
6.
:
the Textus Receptus H^ritlO^tp {Shalhehethyah), but, according to the
Eastern Recension, and several early editions, ^^ the flames of J- ah, Hence the sense is
words,
it
is
divided into
two
''^
"
Love
is
strong as death.
Affection Its
inexorable as Hades.
is
flames are flames of
The flames The second and fourth
:
fire.
of Jah."§
lines are the intensification of the first
and
third.
The R.V. renders the *
Rom.
t Tit. \
here
is
'*
A
very flame of the Lord."
xi. 6.
iii.
Rom.
last line,
5.
iii.
24.
"
Being
justified freely
by His grace."
The word "freely"
the same word (Swpeav) dorean as in John xv. 25, where
it
is
rendered
"without a cause." (" They hated me without a cause "). There was absolutely no cause why our blessed Lord Jesus was " hated." Even so it is with regard to our justification " Being justified without a cause by His grace." :
§
—
See Gmshxxrg^s Introduction,
p. 386.
—
;
:
FIGURES OF SPEECH.
122
iron, and Ezek. xxii. 20.—" As they gather silver, and brass, and it, to upon fire the lead, and tin, into the midst of the furnace, to blow will I and fuiy, melt it so will I gather yott in mine anger and in my leave j'ow there and melt you." :
both as to be noticed that this last sentence is a non sequitur, will lay you rhythm and parallelism. The R.V. is no clearer " And I It will
:
there."
The
fact
'nnQH^
that the letter D (Pe) in
is
(v'hippachtee), in the
(owing to the ancient and primitive text was mistaken for 3 (mm), into the more transcribed when characters, similarity of the Phoenician became / will leave, blow will / thus and modern square characters) in order to supplied be to had there," and then the two words, ''yoti ;
make
The
sense.*
parallelism
thus beautifully perfect:
is
As they gather
a
.
.
.
I
to blow
b
.
.
.
I
to melt
c
it:
I
So
a
will
gather
I
.
.
.
I
and
b I
c
blow and melt you. I
will
I
Hos.
iv. 7.
therefore will
—
the words, "
how
be seen
It will
"
I
will leave,"
mar
this
structure.
increased, so they sinned against
As they were
me
:
change their glory into shame."
I
The word " therefore " is inserted by the translators; who did not know that this is one of the eighteen emendations of the Sopherim + by which the primitive text, " my glory," by the change of one letter for d) became "their glory," and the first person became the third. ("-
The
original text stood "
:
As they increased, so they sinned against They have changed They
A for It
it is
my
glory into
me
shame
eat up," etc.
was made in Jer. ii. 11, and very anciently; followed by the LXX., the ancient versions, and A.V. and R.V.
like
should be
Jonah
alteration
**
my
iii. 9.
glory," not "their glory."
—"Who
can
tell
God will turn and we perish not ? "
if
turn away from his fierce anger, that
repent, and
Here it is not necessary to put the word "J/" in italics. The Hebrew idiom, in the formula or expression i?"Tl''""'p (meen yodeah) means who knoweth ? in the sense of no one knows whether, or no one *
t
See GJnsburg's Introduction, See Appendix E
:
p. 294.
and Ginsburg's Introduction,
p. 357.
—
;
FALSE ELLIPSIS. knows but that (see Ps. 14).
ii.
"
The R.V.
who knoweth whether
Ralph Venning* and similar passages! "
Ecc.
xc. 11.
Jonah
translates
ii.
iii.
19;
123
21
iii.
12;
vi.
;
viii.
Joel
1.
9 as the A.V. renders Ecc.
19,
ii.
" (without italics).
beautifully in
expresses
the following lines
But stay!
Is
When He
hath said
God
like
one of us
the
of
this
Can He,
?
alter His decree
it,
theology
:
?
Denounced judgment God doth oft prevent, But neither changeth counsel nor intent The voice of heaven doth seldom threat perdition. But with express or an implied condition So that, if Nineveh return from ill, God turns His hand He doth not turn His will." :
:
Mai,
g.
iii.
—"Ye are cursed with a curse
for ye have robbed me, This must be added to the eighteen emenda-
even this whole nation."
:
tions of the Sopherim.]:
The primitive text was, "Ye have cursed me with a was changed into the passive by putting 3 for D.
The
curse."
active
Matt. XX. mine to
my
give,
23.
but
—
"
To
on
sit
my
shall be given to
it
right hand,
them for
and on
whom
it
my is
left, is
Father."
This supply of the Ellipsis has caused much confusion. R.V. also unnecessarily inserts " but it is for them for whom prepared of
my
Father." :
left, is
is
prepared of
Mark came, it,
—
The passage reads " To not mine to give but
my it
not
prepared of
if
xi.
my
13.
on
my
—
"
And
itself
and on
whom
seeing a fig-tree afar off having leaves, he
Here, want of accuracy ^^yet "
in
:
and when he came to
for the time of figs
;
was not yet."
the translation has created a
has been added, in order to meet
meaning of the Greek has
attention to the full
hand,
already given] to them- for
haply he might find anything thereon
and the word
right
is
Father."
he found nothing but leaves
Text
sit [it is
The it
by various copyists
:
anything to be at fault, except his
for
man
is
it.
difficulty,
Want
of
led to alterations of the
always ready to assume
own understanding. of Hyperbaton (q.v.),
The last clause, by the figure is put out of its grammatical order for the purpose of calling attention to it, and to complete the structure (see below). Naturally, it would follow the ;
*
Orthodox Paradoxes, 1650-1660 a,d.
t
Such as 2 Chron.
I
See Appendix
E
:
xxxiv. 19-21.
Isa. xxxix. 5, 8.
and Ginsburg's Introduction,
p. 363.
"
:
FIGURES OF SPEECH.
124
The word "for" introduces the explanation of "if does not give the reason why He found nothing, but the
word "thereon." haply."
reason
It
why
it
The R.V. but
still
was
doubtful.
translates literally, " for
it
was not the season of
leaves the difficulty of Jesus going to find figs
:
figs
when
it
was
not the fig-season.
There are two or three points to be noted
The word
Katpos
means not
(kairos)
(chronos)^ but a limited portion of time, suitability
;
hence, the right
thing referred to
comes
tirne,
" time," which is xP^^^^ and always with the idea of
proper season, stated season, when the Hence, applied to a tree,
to a head, or crisis.
The denotes the ordinary and regular fruit-season of that tree.* Passover did not occur at the proper fig-season but figs remained on the trees (dried) right through the winter. These, which could
it
;
generally be found, were called IB (pag).
the word Bethphage
(/Srjdi^ayy,
The name
for "'3.N5~n"'5,
is
preserved
house of figs).
in
At the
might well have been looked for. The Lord went to see " if consequently (el apa) he might find anything thereon." It was "if consequently," because " it was not the proper season of figs " (crvKa, suka : not oXwdoi, olunthoi, as the others were called, and for which He sought). We must also remember that in the East all fruit trees were enclosed in gardens, and had an owner. This tree, though, by the roadside (Matt. xxi. 19) must have been enclosed, and as it grew over the wall, passers by might partake of the fruit. But the owner had probably shaken the fruit off, or gathered it himself, and hence deserved the judgment which came upon him (see Lev. xix. 9, 10 xxiii. 22. Deut. xxiv. 19-21). This is one of the two miracles of destruction wrought by Jesus and we know that in the other case the owners of the swine were justly punished. The miracle has its prophetic teaching for us. In the preceding verse we read how Jesus went into the temple, and "looked round about upon all things," and went out to Bethany. In the morning He destroyed this tree on His way to the cleansing of the Temple after which (verse 17) He taught them, saying, " Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers " (R.V.). The fruit of such a tree was for all who time of the Passover, such
figs
;
:
;
passed by (Deut.
xxiii.
24)
:
but
it
* It is interesting to note that in season,
has come to
mean
" weather''
V " merely of time, but " jear.'
;
did not answer its end,
and
it
was
modern Greek, the word Kaipos (kairos), while x/^o^o? (chronos), time, is now used not
—
—
:
FALSE ELLIPSIS. destroyed.
man had
125
manner that House, which through the greed
In like
failed to fulfil its purpose,
would be destroyed as that
of
fig-tree
had been.
The verse then reads leaves,
he went
if
thus: *'And seeing a fig-tree afar
consequently anything
:
any oXwOoc
off,
having
(olunthoi),
on it for it was not the time of figs and on coming up to it, nothing found he save leaves."
dried Jigs] he should find suka)
[i.e,,
:
explanatory clause (though rendered)
Structure of the passage (Mark
A And
The
belongs to the former clause, as here
it
put last to complete the structure which
is
'
(avKa,
is
as follows
:
xi. 13).
seeing a fig-tree afar off
I
B
having leaves, I
he came, b if haply he might find anything thereon and when he came to it, I
he found nothing
b I
B
but leaves only, I
A
for
it
was not the proper season
of
figs.
I
The subjects correspond thus
A
:
Fig-tree. I
B
Leaves. I
.
[
Coming. b
Finding. I
Coming. I
Finding.
b I
B
Leaves. I
A
Figs. I
John
viii.
6.
— Here
the A.V. has given an addition which per-
tains rather to the expositor than to the Translator
"But Jesus stooped down, and with as thous^h he heard them It is
impossible to
:
his finger wrote
on the ground
not"
know
all
the motives of the Lord Jesus in this
act; but, judging from Eastern habits of to-day, there was a silent contempt and an impressive rebuke implied in this inattention to
their insincere charge.
Kom. Rom I
Cor.
Rom.
is
1.
7-] " Called to be saints,"
i.
2.
and
J
and
—
i Cor. i. i. " Called to be an apostle." there is any ellipsis here, or whether it whether It is a question Greek is KXrirols ayiois (kleetois hagiois). The correctly supplied. i.
I,
FIGURES OF SPEECH.
126
But we have these same words in the Septuagint translation of " Speak unto Lev. xxiii. 2, which throws light upon the expression. the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to he holy convocations, even these are my feasts." The LXX. translates the words " holy convocations," KAT/Tots aylas (kleetas hagias),
Hence,
the Lord. the same,
in
i.e.,
assemblies by special calling as holy to
New Testament
the
expressions the meaning
is
God, or by Divine calling viz., those who have been Divinely selected and appointed as saints. So also of an apostle it denotes one who has by a special calling^ of God been made an apostle. In other words, " by Divine calling, saints *' or " by Divine calling, an apostle." saints by
i.e.,
the calling of
:
;
Rom. man
that
xii. 3.
is
—
among
"
For
I
through the grace given unto me, to every
say,
you, not to think of hiynself
more highly than he
ought to think." It is
a question here, whether the thinking ought to be limited by
the insertion of the words "0/ himself,'" as there
Greek.
and
it
but of anything. subject,
It
no limitation
in the
denotes especially a highmindedness about any
makes one proud, arrogant,
which
Indeed, there called
is
The verb virep^povki}} {hyperphroneo) occurs only in this passage, means to think more than one ought, not merely of one's self, boastful
this verse another figure, or peculiar
is in
or
insolent.
form of words,
Paregmenon {q,v.), where several words of a common origin are used
the same sentence.
This figure is used for the purpose of calling our attention to the statement so as to emphasize it. The words can be only inadequately expressed in translation " For I say, through in
:
the grace given unto me, to every man that is among you, not to THINK more -highly {v7repQvdv hyperphronein) than he ought to THINK (pov€lv phronein), but to (cj>pov€tv, phronein) so as to
THINK
THINK -soberly [of yoti]
{
God hath
sophronein), according
distributed [his]
The verses which
measure of
as to each
one
faith."
show that God has dealt out spiritual and that he who has a larger measure than another is not on that account to be proud, or to think on any subject beyond his own measure of faith. follow
gifts in different measures (verse 6),
2 Cor. vi.
you
also,
The
I.
—''We
then, as workers together with him, beseech
&c." insertion of the words, ''with him;'
also, gives a totally false
view
here,
and
in
the R.V.
our position as workers. The sense is quite complete without any addition whatever. We are not fellowworkers with God, but with our brethren with you, not with him of.
;
;
FALSE ELLIPSIS. should be the words suppHed,
if
The verse reads you), we exhort also
any.
together (or as fellow-workers with
God
not the grace of
Gal.
iii.
24. —
127
But working
that ye receive
in vain."
The law was our schoolmaster
"
"
:
to
bring us unto
Christ."
Here there
no need to introduce the words, "to bring us,'' the them ets (eis), unto, is used in its wellknown sense of up to, or untiL See Phil. i. 10, " That ye may be sincere and without offence till the day of Christ." Eph. i. 14, " Which is the earnest of our inheritance until the redemption of the purchased is
sense being complete without
:
possession."
That is to say, until Christ came and brought justification by free, and true grace, the Law, like a tutor, kept them under restraint
pure,
and
here in entire contrast to that liberty wherewith Christ hath made His people free (see chap. v. 1, and John viii. 36. Rom. is
viii. 2).
Gal.
God
is
iii.
20.
—
"
Now
a mediator
not a mediatcyr of on^
is
;
but
one."
Here the A.V. and R.V. both repeat the noun mediator, which
The sense
only introduces confusion. "
Now
a mediator
is
clear without it. " i.e,, there
not of one [party]
must be two where there is a mediator for he is a person who stands between the two others. Now when God gave the promise to Abram (Gen. XV. 9-21), there was only one party; for God caused Abram to fall into a deep sleep, and He Himself " was one" the One who, alone, was thus the one party to this glorious covenant which is therefore unconditional, and must stand for ever. is
parties
:
;
—
;
—
the
Heb. ii. 16. " For verily he took not on him the nature of angels." The Greek is, " For verily he taketh not hold of angels, but of seed of Abraham he taketh hold," i.e., to redeem them, hence he
had to partake of
the nature
of Abraham's seed
;
but this
is in
verse 17,
not 16.
Heb.
iv. 15.
ix., "
out sin,"
likeness, apart
Heb.
—
Butwas in
'*
all
pointstemptedlikeas'ifi'^arg, ^^^with-
but was tried according to
from
xii. 2.
all
things, according to our
sin.''
—"Looking unto Jesus, the author and
finisher of
our
but both the A.V. and R.V. have supplied the word " our," which introduces quite a different thought
faith."
There
is
no
Ellipsis here,
into the passage. It is
evident that
it is
not our
faith,
but faith
itself.
—
FIGURES OF SPEECH.
128
In the preceding chapter
we have many examples
Each For
of faith. perfection.
one exhibits some particular aspect of faith example; in Abel, we have the most perfect example of faith in connection with worship in Enoch the most perfect example of faith's walk: while in Noah, we have the most perfect example of faith's witness, and so in its
:
on through the chapter the historical order corresponding with the Each is like a portrait in which theological and experimental order. ;
some particular feature is perfect while the chapter concludes with two groups of portraits the one illustrating faith's power to conquer (verses 32-35), and the other illustrating faith's power to suffer (verses 36-38). Then chap. xii. continues, "Wherefore seeing we also are com:
;
passed about with so great a cloud of witnesses* let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that looking
away
is
set before us, looking
{i.e., d<^opo)vr€
aphorontes,
from) unto."
Unlike these examples, which each had only one aspect of faith in His was a portrait in perfection, Jesus had every aspect perfect. and Ender of Beginner is the which every feature was perfect, for He He is the Sum and the He leads the van and brings up the rear faith. ;
Substance of faith. It is not ''our'" faith of which Jesus is here the The Greek goes on to say, Author and Finisher, but faith itself. *' looking off unto the author and finisher of faith Jesus."
—
Looking all
off
from
all
these
human examples, each Him who
exhibited only one feature of faith, unto
Princei and Leader of
even Jesus, "
who
for
cross, despising the
all faithful
of
which
is
the perfect
ones and the Author of faith
after
itself
the joy that was set before him endured the
shame, and
is
set
down
hand of the
at the right
throne of God."
* I.e.,
those
who gave testimony
no idea beholding or looking upon death.
There
is
or evidence by their words, their
life
or
word, as though they were The witnesses referred to are the examples of faith
of eye-witnesses in this us.
cited in chap. xi. t
The word translated "author"
is
ap^rqyos (archeegos) really an adjective,
then it means a leader, but it is, more a chief leader ; hence it is sometimes rendered Pnnc^. Originator, beginner and author 2iVQ It occurs only in Acts iii. 15, " killed the Prince of life," all parts of its meaning. i.e., the author and giver of life; Acts v. 31, *' exalted to be a Prince and a leadings furnishing the first cause
;
,
Saviour"; Heb. ii. 10, *'to make the Captain of their salvation perfect," j.tf. the author of their salvation. Hence, princely-leader is a meaning which embraces all the others.
FALSE ELLIPSIS. 1
laid
John
down
i6.
iii.
his
—
"
Hereby perceive we' the \oveofGodf because he and we ought to lay down our lives for the
for us
life
129
:
brethren."
This passage read beautiful:
—"Hereby
without
perceive
Hereby have we got to know known what love was, until The only Ellipsis here is us.
"
the
italics
is
perfectly
clear
and
we
love," i.e.t what love really is I or love " (perfect tense). For it was never
HE —Jesus—laid
down His
life
for
the definition of the subject " he."
in
that one, that blessed One, the Lord Jesus. All the from more emphatic its being presupposed that He is so wonderful that there can be no possible doubt as to His identity. Just as in 12: " For I know whom (he does not say, in whom) I have 2 Tim. believed, and I am persuaded that he is able to keep that (he does not say what) which He has committed unto me against that day" That which Goa had (R.V. margin), (he does not say what day) committed unto Paul was "that goodly deposit" the revelation of the mystery concerning the Body of Christ. The word irapaOrjKrj (paratheeke) occurs only here (verse 14) and 1 T^m. vi. 20 (according to It was committed to Timothy also, and he was to the best texts). guard it by the Holy Spirit dwelling within him. And though all It is €K€ivo
i.
!
—
might turn away from him and his teaching concerning it (verse 15), God would guard it and care for it, and preserve it against that day.
yet
2 Pet.
Scripture
i.
is
20, 21.
—
"
Knowing
no prophecy of the Forthe prophecy came not
this first, that
of any private interpretation.
time (marg., at any time) by the will of man God spake as they were moved by the Holy Ghost."
in old
Here, there
is
no
The words
Ellipsis.
:
but holy
" as they were
men
of
moved
"
merely represent the participle " being moved," as in the R.V. The confessed difficulty of this passage arises partly from the peculiar words employed. (1) The noun translated "interpretation" (cTTtAvo-ts,
epilusis)
or twice in secular
only twice,
viz.,
the whole Bible, and only once Even the verb (cttlXvo), epiluo) occurs
occurs nowhere else
Greek writings.
Mark
iv.
34, "
He
in
expounded
all
things to his disciples,"
a lawful assembly," i.e., and made known in such an assembly. The verb means to untie, unloose, and hence to unfold or disclose. This is its meaning in the only place where of it occurs in the LXX., Gen. xli. 12, of Joseph interpreting the dreams Here it is used as the translation of the Heb. Pharaoh's servants. ins (pathar), to open, unfold, or disclose. Hence, the noun can mean
Acts xix. 39, " It shall be determined in
only an unfolding, or disclosure bundle, and discloses what
is
:
just as
when one
contained within
it.
unties a parcel or
—
—
FIGURES OF SPEECH.
130
(2)
The word
" private "
is
the translation of the
which occurs 113 times.
word
tStos {idios)^
private," except here.
It is never translated Seventy-seven times it is rendered " his own " (e.g., " his own servants," Matt. XXV. 14 " his own country," John iv. 44 " his own name," John " his own sheep," John x. 3, 4, etc.). V. 43 Then the verb " is " is not the equivalent for the verb " to be,'' but *'
;
;
;
quite a different verb {yivojxai, ginomai), which means to begin to come into existence^ to originate, arise, become, come to pass, etc. Now, putting these facts together and observing the order of the
it is
be,
words "
in
the original,
Knowing
this
we read first,
originated) not of his or
sending forth)
brought
in,
;
for not
its
the passage thus
that
all
own
[i,e.,
by the
will of
:
prophecy of Scripture came (or the prophet's own] unfolding (or
man was prophecy
at
any time
but borne along by the Holy Spirit spake the holy
God."
Or keeping
to the A.V. as far as possible
that no prophecy of the Scripture
came
:
—
"
Knowing
men
of
this firsts
its own] prophecy came not in old time by the will of man ; but the holy men of God spake as they were moved by the Holy Ghost.**
unfolding
;
of [the prophet's, or of
for
Or taking the last clause as in the R.V., *' But holy men spake from God, [not from themselves], moved by the Holy Ghost." The whole scope of this passage is, not the interpretation of Scripture, but its origin it does not speak of what the Scripture meansy but of whence it comes. :
ZEUGMA: Greek
Zeug'-ma.
or,
{"eGy/xa,
UNEQUAL YOKE.
a yoke; from ^^vyw^i (zeugnumi),
to
join or
yoke together.
This name is given to the figure, because one verb is yoked on to two subjects while grammatically it strictly refers only to one of them : The two subjects properly require two different verbs. This figure, therefore, differs from one of the ordinary forms of Ellipsis, where one of the two verbs is omitted which belongs to only one clause. (See under Relative Ellipsis, page 62.) The second verb is omitted, and the grammatical law is broken, in order that our attention may be attracted to the passage, and that we may thus discover that the emphasis is to be placed on the verb that is used, and not be distracted from it by the verb that is omitted. Though the law of grammar is violated, it is not " bad grammar" for it is broken with design, legitimately broken, under the special form, ;
usage, or figure, called
So
perfectly
ZEUGMA.
was
this figure studied
that they gave different
names
to
and used by the Greeks,
varipiis forms, according to the
its
There are four forms of
position of the verb or yoke in the sentence.
Zeugma 1.
:
—
PROTOZEUGMA,
ante-yoke.
Latin,
IN J UNCTUM, joined *
together. 2.
MESOZEUGMA,
middle-yoke.
Latin,,
CONJUNCTUM,
joined with. 3.
4.
HYPOZEUGMA, ^n.i-j'o^^; ov subjoined. SYNEZEUGMENON, connected-yoke. TUM, L
Latin,
ADJUNC-
joined together.
PROTOZEUGMA:
or,
ANTE-YOKE.
Pro'-to-zeug'-ma, from tt/jwtov {pro -ton), the first, or the beginning, and Zeugma : meaning yoked at the beginning ; because the verb, which is thus unequally yoked, is placed at the beginning of the sentence. Hence, it was called also/ ANTEZEUGMENON, i.e., yoked before (from the Latin, ante, before), or ante-yoked. Another name was PROEPIZEUXIS (prd-ef-i-zeux-is), yoked upon before (from irpo (pro), before,
The Latins in,
called
it
and
kiri
(epi), upon).
INJUNCTUM,
sindjugunii a yoke (from jungo, to join).
i.e.,
joined, or yoked
to,
from
FIGURES OF SPEECH.
132
Gen.
iv.
20.— "And Adah
as dwell in tents and
bare Jabal
:
he was the father of such
cattle.'*
" and " cattle," placed before "tents appropriate with both of which it is yoked, though it is accurately would be only to "tents," and not to "cattle." The verb " possess" And this is, why the figure is a kind of more suitable for cattle. of Ellipsis^ for the verse if completed would read, " he was the father
Here the verb "dwell"
is
such as dwell in tents [and possess] cattle." But how stilted and tame compared with the figure which bids us throw the emphasis on the fact that he was a nomade pl^, a wanderer or nomade), and cared more for wandering about than for the shepherd part of his life I
supplied the verb in italics
Th^ A.V. has
:
—" [such as have]
cattle,"
as though it were a case of ordinary Ellipsis. The R.V. supplies the second verb " have.'' It may be, however, that the sense is better completed by taking the words n:pp ''^rTN") (vahaley michneh), tents of cattle, as in 2 Chron. Or, as in Gen. xlvi. 32, 34, by xiv. 14, i.e., cattle-tents, i.e., herdsmen. in tents and [men of] cattle," " dwell as Such supplying the Ellipsis would be much the same. sense So that the i.e., herdsmen. :
—
—
Ex. iii. i6. " I have surely visited you, and that which is done to you in Egypt." We are thus reminded that it was not merely that Jehovah had seen that which they had suffered, but rather had visited because of His covenant with their fathers. The A.V. and R.V. both supply the second verb " [seen] that which is done to you, etc." It may be that the verb "TpB (pachad), though used only once, should be repeated (by implication) m another sense, which it has, viz. : " I have :
tred for) you, and.
_
surely visited (i.e., looked after or punished for) that which is done to you in Egypt)." The two senses being to go to with the view of helping and to go for or against with c
[visited]
(i.e.,
;
the view of punishing, which would be the figure of Syllepsis
Deut. of the lire
iv. 12. :
—"And the
Lord spake unto you out
(q.v.),
of the midst
ye heard the voice of words, but saw no similitude, only
a voice."
The A.V. and R.V. supply the second verb
The
figure
shows us that
that no similitude
The word all
all
was seen
" idol "
;
means,
the emphasis
is
" [heard] only a
voice,'^
to be placed on the fact
thus idolatry was specially condemned. literally, something that is seen, and thus
worship that involves the use of sight, and indeed, of any of the than the heart, partakes of
senses (hence called sensuous worship), rather
the nature of idolatry, and
is
abomination
in
the sight of God,
;;
ZEUGMA: (PROTOZEUGMA). 2
Kings
xi. 12.
—"And
133
he brought forth the king's son, and put
the crown upon him, and the testimony." (2 Chron.
xxiii. 11).
Here the A.V. and R.V. supply the second verb, '•'gave him the If it were a siinple Ellipsis, we might instead supply testimony." But it is rather the in his hand after the word "testimony." figure of Zeugma, by which our attention is called to the importance of the "testimony" under such circumstances (see Deut. xvii. 19) rather than to the mere act of the giving it. Isa.
ii.
3.
—
"
Come
ye,
Lord, to the house of the house of the
Luke
God
and
God
let
us go up to the mountain of the z.^., [and let us enter into] the
of Jacob,"
of Jacob.
xxiv. 27.
—"And beginning at Moses and
he expounded unto them
in
all
all
the prophets,
the Scriptures the things concerning
himself."
Here the verb " beginning " suits, of course, only " Moses some such verb as going through woujd be more appropriate
" ;
;
and
as he
the " prophets." This figure tells us that it is not the act which we are to think of, the but the books and the Scripture that we are to emphasize as being subject of the Risen Lord's exposition. could not begin at
all
have fed you with milk, and not with meat." Here the verb is irori^w, to give drink, and it suits the subject, " milk," but not " meat." Hence the emphasis is not so much on th^ feeding as on the food, and on the contrast between the "milk" and I
'
Cor.
iii.
2.— "
I
The A.V. avoids the figure by giving the verb a neutral See how tame the passage would have been had it read All the fire " have given yow milk to drink and not meat to eat " have mismight we and lost, been have would and force and emphasis subjects the of on instead verbs on the takenly put the emphasis of a instead (q.v.) Pleonasm a been while the figure would have Zeugma. the "meat."
meaning.
!
I
;
I I,
Cor.
vii.
10.
— " And
unto the married
I
command,
yet not
but the Lord."
Here the one verb is connected with the two objects but we are, by this figure, shown that it is connected affirmatively with the Lord, :
and^only negatively with the apostle.
—
Cor. xiv. 34. " For it is not permitted them to speak; but to be under authority." This has been treated as a simple Ellipsis : but the unequal yoke (Zeugma) is seen, the one verb being used for the two opposite things I
FIG URES
134
OF SPEECH.
permitting, or the thus emphasizing the fact that it is not so much the and the speaking, of commanding, which is important, but the act
condition of being under authority.
"Forbidding to marry and to abstain from meats." Zeugma is This has been classed already under Ellipsis ; but the which abstinence and celibacy it is that fact the emphasizing also seen mere the than rather times latter of the marks the are to be noted as which is verb, latter The commanding. or' acts of "forbidding" I
Tim.
iv. 3.
;
(q.v.), " forbidding (/cwAvdvrwv, ,etc." (KeAev6T/Ta>v,keleuont6n)] [commanding and marry, k61uont6n),to
omitted,
supplied by Paronomasia
is
2.
MESOZEUGMA;
Mesyo-zeug -maj
Zeugma
is
so-called
i.e.,
M"ark
xiii.
middle-yoke, from
when
the sentence. The Latins called 26. —
it
"
MIDDLE-YOKE.
or,
fxco-o^
(mesos), middle.
The
the verb or adjective occurs in the middle of
COI^^^U^CVU^Joined-together-with.
Then
shall
they see the Son of
Man coming
in
the clouds with great power and glory." Here in the Greek the adjective is put between the two nouns, thus " Power, great, and glory," and it applies to both in a peculiar :
This Zeugma calls our attention to the fact that the power be great and the glory will be great and this more effectually emphasizes the greatness^of both, than if it had been stated in sq
manner. will
:
maay
words,
So
also
"The
40,
v.
father
(verse 42) " Arose the damsel
—
the child and the mother";
of
and walked."
"And his mouth was opened immediately and his i. 64. and praised God." and he spake tongue, Here it is not the act of the opening and loosing that we are to think of, but the fact that through this predicted miracle he praised God with his mouth and his tongue in spite of all the months of his
Luke
enforced silence, 3.
HYPOZEUGMA;
Hy'-po-zeug*?na,
Hence is
vTrofet'yw/At
so called
i.e.,
end-yoke,
Qiypozeugnumi),
when the verb
is
or,
from to
at the
END-YOKE.
viro
Qiupo or hypo), underneath.
yoke under.
The
figure of
Zeugma
end of the sentence, and so under-
neath, the two objects.
Acts
— " They
were gathered together, to do whatsoever thy hand and thy counsel determined before to be done." iv. 27, 28.
—
ZEUGMA
(HYPOZEUGMA.)
:
I35
"Here the verb "determined" relates only to "counsel" and not to hand " and shows us that we are to place the emphasis on the fact that, though the power of God's hand was felt sooner than His counsel (diS Bengel puts it), yet even this was only in consequence of His own determinate counsel and foreknowledge. Compare chap. ii. 23, and "
iii.
:
18.
SYNEZEUGMENONi
4.
Syn'-e-zeug -men-on,
from
o-vv
This
i.e.,
is
JOINT-YOKE.
yoked together with, or yoked connectedly,
{sun or syn), together with,
name
or,
given to the
and
^evyvu/xt, to
Zeugma when
yoke.
the verb
is
joined to
more
than two clauses, each of which would require its own proper verb in order to complete the sense.^^' By the Latins it was called ADJUNCTUM, i.e., joined together.
Ex. XX.
—"And
all the people saw the thunderings, and the and the noise of the trumpet, and the mountain smoking." How tame this would be if the proper verbs had been expressed in The verb " saw " is appropriate to the " lightnings " and each case "mountain." And by the omission of the second verb "heard" we are informed that the people were impressed by what they saw, rather than by what they heard.
18.
lightnings,
!
—
Here the whole of the objects in verses 2-5 are Ps. XV. connected with one verb which occurs in the last verse (repeated from AH the sentences in verses 2-5 are incomplete. There is first verse). " He that walketh uprightly [shall the Ellipsis of the verb, e.g.y verse 2 :
and
abide in thy tabernacle
shall never be moved']
righteousness [shall never be moved]
This gives rise
Psalm
to,
or
,
he that worketh
," etc.
the consequence of the structure of the
is
:
All. Who shall abide? B a 2. Positive
(stability).
I
b
3.
Negative
I
a
-4-5-
b
[
Positive
4I
Negative
^^^^^^^^
/
I
-5.
Who
shall abide
?
(stability).
* On the other hand, when in a succession own proper verb, expressed instead of being
HYPOZEUXIS
{Hy'-po-zeux'-is),
i.e.,
of clauses each subject has its
understood, then
sub -connection
it
is
called
See Ps. cxlv. 5-7. form one sentence, are
with.
1 Cor. xiii. 8. Where several members, which at first unyoked and separated into two or more clauses, the figure is called DIEZEUGMENON, Di'-e-zeug'-men-on, i.e., yokcd-through, from Bid (dia), through. This wasSee under Prosapodosis. called by the Latins DISJUNCTIO.
FIGURES OF SPEECH.
136
Eph,
31.
iv.
clamour, and
evil
— "Let
Here the one verb various "
wrath,"
verse 32
"
though
subjects,
"bitterness,"
all
bitterness,
speaking, be put
away
put away,"
does
it
and wrath, and anger, and
fro^m you.'*
aipo) (airo), is
,not
used of
all
apply equally to each
these :
e.g.^
(pikria), the opposite of "kindness," verse 32;
-n-iKpia
OvfMo^ (thumos),
harshness, the opposite of " tender-hearted,"
" angew," opy^ (orgee), the opposite of " forgiving," verse 32
;
" clamour," Kpavyrj (kraugee)^ " evil-speaking,"
/3A.acr^7y/xta
;
{hlasphemia),
" malice," KaKia (kakia), wickedness. It is
the thing
act of giving
Phil.
it
up.
iii.
ID.
resurrection,
we
are not to be, that
is
important, rather than the
(See the same passage under Polysyndeton).
— "That
may know
I
and the fellowship of
him, and the power of his
his sufferings, being
made conform-
able unto his death."
Here the one verb "know" properly
refers to "
Him."
The verbs
suited to the other subjects are not expressed, in order that
we may
not be diverted by other action from the one great fact of our knowledge of Him. "That I may know Him (is the one great object, but
know Him
I must experience) the power of His resurrection, and must first share) the fellowship of His sufferings (How? by) being made like Him in His death," i.e., by reckoning myself as having died with Christ (Rom. vi. 11), and been planted together in the likeness of His death (verse 5). So only can know the power of that new resurrection life which have as " risen with Christ," enabling me to "walk in newness of life," and thus to "know Him." The order of thought is introverted in verses 10 and 11.
to
(to feel this
I
I
I
Resurrection. Suffering.
Death. Resurrection.
And
resurrection, though mentioned
first, cannot be known until and conformity to His death have been experienced by faith. Then the power of His resurrection which it exercises on the new life can be known and we can know Him only in what God has made Christ to be to His people, and what He has made
fellowship with His sufferings
;
His people to be
in Christ.
—
ASYNDETON
or,
;
NO-ANDS.
This figure should not be studied apart from the opposite figure POLYSYNDETON (q.v.), as they form a pair, and mutually throw light upon and illustrate each other.
pronounced a-syn' -de-ton and means simply without conjuncor it may be Englished by the term NO-ANDS.
It is
tions ; It
j
is
from the Greek
negative, and
a,
hound
crvvScToi/ (sundeton)^
together with (from Setv, dein, to bind).
Hence, It is
place.
in
grammar, asyndeton means without
called also
ASYNTHETON,
Hence, Asyntheton means
conjunction " and
7to
DIALYSIS {Di-al'-y-sis)j ;
SOLUTUM
put or of the
from
:
8ta {dia)^ through,
and kveiv (luein),
to
(Di-al'-y-ton), a separation of the parts.
{So-lu-tum)y from the Latin solvo, to dissolve.
DISSOLUTIO
{Dis-so-lu'-ti-o), a dissolving.
EPITROCHASMOS is
{Ep
'-i-tro-chas '-mos),
(trochaios), a
T/aoxo-tos
running along
from ,
€7rt {epi),
{Per-cur'-si-o), a
names are
upon, and
tripping along.
given also to a certain kind of Parenthesis
PERCURSIO All these
{i.e.,
a loosening through.
DIALYTON
name
Tt^7//xt (titheemi), to
placings or puttings
").
Other names for this figure are
loosen
from
aity conjunctions.
This
(q-v.).
running through.
given, because, without
any " a^ids " the items
are soon run over.
When the figure Asyndeton is used, we are not detained over the separate statements, and asked to consider each in detail, but we are, hurried on over the various matters that are mentioned, as though they were of no account, in comparison with the great climax towhich they lead up, and which alone we are thus asked by this figure to emphasize.
of Asyndeton cannot be fully seen or appreciated without comparing with it the figure of Polysyndeton. They should be studied together, in order to bring out, by the wonderful contrast, the
The beauties
object
and importance of both.
—
;
:
FIGURES OF SPEECH.
138
Asyndeta have been divided into four classes
:
when the words or
Conjunctive or copulative,
propositions are
to be joined together. Disjunctive,
when they
Explanatory,
are to be separated from each other.
when they
when a reason
Causal,
explain each other.
is
subjoined.
For the sake of more easy reference, the following examples have not been thus classified, but are given in the order in which they
occur
in the Bible
Ex. XV. -
—
—
I
^I
lo.
9,
—
*•
The enemy
said,
will pursue, will overtake,
— — My I
:
will divide the spoil
lust shall be satisfied
upon them
— draw my sword, — My hand shall destroy them. — Thou didst blow with thy wind, I
;
will
— The sea covered them They sank
:
as lead in the mighty waters."
Here we are hurried over what " the enemy said," because it was not of the least importance what he said or what he did. The great fact is recorded in the climax on which all the emphasis is to be :
placed both in thought and in public reading.
Judges
—he
V.
27.— "At her feet he bowed,
fell,
—he down — her he bowed, —he —where he bowed, lay
at
;
feet
fell
there he I
fell
Sam.
down
XV.
6.
dead."
— " And Saul said unto the
Kenites,
—Go,
— depart,
—get you down from among the Amalekites,
^iest
I
destroy you with them."
Isa. xxxiii. 7-12.— Here the figure is used to hasten us on through the details which describe the judgment on Assyria, in order
—
:
:
;
;
ASYNDETON. we may
that
I39
dwell on the important fact that the hour of Judah*s
deliverance has
come
:
" Behold, their valiant ones shall cry without
— ambassadors of peace weep — highways waste, — wayfaring man ceaseth —he hath broken the covenant, — he hath despised the —he regardeth no man —the earth mourneth (the "and" here A.V.) incorrectly inserted), —languisheth —Lebanon ashamed, —hewn down (here again the " and " introduced and mars the — Sharon a wilderness —And Bashan and Carmel shake are ^the
shall
^the
bitterly:
lie
^the
:
cities,
:
(in
is
:
is
is
is like
figure).
;
[their^ leaves]
"
Now
—now —now
will
I
arise, saith the
will
I
be exalted
will
I
lift
*'-Ye shall
(or,
all astir).
Lord
;
up myself.
conceive chaff (WWT], dried grass, or
tinder).
—Ye bring forth stubble —your breath as shall devour you. —And the people shall be as the burnings of shall
;
fire
—As
lime thorns cut up shall they be burned in the fire."
Ezek.
xxxiii. 15, 16.
—"
If
;
the wicked restore the pledge,
— give again that he had robbed,
•
— the statutes of without committing iniquity; — he shall surely live —he shall not die."* —" None of his sins that he hath committed be mentioned ^walk in
life,
shall
unto
him
—he hath done that which lawful and right —he shall surely live." Mark — In the Textus Receptus 27, is
28.
ii.
omitted, but A.,
it
is
the
*'
and
"
is
inserted both in the A.V. and R.V. with T. Tr.
WH. It
Without flowing from it. the text.
it
* Here, in the climax,
there
is
we have
"and
"
were an addition to an Asyndeton^ and a forcible conclusion
reads, in spite of this, as though the
the figure of Pleonasm
(q.vJ),
:
FIGURES OF SPEECH.
140
"
The Sabbath was made
—not man
for the
therefore
the
for
Sabbath Son of
man,
;
Man
is
Lord
the
of
Sabbath
also."^=
Mark
vii.
21-23.
—"For
from
within,-
out of the heart of men,
proceed evil
thoughts,
—adulteries, — fornications, —murders, —thefts, —covetousness, —wickedness, — —lasciviousness, — an eye, —blasphemy, — —foolishness deceit,
evil
pride,
these evil things
all
come from within, and
defile
the
man." This weighty truth, thus emphasized, writes folly on all modern attempts to improve human nature ; because they all proceed on the false assumption that it is what goes into the man that defiles him, and
(Rom.
vii.
18).
Until,
"
"
no good thing therefore, a new heart has been given by God, all
ignore the solemn fact that in the natural heart there
attempts to make black white
will
is
be labour in vain.
Compare Matt.
XV. 18-20.
Luke
xvii. 27-30.
—" They did
eat,
— they drank,
—they married wives, —they were given marriage, in
until the
day that Noah entered
into-
the ark,
and the Flood came, and destroyed them
* A.V., *'
Also,''
"a
publisher.
all."
See wrongly, " Lord also." R.V., *'even of the Sabbath." Study on the Use of the Word, by the same author and
Bible
;
ASYNDETON. " Likewise also as
it
was
in
the days of Lot
141
;
they did eat,
—they drank, —they bought,
—they —they planted, —they builded sold,
rained
them of
fire
all.
Man
but the same day that Lot went out of
Sodom and brimstone from heaven, and destroyed Even thus shall it be in the day when the Son ;
it
revealed."
is
—
29-31. A long list is given of the marks of the " reproand we are taken through the awful catalogue, and bate mind," hastened on to the climax in verse 32, that the righteous sentence of God has been passed, and only judgment now awaits them that "not only do the same, but have pleasure" in them that do them.
Rom.
I
i.
Cor.
iii.
12, 13.
—
"
Now
if
any man build upon
this foundation
gold,
— —precious stones, —wood, —hay, —stubble silver,
every man's work shall be declare it," etc. Here
it
thus led up
is
to.
made manifest
;
for the
day
shall
the consequence which is emphasized by the climax The builder here is the minister, and the work is
ministeriaL
Those who have been reformed or apparently converted by human persuasion or other influences working and acting on the flesh, are like '' wood, hay, stubble;'" and will be burnt up in that day for, as the Lord Jesus declared (using the work of a husbandman as the illustration, instead of, as here, the work of the builder), "every plant which my heavenly Father hath not planted shall be rooted up " (Matt. ;
XV.
13).
But those who have been converted by God (and not merely as the popular phrase goes " to stones." for
whom
the
God ")
fire shall
shall be as " gold, silver, pj-ecious
have " no hurt."
—
FIGURES OF SPEECH.
142
Cor.
I
xii.
28-31.— "And God hath
— apostles, —-secondarily prophets, —thirdly teachers, —after that miracles, of healings, —then —helps, — governments, — of tongues. Are apostles — prophets —are teachers —are workers of miracles of healing — Have the with tongues — Do speak — Do interpret
set
some
in
the church,
first
gifts
diversities all
?
are] all
?
all
?
all
?
gifts
all
all
?
?
all
?
But covet earnestly the best a
more
gifts
:
and yet show
unto you
I
excellent way."
Here we have part of the revelation concerning the Mystical body of Christ.
commences
It
A
Nine
1-11.
xii.
at verse
gifts
1
:
whjch God has given to His Church.
I
B
12-17.
The
18-27.
What God
unity of the Body.
Nine enumerations.
I
B
hath set
in
the Body.
Eight enumerations.
I
A
What God
28-31.
hath set
in
the Church.
Eight
gifts.
I
Thus
in
the Body.
A we in
A and A we have the Church. And in B and B we have A and B we have seventeen* enumerations, and in B and
In
have seventeen
a remarkable I
Cor.
—hope, —chanty,
xiii. 13.
these three,"
•
way
These arrangements bind show that "the Body is one."
also.
to
—"And now abideth
all
four together
faith,
etc.
For the significance
author and publisher.
of this
number, see Number
Also The Mystery.
in Scripture
by the
:
ASYNDETON, 2 Cor. vii. 5, 6.
143
—" For, when we were come
had no rest, but we were troubled on every
into Macedonia, our
flesh
— —without were fightings, —within were
side
;
fears.
Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus." Gal. V. ig-2i.
—" Now the works of the
flesh are manifest,
which
are these,
Adultery,
—fornication, —uncleanness, —lasciviousness, ^idolatry, — — hatred, —variance, —emulations, —wrath, — — —heresies, —envyings, ^witchcraft,
strife,
seditions,
—^murders, —drunkenness,
—revellings, and such told
that they of God."
you
in
like: of
the which
I
tell
you before, as
which do such things
shall not inherit the
See also under Merismus and Synonymia. Gal. V. 22.
I
have alsa
time past,
— " But the
fruit of
the Spirit
is
love,
—joy,
—peace, —longsuffering, —gentleness, —goodness, —faith, — meekness, — temperance against such there is no law." Contrast this with the Polysyndeton
in 2 Pet.
i.
5-7.
kingdom
;
FIGURES OF SPEECH.
J44
Eph. iv. 32.—Contrast this with And be kind one to another,
the Polysyndeton in verse 31.
"
—tenderhearted, — forgiving one another, even as God for Christ's sake hath forgiven you." as
GOD
also").
— " Though
Uke
(Lit. "
might also have confidence in the flesh (Greek :—' Though I might have confidence IN THE FLESH also'). boast in the If any other man thinketh that he hath whereof he might Phil.
ilesh, "
more
I
5-7.
iii.
I
• :
Circumcised the eighth day,
— of the stock of — of the tribe of Benjamin, Israel,
—an Hebrew of the Hebrews — as touching the Law, a Pharisee persecuting the Church —concerning ;
zeal,
-
—touching the righteousness which
is in
;
the law, blameless.
But what things were gain to me, those Christ." Paul
is
speaking not of his
sins,
I
counted loss
but of his gains.
As
for
to his
more," so we need not As to his guilt as a sinner we hear his words, " I am strive to gain it. For God has set him forth as a chief," so we need not despair. pattern showing how all sinners must be converted (1 Tim. i. 16), -standing in the flesh
I
Thess.
we hear
V. 14-18.
—
'*
his words, "
Now we
I
exhort you, brethren, warn them
that are unruly, comfort the feeble minded,
— — support the weak, — be patient toward unto any man but —See that none render —ever follow that which good both among yourselves and to — Rejoice evermore. — Pray without ceasing. — every thing give thanks all meji.
evil for evil
-
;
is
'
all
men.
^
In
:
for this I
is
God in Christ Jesus concerning 17.—" Now unto the King
the will of
Tim.
i.
eternal,
— immortal, — invisible,
—the only wise God, i>e
honour and glory
for
ever and ever.
Amen."
you."
;
ASYNDETON. Tim.
1
iv. 13-16.
—"Till
I
145
come,
give attendance to reading,
—to exhortation, —to doctrine.
— Neglect not the
gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things
— —give thyself wholly to them that thy profiting may appear to —Take heed unto thyself, and unto the doctrine — continue them ;
;
in
all.
:
doing this thou shalt save both thyself, and them that
for in
hear thee." 2
Tim.
1-5.
iii.
times shall come.
— " This
For men
know shall
also, that in the last
be lovers of their
own
days perilous selves,
— covetous, — boasters,
— proud,
— blasphemers,
— disobedient to parents, — unthankful, — unholy, —without natural affection, —trucebreakers, — accusers, —incontinent, — —despisers of those that are good, — — heady, —highminded, —lovers of pleasures more than lovers of false
fierce,
traitors,
God
;
from such turn away." 2
Tim.
— manner of —purpose,
iii.
10, 11.
life,
—faith,
—longsuffering, —charity, —patience,
—persecutions.
— " But thou hast
fully
known my
doctrine,
;
FIGURES OF SPEECH.
146
—
afflictions,
which came unto
me
at Antioch,
—at Iconium, —at Lystra:
what
persecutions
I
endured
but out of them all the Lord delivered me."* As much as to say, It does not matter what have been the great and blessed fact is that out Lord hath delivered me." **
:
Tim.
2 God,-|-
— — — —
and
is
iii.
i6,
17.
—"All
Scripture
is
my
troubles
them
of
all
may the
given by inspiration of
profitably
for doctrine, for reproof, for correction, for instruction in righteousness
man
that the
of
God may
good works." Here we are hurried
unto
:
be perfect, throughly furnished
all
on,
and not asked to stop and consider each
which all Scripture is profitable: but we are asked especially to dwell on the object of it viz., thoroughly to furnish the man of God for all the circumstances in which he may be placed. The words "perfect" and " throughly furnished " are cognate in If the former aprtos the Greek, and should be similarly rendered.]: of the four things for
:
:
(artios)
is
should be fitted,
"
rendered " perfect," the latter perfected" (as in the margin).
If
the latter should befitted out-and-out.
" furnished completely,"
of
God may
be
(exeertismenos)
the former If
is
the latter
translated
is
rendered
then the former should be furnished. Perhaps
the best rendering would be " fitted "
man
€^7jpTtcr[i€vos
fitted, fitted
.
.
.
out unto
" fitted out," all
i.e.,
" that the
good works."
The adjective apnos (artios) is from the Ancient Aryan root AR, which means to fit. In the Greek it implies perfect adaptation and suitability. The Greeks used it of time, as denoting the exact or right moment and of numbers as denoting a perfect or even number as ;
opposed to an odd number.
The verb
means to fit out ; and is used oi furnishpreparation for war, or especially oi fitting out a vessel for sea, in doing which every emergency must be provided for heat and cold, calm and storm, peace and war, fire and e^aprtfto (exartizo)
ing a house, making
full
— *
Compare and contrast with
t See under the figure of \
this the Polysyndeton of 2
Ellipsis,
page
See under the figure of Paregmenon.
44.
Tim.
iv. 17, 18.
—
:
—
;
;
ASYNDETON.
147
Hence, he who studies God*s word, will be a " man of out and provided for all the circumstances and emergencies of life. But he who neglects this, and studies man's books, will become at best a man of men ; he will be only what man's wisdom can make him, a prey for every enemy, exposed to every danger.* The adjective apno^ occurs only here and the verb J^apr/^w only here, and in Acts xxi. 5. The importance of this passage is shown by accident.
God" fitted
:
the perfection of
its
structure
:
All Scripture is given I
and
b
by inspiration of God
profitable
is
I
B
for doctrine, I
C C
for reproof, I
for correction, I
B
for instruction in righteousness
:
I
that the
;
man
of
God may
be perfect
I
throughly furnished unto
b
all
I
Here
in
while in B,
''Word."
good works.
A
and A we have that which is connected with " God " ; C and B, C, we have that which is connected with His
Thus:— I
b
God's divinely inspired word. Its profit to God's man. B Positive Teaching what is true. C Negative Convicting of what I
:
I
is
wrong
in
wrong
in
practice.
Negative
Correcting
what
is
doctrine.
B A
a
Positive
:
Instructing in
what
is right.
I
God's divinely-fitted man. h His profit in God's word.
I
I
There is a further reference to this verse (2 Tim. iii. 16) 2 and 3 of the next chapter, which may be compared thus
in
verses
:
The God-breathed Word 2 Tim. J.
tor
J
^
is
profitable 2 Tim.
16.
iv. 2, 3.
(Preach the word; be instant therefore ] (.season, out of season
.
doctrme
iii.
^^
:
o
in
;
reprove,
for reproof for correction
rebuke,
:
for instruction in righteousness
J
exhort with
all
longsuffering
land doctrine. x See The
Man
of God, a pamphlet by the same author and publisher.
—
;
:
FIGURES OF SPEECH.
148
figure in both of these corresponding
Thus we have the same members 2
Tim.
—
iv. 2, 3.
—be instant — reprove, — rebuke, —exhort with
in season,
Preach the word;
out of season
longsuffering
all
For the time
**
will
and doctrine.
come when they
doctrine." This important conclusion order to show us that,
in
;
will not
endure sound
pressed upon us and thus emphasized
is
when men
*'
not endure sound doctrine,"
will
are not to search for something to preach that they will endure, but all the more earnestly and persistently we are to " preach the
we
word " Nothing else is given us whether they will forbear. !
Jas.
man
20.
ig,
i.
(ayOpoyiros,
to preach,
— "Wherefore,
my
whether men
will
beloved brethren,
hear or
let
every
anthropos) be
swift to hear,
—slow to speak, — slow to wrath
:
for the wrath of man righteousness of God."
Jas. V. italics, *'
6.
— Here
worketh not the ^'
twice in
and'''
and hiding the conclusion.
Ye have condemned, killed the just [One]
;
resist you.
patient therefore, brethren, unto the
Rev.
He
andros)
the translators have inserted
utterly destroying the figure
—ye have — He doth not Be
(avSpos,
that
iii. 7,
is
8,
coming of the Lord."
— "These things saith
holy,
— he tl^t — he that hath the key of David, — he that openeth, and no man shutteth is
true,
and shutteth, and no man
;
openeth I
know thy works." Contrast the Polysyndeton in verses
Among Isa. 1
Cor.
Rev.
vii.
other examples
xxi.
iv.
8;
11. xlii.
Mark 4-7;
5-8; xxi. 18-20.
may
xvi.^6,
8, 12, 17, 18.
be noted 17,
xv. 41-44.
18.
:
Luke
2 Cor.
vii.
i.
17.
2-4.
Rom. Heb.
ii.
xi.
19-23.
32-38.
APH^RESIS: pronounced a taking
Aph-cer'-e-sis,
away from, from
is
or,
FRONT-CUT,
the Greek word a^ai>eo-ts, and
d^jyatpelv
means
away, from Atto (apo), away, alpelv (hairein), to take. It is a figure of etymology which relates to the spelling of words, and is used of the cutting off of a letter or syllable from the beginning of a word. We may, therefore, give it the English name of FRONT-CUT. We see it in such words as 'neath for beneath; 'mazed for amazed. In the Scripture we have an example in Coniah for ^ecofiiah. He is called Jeconiah in his genealogy (1 Chron. iii. 16); but, in Jer. xxii. 24, where Jehovah declares that
He
will
front part
is
cut him cut
off,
ofp,
and he
Jeconiah means
his is
(aphairein), to take
name corresponds with
the act, for the
called " Coniah."'^^
Let Jehovah
establish.
Cutting
off
the
first
may intimate the disappointment (for the time) of the hope. Josiah, who justified the hope expressed in his name {Let J-ehovah heal) that Jehovah would establish the kingdom, gave his son the name syllable
of Eliakim, afterwards called Jehoiakim,
which means God will establish But his hopes were vain. Josiah's family is remarkable for the manner in which the names are broken up and their kingdom overtaken by disaster. See Jer. xxii. 24. ''As I live, saith the Lord, though Coniah, the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence" and read on to the end of the chapter. In verse 30, " Write ye this man childless " is explained to mean that not one of his seven sons (1 Chron. iii. 17, 18) sat upon his throne, but Zerubbabel, his grandson, became governor after Coniah had died in Babylon (2 Kings xxv. 29, 30). (as
does his grandson's, Jehoiachin
;
*
Only here, and
in xxxvii. 1.
—
this Jeconiah).
APOCOPE;
or,
END-CUT.
word aTroKOTTTJ, a cutting off, from airoKoiTTciv and this from aTrd (apo), away from, and KOTrreti/ It is a figure of etymology which relates to the (koptein), to cut. spelling of words, and is used of cutting off a letter or syllable from A-poc'-o-pe
is
the Greek
(apokoptein), to cut
the end of a word.
have examples
in
off,
We
may
give
it
the
name
of
We
END-CUT.
such words as yon for yonder, after for afterward.
In the Scripture
we have an example
in
the
name
of
Jude
for
Judas.
There
is
no Apocope
in
the Greek
teaching in the use of the figure
;
;
and therefore there
which exists only
is
no
in the translation.
—
AFFECTING THE SENSE,
II.
APOSIOPESIS; a rhetorical
"his is le
figure,
SUDDEN-SILENCE.
or,
and not a
figure of
grammar, but
placed under the figures depending on omissio?i, because in
hing
is
may
some-
omitted.
Apo-si-o-pee 'sis
rom
it it
the Greek word
is
(a
aTroa-twTrr/o-ts
becoming
silent)^
(aposiopad), to be silent after speaking, to keep silence,
aTroo-ttuTrao)
bserve a deliberate silence.
The name
of this
figure
sUDDEN-SILENCE.
may
be represented
The Latins named
neans the same thing.
in
English
by
RETICENTIA, which
it
the sudden breaking ofP of what is being mind may be the more impressed by what or when a thing may s too wonderful, or solemn, or awful for words " described." we sometimes than as say, better imagined )e, Its use is to call our attention to what is being said, for the ;aid (or
It is
written), so that the
:
)urpose of impressing us with
its importance. has been divided under four heads, according to the character
It )f
the subject
:
Promise.
1.
2.
Anger and Threatening. and Complaint. Enquiry and Deprecation.
3. ,Grief
4.
1.
Promise
Oh, this
^ods of gold.
where some great thing is promised, too great to be conveyed in words.
—"And
Moses returned unto the Lord, and people have sinned a great sin, and have made them and if not, Yet now, if thou wilt forgive their sin
Ex. xxxii. iaid,
:
31, 32.
;
pray thee, out of thy book which thou hast written." Here it seems that Moses was about to promise something on for behalf of the people; but neither knew what promise he could make His them, nor how far he could answer for its fulfilment by them. 3lot
me,
I
sudden silence 2
Sam.
V.
is
solemnly eloquent.
8.— *^And David
ip to the gutter
We Joab,
learn from
who was made
said on that day,
Whosoever
getteth
." 1
Chron.
xi.
6 that the promise was
chief or captain.
fulfilled in
Hence these words have been
:
FIGURES OF SPEECH.
152
we have
supplied in the A.V., as
explained above, under the figure of
Absolute Ellipsis, page 53.
Chron.
I
Oh
iv. lo.
—
'*
And Jabez
that thou wouldest bless
me
called on the
indeed,
God
of Israel, saying,
and enlarge
my
coast,
that thine hand might be with me, and that thou wouldest keep
from
that
evil,
it
may
me
"
me
not grieve
and
Then there is a sudden silence, as though it were impossible for Jabez to express the manner in which he would give God thanks and declare his praise for His great mercies. But the words that immediately follow seem to show that God was so much more ready to hear than Jabez was to pray, that without waiting for him to finish his prayer it is added, **And God granted him that which he requested.'*
Dan.
iii.
15.
—
"
Now
the sound of the cornet,
and
all
kinds of music, ye
have made
but
if
if
ye be ready that at what time ye hear harp, sackbut, psaltery
flute, fall
and dulcimer,
down and worship the image which
I
ye worship not," etc.
Here Nebuchadnezzar was ready with
his threat of the punish-
ment, but he was careful not to commit himself to any promise.
Luke Ellipsis
xiii.
9 has already
been treated under
but beside the grammatical
:
ellipsis,
there
is
the
figure
of
also the rhetorical
" And if it bear fruit ," as though the vine-dresser would say, " I cannot say what I will not do for it not only will I not cut it down, but I will continue to care for it and tend it! " The A.V. has supplied " the word, well I :
'*
2.
Gen.
Anger and Threatening.
— "And
now, lest he put forth his hand, and take and eat, and live for ever Therefore the Lord God sent him forth from the garden of Eden," etc. Here the exact consequences of eating of the tree of life in his fallen condition are left unrevealed, as though they were too awful to be contemplated: and the sudden silence leaves us in the darkness in which the Fall involved us. But we may at least understand that whatever might be involved in this unspoken threatening, it included this fact / will drive him away from the tree of life I iii.
22.
also of the tree of
:
life,
—
Gen. XX.
3.
— " Behold, thou art but a dead man
which thou hast taken; for she Here,
we must
will slay thee.
This
is
for the
woman
a man's wife."
supply if thou dost not restore her is clear from verse 7.
;
or, her
husband
APOSIOPESIS. Jas.
we
iii.
I.
—"My brethren, be
not
153
many
masters, knowing that
."
condemnation
shall receive the greater
He does not stop to specify what the many things are, in which who occupy such positions may give cause of condemnation.
"those
This
is
also to be understood as
judgment,"
if
it
continued " unless
we
give a right
etc. (Matt. vii. 2).
3.
Gen. XXV.
22.
—
" If
Grief and Complaint. it
be so,
why am
I
"
thus
?
Rebekah's words of grief and complaint are not completed. She if Jehovah was intreated and answered Isaac's prayer, she should so suffer that the answer was almost as hard
could not understand why, to be
borne as her former condition.
—
Judges V. 29, 30. There is a wonderful Aposiopesis here, where mother of Sisera looks out of her lattice and wonders where Sisera Her wise ladies answered her, But is, and why he does not return. herself." Her soliloquy ends in a sudden she repeated her words to the
'*
to the imagination as to how she bears it. All is lost in the sudden outburst of the song " So perish all thy foes, O Jehovah " See under Homoeopropheron. silence.
Everything
is left
!
Ps. long
vi. 3. "
—" My soul
is
also sore vexed
;
but thou,
O
Lord, how
?
The words are drowned
How
in grief: "
long [before thou wilt arise
?']
"
How long shall
Thus
I
be sore vexed
?
his prayer is submitted to
the will of God.
Luke
XV. 21.
—
"
Father,
I
have sinned against heaven, and inthy
." no more worthy to be called thy son It is as though, broken down by the grief which the utterance of these words brought into his heart, he could not continue, and say the rest of what, we are told, he had resolved to say in verse 19.
sight,
and
show us as well, that the father's joy to receive is great that he would not wait for the son to finish, but anticipated
Or
sx)
am
it is
also to
him with his seven-fold blessing. See under Polysyndeton.
—
thou hadst known, even thou, at least in this but now they are thy day, the things which belong unto thy peace
Luke
xix. 42.
" If
1
hid from thine eyes."
The blessedness involved in this knowledge tribulation which is to come upon the nation.
is
overwhelmed by the
'
FIGURES OF SPEECH.
154
The continuation
of the sense
would probably be
thou wouldest have been How blessed now they are hid from thine eyes." !
4.
!
How
safe
!
"
How
How
happy
secure
!
but
Enquiry and Deprecation.
—"Give
Hos, ix. 14. As though unable
?" them, O Lord: what wilt thou give the Prophet deserved, conceive the punishment to
breaks off and goes back to the thought of verse 11.
John
vi. 62.
—"And
where he was before
if ?
ye shall see the Son of
Man
ascend up
"
This has already been referred to under Ellipsis (see p. 54). But something more is implied more than can be supplied by any specific words, such as, " Will ye believe then ? " For He did afterwards ;
ascend up, but they
still
refused to believe
I
—
Acts xxiii. 9. According to some ancient MSS. all the critical Greek texts read the verse, " We find no evil in this man but, if a ." spirit or an angel hath spoken to him Either the Pharisees were afraid to express their thoughts, or their words were drowned in the ".great dissension" (verse 10) which immediately "arose." For there is a sudden silence, which some copyists have attempted to fill up by adding the words /x^ ^eo/xa;(a)/xei/ {mee theomachomen), " let us fiot fight against God»" :
;
MEIOSIS: (A to
make
be-littleing
Greek
Mei-o'-sis.
/xetwcrts,
A BE-LITTLEING.
or,
of one thing
to
magnify another),
a lesseningj ov diminution
:
from
fietoiD {inei-o-o)^
smaller.
known
It is
also by the
name LITOTES,
Vi'-to-tees
:
Greek
AtroTT^s,
plainness simplicity. i
The Latins
TENUATIO By
called
{Ex-ten
this figure
thing.
it
DIMINUTIO
one thing
is
thus differs from
It
lessened in order to emphasize In Meiosis there
One
sense.
thing else by
thing
way
is
{Di-mi-nu'4i-o)
and
EX-
~u-a'-ti-o).
order to increase another
diminished
in
Tapeinosis
(q.v.)^
its
own
in
which a thing
is
greatness- or importance.
is an omission therefore, not of words, but of lowered in order to magnify and intensify some-
of contrast.
used for the purpose of emphasis; to call oui^ attention, not to the smallness of the thing thus lessened, but to the importance of that which is put in contrast with it. It is
Gen.
have taken upon
—
And Abraham answered and said, Behold now, me to speak unto the Lord, which ctw 6wMust and ashes."
xviii. 27.
'*
I
Here Abraham humbles himself; and, alluding to the creation of out of the dust of the ground (Gen. ii. 7), he implies much more than he expresses. In calling himself " dust and ashes," he contrasts himself with the high and holy God whom he is addressing, and takes the place of a man most vile and a creature most abject. So Jehovah
man
uses the same figure in Synecdoche.
Num.
xiii. 33.
and so we were
1
Kings
xvi.
— " And we were
in their sight."
2.
in
This
Ps.
cxiii.
7,
&c.
See under
our own sight as grasshoppers, is
To Anakim
the Meiosis of unbelief.
gain credence for their words they exaggerated the size of the by lessening their own stature. On the other hand, the language of Compare xiv. 9, under the Figure of faith used a very different figure. Ellipsis, I
page 37.
— " After whom
Sam.
xxiv. 14.
whom
dost thou pursue?
is
the king of Israel
come out?
After a dead dog, after a flea," i.e., you do that which is altogether unworthy of a king, in pursuing one who is as harmless as a dead dog (compare xvii. 43 2 Sam. iii. 8
After
;
and as worthless as a royal hunter (1 Sam. xxvi. 20). ix.
8
;
xvi. 9)
flea,
which
is
poor game for a
—
FIGURES OF SPEECH.
156
8.—" And now for a little space {Heh. moment) grace hath been shewed from the Lord our God." To magnify the greatness of the grace the Holy Spirit, by Ezra, speaks of the " little space." The
Ezra
ix.
not to the greatness of their transgressions, which are stated in verses 6 and 7, etc., but to their length and the length of the previous chastisement, which had been begun by the kings of Assyria.
comparison
See Neh. (v.
is
ix.
doms
of Media, Persia,
grace,
had become the
Ps. xxii. this figure affliction
is
6.
—
22,
vi.
'*
and Assyria, and thus the oppressor, by God's
friend.
am
I
"
the king of Babylon having absorbed the king"
where Cyrus,
the king of Assyria,
called
is
13),
and Ezra
32,
a worm, and no man."
used to 'denote a
much
than words can express.
Here, as elsewhere^
greater depth of humility and
So Job
xxv. 6.
The
Isa. xli.,14.
greater the humiliation, the greater the contrast with His glorification for
He who
" a
is
" in
worm and no man
Ps. xxii.
is
"
Jehovah
:
my
In and "the King of glory" of Ps. xxiv. the Good Shepherd " in in xxii. death (John x. 11); "the Great Shepherd" in resurrection (Heb. xiii. 20; and " the Chief Shepherd" in glory (1 Pet. v. 4).
shepherd"
of Ps.
xxiii.,
we thus have
these three Psalms
'*
— " Behold, the nations
Isa. xl. 15.
ai'e
as a drop of a bucket, and
are counted as the small dust of the balance isles as a
very
little
behold, he taketh up the
:
thing."
And even this fails to convey to our minds the wondrous gulf between the finite and the infinite. Verse 17: " All nations before him are as nothing: and they are counted to him less than nothing and vanity." Matt. XV. to cast
it
26.
—"
to dogs."
not meet to take the children's bread, and
It is
It is
children thus to deprive
not only not
them
fair,
but
it
is
cruel to
one's
of their food.
See further under the figure of Hypocatastasis,
Matt, which
is in
No than
!
xviii.
14.
—" Even
so
It is
this, it
:
Predestination (Eph.
i.
5).
Regeneration (John i. 13; Jas.i. Deliverance from the world (Gal. Sanctification
Final 39, 40).
(1
ones should perish." His will embraces much more
little
contrary to His wish.
includes
not the will of your Father
is
it
heaven, that one of these
Thess.
Preservation,
iv.
18). i.
3; Heb.
Resurrection,
4). x. 10).
and
Eternal
Life
(John
vi.
MEIOSIS.
Matt.
157
3.— "And they would
xxii.
The Greek is:—
not come."
ovK r]6ekov kkdetv (ouk eethelon elthein)^ they did not wish to coine, this
is
enhancing, by Meiosis, the fact that they not only absolutely refused, but in doing so they acted only on the wish of their heart.
Luke
xvii. 9.
things that were
More
is
—
"
to be understood than
doth not thank him.
John also,*' /.£.,
XV. 20.
—
far
" If they
Rom.
X. 19.
people." in
I
—
*'
will
I
OVK eOvos
(puk
time past
ivere
trow not."
expressed:
is
from
i.e.,
I
i.e.,
I
did the
think not.
know very
well he
that, he scarcely notices the matter.
my
have kept
NOT
The whole context shows
Meiosis.
Which
So
as surely as they have
keep yours.
"
Doth he thank that servant because he
commanded him?
saying, they will keep yours
kept
my
that this
saying, they will not
must be the
figure of
provoke you to jealousy by them that are no ethnos),
So
non-people.
a
not a people," ov
1
Pet.
ii.
10:
Owing
Xaos^^ (ou Laos).
to
power of the negative our own word nothing " is litersd\y a non-thing, i.e., a thing which has no existence at all.+ Such were we Gentiles. But through grace, "a people" is now being taken out from among all nations (Acts xv. 14. Rev. v. 9 vii. 9), which shall have an existence for ever and ever. the reversive
^^
;
I
Cor.
He means
ix. 17.
—
"
gratuitously
See
meaning.
For ;
if
I
do this thing
willingly,
I
have a reward,"
but lessens the wording, so as to increase his
also under Oxymoi'on.
—
Cor. XV. 9. " I am the least of the apostles." This is said to magnify the grace of God (verse 10). Whereas, when magnifying his claims, he could say to these same Corinthians, ** I suppose I was not a whit behind the very chiefest apostles " (2 Cor. xi. 5, and xii. I
11, 12).
Eph.
—
Who am
than the least of all saints." This marks the apostle's growth in grace, who a year after could say he was *' See also under Oxymoron. the chief of sinners " (1 Tim. i. 15). iii. 8.
"
less
Philem. 11.— "Which in time past was to thee This is a Meiosis, for Onesimus was guilty of injury. bulls
Heb.
ix.
and
of
unprofitable."
12.— "The blood of goats and calves," (13) "the blood of Here the figure lessens the importance of the goats."
which were offered under the Law, in order to increase by contrast the great sacrifice to which they all pointed. sacrifices
* t
This In
is
not the same as Rom.
Amos
vi. 13, " a thing of
ix. 26,
naught"
where the pronoun is
"
my "
is
used.
the same, a non-existent-thing
FIGURES OF SPEECH.
158
—
Heb. xiii. 17. " For that is unprofitable for you." much more than that It is disastrous and ruinous.
It
is
really
!
I
John
iii.
17.
— " But whoso hath this world's good,"
Here the Greek life
of the world,
gives.
Whoso
i.e.,
has
for the brethren."
means
and
God
in
will
him
of
?
The
this with verse 16, "
But here
is
a
or of living which the world
life
not give
it
up for his brother, how
force of the Meiosis
it.
because
What
HE
man who
a contrast to true love
laid
down His
life
for us.
is
seen
We ought to lay down our lives will
not only not lay down
means of supportHereby know we LOVE,
his life (4^vxv)j psyche, but will not even part with the
ing
etc.
rbv fBtov rov Koa-fiov (ton hion tou kosmou), the
the
this,
dwelleth the Love of
when we compare
is
I
——
TAPEINOSIS (A
DEMEANING
or,
;
lessening of a thing in order to increase
it),
Greek TaTrctVtucrts, a demeaning or humbling. This differs -from Meiosis in that in Meiosis one thing is diminished order, by contrast, to increase the greatness of another, or something
Ta-pei-no'-sis,
in
else.
Whereas, in Tapeinosis the thing that which is increased and intensified.
is
lessened
The figure was also called ANTENANTIOSIS. from avTt
{anti),
over against, or instead
of,
and evavrtos
is
the same thing
Ant' -en-an-ti-o' -sis (enantios), opposite.
When the figure is used parenthetically, it is called AN/ERESIS. See below under Parenthesis. The figure is used in connection with nouns, verbs, and adverbs,
ONE
(THN)
Gen. xxvii.
(1)
Positively.
(2)
Negatively.
1.
Positively.
the plural
in
44.
—
(in
Heb.)
is
used for a few or some
Tarry with him a few days,
*'
until
:
thy brother's
fury turn away."
We learn from xxix, 20 that the love which he bore to Rachel is emphasized by speaking of the seven years in which he served for her as " a few days." SOME Rom. is
plural (in Greek)
(tls) in
iii. 3.
—
"
For what
Tim.
I
latter
iv. I.
some
'*
did not believe?"
— "Now
"
who
was
Acts
—
*'
faith, giving
wandering or deceiving
heed to seducing and
spirits or angels),
—
will be deceived
Theudas, boasting himself to be somebody
some great person
;
as
is
explained in Acts
ii. 6.
*'
" (riva)
viii. 9.
But of these who seemed to be somewhat seemed to be something, really they were nothing (vi, 3). Gal.
the very
the Spirit speaketh expressly, that in the
:
V. 36.
Our attention
in reality
demons " i.e., a vast number of people angels and demons in these last days.
teachings of evil
it
believed, while the nation as a
times some shall depart from the
spirits (TTvevfxaa-iv -irXdvoLSy
i.e.,
used for the greater number:
is
some
by this at once pointed to the fact that
opposite. It was only whole did not believe.
by
if
(rt)."
They
!
FIGURES OF SPEECH.
160
who were dead in sins: 6.— "For when we were without strength"
SICK,
for those
Rom.
V.
We
asthenon, sick). infirm,
were
really
"dead
in sin,"
(acr(9evwv,
but are spoken of as
because called "ungodly," "sinners" (verses
"enemies"
6-8),
(verse 10).
REBUKE, Cor.
2
ii.
punishment of excommunication. "Sufficient to such a man is this punishment"
for the great 6.
—
See further under Idiom,
epitimia), rebuke.
(iirtT Lfj^la,
Negatively.
2.
When
the emphasis
to express the positive
is
in
made by the use
of the negative in order
a very high degree, this
the figure of
is
Antenantiosis (see above).
When we
say of a
man
that " he
is
no
fool,"
we mean
that he
is
say of a thing, "
it is not a hundred miles from when we We thus emphasize here," we mean that it is quite close at hand. that which we seem to lessen e,g., when it is written, " I praise you not," it means I greatly blame you
very wise
;
or
:
Ex. XX. 7. hold him guilty
—
"
The Lord
will
of breaking the
not hold him guiltless: "
i.e.,
He
will
whole law.
—
Lev. X. I. They "offered strange fire before the Lord, which he Here, the figure is translated. had commanded them not." The Heb. is literally, "which the Lord had not commanded them," i,e,, He had very solemnly prohibited it see Ex. xxx. 9. ;
— "And
Num. xxi. 23. Sihon would not suffer Israel to pass through his border." Heb. " would not give permission," i.e., he did more, he prohibited them, as the verse goes on to explain, and :
opposed them even to the extent of using force.
Ps. Heb., i.e.,
'
cruel
Ps. despise
xliii.
— "Plead
I.
unmerciful
')
nation."
my
cause against an ungodly (margin, Heb. Tpn N7 (to chahseed)jnot merciful,
and malignant. 11.
" :
17.
i.e..
— "A broken and a contrite heart, O God, thou wilt not
Thou
gave their
life
Ps. Ixxxiii. peace, and be not
and deliver
wilt graciously accept
—
and welcome and
bless.
He spared not their soul from death," over to the pestilence.
Ps. Ixxviii. 50
I
**
(2).—" Keep not thou silence,
still,
O God:" ix,. Arise, O God;
me from mine
enemies.
O God
:
i.e.,
He
hold not thy
and speak vindicate ;
!
TAPEINOSIS.
161
—
Ps. Ixxxiv, II. " No good thing will he withhold from them that walk uprightly " i.e., he will give them every good thing, and preserve them from all evil. :
—
will
Ps. cvii. 38. " And sufPereth not their cattle to decrease abundantly multiply their cattle.
Prov. i.e.,
xii. 3.
—
"
A man
shall not be established
:
''
i.e.,
by wickedness " :
he shall be overthrown.
Prov.
xvii. 21.
—" The father of a
hath no joy
fool
:"
he hath
i.e.,
plenty of sorrow.
Prov. wicked,"
xviii,
i.e., it is
Prov. XXX. weak.
5.—"
It is not good to accept the person of the a very hateful thing in God's sight to do so.
25.
— —
Isa. xiv. 6.
"
—
The ants are a people not
*'
And none
hindereth,"
i.e.,
strong,"
very
i.e.,
all help.
*' A bruised reed shall he not break, and the smoking he not quench " i.e., He wih strengthen the bruised reed and kindle to a flame the smouldering wick.
Isa.
xlii. 3.
flax shall
:
Jer.
8.
ii.
—
do not
things that
The prophets prophesied by
"
profit
Zech.
viii. 17.
Matt.
ii.
the least
among
Matt.
i.e.,
false oath,"
thou Bethlehem,
the princes of Juda
xii. 32.
—
Baal, and walked after
that led to their ruin.
—" Love no
—And
6.
"
:
:
"
i.e.,
hate every such oath»
thou art the greatest
not be forgiven him "
" It shall
11.
the land of Juda, art not
/;/
i.e.,
So verse
:
i.e.,
he
shall
have
come (Mark
iii. 29). life and in the life to " Just as those, on the other hand, whose sins are forgiven are " blessed
the gravest punishment in this
(Rom.
iv. 7).
John
vi. 37.
—
"
is
very
Him
that cometh to me,
I
will
in
no wise cast
out."
Here, there
much more
implied than
is
expressed
in
the
literal words. Not only will I not cast him out, but I will by all means receive him and preserve him, and defend him he shall never perish, neither shall any man pluck him out of My hand. Compare x. 28, and see further under Ellipsis (page 106) ^.nd Repeated Negation and :
Synonimia below.
John
xiv.
18.
—"
I
certainly come to you by and defence. Moreover, I self.
will
My will
not lea/e you comfortless," ix., I will Holy Spirit and be your ever present help
come again and
receive you to
Mine own
FIGURES OF SPEECH.
162
Acts not a
XX. 12.—"
comforted
little
Acts
xxi.
they brought the young man alive, and were comforted. i.e., they were very greatly
And "
:
39.— "A
citizen of
no mean
city
:
"
i.e.,
a very important
city.
Philosophy Tarsus was celebrated as a distinguished seat of Greek and Athens and Literature. According to Strabo it ranked with Alexandria in the number of its schools and learned men.
Acts
18.— "Make
xxii.
and
hastd,
get thee
quickly out of
" i.e., Jerusalem for they will not receive thy testimony concerning me will seek to but uttermost, they will not only reject it, oppose it to the :
:
kill
thee.
—
Acts xxvi. 19. "I was not disobedient unto the heavenly was immediately and altogether obedient. He thus vision": i.e., makes his own obedience more emphatic; while by stating it negatively he denies what his enemies implied. They implied that he ought to have been disobedient; but he meets this by asserting that he was I
"
not disobedient,"
i.e.,
most obedient.
—
Rom. i. 13. " I would not have you ignorant, brethren." This means very much more than a mere negative wish. It is a strong positive and earnest desire that they might assuredly know and be well instructed. Ignorance is man's special human infirmity. Animals know more than man (Isa. i. 3). No animal is so helpless as man in the years of infancy. It is remarkable, therefore, that in connection with the Church of God, and the epistles addressed to churches as such, containing the special instruction necessary in consequence of man's ignorance concerning the church as the mystery of God, there are six different
occasions on which
it
is
written
:
"
I
would not have you ignorant,
brethren." "
SIX
"
is
the
number
created on the sixth day
number
;
or any multiple of
specially significant of
man.
and, wherever in Scripture it,
it
Man was
we have
this
always stamps the subject as having
to do with Man."^'
The
significance of these six occurrences of this weighty expres-
sion will be seen
by those who have patience to work them out
in
the
order in which they are given, to us by the Holy Spirit. *
Many
illustrations of this will be found in
same author and
publisher.
Number
in
Scripture,
by the
TAPEINOSIS.
Rom.
163
Of Paul's purpose to prosecute his great mission and ministry to the saints in Rome. So chap. xv. 23. Rom. xi. 25. That bHndness in part is happened to Israel. That the camp in the wilderness was the type of 1 Cor. X. 1-11. 13.
i.
the baptized assembly under the preaching of the kingdom.
Cc
1
Concerning
xii. 1.
.
spiritual things
connected with the Church
Body of Christ by the baptism with the Holy Spirit. 8. Of the trouble at Ephesus, at the close of his ministry 2 Cor. there (Acts xix.), when his preaching the kingdom ends and as the i.
the revelation of the Mystei^- begins. 1
Thess.
Concerning those that are asleep.
iv. 13.
and translation with the
rection
coming of the Lord, to be Mystery is completed.
for ever with
Rom. i. i6. — " I am not ashamed of count it my highest honour and glory to it,
while
have
I
full
confidence in
its
Their resur-
saints that are alive at the
Him, when the
the gospel of Christ: "
proclaim
it,
and to
power to accomplish
i.e.,
1
suffer for all
God's
purposes of grace.
Rom.
iv. ig.
—
"
And
being not weak in faith "
i.e.,
:
Abraham
being
very strong in faith.
Rom.
V. 5.
—" Hope maketh not ashamed
*' :
i.e., it
enables us to
hope of the glory of God " (verse 2), and to " joy in God through our Lord Jesus Christ." This hope, therefore, is no false hope, but will prove a great and eternal reality. " rejoice in
Rom.
— "They
X. 2.
have a zeal of God, but not according to
knowledge."
By stated
;
lessening the terms of the expression, the truth is more strongly and the emphasis is thrown on their blindness and ignorance,
enlarged upon in the next verse, while zeal and ignorance are combined in verse 19. Hence the expression, "not according to' knowledge," by the figure of Tapeinosis means really with great blindness.
which
is
Rom. refuses to I
work
Cor.
Spirit of
xiii.
ii.
God
10. ill,
—
"
Love worketh no
and not only
14.— "The ": :
but
man
ill
to his neighbour "
:
i.e., it
works good for his neighbour.
receiveth not the things of the
them, he will i.e., he does more than this, he rejects This on him." " unto foolishness why ? For they are
them one hand constitutes the
not have
so,
natural
it
man
the invariable result of hand it is equally other the exercise of his "free-will": while on the them (lit., get to know "neither can he true as to God's sovereignty the
guilt of
in
;
know them), because they are
spiritually discerned."
FIGURES OF SPEECH.
164
Cor.
1
22.
xi.
thing.
—
**
I
praise
you not
"
i.e.,
:
I
condemn you
—
Cor. ii. II. "We are not ignorant of his devices," very well aware of them. 2
Gal.
V. 21.
—
i.^.,
in this
we
are
They which do such
things, shall not inherit the they shall not only not inherit the kingdom, but shall be cast out into outer darkness and destroyed without remedy.
kingdom of God
Heb.
God "
:
"
xi. i6.
i.e.,
"
:
i.e.,
— " Wherefore God
God
is
not ashamed to be called their
well-pleased to be their God, and to
is
own them
as
His chosen people.
—
Heb. xiii. 2. "Be not forgetful to entertain strangers": make it your business to remember to show hospitality. Rev.
xii.'ii.
fact implied
is
— "They loved not their
lives
that they disregarded their
life
unto die death."
xviii. 7.
prosperous.
—
"
I
am
no widow
"
:
i.e.,
I
The
to the point of death,
and that because there was One whom they loved more than for whose sake they willingly gave it up.
Rev.
i.e.,
am
life
and
well-husbanded and
CATABASIS
SYLLOGISMUS
(See Anabasis).
OMISSION OF THE CONCLUSION. or,
;
Greek,
Syl'-lo-gis'-mus.
oi'XXoyto-fxoSf a reckoning altogether, a bringing and, the conclusion before the mind. From o-uv (sun), together, and koyt^eaOat (logizesthai), to reckon. (Hence the word
of
all
the premisses
;
" logic ").
The regular form being the
first
and the
major,
argument consists of three two are called ''premisses'' (the
every
of
of which the
positions
the minor), while the
latter
necessarily follows from them,
last,
profirst
which
called the " conclusion.'"
is
But the term Syllogismns is given to this figure because it is a departure from this rule, the law of logic being legitimately broken for the sake of emphasis. into this division because
It falls
which something
it
omission of words, as such, as in Ellipsis Tapeinosis
but
;
conclusion
is
it is
heighten the effect
Indeed, so great
described."
They
called
it
it
is
It is
or of sense, as
not the
Meiosis or
in
stated, but the
to the imagination to enhance say, "
it
and
can be better imagined than
the emphasis which
thus acquired
is
other names.
SIGNIFICATIO, because something
not expressed
is
emphasis.
which the premisses are
in
left
when we
as
;
that the Latins gave
which
a figure
omitted, and
;
a figure of Rhetoric, in
is
ornitted for the sake of
is
is
signified
:
RATIOCINATIO,
or Reasoning, because only the Reasons (and
not the conclusion) are stated
;
or,
special importance is given to the
even though the conclusion may be given (See Rom. iii.) And it is called- EMPHASIS, because of the emphasis thus given
reasons,
to the I
argument which
Sam.
weapons
is
Isa.
the
4-7.
omitted.
—The
given; and
it
is
description left
for
of
Goliath's
us to conclude
armour and
how
great his
must have been.
strength
of
xvii.
is
ii.
3, 4.
—" Out of
Zion
Lord from Jerusalem.
go forth the law, and the word And he shall judge among the
shall
;;
FIGURES OF SPEECH.
166
and they shall beat their nations, and shall rebuke many people swords into plowshares, and their spears into pruninghooks." :
Here the
facts, or premisses, are stated,
but
is left
it
for us to
draw the conclusion as to the marvellous results of this wonderworking word, which going out of Zion shall bring them about. That " Word of the Lord " by which the heavens and earth were created shall presently be spoken and bring peace and prosperity to the nations.
—" And
day seven women shall take hold of one our own bread, and wear our own apparel only let us be called by thy name, to take away our i^eproach." This is the continuation and conclusion of chap. iii. in which, from Isa. iv.
I.
We
man, saying.
in that
will eat
:
verse 18, the punishment of the pride of the " daughters of Zion " set
forth
but
:
left for
it is
great must be the desolation
is
How
us to draw the solemn conclusion,
—the gates, where the husbands of the now mourn and are deserted —and the women whom many men did :
daughters of Zion used to assemble,
(iii. 26. Jer. xiv. 2. Lam. 4) woo now come and offer themselves i.
to
one man, renouncing the
legal claim of the wife (Ex. xxi. 10).
Isa.
prosperity is left
for
afid
is
Matt. i.e.,
—
20. Here the greatness of Zion's blessing shown by the statement of the facts in verses 18-21. us to draw this conclusion which is left unstated.
xlix.
X. 30.
how should
I
—
how
therefore
"
It
But the very hairs of your head are all numbered," must be the knowledge of our "Father"!
infinite
not therefore fear
—
Him
!
Matt. xxiv. 20. " But pray ye that your flight be not in the winter, neither on the sabbath day." The conclusion is implied for then would your troubles and distress be increased and intensified beyond the power of tongue to tell. Luke vii. 44. "Thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped tliau with the hairs of her :
—
—
What
head."
than yours 1
!
Cor.
is
implied
is
— How
So verses 45 and xi.
6.
—
" If the
much
greater therefore
is
her love
46.
woman
be not covered,
let
her be shorn
also."
But she
is
not shorn, therefore the
covered.
fore
—
Thess. iii. 10. " Here the conclusion every man must work 2
^^^ithdrawn from him.
conclusion
:
let
her be
any would not work, neither should he eat." man must cat ; therefor it is not meant that a man's food is to be
If is
is,
to be supplied: Every
—
—
ENTHYMEMA
OMISSION OF PREMISS. or,
;
En '-tky-mee-ma.
Greek evdvfxrjfxa, a thought or a consideration. the opposite of Syllogismus. In Syllogismus, the premisses are stated, but the conclusion is omitted; while, in Euthyniema, the conclusion is stated and one or both of the premisses omitted. This
is
Both are But
in
(q.v.), in that it is an implication. an ordinary statement or word which is to Enthyniema it is the premiss of an argument which
Hypocatastasis
be implied is left
being an abbreviated Syllogism.
alike, therefore, in
also related to Hypocatastasis
It is
while, in
;
it is
to be supplied.
The Latins
call it
CONCEPTIO, may
COMMENTUM,
the
a thought or a contrivance, and
wording or drawing up of a statement.
be illustrated thus:
— "We
are dependent; be humble." Here the major premiss is dependent persons should be humble." It
we
therefore, *'
A
Biblical
Rom.
example occurs
vii. i-6.
should,
omitted
in
— Here the
fact is asserted that
law has dominion
man only while he is alive (verse 1), and this fact is applied to who died {i.e., were judicially reckoned as having died) when
over a those
Christ died.
So that
all
the
members
of the body of Christ died,
therefore the law has no longer dominion over
them
(verses
and
5, 6).
an illustrative argument is used, as to the case of Both are bound to each other by law and, while both are alive the union of one of them with another person is unlawful but, if one be dead, then such a union on the part of the In proof of this,
a husband
and
wife.
:
;
survivor
is
legitimate.
But only one of the cases
The death
of the wife
is
is
given
:
premiss has to be supplied by the mind
So that
after the third verse
some such words as these "
And
viz.,
the death of the husband.
there, but only in thought in
and
this other
we must add
the other premiss in
:
if the wife die, I need not say that she
is
goes without saying that if the wife die, of course she
Wherefore
;
the course of the argument*
(as the conclusion is given in verse 6)
free " is
;
or, " btit it
free."
we
died in Christ,
and are therefore free from that law wherein we were held
;
for "
he
FIGURES OF SPEECH.
168
that has once so died stands justified (the penalty having been paid)
from
his sin.
Now (vi. 8.
we
if
Col.
ii.
died with Christ
12).
Thus we
we have been
raised also with
Him
were planted together with
And
in
Him His
Him (vi. 4) to newness of life. no mere marriage union. To prevent this conclusion the There, instead of verb to marry is not used in verses 3 and 4. the usual verb marry, which we should expect to find, we have the verb and must in each instance supply the to become, with the dative case death, and raised with
that this
be
it
noted
is
;
In the case of the
Ellipsis.
woman, she "becomes" joined, "becomes"
bound under the law to a husband but, in the case of those who died with Christ, they " become " united to Him as members of His ;
body and "become" His property. Their union with Him is not in Incarnation, but in death, burial, and resurrection and having died with Him are freed from the Law, instead of being bound to it. ;
Matt, xxvii. ig.-—^" Have thou nothing to do with that just man." Here the fire, and feeling, and urgency of Pilate's wife is all the more forcible, in that she does not stop to formulate a tame, cold argument, but she omits the major premiss which is greatly emphasized by being left for Pilate to supply. The complete Syllogism would ;
have been
:
very wicked to punish a just or innocent man.
1.
It is
2.
Jesus
3.
Have
a just man.
is
therefore nothing to do with punishing him.
The conclusion thus contains the proof which
it
of each of the premisses on
rests.
Thus
emphasized one of the four testimonies borne to the the Lord Jesus by Gentiles at the time of His condemnation. is
innocence of
1.
Pilate's wife (Matt, xxvii. 19).
2.
Pilate himself, "
I
am
innocent of the blood of this just person "
(Matt, xxvii. 24). 3.
(Luke 4.
The dying malefactor, "This man hath done nothing amiss" xxiii. 41).
The Centurion,
xxiii. 47).
" Certainly this
was
a righteous
man
"
(Luke
—
SECOND
DIVISION.
FIGURES INVOLVING ADDITION. We
now come
to the second great division of our subject, viz., figures which depend, for their new form, on some addition, either of words or of sense.
In tjie one case, only the
various forms and ways.
words are
affected,
by their repetition
In the other, the addition
is
made
in
to the
sense by the use of other words.
These first
all
come under the head
of Pleonastic Figures
;
just as the
division included all Elliptical Figures. All these various
forms of repetition and addition are used for the
purpose of attracting our attention, and of emphasizing what which might otherwise be passed by unnoticed.
When we
reflect that
no error in composition
is
more
than the undue repetition of words, called Tautology,
is
said,
readily
made
remarkable that there are more than forty different ways of repeating words used by the Holy Spirit over forty legitimate modes of breaking the law which governs the use of language and of repeating words, in such a way that not only is there no tautology, but beauty is added to it
is
:
;
the composition and emphasis given to the sense.
Under letters,
this
come
division
all
the forms of repetition, either of
words, sentences, or subjects
;
which may be thus
Figures involving Repetition and Addition. I.
1.
2.
Affecting Words.
Repetition of letters and syllables. (a)
The same
(b)
Different letters.
letters.
Repetition of the same word.
same
(a)-
In the
(b)
In a different sense.
sense.
classified
:
FIGURES OF SPEECH.
170
3.
Repetition of different words.
same
(a)
In a similar order (but
(b)
In a different order (but
(c)
(d)
With a With a
sense).
same
sense).
similar sound (but different sense). different
sound (but similar sense).
4.
Repetition of sentences and phrases.
5.
Repetition of subjects (Correspondence), II.
1.
2. 3.
4. 5. 6.
By By By By By By
We
way
Affecting the Sense.
of Repetition.
way
of Amplification.
way
of Description.
way
of Conclusion.
way
of Interposition.
way of Argumentation. will now consider the various Figures which come under these
various heads
:
:
AFFECTING
I.
Of Letters and
1.
,
WORDS.
Of the same
(a)
HOMCEOPROPHERON
;
Syllabizes, Letters.
ALLITERATION.
or,
The Repetition of the same Letter or Syllable commencement of Successive Words,
from
Ho-m.ce-o-proph'-e-ron,
or place before
o/xotos
(homoios),
like,
and
at the
(prophero),
'irpo(f>ep(o
Successive words which carry the same letter or the same syllable before, or at the beginning. to carry,
i.e,,
:
This figure, therefore, at the beginning of
name
is
the repetition of the same letter or syllable
is
two or more words
ALLITERATION
(from ad,
in close succession. to,
and
Its
English
Churchill
litera, letter).
speaks of " Apt Alliteration's Artful Aid."
This figure the English
is
seen, of course, only in the
to reproduce
It is difficult
may be
it
The song
it
in
a translation.
Hebrew and
And where
the Greek.
it
occurs
in
only accidental, and carry no weight or emphasis.
of Deborah, in Judges
abounds with examples of and force and beauty to the original. It is impossible to accurately and literally reproduce it in English, but with a little liberty we can give the English reader some Homceopropheron, which add great
v.,
fire
idea of the use of this Figure^
We
may
same
as well, at the
time, do so according to
ture (see under Correspondence) and outline, before setting
The structure
A
2-.
of
it
out
Judges
we
its
present the structure
struc-
first in
in full. v. in
outline
Praise to Jehovah for the avenging of Israel.
I
B
a
The
Israel.
-2, 3.
people's voluntary service,
I
b
Contrasted states of the country.
4-8. I
9.
:
Israel.
The
leaders' voluntary service.
I
6
10, 11.
Contrasted states of the country.
I
B
b
12-18.
Contrasted conduct.
I
19-22.
.
The Enemy.
Assault and defeat.
I
Contrasted conduct. The Enemy. Presumption and disappointment.
23-27.
b I
28-30. I
31. Praise to
Jehovah
for the avenging of Israel.
;
172
FIGURES OF SPEECH.
.
Adhering to
A
2.
;
this form,
we may
song forth thus
set the
:-
Bless ye Jehovah,
I
B
That the Leaders in Israel took the lead That the people willingly offered themselves. Hear, O ye kings Hearken, O ye princes ;
;
I,
even
will sing to
I,
Jehovah,
Will strike the strings unto Jehovah, Israel's
God.
Jehovah, when thou settest forth from Seir, When thou wentest forth from Edom's field, The earth trembled, yea, the heavens dropped
down
Yea, the clouds dropped
water.
The mountains melted away before Jehovah, Even yon, Sinai, before Jehovah, God of Israel.'^' In the days of Shamgar, son of Anath, In Jael's days,
The highways were effaced The travellers had to walk
;
in
tortuous Ways,
—
Effaced were Israel's hamlets effaced rose up a mother in Israel Till I Deborah, rose up
—
,
New
gods had they got them, Therefore the press of war approached their gates. Was there found shield or spear among forty
thousand
in
Israel
?
My heart is with the leaders of Israel, Who willingly offered themselves among the People Bless ye Jehovah.
Ye who Ye who
Who
upon ^hite asses. upon rich rugs, walk by the way Speak ride
recline
—
!
Instead of the shouting of the archers
among
the
water-drawers.
They
praise there the righteous acts of Jehovah, His righteous acts in His villages in Israel. Then the People of Jehovah hastened down to the gates.
—
: !
—
!;
;
HOMCEOPROPHERON.
B
173
Awake, awake, t Deborah Awake, awake, speak the song !
Barak, arise
conquer thy conquest.
!
Thou son of Abinoam. Then down against the robust rushed a remnant Jehovah's
Host
rushed
with
me
against
the
powerful,
From Ephraim's stock—the victors over Amalek: After thee niarclicd Benjamin among thy peoples
;
From Machir came Men that wield
the Masters,
the
Marshall's
staff
out
of
Zebulun.
But the princes of Issachar were with Deborah, Yea, Issachar was like Barak,
When
into the valley his
men threw themselves
at
his feet.
While by the brooks abode Reuben,
With
great resolutions of heart.
Why
sittest
By
thou among the folds listening to the
shepherd's flute ? the brooks Reuben
has great searchings of
heart.
Gilead stays beyond Jordan,
And Dan Asher
—Why does he abide
stays' still
Staying
in his ships ?
on the shore of the
still in its
sea,
bays,
But Zebulun hazarded his soul unto death Naphthali, upon the heights of the field.
With
—
Kings came to fight then the Kings of Canaan fought At Taanach and by Megiddo's Meres Silver gained they none.
From heaven they
strove
They strove against
;
the stars in their courses
Sisera
Kishon's stream swept them away
A
stream of succours was Kishon''s stream. Tread strongly on, my Soul
When
struck the sounding hoof of the rushing steed ones.
Of the rushingj Strong
Hyperbole
[q.'v.].
f
Geminatio.
I
Epizeuxis
(q.v.).
:
;
FIGURES OF SPEECH.
174
Curse ye Meroz, commands Jehovah's Angel, Curse ye, curse ye her inhabitants, Because they came not to Jehovah's help,' To Jehovah's help** amid the mighty.
women
Blessed above
Heber the Kenite's
womenf
Blessed above
He
be Jael,
wife.
of the tents!
asks for water, she gives him milk
bowl she carries him cream hand she takes the tent-peg, right the heavy hammer,
In a beauteous
With her With her
:
left
She swings
it
over Sisera, smites his head,
Crashes through and transfixes his temples, At her feet he falls he lies, At her feet he lies, writhes again, and falls. As he writhes himself again he falls dead
—
t
—
!
mother looks from the window-edge, She looks from the lattice-ledge and laments
J
Sisera's
Why Why stop "
lingers his car so long his chariots' steps
:
?
" ?
Her wise ladies answer her, But she repeats her words to herself " Will they not find booty and share it Two maidens for each man Booty of purple robes for Sisera,
?
;||
Yea, booty of purple robes
Two
A
So fall all thy foes, O Jehovah, But let them that love Him shine
* Epizeuxis
{q.v.).
t
Anaphora
(q-v.).
\
Asyndeton
11
!
neck of the captors
for each
?
"§
forth as the sun in his strength.
(q.'v.).
Sonne critics have quoted this as a specimen of the low moral standard of it is merely telling us what the heathen woman (Sis-
theScriptures, not seeing that era's mother) said
which one §
!
And
in that
woman won and
Aposiopesis {q.v.).
;
woman's language we have the key
to the vengeance which another
to the victory
woman
wrought.
HOMCEOPROPHERON.
I75
Rom. are
his
xi. 33.—" How unsearchable (dve^e/DewT/ra, anexereuneeta) judgments, and his ways past finding out (dve^txviao-rot,
aLuexichniastoi)
"
I
Here, the two important words are rendered still more emphatic by commencing with the same syllables. His judgments are anQxcnuneeta (unsearchable), and His ways anexichniastoi (untrackable).
This means that His judgments are incomprehensible, and His ways The former word occurs nowhere else in the N.T; the
untrackable.
;
latter only here,
and
Eph. iii. 8, where it is rendered " unsearchable " :— " The unsearchable riches of Christ."' This does not merely vaguely express that Christ's riches are uncountable or untold, but that they cannot be traced out. The context shows that this present interval between "the sufferings of Christ" and "the glory that should follow," had been kept a secret {{xvo-n'^ptov, viusteerion, or mystery), and had not been revealed, until it was made known by the Spirit through Paul (Rom. xvi. 25, 26. Eph. iii. 2-11. Col. i. 26, 27). The prophets sought to
know the
in
what or what manner of time " the Spirit of them did signify: but, it was untrackable; they His ways were " past finding out."^'^
secret as to "
was
Christ which
could not follow
it
in :
—
Thess.
2. i. *'We give thanks to God always for you all." words are emphasized by being put as a beautiful Homceopropheron. The Greek is -avrore irepl iravroiv (Pantote Peri Panton), i.e., always concerning you all. I
The
last
—
I Thess. V. 23. We give our own rendering: "And may the God of peace Himself sanctify you wholly (oAoreAets, holoteleis), and may your whole being (okoKkrjpov, holokleeron), the spirit, and the soul,
and the body, be presei^ved (i.e., reserved, see 1 Pet. i. 4. 2 Pet. ii. 4, iii. 7. Jude 6, 13), unblamable at (Iv) the parousia (presence or 9, 17 coming) of our Lord Jesus Christ." Here the two words are " holoteleis kai holokleeron.'' ;
Heb. 7roAu/xe/3ws
" in
many
i,
I.
Kal
—" God who at sundry times and TroXvrpoTTios
parts and
TrdXat
many ways of
(jpolyjneros
in divers
/cat
manners, etc."
polytropos
palai),
old.''
Here, there is both Homceopropheroji and Homceteleuton words both begitining with poly- and ending with -05.
See The Mystery, by the same author and
pi-blisher.
:
the two
—
HOMCEOTELEUTON
;
LIKE
or,
ENDINGS. The Repetition of
This
i.e.,
same Letters or Syllables Successive Words.
From
Ho'-mce-o-tel-eu'-ton.
an ending,
the
words with
o/xotos (Jiomoios), like,
like
and
tJie
end of
reXev-n) (teleutee),
endings.
the opposite Figure to Homceopropheron
is
at
same
successive words end with the
;
and
is
used when
or similar letters or syllables.
These two figures are for the most part involved in others which and therefore we shall meet affect the whole of the connected words with other examples as we proceed. ;
Mark this
xii. 30.
— " This
the
is
first
commandment.*'
sentence consists of three words, each
syllable:
aiSr?;
tt/ocott;
Ii/toA.?;
attention is called to this I
Pet.
i.
3,
4.
—
'*
In the
Greek
ending with the same
(hatttee protee entolee)
;
and thus our
weighty saying.
Blessed be the
God and Father
of our
Lord
Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth
not away."
Here, the Hoinceotclcjiton emphasizes the wondrous character of this inheritance
:
a
uncorruptible, undefiled, unfading.
the sound of this in English
;
It is difficult
except
in
accurately to reproduce
marking
it
by the voice
in
reading aloud.
We would be
might
say,
incorruptible,
indefilable,
indestructible,
at the expense of exact accuracy in translating.
but this
—
HOMCEOPTOTON:
or,
—
LIKE INFLECTIONS.
The Repetition of
Inflections.
Ho-me -op '-to-tony from o/xotos (homoios), like, and fallings which in grammar means an inflection i.e., a :
declining of a noun, or tenses, in I
etc.,
in
the Latin message of Juhus Caesar,
saw,
(ptosis)^ a formed by the
Trrwo-ts
case
the conjugation of a verb *'
veni, vidi, vici''
i.e.,
"
I
as
:
came,
conquered."
I
This figure
differs
from the two former,
in
that the endings
not only similar, but the similarity arises from the
same
are
inflections of
verbs or nouns, etc. It will
be seen, therefore, that this figure belongs peculiarly to the
Original languages, and cannot always be transferred in translation.
Rom. xii.
15.
— " Rejoice with them that do rejoice, and weep with
them that weep."
Here the
inflections of the infinitive
and participles
necessarily go together in the Greek, though, of course, not in the
English.
Chairein meta chaironton.
Xaipetv fxera xaipovTtsiv.
KXaUtv
jLtera
The two
Klaiein meta klaionton.
KyaiovriMv.
each exhibit an example of Polyptoton
lines likewise
and also of Homceopropheron (q.v.). The figure may be reproduced in English thus
2
Be
cjieerfui with those that are' glad,
Be
tearful with those that are sad.
Cor.
xi.
3.
is
towards
This
is
:
— Lest
simplicity (airXoryjTO's,
that
(q.v.)^
your minds " be corri^pted from the haplotCGtOS) and purity (ayvoTyjros, hagnotQCtOS),
(z.e.,'with
reference to) Christ."
the reading of the R.V., and
is
according to
all
the critical
Greek Texts. In English the words may be rendered " simpleness and singleness."
2
Tim.
in -ot {-oi),
iii.
These similar
;
but in
— In these
two verses nearly
all
the words end
the masculine plural case-termination.
quite different. root
3.
2,
e?idings
may
arise, as above,
where the words are
But when the two words are derived from the same
occur, not in t?he language in which they appear, which they are translated (either written or from language the
or
when they
spoken), then the figure
is
called
PAROMCEOSIS or, LIKE-SOUNDING INFLECTIONS. :
Tlic Repetition
of Inflections similar in Sound,
Par'-o-mce-o'-sis.
Greek, Trapo/AotWts, assimilation^ especially of words;
assonance.
from
It
is
irapa
and
(para)^ beside,
o/xotwcrts
(homoiosis),
likeness. It is
PAROMGEON,
called also
Sometimes
it is
wrongly called
of sound or tone, from (eecheesis), a sounding.
Trapa, beside,
irapofjiotov,
nea7dy like.
PARECHESIS, 7raprixr)o-is, likeness and
(eechos),
-j/x^^
a sound, or
ri^'qo'is
But Parechesis properly describes the figure when one of the two words belongs to another language, or when the similarity is seen only in the original language and not in the translation. See Parechesis. Matt.
xi. 17.
{6rcheesB.sth.Q)
—
*'
We
have piped unto you, and ye have not danced
we have mourned unto you, and ye have not lamented
;
(t7eo/>sasthe)."
Here the two words have the same ending, sasthe, which greatly emphasizes the sense. It is as though we could render it, "We have piped for you, and ye never stept; we dirged for you, and ye never
wept."
Though
this
would emphasize it, it would be by another words are similar, only vaguely
figure {Paronomasia, q.v.), because the in sound,
but are not spelt with the same letters.
And, though the similar ending
is caused by the inflection of the not the figure of Homceoptoton, because the two words are derived from the same root, which lends an additional force and
verb,
it
is
emphasis. In the language of Syria, which Christ probably used, the words would be pn7p,-l, ra-ked-toon,2in^^'rr}X0'^-:} c^r-ked-toon, both verbs being from the same root and differing only in the conjugation: Ipl, meaning in one, to leap or spring up,
leap or start up
John
i.
from joy (Ecc. from fear (Ps. xxix. 6 cxiv. ;
5.—" And the
comprehended
it
This figure
light shineth in
iii.
4)
and
in
the other
to
4, 6).*
darkness; and the darkness
not."
is
not preserved
in the
Hebrew
translation of the
New
Testa-
ment; the word being DrT^n"-) Dn-ip-^^ rekadtem, and Dri^SP, sephadtem, which HomcEoteleuton pure and simple.
is
:
PAROMCEOSIS.
The but '*
in
figure does not appear either in the
the Chaldee or Syriac language
comprehended
John foki."
179
X. I.
" is
'*
EngUsh or the Greek is 7Dip, k'vel and
darkness "
kabel.
i'l^lp,
— "He that entereth not in by the door into
Is beautifully
expressed
in
the Syriac N^^E37
the sheep
t^i?"in
]D,
min
tharo leteero. I
Cor.
i.
23, 24.
of four different
— In these verses there
words from the same root
solemnity of the passage
"We xlviii.
14),
is
a beautiful combination
in
order to emphasize the
:
preach Christ crucified pDtDO, mishkal, a
cross, see Gen. unto the Jews a stumbling-block (SltDDD, mikshol), and
unto the Greeks foolishness (^DD, sekel), but unto them that are called,
both Jews and Greeks, Christ the power
God and
the
wisdom
(S:)tU,
sekel) of God."
(S'^DtDil,
hishkeel) of
—
ACROSTICHION
:
or,
; :
ACROSTIC.
Repetition of the same or successive Letters at the beginnings of Words or Clauses,
The
name
English
Greek,
of this figure
is
o-rt'xos (stichos),
a row or order.
It is
and comes from the
Ac-ros'-tic,
(akros), at the point {ix,, at the
ock/^os
beginning or the end) and
a figure of repetition, not of the
letter, but of different letters at the beginning or
same
arranged
end of words
in lines.
be thus repeated at the beginning or end of lines, either in the same order in which they occur in the Alphabet (in which case they are called ABECEDARIAN), or in some other certain
These
letters
may
making the
or particular order,
beginning or end of
letters at the
successive lines or words spell another word.
The Greeks gave from
another name,
it
irapa (para), beside,
and
PARASTICHIS
o-rlxos (stichos),
(7ra/)ao-Tt;)(is)
a row, meaning that the
letters are placed at the side.
By
the use of this peculiar figure, our attention
is
attracted to the
There are thirteen such, passages in the Scriptures, and whenever we meet with them, we are asked to give great attention to them, and to put marked emphasisupon them. The following are all the Acrostic or Abecedarian passages in the Bible, in which the order of the Alphabet is followed Pss. ix. and x. These two Psalms are linked together by an irregular alphabei: running through, and thus combining the two. Ps. ix. beginning with J^ and Ps. x. with 7, which begins the last half of special importance
certain
of
passages.
:
—
the alphabet.
The
figure tells us that we are to connect these two Psalmsand shows us that we are to read them together, and that their-
together,
subject
is
one
:
viz.
:
man
" the
of the earth "
(x. 18),
the Antichrist
whose days, character, and end they give. While the Great Tribulation " is referred to twice (ix. 9 and x. 1). TiyX^ Hlraf?, ''times of trouble.'^ A phrase which occurs only in these two places. Other significant expressions also occur in each of the two Psalms '*
"Arise," the poor,"
ix. 19,' x.
ix.
12, x.
12
;
" the oppressed,"
12; "the heathen,"
ix. 9,
ix.
5,
x.
15,
18 17,
*' ;
forget not
19,
20,
and
X. 16.
Ps.
ix.
is
desire of the
"the expectation of the poor"
meek"
(17).
(18).
Ps- x.
is
"the
—
;
ACROSTICHION. The
acrostic alphabet
is
incomplete and irregular,
which these Psalms describe.
We
5^
commences each ;
T
is
the "times'*
like
cannot reproduce the two Psalms
here, but can only indicate the Acrostic in
verse 5
181
them
:
of the four Hnes of verse
1 3> verse 2 J, verses verse 10 7, 8, 9, 6 \ H, t, verse 11 verse 15; ^, verse 17 2, verse 18. 7, x. 1 C? verse 5;
wanting
;
;
;
;
;
n, verse 13; C0» y, verse 8; 3» Dj ^» V ^^^ wanting; p, verse 12, is repeated from ix. 19 in order to call our attention to the same words of the same ;
prayer
;
found
is
"H
in
verse
14
;
;
twice in verse
t^,
15
;
J^,
in
•
verse 17.
We must believe that the Acrostic is purposely incomplete, but what the design and the lesson may be must be left to the patient It may be that it is to correspond with these students of God's word. " times of trouble," for they also will be broken up and incomplete.
—
its
Ps. XXV. Here again the Acrostic is designedly irregular, proving genuineness rather than suggesting its corruption. This design is shown by the fact that, in Ps. xxxiv., the same
and the same letter 2 is duplicated by being added Ps. xxv. 22 and xxxiv. 22 commence with the same word Tl'lB (pahdah), "redeem" and both verses thus marked contain a Ps. xxiv. 22, " Redeem Israel, O God, out of all his similar sentiment xxxiv. 22, "The Lord redeemeth the soul of his troubles": and These two verses are thus made to stand out by servants." letter 1 is omitted,
for the last verse.
:
themselves.
The Acrostic
letters are thus distributed
:
—
J^,
verses
1
and 2
;
2, verse 2 (second word); ;, verse 3; T, verse 4; n» verse 5; I omitted verse 1 1 H, verse 7 ^, verse 8 \ verse 9 2» verse 10 ^, f verse 6 verse 16; verse verse 14; ;;, 15; ^, 22, verse 12; :, verse 13; D, verse 21 omitted; 1, verse 18, 19 \i;, verse 20 n» verse 17 ;
,
If,
;
;.
;
p
;
;
;
;
;
:
;
(repeated), verse 22.
—
Ps. xxxiv. Here, as in Ps. xxv., the sixth letter 1 is omitted, the alphabet ending at verse 21; and the 2 repeated thus puts verse 22 outside the alphabetical series. Thus far the two Psalms (xxv. and xxxiv.) are framed on the same If
-
model. In this Psalm, with the above exception, there
each verse
is
one
letter left for
in its order.
Ps. xxxvii.— Here the series
is
complete.
The
i?
being masked
the word rh\:h, for ever, verse 28), and behind the preposition ^ the t^ behind the conjunction 1 " hut^' in verse 39. (in
— ;
FIGURES OF SPEECH.
182
has two verses of two lines each, except three: 1, verse 7; ^, verse 20, and p, verse 34, which have but one verse of
Every
letter
three lines each.*
—^
1 3, verse 3 verse 12; n» verse 1, verse 7 H, verse 8 1, verse 10; J, verse 5 verse 23 ; verse 21 14 C3, verse 16 C» \ verse 18 :}, verse 20 ^7, preare (" they ]j'^, verse 28, third hne 2, verse 25; D, verse 21 served for ever ") ^, verse 30 V. verse 32 p, verse 34 "1, verse 35
The Acrostic
as follows
is
;
:
;
;
T-,
;
;
;
commences verse ;
;
;
;
;
;
;
;
ti^,
J^l,+ verse 39.
87;
Ps. cxi.
—The acrostic
which commence
two
lines,
the
Hebrew
here
is
The Psalm has twenty-
perfect.
successively with the twenty-two letters of
alphabet.
formed on precisely the same model, and the two being occupied with Jehovah and Ps. cxii. with the man that feareth Jehovah. They may be thus compared the letters marking the Correspondence {q.v.). Ps. cxii.
is
Psalms form a
pair, Ps. cxi.
Ps. CXJ.
— —His righteousness for ever, of compassion; ever mindGracious and b
1-3.
cxi.
J^
4-8.
c
full
*
His covenant. 10. ^ His covenant and praise for ever.
ful of
—
9, I
Ps.
a
cxii.
1-3. I
5>^
4-8.
c
full
*
lasting 9,
remembrance. 10. 2 His exaltation
I
Ps. cxix.
cxii.
— —His righteousness for ever. of compassion Gracious and
—This
—
;
in ever-
for ever.
Acrostic Psalm differs from
every other.
It
consists of 176 verses, divided into 22 groups of eight verses each (8 X 22
—
The
176).
eight verses of each group begin with the
:
same
WxthAleph ^ (A), the second eight with Beth ^ (B) and so on through the whole Psalm. It is very difficult to preserve this in a translation, and impossible where the letters of one language are not the same either in power or letter.
For example
:
the
first
eight verses each begin ;
number or It
order.
so happens, however, that the ninth portion (verses 65-72), in
which each verse begins with Teth ^ (T), begins also with T in the Authorized Version in all the verses except two (67 and 71). These noteworthy that the first of these (T) occurs seven verses from the the last (p), seven verses from the end while the middle letter (3) is the middle of the whole Psalm. * It
is
beginning
f
;
Oinsburg's
;
Hebrew
Bible omits the
Vau
(1)-
:
—
ACROSTICHION.
183
can be easily made to begin with T also, by changing the word "Before" inverse 67 to Till; and the words *' It is" in verse 71 to 'Tis. Then it will exactly correspond to the Hebrew original. Attempts have been made to render other portions in a similar manner, but with little success. What comes naturally in an Original Text,
We
must be somewhat forced
ofPer the following as
Ah Ah
in
translating
an example
it
into another language.
:
A. the happinesses of the perfect in the way, Such as walk in the law of Jehovah.
!
the happinesses of the keepers of His testimonies. seek Him with their whole heart.
!
Who
Assuredly they have not worked iniquity In His ways they ever walked.
As
Ah
to
!
Thy commandments
:
—Thou hast commanded
us,
That we should diligently keep them. Lord, that'my ways were prepared
To keep Thy statutes. Ashamed, then, I shall never be, While I have respect unto all Thy commandments. All my heart shall praise Thee in uprightness, While I learn the judgments of Thy righteousness. All Thy statutes also I will keep Leave me not utterly. B.
By what means
By
a young man cleanse his way ? By taking heed thereto according to Thy word. every means my heart hath sought Thee:
Let
me
Besides,
That
Thy commandments. up Thy word in my heart,
not err from
have
I
shall
laid
might not sin against Thee. Blessed art Thou, O Jehovah, I
Teach me Thy
By my By
By Thy And
By
statutes.
have I recounted All the judgments of Thy mouth. walking in Thy Mandate's way, I found joy beyond all wealth. lips
precepts shall
I
shall pore o'er
thy statutes shall
Thy word
I
I
guide
Thy
my
musings,
paths.
be delighted
shall not forget.
;
—
—
FIGURES OF SPEECH.
184
Ps. cxlv. letter
Nun,
perfect, with the exception of the
is
which comes between verses 13 and
14.
has evidently dropped out through the carelessness of
It
scribe
— Here the Acrostic
2 (N),
for
;
must have been
it
some
the manuscripts from which the
in
Septuagint, Vulgate, Syriac, Arabic and ^thiopic Versions were made, as they contain the verse. One Hebrew MS. has been found by Dr.
Ginsburg containing the verse which reads, " The Lord all His words, and holy in all His works."
is
;
Moreover,
member, is
in
in
falls
it
with the structure of the Psalm, for the
which verse nun
as follows
faithful in
(2)
occurs, consists of verses 13-20
and
:
a
"Thou," second person.
13. I
b
"He,"
14.
third person.
I
a
"Thou," second person.
15, 16. I
17-20. "
b
He," third person.
I
The members b and The Psalm that
is
by
dignified
Acrostic marks
b
thus
is " David's
it
commence with
Psalm of
this title.
It is
praise."
It
is
the only Psalm
a special Psalm, therefore, and the
as such, there being exactly 22 verses, one letter for
each verse, and each verse consisting of two
The
similar words.
lines.
structure (see under Correspondence) shows that
it
seven members, arranged alternately, the subject of the
consists of first
being
Praise promised, and that of the second, Praise offered in fulfilment of that promise. It is
as follows
:
Psalm
A^
1, 2.
Praise promised
cxlv.
(first
person) for Jehovah Himself.
I
B^
3.
Praise offered (third person) to Jehovah.
I
A^
Praise promised
4-7.
and third persons alternately) for
(first
Jehovah's works.
B^
8, 9. I
A^
Praise offered (third person) for Jehovah's works.
10-12. Praise
promised (third person only) for Jehovah's
I
I
kingdom.
B3
13-20.
Praise
offered
(third
person)
for
Jehovah's
kingdom.
A*
21. Praise
promised
(first
and
third persons) (^^i^, shall bless,
as in verse 10).
Prov. xxxi. 10-31 calling
is a perfect alphabetical Acrostic, marking and our attention to this song in praise of a virtuous woman.
—
*
ACROSTICHION. Doderlein calls
words of a passage
" a golden
it
A B C
for women:'
The
faithful mother.
185
following
is
It follows here, the the structure of the
:
A
The woman and her worth. 11, 12. Her husband. C 13-22. Her work. B2 23. Her husband. C 24-27. Her work. 33 28, 29. Her children and her husband. 30, 31. The woman and her worth.
10. I
Bi
I
I
I
I
I
A I
Like Ps. cxlv.
it
consists of twenty-two verses,
and each verse
contains two lines.
Lam.
i. is an acrostic chapter. which commences with a successive
It
consists of 22 verses, each of
and each Zayin) which contains four
letter of the alphabet,
consists of three lines, except verse 7
(],
lines.
Lam.
ii.
is
the same, except that in this case
Koph) which contains four
lines,
j;
it is
verse 19
and ^ (verses 16 and
17)
(p,
are
transposed.
Lam.
iii.
is
different.
each commencing with
}^
(B), and so on. Here, and 49-51) are transposed.
Lam.
iv.
— Here,
It
(A)
;
consists of QQ verses
;
the
first
three
commencing with and ^ (verses 46-48
the second three each
also as in chap,
ii.,
j/
there are 22 verses, each verse commencing
successively with the letters of the alphabet, and consisting of two lines.
Here, also as in chaps,
ii.
and
iii.,
the
])
and ^ (verses 16 and
17) are
designedly transposed.
These are all the Alphabetical Acrostics. There are, however, others, to which our attention is called by the Massorah, as well as by their being written in larger characters in certain Manuscripts. In these cases the Acrostic letters spell certain words.
are no
more accidental than those which are
Acrostics have been found
;
but, as they are
But these
alphabetical.
Other
without Massoretic or
Manuscript authority (and, therefore, probably are undesigned) we do not notice them.
—
Ps. xcvi, II. The Massorah has a rubric calling attention to the of Jehovah here in a complete sentence of four words
name *
:
Reading the English words backwards.
—
—
FIGURES OF SPEECH.
186
heavens-the
glad-he-let-and
earth-the
"
Let the heavens
rejoice,
and
let
rejoice-Let.
the earth be glad"
(lit.,
''Let-
rejoice the-heavens and-let-be-glad the-eartk).
the great truth and the grand climax of God's purposes, which the Psalms as a whole set forth and declare. Especially so in this fourth book of the Psalms, which reveals those purposes in
This
is
relation to the earth.
Ps. xcvi.
is
a
the earth" (verse 1) to sing the "new or rather will yet be, the earth's glad answer to
call to "all
song," and Ps. xcvii.
is,
that call.-
Esther.
— In the Book of
Esther four times the name of Jehovah
an Acrostic!
in the form Jehovah had declared (Deut. xxxi. 16-18) that if His people forsook Him He would hide His face from them. Here this threatening was fulfilled. But, though He was hidden from them. He was present, working Hence the outward form of the book is in for them, to deliver them. harmony with the circumstances of the people Jehovah was not with them, but He was /or them; and therefore, though His name does not occur so that it may be sounded and pronounced by the voice, it appears, so that it may be visible to the opened eyes. Further, the four Acrostics are all different from each other.
occurs
of
:
The First It is formed by the initial letters, for the event was formed by spelling the word backwards, for Jehovah was overruling and turning back the wisdom of man. The four Hebrew
occurs
in
i.
20.
It is
initial.
words are
''All
i.e.,
the
wives shall
give,'^
ov exhibiting a similar Acrostic in
English
Due
"
shall give to their
Respect Qur Ladies
husbands, etc."
This counsel resulted in bringing Esther to the throne
when Haman's
plot
had been made,
it
might be thwarted
;
so thati
(iv. 14).
The Second (v.
4)
is
*
See
formed, as before, by the initial letters
A Key
t See publisher, The a
to the
separate
Name
;
for
Jehovah was
Psalms^
pamphlet
on
this
subject by
of jfehovah in the Book of Esther.
the
same author and
—
—
!
:
ACROSTICHION. His plans
initiating
:
but
it
of Acrostics), for Jehovah
Hebrew words
four
''Let the
is
187
forwards (as
spelt
our
in
was ruling rather than
common form The
overruling.
are
King and Haman come
this day,'' or,
"Let Qmt Royal Dinner be graced this day by the King and Haman." The name of Jehovah appears in the invitation for He was to be there in order to bring the ;
counsels of
man
to nought and " take the wise in their
own
Nothing happens at the dinner beyond an invitation to dine at the royal table the next day.
"
day joyful and with a glad heart"
(v.
was
Then went Haman 9).
craftiness."
Haman
to
forth that
Yes, "that day," for
it
his last
The Third Acrostic 13) is the
beginning of the end.
Hence it is formed by the final was approaching. It is read backwards, for the Lord was tiirning back all the proud purposes of Haman. Haman goes home to his wife and says (v.
letters, for
the end
" This availeth
me
nothing,'" or
*'
Yet
is all
this to
am
nO
saD, foR
I
avaiL
me."
This sadness w^as a precursor
Haman
of,
and foreboded,
his
coming execu-
morrow with the king and queen and events soon reached their climax which comes in The Fourth Acrostic It (vii. 7). It is aga'n in the. final letters, for Haman's end had come. is spelt forwards for Jehovah was ruling, and had determined the tion.
dines on the
;
;
;
event
:
Haman saw
" that evil
was determined against
him^''
or, "
For he
saw that there was
eviL to feaR determine!) against him by the King."
There was indeed evil to fear for that evil had been determined not by King Ahasuerus, but by Jehovah and the evil came swiftly upon him, for he was at once taken out and hanged. Thus these four Acrostics at once conceal and reveal the Name of Jehovah, and emphasize the four pivots on which the whole history :
:
turns.
—
FIGURES OF SPEECH.
188
—
Est. vii. 5. This is another Acrostic for which there is Massoretic authority, the letters being written in larger characters in certain
MSS.
name by which God revealed himself to Moses and to Israel, the AM," who had come down to deliver them. He who came down to deliver them in Egypt now comes down to deliver them in Persia: and, though He was not revealed, nor His name written, yet It is
that *'
He
I
emblazoned on the pages of the history. Esther, that "the Jews' enemy" had laid his plot to destroy the whole nation, he cries out in his ignorance, "Who is he, and where is he ^ that durst presume in his heart to do so?" He uses the words of which the final letters spell the name EHJHE (pronounced E-he-yhe both backwards and forwards). has caused
to be
it
When Ahasuerus learned from
EHEYEH
Sin ni '^^i nt S?^in knew who Haman was and where he was.
He who
is
am," sees the end from the beginning; and both rules and over-rules all events for the accomplishment of His purposes, and for the deliverance of His People. (See Ex. ii. 23-25; iii. 14, 15). Acrostics, like many other figures, occur only in the Originals, and cannot be reproduced in a translation. It is possible also for figures to occur in a translation which are not in the Hebrew or Greek In such cases they are, of course, either accidental or designed. In either case they are of no value or weight. An Acrostic can be made, for example, in the English of John iii. 16, which is accidental. But as it may be useful to some in the great "
I
!
teaching others,
we
note
it
here
John
G O
iii.
16.
od so loved the world, that he gave his nly begotten
S
on, that
P
erish, but
E L
ife.
whosoever believeth have
in
him should not
verlasting
This verse contains the good news of the Gospel, which, by a singular coincidence, is the very word which may thus be written as
an Acrostic.
REPETITIONS OF WORDS. 2.
Of the Same Word.
(a)
In the
Same
Sense.
There are no less than twelve ways in which the same word may be repeated in the same sense in the same sentence. The fir?t is called '
EPIZEUXIS: The Repetition of
DUPLICATION.
or,
Same Word
the
Same
in the
Sense.
When
the word is repeated in close and immediate succession^ no other word or words coming between, it is called GEMINATIO, pronounced Gem-i-ud'-tio, which means a doubling, duplication, a
re-doiibling.
It
also
is
CONDUPLICATIO
ITERATIO
called
iteration;
(It'-er-d-ti-o),
(con-dii-pli-ca'-tio), conduplication,
or full doubliJig.
When the words do not immediately succeed each other, but are separated by one or more intervening words, the figure is then called EPIZEUXIS, pronounced eTTtfev^ts,
from
The
closely together.
Ep'-i-zeiix'-is.
{^pi)^ Jipon,
€7rt
and
It
is
the
Greek
word
(evywfxi (zeugmimi), to yoke, or join
intervening words thus form the yoke which
joms the repeated words.
The Latins junc'-tio),
which
give this figure the
name
of
SUBJUNCTIO
(Sub-
derived from the Greek and has exactly the same
is
meaning, subjoining {from jugum, a yoke).
We
may
give
the figure the English
" Gemination," " Iteration," or It
is
a
common and
*'
name
of " Duplication,"
Repetition."
powerful
way
of emphasizing a particular
and calling attention to it. In writing, one might accomplish this by putting the word in In speaking, it larger letters, or by underlining it two or three times. is easy to mark it by expressing it with increased emphasis or vehemence. How important for us to notice, in the Scriptures, the words and expressions which the Holy Spirit has thus marked and emphasized in word, by thus marking
it
order to impress us with their importance
Gen.
vi. 17.
—" And, behold,
upon the earth."
Gen.
vii. 19.
I,
even,
!
I,
do bring a flood of waters,
— "And the waters prevailed exceedingly."
Here, as In other passages, the doubled adverb superlative.
Ti^p "TNO {meod, meod), greatly,
is
greatly.
used for a
We
have
FIGURES OF SPEECH.
190
multiply thee exceedand verse exceeding; ingly (meod, meod). exceedingly " increased man the And xxx. 43, 20, exceedingly " It is Ex. 7, " Waxed exceeding"; Num. xiv. 7, {meod, meod)'' "Because vii. Kings 47, land"; 1 good an exceeding (7?z^o^, meod) " 2 Kings x. 4, " But they they were exceeding (77iedd, meod) many ix. 9, " And Judah is Ezek. were exceedingly {meod, meod) afraid" " " wast exceeding thou And xvi. 13, exceeding {meod, meotT) great {7ne6d, meod) exceeding {meod, meod) beautiful"; xxxvii. 10, "An
words
same
the
xvii.
in
"And
2,
So
will
I
verse
also
6,
;
i.
;
;
;
;
great -army."
Gen.
xxii. ii.
—
And the angel of the Lord Abraham, Abraham."
of heaven, and said,
"
called unto
him out
This is the first occurrence of this figure, used of names. There are ten such in the Scriptures (the number te^i completing the cycle of Divine order).'"
Seven of these are used by God to man (four of which are in the Old Testament, and three in the New), the other three being used under other circumstances. When thus used, the figure calls special attention to the occasion or to the person, and to some solemn moment of importance in the action, or of significance in the words. 1.
Abraham, Abraham (Gen.
2.
Jacob, Jacob (Gen.
xlvi. 2).
3.
Moses, Moses (Ex.
iii.
xxii. 11).
4).
7.
Samuel, Samuel (1 Sam. iii. 10). Martha, Martha (Luke x. 41). Simon, Simonf (Luke xxii. 31). Saul, Saul (Acts ix. 4).
8.
Lord,
4. 5. 6.
vi.
9.
Lord (Matt. 46;
vii.
21,
22.
Eloi, Eloi
xiii.
xxiii.
37.
34).
(Mark
Ps. xxii.
Luke
25).
Jerusalem, Jerusalem (Matt,
Luke 10.
xiii.
xv. 34.
Matt,
xxvii. 46.
1).
See Number in Scripture, by the same author and pubhsher. Satan hath desired to have you (ii/xas, plural) that he may sift you (v/Aas, f plural) as wheat: but I have prayed for thee {a-ov singular) that thy faith fail not." Christ " fans " to get rid of the chaff Satan " sifts " to get rid of the wheat *
"
!
(Matt.
iii.
12).
In No. S it is the name of the \ Each of these three examples is unique. Lord used by man. In No. 9 it is used of God's city and people by Christ. In No. 10 it is used of God by Christ.
EPIZEUXIS.
191
It is to be noted that in raising the dead the Lord Jesus never used this figure As much as to say it needed no emphasis whatever to make the dead hear His voice (see Mark v. 41). !
viii.
may cry, *' Master, Master, we perish!" (Luke calmly rebukes the winds and the waves.
The
disciples
24),
but
He
Gen. XXV.
—" And
Esau
Feed me, I pray same red pottage The Hebrew having no superlative, doubles the adjective (see 30.
thee, with that
under Idiom)^
Vhi^'n^ tr\^T[
very red [food]
Ex.
said
to Jacob,
'*
"
(hah-ahdom, hah-ahdom)^ red, red, red food.
i.e.,
this
or, this deliciously
;
—" And he looked
this way and that way." Here the Hebrew HD^ n3 (koh vahkoh), this and this, is well translated, The repetition emphasizes the fact that he looked in every direction. See also Josh. viii. 20, i.e., in any direction. 2 Kings ii. 8. Also Josh. viii. 33, HJp^ njp (mizzeh oomizeh), i.e., on all sides. Kings ii. 36, "Go not forth thence any-whither " npKT TIW (ahneh 1 vah-ah-nah), this and this. 2 Kings iv. 35, see margin. 12.
ii.
Ex.
—"And
16.
iv.
mouth
instead of a
"
:
—
he shall be, even he shall be
i.e.,
he shall surely be,
to thee
etc.
Ex. XV. 16. "Till thy people pass over, O Lord, till the people pass over, which thou hast purchased " i.e., till thy people have completely passed over and are safe on the other side. :
Ex.
xxiii. 30.
before thee," i.e.,
"
"
italics.
the
in
The
little
and
little
I
will drive
^i?P {me-at, me-at), " little, little,
£Di;p
will drive
I
and
— " By
I
them out from will drive, etc.
" :
them out by very slow degrees. There s no " by " or Hebrew of this passage. These words should be in
figure
is
beautifully rendered in English idiom,
where two
adverbs are used to express the superlative.
Ex.
— "A golden
bell and a pomegranate, a golden and a pomegranate upon the hem of the robe round about:"
xxviii. 34.
bell i.e.,
alternately.
Ex. xxxiv. 6.—" And the Lord passed by before him, and proclaimed,
Here,
He
that sixth
JEHOVAH, JEHOVAH."
if
we were
proclaimed
and seventh
Lev.
vi.
:
i.e.,
Lev
name, Jehovah I (which
He
it
means
did in the
verses).
12
every morning."
ing
to translate the figure idiomatically,
the WQ7iderful
(5).
—" And
the
priest
shall
^j^^nB "ipiHB (babboker, babboker),
burn wood
on
it
morning, morn-
every morning, regularly, and without intermission.
xxiv.
8.
— " Every
the Lord continually."
sabbath he shall set
it
in
order before
—
:
FIGURES OF SPEECH.
192
Hebrew nBE^Tl DV3 n^E&n DV2. (Beyom hashabbath beyoni hashabbath), on-the-day-of the-Sabbath, on-the-day-of the-Sabbath: on the word "every," i.e., every i.e., every Sabbath, with emphasis Sabbath without
Num.
fail.
—
After Aaron's rod had been brought were frightened and cried to Moses, " Behold, we perish, we all perish. Whosoever cometh near, cometh xvii. 12, 13 (27, 28).
forth, the people die,
we
near unto the tabernacle " consumed with dying ? Here the cometh near.
figure It
of the
Lord
shall
die
:
shall
we
be
'
X\pjl ^IpJJ (hakkahrev hakkahrev), cometh near,
is
idiomatically translated by the A.V., but literally
is
by the R.V.
There
is
we
all
perish,
also the repetition of the
word
"^^75*? (ahvadnoo),
''we
perish."
Deut. xxviii. 43. ally, and not literally.
— Here the figure
is
really translated idiomatic-
is within thee shall get up above thee veiy high," i.e., nS^Q Tlh^O {mahalah, mahalah), high, high " and thou shalt come down very low " {ix., H^Q r7E3D (mattah, mattah)^ low, low). Thus the figure emphasizes the depth of the misery into which **
The stranger that
;
Israel should be
Jehovah (verse
Judges
brought
if
they would not hearken to the voice of
15).
V. 22.
"
Then
By
did the horsehoofs
stamp
reason of the pransings, the pransings of his
mighty ones."
nnrrT if
m'lrT'irp
(middaharoth daharoth),
translated idiomatically.
—
i.e.,
the violent pransings,
See under Idiom.
Sam. ii. 3. " Talk no more exceeding proudly." nnij nnilill {gevohah,gevoh^h),-pvoM6\y,Y^ro\i6\y,i.e.,
1
arrogantly
or haughtily.
Here the repeated adjective superlative.
2
Sam,
vii.
5.
servant, to David), for
me
to dwell in
—
*'
Thus ?
Go and
is
idiomatically translated
as
a
my servant David (Heb., to my Lord, Shalt thou build, me a house
tell
saith the
"
great emphasis to be placed on the repeated order to rebuke the popular and universal thought of the natural heart, which ever says, *' See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains."
Here there
pronoun, " me,"
is
in
—
—
EPIZEUXIS.
Sam.
2
Absalom
"
O my son Absalom, my son, my son had died for thee, O Absalom, my son, I
!
head."
19.
said unto his father.
grief.
My
head,
my
roshee, roshee.)
'^ffiWI,
eloquent
:
;
Chron.
iv.
3.
—
'*
(sahveeVf sahveev),
The same
around.
Ezek. xxxvii. 2
repetition
is
used, to express complete surrounding,
16 (twice), 17, 25, 29, 30, 33, 36,43; xH.
16 (the second "round about"), 17, 19;
In all these descriptions of the
12.
repetition of
of the
Compassing the sea round about." l"*!? around, around: i.e., completely round, all
xl. 5, 14,
;
6, 7, 8, 10, 11, 12, xliii.
—" And he
poor head."
2
Tip
iv.
and what a volume is contained in this simple so naturally used by the child as an English child would say,
figure,
My
emphasizes the vehemence of David's
figure
(""^NT
How
in
—
Would God
!
son " Here the 2 Kings
my
"
xviii. 33.
193
Tip Tip
(sahveev, sahveev)
xlii.
15,
5,
20;
new and future Temple, the emphasizes the completeness
measurements.
Ps. xxii. I.— "My God, my God ("'Sw "^Sn, Elee, Elee), why hast thou forsaken me ?" Who can tell the depth of meaning and of feeling, which this It is thus impressed upon us, because it cannot figure here reveals ? See Mark xv. 34. be expressed by words. Ps. Ixvii.
6,
(7,
7
"
i.e.,
God
8).—
God God
shall bless us,
shall bless us
shall really sand truly bless us in very deed.
Ps. Ixxvii. 16 (17). " The waters
saw The waters saw
(See under Prosopopoeia,)
Ps. xcvi. for
He
Ps. in
O
God,
thee." xiv.
t
He cometh,
shall surely
cxviii. II.
thee,
Thus emphatically describing Ex.
13.
" For i,e.,
" :
He cometh
" :
come.
—Twice
verses 15 and 16,
for
**
They compassed me about"; The right hand of
we have three times "
and the
Lord." Ps. cxxxvii. 7. " Remember, O Lord, the children of Edom in who said. Rase it, rase it, even to the the day of Jerusalem '* Down-with-it, down^"li? {ahroo, ahroo), i.e., thereof," ^1^ foundation
—
;
with-it," or
we might render
the figure, utterly overthrow
it.
!
FIGURES OF SPEECH.
194
Prov. XX. 14.—" It is naught, it is naught, saith the buyer but when he is gone his way, then he boasteth." Heb. is IJI i^n (ra, ra), i.e., " very bad," or " worth nothing." :
What
a picture of Eastern bargaining
Ecc.
18.— Lit.,
iii.
1
said in
my
heart respecting the estate of the
they, even they are Uke beasts." sons of Here the figure of Pleonasm (q.v.) first emphasizes the word ^' men," and then the Epizeuxis again increases that emphasis,
men
Ecc. can find
pM '*
that
vii.
it
out
.
.
.
24.— " That which
is
and exceeding deep, who
far off
" ?
pbl? {ahmok, akmok),
deep, deep
i.e.,
:
as
is
it
translated,
exceeding deep." Isa.
vi.
3.
—The
h'ohness
Jehovah is emphasized beyond one God are indicated by the thrice
of
measure, and the three persons in repeated '' Holy, holy, holy is the Lord of hosts." highest degree of hoUness is ascribed to Jehovah. Isa. xxi.
—
Isa. xxvi.
3.
Here the
Babylon is fallen, is fallen " to emphasize the 9. of the fall of that great city, and the greatness the and certainty See also Rev. xviii. 2. final overthrow. its of completeness
Here the '
^'
:
— "Thou wilt keep him
figure
is
in perfect
idiomatically translated.
peace."
The Hebrew reads
(see
margin) xrhxt DiStp (shalom, shalom), peace, peace, thus emphasizing the word and denoting much peace, great peace ; or, as in A.V., '* In Ivii. 19 and Jer. vi. 14 it is not thus translated. perfect peace." Professor Driver mentions this duplication of words as being a
'
post-Isaian feature
of
the
style
Old
literary
of
Testament,
of chapters
pp.
xl.-lxvi.
is
{Introduction
style
233,
234).
He
Literature
the
to
says,
"
The
literary
very different from that of Isaiah "
one of the "literary features" being
.the repetition of words.
It
:
is
of the wisdom and acumen though Professor Driver mentions the repetition of DiStI? D*i7tl?, peace, peace, in Isa. Ivii. 19, he does not mention the very same repetition in xxvi. 3 which is an evidence of the very unity of the two parts of Isaiah which he is seeking to
remarkable, as
being
assumed by the higher
characteristic
critics, 1|)iat
:
disprove.
'''
* The same applies to other arguments: e.g.. Dr. Driver says (p. 227) that certain words " occurring in chapters xl.-lxvi. point to a later period of language
than Isaiah's age ...
A remarkable instance is
common Hebrew word
afforded by Ixv. 25
.
.
.
where nn**,
replaced by "fflND, ^ii expression modelled upon the Aramaic NinD, and occurring besides only in the latest books of the Old Testament." But Professor Driver does not mention the fact that the word the
for together, is
—
—
—
EPIZEUXIS. Isa. xxviii.
"scornful
"Whom
10.—This
195
probably the ironical language of the introduced by the Ellipsis of verse 9: [say they] shall he teach knowledge? .-. for [it is] precept
men"
is
(verse 14),
.
upon precept
precept upon precept line upon line line upon line here a little, and there a little." And, then, the Prophet retorts " For (or Yea, verily) with stammering lips (marg., stammerings of lips) and another tongue will he speak (marg., he hath spoken) to ;
;
;
;
:
this people."
the English the Epizeuxis
In "
upon " comes between, but
in
the
not perfect, because the word the words follow each other
is
Hebrew
closely.
Dm "For
i.e.^
it
tzav latzav
is
;
T^i^t
tzav latzav
;
Dtt?
I^lf)
kav lakav, kav lakav
;
zehr
shdhm, zehr shdhm.''
See also verse
13.
Comfort ye, comfort ye my people, saith your Here the Epizeuxis consists of one word in the Hebrew, ^DD? ^^W {nachinoo, nachmoo) and calls our attention to the passage Isa. xl. I.—*'
God."
:
;
emphasizes the plenitude of that comfort wherewith Jehovah has determined to comfort His People Israel at no distant date. while
it
Isa.
li.
— In
this Scripture
we have
three calls emphasized ^by this
figure.
A^
li.
i
9-11.
A call to the arm of Jehovah: "Awake, awake, O arm of the Lord."
put on
strength,
I
B^
Followed by comfort. to Jerusalem: O Jerusalem." B2 21-23. Followed by comfort. 12-16.
I
A2
17-20.
A
call
"Awake, awake,
stand
up,
I
A3
lii,
O
1, 2.
A
call
B3
Zion
:
"Awake, awake,
3-12.
Followed by comfort.
Isa. Ivii. ig.
—"
that is far off
I
create the fruit of the lips
and to him
perfect peace as in xxvi. 3
that
is
:^Peace, peace
near," etc.
:
i.e.,
to
great peace,
(q-v.).
occurs in the earlier books of the Bible
Sam.
put on strength,
/
I
him
to
Zion."
:
so early indeed as Gen.
iii.
22; xlix.
16.
and elsewhere. True, in these passages it is in the construct state but that makes no difference so far as the argument is concerned. Moreover, as this very word ^'^Tl^ occurs in chap. i. 28, 31, and xi. 6, 7, as well as in Jxvi. 17, it is an argument against Dr. Driver's division of Isaiah into two halves. 1
:
xvii. 36,
FIGURES OF SPEECH.
196
My
Jer. iv. 19.— *'
bowels,
my
bowels!"
emphasize the
to
great distress experienced.
Jer. vi. 14.
my
—"They have healed also the hurt of
the daughter"^' of
when there is no peace." that there was no peace for
people sUghtly, saying Peace, peace;
Here the
figure contrasts with the fact
Jerusalem the fact that her of peace,
much
prophets continually promised plenty
false
peace.
Jer. xxii. 29.
—"O
earth, earth, earth, hear the word of the
Lord."
Ezek.
(Heb. 14-18).
9-13
xxi.
—" A
sword, a sword
is
sharpened, and also furbished."
This
"the sword of the Lord," viz., is a sword for war, and not the key to this difficult passage.
to call our attention to
is
Babylon, and to show that His sword a sword worn for honour. That there are difficulties
This is
is
seen the
moment we
observe the
note the marginal alternatives, and consult the commentators
Jehovah's sword was not
like
the sword of His son Judah, not like
his " rod " or " sceptre " (verse 10),
was no use against a
tree.
rod
my
(or sceptre)
Verse 12 should
of
But
which was merely for honour, and sword (verse 10) " contemneth the
this
son, as
"Cry and
italics,
!
\it
every tree (or wood)."
despiseth]
man
for it shall be upon upon all the princes of Israel: my people shall be delivered to the sword smite therefore upon thy thigh " (which was the symbol of fear in man, as beating the breast was in woman). Verse 13. " Because it was proved, and what? (i.e,, what will happen ? what will he the result ?) if the sizford shall not despise the wood, saith the Lord! It will not be, saith ^Adonai Jehovah!" {i.e., it will not
my
people,
be,
howl, son of
:
shall be
it
:
despise
it it will destroy it !) Thus* we have the sword of Jehovah emphasized !
:
and the structure
of these verses explains their meaning. 8-10.
The sword
of
Jehovah
(Babylon).
Its
sharpness
and
brightness.
B
-10.
contempt
Its
I
11, 12.
-^
The sword
for the rod or sceptre of
of Jehovah.
Its
I
S
13.
Its
contempt
point
honour; and was of wood) *
that the sword of the
is
its
power
will
is
destroying power.
wooden rod or sceptre
for the
I
The
His son Judah.
Lord
is
a sword of war, not of
so great that the sceptre of
not withstand
of Judah.
Judah (which
it.
These words are supplied, apparently from chap.
viii. 11, 21,
EPIZEUXIS.
Ezek. it
shall
him
"
:
xxi. 27.
be no more ix.,
overturn, overturn, overturn
will
he come whose right it is and completely and thoroughly overturn it.
will
I
—"1
197
until
and
it;
give
will
I
;
it
The threefold Epizeuxis emphasizes the completeness of the overthrow of the throne of David hence, by implication, the certainty of the promised fulfilment of the prophecy that He who is David's Son and David's Lord, shall surely reign upon that same throne according to Luke i. 32, 33, and many other Scriptures. ;
Ezek.
xxii. 2.
—
"
Wilt thou judge, wilt thou judge
Wilt thou really and truly judge
Ezek.
xxxiii. 11.
Ezek. xxxiv.
?
evil
"
:
ix.,
See under Heterosis,
—" Turn ye, turn ye from your — Behold, even both
11.
? "
I,
I,
ways."
search
will
my
sheep and seek them out."
And
verse 20: "Behold I, even, I, will judge between the fat and between the lean cattle." Thus does Adonai Jehovah emphasize what He will do in consequence of the unfaithfulness of the shepherds, who fed not His flock, cattle
but fed themselves.
(See under Ellipsis, page
—
Ezek. xxxiv. 17. (nmS nto.) For the emphasis in
"
I
judge
between
).
and cattle."
cattle
this passage, see the notes on
it
under the
figure of Ellipsis (page 40).
Dan.
—"Whom
the king Nebuchadnezzar thy father, thy father, made master of the magicians" /.^.,thy father the great and mighty king Nebuchadnezzar. V.
the king, /
Dan.
II.
say,
X. ig.
Zeph.
i.
:
— —
14.
hasteth greatly"
*'
Be
"
The
i.e.,
:
is
strong, yea, be strong:" great day of the
Lord
is
i.e.,
be very strong.
near,
is
near, and
very near.
—
Matt. V. 37. " But let your communication (R.V., speech) be, Yea, yea Nay, nay for whatsoever is more than these cometh of :
;
evil."
Here the say, "
" no,"
Yea "
figure
or
and not
whatsoever
Matt,
is
*'
nay
emphasizes the " twice
;
to indulge in
fact,
but that
vehement asseverations and oaths
more than these cometh of
xxiii. 37.
the prophets," etc.
:
—" O
we are forbidden to are merely to say, " Yes " or
not that
we
;
" for
evil."
Jerusalem, Jerusalem, thou
that killest
emphasizing the pathetic appeal by the exceeding Jehovah.
guilt of the city in killing the prophets of
FIGURES OF SPEECH.
198
Luke
xxiii. 21.
vehemence of the
John
i.
51.
cry,
—
(ameen ameen).
—
Crucify hhn, crucify him," emphasizing the and the determination of the priest-led people. *'
ajx-rfv dfj.r)v^ Verily, verily, I say unto you." Twenty-five solemn sayings of the Lord Jesus are '*
thus emphatically marked V.
19, 24,
25;
vi.
26,
3,5,11; xii. 24; might prove
John's Gospel: viz.,L5\\
in
53;
47,
32,
viii.
34, 51, 58; x.
1,
iii.
7;
It xvi. 20, 23; xxi.- 18. 16, 20, 21, 38; xiv. 12; a useful study to trace the sequence of truth in these successive xiii.
statements.
Apart from the Repetition, which occurs only in the fourth is something to be learnt from the number of times the
Gospel, there
word
occurs."'
Heb. Greek
:
eVt
Eph.
x. 37.
— "Yet a
yap fxtKpov iii.
g.
—
little
while."
oa-ov oo-ov (eti
Lit. "
And
Lit.,
how little, how
little."
gar fnikron hoson hoson).
to enlighten all
[as
to]
what
[is]
the
dispensation of the Mystery which has been hidden away, away, Showing the completeness with from the ages in [or by] God." which the secret was hidden in former times. Compare Rom. xvi. 25, and Col. i. 26.
*'
See Ntimber
in Scripture,
by the same author and publisher.
—
ANAPHORA
—
LIKE SENTENCEBEGINNINGS.
The Repetition of
or,
;
Word
same
the
at
beginning of successive
the
Sentences.
A~naph'-o-ra, from to
two Greek words, dvd
bring or carry.
means
It
{ana), again,
and
<^6)00j
(phero),
a carrying back, reference, or repeating over
again.
This figure the
is
also
same word with
sometimes called
k-rrl
(epi),
EPANAPHORA
upon, prefixed.
In Latin
which
:
is
it
is
called
RELATIO. This figure
word
is
so-called because
it,
is
the repeating of the
at the beginning of successive clauses
:
same
thus adding weight and
emphasis to statements and arguments by calling special attention to them.
in
Anaphora differs from Epibole (q.v.). In the case of Epibole words are repeated, consisting of a sentence or phrase whereas, Anaphora only one word is thus repeated.
to
many
several
;
Scripture abounds with this figure^ which adds great importance of
its
solemn statements.
We give a few examples
:
Deut. xxviii. 3-6. " Blessed shalt thou be in the city, and blessed shalt thou be in the field blessed shall be the fruit of the body, :
and* the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine,
and
the flocks of thy sheep,
blessed shall be thy basket and thy store, blessed shalt thou be when thou comest in, blessed shalt thou be when thou goest out." See the same figure in verses 16-19 with the word ''cursed" repeated at the beginning of successive sentences. 2
Sam.
the word
""3
xxiii. 5. (kee),
—According to the Hebrew, each
For.
See Polysyndeton.
line begins
with
——— —
—
FIGURES OF SPEECH.
200
"
For is not my house thus with God ? For He hath made with me an everlasting in all things
For For
this
is all
shall
He
and
my not
sure,
salvation,
make
lines are in the
These four
covenant, ordered
it
and
all
my
to prosper
desire.
" ?
form of an introversion
:
Question.
a I
Answer and Reason. Answer and Reason.
b I
b I
Question.
a I
a and a the question is concerning David's house while in b See under Correspondence. the subject is Jehovah's covenant.
In
and
b
;
Ps.
2 (2,
iii. I,
3).—
Many are they that rise up against me. Many there be which say of my soul," etc. ''How long?" In verse xciv. 3, 4.
*'
4 it should be Ps. In the A.V. it is thus repeated by Ellipsis and put in italics twice. put only once in the R.V. not at all, the figure not being seen. ;
Ps. cxv. "
He He He He
12, 13.
will bless
us.
will bless the house of Israel.
will bless the house of Aaron. will bless them that fear the Lord." This figure stands here in immediate contrast with the figure of Epistrophe
(q.v.) in
verses 9-11, where the
same phrase ends successive
clauses.
See also 2,
3
;
cxxiv,
the Songs of Degrees, Ps. cxxl,
in
1, 2,
and
3, 4,
Ps. cxlviii. 1-4.
5; cxxvi. 2; cxxvii.
— " Praise "
beginning of successive sentences. Isa.
li.
I, 4, 7.
unto me." Jer.
i.
18.
—
*'
Three times
Behold,
I
is
So
;
7,
8
;
cxxii. 6, 7
;
cxxiii.
cxxviii. 5, 6; cxxix, 1, 2.
seven times repeated at the also in the whole of Ps.
we have
the Divine call
'*
cl.
Hearken
have made thee this day a defenced
and an iron pillar, and brazen walls against the against the against the against the against the
1
whole land, kings of Judah, princes thereof, priests thereof,
and
people of the land."
city,
—
ANAPHORA.
201
The figure, here, emphasizes the fact that the prophet in being God's spokesman was recognised as the " man of God,"* but also (and therefore) as necessarily " against " man. For, inasmuch as man's thoughts and man's ways are always the opposite of God's, he who is for God cannot help being opposed to man.
—
Jer. iv. 23-26. We have "I beheld" four times repeated enchance the solemnity of the desolation of Jehovah's judgments.
Jer. V. 17.
—
They
*'
up
shall eat
;
to
" is three times repeated; to
emphasize the complete devouring of the land by the enemy. Jer.
35, 36.
1.
— " A sword"
is
four times repeated
the slaughter in the destruction of Babylon.
Jer.
20-23.
li.
— ^^^
spoken of
battle ax,"
—
to emphasize
with thee " " Thou art my
times we have the words
repeated to amplify the statement in
;
'
"
verse 20.
Israel.
Hos. iii. 4. " For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim." Here there is something more than a simple Polysyndeton {q-v.), as another word is joined with the conjunction. The employment of this figure emphasizes the present desolation of Israel.
Micah
V.
9-13.
—"I
will cut off"
amplify and extend the prophecy in verse
Micah
vii. 11, 12.
emphasize the time shall come.
Zeph.
i.
the
indicates
2,
;
3.
— Here we
and
—
" I
"
is
repeated /owr times; to
9.
have " In that
day"
from
" to amplify the places
will
consume,"
repeated to
whence they
times
three
repeated,
solemnity of the threatening and the certainty of
its
execution.
Matt.
V, 3-11.
Matt.
V. 22.
"
—The word
"
Blessed
" nine times repeated.
Whosoever is angry, etc. Whosoever shall say, etc."
See The
Man of
God, by the same author and publisher
;
price one penny.
;
FIGURES OF SPEECH.
202
Matt.
xi. 7, 8, 9.
This question
— " What went ye out
is
three times repeated
;
... to see ?" to
emphasize and
call
attention to the fact that, though they were all attracted to John, yet they See under Erotesis. rejected him, and his ministry, and his testimony.
—
Matt. xi. 18, 19. This is lost in the English Version: as in the Greek the verb " came " is put out of its natural place (by the figure of Hyperhaton, q.v.), and is made to commence the two successive sentences. It is
a very remarkable Anaphora.
—
Here we have the three questions, each " shall (See page 87). ? " beginning with should be answered like the third. questions The first two " anything to the charge of God's elect ? shall lay
Rom.
viii. 33, 34, 35.
Who
Who
Shall God that justifieth ? is he that condemneth ? Shall Christ that died,
Who
.
Who
shall separate us ...
Shall tribulation I
Qreek
Cor.
iii.
9.
—This,
too,
?
.
.
?
?
etc."
is
hidden
in
the translation.
In the
'the figure is clearly seen.
" God's fellow-labourers we are God's husbandry,
God's
:
building, ye are."
Note, that the fellow-labourers are ourselves with one another
and not we who are fellow-labourers with God. We are not to dishonour God by bringing Him down and making Him one of ourselves. The popular explanation is only another instance of man's nature, which made him so easy a prey to Satan's temptation-promise, " Ye shall be as gods " (Gen. iii. 5). Herein lies the difference between the First Adam and the Last, between the First man and the Second. The first man thought equality with God was a thing to be grasped at but the Second Man did not so consider it (Phil. ii. 6, R.V.). Equality with God was not a thing to be obtained, but a thing to be either inherently possessed (as He possessed it as the Son of God), or to be received as the gift of God (as He received it as the Son of Man). I Cor. vi. II. "And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God." :
—
—
;
;
ANAPHORA. Cor.
I
203
vi. 12.
"All
things [or r&thermeats] are lawful unto me, but All things [to eat] are not expedient: All things [or meats] are lawful for me [to eat] but not be brought under the power of any." ,
Here the I
Cor.
figure
is
combined with another
called Mesarchia
—" But
I
will
(q,v.).
1 would have you know that the head of every man is Christ: and the head of the woman is the man and the head of Christ is God."
xi. 3.
:
We Climax I
have
here
Polysyndeton
(q.v.),
as
well
an
as
irregular
(q.v,).
Cor.
xii.
another." case.
akXos
It is
€T€pos (heteros),
—We
8-11.
have the repetition of the words, *'to is not exactly the same in each
Greek the word
In the
(alios),
another
another
(of the
same
kind), six times,
and
a different kind), twice, in connection
(of
with " faith " and " kinds of tongues."^'^ one is given by the Spirit the word of wisdom, to another (alios) the word of knowledge by the same Spirit. To another (keteros) faith by the same Spirit; to another (alios) the gifts of healing by the same Spirit.
"To
To another to another to another
the working of miracles prophecy
(alios)
(alios)
(alios) discerning of spirits to another (heteros) divers kinds of tongues; to another (alios) the interpretation of tongues
but
;
:
these worketh that one and the selfsame Spirit, dividing to every man severally AS WILL," and not as we may will or all
HE
" claim." I
Cor,
xiii. 4.
Polysyndeton
(q.v.),
bination
of
two
Anaphora
in
all all all all
*
It is
'•
first
many
we have the figure of we have a com-
three verses
ands."
In verses 4-7,
Asyndeton (q.v.), or *' no-ands " the repetition oi the'word " Charity " (verse 4).
In verse
"
— In the
or
7,
figures
:
the Greek order of the words
is:
;
and
Charity
things beareth, things believeth, things hopeth, things endureth.'
probable that Heteros marks a
divisions of the
same
class.
new
class
;
while Alios refers to sub-
:
—
:
FIG URES
204
In verse 8 *'
;
;
OF SPEECH.
:
Whether whether whether
there be prophecies, they shall
fail
there be tongues, they shall cease there be knowledge,
shall vanish
it
away."
In verse 9 *'
In part we know, and in part
we
In verse 11.
'*
as a child as a child
as a "child 2 Cor. xi. 26. eight times. 2
Cor.
prophesy."
When
was a
I
I
spake,
I
understood,
I
thought."
child,
— Here we have the repetition of "in perils" — We have the repetition of the word "yea" to
vii. II.
increase the effects and results of true godly sorrow for sin in seven Referring to six different aspects of their sorrow as particulars.
manifested
in
three different directions.
The word rendered "yea"
really
preserved by supplying the Ellipsis earnestness)
saying too
wrought
it
means but;
—what
and
may
it
—that
you, but not earnestness merely
in
be
carefulness (or rather is
little
but self-defence, ^1 m respect^ 01r themselves, but mdignation, ^^^ f^^^' in respect of Paul, I but vehement desire, but zeal, .^ respect of him who had done the wrong. ^ but revenge, The first "but " combines the additional figure of Epitasis (q-v.), which is here an emphatic addition to a statement or argument of 1 '
.
1
)
.
J
I
)
six particulars.
Eph.
vi.
12.
— " For we wrestle not
against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." This is to emphasize the fact that our conflict is spiritual, and that Satan's religion.
See
is not immorality or crime, but the references to him in Scripture, and note how
sphere of operations all
opposed they are Christendom.
to
popular
Satan-myth
of
the world
and
of
——
ANAPHORA. Phil.
iii.
Phil.
iv. 2.
Phil. iv.
205.
— Note the repetition of the word " beware." — beseech Euodias, and beseech Syntyche."
2.
"
I
—We
have here the repetition of the word "whatfigure of Asyndeton (q.v,) is combined, order to emphasize the important conclusion " Think on these 8.
soever things" with which the in
things:" and these Chiasmus
nouns are arranged
things, in eight
i.
.
.
This
five-fold repetition of the
.
pronoun
(ho),
V. 7, 8.—Three times we have coming of the Lord.
Jas. to the
Jas. ''
"
Be
Twice we have the question " Is Is any among you afflicted ? Let him pray. Is any merry? Is
is
patient
V. 13, 14.
unto you."
which, emphasizes
with great solemnity the subject of the epistle which so stately a manner.
"
opened thus
in
with reference
any
?
"
Let him sing psalms. sick among you? Let him call," etc.
any
Here are
contr3iSted prayer
Teaching us that prayer
is
—
and praise; and praying with
not to be
singing.
sung.''-
John iii. 5, 8. " He was manifested to take away our sins; the Son of God was manifested that he might destroy the
I .
the figure of
John 1-3. " That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon That which we have seen and heard declare we
I
.
in
(q.v.),
.
works of the
devil."
Here the two great declared
:
purposes
of
Christ's
the one present, and the other future
and the other
in
power hereafter
;
manifestation
are
the one in grace now,
the one in sufferings, and the other
;
in glory.
Other examples of Anaphora may be seen in Gal. i. 8, 9. Rev. vii. and elsewhere for these examples are given only
5-8 (with Epistrophe),
:
as specimens.
*
See Intoned Prayers and Musical
Services,
by the same author and publisher
—
EPANALEPSIS; The
Ep'-an-a-lep'-sis.
and
the
repetition of
^TJi/'ts
It
In Latin
same word after a break, or parenthesis,
from the Greek
is
called
it is
is
dvd (ana), again,
{Re-sump' -tio).
:
and when the word
APOSTASIS, and
called
it is
{epi); up07i,
resumed, rather than repeated, from the
beginning of another sentence parenthesis
eirt
means a taking up upon again.
RESUMPTIO
word
In this figure the
RESUMPTION.
or,
a taking.; and
(leepsis),
:
is
resumed
the parenthesis
is
after a
closed by
the apostasis.
which means a standing ; the repeated word which resume the away statement or argument, standing away at a distance from the first A-pos'-ta-sis is
from the Greek
aTrocrraa-t?,
or off from, distance, interval
word.
Moreover, the word so taken up and resurned
from the beginning of the sentence, bnt from the middle or from 'any other part, as in sarily
it
may
may
not be necesbe taken up again
this sentence
:
"The
persecutions undergone by the Apostles were a trial to their faith, and a confirmation to ours a trial to them," etc. ;
from Anaphora
(q.v.) in that the repeated words are not immediately successive, but are separated by a break or parenthesis tire repetition being a resumption of what the writer or speaker had It differs
already before begun to say.
Rom.
25, 26.
— "Whom God hath
^
a propitiation to declare [his righteousness for the remission of sins that are past, through the forbearance of God; to declare, / say^, at this time his righteousness " etc.
through
iii.
faith in
set forth to he
blood,
his
:
Cor.
iv. II,
Cor.
X. 25, 29.
where the words in verse 11, *'unto this present hour," are taken up again at the end of verse 13, '' unto this day." I
I
13,
— Here, after
a parenthesis (verses 26-28) the
word conscience " is repeated from the end argument is resumed in verse 29. '*
Eph. Christ
iii. I,
14.—" For this cause
....
resumes in verse
Phil. glorifying
i.
(then
14),
22, 24.
For
— In
God "by
life,
after
I,
of verse 25,
and the
Paul, [the prisoner of Jesus of thirteen verses he
a parenthesis
this cause]
I
bow my
knees," etc.
verse 20, the apostle had been speaking of or by death." For, if he lived, it would be
.
EPANALEPSJS.
207
"ChNst," and if he died, it would be "gain " to him, and would release him and give him rest from all his labours. The real conclusion is that if he continued to abide in the flesh it weuld be better for them. But this conclusion is interrupted by the mention, parenthetically, of a third thing, which made him unable to say which of the two (living or dying) he would really prefer, because this third thing was so much better than either of the other two; for it was the return of Christ. Then, having' mentioned this, he takes up the statement again, repeating the beginning of verse 22
(" in
and continuing it in verse 24. Verse 23 :— " But if I live in the flesh, labour (yet what I shall choose I wot not, for
the fruit of
[this I
am
is
which
is
is
a
more needful
far, far
for
you
better thing)
"
[i.e.,
'')
my
being pressed- out
off these two, having a strong desire unto the return, J
Christ,
the flesh
and to be with
but to remain in the flesh] than dying not better than Christ's :
—
return]
He had remain
told the Thessalonian saints that "
shall not
precede those
who
we which
are alive and For the Lord Himself
are asleep.
shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall first rise. Then we which are alive and remain shall be caught "up together with
them
in
other
clouds to meet the Lord in the
manner) shall
in this
way
we
air,
and
ever be with the Lord."
of being with the Lord."
The
SO
(ovtu), hoiito, thus,
There,
is
therefore, no
God would
not have written one thing to the Thessalonians and a different thing to the Spirit of
Philippians.
(ruve^^o/xat, f €/c
But
it is
I
am
being pressed.
occurs 857 times, and is never translated 165 times rendered "out of."
*'
betwixt " anywhere else,
mood of the verb depart, but three distinct words. dvaXvo-at {analusai), return. This verb occurs in N.T. only in Luke xii. 36, " when he shall return from the wedding." It does mean, to depart, but from thence to here, not from hence to there. See Tobit. ii. 1. Judith ix. 1 xii. 7; v. 12. Ecclus. iii. 15. 2 Mac. viii. 25 xiii. 1. 1 Esd. iii. 3. Wisd. ii. 1 \
This
€fcs (sis)j
is
not the infinitive
unto, rh
(to)
the,
;
XV. 28.
Josephus Ant.
vi., 4, 1.
;
;
POLYSYNDETON The
repetition of the
word
*'
and
;
or,
MANY-ANDS.
" at the beginning of successive clauses.
irokva-vv^^rov, from iroXm {poliis), many, together; hence, in grammar, it means bound and o-i'i^Serov {syndeton), The word, thereSetv (dein), to bind). (syn) and crvv a conjunction (from conjunctions. many together or fore, means much bound It is called also POLYSYNTHETON, from riS'qixi {titheemi), to put
Pol' -y-syn -de-ton.
Greek,
Hence many the word "and." The English name
or place. of
'puttings:
i.e.,
of the
same word
for the Figure will, therefore, be
—
in this
case
MANY-ANDS.
Polysyndeton is merely one special form of Anaphora (q^v.) : i.e., it a repetition of the same word at the beginning of successive sentences but this is always one special word " and." To understand the full significance and use of Polysyndeton, the student must consider along with it the opposite Figure Asyndeton
is
:
same word syndeton with " a " prefixed, meaning no, instead of " poly," meaning many). See A -syn -de-ton, i.e., NO-ANDS (page 137). The two Figures form a pair, and should be studied together. " The Laws of Grammar decide for us how the conjunction "and should be used. If we are enumerating a number of things, we (by (the
usage) place the conjunction immediately before the last. This is the cold law, which leaves what we say without any special emphasis.
But
this
law
may
sake of emphasis.
be legitimately broken in two different ways for the In order to attract the attention of the hearer or
we may either use NO ANDS, or we may use MANY ANDS. Man may use these figures, however, without sufficient reason, and
reader,
but the Holy Spirit ever uses words in all perfection, and it behoves us carefully to note whatever He thus calls our attention to. When He uses " No-ands," He does not ask us to stop and consider the various particulars which are enumerated, but to hasten unwisely
:
on to some grand climax. the end,
is
In this case that climax
which we read at
the all-important matter on which the greatest emphasis
is
to be placed.
When He conclusion that
uses " many-ands," there
is
never any climax at the
Instead of hurrying us on, breathlessly, to reach the important
end.
is
;
we are asked
to stop at each point, to weigh each matter
presented to us, and to consider each particular that
added and emphasized.
is
thus
—
—
:
POLYSYNDETON. One
209
each will make this quite clear. We have an one chapter (Luke xiv.), and, strange to say, in
illustration of
example of both
in
connection with precisely the same four words. In verse 13,
we have Asyndeton
(no-ands)
and
:
in verse 21, Poly-
:syndeton (many-ands).
In the former case {Asyndeton),
we
are not asked to consider the
-various classes of persons mantioned, but
important and weighty conclusion
Verse
"When
13, 14.
— maimed, —the lame, —the
we
are hastened on to the
:
thou makest a
feast, call the poor,
^the
blind
:
and thou
shalt be blessed." In other words, we are taught that, though we are not obliged to make a feast at all, yet, even if we do, we can call whom we please
we
such persons as are here described, there is a great hence, we are hurried over the enumeration of these classes to be told of this blessing. And, even then, it really does not matter much whether they are actually blind or lame, etc. The but,
if
call
blessing attached
point
is
On
:
they must not be able to return
it.
the other hand, the Master's servant
is
commanded
in "
to " bring
such persons to the Lord's feast, as a matter of simple obedience and when he has done this, he has done no more than his duty, and is at the best, but an " unprofitable servant." Hence, by the use of this figure of Polysyndeton inverse 21, we are not hurried onto any climax at the end, but we are detained at each step, and are thus asked to consider carefully what is taught us by the mention of each :
of these various classes " Go out quickly into the streets and lanes of the city, .and bring in hither the poor (i.e., those whom no one would think of :
inviting,
but
31): — "the
who would welcome the poor" who could not
invitation (xv.
afford
to
buy
1. '*
Matt, xx
a piece of
yoke of oxen " (verse 19). and the maimed {i.e., those who would be most unlikely to be able to say, " I have married a wife " (verse 20), and the halt (xwAoi;?, as in verse 13, where it is translated ** lame " ** go " to use the oxen, or to " prove them," i.e., those who could not
ground
" (verse 18), or "
fi>;fG.
:
at the plough, verse 19),
and
the blind
{i.e.,
those
who
could not say, "
I
must needs go and
see" the piece of land which I have bought, verse 18). Here, by this figure, instead of being hurried forward to a weighty conclusion we are led gently backward by each " and " to think of
—
—
;
:
FIGURES OF SPElLCH.
210
them with those whom the Lord the preceding palpable as making excuses.
these four classes, and to contrast
had just described in These two illustrations will prepare us for the consideration of the two figures separately, and enable us to understand them.
We
consider here only the illustrations of Polysyndeton.
examples of Asyndeton
will
The
be found under that figure (pages 137-148), characterised by the omission of the word
which being Elliptical, i.e., "and " has been placed under the First Division, Figures of Omission.
Gen.
viii. 22.
— Here
fulness of the blessing,
the completeness of the covenant and the and the certainty of the Divine promise, is set
forth in a double four-fold description " While the earth remaineth,
:
and harvest, and cold and heat, and summer and winter, and day and night, shall not cease." Gen. xix. 12. And the men^said unto Lot seedtime
—
*'
Hast thou here any beside
?
son-in-law,
and thy sons, and thy daughters, and whatsoever thou See also verses
Gen. actions figure
and and and and and and and and
is
hast in the city, and bring
16, 19
xxii. 9, 11.
and verse 17
;
—The
them out of
this place.'
for Asyndeton.
solemnity and deliberation of Abraham's
emphasised, and each
marked
is
off
from the other by
this
:
they came to the place which
Abraham built an altar laid the wood in order,
God had
told
him
of;
there, -
bound Isaac his son, laid him on the altar upon the wood Abraham stretched forth his hand :
took the knife to slay his son the angel of the Lord," etc.
:
Gen. XXV. 34,— "Then Jacob gave Esau bread and pottage lentiles
and he did eat and drink, and rose up, and went his way And Esau despised
:
his birthright."
of
;
—
;
—
POLYSYNDETON.
211
Here our attention is drawn to the deliberateness of Esau*s There is no haste in the words, as there was none in Esau*s Each part "of it is minutely pointed out, and dwelt upon, as deed. showing that Esau did not fall under some sudden temptation, but (See Heb.that he deliberately and wilfully " despised his birthright." action.
xii.
16, 17.)
Gen. is
xliii.
8.
—This
is
shown more
Hebrew
clearly in the
partly hidden in the A.V., to suit the English idiom.
Polysyndeton
is
;
it
Here, the
used to heighten the effect of Judah's appeal to his
them all depart and procure the food they so greatly needed. The Hebrew reads: " And Judah said unto Israel, his father, Send the lad with me, and we will get up, and we will go, father to let
and we shall live, and so we shall not
die
also we,
also thou, also our households."
—
Ex. i. 7. Here the figure is employed in order to impress us with the marvellous increase of Israel by the Divine blessing (See Ps. cv. 24 cvii. 33). ;
"and
the children of Israel were
fruitful,
and increased abundantly, and multipHed, and waxed exceeding great, and the land was filled with them." i.osh.
vii.
II,
—Jehovah
greatness of Achan's
sin,
shows to Joshua (and to us) the by bringing out emphatically all the acts
which formed part of it. The Hebrew reads " Israel hath sinned, and they have also transgressed my covenant, which :
I
commanded
them
and (D^)), vegam, they have also taken of the accursed thing, and have also stolen, and have dissembled also, and they have also put it among their own stuff." Five times we have Dl) (vegam), and also, in this verse. '
—
Josh. vii. 24. Here, to show the awful solemnity of the judgment executed upon Achan, and the magnitude of his sinf
:
:
—
;
FIGURES OF SPEECH.
21^
we have
twelve times
"And
the conjunction,
of the
eleven
times with
Joshua, Israel with him, took Achan the son of Zerah,
arid
all
and and and and and and and and and and and
the
silver,
the garment,
the wedge of gold, his sons,
his daughters, his oxen,
his asses, his sheep,
his tent, all that he had they brought t'hem unto the valley of Achor." :
—
Sam. xvii. 34-36. Here David enhances the importance of tells King Saul, by bringing out graphically each detail of that he what him a type of the Good Shepherd makes which " And David said unto Saul, Thy servant kept his father's sheep 1
:
and there came a lion and a bear, and took a lamb out of the flock and I went out after him and smote him, and delivered it out of his mouth and when he arose against me, caught him by and smote him, and s'iew him. Thy servant slew :
I
both
and and
(D^l) (D3l)
the lion, the bear.
this uncircumcised Philistine shall be as
2
his beard,
Kings
ii.
12, 14.
—
'*
And he
and rent them in two pieces and he took up (he took up also)
one of them,
took hold of his
own
etc."
clothes,
the mantle of Elijah that
him,
and went back, and stood by the bank of Jordan and he took the mantle of Elijah that fell from and smote the waters, and said. Where is the Lord God of Elijah ?
him,
fell
from
—
POLYSYNDETON,
and when he
also
213
had 'smitten the waters, they parted hither and
thither,
and
Elisha went over.**
show us the importance, not of any great climax, but of each part of that wondrous miracle. All this to
—
2 Kings V. 26. In the words of Elisha to Gehazi on his return from Naaman, he brings out by the use of this figure all that was in Gehazi*s heart showing that he knew how Gehazi had already planned and arranged how he should spend and lay out the money which he had asked of Naaman. ;
" Is
a time to receive money,
it
and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants ? " I
Chron. xxix. 11-13.
Jehovah
— Here the
greatness and the goodness of
set forth in David's Thanksgiving,
is
this thanksgiving is as follows
The whole
structure'^^ of
:
Praise.
David blessing Jehovah, Jehovah*s eternity.
10-. I
b
-10. I
B
11.
Jehovah's greatness "above
12.
Jehovah's goodness "unto
all.'*
I
B
all."
I
David blessing Jehovah,
13.
:
I
b
14, 15.
David's mortality.
I
Prayer.
C
The House and
16.
its provision,
I
D
17.
"I give" "mine
heart.**
(Time past and present).
I
D C
19.
17-19.
Prepare their heart to
The house and
its provision.
I
The
*
B and B
figure occurs in
" Thine,
and
give.
I
O
Lord,
is
—
the greatness (Ps. cxlv.
the power (verse 12 and Ps. For these
:
structures see
3),
xxi. 14),
under Correspondence below.
(Time to come).
—
;
;
"
FIGURES OF SPEECH.
214
and and and and
:
Ps. xcvi.
the glory (beauty, verse 13.
the victory
(lustre,
1
Sam,
the majesty (Ps. xxi. 6) in the earth (is thine):^'
;
6),
xv. 29),
for all that
,is
in
the heaven
Thine is the Kingdom, O Lord, and thou art exalted as head above all, and the riches | (The figure is lost by saying "both riches and honour.) and the honour J
come
of thee,
and thou reignest over all and in thine hand is power and might and in thine hand it is to make great, and to give strength unto all and now, our God, (not " Now therefore and praise thy glorious name
")
we thank
thee,
!
—
Here, to enhance the blessings which Jehovah Ps. evil, 35-37. bestows upon His people they are set forth with such distinctness that we are asked to dwell upon each one that goes to make up the whole :
"
and and
He
turneth the wilderness into a standing water,
dry ground into watersprings, there he maketh the hungry' to dwell, that they
may
prepare a
city for habitation;
and sow the fields, and plant vineyards, which may Isa.
ii-ig.
ii.
— Here
yield fruits of increase.'*
the figure
is
employed to
set
forth
the
completeness of the manner in which Jehovah will shake terribly the earth" (19, 21). There is another figure employed (see under Synonymia) and this, with the structure, shows us the importance :
and solemnity of the whole passage. ends with chap.
A
ii.
iv.
1-5.
Thus
It
commences with chap,
ii.,
:
Promise.
I
B
ii.
6-22.
I
B
iii.-iv. I
A
I
iv.
2-6.
1.
Threatening of judgment (general). Threatening of punishment (particular).
Promise.
Or, omitting the italics " because of all in the heavens
and
in the earth.
and
—
—
—
^
POLYSYNDETON.
215
Then these members may be expanded thus A. The Promise,
C
ii.
1, 2.
D
3-.
Zion,
its
What
they say: "
I
Zion,
-3, 4.
What
5. I
AH people flowing unto Come ye, we will walk, .
the people say
:
"
Come
ye,
.
.
Then the second member B, with which we have o Polysyndeton expanded, thus
marking
and stamping
it
it
(With
F
6-. I
etc."
let
it.
us walk, etc."
to do (the figure
may
as a whole),
be
:
B. Threatening of judgment (general),
E
it.
.
The word going out from
its rule.
I
D
1-5,
exaltation.
I
C
ii.
:
ii.
6-22.
special reference to men,)"^
Jehovah ceasing from His People. r6-9. Reason. Because they exalt themselves before God, and humble themselves before their idols. 10-21. Judgment. The People humbled, and Jehovah *
alone exalted.
F
22. " I
Idols abolished.
Cease ye from man," &c.
G may
Once more, the member
be expanded, thus
G. The jfudgmenf H'
10-,
b
Concealment, -10,
"
Go
—
10-21),
to the rock," etc.
"
For fear of the Lord," etc. 11. Man abased. Jehovah exalted d 12-16. High things brought low by 17. Man abased. Jehovah exalted Jehovah, d 18. Idols utterly abolished
Reason
I
(ii.
:
:
\
;
I
I
I
I
H=
19-.
Reason
-19,
b
"They
Concealment. "
:
For
shall
go to the rocks,"
etc.
fear of the Lord," etc.
I
y 20-, Idols cast away by man. Concealment, "to go into the clefts of the rocks." " For fear of the Lord," etc. -21. Reason I
H3
21-. yS
:
I
*
In In
B A
(iii.-iv.
(iv.
1)
the reference
a
specially to
is
2-6) the reference is
:
General.
2. I
b
3.
To men.
I
b
4.
To women.
I
a
6, I
General.
women.
;
:
;
FIGURES OF SPEECH.
216
We may note while in
y we
Man and
in J
figure of
it
Synonymia
is
still
{q-'v.):
is
the judgment executed by
how
to see
(verses 11-18)
Polysyndeton; as
further emphasized
—
The
lofty looks of
man
shall
be
and
humbled, the haughtiness of bowed down,
men
shall
be
the in
Lord alone
by the figure of
marked and emphasized by
further
11.
and
Idols
his Idols.
Now, we are prepared Jehovah
we have Jehovah and
passing that in J
in
have
\
the^
MAN
be exalted
shall
that day.
For the day of the Lord* upon every one [or thing] that is proud and lofty, and upon every one [thing] that is lifted up 12-16.
of hosts shall he
and he shall be brought low and upon all the cedars of banon
that are high
and
Jehovah's judgment :
on
Le-
GOD'S
WORKS
(seven members).
lifted
up,
and upon and upon and upon
all
the oaks of Bashan,
all
the high mountains,
all
the
hills
that
are
lifted up,
17.
and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be
Jehovah's judgment
on
MAN'S
WORKS
(four).
bowed down,
and
the haughtiness of
made low and the Lord alone
men
shall
be y
shall
MAN.
be exalted
in that day. 18.
And the Idols, he abolish.
This of this, see
is
the
first
Number
shall utterly
Jehovah's judgment
on man's works.
mention of " the Day of the Lord." For the significance by the same author and publisher.
in Scripture
——
—
—
POLYSYNDETON. Isa.
17-iv,
iii.
marking
ands*'
I.
— Here, we have, minuteness
the
217
of
in these few verses, the "many the Lord's judgment on the
daughters of Zion.
These verses form one member (B) of the larger structure (see
may
above), which
B.
B
be expanded, as follows
iii.-iv.
:
Threatening of judgment (Particular).
1.
iii. 1-7. Threatening. What Jehovah will "take away" from Jerusalem and from Judah. 8-9-. Sin. f Tongue, doings, countenance. I
-9-11.
Threatening.
"
Woe,
woe.*'
Weak
and oppressive rulers (4, 4). / 13-15. Threatening. Jehovah will judge and rule. 16. Sin. Feminine haughtiness. Sin.
12.
I
\
What Jehovah
Threatening.
17-iv. 1.
will
"take a\yay" from
the daughters of Zion.
Here, in the last " ands,"
member
rj
(iii.
17-iv.
1),
we have
Isa. xxxvii. 37.
— Here, to enhance the overthrow of Sennacherib's
how completely Jerusalem was which he made against it, we read:
army, and to show siege "
twenty-six
which the reader can notice for himself.
So Sennacherib king
delivered from the
of Assyria departed,
and went, and returned, and dwelt at Ninevah." Jer. xxxi. 28.
— Here the
and the " gathering **
And
it
'*
of Israel
come
shall
figure emphasises both the "scattering*^ :
to pass, that, like as
. I
have watched over them
to pluck up,
and and and and and
to break
to destroy, to afflict; so will
I
watch over them,
to build
to plant, saith the Lord."
Hag. had
down,
to throw down,
fallen
number *
i.
II.
upon
—To
Israel,
of judgmentY'
See Number
enhance the description of the troubles which a nine-fold " and " is employed (nine being the :
in Scripture,
by the same author and publisher.
:
:
FIGURES OF SPEECH.
218 *'
And
I
called for a drought
and and and and and and and and
upon the
land,
upon the mountains, upon the corn, upon the new wine, upon the oil, upon that which the ground bringeth forth, upon men, upon cattle, upon all the labour of the hands." Matt. vii. 25. Here the perfect security of the *'wise man," who hears the sayings of Jesus, apd is hkened unto a man who built his house upon a rock, is emphasized by a five-fold " and'' (five being
—
the number of grace). "
And
and and and and
the rain descended (on the roof), came (at the foundations),
the floods
the winds blew (at the sides), beat upon that house it fell
not."
While, on the other hand, in verse 27, the insecurity of the foolish man," who hears, but does not, the sayings of Jesus, is set forth by a six-fold " and " (six being the number of man and of human *'
and imperfection
independejice
"
and and and and and
And
:
—
the rain descended,
the floods came, the winds blew,
beat upon that house
;
it fell
great was the fall of it." Matt. xxiv. 29-31. Here, to emphasize the wondrous events of the day of the Lord, and the order of them, the figure is used.
—
" Immediately after the tribulation of those
The sun
shall
days
be darkened,
and the moon shall not give her light, and the stars shall fall from heaven, and the powers* of the heavens shall be shaken, and then shall appear the sign of the Son of Man+ in heaven and then shall all the tribes of the earth mourn, and they shall see the Son of Manf coming in the clouds of heaven :
with power and Jgreat glory,
and he *
shall
send his angels with a trumpet and Ja great sound (marg.),
See under Catachreesis.
Hendiadys.
t See under Idiom and Synecdoche.
J
See under
—
:
POLYSYNDETON.
219
and they
shall gather together his elect from the four winds,* from one end of heaven to the other."
This important passage describes the events which shall succeed " immediately after " the great tribulation (which
Old Jestament prophecy. 11, 31.
Amos
therefore,
Zeph.
V. 18.
See Ps. i.
ix.
14, etc.
9;
x. 1.
Rev.
vi.
was the subject
17)
:
of
Joel
ii.
so that there
is,
Jer. xxx. 7.
no interval for a millennium of peace and blessedness
before the coming of the Lord.
This is the coming of the Lord with His saints (the Church), not His coming for what will already have previously taken place before the Great Tribulation begins. The Second coming corresponds with
Coming (so-called) in that the first part of it answers to His "coming forth" at Bethlehem (Micah v. ii.), and the second part answers to the " cometh unto" at Jerusalem (Zech. ix. 9), the latter being referred to in 2 Thess. ii. 2, R.V., and the former revealed in the First
1
Thess.
iv.
16, 17.
Consequently his title, " The Son of Man," agrees with the scope of the passage which has to do with dominion on the earth. While the elect can only be the elect of Israel (see Deut. xxx. 4 (Ixx.) Zech. ;
ii.
6, etc.).
—
Mark iii. 31-35. Here each part of the instructive scene emphasized to attract our attention " There came then his brethren,
is
:
and his mother, and standing without, sent unto him, calling him and the multitude sat about him, and they said unto him. Behold thy mother and thy brethren without seek for thee and he answered them, saying. Who is my mother, or my brethren? and he looked round about on them which sat about him, and said. Behold my mother, and my brethren For whosoever shall do the will of God, the same :
!
my brother, and my sister, is
and mother." The scene which is thus emphasized is connected with from the structure-^ of this whole passage.
as appears
*
See under Metonomy
t For what
is
(of the adjunct).
meant by Structure
see below under Correspondence.
verse 21
—
OF SPEECH.
FIG URES
220
Mark
:
iii.
21-35.
Jesus's kindred (margin),
21-.
b
-21-. I
Their interference with him. Their disparagement of him.
-21.
c I
Scribes' first charge:
The
22-.
"He
hath
a
devil."
Scribes' second charge "By the the devil scasteth he out devils.'' of prince
The
-22.
His answer to the second charge. His denunciation of the first charge.
23-27.
e I
_
:
28, 29.
31-. Jesus's kindred, -31, 32.
b I
Their interference with Him, them.
33-35. His disparagement of
c I
learn that (1) the object of the visit, is explained in verses 21-31, and that (2) the reference of verse 28 is to the explaining what is called "the unpardonfirst charge of the Scribes
From
this structure
we
—
and (3) that the " kindred " of verse 31 included his mother the design and conspiracy.
able sin " in
:
Luke as
it
is
in
i.
31, 32.
Isa. ix.
— Here the 7,
6,
birth of the Lord Jesus is presented with the "sufferings" overleaped, and the
Our attention is called present season of His rejection not noticed. all the wondrous details and separate parts of His glory, which,
to
though thus linked together and connected with His
birth, are not
immediately consecutive. " And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."
father David
It is Matt. i. 21, 23, which refers to Isa. vii., and thus connects the King with the " sufi^erings " while it is Luke, which refers to Isa. ix., and thus connects " the Man " with the glory that shall follow.+ :
Luke
vii.
11-18.
— Here, there
is
no climax, but we are asked to
stop and dwell upon each additional circumstance, and see
mentioned, and what *
is its
peculiar lesson for us
:
For these structures see below under Correspondence.
t See below under Rev,
xii.
why
it is
—
;
:
;
;
.
POLYSYNDETON,
And it came to pass the day and many and much
after, that
221
he went into a
city called
Nain
:
went with him,
of his disciples
Now, when he came nigh to the gate of the city, was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her and when the Lord saw her, he had compassion on her, people.
behold, there
:
and and and and and and
Weep
said unto her,
.
not.
he came
touched the bier: they that bare him stood
he
said.
still,
Young man, I say unto was dead sat up,
thee. Arise.
he that and began to speak and he delivered him to his mother and there came a fear on all and they glorified God, saying, That a great prophet
among us and, That God hath
is
risen
up
;
visited his people,
and and
this
and
the disciples of John showed him of
rumour
throughout
him went forth throughout
of all
all
Judaea,
the region round about all
these things."
Here in these eight verses we have no less than twenty " ands," each introducing a fact and a statement for our earnest consideration each fraught with truth and teaching. The last, for example, is the reason why John sent his disciples to Jesus. This reason is not given
;
in Matt. xi. 2
and,
prison;
:
which
is
thus explained.
when he heard
naturally wondered,
if
that Jesus
Jesus were "
He
John was languishing in was raising the dead, he that should come,"
why he
should be suffering in prison.
See also Mark
iii.
1-6,
the miracle of the
man
with the withered
hand.
Luke forth in
a
made up "
vii.
38.
—Here
gracious five-fold
the woman's devotion to the Lord
enumeration of the parts of which
:
And
stood at his feet behind him weeping,
and began to wash his feet with tears, and did wipe them with the hairs of her and kissed his feet,
and
anointed them with the ointment." Five
*'
ands "
in
one verse
!
head,
is it
set
was
—
:
—
——
FIGURES OF SPEECH.
222
Luke
X. 27.
— Here a
forth that love which
Thou
"
and and and and
is
five-fold description is given in
"the fulfilling of the Lord thy God with
shalt love the
with
all
thy soul,
with
all
thy strength,
Law all
'*
order to set
:
thy heart,
thy mind as thyself." neighbour thy with
all
sometimes said that we are never commanded to do that But the truth is, the Law is given, and the which is is thus emphasized, in order to reveal and command perfection of this that we may thankfully cast ourselves impotence, bring to light our own whom He has provided and Saviour that in on God*s omnipotence It
is
impossible.
anointed.
—
Here, the sin of the wicked servant, who said, xii. 45, 46. lord delayeth his coming," is set forth in a fourfold description:
Luke
"My And
*'
and and and
shall begin to beat the
menservants and maidens,
to eat drink,
to be drunken."
Likewise his punishment is described in a fourfold manner: The lord of that servant will come in a day when he looketh
"
not for him,
and and and
at an
hour when he
will cut
him
is
not aware,
in sunder,
appoint him his portion with the unbelievers." What a solemn fact it is that those who put ofP the hope of the will
Lord's
Coming
till
after the Tribulation are the ones
their fellow-servants
away before
Luke
it
;
comes
XV. 20.
and
this
who
" smite "
merely because they hope to be taken
I
— Here,
five particulars give
grace in receiving the lost sinner " When he was yet a great way
the fulness of Divine
:
his father
saw him
off,
(eyes),
and had compassion (heart), and ran (feet), and fell on his neck (arms), and kissed him " (lips). There
is
no climax; but we are asked to dwell separately on (4 + 1) being the number which is-
these five aspects of grace, Jive
symbolical of grace.* *
See Number
in Scripture,
by the same author and publisher.
—
; ;
:
;
POLYSYNDETON.
223
—
Luke XV. 22, 23.. Here, we have an eight-fold enumeration of the gifts: showing the completeness of the blessings poured upon accepted one :
"
The
father said to his servants, Bring forth the best robe (but
do more than that) and put it on him and put a ring on his hand, and shoes on his feet
and bring hither and kill it; and let us eat and be merry."
the fatted
calf,
—
John X. 27, 28. The riches of the grace bestowed upon the Lord's people are thus enumerated and emphasized by the five-fold Polysyndeton :
—
"
My
sheep hear and I know them, and they follow me
my
voice,
;
and I give unto them eternal life and they shall never* perish, and not anyone shall pluck them
—
Acts. i. 8. " But ye Ghost is come upon you
out of
shall
my hand "
(so Greek).
receive power, after that the Holy
:
and ye both
in
shall
be witnesses unto
me
Jerusalem,
and in all Judea, and in Samaria, and unto the uttermost Thus
part of the earth."
emphasized for us the fact that there is one message, for " Preach the Gospel to every creature." all places and for all times. Not "adapt the Gospel to every century." is
There are, here, three concentric circles. (1) The innermost "Jerusalem and in all Judea," the place of Religiousness where they professed to worship God and to read His word. (2) "And in Samaria " which was the place of corrupt religion, for it is written of Samaria, "they feared the Lord, and served their own gods" (2 Kings xvii. 33). (3) " And unto the uttermost part of the earth," which was the place of no religion. *
See under Repeated Negation.
—
FIGURES OF SPEECH.
224
The witness
for each
to be, not concerning Doctrines or
was
Sacraments, or Rites and Ceremonies; but, concerning a PERSON "—a crucified, risen, and coming ^'Ye shall be witnesses unto and this is the Gospel. Saviour. This is to be the witness !
ME
:
—
Rom. viii. 29, 30. Here there is no climax or conclusion, but ^ach great fact is to be weighed and duly considered. We emend the A.V. only by putting the word " also " in the correct place* For whom he did foreknow, he did predestinate also Moreover whom he did predestinate, them he called also and whom he called, them he justified also and whom he justified, them he glorified also." '*
.
.
:
:
Rom
ix. 4.
— Here
the figure
is
used to impress us with the
wonderful possessions and privileges of
"Who
are Israelites; to
sonship, Deut.
and and and and and
Israel,
pertaineth the adoption (vloOeo-
la
33, 34),
iv. 7,
the glory (1 Sam. iv. 21), the covenants (which precede the Law, Gal.
iii.
17),
the giving of the Law, the service of
God
\o.rpeia, hee latreia, the
(rj
[tabernacle] worship),
the promises."
—
Cor. i. 30. " But of him are ye made unto us wisdom, I
is
whom
and and and
in Christ Jesus,
who
of
God
righteousness, sanctification,
redemption."
The R.V. rendering does not
the fact that
alter
these four
wondrous things are distinctly separated, so that we are to study them, each one by itself, and to learn the weighty lessons and the equal importance of each. ness
;
and He
is
and- complete as to our standing before
wait for Resurrection
:
i.e.,
power of the grave (Rom.
Eph.
IV. 31.
Xpr}o-TOLj chreestoi,
and wrath
who
Christ Jesus
It is
is
our righteous-
Him we are perfect and in Him we now
equally our sanctification, and in
(Ovfxos,
"
Let
viii.
all
God
;
the redemption of our bodies from the 23.
Eph.
bitterness
iv.
30).
{-n-iKpla,
pikria, the opposite' of
verse 32, kind).
thumos, the opposite of evo-TrXayxvoi, eusplangchnoi
tender-hearted).
*
See a pamphlet, entitled, Also
same author and
publisher.
:
a Bible-Study on the use of the Word, by the
;
POLYSYNDETON, and anger
(opy^,
opposite of
the
orgee,
225
charizomenoi,
x^P'-^H'^^^h
forgiving),
and and
clamour,
away from you with
evil-speaking be put
Here there
no climax
malice."
all
we have the opposite figure of Asyndeton, in which there are no " ands," because there is a weighty conclusion at the end, to which we are hastened on. t.
<*
Bg yg
is
—tender-hearted
but in the next verse
chreestoi,
(xp^o-Tot',
Xi^icid.
bitterness,
;
the opposite of
iriKpfa,
pikria
verse 31), (evo-n-Xayxvot,
eusplangchnoi, the opposite
of
dvfxosy
thumos, wrath),
— forgiving
one another
o/>y^j orgee,
even as
God
Phil. in
the
iii.
(xaptfo/Aevot,
for Christ's sake 3.
charizoinenoi,
the opposite of
anger),
—" For we
hath fofgiven you."t
are the circumcision, which worship
God
spirit,
and rejoice in Christ Jesus, and have no confidence in the Thus the
flesh."
Spirit emphasises .these three great fundamental prin^
and asks us to dwell upon each, noting the making all our worship wholly spiritual (John iv. 23, 24) making the Lord Jesus the source of all our joy; and renouncing all attempts to work out a righteousness of our own.
ciples of Christianity,
necessity of
I
Thess.
11.
ii.
— " Ye know how we exhorted
and comforted and charged every one under I
Ellipsis,
Tim.
page
i.
5.
of you, as a father doth his children."
(See
89).
— Here, the
figure points us to the true genealogy of
charity, or love. "
Now
the end of the
commandment
is
charity out of a pure
heart,
and and
of a good conscience, of faith unfeigned." If
the faith be not right and unfeigned, then the "conscience"
cannot be "good."
Conscience
us in the doing of what *
There
is
we
an "and" here
omitted by Lachmann, and put t
Lachmann has v
and R.V.
[jl
is
the result of faith.
believe to be wrong. in in
the A.V., but the Greek
It will
It will
is
condemn
approve the
Se (de), but.
This
is
the margin by Tregelles, Westcott and Hort.
tv (hitmhi), us,
which
is
put
in
the margin by Tr.
W.H.
:
FIGURES OF SPEECH,
226
doing of what
we
Hence, the importance of
believe to be right.
a true "faith."
if
If the conscience be not *'good," the heart cannot be pure the heart be not pure, there can be no true, divine love.
2
Tim.
iv.
17,
18.
—Contrast
Asyndeton in 2 Tim iii. 10, 11. over the manner of the Lord*s
this passage with the
In that passage
we
;
and
example of
are not detained
deliverance, but pointed to the great fact
But here we have no such climax, and part of the wondrous deliverance. each are asked to stop and consider " Notwithstanding, the Lord stood with me, and strengthened me that by me the preaching might be fully known,
that
He
and and and add
that
did deliver out of
all.
;
I
all
the Gentiles might hear
was delivered* out
of the
the Lord shall deliver will preserve
for ever
and
Heb.
and and
ever.
xiii. 8.
met unto Amen."
—
"
mouth
me from
of the lion,
every
his heavenly
evil
work,
kingdom, to
whom
be glory
Jesus Christ the same yesterday,
to-day, for ever."
—
Jas. i. 24. Here the repeated "and" greatly emphasises what Bengel calls the " hastiness joined with levity" of the natural man. " For he beholdeth himself,
and goeth his way, and straightway forgeteth what manner Jas. "
Go
such a
—
man
he was."
The Polysyndeton here, Bengel says, expresses the mind secure and indifferent the will of a mind at ease.
iv. 13.
caprice of a
of
—
to now, ye that say,
To-day or to-morrow we
will
go into
city,
and continue there and buy and sell, and get gain."
a year,
2 Pet. i. 5-7.-— Here the sevenfold "and" points to all that is included in and follows the greatest gift of God (verse 3). Faith itself is God's gift (Eph. ii. 8), and therefore it is, not added to any-
*
See under the figures of
t See
Ellipsis
and Polyptoton.
under the figure of Paregmenon.
;
POLYSYNDETON. thing.
It is
the "precious faith" which
righteousness of
"
And
God
(verse
besides this
reason:
i.e.,
avro tovto, kdi auto touto, and for this very
(/cat
we have "precious
because
and
diligence (see verse 15
14),
iii.
(t^v dp€TTJv, teen areteeuy courage)
to virtue,
knowledge temperance
faith" (verse (verse
add to your
means having
It
self well reined in,
to
as courage
is
and
to
patience, godliness
(which
i.
is
it
stoicism, or
kindness (the love of your Christian
;
charity "
kindness,
brotherly
(the
love
of
all).
(1
Pet.
22).
Thus
which all virtues must spring, such virtues tend. Hence, " (Rom. xiv. 23,), and " the end of
" faith " is the source out of
the point to which
and "love" is " Whatsoever is not of faith the
the only foundation of true
is
Apart from godliness
godliness, brotherly
to
evil)
indifference),
brethren)
and
sufferance of
used in encountering and averting
patience or endurance.
mere
;
afflictions or the
to temperance, patience (under
and
all
virtue
faith,
(eyKparcta, engkrateia, self-control, which'
the fruit of knowledge.
evil,
and
;
the government of all the passions of the flesh)
and
1),
giving
4),
;
to knowledge, is
"obtained" through the
1).
"partakers of the Divine nature"
are
and and
is
227
commandment
is
is love " (1
sin
Tim.
all
i.
5).
Another important figure is combined here with Polysyndeton under Climax (which is repeated Anadiplosis),
Rev.
i.
II.
— Here
the
(see
seven churches are to be separated as
being equal in importance, and distinct in their position
thou seest write in a book and send it unto the seven churches which are Ephesus,
:—
"What
and and and and and and
in
Asia;
unto
unto Smyrna, unto Pergamos, unto Thyatira, unto Sardis, unto Philadelphia, unto Laodicean."
Rev.
iii.
17.— Here, the
condition of soul.
figure
is
used to bring out the Laodicean
—
FIGURES OF SPEECH.
228
*'
Because thou sayest,
and increased with goods, and have need of nothing and knowest not that thou and miserable, and poor, and blind, and naked."
am
I
rich
;
Rev. will
vi. 15.
art wretched,
— Here, to
be manifested
classes of society
show the
universality of the fear which
—
when "the great day of his wrath is come" all are named and stated with all formality in order to
impress our minds
:
—
-
and the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondmen, and every free man, hid themselves
dens and
in the
in
the rocks of the
mountains."
Rev.
xii.
—This
chapter
is
rendered remarkable by the figure of
Forty-four times the
Polysyndeton.
word
"
and"
is
repeated, bringing
before us a variety of details connected with matters which are thus
shown to be of the greatest possible importance. In chap, v., we have the book written " within and without " (eo-coOev Kal oTvia-dev, esothen kai opisthen), pointing to its esoteric (or inner) ing.
What
follows in chaps,
vi.-xi.,
—
and
exoteric (or outer)
mean-
describes the exoteric or outside
events which will be seen by all for chap. xi. carries us right on to the end, to the sounding of the " seventh " or last trumpet, and thus covers the whole ground, even including Resurrection and Judgment, and the setting up of the kingdom of the Messiah. manifestations
See
xi.
15-18,
;
which
is
coterminous with Rev.
xx.
Chapter xii. does not, therefore, go forward, but takes us hack to the time, even before chap, v., and gives us the esoteric or inner meaning, and reveals to us the sources, springs, and secrets of all that leads up to the judgments recorded in chaps, vi.-xi. Chapters xiii.-xix. introduce supplementary information which must be read into those earlier preceding chapters
and
Chapter
xii. is
showing the part that the Dragon have in them.
(vi.-xi.),
his agent the Antichrist will
constructed as follows
:.
—
POLYSYNDETON, Rev. a
229
xii.
The woman, the dragon, and the child. The woman's flight, and its duration
1-5. I
b
6.
'
(1,260 days).
I
B
War
7-13. I
h
a
The woman's
14.
a
heaven
in
flight
(eyeVero,
and
its
came
to pass).
duration three years and
half.
The woman, the
15, 16.
dragon, and the rest of her seed.
I
5 Each example
War
17.
I
members
these
of
on earth. can,
course,
of
be expanded.
For
:
a: (1-5). The woman, the dragon^ and the child. c
1-.
A
great sign in heaven.
I
Awoman. Her
-1.
arirftavoSf
e
2.
description ("crown,"
The woman.
a victor^s crown).
Her
action
:
and the
child.
I
3-.
c
Another great sign
heaven.
in
I
-3.
The
(*'
crowns,"
dragon. StdSrjfxaTa,
His
description
royal
fillets)
4, 5. viii.
b
may
(verse 6)
:
:
(see y
and xiii. 1 and xix. His action and the
only here,
The dragon.
12).
child (Dan.
10).
be expanded thus
as
:
may
be also b (verse
The woman her flight. wilderness. g -6-. Her place the her nourishment. -6". The woman g -6. Her continuance— 1,260 days.
6-.
f
:
—
I
I
/
:
I
I
The
larger
member B B:
B
h
Heaven.
7, 8.
:
(7-13)
(7-13)
War
in
be thus shown
may
War
:—
in heaven,
heaven.
I
Earth.
9.
i
The dragon
cast into the earth.
I
10-12.
h
Heaven.
Rejoicing in heaven.
I
i
I
13.
Earth.
The dragon
cast into the earth.
14).
— —
FIGURES OF SPEECH.
230
i
(verse 9) thus
:
The dragon i
The Dragon.
9-.
j
cast out on earth.
I
k
Place; cast out into the earth.
-9-. I
-9-.
j
His angels.
I
k
I
Cast out with him.
Place.
-9.
h (verses 10-12) thus: Rejoicing in heaven, 10.
1
Heaven.
Rejoicing.
I
m
Salvation
Earth.
-10-.
come
for
it.
I
n
-10, 11.
Reason,
"
For the accuser,
etc."
I
12.
I
Heaven.
Rejoicing.
I
m
Earth.
-12-.
Woe
to the inhabiters.
I
n
-12.
"
Reason.
For the
devil is
come down,"
etc.
I
The woman and her seed and the dragon takes us back to enmity" placed between them. Thence iii., where we see the we are taken to the woman (Israel), through whom the child was to come, as seen in the call of Abraham, and in the establishment of Gen.
*'
and his twelve sons, of which the twelve stars (the Zodiacal (See Gen. xxxvii.). were the symbols.
" Israel," signs''')
The Zodiac
is
a certain zone of the heavens extending about This is divided into twelve parts, each
9° each side of the Ecliptic.
of which has its
own
derived from faw, or
peculiar
*'
f>jv, to live,
sign."
The word " Zodiac "
or fwStov, a
little
animal
(for
is
not to be
not
all
the
more ancient root through the Hebrew step, to move slowly in a regular and stately
signs are animals), but from a
manner. iii.
go by steps^ to (See 2 Sam. vi, 13. Jer. x. 5. Judges v. 4. Ps. Ixviii. 8. Hab. The noun means a step. So that the Zodiac is literally a way
to gOf to
"Ti?!i,
12).
later Biblical name is Mazzaroth (nnjo), Job Its 32 (see margin); or Mazzaloth (mSjo), 2 Kings xxiii. 5 (see margin), from the root ^1« {azal), to go or revolve, divided, as the Zodiac is divided into signs. Gesenius points out that the Mazzaroth (from "itM) has another sense, and means to admonish, prem-onish, presage. See Gen. xxxvii. 9, 10, where in Joseph's prophetic dream he sees the
with
steps.
xxxviii.
* Just as
the seven stars in chap.
i.
are the symbols of the Churches
—
POLYSYNDETON.
231
whole family represented as "The sun, and the moon, and the eleven stars," (himself being the twelfth.''^
The birth of the seed of this woman is set forth in the Old Testament in two distinct prophecies, showing its two-fold character, one answering to "the sufferings of Christ"; the other, to "the glory that should follow." In Isa.
vii.
with us" (Matt.
While,
14, i.
we have
the Incarnation of "
Emmanuel— God
23).
in Isa. ix. 6, 7,
we have
the birth presented, with the scene
of humiliation overleaped.
The former is the "suffering" aspect: the latter aspect of the birth of this Child. It is
remarkable that
we have the
Matthew
in
suffering aspect from
gospel of Christ as
man
See and compare Luke
the "glory"
— (the gospel of the kingdom) while Luke—the
Isa. vii. 14;
—we have the
i.
is
in
glory aspect from Isa.
ix. 6, 7.
31-33. ,
* Ancient Jewish authorities hold that these twelve stars were the signs of the Zodiac. This is, without doubt, the case. These " stars " have been well called " signs," for in them is written in the very heavens the history of redemption.
Each
From
the earliest times, also, one
of the symbolical figures
is
pictured performing
was appropriated
some
typical action.
to each of the twelve sons of
Josephus informs us that the tribes carried these signs on the tribal The Chaldee paraphrase, of a still earlier date, says the same. The Targums also add their testimony. As the order of encampment is described in Num. i. and ii., the four tribes Judah, Ephraim, Dan and Reuben are equidistant. The sign of Judah was ^^ Leo,'^ the lion; Ephraim's was *' Taurus," the bull Dan's was '^ Scorpio,^^ the scorpion (afterwards changed to the ^^Aquila,^^ the eagle) and Reuben's was "Aquarius^" the man. These four signs are at the four Jacob.
standards.
:
;
;
cardinal points of the Zodiac, exactly corresponding with the position of the four tribes. It is interesting to is
not found in the
altar,
note that the sign
more ancient Zodiacs,
now known as "Lziya," or,
its
the scales,
place being occupied by "^t-iz," the
the top of which the sign or hieroglyphic
idea contained in Libra, the scales, or Justice,
-'"^ is
much more
resembles.
the altar on which justice
The was
Libra or Ara was not borne on any of the standards, Simeon and Levi Hence the place of Libra, or rather of Ara, the altar, was the place occupied by the Tabernacle, and by the altar of burnt offering itself. It is remarkable that the three decans, or constellations of Libra, or satisfied.
being included under one (Pisces).
Ara, are the Cross, the Victim, and the Crown.
The evidence
is
altogether too overwhelming for us to take these "twelve It is a "woman " that is seen, but
stars " as representing anything but Israel.
her surroundings (of sun and moon, and the twelve signs of the Zodiac) show that she personifies emblematically the whole nation of Israel.
See The Witness of the Stars by the same author and publisher.
FIG URES
232
In Rev.
xii. 5,
it
is
OF SPEECH.
this latter, or the glory aspect of Messiah's
and Ixxxvii. It leaps whole of the interval of
birth that is presented, as referred to in Pss. over the " sufferings of Christ," and over the
ii.
and goes forward at once to the time when He shall reign over and rule all nations. " Who was to rule " (verse 5) It and means " who is to rule all nations." is fxeXXet (mellei), the passes from the birth of the man-child, and goes on at once to glory which should follow, when the government shall be upon his this present dispensation,
*'
shoulder." It is
first instance, who is the the " man-child " " caught up to
Christ Personal therefore, in the
He was
subject of this prophecy.
God and His
throne."
But this does not exhaust the prophecy. The word rendered " manchild " in verse 5 is a peculiar word."^' The R.V. renders it "a son, a man child." Here it is, according to all the critical texts (including the Revisers' Text) and Ancient MSS, apcrev (arsen). Now apaev here is neuter, and therefore cannot possibly refer to any one individual. It cannot apply to either a man or a woman. The another of this child is not an individual but is collective and composite. So also is the child.-|I
Some Church
is
see in
this
neither "
"
man-child " the Church of God.
woman
"
nor
child,"
'*
*'
But the
neither male nor female
"
(Gal. iii. 28). The Church is " one new man in Christ (Eph. ii. 15). The Church was before creation, " before the foundation of the world " (Eph. 4), and is not, therefore, the subject of prophecy, as is the kingdom and dominion in the earth, which was *'/rom the foundation "
i.
of the world " (Matt.
On
Testament of fail
xiii.
the other hand, this
35
;
xxv. 34, etc.).
we have such
woman and
distinct prophecies in the
her child that
Old
surprising any should
it
to connect them.
A
time
Israel;
is
coming when a new nation
is
to be brought forth in
a nation bringing forth the fruits which Israel should have
brought forth the nation referred to in Matt. xxi. 43. Concerning that day Jehovah bids Zion to "sing" ;
Of that day Jehovah has
said, "
forth; before her pain came, she
(Isa. liv. 1-10).
Before she travailed, she brought
was
delivered of a
MAN-CHILD.
The masculine form, apar^v (arseen), occurs only in Matt. xix. 4. Mark x. 6. 23. Rom. i. 27. Gal. iii. 28, where in each case the sex is emphatic. t We have a similar example of a neiiter word including both sexes in the word yvvaiKapto. {gunaikaria), in 2 Tim. iii. 6. where it is rendered silly women." *
Luke
ii.
'*
But
it
sexes
I
occurs only here, and
is netiter.
It
therefore includes
silly
women of
both
POLYSYNDETON.
Who
hath heard such a thing
earth be
once
?
made
who hath
?
to bring forth in one day
for as soon as
?
2S3
seen such things
?
Shall the
or shall a nation be born at
Zlon travailed «he brought forth her children
"
(Isa. Ixvi. 5-14).
Again Micah while chap. verse
3,
v. 2,
iv.
9,
10 distinctly foretells this travail of
Zion
3 connects together this composite man-child.
we have
the birth of Him,
who
shall be
^
In
" ruler in Israel."
His rejection by His people is not named, but the consequent rejection by Him both implies it and contains it; for, in the next verse, we read, "Therefore will He give them up, until the time that she which travaileth hath brought forth then the remnant of his brethren shall return unto the children of Israel. And He shall stand and rule (marg.) in the strength of the Lord, in the majesty of the of His people
;
name
of the
Lord
his
God
;
and they
shall abide
:
for
now
shall
he be
great unto the ends of the earth."
any connection whatever between prophecy and it in Rev. xii., where we see in this woman, Zion, travailing in birth, and pained to be delivered" (verse 2), and the dragon standing "before the woman which was ready to be delivered, for to devour her child as soon as it was born." Surely,
if
there
is
we have
its fulfilment, **
This was true of Messiah, and
it
will
be true of the servant (the
composite "child"), as the rest of the chapter goes on to explain. It is this
birth of a nation " in one day,"
which
will lead to
the
20; xii. 1), and lead to the Dragon's being cast out into the earth. This will bring on the crisis described in this chapter and chapter xiii. (See 2 Thess. ii. 6, under Ellipsis.
"war
in
heaven,"* (see Dan.
x.
The chapter is too long to quote here in full, but if all the many ands " be noted and marked, the importance of all these details will be at once noticed. See the next example. "
Rev.
xiii.
i-g.
— Here the
figure
is
used to mark, to emphasize,
our attention to the solemn events, which will follow upon Satan's being cast out into the earth, to find no more place in heaven (xii. 8). Forty-five times the word " and " is repeated in this chapter
and to
call
1
the key to the Apocalypse for the events recorded in are preliminary to the events recorded in the earlier part of the book. First of all comes the taking up of the Body of Christ (xii. 5)
Rev.
it
xii. is
which causes the "war
*
in
heaven
See a small pamphlet, Things
to
(xii.
7-12),
and ends
in
the casting
Come, by the same author and publisher.
—
;
FIGURES OF SPEECH.
234
beginning of the This is the great event which is the judgments. end, and which ushers in the Apocalyptic scenes and which Israel Consequent on this follows a great persecution of the of sign visible will be to those who are left, the first exoteric or tinie a for will But this persecution Devil's "great wrath" (xii. 12):
out of Satan.
;
That is earth " will " help the woman " (xii. 16). this stop to say, the settled state of the peoples of the earth will "
be thwarted.
The
persecution.
once proceeds to organise his great rebellion. chap, In the Greek the twelfth chapter ends with the first sentence of upon stood HE "And is— xiii. where, as in the R.V., the true reading Tregelles, Lachmann, with the sand of the sea." The best MSS., stood, not Alford, and Westcott and Hort, read tcrrder} (estathee), he
Then the Dragon
at
:
€(rT
That
is
I stood.
the to say, the settled state of "the earth" preventing of sand the upon post his takes of Israel, the Dragon
destruction " the sea " and out of the waters and the earth (of the peoples) he calls up the two Beasts of chap. xiii. his last two great instruments, the
—
—
"Antichrist" and the "False Prophet,"—by which he
will
seek to
carry out his purposes.
John sees them "rising up."
The word
is
dva^alvov {anahainon,
present participle), rising ov mounting up, not "rise
up"
as in A.V.
Beast "rising up out and the of the sea " (implying a gradual rather than a sudden act) second Beast out of "the earth" (verse 11). And then he proceeds to describe their- characters and their
The R.V. has
"
John sees the
coming up."
first
:
remarkable example) calls our attention to the many important details, each one of which is to be dwelt upon by us as being full of meaning and instruction And he stood upon the sand of the sea {i.e., the dragon, when cast out from heaven), and I saw a beast rising up out of the sea having seven heads,
deeds.
The
figure of Polysyndeton (a
:
and ten horns, and upon his horns ten crowns, and upon his heads the names of blasphemy and the beast which I saw was like a leopard Daniel's beasts in one, Dan.
f
to
it.
not "
vii.)
(a
combination of
(a leopard is Greece),
ix. 1, though coming before chap, xii., records a vision subsequent John says, " I saw a star lying fallen TTCTTTtoKOTa (peptokota) from heaven."
Chap. fall,"
as in A.V.
R.V. has
'*
fallen."
;
:
;
POL YS YNDE TO N.
and and and
his feet
were as
the feet of a
235
bear (Persia),
mouth as the mouth of a lion (Babylon), the dragon gave him his power (six times we have " it was given hinl "),
his
and and and
his seat (or throne,
ii.
great authority (Luke I
saw one of verses
and and -
chapter
xvi. 10),
;
iv. 6.
2 Thess.
his heads, as
were,
it
ii.
9, 10).
wounded
to death (similar to
6, 12, 14),
his deadly all
13
in this
wound was healed
;
the world wondered \and followed] after the beast
2 Thess.
ii.
(iii.
10.
11, 12),
and they worshipped
the dragon (this is the one great object, aim, and end of Satan, Matt. iv. 9) which gave power unto the beast and they worshipped the beast, saying. Who is like unto the beast ? who is able to make war with him? (Compare Ex. xv. 3, 11, for the blasphemy.)
and
there was given to him a mouth,
and
authority
blasphemies (2 Thess. (Dan.
ii.
4),
was given him
vii.
speaking great things and
continue
to
forty
and two months
25),
and he opened his mouth in blasphemy against God, to blaspheme his name (Dan. vii. 8, 11, 20, 25 xi. 36. Ps. Hi. 2 Thess. ii. 4), and his tabernacle (whither the saints have been previously taken), and them that dwell in heaven {ix., the body of Christ which shall have been caught up, when the accuser has been cast down). and it was given him to make war with the saints (Dan. vii. 21, 25; ;
xi.
40-44),
and to overcome them (Dan. viii. 12, 24 xi. 28, 30-33 xii. 7) and power was given him (John xix. 11) over all kindreds, and tongues, and nations (as with Nebuchadnezzar, Dan. iii. 7) and all that dwell upon the earth shall worship him (2 Thess. ii. 11, 12), whose names are not written in the book of life (Matt. These are they who ''overcome'' him xxiv. 24. Dan. xii. 1. ;
ii.
7, 11, 17,
26;
iii.
5,
12, 21
the foundation of the world. let
him
;
Lamb slain from an ear to hear, have man any
xii.
If
;
11) of the
hear.""^
This chapter contains two visions relating to two Beasts*: the The first is the first, the Antichrist; the second, the "False Prophet."
*
See 2 Thess
ii.,
under
Ellipsis
and Correspondence.
—
—
OF SPEECH.
FIG URES
236 false Christ,
and the second
The second
the Holy Ghost.
—and
satanic counterfeit of marked, like the first, by the figure of
the false
is
is
Polysyndeton. In the Greek structure of this chapter is very remarkable. sentence forms the end of chap. xii. So we commence with the second '* And I saw "
The
the
first
:
The Vision
A
1-.
The
Two
of the
"And
vision {koI etSov),
I
Beasts (Rev.
xiii.).
saw."
I
B
The
-1-.
first
Beast (Antichrist).
I
C
"His origin.
-1-.
The sea
(ava/3atvov, rising),
I
D
-1, 2-. I
E
-2.
His description. His power (Swa/At?) derived from the dragon.
I
F
His deeds.
3-8. I
a
The
9.
Spirit's call:
I
10.
The
"Let him hear." " Here is
lesson
:
patience and faith." 11".
The
B
-11-.
vision
(/cat etSov),
"And
The second Beast.
"
I
saw."
The False Prophet"
(xvi. 13; xix. 20).
I
C
His
-11".
origin.
The earth
(dva/SalvoVf rising).
I
D
-11.
His description.
I
12-.
His authority
(i^ovo-ta)
derived from the
first
Beast.
F
\
-12-17.
His deeds. 18-.
The
lesson
:
"
Here
is
wisdom." -18.
The
Spirit's
call:
"Let him
count."
Here
A
to
F and A
to
F
an introversion, to
Rev.
xviii. 12,
—
:
and and and
The merchandise
silver,
precious stones, of pearls.
of
G
G and and G
G is-
Here the figure heaps up and amasses the Each item is to be dwelt upon: there is no
13.
wealth of Babylon. climax "
relate to the Beasts, while
The order of the two members make them off from the rest.
relate to the saints.
of gold,
POLYSYNDETON.
and
fine linen xix. 8, "
(merchandise, not the
granted" to her
:
237
of grace as with the Bride, her righteous award), gift
and purple, and silk, and scarlet, and all thyine wood, and all manner of vessels of ivory, and all manner of vessels of most precious wood, and of brass, and iron, and marble, and cinnamon {amomum, an Italian shrub of sweet odour), and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts (of burden), and sheep, and horses, and chariots, and slaves,* and souls of men. Many other examples of Polysyndeton are to be found, XX. 2
Chron.
1-9.
iv.
22-27;
xxxii. 27, 28, 29, 30.
Eph.
i.
21.
Phil.
iv. 9.
Isa.
Rev.
iii.
18-24. Zeph,
xi. 17,
18
;
xx.
i.
15,
9-15;
e.g., 16".
xxi.
Num. Mark 8 and
xxii. 1-6, 17.
* (Greek o-w/xara somata, bodies, was used by the Figure of Synecdoche as a term for slaves, as we use "hands" for labourers. See Ixx. Gen. xxxvi. 6. .
Hebrew and
tTD^ in both passages, used of the dead body (Num.
ix.
6; xix. 11-13)
for the living (Lev. xxiv. 17), but especially for slaves or captives
xxxi. 35, 40, 46.
(Num. The "bodies" carry the merchandise, and the "souls" are
counted as merchandise.
See under Synecdoche.)
PARADIASTOLE The Repetition of
or,
;
NEITHERS
Disjunctives Neither
the
and
NORS.
and Nor,
Either and Or.
or.
Par '-a-di-as' -to-lee. Greek, TrapaStacrToA-ij, from -irapa (para), beside or along, and cttoA-tj (stolee), a sending (from crTeXX
repeated at the beginning of successive sentences.
It
differs
Polysyndeton, in that instead of a conjunction, the repeated
the various items to be put together disjunctively
word
instead of con-
junctively.
Hence the Latins Its
use
is
called
it
DISJUNCTIO,
to call our attention to,
Disjunction.
and to emphasize, that which
is
thus written for our learning.
—
" The diseased have ye not strengthened, have ye healed that which was sick, have ye bound up that which was broken, have ye brought again that which was driven away, have ye sought that which was lost." Thus are the false shepherds indicted for their unfaithfulness and
Ex. xxxiv.
4.
neither neither neither neither neglect.
Luke there
or or or or
is
xviii.
man
no
29.—" And he
that hath
left
said unto them. Verily
I
say unto you
home,
parents,
brethren, wife,
kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come,
children, for the
life
John not nor nor
everlasting." i.
13.
—"Which were born
of blood,
of the will of the flesh,
man, but of God." emphasized the important doctrine that the new birth entirely the work of the sovereign grace of God. of the will of
Thus
is
is
PARADJASTOLE.
Rom.
viii. 35.
—" Who
shall separate us
239
from the love of Christ
?
Shall tribulation,
or distress, or persecution, or famine, or nakedness, or peril, or sword?"
Thus is emphasized the blessed fact that our eternal security depends not on human "perseverance,*^ but on DWme preservation as the Lord Jesus said '*This is the FATHER'S WILL which hath sent me, ,
that of all^which
This
"is
He
hath given
me
I
should lose nothing (John
vi.
39).
followed up by the wondrous answer to the question in
verses 38 and 39.
"
I
am
persuaded that
neither death,
nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, God, which 1
Cor.
iii.
is in
shall
be able to separate us from the love of
Christ Jesus our Lord."
21, 22.
—
" All things are
yours
;
whether Paul,
or Apollos, or Cephas,
or the world, or
life,
or death, or things present,
or things to come all are yours ;
Thus the
;
riches
and ye are Christ's of the
glory
;
and Christ
of our
revealed and set forth and displayed before our eyes. 2
Thess.
ii.
2.
—"That
ye be
not quickly shaken from your mind, nor yet be troubled, neither by spirit, nor by word,
is
inheritance
God's. in
Christ
is
FIGURES OF SPEECH.
240
nor by
Epistle as from us as [though
we had
said] that the
day of the
Lord has set in." Thus does the apostle emphasize his strong^desire that nothing might loosen them (as a ship is loosed from its moorings) from the hlessed hope of " our gathering together unto Him" when He shall "come forth" into the air "for" His people, who then shall be
caught up to meet Him," and thus be for ever with Him. This he had taught them in the first epistle (iv. 13-18) for their comfort, but now some person or persons must have deceived them by asserting that the apostle had said, or written to say, that " the Day of If this were so, they might well be troubled, the Lord had set in."
^'
for he
to have deceived them and to have given them a had not been " gathered " to Christ to meet Him before the day of the Lord. So he writes vTrkp (hyper), on
was proved
false hope, for they in
the air
behalf
of^
or in the interest of that blessed hope, in order to thus assure
said or written any such thing. Nothing stands between the day of Christ and our ascension to meet Him in the air. Many things stand between that event and our coming " wit):i " Him in " the Day of the Lord." The teaching of Paul by the Holy Ghost is very different from popular Christian teaching
them that he had never
The popular teaching is that that shall not come till the world's conversion comes the truth here stated is that it cannot come till the apostacy shall have come Popular teaching is that the world is not yet good enough The to-day.
:
I
!
figure here points us to the fact that the world
is
not bad enough
There yet lacks the coming of the Apostacy and of Antichrist. further under Ellipsis, page 14-17.
!
See
—
—
EPISTROPHEI
LIKE SENTENCEENDINGS.
The Repetition of
the
or,
same Word or Words at
the
end of
successive Sentences,
Greek
E-pis'-trO'phee,
from
kiri (epi),
It is
cTrto-T/oo^j},
upon, and
a figure
in
crrp€o}
a turning upon or wheeling about,
(strepho), to turn.
which the same word or words are repeated at
the
end of successive sentences or clauses, instead of (as in Anaphora) at the beginning. It is
sometimes called ANTISTROPHE (an-tis'-tro-phee), a turning EPIPHORA {e-piph' -o-ra), a bringing to or upon.
against; also
The Latin name
is
CONVERSIO
(con-ver'-si-o),
a turning round.
All these titles express the character of the figure,
which
is
thus
the opposite of Anaphora,
Gen.
xiii, 5.
—"And
the land was not able to bear them that
they might dwell together for they could not dwell together." :
their substance
was
so great that
Deut. xxvii. 15-26, where each clause ends with the word " Amen.*' Deut. xxxii.
10.
—
It is beautifully
the repetition of the pronoun
^H
expressed in the him,
Qiu),
Hebrew by
at the end
of
each
the translation, both in the A.V. and R.V., accordance with the English idiom. It being in not account of on sentence.
reads
It in
hidden
in
:
a desert land He found him And in the waste howling wilderness, about, he led him.
" In
He
instructed
As the apple So
also in
verse 12 "
him.
of His eye
He
kept him."
:
So the Lord alone did lead him, there was no strange god with him."
And Ps. xxiv. 10. "
—
Who
is
this
The Lord
King of glory
of hosts.
He
is
?
the
King of glory."
— ;
FIGURES OF SPEECH.
242
Ps. cxv. 9-11. "
O
— he
O
that fear the Lord, trust in
he is
is
house of Aaron trust in Jehovah, he is their help and their shield.
Ye Thus
thou in Jehovah, their help and their shield.
Israel, trust
their help
is
n
Jehovah,
and their
shield."
emphasized by Epistrophe the strength and security of
Jehovah's people.
Ps. cxviii. 18,
"Than And
19.
—Twice we have the Epistrophe — :
any confidence
to put
three times (verses 10-11)
But
name
in
man."
:
of the Lord
I will destroy them." have also Anaphora in verses 8, 9, and 10-12. See aflso in the Psalms called the " Songs of degrees " cxx. 2, 3, " false or deceitful tongue "
"
in the
We
:
;
cxxi. 3, 4, "
not slumber
cxxiii. 4, 5, "
contempt
"
" ;
1,2," for ever " a weaned child " cxxxii. 2, 5,' " the mighty God of Jacob." cxxv.
;
cxxxi. 2, "
;
s
Ps. cxxxvi. is a notable example of this figure, for every clause ends with the well-known words, "for his mercy endureth for ever."
Ezek.
xxxiii. 25, 26.
size their solemnity.
Joel
ii.
solemnly
26,
*'
27.
—The
And
—Twice
words are twice repeated to emphashall ye possess the land." are
the
my
**And
emphasized.
words
people
repeated
shall
and thus be
never
ashamed."
Rom.
vii.. 31.
—
" If
God
Who Rev.
number,
vii.
as
5-8,
be for us can be against us
?
"
which have the repetition of the sealing and the at the [beginning in the words " of
we have Anaphora
the tribe."
Rev. xxii. 11.— We have here the word " still " repeated at the end oifour successive sentences. The figure of Polysyndeton is also seen in the repetition of the word " sentences (verse 17).
The
repetition of the verb "
and
come."
" at the beginning of these
EPISTROPHE. This figure the translation,
English
may
243
not only exist in the originals, and be hidden in may apparently be a repetition in the
but there
when there may be none
in the original. For example, "Jesus I know, and Paul I know." But, in the Greek, the two words for " know " are quite different. Jesus I know (ytvwo-Kw (gin6sk6)f to perceive^ or know, and^o he influenced by the knowledge) and
Acts
xix. 15,
^
Paul
I
know
(eTrto-ra/xai
(epistamai), to have knowledge of).
—
;
;
EPISTROPHE IN ARGUMENT.
EPIPHOZA; The Repetition of
the
same
or,
Word
Sentences
\
or
Words
at
the
end of successive
used in Argument,
from the Greek 67rt {epi), upon, and €pdv (pherein) to bear in a bad sense to attack or assault, especially with Epiphoza is the figure of Epistrophe, when used rhetorically in
Ep-i-pho'-za,
or bring.
words.
Hence
attack or in strong argument. 2
Cor
We
have an example
in
xi. 22.
Are they Hebrew ? so am I Are they Israelites ? so am I Are they the seed of Abraham ? so am I." The repetition here greatly emphasizes and displays the feeling. "
;
EPANADIPLOSIS; The Repetition of
the
smne
Word
ENCIRCLING.
or,
Words
or
at the beginning
and end
of a Sentence,
Greek
Ep'-an-a~di-pl6'~sis,
again,
and
eTravaSiVAcoo-ts,
StTrAovs (diplous),
from
upon, dva (ana),
iiri (epi)^
a doubling.
means a doubling upon again, and the Figure is so the same word is repeated both at the beginning and It
called because
at the
end of
,a sentence.
first
The Latins called it INCLUSIO, inclusion: either because the word of the sentence is included at the end, or because of the
importance of the matter which
is
thus included between the two
words. called it also CYCLUS, from the Greek /cxVAos because the repetition concluded what is said, as in a
They a
circle,
(kyklos), circle.
When this figure is used, it marks what is said as being comprised one complete circle, thus calling our attention to its solemnity giving completeness of the statement that is made, or to the truth enumerated, thus marking and emphasizing its importance. in
The Massorah
gives
two
which we have incorporated
of this peculiar form of repetition,*
lists
in
our examples marking them with an
asterisk.
The Figure is frequently hidden or lost in translation (both in A.V. and R.V.), so that in these cases we shall be obliged to vary the rendering in order to properly exhibit reproduce, as in our *
Gen.
you
ix. 3.
first
it.
Some
are very difficult to
example.
— " Everything
(73)
moving that
liveth shall be
meat
even as the green herb have I given you everything." Here the first, according to our English idiom, is every, while the last means the whole. for
;
Ex. xxxii.
16.
— "The
tables were the work of God, and the See also under
writing the writing of God, graven upon the tables." Anadiplosis, *
Lev.
vii. 19.
not be eaten
:
it
—" The flesh that toucheth any unclean thing
shall
be burnt with
fire;
and as
shall
for the flesh, all that
be clean shall eat of the flesh." *
See Ginsburg's Massorah, Rubrics, 424, Vol.
letter ^,
II.,
letter
D and ;
98, Vol.1.,
FIGURES OF SPEECH.
246 *
Lev.
xxiii. 42.
— " In booths
shall ye dwell seven
days
;
all
that
are Israelites born shall dwell in booths." -!=
Num.
iii.
33.
—"Of
Merari was the family
of the Mahlites, and
the family of the Mushites: these are the families of Merari." *
Num.
bullocks
:
viii.
12.
—"The
Levites
Levites."
Num.
xxxi. 40.
teen thousand:
Num.
—"And
the
which
the
of
persons (Hebrew, H-
persons (Hebrew,' 50^/5) were sixLord's tribute was thirty-and-two
souls)"
xxxii.
i.
— "And
cattle, a very great multitude, had
Gad and when they saw the land and the land of Gilead, behold the place was a place for
the sons of Reuben and the sons of of Jazer,
hand upon the
Lord, to make an atonement for the
for a burnt-offering, unto the
=:=
shall lay their
and thou shalt offer the one for a sin-offering and the other
cattle."
-Num.
xxxii. 41.
took the small towns
— "And
thereof,
—
;
Jair, the son of Manasseh, went and and called them Havoth-Jair."
Jehovah
go over before thee, and he will destroy these nations from before thee, and thou shalt possess them and Joshua, he shall go over before thee, as hath said Jehovah." See also under Anadiplosis. =1=
Deut. xxxi.
3.
**
thy God, he
will
:
*Josh. XV. Hezron, which
is
25.
* I
Hazor,
Hadattah,
and
Kerioth, and
Hazor."
* Judges xi, I,
valour,
—"And
—Now Jephthah the Gileadite was a mighty man of
and he was the son of an
harlot,
and Gilead begat Jephthah."
S^m. xxvi. 23. — "Jehovah render to every man his righteous-
my hand would not stretch forth mine hand against the anointed of Jehovah." ness and his faithfulness: for the Jehovah delivered thee into
to-day, but
I
—
" Mephibosheth had a young son whose name And all that dwelt in the house of Ziba were servants unto Mephibosheth." See also under Anadiplosis, * 2 Sam. xix. 8. " Now (Jini?, attah) therefore, arise, go forth, and * 2
Sam.
ix. 12.
was Micha.
—
speak comfortably unto thy servants for I swear by the Lord, if thou go not forth, there will not tarry one with thee this night and that will be worse unto thee than all the evil that befel thee from thy ;
;
youth * I
until
now
Kings
was king."
(Hrii;, attah).
xxii.
47.—"
A
king there was not
in
Edom
;
a deputy
EPANADIPLOSIS.
247
*2 Kings xxiii. 25.— And like him there was no king before him that turneth to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses: neither after him arose there any like him." *'
;
Chron.
* I *
Neh.
ix. 8.
—The verse begins and ends with
21.—*'
xi.
The Nethinims
"
Ibneiah."
dwelt in Ophel: and Ziha and
Gispa were over the Nethinims." * Est vii. 7.—*' The king, arising from the banquet of wine in his wrath, went into the palace garden. And Haman stood up to make request for his life to Esther the queen for he saw that there was evil determined against him by the king." :
Ps. xxvii. 14.—" Wait on the Lord be of good courage, and He shall strengthen thine heart, wait (I say) on the Lord." See also under Apostrophe. ;
—
Ps. liii. 2. " God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.^' Ps. cxxii. 7, 8.
—
"
Peace be within thy walls And prosperity within thy palaces. For
-Ecc.
i.
2.
vanities; all
is
There
is
Ecc.
vii.
—
my
brethren and companion's sake,
now say, Peace be within thee." "Vanity of vanities, saith the preacher, I
will
vanity of
vanity."
also the figure in this verse of Mesadiplosis 2.
—
*'
A good name
is
(q*v,).
better than ointment that
is
good."
The There
is
figure
is lost
by the translation both in the A.V. and the R.V. in this verse Paronomasia {q.v,),
another figure
Mark
:
— Hearken
akouete) unto me every one you and understand there is nothing from without a man, that entering into him can defile him but the things which come out bf him those are they that defile the man. If any man have ears to hear, vii. 14-16.
of
(aKOTjere,
:
:
let
him hearken (aKovercu, akoueto)," See under Polyptoton, for the figure employed
Mark
xiii,
when the master
35-37. — " Watch
*
And what
I
publisher.
in the
lest
:
say unto you
See The Name of yehovah
same author and
therefore
:
the last sentence. for ye
know not
of the house cometh, at even, or at midnight, or at
the cock-crowing, or in the morning sleeping.
ye,
in
I
coming suddenly he
say unto
all,
Book of Esther,
find
you
Watch."
in four acrostics,
by the
—
FIGURES OF SPEECH.
248
Luke
xii.
5.
—
Fear him, which
*'
power to cast
into hell
John
— In
iii. 8.
yea,
I
say unto you.
this verse the figure is
The word
and R.V.
:
after
is
he hath killed hath
Fear him." hidden both in the A.V.
t6 irvevfia (to pneuma),
the Spirit, which
is
used both at the beginning and the end of the passage in the original. But at the beginning it is translated " the wind," and at the end *' the The R.V. has " the Spirit breathed, etc." in the margin. Spirit."
Now
the word wvevfia (pneuma), spirity occurs 385 times in the Testament, and is never translated "wind,"' except in this one There is a proper word for "wind," which is avefio^ (anemos). place.
New
So that it would It occurs 31 times, and is always translated wind. have been much clearer to have used this word, if " wind " had really been meant. then
If
where
else,
here the translation " spirit," which is used everythe verse will read and the figure appear as follows
we keep
:
Spirit breatheth where He willeth, and thou hearest His thou knowest not whence He cometh or whither He goeth voice, but so is every one that is born of the Spirit." "
The
;
The wind has no is
of
Him
we
that
will,
but the Spirit has a will and a voice, and
it
are born.
The verb Oekdv
to willj
(thelein),
occurs 213 times, and always
expresses a mental act of desire or determination proceeding from one
capable
of
wishing,
willing,
synonymous expression in that one and the selfsame
He
1
or
Cor.
See
determining.
xii.
11.
*'
Spirit, dividing to
But
all
every
the
nearly
these worketh
man
severally as
will."
Moreover,
know whence
it is
not correct to assert this of the " wind."
comes and whither
We
do
and the Scriptures themthemselves assert that the comings and goings of the wind can be easily known and traced. See Job. i. 19. Ps. xviii. 10. Ecc. 1. 6, Ezek. xxxvii. 9. Luke viii. 23. But not so of the Spirit (see Ecc. xi. 5), where "spirit" is placed in direct contrast with "wind "in the it
it
goes,
previous verse.
The things opposed
in
the immediate context are flesh and
earthly things and heavenly things, nature
spirit,
and grace, and AS the Spirit in His movements is contrary to nature and above nature, SO is every one who is born of the Spirit. Those who are thus born are " sons of God, therefore the world knoweth us not, because it knew Him not " (1 John iii. 1). As the world knoweth not and understands not the motions and working of the Spirit of God, so the new
—
EPANADIPLOSIS.
new will, and new desires, and new motions of who are born of the Spirit are also unknown.
breathings, and
new nature
Rom. Gal.
in
20.
— " Hope that
— In
lost in the translation it
reads
it is
the
those
viii. 24.
ii.
249
is
seen
is
not hope."
which is in the Greek, is owing to the difference of idiom. In the Greek
this verse the figure,
:
" Christ,
I
no longer
I
Phil. iv.
4.
have been crucified-together-with, yet live, but, in me, Christ.*' See also under Hyperbaton.
I
live
:
and yet
that
— " Rejoice
in
the
Lord alway
:
and again
I
say
Rejoice,"
James
"What
ii.
doth
14-16. it
—The passage begins
and ends with the words,
profit."
The repetitions at the beginning and end of distinct portions, or independent passages (such as Pss. viii., ciii., etc.), belong, rather to the subject-matter and are classed under Correspondence
(q.v.).
—
EPADIPLOSIS;
or,
DOUBLE ENCIRCLING.
Repeated Epanadiplosis,
When
Epanadiplosis occurs at the beginning and end of successive
sentences,
it
called
is
EPADIPLOSIS
(Ep-a-dip'-lo-sis),
a doubling
upon,
Ps. xlvii. "
Rom.
6.
Sing praises to God, sing praises Sing praises unto our King, sing praises."
xiv.
and whether
we
:
8.
— " For
whether we live, to the Lord Lord we die."
die, to the
we
live;
ANADIPLOSIS
LIKE SENTENCE ENDINGS AND BEGINNINGS.
The
Repetition of the same
and
Word
{diploun), to double, or It is also called
?iiirXov's
at the end of one Sentence
(diplous), double.
EPANASTROPHE
upon, ava {ana), again, and
{epi),
Words
or
at the beginning of 'another,
Greek, avaStVAwo-ts, avd {ana), again, and btirXovv
An'-a-di-plo'-sis.
/I
or,
;
o-T/)6<^etv
from iirl and means,
(Ep'-a-nas'-tro-phe),
{strephein, to. turn),
turning upon again.
PALILLOGIA
Also Aoyos
{pa-lil-log'4-a),
a word. In Latin it is called
from
irdXtv {palin), again,
and
(logos),
DUPLICATIO,
REVERSIO,
a reduplication.
The
a turning hack;
figure
is
and RE-
so-called because the
word which ends one sentence is repeated at the beginning of the next The words so repeated are thus emphasised as being the most important words in the sentence, which we are to mark and consider in translation and exposition. The Massorah* gives two lists of such words; which we have included in our examples, marking them with an asterisk. The figure is frequently missed in the English translation, both in the A.V. and R.V. In these cases we have given our own translation •oi the original, so, as to bring out and exhibit the words which are thus affected by the figure of Anadiplosis, *
Gen.
i.
i, 2.
—
*'
In the beginning
God
created the heaven and
the earth. And the earth became without form and void." Thus Anadiplosis is the very first Figure employed in the
And
our attention
Bible.
and emphasize, the fact that, while the first statement refers to two. things, "the heaven and the earth " the following statement proceeds to speak of only one of them, leaving the other entirely out of consideration. Both were created " in the beginning." But the earth, at some time, and by some means, and from some cause (not stated) became a r,uin empty, waste, and desolate or, as it is expressed by another Figure {Paronomasia, q.v,), tohoo and bohoo. Now, whatever may be the meaning of tohoo {ynT\)^ it is expressly stated, in Isa. xlv. 18, by Him who created the earth that " He created it not tohoo (^nri). is
it
used to
call
to,
;
:
*
—
;
See Ginsburg's Massorah, Rubrics 422 and
423, Vol. II.
D.
FIGURES OF SPEECH,
252
Therefore
must
it
and
at,
some subsequent period of unknown:
after
duration, have fallen into the ruin which the second verse declares
and describes.
word " earth " here, directs our attention and proceeds to describe the process by which the earth was restored and peopled. The whole chapter exhibits a parallel between this work, and that "new creation"* which takes place in the case of every one who is born again of the Holy Ghost, and has the new man created within
The
repetition of the
to this fact
;
him. *
Gen. vii. i8, waters and the
19.
—"And
waters
:
the ark went upon the face of the
prevailed
*
exceedingly."
(See
under
Epizeuxis).
—
Gen. xxxi. 6, 7. Ye know that with all my power I haveserved your father: and your father hath deceived me, and changed my wages ten times but God suffered him not to hurt me." (See *
'*
;
under Hysterologia and Idiom.
Gen. xxxi.
*
34.
33,
—
"
Then went he out of Leah'^s tent and Now Rachel had taken the
entered into the tent of. Rachel. images," etc.
Here, by rendering
" Rachel's
it
hidden, and the emphasis on Rachel
is
tent " the figure i&
lost.
—
Ex. vii. 16, 17. Here the figure is entirely hidden in the English^ The words n3 'HID being translated hitherto and this. To preserve thefigure we must render it, " And, behold, thou wouldest not hear until =1'
,
Now
now. *
Ex.
xii,
saith Jehovah." 4,
5.
— "Every
man, according to
The lamb
your count for the lamb.
shall
his eating shall
make
be without blemi&h."
—
* Ex. xxxii. 16. " And the tables were the work of God, and the writing, the writing of God, graven upon the tables," Here we have not only the figure of ^wa^z/'Zo5i5 in the repetition of the word
writing (iripp, miktav),
in
choth)* ^'
we have (nn pH, hallu-
the middle of the verse, but
Epanadiplosis in the repetition of the words, the tables
See also under Ant hopopatheia.
Num.
sight of all
xxxiii.
3, 4.
—"
went out with an high hand in the For the Egyptians buried all their
Israel
the Egyptians.
firstborn, etc."
*
Compare
2 Cor.
iv.
v. 17, etc.; and see a pamphlet on ''The Newsame author and publisher.
6;
Creation and the Old,'^ by the
— — ——
:
ANADIPLOSIS.
253
Deut. xxxi. 3, 4.—" And Joshua, he shall go over before thee, as Jehovah, and Jehovah shall do unto them as he did to Sihon and Og, etc." ''
Ihath said
^^2
Sam.
ix.
12,
13.— "All
that dwelt in
were servants unto Mephibosheth.
the
house of Ziba
So Mephibosheth dwelt
in
Jerusalem."
-2 Sam xix. 10, 11. "Now, therefore, why speak ye not a word of bringing back the King ? And the King David sent to Zadok," etc. This emphasis on the word king is lost in the English. *Est.
came
Est.
6.— "And
vi. 5,
come
the king said, Let him
Then
in.
Haman."
in
—
" He saw that there was evil determined against him by the king. Then the king returned out of the palace garden." Thus tbe fourth acrostic containing the name of Jehovah is ^^
vii. 7, 8.
•emphasised.*
Ps. xcviii.
4, 5.— The Hebrew figure is lost in the A.V., but is the R.V. In the Hebrew, verse 4 ends with the word (zammeroo), and verse 5 begins with the same word.
preserved ^1^)1
"
Ps.
in
Make a joyful noise unto the Lord, all the earth Break forth and sing for joy, yea, sing praises. Sing praises unto the Lord with the harp."
cxiii. 8.
"
He lifteth the needy out of the dunghill, That He may set him with princes The princes of His People." ;
Ps. cxv. "
12.
The Lord hath been mindful
of us, and
He
Israel.
He He
will bless the house of will bless
He
will bless
:
the house of Aaron.
them that
fear the Lord," etc. Here, the figure of Anadiplosis passes on into Anaphora. will bless
*Ps. cxxi. "
I
My *
Ps. cxxii. "
*
,by
the
I,
2.
up mine eyes unto the hills from whence cometh my help. help cometh from the Lord which made heaven and earth."
will lift
2, 3.
Our feet shall stand within thy Jerusalem is builded as a city See under Acrostichion (page
same author and
publisher.
gates,
that
186), also a
is
O Jerusalem, compacted together."
pamphlet on these four acrostics
— ———
FIGURES OF SPEECH.
254
The
between
difference
seen by comparing Matt, in
37
xxiii.
manner
quite a different
will be but repeated, word is same when the another with and another purpose
this figure ;
for
;
and that of Epizeuxis
emphasis.
Ps. cxxvi. "
Then
2, 3.
among the heathen,
said they
The L9RD hath done The Lord hath done Ps. cxxvii.
great things for them, great things for us, whereof we are
I, 2.
"
Except the Lord keep the city, The watchman waketh in vain.
In vain ye Ps. cxlv.
=1=
Prov.
is
up early,"
etc.
all them that upon him in truth'*
unto
call
upon him
;
xiii. 21, 22.
To the righteous shall be repayed good. A good man leaveth an inheritance," etc.
Isa. xxiv. 4,
The land
nigh
all that call
"
^'
rise
18.
"The Lord
To
glad.""
also
These four
5.
—" Languish do the haughty people of
the land-
under the inhabitants thereof." form an Epanodos {q^v,).
is .defiled
lines
—
Hos. ii. 21, 22 (Heb. 23, 24). and the land shall hear the corn," *
"
And they
shall
hear the land
:
etc.
See also under Anaphora, Polysyndeton, Climax and Prosopopoeia emphasized is the wondrous prophecy.
so richly
v
,
—
Matt. vii. 22. " Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils ? and in thy name done many wonderful works ? Here the Anadiplosis develops into Anaphora by the repetition of the words at the beginning of the last sentence. See under Erotesis,
—
Hab. iii. 2. " Revive thy work in the midst of the years, the midst of the years make known." See also under Pleonasm.
Matt
X. 40.
that receiveth in
—
me
"
He
that receiveth you receiveth
receiveth
him that sent me." The
in.
me, and he
figure
is
clearer
the Greek than in the English.
John Father
in
xiv. II.
me."
—
*'
Believe
me
that
I
am
in
the Father, and the
:
ANADIPLOSIS.
255
—
John
It is difficult to express the figure in this verse xviii. 37. The " I " is repeated thus in English.
Thou sayestthat a King am
"
Rom. Rom.
I.
I to this
end was born."
—" children, then heirs heirs of God, — 30. "What we say then? That the Gentiles
viii. 17.
If
:
etc."
shall
ix.
which followed not after righteousness have attained to righteousness righteousness which is of faith." ;
Rom.
X. 17.
—
*'
So
then, faith
cometh by hearing, and hearing
by the word of God." 2 Cor. V. 17, 18.
must
—To
translate " Behold,
are of God."
is in the Greek, we things, and all things
see the figure, which
become new are
all
—" He
that soweth sparingly, sparingly shall he that soweth bountifully, bountifully shall reap also." Here is combined also the figure of Symploce (q.v.) in the repetition the words " sow " and " reap." There is also a double Epanodos in of the arrangement of the lines. 2
Cor.
reap also
ix.
6.
:
Gal.
and
iv. 31,
v'.
i.
a bondwoman, but of
freedom
(kkevOepta,
stand fast." Phil.
ii.
8.
— So then, brethren, we are
the
eleutherid)
—" And
not children of
eleutheras). In the wherewith Christ hath made us free,
free
(kkevOepasj
being found in fashion as a man, he became
obedient unto death, the death of the cross."
Jas.
patience
i.
3.
—
—"The
let it
have
trying its
patience, but See below, under Climax.
of your faith worketh
perfect work, etc."
;
CLIMAX
or,
;
A nadiplosis.
Repeated
When
Anadiplosis
Clijnaxj
from
GRADATION.
repeated in successive sentences, it is called gradual ascent, a going up
is
KXljxa^ {klimax), a ladder, a
by steps.
Hence, or,
in Latin, it is called
GRADATIO, By
some,
SCALA,
a ladder
;
GRADUS, a
step
a gradation.
it is
EPIPLOCE
called
(e-pip'-lo-ce),
a folding upon.
There are two figures to which this name is sometimes given. There is a climax where only words are concerned, and a climax where and the sense is concerned. A climax of woi^ds is a figure of Grammar a climax of sense is a figure of Rhetoric. We have confined our use of the word climax to the former as there are other names appropriated A Climax in Rhetoric is known as Anabasis (q.v.), where to the latter. upward and Catabasis (^.^O' where it is downward gradation is the and these have other alternative titles. See below under figures of ;
;
:
;
sense.
Climax relates to words and is, as we have said, a repeated Anadiplosis, or a combination of successive Anadiplosis and Epanadiplosis : where the last word of one sentence is repeated as the first word of the next, and the last of this next sentence is repeated as the first word of the sentence following, and so on. ;
is
Sometimes there may be two or three words, only one of which or the repeated noun may be represented by a pronoun.
repeated It is
;
a beautiful figure, very expressive
;
and at once attracts our
attention to the importance of a passage.
Hos.
ii.
21.
—"And
it
shall
come
to pass in that day,
I
will hear,
Lord, I will hear the heavens, and
saith the
they shall hear the earth and ;
the earth shall hear the corn, and the wine, and the they shall hear Jezreel."
Thus does the
oil,
and
emphasize the blessing wherewith Jehovah they shall obtain mercy, and He will betroth them unto Himself for ever. will
bless His
Spirit
People
—when
CLIMAX.
257
Jezreel {i.e., Israel, by the figure of Metony?ny, q.v.) shall cry out and expect the corn and wine and oil and these, by the beautiful figure of Prosopopce'ia (q. v.), are represented as hearing, and in their turn, crying out to the Earth to bring them forth the Earth, in its turn, is represented as hearing them, and crying out to the heavens to send rain and heat and light and air and these in their turn hear, and cry out to Jehovah, the giver of all, who in judgment had made the heaven as brass, the earth as iron, and the rain as powder and dust (Deut. xxviii. 23, 24), but who in that day will first give repentance to Israel, and then their cry reaches to Jehovah, who will open the heavens, and give rain, and the Earth shall bring forth her fruit (Jer. xiv. 22). for
;
:
;
Thus the
figures Epizeuxis ("
will
I
hear"). Polysyndeton^ Climax,
and Prosopopce'ia are heaped together to express the coming fulness of Israel's blessing.
—
Joel i. 3, 4. The prophecy of Joel opens with the solemnity which this figure always gives. ** Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten and that which the locust hath left hath the cankerworm eaten and that which ;
;
the
cankerworm
hath
left
hath
the caterpiller eaten."
John the the
i.
I, 2.
— " In the beginning was
Word and Word was with :
God God
:
and
the the
\
Word
was, and
same
[word]
was
in
the beginning with God."
the Greek exhibits, by rising of the measured the figure of Climax, a great solemnity in the " the word was God," for the use sense, and emphasizes the fact that
The order
of the
words as thus placed
in
of the article in the third proposition preserves the actual sense from
being mistaken or hidden
by the Climax, which
is
obtained by the
inversion of the -v^ords from their natural order.
Thus, beautifully
is
the true Deity of the Lord Jesus affirmed.
—
FIGURES OF SPEECH.
258
His attributes and their 4 and 5
effect
are similarly
marked
in
verses
:
John life life
i.
5-
4,
— " In
Him was
and the was the ;
And
light of men.
the
light shineth in
darkness and the darkness comprehended ;
Rom.
V. 3,-4,-5.
—" And not only
it
so,
not."
but
we
glory also* in
tribulations knowing that tribulation worketh :
patience and patience [worketh] experience and experience worketh hope and hope maketh not ashamed.*' ;
;
;
—
For whom he did foreknow, he did predestinate also to be conformed to the image of his Son, that he might be the firstborn among many
Rom.
viii. 29, 30.
*'
brethren. Moreover, predestinate, them he called also and whom he
whom He
did
;
called,
them He
whom
justified also; but justified,
Rom.
X.
14,-15.
call upon the
How
them he
he
glorified also."
— "Whosoever shall
name
of
Lord
shall
be saved.
then shall they
him in whom they have not believed ? and how shall they believe in him of whom they have not
call on
heard ? And how shall they hear without a preacher ? And how shall they preach, except they may be sent." 1
*
See
'*
Also "
:
a Biblical Study, by the same author and publisher.
CLIMAX.
—
Jas. i. 3, 4. patience.
"
Knowing But let
259
this that the trying of
your
faith
worketh
patience have her perfect work, that ye may be perfect and entire, wanting nothing/* Jas.
away
i.
of his
15.
14,
—
'*
But every man
is
drawn
Then when
lust hath conceived, sin sin
Peter
i.
:
bringeth forth
it
and
when
it is
finished, bringeth forth death.'*
5-7. — "We have already considered
the figure of Polysyndetotiy which of Climax.
tempted when he
own
lust, and enticed.
2
is
It
is
is
this verse
under
almost inseparable from the figure
there very differently exhibited, however, to show
that figure.
We need not further explain it
to
the passage here, but merely exhibit
show the sevenfold Climax.
"Add
to your faith
virtue virtue
:
and
to
knowledge and to knowledge temperance and temperance :
:
to
patience and to patience godliness and to godliness brotherly kindness: and to brotherly kindness, charity. :
:
MESARCHIA or, BEGINNING AND MIDDLE REPETITION. ;
The Repetition of
the
same
Word
middle of
from the Greek
Mes-ar'-chi-a,
beginning, because
or
successive }jl€
Words
the
beginning and
and apxq
{mesos), middle,
same word or words
the
at
Sentences. (archee),
repeated at the
are
beginning and middle of successive sentences.
from Anaphora, where the sentences are independent. when the repetition comes very close
It differs little
It
resembles also Epizeiixis,
together.
—
" According to the commandment of the abode in their tents, and according to the commandment of the Lord they journeyed." Here, the repetition is at the beginning and the middle of the
Num. Lord they
20.
ix.
passage.
Ecc.
i.
This
— ''Vanity
2.
of vanities,
may
be regarded also as combined with Epanadiplosis
Jer. xxii. lo. for
of vanities, saith the Preacher, vanity
vanity."
all is
—
''
Weep
ye not for the dead, (See also Polyptoton),
him that goeth away."
—
.
.
.
but
(q^v.).
weep
sore
And they shall dwell in the land that have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they and their children and their Ezek. xxxvii.
25.
'*
I
children*s children for ever."
Zeph. i. 15, 16.—'' That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm," etc. This
is
the figure of Mesarchia, for
it occurs in the beginning and Afterwards it becomes the figure of Mesodiplosis, inasmuch as the word "day" occurs in the middle of
middle of the
first
sentence.
successive sentences, the of the Ellipsis
:
"
first
That day
—
is
part of which consists of the repetition .
." .
Matt. x. 40, 41. Here the verb " receive " is repeated several times at the beginning and middle of several sentences.
—
:
MESODIPLOSIS The Repetition of
the
;
or,
same
;
MIDDLE REPETITION. Word
Words
or
middle of
in the
successive Sentences, Mes-o-dip-lo'sis, (diplosis),
in
from the Greek
a doubling.
fieo-o^;
The doubling
(mesos), middle,
or repetition of a
and
^iTrX.oxrt's
word or wor4s
the middle of successive sentences.
Sometimes (inesos),
called
middle, and
2 Cor. iv. "
8,
MESOPHONIA
o)vrj
{Mes~o-pho'-ni-a),
from
{phonee), a sound, tone, speech, or voice,
9.
We are troubled on every side, yet not We are perplexed, but not in despair Persecuted, but not forsaken Cast down, but not destroyed." ;
distressed
/Aeo-os
MESOTELEUTON
;
or,
MIDDLE AND END
REPETITION. The Repetition of
same
the
Word
or
Words
in the middle
and
at the end
of successive Sentences, Mes-o-tel-eu-ton, finish,
or end,
from
i.e.,
(mesos), middle, and reAeuny (teleutee), a same word or words repeated in the middle and
y^a-os
the
at the end of successive sentences.
Kings
— "Behold
I will send a blast upon him, and he hear a rumour, and shall return to his own land: aud I will cause him to fall by the sword in his own land.*'
2
xix. 7,
shall
The
repetition greatly emphasizes the fact stated.
Isa. viii. 12.
— " Say ye not a confederacy to
this people shall say
There
is
all
them
to
whom
a confederacy."
the figure also of Polyptoton
(q.v,)
in
" say ye "
and
" shall say."
—
Mark v. 2, 3. •' And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean who had his dwelling among the tombs." See also Polyptoton,
spirit,
—
REPETITIO Repetition of the same
This name
is
Word
or
REPETITION.
or,
;
Words
generally given
an
as
But as that
Geminatio or Epizeuxis,
irregularly in the
same Passage, the figure of
alternative to
figure already has several names,
and there is another form of repetition which seems to be without a name, we have appropriated Repetitio {i.e.. Repetition), to that form which comes under none of the figures already enumerated. A word or words are repeated, not in immediate succession, as in Epizeuxis not at the beginning, middle, or end of sentences (as in ;
those just treated);
same passage and attention to
not at definite intervals; but frequently in the
irregularly for the sake of emphasizing
and
calling
it.
The name clearly met with.
defines the nature of the figure, which
We append a few examples
frequently be
Ezek. xxxvi. 23-29.
may
:
— Here the words "you" and "yoiir" are very
frequently thus repeated, giving great emphasis to the whole of this
precious promise for Israel in the latter day.
The use
of this figure
strongly forbids the interpretation of this passage to any but Israel (verses 22, 32).
John
xiv. 1-4.
—The repetition
emphasizes the fact that nothing
is
of the pronouns "I " and to
"you
"
come between the Lord and the
hearts of His people, so that His promised return
may be
the object
ever before them.
John
12-15.
xvi.
— Here,
"shall" and "will"
the verbs
are
repeated eleven times in these four verses, in order to impress us with the importance of the promise and the absolute certainty of its
performance.
have yet many things to say unto you, but ye cannot bear them Howbeit, when He, the Spirit of truth, is (shall have) come. He will guide you into all truth (" all the truth," R.V.) for He shall not speak of {i.e., from) Himself but whatsoever He shall hear, that He shall shall He speak and He will show you things to come. glorify me for He shall receive of mine, and shall show it unto you. "
I
now.
:
;
:
:
Father hath are mine therefore said h that He shall take of mine, and shall show it unto you." Thus is emphasized the solemn promise of the Lord Jesus that the Holy Spirit should give a further revelation of Truth, which could All things that the
:
—
FIGURES OF SPEECH.
264
We
have it in the seven Epistles not be made known at that time. addressed to churches by the Holy Spirit, through Paul.- That great promise cannot find its fulfilment subjectively or individually, giving ** truths " to different persons, so different (not to say opposite) that It cannot have been fierce controversies rage concerning them. It can have been in the inspiration of any one church. doctrine, Christian of text-books of those provision the only by fulfilled begin" churches, addressed to Epistles Pauline" in the which we have
fulfilled
Here, we have " all which glorifies Truth the truth" into which God and before standing his to Christian as Christ and instructs the such Word contains God's part of No other his walk with God. ning with
Romans and ending with the Spirit
Thessalonians.
was
to guide.
a body of Christian Theology. Every Scripture is written /or us, " for our learning " but these are written specially about the Church of ;
God.
—
Gal. iv. 9. " How turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage." By this repetition we are pointed to the key to this whole passage, as well as to the explanation of an obscure word and a difficult expresAll turns on the meaning of the word, which is rendered sion. " elements" (o-Totx^ta, stoicheia), "The elements of the world" (verse
and "weak and beggarly elements " (verse 10). The word "again," twice used, connects these two together, and emphasizes them. Verse 3 reads " Even so we, when we were children, were in bondage under the 3),
:
o-Totx^ta Tov Koo-fiov " (stoicheia tou
kosmou)
:
i.e.,
the stoicheia pertaining
to the world.
what the cosmos is, for it is the world with reference to But what are the and embraces the whole world. stoicheia ? The answer is given in verse 8, " When ye knew not God ye did service (or were in bondage,' the same word as in verses 3 and The stoicheia were the 10) unto them which by nature are no gods." rites and ceremonies of heathen idolatry. In Greece to-day every mountain, tree, and grove and fountain has its stoicheion or god, who has to be appeased and propitiated. These Galatians had been such idolators (verse 8), but they had abandoned these rites and ceremonies for Christianity, and yet wanted to bring in the stoicheia, or the rites and ceremonies of Judaism into It is clear
its
creation,
*
the Church.
See Things
to
Come
for 1898
and
1899.
REPETITIO.
265
The same term is thus applied both to Paganism and Judaism, and from the stand-point of being " all one in Christ Jesus" (iii. 28). The Jewish rites of circumcision, purification, and the observance days and months and times and years," etc., are put upon the same level as the worship and propitiation of spirits in trees and mountains, etc. And the Holy Spirit asks by the apostle, "When ye knew not God ye were in bondage unto them which by nature are no But now having known God gods. how turn ye again unto the weak and beggarly stoicheia whereto ye desire again to be in bondage ? Ye observe days and months and times and years. I am of
*'
.
afraid of you, lest iv.
8-11.
Hence, the world
.
have bestowed upon you labour
I
Compare
.
Col.
ii.
stoicheiolatry consists of introducing that (koct-ju-os,
cosmos)
Romanism has given the
in
vain " (Gal.
16-18).
into
Christian
which belongs to
worship and
practice.
paganism and Judaism a very large place in its creeds and ritual while the Protestant Churches show that they have not wholly purged themselves from them when they adopt worldly methods and adapt Jewish rites and ceremonies to Christian faith and practice. stoicheia of ;
—
Thess. V. I, 2, 4, 5. The repetition of the pronoun "you" ye " in these verses stands in marked contrast to the repetition of the pronouns " they " and " them " in verse 3, thus pointing out to us the significant lesson that those who are " waiting for God's Son from Heaven " are not concerned with " times and seasons " which have to do with *'the day of the Lord," and His coming as "a thief" on the ungodly. The day of the Lord is His coming with His saints unto the world. But, before this can happen, He will have come forth into the air to receive them to Himself (1 Thess. iv.) Therefore, though 1
and "
"times and seasons" have to do with "the day of the Lord," they who look for " the day of Christ."
have nothing to do with those
— " But
continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them and that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation." 2
Tim.
iii.
14,
15.
:
harmony with the whole Timothy, which is thus marked as being This
is
in
of
this
second epistle to
so different from the
first
epistle.
In the first epistle
we is
see
it
in its ruin.
we
Church in its rule ; and in the second, Timothy is instructed as to how he the Church in its corporate capacity whom he see the
In the
to conduct himself in
first,
;
FIGURES OF SPEECH.
266
is
to appoint to its various offices
and what are to be their
;
qualifica-
tions, etc., etc.
But when we pass
to the second epistle
we
corporate position and testimony of the Church individual
—intensely
In
i.
15
all
ashamed: for thou ashamed that is in thee In chap.
I
"
may be seen all through. In the the four stages of the " Down-grade movement.*' :
" (verse 5).
ii.
18, 19,
others err " concerning the truth.
God
standeth
knoweth them that are his. And of Christ depart from iniquity." In chap.
all
turn away from PauFs teaching: but " I am not " Be not know whom I have believed" (verse 12) (verse 8), " I call to remembrance the unfeigned faith
the foundation of
hope
gone, and
individual, as
we have
four chapters
The now is
find all changed. is
iii.
8 there are those
sure,
let
everyone
who
that
Nevertheless,
Lord nameth the name
having this
seal,
the
" resist the truth," but the only
for the individual believer to cling fast to the God-breathed word, and to use this sword of the Spirit. In chap. iv. 4 there are and shall be those who turn away their is
ears from the truth, and shall be turned unto fables." injunction follows: " but watch thou in all things .
of
thy
.
The immediate make full proof
ministry, etc."
All this is
emphasized and forced upon our notice by the repetition
of the pronouns in this epistle.
Rev. repeated
viii. 7-12.
—Eleven times
(rh Tpirov, to tritori).
are the words, the "third part "
—
POLYPTOTON
MANY
or,
;
The Repetition of
INFLECTIONS.
same Part of Speech in
the
different
Inflections,
from iroXvs (polus), many, and grammar, a case (from an assumed form Hence, Polyptoton means with many cases, ix., a TTToo), ptoo, to fall). repetition of the same noun in several cases, or of the same verb in With many inflections is a definition which several moods or tenses. covers both nouns and verbs. Greek, TroAvTrTwrov
Po-lyp'-to-ton,
^Twcrts (ptosis),
It
from
a falling
called also
is
;
;
in
METAGOGE
a change, and ayw
/i€Ta (meta)j
of course
:.
(met-a-go-gee), (ago), to lead.
Greek It
/ieraywyTj,
means a change
a different arrangement of the same word, a leading of the
same word through In Latin
different inflections.
called
it is
CASUUM VARIETAS, a
variety of cases.
This figure, therefore, is a repetition of the same word in the same sense, but not in the same form from the same root, but in some :
other termination
;
as that of case, mood, tense, person, degree, number,
gender, etc.
By
" case," etc., is to be understood not merely the case of nouns,
but inflections of
all
kinds.
We have arranged the
I.
1.
2.
3. 4.
2.
Verbs.
Verbs repeated in different moods and tenses. Verbs with their imperatives, or participles (HOMOGENE). (a)
In strong affirmation.
(h)
In strong negation.
Verbs with cognate noun. Verbs with other parts of speech (combined Polyptoton). II.
1.
forms of Polyptoton^ as follows
different
Nouns Nouns repeated
Nouns and Pronouns.
repeated in different cases. in different
and
numbers.
plural.
(a)
In singular
(h)
In singular and dependent genitive plural. III.
Adjectives.
:
——
FIG URES
268
OF SPEE CH. Verbs.
I.
1.
Gen.
Verbs repeated
24.
1.
in different
— Here, the Hebrew
is
God, when
"
:
moods and
tenses.
He visiteth,
or in
visiting, will visit you."
And
this, in
order to emphasize the certainty of Joseph's beHef in
the promise of God, as
when he
died
stated in Heb.
is
made mention
"
22.
xl.
By
faith Joseph,
of (margin, remembered) the departing of "
commandment concerning his bones Joseph remembered the promise of God made to his fathers and had such faith in it that he expressed his certainty s to its
the children of Israel; and gave
:
i.e.t
fulfilment by the use of this figure. It is
translated
to the figure
:
"
God
will surely visit
we might render
it
:
"
God
putting great emphasis on the words "
will
most
you " but to give most certainly visit :
effect you,'*"
certainly."
—
Ex. xxiii. 5. "If thou wouldest forbear to help him, helping" thou shalt help with him " i.e., as A.V., " thou shalt surely help with him " (See Appendix D, Homonyms). :
—
Kings xxi. 13. "And I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down." The figure is thus used to emphasise the completeness with which 2
the Lord would empty Jerusalem. Jer.
viii. 4.
—
" Shall they fall
Shall he turn
As these words stand they are The R.V. is no improvement
and not
arise
?
away and not return unintelligible
?
"
and the figure
is
obscured.
:
" Shall
men
fall,
Shall one turn
The **
and not rise up again ? away and not return ? "
Massorah'^- calls attention to the fact that of the
turn and," the
of the first word, this being one of wrongly divided.
Thus read the sense comes out which
Israel is the subject
" Shall they fall
Shall
Ginsburg's Edition, Vol.
in
agreement with the context of
:
and not
they return
two words word should be the last letter the examples where words are
of the second
first letter
[to
II,
arise
?
Him] and page
54.
He
not return
[to
them].
POLYPTOTON.
269
This agrees also with Mai. iii. 7, and it brings out the correspondence between the two lines, as well as exhibits more clearly the Polyptoton,
Matt.
xi.
15.
—
*•
He
On
him
that hath ears to hear, let
hear,"
akouein akoueto).
fourteen occasions in the
New Testament
this expression (thus, or in similar words),
together here under the
first
does the Lord use and we place them all
occurrence so that we
may see the fulness
of the cumulative effect.
we have a Paronomasia (q.v.) as well, " ears to the Greek, except in the case of the eight in Revelations, where we have oh aKovo-dro) (ous akonsato). The real figure lies in the emphatic polyptoton in each case. In the English
hear," but not
in
This solemn injunction was never used by mere human lips. No man could demand the attention to which t^iis emphatic command lays claim None but the Lord ever used these words. They are (unlike many other of the examples) translated literally, but they mortal
mean
:
He whose
ears are opened,
let
him surely hear, or
heed to give the most earnest attention This attention and obedience the
let
him take
!
Lord claimed on fourteen
separate occasions.
The fourteen are not divided into two sevens, but into six and and two threes). Six being the number of man^ He spoke the words six times as the Son of Man " on earth and eight being the number of resurrec-
eight (two fours
**
:
He
spoke the words eight times as the Risen Lord from heaven. Though the occasions were fourteen (7 x 2) on which the words
tion),
were used, the actual number of times the words are written down by is sixteen (4 x 4, or 4 2), two being in the parallel
the Holy Spirit
passages in the Gospels."^
These fourteen occasions are connected with great subject, which
is
dispensational in
its
different. parts of
character
:
and
one
this figure
being
used only of this one subject, points us to the significant fac
that
requires the Divinely opened ear to understand the great dispen-
it
which was about to take place. It had been foretold in Isa. vi. 9 (see above) that it should come about in consequence of the ears being closed to the divine announcement: and seven times this solemn infliction of judicial blindness is
sational change
written
down
in the Scriptures of Truth.
* For the significance of these numbers see Number in Scripture (pp bythe same author and publisher.
20-47).
—
FIGURES OF SPEECH.
270
When
was announced in consequence and Lord Himself emphasize the important fact that only the opened ear would be able to underimplying that it referred to secret things, and that only stand it whom that secret was revealed would be able to understand it those to the great change
fulfilment of this! then, fourteen times did the
;
or receive
it.
For the interpretation of these fourteen occurrences, see Things to Come (July to Dec, 1896; Jan. and Feb., 1897; Sept. and Oct., We here give merely their order. 1898, etc.)* 1.
2. 3. 4. 5. 6.
Elijah
and John the Baptist (Matt.
xi. 15).
The parable of the sower (Matt. xiii. 9 Mark iv. 9 Luke viii. The candlestick (Mark iv. 21-23). The parable of the tares (Matt. xiii. 43). The two dispensations (Mark vii. 16). The tower^ the king and the salt or, the great supper and ;
;
:
8).
its-
lessons (Luke xiv. 16-35). 7-13. 14.
The epistles to the seven churches (Rev. The beast from the sea (Rev. xiii. 9).
Matt. Matt. it."
xiii. 9, 43.
xix. 12.
—
(x^itipetv ^ijip€ir(si,
"
See
He
ii.,
iii.).
xi. 15.
that
able to receive
is
it,
let
him receive
chorein choreito).
Mark iv. 12. — See Matt. xiii. 13. Mark iv. 23. — See Matt. xi. 15. Mark vii. 16. — See Matt. xi. 15. Luke viii. 8. — See Matt. xiii. 13. Luke xiv. 35. — See Matt. xi. 15.
— See Matt. — Here there
John
xii. 40.
xiii.
John
xiii. 7.
is
13.
apparently a Polyptoton of the verb
" to
know," .but it is only in the English, not in the Greek. do thou knowest not now, but thou shalt know hereafter."
"What
I
In the Greek the two verbs are different. The first is ovk oTBas (auk oidas), thou knowest not as a matter of fact. The second is yvwo-jy (gnosee) thou shalt learn, i.e., get to know hereafter." It is this latter
verb which
is
used
in
1
Cor.
ii.
the natural man not only cannot cannot even learn them, or get to know
14, for
receive, or discern, them, but he
them, not having the necessary spiritual capacity.
*
G. Stoneman, 39
Warwick Lane, London, E.G.
POLYPTOTON.
271
—
John xiii. lo, Here again there is no Polyptoton of the verb to wash, as appears in the English, for in the Greek the two words are " He that is washed {XeXovfxkvo^, leloumenos, i.e., quite different. .
bathed) needeth not save to
part of the body) his feet."
wash (vti/^aa-dai, nipsasthai, i.e., to wash a The teaching is that he who is purged by
the offering on the brazen altar, needeth only the water of the brazen
which was for "the priests to wash in." So those who are regenerated by the Holy Ghost and have their standing in Christ need only the washing of the hands and the feet, i.e., the cleansing of their
laver,
works and ways by " the washing of water by the word."
John
xvii. 26.
will declare
—"And
John xvii. 25.—" O egno) thee: but I
(eyvo),
have known
Rom.
I
have declared unto them thy name and
it."
righteous Father, the world
have known
(eyvwo-av, egnosan) that
ii.
21-23.
— "Thou
ho didaskon) another, teachest
Thou
that preachest a
(jLTi
Thou
should not steal, dost thou steal
.
law
that makest thy boast of the
Cor.
2.
vi.
law
—"Do
(vo/a(^,
nomo) through
nomou), dishonourest thou
{voixov,
God ?
"
ye not know that the saints shall judge ? and if the world shall be judged
krinousin) the world
(Kptvovo-Lv,
(KpLveTat, krinetai)
by you, are ye unworthy
verb) the smallest matters
2 Cor.
i.
10.
doth deliver: i.
—" Who
in
8, 9.
[to
judge] (Ellipsis of the
(KptrrjpiiDv, kriteeridn),i.e.,
judge] the smallest judgments
Gal.
6t6ao-/cwi/
a man should not commit adultery, dost commit adultery (/a^ iioix^miv^ fiotx^vets, mee moicheuein,
breaking the
[to
(6
didaskeis) thou not thyself?
(StSao-Kets,
that sayest
moicheiieis)?
1
therefore that teachest
man
and these
thou hast sent me."
KkeiTTGiv, KAeTTxets, 3nee kleptein, klepteis) ?
thou
Thou
hath not known
(iyvmv, egnon) thee,
" are
you unworthy
" ?
delivered us from so great a death, and
whom we
trust that
He
will yet deliver us."
— " But though we, or an angel
from heaven, preach
any other gospel (evayyeXt^Tjrai, euangelizeetai) unto you than that which we have preached (€V7)yy€Xicrdp.e9a, eueengelisametha) unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel (evayyeki^crat, euangelizetai) unto you .
.
let him be accursed.' See also under Anaphora. .
.
—
" But evil men and seducers being deceived." and worse, deceiving
2
Tim.
iii.
13.
shall
wax worse and
—
FIGURES OF SPEECH.
272
—
Tim. iv. 17, 18. "And I was delivered out of the mouth Hon. And the Lord shall deliver me from every evil vi^ork." 2
the
There
is
John
I
also the figure of Polysyndeton in this verse {q,v.). 7.
iii.
—
" Little children, let
doeth righteousness
See also
Heb.
of
is
this verse
man He
righteous, even as
he that righteous."
deceive you is
;
under the figure of Tapeinosis.
He who cometh
X. 37.-^"
no
will
come";
He
i.e,,
will surely
come. See also under the figure of Epizeuxis.
Rev.
ii.
7,
II, 17, 29
iii. 6,
;
and, under Correspondence,
**
13,
22;
The seven
xiii, 9.
— See Matt.
xi. 15,
"
by
combination
in
churches
epistles to the
the Holy Spirit through St. Paul. 2.
Verbs with their
In this case a verb
and
its
Infinitives or Participles.
participle are
order to add an intensity to the sense
a superlative degree. This form of the figure bjxos
{homos), the same,
HOMOGENE
and
is
;
used
in
or to give the verb, as
sometimes called
were,
it
//o-moo-'-^-we^ (from
yevos, genos, kindred).
means therefore of
the
same kindred, akin, because
the two verbs are akin. It is
used
in
two ways
strong and emphatic affirmation.
(a)
In.
{b)
In strong negation.
In strong affirmation or exhortation.
(a)
Gen.
:
—
Of every tree of the garden thou mayest Hebrew, eating thou shalt eat.
eat."
ii.
16.
*
The conjugated verb infinitive
preceding
" diminished "
Gen.
ii.
it.
is
This
freely
strengthened and emphasized by the infinitive
Eve omitted
in
iii.
2,
and thus
from the word of God. 17.
—"Thou
shalt surely die."
Hebrew, dying thou
shalt die.
Here again Eve (iii. 3) alters the Word of God by saying Lest ri^DPl niD [moth tahnmth) thou shalt most certainly die^ were the words of the Lord God. *'
ye die " * I
*
Not only does she thus diminish from and alter the Word of God but she it the words " neither shall ye touch it," which the Lord God had not
adds to
spoken
!
POLYPTOTON.
273
Thus she changes a See
certainty into a contingency. under the figure of Synecdoche,
this verse
Gen.
—" Unto
i6.
iii.
multiply thy sorrow,
Gen. in A.V., "
xxviii. 22. I
woman He
the
etc.,"
—-Hebrew,
I
will
will greatly multiply." I
tithe for thee,"
i.e.,
as
tenth unto thee."
will surely give the
—
I
Tithing, will
*'
multiplying,
said
as in A.V., "
i.e,,
Joseph is without doubt torn in pieces." Gen. xxxvii. 33. The Heb. is ^ITlb ?]Tia (taroph, toraph), tearing, he is torn. The figure
'*
employed shows the intensity of Jacob's
The
"
tunic of
A wild
my
son
beast hath devoured him
—Joseph
Tearing /.£.,
Ex.
he hath been certainly iii.
16.
have visited Ex.
—
"
I
feelings.
He
exclaims:
!
is
!
torn."
killed or cruelly
mangled.
Hebrew, visiting I
have surely visited you."
you.
xix. 12.
— Here
surely put to death."
So verse 13
"
:
is
He
translated: "
.
.
.
shall
be
stoning, he shall be stoned. shall surely be stoned."
He
—
the figure
Lit.,
But I would not hearken unto Balaam thereJosh. xxiv. 10. Hebrew, blessing, he blessed you i.e., he still." fore he blessed you surely blessed you, or he did nothing but bless kept blessing you, or he you, or he blessed you exceedingly. '*
:
:
—
Kings iii. 23. *'The kings destroying they are destroyed. 2
Ps. cxviii.
18.
are
surely
Hebrew,,
slain."
—"The Lord hath chastened me
sore."
Hebrew,,
yah chastening hast chastened me. Isa. vi,
"And see ye On four in
the
9.
—
Hear ye
"
Hebrew,
occasions
is
New Testament
great change which (1)
Matt.
(2)
John
(3)
Acts
(4)
Rom.
xiii.
xii.
"
this great dispensational
order to emphasise and
was about 14.
xi.
hearing,
prophecy repeated
call attention to
the
to take place.
Mark
iv. 12.
Luke
viii. 4.
39, 40.
xi. 8.
in all, this great
prophecy
Spirit in the Scriptures of Truth.
See Matt.
in
xxviii. 25-27,
Thus, seven times the Holy
in
Hebrew, Hear ye See ye in seeing," etc.
indeed."
indeed."
15 above (page 269).
is
written
down by
—
FIGURES OF SPEECH.
274
lo.— " Weep sore weeping weep.
"They
Jer. xxiii. 17.
say
unto them that despise me,"
still
etc.
they maintain, or they keep saying, etc.
Hebrew, saying they say Dan. xi. 13.—" He shall certainly come." :
Hebrew,
him that goeth away."
for
Jer. xxii.
i.e.,
Hebrew, coming he
shall come.
Zech.
21.— "Let us go
viii.
Hebrew, going let us go.
speedily."
13.—" Because they seeing see not, and hearing see. i.e., they are determined not to hear and not to they hear not xxviii. 26; Acts xii. 40. John 10. viii. Luke 12. See also Mark iv. Matt.
xiii.
"
:
and Rom.
xi.
Acts
8
where
:
vii.
is
quoted.
figure of Polyptoton
34.— Here the
though it were Epizeuxis i.e., I have surely seen.
Acts
9
Isa. vi.
Lit.
(q.v.).
Rom. Rom.
''
Seeing
translated as
is
I
have seen
— See Matt. — See Matt. — In this verse we have two examples of the xiii.
xxviii. 26, 27. xi. 8.
is
it
xiii.
and
:
13.
13.
xii. 15.
tion of the infinitive
"
repeti-
participle.
"Rejoice with them that do rejoice (xa^'petv /Acra x<^t^o»^Ta)v, chairein lueta chaironton), and weep with them that weep {KXaietv /A€Ta K\ai6vT
Two
are
other figures
Homceoptoton
combined
here
and
Homceopropheron
{q*i>.).
— "Surely
blessing I will bless thee, and multiplying I will multiply thee " i.e., Surely in blessing I will most certainly bless thee, etc.
Heb.
14.
vi.
:
{a)
Gen.
iii.
4.
—
"
And
In strong negation.
the serpent said unto the
woman, Ye
shall not
surely die."
Here the serpent emphatically denies Jehovah's words, and dying thou shalt not die.
He is thus introduced to us Word of God. For he is the god its
crimes and immoralities.
And
in his special
sphere
says,
— denying
of this world's religion
the
and not of
his sphere is in the corruption of
the truth rather than in the degradation of the flesh.*
Ex. *
V. 23.
See The
— " Thou hast not delivered them at
Silcrice
all."
of God, by Robert Andersbn, LL.D,, C.B., published by
Hodder and Stoughton.
POLYPTOTON.
275
Thus beautifully is the figure rendered. thou hast not delivered them. 7.
—
(8).
—
Hebrew, delivering
" And wilt by no means clear the guilty.'' thou wilt not clear. Even so the Substitute of Hebrew, clearing the Lord's people was not cleared. When he bore their sins he bore the punishment also that was due to them.
Ex. xxxiv.
Ps. xlix. 7
None
*'
of
them can by any means redeem
his
brother."
Thus
beautifully
is
the figure rendered, which the R.V. has not
attempted to improve.
Hebrew, a brother redeeming doth not redeem a man is no redemption.
:
i.e.,
even though he pay down the price there
3.
A
Verbs with cognate noun.
when great emphasis assertion or expression. It is a kind of superlative upon the is placed magnitude and gravity of an action or degree in verbs to declare the the greatne^ss and importance of its results. verb and a cognate noun are used together,
—
Let the earth bring forth grass, the herb yielding Thus emphasizing the fact that trees, and not the seeds producing the etc., were created bearing the seeds The hen was created producing the egg, and not the egg trees. producing the hen. Thus, at the very outset of the Word of God, the
Gen.
seed."
i.
Lit.,
11.
"
seeding seed.
:
modern figment of
*'
evolution "
is
exploded.
—
Gen. viii. 21. " And the Lord smelled a sweet savour." Lit., smelled the sweet smell, or the savour of rest: i.e., Jehovah accepted the sacrifice, and was satisfied with the atonement made by Noah.
The
figure of Anthropopatheia (q.v.)
The
i.e.,
involved.
Take me some venison." fetch me some game.
Gen. xxvii. hunting,
—
is
3.
Ixx. similarly
"
expresses
Lit.,
hunt me some
it O-qpevo-ov fxoi dripav.
Venison, so called from the Latin venatio, to hunt.
— "And Isaac trembled very exceedingly."
Gen. xxvii. 33. Thus beautifully
is
the
Hebrew
figure
turned into an English
idiom.
The Hebrew greatly."
is:
"And
(See margin).
Isaac
trembled with a
great
trembling
FIGURES OF SPEECH.
276
Gen.
— "And
xxvii. 34.
exceeding bitter cry."
Gen.
xxviii. 20.
vowed.
Gen. XXX.
8.
—"And
— "And
.
.
Lit., ;
by which the Noun " of God "
Esau
Jacob
Rachel
my sister." wrestled with my sister"
wrestled with I
.
.
cried with a great and
.
vowed
said, "
.
vow,"
a
With great
wrestlings have
with wrestlings of God,
where we have another is
solemnly
i.e.,
I
have
figure, Enallage^ " great,"
used instead of the adjective
denoting therefore " with very great and super-human wrestlings have I
(See Enallage).
wrestled.'*
Gen. XXXV. tzev matzevah),
Num. the
work
Num.
lit.,
iv. 23.
in
— "And
Jacob set up a pillar Hl^D 1V^^ (vayaand he pillared a pillar. So verse 20.'''
14.
—
" All that enter in
xi. 4.
Num.
work
—" And the mixt multitude that was among them
Hebrew, lusted a lust
a lusting."
to serve the service to
the Tabernacle of the congregation."
xvi. 30.
create a creation 1
Sam
iv. 5.
2
Sam.
xii.
—" But :
i.e.,
— "All
if
the
:
i.e.,
fell
lusted exceedi
Lord make
a
new
Hebrew,
thing."
do something wonderful.
Israel shouted with a great with a very loud and prolonged or sustained cry,
16.— "And David
fasted,"
lit.,
shout"
:
i,e.,
fasted a fast:
i.e.,
completely or truly fasted. 2 Sam. xiii. Hebrew the figure
2 "
" And all his servants wept very wept a great weeping greatly."
sore."
In
i.
:
i.e.,
:
exceedingly careful.
Kings
2
ness
—
is "
40.— "The people piped with pipes, and rejoiced i.e., their joy scarcely knew bounds. Kings iv. 13.— "Thou hast been careful for us with all this Kings
1
with great joy "
care
36.
"
i.e.,
:
xiii. 14.—" Now EHsha was fallen sick of was exceeding sick so that he died.
his sick-
seems clear that this should be the reading also in Gen. xxxiii. 20, where same verb lii^/i (vayatzev), which means to stand or rear up, as one lifts and sets up a (single) memorial stone which we now call a " menhir:'' But the noun is different mfp (mizbeach), which means a7i altar. Some ancient scribe either mistook matzevah [a pillar) and wrote mizhcach (an altar), or the noun was originally abbreviated by the use of the initial letter o (man) and was afterwards filled out incorrectly. Because the verb that always goes with altar is * It
we have
n55
the
(^^^^^^O) to build,
where
it is
raise or set
nto
as with bricks, etc. (except in Gen.xxxv.
1,
make ; and 1 Kings xvi. 32, where it up as a building, and not 1^3 (natzav), to stand up as (asah), to
3 and Ex. xxx. is
Q^p
1,
{kn7n), to
a pillar).
::
POLYPTOTON.
277
—
2 Kings, xix. 7. "He shall hear a rumour," lit., hear a hearing," i.e., he shall hear important news, something that will upset his plans.
and liii. 5.— "There were they "they feared a fear."
Ps. xiv. 5 Figure
is
Ps. cxliv. 6.— "Cast forth lightning." lighten exceedingly,
i.e.,
The
in great fear."
Heb., lighten lightning,
and destroy them.
Prov. XXX. 24.— "Wise, made wise."
Here, the emphasis
created by the repetition in the form of PolyptotoUj
and
adjective
beautifully
is
makes a superlative and idiomatically rendered "exceeding
wise."
Man beasts.
He
by nature ignorant.
is
He has, therefore,
to be "
is
born more ignorant than the
made wise
" ;
and, in spiritual things,
can be done only by the Holy Spirit of God.
this
Isa. viii. 12. fearful).
—"Neither
Sanctify the
fear."
Lord
fear ye their fear, nor be afraid of hosts Himself, and let
Him
{i.e.,
be your
—
" Behold, the Lord will carry thee away with a This verse and the next are very difficult, as is attested by a comparison of the A.V. and R.V. with their marginal readings. The above words are literally, " Behold, Jehovah will hurl
Isa. xxii. 17.
mighty captivity."
with the hurling of a [strong] man." The Lord will hurl thee away violently."
The R.V. expresses
thee "
Jer. xxii. 16,
judgment
So Lam. Jer.
li.
—"And
will
zareem) that shall fan her
Ezek,
xviii. 2.
i.e,,
send
unto
Babylon
— " What mean ye that ye use
ye have this proverb
—
in
Ezek. xxxviii. 12. " To take a to spoil spoil and to prey prey a great prey.
Dan.
xi.
a great rule "
Jonah
i.
3. ;
—" A mighty King
i.e.,
the
10.
See Metonymy
fanners
(C'lJ,
this proverb
Lit.,
?
Heb.
ye proverb
this
constant use. spoil, ;
i.e.,
and to take a prey." to take great
shall stand
up that
shall
spoil
Lit.,
and
rule with
have a vast dominion.
—
"
Then were the men exceedingly
feared with great fear. *
He judged
n^^T.lj v'zeruaha).'"
7^Dr7"ni
proverb,
Lit.,
59.
iii.
2.
judged the cause."
righteously judged.
i.e.,
;
— "He
it
(of adjunct).
afraid."
Lit.,
FIGURES OF SPEECH.
278
Micah
ii.
4.
—" In that day
lament with
you, and
shall
one take up a parable against
lamentations"
a lamentation of
i.e.,
:
shall
exceedingly lament. Or, as in A.V. " lament with a doleful lamentation."
See below, page 284.
Nah.
i.).
15 (ii. thy solemn feasts.
The
i.
— " Keep
degree, as
gives a superlative
figure
Hebrew, Feast
thy solemn feasts."
implying that, before this, feasts
it
were, to the verb,
had only been formally observed:
henceforth they are to be truly celebrated.
Hab. Hebrew,
—"O Lord,
I have heard thy speech, and was afraid." have heard hearing of thee, i.e., I have heard thy fame,
iii. 2.
I
Zech.
i.
The
fathers."
2.
—
The Lord hath been
"
figure
is
sore displeased with your Lit., it is "
thus beautifully rendered.
Jehovah
hath been displeased with displeasure with your fathers."
am jealous for Jerusalem and for Zion with a great am exceedingly jealous. "I am very sore displeased with the heathen that are " with a great wrath am I wroth."
Verse 14. " I jealousy," i.e., I
Verse at ease."
15. Lit.,
Zech.
vii. 9.
—
"
Thus
Execute true judgment."
"Judge judgment
figure expressed:
of truth."
elegantly
See John
vii.
is
the
24.
This Hebrew idiom appears in the New Testament, showing that though the words are Greek the thoughts and idioms are Hebrew. (See under Idioma).
Matt. {€)(dpr)(rav
See
ii.
10.
— "They
rejoiced with exceeding great joy."
x^P^'^j echareesan charan).
this verse
Mark
iv.
41.
under
—"They
ephobeetheesan phohon).
Luke
Ellipsis.
xxii. 15.
Lit.,
feared exceedingly"
(e<^o/?7)^7?o-av
(^ofiov,
they feared a fear.
— "With
desire
I
have desired
to
eat this
passover with you."
Having translated the figure literally in the Text, the A.V. half it, and gives the English idiom in the margin, " / have heartily
repents
desired.''^
of
John God ? " John
vi. 28. i.e.,
— "What
shall
vii. 24.
that we might work God wills us to do.
we do
might really do what
—"Judge righteous judgment
Kpivare, teen dikaian krisin krinate).
See Zech.
the
works
" (t^v ^iKalav Kpta-iv
vii. 9.
POLYPTOTON.
279
—
Acts, xxiii. 12. "Certain of the Jews banded together, and bound themselves under a curse." (Marg., or, with an oath of execration).
And
"We
then, in verse 14, to emphasize this, they say, have under a great curse." dvaOefxan ai/e^e/Aarto-a/iev
bound ourselves (anathemati
anetheniatisamen,)
we have vowed a great
Lit.,
vow. Anathematizo means
to devote,
and so to separate from
;
especially
to devote to destruction.
Eph.
vi. i8.
—
**
Praying always with
prayer,"
ail
i.e.,
earnestly
God "
(aii^et rrjv
praying.
Col.
ii.
ig.—" Increaseth with
auxei teen auxeesin).
the increase of
increaseth the increase, i.e., receives abundant increase from God, or worthy of God or, receives
av^7}(rtv,
Lit.,
:
Divine increase. 1
Tim.
i8.
i.
—
*'
That thou
.
.
.
Paronomasia
2
Tim.
riyuyvio-fjuaL,
iv. 7.
—
**
a good warfare "
This comes also under the
((TTparevy crTparetav, strateuee strateian).
figure of
war
mightest
(q.v.).
I
have fought a good fight" (tov dyiava rhv KaXhv i.e., I have earnestly fought
ton agona ton kalon eegonismai)
:
the good fight.
—
This is the beautiful Jas. V. 17. " He prayed earnestly." rendering of the figure TrpocrevxYJ Trpoo-Tjv^aro (proseuchee proseeuxato)
with prayer he prayed.
See Paronomasia.
—
Rev. xvi. 9. "And men were scorched with great burnt with great burning, i.e., exceedingly burnt.
Rev.
xvii.
admiration),
6.
i.e., I
—"
wondered
I
wondered
with great
wonder "
Lit.,
(A.V.,
exceedingly.
This figure exists even when the noun of Ellipsis
heat."
is
absent through the figure
:
Num.
xi. 14.
—
"
people alone, because
I
am
it,
not able to bear
[i.e.,
[the
the burden] is too
burden of]
all
this
heavy for me."
Verse 17 shows that the word burden is implied; and that Moses means, I am not able to bear the heavy burden of all this People alone. (See under Ellipsis, page 56). Ps.
xiii.
3.
— Here
the noun
" Sleep the sleep of death,"
i.e,
is
actually
supplied in the A.V.
sleep the last solemn sleep of death.
FIGURES OF SPEECH.
280
Verbs with other parts of speech.
4.
(Combined
Polyptoton).
—
the " My leanness, my leanness,* woe unto me Isa. xxiv. i6. yea, the treacherous dealers have dealt treacherously dealt very treacherously." dealers have treacherous Here, from the two roots " deal " and " treachery " is heaped !
;
together
variety of inflections, to
this
enhance the result of the
enemy's treatment.
Hos.
X.
(R.V.).
I
forth his fruit
:
—
" Israel
is
a luxuriant vine, which putteth
according to the multitude of his fruit he hath
multiplied his altars, according to the goodness of his land they have made goodly pillars " (i.e., images). Here, in the repetition of the various inflections of the words " fruit," " multiply," and " good," and in the repetition of '* according *'
and
{Anaphora)^
to "
our
images,"
in
attention
the repetition of sense in is
arrested and
" altars "
drawn to the
fact
and that
prosperity only led the People astray into idolatry.
—
For we dare not make ourselves of the number, with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. This is still more emphatic when we see the structure of this 2 Cor. X. 12.
"
compare ourselves
or
verse.
a I
For we are not bold (ov) b to number {kyKplvai) or compare {o-vyKplvai) ourselves with certain of them that commend themselves c I
I
but they themselves,
c
:
measuring themselves by them-
I
I
selves,
and comparing
b
(o-vyKplvovres)
I
are without understanding
a
themselves with themselves
(ov).
I
a" Here in "a" and " a " we have the declaration, in as to what we are not, and in " a as to what they are not. In " b " and " b " we have comparison (o-vyKptvd)). In " c " and "c " we have commending and measuring. Note also that in " b " and *' c " the pronoun occurs once, while in *'
,"
the corresponding
members it is answered by a double occurrence* meaning of the verb " compare," see below under adjectives (page 284), and also under Ellipsis, page 77. For
the
* This is the figure oi Epizeuxis [q.v.).
POLYPTOTON.
281
—
Gal. V. 7, 8-10. "Ye did run well: who did hinder you that ye should not obey (ireLdea-Oat, peithesthai) the truth ? This persuasion {ireKTfxovrj, peismonee) cometh not of him that calleth you leaven leaveneth* the whole lump. I have confidence .
you through the Lord, that ye
pepoitha) in
will
A
.
little
{ireirpLOa,
be none otherwise
minded.
Here we have three forms of the same word, or three words from same root. This is lost in the translation. Ilet^w (peitho) is more
the
than
to
believe,
it is to be persuaded, to hold or hold on to a belief. (peisma) denotes a ship's cable, by which it holds on, and in which it trusts, while Treta-fiovrj is a holding on, here (in verse 8) evidently a holding on to one's own views with obstinacy.
Hence,
Treto-fxa
Perhaps the word "confidence*' may best be repeated: "who did hinder you that ye should not have confidence in the truth ? This self-confidence cometh not of him that calleth you .
but I
have confidence
Eph.
—
in
•
.
you," etc.
Blessed (evkoyr)T6<5, eulogeetos) be the God and Father of our Lord Jesus Christ, who hath blessed (6 evXoyrjo-as, ho eulogeesas) us with all spiritual blessings (evXoyLa, etdogia) in i.
3.
**
heavenly places (or spheres) in Christ": us with
all,
i.e.,
who hath
richly blessed
etc.
Nouns and Pronouns.
II.
Nouns repeated
1.
in different cases.
—
Ezek. xxviii. 2. " Son of man, say unto the prince of Tyrus, Thus saith the Lord God (Adonai Jehovah) Because thine heart (^fjlS) is lifted up, and thou hast said I am a God, I sit in the seat of God (2 Thess. ii. 4) in the heart (I7?) i-^-, in the heart) of the seas yet thou art a man and not God, though thou set thine heart (^5?) as the heart (iS^i) of God." :
;
John
iii.
13.
—" And no
man hath ascended up to heaven (ets He that cam^ down from heaven (Jk even the Son of Man which is (or was) in
rhv ovpavov, eis ton ouranon), but
Tov ovpavov, ek tou ouranou),
heaven
(6
It is to
wv
ev ra> ovpav<^y
ancient authorities omit
But, taking
word "heaven," *
ho on en
to ourano).""
be remembered that the last clause
it
as
it,"
it
calling
is
doubtful.
"
Many
as the R.V. remarks in the margin.
stands,
we have
the three inflections of the
our attention to a great fact that no one has
Another example of Polyptoion.
FIGURES OF SPEECH.
282
by his own act (see Prov. xxx. 4), for Perfect, meaning the verb "ascended'* is active: and the tense is the TropevOei^ no one hath ascended up, and is in heaven. The verb, too, is instantaneous (poreutheis), intimating a leisurely journey, not an ever gone up to heaven that
Is
rapture.
does not deny that men like Enoch and Elijah had been taken up by God, which is a very different thing. And then the expression 6 oiv Qio on) is difficult to express in It is lit., the one being, but it means here not "who is," but English. heaven, i.e., before He came down as stated in chap. i. 1, was in who It
and who
So
shall again "
in chap.
18,
i.
ascend up where He was before " (chap. vi. 62). " which was in the bosom it should be rendered
of the Father." for this sense, chaps,
Compare, 2 Cor.
Itt
eXTTt'St,
iv. i8.
all
—" Who
par elpida ep
Rom. are
And
viii. 9.
Rom.
25
ix.
;
xix.
38.
Luke
xxiv.
against
hope
believed in hope
(Trap lATrtSa
elpidi),
36.—" For of Him, and through Him, and to
xi.
44.
see above, under Ellipsis (page 22), and Heterosis,
things."
Him
—
" For I through the law am dead (died) to 19, 20. (tyw yap 8ta vofLov vo/xw aTedavov, ego gar dia nomou nomo I am crucified apethanon), that I might live (f>j
Gal.
ii.
the law
with Christ: nevertheless {^-Q,
zee) in
live
me, and that
live
[life]
(fw, z6)
which
I
yet not
;
now
live
I
but Christ liveth
(fw, zo) in the flesh I
by the faith of the Son of God." See further on this verse under the figure of Epanadiplosis, (fw, z6)
2.
Nouns repeated (a)
Ps.
Hebrew
is
what
in different
In singular
Ixviii. 15, 16(16,
English, because
'*
I
in
and
numbers.
plufal.
17).— In the Hebrew it is clearer than in the English requires two or more words, in
only one word, or a
compound word.
A mountain of A mountain of
God is the mountain of Bashan. mountain peaks is the mountain of Bashan. Why look ye askance (or envy) ye mountain peaks. At the mountain which God hath desired for His abode ? Yea, the
Lord
Thus,
the Hill of Zion specially
is
Jehovah chose
for
will dwell in it for ever."
His House.
marked out as the place which
POLYPTOTON. Isa.
II.-— The lofty looks of
ii.
men
haughtiness of
shall
283
man
shall
be humbled, and the
be bowed down.
So also in verse 17, where the singular and plural are used together (as here) to emphasize the far reaching effects of the day of the Lord, here (verse 12) mentioned for the first time in the Bible. In other places also
God makes a
distinction
we have the same figure: and it tells us that between man " and " men," opposite to that **
which the world makes.
As
for "
man
"
God has condemned him
root and branch, while the
world would deify him.
As foremen" God saves and blesses them with an everlasting makes very little of " men " as individuals, and indeed pursues them with persecutions, and fights against them salvation, while the world
with " wars and hatreds."
See further on this whole passage, under the figures of and Synonyifiia. Jer. XV. i6.
—
Thy words were
"
found, and
thy word was unto me the joy and rejoicing Here the two numbers (sing, and pi.) in
I
Poljsyjidetoft
did eat
them
;
and
of mine heart."
close conjunction, bring out the contrast between the separate " words " and the " word " of God as a whole.
Compare John
xvii. 8, 14, 17.
In singular and genitive plural.
{h)
A
noun
is
repeated in the genitive plural in order to express very
emphatically the superlative degree which does not exist in Hebrew,
See under Idiom,
Thus
this figure is a kind of Enallage (q*v.), or exchange,
a noun in the genitive plural,
Gen.
is
by which
used instead of a superlative adjective.
A
servant of servants shall [Canaan] be": the lowest and most degraded of servants, or the most abject
i.e.,
ix. 25.-^'*
slave.
Ex. xxvi.
33, etc.
—"
Holy of
holies."
In A.V.
:
"the most
holy."
Num. the
iii.
32.
X.
17.
— " Chief of the
chief."
In A.V.
:
"chief over
chief.''
Deut.
—
"
For Jehovah your Elohim
Elohim, and Adonai of the Adpnim, a *
See
in
Divine Names and
Titles,
great
is
Elohai of the
El."==
hy the same author and publisher.
FIGURES OF SPEECH.
284
In A.V.
of Gods, and I
and R.V. this is rendered, " The Lord your God Lord of Lords, a great God," etc.
Kings
cannot contain thee
Ecc.
27.
viii.
— The
i.e.,
:
etc.
2,
i.
"
God
is
heaven and heaven of heavens
the highest heaven."
— "Vanity
of vanities":
the greatest
i.e.,
vanity.
Song
Sol.
I.— "The song of songs,"
i.
i.e.,
the most beautiful
or excellent song.
Dan.
ii.
most mighty
Ezek, xxvi. 17.— "
37.
Dan. ii. 47.— '* God of gods": God. The most mighty God.
Dan.
A
king of kings":
i.e.,
the
king.
25.
viii.
— " The
the great, living, or true
i.e.,
Prince of princes'':
i.e.,
the
most
powerful Prince.
Hos.
—" So
X. 15.
The
wickedness.'^
shall
" Hebrew, the evil of
Micah
4.
ii.
Phil.
5.
iii.
See
—
your
*'
A
evil."
lamentation of lamentations,"
i.e.,
a
See above, page 278.
great lamentation.
Hebrew.
Bethel do unto you because of your great and given in the margin
figure is here translated,
— '*A Hebrew
this verse
of the Hebrews," under Asyndeton.
i.e.,
a thorough
—
I Tim. vi. 15. "The King of kings, and Lord of lords." Compare Rev. xvii. 14 and xix. 16.
for
Rev. i. ever and
6.
—
The ages
'*
of the ages,"
i.e.,
to the remotest age,
ever.
in. Adjectives:
John own
II.
i.
—" He came unto His own,
possessions, neuter)
people, mascidi?ie), received I
In the
Cor.
ii.
Greek
13. it
—
is
**
Him
(ot
(ra tSta, ta idea
tStot,
hoi idiot,
i.e..
;
i.e.,
his
His own
not."
Comparing spiritual things with spiritual."
TrvevfiartKOis irvcvjxaTiKa
pneuniatika sunkr monies), declaring.
own
and His
i.e.,
to
spiritual
persons
spiritual
things
POLYPTOTON.
285
Or, as in the English order, " dedB.nngi{sun krinojttes, see XV. 34) spiritual things (pneumatika, neuter plural) to spiritual
{pneumatikois, masculine gender dative
Num.
persons
plural).'^'
—
"And God is able to make all (7racrai/,/)£75aw), grace 2 Cor. ix. 8. abound toward you that ye always having all sufficiency in all ;
things
(TravTt TravTore iraaav,
(all) (Trail,
*
And
panti pantote pdsan)
may abound
to
every
pan) good work."
Compare chap.
iii. 1
;
and see The Mystery, by the same author and publisher.
see under Ellipsis, page 77.
:
same word
Repetition of the
(b)
ANTANACLASIS
Word
Repetition of the same
a Different Sense.
WORD-CLASHING.
or,
:
in
:
same Sentence,
the
in
with Different Meaitings.
from
Ant'-an-a-cla'-sis, Kkdcris (kla^is),
{anti),
avrt'
a breaking from
name
This
ing up against.
against or hack, dvd (ana), up, 2.nd
Hence, a break-
/cAaw (klao), to break.
is
given to this
figure
;
because,
when
a word has been used once in a sentence in its plain and natural sense, It is used again In the same sentence in another sense which breaks up agaijist it. It is the use of the same word in the same sentence in two different senses. It Is essential to this figure that the two words must be
same
the
in
:
old you
or "learn
may
When signed,
Is
live
the
Hancock
A
all
languages
:
e.g.,
" while
(q*v.)^
we
live, let us
some craft while you are young that when you
are
without craft." of American Independence was being must be unanimous; there^ must be no Yes," said Franklin, " we must all hang
Declaration
"We
said,
pulling different ways."
together, or
they are similar in spelling but alike in
known by another name. Paronomasia
frequent use in
It is in
live "
When
spelling."'*'
sound, the figure
"
most assuredly we
shall all
hang
separately."
correspondent recently wrote concerning a certain subject
*'The more
I
think of
it
the less
I
think of
it,"
where the meaning
Is
obvious.
With
this figure
we combine
PLOCE pronounced plo
'~kee.
:
or,
Greek
in
our references the figure of
WORD-FOLDING,
ttAok^' (plokee),
a fold or plait, from TrAeKw
(pleko), to twine, twist, weave, or braid.
As in Antanaclasis, the same word Is repeated in a different sense. Only with Ploce that sense implies more than the first use of it. It often expresses a property or attribute of it. " His wife is a wife indeed." In that great victory " Csesarwas Caesar." Lord Chatham says, speaking of Oliver Cromwell, " He astonished mankind by * This differs from 2i Homonym (see Appendix D), which though spelt in the same way.
is
a different
word
—
ANTANACLASIS,
287
it from spies in the cabinet of every from the cabinet of his own sagacious and traced them forward to their
his intelligence, yet did not derive
prince in
Europe
He
mind.
he drew
;
observed
it
facts,
consequences."
we
In our examples from Scripture, lists
of these figures, as
many
it is
will
not give two separate
often very difficult to classify them.
of the examples the reader will have, however,
In
little difficulty in
Other names are also used for this figure, either synonymous, or referring to some special variation, or shade of meaning. It is sometimes called HOMOGENEi(6/xoyei'7js), ho 'mo-gene&j from 0^10^^ the same^ and yevos, kind : i.e., of the same family : in the case and is thus more appropriately of words from the same root or origin
distinguishing them.
:
confined to the figure Polyptoton
ANACLASIS,
an'-a-clas'-is,
ANTISTASIS
(avTt'o-Tao-ts),
(q^v.).
a breaking back. an-tis -ta-sis , '
a standing against,
one word stands against the other In Rhetoric, the figure is used where an action an opposite sense. defended by showing that something worse would have happened if
opposition.
So
called because the
or in is it
had not been done,
DIALOGIA
(di-a-log'-i-a)f
the interchange of words or of their
meanings. In Latin the figure
is
called
REFRACTIO (re frac'-ti-o),
a breaking back; similar in meaning to
^
Antanaclasis.
RECIPROCATIO
(j^e-cip'-ro-ca-'-ti-o),
interchange
of
words
or
meanings.
two words being meanings. These are
There are instances of
spelt
called
exactly
alike,
HOMONYMS.
and yet having difi'erent can hardly class them with Figures of Speech, because they are not used as such, and are not used in Repetitions, We have, however, given a list of the most important in Appendix D.
We
The
following are examples of Antanaclasis, or Ploce
Judges days
xi. 40.
— "The
:
daughters of Israel went from days to
to talk with the daughter of Jephthah the Gileadite four
days
in
a year.*'
used by Synecdoche for a year (i.e., year to year), and afterwards literally for days of twenty-four hours ("four days "). See under Synecdoche. Here, " days "
is first
—
FIGURES OF SPEECH.
288
Judges XV.
i6.
—The word "IIDH
(hamor)
means not only an
asSj
rendered) to imply that the
but a mass (or heaps as the word is Philistines were to be no more regarded than asses "
:
With the jaw-bone of an ass (hamSr), A mass (hamor), yea, masses With the jaw-bone of an ass, ''
;
slew a thousand men."
I
—" And the child
was young." Hebrew And the I Sam. i. 24. In Enghsh idiom we child {'^^T;naar) was a child ("liJ?, itaar). should put the empha^s on "was." and in In the former case the word is used of the child Samuel Synechdoche, the figure child of tender age, (by a case, latter the :
;
the word " child "
q.v.,
Ps. cxli. rosh)
:
let
The time let
it is
me
—"
time
it
waste
all
reject
oil (oil
of the
head)
(tTNT,
it.
of hair; and the second whole body or person, i,e.,
means the head, or head (q^v.)
for the
it.
Isa. xxxvii. 18. laid
("^tTNh, roshee)
put by Synecdoche
not refuse
countries
be an excellent
It shall
my head
not
first
5.
used to denote the kind).
is
—
**
Of a
the nations
truth,
(rTl!ST^^n,
Lord, the kings of Assyria have ha-aratzoth, lands) and their
Here, the repeated word
(d^IN, artzam, land)."
is
fii^,
land.
As the Text now
is put by Metonomy (q.v.) an alternative reading in some MSS. it is actually nations, as it is the parallel passage 2 Kings xix. 17) and in the second, for their country which they inhabited. Hence, the A.V. has translated the figure by giving two different renderings (" nations " and " countries ") of the one repeated word " land."
stands, the
word lands
for the inhabitants (but according to
;
Isa. Iviii. 10.
—
*'
thou draw out thy soul to the hungry and
If
satisfy the afflicted soul."
Here, the word "soul" of kindness, liberality,
person himself
who
is
is in
put (by Metonymy) for the feelings
first
and charity
;
and then (by Syfiecdoche) for the
trouble.
—
Isa. Ixvi. 3, 4. Here, the words of Jehovah are emphasized and solemnised by the structure of the passage which exhibits £^aworfo5 or According to another pointing of the same consonants (as extiibited in the would read, " I have utterly destroyed them.'' In this case the Figure would be (not Antanaclasis) but Polyptoton (q.v.) : viz., Ixx., e^aAett/xov i^riXeixpa *
Ixx.), this line
cxaleiphon exeeleipsa), or
Hebrew,
D'^ri'nDrT
"llDH [chanior chamarteeni).
preserving the correspondence between the second and fourth lines.
Thus
:
;
ANTANACLASIS,
"
289
(q.v.) and the words when repeated are used in another sense, time of the natural acts of men, and the second by Anthropopatheia (q'V,)t of God.
Chiasmos
the
a I
;
first
Their soul delighteth in their abominations.
b
choose
also will
I
and
their delusions
will bring their
fears
upon them Because when
c
I
none did answer
called,
I
When
c
I
:
spake, they did not hear
I
But they did
b
before mine eyes, and
evil
I
In
rt
which
delighted
I
chose that
not.
I
Here, in choosing
:
**
a " and "
Jer. vii. i8, 19.
provoke me
they
to anger it is
?
in " b " and " 6," the the reason given for each.
delighting
we have
—"That they
In the first place,
God
a" we have
while, in " c " and " c,"
:
may provoke me
saith the
to anger.
Do
Lord."
used of the act of the people
in
provoking
Do they they bring upon themselves the anger and fury of Jehovah, as the next verse goes on to explain. in
:
provoke
the latter,
me
No
?
Jer. viii.
propose to
used of the punishments
—
in
"
Let us be silent
Lord our God hath put us
to silence
;
in
"
their
in
i.e.,
:
the silence of Divine
—the silence of death.
Jer. xxxiv. 17. ing liberty
.
.
— " Ye have not
behold,
I
hearkened unto me, in proclaimproclaim a liberty for you, saith the Lord."
The people had refused to He had commanded in verse 9.
—
kind of liberty
them
destroy
Thus the People sin. But the a different sense " The
there.*'
quietness and security
prophet answers them with the same word
punishment
inflicted.
;
14.
rest
is
it
;
give
*'
liberty " to the oppressed,
He
Therefore
liberty for the sword,
and
will
which
proclaim another
pestilence,
and famine to
as the context shows.
Ezek. XX. 24-26.
— Here the figure
is
heightened by the structure
of the passage.
a I
Because they had not ejcecuted my judgments, b but had despised my statutes, I
B A
and had polluted
my
sabbaths
.
.
I
Wherefore I gave them statutes that were not good, b and judgments whereby they should not live I
:
B
and I
I
polluted them
in their
own
gifts, etc."
FIGURES OF SPEECH.
290
Matt.
22.
viii.
—
Let the dead bury their dead."
'*
word
In the former place, the
refers to the spiritually dead, "
in the latter, to those who have departed John i. ic— " The world was made by Him world knew Him not." in sin "
;
The former
place
(the
dead
life.
Word), and the
world,
created
to the
refers
this mortal
the latter to
unbelieving men.
John.
Him
II.
1.
—
He came
"
unto
His own, and His
own
received
not."
plural)
former place, it refers to His own possessions {neuter the latter, to His own people {masculine plural). - See under
the
In ;
in
Polyptoton.
—
John ii. 23, 24. " Many believed {wLo-rcv^iv, pisteuein) in His name, when they saw the miracles which He did. But Jesus did not commit himself (Trttrreijetv, pisteuein) unto them." In the former place, the word " believed " means to assent to His doctrines by a confession of faith; in the latter place, to trust a^ a friend, to place confidence in. The words read therefore *' Many believed in His name when they saw the miracles which He did. But Jesus did not himself believe in them." ^
:
John is
iii.
— " He that
31.
of the earth
(e/<
r^s
(Ik t^s" yrjs, ek tees gees)
" ;
natural birth and origin)
speaketh according
John eat.
of the earth
he that
i.e.,
is
is
ek tees gees),
yv}?,
is
(eK t)]? y^ys, ek tees g,ees)
and speaketh of the earth of the earth (in respect to his
of the earth (in respect to his nature) and
(to his nature).
— " His
prayed him, saying, Master, have meat to eat that ye know not of." In the former place, the word is used naturally of eating food; in iv. 31, 32.
But He
disciples
said unto them,
I
the latter, spiritually, of doing the Father's
John
xix. 22.
In the
—
"
What
former place,
latter, to the writing
Rom.
ii.
Rom.
ii.
I
it
will.
have written, the
refers to
I
See verse
34.
have written."
act
of
writing;
in
the
which standeth written.
—"As many
as have sinned without law {dvofjuos, anomos) shall also perish without law {dvofitos, anomos). Here, in the former case, it means not under the Law; in the latter, it means without the judgment of the Law. 12.
—
uncircumcision keep the righteousness uncircumcision be counted for circumcision." the former place, the word uncircumcision " denotes the 26.
" If the
of the law, shall not his In
Gentiles
'*
;
and
in
the latter, their condition as fulfiUing the requirements
;
.
ANTANACLASIS.
291
Law. For this is the force of StK-atw/xa (dikaioma), which is not righteousness as a state or condition, but the righteous requirements of the Law. of the
Rom.
—
But now the righteousness of God without the Law and the Prophets." In the former case, the word denotes moral law (no article) without the works of the law, as opposed to faith in the latter case, the word denotes the Mosaic Law (with article), N.B. There is no article before the word righteousness, so that it means a Divine righteousness: the same as in chap. i. 17.
law
is
21.
iii.
"
manifested, being witnessed by the
;
—
Rom. iii. 27, — " Where what law ? of works ? Nay all
but to faith
faith," as in
Rom.
i.
17.
vii. 13.
it
refers to divine law
— " But sin, that
it
is
against the
vii. 23.
law
of sin which
— " But
I
;
might appear sin."
it
;
while, in the
and character.
see another
my mind, and my members."
law me
bringing
of
is in
By
excluded.
is
used of the old nature
is used of its real sinful nature
Rom.
It
of faith."
itself
In the former place, sin latter
?
law
but by the
and in the second not to by the genitive of apposition, " the law, i.e., (See Appendix B).
In the first place
law at
boasting then
is ;
in
my
members, warring
into captivity to the
law
law " refers to the old nature, which is indwelling sin, because it once lorded it over him, though now it only struggles to usurp again in the second it refers to the divine law (i.e., the new nature) implanted in him, which is contrary In the first
and third
places, the
word
"
;
to the former,
and contests
its
claims.
—"They are not
Israel which are of Israel." Here the former place refers to the true spiritual seed of Israel the lafter denotes Israel according to the flesh, the natural descendants
Rom.
from
ix. 6.
Israelis loins.
Rom.
xii.
13,
14.
— " Given
them that persecute The word StwKetv (diokein)
pursue or follow closely
means the same
(StwKovres, diokontes)
(Stw/covTcts,
Bless
to
all
in
is
used
to hospitality.
diokontas) you."
former place, and means
in the
a friendly sense
;
but, in the latter place,
it
in a hostile sense, to follow closely so as to persecute.
Literally, it is the A.V., the figure is lost by translation. up [to injure you follow that them Bless "Follow up hospitality.
In
you]
brake Cor. xi. 24. "And when He had given thanks, he for you." broken is which and said. Take, eat this is my body, I
:
it,
FIGURES OF SPEECH.
292
used, in the former case, in its proper signification while, in the second place, it is used spiritually for the sufferings andT crucifixion of Christ as is clear from Luke xxn. 19,
Here the verb
break
to
is
:
;
where the word
" given."
is
28.— "And when
Cor. XV.
I
(iiTTorao-o-etv,
subject Him."
be subdued the Son also himself be
things
all
hupotassein) unto him, then shall
(woTacrcretv, hupotassein)
unto
Him
that put
The verb means to arrange in order, but The former sense is used of Christ, the explained on Ps. ex. I
shall
all
things under
also to reduce to order. of
latter
others (as
all
l).'i=
Cor. XV. 28.
—" That
put all things under him, that
God
may-
be all in all." In the first place "
the second, to
all
and, in the third, " All,"
all
it
and beings
" refers to all created things
universal power, "that
God may
be over
all
;
in
things;
refers to all places.
being an adjective, must be associated with some noun it qualifies. Here the nouns are implied, under Ellipsis) produces the figure oi Antanaclasis.
(expressed or implied) which
and the omission
(see
—
" For He hath made Him to be sin for us, who knew no sin." The order of the Greek is not ambiguous as is the English :— " For He who knew no sin was made sin for us." Here, in the former place, it means " sin " in the ordinary acceptation of the word while in the latter place, it is put by Metonymy (q.v.) for a sin-offering.
1 Cor. V. 21.
;
Eph.
i.
3.
— " Blessed
(evX.oyrjro'Sf
Father of our Lord Jesus Christ
eulogeetos)
be the
who hath blessed
us
God and
(o cuAoyTyo-as,
ho eiilogeesas),'" etc.
This is really Polyptoton. But here we repeat it in order to point out that the word "blessed" is used in two different senses. do not bless God in the same way that He blesses us. The former word
We
is
always used of God, the latter
word means the Being who the being of
whom
is
may
The former means spoken— especially by God
be used of men.
to be spoken well of, the latter
good has been lastingly
Himself. I
Tim.
6.—" Supposing that godliness but godliness with contentment
vi. 5,
makmg gain ... making gain." *
See Things
to
Come
for October, 1898.
is
is
to be a way of a great way of
ANTANACLASIS. Here the word ciations.
to be
;
7ro/)to-/Aos
(porismos)
In the former case of
and
Heb.
in
the second, what
—"That
what a
it
really
is
used
293
in
two opposite asso-
false Christianity
supposes
it
is.
through death he might destroy him that " had the power of death, that is, the devil." Here, the first '* death while is put by Synecdoche, for the atoning results of Christ's death the second means the act and article of natural or physical death. ii.
14.
:
I i.e.,
Pet.
iii. I.
the Gospel]
,
— " That,
speaking or talking] be
if
any obey not the
word
may without the word won by the conversation of
they also
[n^
Xoyii), to
[Aoyou, logou
the wives."
logo :
:
i.e.*
SYNCECEIOSIS; The Repetition of
the
COHABITATION.
or,
same Word
the
in
same Sentence with an Extended
Meanifif^.
Syn
'-ce-cei-o 'sis
dwelling
in the
from o-vv same house.
This figure
is
{sun)^
together with^
and
otKe/tuo-ts {pikeiosts),
two words are used, and
so called because
in the
general sense, but with a different and more extended signification.
They
dwell together as
it
were
the
//;
speaker takes up the word and uses
it
same house
;
same
in the
and
yet, while
sense, he yet
one
means
a different thing.
The Latins
called
COHABITATIO,
it
cohabitation, a dwelling
together.
—
Matt. V. 19. "Whosoever. shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." In the former place, the allusion is to the distinction which the Pharisees made between different commandments (just as Rome has since made the distinction between " venial " and mortal " sins). There is no such distinction, and therefore, M^hen in the latter place Christ says he shall be called the least," He means that he will not be there at all, for there will be no such distinction there. There is no .
.
'*
**
least in either case.
Matt,
dom
of
xviii.
i.
— "Who,
heaven?"
in
that case,
is
the greatest in the king-
In verse 4 Christ answers,
humble himself as this kingdom of heaven."
little
child,
the
same
"Whosoever is
greatest
shall in the
In the former place the disciples use the w^ord in Jts ordinary sense of pre-eminence. But in the latter place Christ (alluding to the
former sense) means that no one except Himself has ever humbled Himself thus and who is to dispute that He must be greatest in that kingdom. The occasion also is important compare verse 1 with :
;
xvii.
24-27.
Matt. xix. 16, 17.— "And behold one came and said unto him, Master, what good thing shall I do that I may have eternal
Good life ?
And He
said unto him.
none good but one,
tliat is
Why
God."
callest
thou
me good
?
There
is
SYNCECEIOSIS. In the former case, the
295
young man uses the word
'*
good " of mere
creature goodness, such as he supposed Christ to have
;
while in the
Lord alludes to the first, using the word in the same thus teaching that there is no real sense, but not in the same way "good" apart from God— no "good" except that which comes from God and returns to Him.
latter case, the
;
John
vi. 28, 29.
works''' of
God ?
—"What
shall
Jesus answered
that ye believe on
Him whom He
.
.
we do .
that
them, This
we might work is
the
work of
the
God,
hath sent."
works " is used by the Jews in its proper acceptation it is repeated by Christ in the same sense, but with another meaning altogether, as He goes on to explain. In the former case, the
word
"
:
Acts xxvi. (or " with
28, 29.
little "
— Here the apostle
R.V.) in the
more extended meaning.
*
See Polyptoton.
same
i^epeats the
word "almost" and
sense, but with a far higher
SYLLEPSIS from
This yet
it
name
o-vv (sun),
together with,
takes on two meanings at the
The word
and
itself
is
XrjxpLs (leepsis)
word
when same time.
only one
given to the figure
is
Word.
the Sense without the Repetition of the
The Repetition of Syl-lep'-sis,
COMBINATION.
or,
;
used only once
and ought to
;
repeated in the next clause, being omitted by Ellipsis
a taking. is
used, and
be, but is not
(q-v.),
but the two
meanings are taken together with the one word.
and
It is called SYNESIS (Syn'-e-sis), a SYNTHESIS (Syn '-thesis), a putting
and
(Tvv (sun), together,
rt^i^jLtt
joining or meeting together^ together,
compounding, from
put or place.
(titheemi), to
than grammatical which involves change rather than (q.v.). There is a form of Syllepsis addition. It will be found therefore under those figures in our third
The
Syllepsis here considered is rhetorical rather
division.
2
Chron. xxxi.
8.
—
"
They blessed the Lord and
his
people
Israel."
Here there
a duplex statement.
is
They blessed the Lord,
that
is
Him
thanks and celebrated His praises; and they blessed they gave His People Israel but in a different way they prayed for all spiritual and temporal blessings for them in the name of the Lord. ;
Two meanings
;
are thus given to the word, which
is
used only
The sense is repeated, but not the word, and the sense the same in each case. once.
—
is
not
Rend your heart, and not your garments.'* Here the word "rend" is used only once, but with two significa-
Joel tions
:
ii.
13.
in the
literally
"
former sentence
it
is
—the heart not being rent
in
are rent.
used figuratively
;
in
the latter
the same sense in which garments
;
2.
(a)
Of Different Words.
In a similar order (and in the
SYMPLOCE The Repetition of
;
Words
different
Order and
sense).
INTERTWINING.
or,
;
same
in
the
Sentences in the same
successive
same Sense.
from a-vv (sun), together with, and ttAoki/ (plokee), a folding. two different words in a similar order one at the beginning and the other at the end of successive sentences. Syni '-plo-kee
An
',
intertwining of
It is
:
a combination of Anaphora
(q.v.)
and Epistrophe
(q.v.).
The Latins called it COMPLEXIO, combination, and COMPLICATIO, a folding together.
When words,
it is
phrases or sentences are thus repeated, instead of single called Coenotes
{q-v.).
Though there may be more than one word in the is more than one in the original.
English,
not follow that there
Isa.
ii. 7,
8.
—We have
it
in alternate lines
:
" Their land also is full of silver and gold, Neither is there any end of their treasures Their land is also full of horses. Neither is there any end of their chariots Their land also is full of idols, etc." Isa. Ixv. 13, 14.
" Behold
—"Thus
my
saith the
servants
Lord God,
shall eat.
But ye shall be hungry. Behold my servants shall drink, But ye shall be thirsty. Behold my servants shall rejoice. But ye shall be ashamed. Behold my servants shall sing for joy of But ye shall cry for sorrow of heart." In the last two lines
we have
heart,
Epistrophe in the word heart.
it
does
:
;
:
;
'
FIGURES OF SPEECH.
298
sentences begin, Jer. ix. 23 (22).— Here, in the Hebrew, the three each ends with and aUyithhalleyl), Let him not glory" (%rir\^-h^,
"
the pronominal suffix
^,
his.
Cor. xii. 4, 5, 6.— Here in the Greek each verse begins with " diversities " or differences (Statpt'crets, diaireseis), and ends with " the same " (auro?, aiUos). I
—
I Cor. xiv. 15. Here the two words repeated and emphasized by Symploce are " the spirit " and " the understanding."
Cor. XV. 42-44.
1
— Here
we have
four pairs, a kind of double
Anapho7'a.
" It
sown
is
It is
sown
It is
in
corruption
raised
;
in incorruption.
in dishcyiour
;
raised in glory. It is sown in weakness It is raised in power. It is sown a natural body It is raised a spiritual body." It is
2
Cor.
— Here the Greek exhibits a beautiful example
ix. 6.
of this
figure. "
He He
With
that sow^eth sparingly, sparingly shall
that
soweth
reap also reap also."
combined the figure of Anadiplosis words sparingly " and " bountifully."
this is
repetition of the
:
bountifully, bountifully shall
{q.v,),
in
the
*'
—
Rev. xviii. 21-23. To emphasize the complete overthrow of Babylon six times we have the repeated words " no more." Babylon shall be found no more at all, and the voice of harpers, and musicians, and of pipers, and trumpeters shall be heard in thee no more at all. and no craftsman, of whatsoever craft he be, shall be found in thee .
and and and
.
.
any more at all the sound of a millstone shall be heard in thee no tnore at the light of a candle shall shine in thee no more at all
all.
the voice of the bridegroom and of the bride shall be heard in thee no more at all."
Here we Epistrophe.
have
Anastrophe
(i.e.,
Polysyndeton)
combined with
———
EPANODOS The Repetition of E-jDan '-o-dos
same
In a different order (but the
(b)
is
same Words
the
from
or,
;
(epi),
kiri
sense).
INVERSION.
in aji inverse
Order (but same Sense),
upon, dvd (ana), back, and 686s (hodos), a
way, and means a way back again, or more simply a return. After two, three, or more words have been mentioned, they are
same order
repeated, not in the
The Latins SIO,
called
it
again, but backward.
REGRESSIO,
/.r„
and
INVER-
contrasted,
and not
regression,
inversion.
i.e.,
When
are inverted and thus
propositio7is
merely the words, the figure
is
called
ANTIMETABOLE (see
the next
figure).
When
is thus related it is called CHIASthough this may also be called an Epanodos. This we have given under Correspondence. When words or phrases are repeated
only the subject matter
MUS
(q-v.),
in this
inverse order
Gen
it is
called
SYN ANTES IS,
a meeting together.
X. 1-31.
a
Shem,
1-. I
b
Ham,
-1-. I
c
-1. I
2-5.
c
and Japheth. The sons of Japheth.
I
The sons of Ham. The sons of Shem.
6-20.
b I
a
21-31. I
Ex.
ix. 31.
"
a
And the
flax
I
and the barley was smitten, b for the barley was in the ear, and the flax was boiled." b
I
I
a I
Isa. vi, 10. "
a
Make
I
b I
the heart of this people and make their ears heavy, and shut their eyes c
fat,
;
I
lest
c
they see with their eyes,
I
and hear with their ears, b and understand with their heart." I
a
I
—
;
OF SPEECH,
FIG URES
300
—" Which have not the law
mee nomon) which does not appear in the English, shows us that in the former sentence we are to place the emphasis on the word ''not,'' and in the latter on the
Rom.
ii.
14.
these having not the law
word
'*
(voixov
(xrj,
(^rj voixov,
7iomon mee).'"
The
.
.
figure,
law."
N.B.
—The words " by nature " must be read with " who have not
and not with the verb "do." Gentiles by nature are not under the Law of Moses, yet they do many things unconsciously in accordance with it and so far, they endorse it, and condemn themselves. The keeping of this law can no more save them than the law of Moses can save the Jews. All are under sin (iii. 9), the Gentile (chap, i.), the Jew (chap, ii), and all alike guilty before God (iii. 19). the^law,'*
;
2
Cor.
i.
"
a
3.
Blessed be God,
I
even the Father of our Lord Jesus Christ,
b I
the
h
Father
of mercies,
God
all
I
and the
a I
3
John
II.
"
a I
of
comfort."
—
Follow not that which is evil, but that which is good.
b
I
He
h
that doeth
good
is
of
God
I
a I
But he that doeth evil hath not seen God."
For further
illustration see
under Correspondence.
—
;
ANTIMETABOLE
;
;
or,
COUNTERCHANGE.
Epanodos, with Contrast or Opposition,
from
An'-ti-ine-tab'-o-lee,
avrt {anti)y against, fx^ra (meta)\ reversely,
and
/3aAAetv {halleiji), to throic.
This figure repeats the word or words
in
a reverse order, for the
purpose of opposing one thing to another, or of contrasting two or more things. It is the figure of Epanodos with this special added object of opposing It is
words against one another.
also called
(laleo)y to speak, to
DIALLELON,
from
Sta (dia), through,
and
A.aA.€w
say (or place by speaking) one thing against another.
METATHESIS,
Me-tath'-e-sis, i.e., transposition, from /xera (me^a), and TcOy^fMi (titheemi), to place. This name is also given The Latins called it in Etymology, where letters are transposed. COMMUTATIO, commutation, i.e., changing about.
Also
beyond, or over,
Gen.
iv. 4,
And
a
5.— Lord had respect
the
I
unto Abel and to his offering: But unto Cain, and his offering he had not respect. b
I
b
I
a I
2
Chron. xxxii.
7, 8.
There be more with us b than with him With him is an arm of flesh, b but with us is the Lord our God.
a I
I
I
a I
Isa. V. 20.
— "Woe unto them that
evil
good, and
good evil;
that put
darkness for light,
and light darkness
for
that put bitter
sweet, and sweet for
for
bitter."
call
—
:
;
FIGURES OF SPEECH.
,302
8.—
Isa. Iv.
a
my thoughts
For
" I
are not
b I
your thoughts, your ways
neither are
b I
my ways,
a
Lord."
saith the
I
words are
In verse 9 these
Epanodos
figure is a simple
my
thoughts are not your thoughts, Neither are your ways my ways, saith the Lord.
For
*'
natural order.
and 9 taken together, the
In verses 8
a
in their
I
b
For as the heavens are higher than the earth, so are
b
ways
your ways, a and my thoughts than your thoughts." Here in a and a we have "thoughts" while in
my
higher than
I
;
"
b and b
we have
b and
between
ways." Further, there
the
"
my
"
and
Mark I
another involved Epanodos " ;
as there
is
in
between a and
&,
b.
27.
ii.
a
is
your
*'
"The sabbath b was made for man, I
and not
b I
man
for
the sabbath."
a I
John
viii. 47.
a
He
*'
—
that
is
God,
of
I
heareth God's words, b ye therefore hear them not because ye are not of God." b
I
(i.e.,
I
a
the words)
I
John
XV. 16. "
a
—
Ye
have not chosen
I
me,
b I
but
b
I
I
have chosen you."
a I
John
17.—" Even the
xiv.
whom
a I
b
Spirit of
Truth
;
the world cannot receive,
because
it
I
seeth him
neither
c I
c I
but ye
not,-
knoweth him
know
:
him
b for he dwelleth with you, and shall be in you." Here the words are not repeated in b and as to seemg and receiving I
a
I
.,
but the fact
is
stated
——
ANTIMETABOLE. I
Cor.
xi. 8, 9.
"
a
—
For the
I
b
is
man
woman woman
not of the
I
but the
b I
a
303
;
man.
of the I
Neither was the
c I
d
woman,
but the
woman
I
d
man
for the
created
I
for the
c
man."
I
Gal.
V. 17.
The
"
a
flesh lusteth
I
against the spirit,
b I
and the spirit
b I
against the flesh."
a I
1
John
ii.
18.
Last time
a
children)
(little
I
b
come
Antichrist to I
many come
b
(and as)
(even now)
I
a 2
time (whereby).
last I
John
6.
—
" This
a
love, that
is
I
b I
This
b I
a
that
.
.
is
ye should
I
3
we walk
commandments. the commandment,
after his
walk
in it."
John II.— "
a I
Follow not that which is evil, but that which is good
b
;
I
He
b
that doeth
good
is
of God,
I
a
\
but he that doeth evil hath not seen God."
Other examples of introverted parallelism (of lines) may be studied in Gen. xii. 16. Deut. xvi. 5, 6: xxviii. 1, 2. 1 Sam. i. 2; xxv. 3; 2 Sam. iii. 1. 1 Kings xvi. 22. Prov. xxx. 8, 9. Isa. Ivi. 3-7. Joel ii. 1821, 30, 31. Micah iii. 12-iv. 2. Zech. ix. 5. But they are to be found everywhere, and they abound in the Psalms. These examples will be sufficient to explain and illustrate the figure and show its importance. See further under Parallelism and Correspondence.
Similar
{a)
sound (but different
in
PAREGMENON Words
The Repetition of Pa-reg'-me~non, from
Tra.pa
DERIVATION.
or,
;
in sense).
derived
from
the
same Root.
(para)y beside or along, ayetv (agein), to lead.
In this figure the repeated words are derived from the same root. Hence, the name Paregmenon is used of the Figure when the words are similar in origin and sound, but not similar in sense.
The Latins This
is
called
one of
DERIVATIO. the Figures common it
to
all
languages, but
is
generally very difficult to translate from one tongue into another.
Ps. Ixviii. 28
(29).
— "Thy God
uzzechah): strengthen
(TfJ2?,
wrought
(nw,
hath
uzzah)
commanded thy strength
O God that which thou hast
for us."
Matt. xvi.
18.
—
*'
Thou
art Peter
petros) and upon this
(Trerjoos,
petra) I will build my assembly.*' Here note (1) that Petros is not merely Simon's name given by our Lord, but given because of its meaning. '* Petros " means a stone, a piece of a rock, a rnoving stone which can be thrown by the hand. rock
(Trerpa,
While petra " means a rock or cliff or crag, immovable, firm, and sure. Both words are from the same root, both have the same derivation, but though similar in origin and sound they are thus different in meaning. This difference is preserved in the Latin, in which petros ^^
is
saxum, while petra (2)
[^
rapes or scopulns.
In the case of petros,
word
we have another
figure
:
viz., Syllepsis,
two senses, though used only once. There is a repetition, not of the word but of the thought which is not " Thou art Trerpos," where it is used as a proper name expressed Peter, and there is no figure but the sense of the word is there as well, though not repeated in words: "Thou art {irirpo^), a stone." Thus for the
is
used
in
:
:
there
is
a metaphor implied,
While
i.e.,
Hypocatastasis
used of Peter, petra Peter himself understood it (see 1 Pet. ii. 4, (3)
petros
is
is
(q^v.).
used of Christ
5, 6,
and Acts
:
for so
iv. 11,
12
;
and so the Holy Spirit asserts in 1 Cor. x. 4. " And that rock {irkrpa) was Christ," where we have a pure metaphor (q.v.). So that petros represents Peter's instability and uselessness as a foundation, while
;;
PAREGMENON.
305
petra represents Christ's stability as the foundation which
has laid
(1
Cor.
John
xiii.
11,
iii.
God Himself
Isa. xxviii. 16).
appears to be the Figure of Paveginenon
7
in
the
But there is no figure in the Greek. " What I do thou knowest not now; but thou shalt know hereafter." Here, the two words "know" are different in the Greek. The • English.
know, as a matter of absolute knowledge, but the get to know, learn.
first is orSa (oida), to
latter
is ytv(I)o-K(j)(gmoskd), to
John taketh
XV.
away
purgeth
2.
—" Every
(atpet,
airei^^)
itt (/ca^atpet,
Acts
viii. 31.
branch
in
me
that beareth not fruit he
and every branch that beareth
:
fruit
he
kathairei)."
—" Understandest thou what thou readest"
{yiviLo-Kei^
ginoskeis ha anaginoskeis). Here, the former verb means to know by learning, to get to know ; and the latter (which is the same verb compounded wath avd (and), a dvaytvioo-Kets,
again,
means
Rom. that judgest
to
ii.
read, especially, to read out loud.
I.
(6
—
*'
Thou art inexcusable, O man, whosoever thou art ho krinon), for wherein thou judgest (Kpivets,
Kpfvotv,
krineis) another thou condemnest (KaraK/^tVets, katakrineis) thyself thou that judgest (6 KptVwv, ho krinon) doest the same things,"
for
Rom,
— " For
as by one man's disobedience (irapaKorj^, parakoees) many were made sinners, so by the obedience (viraKorjs, hypakoees) of one shall many be made righteous." V.
ig.
—
Rom. xii. 3. " Not to think of himself more highly {v7r€p(f>pov€tu, hyperphronein) than he ought to think (povelv, phronein) but to think {pov€tv, phronein) soberly (o-oi^povclv, sophronein)," etc. ;
i.e.,
" I
but so to think that he
Cor.
xi.
29. — " For
may
think soberly."
he that eateth and drinketh unworthily,
eateth and drinketh damnation
(Kplp,a,
krima)
to himself, not discern-
diakrinon) the body [of the Lord] ." Here the last words " of the Lord " go out (according to L.T.Tr. W.H. and R.V.). And the former word krima means not damnation, but a matter for judgment, an accusation ; while the latter word diakrinon means to distinguish^ to make a distinction ; though, by the act ing (StaKpLViav,
of
communion, they professed
they did not discern the truth JVlystical)
and distinguish their
Body of Christ, yet if connected with that Body {i.e., Christ fellow-members of that Body from all to belong to the
* I.e., he lifteth up^ as in Luke xvii. 13. John xi. 41. Acts iv. 24. Rev. x. and especially Dan. vii. 4 (Theodotian's Version). See under Ellipsis, page 13. t I.e., he prime th it.
5,
FIGURES OF SPEECH.
306
For, themselves. they condemned themselves, they accused that and by while they ate and drank thus, they did so unworthily: very act they condemned themselves. "Forif we would judge (Ste/cpiVo/xev, diekrino32. xi.
Others,
Cor.
1
—
31,
(eK/)tvd//e^a, ekrinometha). we are chastenecl of krinomenoi) But when we are judged katakritho(KaraKpiOwixev, condemned the Lord, that we should not be
men)
ourselves,
we
should not be judged (Kptvo/ievot,
men)
with the world."
2 Cor. iv. 8. in
despair
what
to dOf
2
—
**
(a7ro/)OL-/Aevot, aporoumenoi), but not exaporoumenoi)," i.e., at a loss to know
Perplexed
(i^airopovfiGvot,
but not utterly at a
Cor.
V. 4.
—
'*
Not
loss.
for that
we would be unclothed
(cKSuo-ao-^at,
ekdusasthai), but clothed upon {eir^v^va-aa-Oai, ependusasthai) ": i.e., that we would not be found naked in the grave, but be clothed with our resurrection body. The figure belongs also to Paregmenon
—
(q-V')-
(7rapaKoi]v,
Having in a readiness to revenge all disobedience parakocen) when your obedience (viraKo-ij, hupakoee) is
fulfilled."
So Rom.
2 Cor. X.
2
at
all,
Thess.
iii.
v. 19.
11.
—
*'
to
Working
(Jpyafo/xevous,
ergazomenous)
not
periergazomenous)." The latter word difficult to express the thought in English. overdo anything ; to do with pains what is not worth doing. We
but are busybodies
It is
means
6.
**
(Treptepya^o/xeVovs,
might say doing nothing, yet over-doing ; not busy ,htit fussy
Heb.
;
;
or,
or, not doing their oiun biisiness, but the business of others.
—
'* Ye took joyfully the spoiling of your goods huparchonton), knowing in yourselves that ye have in
X. 34.
{v7rapx6vT(j)v,
or, not as official, hut officious
.
.
.
heaven a better and an enduring substance
{virap^iv,
—
huparxin)."
" Are ye not then partial in yourselves, and are become thoughts?" There the two words Ste/
Jas.ii. 4.
judges of
evil
:
I John iii. 20.1—'* For if our heart condemn (/caTaytvwo-zcTy, kataginoskee) us, God is greater than our heart, and knoweth (ytrcjo-zcet, ginoskei) all things." Both words are from the same root, and mean to know, but the
iormei- to knoiu something against;
and the latter, simply to kno7o, or For nothing can be hidden from God. Man cannot get to know our hearts by any means which he may try. God can and does.
rather get
:
to
know, learn.
PARONOMASIA;
or,
The Repetition of Words similar
in
RHYMING-WORDS. Sound, hut not necessarily in Sense,
Par-o^no-ma'-si-a, from
-jrapd {para) beside, and ovo/xa^etv (onomazein) to name, make a name, or a word. The figure is so-called because one word is placed alongside of another, which sounds and seems like a repetition of it. But it is not the same; it is only similar. The meaning may be similar or not, the point is that two (or more) words are different in origin and meaning, but are similar in sound or appearance.
Some include
it
misname
rhetoricians in
this
figure
The Lating
called
ANNOMINATIO,
it
or
AGNOMINATIO,
and nominatio, a naming (from 7iominare, thus has the same meaning as the Greek name. ad,
P'rosonomasia, others
Antanaclasis or Parechesis,
to,
to
from
The word
name).
This figure is not by any means what we call a pun. Far from it. But two things are emphasized, and our attention is called to this
emphasis by the similarity of sound. Otherwise, we might read the passage, and pass it by unnoticed; but the eye or the ear is at once attracted by the similarity of sound-HDr appearance, and our attention is thus drawn to a solemn or important statement which would otherwise have been unheeded. Sometimes a great lesson is taught us by this figure an interpretation is put upon the one word by the use of the other; or a reason is given in the one for what is referred to by the other. Sometimes a contrast is made ;^ sometimes a thought is added. ;
The
figure
is
very frequently used and
is
never to be disregarded.
common
to all languages, but the instances cannot from one language into another. In some cases we have attempted to express the Hebrew or Greek words by the use of similar words in English but this is generally at the sacrifice of exact translation. Only by a very free translation of the sentence can the two words be thus represented.
This figure
is
readily be translated
;
Sometimes we have found even this to be impossible but in each we have given the original words in English characters, so that the similarity of sound may be perceived. We have not in each case :
case
stopped to point the lesson taught by the figure, as sufficiently plain
and
clear.
it
is
generally
FIGURES OF SPEECH.
308
we made any
Neither have
classification of the passages, other-
wise they might well be divided into those which are connected with proper names, or prophetic denunciations, etc. Or we might have
them as
classified
synonyinons
(1)
^
antithetic;
(2)
and
(^)
of varied
signification.
Gen. (^ni)." Bible),
i.
2.
— " And the earth had become tohu
For the lesson taught by see under Ana diplosis.
Gen.
iv. 25.
Cain slew."
Gen.
— " God
ix. 27.
shath,
set)
(^Hh) and
second Figure used
— " She called his name Seth
said she, hath appointed (r\W,
whom
this (the
(nt^,
me
bohu in
the
Sheth). For God,
a seed instead of Abel,
yapht) Japhet
shall enlarge (T^^lj
(ri5^7,
I'yephet)."
Gen.
xi. 9.
— "Therefore
Babel), because t7irn to
Lord
the
is
did
name
of
it
Babel (713,
called
confound P75j
there
balal,
or
babble) the language of all the earth."
Gen.
me
the
xviii. 27.
—Abraham
says, "
Behold now, I have taken upon which am but dust ("IQJ', aphar) and ashes See also Job xxx. 19.
to speak unto the Lord,
("15N1,
v'epher)."
Gen. xxix. ('^^?N yillaveh) or joiner)."
34. .
.
.
— " Now
this
was
therefore
time his
will
name
my husband
be joined
called Levi pl^,
Levi,
Gen. xxix. 35.—" Now will I praise (HllN, odeh) the Lo.rd name Judah (H'l^n''' y'hudah)." 51.— Gen. xli. "And Joseph called the name of the firstborn Manasseh (H^^p, M'nasheh) For God, said he, hath made me forget ("D©?, nasshanee)." Gen. xli. 52.— "And the name of the second called he Ephraim (d^PN, Ephrayim): for God hath caused me to be fruitful (^^nsn, hiphranee) in the land of my affliction." Gen. xlix. 8.—" Thou Judah (H^^n^ y'hudah), thy :
therefore she called his
:
brethren
shall praise thee (^^Tl"',
Gen.
xlix.
yoducha)."
16.-" Dan
(I-T,
People as one of the tribes of
Gen. come him
Dan)
*
(^^ yadeen)
his
19.-" Gad (11, Gad), a troop ("r^-r^l, g^dud) shall over(^37^^^, y'gudennu); but he shall overcome ("rr, yagud) '" ^
Compare Gen. xxx. 6: .
judge
xlix.
at the last."
dananni)
shall
Israel."='=
.
.
^
-And Rachel said, God hath judged me name Dan irrr Dan)."
therefore she called his
^
^
(-.33-^ '"
''
;
PARONOMASIA.
309
Ex. xxxii. i8.— " And he said, It is not the voice of them that (niDi?, anoth) for mastery, neither is it the voice of them that cry (n*iD.i?, anoth) for being overcome but the noise of them that sing (ni3I?, annoth) do I hear."
shout
:
^ It may be Englished thus: " It is /»ot the sound of those who strike, neither the sound of those who are stricken but the sound :
who strike up (musically) do I hear." Num. V. i8. "And the priest shall have
of those
water
—
(b""*!©;!
mey hammarim)
""p,
in his
that
hand the
causeth
the
bitter
curse
(D^l^Nqn, hamarrim)."
Num.
xviii. 2.
— " And thy brethren also of the tribe of Levi
("'iS,
Levee), the tribe of thy father bring thou with thee, that they may be joined i^T^'y], v'yillavu) unto thee to minister unto thee."
—
xxiv. 21. "And he looked on and took up his parable, and
Num. hakeyni),
dwelHngplace, and thou puttest thy nest
Deut. XXX. will
3.
—And
turn or bring again
in
all
the
Kenites
said.
Strong
kinnecha)
(^3(7,
in
{^TJ^Jl, is
thy
a rock."
the passages where Jehovah says, "
v'shavti)
(^nltP"),
I
captivity (n^ltpTlK,
the
eth-sh'vuth) of my people," there is this use of two similar words. See 2 Chron. xxviii. 11. Neh.viii.l7. Jobxlii.lO. Ps. xiv. 7 liii. 6 (7) xxxi. 23 xxxii. 44 xxxiii. 7, 11, ixxxv. 1 (2) cxxvi. 1,4. Jer. xxx. 3, 18 ;
;
;
26;
xlviii.
47;
xlix. 6, 39.
Amos ix. 14. Zeph. I Sam, i. 27, 28. given me my petition 25.
ii.
—
Lam. 7
iii.
;
ii.
;
Ezek.
14.
;
xvi.
53
;
xxix. 14; xxxix.
20.
and the Lord hath which I asked of him therefore also I have lent him (^rr'^npNlprT, ("'nf^Nm, shaaltee) as long as he liveth he shall be lent hishiltlhu) to the Lord "
For
this child
I
prayed
;
sh'alathi),
(^npMtp,
:
;
(^^Nm, shaul)." 1
Sam.
xiii. 7.
—"And
some
oT the
Hebrews
(D"'"l!^;'%
v'ivrim)
went over 0*1^^j avru) Jordan." N.B. "Abram the Hebrew" was so called to describe him as the man who had come from the other side of the Euphrates and had They are so called by Saul in this chapter, crossed over into Canaan. verse 3. See also xiv. 11, 21, where the Philistines call them so.
—
2
Sam.
xxii.
42.
—"They
none to save (i?*^miO, moshia)." was none to save.
See also Ps.
From to save.
xviii.
looked Or,
(ll^tp?,
yishu), but there was
they might crave, but
there
41 (42).
the two similar roots Tl^W (shaah),
to look,
and ^Wl {yasha),
FIGURES OF SPEECH.
310
Kings
I
ii.
the king sent and called for Shimei, and
36.— And ^'
Jerusalem, and dwell there, and said unto him, Build thee an house in " HDtJ, aneh veanah), t.e., as m {TIWI whither go not forth thence any and 2 Kings v. 25: Gehazi verse 42 So English, hither and thither. veanah, hither and aneh " Le„ whither," Thy servant went no said ;
thither.
—" For
Chron. xxh. 9. (nbStp, Shelomoh), and 1
name
his
give
will
I
shall
peace (O'hm,
be Solomon shalom) and
quietness^'unto Israel in his jdays."
Chron.
2
xxviii. 11
—
;
Neh.
viii. 17.
See Deut. xxx.
3.
For vain (l^^Jj navuv) man would be wise (ll^"'., yillavev), though man be born like a wild ass*s colt." Or, For man, though humanity be born as a in his vanity, will vaunt of sanity xi. 12.
Job.
**
;
wild ass's colt.
From Job
the two verbs of like origin.
xlii.
10.
— See Deut. xxx. — See Deut. xxx.
3.
Ps. xiv. 7 (8).
3.
The earth shook (mi^in^,vattigash) and trembled (TOnni, vattirash)." Or, The earth shaked and quaked. Ps.
xviii. 7.—*'
—
Ps. xxii. 16 (17). Every important Massorah gives a list of words which occur twice in different senses. The word ^")^^| (kaari) is one of these words, and the two places are Isa. xxxviii. 13 and Ps. xxii. There can be no doubt also that some Codices read IIKD 16. Dr. Ginsburg concludes from the Chaldee (ka-aru) as a rival reading. translation that both these readings were at one time in the text, and it is not improbable that one of the words of this pair dropped
was the case then there was originally not only a as to the sense, but also a forcible Paronomasia completeness beautiful If this
out."
as well.
"They and
my
tore (IIND,
feet."
kaaru)
like a lion
pIND, kaari)
my
hands
Or
" Like a lion they tore
my hands and my
feet."
borne out by the structure of the passage (verses 12-17)."|The reading is shown to require the two words, which thus make
This
is
the beautiful Paronomasia
:
" Like a lion they tore
Exactly as
my
hands and
feet."
in Isa. xxxviii. 13.
*
See his Introduction
t
See under
to the
Hebrew
Ellipsis, pp. 28, 29.
Bible, pp. 968-972.
;
PARONOMASIA. Ps. XXV. .1
am
am
i6.
311
—"Turn thee unto me, and have mercy upon me
desolate and afflicted" O^N
"'P^l,
v'ahni ahni,
lit.
;
for
''afflicted
/").
Ps. xxxix. II ((^'N,
(12).
—"When thou with rebukes dost correct man
ish) for iniquity, thou makest his beauty to
a moth
Ps-
—
" Many shall see it (^N';)^ yiru) and fear 3 (4). Or, Many will peer and fear.
xl.
v'yirau)."
See also Ps. Ps.
consume away
like
ash)."
(t^?,
liii.
(^N"l^^;i^
Hi. 6.
6 (8).— See Deut. xxx.
—"Thou
3.
my
wanderings C'^^? nodee) put thou my tears into thy bottle (rf^N^l, b'nodecha)." The similarity of sound is intended to call our attention to the fact that the tears caused by our wanderings are noted and noticed by God. Ps. Ivi. 8
(9).
Ps. Ixiv. 4
and fear O^^"*"!,
tellest
;
—
"Suddenly do they shoot at him (5). yiraku) not."
(^nn'^,
yoruhu)
—
Ps. Ixix. 30, 31 (31, 32). " I will praise the name of God with This also shall please the Lord a song (l"'t^3, b'shir). better than an ox (llC^P) mishdr) or bullock that hath horns and .
.
.
hoofs."
Ps. Ixxxv.
See Deut.
I.
—"For
xxx. 3.
the gods (V'^N-^J, kol-elohay) of the elilim)." This latter word means (D^S^bw, nations are idols render it, " The gods that might we ; so naught nothings, or things of
Ps. xcvi. 5.
of the
all
nations are imaginations."
Ps. cxix. 13.
— " With my
lips ("Tip^^l,
bispatai) have
I
declared
("•mBp, sipparti)."
Ps. cixii. 6.—" Pray for (^hmy shaalu) the peace of (DiStp, sh'lom) Jerusalem (a-hm-^-., Y'rushalayim) they shall prosper :
(vStp^ yishlahyu) that love thee."
Ps. cxxvi.
I, 4.
— See
Ps. cxxxvii. 5.—"
If
Deut. xxx. I
3.
forget thee,
Jerusalem, let my right the passage stands in the
O
hand forget her cunningr This is how (see pp. 9, 10) It has also been treated as an Ellipsis A.V. and R.V. " i.e., let my " right hand verb, 7«^" the after supplied where we have forget me.'"
The second
first
is
verb
nsmn
is
W|^«
(tishkach),
from nDt^) shachach).
,
And the if I forget thee. forget (third pers. sing. Kal. fut.
(eshkachech), let
it
2
;
:
FIG URES
31
OF SPEECH.
the ancient Dr. Ginsburg suggests that in the transcription from the characters, Hebrew Phoenician characters to the present square miswas word, latter aleph ^) which originally commenced the
=
(A
=
the verb ^)y which it closely resembles, and thus taken for Tail (A second clause. the was changed from the first person to the third in beautiful If we restore the Aleph (N) we have the following sense and a
Paronomasia " If
I
:
—
forget thee CqnDtpW,
forget (nSffil^,
Prov.
eshkach) my
vi. 23.
(nnim., v'torah)
way
of
— "For the is light
O
eshkachech),
Jerusalem,
may
I
right hand." is a lamp, and the law and reproofs of instruction are the
commandment
(1lN, or);
life."
—
Prov. xviii. 24. The Paronomasia here lies in the word " friends," and ^l^lnm^, lehitroea {Le., reye and roea the ";?z" n-'i?'!, reyim, " of the latter belonging to the inflections). of the former, and ''lehith The latter is from r\T\ (raah), to break (and not from n:yn (raah), to Then feed), and means to our own detrwmit, and not to make friends. :
not a peculiar spelling of m^'N (Ish), man, but stands for ^^ there is. So that the verse reads " There are friends to our own detriment (or ruin) But there is a friend that sticketh closer than a brother." QJN
further,
(ish)
is
:
Or, as
we might
put
it
There are friends that break us, But there is a friend that makes us."
"
Or:— "
Ecc.
There are friends that give us broken hearts, But there is a friend who ne'er departs."
vii.
I.
— "A
good
(ilia,
tov)
name
than ointment (l^^p, mishshemen) that See under Epanadiplosis.
is
(Dffi,
good
shem)
(1ICD,
is
better
tov).
—
Ecc. vii. 6. "As the crackling {m?irg. sound) of thorns (D'^TIprT, hassirim) under the pot (T^pn, hassir) so is the laughter of fools." Here the figure attracts the attention to the fact that the burning of the thorns makes a noise, but it lasts only for a moment and it is all over. So it is with the laughter of fools. See further and compare Ps. Iviii. 9 cxviii. 12, and Ecc. ii. 2. It may be EngHshed thus: " As the sound of the nettle under the ;
;
kettle " or, " as the flaming .of whin='- neath a caldron of tin " or, " as the blazing of grass neath a caldron of brass." *
Furze or gorse.
;
—
PARONOMASIA. Isa,
ig, 21.
ii.
— "When
He
313
shake terribly (pi^S,
ariseth to
laarotz) the earth (n*?0) haaretz)." Isa.
V.
7,
— "He
looked for judgment
mishpach)
behold oppression (nsipQ,
;
(20Q£E)p,
mishpat),
righteousness
for
but
(n(772,
tzdakah), but behold [a cry (Hfj^^, tzeakah)." We might English this by rendering it, *' He looked for equity, but behold iniquity; for a righteous nation, but behold lamentation/' Isa. vii.
9.
—
" If ye will
taaminu), surely ye
not believe
kh DM, (^30«n nS "'S,
03'^D^?n
shall not be established
im
lo
ki
lo
teamenu.
We may
English
not surely stand."
it
thus
''
:
If
ye will not understand, ye shall
Or,
" If
ye have no belief, surely ye shall have no relief." Or, " no confiding, no abiding." Isa. X. 16.
—" And
a burning (ip^, yekod)
—
under his glory he shall kindle (Tp^ yekad) like the burning (Tip"'3, kikod) of a fire."
Isa. xiii. 4. "The Lord of hosts (niNn^, tzevaoth) mustereth the host (Nn^, tzeva) of the battle," or a host for the battle. Isa. xiii. shall
come
6.
—
"
Howl ye
day of the Lord is at hand it k'shod) from the Almighty Oirt&p, The awful nature of that day is emphasized by
as a destruction
for the
;
;
("Tffllp,
mish-shaddai)." and our attention is directed to the fact that Destruction comes from the all-bountiful One It is like "the wrath of the Lamb," of which we read in Rev. vi. 16, 17. We have the same figure again this figure,
!
in Joel.
i.
15.
Isa. XV. 9.
be
full
city T^i^Oj latter
of the
"
For the waters dam)."
of
Dimon
(iiD"''T,
Dimon)
shall
of blood (07,
Isa. xvii.
The
—
meyeer) and word is put for
word
Isa.
— " Behold, Damascus
I.
may
it
2.
xvii.
it
is
taken away from being a
shall be a ruinous
heap
{''i'pj
me-i)."
ma-avee, so that by an unusual form the word " city."
'''li?0?
allude to
—"The
cities
Oli^,
araye)
Aroer"
of
O^'^V,,
Aroer). Isa. xxi.
2.
— " Go up fSif, alee), O Elam eylam)." — " He surely (^132, tzanoph) violently (ch^^,j
Isa. xxii. 18. (VfpJ^*;,
will
yitznaphcha) and
Isa. xxiv,
3.
turn
toss thee (iTDD^, tzenepha)."
— "The land
shall be utterly (pIBH,
hibbok) emptied
(plan, tibbok), and utterly (Tisn^i, v'hibboz) spoiled O^i^n, tibb5z) for the
Lord hath spoken
this word."
:
FIGURES OF SPEECH.
314
Isa. xxiv.
4.
— "The earth mourneth (nS^lN, avelah) and fadeth
away (nSl^, navlah), the world (7ln, tevel) languisheth (r777p^^j umlelah), and fadeth away (nS^J, navlah), the haughty people of the earth do languish ("iSSpw, umlalu). Isa. xxiv. 17, 18.
v'phachat),
and
—
the
Fear ("rnQ, pachad), and the pit (nns'l, (noi, vapach) are upon thee, O, And it shall come to pass, that he who fleeth "
snare
inhabitant of the earth.
from the noise of the- fear ("rnsn, happachad) shall fall into the pit (nnsn, happachat) and he that cometh up out of the midst of the pit (nnan, happachat) shall be taken in the snare (HB^, :
bappach). See also
Jer. xlviii. 43, 44.
Isa. XXV.
I.
—
"
O
shimcha)." Isa. XXV.
make unto
—"And
6.
my God
Lord, thou art
aromimcha),
(TTPpn^f,
I
name
praise thy
will
in this
mountain
I
:
will
(^pu?
shall the
exalt thee
nilN, odeh
Lord
of
hosts
mishteh) of fat things (C^a^i), mishteyh) of wines on the lees
people a feast (Hnffi^,
all
sh'maneem)
a feast
(nnqijp,
sh'marim), of fat things (D^?Dtp, sh'manim) full of marrow (D^nop, m'muchayeem), of wines on the lees ("'ID^j (o-^-ipa?,
sh'marim)
well refined.
—
XXX. 16. "But ye said, No; for we will flee (D^^p, nanus) upon horses (D^D, sus) therefore shall ye flee (J^D^Dn, t'nusun): and. We will ride upon the swift (Sp, kal); therefore shall they that pursue you be swift (^^p":, yikkallu). Isa.
:
-
6.-" For the vile person (^i;i, naval) will speak n'valah)," where the A.V. preserves the figure very
Isa. xxxii. villainy (hSid, well.
Isa. xxxii.
7.—" The instruments
vechelei kelav) are Isa. xxxii.
down on
(nin^l,
Isa. xli.
v'yirau):
also of
the churl (rSs
'h'D^j
evil.'*
19.— -When
it
shall
hail
(nni^,
uvarad) coming
b'redeth) the forest."
5.— "The
the ends of
isles
the
saw
it
(^«n, rau),
earth were
afraid
and feared
(^Nn^"'^
Oino?, yecheradu)
drew near O^^j^, karvu) and came. Isa. liv. 8.— "In a little (Cj^m^, b'shetzeph) wrath (^^p, ketzeph) I hid my face from thee for a moment." Isa. Ivii.
the stream
is
6.— "Among
the smooth stones thy portion C^ppn, chelkech)."
CpW,
bechalkai) of
——
;
PARONOMASIA. Isa. Ixi.
315
" To appoint unto them that mourn
3.
in Zion, to give
unto them beauty ("1N5, p'eyr) for ashes (1QN, epher)." Jer,
II,
i.
12 (R.V.)
tree ("Tp^j
seen
;
for
Our
I
—"The
word
What seest thou? And
of the
Lord came unto me^
almond shaked). Then said the Lord unto me, Thou hast well will watch over it ("TptD, shoked). So, A.V. margin.
saying, Jeremiah,
I
said,
I
see a rod of an
Is thus called to the fact that the almond tree has judgment deferred, but finally executed. This is just what we have In Jeremiah: and hence it is the truth set forth in the opening
attention
to do with
chapter.
The times
of the Gentiles are passed over
judgment is deferred Babylon (chap. xxv).
show that
to
their
that foretold shall have been executed on
till
Chapters 1. and li. give us the day of reckoning with Babylon for Jer. 1. 4, 5 tells us when it the plunder and destruction of the temple. shall
take
passages,
So again
place.
clear that
it is
Jer.
20.
1.
all this is
If
we compare
with
following
the
Compare:
yet future.
Rev.
II.
13
H.
8
xviii.
2
;
li.
45
xvIII.
4
;
19;
20;
xvli. 1,
15
1.
13
xviii.
H.
48
xvlii.
1.
15, xxv. 10
xviii. 22,
23
;
and we shall see that the judgment is indeed deferred; but, it will God will " watch over " it to bring it to pass, and this is surely come. emphasized and marked by the three words :
Shaked — shoked For the Figure Jer.
i.
alternated '*
17.
involved in
— Here
Jer. vi.
*
two
Paronomasias
Be not dismayed (nnn, techath) mipnehem). I
confound thee (^rinHi,
(DrT"'55S,
(DQ'^p^^,
are
Enigma.
which are
:
Lest
-Jer.
there
—sheshach.*
these three words, see under
I.— "Blow
viii.
13.— "I
li.
achitcha)
faces (nn^pop,
before
them
liphnehem)." ^i^pn, tiku) in Tekoa (i^lpH?), the trumpet." will
asiphem).*'
See Jer. xxv. 26;
at their
41.
surely (^bw,
ahsoph) consume them
FIGURES OF SPEECH.
316
Jer. X. II.
— "The
gods that have not made
heavens and the earth, even they shall perish the earth, and from under these heavens."
Thus
when we
avadu) the yevadu) from
0"r5i?j
(^T^N']'.,
the verse emphasized, and our attention called to
is
look at
it
we
And
it.
find that, unlike the rest of the prophecies of
It is a Jeremiah, this verse is not written in Hebrew but in Chaldee message sent to the Gentiles and their gods by the God of Israel and, like parts of the book of Daniel which specially relate to the Gentiles, and their times, it is in the Gentile and not in the Hebrew tongue. !
;
See Dan. ii. 4-vii. 28. Ezra iv. 8-vi. 18; vii. under Gentile power. Jer. xxx. 3, 18; xxxi. 23; See Deut. xxx. 3. 11, 25, 26. Jer. xlviii.
2.
—"In
chashvu)
devised Oltprj,
from being a nation.
O Madmen
(IPIO,
12-26, xxxii.
where 44;
Israel
is
xxxlii. 7, 10,
Heshbon (pB^TO, b'cheshbon) they have evil
against
it:
Also thou shalt be cut
come, and
down
let
^i^^ri,
us cut
it
off
tiddommi),
madmen)."
—"Give
wings unto Moab, that it may flee (N2J, natzo) and get away (N^n, tetze)." Or, may fly and flee away. Jer. xlviii.
9.
Jer. xlviii. 43, 44.
Jer. xlviii. 4j
;
— See
Isa. xxiv. 17, 18.
xlix. 6, 39.
— "And
— See Deut. xxx.
3.
Lam. ii. 5. hath increased in the daughter of Judah mourning (n^DNn, ta'aniyah) and lamentation (H^DNl, v'aniyah)."
Lam, Lam.
14.
ii.
iii.
vaphachath) Ezek. haketz)
:
is
vii. it
—See Deut. xxx.
3.
47.— " Fear (nnQ, pachad) and a snare (nnD^, come upon us." Or, scare and a snare. 6.— "An end (]^J7, ketz) is come, the end (f>i?n,
watcheth (ppH, hekitz) for thee
:
behold,
it is
come."'
Ezek,- xii. 10.—" Say thou unto them. Thus saith the Lord God This burden (NK)prT, hammassa) concerneth the prince (N^b^n,
:
hannasi)."
Ezek.
Or, this grief concerns a chief.
—
See Deut. xxx. 3. Ezek. xxiv. 21.—" I will profane my sanctuary, the excellency your strength, the desire ("TOTIO, machmadj of your eyes, and xvi. 53.
of
that
which your soul pitieth (SpTlO^, umachmal)." Lit., the pity of your Or, your eyes' admiration and your soul's commiseration. Ezek. XXV. 16.—" Behold I will stretch out mine hand upon the Phihstines, and I will cut off OmDHI, v'hichratti) the Cherethims
soul.
(n^ni-), k'rethim)."
Ezek. xxix. 14; xxxix. 25.— See Deut.
xxx. 3.
PARONOMASIA. Dan.
317
V. 26-28.-^" This is the interpretation of the thing
MENE
kingdom and finished
TEKEL
:
m'ney): God hath numbered (H^p, m'nah) thy
(ndO,
it.
ppjjl, t'kel)
:
thou art weighed (Nn^pi^,
t'kilta)
in
the balances and art found wanting.
PERES (onp, p'res): thy kingdom is divided (np"'"iD, p'risath) and given to the Medes and Persians (Dip"^, upharas). Hos.
15.— " Their
ix.
shall
yield
no (noR^
are
revolters
Or, the flower shall yield no flour.
meal."
Hos. (d^I-i^d,
7.— "The bud (nm, tzemach)
viii.
kemach)
princes (Dn"^^m,
sarehem)
sorrim)."
Hos. xii. ii._"Is there iniquity in Gilead (T?^^, gilad, i.e.,. heap of testimony) ? surely they are vanity: they sacrifice bullocks in Gilgal ppa3, baggilgal, i.e., heap of heap) yea, their altars are as. heaps (D''^|L5,k'gallim) in the furrows of the field." :
Joel.
i.
15.
—See
Isa. xiii. 6.
viii. i, 2.—" And he said, Amos, what seest thou ? And a basket of summer fruit (pj7, kayitz^'=). Then said the Lord unto me. The end (n^il, haketz) is come upon my people Israel; I will not again pass by them any more."
Amos.
I
said,
I.e.,
they are now
like
the ripe
fig,
ready to be cut
off,
or ripe for
judgment.
it
Amos.
ix.
Jonah
iv. 6.
to
14.
— See Deut. x\x.
3.
— "And the Lord God
prepared a gourd, and made might be a shadow pS, tzel) over I'hatzil) him from his grief." Or, a shield
come up over Jonah, that
his head, to deliver (p^^Tlh,
it
to shelter his head.
Micah
i.
10.
—
*'
In the house of
Aphrah
(rriqi?^,
Taphrah)
roll
thyself in the dust (10^, aphar)."
The names of
all
these places (10-15) are significant and connected
with the prophecy associated with them. ** Declare ye Town).
" In the •
From
it
not at
Gath,
weep
house of Aphra (Dust town)
f>^p
(kuiz), to cut off, pick
not at Accho "f roll
(Water
thyself in the dust."
or gather ripe fruits.
t For so it should read, t^^ (bacho) rendered "at all," being the primitive form of the word and standing for the later and fuller spelling 'i3i;5, Accho was
connected with water, being a maritime town, and in the neighbourhood of inland swamps. Now called Akka (French St, Jean d'Acre).
"
FIGURES OF SPEECH.
318
Pass ye away thou inhabitant of Saphir (Fair town) in naked(R.V. and see margin A.V.). ness and shame " The inhabitant of Zaanan (Flock-town) is not come forth "
*'
(R.V.). "
wailing of Beth-ezel (House-of-sloth) shall take from you
The
the stay thereof" (R.V.).
For the inhabitant of Maroth (Bitter-town) waiteth anxiously good (R.V. marg., is in travail"), because evil is come down from **
for
the
*'
Lord
into the gate of Jerusalem."
Bind the chariot to the swift steed, O inhabitant of Lachish (Horse-town) she was the beginning of sin to the daughter of Zion for the trangressions of Israel were found in thee." " Therefore shalt thou give a parting gift to Moresheth-gatd (Gath's possession)." " The houses of Ackzib (Lie-town or False-town) shall be a lie to "
:
:
the kings of Israel." " Yet will I bring an heir unto thee, O inhabitant of Mareshah (Heritage-town)." *' He shall come unto AduUam (Rest-town) the glory of Israel."
—
Nah. ii. lo. " She is empty (nj^^B, b'u-kah), and rjf^llp^, umbooquah), and waste (Hj^^lp^, umbullakah)." Hab.
i8.
ii.
void
—" What profiteth the graven image that the maker
thereof hath graven
it
:
the maker of his work
the molten image, and a teacher of trusteth therein, to make dumb
lies,
that
("^Q^N,
illimim) idols (D^S^Sw, elilim)."
Zeph. aseph)
2.
i.
—"
things
all
will
I
from
utterly
off
^ibN (asoph, aseph), to end, I end,
end
ahsoph) consume
(^bN,
the land, saith the Lord."
by taking away
i.e.,
I
Lit., vi^ill
(fjDN, FjbtJ,
make an
of.
Zeph. aazuvah)
ii. .
.
4.—" For Gaza (HJi?, Aazzah) shall be forsaken (Hl^TV, and Ekron (Illp^l, v'ekron) shall be rooted out ("ip?ri,
teaker).
Zeph. hold
ii.
7
and
iii.
ix.
("il^p,
matzor)." ix.
—See Deut.
3.— -And Tyrus
Zech. Zech.
20.
5.— "Ashkelon
(llli,
shall
xxx. 3.
Tzor) see
did build herself a strong-
it
(win, ^
(nthi, v'thira).
Matt. xxi. 41.—*' He will miserably (KaKor's, kakous) wicked men."
wicked
tere)
and
fear
^
(KaK-ws,
kak5s) destroy those
—
PARONOMASIA. Jn the Greek the two words come (kakous kakos). Matt.
(Xot/iot,
poneeria)
.
.
pljonou),"
shall
full
.
{-n-opv^lt^,
envy
of
ovk
ijO^kov
(e6vov,
xxi. 11.
porneia"^, wickedness
31.
—"Without
understanding {do-vveTovs, covenant-breakers (da^vOerovs, asunthetous)." i.
Rom.
{irovt^pii^,
phthonou), murder
(6vov,
etc.
Rom.
mercy."
iXdelv
be famines (^0^, limoi), and
So Luke
loimoi).*'
29.—" Fornication
i.
KaKovs KaKo,^
:
See under Meiosis.
Matt. xxiv. 7.— "There
Rom.
together, thus
3.—" They would not come."
xxii.
(ouk eethelon elthein). pestilences
319
ix. 18.
Lit.,
asunetous)
—"Therefore hath He mercy on whom He whom
so then on
he
will OeXei (thelei)
will have he shews mercy
eAeet (eleei).
1 I
have
Cor. (ex(o,
ix. 17.—" For if echo) a reward."
2 Cor. viii. 22.
whom we
—"And
have oftentimes
I
do this thing willingly See under Oxymoron.
(l/cwj/,
hekon),
we have
(TroAAa/ct?,
sent with them our brother, pollakis) proved diligent in many
things (TToAAots, pollois)." In the
Greek the words come together, and
in
a
different order:
TToAAots TToAAa/cis (pollois pollakis),
2 Cor. ix. Trda-av
—
"
Having
all
sufficiency in
all
things,"
Tr^avrl
irdvrore
—
" Beware of the katatomee (KaTarofirj) for we are peritomee (TrepiTOfx-q). Thus are contrasted the false and the true circumcision. True
Phil.
the
8.
(panti pantote pasan). iii. 2.
:
is " to worship God in the spirit, to rejoice in Christ Jesus, and to have no confidence' in the flesh " (Phil. iii. 3). It is " of the heart in spirit, and not in letter " (Rom. li. 25, 29). To go back therefore to ordinances, and to this ordinance, after having been made free in Christ is mutilation, not true circumcision. The verb Karareixvetv (katatemnein) is always connected with mutilation, see Lev. xxi. 5. 1 Kings xviii. 28. Isa. xv. 2. Hos. vii. 14.
circumcision
— " War a good warfare," strateian strateuein.
Tim. i. 18. I Tim. iv. 3. and Zeugma; but I
—This there
passage has been referi'ed to under Ellipsis a latent Paronomasia in one word that is
is
The Greek is kwAwtwi/ (koleuonton), forbidding. This word suggests the other word which is omitted, but is obviously to omitted.
*This word should go out according to the Texts of L.T.Tr. W.H., and R.V.
—
FIGURES OF SPEECH.
320
(keleuonton), commanding. There is the between the two words. This is not, of course, a pure paronomasia as only one of the words is expressed. be understood
:
Kekevovriov
difference of only one letter
I
Tim.
vi. 5, 6.
— Where the word porismos,
with peirasmos, temptation, in verse
—
gain^
is
connected
9.
Heb. V. 8. "Though he were a Son yet learned he emathen) obedience by the things which he suffered
(c/xaOev, (e-n-oOev,
epathen)." Jas. V. (irpoo-yv^aro,
17.
— "With
prayer
proseeuxato)
See Polyptoton.
":
i,e.,
(Trpoo-evxy,
proseuchee) he pr^ed
as in A.V.,
"He
prayed earnestly."
PARECHESIS; FOREIGN PARONOMASIA.
or,
The Repetition of Words similar in Sound, in Language. Greek,
Par-ee-che'-sis, (eeehee)t
Tra/a^X^o-t?
from
:
a sonnd, a sozindiiig of one
word
biit
different
irapd (para), beside,
and
rjxj
beside another.
Parechesis is a Paronomasia, when the repeated words of similar sound are in another tongue. The examples of Paronomasia which we have given are such only in the Hebrew and the Greek, not in the English rendering of them There is no figure in the English Translation except when it may be ;
possible to reproduce- the similar
Rom.
X. 19,
disobedience
and
really Parechesis,
in
obedience, etc.).
concerned, and as related to translation of
words
it,
all
because they exist
translation (as
So
is
done
far as the English
in is
the examples of Paronomasia are in
another language and not
in the
it.
Similarly, as the New Testament (if not originally written in Hebrew, and then at a very early date translated into Greek) is at least full of Hebrew thought and idiom. (See under Idiom.) So that, though there may be no Paronomasia in the Greek words, there may be in the Hebrew thought, or in the Hebrew words which the Greek words represent. In these cases, where the Paronomasia is in the Hebrew thought, it is called Parechesis so f^r as the Greek is
And it is only when we go to the Hebrew thought that we hear the Hebrew words sounding beside the Greek words. To put the difference in a simpler form Two words similar in
concerned.
can
:
sound are a Paronomasia with regard to their particular language, both But a Parechesis is found when words being in the same language. the two words are not in the same language. The Greeks also called this figure PAROMffiOSIS, from Trw-po/iotog, very mnch alike ; and PARI SON or PARI SCSI S, from irapd (para), beside, and tVo? (isos),
equal
to.
So that words equal
to other
words
similar to those in another language
in
one language are seen to be
when placed
from what we have said, that Parechesis must occur in the New Testament. It
follows,
beside them. all
the examples of
FIGURES OF SPEECH.
-322
Matt. iii. 9. unto Abraham."
—
Here, there
'*
is in
—
is
able of these stones to raise up children
Paronomasia either
the Hebrew thought.
mene, and
Greek or the
of your head are
all
numbered.''
manyan.
i;^n,
—
the
Q"'D5
— "The very hairs
X. 30.
in
Hence, these would be
(banim), children. to raise up banim unto Abraham."
^35^ (abanim), stones. God is able of these abanim
Matt. NDD,
:
God no
is
English, but there this Parechesis
*'
We have piped unto you, and ye have not Matt. xi. 17. danced {(Lpxwao-de, orcheesasthe) we have mourned unto you, and ye have not lamented (eKofao-^e, ekopsasthe). There is a Homceoteleuton in these two Greek words but no Paronomasia. The Parachesis is seen by the Syriac, referring to which There we see a beautiful example of the Lord doubtless used. Paronomasia, for the word "danced" would be pn^jjl, rakedton, and the word " lamented " would be l^rTlj^lN, arkedton. **
:
In the English
did not leap
Matt. better
:
xi. 29.
—"
rest,'' i.e.,
Mark
—" We
am
I
(nich),
I
rest.''
and Nn^^ (n'yacha), and (v'enichkon),
DNH, haes
Luke
in
if
i.
is
it
:•
Dn, chas.
;
vii. 41, 42.
John
5.
— See Rom.
— "The
light
xiii. 8.
shineth
in
darkness, and the darkness
not."
it
In Syriac the word " darkness prehend" would be ^5p, kabbel.
—
"
would be b^p, keval, and
He that entereth not by the door into NTJp^ N^iri IP, min tara letira, X. I.
Rom.
I shall
—The words of Peter to Jesus are rendered the — " As he pitied him be far from thee." This
:
comprehended
John
i.e.,
am neech and v'eneechkon.
viii. 32.
Lewis-Codex
would be
have piped unto you and ye
meek, and ye shall find
we have W^
the Lewis-Codex ]1Dn^3N^
in
still
:
we have mourned unto you, and ye do not weep."
In the Peshito
give you,
would be
it
xiii.
"
8.
—
"
Owe no man anything
"
com-
the sheepfold
"
but to love one another."
Greek (as in the English) these words are very different: but, to a Hebrew, the two words would immediately be, in the mind, :in(^^), achab and lin, chab. "Chav, be debtor to no man, but achab one another." The same is seen in Luke vii. 41, 42. In the
—
—
PARECHESIS,
Rom.
323
might have Ao/*^," we through patience ^!1^D, subar (from the same root). This would be I^P? sabbar and That we through sabbar might have saubar.'* XV.
''Thsit
4.
.
.
.
'*
1
Cor.
i.
—"We preach Christ
23, 24.
crucified,
stumbling-block, and unto the Greeks foolishness
;
unto the Jews a but
unto them
which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Here, there is a beautiful combination of words. By a simple change of letters, the words signify cross, stumbling-block, foolishness^ power, and wisdojn :
—
^3t??0
(maskal)
cross.
is
^ItDpp (michshol)
Sdp (sechel) h^'^'WTl
is
is
(haschil)
is
from power Spffi
So
(sechel)
is
stumbling-block.
foolishness.
power
:
i.e.,
prosperity or success resulting
doing anything.
in
wisdom
(1
Chron.
xxii.
12
;
xxvi. 14. Prov.
that the whole passage would sound, in reading, thus:
xii. 8).
— "We
preach Christ, maskal, to the Jews michshol, and to the Greeks sekel, but to them that are called both Jews and Greeks, Christ the
haschil of God and the sechel of God." 2
Cor.
xi.
17.
—"But
as
it
were
foolishly, in this confidence of
boasting.''
Here, foolishness and boasting are (from the same root)
^^rrnn (hithallel) and
^Sinm
(hitholel).
(d)
With a
sound (but similar sense).
different
SYNONYMIA;
or,
SYNONYMOUS WORDS.
The Repetition of Words similar
in
Sense, hut different in
Sound and Origin. Syn-o-nym
'-i-a,
A Synonym
from
is .so
o-vv (sun), together
with,
when the sense
called
and
ovofxa
(onoma), a name.
of two or
more words
is
though the sound and appearance and derivation may be quite Synonynts do not make the figure called Synonymia unless they are used for the purpose of enhancing the force and fire of the similar,
different.
-passage.
The Figure sound and
of Synonymia
origin,
rhetorically
is
but similar
— repeating
in
a repetition of words different in shades of meaning. When used
—
the same sentence in other words it has a names have been given according to
variety of uses, to which distinct
See below the nature of the subject, or the object of the speaker. affecting the Repetition, sense). (Section II., next section under the is often an unnecessary and when used by the Holy Spirit, it words but, vain repetition of empty the subject. Man may use again and again at causes the mind to look emphasize His it to expose his unhappy vanity: but God uses it to wisdom, power, or purpose, when words of similar meaning are heaped together to attract the attention, and impress the mind. We have not, except in a few important instances, attempted to This is a work by itself, and define the various Synonyms employed. will well repay the most patient and careful study.
Synonymia, when employed by man, ;
Ex.
— "And
were fruitful, and increased, and multiplied." Here, we are impressed with the extraordinary great and rapid increase of Israel in Egypt, on which the Divine Comment in Ps. cv. 24 is, " He increased^is People exceedingly." See also Gen. xjvi. 3 Deut. xxvi. 5 Acts vii. 17. i.
7.
;
the children
of Israel
;
The
figure of Polysyndeton (q.v.)
Ex.
ii.
23-25.
—
And
is
combined, here, with Synonymia.
the children of Israel sighed by reason of " the bondage, and they cried, and their cry came sup unto God by
reason of the bondage."
;
:
:
'
SYNONYMIA. Here the
distress of the People
God
verses the faithfulness of
And God heard
"
is
325
emphasized
to His covenant
their groaning,
is
;
as in the next
impressed upon us
and God remembered
his
covenant
with Abraham, with Isaac, and with Jacob and God looked upon the children and God had respect unto them."
of Israel,
Here we have Anaphora (q.v.)j in the repetition of the word "with": Polysyndeton (q.v,), in the repetition of the word " with," combined with Synonymia, and all this in order to emphasize this remarkable crisis and turning-point of Israel's history,
Ex.
months
— " This
xii.
2.
it
shall
:
be the
Thus the important year
emphasized.
is
month shall be unto you the beginning month of the year to you."
of
first
It
change of the beginning of the and it is thus
fact of the
was no ordinary event
;
impressed upon the People.
Ex. XV-
i6.
—
Ex. xxxiv. by
a
Fear and dread
shall fall
upon them."
—
The import of the name "Jehovah" is revealed synonymous description, which may be thus
6, 7-
nine-fold
exhibited "
"
:
Jehovah passed by before him (Moses) and proclaimed Jehovah,
Jehovah, El
\
merciful, and gracious, longsufFering,
\
and abundant in goodness and truth, keeping
mercy
for thousands,
forgiving iniquity,
and transgression, and sin." Deut. and and and and and
xiii. 4.
—" Ye
shall
fear him,
keep his commandments, obey his voice ye shall serve him, cleave unto him."
,
walk
after the
Lord your God,
—
—
FIGURES OF SPEECH.
326
Here the synonyms are heaped together in order to emphasize the steadfastness with which the people were to follow Jehovah, and to impress them with the perfection demanded by the Law. With this is combined Polysyndeton (q.v.).
Deut. XX.
3.
—" Hear, O
against your enemies
let
:
Israel,
ye approach this day unto battle
not your hearts faint,
fear not, and
do not tremble, neither be ye terrified because of them." Ps. "
V. I, 2 (2,
3).—
Give ear to my words, O Lord, Consider my meditation ;
King and my God." So David's words and meditation and cry and prayer and voice are
Hearken
unto the voice of
my
cry,
my
thus emphasized.
Ps.
vi. 8, 9 (9,
10),—
Lord hath heard the voice of my weeping, The Lord hath heard my supplication, The Lord will receive my prayer." Here we have Anaphora (q-v.) and Synonyjiiia in David's **The
prayer,
as well as in Jehovah's hearkening thereto, in order to emphasize the
great truth conveyed in these two verses.
Ps.
(15).— Behold he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood." Here we have a double series of synonyms vii. 14,
"
:
in
the nouns, as well
as the verbs.
Ps. *'
Ps. "
vii. 15 (16).
He made a pit and digged it, And he is fallen into the ditch which he made." viii.
And Ps. *'
4 (5).—
What
is
man
that thou art
the son of
man
mindful
him
?
that thou visitest him
?
of
X. 17.
Lord, thou hast heard the desire of the humble
Thou Thou
wilt
prepare
wilt cause
Here Synonymia
is
:
their heart,
Thine ear to hear."
enforced in the last line by Polyptoton
(q.v,).
——
;
SYNONYMIA.
327
Ps. xxix. I, 2. " Give the Lord, O ye sons of God (i.e., Angels; A.V., " mighty") Give the Lord glory and strength. Give the Lord the glory due unto His name;
Worship the Lord Ps. xxxii. "
the
in
beauty
of holiness."
I, 2.
he whose trangression
Blessed
is
Whose
sin
Blessed
man unto whom
the
is
is
forgiven,
covered.
is
the
Lord imputeth not
iniquity."
These three synonyms must be understood,
in
order to receive'the
blessing which the figure here announces. (1)
Trangression
is
(pesha),
i?tPQ
break with; hence, to break covenant xii.
19; 2 Kings
viii.
When
20).
So with Sin
Isa.
root, to break, to 1
Kings
27):
"Thy
rebel (see
(Isa.
xliii.
they have revolted from
2.
i.
riN^n
revolt,
Jehovah says
He means
teachers have transgressed."
Him.
from the
luitJi,
mark (Judges, and hence, stumble ; then, to err, go astray, trespass. Every departure from God is, therefore, a missing of the mark, and trespass against Him. (2)
XX.
16);
(3)
is
(chattath), a missing, not hitting the
also of the feet,
Iniquity
is ]')^
(aven), a bending or curving
acting crookedly or perversely. Isa.
liii.
The
5 (where first
it is
miss the step or footing;
to
It is
rendered
;
then, of actions,.
generally rendered perverseness. See
iniquities), 6, 11
;
Jer. xxxiii. 8.
of these three words refers specially to thought, the
second to deed, and the third to word. The first is " forgiven " i.e., taken up and carried away (Gen. :
xxvii. 3 {take);
Isa.
liii.
4 {borne), 12 {bare).
The second is " covered " by atonement. The third is " not imputed " i.e., not reckoned or counted. Gen. 20: "Ye thought (or meant) evil against me; but God meant it for good. (Here, we have the same word twice). " Oh! the blessednessess! :
1.
Rebellion forgiven
;
Errings atoned for
Perverseness not imputed (or remembered)."
Compare Ps, ciii. 14 and Isa. xliii. 25, where our infirmities which man will not remember or make allowance for, God remembers, but our sins and iniquities which man always remembers, God will remember no more for ever.
.
FIGURES OF SPEECH.
328
Ps. Ixxxix. 30, 31
(31,
32).—
forsake my law, And walk not in my judgments
" If his children
;
If they break my statutes, And keep not my commandments." Here the Synonymia is alternated (positive and
negative)
;
together
with alternated Anaphora.
—
Prov. iv. 14, 15. Here, the synonyms are heaped together to emphasize the necessity of avoiding all evil and evil persons. '•
Enter not into the path of the wicked, And go not in the way of evil men ; Avoid it. Pass not by it, Turn from it, And pass away."
Isa.
4.
i.
— Here, four synonymous
some estimate
of
Israel's
descriptions are used to give
See under
condition.
Anabasis
and
Eiphonesis.
Isa.
ii.
Polysyndeton figure
11-17.
how
{q-v.)^
and by
its
—We
have already
this passage
is
seen under the figure of emphasised both by that
structure.
We
have now to note the bearing of another figure upon it viz.^ But the use of this figure, the Synonyms are heaped and to impress together in order still further to attract our attention and importance emphasis, which the the Holy Spirit would with us " this Scripture in which to the Day have us give of the Lord " is which and in the essence of its meaning and character first mentioned, :
Synonymia.
;
;
is
given.
—
There are two classes of words a kind of double Synonymia on at the same time one marking the pride of man and the true exaltation of the Lord, which shall mark that Day, and the other the abasement of man which shall then take place.
—going
Verse IL
:
The lofty (Hl^, gavah) looks
of
man
shall
be
humbled
(^Dtt^, shaphel),
And
haughtiness (D^"i, rum) of men shall be bowed (nnm, shachach), And the Lord alone shall be exalted (Ulto, sagav) in that the
down
day.
:
:
SYNONYMIA. Verse
For the Day of the Lord of hosts
12.
that
And upon
is
proud
Verse
13.
Verse
14.
15.
^
Verse
16.
Verse
17.
(nN3., gaach)
upon every one
shall be
and lofty
every one (or thing) that
nahsah)
Verse
329
is
(0^^,
rum),
up
(NtoD,
lifted
;
And he shall be brought low (7pi^, shaphel) And upon all the cedars of Lebanon that are high rum) and lifted up (^'W2, nasa), And upon all the oaks of Bashan,
And upon all the high (D^T, rum) mountains, And upon all the hills that are lifted up (NffiD, And upon every high (rrn|L, gavah) tower, And upon every fenced wall, And upon all the ships of Tarshish, And upon all pleasant pictures. And the loftiness (nilj, navah) of man shall
down And
the
And
the
nasa),
be
bowed
(rrn^, shachah),
haughtiness
low
(Dr,
{OTi,
(^om, shaphel)
Lord
rum) of men
shall
made
be
:
alone shall be exalted (l^to, sagav) in that
day."
Here we have five words for high repeated fourteen times two words for low repeated five times. '
The five
:
nnj
;
and
—
(gavah).
Three times:
loftiness, verse
lofty,
verse 11; high, verse 15;
17 (in R.V., verses II and 15, lofty; in
verse 17, loftiness),
D^T (rum).
Five times: haughtiness, verses
11,
17;
lofty,
verse 12 (R.V., haughty); high, verses 13, 14 (R.V.,high).
^JW
HNJ
(gaah).
Twice : exalted, verses 11, 17 (so R.V.). Once : proud, verse 12 (so R.V.).
NttJD
(nasa).
Three times:
^
(sagav).
lifted up, verses
12,
13,
14
(so
R.V.).
—
The two
7D^
(shaphel).
low, verse 12
nvi^
(shachach).
humbled, verse 11; brought made low, verse 17 (R.V., brought low). Twice: bowed down, verses 11, 17 (so
Three times: ;
^R.V.).
These two words occur also its
in verse 9.
be seen that the A.V. has quite destroyed the figure by variety of rendering. The R.V. has evidently aimed at more It will
FIGURES OF SPEECH.
330
English word for each Hebrew where in verses 13 and 14 they have rendered D^l {ruw), high, and in 11, 17, haughtiness, and 12, haughty. " " Haughty " could hardly be used of trees and mountains, but high could have been used of men, and thus have made the translation uniformity, and has preserved one
word, except
two
in
cases,
*'
uniform.
This
the
is
occurrence of the expression *'the day of the
first
Lord," and hence
its
and thus emphasized by
definition is thus given
the figure of Synoiiymia.
The structure description
A
and solemnity
of the definition lends weight
to the
:
Definition of
and God alone
B
Day.
the
11.
low,
Man " and
'
**
Men
"
brought
Men
"
brought
exalted.
Persons (every one).
12. I
B
Things (every thing;
13-16. I
17.
Definition
low,
The order
Day.
of the
and God alone
words too
of the
connection with the loftiness of
A
I
A
nil ^ I
in the
Man
in
man
"
A
and
A
Spm d i
A
^
\
b^W Isa. Hi.
13.
—
remarkable.
In
verse 11.
[gavah),
D^n
verse 17.
{r7{/n),
in
an Epanodos
(q^v.)
(shaphcl),
verse 11 r\r\W (shachach),
nriW
(shachach),
verse 17.
[shaphel),
Behold
"
is
(nun),
D^-i
humbling of man they are arranged
A
"
and
they are arranged alternately.
Tiyi (gavah),
b
While
"
exalted.
my
servant
.
.
.
shall
be
exalted, and
extolled, and be very high."
Thus the Jer.
future exaltation of the Messiah
xiii. 17.
—
But
"
if
will
not hear
it,
emphasized.
my
soul shall
weep
in
and mine eye shall weep sore, and run with tears, because the Lord's flock is carried away captive."
secret places for your pride
down
ye
is
;
This sorrow of the prophet thus emphasized was seen in greater when the Saviour in later days wept over Jerusalem
solemnity
(Luke
xix. 41).
.
^
—
SYNONYMIA. Jer. xlviii. 29. (he
is
331
—"We have heard the pride of
Moab,
exceeding proud),
his loftiness,
and his arrogancy, and his pride, and the haughtiness of his heart." Here is a six-fold Synonymia combined with Parenthesis (q.v.) and Polysyndeton. And all to exhibit the terrible pride of Moab which was
Compare
to be punished.
Isa. xvi. 6.
Nah. ii. 11, 12 (12, 13). " Where is the dwelling of the lions, And the feeding place of the young lions, Where the lion, even the old lion, walked, and the lion's whelp, And none made them afraid ? The lion did tear them in pieces enough for his whelps, And strangled for his lionesses," etc. Zeph.
i.
15.
—" That day
is
a day of wrath, a day of trouble
and distress, a day of
wasteness
and desolation, a day of darkness, and gloominess, a day of clouds and thick darkness." Here these Synonyms are heaped up the terrors of " that day."
bined with the figures: Mesadiplosis
Zeph. "
{q-v.),
ii.
g.
This
is
Epizeuxis
Paronomasia
to impress the wicked with
further heightened by being com(q.v.),
(q.v.),
verse 14, MesarcJiia {q.v.\
and Asyndeton
[q.v.).
— Moab and Ammon shall be as Sodom and Gomorrah,
even the breeding of nettles,
and saltpits, and a perpetual desolation."
Mark
xii. 30.
with
all
—" And thou shalt love the Lord thy God
thy heart,
and with and with and with
all
thy soul,
all
thy mind,
all
thy strength."
—
FIGURES OF SPEECH.
'
332
and great commandment emphasized by the combined figures of Homceteleufon (q.v.). Polysyndeton (q.v.), and Synolaw nymia, in order to convict us of the impossibility of keeping this that so it could keep alone who Christ, of feet the to us bring and to we might be impressed with a sense of our own impotence, and cause
Thus
is
the
first
:
us thankfully to cast ourselves on His omnipotence (see
Luke Acts
X. ii.
Luke
x. 27).
27.— See Mark xii. 30. " Counsel and foreknowledge, 23.
—
Crucified and slain."
Rom.
ii.
4.
— " Or despisest thou the riches of His
goodness, and forbearance, " and longsufFering ? Here Polysyndeton (q.v.) is combined with Synonymia.
Rom.
ii. 7.
— "To them who by patient continuation
in well-doing
seek for glory,
and honour, and immortality, \He will give] eternal See under Ellipsis.
Rom.
ii.
8, 9.
life."
—"But unto them that are contentious, and do
not
obey the truth, but obey unrighteousness, [will he rendered]
indignation and wrath, tribulation, and anguish." See under Ellipsis,
Rom. to every
ii.
man
10.
See under
Rom.
ii.
—"But glory, honour, and peace
Ellipsis.
18, 19, 20.
together to describe the
In these verses the synonyms are heaped Jew who causes the Name of God to be
blasphemed among the Gentiles (verse
Rom.
vi. 6.
Here
we should
all
24).
—" Knowing this that our old man
with him (Christ), that the henceforth
[will be rendered]
that worketh good, etc."
body
is
(was) crucified
of sin might be destroyed, that
not serve sin."
three terms refer, by the figure of Synonymia^ to different
aspects of the same thing:
SYNONYMJA. The
By
sin," or sinful
And,
name
man
" old
reason of
" expresses the origin in
its
Adam.
powers and operations
body.
lastly,
333-,
it
called " the
is
body of
I
its
very nature and character
is
expressed by the
of " sin."
Rom.'ix. 33.—'* Stumbling-stone and rock of offence."
Rom.
X.
15.—" Gospel of peace, and
things." I
Cor. xiv. 21.
—"With
men
.
.
.
glad tidings of good
tongues and other
of other
lips,
etc."
Gal.
— " For
I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." Thus is emphasized the special commission which Paul received direct from God; and thus is it distinguished from that commission which had been given to the Twelve.
i.
12.
Gal. V. 19-21.
—The works of the
flesh are
synonyms, and by the figure of Asyndeton
—
Eph. i. 20, 21. To describe the how He has been set Far above all
emphasized by sixteen
(q.v,).
exaltation of Christ
we
are told
*'
principality,
and and and and
Eph.
power, might, dominion, every
name
that
is
named,"
etc.
— Here the three synonyms,
'* Psalms, and hymns, and spiritual songs," are used to emphasize the true inward and spiritual occupation of the heart with Christ, which is at once the result of being " filled with the Spirit " (verse 18), and the test or the measure of being so filled. It may be well to define these synonyms rJ/aXfjLos (psalmos) means a touching, then a tonchingof an instrument with a " plectrum." ^aAAa> {psallo), the verb, means to sweep the strings. So that the noun was used first of the instrument, and then of the song accompanied by it. It is used seven times in the New Testament, and four times of the Book of Psalms (Luke xx. 42 xxiv. 44. Acts i. 20 ; xiii. 33), and three times of psalms generally (1 Cor. xiv. 26. Eph, v. 19. Col. iii. 16). This points to the conclusion that the psalms referred to here are the inspired Psalms of the Old Testament. i)/AFos (hymnos), whence our word " hymn," which was originally a heathen word used of a song in praise of a god or hero after
V. 19.
:
;
FIGURES OF SPEECH.
334
The word was
death
so
steeped
profane
in
idolatrous
and
hesitated to use it, and it was associations that the early Christians be generally adopted, but not till the fourth century that it cabe to praise and glory to studiously confined to a direct address of
then
was
it
commemorate the and living God; whereas the Psalm might here and Col. ni. only occurs It mercies and blessings He bestowed.
the true
The verb
16.
Acts
xiv. 26.
v/xveaj
xvi. 25,
(hywned) occurs four times (Matt. xxvi. 30. Mark and Heb. ii. 12). The latter two passages fully
confirm the limited use of the word
:
" And sang praises unto God unto Thee" (Heb. ii. 12), while "
-Will I sing praise xvi. 25). Psalms always sung the former two would refer to the Old Testament (Acts
at the Passover.
whence our word " ode," occurs seven times,'' five in the Col. iii.^ 16), Apocklypse, and two in the Epistles (Eph. v. 19, and spiritual, where it is specially combined with TrvevixanKri {pneinnatikee) persons, implying very strongly that they were composed by spiritual (^S^ (odee),
and had to do only with the things pertaining to the Spirit of God. The heathen used it of any kind of song harvest, festal, wedding, or Hence the limitation suggested by the word " spiritual^' battle, etc. :
as distinct from these.
Although the first word, psabnos, implies musical instruments, it was only in Old Testament worship that these were used not in the New Testament, nor in the Primitive Church. Basil, Ambrose, and Chrysostom all speak in panegyrics on music, but do not mention :
Indeed, Clement of Alexandria, forbade the use Basil of the flute in the Agape, though he permitted the harp. used in was not that it condemns it, and Justin Martyr expressly says instrumental music.
the Christian Church.
There
is
no
gift
God which
of
fallen
man
has not misused, and
indeed diverted, or rather perverted from its original design. The enemy uses it for the destruction of spiritual worship, under the and few discern the meshes of his marvellously guise of aiding it great
;
clever snare.]'
and singing are
Music
19 and Col.
Eph.
V.
ing,"
and
you,"
'*
"
admonishing."
your hearts,"
The verb
*
xiv. 3
in
;
(iSio
(add)
*'
clearly defined in these
The three verbs
16.
iii.
ai^e
two passages
" speaking," "teach-
This is to be done " to yourselves," " in admonishing yourselves " {kavrovs, heautous),
occurs Jive times (Eph.
v.
19.
Col.
iii.
16.
Rev.
v.
9;
XV. 3).
f See Intoned Prayers and publisher. One penny.
Musical
Services,
by the
same author and
—
—
SYNONYMIA.
335
one another " (see R.V. margin). The great requirement for this is "the Spirit" and "all wisdom " and "grace." The words " be filled with the Spirit''' *' are usually quoted as though they were followed by a full stop, and formed a complete sentence. This is not the case. How is any one to know whether he is filled with the Spirit ? The answer is given "The word of Christ" will dwell in him richly: i.e., the word spoken by Christ and the word relating to Christ the word which not
'*
:
:
has Christ for " by "
its
object and Christ for
its
subject, or Christ Himself
en) the Spirit.
(ev,
This indwelling of Christ
will be the evidence of the Holy Spirit's For the Spirit and the Word can never be separated. He gives it and He uses it, and operates through it. It is His work to take of the things of Christ and show them unto us, and thus to "glorify " Christ; never calling our attention to His work in us, but to Christ's work /or us. When this word thus dwells in us, we shall be full of its wondrous Psalms ; we shall be speaking in ourselves to God, by our hymns and
presence and operation.
;
:
our songs will be spiritual, because they will be sung in our hearts. There will be the melody which ascends and reaches up to the Presence
God because it will be a " singing by grace and with grace unto God." This occupation of the heart with Christ and His Word will be the measure in which we are filled with the Spirit {i.e., with spiritual of
:
gifts).
be the singing of the " heart," and not of the throat and be " to the praise and glory of God " (as it used to be) and not
It will it
will
:
to the praise
which
is
The heart
and glory of the choir or of the performers.
indwelt by the Spirit, can sing to God.
It
will
need no
do it by proxy. For we are not commanded to listen to the singing of another 6'r others, however exquisite it may be, but to sing ourselves as worshippers. This singing requires no " ear for music," For this music comes from God but it needs a " heart " for Christ. " soloist " to
and returns to God. In the "
Word
of God, prayer
is
always spoken, and never sung
Moses besought the Lord, 5aym^ " (Deut.
iii.
23; Ex.
:
xxxii. 11,
etc.).
" "
Manoah Hannah
intreated the Lord, and said " (Judged prayed, and said " (1 Sam. ii. 1).
under the Figure of Metonymy, that the word other passages) is put for the gifts of the Spirit.
* It will be seen, (as in several
xiii. 8).
'*
Spirit " here
FIGURES OF SPEECH.
336
" Elisha prayed, "
and
said'' (2
made
Daniel prayed, and
Indeed prayer
is
Kings
vi. 17).
confession,
and saitV (Dan.
contrasted with praise, for
**
ix. 4,
Solomon spread
20).
forth
hands towards heaven, and said^' (1 Kings viii. 22, 23, 54). But it is a question of praise then we read that it was made with music and singing. (2 Chron. v. 12, 13). " In the upper room the Lord and His apostles '^ sang a hymn but when in Gethsemane " He fell on his face and (Matt. xxvi. 30) his
when
;
prayed, saying In Jas.
'*
V.
(verse 39).
him pray.
afflicted ? let
Is any among you him sing psalms."
13 they are again set in contrast: Is
any merry
?
let
**
This universal testimony of Scripture settles for us the question
hymns and prayer That testimony of Scripture is dead against the singing of prayers in any form or manner. It draws no distinction between intoning prayers and singing them. Intoning is singing, and nothing else it is merely singing on one note instead of many. It is art and artificial it is unnatural and unreal neither pleasing to God nor edifying for man. Public worship is that in which the Word of God should be read, prayers /'nn-tv/, and praise sung. God's Word we read, not as our own, but as His, for our instruction. In prayer and praise we say and sing our own words, as our own. It is therefore no argument to urge that the Psalms were sung and they contain prayers. For as to the distinction between prayer embodied in
sung instead of
said.
:
—
;
(1)
We
do not admit the
first
premises.
Too
little
is
known
to
Psalms were sung. Some were, undoubtedly and these may be sung by us to-day, if we can adopt the words as our own but not otherwise. justify the assertion
that
all
the
;
;
(2)
We
cannot adopt the words of
all the Psalms as our own, but harmony with the New Testament teaching Christ. The language of those which were under
only so far as they are in as to our standing in
Works cannot be adopted as the language of who are under the New Covenant of Grace. We may read them as we read the other Scriptures for our instruction, but we might just as well sing the Lessons as sing some
the Old Covenant of
those
of the Psalms.
i
Again we repeat, therefore, the other New Testament Rubrick " Is any afflicted ? let him pray. Is any merry P let him sing Psalms " (Jas. v. 13) and we conclude that prayer is to be said, and praise is to ;
be sung.
be spoken.
Praise
may even be
The Song
of
said; for three times are songs said to
Moses (Deut.
xxxi. 30)
;
the Song of Deborah
SYNONYMIA.
337
(Judges V. 12); and the Song of David (2 Sam. xxii. 1 Ps. xviii. But, while praise may be spoken, prayer is never said to be ;
Title). siing.
Instead, therefore, of flying in the face of the universal testimony of Scripture, simply because prayer
is embodied by human poets in rather to question whether the prayer in hymns should not be said, and only our hymns of praise sung. But habits once formed are too strong for us to entertain the hope of making so
our hymns,
we ought
radical a reformation
though it would be better, a wrong habit than to alter the testimony of the Phil. iv.
g.
—
*'
;
if
not easier, to alter
Word
of God.
Those things which ye have both learned,
and received, and heard, and seen in me, do." Col.
i6.
i.
— " For
heaven, and that are
by him were
things created, that are
all
in earth, visible
and
invisible,
in
whether they be
thrones, or dominions, or principalities, or powers all things were created by him, and for him." Here we are impressed with the wonders of the invisible world, of which so little is revealed. :
Col. I
Tim.
So 2,
and
i6.— See Eph.
iii.
i.
2.
—
"
Grace, mercy, and peace."
also in the other
Tit.
ii,
two
In these three epistles "
many
it is
mercy
Church of God. (R.V.,
on us]
*'
Pastoral Epistles," 2 Tim.
only " grace," or
" is
added
:
i.
who
*'
grace and peace."
as though to imply that with
responsibilities of the pastoral office,
be specially needed by those
I
so-called
4.
In all the other epistles
the
v. 19.
God's "mercy" would
exercised pastoral duties in the
—
Tim. iii- 15. "That thou mayest know how thou oughtest how men ought) to behave thyself [orwhat conduct is incumbent in
the
house of God, is the Church of the living God, pillar and ground of the truth."
which the
What
shown in the next verse, viz., the "great concerning Christ Mystical and not Christ Personal/'' this is is
* See The Mystery, by the same author and publisher. See also under Hendiadys.
secret
"
338
FIGURES OF SPEECH.
•
This great Mystery
God
the
is
dwells by His Spirit
;
Body
of Christ, the
the assembly of
the
House
saints
in
which
peculiarly
belonging to the living God, as purchased with the blood of the and this is the pillar and ground ^the great
everlasting covenant
—
;
foundation pillar of the truth, so specially revealed to Paul to
known among the 2 2
make
Gentiles.
Tim. i. 2.— See 1 Tim. 2. Butcontinue thouin the Tim, iii. 14, 15. i.
—
*'
things which thou
hast learned and
knowing of whom thou that from a child thou hast known the holy scriptures, which are able to make thee wise, etc." Here the importance of personal knowledge and study of the word of God is enforced not a mere acquaintance with the letter, but an assurance of the truth. hast been
assured
of,
And
hast learned them.
:
Tit.
i.
4;— See
1
Tim.
i.
2.
—
REPEATED NEGATION;
MANY
or,
NOES.
The Repetition of divers Negatives,
This seems to deserve a place by classify
name
or
it,
it.
though the Greeks did not
itself,
They used
however, and this
it,
the
is
all-
important point. It is a special form' of Synow^ymza, the synonyms being negatives of different kinds heaped together for a special purpose.
Negatives are repeated even in English to, strengthen and increase just as we say " No, no," " No, I will not." But in the
the emphasis
:
Greek
done much more emphatically.
this is
Two
or more negatives
are used to strengthen the assertion.
These negatives are no or
and
ov (pu)
(mee)j
ii-q
which both equally mean
not.
As we are now considering
combined use we need not too Otherwise we might enlarge on the denies absolutely what is a matter of fact, their
closely define their separate use. fact that the one, ov {ou),
and negatives an affirmation the other /A>y {mee) denies hypothetical ly what is implied, and negatives a supposition. :
This difference
John
18,
iii.
may
times) in the second.
Matt.
be seen
where we have
xxii.
29.
—"Ye
Here the
Scriptures."
/X17
in
such passages as
ov in the
do
err
know
When ovSe ov
(/a>/,
know
Cor.
mee)^
{mee) denies subjectively,
implying that though they did actually
wish to
not
1
knowing
the
not absolutely,
the letter, they did not
their truth.
however they and their compounds,
oijSe
fxrj
{oude mee),
{oude ou mee), are used together, this difference
fi7]
14 {ov).
ii.
sentence, and p) (both
first
is
and
sunk,
and the combination produces a most solemn and emphatic asseveration.
Indeed, so strong belied
See
it.
Matt.
But
it
is it,
that whenever
man used
it
the result
always
:
22: where Peter says " This shall wo^ be unto thee."
xvi.
was,
John
xiii.
But Christ
8
did.
:
Peter says again, " Thou shalt never wash
my
feet."
—
FIGURES OF SPEECH.
340
Matt. xxvi. 35
where Peter affirms
:
"
I
But
deny thee."
will not
he did,
John
XX.
But
believe."
On He
says, "
Thomas
25:
Except
I
shall see, etc.,
I
will not
he did.
figure: and, whenever the other hand, our Lord often used this
did so,
He
always made
it
good
:
jot or one tittle* Matt. V. 18.— *' Till heaven and' earth pass, one the certainty have we Here etc." law, the shall in no wise pass from of Divine Truth. exceed the Matt. V. 20. " Except your righteousness shall of the scribes and Pharisees, ye shall in no case
—
righteousness
Here we have the absolute
enter into the kingdom of heaven." necessity of Divine- righteousness.
Matt.
shalt by no means
"Thou
V. 26.
come out thence
Here we
hast paid the uttermost farthing."
till
thou
have the inflexibility of
Divine justice.
Matt.
announcement strengthening .
Matt.
Acts
in
xxviii.
26,
we have here
concerning Israel's judicial blindness,
the solemn
emphasising and
certainty.
its
—The certainty of His promise as to the
xvi. 28.
tion of His
As
14.
xiii.
coming glory
Matt,
xviii. 3.
Matt,
xxiii.
(see xvii. 1-5,
and 2 Pet.
i.
manifesta-
16-18).
—The absolute necessity of conversion. 39. — The certainty of His words concerning
the
conditions as to His return.
Matt. xxiv.
ment
2.
—Completeness
of the overthrow
and dismember-
of the Temple.
Matt. xxiv. 21. Matt. xxiv. to pass
—The greatness of the tribulation.
34.—The
[yevrfrat,
not
fact that
irXrjpod),
when once these things begin to come
compare Luke
xxi.
24 and 32),
thaf;
generation which sees the abomination of desolation set up (verse 15) shall see
**
all
these things "
Matt. xxiv. 35.
—The
come
to pass.
inviolability of Christ's
words.
is a little ornament -^|r something like a fleur-de-lis over certain The Hebrew name for this is Taag; or little crown (plural Taagim). The Greek is K€paia (keraia), a little horn, which is exactly what the Taag is. See TA^ ilassorahy by the same author and publisher, One Shilling. The jot or yod is the smallest letter of the alphabet. For full information on this subject see Dr. *
This
letters.
Ginsburg's Introduction Society.
to
the
-Hebrew Bible, published by the Trinitarian Bible
—
— ;
REPEA TED NEGA TION. 29.—The
Matt. xxvi.
Luke
341
certitude of Christ's pledge
(Mark
xiv. 25.
xxii, 18).
—The certainty of divers promises. So Luke —The speediness of the Divine avenging. —The certainty of the future recompense. —The perfectness of Divine protection.
Luke
vi.
Luke
xviii. 7.
Luke
xviii. 30.
Luke
xxi. 18.
Luke
xxii. 67, 68.
John
iv. 14.
John
iv.
48.
John
vi.
35.
John
viii. 12.
John
37.
—The accuracy of the Lord's foreknowledge.
—The satisfying power of the Divine —The obstinacy of —The satisfying power of " the bread of
gifts.
unbelief.
—-The perfection of the
51, 52.
viii.
x. 19.
— Eternal
Divine
life."
'
light.
security for the keepers of Christ's
sayings.
John
5.
X.
—The
miraculous power of
His sheep's spiritual
instinct.
John
X.
John
xi.
who Once
those
28.
— The Divine preservation of Christ's sheep.
—
26. The certainty of being " changed in a are " alive and remain " till His coming.
moment
" for
—
was used by an angel Gabriel, in John the Baptist, that " he shall neither drink wine nor strong drink." And this was perfectly fulfilled (Matt. xi. 18). But there is one more use of the figure by Christ, so blessed and Luke
i.
this repeated negation
15, of
we have
so important that
John
me
giveth
Cometh will in
37. — " AH
vi.
shall
{t6v
come
€p)(^6fji€vov,
(ttciv
to
will
:
ho, everything) that
heexei,
will reach)
ton erchomenon, he
The repeated "not" I
pan
6,
(i^^et,
to the last
it
who
is
the Father
me and him ;
on his way
to)
to
that
me
I
no wise cast out."
and George Keith ^*
reserved
in the
effectively
Greek
sums
it
up
is
thus beautifully rendered,
in his
hymn on Heb.
never leave thee nor forsake thee," where we have the
both clauses
:
"
The
He
soul that on Jesus has fled for repose,
cannot,
He
will not desert to his foes
though all hell should endeavour to shake, He'll never, no never, no never forsake."
That
soul,
xiii.
oi
fxvj
5
:
in
Repetition of Sentences and Phrases.
4,
CYCLOIDES
The Repetition of
and
circle,
The
same Phrase at regular
the
form of a
from kvkAos
(kuklos).
figure is so called because the sentence or phrase is repeated
When
though
in regular circles.
this repetition occurs at the end of successive passages, as
the form of a Refrain or Burden,
in poetry, in
But when
Sam.
it is
called
AMCEB^ON
called Cycloides.
—
Where 25, 27. lamentation three times, " Ho\y are the i,
it is
occurs at the beginning or middle or any other
it
part of the passage 2
circle;
Intervals,
erSos {eidos),fonn.
at intervals, as
(q^v.).
the
means having
Cy-clo-id'-es
a
CIRCULAR REPETITION.
or,
;
19,
w^e have the burden of the mighty fallen."
—
Ps. xlii. 5, II (6, 12) and xliii. 5. We have the three-fold " Why art thou cast down, O my emphasis on the great question " soul ? and the blessed answer, Hope thou in God " :
I
Ps. xlvi, hosts
is
7, II.
— Here, the God
with us: the
Ps.
Ivi. 4,
10
(5,
phrase occurs twice, of Jacob is our refuge."
11).
— Where we have the
to emphasize the fact that when our enemies say, " In God will I praise His word."
"
"The Lord
of
sentence repeated^
seem mightiest, we can
Ps. Ixxx. 3, 7, 19 (4, 8, 20).— Three times we have the prayer: Turn us again, O God, and cause thy face to shine, and we shall be
saved."
Jer.
iii.
12, 22.
—Where
we have
the twice repeated
command
to the backsliding People to " return."
Ezek. xxxii. 20,
21, 22, 23, 24, 25, 26, 28, 29, 30, 31,
32,—
Twelve times we have the expression repeated " Slain with the
sword,"
at
intervals,
irregularly,
but
twelve
times to denote the
judgment as being executed by Divine government,^'
*
See Number
in Scripture,
by the same author and publisher.
AMOEB^ON; The Repetition of Am-ce-bce'-on,
(from
the
It is
same Phrase at
from the Greek
a/iet^etv (ameibein), to
the
End
It is it
of successive Paragraphs,
(amoibee), change, alteration
djxoL/Sri
change.
same phrase or sentence, where
REFRAIN.
or,
used of the repetition of the
occurs
poetry at the end of
in
successive periods. Cycloides
the
may
occur at the beginning, or middle, or any part of
but AmoebcEon only at the end.
circle,
This burden, therefore, thus emphasized
what
to notice in
is
is
the main point for us
being said.
—
Ps. cxviii. I, 2, 3, 4. Where, we have the mercy endureth for ever." (See under Symploce),
—
Ps, cxxxvi. Where at the end of every For His mercy endureth for ever."
refrain "
For His
we have the
verse,
refrain, "
—
Isa. ix, 12, 17, 21 and x. 4. Where we burden, to emphasize the solertin warning, '* For not turned away, but his hand
Amos. five
stretched out
is
iv. 6, 8, g, 10, 11.
— Here
have the all
four-fold
this his anger is
still."
we have
the solemn refrain
me
times repeated "Yet have ye not returned unto
saith the
Lord."
Matt. " Verily
.
vi. 2, 5, .
.
Luke "
I
tell
xiii.
you,
John
16.
—Where we have the
they have their reward."
and
3
Nay
;
5.
—Where,
thrice repeated lesson,
See under Idiom,
twice,
we have
but except ye repent ye shall
vi. 39, 40, 44, 54.
repeated for our assurance,
I
— Four times
will raise
all
the solemn words,
likewise perish."
we have
him up
the glorious fact
at the last day."
the Resurrection which was the subject of Old and the one referred to in Rev. xx. (the first or ment prophecy, Test named). But not the one which was the there former of the two This, of course,
is
subject of a special revelation to the
Rev.
ii.
7,
II, 17,
29;
of each of these Epistles
hath an ear, Churches."
let
is
iii.
6,
Church of God 13, 22.
1
Thess.
— Seven times^ at
iv.
16.
the end
He
that the Spirit saith unto the
the solemn burden
him hear what
in
repeated "
FIGURES OF SPEECH.
344
These words are
in the figure called
Polyptoton
(q.v.,)
but this
See under Polyptoton
seven-fold repetition, is the figure of Amosbceon. for the significance of this phrase, as here used/''
Rev.
xviii.
21,
22,
23. "
— Here,
no
more
repetition
of
the words
AmcehcEon
in
that the words are
the figure Epistrophe in the the figure all " becomes
at
a solemn
burden or refrain
in
announcing the judgment on Babylon.
* Also the series of articles in Things to Come^
commencing September
1898.
—
COENOTES
:
COMBINED REPETITION.
or,
;
The Repetition of two
different
the Other at the
Greek,
Phrases
End of
:
one at the 'Beginning and
successive Paragraphs.
{koinotees), sharing in common^] The separate phrases are repeated, one at the beginning and the other at the end of successive sentences or
Cee '-no-tees,
figure is so called
/cotvoxT^s
when two
paragraphs.
When
only words are thus repeated, the figure is called Symploce which is repeated Epanadiplosis. It is a combination of Anaphora and Epistrophe ; but, affecting phrases rather than single words. The Latins sometimes called this figure ,(as well as Symploce) (q'V.)f
COMPLEXIO,
combination.
Ps. cxviii.
2,
3,
4.^This
is
with the words, "for his
Ps. cxviii. " It is
Hebrew, where the say," and- end
clearer in the
three verses begin successively with the words,
mercy endureth
"Let
for ever."
8, g.
Lord in man the Lord
better to trust in the
than to put confidence better to trust in than to put confidence
It is
See also verses " The right The right The right
15, 16.^
—
:
in princes."
-
hand of the Lord hand of the Lord hand of the Lord
doeth valiantly, is
exalted
doeth valiantly."
10-12 there are three figures combined There is the repetition of " They compassed me" at the beginning
In verses
Anaphora,
in
:
In the name of the Lord I will destroy them" at the end; and in verse 11 we have Epizeuxis in " they compassed me " being repeated in immediate of several clauses; Epistrophe, in the repetitionof
*-
succession.
Ps. cxxxvi.
I, 2,
3.—Where
the three successive verses begin " for his
"O, give thanks," and end with the words mercy endureth for ever." with the words,
—
EPIBOLE
—
OVERLAID REPARTITION.
or,
;
:
The Repetition of
the
same Phrase at irregular Intervals,
The figure is from iirt/Bdkketv (epiballein), to cast upon. named, because the same sentence or phrase is cast upon or laid
E-pi'-ho4ee is
so
upon
(like
layers or courses of bricks) several successive paragraphs.
thus differs from Anaphora
It
repetition of several words,
repeated.
Ex. until
whereas
came
that
it
consists of the
Anaphora only one word
in
— "And the children of
xvi. 35.
years, until they
in
(q.v.)
Israel
to a land inhabited
;
did eat
manna
they did eat
is
forty
manna,
they came unto the borders of the land of Canaan."
Num.
ix.
18.
Lord
— "At
commandment of the Lord commandment of
the
journeyed, and at the
children of Israel
the
the
they pitched,'*
Judges V. 27. ** At her feet he bowed, he At her feet he bowed, he fell down dead."
fell,
fell
he lay down where he bowed, there he :
:
See under Anaphora, and Asyndeton, Ps. xxix. the words,
'*
4 (twice),
3,
The
The number
clauses.
Isa.
7, 8.
ii.
Their land also Isa. V.
beginning "
Matt.
8,
7,
8, 9,
—Where seven times we have
of spiritual perfection,
— "Their land also
is full of silver
and
gold.
.
.
is full of idols."
II, 18, 20, 21, 22.
Woe vi.
5,
voice of the Lord," commencing seven successive
Six times we have paragraphs
unto them."
ig, 20.
—We
cannot
forbear to quote these verses
according to their structure.
A Lay not up for yourselves B Treasures upon earth, C Where moth and rust doth corrupt, D And where thieves break through and steal A But lay up for yourselves I
I
I
I
I
B
Treasures
in
heaven,
I
C I
Where neither moth nor rust doth corrupt, D And where thieves do not break through nor steaU I
EPIBOLE. It will {q*v,)
347
be seen how in each member there is the Correspondence same words, or thought, by way of comparison or contrast.
of the
Acts XX. 22 and
25.
—^Where
emphasized by commencing " And now, behold, I go And now, behold, I know." .
.
.
two
solemn
statements are
SYNANTESIS
;
or,
INTROVERTED
REPETITION. The Repetition of Syn-an-tee'-sis,
n
the
same Sentences or Phrases in Inverse Order*
from o-uvavraw (sunantao), to meet face
to face,
means
meeting. It is similar
them
to Epanodos
in that it relates
and Antimetabole
{q*v,),
but differs from
to the inverse repetition of sentences
and
phrases rather than of single words. See, for examples, under Parallelism and Correspondence, below.
—
Repetition of Subjects.
5.
PARALLELISM
or,
;
PARALLEL
LINES.
The Repetition of similar, synonymous, or opposite Thoughts or Words in parallel or successive Lines,
This form of sacred writing has been noted from the earliest times. De Rossi, a learned Jew of the sixteenth century, first published a mass of information on the subject in a remarkable work, Meor Enajim (i.e.. The Light of the Eyes), Bishop Lowth translated chapter lx.1 which =*'
,
deals with the construction of lines:
and Bishop Jebb in his Sacred But none of these got beyond ParallelThis has universally gone under the
Literature extended the study.
ism as
name line
it
is
applied to
lines.
and been treated as, Poetry, It isa form of the figure Synonymia, by which the subject of one' is repeated in the next line in different, but so-called, synonymous of,
terms. Parallelism
of seven kinds
is
I.
:
three simple and four complex
Simple.
Synonymous or Gradational.
1. 2.
Antithetic or Opposite.
3.
Synthetic or Constructive. II.
Two
Complex.
lines repeated only
once (four
1.
Alternate.
2.
Repeated Alternation.
Two
3.
Extended Alternation.
Three or more
4.
Introverted. I.
1.
This
is
lines repeated
lines in all).
more than once.
lines repeated.
Simple.
Synonymous or Gradational.
when the
lines are parallel in thought,
and
in
the use of
synonymous words, * Kitto.
Bib. Cyc.
:
III. 702.
t Lowth's Translation of Isaiah, Prel. Dis.
p. xxviii. (15th
Ed. 1857).
—
——
;
FIGURES OF SPEECH.
350
The
oldest example,
Gen.
iv. 23, 24.
and the
— In
first in
the Bible,
human
these oldest
weapons of war
is in
poetic fines
Lamech
and it is significant that this should be the first subject of poetry Lamech's son was " an instructor of every artificer in brass and iron," and the injury of •others was the earliest application of the art. Lamech is so elated with that which would give him power among men that he at once breaks out in eulogy and boasts that if any one injures him, he would outdo even Jehovah in His punishment celebrates the invention of
:
!
;
of those
who should
injure Cain.
There are three pairs of lines, and the synonymous words we have exhibited them
at once seen, as
will
be
:
Adah and Zillah hearken to my voice Ye wives of Lamech listen to my speech. "
For can slay a man, if he injures me. And a young man, if he hurts me. If Cain shall be avenged sevep-fold, Truly Lamech [shall be avenged] " seventy-seven-fold." I
Luke "
46, 47.
i.
My
soul doth magnify the Lord, spirit hath rejoiced in God
And my Ps.
i.
I.
—" Blessed
is
walketh not
that
the in
my
Saviour."
man
the counsel of the ungodly,
way of sinners, nor sitteth in the seat of the scornful." nor standeth
Here,
we have
the
in
three series of gradation
:
Walketh, standeth, sitteth. Counsel, way, seat. Ungodly, sinners, scornful.
These gradations point us to the fact that there is a mine of truth contained in the verse, on which a volume might be written.
The
have their lessons for us too, for they imply "that stand sit" and so help to teach us that in this first Psalm David speaketh " concerning" i.e., '* with an ultimate reference to" (€h, eis\ ** Christ" (see Acts ii. 25). In fact, this >5^ Psalm speaks of Christ as the one perfect Man ; while the second speaks of Him as the one perfect King: ("the model Shepherd," He Himself says He is: 6 Trot^^v 6 /caAos Qw poimeen ho kalos), not simply 7iever
tenses also
did walk
.
.
.
.
.
,
:
:
See under
Ellipsis.
— —— —
:
;
:
PARALLELISM (COMPLEX). 6 KaXh
-rotfi-qv
(ho kalos poimeen)
John X, 11 and 14); and " model " King, 2.
so,
:
too,
351
and then twice over is
He
the
at least (see
"model" Man and
the
Antithetic, or Opposite.
This .is when the words are contrasted
the two or more
in
lines,
being opposed in sense the one to the other.
Prov. X. "
I.
A wise son
maketh a glad father But a foolish son is the heaviness
mother
of his
Prov. xxvii. 6. " Faithful are the wounds of a friend. But deceitful are the kisses of an enemy 3.
This
is
"
Synthetic, or Constructive.
where the parallelism consists only
construction
"
the similar form of
in
:
Ps. xix. 7-9.
The law of the Lord is perfect, converting the soul The testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart The commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever " The judgments of the Lord are true, and righteous altogether "
:
Here, there several lines
;
is
neither gradation nor opposition of words in the
which are independent, and depend
on their construction. In all the above cases the lines are simply
for their parallelism
parallel,
and are
chiefly
in pairs.
When
the parallelism appears in four or more
lines,
then
it
may
be called
n. 1.
This first
is
when the
and third
lines,
read continuously,
Complex. Alternate. In this case, the
lines are placed alternately.
and the second and fourth while the
lines,
intervening line
is
may, as a
rule,
thus placed
in
parenthesis.
These alternate
lines
may
be either synonymous or antithetic.
be
a
— ——
:
FIGURES OF SPEECH.
352
Gen.
xix. 25. a "
The cities (and He overthrew) The plain (and all the plain), The inhabitants of the cities, The produce of the plain." b
I
b
I
a I
I
Deut.
xxxii. 21.
"They have moved me
a
to
jealousy
I
b with that which is not God: They have provoked me to anger I
a
\
with their vanities
b
:
I
And
c
will
I
move them
to
jealousy
I
with those which are not a people
d I
c
I
1
provoke them to anger
will
with a foolish nation/'
d I
—
Deut. xxxii. 42. Here a and a are continuous, and likewise with the italics. The b and b. They must be so read, thus dispensing line b
we
give from the R.V. "
a
make mine arrows drunk with blood,
will
I
I
and my sword shall devour much flesh a with the blood of the slain and of the captives, from the head of the leaders of the enemy." b Here a and a relate to the arrows, while b and b refer to the b
;
I
1
I
sword. I
Chron.
xxi. 22. "
Request.
a
Grant
me the
place of this threshingfloor."
I
b Design. " That I may build an altar therein unto the Lord/* Request. " Thou shalt grant it me for the full price." a " That the plague may be stayed from the people." Design. b must read on Here a and a are continuous, likewise b and b. This shows that the plague from b to b, placing a in a parenthesis. was stayed, not because David paid the full price for the place^ but I
I
I
We
because of the atoning sacrifice which he ofPered.
Est.
The
a
viii. 5.
king.
—
" If
it
please the king."
I
b a
1
1
The
Esther's personal influence. king.
"
And the thing seem
Esther's personal influence.
b I
Prov. in
xviii. 24,
—The
"
And
if
I
have found favour,"
right before the king." **
And
I
be pleasing in his eyes."
parallel here is lost
owing to an obscurity
the Hebrew. The Massorah records that the word
©m
(tsh)
(which
— —
:
:
PARALLELISM (ALTERNATE). has been taken by translators as another spelling of is put three times- for W'), (yesh), there is.
353 t^'iN (eesh),
a man)
The R.V. avoids the italics of the A.V. which are put in to make some sort of sense owing to the A.V. having taken i?i7nnn^ from the wrong root (ni?n, to feed), instead of m^, to break). So that instead of meaning to make friends, it means (as in the R.V.) to be broken in pieces. Hence,
ruin oneself.
to
The
point and the parallel, therefore, lies in the plural " friends " ?*.£., or many friends in contrast with the faithfulness of the one " friend '' :—
:
"
a
There are
*'
friends
I
own detriment
to our
b I
But there is a friend S that sticketh closer than a brother."
a I
I
See under Paronomasia,
Prov. xxiv. a I
19, 20.
—
" Fret not thyself because of evil
b
neither be thou envious at the I
I
b I
Isa.
i.
;
no reward to the evil man The candle of the wicked shall be put out."
For there
a
men, wicked
shall be
;
29, 30. "
For they
shall be
ashamed
of the
oaks which ye have
desired,
And ye shall be confounded for the gardens that ye have chosen. a I
For ye
shall
And
b
be as an oak whose leaf fadeth,
as a
garden
that hath no water."
I
Isa. ix. 10. "
a
The
bricks are fallen
down,
I
we
will
But we
will
build with hewn The sycomores are cut down, b
but
I
a
si:ones
I
b I
'''
*'
If
change them
into cedars."
The other two passages are 2 Sam. xiv. 19 (where the sense is any that turn " meaning " none can turn "), and Micah
there
is
unaffectedj
vi. 10,
where
the reading called Sevir which is equal in authority to the Keri, is boldly adopted " Are there yet the treasures of into the Text by both the A.V. and the R.V.
wickedness
in
the house of the wicked," etc. z
— —— :
"
OF SPEECH.
FIG URES
354
Isa. xiv. 26, 27. " This
is
the
purpose
this
is
that
is
purposed upon the whole
earth
And
hand
the
that
is
stretched out upon
all
the nations,
For the Lord disannul
it ?
And
his
of hosts hath
hand
purposed, and who
stretched out, and
is
who
shall
shall turn
it
back?" Isa. xvii. 7,
8.
"At
a
man look to his Maker, have respect to the Holy One
that day shall a
I
and
his eyes shall
of
Israel,
And he
a
look to the
shall not
altars, the
work of
his hands,
I
respect that which his fingers have
neither shall
made Isa. xviii.
6.
—
Fowls.
a
:
"They
be
shall
left,
etc."
I
Beasts.
b
And
"
to the beasts, etc."
I
Fowls.
a
"And
the fowls, etc."
I
Beasts.
b
And
"
all
the beasts, etc."
I
Isa. xxxi.
3.
"The Egyptians
a
are
I
and not
b
God
men,
:
I
And
a
their horses flesh,
I
and not spirit."
b I
See under Pleo^tasm. Isa. xxxiv.
6.
— Here the
first
and third
lines are continuous, as
are also the second and fourth lines. "
a
The sword
of the
I
b
it is
made
I
a I
Lord
is filled
with blood,
fat with fatness,
and with the blood of lambs and goats, b with the fat of the kidneys of rams." I
Isa. li. 20 (R.V..).— Here a and together in order to catch the sense,
"Thy
a
a,
and b and
sons have fainted,
I
they
b I
a I
lie
[i.e.,
are cast down]
at the top of all the streets,
as an antelope in a net."
& I
h
must be read
—— —
;
—
;
PARALLELISM (ALTERNATE), Isa. lix.
355
5, 6.
"
They hatch cockatrice* eggs, and weave the spider's web He that eateth of their eggs dieth. b Their webs shall not become garments."
a I
b
;
I
a
.
I
.
I
Isa. Ixi. 4.
And
"
a
they shall build the old wastes,
I
They
shall raise up the former desolations, and they shall repair the waste cities, b The desolations of many generations."
b
I
h I
I
See also under Epanodos, Anthnetabolcj and Repeated Alternation.
2.
This lines in
two
Chias?nos.
not confined to two alternate lines repeated, making four
is
as in the preceding examples
all,
;
but in the repetition of the
parallel subjects in several lines.
Isa. Ixv. 21, 22. "
And they
shall build houses, and inhabit them And they shall plant vineyards, b^ and eat the fruit of them.
a=^ I
b^
I
a^ I
I
They
a3
shall not build,
I
and another inhabit
b^
I
They
a*
shall not plant,
I
and another eat."
b* I
may be arranged in four longer Houses (they shall build),
Or, these
a
alternate lines, thus 1
I
b
Vineyards
Houses
a
(they shall plant).
Positive,
J
I
(they shall not build),
\
I
Vineyards
b
(they shall not plant),
]sjeg^tive.
i
I
Where I
the
John
ii,
15, 16.
" If
a^
two
first
lines are positive
and the
last negative.
—
any man love the world,
I
the love of the
b^ I
a^
For
all
b^
is
that
is in
Father is not world
the
I
not of the Father,
I
a3
I
but
is
of the
world."
.
.
in
him,
:
——
:
FIGURES OF SPEECH.
356
Extended Alternation.
3.
The Scriptures abound with other
illustrations of the
arrangement
£)f alternate parallel lines.
But these alternate of four
lines
;
That
.extended.
lines
may
is
two
pairs, or
the alternation
may be
consist not merely of
or, of repeated alternations
to say, the alternation
:
may
be extended so as to
consist of three or 7nore lines.
Judges
X. 17.
Tben the children of Ammon were gathered together,
"
a I
b
I
and
c
encamped
in Gilead.
I
a I
And the children of Israel assembled themselves h
together,
I
and
c
encamped
in
Mizpeh."
I
Matt.
19, 20.
vi.
for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal c But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, h and where thieves do not break through nor c
"
a I
Lay not up
b
I
I
a I
I
steal."
See under Epihole, 4.
This lines,
the
is
when the
first
Introverted Parallelisms.
parallel lines are so placed that
corresponds with the
if
there be six
second with the
sixth, the
fifth,
and
the third with the fourth.
When words,
it is
When When
this Introversion consists only of
called
Epanodos
words and of the same
(q.v.).
Propositions are introverted, Subjects are introverted,
it
it is
is
called Antimetahole
called
Correspondence).
Gen. End. "
a
19.
Till
thou return unto the ground." *' For out of it was thou taken,"
I
b
—
iii.
Origin. I
Origin. " For dust thou art." End. " And unto dust shalt thou return." b
I
a
I
(q^v.).
Chiasmus (see under
——
:
PARALLELISM (INTROVERTED). Ex.
ix. 31.
And
"
357
the flax
and the barley was smitten b For the barley was in the ear, and the flax was boiled." b
I
I
Num. "And
XV. 35, 36.—
the
Lord
The man
b
said unto
Moses, put to death
shall be surely
I
they shall stone
c I
all
c I
:
stones.
the congregation without the camp. all the congregation
And they brought him forth, without the camp, and stoned him with stones,
and he died
b
him with
;
I
a
as the I
Lord commanded Moses."
Deut. xxxii. a I
16.
—
"They provoked Him to jealousy b with strange gods b with abominations provoked they Him to anger." :
I
I
a I
This shows that when " abominations " are spoken meant.
Sam. i. 2. The name of the one was Hannah, b and the name of the other was Peninnah b And Peninnah had children,
of,
idols are
1
"
a I
:
I
I
a
but
Hannah
had no children."
I
Sam.
2
a
]
iii. i.
Now
there was long war between the house of Saul and the house of David b but [the house of] David waxed stronger and stronger, And the house of Saul waxed weaker and weaker." "
b
:
I
I
a I
I
Kings
a I
—
But the people that followed Omri prevailed against the people that followed Tibni the son b So Tibni died, and Omri reigned," b
I
I
a
xvi. 22.
"
of Ginath
:
— — ———
;
:
FIGURES OF SPEECH.
358
Chron. xxxii.
2
Our
a
There be mo're with us." "Than with him." " With him is an arm of flesh." " But with us is the Lord our God." "
resource.
I
His resource. His resource.
b I
b I
Our
a
7, 8.
resource.
I
Ps. Ixxvi. a I
" In
b
I.
Judah is
God known
I
His narrxe
b
is
great
I
a
In Israel." I
how
This shows
*'
the
Name
" of
God
stands,
and
is
See under Metonomy.
Himself.
Ps. cxv. 4-8.
a
The
4-.
idols.
I
b
Their fabrication.
-4. I
c
Mouth without speech
5-.
(singular in Heb.).
I
d
Eyes without sight (plural). e 6". Ears without hearing (pi.) -6. Nose without smell (sing.) f
-5. I
I
I
Hands without handling Feet without walking (pi.) Throat without voice (sing.) 7-.
e
(pi.)
I
d
-7.
I
-7.
c I
b
The
8-.
fabricators.
I
a
The
-8.
idolators.
I
Ps. cxxxv. 15-18.
The
a
idols of the heathen,
I
Their fabrication.
b I
Mouths without speech,
c I
d I
d I
Eyes without sight. Ears without hearing.
Mouths without
c I
The
b
breath.
fabricators.
I
a I
The
idolatrous heathen.
Prov. "
i.
26, 27.
your destruction, mock when your fear cometh b When your fear cometh as desolation, and your destruction cometh as a whirlwind.' also will laugh at
I
b
I
I
I
will
put for
God
——
PARALLELISM (INTROVERTED). Prov. a
16.
iii.
Hand. Hand.
I
b
"
Blessings. I
Isa. V. I
b
in
.
,
her left hand."
Riches and honour."
7.
of hosts
the house of Israel,
is I
and the men of Judah
b I
His pleasant plant."
a I
Isa. vi. 10.
a
And
For the vineyard of the Lord
"
a
hand."
" Is in her right "
I
a
—
"Length of days."
Blessings. I
b
359
—
Make
*'
the heart of this people and make their ears heavy, c and shut their eyes
I
b I
fat,
;
I
they see with their eyes, and hear with their ears, lest
c
I
b I
a I
and understand with their heart." See under Polyptoton, page 299. Isa. xi. 4.
He
"
a I
—
smite the oppressor, mouth, and with the breath of his lips shall
with the rod of his
b I
h I
a
Shall I
He
slay the wicked."
The current Hebrew Text reads
fli? (aritz), the oppressor.
being similar in sound with Ayin scribers.
case
P'lN {eretz), the earth, but this is
The Aleph (n) exchanged by tranAnd the Parallelism shows beyond doubt that this is the
manifestly a scribal error for
(i^)
was
easily
here.'''
Isa.
1.
I.
"Where put
is
away
the
or which of
b
bill
of your mother's divorcement,
whom
I
have
?
my
creditors
is
it
to
whom
I
have sold you
?
I
Behold, for your iniquities have ye sold yourselves,
b I
And
a
for
your transgressions
is
your mother put away."
I
* This is
Bible.
from the MS. notes
for the
second edition of Dr. Ginsburg's Hebrew
—
——
—
FIGURES OF SPEECH.
360
Isa. "
a
:
li.
8, 9.
my thoughts
For
are not your thoughts,
I
ways my ways,
Neither are your
b
For as the heavens are higher than the
my thoughts
and
Lord,
earth, so
aremy w^ays
ways,
higher than your a
saith the
b
than your thoughts."
I
Here the whole paragraph is introverted. In a and a we have "thoughts," in b and b we have " ways." But the pronouns in a and a are alternate as to the " thoughts " :
My
c
thoughts.
I
Your thoughts.
d I
My
c
thoughts.
I
Your thoughts.
d I
While they are introverted in b and Your ways, e
b as to the "
ways
"
:
—
I
My ways. / My ways. f
I
I
Your ways.
e I
may
Further we
note that a and b are negative
;
and
b
and a are
positive.
Isa. Ix. 1-3.
"Arise,
a I
Shine; for thy light
b I
c I
is come, and the glory of the Lord is risen upon thee, d For behold darkness shall cover the earth, d and gross darkness the people but the Lord shall arise upon thee and His glory I
I
shall
And
b
be seen
upon
the Gentiles shall
I
thee.
come
to
and kings to the brightness of thy
a
thy
light,
rising."
I
All these structures
Thus
The
a
may
be described, as well as set forth
:
rising of Israel.
("
Rising up.")
I
b I
The Light received. c The glory of the Lord. d The darkness of the d The darkness of the c The glory of the Lord. The Light reflected. I
I
I
earth,
peoples.
I
b
— The rising of I
a
Israel.
(Dawning
:
"
Thy
sunrise.")
in full.
—
:
:
PARALLELISM (INTROVERTED). Dan. a I
361
V. ig.
Seventy (" Whom he would he slew "). b Favour (" and whom he would he kept alive b Favour (" and whom he would he set up "). Severity (" and whom he would he put down ").
").
I
I
a I
Matt
—
No man can serve two
"
a
vi. 24.
I
masters
:
For either he will hate the one c and love the other c or else he will hold to the one b and despise the other. Ye cannot serve God and mammon.'* b
I
I
I
I
a I
Matt. "
a I
vii. 6.
—
Give not that which is holy unto the dogs, b neither cast ye your pearls before swine, b lest they trample them under their feet, I
I
and turn again and rend you."
a I
Here, the introversion shows that pearls under foot, I
Rom. " If
a
xi.
God
I
it
is
the swine
who
tread the
and the dogs which rend.
21-23.
—
spared not the natural branches, He also spare not thee,
take heed lest
b I
Behold therefore the goodness d and severity of God d on them which fell, severity c but toward thee, goodness, ... otherwise thou also shalt be cut ofP. c
I
I
;
I
I
b I
And they
also (the natural branches),
if
they abide not
still
in
unbelief, shall be grafPed in."
This passage occurs
in
the Dispensational part of the Epistle to
See under Correspondence. Hence, it relates to the Romans S7ich Jew and Gentile as ; and consequently it is not to be interpreted of the Church, the standing of which is so clearly set forth in chapter viii. So that the statement in line b can have no reference to those who are in Christ, for whom there is no condemnation and no (ix.-xi.).
separation.
— —
FIGURES OF SPEECH.
632
Cor.
I
i.
a
24, 25.
the
" Christ
Power.
power
of God.'
I
Wisdom. Wisdom.
And
wisdom
of God." Because the foolishness of God
"
"
the
wiser than
is
men
"And
Power.
2 Cor.
a
Deity.
i.
b
is
stronger
than
God." Even the Father." The Father of mercies."
" Blessed be "
Paternity.
1
God
of
3.
I
b
weakness
the
Paternity.
"
And
the
I
a
Deity.
"
God
of all comfort."
I
2 Cor. viii. 14.
a
Equality.
**
—
By an
equality."
I
b
"
Liberality.
may
at this time your
abundance
be a supply for their want." "
Liberality.
b
That now ...
That their abundance also may be a supply
for
your -want. a
Equality.
"
That there may be
.
.
.
equality."
I
Gal.
ii.
7,
8.—
PauPs commission.
"When
they saw that the Gospel of the
uncircumcision was committed unto me." b
Peter's.
"
As the Gospel
*'
For he that wrought
of circumcision
was unto Peter."
I
Peter's.
"
effectually in
Peter
to the
apostleship of the circumcision." Paul's commission. Gentiles."
"
The same was mighty in
me
toward the
CORRESPONDENCE. It was reserved for
lines,
Thomas Boys
to extend and develope the study of others before him had thought to be confined to short passages, he discerned to be true also of
What
Parallelism.
or only to
whole paragraphs; yea, of whole sections and even of books. He therefore discarded the term Parallelism as being altogether inadequate when used of paragraphs and subjects. He adopted the term
Correspondence as applying nected with the
to
and covering
structure of the
all
sacred text.
the
Phenomena
con-
In 1824 he gave the
world his Tactica Sacra, and
in the following year he gave his Key to Book of Psalms, which opened out the whole subject, and gave some examples from the Psalms. In 1890, Dr. Bullinger edited from
ihe
Mr. Boys's Interleaved Hebrew Bible, and other of his papers,''^ a complete edition of the whole 150 Psalms, which he called, *' A Key to ike Psalms,'' thus connecting it with the work published in 1825. This law of Correspondence is seen in the Repetition of Subjects, rather than of Lines, or Propositions,
These subjects may be repeated in
two, for the third
may be repeated
is
in three difPerent ways, or rather only a combination of the other two. They
alternately
;
or they
may
be introverted,
Chiasmus (and sometimes Epanodos) combined in innumerable ways. called
;
when it is may be
or these two
Each of the subjects occupies a separate paragraph, and these we These members may be of any length one may be very
members.
call
;
A
member may be again divided up and expanded, as each member possesses its own separate structure, and this again may be part of one still larger. For the sake of convenience, we arbitrarily place letters against each member for the purpose of distinguishing it from the others and short, the other quite long.
of linking
Using
It
longer
to its corresponding
Roman and
Italic
type
member, as
we
well as for easy reference.
are enabled to
mark the
different
subjects which correspond, or are set in contrast, the one with the other
Thus the subject of the member marked " A " [Roman type) will be the same subject which is repeated in A {Italic type). The same with B and B, a and a, b and b. These were most kindly placed at his service by the Rev. Sydney Thelwall whose possession they are. See Mr. Thelwall's preface to the Key to Psalms. *
-(Vicar of Radford), in
—
FIGURES OF SPEECH,
364
In whatever form
we may have
it is always of the greatenables us not merely to perceive
this figure,
and importance. It true the symmetrical perfection of the passage, but to understand its interpretation. sound a guided to sense to see its scope and thus be What may be obscure in one member may be clear in its corresest possible use
;
ponding member. in one member to a correct helped thus are may be named in the other. 18-22 it is not iii. Pet. interpretation. For example, in the structure of 1 " But in verse 19. of clear who or what may be "the in-prison-spirits
The
may
which
subject,
mentioned
not be
We
mentioned by name asthus learn that the subject of the former member (verse
the corresponding
We
" angels."
19)
is
member
(verse 22) they are
the disobedience of angels in the days of
Noah (Gen.
vi.),
while the
is the subjection of angels and authoritiesHaving thus got the scope of the passage, we get the spirits," and remember how it is written, " He maketh His. angels spirits" (Ps. civ. 4. Heb. i. 7). We at once connect their sin. in the days of Noah and their prison with Gen. vi. 1. 2 Pet. ii. 4, and Jude 6. We thus have the clue to the true interpretation of this passage, which if followed out will lead to a correct exegesis." For another example see Ps. cxliv. (page 33), where the structure (an extended alternation) clearly shows that verses 12-15 consist of the "vanity" which the "strange children" speak, and the "falsehood" which they utter. The Psalm ends with a solemn conclusion (-15)r which stands out apart from the structure by itself in all its solemnity-
subject of the latter (verse 22)
and powers. meaning of "
Ps. cxliv.
A
—
Thanksgiving.
1-4. I
B
5-7,
Prayer
Bow
("
thy heavens,"
etc.).
I
C
8.
Description of the strange children
words
A
9, 10.
:
Whose mouth,"
"
and
their vaia
etc.
Thanksgiving.
I
S
11-.
Prayer
("
Rid
me
").
I
C
-11-15. Description of the strange children.
^'who''
in
12
verse
supply
ponding with " whose mouth "
"Say,"
After
in italics,!
"l^t?^
corres-
in verse 8.
Then we have, in the concluding sentence, the true estimate of happiness, and in what it consists, as opposed to the vain and false estimate of the strange children
:
/
*
See a pamphlet on The
f
See under
Spirits in Prison,
Ellipsis (page 33).
by the same author and publisher,
—
:
CORRESPONDENCE (ALTERNATE). the people whose
" Blessed
forth in Ps.
iv. 6,
7 and
God
is
Jehovah," as
further set
is
cxlvi. 5.
The correspondence,
here,
corrects the
interpretation of this Psalm, and rescues It is clear,
365
.
it
common and
for the glory of
popular God.
therefore, from this, that the subject of Correspondence
cannot be too diligently studied,
if
Word
-wondrous perfections of the
we would
discover
some
of God, or arrive at
its
of the
proper
interpretation.
Correspondence
may
be thus arranged
:
ALTERNATE.
I.
1.
Simple: where there are only two of two members.
2.
Extended
where there are two members.
:
of several
Repeated
3.
:
series,
series,
each consisting
but each consisting
where there are more than two
series
members each. more than two members
each.
(a)
consisting of two
(b)
consisting of
INTROVERTED. III. COMPLEX, or COMBINED, II.
where there
is
a combination
of the other two. I.
This
is
ALTERNATE when the
subjects of the alternate
^Ith each other, either by
We now give
way
members correspond
of similiarity or contrast.
a few examples selected from
all
parts of Scripture.
Simple Alternation.
1.
We
Correspondence of Subjects.
when it consists of only four members Le.y two In this case the first member of each. members series with two the first member of the second, with the first series corresponds •while the second member of the first series corresponds with the second member of the second series. so call
it
In other words, Jirst
ix. 22-25.
I
A I
is
alternate when, of the four members, the
—
The question of Joshua. " And Joshua called." B 23. The sentence of Joshua. " Now therefore" (HTOI, ^J^ato/t). "And they answered." 24. The reply of the Gibeonites. 25. Submission to Joshua's sentence. "Now, behold" (nn^l,
22. I
it
corresponds with the third, and the second with the fourth.
Josh.
A
:
veattah),
——
—
FIGURES OF SPEECH.
366
Ps. xix.
A
The heavens. The sun in them (Dm, bahem, in them). 7-10. The Scriptures. B 11-14. Thy servant in them (DUB, bahem, in them). 1-4-.
I
B
-4-6.
I
A I
I
Prov.
A
8. I
B
8-19.
i.
Two-fold exhortation. " My son, hear " For they shall be," etc. 9. Reason.
.
.
.
forsake not."
I
A
10-15. Two-fold exhortation.
'*
My
son,
my
...
if
son walk not.""
I
B
16-19. Reason.
"
For their
feet," etc.
I
Isa. xxxii. 5-7.
A The vile person shall be no more called liberal, B Nor the churl said to be bountiful. A For the vile person will speak villany and his I
I
hypocrisy,
iniquity to practise
and
heart will work:
error against the
to utter
Lord, to make empty the soul of the hungry, and he the drink of the,thirsty to
B The
will
fail.
instruments of the churl are
evil
;
he deviseth wicked
when
the
B and B
we:
devices to destroy the poor with lying words, even
needy Here,
in
cause
speaketh right."
we have the
A, and A,
A
have the churl.
B
and
vile
are negative
;
person
and
A
;
while in
and
B
are positive.
Jer. xvii. 5-8.
A
5.
Cursed
is
man
the
maketh
adam)]- and
(l^^, gever)'^ that
flesh his
trusteth in
man
(C)79v
arm, and whose heart departeth from.
the Lord.
B
For he
6.
shall
be
like
the heath in the desert, and shall
when good cometh, but
not see
shall
inhabit the parched-
places in the wilderness, in a salt land and not inhabited.
A
7.
Blessed
is
the
man
(")lij,
gever) that trusteth in the
Lord, and-
I
I
whose hope the Lord
B
8.
For he
shall
is.
be as a tree planted by the waters, and
that spreadeth out her roots by the river, and shall not see
when heat cometh, but her be careful
in
leaf shall be green
;
and
shall not'
the year of drought, neither shall cease from
yielding fruit. *
Gever
is vir,
f
Adam
is
a strong man.
homo, a created man, and
is
thus put
in
contrast with Jehovah in A..
—
:
CORRESPONDENCE (ALTERNATE). Ezek. xxxvi.
367
26, 27.
A new heart also will give you, B And a new spirit will put within
"
I
you
I
I
And
I
give
you an heart of
B And
away the stony heart out
take
will
will
I
my
put
of your flesh, and
I
will
flesh.
Spirit within you.
I
Here, in this prophecy concerning Israel glory, there are four
third *'
in
the day of their coming In
subjects.
the
"heart," while in the second and fourth
the
is
it
members and two
first it
is
and the
''
spirit."
These words cannot be applied to the Christian now, inasmuch as the old nature
not taken away, but a
is
Rom.
new nature is imparted.
This
is
where in 16-v. 11, sins are first fruit of the old nature, and then, from v. 12-viii. 39, with, as the dealt which produces the fruit and we are with, as the tree sift is dealt produced, reckons the God taught that, though the evil fruits are still So, though sin itself no longer reigns, yet sins are tree itself as dead. but the saved sinner is to reckon still committed by the old nature that old nature, i.e., himself, as having died with Christ, and he has the teaching of
39,
16-viii.
i.
i.
:
;
now a new The in
old nature
that day
but
sin,
nature. is
not taken away, as
and another that cannot
The
it
will
be in the case of Israel
so the believer has in himself one nature that cannot
:
old. nature
sin (1
John
iii.
9
v. 18).
;
can never be improved, and the new nature needs
no improvement. Until the believer recognises this truth he can never
know peace
with God.
Heb.
i.
A
ii.
—
i.
1,2-.
God
speaking.
I
B
-2-14.
The Son
of
God
"better than the angels."
:
I
A
ii.
1-4.
God
speaking.
I
B
5-18.
The Son
of
Man
:
" lower than the angels."
I
Here the two subjects are arranged
alternately.
And
note that
B
while A is in a with respect to A and A is in a parenthesis In other words, A and A read parenthesis with respect to B and B. ;
—
FIGURES OF SPEECH.
368
on continuously, without reference to B, while B and B likewise read on without reference to A, which is thus practically, in a parenthesis. Hence the word " therefore," ii. 1, is not consequent on i. 14, but on i. 2-. And the " for '* in ii. 5 is consequent, not on ii. 4, but on i. 14.
The
respective
members
Thus
1)
therefore read on God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son (ii. i.) therefore we ought to give the more earnest heed to the the things which we have heard, etc." And: (i. 14) " Are they not all ministering (worshipping) spirits, (i.
:
"
.
sent
forth
salvation
?
minister for (to
to .
(ii.
.
.
.
them who
serve)
shall be
heirs of
he not put into subjection
5) for unto the angels hath
the world to come, etc."
Extended
2.
This
when there are still only two more than two members.
is
consists of
And
Alternation.
these are
so
corresponds with the
arranged that the
first
of the othei-
;
but each series
series,
first
the
of
a'nd likewise
one series
the second of the
former corresponds with the second in the latter. This has been called by some Direct Chiasmus^ reserving the term "Indirect Chiasmus'' for what we have called Introverted Correspondence, or Chiasmus proper. Bengel calls this *' Direct Chiasmus " but this is contrary to the :
very it
is
name
of the figure: viz., the letter Chi (X.),
which he says, is, as were, the type or mould according to which the sentence or words or are arranged.
We prefer to an
extended
consider
form,
it
merely as Alternate Correspondence in the term Chiasmus for Introverted
reserving
Correspondence. Ps. Ixvi.
A
I,
2.
I
B
Exhortation to praise. 3.
Address.
I
C
4.
God's works
Address.
I
D
5-7.
Invitation:
I
A
8, 9. I
B
in
Promise
the world.
for the world.
''Come and
see."
Exhortation to praise. 10-12. Address.
I
C I
God's dealings with His People.
13-15. Address.
D I
Promise
16-20. Invitation: "
for himself.
Come and
hear."
—
—
CORRESPONDENCE [EXTENDED ALTERNATION).
369
Ps, Ixxii.
A
Messiah's goodness to the poor,
2-4. I
B
5-10. -Other attributes. I
C
A
General adoration.
11. I
12-14. Messiah's goodness to the poor.
I
B
15-17-. I
C
Other
attributes.
General adoration.
-17. I
The two members B and
B
form together a wonderful introverted
Correspondence.*
Ps.
cxxxii.
—This
Psalm
affords
We
extended Alternation of subjects.
Psalm
A
in full^
1,2. I
B
a beautiful example of
an
cannot, here, print the whole
but give the following key to
it
:
David swears to Jehovah.
What
3-5. I
C
6, 7.
David sware,
Search for
I
D
8.
arjd discovery of the dwelling-place.
Prayer to enter into
rest.
I
E
j
Prayer for
9-.
F
Prayer for
-9.
saints.
I
G A
priests.
10.
Prayer for Messiah.
I
11-.
Jehovah swears to David.
B
-11, 12.
I
What Jehovah
sware.
I
C
Designation of the dwelling-place.
13. I
D
14, 15.
Answer
to prayer in D.
I
£
16-.
Answer
F
-16.
to prayer in E,
I
Answer
to prayer in P.
I
G
17, 18.
Answer
to prayer in G.
I
*
Eyre
See The Key
&
to the
Psalms.
Edited by the same author, and published by
Spottiswood.
A
1
—
—
;
FIGURES OF SPEECH.
370
Acts
vii. 1-53.
A
— Mesopotamia.
2. I
B
Abraham.
3-8. I
C
9-19. Joseph. I
D
20-38. Moses. I
E
39-43. Resistance. I
A
The
44.
wilderness.
I
B
45-.
Joshua.
I
C
1^
D Rom.
Solomon.
47-50. I
E
-
A
David.
^45, 46.
]
51-53. Resistance.
17-20.
ii.
" Restest in the law, I
B
and makest thy boast of God,
I
C
and knowest His
will,
I
D
and approvest the things that are more excellent I
E
A
I
being instructed out of the law
and art confident that thou thyself art a guide of the
blind,
I
B
a
them which are
light of
in
darkness,
I
C
an instructor of the
foolish,
I
D
a teacher of babes, I
E
which hast the form of knowledge and of the I
I
truth of the law."
we have what the Jew how he uses it in relation
In the first serieSj
In the second series,
Thess.
I
A
i. ]
B
2-10,
i.
and
The thanksgiving
2-4. 5. I
ii.
C
The
D
10-.
of Paul and his brethren.
effect of the
I
I
E
A
ii.
13".
-10.
-13. I
C
Gospel thus received.
of Paul
and
The
14.
D
effect of the
15, 16-. I
E
-16. I
"wait"
for
God's Son.
his brethren.
Reason: Reception of the Gospel
I
the power of God.
Deliverance /rom the wrath to come.
The thanksgiving
I
B
in
Believing Thessalonians
I
to others.
13-16.
Reason: Reception of the Gospel 6-9.
considers as to himself.
in
the power of God.
Gospel thus received.
Unbeheving Jews " killed" God's Son. Delivered
to
the wrath to come.
—
:
CORRESPONDENCE (EXTENDED ALTERNATION). Thess.
I
iv, 13-v. 11.
Instruction
13.
iv.
First reason (yap)
14.
as to
necessary
The R.V. reads
(K€KoiiJbrifji€v
B
371
God
(Kotfji7]6€VTa
are falling asleep)*
/cot/AWju-cvwv,
For,
:
them which are asleep"
**
who have
those
fallen
asleep
(by Jesus) will bring again from the dead.
15. Second reason (yap): For, those who "are alive and remain " (ol fwvTcs ot TreptActTrd/xcvot) shall not precede them.
D
16, 17. Third reason (oVt) Because both will be caught up together (a/xa) at the Descent of the :
Lord
into the air.
Encouragement: "Wherefore comfort one
18.
another with these words.** Instruction not necessary as to " the times and the seasons*'
V. 1.
of this Resurrection
Day
and Ascension, which
will
take place be/ore the
of the Lord.
For they already knew that the mark the coming of the Day of the Lord. Contrast (verses 4, 5) and Exhortation (verse 6) First reason
2-6.
(yap)
:
destruction of the wicked will
"Therefore
let
us not sleep (Ka^evSw^ev)
Second
8.
7,
reason
sleep
(KaOevdovres)
(yap)
9,
|
but "let us watch*'
they'
that
the night.**
8).
sleep
Contrast ^
Third reason
10.
" For
:
(KaOevSova-t) in
and Exhortation (verse
D
;
(See note on page 372).
(yprjyopiofieu).^
(ort)
:
Because God hath not
appointed us to wrath, but to obtain salvation (viz.^ that of the body in Resurrection) through our Lord
Jesus Christ, that whether we watch( yp7}yopMfi€v)l or sleep (Ka6evB(op.ev), we should together (afxa) live with
Him
(as in D, above).
Encouragement
11.
:
"
Wherefore
comfort
yourselves together,** etc.
'''
KOLp.dop.ai, to fall asleep, involuntarily
of death, but only of saints. 12. flv.
Acts
vii.
60;
13, 14, 15..
xii.
2 Pet.
t KaOey^bi,
to
6;
xiii.
iii.
4.
go
Matt, xxvii. 52 36.
to sleep,
1
Cor.
:
:
hence used
xxviii. 13.
39;
vii.
voluntarily
;
xi.
(in
Luke
30; xv.
6,
nearly every place)
xxii. 45.
John
18, '20, 51.
1
xi.
1
hence not used of death, but either
taking rest in~sleep, or of the opposite of watchfulness.
Matt.
viii.
24
;
1,
Thess.
ix.
of.
42
;
FIGURES OF SPEECH.
372
Tim.
2
and
i6
iii.
2.—There
iv.
is
a
extended See pages
beautiful
these two verses.
alternation between the subjects of
146 and 148.
The Word
God
of
A
God-breathed and profitable for
is
" doctrine,
I
B
for reproof (or conviction), I
C
for correction, I
D
for instruction." I
Therefore.
A
"
Preach the word,
I
B
reprove (or convict), I
C
rebuke, I
D
Repeated Alternation.
3.
Alternate correspondence
two
exhort," etc. I
is
repeated
when there
more than
are
series. (a)
Two members member
In this case the first
member second member of
the
first
in
each
of the
series.
first series
corresponds with
of the second, third, fourth series, etc.
;
while the
the first series corresponds with the second member These we have indicated as A% A^", A^ and of the other series. B\ B% B^ respectively, A' corresponding with A=, A^, etc. and B' ^frith :
_
B^
B3, etc.
Ps. xxvi.A^
Prayer.
1-. I
B'
-1.
Profession.
I
A"
2.
Prayer.
I
B^
3-8.
Profession.
I
A3
9, 10.
Prayer.
I
B^
11-.
Profession.
I
A^
Prayer,
-11. I
B* xiii.
25
Luke
I it is
;
xxv. 5
viii.
52
;
;
xxvi. 40, 43, 45.
xxii. 46.
ypTjyopio}
is
Eph.
I
12.
Mark
v. 14.
1
Profession.
iv. 27,
Thess.
38; v. 39
;
xiii.
36
;
xiv. 37, 37, 40,
4K
v. 6, 7, 7, 10.
translated *'wake" only in verse 10, above.
Elsewhere
always "watch," "be watchful," or "be vigilant."
Thus the marked use of Koifidofiat in the first series, and of KaOevSay^ the second series teaches us that the hope of Resurrection and Ascension before the Day of the Lord is for all who are Christ's, whether they are dead or in
alive
;
whether they are watchful or unwatchful.
—
CORRESPONDENCE (REPEATED ALTERNATION).
373
Ps. Ixxx. A^
Prayer (People). Representation (People). Prayer (iPeople),
1-3. I
B'
4-6.
I
A^
7. I
B* I
A^
8-13. Representation (Vine);
Prayer (Vine and Vineyard). Representation (Vine and People). 17-19. Prayer (People):
14, 15, I
B3
16.
I
A-*
,
I
^
Ps. cxlv. A'
I
1, 2,
B^
Praise promised; from
me
(to Jehovah).
Praise offered.
3. I
A=
Praise promised
4-7.
from others and
;
me
(to
Jehovah
for
His
works).
BV| A^
8, 9.
Praise offered.
promised; froni others and works
10-12. Praise
(to
Jehovah for
His kingdom). B3
Praise offered.
13-20. I
21. Praise
A"*
promised
from
;
I
me and
others.
Here, in " David's Psalm of Praise " we have seven members, with two subjects in an extended alternation. {h)
This
More than two members
in
each
series.
a combination of Extended with Repeated Correspondence.
is
members of each series correspond with while the second member corresponds with the second,
In this case, the first
each other
;
the third with the third, etc.
Ps. repeated
xxiv. in
— Here,
three series
A'
we have an
'alternation of three
:
1,
2.
Right to the earth.
I
B^
3. I
Questions.
O
4-6.
Answer.
I
Right to heaven. B^ 8-. Question.
7.
A^' I
I"
C^
-8.
Answer.
I
A3
9.
Right to heaven.
I
B3
10-.
Question.
C3
-10.
I
I
Answer.
members
— —
FIGURES OF SPEECH.
374
Ps. cxlvii. A^
1-3.
Praise,
B'
4, 5.
Israel).
(Kingdom of nature). (What the Lord does).
General operations.
I
C'
(Kindness to
and reason.
I
Contrast.
6. I
7.
A^' I
Praise.
General operations. (Kingdom of nature). delights C" 10, ll.Conti^st. (Wh^t the Lord (Kindness to Israel). 12-14. Praise, and reason.
B^
8, 9.
I
in).
I
A^
I
(Kingdom of nature).
General operations.
15-18.
B^ I
19, 20-.
C3
Contrast.
(What the Lord has shown).
I
-20. Praise.
A-* I
II.
INTROVERTED
Correspondence.
series, and the first of the one series the second of the last of the second the of members corresponds with but one) of the last the (or penultimate first corresponds with the antepenultimate the with corresponds and the third of the first
This
is
where there are two
;
second
:
there are six members, the first corresponds with the sixth, the second with the fifih, and the third with
That
of the second.
And
the fourth.
The Greeks
is
to say,
if
so on. called
CHIASMOS
it
likeness in form to the letter Chi (X.). Latins called it CHIASMUS, as well as
or
CHI ASTON from
DECUSSATA ORATIO
decusso, to divide cross-wise
(i,e.,
in
its
For the same reason the
the shape of an X).
from
The Greeks
ALLELOUCHIA
(from dW-qkovs (alleelous), together and together. c'xetv (echein), to have or hold, a holding or hanging This is by far the most stately and dignified presentation of a subject; and is always used in the most solemn and important called
it
also
portions of the Scriptures.
Bengel observes with regard to this form of the Figure, that " its perceiving the viz., in employment is never without some use ornament and in observing the force of the language in understanding the true and full sense in making clear the sound Interpretation; in demonstrating the true and neat analysis of the sacred text,"=':
;
;
Gen.
A
xliii. 3-5.
"The man
Judah's words B Jacob's act :
1
did solemnly protest unto us, etc.'^
" If
thou wilt send." B Jacob's act " But if thou wilt not send him." Joseph's words " For the man said unto us, etc." In A and A we have Joseph's words and in B and B, Jacob's action, :
1
:
1
A
:
I
;
,
*
See The Structure of
the
Books of the Bible, by the same author and publisher.
CORRESPONDENCE (INTROVERTED). Lev. "
52.—
xiv. 51,
And he
375
shall take
the cedar wood, and the hyssop, and the
scarlet,
B
and the living bird, and dip them in the blood of the slain bird, and in the running water, D and sprinkle the house seven times: D And he shall cleanse the house C with the blood of the bird, and with the running water, B and with the living bird, and with the cedar wood, and with the hyssop, and with the I
I
I
I
I
scarlet."
Note also the figure of Polysyndeton
(q,v.)
emphasizing each
particular item in this ordinance.
Deut. xxxii. 1-43 (the Song of Moses),— Call to hear; and the reason. The publishing of Jehovah's Name, His perfect work and righteous ways. B 7-14. The goodness and bounty of Jehovah to Israel, (Period 1-6.
of the Pentateuch). 15-19.
Israel's evil
forsaking of
God
:
return for the good.
despising the
Rock of
Their pride; their salvation.
Moving Him to anger.
D
(Period of past history). Divine reflections on the period while Israel " Lo-ammi"^ God's hiding from them (Hosea). 21. Jehovah's provocation of Israel. (Period of
20. is
Acts and present dispensation). 22-25. Jehovah'3 threatening of judgment. (The great tribcilation),
D
26-33.
Divine reflections on the period while Israel
" Lq-ammi,
*"'•'-
Their scattering from
God
34-38* Israel's evil return for Jehovah's goodness.
helpless condition moving
them. 39-42.
Him
Their rock useless.
The vengeance
of
to pity.
is
(Hosea).
Their
He not forsaking
(Period of present history).
Jehovah.
(The period of the
Apocalypse).
and the reason. The publishing of Jehovah's kingdom. Vengeance on Israel's enemies. Mercy on His land and His people. (Fulfilment of the Prophets). 43. Call to rejoice
*
Hebrew:
not
;
mypeople.
FIGURES OF SPEECH.
376
Ps. xxiii.
is
a simple introversion, which
is
marked by the use
of
the persons.
A
First
1-3.
and
third persons
"
:
and "He."
"
I
I
B
4.
First
and second
:
"
I
"
and
5.
First
and second
:
"
I
"
and " Thou."
"
Thou."
I
B A Ps.
members
\
First
6.
third
"
:
I
"
and His.
I
a beautiful example of a large introversibn of ten
ciii. is :
and
.
—
^ ,
A
Exhortation to bless.
1-5. I
B
..
Gracious goodness. (Kingdom of Grace).
6, 7. I
C
Merciful goodness;
8. I
D
|'9.
Sparing goodness.
E
10.
Pardoning goodness.
I
E
11-13.
Pardoning goodness
I
D
14-16. Sparing goodness. I
C
B
19.
17, 18.
Merciful goodness.
I
Glorious goodness.
(Kingdom of Glory).
I
A
20-22. Exhortation to bless. I
The Visions
A
i.
1-17. False
of Zechariah.
—
peace under the kingdom of the Gentiles.
I
B
i.
Providential workings to break up the empires of
18-21.
Daniel
G
ii.
ii.,
and restore Judah,
Israel
1-13. Deliverance of the trjie
I
C
D
iii.
D
iv.
1-14.
v. 1-11.
The
vi. 1-8.
Daniel
A
vi. I
Jerusalem om^o/ Babylon,
1-10. Priesthood and Royalty remodelled. Jerusalem changed before God after the pattern of Messiah.
Royalty and Priesthood remodelled, Jerusalem changed before men after the pattern of Messiah.
I
B
and Jerusalem.
evil of
the false Jerusalem sent into Babylon,
Providential workings to break up the kingdoms of vii.,
and restore Judah,
9-15. True peace
Israel,
and Jerusalem.
under the kingdom of Messiah.
—
:
:
CORRESPONDENCE (INTROVERTED). Matt.
iii.
10-12.
"And now
B
I I
ax is laid unto the root of the trees:' therewhich bringeth not forth good fruit is hewn dowri,
also the
fore every tree
and cast
377
into the fire.
indeed baptize you with water unto repentance
C
but he that cometh after
me
is
I
mightier than
:
I,
C whose shoes I am not worthy to bear He shall baptize you with the Holy Ghost and with fire. Whose fan is in his hand, and he will throughly purge his floor, and gather His wheat into the garner but He will burn up the I
B
I
;
chaff with unquenchable fire."
Mark
v. 2-6.
—
And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, B who had his dwelling among the tombs C and no man could bind him no, not with chains "
;
I
.
.
.
:
I
D
because that he had been often bounc^ with fetters I
E
and chains, I
E
and the chains had been plucked asunder by him, I
D
and the fetters broken
in pieces
I
C
neither could any
man tame him.
I
B And
,
always, night and day, he was in the mountains and in
tombs crying and cutting himself with stones. But when he saw Jesus afar off, he ran and worshipped Him." the
John
V. 8-11.
—
" Jesus saith unto him, Rise,
take up thy bed, and walk.
B And immediately the man was made whole, C And took his bed and walked D And on the same day was the sabbath. I
;
,
I
I
D
The Jews therefore said unto him is the sabbath day. ;
that
was '
'
C It is not lawful for thee to carry thy bed. B He answered them, He that made me whole, The same said unto me, Take up thy bed and walk." \
"
I
cured.
It
—
-
FIGURES OF SPEECH,
378
Here
in
A
A we have the words of Christ in B and B and in D and D in C and C the bed he carried
and
man made whole
;
;
;
the the
Sabbath.
John
21-29,— We have a combined
V.
alternate correspondence in these verses
A
:
series of introverted
and
—
Concerning quickening and resurrection;
21. I
B
(
B A
Concerning judgment.
22, 23.
Concerning judgment.
24. I
25-29. Concerning quickening and resurrection. I
The
last
member A c
alternate,
is
25, 26.
and may be thus extended
Concerning
life
:
and resurrection.
I
d
27.
Concerning judgment.
I
28, 29-.
c
Concerning resurrection.
I
d
-29.
Concerning judgment.
I
These complex structures are not confined to Psalms or selected passages, but pervade the whole Bible, affecting the order of the books
themselves, and the separate structure of each.
Gal.
A
" I
ii.
16.—
Knowing that a man
B
by the
works
is
not justified
of the law,
I
C I
but by the faith of Jesus Christ, even we have believed justified
B
in Jesus Christ, that by the faith of Christ,
andnot'by'the
works
law
A
shall I
no flesh be
justified."
of the
law:
for
we might
be
by the works of the
CORRESPONDENCE (INTROVERTED),
The
A
Epistle to Philemon.— ^
Epistolary ^
1-3. I '
379
Names
^'
*'
I
of those with Philemon.
[
^
b
{
Benediction.
3. I
B
4-7. I
C
Prayers of St. Paul for Philemon. Philemon's hospitality. Authority.
8. I
D
9, 10-.
Supplication.
I
E
Onesimus, a convert of St. Paul's.
-10. I
Wrong done by Onesimus, Amends
11, 12-.
made by
G
St. Paul.
To
-12.
receive
Onesimus the same as
receiving Paul.
H
Paul and Philemon.
13, 14. I
Onesimus.
15.
I
t
I
/
Onesimus.
16-. I
H
-16. I
To
17.
Paul and Philemon.
receive
Onesimus the same as
receiving Paul. 18, 19-.
Wrong done by Onesimus. Amends
imade by St. Paul.
E
-19.
Philemon a convert of
St. Paul's.
I
D
20. Supplication. I
C
21. Authority. I
B
Philemon's hospitality.
22.
Prayers of Philemon for Paul.
I
A >*
1
'
oo n=
T-.
•
^
1
23-25. Epistolary, ^ ^
( j
{
^
I
Names
23, 24, ,
,
^.^
25.
6
t^
of those with Paul.
...
Benediction.
I
It will
be observed that the
111.
COMPLEX
and
last
members
are alternate,
Correspondence.
where the members of a structure are arranged both in and in introversion, combined together various ways, giving the greatest possible variety and beauty to the This
is
alternation (simple or extended) in
first
presentation.
—
FIGURES OF SPEECH.
380
is this complex arrangement of a passage complete in but very often there is a double arrangement, the one within the other, and consistent with it, though differing from it. And further, the longer members of any particular structure
Not only
itself;
generally contain and have their
own
special arrangement,
and may be
severally expanded.
some
In
of the following examples,
we have
given
first
the general
structure of a whole book or passage and then the expansion of
of the larger
members
of which
it is
The Ten Commandments as a whole, as specimen (Ex.
A
complex structure.
examples of
beautiful
xx. 8-11)
some
composed. well as separately, are
Take the fourth as a
:
The Sabbath-day to be kept in remembrance by man. a 9. The six days for man's. work. 10. The seventh day for man's rest. b B a 11-. The six days for Jehovah's work. -11-. The seventh day for Jehovah's rest. b -11. The Sabbath-day blessed and hallowed by Jehovah."
8. I
B
I
I
I
I
A I
Here, it will be noted that the first half (A and B) is concerning man's side and duty, and the latter half (A and B) is concerning God's side.
Ps. Ixxxiv.^ a
1-4. I
b
Blessedness of the dwellers. Blessedness of the approachers.
5-7. I
B
8.
Prayer.
9.
Prayer.
I
B I
A
a
10. I
6 I
Blessedness of the dwellers. (" For.") 11, 12. Blessedness of the approachers.
("For.")
This Psalm is a- simple introversion of four members, but the first member, "a," while it thus forms part of a larger member is itself constructed as an extended introversion, which helps to the understanding of verses 1-4. 1.
"
I
d
Thy
tabernacles."
Desire for the courts of the Lord, e 3-. As the sparrow.
2. I
I
-3-. As the swallow. Desire for the altars of the Lord. "Thy house."
e
\
d
-3.
I
4. I
:
CORRESPONDENCE (COMPLEX).
381
The two members d and d read on connectedly thus " My soul Lord my heart and my flesh crieth out for the living God even thine altars, O Lord of :
longeth, yea, even fainteth for the courts of the .
hosts,
my
my
King and
.
:
,
God."
Thus we are prevented from supposing that nests in the altar of burnt offerings,
on which
birds fires
could build
were always
burning,' and which was overlaid with brass or in the altar of incense^ which was within the Holy Place, and overlaid with gold! (see page 96). ;
Ps. xlix,
perhaps one of the most striking examples of Comwhich the Scriptures afford. The Psalm, as a alteriiate, with a Thema, or general subject. The first and is
plex Correspondence
whole, third
four
is
members are arranged as an introversion while in each of the members of which it is composed, a couplet is answered by a
quatrain,
;
and a quatrain by a couplet.
The Thema, or Subject, anticipates the double form of the Psalm It is in two quatrains: (1) All people to hear (2) I will speak. The first two lines of each quatrain are broken up and arranged alternately, while the second two lines of each quatrain are introverted itself.
All People
(1)
"Hear
1-.
s
to hear,
this
I
t
people,
All ye
-1-. I
Give
-1-.
5
ear,
I
-1.
t
All ye
inhabitants of the world,
I
u
Low
2-. I
V
-2-.
and high.
-2-.
rich
I
V I
M
and poor."
-2. I
(2)
w
"
3-. I
X
My
-3-.
/ will speak.
mouth
of
shall
speak
wisdom,
I
w
and the meditation
-3-.
of
my
heart
I
X
-3.
of
understanding.
I
y
4-.
I
will incline
mine ear
I
z
-4-.
to a parable
-4".
I
;
I
z
will
open
I
y
-4. I
upon the harp."
my dark saying
shall
be
;
FIGURES OF SPEECH.
382
Then comes the Psalm proper The Psalm a
5.
Why
fear
itself.
'
(couplet).
?
I
b
No'redemption for the worldly (quatrain, alternate). Death (couplet). d -10, 11. Worldly wisdom (quatrain, introverted).
6-9. I
10-.
c I
I
B
12.
Man compared
to beasts (couplet).
I
13. Worldly wisdom (couplet). Death (quatrain, introverted). 15. Redemption for me (couplet). b 16-19. Fear not (quatrain, alternate).
d
I
14.
c
I
I
a I
B Here note
20.
\
Man compared
that, as in other cases, the
{which are marked by the same letters) the question explanatory of the other answered in a (" Fear not, etc.") :
to beasts (couplet).
corresponding members
may
be read on, the one being
in "
a"
("
Why fear ? ")
Ps. cv. affords another beautiful example, but the key to
A
1-7.
we can
being
give only
it.
Exhortatipn to praise the
LoRp
(second person, plural).
I
B
Basis of
8-12.
praise,
God's covenant with Abraham,
in
promise.
C
a
The journeyings
13.
of
the:
Patriarchs,
I
b
14, 15. I
c
16.
Their favour and protection, Their affliction.
I
d
17-22. Mission of I
C
a
Joseph to
deliver.
The journeyings
23.
of the People. Their favour and protection.
I
24.
b. I
25. Their affliction.
c I
d
26-41. Mission of I
B
42-45-. in
A
-45. I
Basis of
praise.
Moses
to deliver.
God's covenant with Abraham,
performance.
Exhortation to praise the Lord (second person, plural).
—
—
CORRESPONDENCE (COMPLEX).
383
Psalm as a whole
Here, the
is an introversion, while the two are placed in strong correspondence by an extended alternate arrangement in which we have in the first (C) the history of
central
members
;
the Patriarchs (Genesis), and
in
the second (C) the history of the
A
are in the second person plural,
Nation (Exodus).
Note also that while the rest of the Psalm
A
is in
and
all
the third person.
Note further that the two longer members B and B are similarly constructed, and the subjects repeated by extended alternation (as in C and C), thus :
B
e
The Covenant remembered, The Land promised, g 12. The People described.
8-10. I
11.
f I
I
The Covenant remembered. The Land inherited. g 45. The People described.
42, 43.
e I
/
44. I
I
In like manner the two longer members d and d have the same wonderful structure.
h
The sending
17.
may
be shown to
of the deliverer,
I
19.
18,
i
His
by the word,
trial
I
k
The
20-22.
deliverance.
I
h
The sending
26.
of the deliverers.
I
27-36. Egypt's trial
i
by the word
(see verse 27, margin).
I
k
Ps. cxlvi.
I
37-41.
The
— This Psalm afPords another beautiful example of As a whole the Psalm
combined: correspondence. while the inner
deliverance.
is
members
consist of an extended alternation
A
Praise.
1, 2.
Hallelujah.
I
B
3-.
b I
Wrong trust, in man. -3. Man powerless. 4. Man perishable. c I
B
5.
Right trust, 6-9.
b
God
in
God.
all-powerful,
I
c
A
-10. I
Praise.
I
10-.
God
Hallelujah.
eternal.
the
an Introversion ;
;
—
FIGURES OF SPEECH.
384
Ps, cxlviiL
AT
Hallelujah.
1-.
B
a
Praise from the heavens (second person),
-1. I
b
Enumeration of heavenly things.
2-4. I
Injunction to praise (third person), d -5, 6. Inducements: ("for").
c
5-. I
I
B
a
\
Praise from the earth (second person. -7-12. Enumeration of earthly things.
7-.
I
Injunction to praise (third person).
13-.
c I
d
-13, 14-.
Inducements: ("for").
I
A
-14.
Hallelujah.
I
Here, again, while the whole Psalm is introverted, the two centre members are arranged as an extended alternation.
Mark
A
a
1
21-35.
iii.
His kindred. " His friends " (marg. kinsmen). " Went out." -21-. Their interference. of Him. " For they disparagement -21. Their c
21-.
said, etc."
I
B
d
22-.
The Scribes
:
Their
first
charge, "
He
hath." -22.
Their second charge, "
He
casteth
out."
B
23-27. His
e
answer to the second charge,
I
28-30. His denunciation of the first charge.
d I
31-.
His kindred. " There came then his, etc." Their interference. " Sent, caHing." 33-35. His disparagement of them. c
-31, 32.
6 I
I
From this beautiful complex
structure,
we learn that, as "if" corres-
ponds with " d," the sin against the Holy Ghost is the saying that Christ was possessed by a devil I And also, from the correspondence of " 6," with " b " we learn that the interference of the mother and brethren of Christ was because they said He was " beside Himself." No wonder then that their disparagement of Him (in "c") is answered by His disparagement of them (in " c "). We give examples of the Seven Epistles addressed by the Holy Spirit through St. Paul to the Churches: but for the fuller development of them we must refer the reader to our larger work pn this great and important subject.* * What is the menced in Things
Spirit saying- to the Churches ? to
Come^ Sept., 1898.
See a series of articles com-
CORRESPONDENCE (COMPLEX).
335
THE PAULINE EPISTLES TO THE SEVEN CHURCHES. Romans.
Epistle to the
—
Introversion,
A
The Gospel. Always revealed: never
1-6.
i. I
B
hidden.
7-15. Epistolary. I
a
16-viii. 39.
i. I
b
ix.-xi. I
a
Doctrinal,
Dispensational.
1-xv. 7. Practical.
xii. I
b
8-13. Dispensational. I
B A
XV. 14-xvi. 24. Epistolary.
I
The Mystery.
25-27.
xvi.
Always hidden:
never before
revealed.
The Expansion of B and B
(i.
7-15,
and
xv. 14-xvi. 24).
Epistolary,
B
c
Salutation.
7.
i. I
d
8, 9.
Prayer, etc. (his for them),
I
10-13,
e I
His journey. His ministry.
14, 15.
f I
B
f
His ministry.
XV. 15-21. I
22-29. His journey.
e I
d
30-33. Prayer, etc. (theirs for him). I
xvi. 1-24,
Salutation.
I
The whole of construction It
is
is
this epistle is marvellously constructed,
absolutely essential to
its
and the
correct interpretation.
hardly the design of this work to go too deeply into these i. 16-viii. 39) is too important
structures; but the doctrinal portion (a
|
to be passed over. It is
divided into two parts.
and with the itself,
and the
The
first
deals with the old nature,,
The second deals with the tree between the two natures in the believer.
fruits of the old tree.
conflict
B
1
—
FIGURES OF SPEECH.
386
Romans
C.
39.
16-viii.
i.
Doctrine,
It is
of the greatest importance to note that the break occurs at
the end of chapter
Up point
to that point the question dealt with is
it
is
*'
sins."
From
that
And, unless this great distinction be made the
" sin."
cannot
doctrine follows
v. 11.
The two
understood.
be
parts, then, stand,
as
:
D
i.
16-v.
SINS. The products
11.
of old nature.
The
SIN. The old nature. The old tree
itself
fruits ot the old tree.
E
V. 12-viii. 39. I
The First
Division,
D
(i.
16-v.
The old nature arid
D
11).
SINS.
its fruits.
16, 17. The power of God unto salvation to every one that believeth God*s Gospel revealing a righteousness from God. i.
i. 18. The wrath of God revealed against all ungodliness and unrighteousness. i. 19-iii. 20. The wrath of God revealed against all ungodliness and unrighteousness,
21-v. 11. The power of God unto salvation to every one that believeth God's Gospel revealing a righteousness from God. iii.
The Second The old nature
man
{rh Trapdirrojixa)
righteous act of one
k I
k
vi. 1-vii. 6. vii.
and
itself,
Condemnation
12-21.
V.
Division,
7-25.
I
We Sin
its
E
(v. 12-viii.
conflict
man
to death through a single sin
in
life
of one through a single
(rh StKa/w/xa).
are not in
is
SIN.
with the new nature.
but justification of
:
39).
us,
sin,
having died
in Christ.
though we are alive
in Christ.
Condemnation of sin in the flesh, but now " NO condemnation " to us who are alive unto God in Christ Jesus and
vHi. 1-39.
in
whom
is
Christ.
CORRESPONDENCE (COMPLEX). The Expansion of b (Rom.
387
ix.-xi.).
DispensationaL
A
Paul's sorrow regarding Israel's failure.
ix. 1-5. I
B
God*s purpose regarded only a portion. 14-29. God's purpose regarded only a remnant.
6-13.
1 I
m
I
ix.
30-33.
failure
Israel's
in
spite of the
Prophets. n'
X. 1-13.
Israel's
failure
in
spite of
the
I
Law, I
14-21. Israel's failure in spite
n^
oitheGospeL
I
B
m
God's purpose accomplished.
xi.
11-32.
I
1-10.
God's purpose
regarding
will ultimately
God's purpose.
Expansion of a (Rom. Practical. xii. 1, 2.
xii.
remnant
embrace the whole.
I
33-36. Paul's joy regarding
the
1-xv. 7).
—
FIGURES OF SPEECH.
388
The Second
A
Epistle to the Corinthians. Extended Alternation, Salutation.
1, 2.
i.
—
I
B
3-11. Thanksgiving.
a I
b
His ministry.
12. I
C
Epistolary.
13-ii. 13.
i. I
B
Thanksgiving.
14-17.
nI
b
His ministry.
iii.-vii. 4. I
C
A
Epistolary.
5-xiii. 10. I
11-14. Salutations. I
C
Expansion of
and C
13)
13-ii.
(i.
(vii. 5-xiii.
10).
Epistolary,
D
Present Epistle.
13, 14.
c I
d
jgMf'/^-
Visit.
15-ii. 2.
h
I '
(
.
Former
ii."3-ll.
k
.^"''P^f,. Vindication.
17-ii. 2. I
Epistle.
No
12, 13-.
rest in spirit.
I
Macedonia.
-13.
f
Journey.
I
k
No
5-7.
vii.
rest in flesh.
I
Former
8-16.
/
D
d
I
Visit.
x.-xiii, 1.
g 2-10.
c
Macedonia.
X. 1-xii. 13.
// \
Epistle.
viii., ix. I
14-
xiii.
Purpose.
1.
I
Present Epistle.
I
The
Epistle to the Galatians.
—
Complex.
A
i.
Repeated Alternation. Epistolary and Salutation.
1-5.
I
a
B'
14.
6-ii.
Apostleship.
I
b
15-iv. 11.
Doctrine.
I
B^
a
12-20. Apostleship. I
b
21-vi. 10. Doctrine. I
B3
a
11-13. Apostleship. I
14-15. Doctrine.
13 I
A
16-18. Epistolary I
The
and Salutation.
Epistle to the Ephesians. Inti^ovej^sion.
A
i.
1, 2.
Epistolary. Salutation.
I
B
i.
3-iii.
21. Doctrinal.
I
B A I
iv. 1-vi.
22. Practical.
I
23, 24. Epistolary. Salutation.
Journey.
Vindication.
—
CORRESPONDENCE (COMPLEX). The Expansion of B
21).
3-iii.
(i.
389
Doctrinal,
B
The purpose of God in Himself The Mystery of God."
3-14.
1.
(i.
9)
concerning
Christ Personal. "
Prayer to "the God of our Lord Jesus
15-23.
i.
Christ," as to "c."
Ourselves the objects of these purposes and
ii.
prayers/ 1-13.
iii.
The purpose of God in Christ (iii. 11) concerning The Mystery of Christ (iii. 4)."
Christ Mystical. "
Prayer to "the Father of our Lord Jesus
14-21.
iii.
Christ," as to "
c"
The Expansion of "b"
(chap.
ii.).
Alternation,
Ourselves, e
1-3.
ii.
Past.
I
4-10. Present.
f I
11, 12.
£
Past.
I
/I Expansion of
B
13-22. Present. (iv.
1-vi. 22),
Alternation.
Practical.
B
iv.
1-16.
Their walk among themselves as worthy of their members of the One Body, {Ecclesiastical). {Spiritnal). 17-v. 21. Their walk among others.
calling being
h
iv. I
g
Their walk among themselves, {Domestic). walk among others. {Spiritual).
V. 22-vi. 9.
h
vi,
10-20. Their
I
The
Epistle to the Philippians. Introversion.
A
i.
1, 2.
Salutation.
Epistolary.
I
B
3-26. Paul's concern for the Philippians. I
C
D
D C
B A
The first example: Christ. 19-24. The second example: Timothy.
27-ii. 18. I
I
25-30,
third example
:
Epaphroditus.
iii.-iv, 9,
The
fourth example
:
Paul.
I
10-20,
The
Philippians' care of Paul.
I
21-23. Epistolary I
The
I
and
salutation.
—
:
FIGURES OF SPEECH,
390
The
Epistle to the Colossians. Litroversion.
A
i. I
1,
B
Epistolary, and Salutation.
2.
Mutual reports and messages by Epaphras
3-8.
;
our dear
fellow-servant and your faithful minister.
Paul's prayer and concern for the Colossian saints. " pray for you " and that concerning his preaching
9-ii. 7.
We
:
of the Mystery.
D
Doctrine and Instruction consequent on
8-23.
ii.
having died with Christ.
D
1-iv.
iii.
1.
Correctional.
Doctrine and Instruction consequent on
being risen with Christ. iv.
"
The
2-6.
Correctional.
Colossians' prayer and concern for Paul
praying alway for us "
:
and that concerning
his preach-
ing of the Mystery. 7-9. Mutual reports and messages Onesimus, '* beloved brethren." iv.
A
10-18. Epistolary
and
by Tychicus and
salutations.
I
All these
may be
expanded according to their respective such expansions
severally
We give three
structures.
:
The Expansion of C PanVs prayer and concern for
.,
i.
(i.
9-11. Solicitude that they
9-ii. 7).
the Colossians,
might be
filled
with wisdom con-
cerning Christ.
The Mystery
12-22.
b^
revealed.
(The wisdom and fulness
of Christ).* a^ 1
23-25. Solicitude that they b^
26, 27.
The Mystery
might stand fast
in
*'
the faith."
declared.
I
a3
28-ii. 2-. I
b^
Solicitude and conflict.
-2, 3.
The Mystery acknowledged,
I
a'^ 1
4-7.
Solicitude that they might be established in "the faith."
—
CORRESPONDENCE (COMPLEX). The Expansion of D
(ii.
8-23).
391
Extended Alternation.
Doctrine and histruction consequent on having died with Christ.
D
c
Caution.
8. I
d
Christ the Head, and His People complete in Him.
9, 10. I
e I
11-15. Ordinances, therefore,
done away
in Christ.
16-18. Caution. I
d
19. I
e I
Christ the Head, and His People nourished by Him. 20-23. Ordinances, therefore, done away in Christ.
The Expansion of
f
I
1-iv.
(iii.
Extended Alternation.
1).
and Instruction consequent on being
Doctrine
D
D
1-9.
iii.
The
rule of the old
man
risen
over,
with
Christ.
Died and risen with
Christ, 10, 11,
g
I
The new man put
on.
12-14,
Effects seen in the exercise of love as the bond of perfectness. 15. The peace of God ruling our hearts. The peace of His presence enjoyed by us as seated with Christ.
/
g
16. I
The word 17-iv. 1.
of Christ indwelling,
EfFects manifested in the exercise of love
the bond of
The
i.
1.
domestic relations.
First Epistle to the Thessalonians. '
A
all
Complex Introversion.
Epistolary (Introduction).
I
B
a
i.
Narration. Thanksgiving and appeal.
10.
2-iii.
members iii.
In four
(alternate).
11-13.
Prayer,
in
view of "the coming of our Lord
Jesus Christ." iv. 1-v.
22.
Exhortation and
Instruction. In four
members
(introverted). V.
23-25. Prayer, in view of " the
coming of our Lord
Jesus Christ."
A
V.
26-28.
Epistolary (Conclusion).*
I
* FOv the further structure of all these various members see pages 370, 371. Also The Structure of the Two Epistles to the Thessalonians by the same author
and publisher.
—
FIGURES OF SPEECH.
392
The Second
Epistle to the Thessalonians.
—
Complex Introversion* u
Epistolary (shorter).
1, 2.
B
a
I
Thanksgiving (longer).
3-10.
b
11, 12. I
ii.
Prayer (shorter). 1-12. Admonition
(longer, prophetic
and
general).
B
a
I
ii.
13-15. Thanksgiving (shorter).
b
16-iii. 5. I
6-15.
Prayer (longer). Admonition (shorter, more immediate and
personal.
A
16-18. Epistolary (longer).
iii. I
Here, note that most of these
members may be expanded.
Also
that, while they are alternated throughout, shorter and longer, yet these
are so arranged that the shorter prayer corresponds with the longer prayer, and the longer thanksgiving with the shorter thanksgiving,, and
so with the other members.*
We
add the structure of the two Epistles of St. Peter
:
The
A
i. I
1,
B
First Epistle of Peter.— f Complex Introversion. 2. Epistolary. i.
3-12.
Introduction. Thanksgiving; foreshadowing the sub-
ject of the Epistle. 13-ii. 10. Exhortations (General) End," as to Hope in the Fiery Trial.
i.
in view^ of
"The
11 -iv. 6. Exhortations (Particular) as to Sufferings and Glory.
ii.
C
a
7-19. Exhortations (General) End," as to Joy in the Fiery Trial.
iv.
V. 1-9.
in
view of
"The
Exhortations (Particular) as to Suffer-
ings and Glory. V. 10, 11.
Conclusion. Prayer; embodying the object of the
Epistle. 12-14. Epistolary. * For the structure of particular portions of these Epistles, and expansions members, see the series of articles commencing in Thines to
of the various
Come
for Sept., 1898.
t For the expansion of these various members, see The Spirits in Prison, by the same author and publisher.
CORRESPONDENCE (COMPLEX).
The Second
393
Epistle of Peter.— Complex Introversion,
i.
1-4.
B
Grace and knowledge to be increased. Divine
Epistolary.
God and Saviour
gift (3-).
5-7.
i.
(-1).
Exhortation (second person, preceding).
participle
plural imperative, with
Diligence.
Positive,
to
acquire
every grace. i.
8, 9.
Two REASONS,
ravra yap 5 yap.
ample fruit. Wilfyl ignorance and 10-. Exhortation. "Wherefore
i.
.
.
Ample
supply,
spiritual darkness,
brethren."
.
Ato
;
Diligence, " sure." i.
-10, 11.
Two
REASONS,
ravra yap ovria yap.
"These
things." 12-15. Peter. i.
16-18. Apostles,
I
g
19-21. Prophets. I
e
ii.
1-22.
The wicked.
I
iii.
Peter.
1.
d
g
/
-2.
iii.
I
iii.
3-13.
The wicked.
Exhortation. "Wherefore (Ato) beloved." " Seeing ... ye look, etc." beloved." 17. Exhortation. "Therefore etc." And REASON. "Seeing ... ye know .
i
.
.
.
I
18.
iii.
And REASON.
i
iii.
I
14-16.
iii.
h
Prophets.
I
e
B
2-.
I
Apostles.
Epistolary.
to Divine glory.
"
.
.
Grace and knowledge to be increased. Traced Lord and Saviour."
be noted that the Epistle as a whole is an introversion of members. While B and B are a simple altei'nation, and C and C an It will
six
extended
combined.
alternation,
with
which
another
inner
introversion
is
:
IL
AFFECTING THE SENSE. (Figures of Rhetoric),
We
now
pass from figures more closely affecting
Grammar and Syntax
Figures, which not merely affect
to those which relate to Rhetoric.
the meaning of words, but the use and application of words.
These are figures of repetition and addition of words and are used in reasoning.
sense rather
than of
:
Sometimes the same sense
is
repeated in other words.
Sometimes the words themselves are repeated, but always by way of
amplifying
the
sense for purposes of definition, emphasis, or
explanation.
We divisions,
have endeavoured to embrace them where the sense is added to by way of:
3.
REPETITIO. Amplification, AMPLIFICATIO. Description, DESCRIPTIO.
4.
Conclusion,
5.
Parenthesis,
6.
Reasoning,
2.
Addition by
great
INTERPOSITIO. RATIOCINATIO.
way
REPETITIO.
of Repetition for various reasons as follows
PROSAPODOSIS A
six
CONCLUSIO.
1.
;
or,
DETAILING.
Returning for Repetition and Explanation.
Pros-a-pod'-o-sis, ttTToSoo-ts
under
Repetition for Definition,
1.
and
all
a giving hack
to,
or retjmu
(apodosis), a giving back
;
(from
It is
from
aTroStSw/^t
tt^os {pros), tOy
(apodidomi),
to
give back, return).
The figure is so called because after the mention of two or three words or subjects together, there is a return to them again, and they are repeated separately for purposes of definition or explanation. The Latins called it REDITIO (from redire), which means the same thing, a going or returning back or REDDITIO (from reddire), a giving hack. They called it also SEJ UGATIO, a distinction or separation. ;
—
REPETITIO from sejungo,
to
:
PROSAPODOSIS.
395
unyoke (juguin, a yoke), or disjoin, because of the separa-
words or subjects which takes place first being mentioned or yoked together, and then unyoked and mentioned separately.
tion of the
:
For the same reason they
The Greeks used a
DIEZEUGMENON
figure i,e.,
called
it
DISJUNCT! O,
similar descriptive
disjunction.
word when they
called the
{Di-e-zeug'-me-non), from zeugma, a yoke,
an unyoking, or disjunction,
John
xvi. 8-II.
—"And when he
convince) the world of sin, "
is come, he will reprove (marg., and of righteousness, and of judgment:
Of sin, because they believe not on me Of righteousness, because I go to my Father, and ye see me no more Of judgment, because the prince of this^ world is judged." ;
"
;
"
Here, after the mention of the three words together, "sin," "righteousness," and "judgment," the Lord returns to them again, and repeats them separately, for the purpose of explaining and more
Thus we learn that the mission and work Holy Ghost with regard to the world was to bring it in guilty (for that is the meaning of the word) concerning these three important particularly defining them.
of the
facts. (1) "
Sin "
not, as
is
lusts of the flesh,
man
Son, the Lord Jesus Christ.
is
some mere
it,
yielding to the
That
is
sin in
God's
sight.
Seeing they rejected Christ, and would not was, in righteousness, removed from the earth, and
" Righteousness."
(2)
believe
regards
but a refusal to believe God's Gospel concerning His
on Him,
He
He comes
returned to the Father, until (3)
"
Judgment."
For the prince of
again in this world has
sentence has been passed upon him, and ere long
it
been judged, be put into
will
execution.
Rom.
xi, 22.
—" Behold therefore,
the goodness and severity of
severity; but toward thee, goodness, if thou continue in his goodness othei-wise thou also shalt be cut off." Here, the return to the two words is not direct, as in John
God: on them which
fell,
;
xvi. 8-11,
but in an Epanodos
(q.v,),
Goodness,
a I
b
Severity. I
Severity.
b I
a
1
Goodness.
:
:
FIGURES OF SPEECH.
396
The statement refers to the Gentiles as such (see verse 13, " I speak to you, Gentiles "), and cannot refer to the Church of God for, of the members of Christ's Body it has been already stated and ;
declared in chapter
viii.,
that
there
is
no condemnation, and no
separation.
To
interpret
Gentiles
Rom.
xi.
of the Church, and not of the Gentiles as
not only to miss the whole teaching conveyed by the
Is
structure (see page 385) as to the separate Doctrinal and Dispensational sections of the
no
effect,
Epistle, but
it is
to
make
the grace of
and to destroy the standing of the Christian, and
God
of
his eternal
preservation in Christ*,
—
i. 15-17. " Some indeed preach Christ even of envy and and some also of good will The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds But the other of love, knowing that I am set for the defence of
Phil,
strife
;
the Gospel."
Here, after having to explain his
meaning
first
stated the
further.
two
classes,
he returns
to
them
EPIDIEGESIS; A Ep '-i-di '-e-ge 'sis, of facts
:
from
€7rt
or,
Repetition in order
This
is
to restate in full.
a repetition of the statement of a case or narration (epi)t
upon, and
a case (from Sn^y^ofxai, dieegeomai,
repetition is
RE-STATEMENT. StriyTjo-ts
a kind of Prosapodosis for the
purpose
(dieegeesis), the statement
to describe :
and
or narrate in it
is
so called
not of explanation, but of
emotion, provoking indignation, or evoking comparison.
of
detail).
when the kindling
:EPEXEGESIS; A
or,
FULLER EXPLAINING.
Repetition for the purpose of explaining more fully*
Ep-ex'-e-gee'-sis, a returning to explain. {ex), out,
The
and
from
It is
r^ydo-Oai ilteegeisthai), to lead
i-n-i
(epi),
upon, k^
or guide.
figure is so called because the repetition is for purposes of
explanation. It
has several names.
It is
called
EXEGESIS
(ex'-e-gee'sis),
an
.explanation,
ECPHRASIS to
(ec'-phra-sis),
from
e/c
(ek), out,
and
<^/9afa>
give to know, cause to understand, intimate, point out.
figure is called Ecphrasis, It is also called
(phrazo),
Hence the
which means an explaining, recounting.
EPICHREMA (epi-chree'-ma), from
€7rt
{epi),upon,
and XPVf'^ (chreema), a furnishing, from xp^^H'^'' {chra '-o-mai), to furnish what is needful. The figure is thus called because upon what has been said less clearly the needful ififormation
may be
This figure Epexegesis
where what
is
added
is
to
-added
is
added or furnished.
divided
into
three parts:
(1)
a working out and developing what has been
(2) where what has been said deepen the impression {Epimone) and (3) where by way of interpretation (Hermeneia),
previously said (Exergasia)
upon
is
;
;
For these three Figures see the following
:
is
dwelt
what
is
——
;
EXERGASIA: A
work out or
Repetition, so as to
Greek,
Ex-er-ga'-si-a. €^ [ex), out,
and
WORKING
or,
illustrate
i^epyao-ta,
;
OUT.
what has already been
said.
which means a working out (from
epyd^ofiat (ergazomai), to work.
same thought,
In this figure the
idea, or subject is repeated in
other words, and thus worked out and developed.
resembles Synonymia
but differs from
;
it
mous words are repeated, but synonymous sometimes called
It is
:
in that
It,
therefore,
not merely synony-
expressions or sense.
EPEXERGASIA,
i.e.,
the addition of the
word exergasia and implies a working out upon. Words of the same signification are repeated to make plainer the previous statement or to illustrate the sense of what has preposition
kirL (epi),
upon, to the
:
been mentioned before.
The Latins
EXPOLITIO,
a polishing up; because by embellished as well as strengthened and not merely explained or interpreted as in other repetitions. called
it
such repetition the meaning
is
This figure necessarily implies that the separate repetitions must be placed in parallel lines. It is
of frequent occurrence,
and therefore we can give only a few
examples.
Ps. xvii.
I.
"
Ps. xviii. '*
Hear the right, O Lord, Attend unto my cry, Give ear unto my prayer."
I, 2.
O Lord, my strength. my rock, and my fortress, and my deliverer My God (El), my strength, in whom will trust My buckler, the horn of my salvation, and my high tower." I
will love
The Lord
thee is
I
Ps. XXXV. 1-3. **
a'
Plead
my
cause,
I
O
Lord, with them that
strive with
Fight against them that fight against me. Take hold of shield and buckler, and stand up for
me
b'
I
a'
my
help.
I
Draw out also the spear, and stop the way against them that persecute
Say unto
a^
my
me
soul,
:
I
am thy
I
4-8.
b3 I
Let them, etc."
salvation.
—— —
;
:
:
:
:
:
FIGURES OF SPEECH.
400
Psalm goes on. In aS a^ and a^, we have prayer for enemies himself (Defensive), and in b\ b^ and b^, prayer against his In each case the meaning is further developed. {Offensive).
And
*'
so the
Ps. XXXV. 4. Let them be confounded and put to shame that seek after my soul Let them be turned back and brought to confusion that devise my hurt.
Let them be as the chaff before the wind And let the angel of the Lord chase them, etc." In verses 4-8
we have
:
Prayer against those who devise d 5. The angel of the Lord. d 6. The angel of the Lord.
c
evil,
4. I
I
I
7, 8.
£:
Prayer against those who devise
evil.
I
Jonah
2 (3).
ii.
"
a
cried by reason of
I
mine
affliction
unto the Lord,
I
and he heard
b
me
:
I
Out
a
of the belly of hell (Sheol) cried
I,
I
and thou heardest
h
my
voice."
I
Jonah
ii.
3 (4).—
For thou hadst cast me
c
into the deep,
I
d
in
the midst of the seas
I
d
and the floods compassed
me
about
I
all
c
thy billows and thy waves passed over me."
I
Here, in a and a
we have Jonah's affliction and c we have the deep :
Jehovah's respect to him. In c and and in d and d the waters which make
it
up,
Zech. vi. 12, 13. " Thus speaketh the Lord of hosts, saying Behold, the man whose name is the BRANCH And He shall grow up out of His place,
;
And He shall build the temple of the Lord Even He shall build the temple of the Lord And He shall bear the glory. And shall sit and rule upon His throne And He shall be a priest upon His throne And the counsel of peace shall be between them.'* :
:
;
Here, the figure
is
enhanced by Polysyndeton
(g.^).).
in
b and b
as a whole,
EPIMONE
or,
;
LINGERING.
Repetition in order to dwell upon for the sake of Impressing,
Greek,
E-pim'-o-nee. {epi),
and
upon,
eTrt/xoi/Ty,
/xevw (mend), to
a staying on, or dwelling upon, from €7rt remain, or dwell. In Latin GOMMOR-
ATIO. This figure
is so called because the repetition is not of words, but by way of dwelling upon the principal point of a subject, so may be well understood, and remain with due weight upon the
of sense,
that
it
mind of the hearer or reader.
Zech.
i.
3-6
is
referred to Epifnone
;
because the solemn fact
is
and emphasized that the people had brought all this trouble themselves, upon because they had neglected to hear the words of
dwelt upon
Jehovah.
Matt.
vii.
21-23.
— Here, the one thought
is
dwelt upon by being
expressed in several different ways.
—
Matt. xii. 31, 32. Here, the one truth in verse 31 is dwelt upon by a further statement of it, in another form, in verse 32. It is clear from verse 24 that the sin against the Holy Ghost was the attributing See verse 28, of the Lord's work to Beelzebub, or the Evil Spirit. and page 384.
Matt. XV. 18-20.
— Here,
after the statement that " those things
which proceed out of the mouth come forth from the heart and they defile the man," the Lord goes on to impress the important fact by dwelling upon it, and explaining that " out of the heart proceed ;
evil
thoughts, etc.
And
man.
not to
.
"
and adding " these are the things that defile a He shows that it is eat with unwashed hands. .
which goeth into the mouth " (verse a man.
" not that defile
Mark
vii.
20-23.
1
1)
these things do not
:
—'^^e solemn fact of verse 20 as to what
really
dwelt upon in the following verses, in order to impress
defiles is
its
truth upon the mind.
John
xxi. 15-17.
— Peter's
these verses, to assure
threefold restoration
him that
and that though he failed, the prayer of his heard and answered, so that his faith did not fail.
ofp;
CoL
ii.
14, 15.
is
dwelt upon in
had not cut him great Advocate was
his threefold denial
— Here the blessed effect of Christ's death
upon in the enumeration of some of
its
triumphant
is
dwelt
c
1
results.
HERMENEIA
INTERPRETATION.
or,
;
Repetition for the Purpose of Interpreting
Her-inee
'-neia^ ep/xt^veta, interpretation,
what has been already
explanation.
This figure
said.
is so-
called because, after a particular statement the explanation follows
immediately to make more clear what has been said less clearly.
The Latins consequently
called
it
INTERPRETATIO,
or Inter-
pretation,
Ps.
vii.,
where verse 13
Ps. Ixxvii. 19.
the interpretation
is
23.
added
And thy
'*
i.
—After saying
Thy way is in the sea, And thy path in the great waters,"
*'
Isa.
(14) explains verse 12 (13).
:
footsteps are not known."
—After the words "Thy silver is become dross, Thy wine mixed with water,"
the interpretation "
is
added:
Thy
princes are rebellious, etc."
6.— Here the statement about the sword of the the former part of the verse is explained in the latter part. Isa. xxxiv.
in
Isa. xliv. "
I
3.
—
will
And This
is
Lord
pour water upon him that is upon the dry ground."
thirsty,
floods
immediately explained to mean *' I will pour my spirit upon thy seed, :
And my Isa.
Hos.
li.,
where verse 2 explains verse
vii. 8,
Amos
blessing upon thine offspring."
iii.
8.
9.— Here
verse 9
— Here we have "
The
lion
Who
is
1.
the interpretation of verse
first
hath roared, will not fear?"
and then the interpretation Adonai Jehovah hath spoken, Who can but prophesy ? " :
*'
8.
;
'
REPETITLO: HERMENEIA. vi.
24
and Luke
xvi. 13.
This
is
on account
of,
Matt. the
first.
A
and
— Here the
is
403
last clause interprets
shown by the structure
:
No servant can serve two masters, B a For either he will hate the one,
" I
I
I
and love the other
b
I
I
B
or else he will hold to the one,
6 I
and despise the other.
a I
A Here
Ye cannot
serve
A
two masters meant are and B, the two-fold reason is given in
interprets A, showing that the
God and Mammon
;
while, in
the form of an Epanodos
John
God and Mammon.
I
vii.
39
is
added
B
(q.v,).
in order to interpret
what had been said
in
said in verse 38.
—"
I am now ready to be offered" is explained by what follows: " the time of my departure is at hand." which being interpreted All the passages which commence, means,-etc.," come under this figure Hermeneia,
2
Tim.
iv. 6.
*'
BATTOLOGIA; Bat-tO'Iog
-i-a,
VAIN REPETITION.
or,
^arroXoyla, rain
These are and senseless.
rtpctitiofis.
course, which are vain, meaningless,
repetitions, of
None of these is to be found in the word of God, Indeed, we are exhorted not to use them as the heathen do, who think that by using them in their prayers they shall be " heard for their much speaking."
The verb
in
not vain npttitiois.
that
Matt.
we have no examples
and so frequently
vi.
Kinss
xviii.
26.
is j3aTroXoyi'prip-€
(baitologtc -Scctt) use
Spirit therefore does not use
to give for this figure
them
:
so
which man has named
uses.
Examples of man's use 1
7
The Holy
Acts
of Baftologia
xix. 34, etc.
Also
in
may
easily
be found,
the Praver Book.
t\g,^
AMPLIFICATIO.
2.
By way
of addition or amplification (Pleonastic figures).
PLEONASM; When more Words
arc
REDUNDANCY.
or, iised
than
the
Grammar
requires.
Greek, -Xcovao-fxos (phonasmos) from -Aeova^etv (pleomore than eno^igh. This is from -n-Xkov {pleon), or irX^lov more, and -Xcos (pleos), full. \\'e have it in our words
Ple'-o-nasm,
:
nazcin), to be (pleion),
complete, plenitude, replete, etc.
The words
in
them. idea
is
figure
is
so called
a sentence
;
when
there appears to be a redundancy of
and the sense
is
grammatically complete without
Sometimes the substantive appears to be redundant when its already implied in the adjective or when two nouns are used ;
where one appears to be
But
this
sufficient.
redundancy
really superfluous
is
These words are not
only apparent.
when used by
the Holy Spirit, nor are they idle
or useless. They are necessary' to fill up the sense, which without them would be incomplete and imperfect. is used to set forth the subject more fully by repeating sometimes in opposite, terms. What is first expressed affirmatively is sometimes repeated negatively, and vice versa. It is also used for the purpose of marking the emphasis or, for intensifying the feeling or, for enhancing in some way what has been already said. The term pieon a stie may therefore be applied to all similar figures of repetition or addition. But we have endeavoured to classify them according to the object in view in the repetition whether it be definition, or interpretation, or for mere emphasis by amplification,
This figure
it
in other,
;
;
;
etc.
We have resen-ed the term pleonasm what
is
make
it
size
it.
for this latter class,
where
immediately after put in another or opposite way to impossible for the sense to be missed and thus to empha-
said
is
;
——
FIGURES OF SPEECH.
406
The
may
figure
We
affect words, or sentences.
arranged the examples as follows
have therefore
:
Words.
I.
II.
1.
Certain idiomatic words.
2.
Other words.
Sentences. 1.
Affirmative.
2.
Negative.
Words.
I.
1.
Certain idiomatic words.
According to the Hebrew idiom (see under Idiom), two nouns are often used together, one of which appears to be redundant.
Glassius"^
a list of certain words, which are thus commonly used to enhance and emphasize the force of the other noun. Not as an adjective; for in that case the figure would be Enallage instead of Pleonasm. Some of these come under the figures Synecdoche and gives
Idio7n (q.v.)
The ten words are as
always
is
:
(Pahneem), faces.
D'^DQ
1.
The word
follows
the
in
plural
on account of the various
features of the face.
Gen.
—
And darkness was upon the faces of the deep," i.e.j But how much more forcible and emphatic the expression becomes by the pleonasm.
upon
the
Gen.
i.
2.
deep.
xi. 8.
—" So the Lord
upon the face of
Gen. instead of
Gen. Lit.,
*'
the earth
8.—"
xvi. *'
all
from
xxiii,
my
I
vii.
them abroad from thence
over the earth.
my
3.—" And Abraham stood up from
is
ue.,
10.— "And Aaron
Sac, Lib.
mistress Sarai,"
i.,
Tract
1,
in translation
wife.
:
down his rod before Pharaoh," before his very eyes.
cast
i.e.,
Can.
before his dead."
from the presence of his dead
omitted
before the face of Pharaoh,
*Pkilol.
i.e., all
from the face of
f!ee
from the face of his dead,
Ex.
scattered
"
mistress."
Sometimes the word
Lit.,
:
xxxviii.
AMPLIFICATIO Lev. God."
xxiii. 40.
Lit.,
—" And
:
PLEONASM.
407
ye shall rejoice before the Lord your Lord your God, i.e., in His very
before the face of the
presence.
Judges
xi.
3.—" Then Jephthah fled from his brethren." Here word " face," but in this case has put
the A.V. has again omitted the it
in the
upon
margin.
Sam.
I
the face
xiv. 25.
of the ground,
Isa. xiv. 21. fill
—"And there was honey upon the ground."
— " That
i.e.,
Lit.,
spread out.
they do not
rise,
nor possess the land, nor
the face of the earth with cities." Isa. xix.
Lit.,
8.
—"And
they that spread nets upon the
waters.'""
upon the face of the waters.
Hos.
—"As the foam
X. 7.
upon the water,"
See margin,
''the
face of the water.'*
Amos. In
Hebrew
the
V. 8.
— " And poureth them out upon the face of the earth." we have Greek words, we have
N.T., though
the
same
idiom.
—
Luke
xxi, 35. "As a snare shall it come on all them that dwell on the face of the whole earth." Here the Pleonasm emphasizes the universal character of the events connected with " the great Tribulation."
Acts
iii.
19.
—
"
That so there may come (R-V.) times of
refresh-
ing from the presence (face) of the Lord."
Acts
V.
council."
off
41.
—"And
they departed from the presence of the
Lit., the face of.
—" For to dwell on the face of the earth." — " From the face of the serpent," a great way
Acts
xvii. 26.
Rev.
xii. 14.
all
i.e.,
from the serpent.
2.
ng
(Peh),
mouth.
This word seems to be redundant when used with the word sword" "the mouth of the sword." But this use of the Figure is to emphasize the fact that it is not a mere sword, but a sword with its "
:
sharp devouring edge, which
Gen. xxxiv.
26.
—
"
is
thus compared to a mouth.
And they
slew
Hamor and Shechem
his son
with the edge (marg., Heb., mouth) of the sword."
So also Ex. xvii. 13. Deut. Luke xxi. 24. Heb. xi. 34.
xiii.
15.
Ezek.
vi. 11.
Amos
vii.
11.
:
FIGURES OF SPEECH,
408
exceedingly sword with two mouths is a sword which devoured iv. 12. Heb. ii. 13. i. 16 Rev. 16. iii. and slew large numbers; Judges
A
;
Other uses of the word are seen
in
the Gen. xliii. 7.— "We told him according to the tenor (Heb., which " concerning things those Le,, all mouth) of all these words :
they had been interrogated.
—
xxvi. 56. "According to the (mouth of the) lot": i^e., according to what the lot shall say or determine. Prov. xxii. 6.—" Train up a child in the way he should go." or entrance Heb., in the mouth of Kis way i.e., at the very mouth
Num.
:
on
life,
so that
it
may
3.
D"*D5
be determined in a direction of justice and
honesty, etc.
Gen.
xi. 5.
(Bahneem)y sons or children.
— "The Lord came down to see the city and the tower,
which the children of men builded" ants of
Adam
the
;
Kings viii. children of men " I
:
Ecc. iii. 18. sons of men." R.V. that
:
"
—
human 39. i.^.,
"
said in
I
God may
—
i.e.,
men viewed
as the descend-
*' Thou knowest the hearts of . of all 7nen, with emphasis on the " all." .
said in
I
:
race. .
all
the
mine heart concerning the estate of the
mine heart.
because of the sons of men,
It is
prove them, etc."
Here, the figure shows that the emphasis is on " men" in contrast "Yet I said in my heart respecting MEN, God hath to "beasts.*' chosen them to show that they, even they, are like beasts."
Ps. xxxvi.
7.
—
^"
How
therefore the children of
wings,"
i.e.y
men
in all
excellent
men
ages
is
thy lovingkindness,
O God
!
put their trust under the shadow of thy
—npt merely men, as such, but men
in all
their successive generations.
So
also in the
Mark
iii.
New Testament we
28.— "All
find the
sins shall be forgiven
same usage unto the sons of men,"
men in all ages, as in Matt. xii. 31. Eph. iii. 5. " Which (i.e., the Mystery) in other ages was made known unto the sons of men " i.e., to any human being. i.e.,
—
not
:
It is according to this Figure or Hebraism that Christ is called "the Son of Man," as the man, the representative man, the man who had been long promised as the seed of the woman the man ;
prophesied.
Therefore this
title
used of Christ usually has reference
AMPLIFICATIO
PLEONASM.
:
409
work as the appointed Judge of men (Acts xvii. The Son of Man" is therefore an emphatic dispensational title It means merely " man," but with emphasis on all that the of Christ. word means as used of Christ and his dominion in the earth. See Matt. X. 23; xvi. 13, 27, 28. Mark ii. 28. Luke vi. 5. John iii. 14.
to that aspect of His "
31).
etc., etc.
Ezekiel " son of
God
often thus addressed by
is
man," but
See also Ps.
viii.
(chap,
1,11,
ii.,
etc.),
as
case without the article.
in his
4 (the
In Ps. cxxvii. 4 (5)
occurrence)
first
we have
cxliv. 3, etc.
;
" children of the youth,"
z.^.,
young
children.
Joel
iii. 6.
Deut. ix. The word
—"The sons of Greece," — Sons of the Anakim"
Greeks.
i.e.,
"
2.
z'.^.,
:
Anakim.
means simply the name of the nation viewed as descended from some progenitor e.g,, " children of Israel " i.e.. Israelites, " children of Ammon, Moab, etc." the plural
in
:
:
4.
name,
DID (Shem)j
This word appears to be redundant in the phrase " the name It means God Himself, and has greater emphasis than if of God." (a)
the simple
word God were
Isa. XXX.
far"
:
i.e.,
Jer. the
used.
27.—" Behold, the name
of the
Lord cometh from
Jehovah Himself. 26.
xliv.
Lord":
i.e.,
— " Behold,
by myself, by
I
have sworn by
my
my
own majesty, by
great name, saith
my name
that
all
implies.
Micah
V.
4.—" And he
shall stand
the Lord, in the majesty of the
the majesty of
Ps. XX.
name
of the
Lord
in
the strength of
his
God"
;
i.e.,
in
Jehovah Himself.
I (2).
—"The Lord hear thee
name of the God of Jacob defend thee " :
So
and feed
in
i.e.,
the day of trouble the God Himself. :
Jacob's
also verse 7 (8), etc.
Ps. cxiii.
"Praise the name of the Lord":
I.
i.e.,
"Praise
Jehovah Himself." used with the verb ^^p^ {karahj, to emphatically to name. See Gen. xi, 9 xix. 22 xxvii. 36 xli. 51. (b)
When
;
;
;
call,
it
means
—
FIGURES OF SPEECH.
410
The worship and profession of God is indicated by the phrases upon the name of the Lord " i.e., to worship Jehovah himself
(c)
"call
:
(Gen.
iv.
26. Jer.
25).
x.
" name of the Lord " "To walk in the name of the Lord " To praise the name of the Lord." AH these expressions mean, by the figure
"
To
love the
;
;
and fear Jehovah Himself as opposed to
We have the Matt. "
same
and Luke xL
vi. 9
Let thy holy majesty
Rev. XV. thy
name
?
Matt.
Hun
" i.
4.
all
New Teatament
— "Hallowed
other gods. :
be thy
name
": ix.r
fear
Thee,
shall not fear
O
Lord, and glorify
and worship Thee Thyself.
21.—" Thou
shalt call his
name JESUS
"
:
i.e.,
shall call!
that holy one Himself.
So Lukei,
13;
Rom.
X. 13. shall be saved " /
2.
and
self,
— thyself alone— be worshipped."
— "Who
i.e.,
:
figure in the
of Pleonasm, to vvorship
2L
ii.
—" Whosoever
:
i.e.,
shall call
God
ever shall be a true worshipper of
So Heb.
15.
xiii.
upon the name of the Lord whoso-
not whosoever shall utter the name, but
John
5.
12;
i.
"r;
ii.
in
23;
{yad),
Christ shall be saved. iii.
18, etc.
hand.
The word " hand" is used in various ways (both idiomatically and Metonymy, q.v.) to express the instrument by which a thing is done; by this in order to put the emphasis on the fact that the power did and lie in the instrument, but in him who used it. not
Gen.
—
seems superfluous, but it is not. It emphasizes requires punishment for shedding man's blood, and that he will use all and every instrument to accomplish His ix. 5.
the fact that
it
It
is
God who
will.
Ex.
iv.
13.—" And he (Moses)
thee by the hand thou wilt send"
Sam.
:
O Lord (Adonai), send I pray by any agency except me
said, i,e.,
!
37.—" The Lord that delivered me out of the paw (hand) of the lion, and out of the paw (hand) of the bear, he will deliver me out of the hand of this Philistine " i.e., the power of the lion, and the bear, and Goliath. See Ps. xxii. 20 (21) (= the dog); I
xvii.
:
xlix.
15 (16);
cvii. 2.
1
Kings
xi. 12.
AMPLIFICATIO
Kings
I
viii.
:
PLEONASM.
4il
— " Thou
53.
spakest by the hand of Moses thy Jehovah was the speaker, Moses was only
servant" i.e,, by Moses. the instrument. :
So also 2 Kings xvii. 13, and many other passages Jehovah speaks by the hand of his prophets. I
Chron.
vi. 31 (16).
—"And these are they whom David
the service of song in the house of the Lord." song,"
Lit.,
*'
in
which
set over
over the hands of
over the instruments of song, so as to minister music.
i,e.,
So
2 Chron. xxix. 27, **the hands of the instruments (marg.).
Isa. Ixiv. 6 iniquities "
(5).
—"And our
iniquities."
To this belongs
Ps.
vii.
3
me:
the hands of
(4),
In the
Mark Luke
i.
A
in
any iniquity in my hands." kind of Metonymy (q.v.), or
put for the whole.
is
have the same use of the word x^^P
—
"That even such mighty works are wrought by his by the hands of him " i.e,, by Him.
vi. 2.
Lit., "
hands."
i.^.,
New Testament we
hand.
(cheir)y
the hand of our
" If there be
me. Synecdoche, by which a part of a person Lit., in
Lit., "
the power of our iniquities.
i,e,,
:
:
71.
—"From
the hand of
all
that hate us":
i.e.,
merely from our enemies, but from the power of those enemies
not
who
hate us and cause us to serve them.
So
also Acts
vM2
;
vii.
25, 35.
In Acts XV. 23, the A.V. omits "by the hands of them," and The R.V. says, " They wrote substitutes the word " letters " in italics. thus
by them " (Gal. 6.
iii.
"qjri
19 and Rev. xix.
(kivech)
and
2).
11)7 (kerev),
midst.
The phrase " in the midst " is used phonastically when it is not to be taken literally as being equidistant from the extremes, or when it only adds emphasis to the sense.
Gen. land."
Lit.,
6.
:
not translated at
Num.
—" These
two years hath the famine been in the "in the midst of the land" ue., all over it. Here it is
xlv.
all.
xiv. 13.
—"Thou
might from among them." Egypt. See also
broughtest up this people in (or by) thy " out of Lit., " out of the midst of them :
like
Josh. iii. 17. 2 Kings iv. 13. Ps. xxii. 14 (15)-—*' My heart is wax; it is melted in the midst of my bowels " z.^., within me.
So
Ps.
:
xl. 8,
10
(9, 11).
FIGURES OF SPEECH.
412
Ps. xxii. 22 (23).— "In the midst of the congregation will I praise thee " i.e., in the assembly of the People not of the " church," which was afterwards revealed to Paul in the New Testament Scriptures as But wherever God's People are assembled, there is Mystery."=;= the " He in the midst of (i.e., with) them." Ps. xl. 8, 10 (9, II). " In the midst of my heart " i.e., in me. ;
:
'•
Ps. xlviii. 9 temple. Isa. X. 23.
Hab.
(10).
— — In "
:
the midst of thy temple":
—" In the midst of —" Revive thy work
all
iii. 2.
make known
midst of the years
ii.
5, 10, 11 (9, 14, 15).
thee.
Matt.
the land."
in
the midst of the years, in the within or during that time of
i.e.,
:
thy
(See also utider Anadiplosis).
Tribulation.
Zech.
"
in
i.e.,
xiii. 49.
—
" In
— "And sever the wicked
So Acts
2 Cor.
i.e.,
from.
12.
For other illustrations see Matt. (Compare Ps. xxii. 22 (23), above).
xvii. 33.
^7
7.
The word
the midst of thee "
" heart "
is
when
(q.v.) for the midst,
{lev),
llS
i.e.,
:
in
from among the just "
:
vi. 17. xiii.
(levai)),
25.
Luke
xvii. 11.
Heb.
ii.
heart.
sometimes used pleonastically by Metonymy it
does not
mean
literally
the precise middle
point.
Ex. XV. 8.—"
.
In the heart of the sea."
Matt.
xii. 40.
—
"
Iti
8. is
xlvi. 2.
Prov.
the heart of the earth " 11"T (Davar),
:
i.e.,
in the earth.
word,
very frequently used in the same way.
Ps. XXXV. 20.—" Deceitful matters." i.e.,
Lit., "
words of frauds"
:
frauds.
Ps. Ixv. 3 puts the
literal
iniquity"
:
i.e.,
Ps. cxlv.
—
me." Here the A.V. the margin, "the words or matters of iniquitous matters. So with
(4).
" Iniquities prevail against
meaning
my
Ps. cv. 27. "
So Ps.
34; xxx, 19. Ezek. xxvii. 4.
xxiii,
in
—"The words of his signs." — "The words of thy wonders": 5.
thy wondrous works." *
See The Mystery, by the same author and publisher.
i.e.,
as rendeVed
AMPLIFICATIO Shp
9.
Gen. etc."
Ps. xcviii. Ps.
{K6l)y
413
voice.
—"They
heard the voice of the Lord the sound, or merely Jehovah Elohim. 8.
iii.
i.e.,
:
PLEONASM.
:
cii.
5.
God
walking,
— The voice of a psalm ": with a psalm. —"The voice of my groaning'* my groaning. — " The noise of the (See also under *'
i.e.,
5 (6).
i.^.,
:
Isa. xxiv. 18.
(voice)
fear,
Paronomasia),
— "I
Jer. xvi. g.
and
eyes,
in
cause to cease out of this place
will
in
your
your days,
the voice of mirth, and the voice of gladness, the voice of the bridgeroom, and
the voice of the bride."
mean
This does not
that there shall be any bridegrooms and
brides without voices, but that marriage itself shall cease.
Jer. li. 54. a great clamour.
—
A
"
sound of a cry."
So Zeph.
i.
The word days joined with Ex.
xlvii. 8, (9).
Gen. xxix.
Judges
10.
xiii.
is
xix.
" Heb.,
14.
—
*'
used pleonastically. 2 Sam.
2 (marg.).
See
xix.
34
the space of a month."
And he abode with him
month
a
This, by the figure of Hypallage
of days."
stands for the days of a month:
(q,v.), xi.
:
years, etc.,
Ps. xc. 10.
(marg.).
Marg.
i.e.,
^^P1 (yahmeem), days.
10.
Gen.
the voice of a cry:
Lit.,
10, etc.
i.e.,
a
So Num.
month.
full
20, 21. 11.
(vayehee),
"'17:^1
and
it
came
to pass.
Sometimes this word appears to be redundant as well as the Greek Kal iydvero {kai egeneto). That is to say, as the sense is complete without it, it is added for the sake of emphasis. ;
See the Matt. vii. 28
Gen.
preterite. ;
Lukei. 24,41
ix. ;
10
ii.
1,
;
xi. 1
6;
iii.
24; xx.
23.
Rom.
7. ix.
xiii.
Deut.
Isa. vii. 23.
26.
53
;
1, 7,
24, 28
xix.
1
;
;
xxvi.
xxxix. 10, 13, 15, etc.
Mark
1.
i.
9
ii. ;
15.
v. 1.
So with the future; xviii.
;
xxxviii.
xviii.
Hos.
ii.
19.
23.
Josh. Joel
ii.
iii.
14. 15.
1
Acts
Kings ii.
6;
FIGURES OF SPEECH.
414
Other Words.
2.
—
Deut. xxxiii. 19. "Treasures hid in the sand." Here the figure is very freely rendered. Lit., it is ''hidden-things i.e., the hidden things of the earth, in contrast hidden of the sand" :
with the treasures of the sea.
Ps.
book
xl. is
it
7.—" Then
in the said I, Lo, I come written of me " i.e., in the book, namely, :
The second noun
(See under Synecdoche).
Heb.,
— " Then
SSffl 1'S {ad shalal),
Dan.
Rom,
of the
Holy Scripture.
regimen) being as the
See Appendix B.
genitive of apposition.
Isa. xxxiii. 23.
(in
volume
is
the
a prey of a
prey of a great spoil spoil
:
i.e.,
divided,
a great spoil.
—"And some to shame and everlasting contempt." " unto a likeness 23. — " Unto an image made
xii. 2. i.
like."
Lit.,
of an image."
By said, "
this figure the meaning is enhanced-, so that it is as though it They changed the glory of the incorruptible God actually into
an image of corruptible 2 Cor. V.
I.
i.e.,
iv. 23.
— "And
that your whole
Divine in
its
origin
whole course of
life
Thess. ii. ye heard of us." I
tabernacle," emphafrom the heavenly body.
this
different
be renewed in the spirit of your
new nature or
inner
and impeccable
man
in its
mind":
new creation. character now causes the being a
to flow in a different direction.
23.
—
"
When
Lit., the
ye received the
word of hearing.
word
of God, which
Adyos aKorjs {logos akoees).
which means hearing, is often used by the figure of for what is heard. See John xii. 38. Rom. x. 16. hath believed our hearing " i,e., what they have heard our
(akoee)
aKOY]
Metonymy "
!
body as being so
sizing this mortal
Eph.
man
— "The earthly house of
Who
{q.v.),
:
;
preaching or testimony.
So
here, the figure cannot be rendered literally,
but the whole enchanced by the fact that it was the word of God, which they heard, and not only heard but received it into their hearts. Compare Heb. iv. 2 and see under Metonymy. Rev. xvi. 19.— " The fierceness of His wrath." sense
is
;
Here, the figure is seen and beautifully translated: not but according to the enhanced sense.
literally,
The Greek is dvfxhs Spyyjs {thumos orgees), the anger of His wrath, the two words being synonymous. Both refer to the working of the passions of the mind, but opy-fi {orgee) is the heat of the fire, while
AMPLIFICATIO SviMos (thumos)
fore,
is
:
PLEONASM.
the bursting forth of the flame,
is
415
the more sudden manifestation of
it,
(prgee), there-
opyrj
the more lasting feeling of anger and wrath,
^v^o? (thumos)
is
so that " fierceness of His wrath
beautifully expresses the figure.
•
Sentences.
II.
Another kind of Pleonasm is when the sense or whole sentence is in another form, and thus put in another way. This may be
repeated
-done either affirmatively or negatively. Affirmatively.
1.
When
the same sense
Ps. xxix.
2
1,
is
repeated affirmatively,
from Synonymia
-distinguished ;
Ixxxix. 31, 32.
{q.v.)j
Isa.
lii.
—
which
Instead of saying simply in the
and then in
make
See
" the
in
the
says " above the earth,'*
open firmament of heaven,"
the distinction between these and what had been
-created to be in the waters,
Num.
hardly to be
resembles.
above the earth,
fly
air, it first
further emphasized by
it is
order to
it is
much
13, etc.
i. 20. " And fowl that may firmament of heaven." open
Gen.
^
it
and on the earth.
—"This
orcJinance of the law which the law or statute, but it is put thus to impress upon the people the importance of the special truth xix.
2.
the
is
commanded "
Jehovah hath
i.e.,
:
-connected with " the red heifer."
—
Deut. xxxii. 6. " Is not he thy father that hath bought thee? Hath he not made thee ? and established thee ? "
John
i.
22.
thyself?"
—"Who
art
thou?
.
.
.
"What sayest thou of
—
" He that heareth my words, and believeth on him everlasting life, and shall not come into condemnahath that sent me, tion (judgment), but is passed from death unto life." '
John
Acts hey were :and
V. 24.
xiii. 45. filled
—
*'
But when the Jews saw the
multitudes,
with envy,
spake against those things which were spoken by
Paul,
contradicting,
and blaspheming." Phil.
i.
23.
—
"
Which
is
far better."
Here, the return of Christ
liaWov (mallon),
more
;
is
Kpela-o-ov
declared to be ttoAAo) (kreisson),
(polio),
much
;
better, than either living
—
FIGURES OF SPEECH,
416
which two he was being pressed by that third thing viz. the great desire et's rh dvaXvo-dt (eis to analusai) unto the return (see under Antimevia, Epanalepsis, Resumption and Apostasis), AvaAiJO) means to return from thence hither (not from hence or dying
out of
;
(ck)
J
:
See Luke xii. 36. Job ii. 1. Judith xiii. 1. 1 Esd. iii. 3Wisd. ii. 1 v. 12. Eccles. iii. 15. Mace. viii. 25 ix. 1 xii. 7 xv.28, Josephus Aut. vi. 41. There is no other way of being " with Christ," as the Thessalonian thither).
;
;
saints are told
we in
1
Thess.
iv.
ever be with the Lord the air"
:
:
:
;
17, oiSto)? {hdutos), thus in this matter, shall i.e.,
by being " caught up to meet the Lord who are alive, and
the sleeping saints not preceding those
the living ones not preceding those
who have
fallen asleep (verse 15),
but both sleeping and living saints raised and changed, together (a/xa hania) caught away. See under Epanalepsis (pp. 206, 207), where it is shown that for him to abide in the flesh is better for them better than dying but
—
—
not better than the coming of Christ. 2.
Here the sense versa. calls
is first
Negatively.
put positively and then negatively, or vice
This of course greatly emphasizes the original statement, and
very special attention to
it.
23. — " Yet
Gen. xl. did not the chief butler remember Joseph, but forgat him." Here the simple statement that the chief butler did not remember Joseph, would have expressed the fact simply and clearly but in order to emphasize and forcibly mark it, it is repeated negatively " but forgat him," as though to remind us that he acted after the manner of man. In this character of man lies the justification of that definition of " gratitude " which the world has given in condemnation of itself: ;
:
that
it is
Gen
a lively sense of favours to
— " That we may
come "
!
live and not die." So xliii. 8, etc. 19.—" Every man and beast which shall be found in the and shall not be brought home."
Ex. field,
"
—
xlii. 2.
ix.
20.— **Ye shall eat nothing leavened: unleavened bread." Deut. xxviii. 13.— '
xii.
in
all
your
habitations ye shall eat
not the tail beneath."
:
and thou
Deut. xxxii. 6.—"
shalt be above only,
O
the head and and thou shalt not be
fooUsh people, and unwise."
;
AMPLXFICATIO
:
PLEONASM,
417
—
Deut. xxxiii. 6. " Let Reuben live and not die." Thus this figure simply but emphatically reverses the pronouncement of Jacob in Gen. xlix. 3, 4. -
I
Sam.
II.
i.
handmaid." 1 Kings
vi. i8.
with cedar (verses
— "And
remember me, and not forget thine
— The stones within the Temple-walls were overlaid 15,
and
16),
this cedar
was
with
furtjier overlaid
It is not, therefore, necessary to the description to
gold (verse 21). " There verse 18
was no stone seen
:
"
:
but
it
add
was necessary to
because of the important truth which these stones were afterwards to be used to typify viz.y that the " living stones " (1 Pet. ii. 5), who are built up a spiritual house, are as completely emphasize the
fact,
:
covered with the Divine and the glorious righteousness of Christ, in
which they appear
"complete
in
the presence of God, " perfect in Christ Jesus,"
in
Him."
Nothing whatever
in
or of themselves being
seen.
—
Kings XX. I. "Set thine house in order; for thou shalt die, and not live " i.e., thou shalt surely die. Isa. iii. g. " They declare their sin as Sodom, they hide it 2
:
—
not." Isa. xxxi.
3.
— " Now the Egyptians are men, and not God (El)
and their horses are flesh to
show the people how Isa. xxxviii,
i.
and not
easily
The
spirit."
figure
is
thus used
Jehovah could destroy them.
— "Thou shalt
die,
and not live"
:
to emphasize
the certainty of his death.
Isa. xlv. 22.
—"
I
am
God, and there
show that there is none that save So Isa. xlvi. 9 and xliv. 8. Jer. XX. 14.
the day
— "Cursed
wherein
Ezek.
xviii.
abominations
;
he
and then repeated
my 13.
xi. g.
I
—"
I
was born:
shall
not live: he hath done
Here, the negative
is
—" Thou art a man, and not God." — " He he shall not surely
15.
Hos.
be the day wherein
not
let
all
put
these first,
the positive form.
in
Ezek. xxxiii.
3.—"
This to
else."
Him.
shall surely die."
2.
v.
none
mother bare me be blessed."
— "He
Ezek. xxviii.
Hos.
like
is
shall
live:
know Ephraim, and Israel I am God, and not man."
See also under Asyndeton.
is
die.'-
not hid from me."
D
1
:
FIGURES OF SPEECH.
418
Amos
V. 20.
—" Shall not the day of the Lord
not light?'' See this passage
Hab.
3.
ii.
Luke
—"
and
and Metonymy.
surely come, it will
not tarry."
34. —
xviii. *'
also under Erotesis
It will
be darkness,
And they understood none of these And this saying was hid from them.
things
Neither knew they the things which were spoken." All this to
John
enhance the fact of the utter ignorance of the
3.— "All
i.
things were
was not anything made
that
—
I
disciples,
made by Him, and without
Him
was made."
John i. 20. "And he confessed, and denied not but confessed, am not the Christ." John iii. 15. "That whosoever believeth in him should not ;
—
perish,
but have eternal
Acts
xviii. 9.
—
"
life."
Be not
afraid, but speak,
and hold not thy
peace."
Rom. unbelief;
iv. 20.
xii.
slothful.
Rom
was
but
Rom.
— " He staggered not at the promise of God through strong in faith."
n. — " Not slothful
in business."
Lit.,
m diligence^ not
See under Ellipsis and Idiom. xii. 14.
—" Bless, and curse not."
—
Cor. i. 10. "That there be no divisions among you but that ye be perfectly joined together in the same mind and in the same judgment." I
;
Gal. V.
I.
hath made us bondage." I I
John John
ourselves,
i.
— " Stand fast therefore free,
5.—" God i.
8.
in the liberty
and be not entangled again is light,
— "If we
and the truth
is
and
no darkness
at all."
we have no sin, we us." So ii. 4, etc.
deceive
in
say that
not in
Him
wherewith Christ with the. yoke of
is
PERIPHRASIS; When Pe-riph'-ra-sis,
a Description
7rept<^;3ao-ts,
CIRCUMLOCUTION.
or,
from
is
used instead of the Name,
irepi (peri),
around or about, and
4>pd(eiv
(phrazein), to speak.
The
more words than are necessary are when a thing is spoken of by a descripsimply using its name and this for the sake of
figure is so called because
used to describe anything tion of
it,
instead of
calling attention
:
it
;
and
instead of by its proper
Luther,
we
as
order to emphasize and increase the a person or thing is spoken of by some attribute,
to
when
Or,
effect.
:
say "the
in
simple
monk
name
:
as when, instead of saying
that shook the world," or
*'
the miner's
son."
When
done for emphasis, and to enhance the meaning, it is and by the Latins CIRCUMLOCUTIO, or i.e., a speaking or going round about a thing.
this is
Periphrasis,
called
CIRCUITIO When this :
or to hide
is done to avoid what may be indelicate or unseemly, what might in some way give offence, then it is called
Euphemism
(q^v.)
an elegant or refined expression for a distasteful or coarse one, or a gentle and beautiful expression instead of the strictly literal one, which might offend the ear or the persons addressed. But as this, though a kind of Periphrasis, is the change or substitution of one word or term for another, we have or smooth-speech,
described and illustrated
i.e.,
Euphemism under our
third great
Gen. XX.
i6.
— Abimelech
said unto
Sarah concerning Abraham,
" Behold,
he
division,
Figures involving Change.
viz.,
behold, I have given thy brother a thousand pieces of silver and with thee, all that are unto to thee a covering of the eyes
is
;
: thus she was reproved." Having covering of the eyes " is a periphrasis for a husband. " thy husband, said thy brother," Abimelech avoids calling him directly
with
all
"
other
A
and thus rebukes her by using this beautiful periphrasis. xxiv. 65.
1
See Gen.
xi. 5, etc.
—Those that "came out of his loins": Hence, descendants — his children and grandchildren.
Gen. direct
Cor.
i.e.,
xlvi. 26.
his
the
from (and is smaller than) the number spoken i.e., all his other of in Acts vii. 14, which embraces " all his kindred" relations who are specifically excepted' in Gen. xlvi. 26.
number
of these differs
:
FIGURES OF SPEECH.
420
Judges
V.
ye that sit in merchants)."
10.—" Speak, ye that ride on white asses {i.e., princes), '{i.e., judgment (i.e., rulers), and walk by the way
These periphrases mean simply, "Speak, ye princes, ye rulers, and ye merchants"; but their, description, instead of their names, emphasizes the classes of persons so described. 2 Sam, iii. 29.— " That falleth on the sword": i.e., is put to death by the public executioner. 2
Chron. xxvi.
5.
— Uzziah " sought God
who had understanding a Prophet.
in
the
of
visions
in
the days of Zechariah
God "
:
i.e.,
who was
—
Chron. xxxii. 21. "They that came forth of his own bowels {i.e., his own sons) slew him," who ought to have been the very last to commit such a crime. Prov. XXX. 31. The Periphrasis, here, in the Heb. (see marg.) is both the A.V. and R.V. have rendered 7C'eIl girt ill the loins, which is used of a war-horse caparisoned, the figure "greyhound"! But 2
—
mail-clad,
and adorned for war.
Eccles. xii. is full of the most beautiful examples. Euphemism and Metalepsis. Ps.
iv. 7.
— " Thou hast put gladness
in
myheart, more than in the i.e., more than in the
time that their corn and their wine increased " joy of their abundant harvest and vintage.
Ps. cv. 18
Gen.
Ps. cxxxii.
:
a Periphrasis for Joseph's captivity, referring to
is
xxxix. 20-23;
xli.
3, 4.
12.
— The Periphrasis
is
used
in
order to emphasize
David's determination not to rest until he had done Isa. xiv. 15.
—
"
Compare
is
hell (Sheol),
:
—" Inhabitress of
the valley and rock of the plain " spoken of by this description on account of its situation.
Jer xxi. Zion
it.
Yet thou shalt be brought down to i.e., be dead and buried.
to the sides of the pit "
i.e.,
See under
13.
Josh. xv.
:
8.
—
Ezek. i. 22. " The likeness of the firmament upon (or over) the heads of the living creature was as a species of ice exceedingly strong {i.e., crystal), etc."
Ezek. xxiv. 16.— "The desire of thine eyes" from verse 18. So verses 21 and 25.
:
i.e.,
thy wife, as
is
clear
Ezek. xxiv. 25.— " The beloved sons and daughters.
lifting
up of their soul": marg., their
AMPLIFICATIO Ezek. xxvi.
g.
"
Ezek, xxxi. 14.^ The Periphrasis
used for trees that are watered by a garden.
in
— Here we have
vii. 5.
:
Lit.,
is
Hence, trees planted
Micah
421
— " Engines of war battering-rams. — "The trees by the waters." "trees drink-
ing water." irrigation.
PERIPHRASIS.
:
a double Periphrasis.
of thy mouth," by Metofiymy for words^ or
what
is
said,
'*
and
The doors *'
her that
thy bosom " for thy wife.
lieth in
—
" Those that leap on the threshold " i.e., the servants 9. and others who were sent to enter the houses of others and take away the good things that were therein. The words that follow show this to be the correct interpretation for such are said to fill their Masters' homes with what they have taken by violence and
Zeph.
i.
:
of the rulers
;
deceit.
It
the word I77 (dalag) xxii. 30.
many
does not, as
Ps.
29
xviii.
suppose, refer to idolatrous worship, for
On
not so used.
is
(30).
Song
ii.
8.
Matt. xxvi.
29.
xiv.
—
"
1
xv. 14
;
This
;
fruit
:
compare 2 Sam.
Isa. xxxv. 6.
— " Born of women "
Matt. xi. II. See Luke vii. 28. Job
the contrary
;
/.f.,
of
born by natural process.
Luke
xxv. 4.
ii.
vine "
the
23. for wine.
See
Metonymy,
Matt, xxvii. preparation "
:
62.
—" The
next day, that followed the day of the This seems to be one of the most
the Sabbath.
i.e.,
New Testament, especially wh^n we compare Luke xxiii. 56. The selfsame day is meant. But mark the difference. To the holy and devout women that day was still the Sabbath. But in the case of those who had rejected " the Lord of the Sabbath," what happens ? It has been observed that, when He is on the point of leaving the Temple for the last-time, our Lord, who formerly, even in that same week, before He had been finally rejected in that House, than which He was greater, had spoken of it as "My Father's striking instances in the
now
House,"
calls
''your house."
Sabbath's Lord, the
rejectors of the
day
it
And
taken away.
is
depreciatory phrase
:
So, here again.
very
name of
From their
these
sacred
the Spirit uses this long, round-about, day of the
" the next day, that followed the
preparation."
Luke Luke earth "
:
11.
—" In the of David": —"All them that dwell city
i.e.,
xxi. 35.
i.e.,
John that
ii.
i.
cometh
everyone. 9.
—
*'
That
Bethlehem.
on the face of the whole
See under Pleonasm. \yas the true Light,
into the world."
which lighteth every man
FIGURES OF SPEECH.
422
This rendering
is
obtained by disregarding the figure, taking the though it were the present tense, and referring
" as
participle "
coming man," instead of to " the True Light." The common Hebrew Periphrasis for man was D71i?l NDH, the^comer into the world.'^^ But this expression (the Coming One) in the New Testament (and
it
to " every
is used exclusively of Christ alone, an exalted sense as the Coming One. Thus the verse reads, '* The True Light is he who, coming into the world, lighteneth every man " (i.e., of course, every man without distinction, not without
especially in John's writings)
and
this in
exception! which would not be true).
Thus the verse teaches:
(1)
that no longer
confined to one nation or to one People, but laithoiU distinction of race
and
;
that no
(2)
was the Light to be was to enlighten all
man can
be enlightened
except by Christ. 2 Cor. V.
I.
— " Our
earthly house of this tabernacle"
:
i.e.,
this
body. I
Thess.
Periphrasis,
Verse „
all
5,
"
iv.
— In
used for
chapter
this
the Gentiles
:
—
there are three examples of
which know not God."
them that are without."
12, "
"others which have no hope." The description, by which the Gentiles are -thus spoken of, is so much more expressive than the mere mention of the word " Gentiles." ,,
13,
Heb.
i.
14.
— "Heirs
of
salvation"
is
a beautiful Periphrasis
for the elect.
2
Pet.
i.
13.— "As long as
I
am
in this
tabernacle":
i,e.,
am
alive.
Verse 14, " Shortly I must put off this my tabernacle " i.e., must This is strictly speaking Euphemy (q,v.J : viz., a pleasant periphrasis to describe an unpleasant fact, instead of naming it plainly. :
die.
*
In accordance with
Luke
ii.
23.
HYPERBOLE When more Hy-per'-bo-le
from
is
said than
is
is literally
meant*
or hyper)^ over and above, or beyond
(liuper
virkp
and
EXAGGERATION.
or,
;
from /SdXXetv (ballein), Hence, a casting or going beyond, overshooting, excess.
(like Lat., super),
throw.
poX-q (bolee), a casting,
to
The figure is so called because the' expression adds to the sense so much that it exaggerates it, and enlarges or diminishes it more than is really meant in fact. Or, when more 'is said than is meant to be literally understood, in order to heighten the sense. It
the superlative degree applied to verbs and sentences and
is
expressions or descriptions, rather than to
The
figure is
(Ep'-aux-ee'-sis), che),
known by several names. growth or increase npon.
superabundance.
excess,
Gen.
(su-per-la'ti-o),
24. — "Therefore
ii.
shall
and no longer to love or care
Gen.
xli.
47.
— "And
in
brought forth by handfuls grains,
which
is
So verse
Gen
all
49.
xlii. 28.
viii. 17.
the land of
became
:
It
EPAUXESIS
was
(hy-per'-o-
a by the Latins
{hy -per '-thesis),
called
a
the i.e.,
man
leave his father and his
This does not
for his parents.
mean that he So Matt. xix.
is
5.
seven plenteous years the earth one grain produced a handful of
hyperbolical of a prolific increase.
—" Their heart
"their heart went out,"
Ex.
'*
It is called
HYPEROCHE
a carrying beyond, an exaggerating.
mother, and shall cleave unto his wife." to forsake
adjectives.
HYPERTHESIS
placing or passing beyond, superlative.
SUPERLATIO
mere
is
— "All
Egypt
"
:
failed
them."
Here the Hyperbole
thus beautifully rendered.
the dust of the land became i.e.,
wherever
in all the
lice
throughout
land there was dust,
it
lice.
Deut.
i.
28.
— " The
cities are great,
express their great height.
So Deut.
and walled up to heaven," to
ix. 1, etc.
Judges V. 4, 5, beautifully sets forth the Divine Majesty manifested in Jehovah's leading the People into the Promised Land.
— " Every
one could sling stones at an hair and proficiency which the Benjamites wonderful not miss": to describe the had attained in slinging stones. The A.V. has added breadth in italics,
Judges
XX. 16.
so as to lessen the boldness of the Hyperbole, " an hair breadth,"
FIGURES OF SPEECH.
424
I
Sam.
12.—" The cry
V.
went up
of the city
to heaven," to
describe the greatness of the cry. I
Sam.
6.— "And they gathered together to Mizpeh, and drew
vii.
water, and poured
I
iii.
Sam. XXV. :
i.e.,
the
Kings
40.
i.
6; cxix. 136. Jer.
ix. 1.
— " So that the earth rent with the sound of them."
Kings
X. 5.
Chron.
jumping and leaping
— " There was no more
dazed or stupefied, as we 2
vi.
their
—
hyperbolical description of their 1
of
intensity
Nabal's " heart died within him, and he became 37. he was terribly frightened and collapsed or fainted
away.
A
of
48, 49.
as a stone "
I
This is an weeping and
out before the Lord, and fasted, etc."
Similar descriptions occur Ps.
lamentation.
Lam.
it
description
hyperbolical
xxviii.
say,
9.
for joy.
spirit in her "
:
i.e.,
she was
with astonishment.
— "A
rage that reacheth up unto heaven,'
to express the intensity of the rage.
Ezra
ix.
—
6.
"
Our
trespass
express the enormity of their
of
Neh. wood "
viii. 4. :
i.e.,
abundance
grown up unto the heavens,"
good things.
of all
Job xxxix.
;
or,
as
we should say,
— "The rock poured me out rivers of oil":
6.
to
— "And Ezra the Scribe stood upon a tower (marg.)
a high wooden structure
or pulpit.
Job xxix.
is
sin.
19.
—
"
So chap.
xx. 17
Hast thou clothed
his
and Micah
a platform
i.e.,
I
had
vi. 7.
neck with thunder?"
Glassius gives this as an Hyperbole for the neighing of the horse, but it seems better to take Hp^'l {ra'mah), of a flowing mane, from Di'T {ra*am), to tremble, shake, wave, as in verse 25.
The word denotes a
shaking, as well as the noise caused by the See Ps. civ. 7. Isa. xxix. 6. The Ixx. has 4>6/3ov (phobon), fear, perhaps a mistake for cj^oPtjv (phobeen), a mane: "Thou hast clothed his neck with a flowing mane."
shaking.
—
Ps. evil. 26. to the depths "
:
— "They mount up to the heaven, they go down again
to express the violence of a storm
;
and waves, as we
say, " mountain-high."
Prov.
xxiii.
8.— "The morsel which thou hast eaten
vomit up " to express the benefits from such a host. :
Isa. V. 25
and
xlii.
desolate.
shalt thou
at having received
i5._These are hyperbolical descriptions to set and judgments of Jehovah in making the
forth the excessive anger
Land
sufl'ering of regrets
AMPLIFICATIO Isa. xiv. 13. of Lucifer.
—
"
HYPERBOLE.
ascend into heaven
will
I
:
—
'*
425
to express the pride
:
Isa. Ivii. 9. didst debase thyself even unto hell " Thou (Sheol) " to emphasize the indignity of Ahaz, king of Judah in sending .
.
.
;
to Tiglath-Pileser, king of Assyria, to help him against Israel, saying, *'
I
am
thy servant "
Jer. Jas.
Kings
(2
!
i.
19; XV. 20.
xvi. 7, etc.).
—"They
shall fight against
thee" (see below,
iv. 1).
The
which means to wage war, is Hyperhpie when used of a single individual but it told Jeremiah how bitter the opposition of man would be to his Divine message. verb,
;
Jer. iv. 29.
Jer.
— " The
Lit., into
thickets."
li, g.
—
Jer.
li.
city shall flee ;
.
.
.
they shall go into
to express the inaccessible places.
Her judgment reacheth unto heaven, and
"
even'to the skies " called for such a
whole
the clouds
:
to express the
judgment (Rev.
53. —
sin
xviii. 5).
Though Babylon should mount up
"
up which
is lifted
magnitude of Babylon's
heaven
to
" ;
to
express the pride of Babylon.
Lam.
ii. i.
— " How hath the
Lord
.
.
.
cast
down from heaven
unto the earth the beauty of Israel": to express the degradation of
Zion and the height of glory from which she had
Lam.
ii.
11.
— "My
liver is
fallen.
poured upon the earth, etc":
to
express the depth of the Prophet's grief and sorrow at the desolations of Zion.
Ezek. xxvii.
28.
— "The suburbs
shake at the sound of the
shall
cry of thy pilots."
So R.V., but both margins say wav6s. means to drive out, drive about. When used
The
root Xt^%
of a city,
it
(garash)
refers to the
suburbs which are driven out from the city but, used of the sea, means the driving and casting about of its waves. See Isa. Ivii. 20. :
it
The figure here expresses the greatness of the terror of the defenders of Tyre in the day of its overthrow: " the waves of the sea shall lash themselves at the sound of the cry of thy pilots."
Dan.
ix. 21.
— " Gabriel
marg.),with weariness:
Matt.
xi.
23.
z.^.,
—"And
heaven, shall be brought
(or
.
.
being caused to
fly swiftly."
Lit. (see
with such swiftness as to cause weariness. thou,
down
Capernaum, which to hell."
Or, as
in
-shalt thou be exalted unto heaven be brought down) unto Hades."
thou Capernaum,
down
-
art exalted unto
the R.V., " ?
And
thou shalt go
—
FIGURES OF SPEECH.
426
house shall be called a house of prayer, but thus emphasizes the ye have made it a den of thieves." The Lord "Ye have-robbed me." fact which is plainly stated in Mai. iii. 8
Matt. xxi. 13.—"
My
:
Luke
xiv. 26.
and mother": to
39 Rev.
any man come to me and hate not his father does not esteem them less than me. So the verb If
used (Gen. xxix. 31. Rom. ix. 13). ''Anger'' is used for displeasure (Deut. iii. 26). ** Save " is used for preserve (Job ii. 6. Ezek. xviii. 17). ''Lose the life" is used of esteeming it as a small matter (Matt.
hate
X.
i.e.,
—"
;
is
Mark
xvi. 25.
viii.
Luke
35.
ix.
24
xvii. 33,
;
as
is
clear
from
xii. 11).
To mar is used for hurting (Ruth iv. To rob is used of receiving wages (2
Luke
xviii.
5.
— " Lest by her
6)
:
i.e.,
Cor.
for his heirs.
xi. 8).-
continual coming she weary me."
—
True of man but an Hyperbole as applied to God. See Anthropopatheia.
John
iii.
26.— "
John, to show
John
men come to him." Thus his disciples said to many people who followed the Lord. Behold, the world is gone after him." The
All
their sense of the
xii.
19.
—"
enemies of the Lord thus expressed their indignation at the vast multitudes which followed Him.
—
Jas. iii. 6. "The tongue is a fire, a world of iniquity." It is a question here, whethor /coo-/xos (kosmos) does not mean ornament or adorning, as in 1 Pet. iii. 3 i.e., the decking or adorning of iniquity, glozing it over and making that which is sinful, appear to be innocent^ :
etc.
Jas.
iv. I.
The word of social
"
—
**
war So
life.
From whence come wars and fightings among you.*' when applied to the quarrels
" is used hyperholically Jer.
i.
19
;
xv.
20
{q.v.).
See above.
Other examples of Hyperbole may be seen in 2 Sam. 2 Kings xix. 24. Job. xl. 18. Isa. xiv. 14; xxxiv. 3, 4, 7. Ezek. xxxii. 5, 6, 7, 8. Amos ix. 13. Nah. ii. 3. Gal. iv. 15.
xvii.
13.^
xxvi. 4;;
Examples pertaining to COMPARISONS are frequent, where one thing
nothing
is
common between them
compared with another, when there
is
:
The sand of the sea and the dust of the earth are constantly used to express a vast number. (See under Idiom). As we often
say, in declining a favour, "
I
have no wish to rob you."
AMPLIFICATIO Gen.
16
xiii,
Heb, xi, 12 Judges
xxii.
;
17
HYPERBOLE.
:
xxviii. 14.
;
1
Kings
427
iv.
20. 2
Chron.
i.
9.
of Abraham's seed.
:
12
vii.
1
Sam.
xiii.
5
1
Kings
iv.
29
Job. xxix. 18
of the Midianites.
:
of the Philistines.
:
of Solomon's largeness of heart.
:
of the days of a man's
:
life.
Ps. Ixxviii. 27: of the feathered fowl in the wilderness.
of other peoples.
Isa. xxix.
5
:
Jer. XV. 8
:
of Judah's widows.
Other comparisons
Sam
2 "
23.
i.
may
— Saul
be seen.
and Jonathan
" swifter
than
eagles,"
stronger than lions."
So ix.
Jer.
and Lam.
iv. 13,
King*
I
X. 27.
—Silver
iv. 19,
to express great velocity.
and gold as
stones.
So 2 Chron.
i.
15;
20.
— —
Job vi. 3. Job's grief heavier than the sand. Job xli, 18. Leviathan's sneezings causing light Hab. ii. 5. To express great rapacity.
to shine.
—
Lam.
iv. 7, 8.
—To express and contrast the dignity and indignity
of the sons of Zion.
HYPOTHESES.
Sometimes we have Hyperbolical Hypotheses, which are impossible in
themselves, but are used to express the greatness of the subject
spoken
of.
—To show the wondrous omnipresence of God. and of the —To show the
Ps. cxxxix.
8, 10.
Prov. xxvii
22.
folly
incorrigibility
fool.
—
Obad. 4. To emphasize the certainty of the coming judgment Compare Jer. xlix. 16, and Matt. xi. 23 as quoted above.
of
Edom.
Mark ^
make the strongest I
Luke
viii. 36.
Cor.
iv. 15.
ix.
25.
—To
express the utmost gain and
contrast.
—-To
express the difference between pedagogues
and parents. .1
Cor.
xiii. 1-3.
—-There are many hyperbolical hypotheses in these
show the all-importance heart by the Holy Ghost.
verses, to
the
Gal,
i.
8.
inconceivable.
—An angel from
of the love of
God shed abroad
in
heaven preaching a different gospel is The hypothesis is used in order to show the importance
of the Gospel of God.
FIGURES OF SPEECH.
428
Kings XX. 10.— "The boasting of Benhadad.*' Matt. V. 29.—" If thy right eye offend thee, pluck I
it
out
" .
.
.
—
'* If thy right hand offend thee, etc." V. 30. perfectly clear that Christ does not wish us to mutilate our so that this must be an hyperbolical or emphatic exhortation to
Matt. It is
bodies
:
avoid and remove everything and anything that causes us to stumble.
Luke
X.
4
ceremonious salutations (such as
John betaken says,
xxi. 25
in
"AH men cannot
Metonymy
let
it,
sense, as
it
in
is
Matt.
receive this saying; "
him receive
it."
the present day).
*'
in
(choreesai) is to
where the Lord
verse 12, "
world "
is
He
that
is
also put by
for
vorjcrai (jtoeesai), to
ix. 3.
{choreesai),
>J;o
receive,
by
understand.
—
*'
For
I
could wish that myself were accursed from
an hyperbolical supposition. Or we may take this sentence as being
Christ "
xix. 11,
and
The
mankind. Hence, Thophylact expounds x^PW^''
Rom.
loiter or delay in
The verb x^PW^'-
also Hyperbole.
is
the same
able to receive
command not to are common even to
ah hyperbolical
is
is
the imperfect tense
7)vx6fJiy]v
in
a parenthesis, and render
{eeuchomeen) in the sense of / used
to wish.
have great heaviness and continual sorrow in my heart for my brethren, my kinsmen according to the flesh, (for I used to wish myself to be a cursed thing from Christ)."
The passage would then read,
—
*'
I
Hating even the garment spotted by the flesh." This all contact with defilement. In the statements of the Lord Jesus there often seems to be an Hyperbole when there is really none e.g., Mark xvi. 15. John iii. 32.
Jude
is
23.
"
an hyperbolical prohibition as to avoiding
:
;
ANABASIS An
or,
;
GRADUAL ASCENT.
Increase of Sense in successive Sentences.
A-ndh'-a-sh.
Greek, dvd/Saa-t^, from dvd (ana), up, and /Safvetv (bainein), go; /3aVts (basis) means a stepping, or a step. So that Anabasis means a going up- or ascent. The Figure is so called when a writing, speech, or discourse, ascends up step by step, each with an increase of
to
emphasis or sense. This figure was called by the Latins INCREMENTUM men'-tum), growth or increase, from incresco, to grow on or upon. our words " increase " and " increment/'
(In'^cre-
Hence
When and
is
this increase or ascent is from weaker to stronger expression, confined to words, it is called Climax (q,v.).
[N.B.
upward,
—When
it is
The
the sense or gradation
downward
is
instead of
called Catabasis, see below.]
figure
was
also called
AUXESIS
(aux-ee'-sis),
growth or
increase.
This increase
When
is
often connected with Parallelism
the increase
(q.v.).
not a mere increase of vehemence, or of evil, but leads up from things inferior to things superior; from things terrestial to things celestial from things mundane to things spiritual is
;
the figure
and
up,
Ps.
called
is
ANAGOGE
(an'-a-go-gee),
from dvd
(ana), again or
dyetv (agein), to lead, a leading up. i.
I.
—" Blessed
is
the
man
that walketh not in the counsel of the ungodly,
nor standeth in the way of sinners, nor sitteth in the seat of the scornful."
Here
is
a triple Anabasis depending on Parallelism
The first are impious, as to their mind. The second are sinners, who not only think, workings of their
The
third
evil
are scorners,
(q.v.).
but. carry out the
minds. glorying
in
their wickedness
and
scoffing at righteousness.
Again, the
first
continue in that mind, taking
evil
counsel.
The second carry it out, as the principle of their The third settle down in their evil, as on a seat. *
Asia
walk.
Hence, the journey or expedition of Cyrus up from the coast into Central called his Anabasis, by Xenophon.
is
——
—
;
FIGURES OF SPEECH.
430
These three are exemplified in the Psalm, where a corresponding Anabasis Ps.
I,
ii.
2,
3.
—
First,
;
and
:
i.e.,
the third,
in
is
three verses of the next
seen
:
we have
nations; then "the peoples " vain things
first
the "heathen" i.e., the Gentile the Tribes of God, Israel imagining :
we have
" kings "
and
" rulers," all
conspiring together.
Acts
iv.
—
27 gives us the fulfilment: (1) we have the kings and and (2) we have the rage and vain imaginations
rulers taking counsel (3)
;
;
the open and actual rebellion.
Ps.
On
Ps.
i.
1,
see page 350.
vii. 5.
my soul, and take it him tread down my life upon the earth. And lay mine honour in the dust." Let the enemy persecute
•'
Yea,
let
Ps. xviii. 37, 38.— " I have pursued mine enemies,
And overtaken them Neither did
:
turn again
till they were consumed. have wounded them that they were not able to rise They are fallen under my feet." I
I
Isa. "
4.
i.
Ah
A A
:
sinful nation,
people laden with iniquity,
seed of evildoers,
Children that are corrupters."
—
ii. 6. "And thou son of man, be not afraid of them,
Ezek.
^
neither be afraid of their words,
though briers and thorns be with thee, and thou dost dwell among scorpions :
Be not
afraid of the words,
nor be dismayed at their looks, though they be a rebellious house."
And why this Anabasis? To impress upon us that whatever we may encounter, we are to speak and give forth the word God, whether men will hear or whether they will forbear (verses
opposition of
5 and
7),
and not to corrupt
distribute versions of
best that
it,
we can make.
it or alter it to please the people: to not "the best that people will take," but the
————
—
:
AMPLIFICATIO
Dan. "
:
ANABASIS.
431
ix. 5.
We
have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments.'*
Hab.
5.
i.
" Behold ye
among the heathen,
and regard, and wonder marvellously For I will work a work in your days, which ye though
it
will
not believe,
be told you."
—
Zech. vii. 11. " But they refused to hearken, And pulled away the shoulder,
And stopped their ears that they should not hear. Yea, they made their hearts as an adamant stone,
lest
they
should hear the law, etc."
Thus the Anabasis powerfully and emphatically isecret
sets
forth
the
cause of Israel's trouble.
Zech. viii. 12. " For the seed shall be prosperous, The vine shall give her fruit,
And And And
the ground shall give her increase,
the heavens shall give their dew. I
will
cause the remnant of this people to possess
all
these things." I
Cor. "
iv. 8.
Now ye are Now ye are Ye have
full.
rich,
reigned as kings without us."
See under Asyndeton. I
John "
i.
I.
—
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of
As contrasted with Anabasis, we here introduce of including -contrast
may
under Figures involving Omission, be more clearly seen
it
:
life."
Ca^afcasis, instead in
order that the
—
!
CATABASIS
GRADUAL DESCENT.
or,
;
The Opposite of Anabasis. going down
Cat-ah'-a-sis, a
This
a going.
from Kara
:
down, and pdo-is (basis)^ is used to emphasize
(kata),
the opposite of Anabasis, and
is
humiliation, degradation, sorrow, etc.
The Latins in
called
DECREMENTUM,
it
i.e.,
decrease
—an increase
the opposite direction, an increase of depreciation. Isa. xl. 31.
strength
— "They
Lord
that wait upon the
shall
renew their
;
they shall mount up with wings as eagles,
they shall run, and not be weary, they shall walk, and not faint."
The
figure Catabasis here illustrates the effect of growth in At first the believer flies ; but as his experience increases, he runs, and at the end of his course he walks. Like Paul, who first said I suppose I was not a whit behind the very chiefest apostles '*
grace.
*'
(2
Cor.
xi.
5
xii.
;
saints " (Eph.
1
iii.
chief of sinners!
Later he writes,
1).
8) (1
;
I
**
am
less
while at the end of his
Tim.
life
than the least of all he says, I am the
15).
i.
Jer. ix. I. "
Oh that my head were waters, and mine eyes a fountain of tears, that might weep day and night for the I
of
Lam.
my
iv. i, 2.
people
—
The stones
"
!
"
How
is
slain of the
daughter
(See above.) the most fine gold changed
of the sanctuary are poured out in the top of
every street.
The precious sons
of Zion, comparable to fine gold, are they esteemed as earthen pitchers, the work of the hands of the potter "
How
!
Ezek. xxii. 18.—" Son become dross all they
of man, the house of Israel
is
to
me
:
are brass,
and and and
tin,
iron,
lead, in the
of silver."
midst of the furnace /
;
they are even the dross
—
:
AMPLIFICATIO
:
CATABASIS.
433
—
Dan. ii. The Figure Catabasis is seen in the four successive world-powers, showing a deterioration and a growing inferiority. Gold, silver, brass, iron and clay. Not only is this deterioration in power and authority shown in the decrease of value, but in the decrease :— Gold is equivalent to 19'3; silver, 10-51; brass, 8-5; iron, 7*6; and clay, 1'9. Down from 19*3 to 1-9.*
of specific gravity
Amos "
ix. 2, 3.
Though they climb up down
to heaven, thence will
1
bring
them
:
And though they
hide themselves in the top of Carmel, I will search and take them out thence though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite :
And
them."
Thus powerfully
is
shown the
impossibility of escaping from the
judgments of God. Phil.
6-8.~" Who, being in the form of God, Thought it not robbery to be equal with God But made himself of no reputation. And took upon him the form of a servant, And was made in the likeness of men, And being found in fashion as a man, he humbled And became obedient unto death, Even the death of the cross."
ii.
1.
2.
3. 4. 5. 6. 7.
himself,
These seven downward steps in the Saviour's humiliation, are followed in verses 9-11 by seven steps upward in His glorification.
The word not
contrast
" robbery "
is
d/37ray/Aos-
(harpagmos)^
grasped or seized, but the act of between the first man and the second the
thing
the
is
the last.
as gods "
:
The Tempter promised our (i.e.,
as
God
first
and seizing.
first
means,
The
Adam and
parents that they should " be
Himself), and they grasped at equality with
God.
The second man, on the
contrary, did not yield to the temptation,
but humbled himself, and reached the highest position in glory through
and death, even the death of the cross. There is also probably a reference to John vi. 15. Our Lord was perfectly aware that He was a born King " (Matt. ii. 2). And Herod and all Jerusalem knew it too. Hence the consequent alarm. But the Lord knew also that Csesar had, for the time, been allowed of God suffering
**
*
See Ten Sermons on
the
Second Advent, by the same author and publisher. E 1
FIGURES OF SPEECH.
434
and the fulfilment of His designs. He would therefore countenance no unauthorized attempt on the part of those who did not believingly own Him either as to His to lord
it
over His people, for their
sins,
human nature and rights. Note also as to the words used "Thought." The verb -^yelo-Oat Adam and his wife may have Qieegeisthai), to. bring one's self to think. Divine or His
:
brought themselves to think," at the serpent's instigation, that the to grasp at, and therefore worth the Eve, at any rate, would seem to have thought so. grasping effort. *'
thing he suggested was something
Adam we
cannot, perhaps, say the
expressly told, guilt.
But no
Yjyja-aTo,
He
"was
not deceived."
same
Man," "the Lord from heaven," to think
it
Him
Son
of
He was
Man.
are
moment — (notice
admitted the thought)
with God, any more than he could induce essentially
Adam," we
"
Hence, apparently, his deeper
" subtil serpent " could for a
never once
for
of,
so in His Divine nature
—induce
the Aor. the " second
possible to become equal
:
to deny or forget that
Son of God, as
Hence we may suggest such a rendering as
this
truly as :
"
Who,
being originally in the form of God, never considered the being on an equality with
God
is
To be what one know and assert
a usurping (or usurper's) business."
no usurping business. that one is so. is
Nor
is it so,
either, to
MERISMOS An Enumeration The
of the Parts of a Whole which has been mentioned,
Greek,
Me-ris'-mos, part.
figure
DISTRIBUTION.
or,
;
(merismos)^ division, from fxepos (yneros), a so called because, after mentioning a thing as a
fjL€pio-fi6s
is
whole, the parts are afterwards enumerated.
EPIMERISMOS,
Also prefixed It
change,
which
merismos with
is
(epi),
upon,
{Dz~al'4a-gee), ^laWayrj,
inter-
kirl
(Ep '-i-me-ris '-mus).
DIALLAGE
was
called also
from
8ta {dia), through, or asunder,
make other than
it is, to
The Latins
CRIMINATIO
called
and
dXAao-cretv (allassein)^ to
change throughout. it
DISTRIBUTIO (Di5-i^H-&w'-^2-o), and DISAlso DIGESTIO (Di-ges'-ti-o),i.e„
(Dis'crim'-i-na-ti-o),
redtiction to order, classification.
Though these names
express, in the first instance, division,
have classed the figure under figures of addition thing has been
named and mentioned,
parts are added together to
it is
enhance the
;
we
because, after the
divided up, and the various
effect,
increase the emphasis,
and amplify the sense. Isa. xxiv. 1-3
:
where, after stating the
fact, "
Behold, the
Lord
maketh the earth empty," the statement is amplified, and the way in which God will do this and scatter the People is afterwards enumerated.
—
Ezek. xxxvi. 4. After saying Ye mountains of Israel, hear the word of the Lord God (Adonai Jehovah)," the word is spoken, not only to the mountains, but to the hills and rivers, and valleys, and desolate wastes, and the cities that are forsaken. And all this to show how complete shall be the blessing for the **
land of Israel.
Rom. man
ii.
6-8.
— Here, after stating that God
according to his deeds "
in
verse
6,
" will
verses
render to every
7 and 8 go on to
enumerate the particulars of the two great classes of deeds.
—
Gal. V. 19-21. "The works of the flesh " are first mentioned as a whole, and then the whole sixteen are named and enumerated.
GaL
V. 22, 23.—*'
The
fruit of the Spirit " is first
then the nine manifestations of the singular, though
made up
of
it
are enumerated.
many
mentioned, and
It is " fruit "
parts like a cluster of grapes.
in
;
SYNATHROESMOS The Enumeration of
the
;
ENUMERATION.
or,
Parts of a Whole which has not been mentioned,
Greek, o-waOpoLo-fxos {syn-ath-rois-mos), gathering It is used of an assemblage of terms or species
Syn'-ath-rces'-mos, together, assembling.
brought together without being first mentioned as a whole, and not being necessarily the distribution of the parts of any one thing.
The
figure
also
is
called
APARITHMESIS
(ap-a-rith'-mee-sis),
(apo)yfrom or off and dptOfielv (arithmein), to count. Hence, to enumerate. The Latins, from this, called it ENUMERATIO^ which has the same meaning. The Latin term for Synathrcesmus is
from
ttTTo
count
off,
,
CONGERIES carry or bring
;
(con-ge'~ri~ees)f from con, together, and and denotes a heap, or combination.
gerere, to bear,,
From the fact that such enumeration or combination sometimes made the argument or statement drag, the figure was called SYRMOS, which to
the Greek
is
o-vpjjLos
it
trailing,
from
crvp€Lv
(surein),
And, because a number of different wordsalso called EIRMOS {eir'-mos), from dpuy
drag, trail along.
were thus united,
(syrmvs), a
was
string together.
(eiro), to
from Merismus in that the things enumerated are not mentioned under one head: and it differs from Synonymia,. that they are not synonymous, but may be of many kinds and It differs
first briefly
in
descriptions. It
also differs
from Symperasma,
conclusion, but in the course of
what
that they do not occur at the
in
is said.
The use of the figure is to enrich a discourse, or part of enumerating particulars, or by multiplying epithets.
it,
by
which we are grouping under this head are figuresis called by some Amplification But we have used this as a general term for the whole group and have not restricted it to any one particular figure. All the figures
of Amplification; otherwise this
Isa.
i.
II, 13.
me
sacrifices
unto
of rams,
and the
?
— "To
what purpose
saith the
Lord
fat of fed beasts
incense
is
and
;
bullocks, or of lambs, or of he-goats
.
.
is
am
I
:
.
I
the
full
multitude of
your
of the burnt offerings
delight not in the blood of
Bring no more vain oblations
an abomination unto me."
One sentence would have expressed the whole, are not pleasing to me."
"
your
But, by the figure Synathrcesmos,
sacrifices all kinds.
!
AMPLIFICATIO
:
SYNATHRCESMOS.
437
are enumerated, and the sense is thus amplified and emphasized to show that, with all their outward show of " religion," there was no true worship of the spirit and heart. So with the feasts, in verse 14, and with prayers, in verse 15. The figure is used here to emphasize the fact that religious ordinances and services are nothing in themselves. In the days of our Lord there was plenty of " religion " Isa. i. describes the abundance of it but there was no heart in it. It was all form and it was these very religious people (and not the rabble) who of sacrifices
:
;
!
crucified the
Lord
—
16-23. Here, the various ornaments of women are heaped together, to heighten the effect, and to emphasize the awful judgment of verses 24-iv. 1.
Isa.
iii.
—
Rom. i. 29-31. Here, many, abominations of the heathen are enumerated to show what is the outcome of the " reprobate mind." There are other figures in this passage. See under Paronomasia, Ellipsis and Asyndeton. It will be easy to recognize this figure whenever it is met with. J
1
will
Tim,
iv. 1-3.
— Here,
make the "latter times 2
Tim.
I
Pet.
iii.
iv. 3.
1-7,
is
an enumeration of the characters which Also in
" so perilous.
we have another enumeration.
—Here, areenumerated the things which characterize
the condition of the Gentiles.
EPITROCHASMOS; A
or,
SUMMARISING.
running lightly over by way of Stcmmary,
When the enumeration called Synathrcesmus is made, not for the sake of amplifying, but only for the sake of abbreviating, by summarising, so as to hurry over vi^hat is being said (rather than for the sake of dwelling upon
it),
so as to pass on quickly to another subject,
EPITROCHASMOS and
T/3oxafetv {trochazein), to
means The Latins
is
it
then called
(Ep'44ro-chas'-?nos), from i'Ki{epi), upon or over^
run along, quickly
,
Hence Epitrochasmus
a ru?ining lightly over.
called
it
PERCURSIO,
u^hich
means a running
through. In this connection,
where examples may Epitrochasmus
is
practically the
See Ex.
same as Asyndeton
{q.v.)t
xv. 9, 10.
therefore a figure of Omission
is
"
conjunction "
it
be found.
;
in
that the
omitted for the sake of running quickly through
and is the enumeration and an omission of sense also, in that it abbreviates and summarises. On the other hand it comes under the head of figures involving ;
addition in that
it
at the
same time
certainly amplifies by a copious
pouring forth of words. is an actual addition of words, that very addition purpose of avoiding a longer statement. have therefore mentioned this figure here in this division,
Thus, while there is
for the
We
Heb.
xi.
32
is
an example
;
where a number of persons are named
or alluded to, but not dwelt upon.
DIEXODOS; A
lengthening out by copious Exposition of Facts.
When
Synathrcesmos
things,
it is
Shd (did),
The
EXPANSION.
or,
through figure
is
used of facts,
DIEXODOS
called
;
is
eg {ex), out
etc.,
instead of single words or
(Di-ex'-od-os),
a way out through, from
of ; and 666s (hodos), a way.
employed when there
exposition of facts, not so
much
for the
is a copious statement or purpose of amplification, or of
Indeed, it is the opposite of Syntomia : which means a cutting off short, abridgment : whereas Diexodos is a lengthening out by a digression in order to expand.
abbreviation, as of digression.
See 2 Pet.
ii.
13, 15, 17.
Jude
12, 13, 16, etc.
EPITHETON A Naming Greek,
E-pith'-e-ton,
EPITHET.
or,
;
of a Thing by desadhing
k-n-id^rov,
from
it,
i-n-iOero^ (epithetos),
when an
placed upon, or
noun is used, which adds to the sense of the thing spoken of by simply holding
The
added.
forth
figure is so-called
some
apposition
noun used
to
for
it
was
it
called
it.
Th€
by Enallage (q.v.) is thus placed in purpose of amplification by way of
for
the
distinction, explanation, or
Hence
or quality descriptive of
attribute, character,
adjective or the
adjective or
it
description.
by the Latins
APPOSITUM,
and
is
so put
by apposition.
When
the epithet
being given has ceased,
is
continued and used, after the reason for
it is
then called Ampliatio
An
examples will be found under that name. an Epitheton is an addition.
Gen.
xxi.
against him,
i6.
—
a good
Most
(q.v.).
Ampliatio
is
its
of the
a change
;
And she (Hagar) went, and sat her down over way off, as it were a bowshot " the bowshot
"
:
being an Epithet for a certain distance.
Ex. XXV. 25 xxxvii. 12. i Kings vii. 26. 2 Chron. iv. 5. Ezek. xl. 5.—An hand-breadth is used as an Epithet 5. ;
Ps. xxxix.
for a certain thickness.
Num. his parable,
20.— "And when he looked on Amalek, he took up
xxiv.
and
said,
Amalek was the first of the nations. But his latter end shall he that he perish
The
last
phrase " he perish "
is
an
which Jehovah would wage with him. The difficulty felt by the translators. Literally "
The
first
'*
And The And
first
his
of the nations
end— for
is
it is
Amalek,
ever he perisheth "
of the nations
is
for ever."
the resuh of the war marginal reading shows the
epithet,
:
i.e.,
Amalek,
his end is destruction." For Amalek was the first who fought against Israel (Ex. and Jehovah will fight against Amalek to the end (Ex. xvii.
We
may compare Amos vi. 1. Judges XX. 16.-A " hair-breadth minute width.
xvii. 8),
16).
See Hyperbole.
"
is
used as an epithet of a
:
AMPLIFJCATIO
John Here
xvii. 3.—*'
" true
**
is
:
EPITHETON.
That they might know
441
thee, the only true God.*'
not a mere adjective quaUfying God, but
is
an epithet
—
^'That they might know Thee God, the only God, the true (or very) So 1 John v. 20. 1 Thess. i. 9. •God." Such epithets are used of God, not to qualify but to distinguish
Him from them who are no gods. See Gal. iv. 8. Luke xxii. 41. A stone*s-throw " is used
—
certain distance. I
Pet.
iv. 3.
the worship of
—
'*
idols.
*'
Abominable idolatries"
1
Cor.
viii. 5, 6.
as an epithet of a
—abominable
things:
i.e.,
SYNTHETON A Syn'-the-ton.
;
or,
COMBINATION.
placing together of two
Greek, avvO^Tov, from
Words
by Usage.
(sun),
together,
and
rtOhair^
Hence, a-vvd^ros (synthetos) means put together. this Figure because two words are by common usage It is used of joined by a conjunction for the sake of emphasis, as when we say " time and tide," " end and aim," ** rank and fortune." And also from Hendiadys, where It differs from Synthesis (q.v,). only one thing is meant, though two are used (see Hendiadys). (tithenai), to place.
Gen.
xviii. 27.
Ps. cxv. 13.
Acts
—
"
Dust and ashes."
— Small and great." — Moses was " mighty "
in words and in deeds." There are many examples where certain words thus become linked together by usage e.g., " rich and poor," "old and young," "bread and wine," " meat and drink," " babes and sucklings," " sins and iniquities," " faith and works," " God and man," " thoughts and deeds," vii. 22.
:
etc., etc.
The opposite
of this Figure
is
two words are used, only one thing
Hendiadys is meant.
(q*v.),
Here, in Syntheton, much more is meant than embraced by the conjunction of the two words.
by which, though is
expressed and
HORISMOS; A Hor-is'-mos, to divide,
Greek,
mark
or,
DEFINITION.
Definition of Terms.
opta-fxos
out, settle,
{horismos), a boundary^
define.
Hence,
it
is
from
called
6|0tfw {horizo),
DEFINITIO,
definition. It is
the figure by which the meaning of terms
fixed, briefly
and precisely
kinds of argumentation.
:
the definition
is
defined and
of terms, so important in all
3.
DESCRIPTIO.
By way
.
of Description.
the addition to the sense is made by giving Hence, the place, time, thing, or action. person, a of a description which the forms different eleven some applied to is term Descriptio In
this
division
Description takes according to
HYPOTYPOSIS
its
nature or character.
or,
;
viro {hypo),
under,
and
from twos (typos), impression. Testament (1 Tim. i. 16 and 2 Tim. express what we call " outlines."
-rvTrovv
It
this
The name
is
Words,
Greek, worwoxTts, from vTrorvirovv (hypotypoun),
Hy'-po-ty-po'-sis.
from
first is
WORD-PICTURE.
Visible Representation of Objects or Actions by
sketch out;
The
i.
{typoun),to hnpress
occurs twice in the In the plural
13).
given to this figure because
it
event, person, condition, passion, etc., in a lively
giving a vivid representation of In Latin, therefore, the
it
;
to
and
New would
describes an action,
and
forcible
manner,
it.
name
is
REPR^SENTATIO,
representa-
and ADUMBRATIO, a shadowing out or a sketching out in words. Other Greek names of this figure are DIATYPOSIS (di'-aThe ty-po'-sis), from 5ta {dia), through, and rv-rrovv (typoun), to impress. verb meaning to form thoroughly, to give a thorough form. tion,
ENARGEIA,
ivdpyeta
vivid
(en-ar-gei-a),
description,
visible
representation {in words).
PHANTASIA,
avTa(ri(x
(pkan-ta'-si-a),
a making
visible,
a presen-
tation of objects to the mind.
ICON (etKwv, eikon), an image, figure, likeness ; and Latin IMAGO, an imitation, copy, or picture, but especially a statue, visibly presenting the object to the eye or mind.
EICASIA. etKctfo)
(eikazo), to
Greek, dKao-ta
make
a likeness, or image, from
{ei-ca'-si-a),
like to, represent
by a likeness.
Thus the nature of this figure is quite clear from the various names given to it. Hypotyposis is employed whenever anything is so described as to present
it forcibly and vividly to the mind. There are many examples in Scripture but it is not necessary to transcribe whole passages, and in some cases whole chapters, in full. :
;
DESCRIPTIO
:
HYPOTYPOSIS.
445
Examples may be classified, in which things are thus vividly presented to the eye, and so described as to seem very real.
The blessings on the obedience of Israel (Dent, xxviii. 1-14). The curses and the judgments (Deut. xxviii. 15-45. Isa. 6-9 xxxiv. Jer. iv. 19-31). The greater part of Lamentations (esp., iv. 4-8). (3) The captivity and scattering of Israel (Deut. xxviii. 49-68). (4) The executioners of God's judgments (Isa. v. 26-30). (5) The hollowness of mere religion, such as existed when Christ (1)
(2)
i.
was on earth (6)
The
(Isa.
i.
11-15).
folly of idolaters
and
idols
and idolatry
(Isa. xliv. 9-17;
xlvi. 6, 7).
(8)
The The
(9)
Certain similitudes: as when the blessings of Christ*s coming are
(7)
sufferings of Christ (Ps. xxii.
;
Hx.
glory and triumph of Christ (Col.
Isa. ii.
liii).
14, 15, etc.).
compared to the rising sun (Mai. iv. 2), or a warrior (Rev. xix. 11-16) or when God is compared to a wine-refreshed giant when He arises to avenge His people (Ps. Ixxviii. 65, 66) or when the godly remnant of Israel is compared to a Bride (Ps. xlv.) or when the prosperity of the wicked is likened to a green bay-tree (Ps. xxxvii. 35) and that of the righteous to the palm and the cedar (Ps. xcii. 12-14). •
;
;
;
PROSOPOGRAPHIA or, DESCRIPTION OF PERSONS. ;
Pros '-6-po-graph
'-i-a,
and
countenance,
Hence
from
later,
Trpoo-wTroy
a person
;
{pros '-o-pon), a face, one's look, or
and
ypd
(graphein), to write, or
a vivid description of a person by delineating the general mien, dress manners, etc. Called by the Latins DESCRIPTIO, description of describe.
Pi'osopographia
is
PERSONS
a person. '
See Matt. iii. 4, where John's appearance, etc., is described. See also the graphic description of the Lord, after the execution of His judgments in the day of His vengeance (Isa. Ixiii. 1-6). (Compare, for the interpretation of the passage, Isa. xxxiv. 8
;
Ixi. 2).
Also the description of Jerusalem compared with a person when she was caused " to know her abominations " (Ezek. xvi. 4-26).
When features,
the description
it is
called
is
confined to the personal appearance, or
EFFICTIO Ef-fic
'-ti-0,
from Latin,
Hence, the name
is
;
or,
WORD-PORTRAIT.
effingo, to fornix
fashion artistically
given to the figure
when a
portrait
,
to
is
portray.
given in
words, and the features, etc., are delineated and described. When the description is confined to the character, morals, of
a person,
it
is
called
CHARACTERISMOS; or, DESCRIPTION OF CHARACTER. Char '-ac-ter-is '-mos.
Greek,
xf^)Oa-/
{characteerismos), designation
Hence, the name is given to the figure which gives a description of the character or morals of a person. by a characteristic mark.
When
the description
is
confined to manners,
it is
called
ETHOPCEIA
;
or,
DESCRIPTION OF
MANNERS. Greek, rjOoTroita (eethopcs'ia), expression of manner or custom; hence, used of a description of a person's peculiarities as to Eth'-o-pce'-i-a.
manners, caprices, habits, whether in voice, gestures, or otherwise. Called by the Latins NOTATIO, a marking or noting. Hence, a description of any
noted
manner or custom,
etc.,
that a person
is
peculiarly
for.
Called also
MORUM
— "The
EXPRESSIO.
daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet," Isa.
iii.
i6.
See also Jer. xlviii. 3-46; and Luke xviii. 9-14, where the Pharisee and the Publican are described by their manner, gesture, etc. In 1 Pet. iii. 3, where women are exhorted to show the disposition of mind by avoiding the outward costume which is described.
When it
is
the description or expression
is
confined to the feelings
called
F
1
PATHOPCEIA
DESCRIPTION OF
or,
;
FEELINGS. Greek,
Path'-o-pce'-i-a.
(poiein), to
make.
Tra^oTrotta,
Hence, the figure
from TaOos, feeling, and Trotetv is so named, when the feelings
and affections are described or expressed. For examples, see Isa. xxii. 4; xlix. Hos.
xxxi. 20. xix. 41.
2 Cor.
xi. 7-9. ii.
4.
Mark Gal.
iv.
iii.
5
;
vi.
32;
15. vii.
Jer.
34
;
2;
ix. 1,
x.
14, 21.
xxiii.
9;
Luke
19, 20.
We
have included this figure here, and also under those involving change, because sometimes this description is given by way of additional information, and sometimes it is given instead of naming or otherwise indicating the person or thing spoken of. The reader must distinguish these examples himself.
When
the description
is
confined to sayings^
it is
called
MIMESIS Mi-mee-sis,
or,
;
DESCRIPTION OF SAYINGS.
ivom the Greek /AtjLtT/a-ts
[mi-mee-sts)^ imitation^
from
{xtfietcrdat
(mimeistkai), to imitate.
The name
is
used when the sayings (and sometimes motions and way of emphasis.
thoughts) of another are described or imitated by
Hence
called by the Latins
See Ex, Ellipsis),
Isa.
IMITATIO,
imitation.
xv. 9 (see Asyndeton). Ps. cxxxvii. 7 xiv.
13,
14
;
xxviii.
15.
Hos.
;
xiv. 2, 3.
cxliv.
12-15 (see
Ezek. xxxvi.
2.
Micah ii. 11 iii. 11. So also 1 Cor. xv. 35, and Phil. iii. 4, 5. Sometimes there is a use of a word which another is wont to use, and which is repeated so as delicately, but yet acutely, to direct him aright. As in 2 Cor. x. 1, 10 and Gal. vi. 2. ;
;
PRAGMATOGRAPHIA
;
or,
DESCRIPTION
OF ACTIONS. Prag'-mat-o-graph'-i-a, from irpayfia (pragma), an action or event, ypd€tv
(graphein), to write
:
i.e.,
a description of an action or
and
event..
Hence, called by the Latins, REI AUT ACTIONIS DESCRIPTIO. See Joel ii. 1-11, where the description of the actions connected with the great people and strong which should come upon Zion isminutely and graphically given. Matt. xxiv. and Mark xiii. describe the events of the Great Tribulation;
precede
and Luke
xxi.
12,
etc.,
the
events which should long
it.
See also some minute touches, especially 33 and Acts vf. 15 vii. 55, 5Q.
e.g., viii.
When
;
the description
in
the Gospel of
;
is
confined to places,
it is
called
Mark
:
:
TOPOGRAPHIA
;
DESCRIPTION OF
or,
PLACE. Top'-o-graph'i-a,
from
tottos (top'-os),
a place, 2.ndy pd€Lv (graphein),
to
write or describe.
Hence
used of the figure which adds something to what is or any pecuHarity which marks the place, ^nd throws light on what is being treated of. Called by the Latins LOCI DESCRIPTIO. Topographia is such a description of a place as exhibits it to it
is
said by describing a place
our view
;
;
as the description of Sheol, Isa. xiv. 9-12
;
xxx. 33
The new Heaven and Earth, Isa. Ixv. 17, etc. Rev. The future glory of Jerusalem and the Land, Isa. ;
xxxv. 6-10. Ps. xlvi. 5, 6
;
Ix.
:
xxi. 1, etc. xxxiii. 20,
21
;
6-9.
In Ps. Ixxxix. 12, the description shows that the points of the compass are always"^ reckoned with reference to Jerusalem, " The north and the south thou hast created them Tabor (in the west) and Hermon (in the east) shall rejoice in thy name." Thus the description of these places completes the four points of :
the compass.
The names
of the places in Isa.
x.
28-32 give us the course of the
by the King of Assyria. The " Sea " is frequently mentioned by way of description to show that the West is intended the Mediterranean being on the West of the Land. See Num. ii. 18 (Heb.). Josh. xvi. 5, 6. Ezek. xlii. invasion of the land
:
19 (Heb.). In Ps. cvii. 3, however, the Sea evidently denotes the Red Sea, and though the word " sea" is in the Hebrew, it is rendered " South." The emphasis put upon the wonderful Exodus is thus quietly but very powerfully introduced " And gathered them out of the lands, from the east, and from the west, from the north, and from the sea " because the deliverance from Egypt was through the sea. In Ps. Ixxii. 8, " from sea to sea " means from the Mediterranean to the Red Sea and the Persian Gulf. Compare Ex, xxiii. 31. Sometimes a description of place is added and thrown in to convey a lesson, e.g., John vi. 10, " Now there was much grass in the place." Acts viii. 26, Which is desert," to show that it mattered :
!
'*
*
Excepting perhaps parts of Ezekiel written
in
Babylon.
FIGURES OF SPEECH.
454
not to the true servant whether he ministered in a city (verse 5), and crov^^ds of people (verse 8), or whether he ministered to one
gave joy to
soul in the desert (verse 26).
See also
When
Isa. Ixv. 17-25. Joel
the description
is
ii.
3.
Luke
confined to time,
xvi. 24-26. it is
called
John
xi.
18,
;
CHRONOGRAPHIA
DESCRIPTION OF
or,
;
TIME. from
Chron'-o-graph'-i-a, to
write.
It
\p6vo<5 (chronos), time,
by the Latins,
called
is
and
yp6.^iv
(graphein),
TEMPORIS DESCRIPTIO,
a
description of the time.
The Figure explanatory supplies
or,
is
is
used, when, by the addition of the time, something
given which helps to the understanding of what
some important
fact
All such expressions, as
or, Implies
;
"then" or
some extra
*'at
is
said
lesson.
that time," should be
and attention should be directed to the time to see when it was, and why the particular time should have been thus described or referred to. See noticed
I
;
Matt. xi. thank thee,
25, 26.
O
— "At
that time
Jesus
and
answered
Father, Lord of heaven and earth,
said,
because thou
hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so Father for so it seemed good in thy sight." Why is this specially marked by the words "at that time"? Because it was the time when John the Baptist questioned Him (xi. 2-6) when the people are rebuked for having said that John had a devil, and Christ was a glutton and drunkard (16-19) when the cities, in which most of His mighty works were done, repented not, and had their "woe" pronounced (20-24). "At that time," Jesus said, " Even so, Father In other for so it seemed good in thy sight." words, He found rest " at that time," in the hour of what man would :
;
;
:
call
disappointment and
turns to His weary
and find their rest and find His rest.
failure, in
the Father's
will.
And
then,
He
and heavy-laden servants, and invites them to come where He found His'; and thus to wear His yoke, (See this passage under other Figures
:
viz.,
and Parechesis,) John X. 22. "And it was winter." This brief description of time, is intended to convey to us a sense of the humiliation and The next verse tells how He " walked in rejection of the Lord Jesus. Solomon's porch," on the bleak summit of Mount Moriah, to keep Himself warm no one asking Him to house or inviting Him even into such of the Temple chambers as had fires in them. We may compare John xviii. 18. See also Mark vi. 48. Acts ii. 15 x. 3, 9, etc. Synecdoche, Catachresis, Idiom,
—
;
;
When
the description
is
confined to the circumstances,
it is
called
DESCRIPTION OF CIRCUMSTANCES.
PERISTASIS Per-is''ta-sis\
circumstances;
a standing, stances
;
from the Greek and this from
setting,
Peristasis
or,
;
is
irepta-rao-is,
anything that
irept (peri),
around, and
is
round about,
o-rao-t*?
(stasis),
or placing,,
the
and hence,
name it
was
of the figure
which describes the circum-
called by the Latins,
CIRCUMSTANTI.^
DESCRIPTIO. See John
When
iv.
6
;
xviii. 18, etc.
this figure is used for the
purpose of moving the passions
by a graphic description of circumstances,
it is
called
DIASKEUE. Di-as'keu'-ee'
(Stao-Kein^),
from
equips or prepare oneself: the
8ia(XK€vd^€o-0at (diaskeuazesthai), to
argument being made out of the
arm,
particular
circumstances of a case.
When
the description
is
confined to the order of certain persons,
things, events, or circumstances,
it is
called
PROTIMESIS;
DESCRIPTION OF ORDER. or,
a putting of one thing before another : from (timee), honour. Hence, the figure is employed when things are enumerated according to their places of honour or importance, using the particles "first" " again,** " then," or Pro'-ti-mee'-sis
{TrpoTifirja-is:)^
{pro),
and
irpo
*'
*'
firstly,"
before,
ti/at^
secondly," " thirdly " etc.
This figure, therefore, increases the emphasis of a particular statement by setting forth the order in which the things treated of stand, or take place. *
*
I
Cor. XV.
written
:
"
5-8.
He was
— Speaking
of the
seen of Cephas
;
then
resurrection of Christ,
it
is
of the twelve: after that, he
was seen of above Rwe hundred brethren at once after that, he was seen of James then of all the apostles and, last of all he was seen of me also, as of one born out of due time." In like manner we have the same words employed of the :
;
resurrection of " those
.
.
.
:
who
are Christ's "
:
Cor. XV. 22-24, where, after saying that, as all who are in even so all who are in (the) Christ will be made alive (see Synecdoche), *' but every man in his own order (or rank). I
Adam
final
die,
*'
Christ the first-fruits
*'
Afterward they
"
Then
;
that are Christ's at His coming.
cometh the end "
;
or, " then, to rekos,
rank of this great army of raised people.
such thing as what
is
the end " or the last
So that there
called a " general resurrection "
;
is
no
for as nearly
nineteen hundred years have elapsed between the ** first-fruits " and *'them that are Christ's," so there will be a thousand years between then and the last or second resurrection (Rev. xx. 1-6). See page 87,
under
Ellipsis.
—
I Thess. iv. 15-17. Here, we have the order of events at the coming forth of Christ into the air to receive His people unto Himself, before His coming unto the earth with them. This new revelation was given to the apostle " by the word of the Lord," and contains facts not before made known. The resurrection, here revealed, is altogether different in time and
order from the "first" and "second" resurrections
and Rev.
xx. 1-6.
These were never a
secret, but
in
1
Cor. xv. 22-24
known, and referred
FIGURES OF SPEECH.
458
to in the Old
Testament Scriptures (Dan.
xii. 1, 2.
Ps. xlix. 14 (15), etc.)^
This resurrection takes its place with that which is told as a secret in 1 Cor. xv. 51-57 r "Behold, I show you a mystei-y" i.e., " Behold, I tell you a secret." So, here, it is revealed that " we which are alive and remain unto as well as in the Gospels (John
v.
28, 29, etc.).
:
the coming of the Lord shall not prevent asleep.
For the Lord Himself
shall
(i.e.,
precede)
them which are
descend from heaven with a shout,
God and the then, we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so (i.e., thus, in this manner) shall we ever be with the Lord."
with the voice of the archangel, and with the trump of
dead
in
Christ shall rise first
:
;
;
CONCLUSIO.
4.
By way
of Conclusion.
This figure is the addition of a short sentence at the end of a paragraph or statement, for various purposes either byway of moral, :
deduction, approbation, apology, or reflection, etc. are given to it, according to the purpose for which it
The sense being complete without
it,
Different is
names
employed.
the figure comes under the
head of an addition.
EPICRISIS;
or,
JUDGMENT.
Addition of Conclusion by way of Deduction.
from the Greek
Ep'-i-cri'-sis,
ment
Hence
sentence. It
eTrt {epi)y
Epicrisis
is
upon, and
Kpifrts (krisis),
a short sentence added at the end by
is
a judg-
used as an adjudication.
way
of an additional
and more than has been already stated not necessary to the sense of it, but as showing that there is something more and something deeper than what lies on the surface. It notes a cause or a consequence arising from the place, occasion, conclusion, other
:
end, or effect, of things, actions, or speeches.
A
few examples
John
will explain better the
use of this figure.
— The sentence, "And they which
were sent were of added to remind us of the fact that the Pharisees made a great point of Baptism which compelled them therefore to acknowledge the baptism of John to be a matter of great importance. 24.
i.
the Pharisees,"
is
;
John
28.
i.
— " These
Jordan, where John
This
This
first
24. —
iii.
*'
Bethabara beyond
V. 39, 40.
come a long way.
For John was not yet cast
why John had
is
John the
to explain that the people had
is
John
things were done in
was baptizing." into prison."
not ceased to baptize.
— Here
we have
in
two verses a double
Epicrisis,
approving, and the second condemning, but both adding a
solemn truth, independent of the statement that goes before.
A
"
Search the Scriptures
I
B
For
in
them ye think ye have
eternal
life.
I
A
And they are they which testify of me B And ye will not come to me, that ye might have :
I
I
life."
;
FIGURES OF SPEECH.
460
The
Structure agrees also with this.
It
is
thus exhibited in four
members.
and third members (A and A), we have the Scriptures while in the second and fourth (B and B, the Epicrisis), we have the action and the conduct of those who possessed them. In the first
;
Note that the verb " search "
imperative, and not indicative, as
is
verb in the indicative commencing a sentence while the imperative is without the pronoun or some other word frequently so used. See John xiv. 11 xv. 20. The Jews read, but
we never
find the
;
;
they did not
*'
search." " think " also
The verb Acts
XV. 28.
John
Cor.
1
vi. 4.
iv.
9
;
means
to
hold as an opinion, believe (see
40, etc.).
vii.
— "And the passover, a feast of
the Jews, was nigh.*'
added to explain how it was that so many were going out of the country up to Jerusalem before the Passover in order to purify This
is
themselves.
John
vii. 5.
—
"
For neither did
his brethren believe in him."
This solemn addition explains a great deal
:
especially
Mark
iii.
from which it is clear, by comparing verses 21 and 31, that His mother and brethren set out to lay hands on Him, bringing on themselves the rebuke of verses 32-35, See under Correspondence (page 384).
John taught
in
viii. 20.
— "These words spake Jesus in the treasury, as he and no man laid hands on him for his hour
the Temple
:
;
was not yet come." This Epicrisis is used to show how easily (humanly speaking) He might have been taken where there were so many people assembled.
John
viii.
27.
— "They understood not that he
spake unto them
of the Father."
By means of this additional explanatory conclusion, we are made astonished at the unbelief and blindness of the Jews. See xii. 37. #
John
ix.
14.— "And
it
was the sabbath day when Jesus made
the clay, and opened his eyes."
The
Epicrisis here explains
much concerning
the events recorded
in this chapter.
John feared the
This blind.
IX.
22.— "These
Jews
is
:
Wds
spake his parents, because they
" etc.
added to explain the action of the parents of the
man
born
CONCLUSIO
John dedication,
X. 22, 23,
and
— "And
was
it
it
winter,
:
EPICRISIS.
461
was at Jerusalem the feast of the and Jesus walked in the temple, in
Solomon's Porch." This is added to show that Christ happened to be at that feast, and that he had not gone up to it as to the other feasts. After He had accomplished His journey to the feast of Tabernacles (vii. 8), He made a delay there, so as to remain over the feast of Dedication. (For this feast, see 1 Mace. iv. 59). See page 455.
—
but they
is
used to explain the meaning of what the Lord
John xi. 13. " Howbeit Jesus spake of his death: thought that he had spoken of .taking of rest in sleep." This Epicrisis Jesus had
John was
said. xi. 30.
in that place
— " Now Jesus was not yet come into the town, but
where Martha met him." is needed to enable us
This explanation of events.
John
xii. 33.
die."
— " This
he
to understand the course
said, signifying
what death he should
— " But
though he had done so many miracles before them, yet they believed not on him."
John
xii,
Acts
xix,
37.
20.
— "So
mightily grew the
word
of
God and
prevailed."
—After the
words " sons of God," the best Texts with R.V. add /cat eo-fxev {kai esme^t), and we are ; or, and such we are. This is a short parenthetical reflective comment. Compare i. 2. I
John
iii.
i,
—
EPITASIS;
or,
AMPLIFICATION.
Addition of Conclusion by way of Emphasis. E-pit'-a-sis
a stretching, from
(e^i-tTacrt?),
The Figure
upon,
(epi),
cTrt
and
relvetv
or extend.
(teinein), to stretch
used when a concluding sentence is added by way It is not independent of what has gone
is
of increasing the emphasis. before,
but
some emphatic increase added
is
it
to
by way of
it
conclusion. ,The Latins called straining, or tension
The is
that
it
Ex.
;
difference
19.
the same thing, a
increase, or augmentation.
between
comes by way iii.
INTENTIO, which means
it
— "And
this figure
and the
figure of Amplification
of Conclusion. I
am
sure that the king of Egypt will not
by a mighty hand." In verse 43, "Whosoever 43, 44.
let
you go, no, not
Mark
x.
—
will
be great among
you, shall be your minister (or servant)."
And
in
the next verse the meaning all "
added, " of
:— " Whosoever
servant of all."
John
xiii. 34.
love one another
will
is
the same, but the Epitasis
be the chiefest,
—"A new commandment
— (then
the Epitasis
is
I
shall
is
be the
give unto you. That ye
added)
as
have loved
I
you, that ye also love one another."
Acts so
much
Rom. is
—
vii. 5. " And he gave him none inheritance as to set his foot on." xiii. i.
in
it,
no, not
— " The powers that be are ordained of God."
an Epitasis to explain and augment the force of
the
This
previous
enunciation. 2 Cor. iii. where verse 6 is an Epitasis to verse emphasizing what has been before said. :
5,
explaining and
ANESIS;
or,
ABATING.
Addition of Conclusion by way of lessening the Effect. An'-e-sis
Epitasis
;
efFect of
(aveo-ts),
a loosening, relaxing, abating.
This
Is
the opposite of
the addition of a concluding sentence which diminishes the
what has been
said,
— " Now Naaman, captain of
Kings V. I, the host of the king was a great man with'his master, and honourable, because by him the Lord had given deliverance unto Syria he was also a mighty man of valour, but he was a leper" and therefore all his grandeur and importance counted for nothing. 2
of Syria,
:
:
—
EPIPHONEMA;
EXCLAMATION.
or,
Addition of Conclusion by way of Exclamation. (iTTKJ^iLvrjfxa), from ewl (epi), upon, and <^a)vetv {phonein)^ Hence, something uttered besides'; an exclamation at the-
Ep'-i-pho-nee'-ma to speak.
conclusion of a sentence.
When then
it
is
the exclamation occurs as an independent separate passage^. {q-v.), and does not come
called Ecphonesis or Exclaniatio
but rather under under this division as a mere addition of words an expression of feeling. See Ecphonesis. And note, further, that, when the exclamation is thrown in ;
their application as
parenthetically,
it is
called Interjectio (q.v.).
Epiphonema is called also DEINOSIS when it emphatic, from Secvcoo-ts, an enhancing, exaggerating.
Judges
V. 31.
Ps.
12.
ii.
—
— " So
let all
is
thine enemies perish,
very brief and
O
Lord."
" Blessed are all they that put their trust in him."
Ps. iii. 8. Salvation belongeth unto the Lord. upon Thy people."
Thy
''
is
blessings
—
Ps. xiv. 7. At the conclusion of the Psalm, this exclamation is added " Oh, that the salvation of Israel were come out of Zion " etc. See under Paronomasia and Metonomy. 1
:
—
Ps. cxxxiv. 21. " Praise ye the Lord " i.e., Hallelujah, coming at the end of this and other Psalms, is an Epiphonema.
Jonah
ii.
Matt.
xi.
Also in
all
9.
— "Salvation
:
is
of the Lord.'*
15.—" He that hath ears
to hear, let
him hear."
the sixteen occurrences of this Epiphoneina.
(See under
Polyptoton).
Matt. xvii. 5.— "This
is my beloved Son, in whom I am well And, then, the beautiful Epiphonema is added, " Hear ye as an appended exhortation.
pleased."
Him"
Matt. XX. 16.—" For many are See also xxii. 14.
called, but
few are chosen."
Matt. xxiv. 28.—- For wheresoever the carcase
is,
there will the
eagles be gathered together,"
See under Parosmia.
Rev. xxii. 20, is a beautiful Epiphonema, not only to the chapter and the book, but to the whole Bible " Even so, come, Lord Jesus.'" :
PROECTHESIS;
or,
JUSTIFICATION.
Addition of Conclusion by way of justification. Pro-ec '-thesis
('irpoeKOecrts)^
from
7rp6 (pro), before,
and
e/c^ccrts (ekthesis),
way of conclusion^ from €KTt67]fj,t (ektitheemi), to set out, conclusion from A what has been before set out or put forth. The figure is employed when a sentence is added at the end by way of justification. It is a conclusion by way of adding a justifying reason for what has been said.
a setting out by
Matt.
come
ix. 13.
—
"
I
will
have mercy, and not
sacrifice
:
for
I
am
not
to call the righteous, but sinners to repentance."
Matt. Wherefore
xii. it is
12.
—
"
How much
then
is
a
man
better than a sheep
lawful to do well on the sabbath days."
CJ
1
?
EPITHERAPEIA
;
QUALIFICATION.
or,
Addition of Conclusion by way of Modification.
Ep ^-i-ther-a-pei 'a, from
kiri
(epi),
upon,
and
Oepairela (therapei '-a),
a
waiting on, especially of medical attendance, from depaTrevetv (theraan attendant, to tend, especially medically.
peuein), to serve as
is used of applying an addiemployed when a sentence is added at the end, to heal, soften, mitigate, or ynodify what has been before said, so that modesty or other feeling might not beofPended or injured. It may be added by way of apology. But where this is added beforehand, to secure indulgence, it is and where this is done to prepare for a called Protherapeia (q.v.)
Hence, the compound Epitherapeia
tional remedy.
And
the figure
is
;
shock
it is
called Prodiorthosis {q^v.).
'
41. — "What,
Matt. xxvi. 40, could not ye watch with me one ? Watch and pray, that ye enter not into temptation the spirit indeed is willing, but the flesh is weak/* hour
:
Phil. iv. 10. last,
also,
your
care,.of
—" me
I
rejoiced in the Lofd greatly, that now, at the hath flourished again; wherein ye were careful
but ye lacked opportunity."
When what
has been said concludes with an example,
it is
called
—
EXEMPLUM;
EXAMPLE.
or,
Addition of Conclusion by way of Example.
This is not the same as using examples in the course of argument. We do this latter when in any reasoning we adduce one known object or thing as a sample of another in respect to some particular point. Exemplum, on the other hand, is when we conclude a sentence by employing an example as a precedent to be followed or avoided :
Luke
xvii. 31, 32.
house top, and his stuff
— "In
in
and he that is in the Remember Lot's wife."
away
;
that day, he which shall be upon the
the house, field, let
him not come down to take it him likewise not return back.
let
SYMPERASMA; or, CONCLUDING SUMMARY. Addition of Conclusion by way of a brief Summary, Sym'-per-as'-ma
((ru/x7repao-/Aa),
conclusion of a syllogism. Tre/aatoo) (t>eraioo), to
a finishing or end.
It
is
from
o-vv
(sun)^
In logic
it
is
together with,
the
and
carry over or across.
Hence, Sy?nperasma means to conclude along with, to end togetherj and is used when what has been said is briefly summed up, and when certain foregoing enumerations are given in a brief epitome. It
called
is
ATHRCESMOS
also
{a-thrces'-mos),
from
dOpot^oy
(athroizo), to collect or gather together. It differs
from Synathrcesmiis (q.v.) in that it is used at the end and what has been before said, and not in the course,
as the conclusion of
and as part of the statement.
Matt.
i.
17.
— Here,
in this
one verse,
is
given a brief
summary of
the preceding sixteen verses.
John contained
XX. 30. in
— Here
is
a brief reference to
Heb. is
that
is
not
—
xi. 39. Here, after having enumerated a number of and of facts concerning them, one brief sentence includes " And these all, having obtained a good report true of them all
persons,
and
much
the whole Gospel.
through
:
faith,
received not the promise."
—
INTERPOSITIO.
5.
By way This
figure
of
Interposition.
the addition of a sentence, not at the end, but in the
is
midst of another sentence, which has no grammatical connection with
what precedes or
may
or
may
The current another
follows.
has a close connection with
It
not be necessary to the of the language
which
sentence,
is
It,
but
it
sense.
interrupted by the interposition of
requires
be
to
considered
separately.
There may, however, be more than one such sentence interposed. These interpositions are of various kinds, according to their nature, and to the object in view.
Sometimes the interposition requires the leading word to be repeated after
it
such repetition
:
called Apostasis
is
under
(see
Epanalepsis).
Sometimes
it is
not put
down
at all
till
after the interposition.
under Correspondence), the parenthetical with relation to
In the structure of a passage, (see
various
members
more or
are
less
those that precede and follow.
For example, in an alternate structure such as the second chapters of the Epistle to the Hebrews
first
and
:
A
Heb.
1, 2.
i.
I
B
Heb.
i.
2-14.
I
A
Heb.
ii.
1-4.
I
B B
is
Heb.
parenthetical with reference to
with reference to
B
and
B
:
5-18.
ii.
I
A
A
and A, while
A
is
parenthetical
reading on in continuation of
A
;
and
B
the same with reference to B.
So
also in
an introverted structure
:
Ai
B
I
B The whole and
A
;
while
of B, C, C,
C and C
and
are the
B
are parenthetical with relation to to B and B,
same with reference
A
;
\
FIGURES OF SPEECH:
470
of this is often necessary to the true understandof many passages of Scripture. interpretation the ing and indeed and do not come under the interpositions, true not are But these
The observation
class of figures called
INTERPOSITIO. in the Greek Text or in the Greek Text mark them sometimes
They are not always marked, either
Modern
translations.
editors of the
by commas, and sometimes by colons. The translators have sometimes indicated them by the use of or simply by commas. ), or by dashes the curved lines ( pointed out. are thus that those But there are many more beside
—and—
,
PARENTHESIS. Parenthetic Addition, by
Pa-ren' -thesis, (entithenai), to
The
from
TrapevOeo-is,
put or place
figure
is
way of Explanation irapd
:
Complete in beside,
(para),
and
Itself.
kvridkvai
in.
when a word or sentence is inserted which As to grammar, the context the context.
used
is
is necessary to explain complete without it, but not as to clearness and sense. A true Parenthesis is not complete without the context. When it (See below.) is, it is called Parembole, but there are others Parentheses are for the most part indicated ;
which are not marked.
Heb.
ii.
9.
— " But
we
see Jesus,
who was made a
little
lower
than the angels (for the suffering of
death crowned with glory and honour)
that He; by the grace of God, should taste death for every
"^^
man."
This shows that the Lord was made a little lower than the angels And that he was crowned with glory and in order that He might die. honour on account of His sufferings, t
— "We
have also a more sure word of prophecy; whereunto ye do well that ye take heed (as unto a light that shi^eth in a dark place, until the day dawn, and the day-star arise) in your hearts." 2 Pet.
Here, that
is
i,
it is
19.
clear that there
must be
^.
parenthesis, for
Day-star and the Day-dawn.
prophecy
Surely, the meaning cannot be that
are exhorted to take heed to the prophetic
*
it is
the light that shines, and Christ and His appearing are the
I.e.,
without
distinction^
word
not without exception.
t See ChrisVs Prophetic Teaching,
we
until Christ is revealed
by the same author and publisher.
—
INTERPOSITIO in ''our hearts!
No; but we
:
PARENTHESIS.
471
are to take heed in our hearts to this
prophetic word, until the fulfilment comes in the appearing of Christ the rising of
Him who
is
called
page 92. When the interposed sentence
" the
Morning Star."
See under
Ellipsis,
is
called
is
thrown
in
by way of remark,
it
:
EPITRECHON Parenthetic Addition
RUNNING ALONG.
or,
;
way of Statement thrown
by
not complete
in,
in itself.
Ep'-i-tre-chon,
from
over or along,
to
The rapidly
figure
thrown
kirl (epi),
upon, and rp^x^iv
(trechein), to
run
:
to
run
overrun. is
so-called because the sentence,
in
as an explanatory remark.
more or
less short, is
is the name given to it by the Latins; in, by the way, as a kind of undercurrent, thrown thus because sentences underneath another, or follow statement or thought continue one
SUBCONTINUATIO
another immediately
after.
Gen. XV. 13.— " Know stranger in a land that
not theirs
is
(and shall serve
surety that thy seed^= shall be a
of a
them
;
and they
shall afflict
them
;)
four hundred years."
The
Epitrechon, like a true Parenthesis,
is
the result of Structure,
or Correspondence "
a
Know
of a surety that thy seed shall be a stranger in a
land that
and
b
is
not theirs
shall serve
:
them
;
I
and they
b
shall afflict
them
;
I
four hundred years.'*
a I
Here and
" b "
in
"
a " and " a "
we have the
Gen.
xlvi. 26.
we have
the whole sojourn, while in
*
b
*'
servitude in Egypt.
— " All the souls that came
with Jacob into Egypt
(which came out of his loins) besides Jacob's sons wives,
all
the souls were three-score and
six.
This Epitrechon points us to the difference between the enumeration here (66) and Acts vii. 14, where it is 75 souls, because it there includes "
Ex.
all his
kindred."
—
" Now, the sojourning of the children of Israel (who dwelt in Egypt) was four hundred and thirty years."
'^
I.e.,
xii. 40.
from the birth of Isaac, Abraham's "seed," not from the
Abraham, as Ex.
xii.
40.
call
of
—
:
INTERPOSITIO
:
EPITRECHON.
473
does not say (as most commentators read
it) that they were or Egypt 430 years. It was " the sojourning of the children of Israel" which continued during that time, while the Epitreckon,
It
1iad been in
"
who dwelt
^
further explanation as to these children of Israel. I
Egypt,"
in
Kings
is
a parenthetical interposition thrown
in
as
viii. 39, 42.
Ps. Ixviii. 18 (19) is a beautiful Epitrechon. *'Thou hast ascended on high,
Thou hast Thou hast
led captivity captive
received [and
given''^]
gifts for
men,
(Yea, for the rebellious also),
^
That the Lord God might dwell among them."
How
blessed and full of precious truth and teaching is the fact thrown in. Reaching out and stooping down to the most unworthy recipients of such divine gifts.
"thus
—
Matt. ix. 6. " But that ye may know that the Son of power on earth to forgive sins^ (then saith he to the sick of the palsy) Arise, take up thy bed, and go unto thine house."
John John
Man
hath
— " (but the servants which drew the water knew)." Give me to drink 7-9. — "Jesus saith unto
ii.
9.
iv.
her.
(For his disciples were gone away into the city to buy meat).
Then
saith the
Acts
woman,"
15.
i.
—
etc.
And
*'
in
those days Peter stood up in the midst of
the disciples, and said
number
(the
twenty)
Men and
of
names together were about an hundred and
:
brethren," etc.
Rom.
iii.
8.
7,
—
**
Why
yet
am
I
also judged as a sinner?
And
[why] not [say] (as
Let us do
we be
evil
Rom,
slanderously reported, and some affirm that
that good 19-21.
viii.
ing the four alternate
A
may come
?
—This parenthesis
members
is
better
shown by
:
Expectation.
19. I
B
20-.
Reason.
(Creation
made
subject).
I
A
-20.
Expectation.
^
21.
I
Reason. (Creation delivered).
I
*
See
Ellipsis^
page
74.
we
say)
:
" exhibit-
— :
;
FIGURES OF SPEECH,
474
See under Ellipsis (page 87), and note that the words "not " are an wilHngly, but by reason of Him who hath subjected the same takenup to be Epitreckon, and the previous statement requires *'
[waiteth, I say] in hope."
Rom. ix. my heart
in
3.
2,
—"
I
have great heaviness and continual sorrow
used to wish, even I myself, to be accursed from Christ) for my brethren, my kinsmen according to the flesh." The word -rjvxofirjv (eeuchomeen) is by Hyperbaton (q.v.) put (out of (for
I
usual place) at the beginning of the sentence in order to attract our attention and, when we look further at it, we notice that it is in
its
;
the imperfect tense, and "
I
is
best as well as
most correctly rendered
used to wish."
See under Euche, a figure so called on account of this very word, eeuchomeen.
Rom. heaven or,
X. 6, 7.
*'
Say not
in thine heart.
Who
to bring Christ
Who
shall
ascend into
down from above)
(that
is,
shall
descend into the deep
(that
Eph. Col. all
—
?
ii.
ii.
to bring
is,
5
*'
?
up Christ again from the dead)."
(by grace ye are saved)."
21, 22
is
an important Epitrechon, which writes
folly
on
the attempts to improve the old nature, by vows and pledges and
badges.
Heb.
xii. 20,
21.
CATAPLOCE; or, SUDDEN EXCLAMATION. Addition
Parenthetic
Cat'-a-plok'-ee (KaraTr Aokt}),
from Kara
The
a twining or plaiting.
by
figure
Way
of Exclamation.
{kata), is
so
down, and
called
ttAokt^ (plokee),
because the short
name
sentence so interposed
is
intertwined with another.
when
it
takes the form of a sudden exclamation.
to a parenthesis
Ezek.
xvi.
23,
24.
— "And
it
came
to
This
pass
after
is
all
given
thy
wickedness (woe,
woe unto thee
That thou hast also
Rom. (see
built
—
saith Adonai- Jehovah)
I
unto thee,"
ix. 2, 3. This page 428), and Euche,
is
etc.
a kind of Cataploce as well as Epitrechon
—
PAREMBOLE;
INSERTION.
or,
Parenthetic Independent Addition.
and
irapd (para), beside, Iv (en), in,
from
(Trape/x^oX^),
Par-em '-bol-ee'
a throwing or casting (from ^aXAw, ballo, to throw). or among Hence, a Parenibole is an insertion beside, between, is interposed sentence the when used is name others; and the sense complete make would and itself; in independent and complete sentence which it divides. if it were separated from the
PoXi^l (bolee),
It is called
upon, kv
(epi),
also
EPEMBOLE(£/-e;;^'-&oZ-^£,
and
{en), in,
j^oX-,)
And PAREMPTOSIS (para), beside, fall),
h
{en), in,
and
IttI
casting in upon.
from
{Par-emp-tb'-sis, 7rape[nrT(oais), Trrwo-ts (ptosis),
from
eTrefxpoXij),
A
a casting.
(bolee),
a falling (from
Trapd
irlirriM, to
a falling in beside. Isa. Ix. 12
Mark
is
vii.
a Paremhole, complete in
3,
4.
—These
itself.
two verses are interposed, and are
independent of the context.
Luke in
and answer thrown
xvii. 9 is an independent question
in,
the midst of the argument. ii. 8- 1 1 form a Parembole. See also Rom. iii. 27-31 vi. 13-17.
Acts
;
Rom. relation
2-15
viii.
between
a long Parembole
is
flesh
and
the Old nature and the
spirit:
New
setting
the Old
i.e.,
and
divine
man
forth
the further
and the
New
spiritual nature, the
man,
TrveO/xa
(pneuma), or iryGvpa xptcrrou (pneiima-Christou) which is given to all who are in Christ. Consequently the " s" in spirit should be a small " s,'* and not a capital letter, in all these verses: the Holy Spirit
Himself not being mentioned, or referred
to,
Person
as a
until
verse 16.
The whole
of the interpretation of this important passage
depends
on this Parembole.'^ I
Cor. XV. 20-28
is
an independent digression
Thus
reads on from verse 19 to 29. " If in
(19).
men most (29).
the dead, *
See
this life only
miserable Else, if
what
.
.
and the sense
we have hope
in Christ,
we
are of
all
.
shall they
the dead rise not
article
:
:
on Romans
viii.,
do who are being baptized ? It (see under Ellipsis, page
all ? " etc.
Things
to
Come, May, 1899.
is
for
41).
INTERPOSITIO 2
Cor.
Phil.
to chap.
1
ii.
All
—These verses are an independent Parembole,
-ig-23
i.
*'
:
is
a Paremhole, and the sense reads on from i. 19 ,is the exceeding greatness of his power
And what
who beheve (...), even you who were dead
to US-ward
and
18, ig.
iii.
PAREMBOLE.
7-16.
iii.
Eph.
:
But see under
sins," etc.
Eph.
2-13
iii.
in
trespasses
Ellipsis (page 109).
a Parenihole^ and a digression explaining Paul's
is
special ministry in connection with the Gentiles. I
Tim,
-22,
V.
23.
— "Keep
thyself
.
.
.
infirmities "
Paremhole,
Heb-
xii.
I
Pet.
I
John
iii. i.
See The
18-29.
19-21.2.
Spirits in Prison,
by the same author and publisher.
forms a
INTERJECTIO; Parenthetic
or,
A ddition
INTERJECTION. by
Way
of Feeling.
from the Latin, inter, between, and jacio, to throwssomething thrown in between. While, therefore, the word is similar in meaning to the former figure, this term is confined to an exclamation which is thrown in by way of parenthesis. But note that, when the exclamation is added at the end of a In'-ter-jec'-ti~o,
passage,
it is
called
And when
it
definite part of
it,
Bpiphonema (q.v.). quite independent of the context, and forms a
is
it is
—
called Ecphonesis {q.v.).
My soul is athirst for God, for the living God; Ps. xlii. 2 (3). and then is thrown in, parenthetically, the exclamation, *' When shall come and appear before God ? " "
—
" I
Ezek. xvi. 23, 24. " And it came to pass after all thy wickedness saith Adonai Jehovah), That thou hast also built (woe, woe unto thee !
thee a brothel-house in every street"
See also under Cataploce.
{i.e.,
an
idol's temple).
—
EJACULATIO
or,
;
Parenthetic Addition hy E-j'ac'-U'la'-ti-o,
from the Latin
e,
EJACULATION.
way of Wish
out ;
and
ov Prayer,
jaculari, jaculatus, the throw-
ing of a javelin, from jaculum, a javelin (from jacere, to throw). This name is confined to a parenthesis which consists of a short prayer, such as " Godfbrbid,"
Hosea ^*Give them,
under
ix.
14.
O
Aposiopesis,
"God
be praised,"
— Here, the prayer
Lord: what
is in
"Thank God."
the form of a question
wilt thou give?
give them," etc.
:
See
HYPOTIMESIS;
or,
Parenthetic Addition hy
Hy~po4i-mee'-sis
way
from
of Apology or Excuse.
vtto
a valuing, or estimating, from
(timeesis),
{hypo),
Tifxatj}.
and
under,
(timao), to
rtixTjo-ts
deem, or hold
Hence, an undev -estimating, under -valuing,
worthy.
A
(-uTrort/AT^o-ts),
UNDER-ESTIMATING.
is so called when it is apologetic, in order some bold or extravagant use of language, such as If I may so say," or " So to speak," or, " As it were." The name MEILIGMATA is given to the words so used, from
parenthetical remark
to excuse
fidXiy^a
'*
(meiligma),
anything that serves
/AetAtVo-o) (meilisso), to soothe, propit%ate.
Rom.
iii. 5.
2 Cor. xi.
—
"
I
23. — "
speak as a man." I
speak as a fool."
to
soothe.
And
this
from.
ANiERESIS A
;
or,
DETRACTION.
Parenthetic Addition by
way of Detraction.
(Parenthetic Tapeinosis),
An ^'-re-sis
(avaipeo-ii), from dva {ana), up, and at/aew [haired)^ to take away. Hence AncBvesis means a taking up or carrying off. The parenthesis is so called, when, by a negative expression, we appear to take something away from the sense, but really add to it, and thus emphasize it,
Anceresis
is
the
figure
Tapeinosis
(or
used
Antenantiosis)
parenthetically.
H
I
6.
RATIOCINATIO.
By way
of Reasoning.
This class of additions to what description,
conclusion,
or
said does not relate to the sense,
is
parenthesis,
but
to
argumentation
,
or
reaso7iing.
These figures are not often used in Scripture, and are argument invented for human reasoning. We give them, in order to make our subject complete.
PARADIEGESIS;
artifices of
A BYE-LEADING.
or,
Addition of Outside Facts by way of Reasoning, Par-a-di-ee-gee'-sis,
from
through, or by means
Hence the
figure
is
of,
the
Greek
and
rjyela-dat
used when there
beside the case, yet help to establish
irapd
is it.
{para),
beside,
8td
{dia),
(heegeisthai), to lead, or guide.
an addition of facts which are
SUSTENTATIO;
or,
SUSPENSE.
Addition suspending the Conclusion, by way of Reasoning. Sus-ten-ta'~ti-6
:
It
is
suspension. The figure is used when additions to made by which the conclusion is kept in suspense.
i.e.^
the argument are
called also
CREMAN
from
Kp€}xavvvfxi (kre-man-nu'-mi), to
hang up, suspend. Also
EXARTESIS
nection of parts with
suspend.
(e^dpTr^a-is),
ex-ar-tee'-sis,
a hanging from, conto hang upon,
one another, from i^aprdoi (exartao),
^
PARALEIPSIS;
or,
A PASSING
Addition (brief) of that which Par-a-Ieips'-is, 7rapdk€t\pLS, beside,
and
AeiTro)
(leipo),
is
BY.
professedly ignored,
a passing over, omitting, from Trapd [para), to
leave behind.
Sometimes
spelt
PARA-
LEPSIS.
PARASIOPESIS,
Called also silence,
from
from
irapd
(para), beside,
Trapao-ttitTrrjcrts,
a passing over in
3.nd7r7]cns (siopeesis),
a being silent
(TtwTraw (siopao), to be silent.
The Latins
called
it
PR^TERMISSIO, a leaving aside, prceterPR^TERITIO, a going past, passing by.
mission, a passing over, and
This figure
something by to
in
used when the speaker professes a wish to pass silence, which he nevertheless adds by a brief allusion is
it.
Heb. fail
me
— "And what
shall I more say ? for the time would Gedeon and of Barak," etc., and then proceeds to them all in verses 33-38.
xi. 32.
to tell of
allude briefly to
PROSLEPSIS;
Addition (full) of what Pros'-leeps'-is
(pros)y
to,
(7rp6o-X.i]xj/Ls)f
ASSUMPTION.
or, is
professed to be ignored,
a taking or assuming besides.
toward, or beside, and
Xrjif/is
(leepsis),
From
tt/do?
a taking, from Xafxpdvo)
(lambano), to take.
By ^0,
and
the Latins
it
was
called
CIRCUMDUCTIO,
ASSUMPTIO,
an assuming, or taking
a leading round.
This name is given to the preceding figure of Paraleipsis, when it is expanded beyond its proper limits and the speaker or writer, after having professed to omit it, proceeds actually to add and describe the ;
particulars.
APOPHASIS
or,
;
INSINUATION. way of Reasoning,
Additiofi of Insinuation (implied) by
A'poph'-a-sis
speak
(d7roao-ts),
and
off,
this
denial, negation,
from
diro
(apo), off,
from 6.7ro(f>dvai (apophanai), to and dvat (pkanai), to speak
or say.
The
figure
is
used when, professing to suppress certain matters or
add the insinuation, negatively: e.g., or, " I will not mention another argument, which, however, if I should, you could not refute."
ideas, the speaker proceeds to
"
I
will
not mention the matter, but," etc.
Philem. I
will
repay
even thine
When called
19. it
own
—"
I
(albeit
I
;
Paul have written it with mine own hand, do not say to thee how thou owest unto me
self besides)."
the matter or argument
is
actually added, the figure
is
then
CATAPHASIS
;
or,
AFFIRMATION.
Addition of Insinuation (stated) by way of Reasoning.
an affirmation, or affirrnative proposition, down, and <^ao-ts {phasis), a speaking, from <^avat
Cat-aph'-a-^is, Greek,
from Kara
(kata),
KaTdao-L<5,
(phanai), to say. In this case the insinuation is added, not negatively, but positively " I pass by his deceit," etc., and thus adds the insinuation as to :
e,g.
:
his deception.
ASTEISMOS
or,
;
POLITENESS.
Addition by graceful disclosure of what As'te~is'-mos. city, polite,
The
Greek,
from
figure
ao-Tetcr/io?,
clever talk,
is
professedly concealed,
from
ao-retos {asi^ios),
is
used when, by pretending to conceal something, the
speaker adds some graceful language which discloses It
comes
in
here
when
it.
it
used as an addition by way of also in Figures involving change,
is
affected by
is
it
reasoning. We have included where the application of words below).
of the
ao-rv (astu), city.
way
of feeling.
(See
—
THIRD
DIVISION.
FIGURES INVOLVING CHANGE We
now come
language,
viz,,
change,
i.e.,
affecting the meaning, use,
and sentences
:
and last gr6at division of figures of where the figure consists of a change arrangement, and order, of words, phrases,
to the third
also changes affecting the application of words.
Under this division come all the figures of change as Syntax and Rhetoric. The figures involving change we have divided as follows
to both
:
I.
Affecting the Meaning of Words.
II.
III.
Affecting the Arrangement and Order of Words. 1.
Separate words.
2.
Sentences and phrases.
Affecting the Application of Words. 1.
As
to Sense.
2.
As
to Persons.
3.
As
to Subject-matter.
4.
As
to Feeling.
5.
As
to Argumentation.
—
:
L
AFFECTING THE MEANING OF WORDS.
ENALLAGE;
EXCHANGE.
or,
Exchange of one Word for another, E-nal '-la-gee, kvakXayyj, an exchange, from iuaXXdo-o-eiv (enallassein), to exchange, from iv
and
(en), in,
dXXdcro-Gtv (allassein), to change,
an exchange of differs from of one substitution exchange or is the Metonymy Metonymy (q.v.) in thsit part change of one Enallage is a of speech noun for another noun while number for mood, person, or tense, or one for another (Antimeria) Enallage
is
a figure of
grammar
words, or a substitution of one
;
word
and consists
of
for another.
It
:
;
another (Heterosis); or one case for another (Antiptosis), but never of
one noun for another. It
is
also
another part
called
of the
ENALLAXIS
e-nal-lax
(evaAAa^ts,
'
-is),
from
same verb as Enallage, and with the same
meaning, an exchange. Also
from
ALLCEOSIS
(aXA.otWts, al-loi-6'-sis), a change, or alteration^
dkXoioiii (alloioo), to
make
different, to change,
Enallage consists of the following forms Antimereia, Antiptosis, Heterosis,
and
Hypallage', which will be considered in order
:
:
ANTIMEREIA or, EXCHANGE OF PARTS OF SPEECH. :
The Exchange of one part of Speech for another. from avri (anti), over against or instead of and /Ae^oeta a part. It means that one part of speech is used instead of another as a noun for a verb or a verb for a noun, etc. An'-ti-me'-rei-a,
(mereia) (for
/iepo's),
:
The
ANTIMEREIA. I.
—
following are the several kinds of Antimereia
Exchange of Parts
—
of Speech.
Of the Verb.
II.
III.
IV.
Noun.
1.
Infinitive for
2.
Participle (active) for
3.
Participle (passive) for Adjective.
Noun. •
Of the Adverb. 1.
Adverb
for
2.
Adverb
for Adjective.
Noun.
Of the Adjective. 1.
Adjective for Adverb.
2.
Adjective for Noun.
Of the Noun. 1.
2. 3.
4. 5. 6. 1, 8.
9.
10.
HYPALLAGE.
Noun for Verb. Noun for Adverb. Noun for Adjective. Noun (repeated) for Adjective (Epizeuxis), Noun (in regimen) for Adjective. Noun (governing) for Adjective (Hypallage). The former of two (both in regimen) for Adjective. The latter of two (both in regimen) for Adjective. One of two in same case for Adjective (Hendiadys). Noun (m regimen) for Superlative Adjective. Interchange,
llh^ Antimereia of the governing
Noun.
—
FIGURES OF SPEECH,
492
I.
1.
Antimereia of the Verb.
The
" Until the go-up of the xxxii. 24 (25).— Heb. until the rise or break of dawn.
Gen.
i.e.j
I
:
Kings
unto Thee 1
"
Jehovah 2
was
viii.
52.— "To hearken unto them
dawn":
in all their
crying
in all their prayer.
i.e.,
:
Chron.
xvi.
—"And
36.
Jehovah
praising
be there
i.e.t
a Noun.
for
Infinitive
'*
all
and
i.e.,
:
'Amen,' and
the People said, "
said,
Amen
and praise
!
" !
Chron.
3.
iii.
—"Now these
[are the things wherein]
Solomon
instructed {ma.vg., founded) for the building of the house of
God"
Solomon
these are the instructions or fundamentals [given to]
:
for
the building, etc.
Ps. I
ci.
3.
— "I
those turning aside":
hate the doing of
i.e.,
hate the work of sinners.
Ps.
cxxxii.
afflicted"
:
I.
"Lord, remember David and
his being
all
the things in which he has been afflicted, or simply
i.e., all
the noun as in A.V., " his afflictions." Isa. iv. 4, (or
—" By the
consuming) "
Dan.
X.
I.
:
i.e.,
spirit of
by the
— " And the
judgment and the spirit of burning burning or consuming.
spirit of
word to understand":
"and he had
i.e.,
a comprehension of the word, and an understanding of the vision."
Luke
vii. 21.
—" He granted to
see"
:
as in A.V., " he gave
i.e.,
sight."
Phil.
i.
23.
the to return
—
"
Having a desire unto the return ": returning of Christ).
the
(i.e.,
back again, but always from there to here
loosen
(not from here to there,
occurrences of the verb:
;
xii.
36.
Tobit
L
ii.
unto
(analuo), to
hence,
which would be to depart).
— Luke
(lit.)
i.e.,
'AvaA-uo>
to return
See the only Judith
xiii.
L
Wisd. ii. 1 v. 12. Ecclus. iii. 15. 2 Mace. viii. 25; ix. 1 xii. 7 xy. 28 and Josephus Ant. vi. 4, 1. The meaning is that the Apostle knew not which to choose, whether to live or to die. His living would be better for them than 1
Esd.
iii.
3.
;
;
his dying, but not better
the other two, either.
;
;
viz.,
than a third thing which pressed him out of
the return of Christ, which
was
" far better " than
See further under Epanalepsis, Resumptio, Pleonasm,
Heb.
ii.
15.
— "Through
subject to bondage "
:
i.e.,
fear of
death were
all
" all their lifetime," as in A.V.
their
etc.
living,
ANTIMEREIA.
Heb. entering
iv.
I.
—"A
us to enter in":
left
i.e.,
of
in.
The
2.
Gen. (or
promise being
493
xxiii. i6.
Participle (active) for a
—" Current
Noun,
of purchasing "
money
:
i.e.,
" silver
money) which passes with the merchant."
Job
xiii. 4.
—" Ye
A.V., physicians.
Prov. xiv.
many
but
xxiii. :
**
The poor
" shepherds "
my
:
the friends of the rich,
shepherding-ones
the
Compare Gen,
People.
more
refers
as in
i.e.^
:
hated even of his own neighbour
is
i.e.,
:
— " Against
2.
the feeders of
i.e.,
the term
Hence
—
healing-ones of no value "
all
are loving the rich "
Jer. people "
20.
are
the
to
keeping of
feeding iv.
2,
my
where
the sheep.
the addition, here, of the feeders.
Ps. xvii. 14.
— " Whose belly thou
fillest
with thy hid "
:
i.e.,
thy
treasure or secret thing.
Joel
17.
i.
— "Rotted
have scattered things'':
the seeds.
Matt. he
iv. 3.
I
who tempteth,
i.e.,
Matt.
xi. 3
Mark
vi.
Thess.
and elsewhere,
14,
baptizer.
" building I
xv. 29.
Cor.
etc.
ix. 25.
—"He
" the
—
the tempting-one":
— "John
One Coming
days "
He
"
:
i.e.,
"
"
:
i.e.,
the builder of
the striving-one "
:
i.e.,
:
the baptizing-one "
—" The destroying-one
in three
it
5.
rotted have
i.e.,
the tempter.
One.
Mark
iii.
i.e.,
:
the
i.e.,
Coming
John the
And
thou destroyer.
it.
i.e.,
the one that strives—
the competitor.
Heb.
i.
6,
etc.
"The world":
olKovfxevr)
(oikoumenee), inhabited,
hence used for the world as inhabited.
Heb.
ix. 17.
—"The
maker
of the covenant,"
(6 Sta^e/xevos)
:
i.e.,
as the sacrifice was alive, the covenant was not was only iirl veKpols (epi nekrois) over dead sacrifices that See further under Ellipsis (page 69). could have force.
As long
the sacrifice.
made. It the covenant
Heb. i.e.,
xii.
18.
—"Ye
are not
come
to a
mount being touched":
a touchable, palpable or literal mount.
Rev.
ix. \
II.— "The destroying-one"
:
i.e.,
the Destroyer.
FIGURES OF SPEECH.
494
The
3.
Kings
2
Participle (Passive) for Adjective.
xviii. 21.
broken reed.
—"The
staff of this bruised
—
Ps. xii. 6 (7). " Silver tried under Ellipsis, page 71.
a furnace "
in
pure
i.e.^
:
reed":
—
Prov. xxi. 20.
— "There
desirable treasure.
xxxiii. 19.
Isa,
understand
"
One "
i,e.,
often
is
canst not
The
despised.
the R.V. "
Zeph.
"
it
I.
ii.
— "O
better, incapable of II.
ii.
nation not desired":
i.e.^
and
;
not desirable,
or
shame.
—" Because he was to be
blamed"
:
blameworthy,
i.e.,
or better, because he stood self-condemned.
Heb. remain
"
xii. 27.
the unshakable things
i.e.,
:
— " That those things II.
x. 29.
The meaning
John position)
adverbs,
is
— "And
Adverb
for
who
near to
seen from Matt.
is
xxii.
Noun.
39
;
me":
preferred before
ottlo-oj
(opiso) behind,
me
"
:
and
i.e.,
my
i.e.,
and Rom.
25.—" He that cometh behind me
i.
is
which cannot be shaken may know no shaking.
the things that
Antimeria of the Adverb. 1.
Luke
;
xiii.
neighbour.
10.
(i.e.,
as to
after,
has precedence of me.
efj^irpoa-Oev
The
{emprosthen) before, never
refer to time, but to position or grade.
The verbs
become and
to
often change the
See 2 Sam.
Rom.
vii.
3
xi. ;
23,
xvi.
to be,
signification
7.
John Eph. 2.
of
with an adverb or adverbial phrase the adverb into that of a noun.
vi.
25.
Mark
ii.
13.
2 Thess.
Adverb
iv.
Acts
10. ii.
for Adjective.
v.
2 Tim.
7.
34 i.
xiii.
;
5.
17.
'
Gen. xxx. 33.— "So shall my righteousness answer to-morrow" i.e., some future day.
for
me
:
I
Sam. XXV. 31.—" That thou
innocent blood.
:
a most
stammering " (but puts ridiculing in the margin) strange " (with stammering in the margin).
A.V. renders
Gal.
:
a scorned tongue that thou
a foreign tongue, which
i.e.,
:
— "Of
treasure to be desired"
is
See
silver.
Ps. xviii. 3 (4). " I will call upon the Lord, the praised laudable one, or as in A.V. worthy to be praised.
i.e.f
this
i,e,,
hast shed blood causelessly " A.V. and R.V. render it " causeless."
:
i.e.,
—
ANTIMEREIA.
Neh. ^*
12.
ii.
—"
I,
495
and not enough men with nae"
as in A.V.
i.e.,
:
some few men." Prov.
iii.
25,
— " Be
not afraid of fear suddenly "
sudden
i.e.,
:
fear.
may
Prov. XV. 24.—" The way of life is above, to the depart from sheol beneath " i.e., the lower Sheol.
wise, that he
:
—
Prov. xxiv. 28. " Be not a witness against thy neighbour a rash, and hence likely to be, a false witness.
heedlessly "
:
Prov. xxvii.
i.
— " Boast not thyself of to-morrow "
of any
i.e.,
:
future day.
Matt.
vi. 34,
—"Be
not
full of
care for to-morrow"
i.e.,
:
have,
then, no anxiety for any future day.
John
XV.
5.
— " Without (or apart from) me ye can do
16.— "Though our without
2 Cor. iv.
man
perish, yet the within
day by day." 2 Cor. iv. 17. {i.e,,
nothing "
:
severed from me.
i.e.,
{i.e,,
—" For
(i.e.^
external or outward)
man
internal or inward)
renewed
is
our momentary lightness of tribulation
worketh for us exceedingly excessively an eternal an excessively surpassing eternal weight of R.V, " more and more exceedingly."
light tribulation)
weight of glory glory."
'
i.e.,
:
III.
Antimereia of the Adjective. 1.
Acts, xvi. Cor.
I
— "They have beaten us public —" Dividing to ^ach one personally in
37.
xii. II.
Gen.
i.
10.
9,
Isa. xxiv. 23.
moon, because
Rom.
i.
according to
Rom. God "
:
i.e.,
Rom.
— " Then ''rhKaT
ready [mind]
19.
—" The
that which ii.
:
i.e.,
publicly.
severally.
the dry appear":
i.e.,
the
So
land.
xxlii. 15.
the pale shall be confounded "
:
i.e.,
the
pale. 15.
my
i.
2.^.,
:
Adjective for Noun.
—"Let
and, in the Greek, Matt,
;
"
"
2.
Ps. xcv. 5
Adjective for Adverb.
e/Ac ,
known
may be
irpoOvfJ'Ov
i.e.,
my
{i.e.,
(to
kaf eme prothumon),
knowable or discoverable) of
learnt even by the natural man.
4.—" Not knowing the kind
the kindness of God.
''
readiness.
[thijig
or gift] of
God
"
:
i.e.,
FIGURES OF SPEECH.
496
": " " Cor. i. 27, 28.— " Foolish," " weak," base," despised etc. as in A.V., "the foolish things," "To prove the genuine of your love": i.e.f 2 Cor. viii. 8.
i.^..
1
—
genuineness (or genuine character
Eph. ness "
:
vi. 12.
—" The
wicked
i.e.,
tlie
of).
spiritual [powers,
bands,
hosts]
of wicked-
spirits.
" i.e., on an equality with God. Phil. ii. 6.—" Equal with God at, tempted and deceived by^ grasped man first This is what the man, the last Adam, did not second the Christ, But the Old Serpent. " but humbled Himself,'*" way, this in grasped at think it a matter to be :
(See pages:
and through suffering and death reached His exaltation. 202, 433).
Phil. iv.
5.
—
"
Let your moderate be known unto
all
men
"
:
i.e.,
your moderation.
Heb.
17.— "The unchangeable
vi.
of his counsel":
changeableness of His counsel, or the unchangeable His counsel.
1.
Judges
xvi.
them together
23.
— "Then
vii.
I.
Mark
— " Rezin
the war.
xii. 38.
.
.
Fig., to
their God,
and
.
and Pekah
.
.
.
went up toward
make war. in his doctrine."
Here,.
" put instead of the verb, " during his teaching
is
while he taught." 2.
Isa. xxi. i.e.,,
Dagon
it."
—"And he said unto them
the noun " doctrine " or, "
Noun."
the lords of the Philistines gathered
a great rejoicing.
Jerusalem to war against Lit., for
of
for a Verb.
for to offer a great sacrifice unto
Lit., for
to rejoice."
Isa.
A Noun
called ^'Antimereia of the
is
the un-
Antimereia of the Noun.
IV.
This
i.e.,
[character]
most
7.
— "And
A Noun he
for
an Adverb.
hearkened diligently with much heed":
attentively.
Ps. Ixxv. 2
— "I —
(3).
So Prov.
righteously.
will
judge upright
Ps. cxxxix. 14. " I will praise thee, for and wonder" i.e., fearfully and wonderfully. :
[judgments]'':
i.e.,
xxxi. 9. I
am made
with fears
ANTIMEREIA.
Lam, Mark i.e.,
8.
i.
497
— "Jerusalem hath sinned a — "Except they wash their
sin "
ix.^
:
grievously.
hands with the
vii. 3.
fist":
carefully or assiduously.
Mark
32.— "And he spake the word with boldness " i.e., So John vii. 26 x. 24 xi. 14 xvi. 25, 29
viii.
:
boldly, openly, or publicly.
20
xviii.
xi.
;
'
;
;
;
;
54. 3.
A Noun
Thus "circumcision
"
for
an Adjective.
" uncircumcision " are used instead of
and
circumcised or uncircumcised persons.
Anathema, which means accursed,
an accursed or excommuni-
is
cated person or thing. I
Cor. xiv.
Here, the noun
spirits."
Trvei'jLtart/cwv).
I
the
— "So
also ye, forasmuch as ye are zealous of used instead of an adjective (7ri/ev/AciTwv for Both the A.V. and R.V. insert ^''gifts''' in italics. 12.
Cor. xiv.
32.
— " And the
adjective spiritual gifts.
in
i.
spirits of the
Here, the noun
prophets."
Gal.
is
14.
prophets are subject to
" spirits "
used for the
again
is
See under Metonymy.
— " Being more exceedingly a zealot"
:
i.e.,
zealous, as
A.V.
Heb.
I
i.e.,
:
— "Any discipline for the
joy" (x^P^^j charas)
to be of lupees)
xii. 11.
John
V. 6.
adjective true
—
"
Because the
is
A
is
Spirit
Here the noun
truth."
is
is
used by the figure Antimereia for the is
that the witness of the Holy Spirit
true in every place
every particular.
in it
would be a Metaphor,
quite out of the question.
noun
highest
Epizeuxis
A Noun
(repeated) for an Adjective.
sometimes repeated
is
or
superlative
(q^v.),
Isa. xxvi. peace.
{tijne) seems not "but of grief" (AiVt;?,
present
joyous,
and were not Euallage, then
is
figure
4.
the
it
and the meaning
;
concerning Christ
which
i,e.,
grievous, as in A.V.
rendered literally: but
If this
:
3.
in
order to express the adjective in
This
degree.
—" Thou wilt keep him
in
is
called
peace, peace "
See under Epizeuxis, where many examples are 5.
When,
of
A.
Noun
{in
Geumiatio or
i.e.,
:
perfeet
given.
regimen) for an Adjective.
two nouns, one noun
is
placed
one governs the other in the genitive case two words) becomes an adjective.
:
in
i.e., when word (sometimes
regimen
the latter
:
I
1
FIGURES OF SPEECH.
498
of qualifying a noun is by using an wished to emphasize the adjective, then this
The natural and ordinary way But,
adjective. rule
it is
if
departed from
is
and to
;
in
order to attract the attention of the I'eader, is very emphatic, and is to be read as
him that the adjective
tell
For if it were underlined or under-scored in ordinary writing. example suppose we are speaking of Angels, and our thought is simply of them and their being, we should use the word "mighty" as an adjective, and say '* Mighty ANGELS," but if we wished to emphasize the adjective " mighty," and call attention to the fact that we are not referring to angels as such, but to their wondrous power, and we :
should say
"MIGHTY By
Antimereia. **
How
Angels."
is
to
this
using a no2in instead of an
By
be done?
adjective,
and saying
Angels of might." It is difficult
so as to render
to say it
how
this should be dealt with in translation
idiomatically,
and yet apprise the reader of the
correct emphasis.
Neither the Authorized nor the Revised Version follows any fixed
Sometimes the noun
rule.
is
translated literally, and sometimes
it is
rendered as an adjective. It
important, however, that the reader (especially the public
is.
know where the emphasis is required. should be observed, however, that the second noun (?.^., the noun in the genitive case) is not always used instead of an adjective. The word " of" takes many different meanings and it Is important reader) should It
;
that each should be accurately defined and determined.
As this, however, does not belong we have given an outline of the whole Appendix is
B
"
On
strictly to the figure Antimereia^
subject in the Appendix. the usuage of the Genitive case.")
The following are examples of Antimereia, where a noun used instead of an adjective :— Ex. xxxiv. 7.— "The iniquity of the fathers": i.e.,
iniquity
punished
wrought by the children in
the
is
the
same
in
(See
regimen
when
in character,
it
the
will
be
same way.
3—
2 Kings xxiv. "The sins of Manasseh " /.£., the sins like Manasseh's, as is explained by the next sentence, "according to all that he did." :
2 Chron. xxiv. 6, 9.—" The collection of Moses " i.e., like that ordered by Moses. The italics of the A.V. are put in to fill out the :
sense.
Job. home,
viii.
6.—" The home
of thy righteousness "
:
i.e.,
thy righteous
!
;
ANTIMEREIA. Ps.
ii. 6.
i.e.f
Ix. 9 (ii).
mount
Zion, the
my
of
holiness "
—"Who
bring
will
me
:
i.e.,
my holy
into the city of strength "
the strong city, with emphasis on strong.
See 2 Sam.
xi.
1,
:
and
See also under Irony.
26.
xii.
Upon
**
See A.V. marg.
mountain.
Ps.
—
499
Ezra
— "A
i8.
viii.
man
of understanding":
i,e.,
a wise and
prudent man.
Ps. xxiii.
2.
Ps. xxiii.
2.
— Pastures of tender grass — " Waters of quietness" "
Ps. xxxi. 2 (3)-—" Be to
me":
fortress.
i.e.,
me
i.e.,
:
green pastures.
peaceful streams.
i.e.,
:
bulwarks to save
"
for a rock of strength, for a house of
a strong rock, and a
fortified house, or
^
Ps, cxl. II P.B.V., a
the earth
man
evil will
:
—
"Will not a man of tongue (/.^., a braggart words A.V., an evil speaker) be established in hunt the man of violence {i.e., the violent man) to
(12).
full of
;
overthrow him."
Ps. cL firmament.
I.
— "The
firmament of
— " City of his strength Prov. xxix. — " Men of scorning "
Prov.
"
X. 15.
8.
ul
men " :
scoffers (A.V., " scorn-
i.e.,
:
his strong
his strong city.
i.e.,
:
i.e.,
").
Isa.
rah
power":
his
i.
i,e.,
Gomorrah
10.
— "Ye
rulers of
and a people
rulers
Sodom ... ye people of Gomorwho acted as those of Sodom and
did.
Isa. xxviii.
—" Crown of pride —" The graven images of thy
i
Isa. XXX. 21.
"
(2).
Pride's crown.
i.e,,
:
silver "
:
i.e.,
thy silver
graven images. Isa. xxxiii. 21.
streams.
Ii.
Isa,
lii.
— Like a wild of a net — " The of holiness"
20. I.
bull
"
city
Isa. liv. 9. flood, as
—
*'
spacious or broad
i.e.,
we
call
Jer. xii. 10.
—
Jer. xxii. 19. 11.
3.
"
My
:
"
i.e.,
:
a netted wild oryx.
i.e.,
the holy
city.
Noah unto me
this is the waters of
For
"
:
i.e.,
The times and circumstances referred Noah. The A.V. and R.V. supply " as.''
it.
are to be like the days of
Jer.
of spaces":
(See A.V. margin).
Isa.
Noah's
— "Broad
portion of desire "
— "The burial of an ass"
— " A sleep of perpetuity
"
i.e.,
:
:
:
my
i.e.,
i.e.,
desired portion.
an ass's funeral
a perpetual sleep.
to
FIGURHS OF SPEECH.
500
Hab.
8.—'*
i.
See also Jer.
6
v.
The wolves Zeph.
;
iii.
3
;
of evening":
evening
i.e.,
and the explanation in Ps.
fiery or
Matt. V. 22.— "The gehenna of the fire": the Gehenna: or, the fieiy Hinnom-vale. Matt. XV. 26.— "The bread of the children" own bread, with emphasis on the children.
i.e.,
:
wolves.
civ. 20, 21.
burning
the children's
Matt. xix. 28.— "The throne of His glory": i.e., His glorious There are no articles in the'Greek.
throne, with emphasis on glorious.
Mark Compare
Jas.
Luke spirit
i.
1
ii.
17.
—
and "
faith of
Pet.
1
The
ii.
spirit
God"
:
i.e.,
Divine or strong
faith.
19.
and power of Elias
"
:
i.e.,
with Elijah's
and power.
Luke in
22.—" Have
xi.
12.
vi.
— "Continued
all
night in the prayer of
God"
;
i.e.,
instant earnest prayer.
—
Luke xvi. 8. Luke xviii.
"
6.
The steward of
—
"
injustice "
Hear what the judge
:
i.e.,
the unjust steward.
of injustice saith "
:
i.e.,
the unjust judge, as in A.V.
John in
X. 23,
— "And Jesus walked in the porch
of
Solomon"
:
i.e.,
the porch built like that of Solomon, and in the same place,
etc.
For Solomon's porch was burnt with the Temple by Nebuchadnezzar.
Rom. Rom. Rom. passions in
26.
i.
— " Lusts of dishonour "
vi. 4.
— " In newness of
vii. 5.
"
:
i e
i.e.,
,
A.V., " vile passions."
a life-long newness.
— " Motions (or passions, margin) of sins "
or, sins'
:
life
:
passions
;
i.e.,
:
i.e.,
sinful
the passions of the various sins set
motion by the Law.
Rom. death
? "
vii. i.e.,
:
Rom.
24.
—
"
Who
this dying
viii. 6, 7.
shall deliver me from the body of body or this mortal body.
—" Mind of
the spirit " and "
mind
this
of the flesh
"
minded '* and " carnally minded." almost stronger than the mere characterizing of the spirit or the flesh. It denotes the ruling principle which governs and controls the mind: the one being the old nature; and the other, the new. rendered
This
2
" spiritually is
Cor.
iv.
2.— "The hidden
things of dishonesty":
i.e.,
the
shameful secret things.
Eph. ii. 3.—" Fulfilling the desires of the flesh and of the mind " coarse fleshly lusts, and refined mental lusts; for there is "no difference" between these in God's sight, though there may be in :
/.f.,
man's.
ANTIMEREIA, Eph.
—
501
*' Lusts of deceit " i,e.^ deceitful lusts or lusts which deceive, and are the instruments of deceit. Verse 24 " Righteousness and holiness of truth " i.e., true righteousness and holiness, as contrasted with Adam (Gen. i. 27) with the emphasis on true.
22.
iv.
:
;
:
Eph. wicked
:
— "Against the
vi. 12.
spiritual things of
Here we have two forms
spirits.
wickedness":
i.e.,
of Antimereia, viz., the Ant.
'' spiritnaV for spiritual powers, or spirits, and the Ant. of the noun, **o/ wickedness,'' for their origin or character.
of the adjective
Phil. {i.e.,
iii.
—" Who
change the body of our humiliation be fashioned like unto His body his glorious body) with emphasis on corruptible and 21.
shall
our corruptible body) that
of glory
(i.e.,
II.
i.
may
:
glorious.
Col.
it
— "According
power of
to the
his glory":
i.e..
His
glorious power.
Col.
13.
i.
Col.
22.
i.
Col,
—
"
love "
Son of His
ii.
Who
hath translated us into the Kingdom of the
of His beloved Son.
i.e.,
:
—"The body of his —" The mind of his
18.
flesh "
his fleshly body.
i.e.,
:
flesh "
as in A.V., his fleshly
i.e.,
:
mind. Col. 2
iii.
14.^" Bond
Thess.
i.
2
by
Thess.
sin,
ii. 3.
—"The man
of sin":
man
the
i.e.,
characterized " sinful."
the sinful or wicked man, with the emphasis on
"The son
of perdition." (See under Metonomy, for the use of the word
" son.")
Heb.
10.
ix.
—
,
"
Which
stood only
divers washings (/^aTrrto-^ots, baptisms) flesh,
a perfect bond.
i.e.^
angels of His power'': i.e., His mighty emphasis on " mighty." (See margin).
7.
angels, with great
of perfectness ":
— "The
and
meats and drinks and
in
(or even) ordinances of the
put upon them until the time of setting things right" i.e., Bapwas fleshly, having effect only on the flesh, :
tisms whose character
and thus opposite to that baptism of the Spirit with which Christ baptises the members of His Body.
Heb.
xii.
g,
— "Fathers
fathers, in contrast with the
James
i.
25.
—"A
forgetful hearer: with
Jas.
ii. 4.
Jas.
iii.
of our flesh":
or natural
hearer of forgetfulness "
:
i.e.,
spirits.
as in A.V., a
emphasis on "forgetful."
— "Judges of thoughts": —" Meekness of wisdom "
13.
human
i.e.,
Heavenly Father and giver of our
evil
:
i.e.,
i.e.,
evil-thinking judges.
wise meekness.
FIGURES OF SPEECH.
502
Pet.
1
2.— "
i.
[the]
of
Sanctification
Spirit":
spiritual
i.e,,
of Ortgin, and mean sanctification, or perhaps it may be the Genitive and source. author that sanctification of which the Spirit is the destructive heresies 2 Pet. ii. I.— "Heresies of perdition": i.e,, " heresies." damnable it renders or sects. The A.V. which the A.V. 2 Pet. ii. i6.— " With the voice of a man": in contrast voice correctly renders man's voice; i.e., a human being's "^^
to animal.
John
I
I.— "The Word
i.
life":
of
Accordingly, it is Word) was^manifested."
Jude II.— **The way Korah
gainsaying of
"
... the
of Cain i.e.,
:
error of
the
the way,
the living Word.
i.e.,
"and the
added in the next verse,
life (viz.,
Balaam and
error,
.
of the
.
.
the
gainsaying
characterized like those of Cain, Balaam, and Korah.
Jude as
Walking
i8.
in A.V., "
" after their
own
lusts of ungodliness":
i.e.,
ungodly lusts."
The Divine Names form a
The Names
of
God
{El),
God
special class hy themselves.
Lord {Jehovah)
(Elohim),
are some-
or that which times used, in regimen, as adjectives, denoting Divine or beautiful. glorious, most mightiest, highest, greatest, is the ;
—
God
"
wondrous, mighty, superHence, used always of angels in the Old Testament. natural beings. Job i. 2 ii. 6 xxxviii. 7. Ps. xxix. See every other occurrence In Gen. vi. 2, Codex A of the Septuagint Ixxxix. 6. Dan. iii. 25. 1 reads ayyeAot Tov Oeov, angels of God. These are the fallen angels referred to as " in-prison " (2 Pet. ii. 4-9. Jude 6, 7, and 1 Peter iii.
Gen.
vi. i.
"
The sons
of
:
:
i.e.,
—
;
;
;
18-20.
Gen.
Gen. XXX. Ex.
ix. 28.
thunderings. 2
— " A prince of God " — "Wrestlings of God"
xxiii. 6. 8.
:
—"Voices of God"
Compare
Chron. xx.
29.
1
Sam.
:
i.e.,
i.e.,
:
a mighty prince.
i.e.,
great wrestlings.
loud and powerful voices, or
xiv. 15.
— " A fear of God " a great —" A trespass of Jehovah " :
i.e.,
fear.
Chron. xxviii. 13. i.e., a terrible sin. The A.V. entirely loses the sense of this verse, which should be thus rendered: "Ye shall not bring in the captives hither; for ye 2
:
propose that which will bring upon us a trespass of Jehovah (i.e., a trespass of the greatest magnitude) to add to our sin and to our guilt; for
abundant
is
the guilt
we have and the fierceness
of anger
on
Israel.*^
—
:
:
ANTIMEREIA.
Job
iv.
9.— "A
Ps. xxxvi. 6
Eloah
blast of
(7)
"
a vehement blast.
:
etc.—" Mountains of God
Ixviii. 15 (16),
;
503
" :
i.e.,
the loftiest mountains.
Ps. Ixxx. 10 (II).—" Cedars of God Ps. civ. 16.
Song
—
viii.
"
Trees of Jehovah "
—
6.
"
Flames of Jehovah
"
The verse should be rendered For love is strong as death
the loftiest cedars.
i.e.,
:
the loftiest trees.
i.e.,
:
"
i.e.,
:
vehement flames.
:
*'
:
Affection is inexorable as Sheol Its
flames are flames of
The flames Jer. is
ii,
31.
— Here
Have
Is
I
:
and the
vi^ords
been a wilderness to
Israel.
;
the land the darkness of Jah
Ezek. xxviii. 13
xxxi.
;
word "darkness," H^
the last syllable of the
an abbreviation of Jehovah "
fire
of Jehovah. '"^^
8,
?
"
should be rendered
i.e.,
9.—" Garden
of
utter darkness. + God " i.e., the Divine, :
beautiful or wonderful garden.
Name
The
Ruth with
all
ii.
God
of
20. —
"
So
things.
is
used
in the
same way
Blessed be he to the 10, " Blessed be
iii.
*'
Lord
"
i.e.,
:
divinely blessed
thou to the Lord."
Isa. xxviii. "
in the dative case.
2. Here, it is literally Behold, a mighty and strong one to Adonai " Behold, a mighty one, immensely strong :
:
As a storm of hail, a destructive storm As a flood of mighty waters overflowing Hath he cast [Ephraim] down to the earth with
i.e.,
;
Jonah
exceeding great
Acts
3.
iii.
but mighty to
— Moses was
4. — " For the
God
" (so
The word " sons
to
God":
^'.^.,
his hand."
as in A.V., an
fair to
God
*'
i.e.,
:
Divinely beautiful.
:
" or "
son,"
*'
**
weapons of our warfare are not carnal, A.V. margin) i.e., immensely powerful.
is
The word
great
city
city.
vii. 20.
2 Cor. x.
— "A
children
" with
used idiomatically
when
:
a noun
—
{in
regimen)
qualified by another noun, denotes the
and character of the person or persons so named, and even their source and origin e.g., " sons of Belial " (margin, naughty men). Deut. xiii. 13. Judges xix. 22. nature-
:
*
See Ginsburg's Introduction, page 386.
f Ditto,
page
384.
FIGURES OF SPEECH.
504 "
"
Sons of valour
"
i,e.^ brave men. Sons of the pledges "
Sam.
(2
of oil" (Isa.
Kings
1
i.
Deut.
52.
18)
iii.
:
hostages (2 Kings xiv. 14). marg.) beautifully rendered "in a very
i,e,,
:
"Son
7.
ii.
v. 1,
fruitful hill."
"Sons
of light"
(Luke
(John
36.
xii.
xvi. 8):
"Children of the devil" " Children of " Children of
wrath" (Eph. world
this
v.
John
(1
ii.
illuminated from above
Eph.
5.
iii.
v. 8).
Acts
10.
xiii.
10).
2).
(Luke
"
men
i.e.,
Thess.
1
xx.
34)
:
men who
i,e.,
characterized by living for this present age or " Children of the resurrection "
(Luke
xx. 36)
i.e.,
:
are
life.
raised from
the dead. "
Children of disobedience "
"Children of obedience":
:
i.e.,
i.e.,
disobedient children (Eph
obedient children
(1
Pet.
i.
ii.
2).
14).
Heb. X. 39 must be explained by this usage, if sense is to be made of the words, the difficulty of which is seen in the R V. margin " But we are not [children of unbelief] of drawing back unto :
destruction of the soul
(i,e.,
unbelievers), but [children] of faith
(i.e.,
believers) unto the gaining of it."
So the expression "son of man," "sons of men,'^ "children of " is a Hebrew idiom for a hitman being as distinct from a beast on the one hand and from God or angelic beings on the other (Gen. xi.'S,
men
etc.).
In like
manner the
"
sons of
God
"
in
the
New Testament
are
who
partake of the New, Divine, or spiritual nature (2 Pet. i. 4), whether angels or men, as distinct from the beasts and from mere those
human
beings.
Beni Ha-Elohim, the sons of God,
Old Testament
Once
it is
used of Restored Israel (Hos.
here the expression
is
different,
perfect
God,
of
God"
perfectly
is
6.
Noun
it is
in the
i,
10) in
Heb.
ii.
1,
but
used of Christ.
that blessed one
human
both articles) and perfectly
When
used seven times
Beni El-hcu,
In the singular with both articles
"The Son
is
for angels (see above).
who
is
perfect
Son of man" Divine as "the Son of God." as "the
man and
(also
with
(governing) for Adjective.
the T^rs^ noun (instead of^the second noun,//; regimen) \^ the adjective, the figure is called
changed, and used instead of Hypallage. See below.
ANTIMEREIA, The former
7.
of
Two Nouns
505
(both in regimen) used for an
Adjective.
When two Ihem
is
nouns are both of them in regimen, and only one of used for the adjective, sometimes it is the former^':
Where
(a)
the former of the two nouns (both in regimen)
an adjective, and
for
is
—"A father of a multitude of nations
"
nations (as in the A.V.), with the emphasis on many, as
is
Gen. Rom.
•of^a
xvii. 5.
j>.,
:
of
many
explained in
17.
iv.
Gen.
xlv. 22.
Acts
vii.
—
"
Changes
of raiment."
30.—'* In a flame of a
fire
of a bush "
:
a flame
in
i.e.,
burning bush.
Rom.
V. 2.
Rom. iaw of
— " And rejoice
in
hope of the glory of God "
i.e.,
:
and
God's glorious hope.
rejoice in
viii. 2.
—" The law of
the spirit of
life
"
;
i.e.,
the spiritual
life.
—
2 Cor. iv. 6. *'The knowledge of the glory of God": knowledge of the glorious God.
Eph. - -
used
is
to receive the emphasis.
—" To the praise of the glory of His grace "
6.
i,
glorious grace.
Tit.
ii.
Saviour":
13. i.e.,
—
*'
The appearing
:
i.e.,
i.e.,
of the glory of our great
of
the
His
God and
the glorious appearing of the great God, even our
Saviour Jesus Christ,
Rev.
xviii. 3.
—"The wine of the wrath
of her fornication "
:
i.e.,
the furious wine, etc,
The
8.
latter of
Two Nouns
(both in regimen) used for an
Adjective.
Gen.
ix.
5.
— "At
the hand of a
man
the hand of his fellow or brother man. There in the
Hebrew.
Rom. of
God
"
:
iii. i,e.,
23.
— " For
all
of his brother " is
no
*'
:
i,e.,
at
every" expressed
have sinned, and come short of the glory
of God*s glory.
* Sometimes it is the latter that is put for the adjective. (See No. 8 below). Sometimes they are both of them different forms of the genitive case, and one of them is in regimen to the other: ?.^., depends upon the other. For examples of this, see Appendix B.
FIGURES OF SPEECH,
506
Rom.
3.—"
viii.
likeness.
—
In likeness of flesh of sin":
i.e.,
sinful flesh's
Col. i. II. According to the power of the glory of according to His glorious power. Col.
i.
13.
of His love":
9.
One
**
Him
"
:
i.e,^
—" And hath translated us into the kingdom of the son i.e.,
of
His beloved Son's kingdom.
two Nouns
in the
See Matt.
same case (and not
iii.
17.
in regimen)
used for an Adjective.
When two nouns in the same case are united by a conjunction^ one of them (generally the latter) is used as a very emphatic adjective, e.g., Acts xiv. 13: "They brought oxen and garlands," means "They brought oxen, yes, and they were garlanded too " This figure !
is
called Hendiadys, under
10.
When e,g.,
Noun
{in
which the reader
many
examples.
regimen) for superlative of Adjective.
the latter noun
King of Kings,
will find
is
the genitive plural of the former noun
Holy of Holies,
it is put instead of, and to emphasise, the superlative degree of the adjective. As this is a
species of Polyptoton, (q.v.).
we have put the examples under
that figure
ANTIPTOSIS
EXCHANGE OF
or,
;
CASES.
ExcJiange of one case for another.
An '-tip 46 'sis in declension
The
from
;
when the
where the governing noun is
a case of a noun
inflection or
Trl-nr^iv (piptein)^ to fall.
figure is so called, because
Antiptosis
and
dvTt (anti), against or instead of;
grammar an
a falling ; in
Especially
case.
from
(avrtTrrwo-ts),
TTTwcrts (ptosis),
is
one case
absolute
changed
to be distinguished
is
put instead of another
put for the construct:
is
for the
noun
in
i.e.,
regimen
from Hypallage.
In Hypallage^
the two words and cases are interchanged, and the sense and relation of the
two reversed; while
in Antiptosis
noun
the adjective instead of the
regimen.
/;/
—
it is
N.B. When the noun in regimen a form of Antimereia (see above).
Ex. In
1
Pet.
Ps.
xix. 6. ii.
i.
—" A
I.
—
"
O
literally,
used instead of an adjective,
is
priests "
kingdom of
put
9, this is
the governing noun becomes
i.e.,
:
a royal priesthood.
instead of (as here) by Antiptosis.
the blessedness or happinesses of the
the happy or blessed
man
"
:
i.e.,
man.
—" No depth of earth no deep earth. 48. — " The low estate of his handmaiden"
Matt.
xiii. 5.
Luke
i.
"
:
i.e.,
:
«.^.,
his humi-
liated bondmaid: referring to the humiliation to which she had to be subject. If even Joseph could suspect her, however sorrowfully and What, in fact, in Jewish teaching still sadly, what would others do ?
I
Luke capture
;
9.
—"At
the haul of the fish":
ii. 4.
— " The good thing
the goodness of God.
Rom.
i.e.,
the fish
V. 17.
grace.
(rb x/3^o"tov, to chreeston) of
See under Antimereia of the
—" The abundance of the grace " —
:
Cor.
i.
21.— "The
Gentiles ironically called
folly of it)
— " So
preaching "
i.e.,
"
:
i.e.,
abounding not with
foolish (as the wise
preaching.
do ye Cor. Here, the noun "spirits" spirits." I
xiv. 12.
:
God
adjective.
/.t\,the
Cor. i. 17. "Not with wisdom of speech": learned or eloquent language. I
I
of the
the captured fishes.
or,
Rom. i.e.,
V.
also, is
since as ye are zealous of
used for the adjective ^/^mi^Ma/
!
FIGURES OF SPEECH.
508
pneumaton for
[TrvevfidriDVj
and R.V.
Cor. viii. genuine love. 2
Gal. Spirit.
—
"
The genuineness
Eph.
i.
7.
your love
of
"
:
"
iv. 4.
time.
Both the A.V. See under Metonymy.
pneumatikon).
"
:
ix,,
your
— The promise of the Spirit " the promised — " The fulness of the time or completed the — The riches of his grace." By Enallage this would 14.
iii.
Gal.
8.
Tri/ev/iart/cwv,
''gifts " in italics.
word
insert the
:
i.e.,
full
i,e.j
"
but it means more than this. Grace is the subject, and it is the exceeding wealth of this wondrous grace which has abounded toward those who are " accepted in the Beloved," By Antiptosis the one is put for the other, and the noun " riches " is put for the adjective i.e.. His exceeding rich grace. So also
be gracious
riches,
:
Eph.
18.
i.
rich glory of
Eph.
—"The
riches of his glory" denotes the exceeding
His inheritance
29. —
in
the saints.
up or edifying of the need." The A.V. renders this Use of edifying; " but it is the word "use " (or need) which is in the genitive case, and not the word " edifying.'* The R.V. renders it *' Edifying as the need may be." But by the figure oi Antiptosis (which neither Version perceived), the former noun is used for the adjective, instead of the latter in the iv.
—
" Building
*'
genitive case.
The meaning, Phil. iv.
5.
therefore,
is "
that which
— "The immutability of
is
good for edifying use."
his counsel "
:
i.e.,
his
immu-
table counsel.
Col.
I
—
"The riches of the glory" i.e., His wondrously rich mystery revealed to and through Paul.
27.
i.
glory, in the
Thess.
:
i.
3.—" Work
of faith," " labour of love,"
and
" patience
of hope."
We
have given these under the genitive of origin (see Appendix work which proceeds from faith, labour which proceeds from love, and patience that proceeds from hope. The genitive, however, may be, by Antimereia, faithful service, loving labour, and hopeful patience. B)
:
i.e.,
^
But,
if the figure \s Antiptosis, then it means a working faith {i.e., 2. which is manifested by its works), a laborious love, and patient hope. Probably all three interpretations are correct
faith
Heb.
vi.
17.— "The immutability
unchangeable counsel."
of his
counsel":
ix.,
His
ANTIPTOSIS.
Heb.
ix. 15.
509
— " The promise of the eternal inheritance
"
:
i.e.,
the
promised eternal inheritance.
20.— "The
Pet. iii. suffering God. I
longsuffering
of
God
'^
i.e.,
the long-
There are other exchanges of case beside that of the absolute for But these are for the most part peculiar to Greek
the construct. usage.
Luke
55.— "As
i.
(tw Af^pad^),
and to
he spake to
his seed
Accusative because more general
more
Dative, because
Heb.
X. 5.
—" A
;
our fathers, to Abraham
{7rp6^)
(tw)."
Here, the fathers
while Abraham,
etc
,
is
in
the
is
in
the
personal.
body hast thou prepared
me
(Dat.
fioi
(moi),
for me).*' It is
a question whether the Dative
is
used, by Antiptosis^ for the
show that, while Christ's human body was prepared for Him, yet He was also constituted a servant for ever according to Ex. xxi. 6 and Deut. xv. 17. This is the sense in Ps. xl. 6 (7), and o-o'/xa {soma), body, was used of slaves (Rev. xviii. 13), just as we use " hands "
Accusative
;
to
of labourers.
Rev.
i.
5, 6.
{Nom.), and the
—" And from Jesus Christ
{Gen.), the faithful witness
begotten (Nom.) from the dead
to him {Dat.) and made us (Nom.) kings, etc., to hfm (Dat.)," All this change of cases seems to overwhelm us with the idea of the impossibility of expressing the praise and glory which should be
that loved us
.
first
.
ascribed to Jesus Christ.
See also
(in
the Greek) Rev.
iii.
12,
and
xviii.
13.
.
.
—
HETEROSIS; or, EXCHANGE OF ACCIDENCE. Exchange of one
Voice,
Mood, Tense, Person, Nnmhev, Degree, or Gender, -for another,
Het'-e-ro'-sis, 'irepoi (heferos), another, different.
It
the
is
name
given
form of Enallage which consists of an exchange, not of actual parts of speech, but of the accidence of a part of speech.
to that
Verb for another Tense for another one Mood or {e.g., intransitive for transitive) for another; one one P^r50?i for another one Degree of comparison It
includes an exchange of one Forni of the ;
;
;
Number
or Gender for another.
When name
the exchange
is
of one Case for another,
Antiptosis (see above),
Speech for another,
The
it is
II.
has a separate is
called Antimereia (see above).
following are the various forms of Heterosis
HETEROSIS. I.
it
and when the exchange
Of Forms and Voices. 1.
Intransitive for Transitive.
2.
Active for Passive.
3.
Middle for Passive.
Of Moods. 1.
Indicative for Subjunctive.
2.
Subjunctive for Indicative.
3.
Imperative for Indicative.
4.
Imperative, for Subjunctive.
5.
Infinitive for Indicative.
6.
Infinitive for Imperative,
:
—
of one Part of
HETEROSIS.
Of Tenses.
III.
1.
2. 3. 4. 5i
6. 7. 8.
Past for Present. „
„
Future.
Aorist (Indefinite) for Past. „
Present.
„
Present for Past. „
„
Future.
„
„
Paulo post futurum
(z.e.,
a
Future for Past.
little
9.
„
„
Present.
10.
„
„
Imperative.
1.
First Person for Thii-d.
2.
Second
for Third.
3.
Third for First or Second.
4.
Plural for Singular.
5.
Singular for Plural.
Of Adjectives (Degree) and Adverbs. 1.
2. 3.
Positive for Comparative. „
VI.
VII.
Superlative.
Comparative
4. 5.
„
,,
for Positive. „
after
[Future).
Of Persons.
IV.
V.
511
Superlative.
Superlative for Comparative.
Of Nouns (Number), Adjectives, and Pronouns. 1.
Singular for Plural.
2.
Plural for Singular.
3.
Plural for Indefinite
Number
or one of many.
Of Gender. 1.
Masculine for Feminine.
2.
Masculine for Neuter.
3.
Feminine for Neuter.
4.
Neuter for Masculine or Feminine^
:
FIGURES OF SPEECH.
512
HETEROSIS OP THE VERB. Of Forms and Voices.
I.
Intransitive for Transitive.
1.
Matt.
29.
V.
make
skandalizo), to 1
Cor.
— "If to
thy right eye
stumble:
thee":
offend
(o-KavSaXt^w,
make thee stumble.
i.e.,
So
xviii. 6.
13.
viii.
Matt.
—
V. 45.
He maketh
'*
his
sun to
rise " (dvarekko), anatello),
to rise up.
Cor.
I
2.
ii.
—"
Cor.
I
iii. 6.
determined not to know anything among you
I
make known,
ix., to
"
preach.
—
God gave
"
the increase," and verse 7
So 2 Cor.
giveth the increase."
ix.
10.
In
all
:
"
God
that
other places the verb
a-u^avw (au.vand), to increase, is intransitive. 1 i.e.,
I
Cor.
xiii. 12.
2 Cor.
— " Then
made
be
shall
14.
ii.
to
know
shall
I
know, even as
— " Now, thanks be to the
God
Here the A.V. recognises the
us to triumph."
I
also
am known
"
:
or taught.
that always causeth
figure of exchange; as
also in
2 Cor. ix.
Gal. are
iv. 9.
known
of
— " God able to make — But now after that ye 8.
is
"
God":
i.e.,
grace abound
all
you."
in
have known God, or rather been made to know, or been instructed by
God.
Eph. i. 8.—" According to the riches (or wealth) of His grace which (grace) he hath made to overflow into us." 2 Tim. ii. 19.—" The Lord knoweth them that are Lord maketh known who are His; as in Num. xvi. 5. 2.
I lit.
it
Pet.
:
i.e.,
there 3.
Luke I
Cor.
ii.
X.
5.—*'
To
:
i.c
,
the
Active for Passive.
6.—" Wherefore
ii.
contains
his "
is
also
it is contained in the Scriptures," a passage in the Scripture.
Middle for Passive.
be taxed with
2.— "And were
all
Mary"
:
lit.,
baptized into
to enrol himself.
Moses":
lit.,
baptized
themselves,
-^
-^
HETEROSIS (OF MOODS). II.
Heterosis of Moods.
Indicative for Subjunctive.
1.
As the
513
Hebrevi^ language has no subjunctive mood, the. indicative
and this is done in the New Testament, as well as in the Old Testament, inasmuch as, though the language is Greek, the thpughts and idioms are Hebrew.
is
often put instead of that
I
Cor. XV.
mood
— " Now
12.
if
;
Christ be preached that he rose from
how say some among
the dead,
among you Verse
But some men
"
35.
Verse
you," etc.
i.e.,
:
how
is
it
that
some
say.
50.
say"
will
i.e.,
:
may
say.
Neither doth corruption inherit incorruption "
*'
:
i.e.^
neither can corruption, etc.
Subjunctive for Indicative.
2.
Matt. i.e.,
who
is
John much
xi. 6.
made
not XV.
fruit"
I
Cor.
— " Blessed
8.
Jas.
iv.
13.
is
my
that ye bear or
vi. 4.-^*'
(cases for the judge)
who may
If,
i.e., if
:
made to stumble
"
:
glorified, that
may bear
ye
bear, etc.
may have
matters of judgment"
ye have.
— " To-day or to-morrow we may go mto such a city
we
He
Verse 15 *' If the Lord should wiUeth, and we live.
:
will go. :
that
Father
when ye
ye
then,
i.e.,
that.
not be
to stumble or seeth nothing to stumble at in me.
— " By this
i.e.,
:
he
is
will, and,
we should
live "
:
i.e.,
if
Some Christians say, " If the Lord should tarry: " not perceiving He may tarry, and yet not will that we should live, or do this or Tarrying and willing are two very different things. 3.
Imperative for Indicative.
Gen. XX. 7.—j' For he (Abraham) for thee "
Gen.
:
i.e.,
xlii.
is
a prophet, and
him pray
let
(as in A.V.), he shall pray for thee.
18.—" This do ye and
live "
:
i.e.,
and ye
shall live.
—
" I will give you the good of the land of Egypt, land " i.e., ye shall eat (as in A.V.). the of and eat ye the fat be gathered unto thy people " i.e., thou
Gen.
xlv. 18.
:
Deut. xxxii. 50.— And
:
shalt be gathered.
Ps. xxii. 8 (9).—" Roll thyself on, or trust thou
in
the Lord."
FIGURES OF SPEECH.
514
Whatever part indicative, for
Lord
and
"),
is
it
is
be,
must be put
it
(*'
New Testament
so quoted in the
—
Ps. xxxvii. 27. " Depart from evermore " i.e.^ thou shalt dwell. :
Prov.
may
of the verb h^ (gol)
so rendered in the Septuagint
He
for the
trusted in the
(Matt, xxvii. 43).
and do good: and dwell
evil
for
.
iii. 4.
—
"
So
shalt thou find favour."
Here the A.V. recognizes the figure, *' find." But the A.V. misses it in iv, 4. and live " i.e., and thou shalt live.
Heb.
for the '* .
is
imperative,
Keep my commandments
:
Rom.
V.
I.
— "Therefore,
being
by
justified
faith,
we have
peace with God."
Here the reading, according to the R.V. and the Textual should
be
e'x^^/Aev
instead
(imperative),
and A.V.
of
e^o/iev
critics,
(indicative),
as
though he recognizes the reading, and puts it in the text, yet bows to the overwhelming evidence of the sense, and the context, and contends for the Indicative. The simple solution is that this is one of the instances, if the critics are right, in which the Imperative is used for the Indicative, and though the text may say *' let us have," the meaning is " we have." the T.R.
in
—
Alford,
I Cor. xvi. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha " i.e., he is or will be Anathema (or accursed) v/hen the Lord shall come. *'
:
prophetic
In
utterances
declared by the imperative
;
the
for "
future
indicative
is
Whatsoever the Lord
very often willeth, that
doeth he." Isa.
ye
viii. 10.
— "Take counsel together
shall take counsel together,
shall speak the word, but
30;
liv. 1,
etc.
John
ii.
for the
it
will
and
.
.
.
speak the word" i.^., to naught and ye
come not stand." So it
will
:
:
also xxix. 9; xxxvii.
19.—" Destroy this temple." This w^s not a command Jews to destroy Him, but a prophesy that they would do so.
When
they perverted His words, they did not do so by taking the but by declaring that He said " I will destroy this temple." figure
literally,
Gal. Christ"
vi.
2.—" And
Jas. V. I.—"
so
fulfil
Weep and
howl
{i.e.,
:
"
i.e.,
so ye will
fulfil)
the law of
ye shall weep and howl.
HETEROSIS (OF MOODS). Imperative for Subjunctive.
4.
Num.
xxiv. 21.—" Strong be thy dwdling place, and build in Nevertheless " Le., thou mayest put, but,"
the flint-rock thy nest.
A.V.
etc.
Ps.
awe ye
"
:
Thou
:
puttest " (Ind.), but the sense
4 (5).—" Stand not sin.
iv.
will
Nah.
14.
iii.
declarations, as
— Here,
is
it
ye stand in
Le,, if
:
commands are conditional the people might do all these
the imperative
all
would be
28.—" This
X.
subjunctive.
is
awe, and sin not"
in
shown by .verse
things, nevertheless,
Luke
515
do,
15
Le.,
:
all in
vain. live "
and thou shalt
:
Le., if
Hence the Imperative very often implies only permission 2 Sam. xviii. 23.—" Run " i.e., thou mayest run.
:
thou do
—
this.
:
Kings
1
and do 2
xxii. 22.
— " Go
Kings
17.—" Send"
ii.
and do so
"
i.e.,
:
may send. " Go i.e., ye may go. " Let him depart" i.e., he may
— —
Matt.
viii. 32.
I
Cor.
vii. 15.
1
Cor.
xi. 6.
"
Gen.
:
i.e.,
thou mayest go,
ye
:
:
— " Let her also be shorn "
viii. 5.
:
she
i.e.,
depart.
may
be shorn.
Infinitive for Indicative.
5.
i.e.,
forth,
it.
— " And the waters
were
in
going and returning":
as in A.V., decreased continually.
Ex. respite,
— " But
when Pharaoh saw that there was and to harden his heart, and hearkened not unto them " viii.
15 (11).
;
hardening of his heart followed, or took place.
i.e.,
2
Sam.
people Israel" 1
18.
iii. :
—
i.e.,
I
*'
By
the hand of
my
servant David to save
—
Kings
xxii. 30 and 2 Chron, xviii. 29. '*And the king of unto Jehoshaphat To disguise myself and to enter into the
Israel said
battle":
my
shall save.
:
will disguise
I
myself;
or as in margin [when he was] to
disguise, etc.
—
Chron. xxxi. 10. ** Since the People began to bring the offering& into the House of the Lord, to eat, to be satisfied, and to have left plenty " i.e., we have eaten, and had enough, and have left plenty. 2
:
Ps.
who
viii.
hast
(Num.
I
set.
xxvii.
(2).
— "Who
to
set thy glory
above the heavens":
The Targum and the Syriac have the
20).='=
*See the note
in Dr.
Ginsburg's edition of the
Hebrew
Bible.
Indicative
FIG URES
516
P.x xsxii,
9.
— "Not
standing.
to'
OF SPEECH.
understand":
i.e.,
having no under-
—
Ps. Ixxvii. I (2). *'^ven unto God with my voice, and to hear or, by Ellipsis, -.i.e., and He gave ear to me, or He will hear me and He [will condescend] to hear me.
me "
;
Prov. blood "
xii. 6.
Isa,
V.
"
5.
— Here,
Indicative future
*'
:
I
Isa. xxxviii. 16. to live "
:
and
i.e.,
The words
of the wicked are to He in wait
fol"
in wait.
i.e., lie
:
—
Isa. xlix.
—
vivify
7.
the Infinitive
will
I'endered by the
correctly
is
take away, and break down," etc.
me
" So wilt thou recover me, and to make me, or preserve my life.
— "To him
to despise in soul":
i.e.,
to
him who
is
despised by man. Jer. vii. 9.
—
"
Will ye to
steal, to
murder,"
etc.
Some
interpret
H
(He) as interogative, but others as intensive, Will ye steal, etc. (with emphasis on the verbs).
the letter
5.— "Yea,
Jer. xiv, "
the hind also calved in
the
field,
and forsook it, because there was no grass sense may be supplied by Ellipsis, and [was obliged] to forsake forsake
it
Ezek. i.e.,
I
;
14.
i.
— "And the
living creatures to
7.—" To
xi.
shall bring "
indeed
it is
ing of
the
is
the
it,
etc.
run and to return "
:
of the
:
some MSS., as well as the Editio Bible (Soncino, 1488), and the marginal readedition of th^ Rabbinic Bible by Felix Pratensis
first
Hebrew
Hab.
bring you forth " i.e., I will bring you forth. actually the reading according to the Sevir, and
Hebrew
(Venice, 1517), as
ii.
drunken also
may
be seen from the note
Dr. Ginsburg's Edition
in
Bible.
15.—" To make him drunk":
i.e.,
and makest him
(as in A.V.). / 6. In-finitive
for Imperative.
Ex.
ye.
or,
the Textual reading in
princeps of the
i.e.,
and to
ran and returned.
Ezek. "
i.e.,
:
XX. -8.—" To remember the sabbath remember thou. So Deiit. v. 12.
Luke
ix 3.—." Neither to have
Rom.
xii.
15-— To '*
two coats
rejoice with
See under Boimeotclcutou.
day, to keep
" :
them that
i.e.,
it
holy
" :
neither have ye.
rejoice "
:
/.f.,
rejoice
:
HETBROSIS (OF TENSES). Phil.
i6.
iii.
—
To walk by
**
the same rule "
517
:
i.e.^
us walk, or
let
walk ye.
Other examples may be seen xvii.
5
xxii.
;
8
in Josh.
Jer.
Isa. xxxii. 11.
(9).
i.
ii.
Ps.
(1 1).
2.
Heterosis of the Tenses.
III.
As the Hebrew verb has only two and the
future, these
two with the
tenses.
Hence,
New
the
in
Job. xxxii. 10
13.
principal
tenses, the
past
participles supply all the other
Testament, where the thought and idiom
are Hebrew, though the tenses are Greek they consequently have the variety which these tenses have in Hebrew. 1.
The Past
The Past not only serves but what done.
what
all
for the Present.
express what
to
is
finished or past,
and also the future, as actually The past tense expresses what is either imperfect or perfect, or
is
is
present
a
gentle
regarding
:
it,
imperative,
a
or
continuation of the action or state.
determination,
fixed
or
a
The exact sense can be known
only from the context.
Gen.
iv. i.
—
*'
I
have gotten a
man from
the
"
Lord
:
i.e,j
I
have
got, or, possess.
Verse 9 I
'*
:
I
have not known
do not know.
Gen. thee the
xxiii. ii,
2
am
—"
I
:
i.e.
know
I
have given thee the field"
(11).
—"
I
have been unworthy of
:
i.e., I
not, or,
give to
all
the mercies "
:
unworthy.
Sam.
i.
5.
—" How hast thou known
that Saul and Jonathan his son are dead 2
(as in A.V.),
field.
Gen. xxxii. 10 i.e., I
13.
"
Kings
iii.
11.
—" Here
is
Elisha,
(i.e.,
how
dost thou know)
" ?
son of Shaphat,
who hath
poured {i.e., poureth) water on the hands of Elijah." Elijah's servant is described by part of his service (this is by the figure of Synecdoche
Ps, (i.e.,
i.
I.
—" O
the happiness of that one
doth not (and never did) walk),"
—
who hath
not walked
etc.
Ps. xiv. I. " The fool hath said {i.e., sayeth) in his heart, There If this Psalm refers to Nabal (a fool), we may render it is no God." *' Nabal said" or " A fool sayeth."
FIGURES OF SJREECH.
518
Ps. XXV.
2.
—
My
"
God,
Prov.
So Ps. xxxi. 1 (2). being, " I have trusted, Ps. xxxi.
(i.e.y
see)
6.
light of
still
— "The
In him
" This
:
16.
iii.
do
trust, in
People
who
:
"
—
ix. 36.
was
"
was
God
do
trust-
I
Thee."
(i.e.,
vi^alk
(i.e., is) life,
{i.e., is)
so loved
believe)
— "Who
thou deliverest) me,
O
darkness have seen
in
and the
was
life
(i.e,, is)
the
he of
whom
I
spake."
loveth) the world, that he gave
(i.e.,
is he.
Lord, that
I
shall
have believed
—
XX. 17. " Hold me not, for I have not yet ascended" do not yet ascend, or am not yet ascended.
Acts porch
"
:
—
Rhoda " told Peter 14. how Peter is standing.
xii.
i.e.,
Rom.
V. 2.
Cor.
10.
i.
hope)."
Heb.
— " In
whom we
I
iii.
"
6.
i.e.,
:
— " Whosoever seeth
Other examples Tim. iv. 10 v. 5.
Him
may
:
and con-
i.e.,
standeth) daily"
(i.e.,
—
John
i.e.,
have hoped (and continue to
Jas. i. 24. "He beheld himself, and has gone beholdeth himself, and goeth his way.
known him
:
be standing before the
—"And every high priest stood
X. II.
(as in A.V.).
to
— "This grace wherein ye have stood "
tinue to stand. I
(i.e.,
on him."
John
1
i.^.,
other places: the sense
giveth) his only begotten Son."
John
I
many
men."
John
may
have trusted
I
light."
4.^"
i.
Verse 15
(i.e.,
(i).
a great
John
and
thee
5; and in
—" Thou hast delivered
Jehovah." Isa. ix. 2
in
xvii.
away":
i.e.,
he
sinn^th hath not seen him, neither
not, neither
be seen
in
knoweth Him.
John
v.
45
;
xi.
27
;
xvi.
27.
;
2.
This as done.
is
put
This
The Past
for the Future.
when the speaker views the is
very
common
in
action as being as good the Divine prophetic utterances:
where, though the sense is literally future, it is' regarded and spoken of as though it were already accomplished in the Divine purpose and determination the figure is to show the absolute certainty of the things spoken of. :
HETEROSIS (OF TENSES). Gen. said
(i.e.,
xlv.
9, 10.
519
—" Haste ye and go up to my him
will say) to
.
.
.
father, then ye
and thou hast dwelt
have
wilt dwell) in
(i.e,,
the land of Goshen."
Ex. I
arm":
xvii. 4.
Sam.
—"They have stoned me": they stone me. — Lo, the days are coming, and have cut thine
31.
ii.
will
z.e.,
"
ofp
I
shall cut ofP, etc.
i.e,,
— "Thou hast found "
I
Sam.
X. 2.
I
Sam.
vi. 7,
wilt find.
i.e.,
:
8.—" And ye have bound
(i.e,,
will bind)," etc.
have seen). Job xix, 27. — " And mine eyes have beheld " — Ps. xxiii. " Thou hast anointed wilt anoint. — Ps. cvii. 42. "And iniquity hath shut have shut) "
5.
:
(i.e.,
will
(i.e.,
will
i.e.,
all
her mouth."
Prov.
22.
i.
— " The
scorners have delighted
(i.e.,
will delight)
in their scorning."
Prov. i.e.y
21.— "The hope of the unjust men hath perished"
xi. 7,
will perish
Prov.
but just one's seed hath escaped
:
xii. 21.
— " And the
:
wicked have been
i.e.,
(i.e.,
r
will escape. will
be)
full
of
evil."
Jer. xxi.
Chaldeans
"
g.
Isa. xi.
:
shall
i.e.,
:
As we have See
— " Whosoever goeth forth fall,
and hath
unto the
fallen
etc.
all the prophecies are thus written. a rod hath come out of the stock of Jesse," and
said above, nearly
"And
often through the chapter.
John
iii.
13.
—" No man hath ascended up into the heaven
"
:
i.e.
ascend up, or can ascend..
John
iv.
38.
—
"
Other men laboured, and ye have entered
(i.e.
shall enter, or are entered) into their labours."
Rom.
viii. 30.
—The called are spoken of as already
(in
the Divine
purpose) in Christ, justified, yea, even glorified.
Eph.
ii.
6.
dead and seated
Heb. a
little
ii.
— Believers
are regarded as already raised from the
the heavenly places.
in
7.— "Thou
hast
made
while less than the angels."
of Christ long before, in Ps.
Heb.
iii.
14.
— "We
partakers of Christ,
if
we
(i.e..
For
Thou wilt make) Him for was a prophecy spoken
this
viii.
have
been made
hold," etc.
(i.e.,
we
shall
become)
FIGURES OF SPEECH.
520
Heb.
xii. 22.
—" But ye have
come
come) unto Mount
shall
(i.e.,
Zion," etc. 3.
The
The Aorist
for the Past.
Aorist, or indefinite past tense,
definitely past
used to denote an action
is
and completed some time ago.
—
Matt. xiv. 3. " Now Herod, having him": i.e,, had bound him.
John
xviii. 24.
John, bound
laid hold of
— " Now Annas sent him
{i.e.,
had sent him) bound
unto Caiaphas."
The Aorist
4.
for the Present.
The Aorist is sometimes put for a past action or state continued up to the present time.
—
Matt. iii. 17. " This is my beloved son, in whom I was was and am) well pleased." So Mark i. 11, and Luke iii. 22. Matt, tinue to
xxiii.
sit) in
Mark
rejoice.
—" The
Scribes and Pharisees sat
sit)
— "Was taken up into heaven, and sat
Luke
and con-
47.
{i.e.y
— " My
XV. 16.
:
—"And he was longing to have
filled
"
:
i.e.,
—
John
and
hath rejoiced and doth
i.e.,
John i. 12. " To them gave he authority to have become become, or that they might be) sons of God." I
sat
on the right hand of God."
spirit rejoiced " A.V., " hath rejoiced." i.
{i.e.^
Moses' seat."
xvi. 19.
continues to
Luke
2.
(i.e.,
iv. 8.
—
He
"
that loveth not,
knew not
{i.e.,
to
fill.
{i.e.,
knoweth
to
not,
or never knew) God."
John there
is
56.
— "What
think ye, that he will not have
no hope of his coming) to the feast
John will
xi.
XV.
6.
— " Except
be cast out), and was
5.
—
anyone abide
{i.e.,
will be)
The Present
?
come
{i.e,y
"
in
me
burned."
he was cast out (i.e. See under Ellipsis.
for the Past.
Matt. ii. 13. "And when they were departed, behold, the angel Lord appeareth {i.e., appeared)."
of the
HETEROSIS (OF TENSES),
Mark down.
They are
4.^**
ii.
See also chaps,
and
first
verb
Acts
26.
—"They
refusing to believe) that he
Gal.
14.
ii.
let
heaven, but the Son that the perfect of
used for the future, as already observed above.
is
ix.
they did
i.e.,
'
John iii. 13. " No man hath ascended into man who is {i.e., who was) in heaven." Note
the
:
xvi. 2.
—
of
"
down the bed
letting
19, 20, 31
iii.
521
—
*'
were
all
But when
him, not believing (or
afraid of
was. So the A.V.) a disciple."
is (i.e.,
saw that they do
I
(i.e.,
did) not
walk
uprightly."
Heb.
16.
ii.
—" For not, indeed, of angels' nature He taketh Abraham's seed He taketh
took) hold, but of
Heb.
vii. 3.
—
vii. 8.
— " One
Heb. viz.,
a priest)
*'
his
all
He
This
put
is
come
{i,e.^,
took) hold."
he liveth"
{i.e.,
all
his life."
that he lived,
See above.
The Present
when
,
remained) a priest
{i.e.,
testified of that
life.
6.
certainly
remaineth
(i.e
for the Future.
the design
to pass,
and
is
is
show that some thing
to
spoken of as though
it
will
were already
present.
Matt. is
ii.
4.
—" Demanded of then
where Christ should be
{i.e.,
to be) born."
Matt. hewn down
10.
iii.
"
:
—" Every tree which bringeth not forth good
—" What reward have ye " — Elias indeed cometh Matt. xvii. Matt. xxvi. 29. — " Until the day when drink Matt.
V. 46.
?
"
11.
i.e.,
{i.e.,
it
with you new,"
Mark
ix.
delivered) unto the
Son
hands
men."
ot
of
man
is
xiii.
{i.e,,
12.
or can be) no resurrection of the dead 2 Pet.
dissolved."
(2.^.,
I
2.
1
will
iii.
II.
come)
{i.e.,
delivered
am Luke 32. — "And the third day Cor, XV. — " By which also ye are —" How say some among Cor. XV. I
ye have
?
first."
shall be drink-
etc.
— "The
31.
will
will
I
ing)
fruit is
be hewn down.
will
i.e.,
—" Seeing
that
all
will
{i,e.,
be
shall be) perfected."
will be) saved."
you that there
is
{i.e.,
" ?
these things are
{i.e.,
shall be)
FIGURES ^OF SPEECH.
522
12.—" And the elements are
2 Pet. Hi.
Other examples may be seen vili.
58;
XV. 35
18;
X. 17,
Rev.
xvi. 5.
;
26, 34;
xii.
6,
xiii.
shall be) melted."
27;
Acts
16.
xvi.
vn. 27, 33, 34
John
xi. 3.
i.
6.
Cor.
1
xi. 5, etc., etc.
The Present
7.
Matt.
in
{i.e.,
for the
Matt. xxvi. 24.— "The Son
Paulo post futurum.*
of
man
indeed goeth
(i.e.,
be gone, or given over), as it is written of Him." So verse 45. Mark xiv. 41. Luke xxii. 22, 37. John
xiii.
soon
will
3
xiv.
;
3,
18, 19; xvii. 11, etc.
Luke
xxii. 19.
—"Which
given
is
which
{i,e.,
soon have been
will
given) for you.*'
So
Mark
also Matt. xxvi. 28.
xiv. 24.
1
Cor.
xi.
24.
—
xxiv. 49. " Behold, I send {i.e., I shall soon have sent) the promise of my Father," etc. So also John xx. 17.
Luke 2
Tim.
—" For
I
already
am
being poured (or offered) "
:
i.e.,
soon have been offered up.
shall
I
iv. 6.
8.
The Future
for the Past.
used for the past when it is understood that the thing or matter was future at the time of writing or speaking.
The future Ex. XV.
5.
is
— "The
depths will cover
continue to cover) them."
Judges Egypt and
ii.
—
i.
"
I
bring
shall
shall {i.e.,
(/.^.,
have covered and
^ made) you to go up out of have brought) you into the land which
make
(/.^.,
I
sware unto your fathers." When the angel spake this when Jehovah said it, it was future. I
Judges
V. 8.
—" He
will
Israel) will
{i.e.,
choose
{t\e.,
For Deborah is speaking of the cause of the had fallen upon the People viz., idolatry. Gods."
it
was
past:
he chose) new
which
affliction
:
Judges xxi. 25. own eyes." 2 Sam. iii. 33.
— "Each
man
will
do
(/>.,
did)
what was
right
in his
— " And the
Will Abner die as a fool dieth 2
drink
Sam. {i.e.,
xii. 3.
—" She
drank) of his
?
will
own
king lamented over Abner, and said,
"
{i.e.,
{i.e.,
as in A.V., Died Abner,
did) eat of his
cup, and will
lie
{i.e.,
etc.).
own meat, and lay) in his
will
bosom,
and so she became unto him as a daughter." *
This tense difters from the simple or perfect future
referring to something which will soon be past.
by denoting and
HETEROSIS (OF TENSES). Isa. Ixiii.
3.—"
shall tread
I
{i.e.,
I
523
have trodden)
.
/'
.
as in the
rest of the verse.
The Future
9.
for the Present.
This, is a case in which what was then future at the time of speaking, remained, or remains, as a present fact. The present in this
case
is
often in the subjunctive or reflexive mood.
Gen.
10.
ii.
parts itself)
—
*'
And thence
part
will
it
gets
(/>.,
or
parted,
and becomes four heads."
Num.
xviii.
7.
—
'*
I
shall give
(/.£.,
do give) your
I
priest's
unto you as a service of gift " i.e., the gift at the time of speaking was ffrture but, ministry remains an ever present gift. office
:
Job Ps. Ps.
i.
Matt.
2.
;
*'
Wherefore
—*'And
;
xxii.
xii.
will
be given to him that
light
is
in
light given).
(/f., is
5 (6)
iii.
20.
iii.
misery? "
—
2
31,
in
(3)
;
His xxv.
Law 1
—" Every
he
will
(/.^.,"
xxxi. 5 (6).
;
sin
So
doth) meditate."
Hos.
and blasphemy
2, etc.
i.
will
be
(t.e.j
may
be)
forgiven to nien.
—"Whether he
Luke
vi. .7.
Luke
xxiii. 46.
will heal (i.e., whether he does heal) on the sabbath day." Here the Critical Texts actually read the present tense, as in the next passage (Luke xxiii. 46).
I
commend) my
Rom, iii.
—" Seeing 10.
it is
hands
one God which
The Future
of the Indicative
When
for the Imperative. forcible
" Father, into thy
I
shall
commend
(i.e.,
spirit."
30.
The Future
—
shall
(i.e.,
doth) justify."
for the Imperative. is
by Hebrew idiom frequently used
this is the case, the Imperative is very
and emphatic not being so much a mere command as the All the ten which could hardly be otherwise. ;
assertion of a fact
commandments ''Thou
are in this form.
ivilt not'"
not merely " shalt not."
—" O my
Judges V. 21. tread thou down (not, '*
march on." So Ps. v. I
Cor.
thou wilt tread down strength " i.e., A.V., '• hast trodden down ") or, R.V. :
soul,
as in
:
;
11 (12).
V. 13.
— " Ye
will
put away
(i.e.,
put away) from
among
yourselves that wicked person. I
Tim.
vi. 8.
— "We
shall be
content"
:
i.e.,
let
us be content.
FIGURES OF SPEECH.
524
Heterosis of Person and Number (Verbs).
IV.
make what is said more emphatic, Hebrew idiom most of sometimes changes the number and person of the verb. In that we A.V., so the in these cases the figure is correctly rendered In order to
need only give a few examples which are there passed over.
Ecc. reasoning
what
of his
:
Paul, though speaking in the first person,
vii.,
true of
who
all
share his experience
:
case as being peculiar or different
own
Rom. Holy
heart according to the reasoning of reasoning of man, or human
I'.e.j
:
Rom.
is
my
said in
I
men " i.e., according to the man says in his heart.
the sons of In
i8.— "
iii.
First Person for the Third.'
The
1.
^
X. i8.
Spirit
— " But
what David
said
is
saying
But by the
David! now repeated by Paul
V^ho says
say."
I
is
and not merely speaking from others. it?
in
the
first
person. 2.
Isa.
i.
29.
The Second Person
— "They shall be
for the Third.
ashamed
for the oaks
which ye
{i.e.j
they) have desired," etc.
For they desired them, of course ytt the persons addressed were equally guilty and are thus by the sudden change of persons charged :
with the same
sin.
Isa. xlii. 20. (i.e. J
— "Seeing
he observes not) as
in
— " But ye — "Ye that are
Jer. xxix. 19.
Gal. spirit
vi. I.
many (z'.e.y
of meekness,
things, but thou observest not":
the rest of the verse. they) would not hear."
spiritual restore
considering
thyself
such an one,
(instead
of
This is in order to emphasize the fact that those addressed stand each in the same individual danger.
The Third person
3.
Gen.
xiix. 4.
— "Because
then defiledst thou Isa. liv.
I.
it
he went
:
for the First or
in the
yourselves)."
who
are thus
Second.
thou wentest up to thy father's bed; {i.e., thou wentest) up to my couch."
— Here the third person
is
rendered correctly
in
A.V.
by the second.
Lam. affliction."
iii.
i.
—
*
I
am
the man,
he hath
(i.e.,
I
have)
seen
HETEROSIS (OF PERSON AND NUMBER).
Micah
i8.— Here we have
vii.
" his "
525
inheritance,
after the
address "like thee."
The
4.
Gen. xxix. 27.—"
may
we
will give
I)
{i.e.,
thee
6.—" Peradventure
xxii.
shall
I
prevail,
that
we
I>
(i.e.,
smite them." xvi. 20.— " Then said Absalom among you What shall we {U., I) do ? "
Sam.
2
counsel
Job of
her week, and
Fulfil
thy service."
this also for
Num.
Plural for the Singular.
xviii. 2.
—
How
"
long will
it
words? mark, and afterwards we
Dan.
36.— "This
ii.
be ere ye
the dream; and
is
thou)
(i.e.,
Give
make an end
will speak."
I)
(i.e.,
Ahithophel,
to
we
I)
(z.e.,
will
the
tell
interpretation thereof."
Mark God?" John we
that
iii.
5.
i.
apostleship." I
they
Tim.
—
we
(ie., I)
speak that we
I)
w^e
(i.e.,
By whom we
"
shall
I)
(i.e.,
know I,
liken the
{ie,, I)
and ye receive not our
;
— "And
kingdom of
know, and
testify
my) witness."
{i.e,,
that his testimony
is
true."
Paul) have received grace and
(See also Hendiadys). 15.
ii.
Eve and
(i.e.,
{i.e.,
have seen
xxi. 24.
Rom.
We
11.—"
I)
{i.e.,
John
30.—" Whereunto
iv.
—
**
all
5.
She
will
be saved through the child-bearing
her daughters) abide
The Singular
Num. xxxii. 25. — " Spake "
is
if
in faith," etc.
for the Plural.
(sing
)
" he spake "
:
i.e.,
the tribe
as
composed of the children of Gad," etc. It is put for the plural, " they spake" and it should really be "they spake " (;viz., the children of Gad and the children of Reuben), according to the Sevir. This extra;
official
reading
the Textual
is
Samaritan Text,
reading in
Targums
several
MSS.
;
in
the
Jonathan and Onkelos, the Septuagint, the Syriac, and the Vulgate. See the note in Dr. Ginsburg's Hebrew Bible. So 1 Sam. xvi. 4: i.e., one particular elder spoke for
all.
But the
according to the be in the Sevir,
but
note
plural.^ it
the
in
is
in
This the
sing, in is
is
Dr.
of
put for the plural
:
Ginsburg's
the
Text,
for here, agaia,
verb
should
not only the reading according to the
Text of many MSS., the Editio princeps
of the Prophets (Soncino,
1485-6), the first edition of the
Targum, the LXX. Syriac, and the Vulgate. Est. ix. 23. Job xii. 7. Ps. Ixxiii. 7. Prov. xiv. 1,
Hebrew
Bible (1488), the
See also
9.
FIGURES OF SPEECH.
526
V. Heterosis of Degree.
The Hebrew has no degrees of comparison other methods are adopted to express them. In the New Testament, while the language
hence
in
the Adjective
is
Greek, the thoughts
:
Hebrew methods of comparison Hebrew; adopted and thus we have, by the use of Enallage, so that the
and idioms are are frequently
;
(See under
several examples of exchange in the expression of Degree.
Idiom),
1.
Positive for the Comparative.
The
used with the comparative particle ^ {ee), than, it implies that, though there may be in one sense a comparison, at all for yet, in another and true sense, there is really no comparison the use of the positive declares that the one case is so, rather than
Where
the positive
is
;
the other, which
Ps. cxviii. put confidence is
not
is
8, g.
—
than
" It is
man "
in
accursed (see Jer.
Matt.
so.
xii. 7.
—
i.e.,
:
good to trust in the Lord, rather than to the one is good, the other is not yea, it ;
xvii. 5, 7).
*' I
will
have mercy, and not sacrifice"
:
i.e.,
rather
sacrifice.
—"
It is good for thee'*: i.e., (as in A.V.) it is But the meaning is that the one condition is Hence it is expressed- " rather than the good, and not the other.
Matt,
xviii. 8.
better for thee, etc.
other."
Mark do
evil ?
"
iii. 4. :
enemies did
Luke
—
" Is
it
lawful to do good on the sabbath-days or to
more lawful to do good than to do on the sabbath was in watching Him.
i.e.,
xviii. 14.
justified rather
—
**
I
tell
you, this
evil.
man went down
The
evil
His
to his house
than the other."
Here, the A.V. has translated positive
;
it not as a comparative, but as supplying the word " rather" which is quite correct. The
thought being that, while there must be a comparison between the two men, the one was justified and the other was not.
The whole parable prayer.
See verse
John
vi. 27.
—
is
concerning
justification
and not about
9. *'
Labour not
for the life "
the meat that endureth to eternal
than for the former, or rather than.
:
meat which i.e.,
perisheth, but for
labour more for the latter
:
HETEROSIS (OF DEGREE).
John not had I
XV. 22.
sin "
Cor.
—"
If
had not come and spoken to them, they had
I
much
so
i.e.,
:
527
sin.
7.^" So neither is the planter anything, nor the that maketh grow": i.e., they were nothing in
iii.
God
waterer; but
comparison with God.
The
2.
1
Sam.
smallest)
xvii. 14. David was the small one (i.e., the and the three great ones (i.e., the greater or greatest three)
:
followed Saul.'* 2
Positive for the Superlative.
— "And
Chron.
xxi. 17.
—
"
The small one
(i.e.,
the
smallest)
of his
sons."
Jonah
iii.
among them) Matt. shortest
5.
— " From
to their small
V. 19.
(i.e.,
the greatest one
smallest) one."
—"Whosoever
commandments and
one
great
their {i.e.,
therefore shall break one of these
shall teach
men
so,
he shall be called
kingdom of heaven, but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven," least in the
See under
Synceceiosis,
Heb.
X. 21.
— "And So
house of God."
soon
;
2
Tim.
14.
iii.
having a great
{i.e.,
for the Positive.
— " Hoping to come unto thee more
18.
i.
— " And
in
how many
things he ministered to
Ephesus thou knowest better " i.e., well i.e., to well to need reminding of.
;
:
4.
Matt.
xiii.
the seeds (which
Matt,
The Comparative
" Which indeed is 32. men sow in the fields)."
X. 29.
are of
Cor.
—" Who
then
is
less
than (or least
greater in
— " My Father, which gave
xiii. 13.
Cor. XV. all
i.
me
in
or (as in A.V.), very well
the
of)
all
kingdom
of
them me,
is
greater than
of) all."
charity." I
i.e.,
for the Superlative.
—
xviii.
greatest I
:
or (as in A.V.), greatest.
:
John {ix.,
quickly "
as in A.V., shortly.
or,
Tim.
heaven "
highest) priest over the
20.
The Comparative
3.
1
xiii.
19.
— " But the greater
—"
men more
If in this life
{i.e.,
mogt, as
only
in
{i.e.,
the greatest) of these
we have hope
A.V.) miserable."
in
Christ,
is
we
FIGURES OF SPEECH.
528
The Superlative
5.
John
for the Comparative.
15.— " For he was first of me": So the word first is used in Mark vi.
z\e.,
prior to
21
Luke
i.
before me).
;
me
xix.
47
(A.V.
Acts
;
and perhaps Rev. xxi. 1 " the /or/z/t'r heaven and earth and Rev. xx. 6 the former resurrection of the two foretold in the Old Testament and in the Gospels. Not necessarily the special resurrection of the Church of God revealed in 1 Thess. iv. 16. XXV, 2
Rev.
;
12
xiii.
:
;
''
;
:
John first
XV. 18.
of you 2
:
—
i.e.,
Thess.
before I
"
So
before you. 3.
ii.
know
the world hate you, ye
If
**
— "Except
Cor. xiv. 30.
1
come
there
1
that
Tim.
it
me
hated
v. 12.
the apostacy
first "
:
i.e.,
loved us"
:
i.e.,
it.
John
before
we
—
iv. ig.
We
'*
Him
love
because
He
first
loved Him.
VI. Heterosis of 1.
—
Gen. iii. 8.^ God amongst the
**
The Singular
Number.
for the Plural.
Hid themselves from the presence
tree
trees) of the
{i.e.,
the sense of tree-growth or " a
wood
garden
" as
" ;
we speak
or,
of the
Lord
perhaps, tree in
of a collection of
trees.
Gen.
xlix.
6.—"
their self-will tliey
In their anger they slew a
houghed an ox
{i.e.,
man
{i.e.,
men) and
in
oxen)."
Ex. xiv. 17. —Here, the A.V. has taken the singular " chariot " as though put for the plural. But it is a question whether it be so in this case, owing to the alternate structure. Pharaoh.
a I
b His host. Pharaoh's chariot. b His horsemen. I
(/ I
I
Ex. XV.
I,
21.—- The horse and
'
his rider "
:
i.e.,
horses and their
riders."
Ex.
xxiii.
28.— -I
hornets (without the
Lev.
xi.
2.-- This
the beasts, as in
shall
send the hornet before thee":
i.e.,
article). is
the beast which ye shall eat "
:
i.e.,
these are
A.V.
2 Cor. xi. 25.-- Dangers in the city {i.e., cities, or city-dangers), dangers the wilderness (...„ wildernesses, or wilderness-dangers)."
m
—
HETEROSIS (OF NUMBER), Cor.
I
brother "
vi.
See also Num. xvii. 22 Hos.
Prov.
shall be able to judge
;
xxi.
7,
v. 6.
Jonah
Deut.
31.
ii.
3
xx.' 19.
(4), etc.
Rev. xxi. 21, " street " for streets. Also often all the demons and evil spirits.
Pronouns the singular
In
xxi. 10.
Josh.
4.
ii.
The
2.
This
is
Our
attention
41
xix.
(42).
See John
viii.
44,
frequently put for the plural.
is
2 Kings
Sam.
2
And in New Testament, " demon " and " wicked
ones" means Eph. vi. 16. Deut.
between his
his brethren.
i.e.,
:
5.— ''One who
52g-
3.
iii.
Ps. xxxv.
8.
Phil.
and
See
20.
iii.
Plural for the Singular.
when great
so put
excellence or magnitude is denoted. thus called to the importance of the thing or matter concerning which the statement is made. is
10.—" Bloods " i.e., much blood. Lev. xix. 24.—" It shall be holy to praise Gen.
iv.
:
the
Lord
withal."
Heb. (margin), it shall be *' holiness of praises to the Lord " t'.e.j the fruit of a young tree was not to be eaten for three years, but in the fourth year it was to be counted as holy to the great praise and glory of Jehovah. See under Prosopopoeia. :
Gen.
xix. 11.
—"And they smote
of the house with the blindnesses":
2 Kings
vi. 18,
2
Sam.
I
Chron.
the only occurrences of this word). 28.
iii.
—
xxviii.
Ps. xxii. 3 i.e.
men that were at the door with intense bhndness (as in
the
i.e.,
(4).
"
Bloods"
:
i.e.,
3.—" Bloods
—" O
Thou
"
:
much blood. i.e., much blood.
that inhabitest the praises of Israel "
Ps. xxviii. 8.— "The Lord strength of salvations "
:
i.e.,
great and mighty salvation.
is
their
strength,
The margin has
some ancient versions and noted
thus
and he
the
is
great saving strength or strength
stands for lOiJ^ written defective for plene, as in
:
the loud or perfect praise.
J
in
R.V.
" his strength," but is
of
ToS
shown and preserved The meaning
margin.'''
is:
"
Jehovah
And He
is
is
the strength of his people.
the strength of great salvation of His anointed."
—
Ps. xlii. 5 (6), II (12) xliii. 5. " I shall yet praise him for the helps or healths " i.e., the wonderful help, great deliverance, or great ;
:
salvation. *
See Dr. Ginsburg's edition of the Hebrew Bible. L
1
:
OF SPEECH.
FIG URES
530
Ps. xlv. 15 (16).— "With gladnesses and rejoicing shall they be brought " i.e., with great gladness and rejoicing. :
Ps. xlvii. 6 Ps. xlix. 3 wisdom. Ps.
God
is
(4).
a broken
Ps. xc.
10.
The
great or loudest praise.
i.e.,
:
17 (19).—"
11.
speak wise things'*
shall
God
sacrifices of
:
great
z'.e.,
the great sacrifice of
'' :
spirit.
Ps. Ixxxix. wondrous mercy.
/.^,,
—" Praises " —" My mouth
(7).
I (2).
—"
— "And
of great strength.
the mercies" 2.^., the great and xii. 1. 2 Cor. 1. 3.
will sing of
I
So often if
:
Rom.
in N.T.,
by reason of strengths
(or excellencies)
**
—
Ps. cxxxix. 14. " I will confess thee, because that (with) wonders (/.^., with great wonder) I have been distinguished, and wonderful are thy works."
—
Ps. cxliv. 7. "Send thine hands from above; rid me and deliver i.e., send thy gracious protection and great delivering power. me The singular is actually the Textual reading, not only in some Manuscripts, but in the Editio princeps'oi the Hagiographa (Naples, 1486-7), *'
:
the Targum, the
LXX,
the Syriac, and the Vulgate. See Dr. Ginsburg's
note on this passage in his edition of the See under Anthropopatheia.
Ecc.
V.
6 (7).-^" Vanities"
— "Which
— —"
Jar. xxii. 21.
" In I
droughts "
i.
Lam.
iii.
Ezek.
much
9.
— " Wonders " 22.
—"
xxii. 2.
—
great vanity.
It is
:
in
drought.
thy prosperities
{i.e.,
in
thy
a great wonder.
i.e,,
of the Lord's mercies "
" The
the great and
not hear."
will
I
i.e.,
in great
i,e,,
:
spake unto thee
great prosperity), but thou saidst,
Lam.
i.e.,
Bible,
keepeth truths":
Isa. xxvi. 2. important truth of God. Isa. Iviii. 11.
:
Hebrew
city of the bloods "
:
:
i.e.,
/.^.,
great mercy.
the city where so
blood has been shed.
Ezek. XXV.
17.
— "Vengeances"
See A.V. margin and Ps.
Ezek.
xxviii.
xciv.
:
i.e.,
great or terrible vengeance.
1.
10,—" Deaths"
:
i.e.,
the awful death.
—"Mercies": great mercy. Dan. —" Then the High Priest rent Matt. xxvi. ii.
18.
i.e.,
65.
his great robe of office.
his clothes"
:
i.e.,
:
HETEROSIS (OF NUMBER).
John blood
13.
i.
—"Not
;
Acts
i.
7.
—" Times or So
time and season.
Rom, 1
of bloods":
or not of the very best of
xii. i.
—
v. 1.
Mercies":
*'
Cor. XV. 29.
seasons "
Thess.
1
—
It
dead?"
But see 2 Cor.
Heb.
Heb. ix. and greater
Heb.
(plural)
"
sacrifice
;
:
i.e.,
17.
3.
passage
in this
we
they do which are
who was
put to death.
41).
i.e.,
:
the most holy place.
sacrifices
—" Without mercies " — Father of " lights
*'
—
i.
than these " i.e., one better for Christ offered only one sacrifice.
the source of
is
Tit.
great mercy.
X. 28.
Jas. i. Father who
shall
for Christ,
i.e.,
holies "
"
23.
What
*'
under Ellipsis (page "
ix. 12.
the great and important vi. 15.
great mercy.
i.e.,
—" Mercies — Into the — With better
3.
Tim.
has been suggested that
this passage
i.
parents. i.e.^
:
1
have the plural for the singular. baptized for the
not of the best or purest
i.e.,
human
531
all
i.e.,
:
i.e.,
:
:
without the least mercy.
Hence, the
true light.
true light (being the genitive of origin).
Not as being lords over God's heritages " i.e., The word " God " is repeated, by Ellipsis, from verse 2, and presents the same truth as Acts xx. 28. The R.V. is a gloss and not a translation Neither as lording it over the charge allotted to you." The great point is that God's People Pet. V.
1
3.
*'
:
great heritage.
:
—
•'
man has a who says
are His great inheritance; and that no
assume
right to
by the Holy it. It is word from which Spirit. The Greek is toJi/ Kkijpoyv (ton kleeron), the " we have the term clergy.'' So that man's thought is just the opposite Peter
lordship or headship over
of God's. clergy
;
Man's thought
1
over the
2 Pet.
iii.
holy, weighty,
it
over them.
This
it
over the
is
just the
taught us and impressed upon us by the use of Pet. v. 3, where the truth is that the clergy are not to
what
this figure in it
that the people are not to lord
but that the clergy are to lord
opposite of
lord
is
this
is
laity.
II.
— "-In
holy conversations and godlinesses":
and solemn conduct and
Certain words are generally plural
i.e.,
piety. :
e.g., al^jves (aiones),
ages.
This
may
be to mark the fact that eternity is made up of successive ages the singular referring either to one such age or, including all, as a whole. Hence we have et? Thv atwva (eis ton aiona), unto the age or for ;
ever (Matt. xxi. 19.
And i.
25;
€ts
John
Tovs atwvas {eis
ix. 5.
Heb.
vi.
51, 58.
1
Pet.
i.
25 from
Isa. xl. 8, etc.).
tons aionas), unto the ages (Luke
xiii. 8, etc.).
i.
33.
Rom.
OF SPEECH.
FIG URES
532
Ovpavoi (ouranoi), heavens,
is
generally plural
a usage arising from
;
Hebrew idiom where the word is dual. It is always plural in the phrase "kingdom of heaven," where "heaven" is used by Metonymy The Hebrew idiom is sometimes rendered thus, (q.v.) for God.
the
"
and sometimes idiomatically,
literally,
kingdom
of
God."
See under Idiom.
Sometimes the plural
3.
put for an indefinite number,
is
or for one of many.
word
In this latter case the
Gen.
viii. 4.
—
one "
"
The mountains"
"
is
to be supplied by Ellipsis.
one of the mountains, or
i.e.f
:
the great mountain.
Gen. xix. which
7.
—
i.e.,
one of
in
— Here the words "ow^ of" are supplied
in italics.
" Uzziel the son of Harhaiah, of the goldsmiths":
of one of the goldsmiths.
Job
xxi. 32.
graves "
i.e.,
:
Matt. is
20.
shall
he (the wicked)
— " They
:
z.e.^
who
are dead
brought to the
be
his grave.
seek," etc.
:
only Herod
is
iv. 19).
ix.
meant,
— " Yet
to one of the graves
Matt. ii. meant (see Ex. one
which Lot dwelt":
cities in
cities.
Judges xii. Neh, iii. 8. i.e.y
—"The
29.
8,
—"Which
viz.,
gave such power to
men
Only
(pi.)."
Christ.
Transition or Change from the Singular to the Plural. it is not so much that one number or person is another as that there is a sudden change from one to the other, calling our attention to the truth taught by this change. See under Anacoluthon.
In these cases,
exchanged
Ex. that ye
for
—
" And that thou mayest tell in may know how that I am the Lord."
X. 2.
Ps. xiv. I.—" The fool hath said
They are Isa.
they have
Gal.
the ears of thy son
in his heart,
*
There
.
.
.
no God.'
is
corrupt," etc. ii.
20.
—" In that day
made each one
—
shall a
man
cast his idols
.
.
.
which
for himself to worship."
" Because ye are sons, God hath sent forth the His Son into your hearts Wherefore thou art no more a servant, but a son Howbeit, then, when ye knew not God,'* etc. iv.
6-8.
spirit of
.
.
.
.
.
.
—
HETEROSIS (OF GENDER). Gal. spirit of
533
—
" Ve which are spiritual restore such an one meekness; considering thyself." vi.
See also
I.
1
Thess. v. 1-10.
1
Tim.
Rev.
15.
ii.
i.
the
in
3, etc.
VII. Heterosis of Gender.
As the Hebrew
(like French) has no neuter gender, sometimes the and sometimes the feminine. And this is seen in the Greek of the New Testament, notwithstanding that the Greek has the neuter gender. There are, however, other exchanges of gender besides this.
masculine
is
used,
The Masculine
1.
Acts (in
ix.
37.
—" Whom when
for the Feminine.
they had washed."
the Greek) the masculine " they "
Heb. i.e.,
ix.
17.
16,
—"The
the covenant-maker,
which
:
women
put,
Here, though
are meant.
testator," 6 StaOefievos (ho diatheminos)
masculine
is
feminine
refers, is
it
is
;
but the word for
yet the masculine
was Christ Himself otherwise
is
:
sacrifice, to
used, because the
would have been feminine to agree with sacrifice (rj Ovo-ta, hee thusia). Thus, though the Greek word is feminine, the Heb. Hl'T is masculine, and 6 StoMfjiivos agrees with the Heb. thought, rather than with the Greek word. (See pages 69 and 493). sacrifice
;
The Masculine
2.
it
for the Neuter.
—
Gen. ii. 18. "He is not good": i.e., it is not a good thing him (man) to be alone. See also Ps. cxix. 65. Isa. v. 20; vii. 15.
John will
xvi, 13.
guide you into
whatsoever
He
— "When
all
shall
things to come."
He —the Spirit of truth—is come, He He shall not speak of Himself; but that shall He speak, and He will show you
truth, for
hear Here, though the word " Spirit "
pronouns are masculine, and this is so put upon us that the Holy Spirit is a Person. 3.
Gen. it
1.
The Feminine
20. — "Ye thought
unto good (fem.)."
evil,
its
for
feminine TOT
is
neuter, the
order to show and impress
for the Neuter.
evil (fem.)
While the masc. is
in
I^T
against me, but
God meant
generally used for moral
is
used for the consequence of
that
viz.,
So here, the feminine denotes mischief, hurt: "Ye meant me harm; but God meant it (masc.) for good": i.e., meant to turn it to good. So also Job v. 9. Ps. xii. 3 xxvii. 4,
physical
evil.
;
FIGURES OF SPEECH.
534
Ex. Also for the use of pronouns (see Gen. xv. 6 xliii. 32. xii. 11. Mark 42. xxi. Num. xxiii. 23. Ps. cxviii. 23. Matt.
x. 11.
;
The Neuter
4.
Matt.
20.— " For
i.
for the
Masculine or Feminine.
that (neut.) which
is
conceived (or begotten)
So Luke i. 35 " that holy thing." Matt, xviii. ii.—" For the Son of Man is come to save that i.e„ lost sinners, of both sexes. (neut.) which was lost" John i. 46 (47).—" Can there any good thing (neut.) come out of Nazareth?*' The words were spoken with reference to Christ. John iii. 6.— "That (neut.) which is born of the flesh is flesh; and that (neut.) which is born of the Spirit is spirit." The neuter is used to agree with the word " thing," though person is meant because
in her."
:
:
:
born of the flesh or spirit is rather the fleshly or but also, because it spiritual nature, than the man as an individual
that which
is
:
men and women. Heb. vii. 7.— "And
includes
without
all
contradiction the less (neut.)
is
blessed of the better."
See also Luke i.
27, 28.
John i. Him who was. I John V. I
xvi. 15.
John
vi.
39 (compare verse 40).
—
"That which was from the beginning," Compare John 1, 14.
I.
Cor,
1
etc.:
i.e..
i.
—
For whatsoever (neut.) is begotten of God." That but it is put neuter both is clear from verses 1-5 on account of the spiritual or new nature which is referred to (spirit being neuter), as well as from the fact that both men and women are 4.
"
this refers to persons
included. I
John
V. 8.
— "There
:
are three
that
bear witness
in
earth,
the spirit (neut,), and the water (neut.), and the blood (neut.), and these Because persons are meant, the pronoun (masc.) three are one." is
masculine, though the other words are neuter.
"
HYPALLAGE
or,
;
INTERCHANGE.
Interchange of Construction.
from
Hy-pal'-la-gee, viraXkayj,
An
change.
sein), to
vtto
and aWdcro-eiv
{hypo), under,
(alias-
underchange or interchange.
Hypallage differs from Antiptosis in that it relates to an interchange of construction whereby an adjective or other word, which logically belongs to one connexion, is grammatically united with
what
another, so that
is
said of or attributed to one thing ought to be
said of or attributed to the other.
two nouns
In the case of
changed
(the latter
m
regimen), they are inter-
not as in Antiptosis (where the former becomes an
in sense,
adjective instead of the latter), but they are reversed in order or construction without regard to the purely adjectival sense.
Shakespeare makes Cassius say of Julius Caesar: " His coward lips did from their colour fly.'* Instead of " the colour did fly from his coward lips." This interchange attracts attraction to what
is
said,
and thus
emphasizes the true and real meaning.
Gen. in
X. g.
— " A strong man of hunting
'* :
i.e.,
a mighty hunter, as
A.V. and R.V.
Here, according to the ordinary
usage,
the word
*'
hunting
a hunting man of would be (by Enallage) the qualifying word strength but, by Hypallage, there is an Interchange, by which the noun becomes the adjective a mighty hunter. :
;
:
14. — "And
Gen. xxix. i.e.,
the days of a
month
he abode with him a month of days": a calendar month. A.V. " The space of a :
;
month."
Lev. in
xii. 4.
— "The blood of her purifying" or "purgation":
i.e.,
the purgation or cleansing from her blood.
Deut.
xii.
3.
—"The
graven images of their gods":
i.e.,
their
gods consisting of graven images.
Josh.
ii.
6.
— " She hid them
with the flax of stalks"
:
i.e.,
with
the stalks of flax (as in A.V.), or flax -stalks.
Sam.
2
xii. 27.
the city of waters
"
—
:
"
I
i.e.,
have fought against Rabbah and have taken taken or cut off the waters of the city. Verse
28 shows he had not taken the " lest
I
take the city."
city, for
Joab says to David, 9ome
FIGURES OF SPEECH.
536
When, therefore, in verse 26, it is said he "took the royal city," it must mean the royal part of the city, where the king resided. I Kings xvii. 14. "Thus saith the Lord God of Israel The
—
barrel of meal
shall the cruse of oil
Neh.
X. 34.
oifering, unless
Est.
(i.e.,
the
mean the
—
That dwelt
"
Job. xxxi. 27.—" Or it),
my mouth
—
in
fail."
"
wood
free supply of
the villages belonging to the
A.V. renders
the cruse)
oil in
— " For the offering of
it
ix. 19.
:
the meal in the barrel) shall not waste, neither
(i.e.^
the
i.e.,
:
wood
for the
wood.
the cities of the villages"
in
i.e.,
:
cities.
my hand
hath kissed
hath kissed
my
my mouth "
:
i.e.
(as
hand.
Ps. xix. 13 (14). " Keep back also thy servant from presumptious i.e., keep back presumptuous sins from thy servant, " let them
sins "
:
-not," etc.
—
Ps. cxxxix. 23, 24. " Search me, O God (El) and see if there be any wicked way in me, and lead me in the way everlasting " i.e., see if I be in any wicked way. The Heb. is "a way of grief " where grief (the effect of a wicked way) is put (by Metonymy) for the wicked way which causes it. See Metonymy. .
.
:
:
Prov. xxvi.
23.
—
"
Burning
and a wicked heart are
lips
potsherd covered with silver of dross " Jer. xi. 19.
—"
I
:
knew not that they had devised devices
me, saying. Let us destroy his dish
in his
like
a
dross of silver.
i.e.,
food "
the food
i.e.,
:
against in his
dish.
Ezek. xxi. 29 (34)-—'* In the time of the iniquity of the end " i,e., the time of the end of their iniquity; or, as in A.V., "when their iniquity shall have an end." :
in
Matt.
viii. 3.
— " His leprosy was cleansed "
from his leprosy.
Or perhaps
leprosy
adjunct) for the person diseased with
Acts
V.
20.—"
All the
words of
is
it.
:
he was cleansed
i.e.,
put (by Metonymy of the
See under Meto7iymy.
this life "
i.e.,
:
all
these words of
life.
Rom.
17.— "Abundance
V.
of grace":
i.e.,
abounding grace (not
gracious abounding).
Rom. death
?
"
vii.
i.e.,
dying body.
Who
shall deliver
body of death
Not
until this
glorified, shall
old
24.—"
this
me from
(as in A.V.
the body of this margin) or, this mortal,
mortal body shall
;
die,
or be changed and
the saints be delivered from their conflict between the
and the new natures.
It
cannot be accomplished by vows or
HYPALLAGE. by
resolutions, or :are
which
discipline,
is
Rom.
ix.
31.
— " But
the fond idea and aim of
Rome
ignorant of this teaching, from
537
all
who
to Keswick.
which followed after the law of
Israel,
righteousness, hath not attained to the law of righteousness"
:
i.e.,
to
the righteousness of the law.
Rom. Illyricum,
XV. ig, I
have
—
*'
So that from Jerusalem, and round about unto
fully
preached the gospel of Christ "
:
with the gospel of Christ, Jerusalem and round about,
filled,
—
Cor. iii. 7. " If the ministration written and engraven in stones." It was the which were engraven on stones. 2
Gal,
vi.
I.
— "The
of
meekness of
i.e.,
have
I
etc.
death
not the ministry,
letters,
meekness":
spirit of
ministry)
(or
i.e.,
spirit.
Eph. i. 9.—" The mystery of His will." The word fivo-rrjpLov {musteerion) rendered mystery always means a secret. And here it is the Secret pertaining to God's purpose i.e., the :
He
hath purposed or, by the figure Hypallage, His Secret purpose, because the noun in regimen is the word qualified instead of the word which qualifies. In Judith ii. 2 we have the remarkable expression: Nebuchadnezzar *' called together all his servants, and all his great men, and Secret which
;
communicated with them h.\s secret counsel " i.e., the secret of his will. The word [xva-r-qptov is the same in each case, but in the case of Nebuchadnezzar it was the secret of his jSovhj (houlee) i.e., his will, because he had determined it while in Eph. i. 9, it is the secret of God's OeXyjixa Hence the meaning is {theleema) i.e., His will, because He desired it. :
:
:
:
*'
God's secret purpose or counsel."
Heb.
ix. 15.
—"That
.
.
.
they which are called might receive the
promise of eternal inheritance "
i.e.,
:
the eternal inheritance which
had been promised.
Heb.
ix. 23.
— Here, the
things really applies to those .
purification attributed to the heavenly
who
shall enter
;
as
clear from the
is
former part of the verse.
—
Jas. ii. 17. "Faith ... has such faith is dead. Jas. will "
:
iii.
i,e.,
4.
— " Wherever
is
dead":
the
the
i.e.,
impulse
of
the
as in A.V., whithersoever the governor
—"And the
man who
says he
steersman may
{i.e.,
pilot) listeth.
nations of them that are saved":
Rev. xxi. 24. them that are saved of the nations.
Compare
vii.
9 and
xix. 14.
i.e.,
METONYMY
CHANGE OF NOUN.
or,
;
The Change of one Noun for another Related Noun,
Sometimes pronounced Met'-o-nym-y. Greek, 'MeTfow/xta^ and ovo/xa (onoma), a name or, in
Me-ton'-y~my,
from
fierd {meta)^ indicating change^
;
grammar, a noun.
Metonymy of another, to
a figure by which one
is
which
The change
it
is in
name
or noun
is
used instead
stands in a certain relation.
the noun, and only in a verb as connected with
the action proceeding from
it.
The names of persons are put by Metonymy for something which stands in a special relation to them. Thus we speak of ** a stanhope "^ from the Hon. Mr. Stanhope *' a brougham," from Lord Brougham "boycotting," from Capt. Boycott; a " blanket," "negus," a " spencer," a "d'oyley," etc., from the respective inventors. (carriage),
;
;
Thus
will
it
be seen
thsit
Metonymy
is
not founded on resemblance^
but on relation.
When we a hand, but
say that a person writes " a bad hand/'
we
use the noun
"hand"
we do
for the characters
not
mean
which
it
writes.
Metonymy is of four kinds and of the Adjunct,
:
viz.,
of the Cause, of the Effect, of the
Subject,
i.e.,
I. Metonymy of the Cause is when the cause is put for the effect i when the doer is put for the thing done or, the instrument for ;
that which
is
effected
;
or,
where the action
is
put for the effect pro-
duced by the action. II.
effect is III.
Metonymy
of the Effect put for the cause.
Metonymy
is
the opposite of the above
:
when the
of the Subject
something pertaining to
it:
is when the subject is put for as the possessor for the possessed the ;
thing signified for the sign. IV. Metonymy of the Adjunct, on the contrary, •^h\ch pertains to anything is put for the thing itself. ^
Some grammarians have added a antecedent
Metonymy
put for the of the Cause. is
consequent;
fifth
but
is
when
that
Metonymy, where the it
really
belongs to
—
! :
METONYMY The
following
(OF
THE CAUSE).
539
the complete outline of the figure
is
now
to be
treated of:
METONYMY I.
Of the cause. i.
ii.
iii.
iv.
II.
The person
acting for the thing done.
The instrument for the thing effected. The thing or action for the thing produced by it. The material for the thing made from or of it.
Of the EFFECT. i.
The
ii.
The thing
action or effect for the person producing
of
it.
effected for the instrument or organic cause
it.
iii.
The
effect for the thing or action causing
iv.
The
thing
made
for the material
it.
from which
it
is
made
or produced. III.
IV.
Of the subject. i.
The
ii.
The container
for the contents.
iii.
The possessor
for the thing possessed.
iv.
The
V.
The thing
subject receiving for the thing received.
object for that which pertains or relates to
it,
signified for the sign.
Of the adjunct. i.
The accident
for the subject.
ii.
The contents
for the container.
iii.^
The time
iv.
The appearance about
for the things
it
done or existing
of a thing for
nature
its
in ;
it.
or,
the opinion
for the thing itself.
V.
The
action or affection for the object of
vi.
The
sign for the thing signified.
vii.
The name
it.
of a person for the person himself, or the
thing. I.
(i.)
Metonymy of the CAUSE;
This is when the cause is put The person for the action ;
for the effect (ii.)
;
and
it is
The instrument
of four kinds
for the effect
FIGURES OF SPEECH.
540
The thing or the
(iii.)
action for
its
We
will
product
;
and
The material
(iv.)
consider these in their order and the examples themselves will explain the meaning and use of the figure.
cause for the matter made.
The person acting for
i.
1.
:
The Spirit
for the gifts
the thing done.
and operations of the
Spirit,
—
John iii. 34. " For God giveth not the Spirit by measure to Him": i.e., the gifts and operations produced by the Spirit. The Holy
Spirit
is
a person, and cannot, therefore, be measured out or
The ''measure" must consequently mean the by measure. measure of His power or gifts bestowed.
given
John {i.e.,
vi. 63.
— "The words that
I
speak unto you, they, are
the gift and operation of the Spirit of God), and they are
they give and produce divine, spiritual and eternal
Acts
—
"Did ye on believing mean the wondrous gifts
xix. 2i
Here, this must
spirit
life (^.^.,
life)."
receive the
Holy Ghost?"
of the Spirit, because they
had already received Him, or they could not have believed at all. Verse 6 also shows that this must be so, for the very gifts and powers are named and exercised. I i.e,^
Cor. xiv.
of spiritual
actually
margin I
!
12.
— " Forasmuch as ye also are zealous of
powers and
so rendered the
gifts
spirits "
•
and revelations. Here, the A.V. has and put the literal Greek in the
figure,
So verses 26 and
Cor. xiv. 32. — "The
32. spirits
{i.e.,
the spiritual gifts) of prophets
they are able to use them to edification according to the instructions given in Scripture.
are subject to prophets"
:
i.e.,
Gal. iii. 2.^" Received ye the Spirit {i.e., the by the works of the law, or by the hearing of faith
gifts of the Spirit) ?
"
Verse 5 " He, therefore, that ministereth to you the Spirit the gifts of the Spirit) and worketh miracles among you," etc. :
{i.e.,
Eph. V. 18.— "Be filled with the Spirit": i.e., not with the Person of the Holy Spirit surely! but with His operations: i.e., with the gifts which come through the ministry of the Word as is clear from Col. iii. 16, where this effect is produced by the same cause viz., occupation of the heart with God— the Word of Christ dwelling ;
:
richly within us. I Thess. V. 19.—" Quench not the Spirit " yourself or in others the use of spiritual gifts.
:
i.e.,
do not hinder
in
:
METONYMY The verb
to
quench
is
man
for mortal
(shennumi),
o-ySeVw/xt
of extinguishing a light or fire
;
THE CAUSE).
(OF
hence,
put
to
It is
God
Spirit of
and always
outy
to extinguish,'^'
Holy
to extinguish the
541
impossible
so that there
:
must be a figure here. That figure lies not in the word quench," but spirit," which is put for the gifts of the Spirit. in the word These are quenched, when any, assuming and usurping authority, forbid the use of them by a brother, or hinder him in the exercise of them. *'
'*
This
clearly the subject of the exhortation
is
sentence goes on to speak of the
manner
for the very next
;
which
is to be obeyed do not treat them with contempt or scorn; do not neglect or disregard them. This is the meaning of e^ovdevita (exoutheneo) (^ee Luke xxiii. 11. Acts iv. 11. Rom. xiv. 10, where it is rendered set at nought ; and Luke xviii. 9. Rom. xiv. 3. 1 Cor. i. 28
" Despise not prophesyings "
in
it
:
;
Gal.
xvi. 11.
esteemed
to be least
2,
14,
iv.
The Spirit
;
in
man,
in creating
li.
lo
(12).
the
new nature with
— " Renew a right
spirit
within
me
"
i.e.^
:
workings of the Spirit by which alone true obedience God. See Ezek. xi. 19. Eph. iv. 23. Rom. xii. 2.
John
iii. 6.
— " That which
is
born of the Spirit
Here, the second time the word
by the figure of Antanaclasis
sense,
New
nature, in
all its
(q.v.,
P^-ge 286)
viii.
:
i.^.,
New
This
manifestations.
spoken of as " spirit " (see Rom. spoken of as " flesh."
is
4,
its
the Divine
rendered to
is spirit."
" spirit " is used, it is in
put for the effect of the Spirit's operation
it is
vi.
and powers.
spiritual desires
Ps.
Cor.
1
put also for His quickening, regenerating and sancti-
is
work
fying
where it is rendered despise: and and 2 Cor. x. 10, contemptible).
a different
and by Metonymy the New man, the
;
nature
1-15), just as the
is
constantly
Old nature
is
For examples of the word " spirit " being put for the work of the Holy Spirit within man, see Ps. li. 17 (19). Isa. xxvi. 9. Ezek. xviii. 31. Matt. V. 3; xxvi. 41. Acts xvii. 16; xix. 21 xx. 22. Rom. i. 9. 1 Cor. ;
V. 3, 4,
5
vi.
;
Rom. Holy us)
Spirit,
hath *
Heb.
See xi.
20.
viii.
2.
its
iii.
— " For
4, etc.
the law of the spirit of
but His life-giving work
made me
34,
Pet.
1
free
it is
from the law of
the sin
New
life
{i.e.,
not the
nature created within
and death."
Matt. xxii. 20. Mark ix. 44, 46, 48. Eph. vi. 16. rendered *' quench " and Matt. xxv. 8, where it is " gone
occurrences
where
in
out, or goifig out " (marg.).
:
;
:
FIGURES OF SPEECH,
542
—
and its wages death. of sin Holy Spirit has freed me from that Law, and has given me a new nature, by which I serve and obey Him from a totally
The Law brought the knowledge
But the work
;
of the
different motive.
The Spirit
3.
is
put for special and extraordinary operations of the
Spirit acting externally in various ways, publicly or privately.
Num. put
will
xi. 17.
—"
upon them
it
I
"
will :
take of the spirit which
i.e.,
is
upon thee and
not the Person of the Holy Spirit, but
His operations, enabling Moses, and afterwards the seventy elders, to rule the People.
The
history goes on to
forbidden
time
tell
True specimen of
!
how Joshua would have had two
of them and through all powers and gifts that
official religion to-day,
ever ready to forbid the use of spiritual
;
come out
of the ordinary course
!
Eldad and Medad are types of what has been true from that time the present day.
till
Kings
2
—
"
Let a double portion of thy
of thy miraculous gifts, spiritual powers.
?.^,,
shown
so
ii. g.
were
for while Elijah's miracles
;
was so: and
It
were eight
in
me "
be upon
it
;
was
number, Elisha's
sixteen.''
Dan. "
him
spirit
and
V. 12
vi, 3.
— "Because
an excellent
spirit
was
.
.
in
the wonderful and extraordinary operations of the Spirit were manifest in him. :
i.e.,
John
vii.
of spiritual
39.—" This spake he of the Spirit"
power mentioned
in verse
38.
A
i.e., this outflow person could not flow :
out from another person.
Luke of Elijah "
as
was
:
17.
—" And he
i.
80.
go before him
in
the spirit and power
See under Hendiadys.
—" And the child grew and
in the special
Acts
shall
the same wonderful spiritual power should be in John
i.e.,
in Elijah.
Luke i.e,,
i.
waxed strong
and pecuhar manifestations of the
Spirit.
in
spirit'*
So
ii.
40.
5.—" Ye shall be baptized with the Holy Ghost" i.e., ye be immersed in spiritual "power" (see verse 8), which shall i.
:
shall
cover you as well as
Acts
vii.
fill
you and flow out from you.
51.— Ye do always
*' resist the Holy Ghost": i.e., the testimony of the Holy Spirit as given by the prophets. Their fathers resisted the prophets, and would not hear the Spirit's voice
in
See Niimber
in Scripture,
them
by the same author and publisher, page 202.
METONYMY and now
(OF
THE CAUSE).
were
they, like their fathers,
543
same testimony as
resisting the
given at Pentecost, and since then culminating in Stephen.
The Holy Ghost
in His testimony is always resisted by the natural opposed by him. He cannot, of course, be resisted in the sense of being successfully repelled. The Greek word here is avrtTrtTrTw
man
i.e.j
:
iantipipto), to fall against, oppose.
It
occurs only here, but the context
shows the nature and character of the opposition, the reference to the " ears " indicating that they refused to listen to His testimony.
clearly
The is
**
is always closed against the Divine testimony, until by One who is stronger than the strong man armed.
natural ear
opened
"
2 Cor.
6.
iii.
New Covenant but
of spirit
—
"
Who hath made us competent ministers also of the
not of letter
:
Covenant as contained 4,
The Spirit
{i.e.,
the Divine
Law of
the Old Covenant),
the ministration of the Spirit, verse 8
(f.^.,
is
it
In
New
the
:
the Gospel)."
put also for special revelations and visions com-
municated by Him.
Ezek. xxxvii. carried
me
ii.
troubled, neither
2.
hand of the Lord was upon me, and
by
from
\xs
Lord
spirit
nor by word {professed
iv.
i.e,
in
a vision.
to be
spoken by
Day
{said to be written by us), as that the
For the meaning of this verse under Ellipsis, pages 52 and 53.
John
:
ye be not soon shaken in mind, or be {i.e., by a revelation professed to have been
has set in."
I
"
— "That
received by the Spirit), letter as
— "The
out In the Spirit of the
Thess.
2
i.
1-3.
— "Beloved,
us),
nor by
of the
last statement, see
believe not every spirit
Lord
the next
every
{i.e.,
doctrine that is put forth as the teaching of the Spirit), but try the spirits {i.e., their teaching and doctrines, Acts xvii. 11), whether they are of God
because many false prophets are (or of demons and evil spirits) gone out into the world. Hereby know ye the spirit (or doctrine and teaching) of God. Every spirit {i.e., doctrine) which confesseth (or and teacheth) that Jesus Christ is come in the flesh is of God :
:
every spirit (or doctrine) that confesseth not {i.e., that does 7iot teach) that Jesus Christ is come in the flesh is not of God and this is that spirit {i.e., teaching) of Antichrist whereof ye have heard that it should ;
come and even now is it In the world." As Antichrist himself has not yet come, it must mean his teaching which is already here. The confusion of the small and capital letters ;
and S) in this passage shows that the translators did not perceive the Metonymy here used. (s
;
FIGURES OF SPEECH.
544
Rev. i. 10.— "I was in spirit." Here the A.V. uses a capital S, and not a small one as in chap. iv. 2; xvii. 3, and Ezek. xxxvii. 1, " I became in a spiritual vision or etc., but, the meaning is the same. which was afterwards revelation;'* spiritual ecstasy; or, I received a xxii. and 17, and 2 Cor. xii. 2, See also Acts x. 10 written down. " trance." There is called a are where similar visions and revelations different in all capital letters great divergence of the use of small and versions.
Parents and Ancestors are frequently put for their posterity,. and for children and the name of the stock or race is
5.
:
put for the patronymic.
and Shem are put
jfaphet
Jacob and Israel for the xxiv. 5, 17. Deut. xxxiij. 28.
Amos
for their posterity (Gen.
ix. 27).
Num.
Israelitish people (Ex, v. 2.
Kings
1
xxv. 21
;.
Ps. xiv. 7; cxxxv. 4.
xviii. 17, 18.
vii. 9).
Isaac for the people of Israel
Esau
for the people
(Amos
vii. 9).
descended from Esau (Rom
ix.
13).
who is descended from David and therefore especially of the Messiah, who was of the seed of David according tothe flesh (Ezek. xxxiv. 23). Compare Rom. i. 3 ix. 5. Abraham is put for Christ by the same figure of Metonymy. In David
put for him
is
;
;
*'
thee shall xii.
3;
all
xviii.
families of the earth be blessed "
So
18).
explained in Gal.
iii.
i.e.,
and Jacob,
Isaac, xxvi. 4;
Gen.
8, 14, 16.
:
xxii.
Ps.
18.
in Christ
xxviii. 14.
17.
Ixxii.
(Gen,
This is Acts iii.
25, 26.
The Writer
6.
Luke prophets
xvi. 29.
To
— "They Acts
xxiv. 27.
this first species of
word Soul Indeed,
when
See Gen.
Sam.
Ivi.
X.
;
ix.
xxvi. 21.
13 (14).
39
xv. 21
;
xxi. 21.
2 Cor.
iii.
15.
Metonymy must be referred the use of the life, which is the effect of it.
for
so used, the
Hebrew
tlJ5?
and the Greek
(nephesh)
{pseuchee)9Lre often so translated.
if^vxrj
1
have Moses (i.e., his writings) and the them hear them."
their writings); let
{i.e.,
See Luke 7.
put for his writing or book.
is
xvi.
1
Jer.
25
;
5; xxxvii. 21.
Kings xl.
Ex.iv.l9.
Lev.xvii.ll.
Judgesix.l7.
23.. Est. viii. 11. Ps. xxxiii. 19; xxxviii. 12 (13) 14; xlv. 5. Lam. v. 9. Jonah ii. 6.\ Matt. ii. 20;
xx. 28.
ii.
John
x.
17
;
xii.
25
;
xiii.
37, 38
;
xv. 13, etc.
——
!
METONYMY The Soul
8.
THE
(OF
many thousand
We soul"
have examples
O
(i.e.f
myself)
(Ps.
ciii.
or,
46)
i.
Praise the Lord,
**
etc.);
1,
myself do) magnify the Lord " (Luke
I
souls.
such phrases as
in
545
when we say a city contains so
also put for the person, as
is
CAUSE).
"
My
(i.e.,
Thou wilt not leave See Ps. 27, 3L
or, "
;
O my
doth
soul
me) in Sheol " (Ps. xvi. 10. Acts ii. Heb. 16). Rev. vi. 9 I saw the souls of them that were beheaded" i.e., I saw them [i.e., the persons of them) that were slain.'*
my
soul
{i,e.,
*'
15.
xlix.
:
:
Compare 9.
xx. 4.
The Soul
is
also put for the will, affection, or desire, which are
operations and effects
Gen.
10.
Ex.
xxiii. 8.
xxiii. 9.
John
Jer. xxxiv. 16.
xxiii. 2.
The word
spirit
is
Deut.
xxiii. 24.
Gen.
sometimes so used
xviii.
ii.
Ezra
14; xxix.
Dan.
xiii. 3.
The
Num.
xlv. 27.
ii.
1.
i.
xiv. 24.
1, 3.
vii.
Hag.
i.
Kings
Prov.
xix. 3.
9.
14.
for the soul or
viii.
Ixxvii.
;
3
Isa. xxix. 10.
Rom.
in its
life
:
Judges
Ps. Ixxvi. 12 (13)
Ecc.
11.
1
x. 24.
manifestations
xxxvi. 22.
xi. 8.
1
3.
2 Chron. xxi. 16;
(4),
6
(7).
Jer.
Cor.
ii.
li.
Prov. 11.
i. 23; Ezek.
12.
ORGANIC CA USE or ijistrument is put for the thing effected by
1.
The Organs of Speech are put
The Mouth Deut.
xvii.
6.
— "At
and Matt,
mouth [i.e., on the testimony) ... be put to death." So Deut.
the
witnesses or three shall he
it.
for the testimony borne.
put for the witness or testimony borne by
is
its
:
it.
of two xix. 15,
xviii. 16.
The Mouth
is
put for the command or precept given.
—
Gen. xlv. 21. " And Joseph gave them wagons, according to the mouth {i.e., commandment, as in A.V.) of Pharaoh." Ex. xvii. I. Israel journeyed " according to the mouth {i.e., commandment, 2is in A.V.) oi Jehovah.*' So Num. iii. 16, 39; xx. 24
—
;
xxvii. 14.
Deut.
i.
26, 43.
—
died there according to the Deut. xxxiv. 5. " So Moses mouth {i.e., the word) of Jehovah." The Targum of Jonathan takes this literally (or as Anihropopathpceia, q.v.), and interprets it as a kiss .
.
.
M
I
;
FIGURES OF SPEECH.
546
The Tongue Ps. V. 9 it
(lo).
—
says.
They
"
—
put for what
is
X. 20.
—
as choice silver."
Jer. xviii. 18.
*'
The tongue
'*
—
spoken by
with their tongue "
flatter
A soft tongue Prov. XXV. 15. obstinacy). bone" (i.e.f overcomes Prov.
is
(i.e.,
the
(i.e.,
it.
:
with what
i.e.,
gentle speech) breakeththe
words or speech) of the just
Let us smite him with the tongue "
"
with
i.e.,
:
is
hard words.
The Tongue
is
also put for the language peculiar to
any
people or nation.
in other
—
began to speak with other tongues They languag;es). So verse 11., Mark xvi. 17. 1 Cor. xiv. 18.
Acts
ii.
4.
"
.
.
The Lip
Gen.
xi. i.
"
.
is
:
i.e.,
put for the language.
— "And the whole earth was of one
lip (i.e.,
language)
and of one speech."
Prov.
xii. 19.
— "The
speech) of truth shall be established
lip (i.e.,
for ever."
Verse 22 Lord."
"
Lying
lips
(i.e.,
liars or lies)
Prov. xiv. 8. " The wisdom, or wise words.
lips
of
Prov.
much
less
:
—
xvii. 7.
—
does a
xviii. 6, 7.
Isa. xxxiii. 19.
**
Excellent of
lip
knowledge
lip (i.e.,
lying
are abomination to the
i.e.,
:
the words of
speech) becometh not a fool
prince "
a
"
—" A people deeper of
:
i.e.,
lip (i.e.,
lying words.
So
speech) than to be
understood."
The Palate Prov.
V.
3.
The Throat Ps. V. 9 sepulchre." 2.
is
put for the words spoken.
— " Her palate (10).
also
— "Their
So Rom.
The Hand
iii.
is
13,
is
is
smoother than
oil "
:
i.e.,
her speech.
put for the words spoken.
throat
(i.e.,
explained by
their
Luke
speech)
xi.
put for the actions performed by
These are many and various
is
an open
44. it.
as finding, counselling, thought, purpose, impulse, effort, attempt, or care. The "hand" is put by Metonymy for all these and similar things. ;
METONYMY Deut. xxxii. This
36.
— " When he seeth that
rightly rendered
is
THE CAUSE).
(OF
power
*'
"
for
;
547
their
which the
"
hand was gone." hand " is put by
Metonymy.
Sam.
1
xxii.
17.
— Saul
said,
*'
Turn, and slay the priests of
Lord because their hand {i.e., help) is with they knew him when he fled, and did not show the
David, and because
;
it
in
to
me
"
i.e.,
:
David with their counsel, and with food and by not betraying him. All this is contained in, and expressed
priests helped
;
" hand."
word
Sam. Sam.
2 2
with thee
— My hand — not the "
{i.e.,
xiv. 19.
in all this ?
Kings
I
12.
iii.
X. 29.
my
by, the
help) shall be with thee."
hand
" Is
the
silence,
the counsel) of Joab
{i.e.,
"
—'*And
so for
all
for the kings of Syria, did they bring
the kings of the Hittites, and
them out by
their
hand"
as
{i.e.,
by their means).
in A.V.,
Ps.
vii.
3
be iniquity in
The Hand
(4).
my is
— " O Jehovah my Elohim, "
hands
i,e., if
:
I
if I
have done
have done this
iniquity.
So
:
if
Isa.
there i.
15.
also put for instrumentality or agency, especially in
connection with Inspiration.
—
Ezra. ix. 10, 11. manded by the hand {i.e In
,
"
Thy commandments which thou
these cases there
all
hast com-
the agency) of thy servants the prophets." is
an implied reference to testimony
preserved in writing.
Neh. by) the
ix. 30.
hand
{i.e.,
— " Thou testifiedst against them by thy Spirit
in (or
the agency) of thy prophets."
—"The words which
the Lord of hosts hath sent His Spirit by the hand of the former prophets": i.e., by
Zech. in (or by)
vii. 12.
their agency.
This
the testimony of one of the latter prophets to the Inspiraformer " viz., Joshua, Judges, Samuel, and Kings.
is
tion of the "
The Hand
:
is
also put for the writing done by
As we say See
1
Cor.
xvi.
2L
The Hand Ps. Ixviii. 31 unto
God"
:
i.e.,
of one " he writes a
is
Col.
iv.
it
or hand-writing.
good hand."
18.
also put for a gift given to anyone.
(32).
—
"
Ethiopia shall soon stretch out her hands
shall bring presents, as in verse 29, of
which
this
is
As further explained
the continuation. Ps.
Ix. 6, 9.
xxii.
i.e.f
V.
27
Isa. xhx. 7;
in Ps. Ixxii. 10.
(28).
The Sword
3.
Ex.
OF SPEECH.
FIG URES
'
548
3.—" Lest he
is
fall
put for war or for slaughter.
upon us with pestilence, or with sword"
:
with slaughter.
Lev. xxvi. 6.—" Neither
shall the
sword
(le
,
war) go through
your land."
So Isa. i. 20. Jer. xiv. 12, 13, 15, 16; xliii. 11. Ps. cxliv. 10. Rom. viii. 35, and many other passages. I came not to send peace, but a sword" (i,e., but Matt. X. 34. That is to say, the object of His coming was peace, but the for war). effect of it was war.
—
4.
*'
A Line is used for the Amos vii. 17. — Thy *'
up among others.
Micah in the
ii. 5.
up or marked out by
land shall be divided by
line "
:
i.e.,
it.
divided
— "Thou wilt have none that shall cast a cord by
lot
congregation of Jehovah."
The land
in
Palestine round each village
year, for each family to
"The
territory divided
lines are fallen
" Yea,
sow and
unto
me
in
was divided by lot
for the
Referring to this, David says,
reap.
pleasant places," and then he goes on
have a goodly heritage" (Ps. xvi. 6). Hence the word " line " is used of an inheritance measured out, See Deut. iii. 4 (where it is rendered "region"), Joshua xvii. 14. Ps. cv. 11 (the lot of your inheritance).
to explain
it,
I
In this sense Israel
was (among the other nations) the
of Jehovah^s inheritance. 2
Cor.
X.
16.
— "In
Deut.
line or lot
xxxii. 8, 9.
another man's line":
z.e.,
in
another man's
inheritance or sphere of laboui'.
Ps. xix. 4
—
" Their line is gone out through all the earth." The A.V. interprets the Metonymy incorrectly in the margin, " their rule or (5).
direction:' It is their inheritance i.e., the whole earth was the sphere through which their words and speech went forth, and where the knowledge imparted by the stars was made known. See Rom. x. 18.^= :
5.
Ex.
xxi.
Silver
is
put for the thing procured by
21.— Where a servant
is
said to be the
it.
money
master. *
And The
Witness of the Stars, by the same author and publisher
of the
METONYMY Hyssop
6.
Hyssop used
549
put for the sprinkling which was effected by
(litw) a small
it.
humble moss-like shrub (1 Kings iv. 33 See Lev. xiv. 4. Num. xix. 18,
;
ceremonial sprinklings.
in
Ps.
li.
me
purge
is
THE CAUSE).
(OF
7 (g).
3)
etc.
shall be clean "
I
1
:
i.e.,
with the atoning blood; not with the herb.
THING
The
iii.
—" Purge me with hyssop, and
v.
ACTION
or
is
put for that which
or product of
Some
is the effect
it.
Rhetorists confine Metonymy only to nouns, and deny
But there seem
application to verbs.
its
to be certain words, even verbs,
the use of which cannot otherwise be classed except under the figure
Metonymy
words which,
:
not actually changed for or strictly used
if
instead of others, are yet analagous, and have the
meaning of another word taken conventionally with them so that a thing or action is put for some effect which is understood as being consequent upon it. ;
1.
In certain
NOUNS,
where the Feeling or Affection is put from the feeling.
for the
effects resulting or proceeding
Love 1
is
John
put for the benefits and blessings flowing from^ i.
iii.
—
bestowed upon us "
*'
:
it.
Behold, what manner of love the Father hath i.e.,
not merely the feeling of
love,
but the
has done for us one thing here being the calling and making lost sinners the sons of God, and blessing them that
manifestation of
it
with
blessings in Christ.
all spiritual
Mercy
is
in all
it
:
put for the offices and benefits which are the outcome of
Gen. XX,
13.
— "This
is
it.
thy kindness which thou shalt show,
etc."
xxxii. 10.—*'
Gen. all
I
am
not worthy of the least of
all
the mercies
the truth, which thou hast showed unto thy servant": i.e., the material and spiritual benefits bestowed in kindness and faith-
and of
all
fulness.
2
Chron. xxxv.
26.
—
"
Now
the rest of the acts of Josiah, and
his goodness " (marg. Heb. kindnesses)
By
the same figure the Greek
for benefits
:
i.e.,
his acts of kindness.
eXerjfioa-vvrj (pity,
or mercy)
is
put
bestowed upon the poor.
—
" Take heed that ye do not your alms." The R.V. I. and Critical Texts (G.L.T.Tr.A.) have SiKatocrvvr) (dikaiosunee), right-
Matt.
eousness,
vi.
instead
of
kXer^fioo-vvrj
(eleemosunee),
mercy.
The reading
FIGURES OF SPEECH.
550
to explain
scribe's not seeing the
some
doubtless arose from it.
In either case the feeling
So Luke
Metonymy, and trying
Acts
41.
xi.
is
put for the acts which manifest
it.
x. 2, 4.
are put for punishment, and various acts which
Anger and Wrath
flow from them.
Ps. Ixxix. not
6.
— " Pour out thy wrath upon the heathen
thee "
known
Micah
i.e.,
:
—"
g.
vii.
So
thy judgments. will
I
the chastisements which
Sam.
1
that have
xxviii. 18.
bear the indignation of Jehovah "
— Thou treasurest up unto thyself wrath " judgments produced by law worketh wrath": 15. — "The Fom. Rom.
ii.
i.e.,
:
it inflicts. i.e.,
the
inflicts
or
"
5-
:
it.
iv.
i.e.,
executes punishments and penalties. supplied in
Rom.
xiii. 4.
xiii.
5.
Rom. for
wrath
who it
"
i.e.,
:
— " Wherefore
on account of the
The word
" execute "
is
actually
ye must needs be subject, not only effects of the anger, etc., of those
govern, " but also for conscience sake "
:
i.e.,
because ye believe
to be right according to the will of God.
Eph.
V. 6.
—
For because
"
of these things
God upon the children of disobedience " by God on account of His wrath. Justice
Ex.
is
It is
vi.
6.
—
"
Ezek.
iii.
cometh the wrath of
the punishments inflicted
will
I
i.e.,
:
it.
redeem you with a stretched-out arm and as in A.V., judgments.
As rendered
Prov.
in
xiv. 21, etc.
put also for the actual sentence and condemnation.
Jer. xxvi. 11. This this man."
John
i.e.,
put for the judgment or punishment which manifests
with great justice" xix. 29.
:
19
Sin and
Gen.
—
The judgment {i.e., the sentence) of death Metonymy is idiomatically rendered in A.V. **
{Kpiais, krisis,
its
punishment, as
in
Jer. xiv. 16.
for the effects or
—" Lest thou be
margin of A.V.
—
**
I
for
So
the act or process oi judging).
synonyms are put
xix, 15.
is
condemned So Ps. vii. 16
punishment of
sin.
in the iniquity "
pour their wickedness upon them "
will
:
i.e.,
:
i.e.,
:
i.e.,
(17).
the punishment on account of their wickedness.
Zech. xiv. 19.— "This the punishment for Egypt's
shall
sin.
be the sin (marg.) of Egypt"
METONYMY When
joined with the verb
Lev.
V.
49
xvili. 20.
;
1
When
Num.
xxil. 9.
;
Christ
punishment ii.
20
xx.
;
bear
to
judgment
to bear the punishment or
THE CAUSE).
(OF
(z>.,
xiv. 33.
Isa.
said to bear our sins,
is
to bear iniquity),
See Ex.
for iniquity, etc. liii.
Ezek.
4.
means
it
xxviii. 43. xxiii. 35,
means that He bore the
it
death) which was due to them.
(t'.e,,
551
Heb.
ix.
28.
1
Pet.
24, etc.
Work Lev. xix.
A.V.
Rom.
*'
:
— Heb. work A.V., —"And doth not give him
13.
Jer. xxii. 13.
wage.
put for the wages paid for
is
it.
ivages.
;
his
work":
i.e.,
Heb. his
for his work."
xi. 6.
—
wages or merit.
Rev. xiv.
13.
by grace, then
If
**
—
And
'*
their
is it
works
no more of works"
[i.e.,
:
i.e.,
of
their rewards) do follow
with them."
Divination
is
put for the money received for
it.
—
Num.
" So the elders departed with divinations in their xxii. 7. Here, both A.V. and R.V. do not scruple to boldly translate the Metonymy and put " the rewards of divination."
hands."
Labour Deut. xxviii.
33.
knowest not eat up " Ps. Ixxviii. 46. i,e.,
put for that which
is
:
— '*
He
produced by
it.
thy labours shall a nation which thou
" All
the fruit of thy labours.
i.e., all
—
is
gave
.
.
their labour unto the locust":
.
the fruit of their labour.
— " They inherited the labour of the people." — "Thou shalt eat the labour of thine hands": cxxviii.
Ps. cv. 44. Ps. i.e.,
2.
that which the labour of thy hands has produced.
Prov. stranger "
V. :
i.e,,
So Ecc.
ii.
Strength
Gen.
iv.
—
"
is
put for that which
thy labours be in the house of that which thou hast made or produced. Ezek. xxiii. 29. Jer. iii. 24. 19. Isa. xiv. 14.
10.
12.
*'
Lest
.
When
forth yield unto thee her
.
.
thou
tillest
strength "
:
it
a
effects or produces.
the ground,
it
shall not hence-
her fruits shall not be
i.e.,
brought forth freely and liberally to thee.
—
Lest strangers be filled with thy strength": Prov. V. 10. that which thy strength brings forth. A.V. wealth. *'
:
i.e.,
'
FIGURES OF SPEECH.
552
Hunting
put for the flesh of the animal that
is
is
caught.
— "And Isaac loved
Esau because hunting was in mouth." Here, the mouth is put for the eating which it performed, and hunting for the venison which it caught. See also under Ellipsis, Gen. XXV.
28.
his
page 26.
for
— "Hunt
Gen. xxvii. 3. me some venison
The same Metonymy {d)
Knowing,
(a)
hunting": i.e., catch or take See Polyptoton, page 275. a
in A.V.).
(a-s
2.
verbs of
me
(b)
In certain
VERBS.
seen in certain verbs, but
is
Remembering,
(c)
it is
confined to
Loving and Hating, and
Operation. (a)
are used of the
Job
of knowing : i.e., understanding, approving, etc.
effect
xix. 25.
—
"
I
Verbs of Knowing
know
that
my
liveth "
redeemer
:
caring
i.e.,
I
for,
believe,
or have a saving knowledge of the fact.
Ps.
Ps. in
thee "
10 (11).
ix.
i.e.,
:
—
" The Lord knoweth So Rev. ij. 24.
6.
i,
righteous."
approveth) the
They that know thy name
*'
they that understand Thee as their
Ps. XXXV.
II.
charge things that of,
—
{i.e.,
—"False I
"
:
So
or did not acknowledge as true.
Ps. xc. II.
— "Who
power of thine anger
things which
i.e.,
knoweth
Ps.
{i.e.,
Many may hear of who rightly
? "
ordinary sense of the verb, but stands
3
li.
Who
;
I
(5).
of the
put their trust
God and
witnesses did rise up
knew not
will
way
Saviour.
they laid to
my
was not conscious 2 Cor.
v.
2L
rightly considers) the it
and know of it in the it and under-
estimates
it ?
—
Prov. xxiv. 23. " It is not good to know (or discern) faces in {giving) the judgment" i.e., to have respect or show favour to them. See Deut. 17 (marg.) and xvi. 19. Job. xxxiv. 19. :
i.
— " Israel doth not know." The next parallel Hne — "My people doth not consider." So Jer. explain
Isa.
on to
Luke
i.
3.
it:
xix.
Exergasia
42
(cf.
goes
viii. 7.
Ps.
ci.
This
4).
comes
also
under
the figure
{q.v.)
Jer. ix. 24.
— " Let
standeth and knoweth verses 3 and
6.
him that
me"
:
i.e.,
glorieth glory in this, that he under-
loves
me and
believes me.
Compare
METONYMY Jer. xxxi. 34. with a saving faith.
John
viii.
John I
43,
my
and approve)
John
word."
sent."
cannot hear See verse 44.
—"This
receive,
{i.e.^
and
voice,
and understand,
is
life
eternal that they might
—
(i.e.,
i.e.j
:
know
{i,e.,
I
place) that
God
no respecter of persons
is
do
I
know
A.V. translates the Metonymy "that which
I
do
vii.
15.
For that which
"
I
^
The
do not approve.
old Eng. of the verb allow
is
Ps
"
Here, the
not."
allow not":
I
i.e.,
I
allaud, to praise or
Prayer Book {i.e., Coverdale's) Version Lord alloweth the righteous " i.e,, approveth him.
approve, as In
"
know them
I
me
believe in
i.e.y
:
—the only true God, and Jesus Christ, whom thou hast —" perceive now understand and am made to
Acts X. 34. I know from what has taken
Rom.
"
553
a shepherd's fondness.
all
xvii. 3.
believe on) thee
—"Ye
know me
shall all
— " My sheep hear my
X. 27.
them with
love
— " They
THE CAUSE).
(OF
xi. 5.
"
:
The
:
Cor.
I
him
"
:
i.e.,
viii. is
—"
3.
If
any man love God, the same
Him
loved and cared for by
is
known
Heterosis
(see
of
of the
verb).
Verbs of Knowing are sometimes put
for caring for or manifesting
afFection to.
Gen. xxxix.
6.
—
had no anxiety about
Ex.
ii.
25.
"
He
(Potiphar)
knew not ought he had"
i.e.^
it.
— " And God knew them
unto them.
:
"
:
i.e.,
as in A.V., had respect
—
Deut. xxxiii. 9. " Neither did he acknowledge knew {i.e., cared for) his own children." So Ruth ii. 10, 19.
his brethren, nor
—
Judges ii. 10. " There arose another generation after them, which knew not the Lord ": i.e., which did not care for Him. " Thou knowest {i.e., hast respect to) thy I Chron. xvii. 18.
—
servant."
Ps. xxxvii. i.e.,
18.
—"The Lord knoweth the days of the upright
:
has respect to them and acts accordingly.
—
Ps. cxlii. 4 (5). " There was no man that would know See under Ellipsis. that would care for me.
Prov. i.e.,
"
xii. 10.
— " A righteous man knoweth the
he regardeth and careth for
it.
life
me
"
:
i.e.,
of his beast "
;
FIGURES OF SPEECH.
554
Prov. xxix.
7.
—
"
(A.V., considereth) the
The righteous knoweth
cause of the poor." Jer.
i.
5.
—" Before
formed thee
I
in
the belly
I
"
knew thee
/.^.,
:
cared for and loved thee. Jer. xxiv.
away
carried
Amos earth "
i.e.,
:
—
5.
"
So
shall
— " You only have
loved and cared
for.
— We
Thess. V. 12. which labour among you
them that are
19.
ii.
them that are
"
:
known
of
all
Cf. Deut.
iv.
20.
I
the families of the
beseech you, brethren, to
*'
Tim.
(A.V., acknowledge)
captive."
iii. 2.
1
2
know
I
i.e.,
—"The
and care
to consider
know them
for them.
Lord knoweth (f.^., loves and cares See also under Heterosis.
his."
for)
Verbs of Knowing are used also of experiencing, either by saving faith or by personal dealing. Isa.
II.
liii.
justify
many":
gives.
See Luke
—
i.e., i.
By his knowledge shall my righteous servant knowledge of Him and the salvation which He " To give knowledge of salvation." 77.
"
—
Matt. vii. II. If ye then, being evil, know how to give good gifts unto your children," etc. i.e., are able, notwithstanding all your innate blindness, to understand enough, in spite of your selfishness, to give good gifts, etc. **
:
Mark
— "And
that she
it)
She
" she felt."
30,
29.
v.
sensations of
she knew was healed
(eyvw)
by her body
of that plague "
expei'ienced, just as the
where we have the same verb used of
:
i.e.
by the
(i.e.,
(as in A.V.),
Lord Himself did in verse " knowing in Himself"
Him
:
(evrtyvoTJs).
1 Cor. iv. 19.—" But I will come to you shortly, if the Lord will, and will know (i.e., will find out and expose) not the speech of them which are puffed up, but the power."
2 Cor.
i.
9.
we experienced
— " We had the
sentence of death in ourselves "
the feelings of those
who have had
i.e.,
:
the sentence of
death pronounced upon them. (6)
Verbs of Remembering
are used of a strong desire or wish for the thing mentioned or remembered. Isa. xliv.
21.—" Remember
shalt not be forgotten of
your peace,
etc.
me
"
:
these,
i.e.,
O
Jacob and Israel
desire the things which
.
.
.
thou
make
for
METONYMY
(OF
THE CAUSE).
555
—
Ezek. xxiii. ig. *'Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt " i.e., in desiring again the former sins, :
the
Jonah ii. 7 Lord" (and 2
Tim.
(8).
—
When my soul fainted within me, remembered
•'
I
therefore desired 8.
ii.
—
Him, and
Remember
"
called
upon Him).
Jesus Christ of the seed of
that
David was raised from the dead according to my Gospel " and enjoy, and rest in, the blessed knowledge of the fact.
Heb.
xi.
15.—^"
return to '*
it,
i.e,,
Believe
they had been mindful of that country from
If
whence they came out
:
"
:
i.e,, if
they had longed for
they could have done
so.
This
is
it,
or desired to
clear from the verb to
desire " in verse 16.
So the noun is used of the Lord*s Supper, " in remembrance of Me i.e., not a mere calling to mind, but that which is produced by such remembrance viz,, faith, love, hope, which are all bound up in that acknowledgment of Christ's death (Luke xxii. 19. 1 Cor. xi. 24, Hitherto they had celebrated their deliverance from Egypt. 25). Henceforth they were to remember Christ, and the exodus which He "
:
:
and to desire His return, looking
accomplished,
for
with loving
it
hope.
On
the other hand, the verb to forget
and
Hos.
iv. 6.
will also forget
is
used of unfaithfulness,
rejection,
— " Seeing thou hast forgotten the law of
thy children
''
i.e.,
:
thy God,
I
seeing thou hast been unfaithful to
me, and will reject thy children.
Verbs of Loving and Hating
(c)
are put for the actions consequent upon them.
To Love Ps. it)
xi. 5.
—
"
Him
his soul hateth."
Prov. xxi.
is
17.
put for
to expect,
that loveth violence
—"He
that
pleasure shall be a poor man," etc. gratified his love of pleasure
Matt.
vi. 5.
ix.,
loveth
xi. 43.
and hence practises
{i.e.,
(and
therefore
liveth
in)
He would not be poor unless he
by spending his substance.
—"They love to pray standing
in the corners of the streets,"
Luke
or desire, or take.
and they do
it
in
the synagogues and
because they love
— " Ye love the uppermost seats
in
ye not only love them, but take them because ye
it.
the synagogues " love-
them.
:
:
FIGURES OF SPEECH.
556
John
and
practised,
2
and
Tim.
—
loved darkness rather than Hght "
Men
**
(and
:
and acted, accordingly).
lived,
—"All them also that love His appearing " (and
iv. 8.
act,
accordingly).
live,
Tim.
2
19.
iii.
ID.
iv.
present world"
To Love
—
*'
Demas hath
(and returned to
:
forsaken me, having loved this
it).
used of the exercise of the greatest possible care for is the object of the love. While to hate is used in
is
v^hatever
the opposite sense, of exercising less care, or^of neglect.
—
31. And when the Lord saw that Leah was hated " and the other more esteemed. See verse 30.
Gen. xxix. i,e.,
neglected,
By some this is John xii. 25.
called Hyperbole
—
more
cares
*'
He
"
for his
life
:
(q^v.).
that loveth his
shall lose it":
life
See under
than for Christ.
z.e.,
that
Ellipsis
and
Hyperbole.
This
is
it,
is
Ps. cix. but did
that loveth
used not merely for the act 17.
xvi.
shall care
itself,
— " As he loved cursing "
but for the
of
it.
not merely loved to do
i.e.,
:
effect
xiii. 24.
—
He
'*
that spareth his rod hateth his son
him chasteneth him betimes
"
:
i.e.,
his
:
but he
love takes effect,
seen, in the chastening.
is
Prov. i.e.,
i.e.,
it.
Prov.
and
:
up for Christ.
it
25, where it reads, more for it, and preserve Compare Luke xiv. 26.
of Matt.
explanation
instead of giving
To Love it,
the
shall save his life "
whosoever
*'
xviii.
19.
— " He
he trangresses who
loveth trangression that loveth strife "
strives, for
He
does
it
because he loves to do
it.
—"All they that hate me
Prov. viii. 36. and act as to injure
life
(d)
The verb to do
love death "
:
i.e.,
so live
and accelerate death. Verbs of Operation.
often denotes the effect rather than the act.
—
Gen. xii. 5. "The souls that they had gotten (Heb., made) in Haran " i.e., the servants which they had acquired in Haran. Thus the Metonymy is here translated by the word gotten." :
*'
Gen. XXX. 30.— "And now when shall I do for my house The A.V. translates the Metonymy by the verb " provide " :
shall
I
provide
?
" etc.
also ?" " when
METONYMY
THE CAUSE).
(OF
557
Matt. XXV. 16.—" He that had received the five talents went and made them {i.e., gained) other five talents,"
traded with the same and as explained in verse 20.
Certain Verbs have not their
own proper signification, but are used of the actions or effects consequent upon them :
To Judge Gen.
is
put for pnuish or condemn.
whom they
XV. 14.—*' That nation
punish with judgments, not simply rule.
Chron, xx.
2
12.
—" O our God,
serve shall
Acts
wilt
I
judge "
i.e.,
:
vii. 7.
thou not judge them
"
?
i.e.,
punish them.
Ps.
ix. 19
Heb.
—
To Judge
thy sight."
Hurt
**
also used in the sense of acquit,
is
Ps. xxxv. 24. •To
in
Whoremongers and adulterers God will judge See also John iii. 18 and Rom. xlv. 3.
xiii. 4.
punish.
i.e.,
(20).—" Let the heathen be judged
—
Judge me,
or even to Injure
O
is
is
also an
Lord
my God "
:
i.e,,
acquit me.
put for the hurt ®r injury done.
—
Luke X. 19. " Nothing shall by any means hurt you " any injurious effect upon you.
Rom.
viii. 31.
who can hurt us
—
'•
If
God
:
See
effect of judging. **
which
"
be for us,
who
or bring any evils upon us
:
i.e.,
can he against as ?
They
"
?
have
i.e.,
can, of course,
be "against us," but not have any hurtful effect. iv.
Trees are put
I.
Nah. text
MATERIAL
The
ii,
3
shows that
from them. 2
(4). **
—
"
for
is
put for the thing made of or from
it.
arms or instruments made from them.
The fir-trees
shall be terribly shaken."
trees " are put for the spears, etc., which
—
Sam. vi. 5. " And David and Lord on all fir-woods." The
before the
The
con-
men make
the house of Israel played A.V. and R.V. both treat this
all
on all manner of i7tstruments made of Metonymy and saying simply, " On all manner of instruments," which are immediately mentioned viz., harps and psalteries. But according to a note in Dr. Ginsburg's Hebrew Bible, the Septuagint reads with all might aud with songs instead of " on all manner of fir-woods." Compare verse 14 and as though
it
were an
Ellipsis
:
**
firwood," instead of seeing the
:
1
Chron.
xiii. 8.
FIGURES OF SPEECH.
558
Brass
2.
Lam.
Judges
xvi. 21.
fetters.
Sam.
2
34.
iii.
into brasses"
in
Sam.
vii. 2.
ue.,
my :
fetters, as in
i.e.,
:
:
—" And bound him with two brasses" — " Thy hands were not bound, nor thy
—
The ark
"
fetters,
i.e.,
two
feet put
A.V.
Curtains are put
3.
2
fetters, etc
7.—" He hath made my brass heavy"
iii.
or bonds, or chains.
brazen
put for
is
of
God
for tents.
dwelleth within curtains "
:
i.e.,
the curtain or tent. Jer. iv. 20.
(i.e.,
my
—
Suddenly are
*'
my
tents spoiled, and
my
curtain
tabernacle or dwelling) in a moment."
Hab.
7.
iii.
—
And
*'
the curtains
(i.e.,
tents) of Midian's land did
tremble." 4.
Lam.
12.
ii.
bread) and wine 5.
Corn
—
*'
is
put for bread or food generally.
They say
to their mothers.
Where
is
corn
(i.e.,
" ?
Gold and Silver and
other metals and similar substances are
put for what
is
made with them.
— " That
he may give me the cave of Machpelah, Gen. xxiii. 9. which he hath, which is in the end of his field, for silver (i,e., money made from silver) full (i.e., of full value) he shall give it to me in your midst (i.e., within your boundaries), for a possession of (i.e,, hereditary) sepulchre."
—
Gen. xxiv. 22. " Of ten gold was made of gold, ten shekels in weight. 2
Kings
V. 5.
2
Kings
xii.
I
Chron.
—
4
" Six
(5),
xxi. 22,
A.V. rendered "
it is
24.—"
Full silver"
2.
"
and
gold.
:
*'
i.e.,
bracelets
pieces of money.
money."
for full
money
value.
In
— Here, the figure I
is translated by the words have prepared ... the gold for gold (things),
silver for silver (things),
Ps. cxv.
rendered
i.e.,
:
full price."
Chron. xxix.
and the
thousand of gold":
where
" things o/" in italics.
I
their weight "
and the brass for brass
— " Their idols are silver and gold " 4.
:
i.e.,
(things)," etc.
made of
silver
METONYMY
THE CAUSE).
(OF
—
Matt. X. g. " Provide neither gold, nor money made from these) in your purses."
iii. 6. "Silver and gold {i.e., money, and French V argent) have I none."
Iron
6.
Kings
2
vi.
5.
—
"
As one was
axhead, as the A.V. renders
Ps. cv. into iron "
18..
—" Both
Ex. vii. 19. wooden vessels and stone Deut. XXV.
it.
a beam the iron
the
{i.e.^
into the water."
13.
—
in
woods and
in
of them.
stones "
:
both
Le.,
in
vessels.
Thou
"
made
for things
shalt not have in thy bag divers stones "
:
Heb., a stone and a stone.
weights.
Prov.
felling
the Scottish
he was fast bound with iron chains.
Stones are put
7.
i.e.,
it) fell
of
like
(i.e.,
— " Whose foot they hurt with the gyve, his soul came
i.e.,
:
made
put for things
is
nor brass
silver,
—
Acts " siller "
559
xi.
I.
—
**
delight."
Isa. xxxiv.
II.
A
perfect
—"The
stone
{i.e.,
a
weight)
just
stones of emptiness":
his
is
the stones
i.e.,
which characterize waste land. Jer.
brought
ii.
me
Zech. in
—
" Saying ... to a stone 27. forth " So iii. 9. iv. 10.
— "They
{i.e.,
to
an
shall see the stone of tin
idol).
{i.e,
Thou
hast
the plummet)
Zerubbabel's hand." 8.
and
Wood
is
put for things made of wood.
See above Ex. vii. 19 (for vessels). Hos, iv. 12 (for idols).
Isa. xliv. 19. Jer.
ii.
27
;
iii.
9
;
X. 8.
—
Ezek. xxxvii. 16. " Take thee one wood and write upon it, For Judah and for the children of Israel his companions': then take another wood, and write upon it, For Joseph, the stick of Ephraim, i.e., take a tablet or and for all the house of Israel his companions *
*
'*
'
made out
stick
Gen. Josh. 2
viii.
xl. 19.
—
" Shall
hang thee on a tree"
29. Deut. xxi. 22, 23. Est.
Sam.
:
of wood.
xxi. 19.
— "The
wood
vii. 9, {i.e.,
:
10. Gal.
i.e., iii.
So
a gallows. 13.
1
Pet.
as in A.V., "staff") of
ii.
24.
whose
spear was like a weaver's beam."
Acts
xvi. 24.
—" And made their
the stocks," as in A.V.
feet fast in the
wood "
:
i.e
" in
—
FIGURES OF SPEECH.
560
Flax
9.
Isa.
3.—" The smoking
xlii.
made
put for the wick
is
flax
(i.e.,
of
it.
wicks) shall he not quench."
See under Tapeinosis. Isa. xliii.
17.—" They are quenched as the
flax "
i.e.,
:
as a wick.
(A.V., tow).
Dust and Ashes
10.
Gen, Gen. Ps.
iii.
19.
dust.
Ecc. as
it
xii. 7.
nmn, who
is
made
of dust.
—" Dust thou art " made of dust. — Dust and ashes." See under Paronomasia. :
i.e.,
"
27.
xviii.
ciii. 14.
for
— " He remembereth that we are dust'*
—"Then
shall the dust
[i.e.,
:
man) return
i.e.,
made
of
to the earth
was."
Seed
11.
Gen.
iv. 25.
Gen. XV.
put for son or posterity.
is
— God hath appointed me another seed " — Thy seed So Acts be a stranger," *'
.
.
etc.
shall
"
13.
i.e.,
:
.
son.
vii.
6
;
where the period of sojourning is stated to be 400 years. Whereas, in Ex. xii. 40, and Gal. iii. 17, where the period refers not to the sojourning of
was born,
himself, the 12.
Abrahams
sum
is
will
is
xxii.
;
and 2 Chron.
till
Isaac
Abraham
put for the houses, 7
:
etc.,
made
of
its trees.
compare these with Jer. Hi. 13. 2 Kings and the figures in the last two passages
xxxvi. 19,
be explained.
II.
This
when
is
four kinds
:
(i.)
organic cause of
Metonymy of the EFFECT.
the effect
The it-
is
put for the cause producing
action for the actor, (iii.)
The
effect for the
matter made for the material cause of their order i.
commence
given as 430 years.
Forest or wood
Jer. xxi. 14 XXV. 9
seed (which could not
thirty years after the promise), but includes that of
The
it.
(ii.)
The
producer of
We
will
It
it.
it.
is
of
for the
thin
(iv.)
The
consider these
in
:
ACTION
or the
EFFECT
for the person producing the or for the author of it. 1.
effect,
NOUNS.
Gen. XXV. 23.—" Two nations are in thy womb " whose progeny should become two different nations.
:
i.e.,
two infants
METONYMY
—
THE EFFECT).
(OF
561
Gen. xxvi. 35. Which were a grief of mind unto Rebekah" i.e., the source of much sorrow to them.
Isaac and to
*'
:
Gen.
who
xli-x. 18.
''
I
and work
shall bring
Neh,
—
xii. 31, 38,
have waited for thy salvation salvation), O Lord."
40.—'*
Two
for
(i.e.^
Him
The A.V. and
great celebrations."
R.V. have supplied the words implied by the Metonymy (the former \vt italics, the latter in roman type), by rendering *' two great companies of them that gave thanks." The efPect of the praises or thanks, is put
who rendered them.
for the people
Ps. xviii.
I
(2).—"
the author and source of
my
Ps. xxvii. I. " The Lord is not a Metaphor but a Metonymy
and the author of
light,
my
So
strength.
—
is
O
will love thee,
I
my :
Ps.
and Jehovah
my
:
i.e.,
This
salvation."
the source of
is
Compare Heb.
salvation.
strength "
19 (20). Jer. xvi. 19.
xxii.
light
i.e.,
my
Jehovah
my
v. 9.
—
Ps. cvi. 20. " Thus they changed their glory (i.e., God) into the similitude of an ox that eateth grass." The Massorah records this as one of the passages in which the Sopherim changed the pronoun " my " into " their." It was thought to be too gross an anthropomorphism to say " my," Jehovah being the speaker. See Appendix E. Isa.
Saviour
whom
6. I
Jer. xxiii. 6.
our righteousness
Mark
dumb" Matt.
:
ix.
our
:
xi.
14.
ii.
i.e.,
the Author of
A dumb spirit "
i.e.,
:
a spirit which produced
the person possessed.
in
he was
ix.
it was Compare
casting out a devil, and in
the
man
possessed.
17, 25.
—"Mine eyes
have seen thy salvation " i.e., Christ the Worker and Author of Salvation. So iii. 6 and
30.
:
"
—" And
Mark
:
the
(i.e.,
Justifier.
produced dumbness
32, 33.
the Saviour
—
dumbness
i.e., it
Luke
— "Jehovah our Righteousness "
ix. 17, 25.
the efPect of
Luke
— "That
thou mayest be my salvation have sent) unto the end of the earth."
xlix.
:
Isa. xlix. 6.
Luke
xiii.
11.
— "And, behold, there was
spirit of infirmity."
The negative p;
a
woman which had
a
(mee) implies that she felt unable
and indicates some nervous disorder. So the Lord uses the remarkable language about Satan as binding her.
to straighten herself up,*
*
The Greek
and Heb.
vii.
25.
of this
is et?
to TravrcAes
Here, to her full height
;
[eis to
panteles),
which occurs only here
there, to their///// need.
N
1
FIGURES OF SPEECH,
562
This
not Enallage, " an infirm spirit," but
is
which the effect is spirit which caused or produced
John Worker
xi.
25.
—
"
am
I
is
it
this infirmity.
the resurrection and the
xiii.
3.
—
Rulers are not a terror "
*'
:
"
life
of resurrection, and the Giver of resurrection
Rom.
Metonymy, by
The woman was troubled by a
put for the cause.
:
the
i,e,,
life.
i.e,,
a source of
terror.
2 Cor.
14.
i.
—
We
"
are your rejoicing
(i.e.,
cause of rejoicing),
even as ye also are ours in the day of the Lord Jesus." ii.
So
1
Thess.
19, 20.
Rev.
i.
12.
— " And
So John
with me."
i.
turned to see the voice
I
2.
Gen. cause of
xlii.
my
Gen.
man
38.
—" Shall
xliii. 6.
—"Why have ye done
Ex.
xxiii. 8.
— "The
words of the righteous
:
i,e,,
shall be the
?
"
me, to disclose to the
evil to i.e.,
why have you brought
or
brought upon me.
this evil to be
all
etc.
Periphi'asis,
that ye had yet another brother
caused
Him) that spake
VERBS.
ye bring down,"
See under
death.
{t,e.,
23.
"
:
the wise, and perverteth the an occasion by which these effects are
gift blindeth i.e.,
is
produced.
Kings
I
xviii.
deliver thy servant " slay me ?
9.
(i.e.,
— " What
have I sinned, that thou wouldest cause to be delivered) into the hand of Ahab to
Ps. Ixxvi. 10 (11).—" Surely the wrath of I.e.,
man
shall praise thee "
:
shall be the occasion of praise to thee.
—
Isa. xliii. 24. "Thou hast made me to serve with thy sins " thy sins have caused the hard service and Passion which I endured on account of them. :
i.e.,
Jer. xxxviii.
thou shalt cause
it
23.— "Thou to be burnt.
Ezek. xix. 7.—*' He them to be destroyed.
Acts chased) a
i.
:
Now
this
i.e.,
See A.V. margin.
waste their cities
man purchased
" :
i.e.,
(i.e.,
their sins caused
caused to be pur-
field."
Rom. died "
18.—"
laid
shalt burn this city with fire":
i.e.,
15.—" Destroy not him with thymeat for do not be a cause of destruction.
xiv.
whom
Christ
METONYMY Cor.
I
shalt save
vii.
{i.e,,
The
ii.
—
? " etc.
See
THING EFFECTED
1
Pet.
xlix. 6.
—
My
Lit., "
mim
their secret {counsel),
1.
iii.
by an instrument for the instrument
or organic cause of
Gen.
563
i6. " For what knowest thou, O wife, whether thou be the means of salvation or the occasion of much
husband
blessing to) thy
THE EFFECT).
(OF
soul
(ix.,
honour
it.
myself,
not come into
will
I)
not be with them in their
shall
assembly."
honour " is put for the tongue which gives it and that he would not honour them by speaking or taking part assembly. Compare Ps. Ivii. 8, and cviii. 1. Here,
'*
;
Deut. xxiv.
—" No
6.
millstone to pledge "life," the effect, is
preserved.
man
rejoiceth "
—
g.
.
— " Therefore
my
t.e,,
:
upper
Here
pledge."
to
life
put for the means of livelihood by which the
Ps. vii. 5 (6). " Let him myself who gives honour. Ps. xvi.
means
in their
shall take the nether or the
he taketh a mans
for
:
it
.
mine honour
.lay
my
heart
tongue gives glory, as
—
Ps. XXX. 12 (13). thee and not be silent."
"
To
the end that
is is
in the
and
glad,
dust"
my
explained in Acts
my
glory
may
life is
:
i.e.,
glory
ii.
26.
sing praise to
Here, the word "glory" may be put for the tongue which gives but the structure of the Psalm suggests another explanation of the This verse corresponds, in the structure, with verse 4: Metonymy. it
:
O
" Sing to Jehovah,
So
praise to
Ps.
and
ye saints of His."
that verse 12 would be "
Thee Ivii.
glorify
"
8
:
*'
(9).
To
glory " being put for the
—" Awake up, my glory
God.
Prov. xxvii. 27.
—"And thou
i.e.,
as the A.V. renders
maidens."
Mark even
all
xii.
44.
—"She
her living (or
life)
"
of her :
i.e.,
2 Cor.
all
viii.
23.
Thy saints may sing saints who give the glory.
"
:
my
i.e.y
tongue,
shalt have goats' milk
food, for the food of thy household,
maidens":
Compare
the end that
and for the it,
life
wake up
enough
for thy
(ntarg.) of
thy
"for the maintenance of thy
want did cast in all that she had, her means of supporting herself in
life.
Luke z.e.,
his
XV. 12.
means or
—
'*
And he
divided unto
property, by which
life is
them
his living (or life) "
sustained.
So Mark
xii.
;
44.
.
FIGURES OF SPEECH.
564
—
faith to all men." '' Whereof he hath given evidence on which it rests. or proofs for the put Here faith, the " Whereof He hath aiforded evidence unto all men" and then the " him from the dead." raised he hath in that evidence or proof is stated,
Acts
xvii. 31.
Lit.,
effect, is
:
The
A.\'.
and R.V. well render
it
*'
hath given assurance/'
God
The Resurrection of Christ is the evidence purpose to judge the world by Him.
Rom.
16.
i.
—" For
it
gospef
Tthe
vation to every one that believeth "
:
is
His
God unto
sal-
the power of
the belief
i.e.,
affords of
is
the effect of the
power of God through the preaching of the gospel. 1
John
V. 4.
—
**
This
is
even our faith."
" Victory,"
accomplishes
From Eph.
who
is
iii.
it.
the victory that overcometh the world, the vi.
we
Itarn that
it is
through Christ;
the shield which faith uses.
The
EFFECT for the
thing or action causing or producing
Ex.
me
X. 17.
it.
In XoL'xs.
(a)
from
put for " our faith," which
effect, is
16
—" Intreat the Lord your God, that he may take away only"
this death
Deut. XXX. and death and
—"
:
i.e.,
this plague
which
is
causing death.
have set before thee this day life and good, evil " i.e., good things which end in life, and evil things which end in death. So in Deut. xxxii. 47, and Jer. xxi. 8, etc. 2
Kings
15.
I
:
iv. 40.
—" There
is
death
in
the pot "
:
i.e.,
there
is
that
which produces death as the effect of eating it. How forcible is this Metonymy, by the use of which time is saved, and perhaps life too.
Prov.
X. 2.
—
"
Righteousness delivereth from death "
:
i.e.,
from
the things that end in death.
i.e.,
Prov. xix. 13.— '^ A foolish son is the calamity of his father " does that which brings or produces calamity. Prov. XX.
I.
Here, wine,
— " ^^'ine
etc., is
to excess into derision,
Ecc.
xi.
is
a mocker, strong drink
put for
its effects.
It
is
:
raging."
brings him
who
drinks
and causes tumults.
I.— "Cast thy bread
the seed which produces
(i.e.,
it)
upon the waters." Isa. xxviii. 12.—'* This
Jer.
fathers":
iii. i.e.,
and sorrow.
the rest "
what gives rest. 24.—" For shame hath devoured the labour of our the worship of Baal, which brought upon them shame
Shame
(see margin). Hos.
is
is
:
i.e.,
this is
put lor an idol or for idolatry in Jer.
ix. 10.
See also Jer.
xlviii. 13, etc.
xi.
13
"
METONYMY Lam. expulsions
14.
ii.
"
—"Thy prophets
i.e.j
:
Le.,
have seen vain things for thee and
xliv. 18.
— "They
shall not gird
themselves with sweat
The
as in A.V., with anything that causeth sweat.
being put for the garments which cause
Hos.
18. — "Their
iv.
565
the things which led to expulsion from the land and
captivity,
Ezek.
THE EFFECT),
(OF
drink
is
effect "
"
:
sweat
it.
rebellious, or turned aside "
:
i.e.,
has caused them to turn aside from God.
Through not seeing the Metonymy, the translators try to find other meanings for ID (see text and margin). The verse refers to Isa. xxviii. 1 and v. 11.
Micah
— "What
is the transgression of Jacob? Is it not Samaria ? And what are the high places of Judah ? Are they not Jerusalem?" i.e., Samaria and Jerusalem were the cause of the i,
5.
transgression of Israel
Hab.
ii.
—
:
— " What
is
the cause of
Jacob's trangression
?
"
" Yea, also because the wine transgresseth " i.e., the wine was transgression or, " Yea, so surely as wine
5.
effects of the
:
;
causeth trangression."
John
—"And
this is the judgment": i.e., the cause of which judgment or condemnation was the effect viz., " that light is come into the world, and men loved darkness rather than light," etc. 19.
iii.
:
John lasting "
:
John
xii. 50. i.e.,
*'
And
the effect of
xvii.
3.
eternal.
Rom.
—
vi. 6,
— "This
I
know
is life
— " The body of
commandment
that his
eternal
it is
eternal "
sin "
The
is
ever-
life
life.
is
:
i.e.,
the effect of
more than
is
life
" sinful body."
It
it
which
is
more than mere
is
the old nature, that, through the body, works out sin and sin is the which is thus used, here and in other parts of this epistle (chap.
character.
effect
is
put for the cause
;
;
effect
;
V. 12-viii. 39),
for the old nature
itself.
Whereas, in chaps, i. 16-v. 11, we have " sins," as the product of the Old nature, and the fruit of the old tree, we have, in v. 11-viii. 39, " sin," or the Old nature, which causes and commits the " sins " and fruits. the produces which itself old tree the ;
Rom.
vii.
7.
—"
Is
the law sin
?
(i.e..
Is
sin the effect of the "
But j'^^ I knew not sin except through the law law?) God " There is no nay " in the Greek. The word " but " brings out the meaning " God forbid that sin should be the effect of the law. But forbid.
!
:
nevertheless."
Rom.
vii.
So
it is.
24.— " The body
" this (q^v.), as in A.V. margin,
death"; or, by Hypallage body of death" in which case, " of of this
:
—
:
FIGURES OF SPEECH,
566
death "
is either,
by Enallage, put for the adjective
be the Metonymy of the cause
that leads up
viz., all
Rom.
effect,
viii. 6.
to,
and the and ends
result in,
— " To be carnally minded minded is So verse
death), but to be spiritually
and peace or peaceful
life)."
—
life
'*
dying," or it maydeath " put for the *'
death. is
death
(i.e.,
and peace
the cause of
(i.e.,
ends
Cor. xii. 6. " And there are diversities of operations " and gifts effected by the Divine operations.
I
in life
10. i.e.,
:
of
faculties
—
Cor. xiv. 3. *' He that prophesieth speaketh unto men edification, and exhortation, and comfort " i.e., words which build up, exhort, and comfort. 1
:
The A.V. obtains 2 Cor.
i.
this
meaning by supplying the word
10. — "Who
"
to.''
delivered us from so great a death "
from the persecution or trouble which threatened to
kill
i.e.,
:
them, and end
in death.
Cor.
2
23.
xi.
—
*'
In deaths oft."
that he had died door,
and
Phil.
in
This cannot, of course,
more than once but that he had often been troubles which cause or bring about death. ;
13.—"
My
bonds
mean
at death's
all the palace " manifest that his bonds were on account of his service for Christ, and not for any crimes. i.e.,
i.
in
the effect of his preaching
Christ are manifest in
made
:
it
—
Heb. vi. I. "Dead works": i.e., works wrought by the Old nature. So ix. 14, according to Rom. vi. 23. Rev. vi. 8. "And power was given unto them ... to kill with
—
the sword, and with hunger, and with death " which produced death. (b)
In
with pestilence
i.e.,
:
Verbs.
Ps. XXV. 2.—" O my God, I trust in thee let me not be ashamed, not mine enemies triumph over me " (and thus be a cause of my being put to shame). So verse 20. Ps. xxxi. 1 (2) cxix. 116, etc. :
let
;
Ps. Ixx. 4 (5).—" Let them rejoice and be glad in Thee, all that seek thee" i.e., let there be a cause of rejoicing and gladness to all seeking :
Through not seeing the Metonymy the A.V. and R.V. render those that seek thee rejoice and be glad in thee," The cause and effect are joined together in Ps. v. 11 12
thee.
"
Let
it
all
(12),
(13).
16.—" He that believeth shall not make haste." Here, hastening away or flight is put as the effect for the confusion and shame which is the cause of it. See Rom. ix. 33 Isa. xxviii.
;
x. 11.
1
Pet.
—
METONYMY
(OF
THE SUBJECT).
567
6, where the cause is put. The sense is that he that believeth have no need of hurried flight, he will wait God's time. ii.
THING MADE, for
The
iv.
the material
from which
it is
made
will
or
produced,
i.e,,
Ps. Ixxiv. 15.— "Thou didst cleave the fountain and the flood" the rock from which the fountain flowed. Isa. xxviii. 28.
—" Bread
bruised "
:
i.e., the corn of which it is made. The A.V. supplies "corn.'' The sense is clear from verse 27 and Job. xxviii. 5. In Ps. civ. 14, we have the "opposite of this in
is
:
the Metonymy of the cause. Isa. xxxiii. 12.— "And the people shall be as the burnings of lime " i.e., as fuel for lime-kilns. :
Isa. xlvii. corn, from
— "Take the
2.
which meal
The
Metonymy is when the subject is put for the some circumstance pertaining to (or joined to) the as when the place, or thing containing it, is put for that
for
i.e.,
e.g.,
:
is
contained
:
the possessor for the thing possessed, etc.
divided into the five following heads
The
i.
grind
third division of
:
subject
which
i.e.,
:
Metonymy of the SUBJECT.
III.
adjunct
millstones and grind meal "
made.
is
SUBJECT
(i.e.,
the Thing or Action)
connected with
/o;' that
which
is
the adjunct).
it {i.e.,
1.
It is
:
Nouns.
— " And the eyes of
them both were opened, and they Gen. iii. 7. knew that they were naked." They knew this fact before but they Their nakedness, after did not know all that was connected with it. the fall, received a new meaning, :
I
Sam.
i.e.,
my
i.e.,
afl'ections
I
—
15
i.
Chron.
Ps.
xii.
and
I
.
;
.
have poured out
my
soul before the
Lord
"
:
vii. 9.
—
xxiii 7.
Ps. xvi.
7.
"
night season."
—
38.^"-All these
.
.
.
came with a
perfect heart"
:
desires.
and affections and Prov.
*'
desires and longings.
"
God
desires.
My
and reins " clear from Ps.
trieth the hearts
reins
This
{i.e.,
is
my
:
Ii.
i.e.,
6
the thoughts
(8)
;
thoughts) also instruct
Ixxiii.
me
11.
in the
"
FIGURES OF SPEECH.
568
O
Ps. xxvi. 2.—*' Examine me,
my
(i.e. J
See also
Jer.
my
heart'*
20
xi.
Ps. xxxviii. 8 of
my
thoughts) and
—"
(g).
my
(i.e.,
10
xvii.
;
Lord, and prove
I
;
Rev.
xx. 12.
23.
ii.
Prov.
10
(ii).
32.
vi.
—
— "
my
try
reins
.
have roared by reason of the disquietness
—
Ixii.
:
thoughts).
Ps. Ixii. g. "Pour out your heart before thoughts and desires. So Lam. ii. 19. Ps. them."
me
heart."
"
Set not your heart
(i.e,,
Whoso committeth
Him":
i.e.,
your
your affections) upon
woman
with a
adultery
Here heart is put for (So Heb., see A.V. margin). it is spoken of as the seat of
lacketh heart."
" understanding," as in A.V.; because
wisdom and understanding.
See Prov.
ii.
10
viii.
;
5
;
xi.
29
;
xv. 14
;
xvi. 21.
Prov.
vii. 7.
so used in Prov.
It is
Prov. XV. i.e. J
—" A young man void of heart "
32.
—
"
He
ix. 4,
16;
x. 13,
i.e.,
:
of understanding.
21.
that heareth reproof possesseth an heart "
:
as in A.V. margin, getteth tmderstanding.
Prov. xvi.
23.
— " The heart
wise maketh wise his mouth "
(i.e., i.e.,
the desires and thoughts) of the his
by Metonymy of the
ivords,
See A.V. margin.
cause.
Prov. unto
:
my
xxii. 17.
— " Apply thine heart
(i.e.,
thy thoughts and powers)
knowledge."
—
Prov. xxvi. 7. "The legs of the lame are not equal: so is a parable in the mouth of fools." So A.V. R.V. "The legs of the lame hang loose " The Heb. is: "The legs of the lame are lifted up " (see A.V. margin). Here " legs are put for the clothes which being lifted up expose the lameness. So when a fool attempts to utter a parable, he soon exposes himself. :
!
Prov. xxviii. understanding) Isa. V. 21. face "
:
i.e.,
in
is
26.
— " He
that trusteth in
his
own
heart
(i.e.,
a fool."
— "Woe unto them
themselves or
that are
in their
.
own view
.
.
prudent before their
of matters.
See A.V.
margin. Isa. xlix. 16.—" I have graven thee upon the palms of my hands " i.e., as indelible as the lines graven in the palms of the hands, (with which we are born) will be My remembrance of thee. :
METONYMY
—
(OF
THE SUBJECT).
569
Thou art near in their mouth {i.e., their words, Met. of cause), and far from their reins " [i.e., their affections, Met, of Jer.
xii. 2.
See
subject).
Hos. heart "
chap.
—
the
Whoredom and wine and new wine
"
understanding.
That
this
is like
a
take
meant
is
is
away the from
clear
V. 11.
Hos. i.e.,
Isa. xxix. 13.
iv. II.
i.e.,
:
'*
vii. II.
—" Ephraim also
dove without heart
silly
" :
without understanding.
—
Matt. vi. 21. " Where your treasure your thoughts and affections) be also." Matt. xvi.
—
is,
there will your heart
{i.e.,
Whatsoever thou
{i.e., by the word which thou Adjunct below) on earth." So xviii. 18. Whatever this refers to, Peter had neither the power nor the authority to pass it on to any one else.
19.
"
shalt minister) shalt bind (see Met. of
Matt. xxiv. happy)
45.
—" Who
then
{i.e.,
a faithful and wise servant
is
?
how
great and blessed and
"
—
" Whose soever sins ye {i.e., by the word which ye See below under verbs. Whatever this may mean, it was spoken to the apostles and it is certain that they had no commission, authority, or power to pass on that gift to others.
John
XX. 23.
minister) remit."
:
Acts
II.
i.
— " This same Jesus, which So
from your presence and company.
Acts
i.
thoughts) of
24. all
— "Thou,
men,"
vi. 6.
man
really,
not a
with
its
Rom.
vi.
desires
12
Rom.
;
Rom.
See Ps. cxxxix. is
and
qualities
XV. 24.
xvi. 3,
i.e.,
(Gr.,
{i.e.,
the
2, 4.
was) crucified with him
Adam
and conditions. So Eph. vii. 1. Heb. xii. 1,
:
our old
:
iv.
"
22.
i.e.,
self
Compare
2 Cor.
— "If
etc.,
:
verse 22.
but our Old nature derived from
vii. 5, 7, 8.
your company,
taken up from you "
Lord, which knowest.the hearts
etc.
— " Our old man
Rom.
is
first
be somewhat
I
filled
with you":
i.e.,
as expressed in A.V. margin and verse 32. 7.
—"My
helpers in Christ Jesus":
i.e.,
in
the
service of Christ.
2 Cor. V. 17.
—"
If
any man be
in
Christ he
is
a
new creature"
:
he has a new nature created within him. Thus a new standing is given to him, with new thoughts and desires, etc. So Eph. iv. 24. i.e.,
Compare Rom. iv. 16.
xii.
2
;
viii. 2, 5.
1
Pet.
iii.
4 and
Rom.
vii.
22.
2 Cor.
FIGURES OF SPEECH.
570
Gal.
how
15.
iv.
—
Where
"
is
then the blessedness ye spake of"
great was that blessedness ye spake of
Phil.
21.— '*To me
i.
work and labour
to live
Where
the action is
Verbs.
put for the declaration concerning
is
said to be done
or foretold as
done
he
to
to serve Christ, to
i.e.,
:
Him.
for
2.
where what
!
Christ"
is
i.e.,
:
for, etc.
Is
put for what
is
or where an action, said
:
it
:
or
declared, or permitted, to he done, is
put
for the giving occasion for such action.
— See below, under Deut. — "Behold, have made him (Jacob) Gen. xxvii.
Gen.
ii. 7.
ix. 1.
37.
i.e.y
Gen. XXX.
now
me
12.
:
i.e.,
Gen.
xli.
13.
be hanged)."
Ex. in
2.
xiii.
My name
I
"
And
me
the land which
promised to
give, or
he restored
—" Sanctify unto me
— " The Lord
declare or pronounce.
Or
—
{i.e.,
blessed "
i.e.,
:
Luke
I
am 48.
i.
gift "
and
and will
all
in
:
i.e.,
gave Abraham and promise.
declared that
{i.e.,
I
should be
declared he should
{i.e.,
the first-born "
sanctify
I
I
gave
and him he hanged
office,
did in verses 11
7.
will call
etc.
to the People that
Which Moses Ex. XX.
—
much,
:
of the blessing.
parallels to this see Ps. Ixxii. 17.
—" Me
mine
restored) unto
was part
— "Ask me never so much dowry
12.
which
this
The daughters
to give never so
Gen. XXXV. Isaac "
"
and
;
For the
Gen. xxxiv. ask
—
13.
a mother.
thy lord"
I
have blessed him
I
:
i.e.,
declare
separate) them, etc.
12.
not
make him
guiltless"
:
i.e.,
will not
" hold," as in A.V.
Lev. xiii. 3. "And the priest shall look on him, and he shall be unclean (or " uncleanse him," for the verb is in the Piel) " i.e., " he shall pronounce him unclean," as in A.V. :
—
" Hear, O Israel Thou art to pass over Jordan this declared this day that thou art to pass over Jordan. With this passage compare Gen. ii. 17: "In the day that thou eatest thereof thou shalt surely die " i.e., not that he should die in that day, but it should be declared " in that day " i,e., thou shalt be
Deut.
day "
:
ix. I.
:
i.e., it is
:
:
sentenced to
die.
Sam.
vii.
2
22.— "Wherefore thou art great" or. Thou shalt be known
and praise Thee as great See other examples in
:
Isa. viii. 13. Jer.
i.
5, 10.
:
i.e,,
I
will declare
as great.
Ezek.
xiii.
19; xx. 26.
METONYMY Isa. vi. 10. that
it
xiii.
14.
Rom.
—
Make
"
become
shall
Mark
Luke
John
10.
viii.
make xii.
/..s.,
:
40.
Acts
declare
So Matt.
fat, etc.)
it
xxviii. 26, 27,
8.
xi.
Jer.
10.
i.
—
"
have this day set thee over the nations andover
I
the kingdoms, to root out
and to
571
the heart of this people fat" (Isaiah could not
so.
iv. 12.
THE SUBJECT).
(OF
down
pull
{t'.e.y
to declare that they shall be rooted out),
to prophesy that they shall be pulled down),
{i.e.,
to declare that they shall be destroyed),
and and to throw
to destroy
(i.e.,
down
to foretell that they shall be thrown down)," etc.
(i.e.,
— "Then
said I, Ah, Lord God (Adonai-Jehovah) vehemently (or verily) deceived this people {i.e., pro-"' phesied that this People shall be deceived), saying, Ye shall have peace whereas the sword reacheth unto the soul." The people deceived themselves, assuring themselves that they should have peace (see chap. v. 12). The Lord had declared by his prophet that they would so deceive themselves, and so it came to pass that they were permitted to be deceived by their false prophets.
Jer. iv. 10.
I
surely thou hast
;
Jer. xxxviii. 23.
— "Thou
thou shalt declare that
it
shalt burn this city with fire "
shalt be burnt.
A.V. renders
cause
it
t'.e.j
:
it
to
were the Metonymy of the effect. It is clearly the Metonymy of the subject for Zedekiah was not personally to set be burnt, as though
it
:
the city
light to
Ezek.
!
xiii,
— "And will ye
pollute
19.-
me among my
people for
handfuls of barley and for pieces of bread, to slay the souls that should not die and to save the souls alive that should not live " (falsely)
not
that they should die, and to promise
life
:
to those
to prophesy
who should
live.
Ezek.
xiii.
22.
— "Ye
have
.
.
.
strengthened the hands of the
wicked, that he should not return from his wicked way, by quickening
him
"
:
i.e.,
by promising him
life.
See A.V. margin.
—" Wherefore
Ezek. XX, 25, 26. I gave them also statutes that were not good, and judgments whereby they should not live (i.e., I permitted them
to receive such statutes from the heathen)
in their
own
gifts," etc,
:
i.e.,
I
suffered
them
;
And
I
polluted
them
to pollute themselves in
those gifts which, by the Law, they ought to have dedicated to Me.
See under Antanaclasis.
Hos. I
vi. 5.
—" Therefore have
have declared by
I
hewed them by the prophets
the prophets that they shall be
them by the words of my mouth (i.e., words of my mouth that they shall be slain)." slain
I
hewed)
;
I
(i.e„
have
have foretold by the
FIGURES OF SPEECH.
572
Matt.
vi.
13.— "And
lead us not into temptation"
i.e.,
:
suffer us
not to be led.
Matt. xvi. 19.— Whatsoever thou
bind on earth {i.e., be bound in heaven declare to be not bind-
shalt
*'
etc.), shall
declare to be binding as a precept,
;
and whatsoever thou shalt loose on earth {i.e., But note that, whatsoever this may ing) shall be loosed in heaven." mean, it is nowhere stated that the apostle had either authority or power to transmit the gift to others still" less to transmit the power And in any case it refers to the " kingto others to give this gift dom " and not to the " Church." See also chap, xviii. 18. ;
!
Luke
—
" And all the people that heard him, and the God, being baptized with the baptism of John " Publicans justified to be just, and praised him for His justice and i.e., declared God goodness in that they humbled themselves in confession of sin and were baptized by John. So the word is used again in verse 35 and vii.
29.
:
;
chaps.
X.
29
John
xvi. 15, etc.
;
XX. 23.
—
*'
Whose
soever sins ye remit
remitted) they are remitted unto them: and
(^'.e.,
declare to be
whose soever
sins ye retain
declare to be retained) they are retained."
(i.e.,
Here note that the apostles had neither the authority nor the power to transmit this gift still less to transmit the power to others ;
to give
it.
—
'*
(ceremonially) clean
:
Acts
X.
15.
What God as
hath cleansed
"
:
i.e,,
declared to be
clear from verse 28.
is
—
Rom. vii. 9. " But when the commandment came " i.e., when power was declared in revealing my impotence to obey it, I, in my experience, suffered its penalty death. See Gal. iii. 23, below. :
its
—
2 Cor. its
power,
iii. 6.
in
convincing of
self to death,
Hos.
— " The letter killeth "
which
is
sin,
the
Law of God
manifests
and causing the sinner to condemn him-
the wages of
Compare Rom.
sin.
vii.
10,
and
vi. 5.
Gal. declared,
iii.
23.
—
"
Before faith
came"
and brought a new object for
—
i,e.,
i.e.,
:
Jas. ii. 21. "Was not declared to be justified.
:
i.e.,
before the Gospel was
faith.
Abraham our
father justified by works ?"
See verse 23 and Gen.
xxii. 12.
So
also
verses 24, 25.
—
Jas. ii. 22. *' By works was faith made (i.e., declared to be, or manifested to be) perfect " i.e., true and sincere. :
METONYMY ii.
The
CONTAINER
(OF
THE SUBJECT).
Circuit
1.
is
so put in
in
these cases for what
all
Num. Ezra
4.—" Now
xxii.
" all that are
i.e»,
:
—
6.
i.
**
And 2.
all
company
shall all this
their circuit "
put for
is
:
is
it.
round about us
Basket
the thing
for
it.
contained within
circuit "
PLACE
for the contents: and the placed
573
i.e.^
its
lick
up
all
our
" (as in A.V.). all
that were about them.
contents.
—" Blessed
Deut. xxviii. 5. shall be thy basket and thy kneading-trough " (and verse 17 contra). Here the A.V. has translated the latter
Metonymy, but not the former. The R.V. has translated neither.
The container is
Here, probably, the " basket
put for the contents.
is
put for the seed^ and
" kneading-trough " for the meal
'*
the beginning
;
and the end of their labours.
Wilderness
3.
—
is
put for the wild beasts in
it.
The voice of the Lord shaketh the wilderness " animals or inhabitants of the wilderness, as is clear i.e., the people and from the next verse, and Deut. viii. 15. Ps. xxix.
8.
*'
:
4.
Gen.
vii. i.
the ark."
Gen. XXX. family) also
Gen.
Ex.
i.
ii.
— "When
30.
— Joseph
We
I
thy house
{i.e.,
provide for mine
thy family) into
own house
{i.e.,
.
.
" said to the ruler of his house " ** establishment " in the same
use the word
:
i.e.,
way
:
also use " menage.^'
21.— God "made them houses " i.e., families, or progeny. " And there went a man of the house {i.e., lineage) of I. :
—
Levi." 2
shall
all
?
xliii. 16.
French
Ex.
put for household.
is
"
of his servants. as the
House
— " Come thou and
Sam.
vii. 11.
— "Jehovah
telleth thee that
make thee an house
Who
will Jehovah": i.e., a posterity, especially referring to Christ, should be of "the seed of David," and sit on His throne for ever.
Lukei. 31-33. Observe the Figure Epanadiplosis of the
Hebrew.
I
Chron.
— " So
x. 6.
house died together
"
in the
above rendering
Saul died, and his three sons, and
{i.e., all
his family), as explained in
1
Sam.
all
his
xxxi. 6.
:
FIGURES OF SPEECH.
574
Ps. xlix. II (12).—'* Their inward thought
that their houses
is
(z.^.,
their famihes) shall continue for ever."
Isa. xxxvi. son,
3.
— "Then
came
which was over the house
Ezek.
forth unto i.e,,
:
him Eliakim, Hilkiah's
the servants, or household.
speak unto the house
The margin
of Israel."
reading
— "Go
i.
iii.
"
of Ginsburg's
(i.e.y
Hebrew
the descendants)
Bible
another
gives
" sons."
:
Ezek. xxvii.
14.
—" They of
Togarmah's descendants.
Luke
xix.
See Gen.
—" This day
9.
the house of
is
Togarmah
"
of
i.e.,
:
x. 3.
come
salvation
to this house"
:
i.e.^
house":
i.e.,
to Zacch£EUs and his family.
Acts all
X. 2.
—Cornelius
"feared God with
.
.
all
his
his family or household. I
hold " 1
own
— Here the Greek word " house " rendered " housefamily. — One that ruleth well his own house": Tim. Cor.
16.
i.
is
i.e.y
:
"
iii. 4.
i.e.,
his
family.
Tim.
2
houses " 2
hold "
i.e.,
:
Tim. i.e.,
:
Tit.
i.
Heb. house
"
:
6.
iii.
—
For of
"
are they that creep into
sort
this
families.
iv. ig.
— Here
the Greek, " house,"
is
rendered
**
house-
family. II.
—
xi.
i.e.,
7.
"
Who
—
"
subvert whole houses "
Noah
.
.
.
:
i.e.,
families.
prepared an ark to the saving of his
of his family.
Islands are put for their inhabitants.
5.
Isa. xli.
I.
— ''Keep
silence
So
inhabitants of the islands.
6.
Table
is
xlii.
before 4
;
and
me, li,
O
islands":
i.e.,
the
5.
put for the things on
it.
Ps. xxiii. 5.— "Thou preparest a table before me": i.e., the good things upon it. As, when we say that such an one " keeps good a table,"
we mean
that
Ps. Ixxviii.
it is
spread bountifully.
19.—" Can God (Sn, the name of concentrated
power) furnish (Heb., order, see A.V. marg.) a table in the wilderness i.e.,
set the things
Under
Hos.
this
upon
it.
head comes also
xiv. 2 (3).—"
So
will
we render
the calves of our lips."
?
"
— "
METONYMY Here, note offer
(OF
word "render"
that the
first,
THE SUBJECT). is
575
U^Xt
(shilem)^
Next, that the word "calves'* means oxen\
ov pay a vow.
to
i.e.,
the animals used in sacrifice.
Then we have two Metonymies.
First,
of the subject) for the sacrifices ofPered
;
Metonymy of the cause)
for the confession
verse really should read
:
;
sacrifices of
God
him ... 30
shall is
we
(31), 31 (32)
cxvi. 17
;
So
put (by that the
offer our sacrifices of confession
expressed in Ps.
God
his
"
17 (19).
li.
and Heb.
spirit, etc.,"
giving thanks to
lips,
the lips are
made by them.
us offer the sacrifice of praise to
let
The
So
are a broken
the fruit of our Ixix.
"
being exactly what
and prayer"
oxen are put (by Metonymy
and then
15:
xiii.
The
"By
continually, that
name."
is,
See also Ps.
cxh. 2.
;
R.V., while trying to improve the translation, misses both " So will we render as bullocks ^/je offering of our lips " :
Metonymies
retaining the " letter " (" bullocks " (sacrifices
and
" lips ")
and missing the
" spirit
and confession).
Heb.
xiii. lo.
— " We have an altar "
:
i,e.,
a sacrifice, referring to
was burned without the camp including the skin and the dung, no soul having a right to eat of it. So Christ is our sinThat it is a figure is clear, for the offering offered without the gate. the sin-offering which
verse reads on
"
:
We
have an
altar,
whereof
(i^ ov,
ex hou, of which)
they have no right to eat which serve the Tabernacle." not eat "altars"!
Metonymy
The word "altar" must,
for the sacrifices offered
upon
it,
People do
therefore, be used by
which were eaten.
it is the sin-offering which is referred to, which no one and therefore those who continued still " served the could have no part in Christ as the sin-offering.
But, here,
might eat
;
tabernacle "
Mountain
7.
Josh.
6.
xiii.
is
put for mountainous region.
— "Mountain"
translated here "hill country."
Judges Ephraim
is
iii.
27;
vii.
24.
is
put for a mountainous region,
See Judges
vii.
— "Mountain
24.
of
Ephraim
"
:
Mount
put for the mountainous region of Ephraim.
Mountains are also put for
idols
worshipped there; or
for their
inhabitants.
—
"Truly in vain is salvation hoped for from the hills, Jer. iii. 23. Here, " mountains " and and from the multitude of mountains." " hills " are put for the idols which were worshipped there. See Ezek. xviii. 6, 11,
15.
FIGURES OF SPEECH.
576
—
Micah i, 4. "And the mountains shall be molten under him^ and the valleys shall be cleft, as wax before the fire, and as the waters From a comparison with Ps. that are poured down a steep place." that "mountains" and seems it 15 xii. Chron. and 1 (16) 2 Ixviii. " valleys " are
The WORLD
8.
John the world,
So
here put for their inhabitants.
16.
iii.
is
put for
distinction.
5.
inhabitants.
its
—" God so loved the world "
now without
Ps. xcvii.
Before
it
:
the inhabitants of
i,e.,
was only
Israel without
exception.
See further under Sy7iecdoche.
Cor, V.
2
19.
—
"
Reconciling the world
[i.e,,
the inhabitants of
the world) unto himself."
—" He
the propitiation for our sins: and not for ours only, but also for the whole world " i.e,, for all the inhabitants of the world without distinction ; as shown by the use of the word for
John
I
2.
ii.
is
:
" ours " (which I.e.,
Heemeteros denotes that which
is
ij/xcov
[heemon), of us
:
peculiarly ours as distinct from
See Acts ii. 11 xxiv. 6; xxvi. 5. Rom. 1 John i. 3. iii. 14. See also under Synecdoche and Ellipsis.
others'.
Tit.
and not
rj^erepos (heemeteros)
is
" our," as in the previous clause).
I
;
John
V. 19.
world) lieth in 9.
John
2 Tim.
iv.
15.
— " The
[the
whole world {i.e.^ all the inhabitants of the power of] the wicked one." See under Ellipsis.
The WORLD i.
xv. 4.
is
10. — "The
put for a portion of
its
inhabitants.
world knew him not":
i.e.,
people of the
world.
John
iii.
17.
— "Thatthe world through him might be saved"
:
i.e.^
people in the world without distinction.
John
vi. 33.
— "The bread of
heaven, and giveth
life
God
is
unto the world "
:
he which cometh down from i.e., to God's People in the
world.
Compare
verse 51.
i.e.,
Hence John
— "The world
i.
9 and
iii.
17.
John cannot hate you, but the inhabitants of the world, as without God. vii.
John
7.
John
;
xiv. i.e.,
it
17.—" The Spirit of truth whom the world So xv. 19 xvi. 20, 33 xvii. 9, 14, etc.
xiv.
cannot receive."
Father":
me
;
hateth "
{i.e.,
:
men)
;
31.—" But that the world may know that I love the Hence John 9: "That
that the godly in the world.
i.
METONYMY was the true
THE SUBJECT).
(OF
577
which, coming into the world {i.e., among men), man," without distinction of race or language, etc.; as
light,
lighteth every
heretofore only Israel, not without exception, for that
not the
is
fact.
See under Periphrasis.
John
xvii. 21.
— "That
the world
may
we should
not be
believe":
z'.e,,
many
in
the world, without distinction.
Cor.
I
world " I
:
xi.
John
— "That
32.
iii. i.
— " Therefore the world
God) knoweth us not."
So the Devil inhabitants of
John
And
xii.
So
iv. 5,
and
those
[i.e.,
the Prince (or god) of this world
is
who
are without
i.e.,
the ungodly
v. 4, 5, etc. :
it.
31
xiv.
;
30
xvi. 11. 2
;
conversely, the world
i.
may
Ships are put
10.
Isa. xxiii.
Cor.
Eph.
iv. 4.
for the souls in
So verse
Nests are put
11.
— "As
Deut. xxxii. 11. i.e., her young :
ii.
2
vi. 12.
;
be put for God's people.
them.
— " Howl, ye ships of Tarshish."
put for the people in them.
nest "
condemned with the
with the ungodly.
i.e.,
Here
" ships " are
14.
for the birds in them.
an eagle stirreth up her (Heb., masc.) is clear from the rest of the
the nest, as
in
verse.
Ophir
12.
put for the gold of Ophir.
is
Job xxii. 24. — " Then shalt thou lay up
Cup
13.
Jer. xlix. 12. in
;
and Ophir
— " Cup
is
put for the wine
" is
in
it.
put for the contents
:
i.e.,
wine
for the
it.
Ezek.
Luke from verse
xxiii. 32.
xxii. 17, 10,
— " Cup "
is
20. — "Cup"
and Mark
xiv.
put for what is
put for
is in it.
its
contents, as
is
clear
24 and Matt. xxvi. 28.
Cor. X. 16, 21 xi. 25, 26, 27, cup put for the contents of it. I
"
gold as dust
the gold of Ophir) as the stones of the brooks."
{i.e.,
;
28.
— In
its
inhabitants.
these and other places
" is
14.
Gen.
xlvii. 15.
Region
is
— "All
Egypt came unto Joseph":
put for
i.e.,
the
all
Egyptians, as in A.V. o
1
FIGURES OF SPEECH.
578
—
Ps. cv. 38. " Bgypt was glad when they departed " Egyptians were glad.
Ps.
Ixviii. 31 (32).
God
unto
Job See
vi.
*'
15.
i.
—
Sheba
"
19 and Isa.
Matt.
—
XV. 26.
'*
Isa. xxxviii. 18.
cannot praise thee." Tents,
xiii.
5.
For
i.e.,
the Sabeans, as in A.V.
"
{i.e.,
the saints in
is
the inhabi-
(i.e.,
the dwellers in Jud^a)," etc.
pleased Macedonia and Achaia to
it
i.e.,
—
Judsea
The grave
(i.e.,
those
who
it.
are
from verse 19 and Ps.
buried in
This
is
etc.,
are put for the dwellers therein.
clear
are put for the
many
servants,
—
all
the dwellings
Ps. xci. ID. i.e.,
those
who
who
—
" Neither shall
more than
loveth the gates of Zion
any plague come nigh thy dwelling
— Here
"house" and "tabernacle"
The LAND or earth are put
vi. 11.
Gen.
xi.
one speech
"
:
are put for
"
:
for its inhabitants.
— "The earth also was corrupt before God" clear
is
xviii.
i.e,,the
of one language, and of
the people on the earth.
25.—" Shall not the Judge
xli. 30.
:
from the next verse.
i.— " And the whole earth was i.e.,
of all the earth
(i.e.,
the
famine shall consume the land":
i.e.,
the
people on the earth) do right
Gen.
the
it.
inhabitants of the earth, as
Gen.
i.e.,
:
tribes) of Jacob."
dwell in II.
etc.,
dwell in them. 17.
Gen.
—"The Lord
(i.e.,
Prov. xiv. those
2.
it)
cxv. 17.
Ps. Ixxviii. 67. ** He refused the tabernacle (or tent tribe) of Joseph, and chose not the tribe of Ephraim." Ps. Ixxxvii.
make a
Macedones and Achaia.
put for the dead buried in
— "Tents"
them.
in
all
Grave
15.
Gen.
:
xliii. 3.
certain contribution ":
who dwelt
"
—" Then went out to him Jerusalem
iii. 5.
16.
upon them
fell
tants of Jerusalem) and
Rom.
soon stretch out her hands
shall
the Ethiopians.
i.e.,
;
—" Ethiopia
the
i.e.,
:
— "The
?
"
people in the land.
—
Gen. xli. 57. " And all countries came buy": i.e., people from all countries.
into
Egypt to Joseph
to
METONYMY Judges villages, or
V. 7.
—" The
(OF
THE SUBJECT),
villages ceased "
So
the Peasantry.
i.e.,
:
579
the inhabitants of the
See under
also v. 11.
and
Ellipsis
Homceopropheron, 1
Sam.
the land" 2
:
Sam.
29.—" Then
xiv.
My
said Jonathan,
father hath troubled
the People.
i.e.,
XV. 23.
—
And
*'
all
the country
{i.e.,
the people)
with
vi^ept
a loud voice."
Prov. xxviii. 2.—" For the trangression of a land
many are the princes thereof." And he shall judge the world in
people of a country)
Ps. i.e.,
8
ix.
(9).
—
*'
of the
{i.e.,
righteousness
" :
the inhabitants of the world.
—
Ps. xxii. 27 (28). " All the ends of the world {i.e., the people living uttermost parts of the world) shall remember and turn unto the
in the
Lord."
So
Ps.
Ps. Ixvi.
So
— " Make a joyful noise unto God,
4.
—
'*
All the earth
Ps. Ixxxii. 8; xcvi.
Matt.
(8).
I.
ye nations.
Ps. Ixvi.
7
Ixvii.
V. 13.
Ezek.
1.
used by Metaphor
Land
I
xliii.
Cor.
3.
iv. 9.
is
:
i.e.,
the peoples) shall worship thee."
{q.v.)
:
the peoples.
i.e.,
for its preserving effects.
also put for its spoils.
— ''Egypt"
is
put for the spoils of Egypt.
18.
Theatre
—
For we are made a theatre
"
"
xiv. 13.
— " Ye are the salt of the earth "
" Salt " also is
Isa.
{i.e.,
ye lands
all
is
put for
its
spectacle.
to the world "
:
z'.e.,
a spectacle, as in A.V. 19. I i.e.,
its
Sam.
City, etc., put for
xxii. 19.
—
"
And Nob,
its
inhabitants.
the city of the priests, smote
he"
:
inhabitants,
Jer. iv. 29.
—
of the city. Isa. xiv. 31.
Jer. xxvi.
2.
"
The whole
city shall flee "
— '*Cry, O city": — " Speak unto
all
i.e.,
;
i.e.,
all
the inhabitants
ye inhabitants of the
thexities of
Judah
"
:
city.
i.e.,
to their
representatives.
Jer. xlviii.
8.
—
"
Here
their respective inhabitants.
" city," valley,"
and " plain " are put
for
FIGURES OF SPEECH.
580
— " Hamath
Jer. xlix. 23.
" is
put for
So Arpad
inhabitants.
its
too in verse 24, Damascus.
Micah
vi.
— "The
9.
the inhabitants.
Matt.
xi. 21, 23.
city "
Lord's voice crieth unto the
—" Chorazin,"
"
:
i.e. ^
to
Bethsaida," and " Capernaum/'
are put for their inhabitants.
Matt,
xxiii. 37.
—
O
"
Jerusalem, Jerusalem "
:
i.e.^
the people
"
i.e.,
that dwelt there.
Mark Mark
i.
—
5.
Judsea "
'•
33.—" And
i.
is
all
put for
inhabitants.
its
was gathered
the city
:
all
its
inhabitants.
Acts
25.
viii.
the Samaritans " hides the
—They i.e.,
:
" preached the gospel to
Metonymy by rendering 20.
Heaven
it
" in
many,"
Who
put for God,
is
many
villages of
The A.V. evades and
to their inhabitants.
etc.
dwells there.
—
Ps. Ixxiii. 9. "They set their mouth against the heavens'* against God, Who dwells there.
The
confirms this
rest of the verse
:
— " Their
:
i.e.,
tongue (Met. for
Here "earth" is put for the words) walketh through the earth." people who dwell upon it and so " heaven " is put for Him who dwells ;
there.
So Dan.
iv.
Matt.,iii.
26, 29. 2 2.
Chron.
— "The
xxxii. 20.
kingdom of heaven": i.e., of God; the and reigns. For the word j^acriXda means
sphere in which God rules dominion rather than territory.
have
The expression occurs only in Matthew, and in this gospel we Whether the Lord spoke in Hebrew or Aramaic is it 35 times.
open to question It is
in
:
but
it is
certain
He
did not speak in Greek.
also certain that several passages,
every other respect, are unlike in this
:
which are exactly parallel
e.g.^
Matt.
xi.
11
:
"
He
that
kingdom of heaven is greater than he {i.e., John the " He that is least in the kingdom of God Baptist)," and Luke vii. 28
is
least in the
:
is
greater than he."
How
is
this difference to be explained
?
Only by the assumption
that the Lord speaking in Aramaic, or Hebrew, used the words "kingdom of heaven." Then, in putting this into Greek, in Matthew the figure
dom
was
preserved, literally; while in
of God."
Luke
it
was
translated, "king-
METONYMY
THE SUByECT).
(OF
581
•' Heaven " is frequently put for " God," who dwells there. We say " Heaven forbid," " Heaven protect us," etc. So the lost son says, *' I have sinned against heaven." He means, against God!
This does not at
the truths concerning the kingdom, as
all affect
contrasted with the Church.
While the kingdom or reign is God^s, yet it has different aspects. Kingdom of heaven" corresponds with the aspect of the kingdom as presented in that Gospel. In Matthew, the expression "
Our suggestion heaven in
"
that
is
in
were the words spoken
Greek, the figure
in
translated,
is
each case the words " kingdom of Aramaic; but that, in presenting them
and given idiomatically
in
Mark and
Luke.
The
effect of this
figure,
Enallage, the emphasis
is
then, here,
by the figure of heaven " and " God,"
that,
is
placed on the words
*'
and not on the word kingdom " and by the figure of Heterosis^ the plural, heavens " (as it is in the Greek) is put for the singular to still more emphasize the expression. '*
;
*'
Hence the Dominion,
means that
phi'^se
in contrast
with
this reign
is
the Divine or Heavenly
the kingdoms which are of or from this
all
world. In Matthew, the aspect of in
the other gospels the aspect
The
many
reign and rule of
it is
is
Old Testament and Jewish while and wider in its sphere. ;
larger
God comprises
all
in
time and space, and
are the spheres and departments embraced within
God
while the Church of
it.
Thus,
embraced in it, the church is not the kingdom. While Israel is embraced in it, Israel does not exhaust the reign and dominion of God. While the Gentiles come within the reach of that dominion, they are neither the kingdom itself nor the church. All these are distinct from each other and yet all are embraced in the the church occupying its own unique 'universal reign of heaven is
;
;
Body
position as the
up (Eph.
i.
of Christ, in
whom
all
things
ai^e
to be headed-
10, 20-23).
—
Matt. xxi. 25. "The baptism of John, whence was heaven (i.e., from God), or of men ? " So Luke xx. 4.
Luke
XV.
18.
—
*'
Father,
I
it?
from
have sinned against heaven
{i,e.,
against God), and before thee."
John
iii,
27.
him from heaven
—" A "
:
i.e.,
man
can receive nothing, except from God (who dwells there).
it
be given
FIGURES OF SPEECH.
582
Heart
21.
Ps. xxiv.
4.
put for nature and character.
is
—" He that hath clean hands, and a pure heart."
Here "hands" are put for the works done by them; while is not the muscular organ of the body, but is put for the
" heart "
inward character. Ps. Ixxxiv, 2
(3).
for the courts of the' Hving God " i.e,,
—
my
:
"
My soul longeth
Lord soul
my
:
and
{z\e., I
long), yea,
even fainteth
my flesh crieth out for my body, my whole being. See
heart and
the also
under Synecdoche, 1
Pet.
4.— " Let
iii.
new nature implanted
Belly
22.
Job XV. and
35.
it
be the hidden
man
of the heart "
:
i.e.,
the
within.
is
put for heart or thoughts.
— "Their belly
prepareth deceit'*
i,e.,
:
their thoughts
desires.
Prov. they go
xviii. 8.
down
—"The words of a talebearer are as wounds, and
into the
belly "
chambers of the
thoughts and feelings, moving them as the belly
See Hab.
excitement.
iii.
So
16.
i.e.^
:
is
the innermost
actually
moved by
xxvi. 22.
—
Prov. XX. 27. " The spirit of man is the candle (or lamp i,e,j Hght) of the Lord, searching all the inward parts of the belly" i.e., moving and influencing the thoughts and feelings, as the belly itself is moved. :
:
John
— " He that
believeth on me, as the Scripture hath out of his belly shall flow rivers of living water." Here, " belly " put for the innermost thoughts and feelings, and what the Scripture vii. 38.
said, is
hath said of this
iii.
written in Prov.
is
The possessor 1.
Deut.
ix.
is
xviii, 4.
put for the thing possessed.
Nations are put for countries.
I.— "To possess nations
"
:
i.e.,
their countries,
and
all
that they contained. 2
Sam.
viii. 2.
— " And he smote
the territory of the Moabites) with a within it) to the ground."
Ps. Ixxix.
Moab, and measured them (i.e., casting them (i.e., the cities
line,
—
*' They have devoured Jacob " good things of the descendents of Jacob.
7.
:
i.e.,
the riches and
METONYMY Mark
THE SUBJECT J.
(OF
— "While he yet spake, there
v. 35.
the synagogue":
i.e.,
from his house:
came from the his
/.^.,
583
ruler of
whom
servants,
he
employed.
Person
2.
Gen. XV.
my
3.
—" And,
put for possessions.
is
one born
lo,
my
in
me
house inherits
'*
i.e.,
:
possessions or property.
Cor.
2
xi. 20.
— " For ye suffer
goods or property, as expressed 3.
... if
a
man devour you
"
your
i,e,,
:
in Ps. xiv. 4.
Princes are put for the thousands
whom
they
led.
—"Art
Matt. ii. 6. not the least among the princes of Judah." Here the princes who led men by the thousand are put for the thousands or families whom they led. See 1 Sam. x. 19. In Micah v. 2 (1), we have the word thousands " literally instead of the figure Metonymy. So Judges vi. 15, and 1 Sam. x. 19. Our English " hundreds," as applied to a territorial division, has the same **
origin,
God
4.
Josh.
xiii. 33.
put for the sacrifices offered to Him.
is
—
"
The Lord God
inheritance, as he said unto them "
that the
name
He
and which
to him, xviii. 7.
of Jehovah
Deut.
—
Acts ix. 4. " Saul, People who belong to Me. I
and
Cor.
all
the
xii. 12.
—
members
*'
their (the Levites')
From which
Col.
i.
24.
stated in
their priesthood, as
i.e.,
Num.
Saul,
why
xviii. 8, 20.
Deut.
persecutest thou
See verse 5
xviii. 1-3.
For as the body
"
and compare verses
;
is
me ?
one, and hath
i.e.j
My
i.e.. 1
and
2.
many members
of that one body, being many, are one body
;
Christ mystical; not personal; as
— "Who now rejoice
in
my
sufferings for you,
behind of the afflictions of Christ in
is
Christ mystical
;
not personal
;
as
is
clear from
my
what follows
is
the Church."
God
is
put for the power manifested by Him.
6.
Luke
i.
35.
and
flesh "
body's sake, which
so is
:
fill :
" for
up
i.e.,
His
— " The power of the Highest shall overshadow thee "
the Highest shall overshadow thee
shall
clear
from verse 13 and what follows.
that which
i.e.,
it is
put for His people.
is
also is Christ " or the Christ:
clear
see verse 14.
:
xliv. 28.
Christ
5.
was
put for the sacrifices which were offered
accepted:
Ezek.
x. 9.
is
of Israel
;
and His power, which
be put forth upon or manifested in thee.
:
is infinite,
FIGURES OF SPEECH.
584
The
iv.
object
is
put for that which pertains or
Jesus
1.
is
relates to
it,
put for His doctrine.
—
Cor. xi. 4. " For if he that cometh {i,e.y the one who- is coming, perhaps from Jerusalem or the Twelve) preacheth another See Jesus " i.e., a different doctrine or teaching concerning Jesus. 2
:
Gal.
8.
i.
A
2.
GOD
is
put for his worship.
—
Ex, xxxii. I. " Make us a god which shall go before us" whom we may worship and honour. Compare 1 Kings xii. 28.
:
i.e.,
Attributes are put for the praise and celebration of them.
3.
—
Give unto the Lord glory and strength " How God? We can praise Him for these, but we cannot give them. They are thus put, by Metonymy, for the praise given to Him for his glory and strength. So also Ps. xcvi. 7. Ps. xxix.
can
we
I.
**
:
give these to
—
Ps. viii. 2 (3). **Out of the mouth of babes and sucklings hast thou ordained strength " i.e., praise for the manifestation and putting forth :
of God's strength, as **
Out
of the
"
burden
So
xiii.
1
;
where it is rendered and sucklings thou hast perfected praise."
clear from Matt. xxi. 16,
mouth
of babes
4.
Burden
is
is
put for the prophecy.
— "The
burden of the desert of the sea." Here, put for the prophecy of Divine punishment which follows.
Isa. xxi. "
is
I.
xxiii. 1, etc., etc.
Mai.
The burden might be
1
i.
in
words,
or by a vision. 5.
Sin
put for the offering for
is
Gen. iv. 7.—" Sin {i.e., a sin offering) word " sin " is frequently used for a sin Lev.
iv.
vi. 3, 4,
3;
vi.
Num.
25.
and 2 Cor.
v.
viii. 8.
Ps.
xl.
sin.
lieth at
the door."
So the
See Ex.
xxx. 10.
ofPering.
6(7), etc. Lev.
vii. 5, 7.
1
Sam.
21.
Ex. xxix. 14.—"
It is
a sin "
:
i.e.,
an offering which atones
for
sm.
Hos.
iv.
8— "They
eat up the sin,
{i.e.,
the sin-ofFering) of
my
people."
2 Cor. V. 21. for us."
See
Isa.
— "He hath made liii.
10.
Eph.
v. 2.
him
to be sin
{i.e.,
a sin-ofPering)
—
METONYMY Promise
6.
Rom. seed": from iv.
put for the faith which receives
Gal.
12, 16.
iii.
viii. 21.
—
made with our
29
7,
Covenant
the covenant of the
is
"
I
;
iv.
Blood
(i,e
,
the two tables of stone) which he
is
is
put for blood-shedding. his ears
from hearing of blood "
from listening to those who shed blood, according to Prov. 9.
Double
is
of full
Rom.
clear from Ex. xxxiv. 28
ix. 9, 11, 15, 17.
15.—" That stoppeth
Isa. xxxiii.
clear
28.
have set there a place for the ark, wherein
fathers," etc., as
8.
for the is
put for the two tables of stone.
Lord
See especially Deut.
ix. 4.
it.
8.— "The children of the promise are counted who believe and receive the promise of God, as
Kings
I
585
ix.
i.e.,
7.
is
is
THE SUBJECT).
(OF
1
used for that which is complete, thorough, or ample compensation, w^hether of judgment or of blessing.
This Metonymy arose out of the
literal
:
10, 11.
use of the word.
;
and
See
Gen. 12, where the "double money "was to pay for the corn taken that time as well as for that which was taken the time xliii.
before.
Ex. to be
xvi. 5.
enough
—The "double" manna was "twice two days instead
for
Ex. xxii. 7, 9, where the make compensation in full. Deut. XV.
18,
" double " of
an
Isa. xvi. 14
xxi, 16).
;
as much," so as
of one.
thief
was
to restore
"double":
i.e.,
to
where the liberated bond-servant was worth the
hireling in serving six years instead of three (compare
this literal use of the words mishneh (riDtpp) and kiphlayim (d;)^??), the word ''double " is used by Metonymy, as follows:
From
Job i.e.,
Job {i.e.,
xi. 6.
—" The secrets of wisdom are double to that which
far beyond, or xli. 13.
—" Who
strong) bridle." 2.
:
"
:
i>e.,
can come to him (leviathan) with his double
Here,
— "For
Isa. xl. for all her sins "
is
much more. it is
^03
{kephel) in the singular.
she hath received of the Lord's hand double
full
punishment.
Isa. Ixi. 7.—" For your shame ye shall have double, and for confusion they shall rejoice in their portion therefore, in their land they shall possess the double everlasting joy shall be unto them." :
:
—
FIGURES OF SPEECH.
586
the "double " denoting not full punishment (as in And this is marked in the complete compensation. 2), but where we have this completeness in the alternation of the four lines
we have
Here,
xl.
:
and second and fourth
and the consequent joy and rejoicing
third lines;
first
lines
in
the
have complete compensation or
full
:
For your shame ye
shall
acquittal.
b And for confusion they shall rejoice in their portion. Therefore in their land they shall possess the complete pardon. I
a I
Everlasting joy shall be unto them.
b I
Jer. xvii.
i8.
— "Destroy
them with double destruction":
i.e.,
with a complete destruction. Jer. xvi. i8.
— "And
first
will
I
i.e.,
Not
but completely.
literally double,
Zech.
ix. 12.
even to-day do will
—
Turn you
"
declare that
I
recompense their iniquity and
with a complete and thorough punishment.
their sin double'*:
to the stronghold, ye prisoners of hope
render double unto thee "
will
I
completely pardon you and give you
full
compensation
:
for all
i.e.,
:
I
your
troubles. 1
double
Tinn. v. 17. liberal)
(i.e.,
—
" Let the elders that rule be counted worthy of honour (i.e., maintenance)." See under Idiom,
The thing
v.
Ex. viii. 23 (19). people and thy people of the redemption)
Num.
vi.
margin) of his sign
7.
— " And (i.e.,
for
:
signified is
is
to-morrow
upon
put a redemption between
my
will this sign be."
the consecration (Heb. separation, see
his
head "
and symbol of
his separation.
Deut.
3.
xvi.
sign.
the judgment, which would be the sign
— "Because
God
will
I
put for the
— " Unleavened
:
i.e.,
the hair, which was the
bread even the bread of the bread which was the sign and symbol of their affliction in Egypt. affliction":
Deut.
.
.
.
i.e.,
—
Here the Metonymy is supplied passage being so obviously figurative.
xxii. 15, 17.
letter of the
in italics, the
2 Kings xiii. 17.— "The arrow of the Lord's deliverance" i.e., the sign of the future deliverance which the Lord would work for His People. :
METONYMY I
Chron.
xvi. ii.
THE ADJUNCT).
(OF
—" Seek the Lord and
587
his strength "
:
the
i.e.,
Ark of the Covenant, which was the sign and symbol of His Presence and strength. So Ps, cv, 4, according to Ps. cxxxii. 8. Ps. Ixxviii.
6.
— "And delivered
his strength into captivity"
the Ark of the Covenant, referring to
Sam.
1
i.e.,
See Ps-
11, etc.
iv.
cxxxii. 8,
—
*'It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob and to restore the desolations
Isa. xlix. 6i.
of Israel":
the land and the cities of Israel which have been
i.e.,
reduced to desolation.
The A.V. renders
it
" preserved," not seeing the figure, but
it
puts
" desolations " in the margin.
Ezek. i.e.,
vii. 27.
— "The prince
be clothed with desolation":
shall
with his garments rent, which was the sign of his mourning.
Metonymy of the ADJUNCT.
IV.
The fourth
Metonymy
division of
called the
is
Metonymy
of the
Adjunct (or Relation), and is the opposite of Metonymy of the Subject. It is so called because some circumstance pertaining to the subject is put for the subject itself; e.g., the contents for the container, the possession for the possessor, etc. following parts
:
The adjunct or accident
i.
That which
is
The abstract
is
i.e.,
he offered
the abstract
is
put for the concrete;
Gen. in
my
54.
— *'Then
Jacob
sacrifices, as the
is
put for
xlii. 38.
put for the
its
is
put for the
is
put for
attributed.
killed beasts
A.V. renders
it.
upon the mount": Here, by Metonymy^
concrete.
—"Then
shall
ye bring down
—
Sam.
repent."
XV. 29.
—"And also the
Here, the A.V. renders
" Eternity" is put for :
the attribute
or,
" For every shepherd xlvi. 34. abominable person) unto the Egyptians."
One
is
my grey
hairs (f.£.,nie,
old age) with sorrow to the grave."
Gen. I
subject.
belongs.
it
that to which anything
Gen. xxxi.
divided into the seven
an accident, or belongs to anything,
subject or the thing itself to which 1.
is
It
—
i.e.,
God.
Him
to
it
whom
See A.V. margin.
is
an abomination
eternity of Israel will not "
Strength,"
it is
[i.e.,
lie
an
nor
but the attribute
attributed:
i.e.,
the eternal
FIGURES OF SPEECH.
588
2
those
Sam. xxiii. 23.— "And David who stood at David's door and See
his bodyguard.
Neh.
V. 9.
—
xx. 23.
Kings
1
set
i.
:
i.e.,
command. Hence
38.
Because of the reproach
"
his listeners "
him over
listened for his
(i.e.,
the reproachful deeds)
of the heathen our enemies."
Job
16.
V.
— "So
man) stoppeth
iniquitous
—
Job xxxi. 21. less, when saw my
*'
If
(i e.,
the
his mouth.*'
have
I
help
I
poor hath hope, and iniquity
the
(i.e.,
lifted
those
up
my hand
who helped me
against the father-
or would be on
my
side) in the gate."
—
Job. xxxii. 7. ** I said, Days (i.e., men of days, or men of full age) should speak, and multitude of years (i.e.j aged men) should teach
wisdom."
—
Ps. xii. I (2). '• Help, Lord, for the godly faithful from the sons of men fail " i.e., faithful 23 (24). 2 Sam. xx. 19. :
Ps. Ixv. 8
(9),
—
in
Ps. Ixviii. captive."
as
dew
dew is
3.
to poverty:
Ps. xxxi.
also that dwell in the uttermost parts are
:
18
(19).
— "Thou
hast
led
captivity
captives)
(i.e.,
Jer. xxix. 14.
— " From the womb of the morning
of thy youth "
born
Prov.
for the
:
Isa. xlix. 24.
Ps. ex, be) the
They
:
thou makest the outgoings of the morning and i.e., thou makest those who go out in the morning the evening to sing. See under Ellipsis.
afraid at thy tokens evening to rejoice "
and return
"
man ceaseth men fail. So
:
i.e.,
thy young
men
:
thou hast (or shall born to thee
shall be
the morning.
in
—
" For the drunkard and the glutton shall come and drowsiness (i.e., the sluggard) shall clothe a man (i.e.,
xxiii. 21.
himself) with rags."
Isa. Ivii. 13.
— "Vanity
(i.e.,
vain
men)
shall take
them."
So
Ps.
cxliv. 4. Jas. iv. 14.
—
ii. 5. They "have walked after vanity (i.e., vain things, or and are become vain." See under Paronomasia. So Deut. 21. Jer. xiv. 22, and compare Acts xiv. 15.
Jer. idols),
xxxii.
Ezek.
xliv. 6.
—
"
And thou
shalt say unto rebellion"
:
i.e.,
to the
rebellious People.
Amos
viii. 3.
— "And
the songs of the temple shall be bowlings
in that day."
Here, through missing the Metonymy in the first part of this sentence, the A.V. has been obliged to alter the latter part, and put in
:
METONYMY
(OF
the margin, " Heb., shall howl/'
we have
then
for singers,
temple shall howl
Luke us'*:
i.
But
if
we
perfect sense
:
589
note that " songs " are put the singers of the
—" And
in that day."
— " Whereby the dayspring from on high hath
78.
the morning star w^hich precedes the day.
i.e.,
Baptist, as the
morning star," preceded Christ, Who See Isa. ix. 2 (1) Ix. 1, 2. Mai. iv. 2
*'
Righteousness."
John believe, "
THE ADJUNCT),
40.—" Said
xi.
thou shouldest
God ?
Rom.
is
(iii.
;
I
not unto thee, that,
see the
glory
{i.e.,
visited
So John the "the Sun of 20), etc.
thou wouldest
if
the glorious work)
of
—
30. " Seeing it is one God, which shall justify the by faith and uncircumcision through faith." Here, circumcision " is put for those who are circumcised and uncircumcision for uncircumcised persons, as in xv. 8 and Gal. ii. 9, 12. iii.
circumcision '*
;
Rom.
19.
viii.
—
'*
The earnest expectation
of the creation
(i.e.,
created things or creatures) waiteth."
Rom.
xi. 7.
—
*'
But the
election
(i.e.,
elect persons) hath obtained
it."
—
Eph. i. 21. Here, the " Far above possess them :
—
mighty ones, and lords":
attributes are put for the beings all all
i.e.,
princes,
who
and powerful beings, and
spiritual beings in
heavenly places.
See also under Synonymia and Polysyndeton. Phil.
my
captivity. I
Pet.
Compare
— "Supposing
to add affliction to See also under Prosapodosis.
16.
i.
17.
ii.
the brotherhood":
i.e.,
i.e.,
the brethren.
v. 9.
Other adjuncts also are put for the subjects to which they pertain as Light for the sun, Oil for anointing, etc.
2.
Gen. xxxiv. A.V.
Ex. xiv. his for 1
— "Love
my bonds":
4.
29.
— "And
— " And
I
will
all
their strength":
i.e.,
wealth, as in
be honoured upon Pharaoh and upon
all
hy Metonymy power." Heb. is 1^'^n: i.e., See below his power. his army, which was the expression of his power, which
Sam.
31, 50.
pv\t
xiv. 48.
Lev. days-":
is
i.e.,
— " Then
the priest shall shut up the plague seven See verses 13, as in A.V., "him that hath the plague."
xiii. 4.
FIGURES OF SPEECH.
590
Deut. viii. 17.— " And thou say the might of mine hand hath gotten me in
My
in thine heart,
this strength"
:
power and
i.e.,
wealth, as
A.V.
Sam.
I
host), as in
xiv.
48.— "And he gathered a power" (Heb. 7^n, See Ex,
A.V.
Kings vii. 9. nino^ {tephachoth), I
an
i.e.,
xiv. 4.
—" From the foundation unto the spans, put
Heb.
coping."
by Meto7iymy for the height:
from
i.e.,
the foundation to the summit.
—"Give
a reward (or perhaps "bribe*') for me of your strength " i.e., "of your substance," as in A.V. i.e,, that which your strength has procured.
Job
22.
vi.
:
Job xxxi. Here
26.
—"
If
I
beheld the light
when
it
shined."
So
" the light" is put for the sun, as in A.V. (see margin).
and Hab.
also xxxvii. 21
Prov.
V. 10.
thy wealth, as
in
Prov. XV. i.e.,
;
6.
iii.
4.
— " Lest strangers be
filled
with thy strength "
:
i.e.,
A.V.
—" In the house of the righteous
is
much
strength "
:
treasure, as in A.V.
— "Though
your sins be as scarlet." It is a question whether here " sins " be not put for sinners. Certainly persons are spoken of, and it is not easy to think of " sins," as such, becoming white It is the sinner himself who is thus made " whiter than snow." Isa.
i.
18.
!
Ps.
li.
7.
Isa. X. 14.
— " And my hand hath found (or found means to reach)
as a nest the strength of the peoples "
:
i.e,,
their riches, gotten by
their strength, as in A.V.
Isa. X. 27. But,
from
—
the
"
Because of the
oil
"
:
i.e.,
the anointing, as in A.V.
reference to Gideon's exploits
verse 26, the sense
may
be:
Midian's yoke ivas distended
*'
And yoke
till it
which
snapt at sight of
we have
in
oil "
as
:
i.e.,
snapt before theo?7 {ov resin) burning
in Gidcoii's lamps, so will
Asshur's yoke, again, recoil (I^D^, verse 26) from thy neck, before the hot "blast" (see xxxvii. 7, and compare Ps.
xviii.
15 (16)
;
see, too, 2
Thess.
— "They
ii.
8).
Isa. xxx. 6. will carry their strength {i.e., riches) upon the shoulders of young asses." Here " strength " is put for the riches and presents which Israel's ambassadors were taking down to Egypt,
Egypt to help Israel against Assyria. In verses 2 and 3, "strength" is used literally. But in the next verse (7), it is put by Meto7iymy for " Egypt," in whose strength they trusted.
to induce
:
METONYMY Isa. XXX.
7.
—
THE ADJUNCT).
(OF
" Their strength
is
to
591
sit still."
These words are usually taken as an exhortation to the Lord's sit still and do nothing. But the fact is just the opposite. They are spoken of Egypt, on whom Israel was relying for help against the Assyrians. See verses 1, 3 "The strength of Pharaoh " was what they trusted in. But Jehovah declared that that would be people to
:
a vain trust, for
The Egyptians
"
Therefore have
Their strength i.fi.,
sit
shall help in vain,
and to no purpose
cried concerning this.
I
is
'*
to sit
still
:
when Israel's ambassadors arrived there (verses 4-6), would and not help them at all. '* Strength " is put by Metonymy Egypt, in the strength of which Israel trusted. Egypt,
still,
for
riches
—
" Moreover I will deliver all the strength (7.^., all the which are procured by strength) of this city into the hand
Jer. XX. 5.
.
.
.
of their enemies."
Jer. xl.
7.
—"And
Land":
of the poverty of the
z.^.,
the poor
people of the country.
Ezek. xxxviii.
4.
— " And
all
thy power "
:
i.e.y
*'
all
thine army,"
as in A.V.
Matt. verses
Mark at the
fire,
Acts
—
" His leprosy was cleansed and compare Mark i. 42.
viii. 3.
2, 3,
xiv. 54.
— And Peter " warmed See John
as in A.V. xiv. 15.
these vanities
{i.e..
—"We idols)
"
i,e.^
:
See
the leper.
himself at the light "
:
i.e.,
xviii. 18.
preach unto you that ye should turn from unto the living God." .
.
.
Note that the term "Living God*' is generally used when idols are mentioned or implied in the context (See 1 Thess. i. 9, 10, etc.).
Gal.
iii.
13.
— " Being made a
curse for us "
;
i.e.,
accursed, one
under the curse of the Law.
Eph.
V. 8.
ignorant), but
ii.
The
— " For
now
ye were sometimes darkness
are ye light
CONTENTS, for
{i.e.^
that which contains them
for the place where
Gen. shall
xxviii. 22.
—"And
be God's house
a part.
"
:
i.e.,
{i.e.,
dark and
enlightened ones) in the Lord."
it is
this stone, this place,
:
and what
is
placed,
located.
which I have set for a pillar, of which the stone formed
FIGURES OF SPEECH.
592
Josh. XV. taining I
19.
them as
Chron.
—
Give
"
me
also springs of
water"
land con-
i.e.,
:
well as the south land.
ix. 24.
—" In four winds were the But see
four quarters, as in A.V.
Jer. xlix.
porters "
in
i.e.,
:
the
32 below. "
Ps. cxxxv. 7.—*' Bringing the wind out of His treasures
:
i.e.,
treasuries, as the A.V. here properly renders the figure.
Isa.
xxiii.
— "The
3.
the river":
harvest of
the country
i.e.,
through which the river flows. Jer. xlix. 32.
—
*'
will scatter into all
I
winds":
all
i.e.,
quarters
(Heb., every wind).
Ezek.
V. 12.
—"
I
will scatter
a third part into
all
the winds "
:
i.e.,
into all quarters.
Ezek. xxvi.
—"
5.
It shall
be the spreading of nets "
i.e.,
:
a place
for the spreading of nets, as in A.V.
—
their tabernacles "
Hos. ix. 6. Thorns shall be in where their tents were formerly •'
Amos we may
viii. 5.
sell
corn
Not
granaries)."
— "Saying, When
i.e.,
:
in the
pitched.
places
will the
new moon be
gone, that
and the sabbath that we may open wheat
?
" set forth
wheat," as
in
The
the A.V.
{i.e.,
translators
have stumbled over the verb (see margin) through not seeing the
Metonymy of the noun. Matt.
ii.
II.
treasuries
their
presents.
So
Matt. treasury.
—
*'
And when
or caskets
Ps. cxxxv.
xii.
7.
— "A 35.
The words
they had opened their treasures "
containing them
Matt.
xii.
;
good
and
:
i.e.,
precious
35, etc.
good man out of the good treasure": Le., go out of the Text with the
" of the heart "
Textual Critics and R.V.
Matt.
xiii. 52.
treasury) things
— "Which bringeth forth out of
new and
his treasure
{i.e.,
old."
Matt. xxiv. 31.— "They shall gather his elect from the four " i.e., from the four quarters of the earth. The elect Nation of
winds
:
Israel is referred to.
Matt. XXV. 10.— "They that were ready went in with him to the marriage " i.e., to the place where the marriage was to be :
celebrated.
Matt. XXV. 21, 23.—" Enter thou into the joy of the lord" where the lord manifested his joy.
into the place
:
i.e.,
METONYMY Luke
— "All
xxi. 4.
the offerings of those offerings
Acts
THE ADJUNCT).
(OF
593
these have of their abundance cast in unto
God " i.e., into the chest or receptacle which received made to God. Compare Matt. xv. 5 xxvii. 6. "Where we supposed was prayer": i.e., a place 13. :
;
xvi,
—
See verse 16. The word rendered " supposed'* means that they looked for and expected to find a place of prayer as lawfully and
of prayer.
Compare Luke
legally allowed.
24. — " Know
I Cor. ix. course (or stadium) "
Gal.
ye not that they which run
a race which
i.e.,
— " For
12.
ii.
:
23.
iii.
before that certain
from Jerusalem, where James presided.
Heb. Rev. cense "
is
viii. 3.
ix.f
:
— " And another angel
a censer.
TIME
iii.
is
See verse
were men
:
:
the
i.e.,
it,
or existing in
it.
The word Time or Times.
—
xii.
:
i.
13.
i.e.,
xi.
to be done.
—" Then the king said to the wise men which knew the
what was best
future events.
Job
'*
came, having golden frankin-
what was going on and being done, and needful times "
z.e.,
:
xxi. 18.
;
32 (33). " And of the children of Issachar, which that had understanding of the times " i.e., who understood
Chron.
Kst.
17
xii.
5.
put for the things done in I.
1
See Acts
—
"
came from James
" Let us run the race-course (or stadium) run there. So 1 Cor. ix. 24.
xii. i.
race which
a race-
in
run there.
is
17.
—" And
to be done in connection with present
above the noonday shall be thy time
"
and
i.e.,
:
thy prosperity shall be brighter and clearer than noon.
—
Ps. xxxi. 15 (16). " My times or that can be done to me) are in thy according to Ps, cxxxix.
Tim. iii. times will come 2
i.
i.e.,
:
and
affairs,
All are
all
known
that
I
do
to Thee,
1.
—"This
**
my
(i.e.,
hand.'*
know
difficult
also that in the last days difficult
things will be done
which things
:
are described in verses 2-5. 2.
Age
(alutv,
aion), a period of time, is put for
place in
Matt. i.e.,
xiii.
22.
— " The cares of
the things of this
Luke those
who
xvi. 8.
life.
— " The
So Mark
what takes
it.
this iv.
world
"
lit.,
:
" of this age "
:
19.
children of this world
{i.e.,
of this age)
are living for the present things of this world. p
1
"
:
:
FIGURES OF SPEECH.
594
2.—" Be not conformed to this age " i.e., to the passfashions, practices, and maxims of this world. i.e., of the things done in, 2 Cor. iv. 4.—" The god of this age "
Rom.
ing
xii.
:
:
and of the people who
Eph.
2.
ii.
and
for, this
world.
—"Wherein
age of this world " follies of
live in
i.e.,
:
in time past ye walked according to the according to the practices, and customs, and
the world.
Eph.
vi. 12.
—"The rulers of the darkness of this age "
the dark things done in this world
;
word
the
:
i.e.,
of
all
" age " pointing to a time
coming when that rule will be done away. See under Anaphora and Antimereia. 2
Tim.
this present
Heb. i.e.,
i.
iv.
age
10. "
—
**
For Demas hath forsaken me, having loved the course and
i.e.,
:
life
of this world.
— " By whom also he made (or constituted) the
2.
the world, and
all
that pertains to
So
it.
xi. 3,
ages" where the verb is
KaTapTi^o) (katartizo), to adjiistj prepare, or restore.
3.
Prov. years 4.
{i.e.,
V. 9.
Years
is
put for what happens in them.
— " Lest thou give
thine honour unto others, and thy
thy strength and labours and
Day, or Days,
showing what
Job his
day"
Job
xviii. :
i.e.,
20.
unto the cruel."
put for what transpires in them, the context
is
32. — " For ask now of
Deut. iv. what has been done
life)
it is.
the days that are past "
i.e.,
of
be astonied
at
:
them, past history.
in
— "They
that
come
after
him
shall
at his fate.
xxiv.
I.
—
'*
Why,
seeing times are not
hidden from the
Almighty, do not they that know him see his days?"
i.e.,
understand
His dealings with them.
—
Ps. xxxvii. 13. "The Lord shall laugh at him: for he seeth that his day (i.e., his punishment) is coming."
—
Ps. cxxxvii. 7. " Remember, O Lord, the children of Edom in the day {i.e., calamities) of Jerusalem who said. Rase it, rase it, even ;
to the foundations thereof."
Isa. xiii. 6.—" Howl ye; for the day {ix., the judgment) of the Lord is at hand." Ezek. xxi. 29.— "The wicked, whose day is come": i.e., whose calamity or judgment shall have an end. Compare verse 25
METONYMY
to
Ezek. xxii. draw near/' Hos.
4.
THE ADJUNCT).
(OF
—" Thou hast caused thy days
595
{i.e.,
thy judgments)
— " Great
shall be the day of Jezreel '*: z.^., great be the day of Israel's restoration, and recovery of " life from the dead."
II
i.
(ii. 2).
shall
the
15.—*' Alas for the day
Joel
i.
Lord
is
15, 16,
So
at hand."
18;
ii.
Obad.
day
for the
!
31
1,
ii.
{i.e.,
Amos
4).
(iii.
v.
the judgment) of
Zeph.
20.
i.
14,
{i.e.,
the
2.
12.
— "Thou shouldest not have looked on the day
calamity) of thy brother."
Micah
—
vii. 4.
which the watchmen
Luke
The day
"
of thy v^^atchmen "
:
the calamity
i.e.,
coming.
will see
— " The
days of the Son of man " i.e., the day when Christ, as the second man, the Lord from heaven, shall assume universal dominion over the earth and execute the judgments xvii.
necessary to secure
Luke
26.
22,
:
it.
—"
thou hadst known, even thou, at least in this thy day i.e., in this time of grace, and of all the wonderful blessings which have been brought to thee. See verse 44. "
I
xix. 42.
If
:
Cor.
iv. 3.
—
when man
time
is
a very small thing that
It is
*'
you, or of man's day "
:-
judging
I should be judged of by human judgment. For now is the but. the Lord's day is coming, when He will
i.e., ;
judge.
Eph.
V. 16.
—
i.e.,
because of the
and
Ixx.
Redeeming the
"
(both Versions 5.
Mark
xiv.
Hour
"
might pass from him "
John
xii. 27.
—
*'
:
put for what
And prayed is
Father, save
me from
cause came
unto this hour
6.
Prov.
I
End
is
my
done at the time.
that,
if it
soul troubled;
hour
this
{i.e.,
{i.e.,
were
possible, the
and what
this time of trial)
hour
shall :
I
say
?
but for this
these sufferings)."
— " For surely there
tion shall not be cut off."
Here,
end
*'
See margin, and
* See Four Prophetic Periods, by the
penny.
is
put for that which takes place at the end.
xxiii. 18.
comes at the end.
:
8 (margin)
ii.
the suffering, etc.
i.e.,
Now
See Dan.
and Theodotian).
Ixx.
:
is
— 35.
time, because the days are evil "
deeds that are done.
evil
is
an end and thine expectaput for the reward which ;
" is
xxiv. 14, 20.
same author and
publisher.
Price one
FIGURES OF SPEECH.
596
Jer. xxix. ii.
— "To
you an expected end":
give
reward-
i.e.j
See under Hendiadys.
—
Jas. V. II. "Ye have heard of the patience of Job, and have seen the end (i.e., the reward) of the Lord.'*
Pet.
1
7.
9.
i.
— " Receiving the end
Feast-day
Ex. until the
put for the sacrifices offered at the Festival.
is
18.
xxiii.
reward) of your faith."
(i.e.,
—" Neither
the fat
shall
Here, feast
morning."
is
of
my
See margin.
offered on the day.
Ps. cxviii.
27,
Isa. xxix..
I.
—
—
"
Bind the feast
Woe
"
{i.e.,
sacrifice)
with
!
kill sacrifices."
;
In Mai.
ii.
where
3,
Mai.
3.
ii.
"
Passover xii. 21.
—"
Chron. xxx.
Matt. xxvi.
Mark Mark
it,
as in Isa. xxix.
— " Spread dung
your solemn feasts
2
Hebrew
is
so very clear, the A.V. leaves the
it is
"feasts" and does not render
Ex.
Here, the A.V.
put
:
;
8.
cords.'*
where David
to Ariel, to Ariel, the city
add ye year to year let them translates the Metonymy " sacrifices," for which in the " feasts " i.e., the sacrifices. lit., " kill the feasts*' dwelt
remain
feast
put by Metonymy for the sacrifice
i.e.,
:
is
Lamb
the Passover "
—
faces,
*'
:
Killing of the
slain at the Passover.
the lamb.
i.e.,
Passovers"
— " To eat the Passover — Killed the Passover "
*'
17.
xiv. 12.
I
i.e.,
:
"
14.— " Where
xiv.
even the dung of
of your sacrifices.
put for the
Kill
17.
upon your
word
1.
:
i.e.,
shall eat the
:
i.e.,
the lambs.
the lamb.
the lamb.
Passover":
i.e.,
the
paschal lamb.
Luke may
i.e.,
xxii.
8.—" Prepare us the Passover
Luke
xxii.
11.—" Where
Luke
xxii.
(z.^.,the lamb), that
we
eat."
15.—" With
I
shall eat the
desire
I
Passover
"
:
i.e.,
the lamb,
have desired to eat this Passover
"
:
this lamb. 9.
Summer
is
put for the fruits gathered in
it.
Isa. xvi. 9.—" For the shouting for thy summer." Here, " summer " is put for the fruits of the summer, and is so rendered. So 2 Sam. xvi. 1. Jer. xl. 10, and Amosviii. 1. So the word " harvest" in
the next clause
is
put for the corn and fruits of the harvest.
METONYMY Harvest
10.
Deut. xxiv. thy corn,
19.
THE ADJUNCT).
(OF
597
put for the fruits of the harvest.
is
—" When thou cuttest down thine harvest "
i.e.,
:
etc.
Isa. xvii.
the harvest
—
"And it shall be as when the harvestman gathereth the corn, as in A.V.), and reapeth the ears with his
5.
{i,e,,
arm."
Joel corn)
13 (iv. 13).
iii.
—" Put ye
Fast
11.
Acts
is
the sickle, for the harvest
the
{i.e.,
used for the time of year at which the Fast
xxvii.
g.
— " Because
the time appointed for fasting, Lev.
in
is ripe."
was now already past
"
i.e.,
:
the tenth day of the seventh month.
29 (about our Oct.
27,
xxiii.
the fast
viz.,
fell.
1,
when
sailing in those
seas
is
specially dangerous).
APPEARANCE
The
iv.
of a thing, or an opinion about put for the thing itself*
it, is
In
1.
xxviii.
Jer.
10.
5,
NOUNS.
— Hananiah
because he was reputed to be one.
Ezek.
xxi. 4
(9).
—
Seeing then that
"
Here
righteous and the wicked."
who were reputed Matt,
viii, 12.
Matt. in their
Luke ing"
:
I
i.e„
the gospel
48.
i.e.,
I
am
i.
is
Cor.
those
who were
not
come
i.e.,
See verse 3 shall
those
(8).
be cast out
considered to be such as by
so.
to call the righteous
— " Behold, thy father and
reputed father. 21.
i.
—
"
The
{i.e.,
righteous
See
25.
—"The
thinks foolishness.
iii.
23,
have sought thee sorrow-
I
and compare John
foolishness of preaching."
not foolishness, but
so-called. 1
:
from the
ofP
eyes)."
ii.
Cor.
will cut
— "The children of the kingdom
—"
ix. 13.
own
I
probably Metonymy,
it is
and inheritance were
privilege
1.
as righteous, but were not so.
into outer darkness"
outward
probably called a prophet,
is
See verse
man
thinks
foolishness of
Compare
it is,
God":
vi.
and hence
i.e.,
42.
The preaching it is
that which
of
here
man
verse 18.
Not that the Devil is See above, really the God, but that the world takes him for such. and compare Matt. iv. 9. Luke iv. 6, 7. 2 Cor. iv.
4.— "The god
of this world."
FIGURES OF SPEECH.
Q§8
Gal.
was
i.
6.— "Another
so called.
Tit.
i.
12.
—" A prophet of
prophet except Jas.
gospel"
that which passed for such
g.
sorry).
Mark
48.
vi.
—"And
—"And
it
Epiminedes was not a See under Gnome.
their own."
—The "faith" here
not real
is
faith,
but
being only the external profession.
;
2.
Matt. xiv.
was not the Gospel, though
the opinion of the Cretans.
in
14, 17, 20, 24, 26.
ii.
it
:
VERBS.
the king was sorry" (or appeared to be
would have passed by them," at
least, so
they thought.
CONNECTED WORDS
3.
2 i.e.^
Sam.
xxii. 8,
or sentences.
— " The foundations of heaven moved and shook "
the mountains on which the heavens appear to
Job xxvi.
— "The of heaven tremble." — " His enemies the dust "
II.
xiii. 5.
:
also
pillars
Ps. Ixxii. 9. shall lick humbled and prostrate as though they were Isa.
So
rest.
—
"
From
the end of heaven "
So Deut.
earth seems to touch the heaven.
:
i.e.,
shall be so
licking the dust.
iv.
:
i.e.j
32
;
from where the Neh. i. 9.
xxx. 4.
Matt. xxiv. 31.
The
V.
ACTION
or
AFFECTION
put for the object 1.
The Senses are put
relatmg
to
an
object
is
itself.
for the object of them, or for the things which
are perceived by the senses.
Lev. i.e.,
xiii. 55.
— "And
I'f
the plague have not changed his eye":
his colour.
Num.
xi.
7._" And the eye
of
it
as the eye of bdellium."
(See
A,V. margin).
Here
" eye " is put for colom-, because
it is
the eye which sees and
distinguishes colour.
Ps. he
may
cxii.
Prov. cup."
7.—" He
hear; rumour, xxiii.
will
evil hearing " i.e., of what as A.V., evil tidings.
not be afraid of
common
31.— "When
talk, or, it
giveth his eye
:
{i.e.,
colour) in the
—
METONYMY Isa.
hearing
?
Whom
g.— "
xxviii. "
(OF
THE ADJUNCT),
shall
make
he
as in A.V., the doctrine.
i.e,,
599
understand
to
the
(See A.V. margin).
Isa. xxviii. 19.—*' And it shall be a vexation only to understand the hearing " ix., the rumour. :
Isa.
liii. I,
have heard: Gal.
iii.
— "Who hath believed
ue.,
our report, as
in
our hearing "
So John
A.V.
:
xii.
what they Rom. x. 16.
i.e.,
38.
2, 5.
Ezek.
4.— "As
i.
the eye
{Le.,
So
colour) of amber."
viii.
2
;
X. 9.
Ezek.
— Here, the Metonymy boldly translated " rumour " hearing upon hearing." — O Lord, have heard thy hearing " thy
vii. 26.
upon rumour."
Hab.
is
Lit., 2.
iii.
"
I
words, what thou hast said for
to hear.
A.V.
:
" speech " (but see
See under Polyptoton.
margin).
Obad.
I.
rumour, as
—"We
have heard a hearing from the Lord":
Matt. iv. 24. " And his hearing went throughout fame what was heard as A.V. So xiv. 1. Mark ;
Matt. xxiv. Mark xiii. 7. xii. 38.
6.
Acts
vi. 7.
to the faith "
Gal.
i.e.,
:
iii.
23.
of the Gospel
:
"
was
Eph.
The iv.
liii.
{i.e.,
Syria"
:
i.e.,
28.
rumours) of wars."
So
1.
put for the thing believed.
is
to the doctrine believed.
—
—
faith
hearing
all
now preacheth the faith which once be now believed. " Before faith came i.e., before the true doctrine .
.
.
the doctrine which he had
Gal. V. 5. " eousness by faith "
by
a
— " And a great company of the Priests were obedient
23. — " He
i.
destroyed "
Isa.
Faith
i,e.,
:
— "And
— See
2.
Gal,
i.
;
John
i.e.,
A.V.
in
—
his
i.e.,
:
me
"
:
revealed.
We
through the Spirit wait for the hope of righteternal, which is promised to the righteous
i.e., life
:
just shall live 5.
—
"
{i.e.,
One Lord,
have eternal
one
faith
life)
by
{i.e.,
faith."
doctrine),
one
baptism." I
Tim,
iv. I.
doctrine of Christ.
Tit.
i.
13.
*^
Some
shall depart
from the faith "
:
i.e.,
from the
See under Tapeinosis and Synathrcesmus,
—" That
doctrine of the Gospel.
they
may
be sound in the faith "
:
i.e.,
the
FIGURES OF SPEECH.
600
Jude
— ^'Earnestly
3.
contend
for
the faith":
the true
i.e.,
doctrine of Christ.
Rev.
—
13.
ii.
And
"
hast not denied
my
faith "
i.e.,
:
the doctrine
believed concerning me<
Hope
3.
Ps. Ixxi. Isa. XX.
expectation
put for God, or for the object on which
is
**
5.
"
5.
hope.
Ethiopia their
shall
the Egyptians in
{i.e.,
xiii. 12.
not hope that Jer. xiv.
of trouble "
i.e.,
:
—"
is
whom
Hope
See
they gloried)."
deferred maketh the heart sick."
deferred, but the object
— " O the hope
8.
Jer. xvii.
7.
God
the
hoped. Jer.
Acts chain "
xxviii. 20.
xxvi. 6-8.
Rom.
of their fathers":
—" For the hope of
for the Messiah's sake,
i.e.,
:
24.
viii.
is."
God
Israel'': the
their fathers hoped.
—
"
Hope
Here,
for.
Israel hopes.
— "Whose hope the Lord — "The hope of
— "The hope
7.
1.
hoped
of Israel, the saviour thereof in time
Whom
in
Jer. xvii. 13.
{i.e.,
i.e.,
Israel
Whom
I
in
the
Whom
God
in
am bound hoped
Israel
Israel
Whom
with this
See
for.
the object hoped for) that
is
seen
is
See Epanadiplosis.
not hope." I
I
6.
Prov. it is
whom
in
i.e.,
the help they expected from the Ethiopians) and of
{i.e.,
Egypt their glory verse
:
set.
it is
— Thou art my hope the One — They be afraid and ashamed of "
Tim.
I.
i.
—"The Lord Jesus Christ, our hope "
:
z.^.,
Who is the
object of our hope.
Tit.
ii.
13.
—
"
Looking for that blessed hope "
:
i.e.,
that blessed
object of hope, the coming of Christ. 4.
Jer.
ii.
33.
Love
—
"
is
put for the person or object loved.
Why trimmest
thou thy way to seek love
?
"
i.e.,
an
object to love.
Jer. xii. 7.—" I have given the love of my soul into the hand of her enemies " i.e., the dearly beloved, as in A.V. See margin. :
Hos. love "
:
i.e.,
ix.
10.
—
"
Their abominations were according
to their idols,
which were the objects of their
" as they loved," as in the A.V.
to
their
love.
Not
METONYMY Desire
5.
is
THE ADJUNCT).
(OF
601
put for the person or thing desired.
— " And Rebekah took desirable of
Gen. xxvii. 15, her eldest son Esau" z.^., the coveted raiment which perhaps Jacob had desired. Isa. xxxii. 12.—" They shall lament for the teats, for the fields of desire " i.e.y which they desired. The A.V. has treated it as Enallage, :
:
and rendered
" pleasant fields."
it
Isa. xliv.
19.
iii.
Lam.
—" How
shall
I
7.
i.
i.e., all
Lam.
give thee a land of desire "
i.e.,
:
a land
remembered ... all her things of The A.V. renders it by margin, desirable. So verse 10-
the things she had desired.
4.
ii.
— " He stood with his right hand as an
the desires of the eye":
all
i.e.,
— "Jerusalem
Enallage, "pleasant," and, in
slew
See margin.
delectable things shall not profit":
See A.V. margin.
to be desired.
desire":
—"Their
which they have desired.
their things
Jer.
9.
i.e.,
all
adversary, and
the objects that the eye
desired.
Ezek. xxiv. is
16.
— " The desire of thine eyes "
thy wife,
i.e.,
:
who
See under Periphrasis, and compare
the object of thy desire.
verses 18, 21 and 25.
Dan.
ix. 23.
to be desired.
Hos.
16.
— "Yet
womb had
that which the
V. II.
will
who
7.
ii.
John
ii.
—" Ye have planted vineyards of
Fear
is
—" The
man
greatly
x. 11, 19.
womb
"
i.e.,
:
desire "
vine-
i.e.,
:
See A.V. margin.
— " The desire of 16.
a
i.e.,
:
See
slay the desires of their
I
shall be the object desired I
of desires"
desired and brought forth.
yards which ye had desired.
Hag.
man
art a
,
ix.
Amos
— " Thou
Or, as A.V. "greatly beloved."
all
by
nations shall
all
come
":
i.e.,
Christ,
nations.
lust of the eyes "
:
i.e.,
that which the eyes
desire.
6.
God who
put for
is
feared, or for
—"The fear of
Gen. xxxi. 42. So verse 53.
feared.
Ps.
—
liii.
5 (6). they feared a fear "
afraid of.
"
i.e.,
the
fear.
God whom
Isaac
There were they in great fear." Heb. " There there was something that they were greatly :
i.e.,
See under Polyptoton.
Isa. viii. 13.
be your
:
Isaac ":
any object of
fear "
:
—"Sanctify the Lord of
i.e.,
the
God
Whom
hosts himself; and
ye shall
fear.
let
him
OF SPEECH.
FIG URES
602
Prov. i. 26.—" I will mock when your fear cometh ": i,e., when So verse 27. that which you fear shall come. Be not afraid of sudden fear " i.e., of a sudden Prov. iii. 25.
—
'*
:
See under Antimereia,
thing to be feared.
II.—" Knowing, then, the fear of the Lord": knowing, therefore, the Lord as one who is to be feared.
i.e.,
2 Cor. V.
Other actions
7.
them
Gen.
;
are put for the object connected with, or related to which object is shown by the context. of the praise of the earth "
11.— "Take
xliii.
:
i.e.,
the fruits
The Chaldee has "which is which adorn and beautify the earth. " (zahmor) means to adorn. "ibj Heb. the and earth praised in the where it is used in Piel), (in v. 3 in Judges See the first occurrence :
;
But "ibj does not connection with a song in praise of God. trim the song. adorn or embellish or primarily to praise, but to Ex. XV.
2.
— "The Lord
is
my
strength and song "
:
i.e.,
mean
He whom
and compare verses 15, 16. producing i.e Here, "strength" is the Metonymy of efPect So that the whole verse means " Jah maketh me strength in me. strong, and is the subject of my song." I
my
praise in
So
song.
Ps. cxviii. 14,
:
,
:
—
i.e.,
"
Deut. xxviii. 8. " And in every sending forth of thy hand So xii, 7. all things which thy hand accomplishes. 1
Sam.
27.
i.
— "And
Samuel) which I asked under Paronomasia.
Lord hath
the
Him
for":
8.
— "Oh
I.
— " Arise, shine
i.e.,
given
:
me my petition {i.e., my prayer. See
the object of
that I might have my request; and that God would grant me my expectation": i.e., the object of my prayer and desire. See A.V. margin.
Job
vi.
Isa. Ix. is
come."
Luke
xvi. 15,
abomination
in
—"That
the sight of
;
for thy light
which
God"
:
is
{i.e.,
He who
highly esteemed
is
thy
light)
among men
is
a thing abominated by God.
i.e.,
i. 4.— "They should not depart from Jerusalem, but wait promise of the Father": i.e., that which the Father had
Acts for the
promised.
Gal.
iii.
2,
5.
— "The
hearing of faith":
i.e.,
the report which
faith believed.
2
Thess.
worthy of this
i.
11.— "We pray
calling "
:
i.e.,
.
.
.
God would count you He has called you viz.,
that our
of that for
which
:
METONYMY
THE ADJUNCT).
(OF
603
you out of the tribulation so that He may be glorified in His He comes forth in flaming fire," etc. (verses 8 and 9). For that coming forth in judgment will not take place until He shall have come (eA%, elthee), thus to be glorified: eXOy is the 2nd Aor. to deliver
;
saints before
Compare
Subj.
John
25;
iv.
2 Cor,
*'
iii.
use in Matt.
its
xvi.
Acts
13.
Luke Rom.
xxi. 40.
xxiii.
35.
Mark
xvii. 10.
27.
xi.
Cor.
1
viii.
38.
xvi. 3.
16, etc.
Heb.
13.
xi.
— "These
died in faith, not having received the
all
promises": i.^., the things which had been promised. The promises were what they had received, but not the things promised.
SIGN
The
vi.
is
put for the thing
signified.
'
1.
Gen.
xlix.
until Shiloh is
put for
10.— " The
NOUNS.
sceptre shall not depart from J udah
come." Here the sceptre
Him who
{i.e.^
entitled to hold
is
it.
the
So
Rod of
tribal
Isa xiv.
5.
.
.
.
supremacy) Zech. x. 11,
etc.
—
Kx. xviii. ID. " Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people out of the hand of the Egyptians." Here, the " hand " is put for power, of which it is the sign and it is repeated ;
three times in order to emphasize the greatness of the power and the
wonderful deliverance from
Num. xviii. 8. is
—
*'
it.
By reason of
put for the Priesthood, of which 2
i.e.,
Sam.
xii. 10.
manifested I
Kings
worship
Job
(of
the anointing.*' Here, the anointing it
was the
10.
— "Thrown down thy altars":
which the altars were the
V. 21.
:
hostility.
xix.
the tongue."
sign.
— " The sword shall never depart from thy house "
— "Thou
sign
i,e.,
given up thy
and symbol).
shalt be hid from the scourge
(i.e.,
—
power) of
Ps. xxiii. 4. " Thy rod and thy stafP they comfort me " i.e., Thy care and Thy defence, of which these were the signs. The Shepherd carried two implements: viz., the " rod," to help the sheep, and the :
" club," to destroy the sheep's enemies.
Ps. Ixxxix. 4 thy throne to
who
shall sit
all
upon
(5).
— " Thy seed
generations " it.
:
and build up up those (esp. One)
establish for ever,
will
I
i.e.^
will raise
FIGURES OF SPEECH.
604
it
Ps. Ixxxix. 39 (40).— ''Thou hast profound his crown by casting the ground": i.e., thou hast removed him from his kingly-
to
position.
Ps. xliv. 6
me
save
"
(7).
"
will
I
not trust in
my bow, neither shall my sword
military science, of which the
i.e.^
:
—
bow and sword were
the
signs.
—
Isa. ii. 4. Here, swords and plowshares, etc., are used for war and peace, of which they were the signs and symbols. See also under Polysyndeton and Syllogismus.
Jer. xlvii, 5.
— " Baldness
come upon Gaza
is
"
:
i.e.,
from
grief,
the practice of shaving the head in grief.
Lam. our
V. 9.
as
lives,
because of the sword
So Ezek.
wilderness.''
Ezek.
— " We gat our bread with our
in A.V.),
vii. 15.
{i.e.,
with peril of
the fightings) of the
xxi. 3, 4 (8, 9).
— " The sword —
lives
{i.e.,
{i.e.,
war, or destruction)
is
without''
Ezek. xxi. Remove the diadem, and take ofP the crown.'' Here the diadem and crown are put for the symbols of royalty of him 26.
*'
who wears them. Matt,
xxiii.
2.
—"The
and Pharisees
Scribes
in
sit
Moses'
seat."
Here John viii.
" sit " is 2.
Acts
put for public teaching (Matt. xxvi. 55. Luke xxii.
3),
or for judgment (Ex.
Matt, xxvii. 19. Ps, xxix. 10; ex. "
Moses"
"
Seat
is
" is
put for the
Judg.
xviii. 13.
iv.
20.
v.
10.
1).
Law and
precepts and authority of Moses.
put for right, authority or rule.
Rom.
xiii. 4.
Luke
xi. 52.
—
*' He weareth not the sword in vain " i.e., he does not wear merely the sign, but he has the power which it signifies,
the
—
"
:
Ye have taken away
means or power
of entering
the key of knowledge
or the right
"
:
ix.,
of
attaining
why tempt ye God,
to put a
into,
knowledge.
Acts yoke
{i.e
,
XV.
10.
—
"
Now
therefore
a burden) on the neck of the disciples."
Rev. iii. 7.— "The key of David." mental authority, of which it is the sign. 2.
Gen.
xxi.
6.
— "And Sarah
to rejoice), so that
all
The key
is
put for govern-
VERBS. said,
God hath made me
that hear will laugh
{i.e.,
to laugh {i.e„
rejoice) with
me
"
METONYMY Gen. xxxi.
— "The
49.
THE ADJUNCT).
(OF
605
Lord protect us when we are hidden The Metonymy is used so as to imply
absent) from one another."
{i.e.,
that
though hidden from one another, they were not hidden from God,
Gen.
40.
xli.
—
'*
Thou (Joseph)
according unto thy word shall
See Ps.
subjection.
my
all
my
shalt be over "
people kiss
:
i,e.,
and
house,
be ruled or in
12 below, and A.V. margin.
ii.
— "To stand to minister) before the Lord." Deut. xxii. — "Thou shalt not see thy brother's ox or his sheep Deut.
X. 8.
{i.e.^
i.
go astray, and hide thyself from them I all
Kings
xix. 18.
— " Yet
the knees which have not
hath not kissed him
Job
*'
i.e.^
:
I
have
"
left
go away and leave them.
i.e.,
:
me
seven thousand in
Israel,
bowed unto Baal, and every mouth which
have not obeyed or worshipped him.
22. — "At destruction and famine thou shalt laugh "
V.
i.e.,
:
thou shalt be secure against them.
Job and thy
viii. 21.
lips
—"
he
Till
fill
thy mouth with laughing
Job xxxi.
27.
— "And my heart hath
mouth hath kissed worship or homage.
my hand"
aPs. ii. 12. Him. See Gen.
Son " 40 above and
—
Ps.
Ps. be
iii.
iv.
5
8
safety.*'
Ps.
X. 5.
xli.
—"
I
(9).
—"
I
of the needy,
for
:
now
all :
thou,
i.e.,
been secretly enticed, or
I
my
submit to the Son, be ruled by
see under Ellipsis -3.nd Epiphonema, "
:
i.e.^
was
secure.
in peace, and sleep {i.e., Lord, only makest me dwell in
enemies he bloweth upon them": pufPeth at them. his
— " For the oppression of
will
rejoicing),
have made the outward sign of
me down and slept will both lay me down
A.V.
(6).
I
laid
— "As for
xii. 5
:
;
(6).
he despiseth them.
Ps.
i.e.j
" Kiss the
secure)
perfectly
:
(i.e.^
See A.V. margin.
with shouting for joy."
arise, saith
Jehovah
i.e.,
the poor, for the sighing ;
I
will set
him
{i.e.,
each
he bloweth upon {i.e., he despiseth) it {i.e., the oppresand needy being set in safety by Jehovah, despise The poor sion)." Such have the sure words of Jehovah, the oppression of the enemy. one) in safety
:
and can despise the vain words of man. Ps. xxvii.
me
5.
— " In the time of
in his pavilion
:
in
protect) me."
Ps. xxxi. 20
(21).
trouble he shall hide
{i.e.,
protect)
the secret of his tabernacle shall he hide
— "Thou shalt
hide
them
{i.e,,
the secret of thy presence from the pride of man."
{i.e.,
protect them) in
606
FIGURES OF SPEECH.
;
Ps. Ixiv. 2 (3).—" Hide
{i.e.,
me from
protect)
the secret counsel
of the wicked."
2.— "Then was our mouth
Ps. cxxvi.
filled
with laughter
(z.^.,
with rejoicing), and our tongue with singing." Ezek. viii. 11.— "And there stood (i.e., ministered) before them seventy men," etc.
Zech. standing
i.— "And he showed me Joshua
iii.
(i.e.,
Matt.
brethren only, vi.
:
*'Ye that laugh
Heb.
priest
47.—" If ye embrace {i.e., salute or welcome) your what do ye more than others ? " Compare Heb. xi. 13. and verse 25 " For ye shall laugh " i.e., rejoice 21.
V.
Luke
the high
ministering) before the angel of the Lord."
13.
xi.
rejoice)
{i.e.,
— "And
and hoped for them
To bind and
welcomed, believed,
i.e.,
the promises.
Connected
3.
now."
embraced them":
i.e.,
:
WORDS
and
PHRASES.
put for exercising of authority.
loose
:
;
Matt.
xvi.
19
;
14
:
xviii. 18.
To open and shut Rev.
Isa. xxii. 22.
To Here it
7.
iii.
Ps. Ixxv. 5 (6). put for pride and obstinacy. a question whether the letter A leph {^) was not wrongly If so, it alters the whole sense, and the verse the text.
is
" Lift not up your horn on high, nor speak arrogantly of where the Rock is put by Metonymy of adjunct for God.
should read
Rock
:
:
'*
See also 2 Chron. xxx.
8.
Amos
Cleanness of teeth put for famine.
To 1.
lift
Ezek.
To
up
the eyes is
iv. 6.
put for implore or pray.
Ps. cxxl.
1
;
cxxiii.
xviii. 6, 15.
lift
up
or rejoicing.
To
xii.
be stiff-necked is
inserted in
the
Job
put for power of administration.
is
lift
the
head
Judges
up the face
50 (margin). Num.
To strengthen
vi.
put for
is
viii.
is
28,
up the
lifting
Ps, Ixxxiii. 2.
soul, or taking courage,
Luke
xxi. 28.
put for boldness and courage.
26. Ecc.
the face
viii. 1.
Dan.
viii.
Deut,
put for boldness or impudence.
is
xxviii.
23.
Prov.
vii. 13.
To cover nation.
2
the face or
Sam.
The face
to
XV.
30;
wax pale
head
is
xix. 4. is
put for
Job
ix.
self
condemnation, or condem-
24. Est.
put for being afraid.
vii. 8.
Jer. xiv.
Isa. xxix. 22.
4.
METONYMY To have a whore^ s forehead To how
Rom.
To give
knee
the
Phil.
xiv. 11.
V. 6. Jer.
To place
the
put for impudence.
is
Jer.
3.
iii.
put for compulsory submission.
is
put for voluntary submission.
is
Isa. xlv. 23.
Chron.
1
xvii. 18.
hand on
Gal.
ii.
9.
put for association.
is
xxix.
Lam.
Also put for fellowship or confederacy.
8.
Ezek.
15.
1.
607
10.
li.
hand
the
Chron. xxx.
24. 2
THE ADJUNCT).
(OF
Lev,
vi. 2.
To lift up the hand, or hands is put for swearing an oath, or making a promise. Gen. xiv. 22. Ex. vi. 8. Ps. cvi. 26. Isa. iii. 7 (marg.). Put also for praying. Ps. xxviii. 2 Ixviii. 31 (32). 1 Tim. ii. 8. ;
To
strike
hands
put for making a promise, or bargain.
is
Job.
xvii. 3.
To put hands on xiii.
head
the
put for
is
Jer.
grief.
37. 2
ii.
Sam.
19.
To put
hand or hands on the mouth Judges xviii. 19. Job
the
for having no answer.
Micah
vii.
put for silence,
or
5; xxix. 9;
4.
xxi.
xl.
16.
To pour water on
To
is
the
fill
the
hands
hand or hands
2 Kings
put for serving.
is
iii.
11.
put for consecrating anyone to a
is
because the person so appointed received the sign or symbol of the office in his hands. Ex. xxviii. 41 xxix. 9, 33, 35; xxxii. 29 (marg.). Lev. viii. 33; xvi. 32. Num. iii. 3. Judges xvii. 5, sacred
office,
;
12, etc.
To
cover the feet
is
put for performing a duty of nature, because a beautiful
when stooping the garments fell over the feet. This is example oi Euphemy (q.v.). Judges iii. 24. 1 Sam. xxiv, 3. Eating and drinking is used
and yet
lived.
is
The 13;
Ps.
Ex. xxiv. 11.
ii.
(of various kinds) is put for liberating
Ixix. 11 (12);
Lam. is
ii.
10. Joel
13.
i.
is
put for
Amos
Micah
put for grieving.
Licking the dust
i.
Job viii.
xvi. 15.
Ps. xxxv.
10, etc.
16.
defeat and submission.
Isa. xlix. 23.
Ixxii. 9.
Smiting
from
3.
clothing in sackcloth put for sorrowing.
Making bald Ps.
alive.
in
The breaking of bonds servitude.
put for living or being
Gen. xvi. 13, because Hagar had seen God Compare Gen. xxxii. 30 and Judges xiii. 22.
Similarly looking
the thigh is put for grief.
Sitting on the ground.
Lam.
ii.
10.
Jer. xxxi. 19.
So
also
is
FIGURES OF SPEECH.
608
Not discerning Jonah iv. 11. (a).
the right
hand from
the left is
put for extreme youth.
utterance, which may consist of admonition, instruction, sometimes consists of sign or symbol, and the signs
The whole etc.,
are thus put for the things signified.
Kings
2
iv. 29.
ix. 17, 18.
Jer.
And compare
Jer. X. 18.
See also Jer. Matt. xxiv. 20.
(1)
The
(2)
;
When
9, 19, 20.
Ezek. xxxix.
19,
2 Cor.
9, 10.
Isa.
ii.
Amos
4,
v. 16.
vii. 3.
of a person for the person himself ; or the name of a thing for the thing itself.
1.
John iii. 18 12 1 John ii. 12, etc.
verses
xxii. 36, 38.
when
person,
Ps.xx.l(2); cxv. i.
xlvi.
Luke
NAME
The
vii.
— The instructions given by Elisha to Gehazi.
— Jehovah to Jeremiah.
;
that person
is
Deut.
Divine.
6
xvii.
the person
Acts
xx. 31.
;
is
human.
iii.
Acts
16
iv.
;
15.
i.
12
xxviii.
Micah v.
Prov.xviii. 10. Isa. xxx. 27. Jer. x.25. ;
Rev.
v.
41
iii.
4(3). 43.
x.
;
4;
58.
xi.
13
(margin), etc. (3)
Num.
The name
xxiii.
Ps. xiv. (4)
7.
of a
21; xxiv.
Amos Phil.
ii.
17.
for his posterity.
Deut.
16.
Gen.
of a
thing
vii. 9,
The name
Dignities.
man 5,
9.
ix.
Kings
1
Mai.
2, 3.
27.
for
Deut. xxv.
xxxiii. 28. i.
the thing
Rom.
itself.
17. xviii.
Ex. 17,
v. 2.
18.
ix. 13.
Eph.
i.
21
:
—
METALEPSIS Two
DOUBLE METONYMY.
or,
;
Metonymies, one contained
from a leaving behind. Met'-a-lep'sis,
(meta),
/iera
in the other,
behind,
but only one expressed,
and
ActVco
(leipo),
to
leave,
The Figure is so called, because something more is deficient than Metonymy, which has to be supplied entirely by the thought, rather than by the association or relation of ideas, as is the case in Metonymy,
in
This something more that is deficient consists of another Metonymy which the mind has to supply. Hence Metalepsis is a double or compound Metonymy, or a Metonymy in two stages, only one of y
which is expressed. Thus, for example, when we say that a man " drank his house,'* we do not mean that he drank the building of bricks and mortar with
we
contents, but
its
for the
the
*'
man
money
money
it
"
is
use the word " house," and put
it by Metonymy and then, by a second Metonymy, put for the drink it purchased, which was what the
first
fetched
when
sold,
actually drank.
So home
Virgil (Buc. Eel.
i.
70) speaks of Melibceus returning to hit
some ears of corn," where the " ears of corn are first put (by Metonymy of Subject) for the harvest-time, and then the harvest-time is put mentally (by Metonymy of Adjunct) for a years So that what Melibceus means is that he will return after some years. *'
after
'*
The Latins
called
the figure
TRANSUMPTIO
:
i.e.,
a taking
They sometimes called it TRANSLATIO, but this latter name is best reserved as represent-
across from one to another.
a transferring across ing
;
Metaphor rather than Metalepsis.
We
have one or two examples
Gen.
xix. 8.
—"Therefore
:
came they under the shadow
of
my
roof."
Here, "roof"
which it
it
is first
was a part
:
put (by Synecdoche) for the whole house, of
and then the house
is
put for the protection
afforded.
£cc. shall
xii. 5.
—The Heb.
of this
is
literally
*'
and the caper-berry
be powerless.''
Almost every part of the caper-berry plant was used but the berries were specially provocative of
condiments
;
make
to
appetite, Q
1
FIGURES OF SPEECH.
610
though not restricted to sexual desire. HDl^lN {aveeyonah), desire or appetite, from
Hence
H^N
was
it
(avah),
called
desire.
to
the plant or berry put for the condiments put for the desire they created. condiments and then the
Here, then,
made from it, The meaning
we have
first
that not only shall appetite or desire fail, but that condiments and stimulants shall be powerless to produce their usual is
effect.
translating the figure
The R.V. makes the sentence absurd by "The caper-berry shall fail." The
A.V., with its elegant
literally:
much
idiomatic version,
passage
"
:
And
Isa. xxxiii. 15.
Here, "bloods" is
meaning of the
better conveys the essential
desire shall fail."
— " That stoppeth his ears from hearing of bloods."
is first
put for blood-shedding, and then blood-shedding
put for the murderers
who shed
See Prov.
it.
11.
i.
New
Testament, the expression "the blood of Christ" is because first the "blood" is put (by the figure Metalepsis ; i.e,, the death of Christ, as distinct Synecdoche) for blood-shedding from His life and then His death is put for the perfect satisfaction In the
:
;
made by it, for all the merits of the atonement effected by it means not merely the actual blood corpuscles, neither does His death as an associated with
Hos.
act,
it
but the merits of the atonement effected by
i.e.,
:
mean
it
it
and
it.
—" So
we render the calves of our lips." Here, "calves" are put by Metonymy (of Subject) for sacrifices, and then, by another Metonymy, these sacrifices are put for the confession xiv. 2
(3).
and praises rendered.
Rom. in
25.
iii.
will
See under Metonymy, pages 574 and 575.
—"Through
blood":
faith in his
the merits of the atonement accomplished by
Rom.
V.
9.
— "Being
now
justified
i.e,,
through
faith
it.
by his blood":
ix.,
his
atonement.
Eph.
i.
7.—" Redemption through
blood":
his
2.^.,
through the
merits of His atoning death.
Eph. far ofe are
ii. 13.—" But now in Christ Jesus ye who sometimes were made nigh by the blood of Christ " i,e., by His
death, not
:
by His life yet not by His death alone, but by the atonement made His obedient act in dying for His people. :
So 1.
^, 1^.
Col.
i.
14, 20.
Heb.
ix.
12, 14
;
x.
19
;
xii.
24
;
xiii.
12.
1
in
Pet.
—
METALEPSIS.
John
I
from
— "The
i. 7.
611
blood of Jesus Christ his Son cleanseth us it is a question of "walking in the light,"
Here, when
all sin."
reminded of that which put him there and which Whereas, in chapter ii. 1 where it is a If any man sin "), the sinful child is reminded, not of
the saved sinner
is
alone can keep him there.
question of sin ("
Father, with whom Christ, the righteous the Advocate, to show that relationship has not been broken.
the blood, but of the
One,
is
Rev. sins in his
i.
5.
— " Unto
own
him that loved
blood'':
loosed
i.e.,
and washed us from our
us,
us from our sins by His atone-
ment, which was accomplished by His death (reading kvo-avrt (lusanti), freed, instead of kovo-avn (lousanti), washed, with all the Critical Texts
and R.V.). Here note that
iv (en),
taken here, or in
all
the parallel passages
by or through, a
meaning which
"
He
whose it
first
meaning is in, must not be so we must take it as meaning ;
frequently has:
e.g..
Matt.
ix.
casteth out devils through (h) the prince of the devils."
35
"
Swear not
34:
Matt.
heaven nor by (ev) the by (eV) the law." 2 Tim. " Salvation which is in (h) Christ Jesus" ii. 10: i.e., by or through Him; in virtue of His atoning death. In this very book (Rev. v. 9), it is rendered " by thy blood." V.
34,
:
Gal.
earth."
11
iii.
at
all,
neither by
"No man
:
is
(ev)
.
.
.
justified
:
So, here, in Rev. is
5, it
i.
must not be rendered
" in his blood,"
which
not only contrary to Old Testament type (where nothing was ever
washed
in
blood
of cleansing
Word.
!)
is
defiled
and made unclean instead
contrary to the letter as well as the
spirit of
the
means washed us or loosed us from our sins by, or through the merits of. His atonement. So Rev. vii. 14.
Rev.
in virtue of,
which would have
!
but i.
5
,
So that such expressions are to be avoided, as " Washed blood of the Lamb " and the sentiment contained in the verse "There
in the
:
;
is
a fountain
filled
with blood,
Drawn from Immanuel's veins And sinners plunged beneath that :
Lose
all
f!ood,
their guilty stains."
and common sense. immensely as to their
All such expressions are contrary to physiology
We
lose nothing of the facts, but gain
meaning, when
we understand
that,
by Metalepsis, " blood " is put for made by it and all its infinite
death, and " death " for the atonement
merits. In like act, or for
manner "the Cross"
Him who was
is
put
first for
crucified thereon
:
the crucifixion as an
and then
resulting merits of His atonements procured thereby.
this
is
put for the
FIGURES OF SPEECH.
612
Paul did not I Cor. i. 17, 18.— "The preaching of the cross." preach the cross, nor did he speak merely of the crucifixion (ii. 2), but of all the blessed results, not only of that death, but of the resurrection also.
—
Gal. vi. 14. " God forbid that I should glory, save in the cross of our Lord Jesus Christ ": i.e., not the wooden instrument of death, nor the act of crucifixion but he gloried in all that this meant for him^ all the precious merits of Chnst*s atonement and the blessings ;
resulting from
it.
—
'* And, having made peace through the blood of his Here, again, " cross " is put for His death, and His death is put for all its meritorious results.
Col.
i.
20.
cross."
It is by forcing the word *' cross " into a literal meaning in such passages as the above that the Church of Rome has appeared to have a Scriptural sanction for its reverence for and adoration of " the cross."
The reader may literally
and
easily
historically
see
and where
where the word it is
be substituted for the former, not only shall
but we shall lose
much
*'
cross "
used figuratively.
we
introduce
If
used
is
the latter
much
error^
of precious Scriptural truth and teaching.
—
SYNECDOCHE
or,
;
TRANSFER.
The exchange of one idea for another associated
idea.
from avv (sun), together with^ and by which one word receives something from another which is internally associated with it by the connection of two ideas as when a part of a thing is put by a kind of Metonymy for the whole of it, or the whole for a part. The difference between Metonymy and Synecdoche lies in this that in Metonymy, the
Syn-ek'-do-kee.
Greek,
o-vveKSox"*?,
A
kK^oxq, a receiving from.
figure
:
;
exchange
is
exchange
is
made between two made between two
Synecdoche of the Genus
related nouns
associated ideas. is
Synecdoche of the Species Synecdoche of the Whole Synecdoche of the Part These four divisions follows
I.
may
where the genus
is
is
where a species
where the whole
where a part
is
put for a species.
is is is
put for the genus.
put for a part
Synecdoche of the
GENUS.
All for the greater part.
i.
Universal affirmative does not affirm particularly,
ii.
Universal negative does not deny particularly,
v.
Universals for particulars, for narrower.
Synecdoche of the SPECIES. .
Many
for
all.
i.
Narrower meaning
ii.
Proper names for common.
V.
A
for wider.
species put for whole genus.
V.
Verbs
vi.
One example
:
and
be further described and set forth as
.
Wider meanings
:
put for the whole.
:
v.
II.
is
while in Synecdoche, the
;
special for general.
or specimen for
all
kinds.
FIGURES OF SPEECH.
614
WHOLE.
Synecdoche of the
III.
i.
All or every for the whole,
ii.
Collective for the particular,
iii.
The whole
iv.
A
V.
Time
one of
for
place for a part of for a part of
its parts, it.
it.
Synecdoche of the PART.
IV.
An
i.
man,
An
ii.
iii.
iv.
A A
man
for the
(individually)
whole
etc.
integral part of
men
(collectively) for the whole,
part of a thing for the whole thing,
part of a time for the whole time.
I.
Where
part of
integral
GENUS
Synecdoche of the
the genus
put for the
is
species
;
:
universals
or
for
particulars.
All
i.
Ex.
ix. 6.
not
cattle,
—
"
And
put for the greater part.
is
the cattle of Egypt died "
all
the individual animals of
all
all
species.
:
kinds of
i.e., all
The Heb. has no
article.
The kinds so, for
of cattle are particularised in verse
other sense, after, in
when he goes on
all
" in
any
to speak of other beasts immediately
verse 10.
Ex.
25.
ix.
Egypt," etc.
:
— "And
i.e.,
all
the hail smote throughout
parts of
Ex. xxxii. 3.— "And break
This must be
3.
no sane writer could stultify himself by meaning "
it,
all
(i.e.,
Verse 26
"
:
And
him":
see Deut. xxxiii.
9.
all
the
sons of
:
i.e.y
Levi
:
i.e.,
gathered
that part
themselves
who had
not joined in the idolatry, for There were some Levites who were not spared. i.e.,
all
Deut. xxviii. 64.—" And the Lord peoples"
the land of
the greater part of) the people
the golden earrings which were in their ears" of the people who wore them. off
together unto
all
or the greater part.
among
all
kinds of people,
shall scatter thee i.e., all
nations.
among
all
SYNECDOCHE (OF THE GENUS). Sam.
2
eyes:
Sam.
2
22.—"
xvi.
In the sight of
"
lit.,
:
for all Israers
24.—" And Absalom
xvii.
...
and
all
men
the
of Israel "
:
the greater part of Israel.
i.e.,
Chron.
I
lands
*'
—"And the
Ps. cxviii.
many. 2.
ii.
into all
—" All they that see me laugh me to scorn "
(8).
the great majority; for there were
Isa.
fame of David went out
into lands in all parts of the world.
i.e.,
:
xiv. 17.
Ps. xxii. 7
all
all Israel
anybody to see that chose.
for
i,e.y
615
10.
—
'*
—" And
All nations
all
See verse
nations.
Jer. xxvi.
3,
many
compassed me about
nations shall flow unto
and Micah
—" And
iv.
:
i.e.,
that believed.
it
'* :
*' :
i.e.,
i.e.,
a great
many from
1.
were gathered against a great many or most of the people. Not everyone; as is clear from verse 26, where "the princes and all the people " spake " unto the priests and to the Jeremiah
So
prophets."
the
all
the house of the
in
Hos.
9.
people
Lord":
i.e.,
verse 18.
vii. 4.
—" They are
all
adulterers "
i.e.,
:
most of them, or as
a whole.
Hag. desire of
ii. 7.
—"
Matt.
iii.
people from
5.
Matt.
Mark door."
i.
Here
Mark
people
in all)
nations,
and the
come."
went out to him Jerusalem and all (i.e,, and all the region round about
—
"And, behold, the whole meet Jesus."
viii. 34.
to
all (i.e.,
in all nations) shall
parts of) Judsea,
all
came out
shake
will
—"Then
Jordan."
city
I
many
all (i e,,
33.
—" And
all
(i.e.,
nearly the whole)
the city was gathered together at the
" all " is put for the greater part.
—
him that believeth " Not all things indisin the promise. i.e., all things comprehended criminately. Faith always has respect to what is said or promised. ix. 23.
*'
All things are possible to
:
—
of his fulness have all we received": i.e., 16. *' And " all " the " we " who have received grace. The " all " is thus defined
John
and
i.
limited.
John robbers":
some other
X. 8.
— "All
i.e.,
all
w^ay.
who
that ever
came before me are
thieves and
did not enter in by the door, but climbed up
See verse
1.
FIGURES OF SPEECH.
616
Other examples may be found in Matt. x. 22; xvl. 19; xvlii. 18; 7. xiii. ix. 19, 22; xxi. 26; xxiv. 9. Luke xv. 1. 1 Cor. vi.'2; Phil. ii. 21 iv. 13. Col. 28. Heb. vi. 16. i.
;
ii.
When
''all " a7td ''every " as
universal affirmations^ extend
the individuals, hut to all kinds
Gen. xxiv. ?.£.,
lo.
;
— " All the goods of his master were Compare
that his master had given him.
all
fiot
to
all
or all that are specified or implied. in his
hand "
:
verse 53.
—" So
viii. 9. Hazael went to meet him, and took a hand {Metonymy for "with him ") and every good thing in Damascus " i.e., of every kind of, or all manner of good things. Hazael did not strip Damascus.
2
Kings
present
in his
:
—
I
Joel ii. 28 (iii. i). "And it shall come to pass afterward that will pour out my spirit upon all flesh ": ix., upon all kinds of people
out of
all
nations.
Here the
figure
is
the word "flesh," and the
in
The " all flesh " is used which before was the only People
word "all"
is
therefore to be taken literally.
in distinction
from "Israel": special gifts and calling of God-
to
Zeph.
ii.
14.
—
"
And
Matt.
iv. 23.
—
manner
R.V., "all
Luke
xi. 42.
"
And
i.e., all
:
— " Ye
kind, or, as in A.V., " all i.
9.
in
the midst of her,
all
beasts.
healing every sickness "
:
i.e.,
as in A.V. and
of disease." tithe mint,
over judgment and the love of
John
He down manner of
flocks shall
the beasts of the nations "
enjoy the
and
God":
rue, i.e.,
and every herb, and pass herb of every
(tithable)
manner of herbs."
— We must take this with the R.V. margin.
"This was
the true light, which lighteth every man, coming into the world": i.e.,
lighteth every
man, now, without
distinction, not
Hitherto only Israel had the true light
without exception.
— the Shechinah
or presence of Henceforth this distinction was to be done away and every man {i.e., all to whom the Son should reveal the Father, Matt, xi. 25, 26) would be thus enlightened. Every man who is enlightened, is enlightened by Christ.
Jehovah.
John me "
:
32.—"
be
up from the earth, will draw all without exception, as this would be contrary both to fact and experience. It must, therefore, be the figure Synecdoche ; by which the genus is put for the species and " all " means people of all sorts and conditions and unto
xii.
:
i.e., all
;
I, if
I
lifted
without distinction
;
clearly, not all
SYNECDOCHE
THE GENUS).
(OF
617
nations and tongues, as distinguished from
the one nation, which heretofore had been partaker of the Divine favour.
Acts
X. 12.
Israel,
—"Wherein were
all the quadrupeds of the earth": every kind, both clean and unclean as it goes on to describe the species, for which the genus is thus put viz., ** wild beasts and creep-
i.e.,
;
:
and fowls of the
ing things
manner of
correctly renders
it
*'
all
four-footed beasts," etc.
Tim.
1
The A.V.
air."
— "Who will have
ii. 4.
men
all
and to come
to be saved,
unto the knowledge of the truth."
Here the "all" is the same as in verse 1, and must mean all o*^ men, the genus being put for the species. In verse 2, some of them are named: and this is in contradistinction to the former dispensation when salvation was confined to the Jews (John iv. 22) but now it is extended to people out of all tongues, and nations, and peoples. kinds
;
;
Heb.
ii.
man
for every
9.
"
—" That i.e., all
:
men, without
of
should taste death
distinction.
cannot mean without exception, or else every
It
and
saved,
if
it
be taken as
word
excluded, for this
Whole
of the
Heb.
all is
xiii. 4.
God
2 Pet.
iii. 9.
" willing " is
not ^eAw
(thelo),
desig7i.
Hence,
should
perish,
it
1
Tim.
it
4,
that
all
:
i.e.,
all
kinds of
cases in which persons are
cannot be honourable.
any should perish."
(boulomai), i.
all
in all "
to
Here, the
be willing or disposed,
which means
to
and
purpose, determine, or
" is not disposed that
means
but
honourable
willing that
jSovXofjLo.L
as in
iv.).
allows, or
Otherwise
—" Not
is
man must be women are
all
See below under Synecdoche
masculine.
—" Marriage
entitled to marry.
then
literally as that,
for part (Div. III. sec.
degrees which the law of
word
God
he by the grace of
manner
any kind of person
without distinction
come
should
to
repentance." "
Whosoever
out of
all
:
" is to
be taken
in
the
same way;
the genus being put for the species
fulfils
certain conditions: etc.
distinct
from
It all
means
i.e.,
all
the others
i.e.,
meaning some
all of
a properly "
Whosoever That is "whosoever" believeth, "whosoever" to say, "
and carefully defined class or species. willeth,
:
as
of these without exception, all these as who do not come within the specially
described characters, or correspond with the specified conditions. It
does
not
mean
all
of
all
exception, but all without distinction.
kinds
indiscriminately
without
—
618
FIGURES OF SPEECH.
The English word the same Greek word.
"
whosoever "
not always the representative of
is
most often used to translate the relative pronoun os (hos), he is sometimes followed by av (an), or edv (ean), perchance. When it is not this word, then it represents one of these It is
who, and
following TTct?
Matt. XX. xix.
:
(pas),
18
Luke John iii.
(first).
Acts
12.
6 (twice),
15
9, 10,
Rom.
50;
xiii.
;
;
ii.
1
;
;
33;
ix.
;
John
2
anyone who.
12 (twice);
V. 4, 10. ocTot
v. 1, 18.
;
;
;
x. 11.
Rev.
9.
who
;
John
1
;
23;
ii.
iii.
4,
Acts
ii.
xxii. 15.
Luke
perchance.
xii. 8.
x. 13.
oo-rts (hostis),
Gal.
;
av (pas hos an), everyone
7ra5 OS
21.
vi.
Rom.
43.
X.
(sometimes with av or lav, perchance). See 47 xii. 10, 48 xiv. 11, 33; xvi. 18 (twice) xii. 46 xvi. 2 viii. 34 xi. 26 iv. 13 15, 16
every
all,
28.
22,
v.
Jas.
av (hosoi
ii.
who
A
v.
12.
39, 41
Mark
as perchance.
Mark
indeed.
eav or av Tts (can or
iii.
many
as
Rev.
if any.
€1 TLs (ei tis),
xxiii.
;
vii.
viii.
24
;
33;
x. 32,
Luke
34.
xii.
xiv. 27.
10.
ail),
(hosper),
ocrirep
Matt.
4;
xviii.
an
tis),
xiv. 11
Luke
ix. 6.
Mark
11.
vi.
xv. 6. ;
xx. 15.
if perchance any.
John
xiii.
20; xx. 23.
universal negative does not deny particularly.
—
Ex. XX. 10. "The seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work" i.e., work that is specifically " servile " forbidden viz., or mechanical work (Lev. xxiii. 7, 8. :
:
Num.
xxviii. 18).
Sam.
I
day
"
:
XX. 26.
—
**
Nevertheless Saul spake not anything that
concerning David or about his absence.
i.e.,
He
did speak,
of course, but not specifically about the matter referred to. 6.
—
"
V. 34.
—
"
Jer. viii.
No man
repented him of his wickedness "
'^
i.e.,
scarcely any.
Matt.
Swear not
at all "
i.^., not lightly or thoughtlessly the particulars are given in verses 35 and 36.
Matt. revealed "
:
X. i.e.,
:
—
" For there is nothing covered, that shall not be no heavenly doctrine.
26.
—
John iii. 32. " And no man receiveth natural man receiveth it of himself; but only of the Father.
:
See Matt.
xi.
25,
26
;
xvi. 17.
his
testimony
those to
whom
" :
i.e.,
it is
no
given
;
SYNECDOCHE
—
John
is is
THE GENUS).
(OF
619
XV, 5. " Without me ye can do nothing " i.e., nothing that good and true and right, or according to God but a great deal that contrary to Him. :
;
John
— " In secret
xviii. 20.
or
seditious
In
criminal.
have
said nothing "
I
He had
secret
:
many
said
nothing
i.e.,
but
things,
nothing which they particularly meant.
Acts tarried
— "This
xxvii, 33.
and continued
day
the fourteenth day that ye have
is
fasting, having
taken nothing":
no proper
i.e.,
meal, or having declined to take anything beyond proper necessaries.
not ovSeu.
It is /AT^Sev,
2
Thess.
among you
11.
iii.
— " For we hear that there are some which walk
disorderly, working not at
all,
The
but are busybodies."
negative does not deny working universally, but working of a particular
kind is
not working
i.e.,
:
periergazotnenous "
z.e.,
:
we might
as
working
yet
officially,
a beautiful example of Paregmenon
(q-v.)
put
it,
:
This
officiously.
" not ergazomenouSj but
not busy with their bodies^
but busybodies. 1
Tim.
vi.
4.
3,
—
" If
proud, knowing nothing " teach,
any man teacheth otherwise ... he is nothing about what he professes to
i.e.^
:
"the doctrine which
according to
is
godliness":
i.e
Mystery, the truth which specially concerns the Church of God. iii.
16: " the great "
Mark
xvi. 20.
universality do not always affirm
— " They went
everywhere where they went where they were able to go. i.e.i
Luke
xviii.
i.
—
*•
forth,
in
;
And he spake
or at
and preached everywhere
xxiv. 54.
;
"
:
or everywhere
a parable unto them to this end,
to pray, and not to faint " every opportunity, and not to grow weary.
Luke
of particulars,
it
every kind of place
men ought always
that
See
Mystery of godliness.
Words denoting
iv.
the
j
— "And were continually
every opportunity, at the proper and
in
i.e.,
:
on
all
occasions
the temple"
i.e.,
:
at
stated times for assembling
there.
Acts
xxviii. 22.
— " As
concerning this :
:
I
Cor.
iv.
17.— "As
I
we know that it is it is known and
everywhere where
everywhere spoken against " i.e.^ spoken about it is spoken against as
I
sect,
it is
to this present day.
in every church" an assembly, or wherever
teach everywhere
teach in every place where there
is
z.^.,
:
I
go.
as
FIGURES OF SPEECH.
620
same kind,
universal for the particular, hut of the
Flesh
1.
When flesh "),
The
word
the
the word
Gen.
—"All
vi. 12.
all
{i.e., all
— "The
used
'*
all
men) come
Luke
"
connection with " flesh "
in
{i.e,
" all
flesh " is the figure {Synecdoche).
*'
thus emphasized.
is
had corrupted
his
way upon
the earth"
—
Lord
glory of the it
—
of God." 20.
iii.
And
"
See verse
:
:
i.e.,
all
10).
shall be revealed,
and
all
together."
From one sabbath to another
"
name"
flesh bless* his holy
all
" all flesh shall bless."
all flesh {i.e., all
shall all flesh
{i.e.,
Lord."
to worship before me, saith the
iii. 6.
Rom.
let
:
people) shall see
Isa. Ixvi. 23. all
is
flesh
— "And
mankind (Heb.
Isa. xl. 5. flesh
put for mayi or mankind.
mankind.
Ps. cxlv. 21.
—
is
and the word
literality of
i.e., all
men
*'
"all
literal,
is
it
The
are used in a narrower sense.
Words of a wider meaniitg
V.
people) shall see the salvation
— " Therefore by the deeds
of the law, shall no flesh
be justified in his sight."
Creature
2.
Mark all
xvi. 15.
A
people.
Col.
i.
—
"
precept
23.
creature which
Preach the gospel to every creature"
:
i.e.,
to
fulfilled in
— "The
Gospel under heaven "
is
put for maji.
is
.
.
.
:
which was preached to every i.e.,
to
every person without
distinction. I
Pet.
ii.
The Greek KTto-t5
—
13.
is
"
Submit yourselves
" every
{anthropinee ktisis) 3.
Acts
xii.
oikeema) "
:
context.
It is
i.e.,
to every ordinance of
creation " or creature
:
man."
avOpaiirivr}
institution.
Domicile
is
put for prison.
7.— "And a light shone in the building {oC-qfxa, the prison, a particular kind of building defined by the called a building, for it was no longer a prison after the
i.e.,
angel had entered
it.
4.
Luke
:
human
House
is
put for temple.
51.— "From the blood between the altar and the House": xi.
translated in A.V.
of Abel i.e.,
.
.
.
which perished
the temple
building, as
SYNECDOCHE Acts
vii. 47.
(OF
— " But Solomon
THE GENUSJ. him an house
built
621 "
i.e.,
:
a Temple,
a kind of house.
Man
5.
Matt. xix. 10, with his
—
put for husband. {i.e.,
a husband) be so
wife,** etc. 6.
As man
Ps. cxl. II
Ps.
ci. 5.
The Heb. of his friend,
Ecc.
The Tongue
(12).
—
the earth."
is
**
—"Whoso
X. II,
I
is
(i.e.,
will bite
no better
is
"
:
i.e.,
without enchantment, an adept in evil-speak-
a particular kind of use of the tongue).
xiv. 14.
Change
is
— "All the days of
my
change come " experienced by man. :
i.e.,
die
till I
:
my
" sons of destruction,"
appointed time
dying being one of
for the
dumb
Here, the A.V. renders
change."
and
in
See A.V. margin.
put for death.
Prov. xxxi. 8.— "Open thy mouth the sons of
an evil-speaker)
the slanderer), in the secret places
(i.e.,
—" Surely the serpent 7.
Job
of tongue
I
cut off."
and a master of the tongue ing (which
evil-speaker
privily slandereth his neighbour.**
the tongue shall
put for the man.
man
Let not a
"
in
him
is
means an
generally
is fallen, it
be established
all
man
the case of the
If
'*
is
the Text
:
"
it
will
I
wait,
till
many changes in the in
cause of
the margin
such as are appointed ta
destruction." 8.
Quadrupeds
(reTpdiroSa, tetrapoda) is
used for tame or domestic
animals.
Acts
X.
12.
—" Wherein were
of four-footed beasts
classed
off,
"
:
as distinct from "
9.
Statute
is
all m2inner {Synecdoche of Genus) tame or domestic animals which are wild beasts " which are also " four-footed.'*"
i.e.,
put for allowance, or necessary food.
—
Gen. xlvii. 22. " For the priests had a statute of (or from} Pharaoh, and did eat their statute which Pharaoh gave them wherei.e., they ate, not the statute, but the fore they sold not their lands statutes which Pharaoh gave them. of the one food assigned to them by :
*'
:
—
Ezek. xvi. 27. " Behold, therefore, 1 have stretched out my hand over thee and have diminished thy statute": i.e., the food apportioned to thee.
A.V.
:
"ordinary food."
FIGURES OF SPEECH.
622
Prov. XXX.
"
—"
xxiii. 12.
my
than
—
my
Feed me with food of
statute":
my
{,e.,
See A.V. margin.
statutory food.
Job
8.
I
have esteemed the words of his mouth more The R.V. i.e.^ my ordinary allowance.
appointed portion
'*
:
But the meaning is that the law. Lord*s word was valued by him more than his daily bread. The A.V. catches the spirit of the words and the meaning of the figure beautihas
in
fully
the margin,
my
"
:
necessary
my
xl.
8
(g).
food.**
The Bowels
10.
Ps.
my own
literally,
— "Thy law
are put for the heart.
is in
the midst of
The
11.
Gen.
iii.
20. —
"
people
who
Ps.
should
cxliii.
called his wife's
living "
all
2.
—
i.e.,
:
thy sight
" In
inserts the
A Common Name
12.
of
name Eve
wnll
word
•'
no
man
"
sometimes put
is
living :
e.g.,
33.
Ps.
called
V.
£Z,"
*'
4 (5)
;
" in
because
;
'*
(i.e., *'
person) be
no man
living."
for a proper one.
to many is used of one par The Strong " or " the Mighty though others are strong, He is stronger than all. is
i.e.,
10.
living beings, or of all
all
A name common
God
verse
live hereafter.
The A.V.
justified."
bowels":
Living are put for men.
And Adam
she was the mother of
my
Compare
heart," as in A.V. (but see the margin).
excellence
:
One,''
it is
Gen.
xiv.
as,
when
because,
22;
xxi.
xxii. 1 (2), etc.
"the Lord:'
xxi. 3. John xi. 3, 12, John xi. 28. The Angela Gen. xlviii. 16. Ex. xxiii. 20, or the Angel of the Lord.'' Ex. iii. 2. Judges vi. 11. So Christ is 'Hhe seed of the woman." Gen. iii, 15. All others are seed of some woman, but Christ is the seed. Moses is called ''the Prophet," Hos. xii. 13 (14). Deut. xxxiv. 10,
So Christ "
etc.
The
is
called
Teacher.''
Matt.
xxii.
Matt.
24.
'*
^^
11, 12.
The Euphrates Gen.
is
called ''the river" because of its magnitude.
xxxi. 21. Josh. xxiv. 2,
Ixxx. 11
(12).
Micah
So the Emperor Nero 13.
This
is
where the A.V. has "flood." Ps.
is
called lord.
The Plural Number
not Enallage
the same kind.
Ixxii.
8;
vii. 12.
is
Acts xxv.
26.
put for the singular.
because this singular must be and is one of As when Sarah said: "Sarah should have given ;
;
SYNECDOCHE children suck
only son
:
Gen.
SPECIE^).
" for
:
I
is used, it is used of her have born him a son in his old
xxi. 7.
xlvi.
7.
—" His daughters "
I
Chron.
I
Chron.
Verse 8 Verse 31
i.
—
:
the children of Sheshan
vii. 12.
;
is
i.
!
—
"
Hushim, the sons
Zechariah his son.
John
2.
of Aher."
"
See verses
Acts
vi. 45.
put for the singular, because
" written " (Mai.
That
shall
that
it
of Ishi
This Ahlai was a
Ahlai."
2 Chron. xxiv. 25. — " For the blood of
Mark
son.^^^
;
;
And
i.e.,
one
his
;
Chron,
priest":
i.e.j
:
Dinah.''
Dishon."='=
;
**
daughter (see verse 34) 1
Anah
of
"
*'
The sons of Carmi Achar."7. The sons of Etham Azariah.*"^= "The sons of Appaim Ishi. And the sons
ii. '*
:
41.—" The sons
one daughter
his
i.e.,
:
See verses 15, 17. Verse 23: "The sons of Dan, Hushim
Sheshan.
623
Here, though the plural
as she goes on to say
Gen.
age."
"
?
THE
(OF
in
vii.
the sons of Jehoiada the 20,
42.
21.'''
—The
word
only one prophet
is
''prophets
"
the prophecy
But the case is different with Matt. ii. 23. might be fulfilled which was spoken by the prophets. He iii.
1).
be called a Nazarene."
A
Nazarene
branch
is
from
netzer, a
difficulty (a
created by supposing
is
word used
of Christ only in
Isaiah).
But apart from the most improbable, if not impossible etymology, it was written. It says it was spoken and who will deny that many prophets may have spoken and prophesied of this Branch ? Some prophecies were written and not spoken some were spoken and not written while others were both spoken and written. The same explanation may be given of Matt, xxvii. 9 and Acts xiii. 40: where the preposition " in " means " by." it
does not say
;
;
;
II.
This
Synecdoche of the SPECIES.
when the Species is put for the Genus when particulars are put for universals.
is
above), or
i.
Isa.
but for i.
liii.
all
12.
Many
— "And
is
sometimes put for
he bare the
His own people according
(the opposite of the
all.
many." Yes, "many," Heb. ix. 28, and Matt,
sin of
to verse 6,
21.
* In these passages there has the singular number.
is
a reading called Sevir, and
in
some MSS., which
FIGURES OF SPEECH.
624
2.—" And many of them that sleep in the dust of the See John earth shall awake" i.e., all to whom the prophecy refers. time and and rank or order"; own his in every man But V. 28.
Dan.
xii.
:
'*
according to the Dispensation.
Rom.
viii.
brethren": his
own
i.e.,
29— " That
brethren.
John
vi.
50.
— " This may
heaven, that anyone does eat of it.
ii.
he might be the first-born among many but all with respect to
msiny relatively to others;
eat thereof,
and
not die "
:
z.^.,
and special sense are used with a wider and more universal meaning,
Words of a
limited
Man
1.
down from everyone who
the bread which cometh
is
is
used for both sexes,
men and women.
xxxii. 1 cxii, 1. Jen xvii. 5, 7, and so frequently 1 See Ps. as not to need further citation, or to be given in full. i.
;
;
One Relationship
2.
Ps. xxii. 4
(5).
them and trusted
lived before
Ps. cvi.
6.
—
is
put
for,
and includes others.
— " Our fathers trusted We
"
in
God
in
thee "
:
i.e.,
all
who had
are included.
have sinned with our fathers
"
:
i.e.,
with
who have gone before. "And David .2 Sam. ix. 7.
—
surely
show thee kindness
restore thee
all
the
landW
for
said unto him, Fear not, for I Jonathan thy father*s sake, and
Saul thy father"
:
i.e.,
all
will will
thy grandfather.
—
Sam.
xix. 28. Mephibosheth said to David, " All of my father's were but dead men before my lord the king " he means his house 2
:
father's father.
Dan.
V. 2, II.
— In verse 18 Daniel, speaking to Belshazzar,
calls
Nebuchadnezzar (by Synecdoche) his father, whereas he was his grandfather. See the margin of verse 2, 11. Daniel made no mistake, but he makes use of a common and well known figure of speech. I
Kings XV.
10,
See margin of verse
Judges Gen. " kindred."
ix.
13.—Asa's grandmother
I.—" Brethren
8; xxxi. 23; See margin.
xiii.
is
called his " mother."
10.
i
" is
put for other relations.
Chron.
xii. 29,
where
it is
So
also
rendered
SYNECDOCHE Jerome
classifies four kinds of
Nature.
1.
THE
(OF
SPECIES).
brethren "
*'
Gen.
:
—" brethren
2.
Nation.
Deut. xv.
3.
Kindred.
Gen.
4.
Affection.
Ps. cxxxiii.
3.
etc.
1, etc.,
"
when she was the daughter
by
xiii. 8.
So
7.
5.
"
xxvii. 1.
—" Sons" are put for posterity. Ex. Gen. xxix. — Laban the " son of Nahor Gen. xxiv. 48. — Rebecca called Abraham's i.
625
is
also Jer. xxxi. 29.
put for his grandson.
" brother's
daughter,"
of Bethuel and granddaughter of Nahor,
not of Abraham.
Sam.
2 *'
Son
"
xix.
24.
vii. 24.
—Achan
is
called
See verse
for great grandson.
*'
the son of Saul."
'•
the son of Zerah," which
is
put
So
1.
—
Matt.
i. I. Christ is called "the Son of David" in a like way. " son " being used in a wide signification. So Matt. ix. 27
The word
;
xx. 30, 31
xv. 22;
23;
called
is
here put (by Synecdoche) for his grandson.
is
Josh.
xii.
— Mephibosheth
xxi. 9, 15;
;
xxii. 42.
Mark
xii.
Luke
35.
Compare Rom. i. 3. 2 Tim. ii. 8. Rev. xxii. 16. 38, 39. Hence David is called his father (Luke 32). Zacch^us is in the same way called a son of Abraham " (Luke Compare Luke xiii. 16. 9). 73, John All the Jews called Abraham their " father " (Luke 39, see verse 56. Acts vii. 2." Rom. iv. 1). The Samaritans called Jacob their father" (John iv. 12).
xviii.
i.
**
xix.
i.
viii.
'*
iii.
A
proper name
is
and Isa.
Ixiii. 16.
put for a common ; an individual is put for many put for the universal.
;
the particular is
— " Thou art our
father,
though Abraham be ignorant
of us, and Israel acknowledge us not."
Here,
People of
are
individuals
the
put for the
great majority of the
For the patriarchs named were long since dead.
Israel.
— " Apollos"
I
Cor.
iii. 6.
I
Cor.
vii. 16.
—
"
Wife
"
is
put for any minister.
and
•*
man
" are put for all wives
and
all
husbands.
A
iv.
1.
species of
Bow, Spear,
Ps. xliv. 6 save
me
" :
a thing
i.e.,
(7). I
—
will
*'
I
will
not
is
put for the whole genus.
etc, are put for
not trust in
trust in
all
kinds of arms.
my bow, neither shall my sword
any weapons or
in
any human means R
1
;
FIGURES OF SPEECH.
626
alone, see verse 7 (8). This
of defence, but in
God
of the adjunct.
So Zech.
be also Metonymy
may
x. 4.
to cease unto the end of he breaketh the bow, and cutteth the spear in sunder he burneth the chariot in the fire " i.e., if all wars are to cease, all kinds of implements of war must be included and represented in the
He maketh wars
Ps. xlvi. 9 (lo).— "
the earth
:
:
few species named. 2.
Ex.
The Ass
put for
is
— "And
xiii. 13.
kinds of aniiuals not sacrificed.
all
every firstling of an ass thou shalt redeem
The firstborn of all unclean beasts, which might not be sacrificed, had to be redeemed (see Num. xviii. 15), but only one species is named here, and in xxxiv. 20.
with a lamb."
Gold
3,
Ps. Ixxii.
15.
—
Here, the principal Ix.
To him
*'
gift
is
put for
be given of the gold of Sheba."
shall
put for
is
gifts.
other kinds of
all
See
gifts.
Isa.
5-7. 4.
Job field
Stones are put
V.
for
and the beasts of the
:
whatever
23. — " For thou shalt
Lion
5.
Isa. XV.
9.
—
"
I
is
put for bring
will
be
in
field shall
all
is
hurtful to the
soil.
league with the stones of the
be at peace with thee."
kinds of wild beasts,
more upon Dimon,
lions
upon him
and
doctrines,
that
escapeth of Aloab."
Commandment
6.
21. — "
Is
put for
all
comniaiidnients
had been better for them not to have known had known It, to turn from the holy commandment delivered unto them." So chap. Hi. 2. 2
the
Pet.
way
7,
Ex, with
all
ii.
It
of righteousness, than, after they
Honey
is
put for whatever
and
delicious.
17.— "A land flowing with milk and lioney " i.e.. filled and delightful things, sweet and good i.e., a region and fruitful, abounding with pasture and fruits of all kinds.
iii.
8,
:
satisfying
irrigated
See Ex.
xIII.
Deut.
3;
vi.
5;
xi.
:
xxxili.
9
Sometimes
" oil
xvili. 32.
Sometimes
3.
xxvi. 9,
;
5; xxxli. 22. Ezek. xx. 2 Kings
is siceet
'
Lev. xx. 24.
Num.
xiii.
27;
xlv.
15; xxvli. 3; xxxi. 20. Josh.
8;
v. 6.
xvi. 13.
Jew
xi.
6, 15. is
Ezek.
added, or "figs," etc.
xvi. 13, 19.
''butter."
Job. xx. 17.
Deut.
viii.
8
;
xxxii. 1?.
SYNECDOCHE (OF THE Bread
8. It
31;
Judg. Ecc.
16.
xiii.
7 (meat)
Sam.
1
xiv.
xx. 14 (meat)
;
11
ix.
Gen.
24 (food)
Mai.
4.
ix.
xli.
Isa. i.
xx.
;
9 (10) 1
iii.
19;
cii.
vi. 11
4 (5)
5
xxxix. 6
;
Num.
xv. 2,
Job.
Dan.
;
vi.
cxlvi. 7.
;
Luke
26.
;
xxviii. 2.
xxviii. 20.
;
cxxxvi. 25
;
Jer. Hi. 33
7. ;
fish.
xviii.
6,^=^8.-
27 (meat)
;
Iviii,
;
Matt.
7.
iii.
(food); xxi.
11
iii.
Ps.
;
19 (feast).
X.
;
Hos.
(feast).
20. Lev.
xlix.
627
kinds of foody including
all
often translated "food."
is
25,
xliii.
put for
is
SPECIES).
v.
xiv.
1 1
:
etc., etc.
to " break bread " or to " eat bread "
Hence a meal.
common Hebrew
the
It is
means
idiom to this day.
to partake of
Just as
the Arabs, "salt" (one particular and important kind of food) universally for the whole meal
and
with anyone means to partake of his hospitality.
salt "
bread "
means not
food)
put for
is
When See 9.
"
water"
1
iii.
Peace
Gen.
By
is
;
added
vi. 26.
:
.
ii.
10.
Peace
is
:
man
Rom. * "
meant
to
i.
—"
—
peace
have they
every earthly
See this passage
all
heavenly and spiritual blessing.
iii.
18.
peace, peace, to
;
See under Epizenxis.
Peace
I
leave with you, is
:
i.e.,
food which
my
peace
I
give unto
only one species of heavenly
So John
xx. 19, 21, 26.
— " Grace to you, and peace." "
blessings.
also Jas.
not peace alone, which
Bread of thy God
{i.e.,
create the fruit of the lips
I
"
all
So
kinds of blessings. 7.
kinds of earthly
i.e.^
that worketh good," etc.
also used of
xiv. 27.
all
all
{i.e„
far off," etc.
i.e.,
but
it is
.
—" But glory, honour, and
Isa. Ivii. 19. is
.
"
under the figure of Ellipsis.
gifts,
it
See under Idiom.
—" Peace be to you" peace and — "The Lord give thee peace." — Great peace every blessing)
blessing) to every
you
up.
" bread and water"),
xliii. 23.
Rom.
John
{i.e.,
it
xxxiii. 16, etc.
Ps. cxix. 165. which love thy law."
"
" to break
So
Synecdoche "bread" (one kind of
used for plenty, and happiness ; and of good and blessing.
is
Num.
him that
put
kinds of solid and liquid food necessary to eat and to drink.
all
Isa.
is
" to take
kinds of food (or meat), and the breaking of
all
merely equivalent to carving or cutting
include
and
to partake of the Lord's supper, but to partake of
an ordinary meal with others. is
for all kinds of food,
among
God
gives.
FIGURES OF SPEECH.
628
Rom.
—
V. I.
**
Therefore having been justified by faith
(eV Trto-reo)?,
opposed to law-principle) we have peace and with it every heavenly " By whom we have obtained blessing, as verse 2 goes on to show So also. Rom. access also by faith into this grace wherein we stand." ek pisteosj on faith-principle as ^
God through our Lord Jesus Christ"
with
;
:
xiv. 17, etc., etc.
10.
Prey
that which
(^*!)£?,
Ps. cxi.
them that
5.
fear
—
"
vain for their food!
Prov. xxxi.
15.
Mai.
ill.
may
10.
hath given prey (so margin i.e., meat) unto those who fear God will not have to hunt in He will give it to them. See Ps. cxlvii. 9. :
— " She riseth also while i.e.,
:
finds
— " Bring ye
all
it is
yet night, and giveth
and prepares their food. the tithes into the storehouse, that
be prey in mine house."
Blood (Heb.
11.
one kind of food)
i.e.,
:
of food.
i.e.y
:
prey to her household "
there
all kinds
He
"
him
taken in hunting
is
put for any and
is
often
Bloods)
put for murder or cruelty
is
;
or death generally.
Deut. Ps.
xix. 12.
—
"
The avenger
(13).— "When
ix. 12
of blood "
He maketh
i.e.,
:
murder.
inquisition for blood":
i.e.
for the shedding of blood.
So Hos.
i.
4
;
iv. 2.
Matt,
xxiii.
Blood
12,
Lev. XX. g.— " His blood punishment,
etc., etc.
is
35
;
xxvii. 24.
also put for guilt.
shall be
upon him":
his guilt or
/.^.,
•
Deut. xix. 10.— "And so blood
{i.e.,
guilt)
be not upon him."
8.— "And
Deut. xxi. the blood [i.e., the guilt) shall be forgiven So in the next verse the A.V. actually supplies the words:
them."
shalt thou put
"
So
'*
Blood"
2
sin,
away the
guilt 0/ innocent blood
Kings xxiv. 4.—" He
Jerusalem with innocent blood." it) is here put as the gravest the other kinds of sins which Jehoiakim committed in
(i.e.,
for all
from among you."
murder and the
filled
guilt of
Jerusalem.
Ps. A.V.), "
li. 14 (16).-" Deliver from blood-guiltiness."
Isa.
i.
me from
15.-" Your hands are
blood-guiltiness.
full
O God "
bloods,
of blood"
:
i.e.,
:
i.e.,
(as in
of murders and
SYNECDOCHE Clothing
13,
Isa.
6.
iii.
is
THE
(OF
put for
— " When a man
SPECIES).
629
all necessary tilings.
shall take hold of his brother of the
house of his father, saying, Thou hast clothing, be thou our ruler " thou art well dressed and therefore hast other good things beside.
Widows and Fatherless
14.
Ex.
/>.,
afflicted.
21.— "Ye
shall not afflict any widow, or fatherless does not follow that they might afflict all others. one kind or class is put for all similar kinds of helpless people.
I
xxii.
Surely
child."
No
are put for all kinds of
:
Deut.
it
i8.
X.
—
He
doth execute the judgment of the fatherless
—
Cursed be he that perverteth the judgment
"
and widow."
Deut. xxvii.
19.
"
of the stranger, fatherless, and widow." xxiii. 10.
Isa.
Jas.
Father etc.
is
27.
i.
this,
religion "
—
Pure
**
To
religion
So
also Ps. cxlvi.
Ezek.
and undefiled before God and the
or trouble of any kind.
This refers to
surely manifest such evidence as this
who are " in Christ and much more. But for
not "
the widows and fatherless
*'
in itself is nothing.
the visiting of
in Christ," all
world for
which
will
we
all
" will
All
those in
the
never accomplish the stupendous miracle of Divine grace
;
are saved by grace and not by works.
Verbs having a special meaning are used
v.
Prov.
9.
xxii. 7.
the fatherless and widows in their affliction,"
visit
distress
in
all
i.e.y
:
17, 23. Jer. vii. 6; xxii. 3.
i.
1.
"To Ascend"
is
used for
to
in a
come^ or
more general
sense.
to enter into the
thoughts or the mind. i
2
of a
Kings
man
"
—
" All the money that ascendeth upon the heart as in A.V., " that cometh into any man's heart " (i e.,
xii. 4. i.e.,
:
thoughts, his thoughts or mind).
— "To
burn their sons and daughters whichT commanded them not, neither did it ascend upon i.e., come into my mind. Jer.
vii,
31.
Ezek. xxxviii. thine heart
"
:
i.e.,
10.
— "At the same time
as in A.V.,
—
come
shall things
in
my
the
fire
;
heart "
:
ascend upon
into thy mind.
ascended upon the heart of man " Here i.e., as in A.V., " Neither have entered into the heart of man." the idiom is Hebrew, though the language is Greek. I
Cor.
ii.
9.
" Neither have
:
FIGURES OF SPEECH.
630
To Make
2.
(with time)
used for
is
to
continue or abide.
—
Acts
XV. 33. "And, having made a time, they were as in A.V., " After they had tarried there a space."
Acts
xviii.
"
departed
i.e.,
:
23.
as
in
—
•'
And having made
let
go":
i.e.,
some time, he some time there."
or done
A.V., " After he had spent
Acts XX. 3.^" And having done three months there" And there abode three months."
as in
i.e.,
:
A. v., "
2 Cor. xi. 25.
deep "
i.e.,
:
—" A
night and a day have
have passed or been
I
I
done or made
in the
in the deep.
—
Jas. iv. 13. '* Go to now, ye that say, To-day or to-morrow we i.e., as in A.V., shall go into such a city, and shall do a year there " :
continue there a year.
So
Latin, agere vitam (to
which Rome, translating
and agere poenitentiam
live),
(to repent)
her versions, renders " do
in all
literally
penance.'''
To GO OUT and come
3.
or of
Num.
—
in is
life
used of
official actions
general.
iji
" set a man over the congregation, may go out before them, and which may go in before them, and which may lead them out, and which may bring them in that the congregation of the Lord be not as sheep which have no shepherd."
xxvii. 16, 17.
.
.
.
\A'hich
;
So verse Acts
i.
Chron.
21. 2
i.
10.
Ps. cxxi.
8.
Isa. xxxvii. 28.
John
x. 9.
2L To
FIND
—
Noah found grace
4.
Gen.
vi.
8.
"
is
used for
to receive, to obtain.
in
the ej^es of the
Lord
"
:
i.e.,
received grace from the Lord.
Gen. xxvi.
12.
—
"
Then Isaac sowed in that land, and found {/.e., same year an hundredfold and
received, as A.V., see margin) in the
the
Lord
Luke {i.e.,
:
blessed him." i.
30.
—
"
Fear not, Mary
:
Rom.
iv. I.
— What **
shall
thou hast found favour with
we say then
as pertaining to the flesh, hath found
Heb.
ix. 12.
— " By
holy place, having found I?
for
received grace from) God."
lor us.
»»
his
?
"
i.e.,
that
Abraham our
own blood he entered
{i.e.,
father,
received or obtained.
in once into the obtained, as in A.V.) eternal redemption
SYNECDOCHE To
5.
is also
used of
to
SPECIES).
631
have, or to be present with.
—"And
Sam.
I
found
xiii. 15. Saul numbered the people that were were present) with him, about six hundred men."
(i.c.y
Luke {i.e.,
FIND
THE
(OF
ix. 36.
—"And
when the
was past Jesus was found
voice
was present) alone."
Rom.
vii. 18.
—
"
For
I
know
does not dwell any good thing to perform that
Phil.
8.
ii.
which
good
is
me
that in
(that
in
is,
my flesh) there me but how
:
for to will is present with
I
find not
—" And being found
{i.e., is
,
not present with me)."
present) in fashion as a
{i.e.,
man
he humbled himself." Phil.
iii.
Heb. see death
9.
xi. 5.
— "And be found
—
By
"
faith
be present) in him."
Enoch was
and was not found
;
{i.e.,
{i.e.,
translated that he should not
God had
present), because
trans-
lated him."
To CALL UPON THE LoRD
6.
A
uscd of Diviue worship.
Is
special act is put for the general act of worship.
—
Gen. iv. 26. name of the Lord Isa.
22.
xliii.
shipped me),
O
Then began men
"
"
i.e.,
:
Jehovah.
— " But
upon {i.e., to worship) the See under Metonymy. to call
So the Greek Trpoo-Kvvku} {proskiineo), hand, the general word for reverence is put
John
iv. 23, 24.^
—
^*'
him must worship him Hendiadys below.
that worship
7.
Ps, xlix.
{i.e.,
wor-
To Pass the Night
12.
to
do homage by kissing the
for the special act of worship.
The hour is coming and now
worshippers will worship the Father in Father seeketh such to worship him. also under
me
thou hast not called upon
Jacob."
— "Man
is
and
spirit
God
in
spirit
in truth
a
is
when the
is,
and
for the
and they truth." See
spirit in
:
true
;
used for abiding.
being in honour, abideth not
:
he
is like
the
beasts that perish."
Isa.
i.
21.
—" Righteousness lodged 8.
Rom.
iv. 17.
many nations." Heb. i. 2.
—
things."
—"
"
To Place I
is
in
put for
have placed thee
Whom
he hath placed
it
to
;
but
now murderers."
make.
{i.e.,
{i.e.,
made
thee) a father of
appointed) heir of
all
9.
OF SPEECH.
FIG URES
632
To Meet Acts
(Karavraw, katantao)
I.— "Then came he
xvi.
and Lystra,"
Eph.
is
used of arriving at so as to
and he arrived
{i.e.,
to touch.
Derbe
at)
etc.
13.— "Till we
iv.
shall all
have come into
{i.e.,
arrived at)
the unity of the faith," etc.
—"
might attain unto {i.e., arrive Paul is saying the dead.*'* this from his point of view as a Jew, and not that of a saint. *He is speaking of what he formerly counted as his gains (verse 7), and which he now " counted loss for the knowledge of Christ that I may be found in him that I may know him ... if by any means I might arrive at the out-rising from among the dead." This was not spoken as a Christian, as though he might attain something that other Christians could not attain but it was spoken as a Jew, that he might attain (in Christ) a resurrection from among the dead, which other Jews could not hope for. The Jews looked for a resurrection, but it was only TaJv T/eKpcoi/ '{ton nekron), of dead persons, Phil.
at)
II.
iii.
If
by any means
the out-rising, that one from
I
among
.
.
.
.
.
.
;
while Paul was willing to give up this and
all
"gains "for the blessed hope of an out-rising,
from among
nekron),
his other supposed Ik
twv
{ek ton
veKpiDv
the dead.
—
Thess. iv. 17. "Then we which are alive and remain shall be caught away together with them in clouds for a meeting of the Lord, I
into the air,
and thus, always with the Lord
shall
we
be."
Here, the meeting involves actual arrival at the meeting-place of the Lord, and actual presence there with him.
To Drink
10.
is
used of partaking of food and drink of
all kinds.
—
Cor. iii. 2. " I gave you milk to drink and not meat I have fed you. See under Zeugma.
I
"
:
i.e.,
as
in A. v.,
To Answer,
11.
Job day "
:
I,
iii.
i.e.,
Job
or
— "After
Open the Mouth this
Job opened
so,
his
put for speaking.
mouth, and cursed
his
said, etc.
— "My tongue
Ps. cxix. 172. speak of it, as in A.V.
And
is
very frequently, this
shall
respond to thy word":
Hebrew idiom
is
used
in
the
i,e.,
New
Testament. -''
read
Ka.ro.vTyj(r{ii ets tt]v
ttjv €K for
k^avd(TTa(rtv rrju
rwv, as rendered above.
^/c
veKpo^v.
LTTr.WH. and
R.V.
SYNECDOCHE Matt.
THE
(OF
SPECIES).
633
—"At
that time Jesus answered (t'.e.j spake), and thank Thee Father, Even so, Father, for so it seemed good Thus our attention is called to what He said; for the in thy sight." answer was to the circumstances of " that time." What were they? John had questioned (verses 2-6). The people had spurned both John and Himself (16-19). His mighty works had been fruitless (20-24). And, then, "at that time," when all seemed to end in failure, the Lord Jesus found rest in submission and resignation to the Father's will, and, then, turning to all His servants " weary and heavy laden " with their burden and toil He graciously invites them to find rest where He "Come unto me and I will give you rest. had found it, saying and ye shall find rest." Take my yoke upon you, and learn of me said
xi. 25.
I
:
.
.
.
—
—
:
.
.
.
;
Mark xi.
which had not spoken),
So Luke
To
12.
Sit
Isa. xlii.
Acts
is
7.
spake and
Z.^.,
—"Them that II. — "And
xviii
sit in
Sit
" (the fig-tree,
which one
is
placed. iv. 16.
he sat there a year and six months " i.e., he continued there, but
God among them
:
is
Down and
in
darkness," quoted in Matt.
used in order to be See under Metonymy,
To
it
said.
used of ^permanent condition
the verb " sat "
13.
.
40, etc.
vii.
teaching the word of teaching.
.
14. — " And Jesus answered and said unto
in
harmony with
Rise Up is used for all come between them.
of
his act
the ordinary acts
of
life ivhich
Ps. cxxxix.
2.
— "Thou
knowest
my
downsitting and mine up-
rising."
To Come, n13
14.
(bo),
'Ipyea-Oai (erchesthai),
is
used of
going as well as coining.
Jonah
i.
3.—'* But Jonah
to Tarshish."
Mark
xvi.
John
vi. 17.
2.
.
—"They came —"And (they)
.
.
(i.e.,
found a ship coming
John (i.e.,
Acts Rome."
xi.
going)
went) unto the sepulchre."
entered into a ship, and came
29.—" As soon as she heard
was now
{i.e.,
dark,
and
that, she arose quickly,
and
went) over the sea toward Capernaum. And Jesus was not come (i.e., gone) to them,
came
(?>.,
it
went) unto him." xxviii. 17.
— "And so we came
(i.e.,
went, as
in A.V.)
towards
FIG URES
634
OF SPEECH.
these verses, the verb *'and see "goes out, In this case the according to the R.V. and all the Critical Texts. from the command verb "come" is used in the sense of "go," as a
Rev.
7.— In
vi. I, 3, 5,
were the noise of thunder, one of the four living creatures, saying, Go and I saw and behold a white horse. and he went forth." So in each of the other cases.
throne to the horsemen,
e.g.,
"
heard as
I
it
!
.
.
vi.
One example or specimen In
1.
Deut. xix.
5.
is p2it
human
— One kind of
all kinds
for
of similar
tilings.
actions.
homicide
is
mentioned as an example
of every kind.
—
Ps. cxii. 5. "Lending" is put as one kind of favour which a good man sheweth. The most rare is given as an example of all kinds of merciful works.
Prov. XX.
10.
—
Prov. xxvii.
Divers ephahs " are put for
**
14.
—
" Blessing "
kinds of measures.
all
a friend with a loud voice,
is
put
for all kinds of flattery.
—
Lending on usury " is put for all kinds of business transactions and contracts which are liable to gender strife. Jer. XV. 10.
Zech.
V. 3,
"
—" Stealing " and " swearing " — two of the commonest
— are put for other kinds. — " Raca " put for Matt.
kinds of sin
V. 22.
is
all
kinds of opprobrious terms,
etc.
Matt.
The
vi. I.
—" Take
heed that ye do not your righteousness."
figure here led to
an early corruption of the
of righteous acts, alms-giving, (eleecmosuneen), almsy
was put
is
put for
all
kinds.
for ^iKa.io(Tvv7]v
text.
Hence
One
kind
iXerjfxoo-vvrjv
[dikaiosuncen), righteous-
ness.
—
Matt. vi. 5. Prayer is only one of be done as the hypocrites do them.
many
things which are not to
— So fasting. 23. — Removing mountains — one
Matt.
vi. 16.
Mark
xi.
\\\th.
kind of
thing, is put for all kinds that are " impossible with xvii. 6.
Matt.
xvii.
20
:
in
that removing mountains is 1
which
latter place the
word
men."
impossible
So Luke
" nothing "
shows
only one of a class of impossibilities. It not in the nature of things for a word to piuck up a mountain. See Cor. xiii. 2. is
SYNECDOCHE Job This
is
THE WHOLE).
(OF
635
—
ix. 5. " Which removeth mountains, and they know not.'* only one kind of things which are possible with God, though
impossible with
Heb.
men (Luke
—"
xviii. 27).
a good thing that the heart to be established with grace, not with meats, which have not profited them that have xiii. 9.
It is
occupied therein." Here " meats," one of the things about which people are occupied, is put for all kinds of divers and strange doctrines which do not profit those who are occupied with them.
been
In Divine Precepts, etc.
2.
Ex. XX.
12.
—
Honour thy
"
father and thy mother "
:
who
i.e., all
stand in the place of parents.
Ex.
xxiii. 4.
—The
"
" are
ox and ass
mentioned only as examples, would be included in the
for surely a horse, or camel, or child, etc.,
command. Prov. xxv.
Rom.
21.
are only examples of
xii. 20.
many ways
— Surely the
two things mentioned which love may be shown to our
in
enemies.
Luke I
iii.
Tim.
n.
— One kind of vestment put for any kind. — " Food and raiment " are put by example is
8.
vi.
See
this world's goods.
John
14.
xiii.
1
John
— " Washing
the feet "
example of humble service which one xxv. 4L 1 Tim. v. 10.
III.
is
is
a
when
only one kind or one
for another.
So
1
Sam.
WHOLE.
the whole
is
put for a part.
mere genus or species. It the same kind as the other, but
closer connection than that of
when the one
actually a part or
i.
Num.
is
is
may do
Synecdoche of the
Syjiecdoche of the whole
This
for
17.
iii.
is
not merely of
member
of
The whole
xvi. 3.
— **Ye
it.
is
put for every part of
take too
much upon
it.
you, seeing
congregation are holy, every one of them, and the
Lord
is
all
the
among
" i.e., the whole congregation having been separated to the Lord from the other nations, each person was also included.
them
I
:
Kings
vi. 22.
— "The whole house he overlaid with
therefore every part of
it.
gold"
;
and
;
FIG URES
636
—
OF SPEECH.
Matt. iii. 5. Then went out to him Jerusalem, and all {ivaa-a, pasa) Judsea, and all the region round about Jordan " the words Jerusalem, Judaea, and region, being used by Synecdoche of the genus for the people in them. The word all " is literal, and means the whole as including every pm't. So that "all Judaea" means people from every part of Jud^a. So Mark i. 5. Acts i. 8. '*
:
**
Matt, xxvii. Traa-av
XV.
33
45.
— "There
pasan
yrjvj epi
t'i]v
i.e.,
;
all
the land
the whole Land, as
in
{kirl
Mark
(oXrjv, holeen).
Eph.
21.
ii.
—
*'
In
whom
groweth unto an holy temple Tvao-a
was darkness over
teen geen) "
all
in
the building,
the Lord":
{pasa), every being put for every part of
Kph.
—
framed together,
fitly
i.e.,
the whole building
it.
Of whom the whole family
in heaven and earth named." Here, the R.V. has rendered the figure literally " every family," which is not sense, but in the margin has put " Gr. /a^/^5rhood.'' "Every" here is used for "the whole," and means every part or member of the whole i.e., the whole family as made up of every principality, and power, and angel, and archangel " in heaven" (verse 10), and of Israel and the Church on earth. All are of or from one Creator and Source (Heb. ii. 11). See Ellipsis.
15.
iii.
"
is
:
Col.
ii. g.
bodily": the
2 i.e,,
every:
lit.^
Godhead
Tim.
— " For in him dwelleth
in bodily iii.
16.
form.
— "All Scripture
the whole Scripture
every part of Scripture.
Acts Israel "
:
iv.
i.e.,
Rom. seed
"
2
:
i.e.,
10.
—
the fulness of the Godhead meaning the whole fulness of
all
every part of;
i.e.,
"
Be
is given by inspiration of God": not " every Scripture," as in the R.V., but
;
See under
Ellipsis,
known
you
it
to
page 44.
all,
and
to all the people of
the whole of Israel.
iv. 16.
— " To
the end the promise might be sure to
Thess.
i.
10.—" When He
shall have come (eA%, elthee) to be and to be admired in all them that believe the whole body of believers.
glorified in his saints, in that
day":
i.e.,
.
manner " every " {i.e., " all ") Mark 33; xiv. 55. Acts ii. 47
In like xxvi. 59.
i.
ii.
What
is
Tlic Collective is
is ;
used for
vii.
;
.
.
the whole in Matt,
10; xv. 22.
Phil.
i.
13.
put for the particular.
said of the whole, collectively,
Synecdoche) only of a part singularly.
the
all
the whole seed.
and not
ot
all
is
sometimes said (by
the parts, precisely and
SYNECDOCHE Gen.
vi. 12.
—" All
flesh."
Gen. XXXV. 26. —
him 24 and
to
(OF
THE WHOLE).
637
This did not include Noah. See verse
9.
" These are the sons of Jacob, which were born Padan-Aram." This does not include Benjamin. See verses
in
16.
—
*'Ye which have followed me Matt. xix. 28 of man shall sit on the throne of his glory, ye also shall thrones, judging the
.
.
.
when the Son
sit
upon twelve
The "ye" does not
twelve tribes of Israel."
include Judas Iscariot.
Heb. xi. 13. Enoch (see verse
5),
made
be
But
alive."
all
who
in
died.
Adam
all will
all die,
in
in Christ shall
Lord
—
Will
Those who
not die at
all,
who are in also, all who are in Him shall be made alive. clause clearly does not include the all who shall
but be changed. Therefore die, so
even so
not die (see verse 51).
are " alive and remain " to the coming of the
him The
This does not include
died in faith."
all
but only
Cor. XV. 22.-^" For as
I all
— "These
Christ
"all " in the first
means
it
Adam,
that, as, in
all
be "alive and remain," and cannot therefore include the '*all" in the second clause.
The whole
iii.
Gen.
viii.
13.
—"And
is
put for one of
its
parts.
Noah removed the covering
of the ark,''
not the whole roof, but the covering of the aperture which was
i.e.,
made in it as a part Ex. xxii. 13.
of
—"
it
see
:
If it
vi. 16.
be torn in pieces, then
him bring
let
it {i.e.,
one of the pieces) for witness." I
Sam.
V.
—"And
4.
when they arose
on the morrow
early
morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord and the head of Dagon, and both the palms of only Dagon was left to his hands were cut ofP upon the threshold ;
:
him,
only the body was
i.e.,
stump of Dagon was
the
Ps.
cii. 5 (6).
I
3.
Sam.
Micah
Jas.
ii.
15.
xix. 24. 8.
i.
1
So the A.V. puts
John
Cor.
—
Naked"
"
xxi.
iv.
11.
in italics
"only
left."
— " My bones cleave to my
margin.
in A.V., see
left.
7.
Job
In all
flesh,'' i.e., "
So
for scantily clad.
my
skin," as
also Isa. xx. 2,
Matt. xxv. 36, 43. these cases "naked" is put for being xxii.
6; xxiv.
10.
scantily clothed, or poorly clad.
Acts is
xxvii. 33.
put for the part
;
—
*'
i,e.j
And continued from
fasting."
Fasting, the whole,
real nourishment, or regular meals.
FIGURES OF SPEECH.
638
A
iv.
The World
1.
John
place
— "God
i6.
iii.
kindred and tongues in only
is
is
world":
loved the
of
it.
and
people
/>.,
Not, as heretofore,
parts of the world.
This love was confined to
Israel.
it.
all parts
put for persons in so
all
pat for a part of
accordiug to Duet.
Israel,
3: "Yea, he loved the people": i.e., Israel (chap. vii. 6-8, etc.). But now His love was to go out beyond Israel to people of all nations of the world, without any such distinction. It is not the world without xxxiii.
exception, but without distinction.
John
xii. ig.
— " Behold, the world
tudes of people of
is
gone after him
Synecdoche here
all sorts.
is
"
:
multi-
i.e.,
preferable to Hyperbole
(q.v.).
Rom. world" 1 i.e.,
:
8.
i.
ii.
2.
faith
spoken of throughout the w^iole
is
parts of the world.
in all
i.e.,
John
— "Your
— " Not for ours only, but also for the v.hole world "
The World
"
2.
Isa. xiii. ii.
— "And
Babylon (see verse
Luke that
all
I
So
1).
:
See Metonymy of the Subject.
for all people, without distinction. " is
put for a primary part of
will
punish the world for their
it.
evil ":
i.e.,
xiv. 17.
i.^" There went out a decree from Caesar Augustus,
ii.
the world
(i.e.,
Roman Empire)
the civilised world, or
should
be taxed." 3.
All the Earth
Gen.
57.—"
xli.
is
In
put for the greater part of its inhabitants.
all
lands":
i.e.,
in
many neighbouring
coun-
tries.
2
Sam.
XV.
23.— "All the country":
i.e.,
the country round
all
him. Isa. xiii.
5.—- The whole land
4.
Hos.
i.
The Earth
2.— Rendered 5.
is
"
:
i.e.,
all
the land of Chald.xa.
put for the land of Judcva.
"land."
The Land
(y,";)
So is
iv.
1.
Joel
put for
i.
2, etc.
city.
Matt. ii. 6.—" And thou, Bethlehem, land [i.e., city) of Juda." Not seeing the figure, the A.V. interpolates the word " /;/ " in italics.
SYNECDOCHE The East
6.
Ezek. XXV.
Jer. 8.
Kings
1
The South
7.
The South
iv.
30.
Isa.
ii.
Matt.
6.
xi. 5,
etc.
1,
etc.
put for the Negev, or the
is
ii.
put for Egypt^ with respect to Palestine.
is
Dan.
19.
xiii.
639
put for Persia^ Media^ and other coimtries east of jfemsalem.
is
4.
THE WHOLE).
(OF
hill
country of yudcea,
with respect to Jerusalem.
Gen. 9.
9;
xii.
Ezek. xx. 46, 47.
1, 3.
xiii.
The North all
Jer.
is put for Chaldcea and its chief city Babylon^ because armies from beyond the Euphrates crossed high up and entered Palestine from the North.
13-15;
i.
The North
10.
Jer.
11.
vi.
1
xiii.
ii.
(compare is
John
46.
xlvii. 2,
Zeph.
ii.
,13.
put for Media and Persia, with respect to Babylon.
is
The Temple
Luke
20;
and
27, 28)
;
1.
3, 41.
put for certain of the parts comprehended
in
it.
xviii. 20.
Time
V.
11
Ii.
is
put for a portion of time,
oh'^h (Tohlam), for ever, used in various limited significations.
—
Ex. xxi. 6. "And he shall serve him for ever he lives. So Deut. xv. 17, and Philem. 15.. Lev. XXV. 46. " They shall be your bondmen
—
long as they I
Sam.
live. i.
and there abide
22. for
—
*'
"
:
i.e.,
as long as
for ever"'
:
i.e.,
as
That he (Samuel) may appear before the Lord,
ever"
—
:
i.e.,
as long as he lives.
For them (the Levites) hath the Lord chosen 1 Chron. xv. to carry the ark of God, and to minister unto him for ever": i.e., 2.
without change. 2
Sam.
xii. 10.
for ever) depart
—
"
'*
Now
therefore the sword shall never
from thine house "
:
i.L\,
{lit.,
not
while David or his family
lived.
Jer. V. 15. i.e.,
The Babylonians
very ancient (compare Gen.
are called
x. 10).
"a
nation from eternity*':
FIGURES OF SPEECH.
640
Jer. xvii. 4.
burn for ever"
*'
/.^.,
:
XXV.
Jer.
—
Ye have
—
**
mine anger, which
fire in
shall
consumed.
Here it is rendered down, as the period is distinctly defined in seventy years.'' After which Babylon is to become g.
Eternal desolations."
'*
" perpetual " to soften
verse 11 to be
kindled a
until all is
it
it shall be rebuilt according to many Verses 9 and 12 clearly mean, therefore, that the desolations shall be complete and continuous during the whole period
eternal desolation (verse 12), until
prophecies.
referred to.
—" O
Dan. ii. 4 vi. 21 (22), etc. time as we say, " Long live the So in Luke xx. 9, a long ;
:
'*
a year;
i.e.,
till
King, live for ever "
:
a long
i.e.^
king." (a sufficient)
time "
(xpoi/09, chro7ios)
:
the next season.
Synecdoche of the PART.
IV.
Synecdoche of the Part
when a
is
part
The
put for the whole.
is
connection between the part and the whole
is
closer also than that
between the species and the genus; inasmuch as the part is actually member of the whole, and not merely a species or specimen of it.
a
In Synecdoche of the
An
i.
integral part of
The Soul
1.
member
Part, one part or
put
is
for,
and
member.
includes, every part or
man
{individually)
nephesh,
(tlJQ^,
and
is
pnt for the whole man.
\pvx^],
psychee)
is
put
for the whole person.
Gen. in
xii. 5.
{i.e.,
the persons) that they had gotten
Haran."
Gen.
me
— "The souls
xiv. 21.
the souls
Gen.
{i.e.,
xvii.
— "And the king of Sodom said
unto Abram,
Give
the persons) and take the goods to thyself."
14.—" That
soul
{i.e.,
that person) shall be cut off from
his people."
So Gen. Josh. XX. 1
Pet.
iii.
3.
20.
xlvi. 15, 26, 27.
Ezek.
Luke
In this sense
them that were
xviii. 4, vi.
Ex. 20.
xii.
Acts
19
cry "
4,
we
How
xvi.
41, 9, " to save a soul "
we must
slain or
take Rev.
beheaded"
:
i.e.,
dead persons. inxx.
;
ii.
vi.
:
16 (marg.) Lev.
43;
vii.
i.e.,
a man.
14.
9 and xx. 4
the persons.
:
Rom. '*
v.
2,
xiii.
4. 1.
the souls of
John saw the
They could not reign till they were made alive, hence read that - they lived." Moreover, how could "souls" long ?" or, as such, wear "white robes," which "were
given unto every one of
them
" (vi. 11) ?
;
SYNECDOCHE 2.
My
The expression
Soul, His Soul,
my self
the idiom for me,
Num. i.£.,
me
let
xxiii. lo.
Judges
etc.,
himself etc.
^
^
641
becomes by Synecdoche See under Idiom.
— " Let my soul die the death of
—"And Samson
xvi. 30.
the righteous"
:
See the margin.
as in A.V.
die,
THE PART).
(OF
my
soul
they
die,
Let
said,
me, as
(i.e.,
in
A.V., see margin) die with the Philistines."
Job xxxvi.
14.
youth."
Ps.
2
iii.
me), There
—" Many
(3).
soul dieth
—
Thou
*'
(i.e.,
So
God."
in his
wilt not leave
my
Ps.
soul
as in A.V.) in
my
there be which say of
no help for him
is
Ps, xvi. 10. i.e.j
—"Their
soul
(i.e,,
of
xi. 1.
(i.e,,
me)
in
Hades"
:
the grave.
— His soul he) dwell at ease." — soul myself) with humbled my Ps. XXXV. — O myself. Bless the Lord, O my soul Ps. Ps. XXV. 13.
"
13.
Isa. Ivii.
"
and Ps.
—
5.
" Is
such a fast that
it
xii. ig.
Acts
ii.
So
I
say to
will
have chosen
I
?
a day for a
himself.
i.e.,
—" — "His 31.
Luke
i.e.,
:
civ. 1, 35.
to afflict his soul ? "
man
fasting."
(i.e.,
I
"
ciii. I.
in verses 2, 22,
shall
(i.e.,
*'
soul
my
soul "
:
i.e.,
myself, etc.
He) was not
(i.e.,
in
left
Hades
(the
down
their
grave), neither his flesh did see corruption."
Rom.
xvi.
own necks": I
Pet.
4.
g.
of your souls " 3.
who have
i.e.,
i.
—" Who have laid
— " Receiving i.e.,
:
Soul
my
for
down
soul (A.V.,
life)
own necks
their
laid
for me.
the end of you faith, even the salvation
of yourselves.
used of miimats
(tOQ?, nephesh) is also
and when joined with the word "living" [khayah), means "living creature," as translated in Gen.
man
as well as of
4.
Just as
Ex. body
we
xxi.
{i.e.,
in
Gen.
The Body
say, " a
Rom. your bodies
{i.e.,
i.
— "I
i.
20, 21, 24, 30.
where
{i.e.,
it is
So
rendered
also Rev. xvi. 3,
''living soul."
put for the person himself.
" for a
the
in A.V.) "
by himself, as
rest of the verse explains xii.
is
hand
" If he
3.
7,
ii.
workman.
Hebrew :
i.e.,
servant)
came
in
with his
alone, without a wife, as the
it.
beseech you therefore ... that ye present
yourselves) a living sacrifice," etc.
/
FIGURES OF SPEECH.
642
1
Cor. vi. 15.
members
—
Know
"
ye not that your bodies
—
defileth
So the whole body
"
5.
The Flesh, an
integral part of
Jas.
6.
iii.
Gen.
xvii,
(i.e.,
ye) are the
?*'
of Christ
*'
—
13.
"
among our members,
the tongue
is
My
it
the whole being.
i.e.,
:
that
man,
is
covenant shall be
put for the whole. flesh "
your
in
:
i.e.,
in
your body, on your person. Ps. xvi.
—
9.
My
**
See Acts
will rest in hope.
Prov. xiv. 30. the body. 2 Cor. vii.
the flesh
flesh also shall rest in hope'*:
I,
—
"
A
of the body)
{i.e.,
is
the
my
of the flesh "
life
us cleanse ourselves from
and
The Flesh
6.
ii.
sound heart
— " Let
i.e.,
body
26-31. :
i.e.,
of
filthiness of
all
spirit."
put for the whole person.
is
—
Gen. vi. 12. ^'*A11 flesh had corrupted his way upon the earth." Here " flesh," being the figure for people, the word " all " is literal i.e., all people, every person. But even this excepts Noah. See above. :
Ps. me."
Ivi.
4
(5).
See verse Ps. Ixv. 2 "
come
flesh
(3)
Ps. cxlv. 21.
name
for
ever"
Isa. xl. flesh
5.
not fear what flesh
will
6.
(i.e.,
man) can do unto
—" O Thou that hearest prayer, unto Thee
— " Let "
all
flesh
{i.e.,
let
all
people) bless his holy
" all flesh shall bless," as in
lit.,
—
shall all
people.
all
The
glory of the
people) shall see
{i.e., all
Isa. xl.
:
I
11 (12).
i.e.,
:
—"
— "All
Lord
shall
10.
be revealed, and
See Luke
together."
it
verse
iii.
all
6.
See Metaphor.
flesh is grass."
Matt. xix. 5.— "And they twain person, not a soulless body
shall be
one
flesh "
i.e.,
one
the deeds of the law there shall no flesh
{ix.,
:
!
John
51.—"
vi.
Rom.
iii.
My
20.—*'
flesh"
By
i.e.,
:
not a single person) be justified." the negative denies literally. So I
Cor.
i.
29.— "That no
myself.
Here, the " flesh" being figurative,
flesh
{i.e.,
not a single person) should
glory in his presence." I
Pet.
i.
24.
— "All
flesh
{i,e.,
every one)
Is
as grass."
SYNECDOCHE (OF THE Flesh
7.
John
—
14.
i.
put for the whole^ and
is
true,
The Word was made
"
PART).
643
humanity of
flesh "
man, a human
i.e.,
:
Christ.
being.
John
51-56.—-Here, "flesh" and "blood," (see below) are humanity as distinct from Divinity.
vi.
jointly as well as severally put for
There are other figures
in this passage but the word " flesh " is put, not for the "body " of Christ, but for Himself in His true humanity.
Tim.
I
16.
iii.
;
— "Manifest
in
the flesh":
beings.
was manifest. The reading 6 {ho), which, corresponds with the context, and agrees with the neuter word Mvo-T-qpiov,
The "mystery best
This mystery
mystery.
Body
the head of the
Otherwise the
Christ Mystical (not personal)
last three facts
Christ personal. =-
Pet.
I
human spirit
is
is
There
X. 20.
I
come
his
i.e.,
:
John in
— " By
human
iv. 2.
the flesh
a new and
— " Every {i.e.,
in
6 iXOojv
7, it
is
spirit that
{ho elthon),
Cor.
that
veil,
to say, his
is
confesseth that Jesus Christ
Here,
come." " this
is
it
He
of
nature, the
same Jesus,
is
coming
in like
in
is
God." Note the
the perfect participle,
In chap. is
is
6, it is
v.
the aorist
While
that came."
the present participle, kp^op-^vov {erchomenon), "
confess not that Jesus Christ
human
1
way, which he hath con-
living
His real human nature)
ikrjXvdoTa (eleeluthota), " being
John
article with
nature. Himself as truly and really man.
three forms of the verb ^pxo^o.i.
participle,
no
iv. 1.
secrated (marg., new made) for us, through the flesh "
is
the usage of the words " flesh " and " spirit " in
See also chap.
Heb.
as to his
{i.e.,
only the dative case, describing what happened as to the
:
This
XV. f
the flesh
raised from the dead) as to his
{i.e.,
his resurrection or spiritual body)."
word
body.
to Christ Mystical, but not as to
—" Being put to death as to
but quickened
nature),
(i.e.,
either
18.
iii.
Christ
i.e.,
:
and His members here upon earth. at the end of the verse are quite out of
in glory
They describe the order as
order.
2
human
in
i.e.,
"
the flesh":
manner as he went
in
who
i.e.,m his into
heaven
(Actsi. 11). 8.
Gen.
vi. 13.
end of every " flesh " * t
is
Flesh
is
put for
— "The end of
living
creature.
all living beings.
all flesh is
come
Here, the
before
" all "
is
me
"
literal,
figurative.
See The Mystery, by the same author and publisher. See The Spirits in Prison, by the same author and publisher.
:
i.e.,
the
because
FIGURES OF SPEECH.
644
Gen. destroy
17.—"
vi.
flesh "
all
I
.
.
every living thing.
?.^.,
:
bring a flood of waters upon the earth ^o
.
Ps. cxxxvi. 25.—*'
Who
giveth food to
flesh"
all
to every
i.e.,
:
living thing. 9.
The Flesh
put for the animal
is
Old nature In
Rom.
Rom.
Rom.
is
**
and frequently. See articles on Romans V. 6.
—
Blood
is
"
Walk
put for ;;mn, as 21.
— *'They
soul of the righteous
the innocent blood"
Prov.
i.
II.
whom we may
:
on
hath made
many
we say
the
in
(i.e.,
'*
i.e., if
in verse
Come, 1898 and 1899.
to
(i.e.,
So
Old nature.
New
nature),
and ye
of the old man)."
poor blood
*'
for " poor fellow."
gather themselves together against the against the righteous man), and condemn
the innocent man. us lay wait for blood":
all
—"
i.e.,
i.e.,
for
some man
I
have sinned
that
in
all
I
have betrayed the
the innocent man.
— God " hath made of
one blood
the face of the earth " different nations.
:
Man
i.e.,
is
and, though there are different nations
world, they are 11.
4.
xvii. 26.
for to dwell
;
Things
the Old
i.e.,
3.
kill.
innocent blood "
world
(i.e.,
i.e.,
:
— "Let
Matt, xxvii.
Acts
in
the lust of the flesh
Ps. xciv.
See
the flesh, ye shall die":
live after
the spirit
in
itself.
v^alk not after the flesh ":
ye
If
the evil desires of the
examples.
are ruled by the principles of the
shall not fulfil 10.
—
and
Old nature
many
not the same as inverse
viii. 13.
ye live and
Gal.
the
there are
Who
4.—"
viii.
This
nature.
12,
i.
and for
:
16-viii. 39,
lusts,
all
men man God
nations of
out of one
the same
all
and races
all
over the over the
descended from one man.
Flesh and Blood
is
Divine Nature
:
put for the human nature as distinct from the or for the body of man as animal,
mortal, and corruptible.
Matt. xvi. 17.—" Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it unto thee, but my Father which is in Here, the Lord uses Peter's human name '* Simon" and his heaven." human parentage, and "flesh and blood" in order to contrast and :
emphasize the distinction between the communication and revelation.
these and the Divine
The
figure of
origin of
Synecdoche here
SYNECDOCHE
unto thee."
THE PART).
645
man and humanity: "No human
puts the emphasis on this
(OF
being revealed
—
Cor. XV. 50. " Flesh and blood cannot inherit the kingdom of i.e,, no mortal human being can enter there. God Man must be ** born again," and " born of the Spirit," and raised from the dead, or " changed " before he can find entrance into that kingdom. See the 1
"
:
and compare verses 42-49.
rest of the verse,
Gal.
i.
16.
human being
—"
I
conferred not with flesh and blood"
contrast with God,
in
Who
i.e.,
:
with no
alone revealed to him the
Gospel which he was to preach.
Eph. vi. against human
12.
—"We
wrestle not against flesh and blood":
i.e.,
beings, in contrast with wicked spiritual beings.
See under Metonyjuy of Adjunct.
Heb.
ii.
14.
— " Forasmuch then
as the children are partakers of
and blood, he also himself likewise took part of the same " He became flesh, and took part in a true and perfect human body.
flesh
:
The Head
12.
We
use the figure
is
put for the
man
i.e.,
himself.
when we reckon anything
at so
much
*'
per
head.'*
Judges i.e.,
V. 30.
—
"
To
the head of a man, a damsel, two damsels "
" a damsel."
2
See below.
Kings
3.
ii.
—
*'
master from thy head
Ps.
iii.
3
(4).
Knowest thou that the Lord (i.e.,
—"The
from thee) to-day lifter
head" meaning the same as Ps. i.e.,
vii.
upon
his
16
(17).
own
Ps. Ixvi. 12. i.e.,
:
one or two damsels per head, or for each man. Here, there is a double Synecdoche, "a womb" being put for
away thy
?
up of mine head":
my
"
will take
" i.e.,
of
me:
"my
soul."
—" His mischief
shall return
upon
his
own head"
:
self.
— " Thou hast caused men to ride
over our heads "
:
over us.
Prov. upon the
X.
man
6.
—"Blessings
are upon the head of the just":
i.e.,
himself.
Isa. XXXV. 10.
—"With
songs,
and everlasting joy upon
their
upon them, themselves. So "blood" is said to be upon the head of anyone, z.^., where "blood" is put for the guilt of blood-shedding (Metonymy of the efl^ect) and " head" is put (by Synecdoche) for the person himself. heads":
i.e.,
FIGURES OF SPEECH.
646
Sam.
2
thy head"
So
i.
i6.
i.e.,
:
Kings
1
— "And
David said unto him, Thy blood be upon
thyself.
Ezek.
37.
ii.
xxxiii.
Acts
4.
xviii. 6.
his blood-
Matt, xxvii. 25.— " His blood (i.e., the guilt of shedding, by Metonymy of the effect) be on us, and on our
The Skull,
13.
Ex.
as a part of the man,
i6.~"An omer
xvi.
And many
Imnself.
i.e.,
:
or,
as
other places.
The Face
14.
man
put for the
an omer per head, See A.V. margin.
a skull"
an omer "for every man."
in A. v.,
is
children."
put for the whole man, especially marking
is
and emphasizing
his presence.
See under Pleonasm.
Gen.
19.
iii.
—
sweat
the
" In
of
thy
face
thou
shall
eat
bread."
When
the face perspires, the person himself perspires
only the face that
is
seen,
that which
it is
for the whole man. " Bread," we have seen, is put
Gen.
mentioned, and
by Synecdoche for food
xix. 21.
— " See,
I have accepted thy face See A.V. margin.
cerning this thing also."
Gen. xxxii. 20
(21).
—
And afterward
"
I
Sam.
thy face
is
in general.
{i.e.,
thee) con-
will see his face "
xvii. 11.
— Hushai says to
Absalom, "
:
i.e,,
I
counsel
to
.
.
.
that
thou thyself) go to battle."
[i.e.,
There can be but little doubt, as Dr. Ginsburg points out duction
it is
thus put
There are three instances here.
himself. 2
is
but, as
:
Hebrew Bible (page
the
169), that the
word
in his Intro-
1"5J?5 (baccrav)
an abbreviation the MSS. for IJ'ipl which means in the midst of them. And so the Septuagint and the Vulgate translate it. Besides, inp (ch'rab) is never used in Samuel for battle. It is always npri?p (milchaniaJi). So that the
rendered
to
the
battle,
in
is
(b'cheerham),
passage should read: " in thine I
own
Kings
I
counsel
.
.
.
ii.
20.
— "And the
king said unto her, Ask,
back thy face " nay," with the emphasis on " thee." for
I
shall not turn
I i.e.,
Kings
that thou go in the midst of
them
person."
X.
24.— "And
:
all
his presence, so as to see
i.e.,
as in A.V.,
'*
I
will
the earth sought the face of
him and
to speak with
my
mother;
not say thee
Solomon
him personally.
" :
SYNECDOCHE
THE PART).
(OF
—
Job xi. 19. "Many shall intreat thy face": make suit unto thee." See A.V. margin.
647
i.e.,
as in A.V.,
" will
Ps. xlii.5(6).
number:
of
(q.v,)
He
which
—"
*'
11 (12)
So
God."
Ps.
for the salvations (//^^^ros/s
shall give
my
His countenance
":
i.e.,
me.
Him who is the salvations (i.e., me myself), and my
shall yet praise
I
:
the great salvation) of
(i.e.,
Him
the great salvation) of
His presence)
{i.e.,
So verse
shall yet praise
I
z'.e.,
countenance
xliii. 5.
Ps. cxxxii.
10.
— " For
thy servant David's sake turn not away
the face of thine anointed."
Here the
emphasizes the
figure
meaning not
last words,
his face
merely, but David himself.
Prov. xxviii.
A.V
as in
21.
—
*'
To have
respect of faces
" persons," so as to be influenced by
,
is
not good "
i.e.,
:
personal appearance
rather than by justice and right.
Ecc.
man
viii. I.
— "A man's wisdom makethhis face to shine
and
himself),
his hardness
—
What mean
Isa.
iii.
15.
"
So
xxxvi. 9
poor
?
Lam.
V.
12.
*'
is
"
:
ye that ye
(^'.^.,
the
See under Metonymy.
changed.'* .
.
grind the faces of the
.
Turn away the face of one captain."
— "Princes
are hanged up by their hand
:
the faces
persons) of elders were not honoured."
(i.e.,
The Eve
15.
put for the rnan himself,
is
vision,
Matt.
So Luke
ye) see.'* I
Cor.
ii. 9.
And many 16.
16.
xiii.
—
— " Blessed
The Eye
Eye hath not seen
up
lifted
down high So Prov. vi.
Rom.
they
(i.e.,
" :
i.e.,
no one hath seen.
put for a proud man, and
his high looks. :
:
17 (margin). is
viii. 13.
put for the whole man,
— " The froward mouth
The Belly xvi. 18.
Christ, but their
is
" Thou wilt save the afflicted people but wilt (28). i.e., proud people. looks (Heb., soaring eyes) "
The Mouth
18.
ye), for
—
Ps. xviii. 27
Prov.
(i.e.,
other passages.
bring
17.
are your eyes
23.
x.
'*
in respect to his
moital or physical.
—
own
"
is
put for jnan,
in respect (i.e.,
of his speaking.
person) do
in respect
I
hate."
of his eating.
For they that are such serve not our Lord Jesus
belly'*
:
i.e.,
their
own
selves.
FIGURES OF SPEECH.
648
Phil.
iii.
what they can Tit.
19.
—
The
Whose God
12.—'* Slow bellies "
i.
Womb
Judges
is
their belly"
:
i.e.,
:
i.e.^
slow persons,
grown stout and move
large eating, have 19.
*'
themselves, and
get.
put for a female, in respect
is
V. 30.
who by
reason of
slowly. to
her being marriageable.
—"A womb —two wombs for each man."
The A.V.
renders the figure here by the word " damsel."
The Heart
20.
put for the whole man, in respect
is
to his
knowledge
or affection.
— **And
Jacob stole away the heart of Laban": Jacob baffled Laban's knowledge by hiding his intentions. So in verse 26, where the A.V. renders it " unawares," but see the margin on verse 26; and in verse 27, " secretly."
Gen. xxxi,
20.
i.e.,
Sam.
2
Israel"
:
i.e.,
Luke hearts 21.
XV.
6.
— " So
Absalom
stole the hearts of the
men
of
gained them through getting their affection.
xxi. 34.
—**Take heed
to yourselves, lest at any time your
ye) be overcharged with surfeiting," etc.
{i.e.,
The Feet are put
for the whole
man,
in respect to carefulness,
quickness, etc,
Prov.
i.
Prov.
16.
— "Their — "Feet
feet
vi. 18.
So
mischief."
{i.e.,
{i.e:,
they) run to evil."
persons) that be swift in running to
Isa. Hx. 7.
— " How beautiful
Isa. Iii. 7. upon the mountains are the feet of him that bringeth good tidings " i.e„ how beautiful or pleasant is the coming of him who brings good news. So Rom. x. 15. :
Rom. ii.
iii.
An
15.—** Their feet
integral part of
men
{i.e.,
they) are swift to shed blood."
{collectively) is
put for the whole,
or others associated with them,
—
Ex. xii. 40. One person is mentioned; but with him are comprehended his father Isaac, and his grandfather Abraham. "
Now the
sojourning of the children of Israel,
who
dwelt in Egypt,
was four hundred and thirty years." Note that it does not say that Israel's descendants dwelt in Egypt 430 years, as the commentators assume, but that their "sojourning" lasted that time reckoning from Abraham (who is included by ;
Synecdoche, as
is
Isaac also).
SYNECDOCHE Four hundred and
THE PART),
(OF
649
was the whole duration of the While the 400 years' 16, 17. sojourning is dated from Abraham's "seed" (Isaac), who was born thirty years later. See Gen. xv. 18 and Acts vii. 6. There are two reckonings, starting from two different points, and both ending at the sojourning;
as
is
thirty years
stated also in Gal.
iii.
Exodus.
—
Ex. xvii. 8, 13. Amalek (in verse So Josh. x. 28, 40. 1 Sam. xviii.
army.
8) is put for
him and
his
whole
7, etc.
—
Deut. xxxiii. 7. Only *"Judah " is named in the blessing, but in company with him Simeon is understood. For their inheritance and blessing was one. Josh. xix. 1 and Judges i. 3.
"And I
this for Judah," etc.
Kings
understood
viii. 66.
— " David
with him
together
expressly added; and I is
Kings
1
Kings
named, but Solomon, his son, 2 Chron. vii. 10, where it
see
;
is is
x. 9.
—"The navy
X. II.
included; see
" is
Hiram"
of
is
named, but Solomon
26, 27.
ix.
—
" One tribe " is mentioned but, by Synecdoche^ Simeon and Benjamin are included, as well as the Levites and others who joined the tribe. See 2 Chron. xv. 9. 1 Kings xii. 23. 2 Chron. xi. 13. All these are included, by Synecdoche, m 1 Kings xii. 20. 1
2
Kings
Kings
Job
xi. 32.
xvii. 18.
xxxii.
4.
—The Levites and Benjamjtes,
—Job
Isa. vii. 2, 5, 8, 9, that tribe
;
is
first
are included.
named, but the others are included.
and
was Samaria, the
was Jeroboam, the
etc.,
ix. 9.
—" Ephraim "
royal city
;
king of Israel.
is named, because in and because out of that tribe But by Synecdoche all the ten
tribes are included.
Ps. Ixxx.
2.
jamin " includes
— " Ephraim""^' includes the
Judah
tribes.
Ps. Ixxx. V.
and
"
Manasseh
ten tribes, while " Ben-
" includes the two-and-a-half
—" Joseph " (whose son Ephraim was) put — Joseph " put for the ten tribes or and is
I (2).
Israel.
Amos
;
15
vi.
6.
"
" is
put for
for all
is
the kingdom of Israel.
Jer. vi.
I.
—" Benjamin
all
close connection with the Gibeathites (see
Judah, on account of their Judges xix. 16. Hos. ix. 9 ;
X. 9). *
One
Ephraim,"
of the ancient readings called Severtn has this: etc.
"For
the sons of
FIGURES OF SPEECH.
650
1.
iii.
A
A
Field
Gen.
xiv.
part of a thing
7.
is
put for the whole of the thing.
sadeh)
(ni'tt?,
—"And
put for a country or region.
is
they smote the whole
field
{i.e.,
country) of
the Amalakites."
Sam.
I
7.—" David dwelt
xxvii.
in
the field
{i.e.,
country) of the
Philistines."
Corner
2.
is
put for tower, which was usually placed at the corner.
trump and alarm against the fenced and against the high corners": i.e., towers (with A.V.). The
Zeph. cities,
word
is
16.— "A day
i.
of
so translated in margin of chap. 3.
iii.
6.
The Baptism of John
is
put for his ministry.
Not everywhere, but
in
a few passages.
—
Beginning from the baptism {i.e., the ministry) of John, unto that same day that he (Christ) was taken up from us." So Acts X. 37.
Acts
i.
22.
Stones
4.
Ps.
cii.
5.
Amos
*'
14 (15).
Wall i.
7.
—
—
put for
Thy
restored hitildings.
tlie
servants take pleasure in her stones."
put for the ivhole
is
**
"
is
will
I
send a
fire
city
encompassed by
it.
on the wall of Gaza
{i.e.,
I
will
burn the city of Gaza with fire, as the rest of the verse declares), which shall devour the palaces thereof." So i. 10, 14 compare verse 12 and ii. 2, 5, etc. ;
6.
Gen.
manner Gate
In like
put for the whole
city.
shall possess the gate
{i.e.,
— "Thy seed
xxii. 17.
;
is
the
cities)
of his enemies." " within thy gates "
The phrase Ex. XX. 10. Deut.
xii.
Ps. Ixxxvii. Zion more than
Jen cities)
XV.
2.
all
12; xiv. 27
— " The
Lord
means within thy
cities.
See
xvi. 5.
loveth the gates
{i.e.,
the city) of
the dwellings of Jacob."
7.— "And
of the land."
;
I
will fan
them wdth a fan
in
the gates
{i.e„
: ;
SYNECDOCHE (OF THE 7.
Gate
PART).
651
also put for the inhabitants of the city, or for the people
is
assemble at
This
may
its
also be considered as
who
gates.
Metonymy
of the Subject."
—
my
Ruth iii. II. " All the gate (i.e., the people assembling there) of People doth know that thou art a virtuous woman."
Ruth iv. 10.—" That the name of the dead be not cut off from the gate of his place ": i.e., from his own city and People. The two are combined in Isa. xiv. 31: "Howl, O gate;
O
Two
classes of people are addressed: first
.
cry,
"gate"
(a part of the
by Synecdoche, for those who assemble there f and then put, by Metonymy of the Subject, for all the inhabitants of
put,
is
" city"
the
.
In neither case could the gate or the city cry or howl.
city."
whole)
.
is
city.
The Death
8.
of Christ
put for the atonement and
is
its results
(and see under Metalepsis).
Rom,
—"We were reconciled to
God by the death of his not by the act or article of death only, but by the atoneof which it formed only a part.
"
Son ment
V. 10.
i.e.,
:
So
1
Cor.
xi.
ii.
14.
Heb.
26. Col.
— "That
i.
22.
through death he might destroy him that
had the power of death." Here, the first time the word " death " is used, it is put atonement associated with it and the second time it means the article of death. See under Antanaclasis. ;
The Knob
9.
Heb. Here book
X, 7,
show
but
;
was
volume
" In
kephalis, head),
it is
put for the
MS. it is
or book
written of me."
{en kephalidi biblioii), in
not a synonym for
is
itself.
roll,
the
as
head of
some
the
try to
the head or knob of the cylinder on which the manu-
and which
rolled,
itself.
is
the volume of the book
Iv K€aXlhi /?t/5Atov
(/cec^aAtV,
script
—
of the Roll
for the literally
It
is
put, by Synecdoche, for the roll
thus corresponds with the Hebrew in Ps.
"1QD TVpyo'^ {Bimegillath sepher), in the scroll of the book,
and
xl.
is
and
7 (8)
not a
paraphrase, but gives the correct sense. In Heb. x. 7 this book
is .the
may
be taken as referring to Ps.
xl.
7 (8)
where the same phrase occurs ? What book referred to there ? Surely it must be the book of the eternal
but what about Ps.
xl.
covenant referred to
7 (8),
in Ps. cxxxix. 16.
FIGURES OF SPEECH.
652
A
iv.
A Year
1.
-
Isa. Ixi. i.e.,
part of time
2.
—
is
put for time,
is
To proclaim
**
put for the whole time.
and
definite
indefinite.
the acceptable year of the
Lord
"
:
the time of Christ's coming. Isa. Ixiii. 4.
—" The year of my redeemed
—
" I will bring evil upon the Jer. xi. 23. the year of their visitation."
Gen.
4.
ii.
the Day
In
2.
is
is
come."
men
of Anathoth, even
put for an indefinite time.
— " When they were created, " In the
day that the Lord God made the earth and
the heavens."
Here
the day " in the second line answers to "
" in
first line.
Gen.
17.
ii.
UX%
surely die."
A
—
when
" in the
In the day that thou eatest thereof thou shalt
*'
(bydm), in the day.
noun with the preposition followed by the verb
as here, becomes an adverb of time, and
in
the infinitive,
means simply when, or
after
then, or after that.
Lev. *'
xiii.
14.
— "In
in R.V., "
when," and
the day that raw flesh appear": whensoever."
in A.V.,
—
" To teach in the day of the unclean, and in the day of the clean." Both A.V. and R.V. renders this: "To teach when it is unclean and when it is clean " (see A.V. margin).
Lev. xiv.
Deut.
xxi. 16.
Sam. Saul
slain I
— " In the day that
xxi. 12.
in
Kings
{i.e.,
when) he maketh
his sons
which he hath."
to inherit that
2
57.
—
" In the
day that
(i.e.,
when) the Philistines had
Gllboa." ii.
37.
—"
It shall
be that, on the day thou goest out, and
passest over the brook Kidron, thou shalt
know
for certain that thou
shalt surely die."
Then, after Shimei had gone out, and been to Gath to seek his who had run away, and had come back again, " it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again" (verse 41). The king sent for Shimei; and said: "Did I not servants,
make thee
to
swear by the Lord, and protested unto thee, saying,
SYNECDOCHE
(OF
THE
PART).
653
Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die ?" After all this, Solomon proceeded to make Shimei " know for certain that he should surely die." In this case Shimei had been not merely outside his house, but far away to Gath, one of the royal cities of the Philistines; and had not only consumed some time on his journeys out and home, but, after he got there, he had to seek his lost servants out and find them. Therefore " on the day" could neither be intended nor taken in its literal meaning; but, by Synecdoche, for any indefinite yet certain time. and it is perfectly certain that it is It was so taken by Solomon here to be so understood in Gen. iii, for in verse 19 the Lord distinctly says: " In the sweat of thy face shalt thou eat bread, till thou return unto the ground for out of it wast thou taken for dust thou art, and unto dust shalt thou return." Not " in the day " that Adam ate of the forbidden fruit for the Lord contemplates him as living on, and he did live for nine hundred and thirty years (Gen. v. 5). The interest of the passage in 1 Kings ii. is that the words are used in exactly the same connection, and with the corresponding figure, Polyptoton (q.v.), " dying thou wilt die," :
:
;
;
n^DH niD
(nioth tamuth).
Those who see and understand the figure Synecdoche, here employed, need not trouble themselves to invent some new and strange and unscriptural theories as to death or resort to strained inter;
pretations in order to explain a self-created difBculty. 2
Kings
invasion)
XX.
I.
— "In
those days
unto him."
Ps.
xviii. calamity " i.e., :
Isa. xi. 16.
i8
(19).
when
I
— "They
was
—" Like as
out of the land of Egypt
Jer. xi.
I
the days of Sennacherib's
"
3, 4.
prevented
me
in
the
day of
my
in trouble. it
was
i.e.,
:
came up was dark),
to Israel in the day that he
not the actual day (for
but at the time or on the occasion
this
{i.e.,
Hezekiah was sick unto death, and the prophet Isaiah came
when he came
it
up, etc.
—"Cursed be the man that obeyeth not the words of
covenant, which
I
commanded your
fathers in
the
day that
brought them forth out of the land of Egypt."
And day that
Now xxvii.,
" I earnestly protested unto your fathers brought them up out of the land of Egypt."
in verse 7 I
the
:
commands and
and were given some
in
the
protest referred to are written in Deut.
forty years after the Exodus.
It is
clear
FIGURES OF SPEECH.
654
from this that D^*"^!^ (beyom) is not to be taken literally, and that " in the day " is put by Synecdoche for the whole time covered by the events See Jer. xxxi. 32; xxxiv. 13. Ezek. xx. 5, 6. referred to.
—
" Then saith Adonai Jehovah: In the day that have cleansed you from all your iniquities, I shall also cause you to dwell in the cities, and the wastes will be builded." It is clear that all this building will not be done in a day, but it will all be done when the time comes for the Lord's word to be fulfilled.
£zek. xxxvi.
I
33.
shall
—
Ezek. xxxviii. 18. "And it shall come Gog's coming against the land of Israel," etc.
to pass in the day of
Here, the A.V. renders D1^^ (by 6m), at the same time; and the R.V., in that day.
And more Ps. i.e.i
my
cii.
II (12).
life.
Ps.
ciii.
himself, or his
Isa. iv.
15.
—
generally days are used for time, **
My
— "As
for
days are
man,
like
a shadow that declineth "
his days are as grass'*:
i.e.,
:
he
life.
— "And
I.
in
that day
one man,"
shall take hold of
at that time) seven
(z.^.,
women
etc.
—
Isa. ix. 4 (3). "Thou hast broken the yoke of his burden as in the day of Midian " />., at the time when Midian was broken. .
.
.
:
Hos.
— "As
ix. 9.
in the
days of Gibeah
"
i.e.,
:
when
at the time
the sons of Belial sinned at Gibeah (Judges xix. 22-25).
Matt.
Acts
ii.
— —
I.
V. 36.
" In the
Gen. xxiv. ;
plural
—
days
is
"
:
before this time.
i.e.^
put for a full year.
Let the damsel abide with us days at the least This is, according to the A.V. margin, year or at least ten months."
Gen.
55.
Ex.
xl. 4.
"
xiii.
— " And they continued days — "Thou wilt therefore keep
{i.e.^
ID.
appointed season
:
from days to days "
—"
Lev. XXV. 29. may redeem
then he shall
the reign) of Herod the king."
in
after that she shall go."
" a full
{i.e.,
{i.e.,
For before these days
"
The
ten
days
it
If
a
man
sell
:
i.e.,
in
ward."
this ordinance
at its
from year to year.
a dwelling house in a walled
within a whole year after
full year) may he redeem it." Or he have the right of redemption."
a
a year)
city,
sold within days as in R.V., " for a full year it is
;
SYNECDOCHE Judges days
{i.e.j
xi.
40.
— "The
here and in chap.
:
Judges days "
:
daughters of Israel went from days to
xvii. 10.
—
v. 11.
*'
— *'And
It
The verb HDH (tahnah) occurs only means to rehearse, to talk with or of.
shall give thee ten shekels of silver for the
I
by the year, as
i.e.,
Sam.
in
A.V.
man
(Elkanah) went up out of his city from year to year, A.V. margin and R.V. yearly, A.V.) to worship and to sacrifice." In verse 7, the Hebrew word '* year " is used literally, I
3.
i.
from days to days or,
655
"yearly," as in A.V.) to talk with the daughter of Jephthah
the Gileadite four days in the year." twice
THE PART).
(OF
I
Sam.
{i.e.,
xxvii.
of the Philistines
Kings
;
— " And the time that David dwelt
7.
was
four months. I
this
days and four
— " And
xvii. 7.
months":
came
it
a
i.e.,
in
the country
full
year and
end of days that
to pass at the
brook dried up, because there had been no rain in the land." The A.V. and R.V., *' after a while " is not far out. It may mean a full year; but it evidently must include a whole season during which rain might have been expected. In chap, xviii. 1, *' many days " include the whole three years. the
Amos
iv. 4.
—" Bring
.
.
your tithes after three of days "
.
in the third year (according to the Law, Deut.
The Sabbath
3.
Matt, xxviii.
i.
of the week.
Luke
4.
I.
sometimes put
—" — On I
fast twice in the
the
"
The Morning
first of
i.e.,
for the full week.
— "In the end of the sabbaths
xviii. 12.
I Cor. xvi. day of the week.
is
:
xiv. 28).
"
sabbath "
the sabbath
"
:
i.e.,
i.e.,
:
:
i.e.,
at the close
in
the week.
on the
first
put for a more lengthened period or
is
continuous time.
Job
vii. 17,
18.
him every morning Ps. Ixxiii.
?
14.
— '*What "
i.e.,
is
man
.
.
.
that thou shouldest visit
continually.
—" All
chastened every morning "
— "At morn
the day :
i.e.,
long have
I
been plagued and
continually.
Not will destroy the wicked of the land." morning by morning," as in R.V., as though in millennial days each morning would commence with, and each day It means more than that. It means continually ; begin with, executions Ps.
ci. 8.
" early," as in A.V.
;
nor, "
!
I
FIGURES OF SPEECH.
656
SO that
through the millennium
all
continually cut
Ecc.
all
workers of iniquity
be
will
off.
xi. 6.
— "In
the morning sow thy seed*':
early and
i.e.,
continuously. Isa.
xxxiii.
2.
—
*'
Be thou
their
arm every morning
"
i.e.,
:
continually.
Lam.
iii.
23.
every morning "
:
— The
i.e.j
Lord's mercies and compassions are " new
always and continually new.
Evening and Morning are put for the full day ; a day and night.
5.
Gen.
i.
iv.
Hour
put for a special time or season.
is
23. — "The
hour cometh, and now
worshippers shall worship the Father in spirit and passage and verse 24, under Hendiadys below.
John
whole of
5, 8, 13, 19, 23, 31. 6.
John
or, the
V, 25.
—"The
hour
is
hear the voice of the Sen of
coming, and
God
is,
when
the true
See
in truth."
now
is,
when
this
the dead
and they that hear shall live." Note that in this almighty act Christ's title is " Son of God " while, in verse 27, He executes judgment in the earth because He is the " Son of man." So John v. 28; xvi. 2 (A.V., "time"); xvii. L 1 Thess. ii. 17 (A.V., "time"). Philem. 15 (A.V., "season"). 1 John ii. 18, shall
;
;
twice (A.V., "time"). 7.
In
Chronology a
part of a time or period
is
sometimes put
for
the whole of such period. 1 Kings ii. 11.—" Seven years" is put for seven years and a half. Compare 2 Sam. ii. IL 2 Kings xxiv. 8.—" Three months" is put for three months and ten days. Compare 2 Chron. xxxvi. 9.
:
HENDIADYS
Two words
h
Hen-di'-a-dySy from two).
Lit.,
or,
;
ONE.
used^ hut one thing meant,
(hen), one,
Stot
{dia), by,
Sts
{dis)
two (from
8t5o,
Two words
one by means of two.
employed, but only one of the two words expresses the thing,
One
thing, or idea, intended.
TWO FOR
and the other (of synonymous, or even different, signification, not a second thing or idea) intensifies it by being changed (if a noun) into an adjective of the superlative degree, which is, by this means, made especially emphatic.
The found used
in
in
and exceedingly picturesque.
figure is truly oriental,
Latin as well as
both Old and
in
New
The two words are
Hebrew and Greek, and
is
is
Testaments.
same parts
of the
of speech
:
i.e.,
two verbs) always joined together by the conjunction two nouns are always in the same case.
An example
It
very frequently
two nouns
(or
The
" and."
or two from the Latin will serve to explain the true is one of the most important in the
nature of this figure, which Bible.
ultio et satietas,'' lit., a revenge and a two things, but only one, though there Here we have not sufficiency. The latter noun becomes a very strong adjective, are two words. which may be well and excellently expressed by our English idiom " a revenge, yes and a sufficient revenge too " i.e., a sufficient revenge, with strong emphasis on the word " sufficient," from its being thus changed from a noun to an adjective of superlative degree. Had the mere revenge,'* adjective been used, the emphasis would then have been on
Tacitus [Ann,
i.
49. 5) says,
^'
:
—
:
*'
thus naturally qualified.
speaks of one who was slain, ''infelici dextera et sua ictu,'' by his hapless right hand, and his own blow a blow dealt by his own hand i.e., " by his hapless right hand, yes Tacitus, again {Ann.
i.
61),
—
too."
Tacitus {Ann.
ii.
82. end)
Here we have not two
:
''tempore
things, but
one:
et spatio,'' i.e.,
time and space.
"time, yes
—and a long-
extended time too."
Tacitus {Ann, infamy:
i.e.,
iii.
65.
" posterity, yes
!•)
:
''
and
posteritate et infamia," posterity
—and an infamous posterity too." T
1
FIGURES OF SPEECH.
658
Virgil (Aen, *'
roars, yes
healing and
skill
skill
Horace
:
vii.
772)
i.e.^
and
" medicinae et artis" medicine
:
yes—and
" healing,
skilful
art,
healing too," or
or
skill
too) in healing.
{Od.
35. 33)
i.
:
cicatricum
*'
et sceleris
.
.
.
frafrumque,''
criminal
scars and crime and brothers: Le., "scars and crime scars), yes— and criminal scars inflicted by brethren too."
(Le.y
case of Hendiatris (see below). C^sar (b. g. iv. 18) " vi et armis" by force and :
force, yes
i.e.,
—and angry roars too."
Virgil (Aen, (and great
and angers:
15): " gemitus iraeque,'' roars
vii.
arms
This
:
i.e.,
is
"
a
by
—and armed force too."
Many more examples commonly used The Greek
cotdd be given of this figure
v^^hich is so
in Latin.
Classics also
abound
in
examples
Sophocles (Ajax 145): ^ora koI Xelav (hota and plundered cattle ix., " cattle, yes
—
plunder:
:
kai leian), cattle
and
too."
Hendiadys always raises the qualifying word to the superlative degree.
But we are not
to suppose that whenever we find two words word " and " we have the figure of Hendiadys.
joined together by the It
may be
Epitheton,
does not follow that joined we have only one idea. It
every case where two nouns are thus
in
In the first place, there
must be some-
thing to attract our attention, something out of the ordinary usage,
and sometimes not
And
strictly
according to the
letter.
undoubted Hendiadys, the two words true when taken separately and severally, as when equally may be In these in one. cases both letter and figure are together joined the passage gains considerable additional light and force. correct, and Another point to be remembered is that the two words must have a certain relation to each other: one must indicate a property of the occasionally, even in an
other, or be associated in
some way with
it.
There cannot be a Hendiadys where the two words are opposed in any way in their signification; nor even when there is no real connection between them. For example Phil. i. 25, I know that I shall abide and continue with you all for your fiirtherance and joy of faith." Here, in each case, there are two distinct ideas the abiding in life, and continuing *'
:
:
with the Philippian saints and their " joy " another.
;
also, their "
furtherance " was one thing,
HENDIADYS.
659
On
the other hand, verse 1 1 may be taken in both ways " Being with the fruits of righteousness, which are by Jesus Christ, unto
filled
:
the glory and praise of God.'*
may be two things either, to the God or it may be only one: " Unto
This
glory of God, and the praise of
the praise, yes
So Rom.
:
;
—the glorious praise, of God."
XV, 4
**
:
Whatsoever things were written aforetime were we through patience and comfort of the
written for our learning, that
Scriptures might have hope."
Here there are two
things, not one, because comforting
is
not a
proper qualification of patience. In reading this verse, therefore, a pause must be made after the word " patience" (which we possess), so as to distinguish it from the "comfort" (which the Scriptures give). In most cases, the context and the analogy of Scripture will
decide the doubt.
Some
we present more by way of suggestion than About most of them there can be no doubt but a few (such as Gen. ii. 9) may be open to question and these are submitted for the judgment and consideration of the reader. of the examples
actual illustration.
:
;
NOUNS.
1.
Gen.
26.
i.
"
— " Let
us
make man
in
our image, after our
i.e„ in the likeness of our image.* likeness one, though two words are employed.
Gen. evil
:
ii.
9.^" The
tree of
Not two things but
knowledge of good and evil "
i.e.,
:
of
enjoyment.
Gen.
iii.
16.
—
**
Multiplying
sorrow, yes
I
will multiply
{i.e.,
"
I
will greatly
sorrow and thy conception
multiply," see Polyptoton) thy
— and thy conceiving
sorrow too
:
[for]
'* :
z.e.,
thy
" in sorrow thou
shalt bring forth children."
Gen.
iv. 4.
— "And Abel, he also brought of
the firstlings of his
and of the fat thereof" i.e., he brought the firstlings of his flock, yes and the fattest ones too, or the fattest firstlings of his flock, with the emphasis on " fattest." flock
:
—
—
Gen. xix. 24, "Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven " i.e., :
*
ness"
*'
Image"
is
ri^yi
is
q^^j
(tzelem), eiKiav (eikon),
1
Cor.
(d'muth), 6 fxoi
iii.
xi.
9.
7; Col.
iii.
10.
*'
Like-
—
FIGURES OF SPEECH.
660
yes— and burning brimstone
brimstone,
Sam.
I
40.— "And put them
xvii.
leather bag":
in his
Sam.
city "
Mark
xxviii. 3.
in
i.e.,
:
simply "burning
or,
vi. 8.
—They
Luke
This
the
is
xxii. 35, 36.
"buried him
own
yes—even in his
Ramah,
shepherd's vessel and
in his
in his shepherd's leather bag.
i.e.,
" scrip " of Matt. x. 10. 1
too;
emphasis on "burning."
brimstone " with
Ramah
in city
;
his
own
own
city,
and
or, in his
Ramah. in Israel "
i.e.,
:
Thou seekest to destroy a city and a mother a city, yes— and a mother city too * or, a metropolitan
XX. 19.—"
Sam.
2
;
Neither the A.V. nor R.V. sees the figure here the words Hterally, though the figure is obvious. city.
Kings XX. divined, yes— and
"Now
33.
I
quickly too
the ;
;
but both translate
men divined and hasted":
i.e.,
or, as in A.V., " dihgently observed,"
with the emphasis on the word dihgently.
See Ginsburg's Introduction,
page 438.
Chron.
1
xxii.
fame.
5.—" Of fame and of glory
*' ;
of glorious
i.e.,
—
Chron. ii. 9. " The house which I am about to build, shall be great and wonderful." (Heb., see margin). Here, the A.V. sees the figure, and translates it accordingly; " shall be wonderful great." The exact sense, however, is " shall be 2
— and wonderfully great too." — Sweet odours and divers kinds " 2 Chron. xvi. manner of kinds. sweet odours, yes — and of — changes, " Changes and war are against me " Job successive changes of yes — and warlike ones too — are against me Or may be read " changes, aye — a host of them." attack. — Before go whence not return, even to the Job great, yes
14.
'*
i.e.y
:
all
x. 17.
:
:
it
X. 21.
land of
i.e.y
i.e.,
:
"
I
I
darkness and the shadow
shall
of death "
:
i.e.,
—and the darkness of death's shadow 4 and see under Periphrasis. — "Thou hast prepared the light and Ps. Ixxiv.
darkness, yes Ps.
xxiii.
i.e.,
sunlight.
the land of
too.
Compare
;
16.
the
—
sun":
Ps. xcvi. 7. " Give unto the Lord glory and strength " and great glory too. See under Metonymy. glory, yes
:
i.e.^
—
*
Josh.
In the
same way " villages " are
xvii. 11.
Judges
xi.
26.
called daughters
{Num. xxi. 25, 32
;
xxxii. 42-
HENDIADYS.
661
—
Ps. cxvi. I. " I love the Lord, because he hath heard my voice and my supplications *' i,e.y my suppHcatlng voice, with emphasis on :
'*
suppUcating."
Ps, cxix.
138.
—''Thy
testimonies that thou hast
are righteous and very faithful."
So the A.V.
commanded
correctly according to
Thou hast commanded the righteousness of thy testimonies and faithfulness exceeding" (see A.V. margin) i.e., thy testimonies, yes thy exceeding faithful the figure.
But,
literally,
this verse reads
:
"
—
:
testimonies.
Isa.
13.
i.
assembly":
—
i.e.,
"
I
am
your
not able
endure] your iniquity and your iniquitous assemblies, or
[to
iniquity, yes
—
your festal iniquity.
SeeR.V.,and margin, and also A.V. for the confusion and obscurity through faihng to see the combined figures of Ellipsis and Hendiadys in ,
this sentence.
Jer. xxii. i.e.,
3.
—"Execute ye judgment and righteousness": —and righteous judgment —" And do judgment and justice": execute
execute ye judgment, yea
too.
Jer. xxii. 15.
judgment, yes
i e.,
— and righteous judgment too.
—
Jer. xxix. 11. *' I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an end
and expectation." Here the A.V. gives this in the margin, and translates it " to give you an expected end." The R.V. renders it " to give you hope in your latter end," and puts in the margin " Heb., a latter end and hope.^^ All this is a recognition of the difficulty, without grasping or catch-
—
" to give
you the end, yes the end you hope for": i.e., the end which I have promised and on which I have All this, and more, is contained in caused you to hope and depend. and expressed by the figure Hendiadys. ing the spirit of the figure
:
—
"Then the word of Jehovah came to Jeremiah Jer, xxxvi. 27. after that the king had burned the roll and the words which Baruch wrote "
:
Jehovah
i.e.,
Dan. stars
"
:
the
roll,
yes
—and
the
roll
that contained the words of
too. viii.
i.e.,
Zeph. trumpet, yes
10.
—"
It
cast
of the starry host.
i.
—
—"A
down some of the host and of the Only one
thing, not two.
day of trumpet and alarm": and an alarming trumpet too. 16.
i.e.,
of the
FIGURES OF SPEECH.
662
Matt.
with
ii.
iii.
— " He
shall baptize
with the Holy Ghost and
fire/'
no articles. It is iv Trvevf^an dyto) Kal pneumati hagio kai puri), with Holy Spirit and fire : i.e., with Holy Spirit, yes and burning purifying spirit too. Not two things, First observe that there are
TTvpi
(en
—
but one thing
Judgment
:
!
The contrast is with John's baptism, which was with water which mingled together the chaff and the wheat (as the water sign has done in all ages). But the new baptism of Christ should not be like that. It
would separate the chaff from the wheat by burning
Baptist goes on to declare, without a break in his words in
throughly purge his
will
floor,
it
up, as the
"
whose fan is and gather his
burn up the chaff with unquenchverse 11 is different from the "fire "in
into his garner: but he will
The "fire"
able fire."
In verse 11
verse 12. in
and he
his hand,
wheat
:
verse 12
a
is
it
in
it is
a figure for purifying and cleansing;
literal
fire
that
is
meant.
But the
and
effect of its
same in each case. The Baptist is speaking, not of the Church, but of Christ and His kingdom, as was prophesied in Isa. iv. 3, 4 " And it shall come to pass operations are the
:
that he that
is left in
Zion, and he that remaineth in Jerusalem, shall
be called holy, even every one that is written among the living in Jerusalem: when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of
burning
"
:
i.e.^
by
spirit of
judgment
— His consuming.
the purging of the floor, and the burning up of the chaff, which the Baptist speaks of inverse 12. John only foretold it but
This
is
;
Christ shall do
day referred to in Isa. iv. "The Spirit" is the Worker, and "the fire" denotes His operations, searching, consuming, and purifying. The day of the Lord's coming will be " like a refiner's fire And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver" (Mai. iii. 1-4). That day " shall burn as an oven and all the proud, yea, and all that do wickedly, it
in the
.
.
.
;
shall be stubble (as in Matt.
iii.
12)
:
and the day that cometh
burn them up, saith the Lord of hosts."
That future judgment is referred is clear from verse 10.
Mai. to,
iv. 1
(iii.
and not any
shall
19).
ecclesiastical
ordinance,
When the future baptism of the members of Christ's mystical body with the Holy Spirit is spoken of there is no mention of or reference to
fire.
HENDIADYS.
663
Christ " fans " to get rid of the chaff.
the wheat (Luke
Matt.
—" In a region and shadow of death."
not denote two places, but one clear from Isa.
is
Matt. xxiv.
30.
—
"
clouds of heaven with
yes
sifts " to
'*
get rid of
xxii. 31).
iv. i6.
region too, as
Satan
:
ix.
2
1,
23-ix. 1).
(viii.
send his angels with a great sound
shall
In the margin
a trumpet and a great voice." :
This does
death's dark
in
shall see the Son of man coming in the power and great glory": ie., with power,
31.
two things but one
—
They
—with great and glorious power. —*'And he Matt. xxiv.
of a trumpet."
a region, yes
in
we
learn that the
Here,
" a trumpet, yes
it is
—and
Greek
clear that
is
"with
we have
not
a great sounding trumpet
too."
Both the A.V. and R.V. recognize the Figure Hendiadys here. But the A.V. gives the literal Greek (according to one reading) in the margin
;
while the R.V. gives as an alternative rendering, " Or, a trumpet
of great sound "
;
an adjective
into
Luke
of £lijah":
Luke
17.
i.
i.e.,
which represents the change of the second noun a different way.
in
—" He
xxi. 15.
yes
—" For
a mouth (Metonymy
ix.,
go before
shall
in spirit,
^
—
will give
I
Him
in Elijah's
you a
for speech), yes
such wisdom of speech that "
all
in
the spirit and
powerful
power
spirit too.
mouth and wisdom
— and
"
a wise mouth too
your adversaries
shall not
:
;
be able
to gainsay nor resist."
John
i.
17.
— " The law was given by Moses, but grace and truth
came by Jesus Christ."
This must be the figure Hendiadys, because
otherwise the words taken literally would not be true to
fact.
there no grace in the Law? How came only Israel to and not the Babylonians, Egyptians, Philistines, Assyrians, etc. ? Yes it was all grace as God asks and tells them so earnestly and so often in Deut. iv. 32-40, and other places.
Was
have
"
*'
it
:
;
;
And was was
there no
'*
truth " in the
Law
?
Yes
;
surely, every
word
truth.
But, in John
i.
17,
the contrast
is
between one thing that was came by Jesus
given by Moses, and another and a different thing that Christ.
The the verse.
figure
Hendiadys explains the
difficulty
and sheds
light
on
—
FIGURES OF SPEECH.
664
The Law was given by Moses, and there was grace in it and moreand true grace too (the real it was truth itself: " but grace, yes thing) came by Jesus Christ. ;
—
over
John
iii.
5.
—This
**
is literally,
There
begotten of water and spirit."
Except a man shall have been no article to either of the two
is
nouns.
That only one thing is meant by the two words is clear from verses 6 and 8, where only the Spirit (the one) is mentioned.
The Lord
speaking to Nicodemus of "earthly things" (see
is
"a master in Israel," he knew (or ought to have known) perfectly well the prophecy of Ezek. xxxvi. 25-27 concerning the kingdom (not the Church). Concerning Israel, in the day of their restoration to their own land, Jehovah had declared Then will sprinkle clean water upon you, and ye shall be clean And I will And
verse 12).
as
:
.
put
my
*'
.
I
.
within you," etc.
spirit
The cleansing of that day is not to be with literal water, as in the ceremonial cleansings of the Law, but with the Spirit of God. water, yes
— and
of God."
That
receive
,
.
.
is
meant
:
spiritual spiritual
the Holy Spirit Himself:
(But this spake
— " Except
a man be begotten of water too, he cannot enter into the kingdom water stands, by another figure (Af^^(?>fy»2y), for
Hence only one thing
He
as
is
of the Spirit,
clear from John vii. 38, 39: "water which they that believe on Him should
)."
Hence there
no reference here to ceremonial or ecclesiastical is the one indispensable condition of entering into the kingdom of God a moral sphere, which includes and embraces the Church of God, here and now, as well as the future kingdom foretold by God through the prophets. water
is
— but to that baptism of the Spirit which
;
John worship
?
iv. its
21-24.— The one subject of these verses nature and
its
character.
Lord Jesus to the woman of Samaria
It
was the
is
—What
sixth
word
is
true
of the
Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye (Samaritans) worship ye know not what we (Jews) know what we worship for salvation is of (i.e„ proceeds from) the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship Him. God is a spirit {i,e., a Spiritual Being) and they that worship him must worship him in spirit and in truth." :
'*
:
:
:
:
HENDIADYS. Here, notice
first
for the two nouns. spirit -with
spirit,
in to
It is
is
only one preposition
not to be repeated as
in
(ev, en),
the A.V.
**
in,'"
It is
'*
in
and truth." Moreover, one of the usages of this preposition the noun turns it into an adverb: so that "in spirit" means
"spiritually":
the
that there
665
in
i.e.,
accordance with another of spirits. Then, the figure
or with our
strengthen
this.
must worship Him
"
God
spiritually,
is
a Spirit
yes
—
its
meanings, with
Hendiadys comes and they that worship Him
:
a truly spiritual manner too."
in
MUST
" Observe, further, that the Lord says, " There is nothing left to our choice or taste in the matter. This "great rubrick" overrides all others so that it is of no use for anyone to say " I like this :
!
:
form of service," or " I prefer that kind of service." It says, " MUST" God is a Spirit, and therefore He cannot be worshipped by the flesh i.e., by means of any of our senses, which are essentially of the flesh. We cannot worship God with our eyes, by looking at decorations, liowever beautiful we cannot worship Him with our ears, by listening to music, however ravishing we cannot worship Him with our noses, by the smelling of incense, however sweet no not by any separately or by all of them together can we worship a Spiritual Being. All such things are, really, only hindrances; which are destructive of all true !
:
;
;
;
We, who cannot pray
spiritual worship.
!
or listen to a prayer without
wandering thoughts, need fto such temptations to attract or distract our spirits from doing that which God can alone accept. It is positive a cruelty to professing worshippers to present anything to their senses. It is a device of the devil to destroy spiritual worship, and to render obedience to this great rubric impossible. Hence this impressive figure used here, in conjunction with the word " MUST." It is the same word as in chap. m. 7 "Ye MUST be born again " " -and chap. iii. 14: The Son of man MUST be lifted up." So here, in the next chap., iv. 24 "They that worship God, who is a spirit, MUST worship Him with the spirit, yes really and truly with the spirit." See further under Hyperbaton ; which is used in this verse in order to ^nchance and enforce this interpretation of these words. :
;
:
—
—
Acts i. 25. " That he may take part of this ministry and apostleship, from which Judas by trangression fell": i.e., this ministry, yes this apostolic ministry, with emphasis on the adjective -" apostolic," which is obtained by exchange for the noun.
—
Acts
iii.
14.
— " But ye
denied the
Holy One and
the Just."
Here, it is perfectly clear that only One Person is meant, though two are apparently described i.e., " ye denied the Holy One, yes the :
—
FIGURES OF SPEECH.
666
righteous Holy One, and desired a murderer (an unrighteous criminal) to be granted unto you." By the use of this figure here the contrast
between that *' righteous " one and the criminal and emphasized.
Acts
xiv.
13.
— **Then
marked
strongly
is
the priest of Jupiter which was
whose statue stood) before their city, unto the gates, and would have done
{i,e,j
brought oxen and garlands sacrifice."
In the heathen worship, the victim to be sacrificed
was always
decorated with a garland immediately before the sacrifice took place,
may
There were two and the figure tells us and shows us that every arrangement had been made, and that all was ready nothing hindered the immediate offering of the " The priest sacrifice. brought oxen, yes and they had their garlands on too." All this gives a vivid picture and the whole scene is presented to our minds by the employment of this simple yet beautiful and expressive figure, " oxen and garlands,"
as
be seen to-day in pictures and sculptures.
things then brought by the priest, but there
is
only one idea
;
;
.
.
—
.
;
Acts
am am
6.
xxiii.
—
'*
Of the hope and resurrection
called in question":
i.e.^
of the hope, yes
of the dead
the resurrection hope
.
.
I ,
called in question.
I
Rom. "
ship
Rom.
— " By
grace, yes
i.e,,
:
5.
i.
ii.
27.
Rom.
xi.
whom we
have received grace and apostle-
— and apostolic grace too.
— " Letter and circumcision."
page 23. 17.
— "And
prolific root
Cor.
I
;
ii.
4.
*'
Cor.
the root, yes
xi. 7.
—
**
come
Ellipsis,
the root
—and
and
the fat or
forth from that root."^
In demonstration of the Spirit
of the Spirit, yes I
i,e.,
or the rich blessings which
—
See xxn&er
with them partakest of
the fatness of the olive tree":
i.e.^
—
and of power";
— of the power of the Spirit too. Forasmuch as he
is
the
image and glory
{i.e.,
the glorious image) of God."
Eph.
iv. II.
— "And he gave some, apostles
and some, evangelists; pastors (or shepherds), yes
yes
and some, prophets; and some, pastors and teachers" i.e., :
—shepherds who should feed too
—teachers who should shepherd too.
but one
duty *
July,
;
implying that a shepherd
and so would a teacher who
;
;
who
Not two
orteachers,
classes of persons,,
did not feed would
failed to be
fail in
his
a pastor.
See Article on " The Fig, the Olive, and the Vine" 1899.
;
in
Things
to
Come ior
HENDIADYS. Eph.
and of God truly God.
Eph. tion
in
— " Hath
V. 5.
"
vi. 18.
—
"
any inheritance
the kingdom of Christ
in
the kingdom of Christ,
yes— of
Praying always with
prayer and supplicaall perseverance and
z.^.,
:
667
all
Christ
who
is
the Spirit, and watching thereunto with
supplication
for all saints "
prayer too
;
praying with
i.e,,
:
prayer (this
all
is
—
and supplication i.e., prayer, yes with supplicating and watching thereunto with every kind of supplication,
Polyptotoiij q.v,)
:
yes, with persevering supplication too.
Col.
8.
ii.
— " Beware
any man
lest
sophy and vain deceit.'* Here, we have not two
spoil
things, but one
—a vain, deceitful philosophy —" Let no man Col.
:
you through philo-
through philosophy, yes
too.
beguile you of your
18.
ii.
worshipping
voluntary humility and
reward
a
in
of angels, intruding into those
things which he hath not seen, vainly puffed up by his fleshly mind.'*
The marginal notes in A.V. and R.V. show the by not seeing the Hendiadys here. It is
and
certain that Opr^o-Kefa (threeskeia)
so rendered in
is
xxvi. 5. Jas.
i.
religion "
i,e.,
If
:
26, 27).
we observe
right places,
—
this figure,
and enables us
:
occurs (see Acts "
humility and
the religious humility of angels.
it
throws
to give
gives sense also to the reading of
R.V. in omitting the negative also saves our having to
it
must be so rendered here
humility, yes
created
religion (not worship)*
the other places where
all
It
means
difficulties
all
fi-j
all
them
the other words into their
their right meanings.
This
the Textual Critics, and with the
(mee) before the
condemn these Colossian
word
" seen."
It
saints for angel-
is nothing in this epistle to warrant the conhad fallen as low as that The passage is a warning to the saints who had been well-instructed as to their standing in Christ that they were not to forget in their worshipping the Father that they had a higher standing than that of angels, even that of beloved sons, in the acceptance of " the Beloved One." They had " boldness of access " as sons, and not merely that which pertained to
worship
!
Surely there
clusion that they
**
!
angels " as messengers.
We
cannot think that this is a mere warning not to make angels an Such a thought is far below the whole scope and
object of worship.
teaching of the epistle.
The verse then
will
read
:
"
Let no one deprive you of your
having pleasure in (so Lightfoot)
prize,
the religious humility of angels,
FIGURES OF SPEECH.
668
taking his stand upon (so R.V. margin) the things which he hath seen, vainly puffed up by the mind of his flesh (i.e., by his old nature) and
not holding the head," etc.
we hold the great truth of the " Mystery " concerning the Head and members of the Body of Christ, we shall understand and take our If
proper standing before God, which
To
cease from
members
as
privileges
special
" holding the
He
Head of
himself has given us. *'
to lose practically
is
attitude before God, in our access to
and grace has
love
set us.
It is
our
up an which His
in
to take the place of religious humility
as the angels, as servants instead of sons is
all
to take
His Body. It Him, below that is
— even
the sons of God.
It
to worship with veiled faces at a distance, instead of with unveiled
faces,
beholding the glory of the Lord.
It is
a feigned humility, not
apprehending the exceeding riches of the grace of God toward us in Christ Jesus; which is sure to issue in a regard for visible things and religious ordinances which are the natural objects of the fleshly mind (the Old nature), the only things which it can comprehend or understand. Hence the theme of ordinances being done away in Christ follows in verses 11-15.
ance of wisdom (of
to
*'
Which
sort of things have indeed an appear-
in self-devised religious
mind) and discipline (of the body)
remedy indulgence of the
The exhortation
is
;
flesh''' (i.e.,
plural
;
observances and humiliation
yet are not really of any value
the Old nature)."
but the warning
is
directed against
some
who, puffed up and led by his Old nature, would fain teach them that as angels in their worship "veiled their faces " and take the individual,
most humble place, therefore it was only becoming that they should do These were the only things which the *' flesh could see this was the standing that the flesh would fain take But they were not to be thus defrauded of that high calling and standing which they had in Christ, and which enabled them to draw near with boldness to the same.
*'
;
1
the throne of grace. I
called
—" That ye would walk worthy of God, who hath you unto his kingdom and glory his kingdom, yes — Thess.
12.
"
glorious
word
ii.
*'
kingdom too
;
or, his glorious
his
i.e.,
glorious,"
I Tim. iii. 15.— "The Church ground of the truth."
*
:
kingdom, with emphasis on the
See R.V.
rendering.
and
Lightfoot
{Com.
of the living God, the pillar
in
loco)
for
this beautiful
and
and happy
"
HENDIADYS. This
669
spoken of "the truth"— "the mystery of the faith and "the mystery " which is " confessedly great " (verse 16). is
(verse 9),
—
This
is the pillar, yes the great foundation pillar of the truth Christ Mystical, as set forth in verse 16.*
:
i.e.,
2 Tim. i. 10,— "Our Saviour Jesus Christ, who hath abohshed death and hath brought life and immortality to light": i.e., life, yes and immortal life too.
—
—
2 Tim. iv. 1,2. This verse requires re-translating; owing to the Figures, and the older readings witnessed to by the Critical Texts and the R.V. "
(1
adjure thee, therefore, before God, yes- Christ Jesus, I mean v. 21), who is about to judge the living and dead; and adjure thee] by His appearing, yes— and His royal appearing too. I
Tim.
[/
Preach the Word." For this judgment shall be when He "shall sit upon the throne of His glory," not in the act of His first shining forth at His epiphaneia. The adjuration is similar to Deut. iv. 26 xxx. 19; xxxi. 28, and is called forth by the fact that the Scriptures are Godbreathed and profitable. "Therefore" it is that "I adjure thee" to ;
preach the word.
The solemn adjuration is needed, because of the will come when they will not endure sound
"the time
fact that
This is no reason why preachers should seek for somemen will endure, but it is given as the very reason why the God and that alone should be persistently proclaimed and
teaching." thing that
word of
It is a reason so strange that the charge has to be set in the view of coming judgment. Hence, in verses 1 and 8, the fact of judgment is twice stated. The charge is beset with judgment before
taught. full
and behind.
The
figure Hendiadys,
the force of the words, the
Word.
this
Titus ii. appearing." appearing
The :
Christ
13.
—" Looking for that blessed
Not two things but one
:
Hendiadys
:
One Person
the appearing of the great God, yes :
i.e.,
God
hope and
our hope
is
the glorious
the glorious
!
latter clause is also
Jas. the
;
on the ignorance of those who profess to be preachers of
devices
two
which the Spirit twice employs to enhance enemy uses to obscure it trading by his
— even
being meant, not
our Saviour Jesus
our Divine Saviour.
—
" Therewith bless we God, even the Father." Lit., and Father: ie., God, yes evejt that God who is our Father,
iii. 9.
* See Tke Mystery, by the
—
same author and
publisher.
Price sixpence.
—
!
FIGURES OF SPEECH.
670
—
" Through the knowledge of him who hath called us 2 Pet. i. 3. virtue." and glory to But the Greek is ''by/* as stated in the margin, 8id (dia) with the The R.V. renders it " by genitive, denoting the cause or instrument. his
own
glory and virtue " (and tells us, in the margin, that "
some
ancient authorities read through glory and virtue "), translating the figure literally, and (like the A.V.), missing the force of it.
But it is one thing, not two. Note that the Critical Texts read 8td (dia), through,
tSt^
his
(ided)^
the dative case denoting the agency,
own, instead of by.
Note also that dpe-rq (aretee) means goodness, excellence in art or workmanship ; goodness, as shown by the possession of reputation for bravery and merit. This is what God has called His people by His own goodness, will and power, yes His glorious power too His own excellent workmanship, His own gracious dealing. :
—
2 Pet.
coming*':
i.
16.
i.^.,
;
— " When we made known unto you
either the
the power and coming power, or the powerful coming, or
both. 2 Pet.
and glory"
i.
17.
:
i.e.,
— " For he
received from
honour, yes
God
the Father
Christ received this glorious honour, which " on the holy
mount
honour
— and glorious honour too. was put upon Him,
" of transfiguration.
act which there took place was the official anointand consecrating of Christ for His Priestly office and sacrificial work. The only subject spoken of on that mount was " the Exodus which He should accomplish at Jerusalem" (Luke ix. 31). Not the death to which man should put Him, but " which He should accomplish" Himself. Heb. li. 9 distinctly tells us why Christ was thus crowned: 2 Pet. i. 17, 18, tells us where.
The wondrous
ing, appointing,
It tells
us that
suffering of death
;
He was made
a
little
lower than the angels for the
crowned with glory and honour, that He, by the
grace of God, should taste death for every
This that,
is
confirmed by Exod.
man
" (see Synecdoche).
where we are distinctly told to his priestly office, " that he may in the priest's office," " thou (Moses) shalt make holy xxviii. 2,
when Aaron was consecrated
minister unto
me
Aaron thy brother, for glory and for beauty." Here are the same two words, rt^?) koI 86^a (timee kai doxa), for honour, yes and for glorious honour too garments
for
Can we resist the conclusion that on the Holy Mount the Lord Jesus was thus consecrated for His (Melchisedekian) priesthood. True,
:
HENDIADYS. Moses was
and Elijah
there,
671
but this glorious honour with which
;
Him by no
Christ was clothed and crowned was put upon
hands.
came
It
Rev. *'
10.
V.
— Here
And madest them
we must adopt the rendering God a kingdom and '*
a kingdom, yes
i.e.,
:
" priests " being
too, the plural
R.V.
of the
priests, and
to be unto our
they reign upon the earth
kingdom
earthly
from the excellent glory."-
*'
— and a
great priestly
put by Heterosis for the
singular, denoting the greatness.
VERBS.
2.
Matt.
xiii. 23.
—The Hendiadys
the separation of the two words
:
"
disguised in the A.V. through
is
He
that
was sown upon the good
who hears and understands the word.'* The person who heareth and understandeth is one. One act is meant, and
ground, this not two.
All hear, but this
Luke and
he
is
vi. 48,
—
**
He
Here, the A.V. renders
digged and went verbs
the
:
indeed
till
man
.
.
.
it
too.
who dug and deepened,
it
"and digged deep."
:
The R.V.
:
"
who
deep.-'*
clear
is
a
is like
— and understandeth
foundation on the rock."
laid the
It
one heareth, yes
we have
that
man
digged,
yes
he got to the rock
the
— and
Hendiadys in the two deeper and deeper
figure
very deep
;
itself.
Acts ix. 31. —-"Then walking in the fear of the Lord .
.
.
were edified and were multiplied.
the churches .
.
.
.
.
.
Here, in the Received Text, the verbs are not in the same inflection. otKoSofiovfxevyj Critical Texts (L.T.Tr.A.WH., and R.V.) read
But the
:
Kal TTopevofievT) (pikodomoumenee kai poreuoinenee), being built
progressing
:
being built up, yes
i.e.^
Note also that assembly multiplied
Acts i.e.j
(instead
the Critical
of
(instead of xiii. 41.
—
'*
plural)
;
— and increasingly so
Texts read
and
:
kTrX-qOvvero
eKKXiqo-ia
up and
too. (ecclesia)
(epleethuneto),
was
plural).
Behold, ye despisers, and
wonder and perish
—and perish wonderfully —"As ye have received Thess.
:
too.
perish, yes
of us how ye ought to iv. i. I walk and to please God" i,e.f how ye ought to walk, yes and how to please God in your walk, with emphasis on the verb to please.
—
:
*
For further elucidation
Prophetic Teaching, by the
of the Transfiguration
and
same author and pubhsher.
its
objects, see Christ's
—
;
FIGURES OF SPEECH.
672
2 Pet.
12.—" Looking
iii.
"hasting" verb
is
for
and hasting unto the coming of and is TrpocrSo/cao) {prosdokaoy
Here, " looking for"
the day of God."
is o-ttcijSw
Everywhere else! the latter
(speudo), to hasten.
intransitive; but here
it is
transitive to
correspond with " looking
and means to be eager or earnest for a thing. It qualifies the " looking for" and not the "coming" itself: i.e., looking for, yes and earnestljr looking for that coming too. We cannot hasten that day, which is fixed in the counsels of God^ but we can be more eager and earnest in our looking for it. The R.V, for,"
—
has " earnestly desiring the coming,"
when we is
the figure Hendiadys
This
is
better
earnestly looking for
;
;
but
it is
stronger
looking for and being earnest for^
recognize the figure
j
which
with the emphasis oa
earnestly.
Rev. XX.
4. "
thousand years
;
— " And i.e.^
they
— "And
they lived and reigned with Christ yes
lived,
—and they reigned
£l
too.
him that is athirst come. And whosoNot two classes of persons, but one. Not thirsty ones who do not will or willing ones who do not thirst but willing thirsty ones, let them come. See under Epistrophe.
Rev,
xxii. 17.
ever willeth,
let
let
him take."
;
* iii.
5
;
f
Matt. X.
24
Luke
;
xi.
3; xxiv. 50.
xxvii. ii.
16
;
33
;
Luke
xxviii.
xix. 5, 6,
i.
21
;
iii.
15
6 (twice). 2 Pet.
Acts xx. 16;
;
vii. iii.
xxii, 18.
19,
20;
12, 13, 14.
viii.
40;
xii.
46.
Acts
HENDIATRIS
;
or,
THREE FOR
ONE.
Three words used, hut one thing meant.
Though
the Greeks did not name such a figure, it is clear that it is employed in Scripture. For we sometimes find three nouns instead of two, and in these cases there are two nouns exalted to the place of emphatic adjectives, which are thus raised to equal importance with the subject
itself.
Jer. iv. 2.—**
(i.e„
And thou
shalt swear. The Lord liveth, in truth, in righteousness " i.e., thou shalt swear, in truth truly, yes justly and righteously). In swearing by Jehovah in truth, justice and righteousness is
judgment, and
in
:
—
included
not only that people swear the truth (Lev. xix. 12. Num. xxx. Matt. v. 33), but also that they swear by Jehovah alone
;
3. Jer. V. 2. {i.e.,
fell
and righteously), and not by
justly
Zeph.
i.
they did in his
5,
idols also, as, according to
day.^^
—
Dan. iii. 7. " All the people, the nations, and the languages down and worshipped the golden image that Nebuchadnezzar the
king had set up."
Now " languages " do not fall down neither do they worship Therefore the words are used as a figure, and the figure is Hendiatris ;
—and people of nations and languages, down — " For thine the kingdom, and the power, and
All the people, yes
and worshipped.
Matt. the glory "
:
i.e,,
kingdom
glorious
John is
vi. 13.
xiv. 6.
all
kingdom, yes
—
*'
I
I
the powerful and
am the way, and the truth, and the
am
first
have
the way, yes
This
life."
" and."
of conversation here
We
See the context. "
— and
too.
The whole subject :
fell
is
for thine is the
hidden in the A.V. which ignores the
Hendiatris
is
here therefore
—the true and
Christ as " the way."
another
living
way
;
example of for no man
Cometh unto the Father, but by me." Of course, Christ is the " truth," as He is also the " life " but this is not what is stated in this verse. Here, only one subject is in question viz., the way " and the other two nouns are used to define its true nature and character. :
:
;
:
**
;
* Scott, Com. in loc€.
u
1
CATACHRESIS;
One word changed for another Greek,
Cat'-a-chree-sis,
and
is
only remotely connected with
from Kara
Karaxp'^a'ts,
(kata),
it,
and
against,
Hence, misuse.
XpyjoSat (chreesthai)f to use.
Catachresis
INCONGRUITY.
or,
changed for another, and meaning of it. transferred from its strict and usual only remotely connected with it. Hence
a figure by which one word
is
this against or contrary to the ordinary usage
The word that
changed
is
is
signification to another that is
called
ABUSIO,
by the Latins
Metonymy
In
Synecdoche there
there
a relation between the two words.
is
some
abuse.
In
between them. In Hendiadys there is a real connection between them. But in Catachresis all this is wanting, and the two words or meanings, though they may have between them something remotely akin or analagous, yet have no and the connection is often incongruous. real or strict relation is
association
;
When man
uses this figure,
it
may
often be from ignorance or
through carelessness, but often with good
effect.
times arrested by a delightful incongruity, as "
Her
voice
was but the shadow
Attention
when Young
of a sound "
is
writes
some:
:
where the sense is very forcibly conveyed by changing the ordinary usage of the word " shadow.'' "
Or when we to the
Sorrow was
say that a thing
eye";
or,
is
*'
big at her heart."
beautiful to the ear," or " melodious
when we apply the word we taste.
*'
sweet" to things other
than articles of food which us fix
;
But, when the Holy Spirit uses this figure, it is in order to arrest and to attract our attention, by the apparent incongruity, and thus it on what He says.
Sometimes the translators introduce a none
in
the Original
Ex. xxxviii.
Catachresis,
where there
is
they say " Moses made the laver of brass, and the foot of it of brass out of the looking^Za.5.5 of the women." (But see margin.) The R.V. avoids this by rendering the word correctly " mirrors."
The
:
e.g.,
in
figure does not mislead
does to food.
;
it
8,
:
merely acts as spice or condiment
—
CATACHRESIS. Catachresis
of three kinds
is
675
:
Of two words, where the meanings
.
are remotely akin.
i.
Of two words, where the meanings are
ii.
Of one word, where the Greek
different.
receives its real meaning by permutation from the Hebrew, or some other language,
or foreign usage.
Of two
i.
Lev. xxvi, your
wordsy where the meanings are remotely akin. 30.
—
'*
I
will cast
your carcases upon the carcases of
idols."
Here the word " carcase " is changed from its strictly correct application to flesh and blood, and its use applied to the fragments of wood or stone of an idol.
Num. Here
ix. 18.
it is
—
'*
At the mouth of Jehovah.'*
translated
*'
commandment"
:
but the figure arrests us;
and points us to the Divine Source of the command as opposed to any human injunction. See Epistrophe.
—
Deut. xvi. 7. "And thou shalt cook and eat which the Lord thy God shall choose."
it
in the
place
it " roast." The latter however puts Seethe " is sometimes used for cook : and thus a remote connection with roast, as commanded, in Exod. xii. 8,
Both A.V. and R.V. render seethe in the
there 9.
is
So
1
"
margin.
Sam.
Compare
15.
ii.
Deut. xxxii.
14.
—
'•
Thou
Joel
iii.
13
(iv. 13).
didst drink the pure blood of the grape."
Here " blood " is used by Catachresis, For, as " blood " is that which comes from man, so the juice is that which comes from the grape. There is an incongruity, because the two are only remotely akin. But our attention is attracted to what is being said. 2
Sam.
xxiii. 17.
jeopardy of their
—
lives ?
*'
Is
not this the blood of the
The water which the three mighty men brought their blood
:
sfrid
thus, in one incongruous word,
the shedding of their
men
that went in
"
own
blood, which the
is
to
David
is
called
eloquently expressed
men had
risked for David's
sake.
Job This tion.
iv. 12. is
—" Now a word was brought by stealth to me."
a most unusual way of describing an angelic communica-
FIGURES OF SPEECH.
676
Ps. Ixxiv. of thy pasture
I.
Ps. Ixxx. 4 of thy people
Used by
— " Why doth thine anger smoke against
the sheep
—" How long wilt thou smoke against
the prayer
"
?
(5).
" (margin).
?
Catachresis for the heat of anger,
—
Ps. Ixxxviii. 5. " Free among the dead " put by Catachresis for cast off, deserted. Isa. Ixii, 5.
thy sons marry
To speak what
— " For as a
:
i.e.t
young man marrieth a
set at Hberty is
virgin, so shall
thee.*'
of sons marrying their
How
mother
is
incongruous, and yet
? But means not only to marry, but to possess; or as we express it have and to hold" in possession. This is the primitive and proper
else could be said
?
else could
it
be expressed
h^'^ (haal)
" to
meaning of the word, and to marry is only a secondary usage. It means to have, own, possess. See 1 Chron. iv. 22, " who had the dominion in Moab " Isa. xxvi. 13, "other lords beside thee have had ;
dominion over us." It
is
from not seeing the beautiful figure Catachresis here, by
which, through what looks like an incongruity, that Bishop Lowth and others suggest an emendation of the Hebrew Text, by reading
The change X^y^ (bonahyik), thy builders, for'?f"]D5 (bahnayik), thy sons. is plausible; but it is destitute of any MS. or other ancient authority ;
and such arbitrary alterations of the Text are to be deprecated, being Moreover,
purely conjectural.
it is
unnecessary, for the builder
is
not
The apparent incongruity of the figure arrests our attention and, when we give the attention which is thus demanded, we find the passage means that as a young man marries a virgin, so shall Zion's sons hold her in sure and happy necessarily the possessor or the owner. ;
possession.
Hos. our
xiv. 2 (3).—*'
lips as sacrifices.
Matt.
So
will
we render
the calves of our lips "
See under Metonymy
;
:
and compare Heb.xiii.
i,e.,
15.
5.— "On
the sabbath days the Priests in the temple profane the sabbath, and are blameless." It sounds incongruous to state this as a fact but it expresses what was true according to the mistaken notions of- the Pharisees as to manual works performed on the sabbath. xii.
:
Rom.
23.—"
I see another law in my members." He means which, through the authority with which it rules his members, he calls, by Catachresis, " law." See under Antanaclasis,
vii.
that he sees sin
:
CATACHRES19,
677
—
Cor. i. 25. " The foolishness of God Is wiser than men and the weakness of God is stronger than men." It is incongruous to speak of " foolishness '* or *' weakness " with respect to God. So we are arrested by the use of this figure Catachresis. I
Col.
iii.
the earth."
;
— " Mortify
therefore your members which are upon The members which commit the sins are put by a forcible 5.
For the See chap. ii. 11.
Catachresis for the sins themselves.
enumerated, not the members.
Of two
ii.
Exod.
sins are immediately
words, lohere the meanings are different,
— " Ye have made our savour to stink
in the
eyes of
Here "stink'* and "eyes" are incongruously conjoined
to call
V. 21.
Pharaoh.''
our attention to the highest degree of abhorrence.
Exod. XX.
18 (15).
—" And
all
the people saw the thunderings."
Here seeing is joined to what was only heard. Zeugma, by which one verb is made to go with two (See Rev.
an
12 below).
i.
Mark
But see under different nouns.
vii. 21, 22.
—
*'
Out
of the heart proceed evil thoughts
.
.
.
evil eye."
Here the Catachresis is only in appearance, as " an evil eye put by Metonymy for envy, which does proceed out of the heart. Compare Matt. xx. 15, and see further under Asyndeton.
Tim.
I
19.
vi.
— " Laying
up
in
store for themselves
foundation against the time to come, that they
may
" is
a good
lay hold on eternal
life."
Here the " laying
2 Cor.
" laying up treasure "
hold "
V. 2.
Rev. Here
i.
12.
is
—" And
" voice"
is
joined with "foundation," and
joined with the house which
is
I
is
from
heaven.
turned to see the voice that spake with me." {q^v,), for the person speaking.
put by Metonymy
Apart from this, there is a Catachresis; 5g^zw^ being joined with that which is invisible and only heard. (See Ex. xx. 18.) iii.
Of one word, where
the
Greek receives
its
real
meaning by
permutation from another language, or foreign usage.
Matt.
viii. 6.
of a servant,
Acts
iv. 27.
from the Hebrew
The A.V. renders
it
—Where iraU
liJ^
" servant " in
{pais), a child, is used which has both meanings. Matt., and " child" in Acts; while
(nahar),
FIGURES OF SPEECH.
678
the R.V. renders
" servant "
it
both places, spelling
in
it
Acts
in
" Servant."
Matt,
Luke
xi. 25;
x. 21
Rom.
;
xiv. 11;
Heb.
15.
xiii.
used of to praise or celebrate,^ like oixoXoyelv (homologein), to confess, See Gen. xhx. 8the Hebrew H^IH (hodah) which has both meanings. is
2
Sam.
xxii. 50.
Matt. xxiv. Here,
Sui/a/xets
29.
—"And the powers of the heavens shall be shaken." means
powers,
(dtmameis),
really
armies,
from the
Hebrew hyi (chayeel) which has both meanings. Matt, xxviii.
i.
—
fjiia
(niia), one, is
the Greek cardinal numeral, but
used here for the ordinal, first, like the Hebrew THy (echad), which has both meanings. See Gen. i. 5, etc. (See Mark xvi. 9.)
it is
Luke
i.
37.
— " For with God nothing shall be impossible."
Here,
used for thing, the Hebrew 11"T (davar) having both meanings. The R.V. renders piy/xa literally at the expense of forcing the word ddwaTqcret (adu7iateesei), shall be impossible ; which
prjfxa
(rheenia),
word or
saying,
is
;
it
renders " shall be void of power."
Luke
xvi. 17.
—
*'
It is
easier for heaven
and earth to pass than
one tittle of the law to fail." Here, iriirruv (piptein), to fall or fail, is used for not to be fulfilled, or to be of no effect (Rom. ix. 6. 1 Sam. iii. 19). The Hebrew 755 [naphal) has both meanings. See Josh, xxiii, 14. Est.
vi. 10.
The reference
to the " tittle
'^
interesting,
is
and very
beautifully
includes both the meanings.
The
]'ip.
horn (Matt.
name
(cheren), horn, is called in the
v.
is D^'lNri
18 and Luke xvi. (taageem),
The Massorah or
little
Greek
Another, and
17).
K^pala {heraia),
little
commoner Hebrew
little crowns.'^^
explains that the
little
horn or crown
an ornament
is
flourish (something like a tiny fleur-de-lis, of various forms, or
a mere hair-line flourish) placed above certain letters and coming out
from their top, according to certain definite and prescribed rules. Thus the common fancy, which is as old as Jerome, is exploded: which explained the letters
:
e.g.,
*'
tittle "
Daleth
(^T)
as being the difference between two similar
and Resh
(n)
;
Beth
(1)
and Kaph
(D), etc.
The meaning of the passage is that it is easier for heaven and earth to pass away, than for one of these Taagim, or little crowns to fall, or for the minutest word of God not to be fulfilled. The
plural of
]np
[cheren), horn, is
n*i2np (chWahnoth), horns.
—
—
CATACHRESIS.
Acts
X.
Luke
22.
adjective,
and means
man,
the Heb.,
like
Acts
xiii. 34.
6;
SUatos {dikaios), which
is an used generally for a good (tzaddeek), which has both meanings. i.
ii.
25.
strictly righteous,
p"*"T5
679
is
—"The sure mercies of David."
Here the words ra oo-ta (ta hosia), holy or Just things, are used for promises made, and mercies vouchsafed, in pure grace the Heb. D'^T'pn (chasadeem) having both meanings. The quotation is from and the reference is to Jehovah's unconditional covenant Isa. Iv. 3 made with David in 2 Sam. vii. The passage means " I will give to ;
;
you the faithful promises made to David." The A.V. gives an unusually long marginal note
and the R.V. you the holy and sure blessings of David"; which is very laboured and obscure, compared with the simplicity of meaning conveyed and brought out by the figure Catachresis, which shows that 2 Sam. vii. w^as in question, and the holy things, i.e., the promises, there
renders
made
in
I
"
it
;
will give
I
grace to David.
Cor.
ii. 6.
—
Howbeit we speak wisdom among them that are
**
perfect."
Here the word
reAetos (teleios) receives its true
from the Greek mysteries, where initiated into
it
was used
meaning,
of one
initiated,
who had been
them.
—
Death is swallowed up in victory": i,e., for Heb. H^D (netzach) means, as well as victory, when it has the Lamed (^) prefixed. See Isa. xxv. 8 (R.V.). Amos i. 11 (both A.V. and R.V.). Also Ps. xiii. 1 (2). Prov. xxi. 28. 1
Cor. XV. 54.
*'
ever, as the
2
Cor.
vj.
12;
vii.
15.
Luke
o-TrAayx^a (splangna), bowels, is
i.
78.
Col.
iii.
12.
Phil.
i.
8.
used for mercy, like the Heb., C^QTll
(rachameem), which has both meanings.
See Gen. xliii. 30. Ps. Ii. 1 (3). Prov. xii. 10. word " mercies " itself, it denotes tender mercies. Gal. (i.e.,
fxdrrjv
:
—"
I
for
if
died) in
do not frustrate (or esteem at a small price) the righteousness come by the law, then Christ is Here, Swpeav (dorean), a free gift, is put for vain."
The R.V. and the A.V. so translates it. But, like the Heb. D|n (chinnam), fmrrjv while Bwpedv means without a cause. See Ps. cix. 3.
(mateen), in vain;
renders
means
21.
God
grace of
dead
ii.
When used with the
it
"for nought."
in vain,
and i Pet. iii. 7, where o-kcvos (skeuos), a vase or utensil, is used for the Heb. ^Ss (k'lee), which has a wider meaning, See Hos. xiii. 15, and 1 Sam. xxi. 3-6. instrument or weapon. I
Thess.
iv. 4,
FIGURES OF SPEECH.
680
Heb.
xi, 31;
Jas.
ii.
25.— "The
Rahab
harlot
"
:
where
7r6pvy
Heb. HDlT {zonah) (pornee), a harlot, receives its true meaning from the which means 2. female hostess, or landlady, as well as harlot. 1
Pet.
14.— StKatocriVT? (dikaiosunee), righteousness, is used So 2 Cor. ix. 9. Matt. vi. 1 according kindness, etc.
iii.
ordinary piety,
of to
one reading (see Metonymy and Synecdoche). In the Greek ^vkov xxii. 2, 14.—" The tree of life." wood; but receives its meaning of "tree** from the Heb. Y^ i^yiz), tree, which is frequently rendered ^vXov {xylon) in the
Rev. ii. 7 (xylon) me2ins
;
LXX. Rev.
xiv. 8; xviii.
3.
—" She hath made
wine of the wrath of her fornication."
means
heat, as well as
venom, or poison.
Here,
nations drink of the
Ov^ios
(thmnos), wrath,
the Heb. noTl (cheymah), heat, where the LXX. renders it Ovfxos as Matt. vi. 34. So that the meaning is "the
anger;
See Job
ithumos), evil or affliction,
all
vi.
like
4,
heating or poisonous wine of her fornication.*'
"
METALLAGE; A
or,
A CHANGING OVER.
different subject of thought substituted for the original subject.
Greek jueraXAay^, from /Acra (meta), beyondj or across ; Me-taV -la-gee. and aAAay-)^ (allagee)f a change, exchange (from dAAao-o-w, allasso). Hence, Metallage means a taking over in exchange. In this figure the word taken over is exchanged for a separate object of thought.
The Latins called it ^UPPOSYYIO, substitution, and MATERIALIS, the mother stuff : i.e., one material out of which something else The figure Metallage is used when a word is taken as is made. the material, and out of it another object of thought is made and substituted.
Brydane exclaims, " O frightful and terrible perhaps I " Whitefield " speaks of " Judas accosting his glorious Lord with a Hail, Master !
'
Hos. whoredom
iv.
i8.
—
**
continually
'
Their drink is sour: they have committed her rulers with shame do love, Give ye.* :
'
—
;
ANTONOMASIA;
NAME-CHANGE.
or,
Change of proper name for appellative Greek,
An'-to-no-md'-si-a. {xd(etv, to
name
(onomazein),
instead
name
of
some
from
this
dvTi (anti), instead,
some
office,
instead of the proper
noun
;
man
When we
its
we use
put for a
attribute
is
put for a proper name. As science, or trade,
dignity, profession,
name
of the person
:
when a
when we speak
e.g.,
his lordship
;
or
used
is
of the
when a
the figure Antonomasia. 21.
—The Euphrates
greatness. See also Josh. xxiv.
also " the sea "
is
put for
*'
Sam.
called
is
2.
Ps.
"the 8
Ixxii.
See also Mic.
on account where another Antono-
river'*
Ixxx. 11 (12),
;
the Great Sea," which
niasia for the Mediterranean. I
is
speak of David as " the Psalmist," or of Paul as " the
Gen. xxxi. of
name
a proper
called a Solon, or a Solomon, etc.
is
Apostle,'*
di/o/xafetf
or because, on the contrary, an appella-
Queen as Her Majesty, or of a nobleman as wise
and
(onoma), a name).
ovojxa
so called because
is
or appellative
tion derived from
a different name, from avrovo-
dvrovofiaa-ta,
and
name (from
to
This figure
common
;
or vice versa.
;
is
vii. 12.
— "And
she named the child In-glorious {i.e>, The glory is departed,* " I-chabod meaning there is The name occurs once more, in chap. xiv. 3. 21.
iv.
I-chabod), saying,
no glory.
'
*
'
Isa. Ixii. 4.
"Thou
shalt no more be termed Forsaken Neither shall thy land any more be termed Desolate*: But thou shalt be called Hephzi-bah {i.e., my delight is in her). '
'
*
*
And thy
land
*
Beulah
'
'
{i.e.,
juarried)''
Here note that the four lines are alternate the subject of the first and third being the People, while that of the second and fourth is the Land. :
Hos.
i.
6.
— "And He said unto him, Call
obtained-mercy
Hos. par
xii.
{i.e.,
13 (14).— Moses
excellence the prophet.
Mark thousand
"
viii. :
i.e.,
her
name
*
Not-having-
Lo-rnhamah).''
20.
is
called " a Prophet,** because he
See Deut.
— " And
when
the seven loaves.
[7
was
xxxiv. 10, 11, 12.
brake]
the seven
among
four
—
ANTONOMASIA. Acts
iii.
14.
—" But ye denied the Holy One and the Just
the Lord Jesus Christ.
Acts
683
xxii. 14.
"
:
i.e.,
See Hendiadys.
— " The God of
our fathers hath chosen thee, that
and see that Just (or Righteous) One " Thus was Paul led of the Spirit to avoid the use i.e., the Lord Jesus. By this means he of any word which would excite and inflame them. " obtained audience, until, in verse 21, he had to use the word Gentiles thou shouldest know his
will,
:
*'
("
I
will
send thee far hence unto the Gentiles"), when we read:
"And
they gave him audience unto this word."
—
Acts XXV. 26. The Roman Emperor is called The Divine Names and Titles are sometimes the used as proper names
"
my
lord."
attributes of
God
:
God
is
called the Strong
One
(El)
;
or,
the
Ps. V. 4 (5) ; xxii. 1 (2), etc. Christ is in the same way called the Lord, xi. 3,
Most High (Elyon). Matt.
xxi. 3.
The Teacher or Master. Matt. xxvi. 18. John xi. 28. The Son of tnan (see under Synecdoche). Matt. viii. 20; X.
John
12, etc.
23;
xi.
19;
xii. 8,
ix.
6;
etc.
The Angel. Gen. xlviii. 16. Ex. xxiii. 20. The Angel of the Lord. Ex. iii. 2. Judges vi. 11 e.g., " The Seed of the So also other appellatives are used " " Jehovah," " The Mesof The Servant The Messiah," woman," :
senger of the Covenant," " The Prophet,"
etc.
EUPHEMISMOS Change of what Eu'-phee-mis'-nios,
Greek,
is
or,
;
EUPHEMY.
unpleasant for pleasant.
from ev7)}ii(€tv {euphemizein), to well, and <^i?/xt (pheemi), to speak
cTj^7;/xt(7-/xds,
from eu {eu), Hence, Eng., Euphemy. Euphemy is a figure by which a harsh or disagreeable expression or, where an offensive is changed for a pleasant and agreeable one word or expression is changed for a gentle one or an indelicate word
use words of good omen,
;
;
modest word.
for a
This figure is not, strange to say, generally used as with us of the ordinary functions of nature, which are often exaggerated by civilizaThe Scriptures use very plain tion and fashion into a false modesty.
language on plain subjects
where
:
but there are beautiful Euphemies used
really delicate feelings or sentiments are affected.
we may
Hebrew and one of the greatest proofs of Other languages abound in terms of indecency and Inspiration. immorality, which are a corrupt reflex of the corrupt mind of fallen man. But *' the words of Jehovah are pure words." Indeed,
say that the contrast between the
other languages in this respect
As there
is
is
uncomely parts," as the Holy Spirit terms them, actually no word in the Hebrew for the female, and for the to our
*'
male a Euphemy
is
employed.
We may contrast with this the tendency of man, not only downward but in his vain attempts to cover his sin and to make
in this direction,
himself appear better than he *'
A
is.
love-child " covers illegitimacy
Examples abound ;
every day
in
" a free life " glosses a
life.
debauchee
;
gentleman of the road " covered a highway robber. So the Romans called a thief " a man of three letters," because the Latin word for " a
thief is ''fur.''
On
the other hand,
among
ourselves,
*'
the hydraulic
van " has superseded the water-cart the shop has become an *' establishment" or ''emporium"; the butcher has blossomed into " a purveyor of meat " the hair-dresser is " an artist " or " professor," ;
;
etc., etc.
But the Euphe?nisms of the Bible are not like these Sin is not "wrapped up," but spoken of plainly in all its abomination. Man is not deceived by coloured and pretty ornaments I
glossed over or of speech.
;
E UPHEMISMOS. Compare, again, man's Euphemies of note the false teaching conveyed by them,
685
**
'*
life
and
" death
and
'* ;
when compared with those
used in the word of God, Man calls " death " a friend, and speaks of "joining the majority " but God speaks of it as a terrible calamity, :
"the enemy";
" the last
and
calls
etc.,
though, in the case of His
it
own
enemy," "the king of terrors,"
people.
He
speaks of their being
by Jesus" (1 Thess. iv. 14). It is only a " sleep " because the Lord Himself will come to wake them.
"put
to sleep
The change
in
Euphemy
one, and
words tor
necessarily obtained by using several
is
therefore a special kind of Periphrasis
is
:
i.e,,
a
Periphrasis used with a special object.
Hence (peri),
it
was
called also
around, and
irXoKri
of a
unpleasantness
PERIPLOCE
thing
(Per-i-plok'-ee)^
from
irept
a folding a figure by which the wrapped round and made to appear
(plokee), is
;
agreeable.
CHROMA (Chro'-ma) was X/3wpjt
another name given to the
figure,
from
(chroma), a colourings an ornament or' embellishment. j
The Latins In
English
called
it
we might
INVOLUTIO
also
call it
" a
:
i.e,,
an involution.
smooth handle
"
:
i.^.,
a polite
expression for a rough or unpleasant one.
Gen. XV.
Gen.
15.
xlii.
— Thou — "Then i.e.,
:
ye will
ye bring down me.
:
i.e.,
my
shalt die.
gray hairs with
kill
—
" Surely he covereth his feet in his summer an Eastern stoops down, his garments fall over and Hence the Euphemy, the meaning of which is given in 24.
When
chamber." cover his
iii.
shall
38.
sorrow to the grave "
Judges
shalt go to thy fathers"
"
feet.
the margin.
See also
1
Sam.
xxiv. 3.
2 Sam. xviii. 32. — David enquired of Cushi
:
" Is the
young man
And Cushi answered, The enemies of my lord the Absalom safe ? king, and all that rise against thee to do thee hurt, be as that young man
is."
Thus, by two beautiful Euphemisms, Cushi reminded David of Absalom's treason and its deserts, while he also intimated that he had been
slain,
—
thy skirt over thine handmaid " i.e.y Ruth iii. 9. " Spread marriage. receive meTh the way of " I will gather thee unto thy fathers (i.e., thou 2 Kings xxii. 20. .
,
:
.
—
shalt die),
peace."
and thou shalt be gathered
into thy grave
(i.e.,
be buried) in
!
FIGURES OF SPEECH.
686
saving that 23 (17).— "None of us put off our clothes, every one put them off for washing." (Margin, every one went with hts
Neh.
iv.
weapon for water.) The R.V. is no clearer
:
"
of us put off our clothes, every one
None
went with his weapon to the water *' and puts text is probably faulty"! This is hke man
it
;
fault
the Text instead of in himself.
in
is
difficulty, it
head, or
:
When
own
he meets with a lies in his
own
creating
is literally: *' None of us put with his weapon (or tool) and water"
The Hebrew
man went
the margin " The thinks the
never dawns on him that the difficulty
of his
is
in
who always
;
water as he was (or as he stood)
i.^.,
:
off :
our clothes; each
i.e.,
he discharged his
there was neither time nor
opportunity for retiring and for that laborious arrangement of the
And thus
clothes which an Eastern requires.
the simple
Euphemy
is
most expressive, and explains, instead of needing an explanation (which after
does not explain)
all
!
Glassius would treat the word
*'
water" as a Synecdoche by which
"water," the most important part of a man's ration,
is put for all of "This would require the translation: "Each one went with his sword and water": i.e., one single weapon and one measured ration, " water " being used alone for a measured ration, as it was a very important part of the rations served out. Just as "salt" was served and measured out to the Roman soldiers, and afterwards was used by Synecdoche of the whole ration of which it was a part. Hence our term "salt-money"; and the Latin, salarium, and English, salary. When we say " a man is not worth his salt," we preserve this it.
Synecdoche
worth
;
and, putting a part for the whole,
we mean
that he
is
not
his salary.
So
it
may
be here in Neh,
iv.
23.
The A.V. and
R.V., with these
marginal renderings, clearly show that something more
is meant than what is said. But we believe that the figure of Euphemy sufficiently and satisfactorily explains it. There is, however, something to be said for Glassius's suggestion
as to Synecdoche.
One
which makes either figure explain or express emphasized viz., that Nehemiah and his companions were building the wall with a trowel in one hand and a sword in the other (iv. 17 (11), etc). So exigent were the circumstances that they worked all night, and could take with them no armour or supplies of food. A single weapon and a single ration were all they thing
is
the one fact that
could take.
clear,
is
specially
:
EUPHEMISMOS.
687
Or so exigent were the circumstances that there was not even the usual opportunity for performing the functions of nature in the ordinary way. In either case the figure read in the light of the context shows the urgency of the circumstances.
—
Here, we have two he2i\x\\i\x\ Periphrases " Before go whence I shall not return {i.e., before I die), even to the land of darkness and the shadow of death" i.e., the grave, etc. So xvi. 22.
Job
X. 21, 22.
:
I
:
Job
—
13. "The first-born of death shall devour his the cruellest and most calamitous death shall destroy
xviii.
strength "
i.e.,
:
him.
Job
xviii.
— Death called "the king of terrors": the many subjects. —" Unless the Lord had been my my soul had
14.
who
terrible king
is
Ps. xciv. 17.
help,
almost (marg., quickly) dwelt dead and buried.
I
shall die.
word (Hades)
Ecc.
21.
iii.
i.e.,
:
I
should soon have been
—"
xii.
:
used, and in the
is
prevail against the
Ecc.
in silence"
I shall go to the gates of the grave (Sheol) " This explains Matt. xvi. 18; where the corresponding
Isa. xxxViii. 10. i.e,
i.e.,
claims so
same sense
:
death shall not
i.e.,
accomplishment of God's purposes.
— See Appendix E, and —We have a series of
Erotesis.
1-7,
connected Periphrases and
Euphemisms.
One
of
Ecc.
them
xii.
is
5.
worthy of a longer notice
—
"
And
desire
considered this under Metalepsis
Metonymy.
But there
" caper-berry "
condiment
is
is
shall (q.v.),
:
—
fail."
We
have
because there
already
a double
a beautiful latent Euphemy as well.
made from
it,
put for the appetite or desire created by
it.
is
is
put for the condiment
The
and then the
But as this condiment was supposed specially to create sexual desire, the Euphemy is elegantly expressed in the A.V. (" and desire shall fail"). The sense is absurdly lost in the R.V. while to make the obscurity caused by the literal translation still greater, it is suggested in the margin that " fail " may mean " burst." This is certainly one of the many passages in which the A.V. far exceeds the R.V. in beauty as well as accuracy, and shows that the ;
A.V.
is
a Version, while the R.V.
Matt. shall sit
heaven."
viii. 11.
— " Many
is
shall
down with Abraham, and
a Translation.
come from the Isaac,
east and west, and
and Jacob,
in
the kingdom of
FIGURES OF SPEECH.
688
This was a beautiful Euphemism to avoid giving offence (at that stage of Christ*s ministry) to the Jews, who grudged the blessings being ;
extended to Gentiles.
Matt.
xi. 19
on the part
Luke
and
vii. 35.
By
her children."
of)
—
"
But wisdom is justified of (or Euphemy the Lord Jesus
this
condemns those who received Him not. True wisdom was shown in submitting to the Son of God
now
wise
earth.'*
O
"
:
Be
be instructed, ye judges of the These words were written (Ps. ii. 10) with special reference therefore,
ye kings
and all who were truly wise submitted Those who did not are thus rebuked.
to the reception of the Messiah
themselves.
John
:
ii.
25.
—
*'
:
He knew what was
condemnation of man
;
This is a solemn in man." and shows something of his true nature and
character.
John I
go, that
xi. II. I
—
*'
Our
friend
may awake him
Lazarus sleepeth
out of sleep "
:
i.^.,
{i.e.,
raise
is
dead)
;
but
him from the
dead.
Acts and to
all
ii.
39.
— " For the promise
that are afar off"
:
i,e,,
is
unto you, and to your children,
to the Gentiles.
Peter did not wish
at that time to give unnecessary offence.
There are many other Euphemisms which require no explanation, and which the student will now readily note and mark for himself.
:
AMPLIATIO i.e.,
ADJOURNMENT
or,
;
:
AN OLD NAME FOR A NEW THING. A
retaining vf an old
Name
after the reason for
it is
passed away. Am'-pli-a'-ti-o is a figure discovered
from
am'-pli-o, to fill out, extend
sense, to adjourn
adjournment epithet
:
:
i.e.,
to
\
extend the
and the name
is
given to this figure, because a
used of a subject either
is
for giving the
name, or
and named by the Latins. It is its more special and technical time. So that Ampliatio means an
hence,
(2) after
(1)
before
it
name
or
has acquired the reason
the reason has ceased.
In the latter case "the wolf"
is still spoken of as the wolf in wolfs nature has been changed (Isa. xi. 6) and in the former the Saviour is so called by the angels while still an infant (Luke ii. 11). This use of the figure is of the nature of
Millennial days,
Prolepsis
when
its
(q-'v.).
(q.v.)i though the two words are from the same root. The former has reference to a change which has taken place while in Amplificatio the sense of a word or expression is made wider and expanded by a repetition of the words in another form, in order to enlarge a narrative, and to heighten or intensify what has already been said. Ampliatio is thus a form of Epitheton (q-.v.). The original meaning of the figure is what is called permansive i.e., the name lives through the change which has taken place, and is still used, though in a new
Ampliatio thus differs from Amplificatio
;
:
sense.
There Is a form of Prolepsis which is distinguished from Ampliatio, It is a statement of (as opposed to Occupatio), but only as to time. interpretation the real of them bein£ present, future things as though adjourned.
See under Prolepsis involving Change.
Gen.
ii.
23.
—" This
§
4 and
is
§
6 of the last subdivision of Figures
now bone
of
my
bones, and flesh of
my
flesh."
Though the bone and flesh of Adam were changed and made into name of the original source, " bone," etc., is retained. Ex. vii. 12. The rod of Aaron, when changed into a serpent, is called " a rod " by way of Ampliatio,
Eve, yet the
—
still
X
1
FIGURES OF SPEECH.
690
Sam. XXX.
1
2
5.
Sam.
iii.
3.—Abigail
by way of
called,
is still
Ampliatio, " the wife of Nabal the Carmelite," though Nabal and she was the wife of David. Compare Matt. i. 6.
6.—The term "wolf"
Isa. xi.
was dead,
used, by AmpUatio, of the animal
is
in Millennial days, though his nature will have then been so changed that he shall dwell with the lamb, which formerly he devoured, and be
no more really a wolf.
Amos was once
vi. 8.
—"
so called,
were the Temple,
Matt.
X. 3.
it
abhor the excellency of Jacob " i.e., that which but was no longer worthy of the name, if this is so called by Auipliatio, I
:
—" Matthew the Publican
" is still so called,
had ceased to be a ptiblicaiius, or tax-farmer formerly been a publican." See Epitheton.
Matt.
xi.
they
after
Epithet
5.
are
—The
The
6.
—"Simon
Epithet
He
is
and the lame to walk Ampliation
figure
the
the leper"
so called after he was
is
clings to him.
you
born this day
is
so called proleptically, by
which
work,
still
—"Unto
11.
ii.
a Saviour." saving
by the
though he Matthew, who had
clings to them.
still
Luke
Thus,
"
i.e.,
blind are said to see,
restored.
Matt. xxvi. healed.
:
Him
gives
this
in
way
title,
the city of David
of AmpUatio,
had then yet
His to
be
accomplished.
John
ix. 17.
was
after his sight
John
x.
— The Epithet "blind
Rom.
iv.
man"
Compare
16.— "Other sheep
they were not yet
The Epithet
restored.
in existence,
I
is
still
used of the man
verses 13 and 24.
They are so called, though the purpose of the Father.
have."
except
in
5.— "The ungodly" is so called used by way of AmpUatio,
after he
is
justified.
is still
5.— "The twelve" are so-called after Judas's death, by AmpUatio, because they were formerly twelve although there were only eleven after, until Matthias was appointed. So Acts i. 21,22. 1
way
Cor. XV.
of
:
3.— "The perishing " are those who shall who were then or are now on their way to
2 Cor. iv.
destroyed, and
hereafter be destruction.
Heb. xi. 31 and Jas. ii. 25.— Rahab is still called "the The term remains as an Epithet. But see under Catachresis.
harlot."
i.e.,
ANTIPHRASIS; or, PERMUTATION: A NEW NAME FOR THE OLD THING.
A new
Name for
and opposite
a thing after
the original
Meaning
has ceased.
Greek,
An-tiph'-ra-sis.
Hence,
(phrazem). is
c^/aao-t?
so called, because a
original
and proper
from dvTt(f>pd(€Lv {antiphrazein)^ to from dvTt (anti), against, and 4>pd(eLv
dvTlpao-LSt
express by antithesis or negation
;
{phrasis), a
word or phrase
signification
is
way of
speaking.
used
a sense opposite to
the figure
;
in
is
The
figure
thus one of change
its
the
:
name
of a thing or subject being changed to the opposite, in order to emphasize some important fact or circumstance, as when a court of justice was once called "a court of vengeance.'^ It
thus partakes
difference
phrases, difference
that
is
of,
while Irony is
and
is
indeed a species
Antiphrasis is
used
is
of
used
only
connected
of,
of
Irony
The
{q.v-).
single
sentences.
words or Another
that Antiphrasis affects rather the meaning of words, while
Irony affects the application of words.
Hence Antiphrasis
is
called,
by the Latins,
PERMUTATIO,
or
permutation, because of this change of meaning.
Gen.
iii.
22.
he had become,
promised him
;
— " Behold,
the
man
is
become as one of us " i.e., God," but what the tempter :
not necessarily or really " a
and now he
will get
the Tempter's
doom and be
cast out
from God's presence.
—
Isa. xliv. 25. "That turneth wise men backward": f.e., those who are accounted wise by themselves or others. Not those who are truly and really wise in God's sight. So the word knowledge " is '*
used in the next sentence by Antiphrasis.
AFFECTING THE ARRANGEMENT AND ORDER OF WORDS.
II.
Separate Words.
1.
HYPERBATON The placing of a Greeks
Hy-per'-ba-ton,
Word
out of
v7r€p/3arovt
Hence
(bainein), to step.
or,
;
TRANSPOSITION. its
usual order in a Sentence,
ivom vircp (hyper), over, and f^atvuv and Hyperbaton, a steppijig over,
virepfSaTos
transposition.
The
figure
is
so called because the
words of a sentence are put
out of their natural and usual grammatical order. All words are arranged in a sentence according to certain laws, which have been acquired by usage. These laws are not the same in all languages, but each language has its own peculiar laws, called Syntax, which merely means a putting together in order. Even in one language this order may vary in different stages of its history and
development.
Hyperhaton
is
a putting together of words in a
from the usual order. language may not be Hyperbaton
Hence, what
different
In
English,
in
is
way
contrary to or
Hyperbaton
in
one
another.
the arrangement of words
in
a sentence
usually
follows the order of thought.
Hence, naturally, the subject (with all that pertains to it) comes first i.e., the thing spoken of then follows the copida i.e., the verb, and all words connected with it and then tho. predicate i.e., something said about the subject, called the object, :
:
;
;
:
with
its
adjuncts.
In an inflected langnage (like the Greek, for example) it is not so necessary to keep to the formal arrangement of the words in a sentence, the grammatical dependence of words being sufficiently
indicated by the inflections. variety
of
arrangements,
Consequently there is great room for a a particular word has to be
when
emphasized. It is hopeless to attempt to give an adequate idea of the nature and extent of the beautiful and subtle shades of meaning and thought produced by these unusual collocation of words called Hyperbaton, So
HYPERBATON, delicate are they, at times, that
them
it
is
693
scarcely possible to reproduce
a translation.
in
Greek language, the object usually follows the governing sometimes comes before it. The predicate usually comes but sometimes it stands first. The adjective usually after the object follows the noun which it qualifies but sometimes it stands before its noun etc, etc. The most emphatic position for these transposed words is at the beginning of a clause but sometimes it is at the end in which case the word is held back, and kept in suspense, while the attention is kept up, and the hearer or reader has nothing for it but to listen to the When it is put out of its place, and close for fear of losing the whole. stands out at the beginning, it thrusts itself upon our notice, and compels us to give all our attention, and see what it is that is going to In the
verb
but
;
it
;
;
:
;
;
be said about
it.
the old
In
Hebrew Syntax,
the subject usually precedes
the substantive, pronouns the nouns, the and the nominative the verb e.g,., Judges i. 7 seventy kings thumbs of their hands and feet cut off, were/'
predicate, the
adjective
genitive the nominative, *'
the
:
:
more modern Hebrew Syntax, the adjective follows the subpronouns follow nouns while the genitive follows the nomistantive native which has a special form called the " construct." In
;
;
In Chaldee, the verb
is
placed after the subject, and the article
after the noun. It
proper words in proper places is the true But an intentional deviation from the ordinary the purpose of attracting attention and expressing the
has been said that
*'
definition of style.'* " style "
for
emphasis
We
the definition of Hyperbaton.
is
may
illustrate its use in this
way.
A
person has a particular
chair in his room, which he wishes his friends to notice.
They continue
do not notice it. It is in the usual place where chairs ought to be, and so does not attract any special attention. But one Who can then fail to observe day he places this chair upon the table. to call, but
it,
the
moment
This
is
in its
room
exactly
is
entered
what takes
Special attention
Hyperbaton.
Placed
the
?
place is
with
desired for
ordinary and usual position,
it
words,
some
may
in
the
figure
particular word.
not be noticed.
But,
usual order and place at the beginning instead of at the end of a sentence, it is impossible for the reader not to be arrested
put out of
by
it.
its
—
—
—
FIGURES OF SPEECH.
694
we
If
say, for example, "
The mystery
of godliness
But
the natural order of the English words.
is
we
the mystery of godliness,"
see at once that
if
all
we
great," that
is
say, "
Great
the emphasis
is
is
to
be placed on the word " great." This figure has also been called SYNCHYSIS, Syn'-chy-sis : Greek, o-vyxvo-cs, from o-vyx^'i^y {synchein)^ to mix up, which is from Hence, x^'^o-t? (cliysis), o-vv {sun), together^ and x^^^ (chein), to pour. a pouriug, and Synchysis, a mixing up, as of words in a sentence.
We
now
give a few examples
Isa. xxxiv. 4.
a
Here,
scroll."
— **And
the heavens shall be rolled together as
the Heb.) the
(in
being, by Hyperbaton, put last
a
:
"
:
word "heavens
And
Jer. xiv.
i.
—
The word
**
of the
Lord
that
concerning the dearth." Here, by Hyperbaton, the W^ord of the Lord came, etc. Jer. xvii.
3.
—"
thy substance and
Matt. participle
all
is
them
its :
came
to Jeremiah
That which was all
thy treasures to
emphasized by being put
thy treasures to the spoiler
put out of
instead of ending
it is
thy substance and
will give
3-11.— In these
V.
is
I
Here, the verb
the spoiler."
will
I
last: "All
give."
verses, called the ''Beatitudes," the
usual place, and
made
to begin the sentences
thus calling attention to the emphasis placed
it.
—
its
emphasized by
the heavens."
scroll
upon
" is
they shall be rolled together as
Matt. vii. 13. Enter ye in at the strait gate." Here the adjective is placed before the noun to call attention to narrowness. So with the adjectives "wide " and " broad," which *'
are both to be emphasized.
Luke
— "Who
will commit to your trust the true riches." The Hyperbaton (in the Greek) shows where the emphasis is to be placed " The true riches who will entrust them to you."
xvi. 11.
—
:
John article
i.
which
I.— Here the is
prefixed to
Word," being defined by the can be placed at the end of two of the
subject, '*the it,
" In the beginning was the Word, and God the Word was": i.e., in plain cold English, "The Word was in the beginning and the Word was God." The A.V. preserves the Hyperbaton in the first clause, but not in
clauses:
.
.
.
the
case
last,
we
because the English idiom are to put the stress on " the
See under Climax.
will
not bear
Word."
it.
But
in
each
—
—
HYPERBATON.
John woman,
iv.
Sir,
I
695
—
ig. The order of the words is, " Saith to him, the perceive that a prophet art thou " thus emphasizing :
both the words "thou'' and "prophet," which should be greatly
emphasized
John
in reading.
A
24.—"
iv.
Spirit
The true emphasis its
being placed
God."
is
to be placed on the
word
Spirit," through the Greek) at the beginning of the sentence. In
(in
is
'*
it would be placed after the subject. The two words are transposed to call our attention to this great fact as being the basis of the Great Rubric which emphasizes the absolute necessity of our worship being truly spiritual. See under Hendiadys.
the ordinary order,
;
John
vi. 60.
— " Hard
this saying."
is
Here again the predicate to
put
is
first,
and the object
last, in
order
emphasize both.
John
vii. 4.
—
For no one in secret doeth anything and it in public to be."
*'
\_at
the
same time] seeketh for
John
ix.
31.
—
Now we know
"
that
sinners
— God
does not
hear."
John
xvii.
5.
— "And
Thyself, with the glory
now
which
I
glorify
me, Thou, Father, with with Thee."
had, before the world was,
Here, the mysterious depths of the words are forced upon our attention by the Hyperhaton.
The
force of
Acts Hyperhaton worship,
I
it is
weakened by the
literalness of the A.V.
—
The true emphasis is here brought out by the For passing through and beholding the objects of your found an altar also, on which stood inscribed, *To an
xvii. 23. :
"
What therefore, unknowing, announce to you."
unknown God.' even
I,
Rom.
and R.V.
ye reverence, this
I
— "Concerning
His Son, Jesus Christ our Lord." tho. Hyperhaton, by which the words "Jesus Christ our Lord" in sense follow the words " His Son," but are held back in suspense to the very end of the clause. i.
3.
Here, the A.V. entirely loses the emphasis of
The R.V. restores difficult
passage (verses
" Paul, a Ellipsis),
it,
1-4)
but
we
give
our own rendering of this
:
servant of Jesus Christ, by Divine calling an apostle (see
separated unto God's Gospel which He promised in former the Gospel viz., in Holy Scriptures:
times through His prophets
concerning His Son,
who was
of David's seed according to the flesh.
.
FIGURES OF SPEECH.
696
to be God's Son with but was powerfully (h Swd^ec) demonstrated His resurrection, from the respect to His holy spiritual nature, by dead* (Ps. ii. Acts ii.), even Jesus Christ our Lord."
8.— Here the words are out of the natural order to The Greek is " But commends His own love excite our attention. The nominative is put last, and the verb first, to to us— God."
Rom.
V,
:
emphasize both.
i8.— " Not worthy are the sufferings of the present time [compared with] the coming glory, to be revealed."
Rom.
viii.
sufferHere, the emphasis is placed on the non-worthiness of the glory. the of ings, and the nearness of the revelation
as
I
Rom. xi. 13. " For to you am of Gentiles the apostle."
I
speak, to
you Gentiles, inasmuch
Here the shades of emphasis can be traced in the unusual order of " bad grammar" the words in which fleshly wisdom can discern only emphatic. very be to seen The first and last words are !
Rom.
xii. 19.
— How unusual to commence
selves avenging (or,
[Divine] wrath," thus emphasizing "
Rom.
I.—" Him that
xiv.
for disputings of
like this
:
".Not your-
be no self-avengers), beloved, but give place to
doubts":
is
yourselves."
weak
the faith receive ye, but not
in
doubtful disputations, with emphasis
i.e.,
on doubtful. I
Cor.
9.
iii.
— "For
God's
fellow-workers,
God's husbandry,
God's building ye." The emphasis is on " God's " and it is to be noted that it is we who are fellow-workers with one another not with God, as though ;
;
He were one another, and it is
who I
like
ourselves.
we belong
to
We
are the fellow-workers with one
God and work
for
Him.
We work,
and He
giveth the increase.
Cor.
xiii.
i.
—"
If
with the tongues of
men
I
speak and of
angels."
Eph.
vi. 8.
— "Whatsoever
good." Here the adjective I
Tim.
i.
15
;
is
iii. i
;
may have done that
is
held over to the last in order to emphasize
it.
thing each
iv. 9. 2
Tim.
ii.
11, Tit.
iii.
8,
—
"Trto-rbs 6
Xoyos: Faithful the saying." *
Or "by a resurrection
xxvii. 52, 53,
of dead persons" See under Hysteresis and Heterosis,
:
viz,,
that referred to in Matt,
— —
HYPERBATON.
How much more natural order I
Tim.
How put as last
i6.—" Great
iii.
wonderful
is
faithful.*'
is
is,
of godHness,
before the subject, which
it is
the mystery."
the emphasis thus placed on the word "great," is
kept back and put as the very
word in the sentence (in the Greek). See under Synecdoche, Hendiadys, and Synouyuiia. I
Tim.
vi. 5.
Here the
—
'*
Supposing that gain
it.
Supposing that godliness
Tim.
I
12.
vi.
is
and
also,
didst
end, to call **
godliness,"
gain."
—" Keep on struggling the
the Faith, lay hold on the called
godliness.*'
is
word is put out of its place, at the The emphasis is thus put on the word
principal
our attention to "
emphatic than the ordinary coldness of the
The saying
*' :
697
life
eternal, unto
confess the fine
fine
good
which
confession
life
struggle of
thou wast
befpre
many
witnesses."
Here the adjective
*'
fine'* (or
"good
'*)
is
greatly emphasized in
each case.
Heb. and of
vi. 16.
all
Heb. spoils,
—
**
For with men
it is
the Greater by
whom they swear,
dispute they have a decisive settlement the oath." vii. 4.
— "To whom, even
a tenth,
Abraham gave out
of the
kept back to the
last, in
the patriarch."
Notice
how
the subject of the verse
himself
— gave the tithe,
He
to
is
—
Abraham the whom he gave them must of
order to call attention to the fact that,
if
patriarch necessity
be greater, even than Abraham.
Heb.
X. 30.
pense, saith the I
who
Pet.
ii.
Lord
Pet.
I (even I) will recomemphasising the pronouns very strongly.
'*
— "To
believe."
fact that the I
7.
— " To me vengeance belongeth, The
:
you therefore subject
Lord Jesus
iii.
is
is
is
the preciousness
[unto yoit]
put last in order to emphasize the
precious only to believers and to none else.
—The order and emphasis of the Greek [water] — the antitype — now saves you also — namely, 21.
is:
Which in baptism not a putting away of bodily defilement, but an appeal of a good conscience to God, through the resurrection of Jesus Christ**: /.^., that while it was water which was the instrumentality through which Noah was brought safely through, it is the Holy Ghost who is now the antitype of this, which we have through the resurrec"
:
tion of Christ.
FIGURES OF SPEECH.
698
was often declared that He should thus baptize with water but He shall baptize you with the Holy Ghost." **
:
It
I
baptize
:
I
John
ii.
24.
— Here
peculiarity of the Hyperhaton causes us to reflect on the words. " Ye,
again the
and what ye heard from the beginning (or primitively), in you let it abide: if in you shall have abode what from the beginning ye heard, ye also, in the Son, and in the Father, shall abide." So verse 27: "And you, the anointing, which ye received from Him, in you abideth and no need have ye that anyone should teach you but, as the same anointing teacheth you concerning all things, and is true, and is not a lie, and even as it [first] taught you, ye will abide in Him." attracts our attraction,
then,
;
:
Rev. of the
xiii. 8.
Lamb
The
last
— "Whose names are not written
slain,
from the foundation
sentence
is
in
it.
It is
life,
of the world."
put by Hyperhaton out of
end, so as to call our attention to
the book of
its
place, at the
a question whether
it
does
not belong to the writing of the names and not to the slaying of the
Lamb:
— "Whose
names are not written from the foundation of the world in the book of life of the Lamb slain." As in xvii. 8. Compare Dan. xii. \. Ps. Ixix. 28 and Isa. liii. 7.
—
—
ANASTROPHE
The position of One word changed so as Greek,
A-nas'-tro-pkee.
(ana),
back
again,
and
a turning back.
(TTpk<^€iv (stvephein)^ to turn,
The
over against the Other,
to be set
from dvd
dvao-rpocjyri,
—
ARRAIGNMENT.
or,
;
——
figui-e is so-called
because one word
is
turned, or turned back
out of its proper or usual position in a sentence.
Hence
it
a kind of Hyperbaton
is
but affecting only one word,
;
instead of several w^ords, in a sentence.
PARALLAGE,
called also
It is
from
means
Par-aV -la-gee.
make things
irapaXXdorcro} (parallasso), to
And
deviation, a turning aside, variation.
3.
syn-cat'-ee-gor-ee'-ma,
from
Hence the
arraignment.
{syn),
a-vv
figure
is
name
Hence
Pavallage
SYNCATEGOREMA,
together with,
and
Kari^yop-qp^o.,
an
word is set Reversal would be a good
so called because one
over against or arraigned against another.
English
Greek, TapaWayy,
alternate.
for this figure.
The Latins called
it
TRAJECTIO
:
i.e.,
And INVERSIO,
or trajection of words.
a crossing over, a transposition
a turning about, an inversion
of words.
The word thus put out
We The Verb
of its usual place receives great emphasis.
have man}^ examples
in
English
Noun.
before its
"Burns Marmion's swarthy cheek Adjective after "
He
its
:
like fire."
Scott.
Noun,
ceased
;
and death involved him dark around."
Cowper.
Objective before the Verb. "
Me
didst thou constitute a priest of thine."
Wordsworth.
Preposition before the Participle, " Into
what
pit
Preposition after the *'
Noun
It
thou seest, from what height fallen."
Noun.
only stands our lives upon, to use Our strongest hands." &kakespeare.
at end of sentence.
"Ape-born, not God-born,
Deut.
Milton.
xxii.
i.
—
*'
Thou
is
what the
atheists say of
— man."
shalt not see thy brother's ox or his sheep
go astray, and hide thyself from them.*'
—
FIG URES
700
Here, the negative order to emphasize the " If
thou shalt see
Metonymy.
Micah
vi. lo.
OF SPEECH,
put with "see" instead of with "hide," in command, which would otherwise tamely read:
.
is
.
.
thou
shalt not
hide," etc.
See under
—"Are there yet the treasures of wickedness
in
the
house of the wicked ? " In the Hebrew, the verse begins with the adverb " Still are there in the house of the wicked man treasures of wickedness ? " :
Acts
vii. 48.
verb, with which
— In
it is
the English, the negative
is
joined with the
to be read: but in the Greek, the negative
is
put
and the verb at the end, which greatly intensifies the force of the word " not." " But not the Most High in hand-made temples dwelleth." at the beginning of the clause,
SYLLEPSIS; Grammatical than
by which there
Syllepsis^ in
CHANGE
or,
IN CONCORD.
a change in the Ideas rather
is
actual words^ so that the concord
is
logical rather
than grammatical.
Greek,
Syl-lep'-sis,
o-vkkrj^j/LSj
It is
crvv {sun), together
with,
and
A.'JJt/'ts
a figure by which one word, or the meaning of one word,
taken with another; or,
When
from
a taking.
(leepsis),
addition of words,
involving
described in Div. It is
or sense,
it
has already been
II.
a kind of Enallagej or Heterosis
of genders, of
is
when one word is used, and another idea is meant.
numbers, or of both. But
;
it
an exchange from Enallage, in that
in that there is differs
the change takes place rather in the idea than in the actual words. It is
a kind of Zeugma,
in that
one adjective or verb belonging to
two or more nouns of different genders, persons, or numbers, agrees with one rather than with another.
depends on a change or disturbance in the in making a logical rather than a
Syllepsis therefore
speech
parts of
concord of
;
grammatical concord.
John will
xvi. 13,
guide you unto
14. all
— "When
Here, though the word
word
l/<€tvo5
(ekeinos).
he, the Spirit of truth,
is
come, he
truth," etc.
He,
7rv€Vfia
is
(pneuma), Spirit,
masculine
;
is
neuter, the
agreeing with the Divine
Person rather than with the actual word " Spirit."
John
Who
The
?
—
" And none (sing,) of the disciples durst ask him knowing (pL) that it was the Lord."
xxi. 12.
art thou
figure points out that not one asked
2 Cor. V. 19.
—" God was
in
;
for all knew.
Christ, reconciling the world (sing.,)
unto himself, not imputing their trespasses unto them (pi.).'' Here, the figure Metonymy, by which the "world" is put for inhabitants, is interpreted
by the use of the
plural, " them.'*
its
TMESIS; A Change
Word
by which one
put Tme'-sis. Greek, It is
r/x'^o-t?,
MID-CUT. in two,
is ctit
from
Tefxvetv {temnein), to cut.
compound word
a figure by which a
and another Word
in between.
a cutting,
separated, and the position of of
or,
or connected phrase
syllables changed,
its
is
by the intervention
one or more words.
Each of the syllables thus cut off is a separate and complete word. Thus in "to us ward," the word "toward" is, by the figure Tmesis, cut in two and the word " us " is put in between the two separated So also we say "to heaven ward," or "what words, "to us ward." :
condition soever."
The
figure
is
also called
DIACOPE,
Di-ac'-o-pee.
Greek,
5taK07r->},
a cuttingdn two.
DIURESIS,
Greek,
Di-£s' -re-sis.
Scatpeo-is
(diairesis),
a dividing
through.
DIASTOLE,
Greek,
Di-as-to-lee.
Stao-roA.^),
a separating through.
ECTASIS, Ec'-ta-sis. Greek, eVrao-ts, a stretching out. DIALYSIS, Di-al'-y-sis. Greek, StaXvcns, a dissolving
or parting
asunder.
DIVISIO, There
is
Division.
an example of
it
in
words, which usually go together is
put
in
Eph.
vi.
between the other two, so that
instead of "
8
:
o rt kav [ho ti ean),
in this order, ai'e it
reads
divided
:
three
and the
"what soever
last
thing,"
what thing soever."
Our English
Tmesis here better expresses the Greek, than the A.V. which neglects the Greek Tmesis. Through not seeing the figure in this passage, there are several various readings created in order to explain it.
Sentences and Phrases.
2.
HYSTERON-PROTERON The Second of two
LAST-FIRST,
or,
;
things put First.
Hys'-te-ron- Prot'-e-ron, from vo-repos
the latter,
(hysteros),
and
irporepo^
(proteros), the former.
A comes
which the word that should be the
figure in
latter of
two words
first.
It is,
*
:
It
occurs
it
occurs in the Bible, as the figure
sense
in this
where the cart is put before most languages but it is a question whether
therefore, a kind of Hyperhaton
the horse.'
in
;
blemish than an ornament.
If
used,
is
it
it
is
is
considered rather a
certainly for unusual
emphasis. Phil.
God
iii.
19 has been cited " Whose end is destruction, whose and whose glory is in their shame, who mind earthly :
their belly,
is
things."
Here, the
end"
*'
is
put
order that the mind
in
first:
with the greater horror on the things which lead to
may
dwell
it.
more light on them, " walk there is a parenthetical and shows that after the words many break, which is resumed at the end of verse 19, to show who these "walkers" are, viz,, "the earthly minded."
The structure
of these verses (18, 19) throv/s "
a
*'
For many are walking
I
Whom
I
Whose end glory
Such
a
—
in
— even weeping,
tell you now enemies of the cross of Christ,
often told you, and do
calling them the
—destruction
;
whose god
—the
belly
;
and
their
shame.
[namely'] as are
minding earthly things."
I
Here, in " a "
have their
and walk, and in
" a "
we have
the walkers
" b " their end.
Hence
destruction, their worship ends in their belly,
;
while in " b "
walk ends and their glory ends their
we in in
shame.
Heb.
iii.
8.
—
*'
Harden not your
hearts, as in the provocation, in
the day of temptation in the wilderness."
The provocation but
is
here put
first
of
to
God
followed the temptation in the wilderness; special temptation referred to.
mark out the
FIGURES OF SPEECH.
704
Heb.
iv.
unto them."
2.—" For unto us was the Gospel preached, Here, the order of time
is
order of thought, and for emphasis. But, as we have said, it is a question whether
examples of this figure
in
the Bible.
as well as
inverted, to agree with the
we have any
real
HYSTEROLOGIA
The First of two things put Last
Hys '-tey-o-log '-i-a.
THE
or,
;
FIRST, LAST.
oVy the opposite
:
Greek, vo-repokoyia, from
of Hysteron-Proteron, (hysteros), last^
{Jo-reyaos
and
Xoyos (logos) speech, discourse, i
A
by which that which
figure
usual order, to
come
put
is
last,
ought, according to the
first.
It is the opposite of Hysteron-Proteron; except that it refers to a transposition of connected events, rather than of words. It differs
from
Gen.
and
X.
Hysteresis xi.
— In
put before the cause of
Gen.
xii.
i.
it,
— Here,
after the obedience to
(q,v.).
chapter
x.
which
recorded in chap.
is
the call of
which
;
is
Abraham
put,
is
not recorded
till
of
Haran
in
is
xi.
(or to a previous call) in chap.
it
Abraham and Terah came out call
the dispersion of the nations
by Hysterologia, xi.
31, 32.
consequence of this
afterward.
The figure thus emphasizes the fact that God had called them out Ur of the Chaldees (see chap. xv. 7) " into a land that I will show thee (chap. xii. 1) while the history shows that the obedience, from some cause, was not complete, for "they came unto Haran, and dwelt there." The Divine comment in Acts vii. 2-4 reveals the secret " From thence {t.e.^ from Haran) when his father was dead, he to us removed him into this land," showing that Terah, his father, was the hindrance to Abram's complete obedience. of "
**
'*
:
:
The
figure thus calls attention to the fact that in his day, as well
as in our own, family ties often hinder full obedience to God.
The two in
chaps,
xi.
calls are still further
31 and
In chap.
xi.
31,
marked by the contrasted expressions
xii. 5.
we read
Chaldees, to go into the land
"They went forth from Ur of the Canaan; and they came unto Haran, and
:
.
.
.
dwelt there." In chap.
we read, as to Haran, that " they went forth to go Canaan and into the land of Canaan they came."
xii. 5,
into the land of
Gen. XXX.
;
22-24.
—The
birth of Joseph
is
described by Hysterologia,
For
it
tali)
and during the first seven years of his servitude. It was after the Joseph that Jacob wished to go away and leave Laban. In the
happened,
really, after
the birth of the sixth son of Jacob (Naph-
birth of
Y
1
FIGURES OF SPEECH.
706
Reuben, Simeon, Levi, Judah, Dan, he served seven more years (chap. Then Joseph. and Naphtali, Gad, Asher, Issachar, Zebulun, and born were in these and xxxi. 41), seven years were born
first
Dinah.
So Joseph's Hysterologia
which took place after Naphtali's,
birth,
is
recorded, by
after Dinah's.
:
Gen. xxxviii.
—The
Joseph, which
is
Judah
history of
Hysterologia, for the greater part of
it
in this
chapter
put by
is
took place before the selling of
recorded in chap, xxxvii.
—
Judges XX. and xxi. These chapters describe the Benjamite war which must have taken place many years before indeed soon For Phinehas, the after Joshua's death, though recorded here. and Jonathan, grandson of Aaron, was high priest (chap. xx. 28) the grandson of Moses, was the first idolatrous priest to the tribe of ;
;
:
Dan
I
*
Moreover, Jebus or Jerusalem was (chap. xix. 1042), whereas chap. firing
i.
8,
still
in
the hands of strangers
21 describes its capture and
by the tribe of Judah.
I
Sam.
xvi.-xviii.
— Here, four events
in
the history of Saul and
David are transposed, by Hysterologia, in order to bring together certain facts relating to each
;
and especially
to the Spirit of
God
in relation
God comes upon him. Then, in order to contrast the Spirit of the Lord departing from Saul, a later fact is brought forward here (chap. xvi. So that 14-23), which, in the history, really follows chap, xviii. 9.
to each.
chaps,
In chap. xvi. 1-13, David
xvii. -xviii.
brought
in
9
record an earlier event in David's
with chap,
Chaps,
David, and xviii.
9)
(recorded in chap. xvi.
tell
xvii. -xviii.
which
is
9 go on to give an instance
how Saul thus found
we have
to
Saul's
David.
Then
go back again to prior events
14-23); while, in chap,
further facts concerning
David's
life,
when Saul saw any strong man or any valiant man,
he took him unto him. (after
anointed, and the Spirit of
here parenthetically, describing one of the illustrations of
chap. xiv. 52, that,
of this
is
"evil
spirit"
xviii.
10-30,
we have
and other events
of
life.
The whole section is beautifully constructed and the parentheses between the different members are clearly seen each member being parenthetical to the other two, between which it is placed ;
:
:
See pamphlet on The Massorah, by the same author and publisher.
—
"
HYSTEROLOGIA,
A
;
707
DAVID anointed. The Spirit of the Lord comes upon him. 14-23. SAUL rejected. The Spirit of the Lord departs
xvi. 1-13. I
B
from Saul, and an
A
evil spirit
troubles him.
DAVID. An earlier incident in SAUL. The Spirit departed, and
xvii. 1-xviii. 9. I
B
10-30.
his
life.
evil spirit
troubling
him.
So
Saul and David alternate, we see why the special made; so as to bring out into contrast the facts each pair of corresponding members, which are not
that, while
arrangement recorded in
is
recorded in their historical order, but in the order of the spiritual instruction which is to be conveyed. The historical order is obtained by reading on from A to A (treating B as being in a parenthesis) and then from B to B (treating A as though it were in a parenthesis) ;
while the logical sequence of the spiritual order
is
obtained by reading
straight on, as the history is written in the Text.
Sam.
—
and xxiv. The latter chapter is put after chapters which contain David's *' last song " and " last words," while the events really follow chap. xxi. The "song" and the "words" follow more appropriately. Immediately after the record of David's mighty acts, instead of after David's sin in numbering the People. 2
xxii.
and
xxiii.
xxiii.,
Isa. xxxviii. 21, 22. for, in
verse 22,
is
— Here, the
sign
which Hezekiah had asked
described in verse 21, beautifully emphasizing the
Divine over-ruling of the history.
Amos
vi,
2.
— The
cities are
put according to logical emphasis,
rather than geographical sequence.
Matt, xxvii.
52, 53.
— Here, the
events which took place later,
are recorded in their consequential order, rather than in the actual historical order.
At the moment when the Lord Jesus yielded up His Spirit was shaken, and the rocks were rent, and the tombs were opened [and now comes, (by Hysterologia) "many bodies of the saints who had fallen asleep, arose, and, coming forth out of the tombs after His resurrection, entered into the holy city, and appeared privately* to many]. Now the centurion, and those with him, keeping guard over Jesus seeing the earthquake, and the things that were taking place feared greatly, saying, Truly, God's Son this Man was.' *'
.
.
.
the earth
—
*
*
This seems to be the meaning of e^a^avt^etv (emphanizein), see
other occurrences
:
Heb.
ix.
24 and
xi. 14.
its
only
FIGURES OF SPEECH.
708
a question whether it be not this which is referred to in Rom. i. 4 where the Lord Jesus is said to have been marked out as " God's Son ... as the result of raising (or rising) again of dead persons." For it is not ck twv veKp(av, from among the dead, but simply vcKpajv, of It is
:
That He was so marked out
dead people.
by the exclamation of the Centurion.
is
described in the history
In both cases
we have
vtb?
deov (without articles), " God's Son.**
Some have first in
we have this figure in the record of the where the temptation which seems to come
suggested that
temptation (Luke
iv. 5, 9),
order of events
is
put
last.
Compare Matt.
iv. 5, 8.
—
Rev. xii. In this chapter, we have the prophetic record of events^ which shall take place before chapter vi., and lead up to what is recorded in chapters
Chapters
vi.-xi.
give the exoteric view of the future history,
which Chap, xi, 18 therefore brings us parallel to chap. xx. The Beast and false prophet are upon the earth during this period, and their actions are seen in chaps, ix, and xi., though they are not named, and their actual coming is not ends
the judgment
with
described,
vi.-xi.
till
chap.
But chapter
(chap.
xi.
18).
xiii.
same period, and and shows us the causes which shall lead to the rising up of the Beast and the false prophet. First, the war takes place in heaven, and the Devil is cast out into xii.
gives the esoteric view of the
takes us back to a point prior to chap,
vi.,
the earth.
Then " he " stands upon the sand of the sea (chap. xiii. 1, R.V.) ; and John sees these two awful beings coming up, the one from the sea and the other from the earth. There is no record of their doings^ except what is recorded in chaps, vi.-xi., and in xiii. See further under Ellipsis,
:
HYSTERESIS; or, SUBSEQUENT NARRATION. A
subsequent Narration of prior Events*
Greek, vo-ripy^o-is, from va-repiia (hystereo), to come later. Hence, a coming after or later. This is a special form of Hysterologia, and does not refer to connected records or events, but gives, long afterwards, further details of
Hys'-ter-ee-sis,
some long
prior events
When
;
or, gives
a record, written
events never before recorded.
much
later, gives supplemental or new from the original historical record, it is and hence has been called
particulars, quite disconnected
called Hysteresis
:
HISTORICAL HYSTERESIS, by which the Holy Spirit, in later and subsequent Scriptures, adds supplementary details which were not given in the history itself and sometimes even historical facts, of which no mention had before been made. ;
Man but
and is allowed to do, this in human literature and so man cavils at this beautiful figure, and sees
often does,
God may not
!
in it only " discrepancy " instead of delighting in these subsequent supplementary facts thus revealed to us by the Holy Spirit, and such ;
as none but
He
could give.
—
Gen. xxxi. 7, 8. Jacob mentions had taken place before.
later,
certain
facts in his
history which I
Sam.
xii. 12.
—A prior event
is
here recorded, not mentioned
in the earlier narration. I Satn. xxii. 9-16. which are not recorded
Ps. cv. 18. Hysteresis, is
Joseph Gen.
in
details are given here
the account as narrated in chap.
—"Whose
with fetters."
feet they hurt
mentioned here, though not recorded
in
xxi. 1-9.
This, by
the history of
in Genesis.
Hos. in
—Certain supplementary
xii. 3-5 gives
further particulars supplementing the history
xxxii. 24, etc.; xxviii. 12-19,
Amos
i.
I.
—A particular earthquake
no
historical record is given.
in
Zech.
xiv. 5.
and xxxv.
Amos
is
It is
is
9-15.
here mentioned, of which
possibly the earthquake mentioned
said to have prophesied " in the days of
FIGURES OF SPEECH.
710
Uzziah ... and Jeroboam"
;
and
it is added, "two years before the we have no mention of Jeroboam.
earthquake." Now, In Zechariah, took place, Hence it is very possible that, by the time the earthquake from herdmen " the among be How Amos came to he was dead. Israelite into seem, " may it as or, why these men migrated,
Tekoa
;
take the mysterious " it,"^^ " avert," to be this very not which the Lord, by Amos, says, He will likely be earthquake, we avoid a very puzzling Ellipsis, and shall very
territory,
we
are
But
not told.
if
we
correct.
Amos
ii.
Edom
the king of
mention.
i.— Moab
is
here said to have "burned the bones of
which we have no historical was a cruel man. In his the wall, and turned the upon son own
into lime," a fact of
Mesha, king of Moab, evidently
superstitions he offered his tide of battle.
See further information concerning this
in
the history of The
Moabite Stone.
Amos
V. 25,
26.
— Here
we
names
learn the
of certain of the
gods which the Children of Israel worshipped in the wilderness. also Ezek.
— See above under Amos — 23. And he came and dwelt
that
See
xx. 6, 7, 18, 22, etc.
Zech. xiv.
5.
Matt. ii. it might be
fulfilled
"
1.
1.
in a city called Nazareth ; which was spoken by the prophets, He shall
be called a Nazarene." Through missing this Hysteresis^ the commentators have created a difficulty of their
First,
own.
they cannot find such a prophecy
in
any of the prophets.
Then, they try and make a connection between netzer, a branch, and Nazarene ; and, as there is none, the difficulty is only increased. Even if the connection could be established, the difficulty wo.uld not be removed: for is
used of Christ
it
says " prophets " (plural), and the
only one prophet,
in
Isaiah.
So the
word
netzer
difficulty is
further increased.
But there is really no difficulty at all. It is absolutely created. assumed from the outset that it says " which was written,'" But it does not say sol It says "which was SPOKEN." The fact is, some prophecies were written down and never spoken some were both written and spoken while others were spoken and never written. This is one of the latter class and there is all the difference in the It is
;
;
:
*
Which
great pause.
is
masc. in
all
the eight occurrences: and a/zcoys followed by the
HYSTERESIS, world between t5
Thus, this beautiful several prophets
should be called
have known
Matt,
which was spoken, and
prjOiv (to rheethen),
which standeth written
(ho gegraptai),
711
o ykypairrai
I
ii/y5^^r^sz5 reveals to
us the historical fact that
had declared by the Holy Spirit that the Messiah a Nazarene. But for this Hysteresis we should never
it.
xxiii, 35, 36.
—"That upon you may come
all
the righteous
blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son
temple and the altar."
of
Barachias,
whom
ye slew between the
etc.
Now, from failing to see the historical Hysteresis here, it has been assumed that the reference is to 2 Chron. xxiv. 20, 21, where The Spirit of God came upon Zechariah the son of we read, hastily
**
Jehoiada the priest
.
.
.
And they
conspired against him, and stoned
him with stones at the commandment of the king house of the Lord."
By God,
is
this inaccurate reference, the
Lord Jesus
in the court of
Christ, the
the
Son
of
charged with making a serious mistake.
But note that when the Lord says that Zachariah was " the son of "the son of
Barachias,'* He could not possibly have been speaking of Jehoiada " as the same man.
If He began with Abel, the first martyr, it is not probable He would end with a murder which took place 870 years before he spoke the words, when there were many more during those 870 years.
How much more
probable that he referred to Zechariah the
but one) prophet (and the one of
whom
he
is
speaking, verse 31),
(last
who
450 years before the Lord spoke the words ? Moreover, he expressly called " the son of Berechiah " in Zech. i. 1, and i. 7. lived only
is
remarkable that there was another Zechariah, the son of Baruch, who was martyred some 36 years afterward (a.d. 69), immediately before the destruction of Jerusalem, as recorded by It is
Josephus (Warsy
iv. 5, 4).
Matt, xxvii.
—See under Gnome. xxvi. — In the three accounts of
g, 10.
Acts ix. xxii. we have supplementary ;
;
of Saul,
event. 2
Tim.
iii. 8.
Egyptian wise
facts,
— " Jannes and Jambres "
men
;
are
named
whose names are not given
supplied here by the Holy Spirit.
the conversion
disconnected from the historical
in
as two of the
Exodus, but are
FIGURES OF SPEECH.
712
Heb.
19.
ix.
information which
Heb.
21.
xi.
—The is
— Here
xlvii. 31,
as
is
the
book
supplementary
is
additional fact, which at once
we have an
explains and amplifies Gen.
Gen.
of
sprinkling
not given in Ex. xxiv.
xlviii.
and
12,
is
not
in
discrepancy with
commonly supposed.
We must give the whole of this verse, because of the controversies which have raged around it " By faith, Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top :
of his staff."
The marginal reference in the A.V. is Gen. xlvii. 31 but this though followed by every one, is certainly not correct. The circumstance in Heb. xi. 21 is Jacob*s blessing of the sons of Joseph, which is ;
set in
company with
Isaac's
blessing of
his
own
The two
sons.
together giving the beautiful lesson that Isaac's blessing was given contrary to the will of the flesh {i.e., his own will), while Jacob's blessing
was given contrary
(Heb.
20, 21).
xi.
It is clear,
to the
therefore, that the
to the occasion of the blessing: of
and to which
xlvii. 31,
it
does not
will of
man
[i.e.y
Joseph's
will)
whole emphasis of the reference is which there is not a word in Gen. refer.
31, Jacob was causing Joseph to swear that he would bury him not in Egypt, but in the land of Canaan, and " Israel bowed himself upon the bed's head."
In Gen.
But
xlvii.
was "after these things" (Gen.
it
of Joseph and his sons took place. xlviii. 12,
the worship of Jacob
who
xlviii. 1),
"
bowed himself with
Jacob must, therefore, have been
the earth."
that the blessing
And, then, we have, in
in chap,
his face to
a sitting posture
for, in verse 2, we read that when they told him that Joseph was approaching, " Israel strengthened himself, and sat upon the bed";
and, from verse 12, when he embraced Ephraim and Manasseh, he took them "between his knees." It was then, we gather that, in the blessing of his own sons (for chaps, xlviii. and xlix. are
continuous),
he "leaned on the top of his staff." And this the information is given us in Heb. xi. 21, to enhance and emphasize his faith, and to indicate Israel's extreme infirmity, for it was his last dying act (chap. xlix. 33). that
inspired addition to
There
no necessity, therefore, for us to discuss the question of Hebrew HCsp (mittah), the bed, and and Syriac rendering, the staff, which would require
is
the various reading involved in the
the
LXX.
Hebrew
to be pointed
H^D
the
(matteh).
Had
the word been used in the
HYSTERESIS.
Hebrew of Gen. xlviii., the true But the point is decided for that
and
713
pointing would have been there decided.*
us in Heb.
21
xi.
;
which clearly states
his " staff" that Israel leaned upon while worshipping God must, however, point blessing " by faith " the son's of Joseph. it
was
We
out " the incalculable quantity of idolatrous nonsense,*' to use the words of Dean Alford (m loco)^ which (he says) " has been written on these
words by Roman Catholic commentators, taking as their starting point the rendering of the Vulgate ef adoravit fastigium virgae ejus [and worshipped the top of his staff] and thence deriving an argument for This corruption of the Vulgate is perpetuthe worship of images" ated in all the Romish translations of it and all therefore come under :
,
!
;
the Dean's vigorous condemnation.
Heb.
xii.
in Ex. xix.
and
21 gives a particular which
we do
not find recorded
xx.
Jas. V. 17. 1 Kings xvii. 1.
— The
earnest prayer of Elijah
is
not recorded
in
Jude 9 mentions by the Holy Spirit the contention of Satan about the body of Moses; and, in verse 14, some words of a prophecy of Enoch. Trading on this reference, men have forged "the book of Enoch"
evolving
its
fancies
and
trivialities
out of
this
historical
Hysteresis.
*
7pO
staf been intended in Gen. xlvii. 31, (makkail), as in chaps, xxx. 37 xxxii, 10, etc.
Had
Si
;
it
would probably have been
SIMULTANEUM; A
INSERTION.
or,
parenthetic Insertion between the record of two simultaneous Events^
Latin, from simuly at the same
Si'-mul-ta'-ne-tim,
This figure
is
used when,
in
tinie^ together.
a description of events, properly
is changed and put out of its historical between two others, which is thus divided so as to take
belonging to the same time, one place,
and put
in
us by surprise. It is,
therefore, a kind of historical parenthesis, or logical Tmesis
{q.v.y
Mark
xv. 12, 13, 14.—-Where Pilate's words (verses 12, 14) are The events took
interrupted by the shouts of the People (verse 13).
but, instead of describing the two events words and the People's are described at one and
place literally in this order separately,
Pilate's
:
the same time.
Rev.
xvi. 13, 14, 15, 16.
— Here the description
(14, 16) of
the work
of the three unclean spirits in gathering together the kings of the earth to
Armageddon
is
interrupted by verse
specially referring to that
same
time,
and
by Simultarieum, for the sake of emphasis.
15 is
;
which
is
an injunction
therefore introduced there^
—
;
.
ANTITHESIS A
setting of one
Greek,
An4ith'-e-sis. {thesis),
CONTRAST.
or,
;
;
Phrase in Contrast with another,
dvrt^ecrts,
from
avri
a setting, from nOkvai (tithenai),
{anti),
to set
against,
and
Oka-i^
or place.
It is a figure by which two thoughts, ideas, or phrases, are set over one against the other, in order to make the contrast more striking, and thus to emphasize it.*
The two parts so placed are hence called in Greek antitheta, and Latin opposita and contraposita. For example
in
:
"When "
"
our vices leave
Curved
us,
we
flatter ourselves
we
leave them."
the line of beauty. Straight is the line of duty/'
The
is
prodigal robs his heir, the miser robs himself,"
"God demands man's homage; man offers Him his patronage.**! Man often misuses this figure, for the mere fancy of balancing and thus often falsely exaggerates a contrast which lies the words than in the thoughts. When this is the case it is called Antimetabole, Parison, Annominatio, etc. Ul'V.). sentences
more
;
in
It is
called also
When
CONTENTIO
this contrast is
:
i.e.,
made by
comparison, or contrast.
affirmatives
and negatives,
it is
called Enantiosisj see below.
The Book
of Proverbs so abounds in such Antitheses that
not given any examples from
Isa.
i.
21.
— Of Jerusalem
now murderers
but
Isa. lix. "
[lodge in
we have
it.
it is
said " Righteousness lodged in
it
it]
9.
We wait for the
light,
but behold obscurity
For brightness, but we walk Isa. Ixv. 13, 14.
in
darkness."
—Where we have many beautiful
Antitheses.
See
also under Symploce,
Lam. people *
i,
When
—" How
doth the city
sit
solitary that
this consists of words rather than of sentences,
and Antimetahole t
i.
was
full
of
" I
(q-v.).
Dr. Robert Anderson in The Silence of God,
it is
called Epanodos^
—
f
FIGURES OF SPEECH.
716
Luke
ii.
14.
— " Glory
the highest to God, and on earth peace."
in
two from them when coming together:
And
Antitheta, a third fact
then, after these
See under
Rom. upon
will
stated as resulting
is
toward men."
-
Ellipsis.
V. 18.
men
all
— "Good
—" Therefore as through one offence judgment came
to condemnation, even so too, through the righteous act
(8iKaL(j)fia, not StKatoo-vvrj) of one, the free gift came upon all men unto a justifying (StKatWt?, spoken only of God's activity in justifying us) of '*
life
a life-long justifying).
(or,
Rom.
For as by one man's disobedient act many were {i,e., His death) shall many
"
V. ig.
sinners, so by the obedient act of one
made
be tnade righteous."
See also Paronomasia and Paregmenon.
Rom. Now,
if
vi.
we
7, 8.
—
**
For he that
we
died with Christ,
been justified from
died, has
believe that
we
sin.
shall live also with
him."
Rom.
viii. 5.
**
For they that are
(or live) after (or according to)
Old nature) do mind the things of the flesh
(the
flesh
—
New
that are (or live) after (according to) spirit (the
mind] the things of the spirit "
Rom. if
body
[do
New
See under Metony?ny.
nature.
but
but they
the things that belong to the
i.e.,
:
;
nature)
viii. 13.
ye through
{i.e.,
—"For
ye
if
live
New
spirit (the
by reckoning that
it
according to
flesh,
ye shall die:
nature) do mortify the deeds of the
died with Christ,
Rom.
vi. 11),
ye
will
live."
Rom.
—
There shall be a root of Jesse, and he that shall His banner] to reign over the Gentiles in him shall the Gentiles trust." The reference is to Isa. xi. 10: where D3 (wej^5), a banner, which is raised aloft, is put in contrast with the " root " which is the lowest point. So Messiah rises from the lowest to the highest. XV. 12.
'*
rise [and raise
;
2 Cor. iv. 17, 18 contains several beautiful Antitheses, * Is
we
not clear that
Luke iii. 22. 8,38); and on man's
Marki. 6,
it
e-uSo/cta (eudokia) refers to
Divine complacency, and that
find the explanation in the evSoK-jyo-a (eudokeesa) of 11.
2 Pet.
side (2 Thess.
Revisers' reading cvSoKta? (eudokias) +
With
7?
i.
See articles on Romans
in
is
Things
ii.
12.
How
a marvel. to
Matt.
iii.
17
;
xii.
18
;
xvii. 5.
these, contrast God's side (Heb.
x.
scholars can tolerate the
Can a
Come, Vol. V.
parellel be
produced
?
:
;
;
:
;
:
:
ANTITHESIS.
717
2 Cor. vi. 8-10 contains a series of beautiful Antitheses. In verses 4 and 5-, we have a seven-fold passive experience
—
patience, afflictions,
necessities,
distresses, stripes,
imprisonments,
tumults In verses
-5, 6-,
we have a
seven-fold self-denial
—
labours,
watchings, fastings,
pureness,
knowledge, longsufPering.
kindness. In verses
-6, 8-,
we have a
seven-fold
means
to endure
—
the Holy Ghost, love unfeigned,
the
word
of truth,
the power of God, the armour of righteousness,
honour and dishonour, evil report and good report. In verses Antitheses
—
-8-10,
we have a
and yet true unknown, yet well-known
deceivers,
seven-fold result
in
the following
;
;
dying, yet living
chastened, yet not killed sorrowful, yet alway rejoicing poor, yet enriching others
;
having nothing, yet possessing Phil.
iii. 7.
all
— " But what things were
things.
gain to me, those
I
counted
loss for Christ."
that, by Antithesis, our attention is called to the fact that here speaking, by the Spirit, of his " gains," not of his sins. Of his gains, as a man and an Israelite which included the hope of but he was willing to resurrection as well as righteousness, of course
Note
Paul
is
;
:
FIGURES OF SPEECH.
718
give
them
all
up for that righteousness which he had in Christ, and from among the dead," which he should have
for that "out-rising
at Christ's appearing.
He
11, speak of something which he could more than other Christians but he is contrastas a Jew, and putting them in Antithesis with his
does not, in verse
attain to as a Christian
ing his
**
gains,"
;
greater gains as a Christian. 2 Pet. liberty,
ii.
ig.
— "While
they promise them
{i.e
they themselves are the servants of corruption."
their dupes)
ENANTIOSIS
;
or,
CONTRARIES.
Affirmation or Negation by Contraries,
Greek,
E-nan-ti-o'-sis.
iigure Antithesis
is
by affirmatives and
evavr^wcrts,
(q-v.).
(enantios)^ opposite.
when the
contrast
is
The
expressed
What is stated affirmatively is meant When it is stated both ways, it is a kind of
negatives.
negatively, or vice versa.
Fleonasm
from kvavTio^
called Enantiosis
The
difference
being that Pleonasm refers to any
statement, while Enantiosis refers to affirmation by contraries.
—We have here a beautiful — " am God, and there none Isa. xlv. Luke 44-46. — The difference between Ps.
i.
I.
series
of
affirmation by
contraries.
22.
is
I
vii.
beautifully
else."
and formality is which are affirmatives by reality
shown by a
series of contrasts
contraries.
Rom.
viii. 15.
again to fear spirit),
iii.
"
For ye have not received the
but ye have received the
whereby we
Phil.
own
;
—
cry, "
9.—'*
spirit of
is
in
him
(Christ), not having
mine
of the law, but that [righteousness'] which
through the faith of Christ, the righteousness which faith." See under Synecdoche. is
bondage
adoption (or a sonship-
Abba, Father."
And be found
righteousness, which
spirit of
is
of
God by
ANACOLUTHON A
or,
;
NON-SEQUENCE.
breaking off the sequence of Thought.
Greek, avaKokovOov,
An'-a-co-lii'-thon,
aKoXovOo's (akolouthos), following
i.e.,
:
from a or
not following,
av, negative, and want of sequence
or connection in a sentence, the latter part of which does not follow on or correspond with the former part.
because the construction with which a proposition begins is abandoned and, either for the sake of perspicuity, emphasis, or elegance, the sentence proceeds in a manner, different This figure
is
so-called,
;
from that
in
Human have
the
which
set out.
it
writings of deep thought or feeling or
which
Anacoluthon,
figure
argument frequently cases is mere from the negligence
these
in
irregularity attributable to inadvertence, arising
or carelessness of the writer.
But, in the case of the Scriptures, where the Holy Spirit
Author, and
and force to the language, and of the reader.
In this
further necessary.
It
intended to catch and
is
case, of course,
has served
its
what
the
purpose
in
Sometimes the accusative stands alone
fix
the attention
abandoned is not arresting, and so the is
argument passes on to that to which the attention 1.
is
perfect, the figure not only imparts grace, but strength
all is
is
to be given.
at the beginning of
a sentence. This
is
not an " accusative absolute," but
is
to be rendered " as
for" or "as to."
Luke
6.— Here, the Lord says: "These things which ye He turns off, and says: "There will come days." So that we must supply the words As to " these things, etc. Acts X. 36.— Here, again, the sentence begins with the accusative " The word which He sent unto the children of Israel." Some MSS., xxi.
behold": and then
'*
:
not understanding the Anacoluthon, omit the relative pronoun " which." But the sense is ''As touching the word which He hath sent,"
etc. Or may depend on oi'Sare, ye know, in the next verse " Ye know the word which He sent," etc. Rom. viii. 3.— "For what the law could not do, in that it
:
it was weak through the flesh." Here, the argument breaks off to speak of what God has done " God (by sending His own Son in the :
ANACOLUTHON.
721
and as an offering for sin) did namely, " He the flesh in order that the righteous-requirement dikaioma) of the Law might be fulfilled in us who walk not
likeness of sinful flesh
condemned (StKttt'wjua,
sin
according to flesh the
New
the
Law
The
:
in
the Old nature), but according to spirit
{i.e.,
{i.e.,
nature)." figure requires the conclusion
because
to do,
— this
thing
was weak through the
was impossible
for
man, owing to the corruption of his nature, could not keep the Law and the Law was powerless, because it could neither pardon the trangressor, nor alter his nature. This defect was overcome by God, Who condemned sin in the death of His Son (who was the sin-offering personified). His People, therefore, having died with Him, are discharged from the it
flesh
:
/>., ;
claims of the
Law
and, being
;
now
" in Christ,"
fulfil in
Him
all its
righteous requirements. 2.
Sometimes the leading proposition
when
vi.
22-24.
John Gal. 3.
is interrupted by a parenthesis, resumed, the grammatical connection is changed.
and,
ii.
the subject
is
6, 7.
Sometimes the construction suddenly changes (without a parenthesis) by a change of persons or, from participles to finite verbs or, from singular to plural, and vice versa. ;
;
Mark off
vi. 11.
—"And whosoever
not receive you
shall
.
.
shake
.
the dust of your feet against them."
Here, the Anacoluthon is seen only when we take the Critical Text approved by T.Tr.A. WH., and R.V. viz., os av tottos {hos an topos), whatsoever place (singular), instead of
many
(sing.) will
av (hosoi an) whosoever or as
ocrot
So that the Anacoluthon
as (plural).
not receive you
.
.
.
shake
off
is
:
*'
And whatsoever place
the dust of your feet against
them."
Luke
xi. 11.
—
*'
From which
of you, the father, shall his son ask "
Will he give him a stone ? Here the plural *'you " is broken
bread
?
Cor.
1
vii. 13.
believeth not,
and
—"And the he be
if
2 Cor. V.
— Here
8.
which hath an husband that
from the feminine to the masculine.
is
6,
woman
pleased to dwell with her," etc.
Here the break verbs
off for the singular " he."
the change
is
from participles to
finite
:
z
1
:
OF SPEE CH.
FIG URES
722
;
and conscious that being at away from the Lord (for home, from home [here] in the body, we are are confident, however, We sight). not by by faith we are walking, out of the body, and [here] home from and are content rather to be "
Being
to be at
confident then always,
home with
."
the Lord [there]
These words are usually misquoted " absent from the body, present with the Lord," as though it meant that the moment we are absent from the body we are present with the Lord. But this is exactly what and the Anacoluthon calls our attention to this. it does not say Our two is resurrection, starting from iv. 14. whole subject The this house of taberearthly 1-5 "the viz. in v. bodies are contrasted " our oiKiqrripiov with contrasted " is mortal body) nacle (i.^., this {oikeeteerion), our spiritual or resurrection body" (see Jude 6): viz.: ^* our house which is from heaven,*' the future body of glory being called a " house," as compared with the present body in which we :
:
groan, which
is
:
called a " tabernacle " or tent.
The argument
that, while
is
we
are in
this
tabernacle "
*'
cannot have that " house " and that while we are in this tent away from our real eternal home, which is with the Lord. ;
There
is
we
we are
no thought (here or elsewhere) of our being at home, or from resurrection and our resurrection bodies.
" with the Lord," apart
Gal.
vi.
which are
I.
—" Brethren,
considering thyself, lest
Here the abrupt is
a kind of Enallage
if
a
man
be overtaken in a
fault,
ye
restore such an one in the spirit of meekness
spiritual,
thou
also be tempted."
transition {q^v.),
individual, in order to
from the plural to the singular, which
makes the general precept applicable
to each
emphasize the absolute necessity of the "
spirit
meekness" which is enjoined. The figure calls our attention also to the fact that restoration is the object, and not judgment. Experience would lead us to believe that the text read: "Ye which are spirltusd judge such an one in the spirit of bitterness and harshness, not considering thyself!" Hence the use of this figure to arrest our attention, and correct our error.
of
Eph.
i.
Col.
i.
— Having raised him ... he set him." 26. — "The secret which had been lying hid
20.
"
ages and from the generations, but lately
was made
from the
manifest to his
saints."
Other examples may be found,
Change from^7'5^ person
e.g,
—
to the second
:
Gal.
iii.
25,
26
;
iv. 5, 6,
20.
—
;
ANA COL UTHON. Change from second person iv. 31,
32
;
to the first: Eph.
2 (textual reading). Col.
V.
i.
Change from second person /j/wmZ 1
Cor.
Gal.
iv. 6, 7.
Change from
32.
xi.
iii.
to singular
third person to second: Jas.
is
Mark
10-13;
:
13,
14;
Thess.
v. 5.
2, 3,
ii.
3, 4.
1
Rom.
xii.
16-19, 20.
iv. 6, 7.
Sometimes the construction
4.
723
—
"
is
broken
not completed at
But
if
we
ii.
16.
off altogether,
Of men
shall say,
and
all.
;
—they
feared the
people."
Here, the reasonings of the rulers are broken
must be supplied by
Rom.
V. 12.
and the sense
ofP,
Ellipsis (q^v,),
—This
to be an Anacoluthon
;
is
usually given as an example of
because the sense seems broken
what appears the end
off at
of verse 12 but the structure of the passage shows us the connection, and where the sense or argument is resumed. Many suppose that -this is verse 15 but the Correspondence of subjects shows that it :
;
must be verse
The and
is
18.
section to
as follows
which verse 12 belongs
THE STRUCTURE OF ROM.
By one man,
12.
b
sin
:
that from verse 12 to 21,
V.
12-21.
then, death upon
Sin not imputed where no
13.
is
:
Law
all.
exists,
I
c
14.
The
reign of death.
I
B
15.
Not as the
offence, so the gracious gift.
I
B
16, 17.
By one man's
18, 19.
Not as by one person,
gift.
The
offence
men under condemnation by many were constituted sinners
offence, all
one man's disobedient act the and the counterpart. 20.
so the
I
;
•
abounded when Law
came
—and
the
counterpart. 21.
c
The
reign of sin
I
Here,
we
—and the counterpart.
see that verse 12 corresponds with verses 18, 19, and
between [viz., verses 13-17) is practically in a parenMoreover, note that the three members of A are stated with their counterparts, and are thus distinguished from the three in A. consequently
all
thesis.
I
do:'
Tim.
i.
3, 4.
— Here, the A.V. supplies
The R.V. adds
" so do I now."
the sense by adding " so
FIGURES OF SPEECH.
724
form of speech.
indirect to the direct
Mark two
vi.
9.—" But being shod with sandals
and put not on
;
coats.
Luke V. 14.—** He show thyself," etc.
John
V. 44.
— " How can ye
another? and the honour that
[saith
*'
say," " but
receiving honour one from only from God, ye seek not."
believe, is
—
Acts i. 4. " "Wait for the me." The A.V. and R.V. treat which
and
charged him to tell no man, but go
may be explained by the Ellipsis of the verb go and show thyself," etc.
This [he said]
"
transition from the
Sometimes the change consists of a sudden
5.
Father's promise which
ye heard
this as Ellipsis, supplying the
of
words
or said he] ye have heard of me."
—
*' Opening and alleging, that Christ must needs have suffered and have risen from among the dead, and that this
Acts
is
xvii. 3.
the Christ
whom
announce
I
margin) treat this as Ellipsis, 6.
*'
Sometimes the change
is
The R.V. (and A.V.
to you."
whom
[said he]
from the
I
preach," etc.
direct form,
which passes
into the indirect.
John
xiii. 29,
the feast; or, that
Acts
he should give something
xiv. 22.
exhorting them tribulations
— " Establishing
to continue
must we
See under
Acts
— " Buy those things that we in
the
have need of against
to the poor." souls
of
the
disciples,,
the faith, and that through
enter into the
Kingdom
of
many
God."
Ellipsis,
xxiii. 23.
—
*'
"^^y go to C£esarea."
Get ready two hundred soldiers that they The natural sequence would have been " and
go." 7.
Sometimes
twcJ equivalent constructions are united in the
same
proposition. It is
scarcely necessary to present these in
readily search
See Mark
them out
full.
The student can
for himself.
vi. 7 xii. 38. Rom. xii. 4. 1 Cor. xiv. 5. Eph. v. 27, 33. the Old Testament the following may be noticed:— Gen. XXXV. 3. Josh, xxiii. 16. Judges xvi. 24. Neh. x. 30.
And
in
;
:
AFFECTING THE APPLICATION OF WORDS.
III.
We
now come
to the last class of the three great divisions of
figurative language, viz., figures
which involve the Application of words
rather than their Meaning or Order,
These we propose to consider under those that have to do with change not that there is any real or absolute change but because there is a deviation or change from the literal, or from the more ordinary and usual application of words. This change is brought about and prompted by some internal action of the mind, which seeks to impress its intensity of feeling upon others. The meaning of the words themselves continues to be literal the figure lies in the application of the words. This application arises from some actual resemblance between the words, or between two or more mental things which are before the mind. ;
;
:
When
the
the words
literal application of
is
contrary to ordin^ary
human experience, or to the nature of the things themselves, then we are compelled to regard the application as figurative, though plain
the words themselves
would
application
The together
retain their literal meaning
and
all its
;
otherwise, the
point.
three important figures in this class should be studied
first :
still
lose all its force
viz.
:
Simile (comparison by Resemblance), Metaphor (compari-
son by Representation), and Hypocatastasis (comparison by Implication), like three degrees of comparison in the emphasis conveyed by the inter-relation of words and their application. They
because they are are the positive,
comparative, and superlative degrees of relation
between words and thoughts. In conforming to the order in
Figures of language,
we
lose
much
the beauties of these three.
emphasis
if
we were
which we are presenting these
that would -elucidate and bring out
They would each gain in force and them in one chapter and under one
to combine
head.
Even
if
we could
present the passages out of the order of the
books of the Bible, one could be
made
as to enhance the general effect and
But we proceed on the Application of words
lines
to lead on
and up
to another, so
force of the subject.
we have
laid
down, and consider the
;
:
As TO Sense.
1.
SIMILE
;
or,
RESEMBLANCE.
Declaration that one Thing resembles another Resemblance,
A
This
Sim'-i'le.
name in many
the Latin
is
similar, resembling closely, or
;
or,
Comparison by
of the figure; from similis, like^ respects.
Indeed it can This figure has no corresponding Greek name. seeing it isexpression, hardly be called a figure, or an unusual form of in use. expression quite literal, and one of the commonest forms of a cold, clear, plain statement as to a resemblance between words and things. The whole application of the figure lies in this Resemblance,. and not in Representation, as in Metonymy ; or in Implication, as in Hypocatastasis ; or, in Association, as in Synecdoche, It is
Accordingly,
when
this
resemblance
to our ordinary perception of things,
it
is
jars
not apparent, or
upon the
ear.
is
Such
counter Similes-
abound in human writings. Hence the pleasure of studying the use of them in the Word of God, where we have the Holy Spirit's own perfect work.
Many examples human
writings. "
could be given of
false,
or incongruous Similes in
Take, for example, Montgomery's
Lo
I
the bright dew-bead on the bramble
poem on Satan
*" :
lies,
Like liquid rapture upon Beauty's eyes."
We bramble
any resemblance between beauteous eyes and a any meaning at all in " liquid rapture.*'
to see
fail ;
or,
So Mrs. Browning "
Then the
bitter sea
Inexorably pushed between us both
;
And sweeping up the steep with my despair, Threw us out as a pasture to the stars."
We fail to see any resemblance between a ship and a pasture and why stars go out to grass or, when they do, why they should feed on ships and their passengers ;
!
No
such inexplicable similes
as
these can
Scriptures. *
Quoted
in
Macbeth's Might and Mirth of Literature.
be found in the
—
SIMILE.
When study
it
one
used there,
is
we may
the more
They are Greek by ws
KaOm
as;
other kindred words *
"like"
"for our learning; "and the more (3)
(kathos), like as
and the English:
;
we
learn.
marked by the Caph
usually
(hos),
it is
727
;
in
Hebrew and in the by some seventeen ;
or,
''.as" ''like
as" "even
as,"
etc.
Simile differs from Comparison, in that comparison admits of dissimilitudes as well as resemblances.
Simile differs from Allegory of the
names only one and make the resemblance
that allegory
(q,v.) in
two things and leaves us to
find,
with the other, ourselves. Simile differs from Metaphor (q.v,), in that it merely states resemblance, while Metaphor boldly transfers the representation. Simile differs from Hypocatastasis (q^v,), in that the latter only implies the resemblance, while Simile states
Simile, therefore,
is
it.
destitute of feeling.
gentle, true to fact, but cold
and too deliberate
It
is
clear, beautiful,
for passion.
All this will be seen as the Similes are studied.
They require no and are intended to explain themselves. It is scarcely necessary to give any examples. They abound throughout the Scripture, and impart to it much of its beauty and They
explanation.
explain
force.
—
Ps. i. 3. " He shall be like a tree planted by the rivers of water." Here, the similitude tells us that the man who meditates in God's
word
is
planted and protected, just as a tree in a garden
as a " tree of the field"
See under Ps.
4.
i.
Ellipsis,
is
is
cared for
not.
page 97.
— " The ungodly are not so
:
but are like the chaff which
the wind driveth away." The contrast between the driven chaff and the " planted " tree is most striking and solemn.
The two comparisons are the structure of which
a
is
as follows
great features of the Psalm, the
:
The godly blessed in not standing among the ungodly, b 2, 3-. Comparison (dn "'D). " Like a tree."
1. I
I
c
-3.
Prosperity.
I
4-.
c
The Contrary: "not
so."
I
b
-4.
Comparison (dn
"'D).
"Like the
chaff."
I
a
5.
The ungodly punished
in
not standing
among the
godly.
I
*
See under the word '*AS" Longman and Co.,
same author.
in
A
15s.
Critical Lexicon
and Concordance, by the
FIGURES OF SPEECH.
728
Then the
the reason for the
Ps.
stands out alone in solemn grandeur as giving
last verse
vi^hole.
him as with a
12 (13).— "With favour wilt thou compass
V.
His "favour" (i.e., His grace, which is favour to the unworthy) like a shield? Because "in his favour is life," Ps. XXX. 5 (6) because in His favour there is mercy (Isa. Ix. 10) because because in in His favour there is preservation (Ps. Ixxxvi. 2, margin) shield."
And why
is
;
;
;
His favour there is security, Ps. xli. 11 (12) and therefore the prayer all such favoured ones will ever be Ps. cvi. 4. :
of
Ps. xvii.
8.
Ps. cxxxi. that
is
weaned
Matt.
— " Keep me as the apple of the eye 2.
—
"
of his
I
kept] ."
[is
have behaved and quieted myself, as a child my soul is even as a weaned child."
mother
:
—
24-27. Here we have a magnificent and extended amounting to a parable. It is too long to quote, and too plain to need elucidation. It explains to us very clearly and vii.
Simile, almost
own powerful
forcibly its
Matt. ix. no shepherd.
lesson.
36. — *'They
.
.
.
were scattered abroad as sheep having
—
I Pet. ii. 25. "Ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."
Here we have Proverb
in 2 Pet.
ii.
Simile,
which stands
22, as to the
the washed sow " return." the other to the mire.
We
'*
sow."
in marked contrast to the Both the stray sheep and
But the one returns
may
to the shepherd, and
note also that the verb "returned"
as used of the "sheep" is the passive form; while, as used of the " sow," it is the active form. Showing that the " sheep " is made to return by a constraining power, while the " sow " returns of act and free-will. See under Paroemia.
its
own
Sometimes a Simile
is really used as a figure, implying not merely a resemblance but the actual thing itself.
Gen. XXV. this very day.
Num.
31.
—" Sell me as on
this
day
(01^3,
kayyom)
"
:
i.e.,
on
See, too, verse 33.
—The
Heb. reads: "And when the People was as the ears of Jehovah." Here the resemblance was real i.e., they were murmurers. Neh. vii. 2.—" I gave my brother Hanani charge over Jerusalem for he acted as a faithful man (t2?''N5), etc." i.e. he was 2l faithful man. murmurers,
xi. it
I.
was
evil in
;
.
.
.
:
:
;
SIMILE. Isa.
—"
7.
i.
729
desolate as the overthrow of strangers."
It is
See
A.V. margin.
See under Antimereia, and compare Isa.
9.
i.
Isa. xiii, 6.
—
" Except the Lord of hosts had left unto us a very we should have been as Sodom, and we should have
small remnant,
been like unto Gomorrah."
Here the words of the godly remnant declare the resemblance and in the next verse Jehovah endorses it as true addressing the " ungodly but most religious nation actually as " the rulers of Sodom " and the people of Gomorrah." ;
Ps. cxxii. together*'
Hos. the bound
which
is
z.^., it
:
V. 10, '*
they actually committed this
seen from Deut.
Matt. xiv. .as
'*
city that is
— " The princes of Judah were like them
i.e.,
:
—
Jerusalem is builded as a was a city so built.
3.
xix. 14
sin,
that remove
the greatness of
xxvii. 17.
;
— " Because they counted him
5.
compact
as a prophet"
:
i.e.,
actually a prophet.
Luke blood "
xxii. 44.
i.e., it
:
John
—
And we
'*
begotten of the Father"
Son
only begotten
Rom. faith,
ix.
but as
it
sweat was as
it
were
great drops of
was.
14.
i.
—" His :
beheld his glory, the glory as of the only i.e.,
the glory of
Him who was
really the
of the Father.
32.
—
were
Wherefore
*'
Because they sought it not by actually) by the works of the law."
(i.e.,
?
y
2 Cor.
God: but as in
Christ "
17.
ii.
:
—
"
We
are not as many, which corrupt the
of sincerity, but as of God, in the sight of i.e.,
we speak
really
word
of
God speak we
and truly sincere, pure, and Divine
words. 2 Cor.
mirror
iii:
—''We are
(KaTOTrrpt^ofxevoi,
figured to the
Lord
18.
—the
Spirit.
His Spirit
with unveiled face beholding as in a
to glory, even as from the by the actual operation of the Holy glorify Christ and those who are led
same image, from glory
Spirit "
by the
all
katoptrizomenoi) the glory of the Lord, are trans-
:
office
i.e.,
is
really
to
;
—
do occupy themselves with Christ the heavenly object, and thus become like Him, heavenly, and that without an €fPort. is
Indeed, the measure in which
the measure in which
we
we
are "filled with the Spirit"
are thus occupied with Christ.
—
;; ;
:
; ;
FIGURES OF SPEECH,
730
Sometimes the word " as " is followed by the word " so/' to strengthen and heighten the comparison, and make as in it more clear :
Isa. xxiv.
As
2.—" And
shall be
it
with the people,
So with the
priest
As with the servant, So with his master As with the maid. So with her mistress As with the buyer. So with the seller As with the lender, So with the borrower As with the taker of usury. So with the giver of usury to him." And all this to show the universality of the judgment which shall make the land empty and desolate. This
is
a combination of Syncrisis with this form of Simile,
Isa. Iv. 10, II.
a
*'
As
the rain cometh down, and the
snow
I
From heaven, And returneth
b I
maketh d
not thither, but watereth the earth, and
bring forth and bud,
it
That
it
may
give seed to the sower,
and bread to the
eater.
So h
my word be that Out of my mouth
goeth forth
shall I
It shall
c
not return unto
me
void,
I
But
it
shall
accomplish that which
shall prosper in the thing
Here, in this beautiful comparison, things compared, the
we have and
in
Word
their source;
d and
rf,
in
c
whereto
we have
I
in
I
please,
sent
c,
their end prospering,
it
a and a the twoin b and b
resembling the rain and snow
and
and
it."
;
their destiny^ not returning void;
and the accomplishment of their
mission.
"AS"
We
and "SO." ""
have collected a number of these examples of the use of " as and "so" together; and arranged them, not in the sequence of the
—
SiMILE, books of the Bible, or
them
in full
;
but
ways
so as to illustrate the
731
we have numbered them and God in grace
of
Sin and death (Rom,
v. 12). These mystery of the first and last Adam, second man their temptation and its Gen. iii., Matt, iv., and Rom. vi. 23.
(1)
:
Offence and righteousness
(2)
V. 18)
words explain the and the first and results as shown in This explains
judgment and
:
(Rom.
free gift
also
;
Disobedience and obedience: sinners and righteous (Rom.
(3)
Hence the
V. 19).
Sin and death
(4)
Now we
placed
:
grace and eternal
:
pass from sin and
its
"
musts
the parabolic miracle of
Num.
iii.
ing
Note the two
14).
life
(Rom.
up" spoken
v. 21).
entrance and consequences to
The Serpent and the Son
remedy.
(5) its
eternal results of
John
of in
xii.
of
Man
(John
" (verses 7 xxi.
32.
and 14) and 5-9. Note the " liftThe " all" means all ;
without distinction (no longer the one People of Israel) not " all " without exception.
came
In due time Christ (6)
to be thus " lifted up,"
and
and Commandment, and He did
do the Father's (John xiv. 31), and
will,
Lamb dumb, and so He;
(7)
suffered;
(8)
Once
(9)
they are sent, " Sent
etc. (Isa.liii. 7).
to die, and once offered (Heb.
ix.
Hence
27, 28).
Then
Me
"
and " sent them " (John
xvii. 18)
(10) to
bear testimony of His grace
(Matt.
viii.
(11) yea, of (12)
God
His
(14)
(16) (17)
**
and
"
done
"
13),
life-giving
(Isa. Iv. 9),
man, morally
:
grace
:
Life (John
v. 26).
Heaven and earth; and
Foolish as a beast (Ps.
Fathers and sons,
(15) physically, the
Then He
Believed
reveals Himself:
thoughts (13)
** :
etc.,
ye (Acts
vii.
ways and
Ixxiii. 22).
51)
;
and
Flower that flourisheth (Ps.
ciii.
15).
reveals
His mercy: Heaven high and mercy great (Ps. ciii. 11), His forgiveness: East from west and trangressions
removed (Ps.
ciii.
12),
;
FIGURES OF SPEECH.
732
(18)
His pity
:
(19)
His
:
Then He
love
A
and the Lord (Ps.
father
The Father and
I
(John
ciii.
and
xv. 9).
reveals
members and one
duties: Many (20) our relationships and body (Rom. xii. 4 see 1 Cor. xii. 12,
13).
;
Mutual forgiveness
(21)
13),
Christ forgave and do ye (Col.
:
walk: Received and walk ye (Col.
(22) Christ-like
iii.
13),
6).
ii.
and consolation (2 Cor. (23) Divine consolations: Sufferings 5, 7).
i.
(24)
Missionary work: Received and minister
(1
Pet.
iv.
10)
with
Rain and snow: the word of God
(25) the Divine promise, (Isa. Iv. 10, 11);
and
(26) the Divine support,
Thy days and thy
strength (Deut.
xxxiii. 25).
Oh may
our desire to do His
(27)
will
be according
to,
The hart panting, and the soul longing (Ps.
xlii.
1
(2)).
The JEW. based on God's original covenant-promise; Stars and seed (Jer. xxxiii. 22), see especially Gen. xv. 5, and Rom, iv. 18. The covenant of works they brake,
(28) All blessing
see Ex. xxiv.
3, 7
and
Jer. xxxi. 32,
and are now
suffering
the consequences. (29)
The
future blessing of Israel will be under the original
covenant of grace: as Mother comforteth, so
will
comfort
I
(Isa. Ixvi. 13).
(30)
Bridegroom and thy God
(31)
The waters
(32)
Shepherd seeking and
The GENTILE.
(Isa.
Ixii. 5).
of Noah, and wrath (Isa.
We
I
will
liv. 9,
10).
seek (Ezek. xxxiv.
12).
must not separate what God has joined
together, nor join together what
God has
separated (Matt.
xix.
6).
The Jew, the Gentile, and the Church of God, are distinct in their calling, standing, hope, and destiny (1 Cor. x. 32). The preaching of the Gospel
is
not to convert the world, but to take out a People (Acts
XV. 14); while the
world
will get
worse and worse
until Christ
suddenly
comes. (33) Lightning, (34)
The days
and coming (Matt.
of
xxiv. 27).
Noah, and the coming of the Son of
(Matt. xxiv. 37-39).
Man
SIMILE.
The
733
church OF
GOD. Christ* s advent will wear a different Not like the lightning or a thief, but " this same Jesus." As ye have seen Him go will so Christ's resurrection is the type and come (Acts 11).
aspect to the Church. (35)
i.
pledge of ours. (36)
As
all in
XV. 22).
Adam
die, so all in
Note the
Christ
" order " (verses 23
made and
alive (1 Cor.
24).
—
SYNCRISIS
;
or,
Repetition of a Syn'-cri'Sis.
Greek,
o-vyKpio-ts,
REPEATED
SIMILE.
number of Resemblances. from
crvv {sun)^ together
with,
and
Kplaris
a judging or deciding.
(crisis),
Hence, Syncrisis is the judging or comparing of one thing with another and is used of the figure which consists of a repeated Simile, or of more than one, or of a number of separate comparisons used ;
together.
Another name Greek,
wo.pdOeo-Ls,
for this figure is
a putting beside
;
PARATHESIS
from
{Pa-rath' -e-sis),
Trapd (para), beside,
and nOivai
(tithenai), to place. It
was
called by the Latins and comparing.
together
Isa.
i.
COMPARATIO
:
i.e.,
a bringing
i8.
"Though your sins be as scarlet. They shall be as white as snow Though they be red like crimson. They shall be as wool."
;
—
Isa. xxxii. 2. "And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land,"
12.—" For thus saith the Lord, Behold, 1 will extend her like a river, and the glory of the Gentiles like a flowing
Isa. Ixvi.
peace to stream."
;
METAPHOR A
;
or,
REPRESENTATION.
Declaration that one Thing
is
(or represents) another
or J Comparison by Representation. Met'-a-phor,
Greek,
ix€TaopoL
{metaphora), a transference, or carrying
From iJ^^ra {meta), beyond or over, and ^kp^iv (pherein)^ may call the figure "Representation" or "Transference."
over or across. to carry.
We
Hence, while the Sifnile gently states that one thing is like or resembles another, the Metaphor boldly and warmly declares that one thing IS the other.
While the Simile says
" All flesh is
AS
grass "
(1
Pet.
Metaphor carries the figure across at once, and says " All (Isa. xl. 6), This is the distinction between the two.
24),
i.
flesh
the
IS grass
"
The Metaphor is, therefore, not so true to fact as the Simile, but much truer to feeling. The Siynile says " All we like sheep," while the Metaphor declares that "we are the sheep of His pasture." is
therefore, the word " resembles " marks the Simile " represents is the word that marks the metaphor.
While,
^'
:
We have recourse to
Metaphor when we say of a picture, " This is The verb " is " means in this is my mother." case represents ; there may not be the least resemblance ! The verb " is " always has this meaning and no other when used as a metaphor.
my
father," or " This
No
other verb will do.
Few figures are more misunderstood than the Metaphor. It is one of the few whose names are well known, and hence it has become, a general term for any figure ; and any figurative language is commonly called " metaphorical."
Few
figures
have been more variously defined.
But
all
the
differ-
ences of opinion arise from not separating the figure Hypocatastasis (q-v.)
on the one hand, or distinguishing Simile on the other. is seen with reference to Allegory (q^v.).
The
same confusion Let distinct
it
then be clearly understood that a Metaphor
is
confined to a
affirmation that one thing is another thing, owing to
-association or connection in the uses or effects of
some
anything expressed
or understood. The two nouns themselves must both be mentioned, and are always to be taken in their absolutely literal sense, or else no one can tell what they mean. The figure lies wholly in the verb, or
FIGURES OF SPEECH.
736
which,
copula,
always be expressed, and never
must
English,
in
understood by Ellipsis.
For example, literally as
" All flesh is grass."
the subject spoken
of,
and
'*
Here
" flesh "
grass " is to
is
to be taken
be taken equally
which represents " flesh." All the figure lies in the This statement is made under strong feeling, the mind
literally as that
verb "is."
some point of association but, instead of using the more measured verb " resembles," or " is like " which would be truer to the verb " is " is used, and the fact, though not so true to feeling meaning of one thing is carried across and transferred to the other. It " is " for is not, as some might think, a mere Hebrew idiom to use represents " but it is a necessity of language arising from the actual realising
;
;
;
*'
;
condition and character of the human mind.
We
must, therefore, banish the common and loose way in which '* metaphor" and "metaphorical " are used, and confine the
the words
figure strictly
tion
:
and exclusively
to this, its
one true and proper
significa-
that of representation.
The Representation surface,
referred to in the figure
and may not be at
all
apparent
in the
may
not He upon the
language
itself.
It
may
be in the uses of the thing represented, or in the effects which produces.
In this case the Metaphor often
discovery of a point in
some
comes as a
it
by the which two apparently unrelated objects have
point in which they really agree.
surprise,
Hence the same thing may be
two totally different objects by some different quality or character which may be referred to e.g„ a lion is used both of Christ and of the devil. We are to " cease from man " as opposed to trust in God we are exhorted to " quit " ourselves like men as opposed to all that is effeminate. The Latins* called the figure TRANSLATIO: i.e., Translation, thus denoting the same fact viz., the translation or carrying across of one thing and applying it to another which represents it, just as what is meant in one language is carried across and expressed or translated in the words of another language. used, by a Metaphor, to represent
:
;
:
It should be observed that the Hebrew has no verb substantive or copula answering to the Greek and English verb " to fee." Consequently the A.V. generally puts in italics the verbs " Z5," "are," "were" etcThe verb " to be," though it is not necessary to be expressed in Hebrew, is
yet so really there that the R.V. has abandoned the use of italic it in the Old Testament, and so the Revisers
type with regard to *
Cicero. Orat. xxvii.
—
METAPHOR. state
it
We
in their preface.
of the A.V., and believe In the Greek,
intended,
as
the verb
it is
we
prefer the practice of the translators
more
shall
correct.
below, whenever a Metaphor must be used; otherwise it
see
substantatlve
omitted according to the
often
737
Hebrew usage
is is
(see the Beatitudes,
It is, therefore, more easy to discern a Metaphor in the New Testament than In the Old. In the latter we have to be guided by what is true to fact and what is true only to feeling. If we distinguish between these, we shall not fail to see what is a statement of fact, and what Is a Metaphor, etc.).
Ps. xxiii. Metaphor; and
I.
— '*The
in
it
Lord
is
my
Shepherd."
a great and blessed truth
representation of Jehovah as a Shepherd.
is
It is
Here, we have a set forth
He who
by the
tends his
more for them than any earthly shepherd does for his and attributes are so bound up with this care Psalm we have the illustration of all the Jehovah-titles
People, and does
sheep
All
that in this
His
:
In verse
(Gen.
titles
"I shall not want," because He and will provide.
1.
xxii. 14),
Jehovah-jireh
is
" He leadeth me beside the waters of quietness He Is Jehovah-shalom (Judges vi. 24), and will give
In verse 2.
(margin), because
peace. In
verse
*'
3.
ROPHECHA (Ex.
He
XV. 26),
He
In verse 3.
restoreth
and
guides
me
" in the
Jehovah-tzidkenu (Jer. xxiii. and I am righteous in Him (Jer. is
Jehovah-sha.mmah (Ezek. In verse 5.
6),
**
soul," for
He
Is
Jehovah-
paths of righteousness," for
and
is
Himself
my
He
righteousness,
xxxlii. 16).
In death's dark valley
In verse 4. art
my
will graciously heal.
xlviii. 35),
Thou preparest a
"Thou
art with me," for thou
and the Lord
table before
mine enemies," for Thou art Jehovah-nissi (Ex. and will fight for me, while I feast.
me
in
xvii.
Is
there.
the presence of 15),
my
banner,
In verse 5. Thou anointest my head with oil," for Thou art Jehovah-mekaddeschem (Ex. xxxi. 13, etc.), the Lord that sanctifieth *'
me In verse 6. eternity, for
He
pledged to raise
me
"
(John
through " vi.
" Surely " all these blessings are
mine for time and Jehovah-rohi (Ps. xxiii. 1), Jehovah my Shepherd, me up from the dead, and to preserve and bring the valley of death into His glorious kingdom
is
39).
A 2
FIGURES OF SPEECH.
738
Here, Ps. Ixxxiv. II (12).—" The Lord God is a Sun and Shield." things the Metaphor is taken from the uses and effects of the two mentioned. He is my hght and my defence. See P.B.V.
—
Here, " His truth is a shield and a buckler" (R.V.). 4. the Metaphor, by which the one thing is carried over and stated In Ps. v. 12, we have the same fact stated literally as being the other. 728 above. page Simile. See a as
Ps. xci.
we have
Metaphors are so numerous in the Old Testament, that it is impossible to give more than these few to serve as specimens and add a few from the New Testament. examples.
We
Matt.
V.
13.
—
'*
are the salt of the earth "
Ye
:
i.e.,
ye are
(or
with regard to the earth what salt is to other things, preserving it from total corruption and destruction just as the few represent)
;
righteous in
When People (the
Sodom would have
preserved that
city.
the Lord Jesus shall have returned and caught up His salt) to
meet Him
in
the air and to be for ever with Him,
proceed apace, and the harvest of the earth speedily be ripened for judgment.
then the corruption
csti
Matt. xxvi. to soma mail).
will
26.
—
This
*'
is
my
" {tovto
body
ecrrt
Few passages have been more perverted than Rome has insisted on the literal or the figurative as
it
suits her
own
purpose, and not at
all
to
touto
these simple words.
sense of words just
according to the laws of
philology and the true science of language.
Hence the Latin
idiom, " agere pcBnitentiam,'" repent, has been
her versions from the Vulgate, in various languages, " do penance," except when God is said to repent Rome
rendered
literally in
all
!
dared not translate agere pcenitentiam. literally in these cases, which proves her design in thus systematically perverting the Word of God
:
and the false doctrine is thns. forced into the words under a show or semblance of literal translation.* So the Metaphor, " This is my body," has been forced to teach false doctrine by being translated literally.
No
perversion of language has been fraught with greater calamity Tens of thousands have suffered martyrdom at the hands of Rome rather than believe the " " blasphemous
to the hun.an race.
^
*
do
Rome would
life,
not dare to translate the
same
though the expression has passed into slana ^'
the other idiom
means
to repent.
\
f
u
fable
forced
" "^^''^
'''^'''"'" '"
•
''^"'"'
"^^ans simply
to live,
as
METAPHOR. The
into these words.
exquisite
tortures
of
the
Inquisition
men and compel them
invented to coerce the consciences of this lie
739
were
to accept
I
Luther himself was misled, through his ignorance of law of
obstinately persisted in
thus forced
it
to have a
Germany
w^hole of
this simple controversy with Zwingle, he maintaining the literal sense of the figure, and
language.
figurative
In
his
meaning which
into
his error!
never has.
it
For, while
his
He thus led the common sense
rejected the error of
*' Transubstantiation," he fell into another, and invented the figment of " Consubstantiation," and fastened it upon the Lutheran Church to this day.
What
a solemn and instructive lesson as to the importance of a
true understanding of the figures of language!
The whole
figure,
substantive " IS "
;
in
a metaphor,
and not
remarkable fact that, when
lies,
in either of
we have
as
said, in the
the two nouns; and
it
verb is
a
pronoun is used instead of one of the nouns (as it is here), and the two nouns are of different genders, the pronoun is always made to agree in gender with that noun to which the meaning is
and not with the noun from which it is carried, and This at once shows us that a figure is
carried across,
io which
it
2i
properly belongs.
being employed
when a pronoun,
;
vyhich ought, according to the laws
of language, to agree in gender with its
made
to agree with the
own noun,
noun which, by Metaphor^
Here, for example, the pronoun, " this "
is
changed, and
represents
(toijto,
it.
touto)^ is neuter,
is thus made to agree with '* body " (o-Qiid, soma), which is neuter, and not with bread (a/3Tos, artos), which is masculine.--This is always the case in Metaphors, and a few examples may be cited here, instead of in their natural order and place. Here, **this'* {fern,) does In Zech. v. 8, "This is wickedness." " " not agree with ephah (to which it refers), which is neuter (LXX.), but with " wickedness," which is feminine.
and
In Zech. V. 3,
"curse," which (to
which
it
\s
"This
In Matt.
xiii.
38, "
^ord t
for "
"This"
{fern.)
(masc.),
bread "
(o^toi, Jwutoi),j-
neuter,
and not with seed
of the kingdom." agrees with " children of the
{o-n-kpfxa,
sperma), which
omitted
is neuter.
a recent revision of the Marathi Prayer Book has of the pronoun and made it to agree with the
I
is
is
LXX.).
changed the gender
This pronoun
agrees with
The good seed are the children
* In violation of this law,
deliberately
the curse."
refers), {^pkiravov, drepanon,
Here, "these" (masc.)
kingdom"
is
feminine, and not with "flying roll," which
in the
English of the A.V. and R.V.
:
FIGURES OF SPEECH,
740
Luke "
viii._14,
"These are they which having heard,"
Here^
etc.
these" {masc.) (ovrot, houtoi) agrees with the participle {ol a/covcravres,
which having heard/* which is masculine, and not it refers), which is neuter. which with the seed, (to All this establishes our statement that, in a Metaphor, the two.nouns (or pronoun and noun) are always literal, and that the figure hoi akoHsantes), " they
Another remarkable fact is that in the vast number of cases where the language is hteral, and there is no metaphor Even when a Metaphor hasat ail, the verb is omitted altogether.* been used, and the language passes suddenly from figurative to literal
lies
only
the verb
the verb.
in
is
at once dropped,
literal sense,
as
it
was
by
Ellipsis, as
not being necessary for the
for the previous figurative expression
"Ye ARE
:
e.g.,
in
Here is a metaphor^ and consequently the verb is used. But in verse 29, which is literal, the change is at once made, and the fact is marked by the omission of 1
Cor.
xii.
the verb, "
27,
[Are'] all
the body of Christ."
apostles
[are]
?
all
prophets
?
[are]
all
teachers?
"
workers of miracles ? Next compare other examples of Metaphors which are naturally
[are] all
used
and
Note the Parables of the Sower,, and 37-43). He that soweth the good seed is {i.e., represents) the Son of man."
the explanations of Parables.
in
of the Tares (Matt, "
"The " " " " "
field is
xiii,
{i.e.,
19-23,
signifies) the world."
The good seed are the children of the kingdom." But the tares are the children of the wicked one." The. enemy that sowed them is the devil." The harvest is the end of the age." And the reapers are the angels."
In all these (as in every other Metaphor) the verb means, and might have been rendered, '^represents,'' or ''signifies.'" The Apocalypse is full of metaphors, e.g. " The seven stars are {i.e., represent) the angels of the seven :
churches."
"And
the seven candlesticks which thou sawest are the seven churches" (i. 20). The odours " are the prayers of the saints " (v. 8). "They are the spirits of demons" (xvi. 14). "
The seven heads are
{i.e.,
represent) seven mountains
(xvii. 9)
etc., etc. * This rule does not apply to the Hebrew, of course, as because it has no verb " to 6f."
we have
said above:
:
METAPHOR. So
the very words that follow
in
my
signifies)
the cup
.
.
this is
**
{i.e.,
represents or
we have an undoubted Metaphor.
body," saying
741
my
this is
blood."
"
Here, thus,
He
took
we have
a In the former one, " this " refers to ** bread," and that " is " means changed into the " body " of Christ.
.
.
.
.
pair of metaphors. it is
claimed
In the latter, "this" refers-to "the cup," but
is
it
not claimed that
changed into " blood." At least, we have never heard that such a claim has been put forward. The difference of treatment which the same figure meets with in these two verses is the proof that the former is wrong.
the cup
is
xi. 25 we read "this cup is the new covenant." Will and out of the Church of England, tell us how this becomes transubstantiated into a " covenant " ?
In
Cor.
1
Romanists, " cup "
Is it
in
not clear that the figure in the words, "This is
my
body,"
forced into a literal statement with the set purpose and design
making
it
teach and support erroneous doctrine
Other examples of Metaphor I
does
it
which
Cor.
X. i6.
?
immediate connection are
—" The cup of blessing which we communion
not represent) the all
in this
blessing
comes to us
is
of
bless, is
it
not
:
{i.e.,
of the blood of Christ," through
?
The bread which we break, is it not {i.e., does it not represent) the communion of the body of Christ ? " i.e., does it not signify the fellowship of all the members of Christ's mystical body, who, being " For we being many are one many, are one body (1 Cor. xii. 12) ? "
bread, and one body," as
1
Cor.
x.
17 declares.
because those who eat of that bread do not " discern " or discriminate that " one body " {i.e., Christ mystical) that they are for they witness to the fact of said to eat to their own condemnation And hence that " great Mystery " and yet are ignorant of its truth It
is
;
!
they condemn themselves. Further, the verb,
means
et/At
{eimi),
I am, or the infinitive of
it,
to he,
the sense of signifying, amoimting to. And that this is primary senses may be seen from the following passages,
to he in
one of its where it is actually translated
and not merely
" to mean,''
is "
to he
—
"
But go ye and learn what that
"
But
"
He asked what these things were " (A.V., meant), Luke xv. 12. What is this ? " (A.V., " What meaneth this ? ") Acts
Matt.
"
if
ix.
{i.e.,
meaneth, as in A.V.),
13.
ye had known what that is
'
(A.V., meaneth), Matt.
ii.
xii. 7.
26.
OF SPEECH.
FIG URES
742
"
Now, while Peter doubted (A.V., "
'*
he had seen
What
in
himself what this vision
was
mean"), Acts
this vision should
which
x. 17, etc.,
etc., etc.
an actual change is meant, then there must " and actually say so for the verb " to be be a verb which never has or conveys any idea of such change. The usual verb to express such a change is ytVo/xat {ginomai), which means to be or become. Mark iv. 39, " There was {i.e.y there became) a great calm," and the storm was changed (or turned into) into calm.
On
the other hand,
if
shall plainly
Luke
"
iv. 3,
Command
:
this stone that
be
it
made
{i.e.,
changed
into) bread."
John ii. 9, " When the ruler of the feast tasted the water that was made (i.e,j changed into) wine." John xvi. 20, " Your sorrow shall be turned into joy." This was a real transubstantiation.
to
Acts xxvi. 28,Agrippa become) a Christian." Rev.
11, "
"The
viii. 8,
said, "
third part of the
In all these cases (but the last)
become: and, that
is
the Lord had
the verb
did not use
proves
if
it,
sesi
He would
the verb
made
bitter."
ylvofxai (ginomai)^ to
is
meant that the bread became His
have necessarily used-
but used the simple verb, that no
conclusively
be (ue,,
became blood," and in verse
died of the waters, because they were
Many men
me to
Almost thou persuadest
change
dfxi
The
He
"
is,*'
(eimi)^ instead,
and
was meant,
body,.
fact that i.e.,
that
only
representation w^as intended.
when we
Just as
are
looking over a
map and
say,
" This is
England," " This is America,*' " This is Palestine," etc.,
we do not
we mean
that those
mean
that that piece of paper
marks upon
From
it
is
England, but
represent those respective countries.
all this it
is
philologically, philosophically,
clear that the words, " This
is
my
body,"
mean
and
" This
scientifically
[bread] repre-
sents my body." And as Professor Macbeth has put it, "We trample on the laws of nature, and we trample on the laws of language when we force the verb is to mean what it never does mean.'* And, besides all this, to pass from the use made of this perversion, suppose for a moment that we grant the claim, and the words mean that the Lord Jesus then and there did transmute the bread into His *
*
own body
Where Where it
Is is
(if
we can imagine such an
impossibility
!),
what then
?
there a breath about His giving that power to any one else? there one word about such gifts being conferred ? And, if
be claimed, as
it
is
by some traitors
in
the Church of England, that
METAPHOR.
743
Do this," convey that power and authority, it could have been conveyed only to the eleven that were present. Where is there a breath about not only giving them power, but delegating it to them to
the words, "
and these to others again indefinitely ? There is not one single word expressed or implied that conveys the idea that one iota of such power was conferred or delegated. So that the whole give to others,
fabric of transubstantiation rests
ever!
There
And
this,
granted.
on absolutely no foundation whatsoa "missing link " which is fatal to the whole position.
is
on the assumption which we have only
when
But,
seen that not only
it is
which can never be supplied can never be substantiated
:
but that there
we have an
;
is
moment
for the
there this link missing, is
also this claim which
explanation of the Metaphor
which sweeps the dogma out of the Scriptures, and proves it to be a fiction which is the outcome of ignorance, and this by arguments that cannot be overthrown, and facts that cannot be denied.
John
"
vi. 35,
supporting natural
am
I
life
the bread of life" a representation
is
:
what bread does what Christ does
i.e.,
of
supporting and nourishing the new. Divine, spiritual
John
John
viii. 12.
X.
g.
—"
—"
I
am the light am the door" I
A
in
life.
of the world." :
i.e.,
I
am what
the entrance to the sheepfold, and to the Father.
not a flight of steps.
in
door, through which
we
a door
is.
I
am
Yes, a door, and
pass in one
movement
from one side to the other.
John
XV. 5.
—
'*
Here the word
I
am
the true vine."
aA.7;^tv6s (aleethinos)
helps the figure, for
it
means
true as regards the reality in relation to shadows or representations. Not " true " as opposed to what is false, but the " very " vine the :
vine
all
earthly vines represent, and to which they
Scriptures as Isa.
Gal.
iv. 24.
two covenants,"
v.
—
*'
and Ps.
Which
point in
such
Ixxx.'''
things are an allegory
:
for these
are the
etc.
See an Article, by the same author,
in
Things
to
Come
for July, 1899.
!
HYPOCATASTASIS A
;
or,
IMPLICATION.
Declaration that implies the Resemblance or Representation
;
or Comparison by Lnplidation,
Hy '-po~cat-as '-ta-sis. from
Greek, vTroKardorracns, substitution or implication
vTTo {hypo)i luiderneath^ Kara (kata),
o-Taa-ts
;
a
(stasis),
Hence, a putting doivn underneath.
stationing.
As a
down, and
it differs from Metaphor, because in a metaphor the two nouns are both named and given while, in Hypocatastasis, only one is named and the other is implied, or as it were, is put down underneath out of sight. Hence Hypocatastasis is implied resemblance or representation: i.e., an implied Simile or Metaphor. If Metaphor is more forcible than Simile, then Hypocatastasis is more forcible than Metaphor, and expresses as it were the superlative degree of
figure,
;
resemblance.
For example, one may say to another, ^' You are like a beast." This would be Simile, tamely stating a fact. If, however, he said, " You are a beast " that would be Metaphor. But, if he said simply, Beast " that would be Hypocatastasis, for the other part of the Simile or Metaphor ('* you "), would be implied and not stated. !
''
This figure, therefore,
is
calculated to arouse the
mind and attract
and excite the attention to the greatest extent.
So name.
well
But
known was it it
is,
to-day,
to the ancients, that
unmentioned by
often unconsciously used by them. its
use, while the figure
is
it
received this significant
literary
men, though
Thus, their language
is
it is
enriched by
unknown, even by name
What
a proof of the sad neglect into which this great subject has fallen; and what an example of the consequent loss which has ensued.
This Scripture.
wonderful Its
beautiful
and
far-reaching
The Lord Jesus Himself
figure
frequently
often used
it,
occurs
in
and that with
effect.
beauty and force
will
be at once seen,
if
we compare one
or
two passages.
When, in Jer. xlix. Edom, it says
we read
of the king of Babylon coming up he shall come up like a lion against the habitation of the strong": etc. Here, we have a Simile, and the feelings are unmoved, as it is only against Edom that the assault is made.
against
19,
:
" Behold,
.
.
.
HYPOCATASTASIS. But Babylon -excited
745
a very different case in Jer.
iv. 7, where the same king of spoken of as coming up against Zion. In the heat of feeling he is not named, but only implied. it is
is
"The So, in
lion is
come up from
the other cases,
his thicket."
will be well to contrast every example of Hypocatastasis with both Simile and Metaphor, in order to gather the all
full force of its
it
meaning and the reason
for its use instead of either of
the other two. Ps. xxii. 16
— " Dogs have
compassed me about." Here He does not say that his enemies were like dogs, or that they were dogs no the word " e?iemies " is not mentioned. It is implied and by a kind of Prosopopoeia, they are spoken of as ^* dogs." It means of course, " mine enemies have compassed me about " as the next sentence goes on to explain. See also under (17).
:
;
:
Paronomasia,
—" Every
plant, which my heavenly Father hath not planted, shall be rooted up." This is Hypocatastasis, bordering on Allegory. Persons are implied, though only plants are named. The solemn lesson of this implication is, that unless the work in the heart
Matt. XV.
be that of
attempt to
13.
God
Himself,
all
vain.
is
It
useless therefore to
is
impart a new nature by personal appeals, persuasions, or excitement. This is only to make the flesh religious, and "that which is born of the flesh is flesh." effect conversion or to
Matt. xvi. the Sadducees."
6.
— " Beware of
There the word
said, " the doctrine of the
been Simile, and a
Had He
'*
the leaven of the Pharisees, and of doctrine "
Pharisees
cold, bare
is
Had the Lord
implied.
is
like leaven," that would have
statement of fact
;
He
but
did not say so.
"the doctrine of the Pharisees is leaven," that would have been Metaphor; much bolder, much more forcible, but not so true to fact though much truer to truth. But He did not say so. He took the word " doctrine " and put it down underneath, and did not mention it at all. He only implied it: and this was Hypocatastasis,
and
said
No wonder
then that the attention of the disciples was excited
attracted.
No wonder
their interest
was aroused
:
for this
was
the Lord's object. " They reasoned among themselves, saying. It is because we have taken no bread. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have
How is it that ye brought no bread ? Do ye not yet understand ? do not understand that I spake not to you concerning bread, that ye .
.
.
;
FIG URES
746
OF SPEECH.
should beware of the leaven of the Pharisees and of the Saducees ? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the
This example is remarkable when we Sadducees" (verses 6-12). compare it with another, in the previous chapter, which we give next and out of Its textual order for the purpose of contrast.
—
meet to take the children's bread, and to cast it to dogs." Here, the Lord Jesus, did not say to the woman of Canaan, Thoti art a dog of the Gentiles (which would have been Metaphor)^ but He left out all reference to her, and only referred to her by dog " for herself. The woman, unlike the implication, substituting a disciples (in chap, xvi.), at once saw and understood what the Lord implied, viz., that it was not meet to take that which belonged to Israel and give it to a Gentile (or a dog of a Gentile as they were called Matt. XV.
26.
" It is not
**
by the Jews),
"And
What
she said, Truth, Lord."
she
felt is clear:
the Son of and deserved no answer; I pleaded for help and said: Lord, help me but I made no confession as to who the me was no acknowledgment of my unworthiness and unmeetness as a dog of the Gentiles.' " " Truth, Lord yet the dogs eat of the crumbs which Then Jesus answered and said unto fall from their master's table.
" It
is
quite true
Thou
;
art perfectly right
;
I
called
David,*
Thee
*
*
'
*
'
'
*
;
:
*
:
O woman,
her,
great
is
thy faith."
" great faith " to
understand what the Lord implied by the it is little faith " not to understand even though the former was spoken of a Gentile woman, and the So,
it is
use of this beautiful figure, and it!
latter
of the apostles of the Lord.
'*
See also under Synecdoche and
Meiosis.
John
— " Destroy this temple, and
three days I will raise His body was like the temple (that would have been Simile), or that it was His body (that would have been Metaphor). He merely implied the word bodyt as ver, 21 plainly declares: He spake of the temple of his body." Here w^as neither "great faith" nor "little faith," but wilful unbelief of His words. His disciples remembered them after He was raised from the dead, and believed. His enemies remembered them before and perverted them - This fellow said, I am able to destroy the temple of God, and to build it in three days" (Matt. He xxvi. 61) said no such thing. What He foretold was that they would destroy " this temple " of His body, and that He should raise it again from the dead in three days, and build it again. See also under it
up."
ii.
19.
The Lord Jesus
did not
in
say that
*'
:
'
Hetero
—
HYPOCATASTASIS. Other examples are
Matt.
lo,
iii.
747
:
— Where,
by the axe being
laid to the root of the
trees, etc., is implied the result of the ministry of
The same Matt. V. by Hyperbole
is
John the Baptist.
the case with ver. 12.
2g, 30.
— May also be explained by this figure better than The
(q.v,).
right eye, etc.,
is
compared by implication to
the most highly prized possession.
Matt,
vii, 3-5.
—The
mote and beam
refer
by implication to any-
thing that perverts the vision.
Matt.
vii. 6.
— Here
" dogs "
and
" swine
*'
are compared by
implication to persons.
Mark
i.
17.
—"
Lord does not say resemblance
Acts
is
I
will
make you
like fishers,
to
nor does
become
He
fishers of men.*'
use direct metaphor.
The The
only by implication.
XX. 29.
—"
I
grievous wolves enter in
know among
this,
that after
my
departing shall
you, not sparing the flock."
Thus does the Holy Spirit inform us, by Implication, as to the true character of " apostolic succession," in order to impress the solemn fact on our minds.
ALLEGORY or, CONTINUED METAPHOR AND HYPOCATASTASIS. ;
Continued Comparison by Representation or Implication, Greek, aXX-qyopla, from aAAos
Al'-le-go-ry.
(agoreuci^i), to speak or
make a
speech in the
{alios),
another,
agora
{i:e.,
and
ayopevciv
assembly).
figures have been the subject of greater controversy than
Few
One class of have been more variously defined. and another metaphor: Rhetoricians declare that it is a continued But, as is often the case under such class declare that it is not.
Allegoiy
or,
;
circumstances, neither the truth and put
it
is
quite correct, because both have a part of
Neither of the contending parties
for the whole.
takes into consideration the existence of Hypocatastasis, And this fact accounts for the confusion, not only with regard to Allegory, but also
with regard to Metaphor. Simile is comparison All three figures are based on comparison. by resemblance ; il/^ff7/>^o;- is comparison by representation; Hypocatastasis is comparison by implication.
the
In
substituted
;
first
the
the third
in
Thus Allegory Hypocatastasis
;
is
comparison
is
stated;
in
the
second
it
is
{^implied.
it
a continuation of the latter two, Metaphor or
while the Parable
(q.v.) is
a continuation of the Simile.
This definition clears the whole ground, and explains the whole of the difficulties, and reconciles the different schools.
The
one in which it is continued is of two kinds where the two things are both mentioned (Jehovah, and the Shepherd's care), and what is asserted belongs to the principal object the other, in which it is continued Hypocatastasis (Ps. Ixxx. 8-15), where only one thing is mentioned (the vine), and what Allegory, therefore,
Metaphor
;
(as in Ps. xxiii.),
;
is
asserted belongs properly to the secondary object;
Israel
whom
it
really refers, is not
—
viz., to Israel.
mentioned, but only implied.
Isa. V. 1-6. This is an^/Z^^orj' which combines both forms. *'Judah and Jerusalem " (concerning whom Isaiah prophecies i. 1) are again represented as a vine, and the Allegory commences by imply ino- them, and afterwards proceeds to substitute them (vers. 3-7). Allegory thus differs from Parable, for a parable is a continued Simile. It never departs from the simple statement that one thing resembles another. While the allegory represents, or implies that the one
ALLEGORY. thing is
is
the other.
As
749
the allegory of the Pilgrim's Progress
in
spoken of one person refers to another person
:
What
circumstances
in similar
and Isa. v., what is spoken of a Vine refers what is stated of Israel and Ishmael, Sarah and Hagar is ail true history, yet in Gal. iv. it is made to speak of and set forth other truths, and hence there it is, and is called an " Allegory
and experiences. In Ps.
Ixxx.
to Israel: but, in Genesis,
'*
(Gal.
24).
iv.
No And
figure requires
more
careful
discrimination than
Allegory.
would be safer to say that there are no allegories in Scripture than to follow one*s own judgment as to what is allegory, and what is it
not.
At any rate, we have only one which is distinctly declared to be such It is written, that Abraham had two sons, and that is Gal. iv. 22, 24. But he who was the one by a bondmaid, the other by a free woman. but he of the free-woman of the bond-woman was born after the flesh was by promise. Which things are an Allegory'*: or, which things teach or tell us something beyond what is said. ;
*'
;
The modern and common usage different it
is
from
mean a
taken to
fictitious
deeper meaning than that which
An
word allegoria is thus quite According to the modern sense narrative which has another and of the
this Scriptural definition.
is
may sometimes be
allegory
expressed. fictitious,
but Gal.
iv.
shows us that
may
be allegorized (?,e., be shown to have further which actually took place) without detracting from teaching in that Here note this important fact that, in either the truth of the history. case. Allegory is always stated in the past tense, and never in the
a true history
:
The Allegory thus distinguished from Prophecy. brings other teaching out of past events, while the prophecy tells us Allegory
future.
is
events that are yet to come, and
Gen. of
it is
xlix.
—The
means exactly what
prophetical blessing of Jacob
Simile (verse 4).
is
said.
mixed.
Part
Metaphor (verse 9). In some parts which case we have Allegory.
Some
the Metaphors are repeated, in
is
is
—
This is not a parable, as the A.V. chapter7-15. because there is no similitude, by which one thing is It is a continued Hypocatastasis, only one of the likened to another. two things being plainly mentioned. Were it not for the interpretation given in verses 16-20, there would be nothing beyond what is implied.
Judges
heading calls
It is
ix. it
;
— the Fig-tree, — are the four which are used to
interesting to note that the four trees referred to
the Olive, the vine, and the
combine the whole of
Bramble
Israel's history.
FIGURES OF SPEECH.
750
The FIG-TREE represents the National
we
learn (In the Synoptic Gospels) that
it
from which withered away and has been
position of Israel,
cut down.
xl.)
:
The OLIVE TREE represents the Covenant privileges of Israel (Rom. which are now in abeyance. The VINE represents Israel's Spiritual blessings, which henceforth
are to be found only in Christ, the True Vine (John xv.).
The BRAMBLE represents the
Antichrist, in
whose shadow they
will
yet trust, but who will be to Israel a consuming fire in the day of " Jacob's trouble " '* the great Tribulation. "^=
—
Isa. xxviii. 20
is
Allegory
:
whom
not the people to
it
repeated Hypocatastasis, only one
i.e,^
part of the figure being mentioned:
viz.,
the bed and
The prophet
refers.
its
covering, and
speaking of the
is
great fear which ought to agitate the people of Judea at the speedy
coming of Sennacherib
By
security.
;
but they preferred to be
this beautiful allegorical illustration
left in their false
they are informed
that their rest should be restless, and their sleep
should be soon
disturbed.
Matt.
iii.
Matt.
V.
earth," which
10, 12 is
"Ye
13 is the same, following on Metaphor.
are the
salt of the
is
Matt. vii. 3-5 beam, being named. Matt.
repeated Hypocatastasis, and therefore Allegory.
is
the same
What
they
;
only one thing, the mote and the
mean
is
only implied.
the same, the meaning being implied.
ix. 15 is
xii.
— 43-45. — "When
This
is
Matt. ix. 16, 17. The "old piece" on the new implies the solemn lesson as to the impossibility of reforming the Old nature.
Matt, man,"
etc.
an Allegory.
nation, as verse 45 declares.
going out of his
spirit's
When
he
is
ix. 62.
—
own
the unclean spirit It is
is
gone out of a
to be iftterpreted of the Jewish
By application also it teaches the unclean accord, and not being " cast out " (verse
" cast out,"
he never returns but when he "goes comes back; and finds only a " reformed character/' instead the Holy Spirit indwelling in the one who is born again.
28,29).
;
out," he of
Luke
looking back,
is fit
"
No man
for the
having put his hand to the plough, and This is a brief allegory.
kingdom of God."
For other examples, see John 12.
1
xi. 2.
Cor. Gal.
iii.
6-8,
vi. 8.
See Things
to
12-15;
Eph. Come
v. 7, 8.
iv.
35.
Rom.
2 Cor.
iii.
xi.
2,
16-18, etc.
3
;
'
xiii.
v. 1, etc.';
vi. 11, etc.
for July, 1899.
A. Holness, 14
Paternoster
Row
x.
11
3-5;
PARABOLA or, PARABLE CONTINUED SIMILE. ;
:
i.e.,
Comparisoji by continued Resemblance.
Par-ab '-o-la.
Greek, irapapoX-j (pa-rab
'-o-lee),
purpose of comparison, from irapa {para), to throw or cast.
The
word was
classical use of the
TrapdSeiyfxa
(paradeigma),
way
analogous case by In the
LXX.
an
1
Sam.
X.
12
:
So
"
if
we
some
look at
applied, the
is
of the
meaning which
be clearly seen.
We read of " the proverb,'*
*'
Is
Saul also among the
Of "the proverb of the ancients,*' Wickedness proceedeth from the wicked." Compare Ezek. xii. 22
prophets?'* "
will
it
one of the subdivisions of a presentation of an
viz.,
and,
:
**
to
(ballein),
occurs about thirty times as the translation of
it
and of no other word which the word parable
was attached
and ^aAAetv
of illustration.
SffiD (mahshal),
sayings to
for
example,
a placing beside for the
beside,
14 (13):
xxiv.
;
xvi.
44
;
Deut.
xviii. 2.
2 Chron.
xxviii. 37.
Ps. xliv. 14 (15).
20.
vii.
But see below under Parcemia. Growing out of this came a later meaning of ^^t) (mahshal) as used of any saying which required an explanation. We see this
Jer. xxiv. 9.
as early as in Ezek. xx. 47-49. In the New Testament instances of the word, it is used of a story with a hidden meaning, without pressing, in every detail, the idea of a comparison.
As the name
may
of a Figure of
or
describe as repeated
which one set of circumstances likeness^
not
in
This likeness
may
be
so that
like
is
another
all
;
in
it
what we by
limited to
is
Simile
— an
illustration
likened to another.
and therefore
is
It
consists in
not a continued
but a repeated Simile.
generally only in
some
appearance, but not
when resemblance or
concluded that the likeness to
is
representation,
Metaphor, as some have said
Speech,
continued
likeness
may
is
One person
special point. in character,
affirmed
be pressed in
all
and
vice versa
;
not to be points, or extended it
is
particulars.
For example, a
lion is
used as a resemblance of Christ, on account
of his strength and prowess.
The
Devil
is
likened to " a lion " because
FIGURES OF SPEECH.
752
compared to a thief, on account of his coming, being unexpected; not on account of dishonesty. The resemblance is to be sought for in the scope of the context,and in the one great truth which is presented, and the one important lesson which is taught: and not in all the minute details with which these happen to be associated. The interpretation of the parable must be further distinguished from any application which may be made of it. For example in the of his violence and cruelty.
Christ
is
:
Parable of the "Ten Virgins "(Matt. xxv.
1-12),
the interpretation belongs
some special point of time Immediately preceding the return of the Lord to the earth. This is Indicated by the word " Then," with which it commences, and by its place in relation to the context. Any lesson for ourselves, as to watchfulness on our part, must come as an applicato
tion of
It
to present circumstances.
So with the parable it,
Supper (Luke xlv. 16-24). The must not blot out the interpretation of
of the Great
application to the present time
which refers to the successive ministries connected with the
invita-
tions to " the great supper." "
(1)
A
man
certain
"
sends " his servant " to those
This was Peter's
previously "bidden."
first
who had been
ministry (Acts
li.-vii.).
All
excuse themselves.
master of the house " sends him again to " the streets This is Peter's second ministry (Acts x.-xii.). '* " the lord sends out another servant to " the highways (3) Then and hedges," This is Paul's ministry to the great Gentile world (Acts (2)
The
"
and lanes of the city."
xiii.-xxviii.)
Parables are used from the resemblance of one thing to another.
The thing, or history, or story may be true or imaginary but the events must be possible, or likely to have happened at any rate those who hear must believe that they are possible events, though it is not ;
;
necessary that the speaker should believe them.
Where they are Impossible, such as trees or animals speaking and we have Fable and if the Fable is explained, then we have Allegory {q,v.). See Judges Ix. 8-15, where we should have Fable, but for reasoning,
;
the application of
it,
which we have
in
verse
16,
which renders
It
Allegory.
We do
not propose to give even a
list
of the parables of Scripture,
as they can be so easily and readily found by the reader.
One word of
we must give and that is concerning The common idea is that they are intended toand plain. Hence every young minister and
caution, however,
the object of parables.
make
things
clear
:
PARABOLA.
753
Sunday-school teacher turns to the parables as though they were the simplest things in the world. Whereas they were spoken that the
who
not and hearing, See Matt. xiii. 10-17. Hence they are among the most difficult portions of God's Word. Without wearying the student with all the varying definitions and explanations which Rhetoricians and Divines have given, we add what perhaps the best classification of Similitudes, viz. : that by is P. Rutilius Lupus. truth might be veiled from those
hear
" seeing, see
:
not.'*
I.
II.
ParadEigma. 1.
Persons without words.
2.
Words without
3.
Both persons and words.
persons.
Parabola or Parable. Simile forming a complete image.
1.
Icon.
2.
Homceon.
Simile founded on certain points only*
3.
Epagoge.
Argument from
induction.
B
2
APOLOGUE; A Ap'-o-logue.
Fictitious
or,
Narrative used for Illustration.
Greek, dwoXoyoSf from
and \6yo
diro (apo)t/7'or}i,
speech (from Xeyetv, to speak), a story, tale
FABULA,
FABLE.
;
a fable.
An Apologue
from a Parable, in that the Parable or at any rate what is believed by the hearers as probable, while the Fable is not limited by such considerations, and is used of impossiblities, such as trees, or animals, and inanimate things talking and acting. The Fable, therefore, is a fictitious narrative intended to illustrate
describes
what
some maxim Judges
is
(or Fable) differs
likely or probable,
or truth. ix.
8-15 would
be a
Fable,
were
it
not explained
in
Word
of
verse 16.
As God.
it
is,
there are no examples of Fable, as such, in the
—
PARCEMIA A Par-oi '-mi-a,
wayside-saying in
Trapoifxtaj
a
way-side
otJLtos
trite
expression, or
common
;
PROVERB. common from
use.
Trapd
Hence Parosmia
a way or path.
(oimos),
or,
;
is
(
para), beside,
a way-side saying, a
As we say
remark, a proverb.
and
" a
saw"
or adage.
Like Parable, Parosmia
used
is
Hebrew word ^^Q
translate the
in
the
(mahshal).
Septuagint Version to
Now
noun hwi^ means to rule,
this
(mahshal) belongs to the verb ^D5p (mahshal), which control, to have, or exercise control.
Hence *'
a rule
it is
must be a
plain that there
"and "a
proverb."
close connection between
This connection
may
be illustrated by
and by the fact that we might tei'm Solomon's Rules what we call the Proverbs of Solomon since Indeed, if we ask that is just what they are rules for guiding life. what is the derivation of the word " Maxim," we may find its history not unlike that of 7rapot(x[a in Greek. It would seem to mean a saying most widely used,' most in vogue,' in the market, by the roadside, and By degrees, usage separated the words in ordinary life generally. Parable SindParcemia Sind Parable was limited to an illustration while Parosmia was confined to what we now call a proverb. The figure is used, therefore, of any sententious saying, because these are generally such as control and influence life. The word Parcemia is used in the New Testament (John x. 6), where it is rendered " parable " and in xvi. 25 (twice), 29, and 2 Pet. ii. 22, where it is rendered " Proverb." The Latin name for the figure is PROVERBIUM, Proverb, Hence, the name given to the book of Proverbs,- which consists of collections of such brief sententious sayings which govern the life and our phrase *'a ruling principle "
;
'
*
'
*
;
:
*
'
;
;
;
control the walk.
Paroemice or Proverbs occuring in Scripture three classes (1) (2)
may
be divided into
:
Those that are quoted as being already in use as such. Those which, though not quoted as such, were very probably
already in use as proverbial expressions. *
See The Names and Order of
author and publisher.
the
Price fourpence.
Books of the Old Testament, by the same
—
'
FIGURES OF SPEECH.
756
in Scripture but (3) Those which appear for the first time which, owing to their fulness of meaning and their wide application, ;
have since passed into general use as proverbial sayings. ParceniicE
1,
Gen. fore
in use as such.
— " He was a
X. g.
said,
is
it
which are q^ioted as being already
mighty hunter before the Lord where'Like Nimrod a mighty hunter before the Lord'" :
(R.V.).
Num.
xxi. 27.
— "Wherefore
they that speak in proverbs say, of Sihon be built and prepared,' " etc.
Come into Heshbon, Let the city
'
Three strophes are given from a popular poem, introduced by word " wherefore."
The
28) is an ironical call to the Amorites to rebuild Heshbon, which Israel had destroyed (see verses 25, 26).
first (-27,
their city
The second
The
the
(verse 29)
third (verse 30)
is is
a prophecy of Moab*s ruin. the justification of the
woe pronounced
in
verse 29.
Verse 30 "I
in
T0N
in
which words,
cancelled.
etc.,
because
are dotted.
In this case
{vannashsheem),
n^N
obscure,
is
(isshah)
The
man,
We
the
reading
is
one of the
letter (n)
of the
letter
fifteen cases
ought, therefore, to be
put for Xt^^
(Jsh), men, and tr^m^ have laid them waste, would then be the plural of
lue
tI?N (ish),
is
women.
:
The strophe would then read "
of
which, according to Massorah,
:
have shot at them,
Heshbon is destroyed even unto Dibon, The women also even unto Nopha,
And I
among 1
Sam.
men even unto Medeba."*
the
X. 12.
— "Therefore
the prophets
Sam.
?
'
it
became a proverb:
*
xxiv. 13.
— "As
saith
the
proverb of
Saul
also
the ancients,
Wickedness proceedeth from the wicked: but mine hand upon thee.' " *
*
Is
"
2
Sam.
XX. 18.
— "They were wont to
They
shall
surely
ask counsel at Abel
'
:
shall not be
speak in old time, saying, and so they ended the
matter.'*
See Ginsburg's Introduction to the Hebrew Bible, pp. 3''6-328
:
PARCEMIA.
—
Jer. xxxi. 29.
**
In those days they shall say no more,
fathers have eaten a sour grape,
This
is
what they did once
Ezek. xvi. 44. —
*'
*
The
set
on
Luke
See
xviii. 2, 3.
saying
:
*
As
is
the mother,
so
is
her
xix. 2, 3.
23,
iv.
See Ezek.
say.
Behold, every one that useth proverbs shall use
proverb against thee,
daughter.' "
*
and the children's teeth are
"
edge.'
this
757
—" Ye
Physician, heal thyself.'
will
surely
me
unto
say
known proverb. It may be found own lameness." *
This was a well
proverb
this
" in
the Talmud,
" Physician, heal thine
John
46
i.
(47).
—
Can there any good thing come out
*'
of
Nazareth?*' This appears from
have been a proverb already
41, 42, 52, to
vii.
in use.
John
iv, 37.
another reapeth.' 2 Pet,
ii.
—
"
And
herein
22.
— " But
it is
true proverb (Prov. xxvi. 11) **
The dog
And
is
that saying true
soweth, and
is
happened unto them according to the
turned to his own vomit again was washed to her wallowing ;
the sow that
When we saint
One
:
contrast this with
1
Pet.
may go
astray,
ii.
25,
we
and the
the difference between the saved sinner
The
* ;
"
see
in
the mire."
how
forcible is
" reformed character."
and the ungodly may reform
;
but they
both turn again, the one to his Shepherd, and the other to his mire
!
There is all the difference in the world between a dirty sheep and a washed sow It is not that which goeth into the mouth that defileth the man, but that which cometh out of the heart (Matt. xv. 17-20). !
The mouth,
dish,
without, but within
Man
"
or sepulchre,
it is all
may
be cleansed or whitened
uncleanness (Matt,
xxiii.
25-28).
looketh on the outward appearance, but the
on the heart "
(1
Sam.
Truly " the Lord seeth not as
How many
Lord
looketh
xvi. 7).
hirelings are there
man who
seeth."
are engaged in merely washing
sows and amusing goats, instead of seeking out and feeding Christ's harassed and scattered and famishing sheep, who are at their wits' end *
Beresh. rab. sect. 23, and in Tanchuma,
fol. 4. 2,
"
;
FIGURES OF SPEECH.
758
to
to find a little green grass,
know where
down with the
not been trodden
or fresh water, which has
feet of the goats, or defiled with the
" vomit " of the dogs ?
which, though not quoted as such, were very probably
2. Parcernice
already in use as proverbial expressions.
Like to a grain of mustard seed'* (Matt. xiii. 31, 32 xvii. 20. Luke This was doubtless a proverbial saying among the Hebrews xvii. 6). (not the Greeks), to indicate a very small thing: as we say, of rent, etc., ** See Buxtorf Lex, Talmud, under the word Snn, a peppercorn." *'
;
and above, under Ellipsis and Synecdoche. "
This was used order to express a vast multitude that could not be
proverbially, in
numbered. See Gen. 1
Sam.
Ps.
27
Ixxviii. i.
Heb.
xi.
"
10
17; xxxii. 12;
xxii.
Sam.
2
xiii. 5.
Hos.
Hab. and Rev.
;
As the dust (q.v.),
See Gen. 24;
xvii. 11.
cxxxix. 18.
;
(ii. 1).
12
Mcto7iyniy
xxii.
sea," or " as the sand."
As the sand of the
Isa. x.
49. Josh. xi. 4.
xli.
Kings iv. 20, 29 (v. 22 xlviii. 19. Jer. ;
dust,"
12. 18.
xxxiii. 22.
;
— Rom.
ix,
27.
used proverbially, by
is
an innumerable multitude.
16
;
xxviii. 14,
Num.
Ps. Ixxviii. 27. Zeph.
xxvii. 16.
xv. 8
in the New Testament See under Hyperbole. '*
Judges vii. Job xxix.
9).
And
9.
xx. 8.
of the earth," or
for
xiii.
i.
1
2 Chron.
xxiii. 10.''' i.
17.
Zech.
i. 9. Job See under
ix. 3.
Hyperbole, "
As the
stars of heaven," or " as the stars,"
to indicate a vast
number
See Gen. xv. 5 1 Chron.
xxviii. 62. *'
It
is
;
xxii.
Mark
(Matt. xix. 24.
17
xxvii. 23.
easier for a
is
used proverbially
that could not be counted. ;
Ex. xxxii.
xxvi. 4.
Neh.
13.
Deut.
i.
10
Nah.
23. Jer. xxxiii. 22.
ix.
;
x.
iii.
22 16.
camel to go through the eye of a needle Luke xviii. 25). This was a proverbial
x. 25.
* Num. xxiii. 10. The A.V. renders this " Who can count the dust of Jacob, and number the fourth part of Israel." The R.V. renders the second line, " Or number the fourth part of Israel" and in the margin says, "Heb.. Or, by mimber." But Dr. Ginsburg points out in his Introduction to the Hebrew Bible {p. 168), that the word IQDp'l (umispahr), rendered and the number,'' is obscure, because the first two letters D1 were originally a separate word, being the abbreviation of the first word of the first Une, viz. D1 for "^p^^ and who. Thus the two lines (dividing the word into two) are now seen to be a beautiful parallel
the
;
'*
:
:
"
Who
can count the dust of Jacob ? And who can number the fourth part of Israel
?
"
PARCEMIA.
759
expression for a thing very unusual and very difficult. Lightfoot (HorcB Hebraicae) quotes several examples from the Talmud,^:= where, concerning dreams, it says " They do not show a man a palm-tree of :
nor an elephant going through the eye of a needle." The gloss thing which he was not wont to see, nor concerning which he had ever thought." Another example is given,! where Rabbi Sheshith
gold, is,
A
"
answered R. Amram, disputing with him, and asserting something that was incongruous of him, and said, " Perhaps thou art one of these Pombeditha, who can make an elephant pass through the eye of a needle " i.e as the Aruch interprets it, Who speak things that are *'
:
,
impossible." " 24).
That Not "
a gnat, and swallow a camel " (Matt, xxiii. See Buxtorf in Lex. Talmud, under
strain out
straining at a gnat."
PD.
"With what measure ye mete,
shall be
measured
"
you again (Matt. vii. 2). This was a very common proverb among the Jews. See Bab. Sanhedrimj fol. 100, 1, and the Tract Sotah cap. 1, quoted by it
to
Lightfoot, "
Let
me
pull out the
mote out of thine eye,"
proverb
:
" It is written
the generation which judged their judges),
When
(Matt,
etc.
Baha Bathra, fol. 15, in the days when they judged
Lightfoot quotes from the
the judges
any [judge]
Cast out the mote out of thine eye,' he answered, out the beam out of your own eye,' " etc. another "
Acts 11.
*
There
shall not
an hair of your head perish,"
34 and, in the Old Testament, 1 Sam. Kings i. 52. Compare also Matt. x. 30.
xxvii.
1
;
etc.
*
4).
known {i e.,
in
said to
Cast you
(Luke
xiv. 45. 2
"
vii,
a well
2,
xxi.
Sam.
18, xiv.
Whosoever shall exalt himself shall be abased and he that humble himself shall be exalted" (Matt, xxiii. 12. Luke xiv. 11). Many similar sayings might be quoted from the Talmud. SeeErubim, cap. i. Indeed, it was very ancient. See Job v. 11; xxii. 29. Ps. xviii. 27 (28) xxix. cxiii. 6 (7). Prov. 23, and the song of Hannah 52, 53). (1 Sam. ii. 6-8), and of Mary (Luke :
shall
;
i.
" ix.
5.
Shake
the dust of your feet " (Matt.
And Acts
the dust *
off
xiii.
of heathen
Babyl. Berachoth.
fBaba Mezia,
lands
x. 14.
Mark
vi. 11,
Luke
schools of the Scribes taught that
caused defilement. I
The shaking
off
fol. 55, 2.
fol. 38, 2.
t Tosaph. ad Kelim, cap. Gloss in Sanhedr., fol. 5. 2. Lightfoot.
The
51),
1.
Bab. Sanhedr.,
fol.
12,
Bab. Shabby
1.
Tosaph. in Sanhedr., cap.
1,
article 30,
fol.
15. 2.
quoted by
;
;; ;
FIGURES OF SPEECH.
760
was a sign that, though the place was as though it were a heathen and
of the dust of the feet, therefore,
might be in the land of Israel, profane and defiled place. " It
is
enough
it
the disciple that he be as his master, and the
for
servant as his lord," etc. (Matt. "
x.
25.
Every kingdom divided against
etc. (Matt. xii. 25.
Mark
iii.
24, 25.
Luke
vi.
xiii.
16).-
brought to desolation," (See Buxtorf. Lex.
itself is
Luke
John
40.
17.
xi.
Tahniid, under I'^n).
"To remove mountains" (Matt. xxi. 21. 1 Cor. xiii. 2) was a Hebrew proverb, as may be seen in Buxtorf. Lex. Talmud, under Ipi?, a rooter up of It was common to say of a great teacher that he was *'
fol.
64.
Baba Bathra,
fol.
3.
(See Bab.
mountains," Sanhedrim,
Berachoth,
fol.
24.
1
;
1
2).
;
Erubiiii,
And
fol.
29.
1
thus what they
men, Christ said of His knowledge and faith are combined
foolishly said of the learning of their wisest
humblest
by
disciple.
In
1
Cor
xiii. 2,
this Parosmia.
Whatsoever ye would that men should do to you, do ye even so to for this is the Lawand the Prophets" (Matt. vii. 12. Luke vi. 31. (See Talmud, Bab. Sabbath, fol. 31. 1, and Buxtorf. L^a-. Talmud, under "
them: d:id).
unloose the shoe-latchet " (Matt. iii. 11. Mark i. 7. Luke was a proverb connected with the buying of a servant: the loosening of the shoe being a token of purchase. See Ruth iv. 7, 8 and Bab. Kiddushin, fol. 22. 2, cap. 1.
"To
iii.
16)
" If they "
dry?
(Luke
the axe
is
do these things xxiii. 31),
laid
in
a green tree, what shall be done in the
or better (comparing Matt.
iii.
10:
*'
Now,
also
unto the root of the trees.")
" If to a green tree, these things they are doing To the dry tree, what shall happen ? " f Le.,
if
they deal thus with Me, a green and flourishing Tree, what shall a dry and sapless trunk, when the Romans shall
happen to the nation
—
presently lay their axe to it? " It
is
(See Ps.
i.,
and
Jer. xvii. 5-8).
hard for thee to kick against the pricks "
(Acts
ix.
5
xxvi. 14.
This was a proverb Hebrews. *
Hos.
See the Talmud. i.
\
common among
the Greeks as well as the
Berachoth, cap. 9 and Ckusar, cap. 20.
2.
Talmud Sanhedrim, quoted by Drusius.
Also Aben Ezra on
"
PARCEMIA.
761
which appear for the first time in Scripture; but, which, fulness of meaning and their wide application, have since passed into goieral use as proverbial sayings.
Parceniice
3.
owing
to their
—
Gen. xxii. 14. "As Lord it shall be seen.' Deut. XXV. 4
it is
said to this day,
*
In the
mount
of the
a Scripture which afterward became a proverb, a brief sententious saying with many applications. is
because *'Thou shalt not muzzle the ox when he treadeth out the corn (marg., Heb. thresheth). See 1 Cor. ix. 9 and 1 Tim. v. 18. is
it
I
Kings
—
2 Chron. vi. 36. " For there is no man that This became a proverb on account of its great truth, be seen from Prov. xx. 9. Ecc. vii. 20. Jas. iii. 2. 1 John i. 8, 10. viii. 46.
sinneth not."
as
may I
Kings XX.
II.
—This
also has
posterity as a proverb, full of meaning, "
come down to, and is used by and with many applications :
Let not him that girdeth on his harness Boast himself as he that putteth it off."
— " Doth
Job
vi, 5.
Job
xiv. 19.
the wild ass bray when he loweth the ox over his fodder? " (See A.V. margin).
—
**
Job
xxviii. 18.
Ps.
Ixii. g.
lie
:
at grass ? or
stones."
— "The price of wisdom
—"Surely men of low
high degree are a lighter
The waters wear the
is
is
above rubies."
degree are vanity, and
men
of
to be laid in the balance they are altogether
than vanity."
Ps. cxi.
So Deut.
10.
iv. 6.
— " The fear of the Lord
Job
ably the first use
Prov.
xxviii. 28.
is
in
Job
7
i.
xxviii. 28,
:
is
the beginning of wisdom." 10.
ix.
but
it
Ecc.
xii.
Prob-
13.
passed into a
common
proverb.
Prov. any
17.
i.
—" Surely
in
vain the net
is
spread
in
the sight of
bird."
Prov. Prov.
i.
32.
— The prosperity of destroy them." —" For whom the Lord loveth He correcteth
iii. 12.
as a father the son in as well.
It
Ps. xciv. 12,
Prov.
fools shall
"
is
he delighteth."
referred to in
and Rev.
vi. 6.
and be wise."
whom
—
"
iii.
Go
Heb.
xii.
5,
:
even
Here we have a Simile 6. See also Job v. 17.
19.
to the ant, thou sluggard: consider her
Compare Job
xii. 7.
ways
FIGURES Of SPEECH.
762
Prov.
vi. 27.
— " Can
clothes not be burned
?"
observation of daily X. 5.
Prov.
X. 13.
Prov.
a wise son."
is
back of him who
is
void of
xxvi. 3.
the multitude of words there wanteth not sin."
" In
xi. 15.
summer
in
is
So
—" He that
Heb. shall
it."
is
'*
understanding." :
This
life.
— He that gathereth —"A rod for the
Prov.
Verse 19
take fire in his bosom, and his doubtless a saying arising from common
man
a
be
surety for a stranger shall smart for
is
broken
sore
experience of this fact has
who
The common
A.V. margin).
(so
made
common
this a
proverb
blessed indeed
that
when Christ became Surety for for it, and was " sore broken
He smarted
" that they
but they
;
know from a happy His People, who were "
learn and
are
experience strangers,"
might be for ever
blessed.
Prov. xxii.
Few
6.
—" Train up a child it,
" in
the
the
way he should
common
proverbs have passed more into
C. H. Spurgeon once put self."
in
use than
go." this.
Mr.
way you wish you had gone
your-
See under Pleonasm and Metonymy.
Prov. xxvi.
II.
— "As
a dog returneth to his vomit, so a fool
returneth to his folly." is also a simile, which passed into a proverb. quoted and referred to above.
This 22,
ii.
Prov. xxvii. Verse 7
The
'* :
Verse 17
:
6.
"As
Prov. xxviii.
—" Faithful are the wounds of a friend." full
soul loatheth the
So
vii.
13.
15.
i.
Job.
21.
—" To have respect of persons
—"That which xii.
honeycomb."
iron sharpeneth iron," etc.
See Synecdoche, and Prov.
Ecc.
14.
xviii. 5, is
and
You cannot
—" For
i.
Ecc.
ix.
Ecc.
X. I.—'*
18.
not good."
crooked cannot be made straight."
Isa. xiv. 27.
rise to another expressive straighten a pig's tail."
Ecc.
is
xxiv. 23.
This perhaps gave "
See 2 Pet.
in
much wisdom
4.—" For a hving dog Dead
flies
send forth a stinking savour." See under Ellipsis,
is
is
much
Hebrew proverb
grief."
So
:
xii. 12.
better than a dead lion."
cause the ointment of the apothecary to
PARCEMIA.
Ecc.
763
— " In
the morning sow thy seed, and withhold not thine hand." xi. 6.
Jer. xiii.
23.
leopard his spots Jer. xxiii.
?
—"Can
the
in
the evening
Ethiopian change his skin, or the
"
28.—" What
is
—
the chaff (Heb., straw) to the wheat
?
"
Hab. ii. 6. " Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his How long ? and to him that ladeth '
!
himself with thick clay
'
" (see R.V.).
ii. ID.—" Have we not all one father?" The Jews used proverb in their controversy with the Lord in John viii. 33, 39,
Mai. this etc.
Matt. V. with shall
it
—"
13.
If
be salted
Matt.
V. 14.
Matt.
vi. 3.
?
the salt have lost his savour (or taste) where"
— " A that — " Let not thy city
is
set
left
on a
hill
cannot be hid."
hand know what thy
right
hand
doeth."
Matt.
— " Where your
treasure is, there will your heart be Greek, " there will your heart also be," with emphasis on " heart." (See Metonymy). vi. 21.
also."
Matt.
vi.
24.
—" No
man can
serve two masters."
See Her-
meneia.
Verse 34
" Sufficient unto the
:
day
is
the
evil thereof."
—
Matt. vii. 16. " Ye shall know them by their fruits." These words were first used by the Lord concerning /a/5^ teachers. But to-day the saying has passed into general use, and is spoken (not so correctly) of every one.
X. 7.
— " They that be whole need not a physician." —" The workman worthy of his meat." So Luke
Matt,
ix. 12.
Matt.
X. 10.
1
Cor.
Verse 22 Parcemia
is
is
ix. 7, etc. :
"
He
that endureth to the end shall be saved."
further used Dan.
xii.
12.
Matt. xxiv.
13.
Mark xiii.
This
13, etc.
and refers to the faithful remnant of Jews enduring to the end of the coming " great tribulation." The reAos (telos)^ end, should be distinguished from the o-wreXeta (sunteleia), which is also translated end. The latter word is used of the time of the end, yjhWe the iovmei(telos) is
used of the end or
crisis of
the
siinteleia.
The
siuiteleia refers
;
FIGURES OF SPEECH.
764
a joining the ages and dispensations whole time the used of and is were, together of the ages, or ends, as it " time at the " point of is the telos while the great tribulation of the
to
consummation
the
of
all
;
;
end Df it. It is of this point that this saying is used: endureth to the end (telos) shall be saved (or delivered)."
The word
o-wreXeia {sunteleia) occurs only in Matt.
xiii.
"He
that
39, 40,
49
and Heb. ix. 26. It will be easy, therefore, for the distinguish it from reAog {telos), which is used in the other
xxiv. 3; xxviii. 20,
student to passages.
Matt. xii. 34. mouth speaketh."
Matt.
xiii.
own country and
— " For
57.
— "A
in his
Matt. XV, 14.—"
out of the abundance of the heart the m.
prophet
own
If
is
not without honour, save in his
house."
the blind lead the blind, both shall
into
fall
the ditch."
Matt. xxiv. 28.
For wheresoever the carcase is, there will the The word " for " introduces the from Job xxxix. 30. " Her young ones suck up "
gathered together."
be
eagles
—
Parcemia, which
is
blood; and where the slain are, there
been understood, and the
title
*'
Son
of
is
she."
Man "
Had
Christ's title as exercising dominion in the Earth,-'' these
never have been interpreted of the church as the
Luke
xvii.
37 clearly shows that
it
is
this Parcemia
noticed as referring to *'
words would
Body"
of Christ.
a time of judgment (see verses
and that the taking and the leaving refer to judgment, and not Rapture of 1 Thess. iv. 17; which was a subsequent revelation, and ought not to be read into the Gospels, which are perfectly clear 24-37)
;
to the
without
it.
Mark
ix.
Luke
xvii. 37.
Acts
ix.
5o._See Matt.
v. 13.
— See Matt.
5.—"
It is
xxiv.
28 above.
hard for thee to kick against the pricks
"
:
i.e.,
the goads.
—
Acts XX. 35, " It is more blessed to give than to receive." This one of the un-recorded Parceniice or Logia of Christ. But it does not follow that a papyrus which professes, some centuries later, to give other Parmnice is genuine and authentic. is
See The Divine Names and shilling.
Titles,
by the same author and publisher.
One
—
PARCEMIA. Cor.
I is
6.^" A
V.
765
leaven leaveneth the whole lump." Leaven
little
Even in the case of one of the two leaven was to be used because that loaf represented nature; while the other loaf which represented Christ's perfect
always used
a bad sense.
in
wave-loaves,
human
nature had no leaven.
See other examples of such Proverbs 33;
XV. 2,
XXV.
11,
XXX. 15,
27;
16, etc.,
1
5;
Cor.
20;
16;
ix.
12
X.
Ecc.
etc.
;
iv.
xi. 3, 4,
24,26;
x.
5,
12;
7
xii. 12.
NON-CANONICAL,
common who
Scripture, even by those
among those who **
God tempers
This
v.
12.
wind
6,
10;
9,
8,
vi.
2 Thess.
10.
iii.
xii.
11, 15
xii.
;
25;
14; xxvii.
5, 6.
xxii.
13
10,
22
8,
9
ix.
;
Matt.
48;
v.
18 15
xxiii. 31.
Tit.
15
i.
sayings which are supposed to be
should
to the
know
in
better; and pass current
For example
shorn lamb.*'
not in the Bible; but
is
is
And he took
Sentimental jfourney.
27
Micah vii. Luke ix. 62;
ix. 6, 7.
are ill-informed. the
Ellipsis), 2,
xi.
4, 11, 14, 21,
SUPPOSED SCRIPTURE, PROVERBS.
or,
There are many
;
xiil.
2 Cor.
xv. 33.
under
Prov.
in
24; xx.
xix. 2,
xxvi. 4, 5 (see
X. 2, 8, 9, 15, 19, vii. 2,
28;
xvii. 1, 10, 19,
it
taken from Laurence-Sterne's probably from the French of
Henri Etienne, Dieu mesure le froid a la hrehis tondue. And both may have been acquainted with Isa. xxvii. 8: " He stayeth his rough wind in the day of his east wind." " Spare the rod
Many
Hudibras, says
Solomon."
A
spoil the child.''
thinking
this,
"
:
;
his son " (Prov. "
and
it is Scripture. Even Butler, in his That may be heard ten times to one quotation of And yet Solomon said " He that spareth the rod hateth
use
xiii.
24).
ivord to the wise
added, whereas
it is
is
sufficient.^'
(Sometimes "/or them
is
singular, not plural).
This has been quoted as Scripture. But it Terence* who himself is misquoted for he said ;
;
est,^'
"
is :
"
from the Latin of Dictum sapieiiti sat
not Verbum sat sapienti. It is
said that the celebrated Robert Hall once planned a
sermon
on the words " In the midst of
it,
to be found in the Bible *
Pkormio, Ac.
that the Proverb
is
iii.
we are
life
But he abandoned
;
we
but only
in
in
when he found
that
it
was not
the Prayer-book.
In Parry's edition of Terence, he says Plautus Persa iv. 7. 18.
sc. 3. v. 8.
found
in death,"
are told,
in
a note
—
-
:
FIGURES OF SPEECH.
766
appears to have come from a monk of St. Gall, named Notker, " Media in the tenth century, whose Latin hymn contained the line It
:
vita in niorte sumus.'"
MISQUOTED PROVERBIAL SAYINGS. Even in quoting common sayings from Scripture and the Prayer Book, which have passed into Proverbs, there is an habitual misquotaIt may not be out of tion which has become practically universal. place to give one or two examples by way of warning. ''Man says
** :
A
'*
(1
still
Kings
prone
is
Man
to sin
small voice "
is
But Job
as the sparks Hy upward,'"
born unto trouble,"
is
generally quoted as " the
still
xix. 12).
A merciful man is merciful to his beast.^* But Prov. xii. A righteous man regardeth the life of his beast." "
"
small voice
10 has
**
*'
7
v.
etc.
The truth as
it is
Scripture says (Eph.
in jfesus " is
iv.
21):
"As
it
almost invariably thus quoted. The the truth
which
in Jesus,"
is
is
a
very different thing. The former implies that there is truth apart from Him. But the latter implies that the truth is in Jesus, and nowhere else.
A
^*
one day
No concordance
nation shall be born in a day.''
passage.
Isa. Ixvi. 8 ?
asks: " Shall the earth be
or shall a nation be born at once
?
made
will give this
to bring forth in
"
So plain that he who runs may read" On the contrary. So to be the written vision that he who reads it may run, and from the coming judgments (Hab. ii. 2). "
plain flee
was
"My
time
is
in
thy
hand:'
Thank God, He
said
"times*'
(Psa. xxxi. 15 (16)). Yes, " My times are always in thy hand." All my times: my times of sorrow and of joy of trouble and of danger. All ;
are in the hand of
my
God.
" Let him cast the first stone:' But John viii. 7 says without sin among you, let him first cast a stone."
"
:
He
that
is
* Shakespeare is misquoted in the other direction. He said '* The time is out of joint," not the times are out of joint. The next line would set people right, for he says :
:
"
—
The time is out of joint O cursed That I was born to set it right." ;
{Hamlet, Act
So Cowpsr
*' :
The cups that cheer," not
i.
cup,
spite
sc. 4, at
!
the close).
(See his Task,
iv. 39, 40).
!
PARCEMIA.
How great
"
written
a
" Behold,
:
fire
a
how
little
767
matter kindlethJ^
great a matter a Httle
But
in Jas.
lii.
5
it is
kindleth/'
fire
The Apostolic benediction (2 Cor. xiii. 14) suffers from various changes fellowship, instead of communion or, in addition to it, as though they were two different things rest upon and abide be and now, henceforth, and for ever now and for ever. abide for ever And these are supposed to improve the words of the Holy Spirit That such attempted improvement of Scripture meets with no check is a sad sign of the low regard in which its accuracy is held. :
;
:
:
;
;
;
—
^
TYPE. A figure
and more or
or ensample of something ftititre
less prophetic,
Antitype
''
called the
impress.
The verb rvineiv {tuptein), to strike, make an Hence Type means primarily a blow; then, the impress or
mark
by a blow
Type,
Greek,
left
In the It is
tvtto^ {typos).
then, a mark, print, or impress of any kind. Testament the word occurs in several of these senses.
New
rendered
;
:
1.
A
2.
Figure (Acts
3.
Form (Rom.
4.
Fashion (Acts
vii.
5.
Manner (Acts
xxiii. 25).
print or jnark (John xx.
vi.
6.
Pattern (Tit.
7.
Ensample
Example
(1
Rom.
43.
14).
v.
17).
44).
7.
Heb.
Cor.
x.
ii.
(1
2 Thess. 8.
vii.
25).'''
iii.
Cor.
9.
viii.
5).
Phil.
11.
iii.
17.
1
Thess.
i.
7).t
Pet. v. 3
1
x. 6.
1
Tim.
iv.
12).
The Greeks used it of the symptoms of a disease. Galen wrote a medical work entitled Trept tojv tvttwv, concerning 5ym/^o;w5. In a Legal sense it was used of what we technically cite as a "case." It will thus be seen that the special and technical sense which has been given to it by Theologians is not exactly equivalent to any of these usages the nearest being Rom. v. 14, where Adam is spoken of as a type of the Coming One. The theological use of the word agrees more with what in the New Testament is called o-Kta (skia), a shadow (Heb. x, i. Col. ii. 17), :
There is, therefore, not much profit in following out what have been called types by men. Many are merely illustrations; and it would be better so to call them inasmuch as they did not and do not of themselves teach the truths, but only illustrate those truths which are ;
elsewhere clearly revealed.
We
should never have called them types
but for ^,uch subsequent revelation illustrations
;
so far as their teaching
and therefore they
are only
agrees with clear revelation
afterward made. *
The second occurrence
in this
verse
is
read totto?, the place, by Lachmann,
Tischendorf, Tregelles (margin). t
According to the best texts, this
is
singular, as in R.V., not plural.
SYMBOL. A
material Object substituted for a moral or spiritual Truth.
from crvv {syn), together, and /SdXXeiv hence a casting together. Used by the Greeks, much in the same way as we use the word ** coupon,'' where one part Hence, in language, corresponded with or represented another part. represent another or, one thing to the use of a material the use of moral or spiritual truth. object to represent a The word does not occur in the New Testament, and nothing is The assertion as to said in Scripture as to one thing being so used. anything being a symbol of another rests entirely on human authority, and depends for its accuracy on its agreement with the teaching of
Greek,
(symbolon),
o-vfi/SoXov
to cast;
(ballein),
;
Scripture.
The nearest word to symbol is jnystery ; and, by the Fathers, was used as being synonymous with (tv^/3oXov. 'Mvo-T-qptov (mysteerion) means secret y^ and later it came to mean a
ixva-rr^piov
secret sign
Justin Martyr (A.D. 148) says
or symbol,
religions the serpent
was represented as
Isa. vii. 14, "
Speaking of
+
that in
" a great symbol
and
all false
mystery.'*
Behold, a virgin shall conceive and bear
a son," he says, " since this refers- to the house of David, Isaiah hss explained (en
how
that which
was spoken by God to David, come to pass.
mysteerio), in a mystery, would actually
my
he adds, "you are not aware,
many
sayings written
friends, of this
h
or,
;
o-vp./36XoLs
who Uved
prophets,
expounded.*'
Thus
it
after
persons
were a mystery
meaning a
:
i.e.,
— In
secret sign
is
said
;
practically
It is
;
said to be a mysteerion (or symbol) it
:
i.e.,
a secret sign* of
represented.
See The Mystery, by the same author and publisher.
f Apology, I
who
secret sign.
something spiritual and moral which *
which the or did them,
symbols
in
synonymous with the only two or three Rev. i. 20, the stars which John saw and in Rev. xvii. 5, 7, (or symbol)
be seen that symbol
times so used in Scripture:
is
Trypho,
or,
I
will
latter use of mystery as
Babylon
;
;
or, p^vo-T-rjptoLs (mysteeriois), in
(en symbolois),
the
Perhaps," there were
(epikekalummenos), obscurely
cVtKeKaAvju-jLtci'ws
kv 7rapa/3oXat<5 {en parabolais), in parables secret signs
— that
iv [ivo-Tr^pUo
i.
27.
c. 68.
c2
: ;
FIG URES
770
OF SPEECH,
with the Latin Eph. V. 32 shows us that it was also synonymous mysteerion. sacramentum, which is there used to represent the Greek simply a symbol. meant Vulgate Latin the sacramefifum of So that the
SacnwicnUim is said to have reference to a military but it must have been only because of some secret sign
oath,
used
From this it is in connection with the administration of the oath. " sign or symbol of secret " a only called is so sacrament clear that the commemorate. used to is it which or events and acts truths spiritual many
Doubtless there are
symbols in the Scriptures, but great
The care and caution must be exercised in their interpretation. the same so-called given to been have which different interpretations symbol, are sufficient to serve as a warning. All Metojiymies (q.v.) are, in a certain sense, symbols.
"cup"
example, cxvi. 13)
;
is
used, by Metonymy,
or, '*clay " for
man
8
(Isa. Ixiv.
for
(7))
;
When,
blessing (Ps.
or, "
xvi.
for
5;
gate " for entrance,
symbol of the other: and when by repeated and constant use the one gets to be more and more closely associated with the other, it is then used as a symbol of it and is the one
etc.,
substituted
practically a
is
for
it.
The
transition stage
Hypocatastasis
is
{q.v.)
or
hnplication.
by which a symbol is reached, therefore, are Metonymy or Metaphor, one thing is used to represent another; then (2) the one is used to imply the other; and finally (3) it becomes permanently substituted for it as a symbol of it.
The
stages
(1) either by
Thus, with regard to "leaven," we have first the thing itself causing fermentation, and therefore forbidden to be used in connection with any sacrifice or offering to the Lord. Then it is used by Metonymy for that
which
is
corrupt
(1
Cor.
corrupt or evil doctrine (Matt.
v.
6-8).
xvi. 6).
Then by
And
finally
Implication for it
is
used as the
Indeed, " leaven "
is always permanent symbol of it (Matt. xiii. 33). In the case of the in a bad sense, and of that which is corrupt. two wave-loaves, where leaven was to be put into one and not into the other, the exception is significant, and proves the rule. For one represented Christ, and the other His People. In the same way, "key" is used as a symbol of power and authority, and especially the power of opening and closing (Rev. 18 iii. In Matt. xvi. 19, the power and authority of 7. Isa. xxii. 22). opening the doors of the kingdom were committed to Peter, and he exercised that commission in making the final offer of the Messiah to the nation of Israel (Acts ii.-viii., andx.). Observe, that they were the keysof the A'm^i^o;?/, not of the church and that he was altogether
used
i.
;
SYMBOL.
771
incompetent and unable to transfer that power and authority to others. It is
scarcely necessary for us to attempt to say
to symbols.
The
subject would form a
many works have been written upon caution as to their use.
work by
it.
We
more with regard
itself; and, indeed,
can only repeat our
ENIGMA A to tell is
Truth expressed
Greek,
E-nig'-iua.
a strange
in
obscure Language.
atviyfxa {ai-nig-ma),
then
tale,
to
a dark or obscure sayi^ig,
of
DARK SAYING.
or,
;
from a lv(crcre
speak darkly or 2i
puzzling statement ov action.
which the meaning has to be searched for
(ainissesthai),
Hence an
in riddles.
A
ejiignia
statement
order to be
in
dis-
covered.
Enigma thus an Enigma,
called
See Ps.
a Parable
Ixxviii.
It
Prov. xii.
i.
2 quoted in Matt.
rT7^n
is
it
may
be
xiii.
The
35.
from l^Tl
(cJieedah),
" dark saying" of (cJiood),
to
tie
in a
;
6)
;
twice
8); Jiard question,
When
6)
;
riddle, nine
the saying
HYP^NIGMA,
is
x.
1.
2 Chron.
ix.
1); proverb,
xiv. 12, 13, 14, 15, 16, 17,
meaning beneath what
uiider,
i.e.,
preposition
v-o
a saying deep as well as dark.
iVd (hypo), under, and
Hence, a speaking beneath is
called
it is
the same word, with the
i.e.,
HYP^NIXIS, from
:
alvto-crofjLat {ainissoi.e.,
having another
actually said.
Enigma is connected with the names of persons or known by the name Polyonymia. (See the next Figure).
the is
it
Kings
times (Judges
very obscure indeed,
meaning
speak darkly.
When
(1
xvii. 2).
{hypo) prefixed,
places,
generally
is
any explanation,
rendered dark saying three times (Ps. xHx. 4 (5) Ixxviii. 2. dark sentoice, once (Dan. viii. 23); dark speech, once (Num.
is
Also
that the latter
in
Avithout
a knotty or intricate saying.
:
once (Hab. ii. 18, 19. Ezek.
niai), to
is
a dark or obscure saying.
i.e.,
the Old Testament knot, to twist
from Parable,
differs
When
explained.
There are sayings dark and deep in the Scriptures beside those that are actually so designated.
Gen. xlix. lo is in the form of Enigma. '* The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." See under Metonymy,
Judges "
xiv.
Out
And
i4.^Samson's Enigma
is
well
known.
came forth meat, out of the strong came forth sweetness."
of the eater
:
ENIGMA.
.
The answer "
given in verse 18, in the form of another question
is
(See Anteisagoge)
What
:
sweeter than honey
is
And what This
is
Word
The Living
Hebrew The
?
''
a saying both "dark'* and "deep": for there
Philistines nor the natural
Mark
29.
xii.
?
stronger than a lion
is
man
(Christ) 27.
iii.
is
precious
and those depths, which neither the
truth hidden in that darkness
(Matt.
773
can understand or receive. is
Luke
man armed For the Lion means in
stronger than the strong xii.
21, 22).
the strong one.
Word
Written
honey (Ps.
103;
cxix.
who know
(the Scriptures of truth) are sweeter than
xix.
10 (11). Jer. xv.
16).
which the great Deliverer words of Ps. xxxv. 10, " Lord, who is like unto thee, which deliverest the poor from him that is too strong for him, (See Erotesis yea, the poor and needy from him that spoileth him ? " All
this blessed deliverance
brings, cry out in the
and Prosopopoeia).
The Law was a in
Sin
Rom.
vi.
a strong Lion
is
6
;
honey
is
found
viii.
is
iii.
is is
35-39.
Heb.
Death
is
(Rom. 1
10)
but the honey
:
is
found
v.
21)
:
but the honey
is
found
in
Cor. xv. 56, 57.
a strong Lion (Luke
John
in
Affliction but the honey
And
18-25.
vii.
The World
is
strong Lion (Gal.
verse 13.
14.
viii.
Gal.
v.
21): but the
xvi. 33.
a strong Lion (Job v. 6, 7 found in Ps. cxix. 67, 71
xiv. 1, 2.
;
;
Acts
xiv. 22)
19 (20).
xxxiv.
Rom.
xii. 11.
a strong Lion (Rom.
found in 2 Tim.
i.
10.
Hosea
xiii.
Heb. ix. 27) and 1 Cor. xv.
v. 12.
14,
:
but the honey 54, 55.
The answer to these Enigmas is found in Ps. Ixxiii. 16, 17, " When thought to know this it was too painful for me Until I went into the sanctuary of God. Then understood I.*' I
;
Isa. xi. I is a dark saying,
and has to be interpreted by what
follows.
Isa. xxi. II, 12,
Ezek.
xvii,
is
another dark saying.
2-10 gives a prophecy concerning the
Babylon's coming to Jerusalem, and leading
Enigma of two Eagles.
it
King of
into captivity, under the
FIG URES
774
25-28.—The handwriting on the wall is given in the form an Enigma, in which the immediate fall of Babylon was announced.
Dan.
of
OF SPEECH.
V.
Three woi'ds were written, the
first
twice (by Epizeuxis,
q.v.), for
emphasis.
mp,
M'neJu
hpn, Tkel.
NUMBERED. WEIGHED.
DIP, P'res. DIVIDED. These three words are interpreted by Daniel the
fulfilment
Paronomasia.
of
them
follows
in
verses
in verses 26-28,
30,
31.
See
and
under
POLYONYMIA;
MANY NAMES.
or,
Names of Persons
A71 Application of ^^Jiignia to the
PoV-y-6-nym'-i-a. one
name It is
:
from
not
Greek,
having many names, or more than many, and ovofxa (pnonia), a name.
7roA,Da>vv/Ata,
iroXvs {polys)^
uncommon
or Places.
for persons or places to be
known by different
names. In
Matt. XV. 39, for example, there
no Enigma, but merely a
is
same place " The coasts of Magdala." In Mark viii. 10, it is called The parts of Dalmanutha," Dalmanutha being the name of the region, and Magdala of the city. The former was general, the latter was special.
case of two
names
for the
:
**
Matt viii. 28, the people are called Gergesenes; and in Luke viii. 26, and Mark v. Some suppose that these were 1, Gadarenes. either different names of the same place, or two places forming one It is a question also as to whether precisely the same larger place. event is described in these places, or whether two similar events took place at two different times. In
So with the names of Esau's wives, which have formed a great subject for the attention of infidels. It is
clear from a comparison of Gen. xxvi. 34
Esau's wives were three in 1.
"
The daughter
number
of Elon the Hittite "
but she also had another name,
and
xxviii.
9,
that
:
Bashemath
;
called
Adah
(xxxvi. 2);
(xxvi. 34).
The daughter of Anah the daughter of Zibeon the Hivite" but not the Aholibamah of verse 25, called Aholibamah (xxxvi. 2) who was her aunt (compare verses 2 and 25). She was called also 2.
"
;
;
in xxvi. 34 this Judith is said to be the daughter of Beeri the Hittite. But there is no contradiction in this, for Anah appears to have been called Beeri, or the Spring-man, because he discovered the "hot-springs" (see xxxvi. 24)"^; not "mules," as in
Judith, and
A.V. So the R.V., DD'^n (Hay-yc-meem), from Q^n (Hoom), to put in commotion, The Syriac has *' waters." (Deut. vii. 23. Micah ii. 12. Ps. Iv. 3). " Mules " are always D"'T1Q [Pharahdeem), (2 Sam. xiii. 29; xviii. 9. 1 Kings x. 25, 2 Kings v. 17. Ps. xxxii. 9, etc.). The A..V, Translators followed an error of *
agitate
the Talmud.
Moreover, t^^D (matzah),
to find,
means
to
happen on, not
to
invent.
FIGURES OF SPEECH.
776
It is
while
true that in xxxvi.
in xxvi. 34,
he
therefore general
is
Anah,
2,
called
**
the former
;
alias Beeri, is called " the Hivite,"
the Hittite." is
The latter
genealogy, and
is
is
history,
therefore
and
more
is
pre-
is the special and Kings x. 29. 2 Kings vii. 6 Josh, i, 4. 1 (compare more particular term spoken of as wives are Hittite Esau's when and Gen. xxviii. 8,
cise.
*'
Hittite"
the general term; "Hivite"
is
;
"
daughters of Canaan
").
the daughter of Ishmael," and was 3. The third wife was Bashemath (xxxvi. 2), and Mahalath (xxviii. 8).
called
*'
When three persons are so carefully and minutely described, it is preposterous for anyone to create a difficulty about the similar names, when down to our own day precisely the same phenomenon constantly occurs.
But
There
discussing here. It is
Polyonymia
this feature of
only
is
is
no Enigma
when another name
is
not what in these
we are describing and common aliases.
given, because of
some
special
deep " in it, that it becomes a Figure, being used in a figurative sense, having some important signification beyond what appears upon the surface. meaning, " dark
" or "
—
*' The Land of Shinar" is another name for Babylon must be intended by ** the land of Shinar" in the prophecy of the " Ephah " (Zech. v. 11). Had the name Babylon been used here it might have been urged that it was put by Enigma for some other place; but, when "the land of Shinar" is used for Babylon it can hardly be that, after this, Babylon can be used for some other name by a double use of the figure.
Gen.
X.
id;
xi. 2.
Babel or Babylon.
Deut. afterwards
i.
2,
44;
known
in
ii.
8,
etc.— Edom
the Jerusalem
is
Targum
called Seir,
and
this
was
as nSbi, Gahla or Gehal.
We have the name in Psalm Ixxxiii. 6 (7). " Gebal, and Ammon, and Ameiek": i.e., Edom, Ammon, and Anielek— three of Israel's greatest enemies at critical moments in the history of the Nation. 2 Kings xxiii. 13.— The Mount of Olives is called " the corruption," because of the idolatries connected with it.
Ps. Ixxxvii. 4
mount
Ixxxix. 10 (11). Isa. li. g._Egypt is called pride (ini., Rachab, having this signification). judgment of Egypt is in Isa. xxx. 1-14.
on account of
Isa. xiv.
because he
is
;
its
4.— The
Antichrist
is
called
of
Rahab This
"the King of Babylon,"
the end and final outcome of Babel.
POLYONYMIA, Isa. xxix.
God,
It is
I.
— Jerusalem
so called to denote
is
777
called Ariel,
its
which means
the
Lion of
greatness, glory, and strength
(of.
2
Sam. xxiii. 20. 1 Chron. xi. 22), and is thus put in contrast with the woe here pronounced against it. (See under Ellipsis, page 5). Jer. XXV. 26.— "And the king of Sheshach shall drink after them." Here Sheshach is put for Babylon.
The subject is the cup of the fury of the God of Israel (verse 15). Four classes of nations were to drink of it, and all at one time. (1) Jerusalem and the cities of Judah (18). (2) Egypt, etc. (19). (3) The mingled nations (20-22), and (4) the nations further off (23-25), and, finally, "the king of Sheshach." In Jeremiah "the times of the Gentiles
"
are not within the scope of his prophecy.
on the other hand,
Nor
in Ezekiel.
these present times, and makes but httle reference to what goes before or comes after, as in Jeremiah and Daniel,
fills
in
Ezekiel.
The point is that the judgment of these nations takes place all at same time with that of " the king of Sheshach," and that time is veiled in the Enigma contained in this peculiar name. Babylon is meant; and, according to the ancient Kabbalah, the last letter of the alphabet was put for the first, and the penultimate for the second, and the antepenultimate for the third, and so on. By which Enigma the word " Sheshach " (itptp) spells Babel {hyh). So that the "final judgment upon the nations is yet future, when Babylon shall have been restored, and when "Great Babylon'* "comes into remembrance." See further under Paronomasia and Amphibologia. the
Ezek. nacle
is
xxiii. 4.
—Jerusalem
called "
While Samaria (Israel) is There is a depth of meaning,
in her.
tabernacle.
is
Aholibah
called
"
i.e.,
:
Aholah
:
i.e.,
my
taber-
his {own)
therefore, in each name.
—
Hos. iv. 15 X. 5. Bethel {the house of God, Gen. xxviii. 19, 22) was made, by Jeroboam, a house of his idol (1 Kings xii. 29). Hence, God gives it another name, and calls it Beth-Aven i.e., the house of ;
:
vanity.
GNOME; Gno'-mee.
Greek,
knowing.
From
yvw/i?;,
QUOTATION.
or,
knowledge, understanding
Gnome
Hence, the term
is
also a means of
given to the citation of brief, senten-
tious, profitable sayings expressive of
which appertains to human
:
know.
yvwi/at (gnonai), to
a universal maxim or sentiment
affairs, cited as v^ell-known,
or as being of
general acceptance, but without quoting the author's name. In Prov. i. 2, they are called "words of understanding." The Scriptures, as Bengel remarks, are so " full of the best things, that
these constitute, as
were, certain continued sentiments openly set
it
forth in the form of gnomes."
When
these are applied to a certain person, time, or place
individual cases figure
is
called
NOEMA,
vor^^a (no-ee-nia), (plural,
sense, thought, that ivhich is thotight,
When X/3eta,
use)
the author's
chree'-a,
;
or to
or are clothed with circumstantial particulars, the
;
use,
name
is
from vodv,
given, the figure
or usance,
ttsage,
NOEMATA),
i.e.,
to perceive.
(from
is
called
x/^^^/iat,
CHREIA,
chraomai,
to
.
For the Greek name of the
SENTENTIA
figure
Gnome the Latins
(sen-ten '-ti-a), sentiment, or
sophic aphorism,
maxim, or axiom, which
substituted
a sententious saying; siphilois
quoted on account of
its
application to the subject in hand.
These are exactly what are referred to **
The words
Ecc.
xii.
11.
of the wise
Are as goads
And
in
;
as tent-pegs well fixed are
[The words] of the masters of assemblies.*
A
Gnome, however, differs from a Proverb in this that every Proa Gnome, but every Gnome is not necessarily a Proverb. A Gnome is, properly speaking, a quotation: and therefore this figure opens up the whole question of the Quotations from the Old Testament
verb
:
is
in the
New.
This
is
a large subject,
both in ancient and *
See under
in
Ellipsis,
many volumes having been
recent times. page
74.
written upon
it,
—
GNOME. It lie
owing to certain phenomena which
also a difficult subject,
is
upon
its
779
surface.
a fact that there are variations between the quotations and
It is
the Text quoted from.
Sometimes they agree with the Septuagint translation, and differ vice versa ; and sometimes they differ from
from the Hebrew, and both.
Sometimes they are
direct quotations; at other times they are
composite quotations of several passages joined are
mere
in
one
;
while others
allusions.
Consequently
it is
anyone to make a list or table of made by others.
difficult for
such quotations which shall agree with those
The general passages quoted-
reckoning
:-|-
i.e.,
seems to be that there are 189 separate New Testament, according to Spearman's counting a passage only once, though it may be fact in
quoted several times.
the
Including the whole, there are, according to
Bishop Wetenhall's method, 244 and 97 differ from it.
:
of
which 147 agree with the LXX,
Reckoning according to Spearman,
we
find,
out
of the
189
passages quoted, 105 that agree with the Septuagint, 21 that differ
from
it,
45 that
differ
from
both
it
and
Hebrew,
the
and
18
neutral.
These may be exhibited
* If
it
there are
is
the following table
in
merely a reference or
many more,
of course.
allusion, as distinct
:
from a quotation, then
The Lord Jesus Himself
referred to 22 out of
our 39 Old Testament books. In
In Matthew there are references Mark to 37 passages in 10 books.
to 40
to 88 passages in 10 Old In
Luke
Testament books. In John
to 58 passages in 8 books.
passages in 6 books.
Deuteronomy and Isaiah, the two books most assailed by the Higher Critics, are referred to more often than any other Old Testament books. While Revelation contains no less than 244 references to 25 Old Testament books.
Romans
In
Corinthians, 54.
there are 74 references.
Gal., 16,
Eph.,
10.
Heb., 85. In
all,
out of 260 chapters in the
references, or allusions to the Old
New
Testament, there are 832 quotations, or
Testament Scriptures.
Every Old Testament book is referred to with the exception of Ezra, Neh. and Canticles. The Apocryphal books are not referred to at all.
Est.,
+
Letters to a friend.
Edinburgh, 1759.
FIGURES OF SPEECH.
780
No. of Quotations in
GNOME. Heb. is
i5._Quoting
X.
781
''Whereof
Jer. xxxi. 33, 34,
the
Holy Ghost
a witness to us/'
Acts
i6.— Peter, quoting
9 (10), says, "This Scripture Holy Ghost, by the mouth of David, spake before concerning Judas." Observe, that while David sfake, the words were not his, but " the words of the Holy Ghost." i.
must needs have been
Acts
iii.
i8.
Those
xli.
the
the Old Testament prophecies which God before had showed by the
things,
prophets,
his
all
Ps.
which
— Peter, referring to
of Christ, says, "
mouth of
fulfilled,
that Christ should
he hath
suffer,
so
fulfilled."
Acts
xxviii.
25.— Paul, quoting
"Well
Isa. vi. 9, exclaims,
spake
Holy Ghost by Isaiah the prophet unto our fathers.
the
Old Testament passages are introduced yeypaTTTat (gegraptai),
1.
4,
iv.
Rom,
8.
17
i.
in
various ways
standeth written.
10;
4,
iii.
;
it
x. 15.
1
Matt.
Cor.
i.
iv.
19, 31.
:
4-10. 1
Pet.
Luke i.
16,
etc.
\ky€i yap
2.
Rom.
1)
ypo.<^'q (legei
17 (Ex.
ix.
(Deut. XXV.
gar hee graphee), for
Rom.
16).
ix.
11
x.
(Isa.
xxviii.
the Scripture saith. 16).
1
Tim.
v.
18
4).
nomas) The Law. John xv. 25, from Ps. xxxv. 19; emphasizes the fact that the Sacred Writings of the Old Covenant, viewed as a whole, constituted the Law of Israel. The pronoun "their" shows this. John x. 34 (from Ps. Ixxxii. 6) is written 6 vofxos {ho
3.
Ixix.
4
(5),
Ex. xxi. 6;
in 11,
xxii.
8,
9
(7,
8).
And
has a reference to Deut.
12)
1
Cor. xiv. 21
xxviii.
49.
(from
carried back, not only to the passage quoted, but to the in
which
it
In the
had
one
eight
men
is
earlier,
as the agents
are specified
:
;
;
;
Matthew an agent
is
named
Mark, 7 (Moses, Isaiah, David, Daniel).
In Luke, 6 (Moses, Isaiah, David). In John, 4 (Isaiah, Moses).
In Acts, 10 (David, Joel, Moses, Isaiah). In Rom., 10 (David, Hosea, Isaiah, Moses, Elijah). Cor., (Moses) once.
In
1
In
Hebrews, 3 (David, Moses).
In Rev., (Moses) once.
;
;
Elijah, once
;
Daniel, once.
13 times (Jeremiah, Isaiah, Moses,
David, and Daniel). In
still
its origin.
New Testament
employed by the Holy Spirit Moses, 13 times; David 7 Isaiah, 12 Joel, once Hosea, once Jeremiah, twice In
Isa. xxviii.
Thus the reference
OF SPEECH.
FIG URES
782
that of Thus, 1 4 passages are ascribed to the agency of Moses 8 to Daniel; of 1 of Jeremiah; 1 of 2 Hosea; of David; 13 of Isaiah; 2 ;
Joel;
1
of Elijah.
because, for example, while These facts are deeply instructive into two authorships, the Isaiah of book the divide the modern critics passages to Isaiah in thirteen the of 5i.r out New Testament ascribes and seven out of the i.-xxxix.), (chaps, prophecy the the first part of this one simple fact of recognition The xl.-xlvi.). last part (chaps, Critics, and will Higher of the hypothesis the demolishes completely imagination of men. the to statements of God cause us to prefer the ;
,
making a quotation from the Old Testament in the New, Holy Spirit is at liberty to do what any and every Imman writer may do, and frequently does, in his own works. Human writers and speakers constantly repeat, refer to, and quote what they have previously written and spoken, introducing the words in new senses, in different connections, with varied references, and in fresh In
the
surely
applications.
This
is
the case with the quotations in the Bible, and this one
consideration explains
all
the so-called difficulties connected with the
subject.
Our work, different
in
then, in considering these differences,
character from that which treats
crepancies, arising from
ences become
all
human
important,
becomes
them merely
infirmity or ignorance.
because they
convey
totally
as
These to
us
dis-
differ-
Divine
comments, and reveal to us new truths. In quoting, or using again, words and expressions which the Holy Spirit has before used, we may note the following interesting ways in which He varies the sense or the words in order to convey to us new truths and lessons by the new application. In referring to these
them according
by way of illustration we have not classified and divisions, as the student can
to these definitions
But we have followed the arrange-
determine each case for himself.
ment
of Glassius in his chapter on Gnomes.'''
I.
As
to their
INTERNAL
form
{i.e.,
the sense as distinct from
the words). 1.
2. 3.
*
Where Where Where
Which Reach
the sense originally intended
is
preserved.
the sense
is
modified.
the sense
is
accommodated (accommodatio).
translates ahnost verbatim, without any acknowledgment.
—
GNOME. II.
As
EXTERNAL
to their
form
783
(i.e.^
the words as distinct from
the sense).
Where
1.
same as the Hebrew or
the words quoted are the
the Septuagint. 2.
Where
3.
Where words
the words are varied as to omission, position, or
addition.
(b) (c)
in
:
:
:
number:
(d)
in
person
(e)
in
mood
Where
4.
are changed
by a reading by an inference
(a)
:
or tense.
several
are
citations
amalgamated (composite
quotations). 5.
Where
the quotations are
made from books
other than
the Bible.
We
will
now
consider these forms of Quotation in order
As TO THEIR
I.
INTERNAL FORM,
i.e.,
:
the sense as distinct
from the words.
must be taken
to note
said to be " written/'
Some
In the consideration of Quotations, care
and what prophecies were written and never spoken Prophet and afterwards written down in were " spoken " and never written down at
what
is
said to be
passage
is
*'
spoken,''
is
;
quoted as having been "spoken,''
written
down
to have
been
in
"
his
we
shall find
prophecies "
;
others
all,
and
when, therefore, a
v/e
may
or
the Old Testament Scriptures.
written," then
**
some were spoken by the
it
may
not find
But when
surely written
it is
it
said
down
in
the Scriptures of truth.
Surely there (to
rheethen), that
is
all
the difference in the world between to
which was spoken, and
pr^Oev
6 y^ypa-nrai {ho gegraptai), that
which standeth written.
There
is
a further consideration which will help us when the Prophecy is the utterance of the Lord Who was and is and is to come. His words, therefore,
—
quotations are prophecies.
Jehovah
may
:
He
often have
2^
past, present s^nd future reference.
Prophecy frequently has
all
three:
(1)
the reference to the events
at the time of its utterance; (2) a subsequent reference to some great crisis and (3) a final consummation, which shall fulfil and exhaust ;
it.
:
FIGURES OF SPEECH.
784
When exhausts
a prophecy
said,
is
In other cases,
it.
the quotation
is
general
— " as
it is
be
to
therefore,
where that
" fulfilled,"
that
final fulfilment is still future,
some such
written,'* or
indefinite
reference.
The mistake made by most students of prophecy consists in this mind this threefold aspect of prophecy; but
that they do not bear in
take one part, and put it for the whole. For example, with regard to the prophecy in Dan.
Epiphanes,
a reference to Antiochus fulfilled
nor exhausted the prophecy
revelation of
one who
shall
fill it
reference to the course of of the general
fulfilment
past
There was
xi.
but this neither
;
which waits for the yet future
;
may
while there
:
Each
events between.
but
;
full
now
contains
neither
be a historical is
true as part
the
whole truth
embodied in the fulness of the prophetic record.
An example ment
of this
may
of prophecy in the
there see
how
be seen
in
the very
New Testament
the same Holy
Spirit
who
afterwards Himself interprets and applies 1.
Where
the sense originally
i.
fulfil-
We
inspired that prophecy
it.
intended by the
though the words
—
first
recorded
23 below).
first
(Matt.
may
Holy Spirit
is
preserved,
vary.
Behold a virgin shall be with child and shall bring and they shall call his name Emmanuel." This prophecy was " spoken'' by Isaiah to Ahaz,(Isa. vii. 13, 14), and afterwards written down. It was first spoken with special reference to Ahaz and the circumstances then existing but was afterwards fulfilled and quoted with reference to the event which the prophet, who was merely " the mouth," did not understand, but which the Lord really intended. The words differ from both the Heb. and the LXX., but the sense is the same. It never had or could have a proper fulfilment, except in Christ, for no virgin ever conceived and bore a child. In the days of Isaiah
Matt.
i.
23.
'*
forth a son,
;
a certain woman, who was a virgin at the time when the prophecy uttered, afterwards brought forth a son, whom they were told to
was
name " Emmanuer' and, before that child was old enough to know how to refuse the evil and choose the good, the deliverance promised to King Ahaz was wrought for him. But this prophecy did not ;
have
its
complete and proper fulfilment
real virgin did not conceive
in
the days of Ahaz, because a
and bring forth a real Emmanuel. This is not a prophecy, therefore, where the original sense is modified; for this was the sense in which it was originally intended,
GNOME.
785
although there was a preliminary and partial fulfilment at the
time/'-
—
Matt, ii 6. Quoted from Mic. v. 2 (1). The words differ from the Heb. and LXX, but the sense originally intended is preserved. the
Matt. words
xi. ID.
differ
sense intended
Matt. from the
Quoted from Mai. iii. 1. Here 2, etc.). from the Heb. and the LXX, though the original
LXX,
— Quoted from
but the original sense
xiii. 14, 15.
— (Mark
Quoted from
xxviii. 26, 27).
Matt. xxi. ix. 9,
i.
preserved.
is
xii. 17, etc.
Matt.
Zech.
— (Mark
5.
— (John
agreeing with
—
Isa.
Luke
iv. 12.
Isa. vi. 9, 10,
John
10.
viii.
xii.
agreeing with the
Quoted from
14, 15).
xii.
The words
1-4.
xlii.
differ
preserved.
is
Isa.
Acts
40.
LXX. and
11
Ixii.
LXX.
Have ye never read, Ps. viii. 2 (3), Out of the Matt. xxi. 16. mouth of babes and sucklings thou hast perfected (or prepared) praise,'.'' which agrees with the LXX. Matt. xxi. from Ps.
1
'
— (Mark
Acts
10.
xii.
iv.
11.
Pet.
1
xxii. 44.
— (Mark
Cor. XV. 25. Heb.
i.
13).
xii.
Luke
36.
7).
Quoted
Acts
42, 43.
xx.
Quoted from Ps.
ex.
—
ii.
34,
(LXX).
1
Though the words
Matt. xxvi. 31. Quoted from Zech. xiii. 7. both from the Heb. and the LXX, the sense
originally intended
differ is
ii.
23 (LXX).
cxviii. 22,
Matt. 35.
42.
'*
preserved.
Matt, xxvii.
35.
— (John
Quoted from Ps.
xix. 24).
xxii.
18 (19)
(LXX).
Luke
18,
from the
both
—Quoted
from Isa. Ixi. 1, 2. The words differ Heb. and LXX, though the original intention is
iv.
21.
preserved.
John xix. 37. — Quoted from Zech. LXX, but the sense is the same.
The words
10.
xii.
differ
from the
Acts
iii.
Acts
xiii.
22, 23.
Deut.
33.— Quoted from Ps.
Acts XV. differ
— Quoted from
16,
17.
— Quoted
ii,
from
7
xviii.
15-19 (LXX).
(LXX).
Amos
ix.
from the Heb. and LXX., though the sense
Rom.
xiv. II.
— Quoted from
from the Heb. and the
Rom.
XV.
LXX,
in Scripture
12.
The words
preserved.
The words
but the original sense
3.— Quoted from
See Number
Isa. xlv. 23.
11, is
is
differ
both
preserved.
Ps. Ixix. 9 (10) (LXX).
(page 63) by the same author and publisher.
D 2
FIGURES OF SPEECH.
786
— Quoted from — Quoted from Ps.
Rom.
XV. 12.
Eph.
iv. 8,
sense
is
Ixviii.
Here the
18 (19).
original
preserved, though the words differ both from the Heb. and the
LXX. Heb.
i.
8,
Heb.
i.
10-13.— Quoted from Ps.
Heb. Heb.
X. 5,
g.— Quoted from and
V. 6
vii. 17.
Ps. xlv.
ii.
6.
— Quoted from
Where
2.
cii.
7
25
(7, 8), etc.
(26), etc.
— Quoted from Ps.
from the intention and scope of the words Pet.
6,
(LXX).
(LXX).
ex. 4.
6.— Quoted from Ps. xl. 6-9 (LXX). Here the words Hebrew (see below page 793), though the original
differ
I
10 (LXX).
Isa. xi. 1,
preserved.
is
Isa. xxviii.
16 (LXX).
the original sense is modified in the quotation
or reference.
—
Matt. xii. 40. Where, in the reference to Jonah words are used with a new and different application.
17
i.
(ii*.
1),
the
John iii. 14, 15, where the words respecting the brazen serpent, though not directly quoted, are modified in their new application.
John
— "A
bone of him shall not be broken." Quoted from Ex. xii. 46, where we have the words, *' Neither shall ye break a bone thereof." That " another Scripture saith " this, is perfectly true, but not is
in
xix. 36.
the same sense.
It
was
said of the passover lamb,
here modified and apphed to Christ.
Eph.
V.
32.
31,
— Where,
in
(See
1
Cor.
and
it
v. 7).
the reference to Gen.
ii.
23, 24, the
words are used with a new application.
Where
3.
the sense is
was first
ivhich
analogy
Hence
this
accommodated, being quite different from and the sense is accommodated by
that
intended,
to quite
a different event or circumstance.
particular form
of the
figure
is
called
ACCOM-
MODATIO. Matt.
ii.
agrees with the
has
'*
have
Matt.
15.—" Out of Egypt have I called my son," which Hebrew of Hos. xi. 1, and not with the LXX, which
sent for his
I
ii.
Heb. and the
17,
LXX
accommodated
{i.e.,
18.— From
Israel's) children."
Jer. xxxi. 15: but differs both
(xxxviii. 15).
to the
The sense
new circumstances.
of each
is
from the
given, but
is
GNOME. Matt.
LXX, and dated;
17.— Quoted from
viii.
787
Isa.
4,
liii.
exactly answering to the Hebrew.
whereas the Spirit
for,
in
but differing from the
The sense
is
accommo-
Isaiah uses the words of Christ
bearing our spiritual infirmities and sins in His passion and death (as shown in 1 Pet. ii. 24, 25), the same Spirit uses them in Matthew, and
accommodates them
to other circumstances,
people of their bodily sicknesses (Matt.
viii.
viz.,
16).
to Christ's healing
But
this only
shows
the wonderful fulness of the Divine words.
Matt.
35-— Quoted from Ps. Ixxviii. 2 but the sense in which them was different from that in the Psalm, where they are used of the past history of Israel: here they are accommodated by Christ, the Speaker, to the present circumstances. The words are said to be " fulfilled," because, though the agent or speaker knew not of this ultimate use of the words, the Holy Spirit, Who spake by him, foreknew it. The words are said to be spoken by the prophet," and so they were (see Ps. Ixxviii. 1, 2), though they were afterwards xiii.
:
Christ used
*'
written down.
The actual words well as
differ
from the sense which
Christ
both from the Heb. and the accommodated to them.
was making known concerning that Kingdom
which would happen on subject of
is
LXX,
as
certain things
These things were not the Old Testament prophecy, but had been " kept secret," and its
rejection.
are therefore called " the mysteries of (or secrets concerning) the
kingdom."
Matt. XV.
8,
g.
— Quoted
accommodated which the words referred when Matt, xxvji. the price of
Israel did value
xxix.
13,
according to the
g, 10.
;
that which
fulfilled
And
was spoken
they took the thirty pieces of
him that was valued,
And gave them
from those
spoken.
first
—"Then was
by Jeremiah the prophet, saying, silver,
Isa.
to different circumstances
Septuagint, but to
from
whom
they of the children of
for the potter's field, as the
Lord
13: but the
words
appointed me." In the
margin the reference given
is
Zech.
xi. 12,
widely both from the Heb. and the Septuagint that it is more than doubtful whether this can be the passage which is said to be fuldifPer so
filled.
As no such passage is found in Jeremiah, the difficulty is'supposed As an example of misapplied ingenuity, we give the various attempts which have been made by way of evading^the diffito be very great.
culty
:
FIGURES OF SPEECH.
788
was a mistake of Matthew's memory. This was Augustine's opinion, followed by Alford, who says " The citation is not from Jeremiah, and is probably quoted from memory and unprecisely." It
1.
:
2.
The
reading, "
Jeremiah"
is
spurious.
(Rupert von Deutz and
others). 3.
It
occurs in a work of Jeremiah's which has been
lost.
(Origen
and others).
was
in
Jeremiah, but the Jews have expunged it (Eusebius),
4.
It
5.
That, Because Jeremiah, in the Talmud, and some MSS., com-
mences the
'*
latter " prophets, his
writings which would
their
name
is
put for the whole body of
Jeremiah.
include
(Lightfoot,
Adam
Clark, Scrivener, and others).
Wordsworth boldly asserts that the mistake was purposely the name Jeremiah being substituted for Zechariah in order to teach us not to depend on. the prophets who were merely channels and 6.
made
;
not the sources of Divine Truth.
Concerning this Alford says " I put it to any faithful Christian to whether of the two presents the greater obstacle to his faith, the solution given above (see No. 1 above), or that given in Wordsworth's :
say,
note." 7. Others again think Matthew's mistake arose from the Jewish tradition " Zechariam habiusse spiritum '^eremicE " (" Zechariah had the
Jeremiah
spirit of
Need we 1.
Is
").
say, with regard to these seven, that
improbable: inasmuch as he quotes Zechariah elsewhere
(xxi. 5, xxvi. 31). 2.
kind.
Is devoid of MS. authority, which is essential in a case of Origen and Eusebius suspect it, but only conjecturally.
3.
This, too,
4.
So with
is
only a conjecture.
this.
This has more weight, but evidently a make-shift. 5.
6.
We
more than
this
admire Wordsworth's
is
unlikely
faith
Alford's free handling of the
in
and unsatisfactory:
so
the accuracy of the Bible
Word
:
but
it is,
after
all,
a
wild conjecture. 7.
The same
Now than
all
is
the case with this.
these are just the sort of explanations which do more harm the assaults of the enemies of the Bible. But they serve to
—
GNOME.
789
prove the truth of inspiration, in that the Bible all the defences of its friends
stands
still
in spite of
I
If it be a quotation from Zechariah, it can be so only by accommodation, or by composition (see below page 797, " composite quota-
tions
"), in
(a)
which case
"They took
it
combines four
different quotations
the thirty pieces of silver," which
is
:
derived from
the narrative, with special reference to Zechariah; (b)
"The
him that was valued,"
price of
also after Zechariah.
Whom
"
they bought of the children of Israel Joseph was bought and sold. After Gen. xxxvii. (c)
" (A.V.
marg.) as
:
"
(d)
text,
And gave them
for the potter's field," the narrative of the
with a special reference to Zechariah.
(e) "As the Lord appointed me," which is from Jer. xxxii. 6, 8, and connects the transaction in Matthew with that in Jer. xxxii. A field was bought in each case and the latter, like the former, has special reference to the future. Thus they treasured up a witness against their own perfidy, while Jeremiah witnessed to the Lord's ;
faithfulness.
But
in reality, all
these so-called explanations are utterly beside
the point, and are not only unnecessary, but absolutely worthless.
The mention of them here would be a waste of paper and printer's ink, except that they testify to the fact that, like most other difficulties, this one is first invented and put into the text, and then it is wrestled with, and the text wrested. / There is not a word about the prophecy being written in Jeremiah but at all. It says to p7]04v (to rheethen) " that Avhich was SPOKEN " these clever critics practically take the trouble to exchange these two words, and put in two others o yeypaTrrat (ho gegraptai), or i)v yeypajxixivov ;
(een
gegrammenon), " that which
the assertion that
why
it
was
is written.''
And
made show cause
then, having
written in Jeremiah, they have to
cannot be found there. prophecies were written and never (so far as we know) spoken at all others were both spoken and written while some were it
Some
;
;
spoken and never written. says: " That which
SPOKEN
by Jeremiah the prophet." nor "unprecise" to conjecture, nor Surely it is neither suspicion " can prove that it was not Who spoken." maintain that it was thus It
"
spoken by Jeremiah True, Zechariah
referring
to the
?
was
"
may have
written
down
same circumstances
;
but
similar words, though not it
ought never to have
FIGURES OF SPEECH.
790
what *'
when
written by Zechariah,
is
was quoted from ,t was
xxvii. 9, 10
occurred to anyone to say that Matt,
states that
positively
it
spoken, by Jeremiah.'"
according to the LXX, Acts xiii. 40, 4i.-Quoted from Hab. 5, and to the Romans circumstances, of set but accommodated to another i.
rather than to the Chaldeans.
Rom. to the
ix. 27,
28.— Quoted from
Isa. x. 22, 23,
nearly according
LXX.
Rom. Rom.
29.— Quoted Isa. 9, according to the LXX. 6-8.—Where what the Scripture (or, rather, i.
ix.
x.
'*
the
(Deut. xxx. 12-14) is accomrighteousness which is 6f faith) " saith verses 6 and 8 agreeing with the circumstances— different modated to it. from differing 7 LXX, and verse Quoted from Isa. xxix. 14 and xxxiii. 18, and I Cor. i. 19, 20. *'
—
from
differing
LXX,
the
accommodated
as
well
as
to
other
circumstances. I
Cor.
X.
6,
II.
Where
ensamples."
— "These
unto
happened
things
them
for
the events cited are used and accommodated to
our sins and infirmities.
Rev.
i. 7.
Rev.
i.
—An allusion to Zech.
17.—An
xii.
allusion to Isa.
10.
xli.
4
and
xliv.
6,
but differing
LXX. Rev. xi. 4.— Quoted from Zech. iv. 14, differing both from Heh. and the LXX, and accommodated to different circumstances.
from the
II.
As
to their
EXTERNAL
form
{i.e.,
the
the words, as distinct from
the sense). 1.
Where
the
words are from
Hebrew, or from
the
the Septuagint.
Matt. ii. 6, from Mic. v. 2 (1); Matt. ii. 15, from Hos, xl. 1 Matt. xii. 18-21, from Isa. xlii. 1-4. These and other passages are from the Hebrew and not from the LXX. ;
Luke
iv. 18
quoted from the
LXX.
of Isa.
already instanced this as a citation in which preserved.
But we repeat
it
Ixi.
1,
2.
We
have
the original sense
is
here because the words are varied.
''The Spirit of the Lord (Heb., Adonai Jehovah) is upon me because he (Heb., Jehovah) hath anointed me to preach the Gospel to the poor he hath sent me to heal the broken-hearted, to preach ;
deliverance
to
the captives,
and recovering of sight to the
blind."
GNOME. Thus
we have
the words of the
791
LXX.
The last sentence the Hebrew Text - while the last sentence in the Hebrew is not in the LXX. But the two words in the Hebrew contain both senses. TlpB (pahkach) means far
**
recovering of sight to the blind," not being in the
simply
Spoken once of the ears
to open.
;
and often of 18. ix. Job xxvii. 19. Prov. xx. 13. Jer. xxxii. 19. Isa. xhi. 7). Hence the first of the two words means to open the eyes of: and the other word means prison. Thus, in reading, the sense of the first word was expanded and given in the words of Isa. xlii. 7 while that of the second word was expanded and given in the words of the two together meaning that the eyes of the prisoners Isa. Iviii. 6 should be opened on being released from the darkness of their prison. Or, to open [their eyes, and open or release'] the prisoners. The explanation lies in the fact that the eyelids were called " the doors " of the eyes (D'^Qi^Di?, aphappayim) (Ps. cxxxii. 4. Prov. vi. 4. Job xvi. 16, etc.). Hence the term " to open " applies equally to the eyes and to
the eyes
Kings
(2
iv.
35;
17,
vi.
20;
(Isa. xlii. 20)
xix.
;
Dan.
16.
;
—
prison doors. 2.
Where
the
words are varied by omission^ addition, or transposition.
Matt.
iv.
10 and
God," from Deut.
Luke
iv. 8.
13 and
vi.
— "Thou shalt worship the Lord thy
20; and then the Lord added His
x.
Divine conclusion from this: "
And Him
own
only shalt thou serve."
The Heb. and the LXX. have " fear" but the fear of God includes God and as worship was the matter in question (see :
the worship of
Matt. is
iv. 9),
;
the
oPr}0^(ry]
(phobeetheesee), thou shalt fear, of the
changed by the Lord to
Trpoa-Kw-qcreLs
(proskuneeseis),
LXX.
thou
shalt
worship.
Matt.
iv. 15, 16,
from
Isa. ix.
2
1,
(viii.
23;
ix.
1).
Here, the
Hebrew and from the LXX. But an accommodation; because in Isaiah (LXX) it is
quotation differs both from the this is
partly
prophecy^ while in the Gospel
Matt.
v. 31,
exact quotation.
it \s
fulfilment that
meaning on what the
Matt.
*
xii.
LXX,
question.
xxiv. 1 but here it is not given as an introduces the words by the simple formula: " It
from Deut. It
:
hath been said," implying that those
from the
is in
Law
18-21, from Isa.
scarcely
who
thus said, put their
own
said. xlii.
1-4.
Here, the Gospel differs till we come to the
a word being the same
See Ginsburg's Hebrew Bible, which gives two readings.
FIGURES OF SPEECH.
792
from the Hebrew in the last clause, It differs, too, records the act of " fulfilment," and not merely the words of the prophecy. The words, therefore take the form of a Divine last
clause.
because
it
comment
or re-statement.
—
Matt, xix, 5. " And they twain " (ol 8vo, Jioi duo). These words are added to the usual text of Gen. ii. 24 and yet the sense is the same* The quotation agrees with for only of two were these words spoken. :
the
LXX. Matt.
ducees,
xxii. 24.
who do not
— From Deut. xxv.
But here
6.
5,
the Sad-
it is
quote, but merely give the substance of the matter
under the loose formula " Moses said."
Rom.
xi.
Heb. nor the
3,
4.
LXX
— From is
I
Kings
Here neither the
xix. 10, 14, 18.
followed, but the facts are recorded;
while the
destruction of the altars and the killing of the prophets are transposed.
Cor.
I
words
ii.
"As
formula,
9.
— From
it
Isa. Ixiv. 4 (3).
and that the Divine Author,
;
It is
clear from this that the
written,*' refers to the sense rather
is
in
than to the
repeating the words, sometimes
He does here; first, by transposing the hearing and and then, by adding "neither have entered into the heart of man," thus varying both from the Heb. and the LXX. Moreover, He employs the general sentiment in a particular case. For what is said in the abstract, and universally, in Isaiah, is here put in contrast to some particular things which are revealed. See verse 10.
varied them, as
the seeing
I
;
Cor. xiv.21.^
— From
both from the Heb. and the
Here the quotation differs accommodated to the new the middle passage, which was not
Isa. xxviii. 11, 12.
LXX
circumstances by the omission of
:
and
is
relevant. I
Pet.
i.
24, 25.
— From
Isa.
xl.
Q-%.
introduced by any formula as a quotation. certain words are used again by the
some are
omitted
purpose
hand.
3.
in
Where
We them by
all
the
;
as
Here the words are not Isa. xl. is referred to;
same Author
not being relevant,
or
:
and, therefore,
necessary
for
words are changed by a reading, or an inference or in number, person, mood, or tense.
constantly thus quote the Scriptures
application to
some
:
and the
;
and, in adapting
we depart from the original interpretation as to the special circumstances connected with them, and do not hesitate to change a tense, or number, or person, etc.
special circumstance,
—
;
:
;
:
GNOME. no
It is
793
less authoritative, as Scripture,
nor does
alter the
it
word
of God.
By
{a)
Heb.
X.
5
(7).
—" A
a different reading.
body hast thou prepared me."
These words are like the LXX of Psalm xl, 6 (xxxix. 6), and from the Hebrew, which is, *' Mine ears hast thou opened."
But
this
written "
not given as a quotation.
is
It
does not say, " as
" he saith,"
differ
it
is
"
when he cometh What he then said in the accomplishment of a into the world.'" prophecy must certainly differ from the form in which the event was foretold and written centuries before. but
;
What we
gives the
it
have here
page 786) of a prophecy
is ;
words which
an adaptation or accommodation (see above and the words are changed to make it suit
the actual fulfilment of the prophecy. consists of four lines arranged alternately
It
a
1
" Sacrifice
and
:
offering thou didst not desire
Mine ears hast thou opened
b I
Burnt oifexnng and
a
sin offering
hast thou not required
I
Then
h
said
I,
in
I come ... to do thy will, O my God." we have sacrifices while in b and h we have
Lo,
I
Here
a and a
;
obedience.
This
another statement of the truth
is
"
a
in
1
Sam.
xv.
22
To obey
I
Is better
b
than
sacrifice,
I
And
a
to hearken
I
Than the
h
fat of
rams."
I
we have obedience and sacrifice set in what we have in Heb. x. 5, except that
Here, again, that
is
exactly
contrast.
And
the obedience
is
differently expressed.
In Ps. xl 6, the symbol is the opening or boring of the ears, which is harmony with Isa. 1. 5; xlviii. 8; and an allusion to Ex. xix. 5; xxi. 5, 6 and Deut. xv. 16, 17 while the contrast is in harmony with 1 Sam XV. 22 and Jer. vii. 22. The boring of the ears signifies the voluntary acceptance of bond-service, and the promise to perform it. But in Heb. x. 5 we have not the promise (as in Ps. xl. 6), but the actual performance, and therefore the words are changed by the One who came to do that will of God. Surely He had the right to change in
;
;
them, and to state as a fact, "
A
body hast thou prepared
me "
in
FIGURES OF SPEECH.
794
which to obey, and by that perfect obedience unto death to do that which is "better than sacrifice." The "great delight" (1 Sam. xv. 22) of the Father is expressed in Matt. iii. 17, as well as foretold in Isa. xlii. 1.
—
Heb. xi. 21. This is not a quotation; but, as it is generally treated as such, and as being in discrepancy with Gen. xlvii. 31, we refer the reader to Hysteresis
(b)
{q>v.).
By an
inference.
—
Matt. ii. 6. Here we have several changes by way of inference and explanation, bringing out more of the meaning of the words in the prophet. Micah v. 2 (1) reads (R.V.) " But thou Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee :
shall
One come In Matt.
w^hich
was
its
forth unto
ii.
6
me
that
is
to be ruler in Israel."
we have "land of Judah" name (see Gen. xxxv. 16,
ancient
instead of Ephrathah, 19
:
xlviii. 7),
as being
better understood by Herod.
Instead of the positive " art
no wise least," because, though
little," little
we have
in
the negative, "art
Messiah (Matt, i.), it could no longer be so view of the event which had given the city true greatness.
after the birth of the in
in
the time of Micah, yet now, called,
Instead of "thousands," we have the Metonymy (g.z^.), properly translated " princes," because Messiah was the Prince of princes.
Instead m2i\-g\n feed).
Micah
("
He
"be ruler," we have "be shepherd of" (A.V. rule, This explanation brings in the next verse but one in shall stand and shall feed.") of
the words of the prophet, " unto me," are omitted^ because the emphasis is now on the fact rather than the purpose (though both were true) and hence the reason is given in the word Finally,
;
" for,"
and
and the fact
is
added
Acts
vii. 43.
— Here
LXX
(Amos
v.
facts
in
the words, "
people."
the citation differs both from the Hebrew
25-27) in words
and truths are referred Instead of using the
my
;
but, by Divine inference other
to.
Hebrew name
Greek equivalent, " Remphan,"
is
" Chiun," in
Amos
v. 26,
the
used.-
Instead of saying " the figures which ye made for yourselves," the which they were made Is given by Him, who knew their
object for
"
Just as "Ethiopia" is used for the Hebrew " Koosh'' ; "Egypt" for " " Syria " and " Mesopotania " for the Hebrew *' A^.ram.
Mizraim
,-
;
GNOME. hearts
— " figures which
795
ye made to worship them/* thus bringing out
and emphasising their idolatry. Instead of saying
But
Babylon/'
this is
beyond Damascus," Stephen says: "beyond no scribal error/' or" inadvertence/' as critics
*'
*'
assert.
Even the stoutest defenders
of verbal inspiration read both
and Acts, as though they both " referred to the Babylonian do not appear to notice that it says " beyond " Babylon.
The
Amos
exile/'
and
"the house of Israel" as distinct from Judah that is spoken of in Acts vii. 42, and in Amos; and, while Judah was taken away to Babylon, Israel was taken " beyond " Babylon. Amos speaking before either captivity (about 780 b.c.) says " beyond or, beyond where Damascus Damascus " will go captive. See fact is that
it
is
:
;
Amos
i.
5.
Old Testament the Holy Spirit alludes to and refers to Assyriat and says "beyond Damascus"; while speaking by Stephen, in the light of all the past history, He alludes to the fact that Israel was removed farther than Judah, for while Judah was taken away to Babylon, Israel was removed "beyond" it. In other words, in the
the country,
Rom.
—
Though the number of the children of Israel be as LXX). In Isa. x. 22 it is, " Though thy People Here, by way of inference, the the sand of the sea," etc.
ix. 27.
"
the sand of the sea " (so Israel
be as
same people are mentioned
Rom.
in
other words.
29 is referred to as a difference in reading, "Except Lord of Sabaoth had left us a seed " {(rirkpfxa, sperma). In Isa. i. 9 is "Except the Lord of hosts had left unto us a remnant ("T"'~iffi, ix.
the it
sareed)^
but sareed means the same thing exactly, though the words
form the remnant, and the
differ.
The seed that is
that
left will consist of the " seed."
is
Rom.
ix.
33.
ashamed/' This,
left will
—" Whosoever
in Isa. xxviii. 16, is
believeth '*
He
on
him
"
remnant "
shall
not
that believeth shall not
be
make
haste."
The Hebrew
(t^^n, chush),
feelings, to he excited.
for
he
who
Rom.
really believes has
but can patiently wait for promises.
means
ix.
Hence, he
will
causes others to run away.
33
is
to flee, flee
away, hence, of the
the Divine inference from this,
no need for fleeing or for excitement
and expect the fulfilment of the Divine have no ground for that shame which
;
OF SPEECH.
FIG URES
796
Eph.
iv.
8.—This
supposed to be a case where there is a is: '* and gave gifts unto men."
is
The English
difference of reading.
Thou hast received gifts for But the Hebrew of Ps. Ixviii. 18 (19) is men." that Jah Elohim might In the Psalm we have the prophecy dwell among them "; while in the Epistle we have the fulfilment in the *'
:
*'
"actually" given, and the Lord God dwelling in the midst of His People by the Holy Spirit. But apart from this it ought to be noted that the Hebrew npS (lakach) has the double and beautiful sense of first r^c^iwm^ and then giving: i.e., receive and give what is received. Hence it is often rendered to fetch." See Gen. xviii. 5 xxvii. 13; xlii. 16. Ex. xxvii. 20 "bring." Lev. xxiv. 2 "bring." 2 Kings
gifts received being
'•
20 " bring."
ii.
We
ought, however, to note that in the Psalm
(baadani) with the article it
:
"Thou
man"
i.e.,
:
didst receive gifts in
(compare Matt,
in the
human
18.
xxviii.
we have 07?? we may render
man. So that nature " i.e., as '*the Son of :
John
xiii.
3).
He
did give gifts to
men. (c)
Matt. Deut.
vi.
iv. 7.
16
it is
— "Thou Ye
*'
:
and so the Lord applied
Rom.
iv. 7.
In Ps. xxxii.
1
shalt not
tempt the Lord thy God."
shall not tempt."
general, then surely
all in
number.
In
it
it
If
the
command
is
In
given to
applies to each individual in particular:
in reply to
the Tempter.
—" Blessed
it is
in
are they whose iniquities are forgiven." the singular number: " Blessed is he," etc.
But this is not a direct quotation. It is introduced by the words: David also describeth the blessedness of the man unto whom God imputed righteousness without works \_saying'] Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." "
But verse
in
the
Hebrew
In verse
2.
of transgression
:
1
it is
the
word
"
literally "
man
O
" (D7'?)
tioes
not occur
until
the happinesses of the forgiven
the covered of sin,"
And
this singular
may
be used
of a forgiven People collectively, and be Divinely expanded according to " Blessed are they." its sense :
In both places the plural
is
meant, the singular being put for
the former case only by Synecdoche
Rom.
X. 15.
—" How beautiful are
the Gospel of peace."
it
in
(q.v.).
the feet of
them that preach
GNOME. In Isa. Hi. 7 the Heb.
is
797
" the feet of him," the singular being put
by Synecdoche for the plural, just as "the feet the whole) for the person who preaches. (d)
Examples of
this
is
(e)
Examples of
may
this
put (the part for
In person.
may be found under
above, where one person
" are
See
Heterosis of Person.
put for another. In
mood and
tense.
be found under Heterosis of the Verb.
See
above.
One
illustration
quotation of Isa.
vi.
may
be given
Matt.
in
10) the indicative
mood
xili.
is
14,
where
15,
the
(in
put by Heterosis for the
imperative. •
Where
4.
several citations are
amalgamated.
Composite quotations.
Sometimes a number of separate sentences are drawn from different passages and presented as one connected passage. This
a
is
common
Franklin Johnson
-
use practised generally
gives
some
interesting
in
all
Dr.
literature.
examples from various
authors. Plato, in his Io7t (p. 538), quotes
two
lines
from
Homer
pieced
together by Plato himself, the first from Iliad xl, line 638; and the second, line 630, col. 629.
Xenophon
•
{Meniorabilia, bk.
as one passage,
I.,
ch. 2, sec. 58) quotes connectedly
two passages from Homer
(Iliad
ii.,
188 sqq. and
198 sqq. in his Charon (sec. 22), runs five lines together from But Jacobitz t shows that they are brought together from xi. Iliad ix. 319, 320, and Odyssey x. 521 passages vi^j.
Lucian,
Homer. different
:
:
;
539.
Plutarch, in his treatise on Progress in Virtue, treats two separate lines of
Homer
as a single sentence,
viz.,
Odyssey
vi.
187 and xxiv. 402.
Cicero, in De Oratore, book II., sec. 80, quotes from the Andria of Terence, making up in two lines parts of Terence's lines 117, 128 and 129.
*
The Quotations of
the
New
general literature, pp. 92-102.
t Lucian
i.,
p. 39.
Testament from the Old considered
in the light
of
—
;
FIGURES OF SPEECH.
798
in his treatise,
Ph-ilo,
Who
the
is
heir of divine things ? sec. 5,
quotes, as one address of Moses, parts of two,
but both refer to the same matter. In the same treatise (sec. 46)
Num.
viz.,
xi.
13 and 22.
he runs together parts of Gen.
14 and Conybeare and Howson (Life and Epistles of St. Paul, vol. I., p. 54) cxxii. 5, 2, Ixviii. 27 (28) quote, as one passage, parts of Ps. cxxii. 4 any referby accompanied not are these And and Ixviii. 35 (36). 6, 7 xvii. 19.
xviii.
;
;
;
ences or explanation. Ruskin, in his Modern Painters, It is passage '' How 1 love thy law !
:
vol.
my
V.,
p.
146, quotes as one
meditation
all
the day.
Thy
testimonies are my delight and my counsellors; sweeter also than honey and the honeycomb." All these four sentences are from the Psalms. The first two are from Ps. cxix. 97, 24 and xix. 10(11).
we
made up
these composite quotations are
•All
to the
relate
same
subject.
And
this is
of sentences that
always true of those which
find in the Scriptures.
Not so when man quotes the Scriptures in this manner. When he thus strings texts together it is a very different matter and, though sometimes harmless, it is often dangerous, and is a practice greatly to By a system, which may be called text-garbling, he is be deprecated. ;
own
theories and views. two texts (quotations) thus connected in order to support Fasting, though they relate to totally distinct subjects " The Lord Jesus fasted forty days and forty nights. Do this in remembrance of Me." This is a flagrant example, but less likely to harm than many others which are less glaring and more specious. Quite different are those examples in which the Holy Spirit Himself takes His own words and thus links them together, making one subject of them, even though that subject cannot be discerned by us able to support his
We recently saw
:
in the
separate passages.
The
following are examples
:
Matt. xxi. 5.—- Tell ye the daughter of Sion, Behold, thy king cometh unto thee," etc. This
a composite quotation, the first sentence, " Tell ye,"
is
being taken
Zech.
from
Isa.
Ixii.
11,
and
the
latter
etc.,
contracted
from
the
Lord
ix. 9.
In
Matt. xxi. 13 (Mark
exclaimed
:
" It
is
written.
but ye have made
it
xi.
17,
and Luke
xix.
46),
My house shall be called the house of prayer
a den of thieves."
The
first half
of this
is
from
GNOME. and the second
Isa. Ivi. 7,
slightly altered
LXX)
passages (which agree with the
the Temple, and the right use of
Mark
2,
i.
3.
—"As
16, 17 is
i.
Acts
i.
20
is
vii.
IL
In both
the same;
is
viz.,
written in the prophets, Behold," etc.
is
it
from Jer.
the subject
it.
The prophets quoted are Mai.
Luke
799
from Mai.
iii.
iv. 5,
made up from Ps. LXX.
and
1,
6
(iii.
Ixix.
25
Isa. xl. 3.
23, 24) (26),
and
and
iii.
1.
cix. 8,
and
differs
both from the Heb. and the
Rom.
10-18
iii.
passages, which
a long quotation
is
refer to the
all
same
made up of the following They are composed of
subject.
and the particular verses 10-12 are taken from and liii. 2, 3 (3, 4), which speak generally of while the second kind, verses 13-18, taken from the universality of sin Ps. V. 9 (10). Isa. lix. 7, 8, and Ps. xxxvi. 1 (2) proves the same thing; being the manifestations of sin in particular cases. Thus two methods of proof by induction are employed and yet some, " forgetting their logic (as Dr. Franklin Johnson says), see a difficulty in this simple method of proof which is common to all writers of all ages, and of various
two
Ecc.
classes, the general vii.
Ps. xiv,
20.
2,
;
3
;
;
'*
:
languages.
should be noted that
in these cases the reasoning is always from the general to the particular and not, as is so often the case with man, from the particular to the general which is false in logic and fatal as to the argument. It
correctly
;
:
Rom.
ix,
33
is
made up from
both from the Heb. and the
Rom.
8
xi.
is
made up from
Rom. xi. 26, 27 and agreeing with the
is
Isa. xxviii. 16
Isa. xxix.
xxxvii.
Heb.
iii.
8
is
ix. 19,
14.
Varied
made up from
21
Isa. lix. 20,
and
4.
xxvii. 9,
LXX.
Cor. vi. 16 is made up from Lev. 27, and is varied from the LXX.
Gal.
viii.
10 and Deut. xxix.
1 Cor. XV. 54, 55 is made up from Isa. xxv. and varied both from the Heb. and the LXX.
2
and
LXX.
made up from Gen. 20 is made up from
xii.
xxvi.
3 and
Ex. xxiv.
8,
and Hos.
11,
xiii. 14,
12 and Ezek.
xviii, 18.
6, 7, 8,
and Num.
xix. 6.
made up from Ps. cxviii. 22 and Isa. viii. 14. Objectors have made a difficulty of these composite quotations, I
Pet.
ii.
7
is
Holy Spirit, the Author of the words as well as of the Word, may not repeat, vary, or combine His words in any way He
as though the
—
FIGURES OF SPEECH.
800
pleases
He were
and as though
:
practised by writers in
all
to be denied the right claimed and
ages.
from seeing a difficulty in this, we may learn many important lessons from these variations, which are nothing less than Divine Comments on the Divine Word by the Divine Author.
So
far
5.
Where q^wtations are from secular works, or books other than the Bible,
Sometimes the Holy Spirit quotes words from secular and human writings, and either thus endorses the truth of the statement, or uses it against those who believed it and accepted it as truth. Not all, however, that are generally considered as quotations are For example " As Jannes and Jambres withstood Moses" really so. (2 Tim. iii. 8) is said to be a quotation from the Targum of Jonathan ben But the Holy Spirit may give this indepenUzziel upon Ex. vii. 11. :
from the Targum altogether
dently, as a fact, quite apart
believe the
Targum
;
while
many
to be of a later date.
Enoch
So, too, the prophecy of
in
the foundation on which the so-called
Jude *'
14,
Book
15 of
may
just as well be " was after-
Enoch
wards made up, as a quotation made from that book. We certainly prefer to believe that the book of Enoch was originated from Jude 14,
and, taking this
15;
as the
starting
point, other
prophecies
were concocted and added by some old and unknown writer. The same applies to Jude 9 concerning the controversy between Michael and the Devil about the body of Moses. This Scriptural statement was the original centre round which numberless fancies and fictions subsequently gathered, and from which the traditions started.
On
the other hand, there are three certain undoubted quotations
from secular writings.
The
first is
Acts being
;
xvii.
We
will give
them
all.''
:
28.~" For
in
as certain also of your {tov yap Kal yevos
him we
own
live,
and move, and have our For we are also his
poets have said,
'
gar kai genos esmen):' This is an exact quotation from Aratus, a native of Tarsus; who, being a poet, had been requested by Antigonus Gonatas, son of Demetrius, and King of Macedonia (273-239 b.c), to put into poetry an offspring
'
ko-fxkv,
tou
work of Eudoxus (an astronomer of Cnldus, 403350 B.C.), called Phainomena. This he did about 270 b.c, -and he called his work Diosemeia (i.e., the Divine sig7is), being a descriptionastronomical
and explanation of the signs of the Zodiac, and the Constellations, a&
—
t
GNOME.
801
the Greeks then understood, or rather misunderstood, them.*
poem opens with occur in the "
line
fifth
God
praise of
The
{Zeus or Jupiter), and these words
:
From Zeus we lead the Ne'er leave unhymned
He whom mankind Zeus all public ways, All haunts of men, are full and full the sea, And harbours and of Zeus all stand in need. We are his offspring ; and he, ever good to man, Gives favouring signs, and rouses us to toil," etc., etc. ;
strain
;
of
;
;
Similar words,
aov yap yevos
ck
Kleanthes {Hymn
used by
Troas about 300
b.c.
Also
In Acts xvii. 28, the
in
word "poets," being
The statement
SOU gar geiios esmen) are
who was born
at Assos 5), The Golden Verses of Pythagoras.
both of them, while the article
to
l(rii£v (ek
^ov.
in
in
may
the plural,
in
refer
both cases refers to Zeus, or
in
was believed by the Greeks, For it could never be that Zeus is really Jehovah, or that Jehovah is the "father" of The "universal fatherhood of God" the Devil's lie was everyone. " the belief of the heathen, as well as of most modern " Christian teachers. But both are wrong for God is " the Father of our Lord Jesus Christ," and of those only who are " in Christ." It is to "as many as received Him, to them [and to none other] gave He authority
Jupiter.
and
it is
of the quotation
used here as an argumenUwi ad Jiominem.
—
—
:
to be called the
Cor.
I
sons of
XV.
— 33.
God
"
" Evil
(John
i.
12).
communications
(or
companionships)
corrupt good manners." 0€Lpov(Ttv
r]6ri
in
^p-qaO'
the Thais of Menander.
quoted
from Euripides.
it
Ku.Kai
o/xtAtat
The words occur
honiiliai kakai).
Dr.
{phtheirousin eethee chreesth*
according to Jerome, Burton thinks Menander may have in this form,
Meyer quotes Plato {Rep.
viii.
550b).
These various opinions show that the words were current as a place quotation {Parcemia, q.i'.}, and are quoted as such here.
common
Tit. said,
'
i.
12.
— " One
The Cretians
of themselves, even
wild-beasts, gluttons, lazy).
evil
Oxymoron that the
'
{i.e.,
liars,
This involves another figure called
{q.v.). JeromeJ says that the poet was Epimenides, and words occur in his work called de Oracidis {i.e., of Oracles)^
whence he * See
a prophet of their own,
are ahvay liars, evil beasts, slow bellies
is
called a " prophet,"' either by
The Witness of
the Stars,
way
of irony, or because of
by the same author and publisher.
t
In his Epistle to the Orator Magnus.
i
Com.
in loco.
E 2
;:
FIGURES OF SPEECH.
802
Cahimachus (a poet of Cyrene) makes use of these words in a hymn to Jupiter, and satirizes the Cretans for their boast that Jupiter was buried in Crete, whereas he maintains (of course) that Jove was immortal. It was from this that Ovid said Nee the
title
of his work.
'
fingunt omnia Cretes' (The Cretans do not always lie^*). The origin of all this was that the Cretans had a certain sepulchre
with this epitaph
Because of *'
"
:
Here
lies
the Cretans are alway
whom
one
they
call Jupiter.''
"Poet" charges them with
the
this,
liars,
beasts, slow-bellies
evil
Jupiter) they have built a Sepulchre for you.
a
lie^
saying:
therefore (O
;
But thou hast not
died,
thou always livest," etc. But it has been pointed out (by Archbishop Whately, we believe)^ that if the Cretans are always liars, this was said by a Cretan, therefore he must have been a liar, and what he said could not be true! .
.
.
But
this reasoning is set at rest
all
" This testimony
is
true
by the Holy Ghost, who says
*' !
Acts
xvii. 22, 23, we have not, indeed, a quotation, but a refermatter on which contemporary and later writers give confirence to a matory and interesting evidence. ** I perceive that in all things ye are unusually religious. For, as I passed by and carefully observed your objects of worship, I found an altar also with this inscription WyvwcTTw ^€w (Agnosto theo) to mi unknown God.'' Whom therefore, In
^
not knowing, ye reverence, him
I
make known
to you."
Jeromef says (speaking of St. Paul); "He learned of the true David to snatch the sword from the enemy's hand, and cut off his head with his own weapon." Ludovicus Vives says]; that " in the Attic fields there were very many
unknown Gods," and that " Pausanias in h.{s> Attics, speaks of The Altars of Unknown Gods, which altars were the invention of Epimenides, the Cretan. For, when Attica was visited with a sore plague, they consulted the Delphian Oracle, whose answer was reported to be That they must offer sacrifices, but named not the altars dedicated to
:
god^to
whom
Athens,
*'
they should be offered.
commanded§
Epimenides,
who was
See Ovid, A. iii. 10, 19. Eliicott refers to Ovid, de A. A., quamvis sit mendax, Creta negare potest." t Epist. ad X §
Magnum
De Civit, Dei. Hence called
Oratorem Romamim.
Book '
Vol. III.
i.
Operum,
298.
f.
This says
148.
VII., cap. 17.
a prophet
author and publisher.
then at
that they should send the beasts intended for the
'
in Tit.
i.
12.
See The
Man
of God, by the same
GNOME. through the
sacrifice
fields,
beasts with this direction
:
and that the sacrificers should follow the that, wherever they should stand, there
they must be sacrificed to the wrath.
From
803
unknown
god, in order to pacify his
that time, therefore, to the time of Diogenes Laertius
these altars were visited.*
Col.
ii.
21.
—
"
Touch not
;
taste not
;
handle not."
These ordin-
men were probably prescribed in these words, and are referred We know them also to-day for man is the same, to as well known. and human nature is not changed.
ances of
;
*
For further information on this subject, see Sixtus Senensis, book 2, 41so Wolfius, Vol. I., Lectioimm Memora-
Biblioih Tit. Arce Athenensis Inscriptio. bilium, p. 4, v. 20, etc.
AMPHIBOLOGIA A Word
or
or,
DOUBLE MEANING.
Phrase susceptible of two Interpretations.
from the Greek
Am-phih-o-log'-i-a, (bolos),
;
a throw, and Aoyos
(logos), a
afx^i
{amphi), on both sides,
word; hence
ajx(liLJioXoyla is
/36\o
a word
It is not synonymous or phrase susceptible of two interpretations. w^hich means that which is ambiguous of as speak what we with ;
uncertain or equivocal.
A statement which is amphibological has two meanings, both (An equivocation has tw^o meanings which are absolutely true. There are several such statements also, but only one of them is true.) in Scripture, and indeed all prophecies are more or less of this They are the words of Jehovah, who was, and is, and is to character. come; hence His words have a fulness of reference and meaning which of
one interpretation often fails to exhaust. A prophecy may have a It may wait for reference to something at the time of its utterance. And there may be an appliits final fulfilment in the remote future. cation to the time between these
two
limits.
Hence the
Futui'ist and
Pr^eterist interpretations are both true, in so far as they are each a
But they are each wrong when the one
part of the truth.
the other, and a part
A
beautiful
is
is
put for
put for the whole.
example of Amphibologia
is
furnished in
— "Go
2 Kings V, i8. in peace." This w^as Elisha's answ'er to Naaman, who wished to know whether the Lord would pardon if, when he went with his master, the king of Syria into the temple of Rimmon, he bowed himself there.
answer was an Amphibologia : " Go in peace." If he had Yes you may bow," that would have been to sanction idolatry. he had said, " No you must not bow," that would have been
Elisha's said, "
And
if
to put
;
;
Naaman's conscience under a yoke of bondage
to Elisha.
Ezek. xii. 13.— The term Amphibologia, however, refers more especially to a prophecy like that concerning Zedekiah, king of Judah, in Ezek. xii. 13: "I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there." This prophecy, by itself, is almost in the form of an Mnigma (q.v for it is ) capable of two interpretations, both of which are true. The other :
is
in Jer. xxxiv. 3
:
"Thine eyes
shall
behold the eyes of the king of
;
AMPHIBOLOGIA,
805
Babylon, and he shall speak with thee mouth to mouth, and thou shalt
go to Babylon." unbelief and perverseness, determined not to
Zedekiah, in his believe
either of these prophecies, because he could not understand
them.
So Josephus
Yet both were perfectly
us.
tells
true, as the
fulfilment proved.
Zedekiah had his eyes put out by the king of Babylon at Riblah He spoke to the king of (2 Kings XXV. 7. Jer. xxxix. 7; Hi. 11). Babylon, and saw him and he was afterwards taken to Babylon, but did not see it, though he died there (Ezek. xvii. 16). ;
John
—*'What
I have written I Pilate have written." convey two meanings. First, to state a matter of fact and second, to dismiss an inconvenient subject implying that he did no wish to alter what he had written, and yet did not declare that he
xix. 22.
said this to
;
The
would not. alter
it
or permit
The
(1)
history seems to imply that he did afterwards either it
John
inscription in
and put on the cross before
The
(2)
For
to be altered.
was written (probably
xix. 19
it left
in Latin)
Pilate's presence.
Matt, xxvii. 37 was written probably in
inscription in
Hebrew, and placed over his head, not by the soldiers who nailed him This but by the persons, " they," who crucified him. was not so placed until after the garments had been divided, and to the cross,
the soldiers
had
The
(3)
**
sat
down
inscription in
to
watch him there."
Luke
xxiii.
38 appears to have been of
Hebrew being put last, whereas in Pilate's (John) the Latin was last). It was not seen till near the sixth hour, and was apparently the cause of the reviling which followed, "Jesus" being Hebrew
origin (the
Matthew's, which seems to have been intermediate between John's and Luke's, while Mark's was probably the same as that to which Luke refers and gives merely another translation of the omitted from
Hebrew. It
is
impossible for us, now, to
during the day.
All that
earnestly desired to have refuse at the time.
we know it
altered,
So that
it
is
know what
discussion went on
xix., that the Jews and that Pilate did not decidedly is,
from John
probable that the discussions con-
and these different inscriptions are the evidence of it, put up in or it may be that it was the different terms, and at different times various translations that were so put up. From these considerations we would suggest that the difficulty felt as to the variations in the wording of the inscriptions may be tinued,
:
OF SPEECH.
FIG URES
806
by believing that there were up at different times during the day, and that these, being changed, differed from each other. If this be not the explanation then another series of difficulties is created as to the sequence of the events recorded in the different gospels. Our present suggestion meets both sets of difficulties at once.
removed more
easily
and
satisfactorily
at least three inscriptions put
—
Acts things
I
somewhat
xvii. 22
is
"
another example.
perceive that ye
are
Ye men
of Athens, in
all
(See R.V. margin,
very religious."
religiotis).
This has two interpretations: for they were truly very
**
religious,"
and yet knew nothing of true Christianity.
We
thus learn that Christianity
is
religion
;
but religion
is
not
necessarily Christianity.
To
say that a person
Buddhist, a
is
Mahommedan,
other religious system
;
but
religious tells us nothing
a it
Roman
:
for he
may
Catholic, or a votary
does not follow that such an one
Christ," and therefore a Christian.
be a
of any is
'*
in
—
EIRONEIA The Expression of Thought r-ron-y.
Greek, figure
is
a
form
et/swveta {eironeia),
especially in speech,
The
in
from
or,
;
that naturally conveys its opposite.
dissimulation.
etpetv (eirein), to
so called
when
IRONY. Hence, a dissembling,
speak.
the speaker intends to convey a sense
contrary to the strict signification of the words employed: not with
meaning, but for the purpose There are not many examples of this Irony has too much of contempt in it to suit the
the intention of concealing his real of adding greater force to figure in Scripture.
it.
which is rather the spirit of the Scriptures. And, moreover, Irony in the Scriptures is generally connected with serious words which make its use perfectly patent and clear. pity
There are three classes of Irony 1.
ANTIPHRASIS,
opposite,
and
This
to speak).
:
—
'-rasis, from avri (aiiti), against or way of speaking (from (f>pd^etv, phrazein, given to Irony when it consists of one word
an-tiph
{phrasis), a
name
is
As when "a court
or a single expression.
of justice"
called
is
"a
court of vengeance.'" 2.
PERMUTATIO
phrases, 3.
SARCASMOS,
sarcasmos),
from
when the Irony
so called
when
it is
Greek,
sar-cas'-mos.
o-ap/cafw
a rending or tearing or is
or permutation,
consists
of
and sentences, or longer expressions. [sarkazo), to
o-apKao-fxos
tear flesh as dogs
wounding with cutting words
used as a taunt or
;
(Latin,
;
do
;
sarcasm.
hence,
Irony
in ridicule.
We
have not arranged our examples in these three divisions, but have combined these together in five other divisions more simply, thus
:
I.
II.
III.
Where the speaker is Divine. Human Irony. Where the speaker is a human being. Peirastic Irony. Where the words are not spoken ironically i.e.j by way of in the ordinary sense, but peirastically trying or testing (PEIRASTIKOS). Simulated Irony. Where the words are used by man in Divine Irony.
:
IV.
dissimulation or hypocrisy. V.
Deceptive Irony, critical,
Where
the words are
but false and deceptive.
not only hypo-
FIGURES OF SPEECH,
808
Divine Irony:
1.
Where
the speaker is Divine.
—
Gen. iii. 22. "And the Lord God said: Behold the man is become as one of us, to know good and evil." Man had not become " as one of us." He had become a wreck and a ruin, even as man. These words call our attention to verse 5, and show how false was the Serpent's promise. Deut. xxxii.
37.
— "And
whom
their rock in
Where
he shall say:
Which
they trusted,
are their gods,
did eat the fat of their
and drank the wine of their drink-offerings up and help you, and be your protection." sacrifices,
This
Divine Sarcasm
is
;
for their
?
let
them
rise
gods were no rock or defence,
neither did they accept offerings or give help.
Judges chosen
X.
14.
them
let
;
— "Go
deliver
was Divine Sarcasm,
Job
xxxviii.
—
"
Where wast thou when
laid the foundations
I
Verse 5. " Who hath laid the measures thereof, if thou or who hath stretched the line upon it ? " So throughout
of the earth
knowest
4.
for
and cry unto the gods which ye have you in the time of your tribulation.'* This those gods could neither hear nor deliver.
?
"
?
this chapter.
This weight,
the Divine Sarcasm on
is
stand and
us
tell
all
all
scientists
about the earth,
its size,
who and
profess to underits
shape, and
its
etc., etc.
Considering the various changes which have taken place during the
centuries in
what
called " science,"
is
question to heart, emphasised as
Ps,
Ix.
it is
Ecc.
well
8 (10).—" Philistia triumph thou over me."
ironically; for the truth is put literally in
Philistia will
we may
triumph."
I
lay this
by being Divine Irony.
Ps.
cviii.
This
9 (10):
See margin and compare Exodus
is
said
"Over
viii.
9
(5).
considered to be Irony, but we can hardly almost too solemn to be Irony. It says Do it do " but know thou that for all these things God will bring thee ail this judgment." into so regard
xi. 9 is generally
it.
It is
:
;
:
10.—" Enter into the rock, and hide thee in the dust, for fear of the Lord and for the glory of his majesty." This is Irony to show that neither rocks nor any other shelter can save man from the Isa.
ii.
:
judgments
in "
the day of the Lord."
IRONY. Isa, viii. 9, 10.
— This Irony
is
809
meant
to empliasise the fact that,
however much men may unite together against God, it will all come These are the words of God in the mouth of the prophet. to naught. Isa. xvii. Israel"
:
of Israel
3.
— " They
shall be as the glory of the children of
Damascus and Syria had passed away. The word glory " i.e.,
the glory of
shall fade as the glory is
thus marked by Anti-
lost,
and the height from
'*
phrasis to point us to that which
which Israel had
fallen.
— This
Isa. xxi. 5.
had been
is
God's message to Babylon: to show that all her ** Babylon
preparation for defence would not prevent the ultimate cry is fallen, is
See verses
fallen."
Isa. xxix.
I.
— " Woe
:
6-9.
to Ariel, to Ariel
(i.e.,
the lion of God), the
where David dwelt " This glorious title is put by Metonymy {q.v.) and, is used here in order to emphasise, by Irony, the for Jerusalem depth to which the City had fallen from the height of its past glory. city
!
:
Isa. for light
1.
II.
— This
is
Divine Irony to show the vanity of striving
and happiness apart from 'God.
who
for all those to-day
are
It
is
a solemn warning
seeking to bring about a millennium
without Christ.
—
" I will declare thy righteousness and thy works." These words were addressed, by sarcasm, to an apostate and wicked People. The word "righteousness," by Antiphrasis, marks the fact, which is clear from the words which follow *' For they shall not profit thee." Had the works been really righteous, they would have profited.
Isa. Ivii. 12.
:
Isa. Ivii. 13.
To show
thee." in
— "When
thou
criest,
let
thy companies
deliver
that the abundance of riches or people cannot deliver
the day of trouble. Jer.
vii. 21.
— "Thus
saith the
Lord God
of hosts, the'
God
of
Put (or add) your burnt offerings unto your sacrifices and eat flesh." That this was Irony is clear from what follows. They were the sacrifices of hypocrites which Jehovah would not accept. Israel
:
Jer. xi. 15.
What word
— "What
follows clearly " beloved."
hath
shows what
my is
beloved to do in mine house?" meant by the Antiphrasis in the
—
"Go up to Lebanon, and cry; and lift up thy voice J^r. xxii. 20. Bashan, and cry from the passages." This is Irony, or Sarcasm, addressed to the family of Jehoiakim, who looked to Egypt for help but 2 Kings xxiv. 7 tells us that " the against the king of Babylon in
:
king of
Egypt came
not again any more out of his land
;
for the king
FIGURES OF SPEECH.
810
Egypt unto the river Euphrates It v^^as no use, therefore, for Jehoiakim to go up to the passes of Lebanon or Bashan and cry out for those who before had helped.
of Babylon had taken from the river of all
that pertained to the king of Egypt."
9.—The words
Jer. xlvi.
by verse
of
God
to Egypt.
Shown
to be Iro7iy
10.
and take balm, O virgin, the daughter of Egypt." This is shown to be Irojiy by the words that follow: "In vain shalt thou use many medicines; for thou shalt not
Go up
Jer. xlvi. ii.'^"
into Gilead,
be cured." Jer. so
li. 8.
—
Howl
"
may
be she
destruction, and not healing,
Lam. This
simply
is,
;
—
pain, it
if
was
and be glad, O daughter of Edom," etc. announced in verse 22. The meaning for judgment however much Edom might rejoice, the punishment of
iv. 21.
is /7'0/M' ;
take balm for her But the context shows that that awaited her. So verse 11.
for her (Babylon)
be healed."
" Rejoice
is
that,
her iniquity should be accomplished.
Ezek.
iii.
24.
—" Go, shut
But the
thyself within thine house."
25th verse shows that however closely he might shut himself up his
enemies should find him and bind him.
—
Ezek. XX. 39. "As for you, O house of Israel, thus Lord God Go ye, serve ye every one his idols," etc.
saith the
;
It It is
is
impossible that Adonai Jehovah should
Irony, as
Ezek.
is
command
idolatry.
clear from the context.
—
" Behold, thou art wiser than Daniel no secret that they can hide from thee."
xxviii.
3.
;
there
is
God thus ironically addresses the king of Tyre. Daniel, on account of Divine gifts, was esteemed most wise. But the kmg of Tyre was a mere man, as verse 2 declares.
Amos
iv. 4, 5.— "Come to Bethel and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years: And offer a sacrifice of thanksgiving
with leaven, and proclaim and publish the free offerings: liketh you {i.e., you love to do this), O ye children of Israel."
That
this
is
Iro7iy
address
in verse 12.
referred
to.
and sarcasm Deut.
xiv.
for this
is clear from the conclusion of the 28 and Lev. vii. 13 are the passages
;
IRONY.
Nahum
14.
iii.
strongholds": etc.
—" Draw
thee waters for the siege, fortify thy
prepare as you
/.t\,
:
811
but
will,
all
your labour
will
be
(See under Heterosis),
in vain.
Zech.
xi. 13.
The word
—
A
*'
goodly price."
goodly"
'*
is
used
by
Autiplirasis^
to
denote
the
opposite.
Mai.
9.
i.
— "And now,
I
pray you, beseech
God
(El) that he will
be gracious unto us."
These words are put by God is given in what follows.
the
in
mouth
of the priests, and His
answer
Mark lating
— Here the Irony
vii. 9.
KaXm
hecoiningly.
'*
(kalos) It
is
beautifully brought out by trans-
KaXw? means
well."
full
loith propriety, suitably,
suited the people to set aside the
commandment
of
God,
and make void the Word of God by their tradition. This exactly suited and corresponded to the action of those who washed the outside but were defiled within.
See the whole context, which applies with force, to-day, to all mere and reformers, who preach a "social" Gospel, in order to raise the ungodly in the social scale, but leave the masses short of that which God requires. philanthropists
"
Well do ye
Luke
xi. 41.
and, behold,
all
No, ye do
reject."
— " But rather give
follow^ing
This
for
is
it
it
was not
alms of such things as ye have Irony.
It is
was what
It
true.
—"
a message to Herod,
whom He
"that fox" (or that vixen), and the
last
calls (by Hypocatastasis)
words are
from the solemn exclamation which follows
The sense
.
I must walk to-day, and to-morrow, and the day cannot be that a prophet perish out of Jerusalem."
xiii. 33.
:
!
things are clean unto you."
the Pharisees taught, but
Luke
evil
seems To Jerusalem
of the whole passage
in
Ironical, as is clear
the next verse.
to be
:
—We are
still
three
I must get: to die there: from Jerusalem. for Jerusalem is become the natural place for prophets to perish in. So you need not threaten me with death from Herod. It is not within his jurisdiction (see xxiii. 7: '*As soon as he knew that He belonged
days' walk
—
to
Herod's jurisdiction
John
iii.
10.
these things ? "
— that
")
— "Art
This
is
I
must
die.
thou a master of
Israel,
a species of mild Irony.
and know^est not
FIGURES OF SPEECH.
812
John
Whom
" ye vii. 28 is Irony, and refers back to verse 27. " points to the fact that they knew not God, and, therefore,
know not they knew not Christ. Cor.
1
vi.
4.—" Set them
to judge
who
are least esteemed in the
church."
The next verse shows clearly that this is Irony, and a condemnawhat they had really done. For he asks, " Is it so that there not a wise man among you ? No; not one that shall be able to
tion of is
"
judge between his brethren 2 Cor. V.
3.
—"
If
?
so be that being clothed
we
shall not be found
naked." Here, the Irony being missed, the text has been altered in some There is no sense unless (irep, as I suppose, for ye, at least).
MSS.
" If indeed being clothed also, we shall not be is seen. of you believe who say "that there is no some naked," as found dead" resurrection of the (1 Cor.xv. 12), and therefore no resurrection
the Irony
body
for us to be clothed-upon with.
—
Cor. xiii. 5. " Examine yourselves, whether ye be in the faith prove your own selves." The Hyperbaton (q.v,), by which the pronoun eavrovs Qieautous), yourselves, is placed at the beginning of the sentence, (the object before the subject), shows the emphasis which is to be placed upon it, and tells us that this is the serious irony of a grieved heart, and not a general command. These Corinthian saints, having been beguiled by 2
;
the Jewish enemies of the apostle to question his apostleship, actually
sought a proof of Christ speaking ings with another question
:
"
in
him
!
So he meets
their question-
Since ye seek a proof of Christ speaking
in me YOURSELVES examine ye, if ye are in the faith; YOURSELVES prove ye. Know ye not that Jesus Christ is in you .
.
.
except ye be reprobates
The answer them to be the
"
?
to this question, thus ironically put, seals
of his
ministry,
and the
real
would prove proof of his
apostleship.
Here
no
command
for the saints to-day,
no admonition to and introspection, to see whether they are in the faith for Christ is in them. Read the words in connection with the context, and the force of this solemn Irony will be at once seen and it will be used no more to vex and perplex God's dear children, by taking words which refer to their state to upset their standing, which is perfect and complete "in Christ." is
practise continual self-examination ;
:
IRONY.
813
Human Irony:
II.
human
IVJicre the speaker is a
being.
—
Sam. xxvi. 15. The words of David to Abner man ? And who is Hke to thee in Israel ? "
I
:
"Art thou not
a vahant
how Abner had
This sarcasm was used to show
neglected his
duty.
—
I Kings xviii. 27. The words of Elijah to the prophets of Baal were sarcasm of the severest kind. 1 Kings xxii. 15.— The words of the prophet Micaiah to Ahab and Jehoshaphat "Go, and prosper"; to show by Irony the false prophecies of Ahab's own prophets. :
Kings
2
him
(z.t".,
viii. 10.
— The words of Elisha to
the king of Syria),
Thou mayest
Hazael
:
"
Go, say unto howbeit
certainly recover
:
Lord hath shewed me that he shall surely die." By the Irony in the first clause, Elisha stated a fact, that there was no reason why Benhadad should not recover. In the latter clause he revealed to Hazael that he knew he meant to murder him, as it came to pass. Compare verses 11, 14 and 15. the
Job
xii,
die with
2.—
"
No doubt
Irony is meant to emphasise the had no more knowledge than he and may be
fact that Job's friends
:
used with great truth of sit in
judgment on their
Job xxvi. 2, 3. thou helped him that Matt.
xi. 19.
said in Irony,
but ye are the people, and wisdom shall
This powerful
you/'
it
arrogate to themselves the right to
sinful fellow-servants.
— The
words of Job to
without power,"'
is
— "A
but
many who
his friend
:
"
How
hast
etc.
friend of publicans
and sinners."
expresses a blessed fact for
all
This was
Divinely-convicted
sinners.
Luke
2.
—"This
This was said
them." for all
XV.
who know and
man
in Irony,
feel
I
and eateth with
saith unto him,
for the
answer
it
What
is
truth ?"
seems that the question was So, his words in
— " Behold your king," were also Irony. —This verse true Irony. But other
xix. 14.
Cor.
involved. ject).
sinners,
expresses a most blessed truth
(See under Erotesis).
not seriously put.
John
it
themselves to be sinners.
— "Pilate
John xviii. 38. By his not waiting
receiveth
but
iv. 8.
is
figures are
See under Asyndeton, Anabasis, and Metonymy (of the sub-
FIGURES OF SPEECH.
814
—
In the words, " we dare not," the Apostle intimates, far beyond those who thought themselves to be he was by Irony, that somebodies. 2 Cor. X. 12.
2
Cor.
xi. ig.
— "Ye
wise." 2 Cor. xii. 13.
—
"
suffer fools gladly, seeing ye yourselves are
me
Forgive
III.
this
wrong."
Peirastic Irony:
By way
of trying or testing.
words may not mean is where the what they seem to say, but are used hy way of trial to the persons to whom they were spoken, not sarcastically, b\xt peirastically : The Greeks called this PEIRASi.e., by way of trying and testing. TIKOS, Tretpao-TtKos, fitted for tryijig and testing ; from Tretpa^w (peirazo), to make proof or trial. This third kind of Irony
exactly
Gen. xix. in the
2.
—The
angels said to Lot,
would do
Gen.
;
for they
xxii. 2.
only son, Isaac,
"Nay; but we
will
abide
This was said to try Lot, to see what he
street all night."
were not sent to abide
in
Sodom
at
all.
— God said to
Abraham, " Take now thy son, thine and get thee into the land of Moriah a burnt offering upon one of the mountains
whom thou
lovest,
;
and offer him there for which I will tell thee of." God said this (it distinctly says) to try him (not tempt, in our modern use of the word). Verse 12 farther shows that God never intended that the
sacrifice
Abraham thou£.ht He did, and believed had been offered, God would have raised him from the
should actually take place. that,
if
dead. It
Isaac
See Heb.
xi.
17-19.
seems very probable that
this
burnt offering was afterwards erected. xxii. 1, and 2 Chron. iii. 1.
was the spot w^here the altar of Compare 1 Chron. xxi. 26, 28;
Matt. XV. 24.— Jesus said to the disciples what was perfectly true as a matter of fact, and as though to endorse their position, " I was not sent except to the lost sheep of the house of Israel." But it was said by
So
way
of trial to the
also in verse 26,
woman's faith. when He said to her
" It is not meet to take the children's bread (with emphasis on children, hy A ntimcreia, q.v,), and to cast it to the little dogs," meaning herself (by Hypocatastasis, q.v.). See also this verse under Meiosis and Synecdoche. :
IRONY, Simulated Ihony:
IV.
Where
words
the
815
in qtiestioji
dissi) nutation
man
are used by
either in
or hypocrisy.
—
Gen. xxxvii. 19. Joseph's brethren said " Behold this dreamer Cometh." The Heb. is stronger than this, as is partly shown in the margin Behold that Master of the dreams, there he comes." They did not mean this, for see verses 5 and 11. :
**
:
2
Sam.
That him
20.
vi.
this
was
hypocritical
And
How
was the king
glorious
is
shown by verse 16:
so David understood
it
"
She despised Note
(verses 21, 22).
which Michal spoke referred only to his royal 1 Chron. xv. 27, which tells us what he was
that the uncovering of
robes; as
*'
!
her heart."
in
—Michal to David:
"
of Israel to-day
clear from
is
"clothed" with. Ps. xxii. 8
(9).
—
He
"
trusted in the
Lord
that he would deliver
him."
Most is
clear
from Matt,
"Woe
"
Matt.
xxvii. 43.
in the lips of His enemies, as See also under Heterosis,
—
These words are used hypocritically, as pronounced on the speakers in verse 18.
Isa. V. 19. the
meant as truth
true, but not
xxii.
16.
is
clear from
—The
Herodians say to Christ
:
disciples of the Pharisees, and the "Master, we know that thou art true," etc.
—
"
Matt, xxvii. 29. " Hail, King of the Jews! 42 and 43 Mark xv. 29, etc.
So
also verses 40,
;
V. Deceptive Irony:
Where words are
clearly false as well as hypocritical.
—
an.l
Gen. iii. 4, 5. Words clearly false, for Satan knew the opposite: Eve ought to have known the same, as they flatly contradicted the
words of the Lord God.
that
I
— Herod
says to the wise men " Go and search for and when ye have found him, bring me word again, may come and worship him also " (or that I also may come and
Matt.
ii.
8.
the young child
:
;
worship him). This was
Him.
false, for
Herod wanted
to slay
Him, and not to worship
—
——
OXYMORON A fjioipos
Wise saying
Greek,
Ox'-y-nw'-ron.
or,
;
d^u/xw/Doi/,
WISE-FOLLY.
tliat
seems Foolish.
from d^vs
{oxus), sharp, pointed, d^nd
{moros), dull, foolish.
This
a figure, in which what is said at first sight appears to be to consider it, we find it exceedingly wise.
is
foohsh, yet
when we come
It is a smart saying, which unites words w^hose literal meanings appear to be incongruous, if not contradictory but they are so cleverly and wisely joined together as to enhance the real sense of the words. ;
The Latins
called
it
ACUTIFATUUM
{a'Cu^-ti-fat'-ii'um),i\'om acufns,
sharp or pointed (English, acute), and fatuus, foolish, fatuous, or simple.
Examples from General Literature are common Cicero says to Catiline
"Thy
:
country, silent, thus addresses thee."
Milton shows to Despair *'
:
In the lowest depth a lower depth."
abound
Examples " Fcstina
:
common
in
leiite " (hasten slowly)
Many Americanisms
are
;
use:
e.g.,
" cruel love "
Oxymorons:
;
"cruel
kindness";
" blessed misfortunes."
e.g.,
"powerful
weak,"
" cruel easy," etc., etc.
The Scriptures have many examples because God's wisdom
which are very instructive, esteemed foolish by man, and is yet so wise comprehension. This affords a wide field for :
is
as to be far beyond his
the use of this most expressive figure.
Job
xxii. 6.
Here the ful
— "And stripped the naked of their clothing."
figure Synecdoche (q.v.) turns the phrase into a power-
Oxymoron. Isa. Iviii,
under
7.^.,
shall
be as the noon-day."
See
Jer. xxii. 19.—" He shall be buried with the burial of an ass": not buried at all; he sl-^all have an unburied burial! Compare
2 Chron. xxxvi.
Matt.
how
lo.— "Thy darkness
A )iti metathesis.
great
vi.
is
6,
and
23.—"
Jer. xxxvi. 30 If
;
and see under Enallage.
therefore the light that
that darkness."
is
in
thee be darkness,
—
;
;
OXYMORON.
How
can light be darkness
?
Metonymy by which " light " is put natural man, which is darkness (Eph. Matt. xvi. whosoever
*'
Whosoever
my
will lose his life for
So Mark
Acts
25.
—
The Oxymoron arises from the for the human wisdom of the iv. 18).
save his
will
shall
life
sake shall find
lose
it
:
and
it."
35.
viii.
V. 41.
817
—
were counted worthy to
" Rejoicing that they
sufPer
name." This may sound
shame
for his
folly to the natural man, but those who have made wise " understand it. The two contrary Greek words Kara^iovo-Oai (kataxiousthai), mark the Oxymoron more emphatically
been
**
:
to
he accounted very worthy^
and
aTtfiacrOvjvat (atimastheenai)^ to be treated
(See under Metonymy).
as unworthy, or with indignity.
—
and " The foolishness of God is wiser than men I Cor, i. 25. men." stronger than weakness of God is the See under Parechesis, Metonymy (of Adjunct), and Catachresis, I
Cor.
i.
;
27-29
is
a beautiful and elaborate Oxymoron; in order to
enhance the conclusion " that no flesh should glory 1 I
Cor.
ix. 17.
have a reward
—"
If
(jitcrdov,
I
do this thing willingly
in his
(ckwi/,
presence."
without wages),
wages).''
See under Paronomasia and Meiosis. 2
God
.
Cor. .
8-10.
vi. 4,
— "Approving
ourselves as the ministers of
.
As deceivers, and yet true As unknown, and yet well-known As dying, and, behold, we live As chastened, and not killed As sorrowful, yet alway rejoicing As poor, yet making many rich As having nothing, and yet possessing ;
;
.
.
.
.
;
;
2
Cor,
viii. 2.
—
**
all
things."
Their deep poverty abounded unto the riches of
their liberality."
This
is
a most elegant Oxymoron.
2 Cor. xii. 10.
This
is
folly to
—"When
I
am
weak, then
am
I
strong."
the^natural man, but blessed truth to those
who
know by experience the true wisdom. 2 Cor.
xii.
II.
—" In
nothing
am
I
behind the very chiefest
apostles, though'! be nothing."
F 2
FIGURES OF SPEECH.
818
Eph.
iii.
8.
—
"
Less than the least of
all saints.'*
This pleasing
Oxymoron emphasises the apostle's growth in grace (i.e.^ in his knowledge of what grace was to him, and what it had done for him). Before " I was not behind the very chiefest this, (in A D. 60), he said apostles" (2 Cor. xi. 5) In a.d. 62, he could say that he was "less :
than the least of all saints," while, later than this, (a.d. 67), his knowledge of God's grace made him see himself as " the chief of sinners" (1 Tim. i. 15, 16). See under Meiosis, I
Tim.
V.
6.
—
*'
She that Hveth
in
pleasure
is
dead while she
liveth."
This Oxymoron arises from a latent Ploce (q-v,)y the word " dead " denoting the absence of spiritual life " dead in trespasses and sins." :
;
IDIOMA;
IDIOM.
or,
The peculiar usage of Words Greekj
Jd-i-o'-ma.
and
a peculiarity from
iStos
y
(idios),
one^s
own,"^'-
common manner of speaking. Whence IDIOTISMUS. The English name for
tStwTtcr/xds (id-i-o-tis'-mos), the
name IDIOM.
the Latin it is
ISliDfxa^
arid Phrases,
The word
for the figure
is
used
The language
(1)
in
three significations
:
peculiar to the vulgar, as opposed to
what
is
•classical.
The language
(2)
peculiar to one nation or tribe, as opposed to
other languages or dialects.
The language peculiar
(3)
It is in
to any particular author or speaker.
the second of these senses that
it
becomes important as a
figure of speech.
The
must ever be remembered that, while the language of the is Greek, the agents and instruments employed by the Holy Spirit were Hebrews. God spake " by the mouth of his holy prophets." Hence, while the " mouth " and the throat and vocalchords and breath were human, the words were Divine. fact
New Testament
No one is able to understand the phenomenon or explain how comes to pass: for Inspiration is a fact to be believed and received, ;
it
and not a matter to be reasoned about.
While therefore, the words are Greek, the thoughts and idioms are Hebrew.
Some, on
this account,
Testament, because defend
it,
it is
have condemned the Greek of the
not classical
;
New
while others, in their anxiety to
have endeavoured to find parallel usages
in classical
Greek
authors. * Hence lSkottj^ [ididtees), our English idiot: i.e., a private person, as opposite one engaged in public affairs. Hence, a civilian as opposed to a military man a layman, as opposed to a cleric or lawyer an amateur, as opposed to a pro-
to
;
a prose-writer, as opposed to a poet
an ignorant person, as opposed to a learned person. Hence, again, anyone unskilled or unpractised in any particular
fessional
;
;
the opposite of expert. Thus, as knowledge and learning became more common, the term idiot came to be limited to one who is ignorant and unable to understand much. art or science
;
—
FIGURES OF SPEECH.
820
that the New Both might have spared their pains by recognising conveying expressions i.e., Testament Greek abounds with Hebraisms: Hebrew usages and thoughts in Greek words. which has a large and It will be seen at once that this is a subject understanding of clear and interpretation the important bearing on
many passages in the New Testament. Much is said in favour of a literal
But
translation.
in
many
makes no sense whatever, and would sometimes make What is wanted is an idiomatic version ix,^ the exact nonsense. reproduction, not of the words, but of the thought and meaning of the cases this
:
phrase.
a translation.
seen between the Authorized a Version, while the latter is English, while the R.V. often is
this that the difference
It is in
The former
Version and the Revised.
Hence the A.V.
is
is
is
not.
This refers to words as well as to phrases. To bring the matter home, imagine an Englishman and an American translating from the French: Gare, the one would render "Station," and the other
Wagon de marchandises would be in English " GoodsDepot " Truck " and in America, "Freight Car": Bureau {de billets) would be "Booking Office" and "Ticket Office" respectively; En Voiture and in America, " All would be, in English, " Take your seats " *'
:
;
:
abroad."
Fancy rendering Mont of "
pawn-shop
"
make
to
mountain of
piety^ instead
or Commissionaire de Piete, literally Commissionaire
!
of Piety, instead of " literally
de piete, literally
Pawnbroker"
castles
!
or Faire des chateux en Espagne^
Spain instead of " to build castles
in
in the
air"!
Or Tomber dans
Veau, literally to fall into the water, instead of
" to fall to the ground," or
On " "
How How
more
colloquially " to fall through "
I
what would a Frenchman understand if do you do ? " were rendered literally, instead of idiomatically: do you carry yourself,"''^ or "the water of Hfe," Eau de vie! the other hand,
instead of "
Eau
vive."
makes it perfectly clear that, unless the translation be there must be grave mistakes made; and that, if a transla-
All this
idiomatic,
tion be absolutely literal,
it will be a fruitful source of errors. importance of this fact can hardly be over-rated; and, considering the way in which many talk of, and insist on, a " literal
The
''
*
Or the German
:
How goes
it ?
wie gehts
?
—
IDIOMA.
821
translation, it is necessary to press the point and enforce it by examples from the Scriptures. Idiom, however, is not generally classed among Figures in the technical sense of the word. But, as the words do not mean literally
what they
say,
signification,
them
and are not used or combined according
we
they are really Figures; and
to their literal
have, therefore, included
here.
We will consider them under the following divisions: giving only a few examples under each by way of illustration :
I.
Idiomatic usage of Verbs.
II.
Special idiomatic usages of
III.
Idiomatic
IV.
Idiomatic use of Prepositions.
V.
Idiomatic use of Numerals.
Nouns and Verbs.
Degrees of Comparison.
VI.
Idiomatic forms of Quotation.
VI L
Idiomatic forms of Question.
VIII. Idiomatic Phrases. IX.
Idioms arising from other Figures of Speech.
X.
Changes
in
usage of
XI.
Changes
in
usage of
I.
Verbs
in
in
the Greek language.
in
the English language.
General.
Idiomatic usages of Verbs.
i.
1.
Words Words
The Hebrews used
active verbs to express the agent's design or
attempt to do anything, even though the thing was not actually done.
Exod,
viii.
i8 (14).
not" your enemies
.
.
.
"
And
the magicians did so
enchantments, to bring forth
to do &o) with their
Deut. xxviii.
—
68.
—" Ye
shall be sold
and no man
—
shall
(i.e.,
lice,
{i.e.,
attempted
but they could
put up for sale) unto
buy you."
Ezek. xxiv. 13. Because I have purged thee (i.e., used the means to purge, by instructions, reproofs and ordinances, etc.), and *'
thou wast not purged."
We
have the same usage
Matt. xvii. things":
i.e.,
11.
—
*'
in
the
New
Elijah truly
Testament.
cometh
shall begin to restore or design or
first,
and restoreth
attempt to do
all
so, for
FIGURES OF SPEECH.
822
here, howChrist will be the real Restorer of all things. The contrast and the the out by ixh brought as John, and Elijah ever, is between restore all will and cometh, " respect) one {{xev, in indeed Elijah, BL Elijah is come that you unto I say respect) another things, but (6e, in
already," etc.
Gal. V.
—
4.
'•
ye are no
by the law;
fied)
of you are justified
Whosoever
distinctly declares that "
man
(i.e.,
seek to be justi-
grace": for chap. iii. 11 justified by the law in the sight of
from
fallen is
God." Phil.
15.
iii.
— "As
perfect." I
lies to I
John
— "We
10.
i.
make him) a
John
ii.
26.
*'
as be
make him
would
(i.e.,
(i.e.,
be, or
we attempt
(See also chapter
liar."
—
them that seduce
many
try to be)
so far as in us
v. 10).
These things have 1 written unto you concerning you ": i.^., that would, or that try to,
(or deceive)
deceive you. 2.
Active Verbs are sometimes used to denote the effect of the action
expressed. Isa. Ixv. I
am
I.
—
"
I
am
sought of them that asked not for
found of them that sought
John
xvi. 5.
—
'*
None
of
me
not, as in
you asketh
me
none of you knoweth or hath discovered question Jn 3.
xiii.
36.
Lit.,
None
is
Rom.
x.
whither goest thou "
for Peter
;
me "
i.e.^
:
20. :
i.e.,
had asked that
enquiring.
Active Verbs are used to declare that the thing has been or shall
be done, and not the actual doing of the thing said to be done.
The
Priest
that the thing
is
said to cleanse or pollute according as he declares
See Lev. xiii. 6, 8, 11, 13,^17, 20, where it is actually translated pronounce." See under Metonymy (of the subject) and Synecdoche. is
clean or polluted.
etc.,
*'
Acts
15.—" What God hath cleansed (i.e., declared to be clean) (i.e., as in A.V. call common")."
X.
do not thou pollute
Isa. vi. 10.—"
*'
Make
the heart of this people fat, and make their declare, or foretell that the heart of this people will be fat, etc. (See Metonymy). In Matt. xiii. 15, this idiomatic use of the verb is not literally translated, but is idiomatically rendered " the heart ears heavy,"
i.e.,
of this people
is
waxed gross."
So
in
Acts
xxviii. 27.
While,
in
John
!
IDIOMA, 40,
xii.
rendered
is
it
hath blinded/* Jer.
etc.
10.
i.
—"
1
according to the Hebrew idiom hath done so is not said.
literally
but
;
823
who
"
:
He
have this day set thee over the nations and over
the kingdoms, to root out, and to pull down," etc.
i,e,, to declare or prophesy concerning the nations that they shall be rooted out, etc.^ The Anglo- Israelites, wrongly taking this literally, declare that
Great Britain
now
is
literally fulfilling this
— "According
Ezek. xliii. 3. came to destroy the declare that
to the vision that i.e.,
:
prophecy
when
came
I
I
saw when
I
to prophesy or
should be destroyed.
it
Ezek. xxii. city of bloods
city," etc.
:
2.
—
"
Son of man,
wilt
thou judge, wilt thou judge the This is explained in the
of great bloodshedding) ?"
{i.e.,
words that follow " Yea, thou shalt shew her (Heb., make her know) all her abominations." See under Heterosis. :
Active verbs were used by the
4.
Hebrews
to express, not the doing
which the agent
of the thing, but the permission of the thing
said to do.
is
Gen. xxxi.
me
evil "
Ex.
iv. 21.
his heart to
7.
—Jacob says to Laban God
as in A.V.,
i.e.,
:
Thus
—"
I
suffered
:
harden his heart
will
"God did
him
be hardened), that he shall not
:
not give him to do
not, etc. (i.e.,
let
I
will
permit or suffer
the people go."
So
all
the passages which speak of the hardening of Pharaoh's heart.
is
clear
from the
passages,
Ex.
22.
V.
people? "
—" Lord,
10.
use of the same Idiom in the following
wherefore hast thou so
them
suffered
i.e.^
Ps. xvi.
Him)
common
— " Thou
in
As
evil
entreated this
to be so evil entreated.
wilt not give thine
Holy One
(i.e.,
suffer
So the A.V.
to see corruption."
—
" Lord God, surely thou hast greatly deceived this Jer. iv. 10. people " i.e., thou hast suffered this People to be greatly deceived, by :
the false prophets, saying
Ezek. a thing,
xiv. 9.
the
I
—"
If
:
Ye
shall
have peace,
etc.
when he hath spoken
the prophet be deceived
Lord have deceived
that prophet "
:
i.e., I
have permitted
him to deceive himself.
—" Wherefore
statutes that were I gave them also permitted them to follow the wicked statutes of the surrounding nations, mentioned and forbidden in Lev. xviii. 3.
Ezek. XX.
not good
'*
:
i.e.,
25. I
FIGURES OF SPEECH.
824
13.— "Lead us not
Matt, vi
suffer us not to be led) into
{i.e.,
temptation."
Matt, xi 25.—" hid
(i.e.,
Matt.
11.
xiii.
Acts
— "It
know
are permitted to
fulfilled
thank thee,
I
O
Father
.
.
.
because thou hast
not revealed) these things," etc.
xiii.
29.
.
.
given to know unto you." etc. (i.e., ye but they are not permitted to know them.
is .
— "When
they
all
" tree, and laid him in a sepulchre
Arimathea and Nicodemus to do
Rom.
ix. 18.
— "Whom he Not
to be hardened.
:
had
rulers, verse 27)
the
(i.e.,
down from
that was written of him, they took him
the
they permitted Joseph of
i.e.,
so.
will
he hardeneth "
that this in
i.e.,
:
he sufFereth
any way weakens the absolute
sovereignty of God.
Rom. become
xi.
7.
— "The
Rom.
xi. 8.
were hardened":
— " God hath given them the
hath suffered them to 2
rest
were suffered
to
Thess.
ii.
11.
suffer
them
slumber"
spirit of
i.e-^
:
asleep.
fall
— " For this
God
cause
delusion, that they should believe a
and
z.^.,
blind (as in A.V, marg.).
lie "
:
shall
i.e.,
to be deceived by the great Lie
send them strong
God
them
will leave
which
come on
will
all
the world.
5.
Active verbs are used to express, not the doing of a thing, but the
occasion of a thing's being done.
Gen.
xiii.
down
shall ye bring
gray hairs," I
38.
—" (i.e.,
If
mischief befall him by the
way
.
.
.
then
ye shall be the occasion of bringing down)
my
etc.
Kings
xiv. 16.
—Jeroboam " made
Israel to sin "
:
i.e.,
was
the
cause of Israel's sin by setting up the two calves in Bethel and Dan.
Acts
i.
18.
— "This man purchased a
to be purchased), as 6.
Two
is
plain
from Matt,
field"
(i.e.,
caused the
field
xxvii. 7.
imperatives are sometimes united, so that the first expresses 3. condition or limitation in regard to the second; by which the latter becomes a future.
This idiom was also used by the Latins " Divide and govern, but divide and thou wilt govern,
et impera,''
not
search and thou wilt
see.
divide
John
vii.
52.—" Search and look"
:
i.e.,
—
IDIOM A. I
Cor. XV. 34.
then ye I
not
will
Tim.
825
—" Awake to righteousness, and
ain
not"
i.e.y
;
and
sin.
12.—" Fight the good
vi.
fight
of
faith, lay
hold of
thou shalt lay hold of, etc. Sometimes the future is used literally instead of the idiomatic second imperative. See John ii. 19. Jas. iv. 7. In Eph. v. 14, we have two imperatives and then the future.
eternal
'*
life
i.e.,
:
(1)
Noun
(in
(2)
Noun
(a
(3)
Plural
(4)
Certain Adjectives or
"
regimen) for Adjective.
second) for Adjective.
Nouns
Hebrew
according to
See Heterosis.
Nouns used
New
the
in
Testament,
idiom, in a sense peculiar to themselves
:
;
" often denotes the greater part.
Cor.
1
Cor.
viii.
1,
for see verse
xi. 2.
" All " often it is
See Hendladys.
Able," when applied to God or Christ, denotes both willingness Rom. iv. 21 xi. 23; xiv. 4; xvi. 25. Heb. ii. 18.
"All 1
Verbs.
See under Heterosis.
emphatic singular.
for
2ind ability.
17.
Nouns and
Special idiomatic usages of
ii.
applied.
"All"
1
means the
Cor.
signifies
xiii. 2.
some
usage
further for the
greatest degree or quality of that to which 2 Tim.
15. Jas.
i.
i.
2.
Matt. iv. 23. Acts x. 12. See the word " all" under Metonymy and
of every kind.
of
Synecdoche. "
A
blessing
" signifies a gift.
— Jacob says
to Esau: "Take, I pray thee, my and present) that is brought to thee because God hath dealt graciously with me, and because I have enough (Heb., all things). And he urged him, and he took it " i.e., everything.
Gen. xxxiii,
blessing
(i,e.,
my
11.
gift
;
:
27. — " This
1 Sam. XXV. blessing which thine handmaid hath brought."
Pom. the
gift)
XV. 29.
—"
I
shall
come
in
(i.e.,
gift
;
margin, present)
the fulness of the blessing
(i.e.,
of the Gospel of Christ."
—
2 Cor. ix. 5. "That they would go before unto you, and make up beforehand your blessing " i.e., your gift to the saints (see A.V. :
marg.), " .
Doctrine
" (5t8ax^, didachee)
used idiomatically and by Metonymy it is
taught.
means the thing taught (q.v.),
;
but
for the discourse in
it
is
which
FIGURES OF SPEECH.
826
denotes more than Sidao-KaXia [didaskalia), for it" has to do with the style of teaching; the manner as well as the thing; taught. See, e.g., Matt. vii. 28, 29. This
is
Mark 18
xi.
Acts
;
:
when they i.e.,
:
"
To
i.e.,
:
many
things by parables, and
his teaching or discourse.
So
— "And
they continued stedfastly in the apostles' they regularly attended at the teaching of the apostles :
taught.
Cor. xiv. 26.
I
etc. "
taught them
his doctrine "
38.
42.
i.e.,
it
— " He
in
xii.
ii.
doctrine " i.e.,
iv. 2.
them
said unto
chap.
because
— " Every one of you hath a psalm, hath a doctrine^.
a discourse to give.
eat or drink."
— As
Hebrews used the nouns meat and
the
drink of knowledge (by Metonymy,
q.v.),
so they naturally used the
verbs eating and drinking to denote the operation of the mind in receiving, understanding, kind,
we speak
as
digesting " It
of
*'
and applying doctrine or instruction of any digesting " what is said, or of " inwardly
it.
thus marks a very intimate and real partaking of the benefits of
that which
we
receive through our minds.
Jer. XV. 16.
— " Thy words were found, and
I
did eat them.'*
The
rest of the verse explains the figure.
Ezek.
— " Son of man
eat this roll, and go speak unto and get the contents of this roll by heart, and then go and speak it to the house of Israel, as is clear from verse 4 " Speak with my words unto them." iii.
i.
the house of Israel"
:
i.e.,
.
consider
.
.
it,
:
—
" I am the living bread which came down from any man eat of this bread, he shall live for ever": i.e., just as the body lives temporally by eating bread, so the new life isnourished by feeding upon Christ in our hearts by faith. So, verse 53 " Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you " i.e., except you feed on Christ in your hearts and partake of His life (for the blood is the life), ye have no life in you. That this cannot refer to the Lord's supper is clear from the fact that it was not then instituted, and the words could not have been understood (as they were) and, further, that it would shut
John
heaven:
vi. 51.
if
:
:
;
out
all
who, from age and infirmity or other cause, had not par-
taken of that supper. It
Mass.
cannot refer to the Mass, as there
is
no drinking at
ail in
the
IDIOM A.
By comparing
827
verses 47 and 40 with verses 53 and 54, it will be is exactly the same thing as eating and
seen that believing on Christ
drinking of His flesh and blood.
Not
Cor.
to be
28)
i.
To be
" i.
xii.
receive. "
(1
13.— "And have been Compare Luke xiii. 15.
Cor.
1 i.e.,
*'
all
a Hebraism for
is
made to drink
"
means
Sam.
xix.
also
6
(9).
— "Thou
Here, the figure
servants."
regardest
neither
translated; for the
is
"To
permit."
God
"To seek "
seek."
Matt.
vi.
xviii. i.e.,
:
xx.
Ruth
To touch ii.
xvii. 10.
Zech.
29.
1
Cor.
first place,
xii.
iv.
ii.
Heb.
8.
is
5
;
xi.
:
To come To
"
:
To
;
" Salute
.
.
.
This
xxv. 13.
him not
gone
up,
"
is
i.e.,
:
shown do not
x. 4.
do any harm
to.
Ps. cv. 15.
Jer.
1
John
Gen. xii.
xxvi. 29.
14.
Ezek.
v. 18.
used for cohabitation.
Gen.
from any purpose.
where the simple verb is used 1 John iv. 2, 3 Matt. xi. 3. ;
xx.
6.
Prov.
John xx.
17.
for all that pertains v. 6.
see another " is used for making war with him, or of xxiii. 29, etc. in battle. 2 Kings xiv. 8, 11
meeting him "
he had
familiar intercourse with
vii. 1.
to Christ's advent.
"
19
xxi. 7,
29
xix. 21.
28.
and are over-anxious, with
"And when
22:
Also, for detentioHy or for diverting "
"Are
30.
and had held
So Luke
"^o touch'^
Also, vi.
ii.
:
"After all these things do the Gentiles
" for to hurt or to
Jobi. 11;
9.
:
See also
1.
2 Kings
;
stop to talk with him. "
32
So Luke
"To salute." Acts and saluted the church " Compare
R.V.
:
excessive solicitude.
them.
(as in the
is
it,
they put them in the
from the opposite
nor
princes
Heb.
Heb. vi. 3 "This will we do, if God permit": and gives the needed grace and strength.
so orders
i.e.,
:
Cor,
(1
are not, to bring to nought
margin: "that princes and servants are not to thee.") nought unto thee."
i.e.f if
nothing
vile, to be
to be in high esteem, or of great value
So
things that are."
2
one spirit":
while on the other hand,
;
God hath chosen "things which
28).
and
to be abject
into
build "
;
is
used for restore anything to
all its
former glory.
Ezek. xxvi. 14.
"To walk" Hos.
xiv. 9.
is
used for proceeding happily and prosperously.
FIGURES OF SPEECH.
828
'•To hear"
Luke
John
used of understanding and obeying.
is
viii.
47,
15,
viii.
"To confess"
used of abiding,
is
according to truth.
John
1
iv.
Rom,
15.
the faith,
in x.
10.
9,
and walking
So
also
Matt.
X, 32.
"Able
to
say"
from the heart. I
is
used of being able really and truly to affirm
Prov. xx.
9.
—
" No man can say that Jesus is the Lord, but by Any one can utter the words but no one can truly, whole heart, own Jesus as his Lord, and take Him for his
Cor.
xii, 3.
the Holy Ghost.*'
with the
;
Master, but by the Holy Ghost. "
To
"
To do
" is a Hebraism used not merely for liquid, but for good living and drinking any chewing food or swallowing wine; Matt. xi. 18, 19 with Luke vii. 33, 34 and Prov, xxxi. 4.
and drink
eat
" for to bring to pass,
is
translated in Ps. xxxvii.
1
John
"To do "
iii.
do a very great deal, do
commit) sin" means to sin wilfully and See i. 8, 10 v. 18. John viii. 34.
"To
it
willingly.
;
justice or righteousness"
To work " iv. 4, 5,
So
all.
ix, 19.
and joyfully walking and 1 John iii. 7,
justified.
"
Dan.
(i.e.,
9.
To do
earnestly
Rom.
5.
is
is
living as
used for willingly, one whom God has
used of seeking to gain salvation by
as opposed to grace (chap.
human
merit.
xi. 6).
give account" means not simply to render a mere account, all the consequences of unrighteousness, 1 Pet. iv. 5.
but to suffer Matt. **
xii.
To
36.
will "
spontaneously.
used for to wish to do anything speedily and
is
2 Cor.
forward" (verse 10)
viii.
11.
Also for eager desire (Mark well translated
The
figure
well translated "to be
is
—as being greater even than the actual doing. x.
35
;
xii.
38),
where the
figure
is
"which love
to go in long clothing," etc. Gal, iv. 21, " Tell me, ye that desire (love) to well rendered " desire."
where it is be under the law."
So
that will to be rich "
:
it
i.e.^
ought to be rendered
in
1
Tim. vi.9
:
"
They
love to be rich.
To
look " or ** to see " is often used (a) implying the delight or pleasure felt by the beholder (whether it be sinful or innocent): Ps. xxii. "
17 (18)
;
xxxv. 21
;
lix.
10 (11).
(b)
Sometimes
also as implying sorrow
IDIOMA. grief: Gen. xxl.
Rev.
10-14.
Kings
vision: 2
To
having
all
live " that
Matt.
X. 3.
34.
xliv,
is
John
And sometimes 5.
vii.
"take heed," as
well translated "
16;
(c)
7).
i.
829
1
it is
37 (compare Zech. xH.
xix.
implying attention (Did
Cor.
pro-
12 (where the figure
x.
also in Col.
iv.
is
17).
used not merely of being alive, or having life, but of life worth living, flourishing and prospering. 1 Sam
makes
where the figure is rendered God save," *' God save the king." The Heb. is " Let the king live." So also 1 Kings i. 25. In 1 Sam. That liveth in prosperity." Ps. xxii. 26 (27) Ixix. XXV. 6, it is rendered 32 (33). Ecc. vi. 8. 1 Thess. iii. 8. (The opposite of this is 1 Sam. xxv. 37: " his heart died within him ").
X.
''
24,
*'
;
The word iii.
10,
as
"
To
it
"
life
" has also the
hear." The verb when followed by the
atically
is
usage, Ps. xxxiv. 12 (13).
said,
aKoveiv
{akouein), to hear,
accusative case.
It
person speaking (which
to hear the voice of the
but to understand,
genitive case following),
what
same
1
Pet.
has also in our English idiom. is
used idiom-
then means, not only is
indicated by the
to receive, to believe, etc.,
having regard, not to the speaker, but to the subject-
matter.
The apparent discrepancy between Acts
ix.
7 and Acts
explained by this idiomatic use of aKove.iv (akouein).
passage the
it is
followed by the genitive case, and
sound of the voice
;
9
is
means that they heard
the latter passage,
while in
xxii.
In the former
it
is
followed by
and means that they did not hear the subjectthey heard the sound of the voice, but did not understand
the accusative case,
matter
;
i.e.,
what was
said.
John
viii. 43.
—" Why do
because ye cannot hear
John
—"
(i.e.,
ye not understand
receive)
my
my
speech
?
have told you already, and ye did not hear believe). Why again do ye desire to. hear ? " In the latter clause used in its ordinary sense in the former idiomatically. ix. 27.
even
word."
I
(i.e.,
it
is
;
Cor.
I
xiv.
2.
—" He
that speaketh
in
an unknown tongue
speaketh not to men, but to God, for no one heareth
The A.V.
standeth) him."
so renders
it,
and puts
(i.e.,
under-
" heareth " in the
margin.
Gal. (i*e.,
iv, 21.
—"Ye,
understand) the I
" ?
commonly heard (i.e., understood) that among you." The A.V. has " reported."
Cor. V.
fornication
—"
that desire to be under law, do ye not hear
Law
I.
It is
there
is
FIGURES OF SPEECH.
830
Hearing"
*'
but of what
Metonymy
dKorj (akoee) is
heard
is
used, not merely of the act of hearing^
a narration, report, fame.
:
This
is
a kind of
{q^i'-).
Matt. xiv. I.—" Herod the tetrarch heard the hearing fame) of Jesus."
John
xii.
38.
—"Who
hath beUeved our hearing?"
{i.e,,
the
our
{i.e.,
report).
Tg
Called."
**
he called is
used of being acknowledged, accounted,
or simply of being.
free
— " That we should be called the sons of God."
I
John
"
Holy " means
iii. i.
primarily that which
is
ceremonially clean and
from defilement.
Deut.
xxiii. 14.
—
**
Therefore shall thy
camp be
holy: that he see
no unclean thing."
Hence it means separated from a common to a sacred or special use. For places and inanimate things can clearly be holy only in this special sense, and not as regards intrinsic moral purity.
The word Holy in Hebrew sometimes means bountiful, mercifid^ And so may have the same meaning in some passages of
beneficent.
the
New "
Testament.
Honour
See Titus
i.
8.
" has a wide range of
Heb.
vii.
meaning
26, etc. in
Hebrew, and
used
is
of nourishment, maintenance.
Matt. XV.
6.
— " And
shall not
honour
{i.e.,
support) his father or
his mother." I all
Cor.
xii. 26.
members
the
Tim.
—
"
Or one member be honoured
{i.e.,
nourished)
rejoice with it."
— " Honour
widows that are really widows," i.e., maintain them out of the funds of the church, as is clear from I
verse I
V. 3.
4.
Tim.
V. 17.
of double honour
Pet.
I
vessel " *'
word "
:
:
i.e.,
iii.
— "Let the
" 7.
:
i,e.,
elders that rule well be counted worthy
of a liberal (see
Metonymy) maintenance."
— " Giving honour unto the wife as unto the weaker
nourishing and supporting her, etc.
Hand." "
For various idiomatic phrases in connection with the hand," see under Metonymy,
Living" was used by the Hebrews to express the excellency of it is applied. In some cases the A.V. has " lively."
the thing to which
IDIOMA.
John
iv. 10, II.
Acts
vii. 38.
Heb.
X.
I
Pet.
Rev. "
—"Living water."
— Living oracles." — 20. " Living way." — " Living stones." — " Living fountains." '*
4, 5.
ii.
vii. 17.
" denotes not
Riches
which it is applied other than money. -to
Rom. his
831
ii,
4.
7.
i.
merely money, but an abundance of that word " wealth " is used of things
as our English
— " Or despisest thou the riches
goodness?"
Eph.
;
i.e..
(i.^.,
the greatness) of
His abounding goodness, or wealth of goodness.
— " According to the
riches
{i.e.,
the great abundance
or wealth) of his grace."
Eph.
iii. 8.
—
'*
The unsearchable
purposes
ment
Christ as set forth in this epistle
in
;
saints could not trace out or understand.
Col.
i.
Col. :
ii.
i.e.,
—
27.
_glory of this
ing"
(or the untrackable) riches
This greatness consisting of
Avealth or greatness) of Christ."
**
What
is
the riches
(i.e.,
God*s
all
which the Old TestaSee 1 Pet. 10, 11. i.
the great abundance) of the
(i.e.,
Mystery." 2.
—"All
riches of the
full
assurance of understand-
the abundant or fullest assurance of knowledge.
To
sanctify " often means to make ceremonially clean : i.e.j to cleanse a thing from those defilements which made it unfit for sacred uses. Hence, it means simply to set apartyfit, or prepare for a **
particular purpose.
Jer. xii.
Cor.
3.
— "Sanctify
{i.e.,
prepare)
them
for the
14. — " For the unbelieving husband
day of slaughter."
sanctified by the and the unbelieving wife is sanctified by the husband" each {though one be an unbeliever) is fitted to perform the respective duties as husband and wife. So with the children, " now are they holy " i,e., they were to be no longer reckoned as idolators, but were separated from heathen associations, and ceremonially free from such defilement. See under " holy " above. How can we "sanctify God," as in Isa. viii. 13. Matt. vi. 9. 1 Pet. iii. 15, except by setting Him high above and apart from every other I
vii.
is
wife,
:
:
object of respect " Spirit "
and veneration
was used
in
various combinations by the Hebrews to
•denote the greatest degree of spirit or
?
any mental
essence of any person or thing!
quality.
As we speak
of the
FIGURES OF SPEECH.
832
Luke
X. 21.
Acts
xviii.
25.
So Rom.
zealous.
i.e.,
— "Jesus rejoiced
—" Being
in spirit"
xix. 21.
Acts
XX. 22.
means
fervent in spirit "
exceedingly-
xii. 11.
— " Paul purposed spirit": —" Behold, go bound the
Acts
exceedingly.
i.e.,
:
in
in
I
firmly resolved..
i.e,,
spirit
unto Jerusalem "
;.
with a fixed determination and settled purpose.
Rom.
Whom
9.^"
i.
!
serve with
my
spirit "
with the most
i.e.,
:
fervent zeal.
Walk"
" i.e.,
used of one's continued course of action and
is
the habitual habit and
Gen.
life:
life.
— " Enoch walked with God." — " Who walk not after the — We walk by not by sight."
flesh," etc.
viii. i.
2 Cor. V.
W^ord
7.
"
faith,
**
logos)
(Aoyos,
Hebrew idiom; and
signifies
in the New Testament follows the not merely a word, but speech, which Is-
Hence,
the outcome of words. of
of
V. 22, 24.
Rom. "
manner
it is
used of any matter, thing, or affair
any kind.
Luke i.e.,
2.
i.
Acts
God
{i.e.,
word
:
Were
*'
eye witnesses and ministers of the
vi. 2.
—"
It is
Word"
:
Christ.
not reason that
we should
leave the
word of
the preaching and ministry of the Gospel), and serve tables."'
Acts "
—
Word, the Lord Jesus
the Living
X.
i.e.,
44.— "The Holy Ghost
fell
on them that heard the
the Gospel which Peter preached.
Matt. xxi.
24.
—
"
I
also shall ask
you one word"
;
i.e.,
one
thing,,
or a question as to one matter.
Acts what
X. 29.
Acts
—
"
I
ask therefore for what word
{i.e.,
as in A.V., for
have sent for me."
intent) ye
38,—" Have a word."
xix.
The A.V. has a matter; but
according to the Heb. idiom, an accusation.
Cor. XV.
—
If ye keep in memory by what word I preached what was the subject-matter of my preaching.. Thus the word must take its colouring from the context. In Ex.. xxxiv. 28, it means the ten commandments. So in Rom. xiii. 9. In 1 Cor. xiv. 19, it means sentences. The word " son " was used, not only by Synecdoche (q.v.), but idiomatically, and not according to Greek usage. I
unto you":
2.
i.e.,
*'
IDIOMA.
"A
son of death "
rendered
A.V.
in
(1
Sam.
833
means devoted
x\. 31)
" he shall surely die."
:
Soxxvi.
16,
and
to death,
and Ps.
is
cii.20 (21).
This idiom means that the persons thus spoken of belong very emphatically to that which they are thus said to be
Sons of the bride-chamber."
"
A
" son of
"
Sons
"
Son
hell.*'
of the
Matt,
sons of."
Luke
ix, 15.
v. 34.
xxiii. 15.
wicked one."
of the devil."
Matt,
'*
Acts
Matt. xiii.
xiii.
38.
10.
Sons of disobedience." This is very much stronger than the mere tame expression disobedient children. Itmeansthatthey pertain to and belong to Satan in a special manner are those in whom he works (Eph. ii. 2), and on whom the wrath of God comes (Eph. v. 6). It does not say that God's children zuere such, but only that we had our " conversation " among" them. We were, by nature, sons of wrath (Eph. ii. 3) i.e.j those deservmg of God's wrath; but, through His grace another has borne that wrath, as verses 4-7 goes on to say. "
;
'*
:
"The son is
lost in
of perdition" (2 Thess.
John
3.
ii.
xvii. 12)
one who
is
a very emphatic and terrible sense.
See under Synecdoche.
iii.
In the adjectives,
Hebrew
Idiomatic Degrees of Comparison.
there are several idiomatic ways of emphasizing
and making them superlative. 1.
By
Preposition after Adjective.
the use of the preposition " in
adjective, as Prov. xxx. 30,
"
or "
" a lion, strong
among "
after a simple
beasts "
among
:
i.e.,
the
strongest of beasts.
The New Testament has the same Idiom.
Luke blessed of
i.
42.
— " Blessed
art thou
among women
"
:
i.e.,
the most
women. 2.
Noun
(in
regimen) for Adjective.
using a noun (by Enallage) instead of an adjective, and putting in regimen: as "angels of might,'* which is stronger than simply
By
It
using the ordinary adjective " mighty.'*
"
Kingdom
God's kingdom, as greater and better than "of
"
Uk) this world.
all
of
Heaven
"
:
i.e.,
kingdoms which are
See for examples under Enallage. G 2
:
FIGURES OF SPEECH.
834
3.
Noun repeated
in
Genitive Plural.
" repeating the same noun in the genitive plural, as See under Polyptoton, i-c, the highest heaven. of heavens "
By
Heaven
:
"Of God"
4.
By using 1 Sam.
the words " of xiv.
mighty tremblings,
God
"
as Adjective. instead of an adjective,
15.— " Tremblings of God": meaning an earthquake.
great
i.e.,
Ps. xxxvi. 6 (7).-—" Mountains of God": See under Euallagc.
e.g.,
the
i.e.,
or very
or
loftiest
grandest mountains.
Duplication of
5.
By
as Adjective.
same word, as "peace, peace":
the repetition of the
xxiii. 7
" Rabbi,
:
Rabbi "
:
most excellent Rabbi.
i.e.,
21. — " Not every one that saith unto me, Lord,
i.e.,
Matt. vii. most gracious Lord.
Mark
i.e.,
So
perfect peace.
Matt,
Noun
xiv. 45.
— "Master,
master":
i.e.,
Lord
"
:
most excellent Master.
See further under Epizenxis.
Two Nouns
6.
By
conjoined.
using a noun instead of an adjective, not in regimen, but (by
in the same case and number, and joined to the other noun by a conjunction.
Hendiadys)
2
Sam.
XX. 19.
— "A
city
and a mother":
i.e.,
a metropolitan
city.
Acts
xiv.
13.
— "Oxen
garlanded oxen too. 1
By Ps. i.e.,
.
and garlands": See under Hendiadys.
Plural
Noun
i.e.,
oxen
—
yes,
and
for Singular Adjective.
using the plural instead of the singular. li.
17 (19).
—
"
The
sacrifices of
the great sacrifice which
contrite heart.
God
requires
are a broken spirit," etc. is
a broken spirit and a
See under Heterosis. 8.
Even a
God
Verb and Cognate Noun.
verb can be exalted to a superlative degree, as well as an
adjective, by using with
it
a cognate noun:
e.g.,
——
IDIOMA.
Luke
xxii.
15.
— "With
desire
I
835
have desired":
?'.?.,
have
I
greatly desired.
Acts
17.
iv.
— "Let
them very
us threaten
us threaten
them with a threat":
—
Acts V. 28. " Did we not charge you with a charge": we not straitly charge you. See under Polyptoton. 9.
A its
"
i.e.,
let
i.e.,
did
severely.
Verb and
its
Participle.
verb can also be emphasized superlatively by combining with it e.g., "Seeing I have seen": i.e., I have surely seen.
participle:
Dying thou wilt die":
iv.
i.e.,
thou wilt surely die.
See under Polyptoton,
Idiomatic Use of Prepositions.
New Testament
Prepositions are used in the Greek idiom, but to the Hebrew.
Hebrews had very
not according to the
The Greeks had many
prepositions,
Consequently, used according to the Hebrew Idiom, the manifold relations cannot be expressed with great
but the
few.
definiteness.
The few Hebrew prepositions are used
in
the Old Testament with
various meanings which can be easily gathered from the context.
example, the
Hebrew 1
{beth)
means primarily w?; but
For
also frequently
it
means by (with reference to the instrument used), or among ; or at, or Now the Greeks have, and would have ; also upon, and with.
near
used, a different preposition for each of these. It is is
all
kv {en)^ in, as.
New
Testament. It must be taken with the shades and breadth of meaning which the Hebrew beth (1) has.
When is
a great mistake, therefore, always to translate
too frequently done in the
at
the Greek of the
New
Testament
is
put into Hebrew, this fact
once clearly seen.
For example
Matt. Matt.
iii.
vii.
:
11.
— John said, — " Witli what '*
2.
I
indeed baptize you with water."
judgment ye judge
.
.
.
with what
measure ye meet."
Matt.
vii. 6.
— " Lest they trample them with (A.V., under)
feet."
Mark iii. 22. By the prince of the devils." Luke xi. 20. — ''With the finger of God." Luke xxii. 49. — " Shall we smite with the sword." ^^
their
FIGURES OF SPEECH.
836
Rev.
us from our sins by (or through) his own The R.V. renders this " by,'* and puts in as A.V.
5.— -Washed
i.
blood," not " /;^"
the margin,
Rev.
Greek,
**
in.''
9.— Here
V.
V.
the A.V. renders
*'&y.'*
properly
it
Idiomatic Use of Numerals.
According to the Hebrew idiom, the numeral eh pronoun. is used instead of the ordinary
1.
Matt.
19.— " One
viii.
him":
scribe said to
Qieis), one,
one of
i.e.,
the
scribes, or a certain particular scribe.
See also 17;
42.
xii.
18
ix.
xvi. 14
;
Luke
12,
v.
;
28
xviii. 24,
John
17.
9;
vi.
19
xxi.
;
21
vii.
Mark
xxvi. 69.
;
xx,
;
Rev.
7.
x.
viii.
13, etc. 2.
Sometimes, following the Hebrew idiom, the negative the verb instead of with the predicate:
— *'One
Matt. X. 29. Greek idiom would
The
3.
be,
'*
them
of
not one {ovMs) of
S9.y
everything
the ordinary Greek idiom, nothing ciii. 2.
Luke nothing
is
i.
— Forget not — Every thing "
We
Hebrew the numeral
find this in the
which expresses idiom,
:
:
frequently so used.
and this
is
put instead of
i.e.,
:
forget not any.
not be impossible with
God "
:
i.e.,
is
New
is
20. 16.
John iii. John ii.
1
15, 16; vi.
21.
Rev.
39;
xviii.
xii.
46.
22.
doubled to express distribution.
Testament, instead of the Greek idiom
We find the Hebrew them two two " (i.e., two and two Compare the Greek idiom in Luke x. 1.
by the preposition dvd (ana). vi. 7,
in pairs.
i.e.,
This idiom
nouns
it
Mark
e.g., in
together)
fall.''
impossible.
i.
In
is «f?^,
The ordinary Luke xii. 6.
fall."
shall
joined with
is.
will
So Matt. xxiv. 22. Mark xiii. Rom. iii. 20. 1 Cor. 29. Gal. ii. 4.
is
his benefits "
all
"
37.
not
them
adjective Tras {pas), every or all
The Hebrews would Ps.
shall
is
e.g..
"He
sent
not confined to numerals, for
we
find
it
with other
e.g.,
Mark vi. In Mark Compare Luke
39,
by companies (so Ex.
vi. 40, ix.
both the
14. 2
Cor.
iv.
viii.
14 (10),
LXX).
Hebrew and Greek idioms 16.
are used.
—
:
IDIOMA. vi.
837
Idiomatic forms of Quotations.
In quotations the Hebrews generally omitted the word " sayiu_^,'* whenever the words of another speaker were quoted. They very
frequently stand alone without the verb
^*
Hence
saying,"
by italics. See Ps. ii. 2, but sometimes even omitted, and the passage is most obscure. supplied
Ps. cix. 5;
all
it is
often
italics
are
''Saying'' should be added in italics at the end of verse
the words
down
end of verse 19 being the words of See this passage
the
to
David's adversaries which they spake against David.
under Ellipsis (page
33).
Ps. cxliv. 12 should begin with the word
*'
See
this passage also
From
usage
this
under
verses 12 to falsehood " which
saying*'
the middle of verse 15 being the " vanity" and the the *' strange children " spake (verses 8, 11).
*'
;
Ellipsis (page 33).
another
idiom
the asking
followed, in
of
a question. vii.
Idiomatic
Forms of
Question,
In Hebrew a question often begins with done " means " tell me whether this is done."
'*i/"*':
" z/ this be
i.e.,
But the Greeks never In Greek
used the "if" in this sense in order to ask a question. it
always expresses a condition.
Hebrew
Yet, following the
idiom,
we have
Luke
xxii. 49.
— "// we
shall smite with
sword"
i.e.,
:
shall
we
smite, etc. viii.
1.
Idiomatic Phrases.
"Answered and said" was kind of speech It
should therefore
not be
used by Hebrew idiom of whatever is
in
question.
rendered
''Answered and
litei^ally,
said" but translated so as to express whatever may be the ticular kind of speech referred to in the verb *' said " e.g. ;
Matt. thee,
O
xi. 25.
— "At that time Jesus answered
and
par-
:
said,
I
thank
Father," etc.
This should be, " At that time Jesus prayed and said,"
Mark
xii.
25. — " At that time Jesus answered and
it
said,
while he
How say the scribes that Christ, etc." should be " Asked and said." So Mark xiii. 2, etc.
taught in the temple,
Here
etc.
)
FIGURES OF SPEECH.
838
Mark
xi.
said unto
14.— " And Jesus answered and
it,
No man
eat fruit of thee hereafter for ever." clear that this cannot be literally meant, for the" tree had said nothing. It should be " Jesus addressed the tree, and said to it." It
is
My
2.
soul,
your
soul, their souls,
is
the
Hebrew idiom
for myself,
yourself^ yourselves, etc.
See Num.
Judges
xxiii. 10.
20
cxxi. 7. Jer. xviii.
Ps.
xvi. 30.
—
my
Ps. xvi. 10. " Thou wilt not leave This is explained Hades, the grave). "
lix.
3 (4); xxxv. 13;
ciii. 1
;
(cf. xxxviii. 16).
in
soul
{i.e.,
me) in Sheol
(or
the next hne as meaning
thou wilt not suffer thine Holy One to see corruption." So Acts ii. 27, 31 xiii. 35. It is resurrection from the grave which is taught and referred to ;
here, as
is
where Sheol
clear from Ps. xlix. 15 (16),
lated "grave."
is
properly trans-
See under Synecdoche. "
3.
Out of the Way."
must not be translated literally, arise or is done by a certain school of prophetic students because it is a Greek idiom for being out of the way, and always implies decisive action, either of the person's own will or of force on the part of others. eV jxeo-ov (2
Thess.
become developed
"
7)
ii.
out of the midst," as ;
He
3) says: " the way " {i.e.,
Plutarch (Timol. 238.
having got himself out of Herodotus (3. 83 and
and says out of
:
determined to live by himself, from the public).
The speaker (in 8. 22) exhorts some, 8. 22). Be on our side, but if this is impossible, then sit down way,"" or as we should say in our idiom stand aside " (not "
*'
tJie
" arise out of the midst "
!
The same idiom is found in Latin. Terence {Phoriii. v. 8. 3) She is dead, she is gone from among us" {i.e., forced or torn away by the cruel hand of death, " e medio abiit "). The opposite expression shows the same thing. In Xenophon {Cyr. v. 2. 26), some one asks " What stands in the way of your joining us ? " {kv fiea.o ko-ri) i.e., your standing in with us. The same idiom is found in the Scriptures. says:
*'
:
:
xiii. 49.—The wicked are taken away by force).
Matt. {i.e.,
Acts
xvii. 33.
—
"
*'
severed from
among the just"
Paul departed /7'om amono- them."
:
IDIOMA. Acts
xxiii. 10.
— Paul was taken
**
839
by force from among them."
where the complaint is made that they 1 Cor. V. 2 is very clear had not mourned that " he that hath done this deed might be taken away /row among you." :
vi. 17.
2 Cor.
—" Wherefore
come out from among them, and be
ye separate." Col.
ii.
We Isa.
— We
read of the handwriting of ordinances which Christ " took it out of the way."
14.
against us.
have the same idiom 11.
lii.
—
^"
1
the Septuagint.
Depart ye ... go ye out of the midst of her,"
and Isa. Ivii.
in
(Ixx. 2).
— " The righteous
to
come." It is thus perfectly clear that,
he
who now
is
holds fast
cast out, the "
he
was
in
2 Thess.
[to his positioii]
" is
Satan,
war
heavenlies, until the great
who
is
taken away from the
is
ii.
where
7,
it
evil
says that
continue to do so until he
will
holding on to his position in the
shall take place (Rev.
xii.),
and he be cast
out into the earth.
Then
" he stands (R.V.)
on the sand of the and as the result of this the two beasts rise up. They cannot, This is the teaching of therefore, " arise " till Satan is cast out. 2 Thess. ii. See further under Ellipsis. it is
that (Rev.
xiii.
1)
sea,"
**
4.
"
To break
ing of the
Breaking of Bread."
bread,'* KXdo-at aprov (klasai arton), is the literal render-
Hebrew idiom DT77
partake of food, and
is
DI.Q {paras lechem),
used of eating as
idiom) arose from the fact that
among
in
the
and
it
means
to
a meal.'''' The figure (or Hebrews bread was made,
not in loaves as with us, but in round cakes about as thick as the
thumb.
These were always broken, and not
the phrase to break bread.
Indeed so close
cut. is
Hence the
origin of
the connection that
we
sometimes have the word *' break " without " bread." So clear is the meaning that there may be the Ellipsis of the latter word. See examples of this Hebrew idiom in Jer. xvi. 7 (see A.V. margin) Neither shall men break bread for them," as in Ezek. xxiv. 17. Hos. *'
ix, 4.
See Deut. Isa. Iviii. 7.
* Just as
meal.
xxvi. 14,
—"
among
Is
it
and Job
xlii.
11.
not to break thy bread to the hungry
the Arabs to-day, the Idiom,
to eat salt,
" ?
means partaking
of a
.
FIGURES OF SPEECH.
840
Lam. breaketh
it
4.
iv.
"The young
children
ask
bread,
and no man
unto them."
Ezek.
7.—" Hath
xviii.
(A.V.
broken
bread
given)
to
the
hungry."
have the same Hebrew idiom in the Greek words of the New Testament, and the readers could have had no other idea or meaning He took the five loaves, -and blessed, in their minds (Matt. xiv. 19). and brake, and gave the loaves to his disciples, etc. This was in
We
See Matt.
connection with ordinary eating.
xv.
36
Mark
;
viii. 6,
19
;
xiv. 22.
Luke xxiv. 30.—" And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them." in verse 35, they speak of how Christ "was known of them in breaking of bread," i,e,, as He sat at meat with them. Acts- xxvii. 33-36.
— " This day
is
the fourteenth day that ye have
Wherefore I And when your health for for this is meat pray you take some in presence thanks to God and gave bread, he had thus spoken, he took were he began to eat. Then broken it, he had of them all and when some meat." also took they all of good cheer, and they
tarried and continued
fasting,'==
having taken nothing. :
:
.
.
.
;
It is is
" perfectly clear that in all these cases the " breaking of bread
Hebrew idiom for eating as in a meal. The bread till it was broken, hence the idiom which is used by
the ordinary
could not be eaten
Hebrews down meal, and of
Luke
to the present day.
also evident that the Passover
It is
it,
xxii. 19.
1
that the idiom
Cor.
xi.
is
used
was a meal, and
in
Matt. xxvi. 26.
was at this Mark xiv. 22
it
24.
home (margin) is mentioned emphasise the fact that they no longer offered sacrifices, and therefore could not eat of them in the Temple. So that though they went to the Temple to worship, they ate their meat at home in their In Acts
ii.
46, their breaking bread at
to
private houses. It
is
incredible,
expression can
mean
that in Acts xx. 7, the idiomatic any sense the Lord's supper, as is clear also
therefore, in
from verse 1 1 The one solitary passage left is 1 Cor. x. 16, " The bread which we break." This is referred by some to the Lord's supper in ignorance of the prevailing custom of the early Christians when meeting together on *
See under Synecdoche.
IDIOMA.
841
first day of the week. Assemblies were few, and the members were scattered. Many came from long distances, and food had to be brought for the d:ay s sustenance. The early fathers tell us that the people brought from their own homes hampers filled with cooked fowls,
the
and geese, etc., meat, loaves of bread, with skin-bottles of wine, etc. The rich brought of their abundance, and the poor of their poverty. These Sunday feasts acquired the ecclesiastical name, agapai or "love-feasts" (from
aydir-q,
Jude
brotherly love, see
12),
because the
made them for the benefit of the poor. It is easy to see how this would in time become a feast and how, though all partook of the common food, some would have too much, and some too little; and, as it is written, some would be hungry, and richer brethren
;
others drunken
(1
Cor.
xi.
21).
This looks as though the feast or meal
itself came to be spoken "the Lord's supper," from the fact that each received an equal portion, as on that night when the Lord Himself presided, and received it as from Himself and not merely from one another.
of as
But
in
process of time, a special ordinance was added at the close end of the assembly, and at the end of the day.
of these feasts, at the
which the name, " the Lord's supper," was afterwards confined. to the time of Chrysostom it followed the feast but, as superstition increased, it preceded the feast but for 700 years after Christ they accompanied each other and the Lord*s supper was unknown as a separate ordinance to
Up
;
;
:
!
As
late as a.d.
692 the close of the Lenten
fast
was celebrated by
an agapee, or feast, as the anniversary of the institution of the Lord's
England the day was called Maunday Thursday, from the baskets or hampers in which the provisions were brought. No one but Royalty now keeps up this ancient custom. It " fell into desuetude from the superstition of fasting communion which had been brought in (though Chrysostom wished himself anathema if he had been guilty of it !). The " breaking of bread" therefore was used of the love-feast, supper
;
and
the maunds,
in
i.e.,
''
;
and never, until recent years, used of the Lord's supper as a separate ordinance.
The idiom
;
Hebrew
error has arisen from the misunderstanding of the
and, from translating literally that which
is
used as
sl
figurative
expression.
Rome has done exactly the same, though in another direction. Rome forces the words " to break bread," to prove its practice of withRome holding the cup from the laity, or of communion in one kind !
!
FIGURES OF SPEECH.
842
argues that as
it
only says "bread," and wine
therefore the " wafer "
is
is
mentioned;
not
sufficient
Gentiles been acquainted with the Hebraism, neither malice nor ignorance could have diverted the words from their simple and
Had
only meaning. 5.
To
Take the Sword
"
" is
used for rashly usurping magisterial power
instead of giving obedience and subjection to God.
Matt. xxvi. 52. 6.
To
Open the Mouth "
"
a Hebraism, used for speaking at length
is
or with great solemnity, liberty, or freedom.
Judges
xi.
35, 36.
Job
Dan.
x. 16.
Ezek. xxiv. 27.
35;
viii.
x.
Acts 7.
xxxviii.
with
v. 2,
nioutli,'"
xxxix. 9 (10).
13(14);
35.
xiii.
2.
Prov. xxxi. 26.
Luke
i.
Acts
64.
xiii. 6.
open the
to
Ps. Ixxviii.
xxxiii. 2.
;
Rev.
" not
opposite,
:—Ps.
is
a Hebraism for
Prov. xxiv.
Isa.
7.
liii.
7.
32.
viii.
To
1
Matt.
34. 2 Cor. vi. 11.
So the silence
iii.
**
Taste "Wine
" is a
Hebraism
for drinking with others to
indulgence.
Dan.
So
V. 2.
also to
drink wine.""
**
8.
"
What
Prov. xxxi.
to
ri k^iol Kol (Tol (ti emoi kai do with thee ? " means what have we m common.
Sam.
2 viii.
29.
10;
xvi.
Mark
i.
24.
xix. 22.
Luke 9.
"
iv.
me and
soi) is
which
4.
to thee
?
"
rendered, "
is
What me
there between thee and
1
34.
Kings
John
"The Son
xvii. 18. ii.
2 Kings
:
iii.
have i.e.,
13.
I
to
what Matt,
4.
of Man."
Under Synecdoche we have considered the ordinary meaning Son of Man " but, with the definite article, the phrase appears ;
of to
have a special idiomatic usage of but Christ Himself. reference
is
He
to the first
its own. No one was ever so called, thus calls Himself in Johni. 51 (52). The occurrence of the phrase in Ps. viii., where the
first
seen to involve universal dominion in the earth. Dominion was given to the first man, Adam, and lost. It is to be restored title is
in '*the
Son
of
man," "the second man," "the Lord from Heaven,"
IDIOMA.
From John
xii.
34
.
843
the Jews rightly inferred that the
(cf. viii. 28),
involved His Messiahship.
title
That the the fact that
title it
has to do with dominion
does not occur
Church
pertain to Christ in relation to the
the Head, though
it
occurs constantly
Apocalypse (but here only twice 10.
the earth
in
is
clear from
the Epistles, and does not, therefore,
in
:
i.
"Turn
— the Body
and
13,
of
which
He
i
i
Gospels, as well as in the
in the
xiv.
14)."^'
to Ashes/'
—
This was the Hebrew idiom for God's acceptance of 3. by fire i.e., He accepted them by causing fire to fall from heaven and consume the sacrifice. No fire having its origin in this Ps. XX.
offerings
:
world ever consumed the sacrifices which
The
God
accepted.
heathen were wholly independent of and apart from God. He neither commanded them, nor accepted them. It is even so with all worship now that is not the fruit of the Holy Spirit (who is symbolized by burning fire). For the flesh to offer worship
sacrifices of the
is
The
the ofl'ering of
'*
strange
fire."
which kindled the incense on the Golden Altar of worship within the Holy Place was the same fire which had consumed the sacrifice on the Brazen Altar. This tells us that there can be no incense of prayer ascending to heaven that is not based on and does not proceed from the blood of atonement. That this fire from heaven was the essential part of God's acceptance of the offering may be seen from the fact that the fire of God fell from heaven at the first (Lev. ix. 24) (at the Tabernacle), and again at the Temple (2 Chron. vii. 1), and that fire was kept continually fire
burning.
Whenever God accepted an which only. 1
He had
appointed the
fire
See Gideon, Judges vi. 21 xxi. 26; and Elijah,
Chron.
;
1
offering fell
away from the one
especially
Manoah, Judges,
Kmgs
place
upon that occasion xiii.
15-23
;
David,
xviii. 38.
is what is meant in Gen. iv. 4, when " the Lord had and to his ofl^ering," because it was what He had ordered. But to Cain and his offering God had not respect," because " The way of Cain " (Jude 11) is it was not what He had appointed.
This, therefore,
respect unto Abel
'*
human inventions in Divine worship how Abel obtained witness that he was righteous." This being dead. how "God testified of his gifts." This is how Abel
therefore
This
is
!
is
*•
*'
See The Divine Names and
Titles,
by the same author and publisher.
FIGURES OF SPEECH.
844
yet speaketh" (Heb.
but few hear his voice.
xi. 4),
Few
understand
God left nothing for man's imagination when He made known how He would be approached, and how He v/ould be In the last chapter of Exodus (xl.), we have fourteen worshipped.
the great fact that
times "thou shalt " (2-15),
the directions given to Moses; and eight
in
words that all was done " as the Lord commanded Moses." Then Leviticus, the book of worship, opens with the words: " And the Lord called unto Moses out of the Tabernacle of the enter in, Ex. xl. 35), saying to not able was Moses congregation (for ye shall bring," etc. Lord, unto the offering If any man of you bring an
times the significant
.
.
.
.
Thus
the Lord
it is
turning
dictates the particulars as to
.
how He
And, if He would they worship Him.
does not accept the sacrifice by
be approached.
will
who
.
ashes, in vain
it to
same to-day. The true worshippers, who worship God, do so in spirit, and through that sacrifice which God has accepted, even Christ our substitute, on whom the Divine judgment fell instead of It is
the
on His People. "
BY HIM
God continually, that name (Heb. xiii. 15). There
that
it is
we
offer the sacrifice of praise to
the fruit of our lips giving thanks to His
no other worship now which He accepts, and no other the Father seeks to worship Him (John iv. 23).
is
whom
worshippers
11.
This
is
"
'*
Hebrew
the
is
The Sons
God"
of
{Sons of Elohim),
idiomatic expression for angels.
In every
place where the expression occurs, angelic beings are to be understood. It
occurs
in
:
Gen. vi. 2, 4. Job i. 6; Elohim), sons of the Elohini,
Job
xxxviii.
7.
ii.
— Where
i.
it
—Where is
it is
D''i77rT""*5^ (benai ha-
without the
article,
" Sons
of
Elohimr Ps. xxix.
I
;
Ixxxix. 6
(7).
—Where
tyh^
it is
""D^
{benai Eyleem),
sons of Eylccm.
Dan.
iii.
25.— Where
Seven times It th'.'ir
is
in all,
and
it is
in
each case
clear, therefore, that angels
"sin"
is
there recorded.
A
singular, "
How
it
are it
son (Chald., 13) of God."
means
angels."^'
meant in Gen. vi. 2, 4, and committed we are not
M'as
* In Hos. i. 10 (ii. 1), it is a different form ^r\ S« ^1^ (Benai El hat), sons of the living God. The context leaves us in no doubt thatthis is used of men, and not angels, for it is put in contrast with ^Ql? [atnmai), my people.
IDIOMA. Pet.
In 2
told.
spoken of
9 and Jude
4,
ii.
is
it
6,
connection with Noah.
in
845
Is
it
further described, and
not strange that in
1
is
Pet.
where exactly the same connections occur (/.d., " Noah," and and " prison "), they should be taken for uien I Especially when we recall the statement that " He maketh His angels spirits " (Ps. civ. 4. Heb. i, 7), and that man is never spoken of as a spirit." iii.
18, 19,
" chains,"
*'
He
said to have a spirit, but not to be one.
is
Gen.
In
Nepheleem
vi.
the progeny of
4,
awful were the consequences that the only one
these
the fallen ones (from
i.e.,
:
who was not
tainted.
angels
fallen
is
called
and so was corrupt, and Noah was
7Q3, naphal, to fall):
all flesh "^^
had to be destroyed. Noah's sons* wives be the solution of the Ethnological problem There were Nepheleem in the days of Moses
All the race, therefore,
may
were tainted, and this
as to the different races.
(Num.
xiii.
33),
because
another irruption
it
appears from Gen.
after that "
**
i.e.,
:
vi.
4 that there
after the days of
Noah.
It
extermination of this awful breed of beings that Israel
for the
was was was
used: and yet there are Christians with an excess of (false) charity
who deplore the slaughter
effected by Israel, forgetting the necessity for
the destruction.
"reserved" and " in prison " in Tartarus (the utmost bounds of creation) that the triumph of Christ reached and was proclaimed an encouragement to those who now It
*•
was
suffer "
to these fallen angels,
—
— bidding
them
" glory "
too, to look forward to the
which
shall surely follow.!
12.
Jonah
i.
17
(ii.
*'
Three days and three
1),
quoted
Matt.
in
The
expression, "three days
In
Sam.
xii.
nights."
40.
and three nights," covers any parts of three days and three nights. 1
xxx. 11 (12),
it is
it
was only three days since he
In Est.
iv.
16,
*
fell
and three nights," and
sick (ver. 13), not four days.
Esther says she and her maidens
days and three nights," and yet
The two words "generations
it
was on
" are not the
" the third
same
liii.
will fast
day
8).
t See The Spirits in Prison, by the
same author and
" thac
"three Esther
Gen. vi. 9. The first is second is Dorothai, which
in
Toledoth, nneaning the offspring in succession, while the
has respect to breed (Isa.
an idiom which
said that a certain Egyptian had not
eaten bread and drunk water for " three days yet
is
publisher.
!
FIGURES OF SPEECH.
846
went
to the king
in
not the fourth day, which
;
it
must have been
if
the expression were literally understood. It
may seem absurd
to Gentiles
and
Westerns
to
such a manner, but that does not alter the
Now but Greek
between
New Testament
the
it
This
in laugttage.
and
is
is
to use
in
fact.
most part Hebrew
for the
words
in idiom,
the simple explanation of the difference Moreover, there is reason to believe
classical Greek.
we have it, one of the idioms.
that the First Gospel, as
is
a translation from a
Hebrew
used in Jonah i. 17 (ii. 1), and by our Lord in Matt. xii. 40. And yet many Scriptures say that He should rise, and did actually rise on " the third day." This could not have been if the expression were used in its literal sense. It must Original.
This
is
It is
have been the fourth day and not the " third." The fact is that the idiom covers any part of ** three days and three nights." This method of Hebrew reckoning is as distinct from Gentile reckoning, as their commencing the day at sunset and our
modes
of reckoning
are peculiar to the respective peoples and languages and
must be duly
commencing
it
All these different
at midnight.
taken into account.
The Lord's words
in
Scripture assertion that
He
Matt. xii. 40 do not disagree with the should rise on '* the third day."
We
have the expression "after three days " once (Matt, xxvii. 63), once (John ii. 19). But the common expression is and "on the third day," and it occurs ten times. But if the expression be literal and not an idiom, all these passages should say the fourth day Paul preached the resurrection on " the third day " according to the " in three days "
Scriptures
(1
Cor. xv.
4),
and
this
is
the great Scriptural fact which we
cannot get away from. Neither can we alter the fact that
He
rose on " the
first
day
of
the week."
Neither can
we
which records His death and " The sabbath day before the Sabbath. drew on" (Luke xxiil. 54. Matt, xxvii. 62); "the day before the sabbath " (Mark xv. 42) and yet the two disciples going to Emmaus on the first day of the week say, " This is the third day (not the fo'urth) since these things were done " (Luke xxiv. 21). alter the history
burial as taking place the
;
From
all
this
it
is
perfectly clear that nothing
forcing the one passage (Matt. face of
all
viz,,
is to be gained by 40) to have a literal meaning, in the
these other passages which distinctly state that the Lord
was buried the day before the Sabbath and rose the day after on the first day of the week. These many statements are
died and it,
xii.
IDIOM A.
847
and are history but the one passage is an idiom which means any part of "three days and three nights." The one complete day and night (24 hours) and the parts of two nights (36 hours in all) fully literal
:
both the idiom and the history.
satisfy
may
It
a person
is
be added that we have a similar usage in English. When sentenced to " three days* imprisonment," it may be late in
when he
the evening of the first day
when
prison, but
arrives at the
the doors open on the morning of the third day (not the fourth) he
walks out a free man. prison for three days it
the
thing on
first
In other words,
—
and he reaches
it
if
a person
commited
is
on Monday night
— he
to
leaves
Wednesday morning.
See The Coming Prince^ by Dr. Robert Anderson, C.B.
On "
the other hand,
Thou sayest "
not, as
is
is
generally supposed, an idiomatic
expression, conveying merely a simple affirmation or consent.
The
fact
that
is
is
pronoun
indeed
on the
it
it
places
it^''
or It
So
thyself.
See,
own
is
said. I.
makes
therefore the
very emphatic
it
to
mean
(tv
Master,
Thou
;
*'
and
;
than (and not
I)
or Thou hast said
emphasis that the words
this
'*
and not I
" are
X^yets {sn legeis), thou thyself dost allege.
"Then Judas, which betrayed him, ? He said unto him, Thou hast said
Matt. xxvi. 25:
thyself," not
it
thou that madest the statement
So, too,
e.g,,
answered and
used as well,
If
the emphasis upon the pronoun {thou) instead of
and causes the phrase
is
clear
often added.*
it
all
ve.vh {sayest)
hast said
already means " thou saidst," for the
€V7Tas (eipas)
included in and forms part of the verb.
pronoun
is it
I
hast taken the fatal word "traitor" on thine
lips.
So, in Matt. xxvi. 63, 64, the High Priest (before whom Jesus had held his peace) asked, " Tell us whether thou be the Christ, the Son of
God."
Jesus saith unto him, " Thou hast said
neither affirm
it
nor deny
it.
of
thyself," not
Son
you, hereafter ye will see the
Man
of
I.
I
But then
Jesus says: "Only, I on the right hand
not to leave the matter in further suspense. tell
it
Thou hast spoken the word. sitting
Power, and coming upon the clouds of heaven." It
has been suggested that
o-v
divas {su eipas). thou saidst^
be read in the text of Matt. xvi. 18, instead of
o-v
elllirpos
{sti ei
should Petros),
thou art Peter, *
Euripides and Sophocles both have examples.
pare Matt, xxvii. 11.
Exod.
X. 29).
Mark
xv. 2,
Luke
xxii.
70;
See Wetstein. John xviii. 37
xxiii. 3.
And com;
(and Sept.
FIGURES OF SPEECH.
848
this is merely an invention to get out of a supposed difficulty. based on the fact that in the most ancient MSS. there were no divisions between the words, and hence it has been suggested that the
But
It is
three words
^Y
nETPO^
EI
thou
art
Petros
(sji {i.e.,
ei
Petros)
Peter, or a stone)
might originally have been written as one word,
SYEinS could be differently divided into
and
2Y
Ems
(sueips),
two words, thus:
—
{su eips, abbr. of eipas)
thou saidst. this are to be placed the following objections
But against
There are the Pal ceo graphical objections as to the suggested
1.
abbreviations {a) of eips for eipes ov eipas
known ancient abbreviation
only
:
;
(b)
Vienna Papyrus Fragments from Fayum, where i.e.
{pet.'-'-),
the
J
There
2.
three letters instead of the
first
is
The
of ps for petros.
of Petros or Peter is in is
it
first
one of the
written IIET,
and the
last.
MS.
the objection arising from the absence of definite
authority, which
makes the evidence conjectural rather than docu-
mentary.
There
3.
unquestioned "
And
build
My
it
:
the objection arising from the actual context, which is the two words " thou sayest ** do not follow at all. Try
is ;
say to thee, That
I
Church."
It
will
thotc saidst,
and upon
this rock
be seen at once that the
increased instead of being removed
Had
!
previous verse, the case would be different
I
shall
difficulty is
the words been in ;
but,
coming
declaration in verse 17, and especially after the formula,
the
after the
"And
I
also
say to thee," the words " thon saidst " seem to be quite impossible.
The best exposition of the passage is that which distinguishes between the two words petros, a stone, a rolling stone, a stone for throwing and petra, a rock, or cliff, which cannot be moved. ;
Thou
art ^petros (a vacillating, unstable man, no one can build on upon this petra (this rock which flesh and blood cannot reveal, but which is revealed only by God Himself, upon Christ as "the Son of God"), I shall build My Assembly. thee), but
And it
pleased
among blood *
"
so
the :
came
it
God i.e.,
to pass.
Gentiles; I
For
... to reveal His
Paul says, " When I might preach him conferred not with flesh and
in Gal.
Son
immediately
I
in
conferred not with those
See the Supplementum Nov.
i.
15, 16
me, that
who know
Test. GrcEci, 1896, p. 67.
not
By Ed.
all
the truth
Nestle, of Ulm.
:
IDIOM A.
849
Son
For all such are and they learn these truths We have the same word reveal " in Matt, only by Divine revelation. flesh and blood") and Gal. u 16, which is xvi. 17 (as we have also most significant. Paul was the wise master-builder. Paul was the first to preach Christ as " the Son of God," as declared in Acts ix. 20. This therefore was the petra the rock foundation of the Church of the living God and no merepetros or unstable man. Thus we have the contrast between the two, the petros and the petra, the stone and the involved in preaching Christ as
the
**
born of blood, or of the will of the
of God."
flesh,
**
'*
—
;
ROCK. ix.
Idioms arising from other Figures of Speech.
Certain idiomatic phrases arise out of other Figures of Speech,
and they
will
be found, as scattered examples, throughout this work.
For example. Pleonasm gives important, from Anthropopatheia,
rise to
a few
They
will
;
but the following are be found under that
figure
"To
hide from one's eyes.
To swear by one's soul. To hide one's face. To hide one's eyes. To spare with the eyes. To stretch forth the hand. To put forth the hand. To shake the hand. To make the hand heavy. To make the hand light. To withdraw the hand. To turn the hand upon. To lift up the hand. To spread forth the hand. To turn the hand back. To smite or clap the hands. To open the hand," etc. etc.
Synecdoche and Metonymy also give rise to the peculiar usage of and these Figures must be referred certain words in certain phrases :
to,
as
it is
unnecessary to repeat them here. H 2
—
FIGURES OF SPEECH.
850
Changes of Usage of Words,
X.
Greek Language,
in the
words These may be added as another class where the meanings of people. same the change in the course of centuries, even among The Greek of the New Testament is, as we have seen, full of the But there is more than this. idioms of another language (Hebrew). :
a language which was spoken and used by different races under different conditions at different times and in different countries. In the interpretation of Scripture, we have to take into account
Greek
is
the fact that Greek was a living language, and was consequently marked by constant gradual changes. The New Testament Greek is It is, therefore, impossible for four centuries later than Attic Greek. understanding and meaning. its for Greek Attic on solely us to depend
Examples could be given
changes
of these
:
(zoopoiein) which meant in classical Greek to produce had changed to preserve alive or make alive, to quicken,
fa)07rot€ti/
offspring,
(paroikos)
TrdpoiKos
live
which meant neighbour, had come to mean
sojonmer. {praktor) which
TTpaKTOip
jailor
word
(Matt in
On
meant
tax-gather,
We
58).
xii.
had come to mean
learn this from the use of the
the recently discovered Papyri. the other hand.
Testament Greek
:
Katpos is
which meant clear
Modern Greek
exhibits similar changes of
New
e.g.,
meant
Xpovos which
It
Luke
v. 25.
time,
is
used to-day
season, is to-day in
therefore that any
Testament Greek must take
in
Greece of a year.
Greece used of weather.
correct
interpretation
of
New
into account, not only particular usages,
This properly comes under Idiom, and most interesting and important branches. Biblical Greek occupies an unique position, and has never yet secured the It is a neglected study, and is attention and study which it demands. destitute alike of Lexicon and Grammar.-
but also changes of usage.
forms one of
We can,
its
here, give only a few
examples of the idioniatic usage of New Testament, which had been changed from their original classical meaning, and were used in a different Biblical sense. It is clear that many words which had been used certain important
Greek words
in
the
* The late Professor Hatch, of Oxford, has shown the importance of this branch of Biblical study, and laid the foundations for it in his Essays in Biblical Greek. Clarendon Press, 1889.
—
IDIOMA.
851
by heathens could not possibly be brought into use in the sphere of and Divine truths without considerable modifications, and, in some cases, important changes. spiritual
is
The same phenomenon is encountered to-day, wherever the attempt made to translate the Bible into a heathen language. The knowledge of these changes as they affect the more important
theological
of the
words
is
absolutely necessary to the correct interpretation
New Testament Hatch
Dr.
examples
gives
Scriptures.
(among
others)
the
following
instructive
:
dyyapevetv (aftgareuein).
Xen. Cyr.
Greek it was used with mounted couriers (Herod.
In classical
reference to the Persian system of
strict 8. 98.
8. 6, 17).
But the customs of other countries changed the meaning to the forced transport of military baggage (Jos. Ant. 13. 2, 3. RpictetuSy Diss. 4. 1, 79).
New
Testament, therefore, it is used of being compelled to See Matt. v. 41 xxvii. carry the load or baggage of another person. In the
;
32.
Mark
Compare Luke
xv. 31,
iii.
14.
a.vo.yiv(iio-K€iv (anaginoskein) meant originally to persuade ; then, to know wellf to gather exact knowledge of, hence to read. But later usage extended the reading to reading aloud with comments (See Epictetus, Z)z55. 3. 23, 20 and 1. 10, 8). so as to persuade others. Let (Matt. xxiv. 15. Mark xiii. 14), Testament So in the New " and comments on these reads him that readeth means let him who words in the assembly take care to understand them. It explains also 1 Tim. iv. 13. *'
Its classical use was to dictate to (apostomatizein). what he was to learn by heart and afterwards recite. But its later use was widened to the examination by questioning as to what had been already taught (Potlux 2. 102). Hence in Luke xi. 53, where it is rendered " provoke him to speak," it means they began to put questions to Him as if they were airoo-TOfiaTt^etv
a
pupil
questioning a pupil. dperr}
especially of
prowesSf In
Hab.
iii.
in
(aretee)
manly
classical
qualities.
Greek meant Hence, Latin,
of any kind, manhood^ valour,
excellence vir-tus-,
skill.
the 3.
Alsoof
LXX Zech.
it
vi.
is
used for the translation of "Tin (hod), glory,
13.
n^rrijl (fhUlah), praise.
Isa. xlii. 8, 12; xlili. 21
;
Ixiii.
7.
FIGURES OF SPEECH.
852
New
In the
See
senses. (virtue)
Phil.
8 (virtue).
iv.
Pet.
1
was the
(glossokomon)
yX<.
All trace of this vanishes in later
in
case
of musical instruments were kept
(ykioa-o-ai)
(praises). 2 Pet.
9
ii.
two
of these
must have one
it
i.
3
5 (virtue).
i.
;
Testament, therefore,
which the tongues
{tong^ie-case).
Greek, and
it
was used
of
any
the strong-box, or coffer. chest, especially of what we should call See 2 Kings 11. it is used in 2 Chron. xxiv. 8, 10, In the call the should we what of etc., where we have klI^o^to^ (kihotos), xii.
LXX
9,
vioney-hox.
Hence
meaning and use
its
(deisidaimon) and
Seto-tSat^ojv
John
in
in later
sense in Acts
good Greek they were used
xvii.
22
xiii.
;
29.
were used
sense.
of religion or reUgionsness in a
But
6
xii.
Seco-tSat^ovm {deisidaimonia)
a bad sense
in
;
and
this
is tl.e
xxv. 19.
;
Sta/?oXos (diaholos)
of slanderous or malicious accusation.
was used
of a single In the LXX it is used with or without the article xxi. 1. Chron. "1^, See Tsar, 1 and Satan ; person, like the Heb. ]C?ffi, xxii. Num. 22, (See cviii. (LXX, 6). Est. vii. 4; viii. 1. Ps. cix. 6 of any accusation implying where opposition is the meaning without kind.)
In the
Tim.
1
in
its
iii.
New Testament 11.
2Tim.
iii.3. Tit.
used as a proper name, except in 3, w^here it is used as an adjective, and
is
it
ii.
ordinary sense of malicious accuser, {diatheekee).
Sta(9>?K7;
In classical
Greek
had two meanings:
it
(1)
a last will or testament, and (2) very rarely, of a covenant. This it is used 280 times, and always of a covenant. In the translated is it is its only use in the New Testament, and though
LXX
"testament" several times, ix. 16, 17, see under Ellipsis.
Dr. Hatch observes that
passages
classical
its
For Heb.
should always be coi'^waw^
it
*'
meaning of
the *
attempt to give
testament
'
is
it
in
certain
not only at variance
probably also the survival of a mistake in ignorance of the philology of later and vulgar Latin, it was formerly supposed that testamentum,' by which the word is rendered in the early Latin versions as well as in the Vulgate, meant
with
its
use
in
Hellenistic Greek, but
is
:
'
'
'
testament covenant.'
'
or
'
will,'
whereas
in fact
it
meant
also,
if
not exclusively,
"
Oprjo-Kcla (tJneeskeia)
was used
(in
the
pi.)
external ceremonies of the Egyptian priests.
by Herodotus
(2. 37) of
—
IDIOMA. Greek
In Biblical
it is
not used of these, but
and to these only
similar ceremonial observances
but of that which has
This
is its
ping
").
meaning
Jas.
transferred to any
(" religion "). Col.
18 ("worship-
ii.
26, 27 (" religion ").
i.
{nmsteerion) always rendered or
fxvo-TTipiov
is
not of Christianity,
:
origin in feelings or experiences, or of piety.
its
Acts xxvi. 5
in
853
"mystery"; but meaning a
rather transliterated
See a pamphlet on The Mystery,
secret.
by the same author and publisher.
was used of managing a household^ hence manager. Greek it was specially used of a slave who gave the other slaves their rations. So Luke xii. 42. Gal. iv. 2. Also of a landLuke xvi 1,3,8. Rom. steward, or as we should say an "agent." otKovd/xos
But
in later
xvi. 23. TTtipa^eiv
and
tempt:
(peirazein) usually translated to
Tretjoacr/xdg
(peirasmos), temptation.
The
classical use of the
Od, 16. 319; 23. 114
9.
;
verb was to make proof or trial of (Homer, To make an attempt (Polyb. Fr. hist.
281).
60).
LXX
In the
by
affliction
being that which
was extended to the mode of trial viz., Hence "trial'' came to mean trouble: as
the meaning
or disaster.
most
:
effectually tries anyone.
New Testament
In the
of tribulation, trouble,
there are several passages where this sense and even chastisement and persecution are the
more suitable renderings:
Luke
13 (Matt.
viii.
21.
xiii.
Mark
iv.
17).
Matt. 13 (Luke xi. 4) Bring us not into from him, or that, which does the mischief. vi.
Matt. devil
iv. I
(Mark
(hence Heb.
Acts XX. 19
iv.
12.
Rev.
iii.
Luke
13.
iv.
2) to
but deliver us
be tried or afflicted by the
15).
— " Perils
conspiracies of the iv.
i.
trial,
Jews
"
:
hardships through the plots and
i.e.,
(2 Cor. xi. 24, 26).
Heb.
ii.
18.
1
Pet.
i.
6
;
10.
TTovrjpos (poneeros) is defined by Aristotle as being only weak, having a good-will, and therefore only " half-wicked," because what is
done
is
On
not done from malice. the contrary in the
LXX,
the meaning seems to point to the (Gen. xxxvii. 20. Ezek. xiv. 15) of
activity of mischief: of wild beasts
the plagues of
Egypt (Deut.
vii.
15)
violence and mischief (Isa. xxxv. 9
;
:
:
of blood-shedding (Isa. x. 1).
lix. 7)
:
of
—
FIGURES OF SPEECH.
854
So
New
the
in
Testament,
are the prevailing meaning. xii.
15.
Luke
In
some
griidgmg
xxxi.
;
11
(Luke
xi.
this
13)
and mischievousness 13; xxii. 18 (Mark
xi. 26).
Matt. xx. 15.
;
meant
TrapdKhjTos (parakleetos)
assisting, especially
one's aid,
vi.
seems to be that of See Prov. xxiii. 6. Deut. xxviii. seems to be the sense in Matt.
23).
New Testament
vii.
;
45 (Luke
xii.
39;
v. 11,
of the apocryphal books, the sense
the
19-24
Matt.
(Sir. xiv. 4, 5
In
56. vi.
xx. 23).
active harnifulness
Matt.
in
in
classical
Greek merely
called to
Hence
a court of justice.
a
legal
adviser or helper.
But
this falls short of the
meaning
it
afterwards obtained
viz,^
:
not only of helping another to do a thing, but to help him hy doing
for him.
It is
26; xv. 26;
in xiv. 16,
Spirit) in
John
1
TTLo-Tts
conviction
used only
{
ii.
John of the Holy
in
xvi.
7.
of Christ's help (by the
Holy
1.
pi st is), faith.
it meant, psychologically, which brings about the conviction and
In classical Greek,
rhetorically, proof
:
And
it
Spirit's help (by Christ)
;
morally, good-faith or nmtual trust. In Biblical Greek, there gically,
an ideal virtue
since
believes that,
it
therefore,
its
viz
:
is
added a fourth usage, which is, theolo(Rom. iv. 20, 21). And,
a full assurance
,
what God has said He will surely bring to pass, objects are also objects of hope as well as faith (Heb.
xi. 1).
(sukophantein). This word meant originally an and was used of one who gave information against persons who exported figs from Attica. Literally, sijig-shewcr. Hence a common informer ; especially with the view of extorting money, a black-mailer (Xenophon, Mem. 2. 9, 4-6). (TVKo
informer,
Hence in Biblical Greek it comes to have a wider range of meanand is used for Hebrew words which mean to oppress ; and thus passed from black-mailing the rich, to the oppression of the poor to extort money, etc. ing,
So Gen. Job
X.
xxviii.
3
;
3, 16.
In the
The
xliii.
XXXV.
9.
Ecc.
(See Gen. xxvi. 20.
IS.
Ps. iv.
Ixxii. 1
;
V.
New Testament
distinction
4 7
;
;
it is
Lev.
cxix. 122, 134. vii. 8.
Ezek.
used only
in
vi. 2.
Prov.
Deut. xxiv.
xiv. 31
xxii. 12, 29.
Luke
iii.
14
;
Jer. ;
xxii.
14.
16
;
vi. 6.)
xix. 8.
between the following words in classical and Septuagint and New Testament Greek is not observed in the Translations
:
IDIOMA. TrevTjs
opposed to rich
(penees) is poor, as
work
855
TTTtoxos (ptochos) is destitute,
and
passionate TttTretvos
the
;
and
want
in
a pauper, or beggar,
:
opposed to opylkos
irpavs (praus) is easy -tempered, as
(orgilos),
or sour.
irtKpos (pikros), bitter
(tapeinos) is dejected as well as lowly.
LXX
In the
one who has to
:
for his living.
these words are used interchangeably to represent
same Hebrew words, and do not denote
only in outward condition
:
inferiority in morals, but
who
the peasantry (fellahin),
viz,,
lived
and were the victims of lawless and powerful oppressors, who plundered and ill-treated them. See Ps. X. 9; xii. 5 (6); xxxiv. 6; xxxv. 10; xxxvii. 14; xl. 17 quiet, peaceful lives,
(18)
;
Ixxii. 4,
This
is
13
;
Ixxvi.
9 (10)
;
cxivii. 6.
New
the sense underlying these words in the
Testament.
many New
Professor Deissmann"^ has recently illustrated
Testa-
the collections of papyri
ment idiomatic usages and expressions from and Vienna. They were recently discovered
at Berlin
of the age of the Ptolemies.
They
in
Egypt, and are
consist of petitions, letters, receipts,
His contention is that these contain New Testament Greek," but of the marks, not of what is shows that e.g,, he vernacular usage of words at that time ve6(f>vTo^ (neophytos) novice (1 Tim. iii. 6) is used in the papyri of newly planted palm trees. accounts, divorces, bribes, etc.
called "
:
vii. 18 and ix. 26) is used as with aKvptDo-ts (akurosis) found often and is a technical legal expression, (SepoJiDo-is (bebaiosis), a Antithesis to in a depriving of authority, and
aOkr-qcris (atheteesis),
disanulling (Heb.
confirming, or establishing. ava-Tre/ATTw is
(anapempo),
to
send up (Luke
xxiii. 7, 11, 15.
Acts xxv. 21)
used of sending up to a superior authority. arexo) (apecho), to have in full (Matt. vi. 2, 5, 16.
Luke
vi.
24)
used
is
Dec. 29th, 44 a.d., and in two Fayum receipts dated respectively This gives an Sept. 6th, 57 a.d., of giving a discharge for an account. :
ironical turn to these passages. iirla-KOTrot
(episcopoi),
See also
overseers
functionaries in Rhodes, in the first also of
an
official in
Trpco-pvTepoL
Phil. iv. 18.
bishops),
centuries, both
is
b.c.
used of
and
a.d.
civil ;
and
the temple of Apollo.
(presbyteroi), elders,
Egypt, and also of temple * Bibelstudien,
(A.V.,
officials, in
is
used of
the
Fayum
Marburg, 1895, and Neue Bibelstudien,
civil
functionaries in
papyri. 1897.
:
FIGURES OF SPEECH.
856
may iv.
Rom.
explain
John
28.
xv.
iii.
2 Cor.
33.
i.
Eph.
22.
i.
13;
30.
(Rom.
impenitent
(ametanoeetos),
dfX€Tav6t]To<;
papyrus record of a in
This
(sphragizo), to seal, is used of certifying as correct.
(Tcj^payL^o)
ii.
occurs
5)
in
a
denoting that there was to be no change
sale,
it.
l3id(oixai
(biazomai), suffer violence (M^tt,
as passive, but a Lycian inscription uses
kingdom of God render Jas.
i.
What
3, "
is
genuine
Pet.
(1
your
in
\2),
is
usually taken
as a deponent
presses itself on the notice of
(dokimion), the trying
8oKi[xtov
XI.
it
:
i.e.,
the
men.
i.
7).
This usage would
faith."
9, " That ye should show forth the praises him who hath called you/' And 2 Pet. i. 3, " Him that hath called us to glory and virtue.'" Inscriptions are quoted from the Egyptian papyri, which show
dp€Tt] (aretee),
Pet.
1
ii,
of
was used at that time in the sense of a display of power. what it means in the above passages for God's wondrous power is displayed and manifested forth in His calling of that
dpeT'i]
And
this is exactly
His People.
i.
(See above, page 851).
18, 19.
Changes of Usage of Words
xi.
It
See Eph.
;
in the
English Language,
most important that these should be carefully noticed
is
many words and
otherwise
expressions
in
:
the English of the A.V.
cannot be understood. It is
most instructive to observe the evidence aiforded by many of
these changes as to the constant effect of fallen in
use
its
of
words,
is
constantly
human nature
lowering and
;
which,
degrading
their
meaning
"All to brake" (Judges ix. 53). This is an old Anglo-Saxon word tobrecan, from which the prefix ''to''' has got separated. It means altogether or completely smashed. (See Spenser's Faerie Queene iv. 7. 66 Milton's Camus 379, all to ruffl'd." So that "all to " meant " altogether "). :
"And but even
'*
;
if" (Matt. xxiv. 48.
1
Cor.
vii.
11).
-But and
if":
i,e,,
if.
"A work"
(2
Chron.
18).
ii.
A
fishing " (John xxi. 3). The " a " is a softening down of the Anglo-Saxon " on " " on sleep " (Acts xiii. 36). "
:
"
Away
with
" (Isa.
i.
13)
meant
to tolerate.
—
IDIOMA.
857
By and by" (Luke xxi. 19) meant immediately. Come at " (Num. vi. 6) meant to come near, as in R.V. "Company with" (1 Cor. v. 9. Compare v. 11) meant '*
'*
company withf as
Do
"
below)
in
R.V
to wit " (2 Cor.
Fetched a compass
or round-about course (as
For
"
sense of
*'
do
to
Full well
"
Go On
in
(Deut.
'
in order that "
"
"
'*
(see
Wit
"
(Mark
may
that ye
9)
vii.
to
make a
:
i.e.,
circuit,
xxviii. 13.
Here, the "for" was used
1)
i.e.^
meant
9)
iii.
So Acts
R.V.).
iv.
:
in
the
do.
with full knoivledge.
meant come now,
" (Jas. iv. 13)
to
" (2 Kings
"Presently" 23)
ii
(1 Sam. ii. 16. meant immediately.
"Prevent" Thess.
Ps.
know
to
"
has now become softened
—
Phil,
1
meant make
1)
sleep" (Actsxiii. 36). The "on modern usage to " a " asleep. "
in
viii.
to certify.
:
"
have
to
to associate with.
i.e.^
:
xii.
iv.
6
15)
(Ps.
meant
10 (11); Ixxix. 8
lix.
to
Prov.xii. 16. Matt. xxi. 19; xxvi. 53.
go or come
Ixxxviii.
;
13 (14)
;
cxix. 148.
See under
before, precede.
Ellipsis,
(7).
"Strike hands" (Job
xvii. 3)
meant
to
conclude a bargain by
shaking hands. "
Trow
"
(Luke
xvii.
meant
9)
to
suppose
imagine
or
(A.S.,
treowian, to believe).
"Wit"
to wit" (Gen. xxiv. 21. Ex. ii. 4) meant to know. came to mean any special cleverness (as a noun), and then humour. So ''wot'" meant to know (Acts iii. 17. Rom. xi. 2, etc.), and " " witty " (Prov. viii. 12) meant simply skilful or clever, and " wittingly
Hence
(Gen. "
or
'*
it
xlvili.
14) knowingly, skilfully.
Wist
"
(Mark
wittingly " (Josh.
40)
xiv.
XX.
is
"
the past tense of wit, knew-
meant unknowingly.
3)
Un-
R.V. margin, through
error.
"Whit"
(1
Sam.
wiht, a person or thing
"
Very
iii. ;
18,
2 Cor.
This
xi. 5).
hence " not a whit
" (Gen. xxvii. 21. Prov. xvii. 9.
"
is
the Anglo-Saxon,
meant not John
vii.
26
at ;
all.
viii.
4)
meant
true, real.
So there are
certain
the course of years
:
words which have changed
their
meaning
in
FIGURES OF SPEECH.
858
"Advisement" Latin ad,
(1
Chron.
meant
19)
xii.
deliberation
from the
:
and visum, seemed good).
to,
"Adventure"
(Deut.
Acts
56.
xxviii.
xix. 31)
meant
venture
to
to go.
"Artillery" (1 Sam. xx. 40). This meant (from the Low Latin To-day we artillaria, any warlike weapons, hence) bows and arrows. confine the word to quite another class of weapon.
"Assay"
(Job. "
Beeves
"
Norman-French
Bonnet "
"
dress
and
:
meant
iv. 2)
(Num.
to attempt, to try.
was the
xxxi. 33, etc.)
plural of " beef"
(Ex. xxviii. 40)
was
one time used of a man's head-
at
so used in Scotland.
is still
Brigandine " use the word brigand "
(Jer. xlvi. 4 in
li.
;
was
3)
Now we
a coat of mail.
a special sense.
''Carriages" (Acts xxi, 15). From the three voices Greek Verb we have Carriage (passive i,€., that which I carry) :
carries
now "
of the :
Carry
how I carry myself); Carriage (active: i.e., that which me). The former of these uses of the word (from the Passive)
(middle:
is
the
:
for ox.
i.e.,
obsolete.
Clouted "
(Josh.
ix.
meant patched.
5)
And
**
Clouts "
(Jer.
xxxviii, 11, 12).
"To ear" Anglo-Saxon 1
Sam.
viii.
pare Gen. xxi.
(1
Sam.
erian,
to
12, spelling
xlv. 6, "
viii.
12.
meant to plough So the R.V. now renders
Isa. xxx. 24)
plough). it
(from it
;
in
Com-
" plow," but in Isa- xxx. 24, "till."
Neither earing nor harvest." Ex. xxxiv. 21. Deut.
4.'
"
Earing
"
(Gen.
xlv.
Ex.
6.
xxxiv.
21)
meant, as
in
R.V.,
but
differ-
plowing. "
Eared
"
Earnest
" (Deut. xxi. 4) " (2 Cor.
i.
meant ploughed.
22.
Eph.
i.
14)
meant a pledge
;
ing from an ordinary pledge in this, that while a pledge might be of a different kind, the earnest was a pledge of the same kind. " "
Fast" (Ruth ii. 8) was used Fat " (Joel ii. 24. Mark xii.
Saxon /nf^, which was pronounced "
Goodman
" (Matt. xx. 11)
"Libertines" Romans.
(Acts
vi.
in
the sense of
1)
was used
close, near.
for a Vat,
meant householder
9^
from Anglo-
vat.
(as in R.V.).
a class oi frccdmen
amonst the
IDIOMA, *'
Lusty
(Judges
**
iii.
859
meant merely vigorous
29)
simply pleasure or desire generally, as Ex. xv. 2 Tim.
iv.
3
John
viii.
44.
John
1
ii.
;
Now we use
16.
and Lust meant
Deut.
9.
xii. 15, etc.
of one special
it
form of desire.
Mote
"
" (Matt. vii. 3) is
the Anglo-Saxon mot,
a particle of
i.e.,
dust.
"Naughty"
(Prov.
12;
vi.
Now we
naught, worthless.
use
xvli,
Jer.
4.
of any evil,
it
xxiv. 2) meant worth and sometimes of some
special form.
Nephew
"
Isa. xiv. 22.
1
" (Judges
Tim.
xii.
14. Jobxviii. 19)
meant a grandson.
See
4 from the Latin nepos,
v.
"Occupy*' (Luke xix. 13) meant from the Latin occupare, to lay hold of.
carry on business, to trade,
to
Hence our word
" occupa-
tion."
"
Outgoings," Josh.
"
Penny
Ps. Ixv. 8
xvii. 9.
(9),
meant utmost
limits.
" (Matt. xx. 2)
was used of any piece of money. Even Hence the phrase to turn a penny." In Icelandic, peningr means cattle, as well as money. Now it is limited to a particular coin, which we represent by " d" (the initial " A penny a day " was the idiom for the ordinary wage of denarius). for such labour. In Luke x. 35, the two pence " equalled two days' silver
money used
to be so called.
:
*'
'*
wages or double pay.
"Publican tax-collector.
"
"
(Matt.
Now
Quick"
10, etc., etc.)
ix.
the usage
(Lev.
Num.
10, 24.
xiii.
was the Latin Publicanus, a
changed to a Vintner.
is
Quicken
"
means
to
make
37, 40, 88, 107, 149, 154, 156,
" ii.
Quickened," made
1,5. **
2 Cor. "
1
Pet.
iii.
1
Iv.
Pet.
Now we
15; cxxiv. iv. 5)
use
it
3.
is
the
in
the
alive (Ps. Ixxi. 20; Ixxx. 18; cxix. 25,
159;
cxliii. 11.
Rom.
alive (Ps. cxix. 50, 93.
xiii. 1
11).
Cor. xv. 36.
Eph.
18.
Quickeneth," maketh iii.
12.
So
sense of lively as opposite to sluggish. "
Ps.
xvi. 30.
Acts x. 42. 2 Tim. iv. 1. Heb. iv. Anglo-Saxon cwic, alive, as opposite to dead. Isa. xi. 3.
6 (marg.).
1
Tim.
alive
vi.
Quickening," making
(John
v
21
;
vi.
63.
Rom.
iv.
17.
13.
alive (1 Cor. xv. 45).
Silly" (Job. v. 2. Hos. vii. 11. 2 Tim. iii. 6) meant, originally, But now, ^s Anglo-Saxon, saelig, timely, then, happy, and innocent. *
because a person so
it
who
acts thus
has come to be used.
is
supposed by the world to be
The same
is
foolish,
the case with the word
OF SPEECH.
FIG URES
860 "
Simple," which meant,
originally, without guile, open, artless.
But now, because a person who acts thus, sense,
it
has come to mean fooHsh.
in its original sense,
7(8);cxvi. 6; xiv. 15,
"
Prov. "
a
;
Simplicity " i.
22.
Rom
Sottish "
person
is
Prov.
is
used
i.
Ezek.
xxii. 3.
xii. 8.
in
2 Cor.
(Jer. iv. 22)
made
considered devoid of
word as the usage had not then changed. See
cxix. 130.
18; xxi. 11
is
In the Bible the
4, 22,
32
xlv. 20.
;
vii.
Rom
7;
viii.
12;
meant
so by drink,
its
;
all
used
Ps. xix.
ix. 4,
13
;
xvi. 18, 19.
the corresponding sense i.
5
is
:
2 Sam. xv.
1
'.
xi. 3.
sttipid, dull,
use
is
heavy.
Now, because
limited to stupidity thus
induced. *'
Vagabond
"
iv. 12, 14. Acts xix. 13. Ps. cix. 10) meant from Latin vagari, to wander. But, because those who thus wander, are generally compelled to do so on account
(Gen.
originally, a wanderer^
of their worthless character, so the special sense.
word came
to be limited to this
—
As TO Persons.
2.
PROSOPOPCEIA
or,
;
PERSONIFICATION.
Tilings represented as Persons. Pros'-6-po-poe'-i-a TTpotrtoTTor
Greek,
pros'-o-po-pee-ya).
(i.e.,
(prosopon), face ov person,
and
Trpoo-ojiroirotta,
(poiein), to
7roie.iv
from
make.
A figure by which things are represented or spoken of as persons by which we attribute intelligence, by words or actions, to inanimate ;
or,
objects or abstract ideas.
The present {e.g.,
;
employed when the absent are spoken
figure is
when
the dead are spoken of as alive
a country)
or
;
of (or to) as
when anything
addressed as a person.
is
Personification
the English
is
name
for the figure.
The Latins called it PERSONIFICATIO, or PERSONyE FICTIO, the making ov feigning of a person. Also CONPORMATIO, a conforming ov fashioning, delineation, conception.
The
figure of Personification
classes or groups
may
be divided into the following six
:
I.
The members
II.
Animals.
III.
The products
Human
of the
body.
of the earth.
IV. Inanimate things.
V.
Kingdoms, countries, and
VI.
Human
Gen. xxxi.
35.
actions, etc., attributed to things, etc.
The members of
i.
states.
— Heb.,
the
human
body.
Let not the eyes of
my
lord kindle with
anger.
So
xlv.
Gen.
5 margin
xlviii. 14.
:
and compare
—
*'
He made
Isa.
his
iii.
8.
hands to understand" v^3^,
sikkeyl), skilful,
Deut. I
xiii, 8.
Kings
thine eyes": Periphrasis
— Neither thine eye pity him." — " Whatsoever pleasant *'
shall
XX.
6.
z.^,,
pleases thine eyes.
and Metonymy), 21
is
(or desirable, marg.) in
So Ezek.
(see Paronomasia).
xxiv. 1
16 (see under
John
ii.
16.
OF SPEECH.
FIG URES
862
Job xxix. II.— "When the ear heard me, then it blessed me and when the eye saw me, it gave witness to me." How beautiful is this Prosopopcsia,
for
of the eye
more than putting the
much more
and, therefore,
;
Job xxxi. I
It is
any one who used the eye and saw.
7.
—
covet that which
'*
I
It is
''
eye,''
by Metonomy,
the actual personification
expressive.
mine heart walked after mine eyes," have seen. Compare 1 John ii. 16. If
.
.
.
Ps. XXXV. 10. — "All my bones shall say. Lord, who
i,e.,
unto
like
is
if
thee," etc.
When
it is
written
*'
my
All
bones,"
it
is
the figure Synecdoche,
by which a part or some of the members are put for the whole being
When
or person.
is
it
written " shall say," that
is
Prosopopceia,
because they are represented as speaking. This is a Psalm of David and it is therefore true of David's Son, and David's Lord, as well as of David himself. :
David could say that he, with all his members and powers, used " Jehovah! Who is like unto thee," etc.
these words and said,
The Lord Jesus could use them there
revealed. thing. (1
Cor.
in like
manner of Himself.
a further application to Christ mystical
is
All the
members
xii.).
They are
We
see
of Christ's
we see how they are
In Ps. cxxxix.
" vexed."
16
Ps.
They are "sundered"
vi.
body now say exactly the same
members
the formation of those
placed in the Body.
2 (3). 14
(Ps. xxii.
(15),
margin),
but
^'broken" (Ps. xxxiv. 20 (21). Ex. xii. 46): therefore Christ's bones were not to be broken (John xix, 33, 37). Their
"hearts" are broken, as His was (Ps.
Ps. xxxiv. 18 (19), (and
all
cf.
But
a truth not then
:
Ixix,
never literal
See
20).
verse 20), but they themselves, never
!
They all are " poor and needy," and they all say one thing. They own Jesus as "the Lord" and all confess that there is none like ;
Him.
Sometimes they ask the question (Ps. Ixxxix. 6 (7); Ixxi. Ex. XV. 11), and sometimes they answer it (Deut. xxxiii. 26, 1 Sam. ii. 2).
They thus confess Him as beyond compare, because the " poor and needy" from the strong spoiler. From the Law which was too strong (Gal. iii. 10 and
He 13).
Prom Sin which is too strong (Rom. vii. 23, 24 v. 21). From the World which is too strong (John xvi. 33), and From Death (2 Cor. 10. 2 Tim. 10. Hos. xiii. 14). ;
i.
i.
19.
27.
delivers
PROSOPOPCEJA. Ps.
Ixviii. 31 (32).
Ethiopia shall soon stretch out her hands
**
is first put, by Metonymy (of subject), for up their hands. Otherwise, it is a Prosopopceia, Ethiopia has no hands This will be fulfilled in the day of Ps.
Here, Ethiopia
unto God.'*
who
the inhabitants for
—
863
lift
I
Ixxii. 15.
Ps. Ixxiii. the wicked
9.
— " Their tongue walketh through the earth."
who walk through
It is
the earth, using their tongues against
God. Ps.
ciii. I.
—"All
that
within me, bless his holy name."
is
Ps. cxix. 82.
—"Mine
eyes
fail
for thy
word":
are consumed in looking for the fulfilment of Synecdoche)
I
See
and Idiom.
also Synecdoche
am
So verse
consumed.
mine eyes
i.e.,
Thy Word
(by
i.e.
:
123.
—
Ps. cxxxvii. 5 (6). " If I forget thee, O Jerusalem, let my right hand forget." The A.V. and R.V. supply ^^her cunning'' in italics. This is usually treated as an Ellipsis^ but by some as a Prosopopceia. But it is neither. When the correct reading of the Hebrew is understood, we have here a beautiful Paronomasia {q.v.), and the reading is " let
me
forget
Ps. cxlv.
Prov.
my 15.
X. 32.
right hand."
—" The eyes of
all
wait (marg., look unto)
— "The mouth of the just bringeth
Isa. xiii. 18.
thee,''
forth wisdom."
— " Their eye not spare children." — " Cast ye away every man the abominations of shall
Ezek. XX. 7. See under Enallage.
his
eyes."
Matt.
vi.
3.
—
"
Let
not
thy
left
hand
know,"
See
etc.
Parcemia. 2 Pet.
ii.
14.
— " Having
eyes
full
of an adulteress."
(See A.V.
margin.) I
hand,
Cor. I
am
xii. 15, 16.
—
the ear shall say. Because it
the foot shall say. Because
" If
not of the body
Is
;
I
therefore not of the body
am
ix. 5.
not the eye,
!
am
I
am
not the
?
And
not of the body;
if
Is
"
Animals.
—" At the hand of every beast
arc thus spoken of as intelligent
man
I
therefore not of the body
?
ii.
Gen,
it
will
and responsible.
I
require
it."
Beasts
How much more
—
OF SPEECH.
FIG URES
864
Job
7,—" Ask now the
xii.
the fowls of the
beasts,
they shall
air,
and they
shall teach thee:
Compare verses
thee."
tell
8,
and 11,
etc.
Job
29 (21).—"
xli.
a spear."
Joel
6.
i.
—
A
'*
nation
He is
(leviathan)
laugheth at the shaking of
come up upon my land
.
.
.
whose teeth
are the teeth of a lion, and he hath the cheek teeth of a great lion."
So verse
4.
Animals are represented as doing what the hostile nation had done.
See further illustrations under Allegory, iii.
—
The prodiicfs of
the earth.
Lev. xix. 23. " Ye shall count the fruit thereof as uncircumFor three years the fruit of a young tree was not to be eaten, i e., but in the fourth year it " shall be holiness of praises to Jehovah See it shall be counted holy to the great praise and glory of Jehovah,
cised."
'
:
In the fifth year
Heterosis.
Joel xvi. 8.
Nahum
Hab. Hos.
10.
i.
iii.
it
— "The land i.
4.
17 (margin).
—
might be eaten.
mourneth "
—the
The labour
oil
languisheth."
So
of the olive shall lie."
Isa.
So
ix. 2. iv.
Gen.
iv. 10.
in
tilings.
brother's blood cneth unto
me
See under Heterosis.
from the ground."
So
Inanimate
— *'The voice of thy
verse 11.
The earth
is
represented as opening her mouth
to receive the blood of Abel.
— *'The nakedness of the land." 19. — Desolation spoken of as the
Gen.
xlii. 9, 12.
Gen.
xlvii.
land.
Ex.
xix. 18.
Lev. tants."
is
death of the
— " Mount Sinai quaked as though with fear."
xviii.
25,
28.— The
land
'*
itself
vomiteth out her inhabi-
" It spued out the nations."
—
Deut. xxxii. 42. Arrows are said to be made drunk; and the sword is said to devour. Compare Isa. xxxiv. 5, 6. Jer. xlvi. 10.
The
four lines are as follows
a
I I
b I
a I
:
make mine arrows drunk with blood, And my sword shall devour flesh;
will
drunk with the blood of the slain and of the captives, b from the hairy head of the enemy (R.V. marg). I
'
PROSOPOPCEIA.
865
Here a refers to the arrows mentioned in a while b refers work of the sword mentioned in b. See under Parallelism. :
Josh. xxiv. hath heard
Judges
—'*This
27.
stone shall be a witness unto us; for
Lord which he spake unto
the words of the
all
V. 20.
to the
— " The stars
in their
it
us."
courses fought against Sisera.'
See under Hoinoeopropheron. 2
Kings
19.
iii.
— Here, the figure
is
translated:
of land with stones "
every good piece
— "And shall mar
The Heb.
(See
is grieve.
A.V. marg.)
Job
neither let
morning.
Job
— Let the night
look for light, but have [or see] none dawning of the day." Heb., the eyelids of the (See A.V. marg. and R.V. text). So xli. 18 (10).
iii. 9. it
*'
;
see the
xxviii. 22.
—
Destruction and death say,
"
We
have heard of
the fame thereof with our ears."
Job xxxi.
38.
—"
my
If
likewise thereof weep."
Job all
xxxviii.
the sons of
also called
7.
God
land cry against me, or that the furrows
(A.V., complain.
— "When
{i.e.,
Marg., weep).
the morning stars sang together, and
'glory of
I (2).
(17).
saw thee; they were afraid
Thus
Epizeuxis).
is
:
stars are
in Ps. cxlviii. 3.
—"The heavens declare the —"The waters saw thee, Ps. Ixxvii. 16
Ps. xix.
The
the angels) shouted for joy."
on to praise God
O
God."
'\'
God, the waters
the depths also were troubled." (See under
the history of Ex.
xiv.,
powerfully and beautifully
expressed.
Ps. xcvi. II, 12; xcviii. It is
a figure of speech
creation of God,
cause
its
Ps. pare Job
but
8 are beautiful examples of P/'oso/o/ice/a.
7, it
when Christ
emphasises the rejoicing of the whole shall return to
remove
its
curse,
and
groanings to cease. ciii. 16. vii.
Ps. civ.
Song Isa.
:
i.
iii.
10; 19. 6.
— " The place thereof viii.
shall
know
it
— " The sun knoweth his going down."
So
—"The sun hath looked upon me." —" Her gates lament and mourn'': shall
26.
the eastern custom.
Com-
no more."
18, etc.
See Job
i.
20;
ii.
i.e.,
after
the Stars,
by the
13.
* See on the whole of this wondrous Psalm, The Witness of same author and publisher. Pages 1-6.
I
2
OF SPEECH.
FIG URES
866
Isa. V. 14.
—
without measure Isa. xiv.
Sheol hath enlarged herself, and opened her mouth
*'
"
and
:
of that day.
show the great mortality
this, to
— "The 9-11. — Dead
fir-trees rejoice at thee."
8.
people in the grave are represented as speaking. And Sheol or the grave (margin) is represented as being moved and stirred. That it is the grave is clear from the reference Isa. xiv.
to the " worms."
Isa. xxiv.
4.
—" The earth mourneth."
Similar examples are seen in verse 7;
Lam.
ii.
Hos.
8.
Isa. xxiv. 23.
sun ashamed,"
Joel
3.
iv.
i.
— "Then And
etc.
Amos
10.
moon
the
(See under 9.
xxxiii. i.
Jer.
Pa Fonomasia). iv.
28;
xii.
4.
2, etc.
shall
be confounded, and the
order to emphasise the glory of the
this, in
presence of the Lord. Jer.
48.
li.
— "Then
the heaven and the earth, and
Babylon
therein, shall sing for
"
:
i.e.^
the joy over her
all
fall
that
is
shall be
great and universal. Isa. Iv. 12.
— "The
mountains and the
before you into singing, and
And thus
hands."
coming day of
is
all
hills
shall
break forth
the trees of the field shall clap their
emphasised the universal joy of Israel in the when Jehovah shall comfort her. So
her glory,
xlix. 13.
Jer. xxxi. 15.
So Matt,
— Rachel, long since dead,
is
represented as weeping.
18.
ii,
Lam.
i.
4.
— "The
ways
of Zion do
mourn,"
etc.
This most
elegant Prosopopceia graphically describes the desolation.
Ezek. xxxii. out of Sheol
:
21, 22.
— Dead
the grave, as
i.e.,
is
people are represented as speaking clear from the
whole context.
Verses 22-32 are about those who have been slain with the sword,
and are
fallen
and lying
in their graves.
—
Hos.
ii. 22 (24). See also this verse under Anaphora, Climax^ and Polysyndeton ; and compare Deut. xxviii. 23. Jer. xiv. 22, where the heavens and the earth are said to give their substance, or withhold it, by the hand of God. So Jonah i. 4.
Rom. Metonymy
Rom.
Why
(of
—
For the earnest expectation of the creature of the sons of God." See under Adjunct), Ellipsis, and Epitrechon. ig.
viii.
waiteth for the
ix. 2C.
hast thou
"
manifestation
—" Shall the thing formed say to him that formed
made me thus ?
"
it,
PROSOPOPCEIA.
Rom,
X. 6-8.
867
— "The righteousness which
Is
of faith speaketh on
this wise," etc.
Rev. standing
vi. 9, 10.
— The dead
are represented as speaking, notwith-
says that they had been slain.
it
Church
have been taken away, the Remnant of Israel will be dealt with and go through a " great tribulation'* and For, after the
shall
Many
suffer great persecution.
will
be martyred and " beheaded for
witness of Jesus and for the word of God which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads or in their hands" (Rev. xx. 4). In Rev. vi. 9, this time of persecution is not yet over, and those who have been slain are represented, by Prosopopceia, as speaking and
the
How
would be before the earth should be judged, and That this is not the language of the Church is clear for they address the Lord as Aeo-iroT^qs (Despotees) i.e., Despot, Master, esp., a ?naster of slaves. Despot (see Luke ii. 29. Acts iv. 24. 2 Pet. ii. 1. Jude 4). And not as Kvptos (Kurios), Lord, as the Church asking,
long
it
their blood avenged.
:
;
always does.
They have
" white robes " given to them, thus
keeping up the
Prosopopceia. " souls " is put for persons by Synecdoche {q.v.).
The word
Moreover the dead do not speak. See Ps. cxv. 17; cxlvi. 4, etc.
1.
Isa.
i.
6.
5,
V.
Kingdoms, Countries, and
A
whole people as an individual man.
— " Why
more and more
States.
should ye be stricken any more
?
ye will
and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores." (See under Hypotyposis). Thus the whole Jewish nation is elegantly a.ddressed as one man. See verses 7-9. Careful students of the Old Testament, especially in the original, will find abundant instances of this Figure. See Isa. vii. 20 xxx. 28, etc. revolt
:
the whole head
is
sick,
;
A
2.
Lam. He
iii.
i
whole Nation
(2).
—
'*
I
am
is
the
spoken of as a Man.
man
that hath seen affliction
.
.
.
hath led me," etc. This
is
generally but wrongly taken of Christ.
which a People
Dan.
ii.
is
31.
It is
the figure by
personified.
—
*'
This great image
.
.
.
stood before thee."
OF SPEECH.
FIG URES
868
A
3.
whole People or State as a
Woman.
Isa. xxxii. g-ii. — " Rise up, ye women that are at ease
*' ;
etc.
Here the whole People is addressed as a class of women. So chap. iii. 18-26. Micah vii. 8-10, etc. Idolatrous Israel is spoken of, and to, as an adulterous woman This is based iv. 30. Ezek. xvl. and xxiii. Hos. il. etc. Jer, iii. 1, 3, 4 on such passages as Ex. xxxiv. 15, 16. Deut. xxxi. 16. Judges ii. 17. Isa. i. 21 Ivii. 3. Nah. iii. 4. Isa. xxiii. 15-17. :
;
;
A
4.
2
City spoken of as a Mother
Sam,
Hos.
for a city or
Ezek.
2.
ii.
5.
Josh. xvii. 19
;
city).
mother,
a'
Isa.
1.
1.
26.
iv.
and Villages are spoken of as Daughters.
Num.
i6. ;
Gal.
xxiii. 2.
Cities
Josh. XV. 45, 47 xiii.
a metropolitan
See under Hendiadys. People spoken of as
XX. ig.
See also
{i.e.,
xvii. 11,
Judges
xxi. 25.
16,
17.
Chron.
1
xi.
etc.
26, 28,
vii.
29;
See xviii.
esp. 1,
2;
xxviii. 18, etc.
Ps. xlv 12 Epexegesis
(13).
(q-r.),
—
The daughter
"
the rich
among
of Tyre "
:
i.e,,
as explained by
the peoples.
—
the
Ps. cxxxvii. 8. The "-daughter of Babylon." It is possible that little ones " of verse 9 may be small offshoots of Great Babylon,
*'
and not
literal infants.
Lam. Lam.
i.
ii.
Zech.
6; 2.
—The "daughter of Zion." —The daughter of Judah." — " Daughter of Zion," " Daughter of Jerusalem." ii.
iv.
31
;
etc. "
ix. 9.
And elsewhere Jer.
i,
vi. 2.
often.
Micah
See
Isa.
iv. 10, 13.
—
i.
8;
Zeph.
x.
iii.
32;
xvi.
1
" Virgin of Israel." Jer. xxxi. 4, 21. So chap, xviii. 13, and Amos v. 2. Sometimes " virgin " and " daughter " are combined, 12; xxxvii. 22; xlvii. 1. Jer. xlvi. 11, Lam. ii. 13.
vi.
Called
from
o-oj/xa
like a
Hniuan Actions attributed
SOMATOPCEIA {soma), a body,
body or person, as
Gen.
iv. 7.
— " Sin
and
to
Things^
{So'-mat-o-pcB'-ia). Trotetv (poiein), to
we speak lieth at
of embodying.
the door."
;
xxxvii. 22.
10, 14.
etc.
Greek
make.
Isa. xxiii.
o-w/xaroTrot^a,
Hence,
to
make
PROSOPOPCBIA.
869
See Metonymy^ by which '* sin " is put for sin-offering, and this sin-offering is a live animal represented as a person waiting at the door. The Hebrew fyi (rahvatz) is specially used of animals.
Gen. This
xviii. 20. is
— " The
Sodom and Gomorrah is great.'* v. -4 we have it literally. my righteousness answer for me in
cry of
Prosopopoeiay whereas in Jas.
Gen. XXX.
—
33.
"
So
shall
time to come."
See under Antimereia
8.—"
Ex. xviii. So Gen. xliv. 29.
34.
(of Adv.).
All the travail that
Num.
had found them."
Deut. xxxi.
xx. 14.
17,
21,
29.
Job. xxxi.
Ps. cxvi. 3; cxix. 143.
Job
xvi. 8.
—
My leanness
"
rising
up
in
me beareth
witness to
my
face."
Ps.
Ixxxv.
10
(11).
— " Mercy
and truth are met together;
righteousness and peace have kissed each other." Isa. lix. 12.
— Our sins — "Judgment
testify against us."
"
Isa. lix. 14.
is
turned away backward, and justice
standeth afar off." Jer. xiv. I
Cor.
Jas.
i.
7.
—
"
Our
iniquities testify against us."
xiii. 4, 5, 6, 7.
15.
—" When
— Human
actions are attributed to charity.
lust hath conceived,
it
bringeth forth sin."
See under Climax.
Rev.
xviii. 5.
— " Her sins have reached unto heaven."
ANTIPROSOPOPCEIA ANTI-PERSONIFICATION. ;
or,
The opposite of Prosopopoeia An'-ti-pros-o'-po-pce-ia,
Persons represented as inanimate things.
;
This
it
name of the former figure with name is given to this figure because The
is
avTL (anti), opposite, prefixed.
the opposite of the other
is
the
:
persons being represented as
things,
instead of things as persons. 2
Sam.
the king,
—
** Then said Abishai the son of Zeruiah unto should this dead dog curse thy lord, the king ? let me
xvi. 9.
Why
go over, I pray thee, and take off his head." A dog does not curse still less does a "dead dog " but the vivid figure is eloquent, and stands for a whole paragraph which would be :
;
required to express literally
all
that the figure implies.
—
:
ANTHROPOPATHEIA or, CONDESCENSION. ;
The Ascribing of
Human
Attributes,
An-throp'-o-path-ei'-a. Greek, avOpiJiTroirdOtia.,
man, and
(pathos), affections
-n-ddos
and
etc.,
from
to
God.
avOpmTro'^ {anthropos)j
etc.
feelings,
(from
irdo-xeiv,
pascheinjt to suffer).
This figure
used of the ascription of
is
human
passions, actions,
or attributes to God.
Hebrews
The D'T« 'D^
"=n"l
had
a
name
for
(Derech Benai Adam), the
this
figure,
way of
and
the sons
called
it
of man.
had another name for it: SYNCATABASIS from o-vv (syji), together with, Kara (kata), down, and i.e., God, by using palv^iv (bainein), to go : a going down together with this figure, condescends to the ignorance and infirmity of man. Hence, the Latin name for it was CONDESCENSIO, con-
The
Greeks
(Syn'-cat-ab
'-a-sis),
:
descension.
The following are the figure
may
I.
be presented
Human and Rational
which the various uses of this
Beings.
3.
Parts and Members of Man. The Feelings of Men. The Actions of Men.
4.
Circumstances
1.
2.
(a)
Negative.
(b)
Positive.
(c)
Of Place. Of Time. Of Person.
(d) (e)
II.
divisions in
:
Irrational Creatures. 1.
Animals.
2. 3.
The Actions of certain Animals. Parts or Members of certain Animals.
4.
Plants: (a) (b)
Of Genus. Of Species.
:
FIGURES OF SPEECH.
872
Inanimate Things.
III.
Universals.
1.
2.
Particulars.
3.
The Elements.
4.
The Earth.
Human and Rational
I.
A Soul in
Man
Parts and Members of
1.
God
my
soul shall not abhor
or,
of the
attributed to
is
Human
Body,
God
we may understand His essence and
condescension, so that
i.e.,
;
Beings-
will
Himself.
Lev. xxvi.
II.
—
And
'*
I
my
will set
you
"
14;
xlii.
tabernacle
among you
:
and
I myself (see under Idiom and
i.e.,
:
Synecdoche).
So
Ps.
5.
xi.
" mind"). Matt.
Isa.
i.
xii. 18.
Heb.
x.
1.
Jer. v. 9,
29; xv.
1
Hence the expression " to swear by one^s soul,'" Jer. li. A.V. marg.) Amos vi. 8, where it is rendered, " by himself."
Lam.
(rendered
38.
—'*And thy soul
14.
(See
condescend to me." find here one of the eighteen emendations of the Sopherim, who altered it to, '* My soul is humbled in me." (See Appendix E). iii.
20.
will
This was the primitive text, and
we
Jerusalem, personified, speaks, and says (verses 19, 20) addressing
God
:
*'
Remember my misery and my forlorn state, The wormwood and the gall. Yea, verily, Thou wilt remember, And Thy soul will mourn over me. This
I
my
recall to
Therefore
I
heart.
have hope."
A Body Col.
ii.
17.
body of Christ
— "Which
is
is
used of Christ.
are a shadow of things to
the substance "
:
i.e.,
come: but the Christ Himself, either personally
{verse 9) or mystically,*
See under
Ellipsis,
and compare
1
Tim.
iii.
iv. 12, 15, 16.
See The Mystery, by the same author and publisher.
16.
Eph.
i.
22, 23;
ANTHROPOPATHEIA. The Head Cor.
I
Rom.
xi. 3.
human
to His
So Christ i.
22
spoken of Christ.
is
— *'The head of Christ
nature, and
is God." This is in respect spoken of Christ as man. John xiv. 28.
is
29.
viii.
Eph.
873
head of the Body
said to be
is
Col.
iv. 15.
;
See
18.
i.
1
Cor.
i.e.^
:
the Mystical Body.
Hence
xii.
dvaKecftakaLwo-ao-Oat
(anakephalaiosasthai), to reduce to one head, or to head up in Eph,
The Face, It
So
to signify presence.
used of the Divine presence
is
Ps. xvi. 11
favour.
"In thy face
:
10.
i.
(i.e.^
happiness and of Divine
in
presence)
fulness of joy.*'
is
Ps. xvii. 15.
Ex. xxxiii, 20, 23.
—Compare
li.
i.e.f
of thy presence, in Divine grace
Ps. xxxi. 20
Ps. xvii.
2.
(21).
— "Thou wilt hide them
xiii.
12.
Jonah
3.
i.
Ps. Ixxxix. 15 in
i.e.,
:
in
the secret of thy face
(16),
":
and favour.
—" Let my sentence come forth from thy face "
Thy presence or Thyself, face "
Cor.
1
11 (13).
Ps.
:
i.e.,
righteousness and truth.
in
— " They Thy
the light of
vi^ill
walk,
O
Lord,
in
presence, enjoying
the light of thy
Thy
favour and
blessing. I
A.V.,
(4,
—
face "
Chron. xxix. 12. " Riches and honour come from thy " of Thee " i.e., from Thy grace and favour.
:
:
So Num. vi. 8, 20). Dan. ix. Matt,
Father":
25, 26.
iv.
6 (7); xxxi. 16(17); Ixxx.
3, 7,
19
17.
xviii. 10. f.^.,
Ps.
—"Their angels do always behold the face of
enjoy or stand
2 Kings XXV. 19. Est.
i.
in
His presence, which
is
my
explained by
14.
Hence the hiding of God's face meant the withholding
of His grace
and favour. Ps.
xiii.
It is
Ps. at
Thy
1
(2)
:
xxvii.
9
;
xxx. 7 (8).
used of the Divine presence ix.
3
(4).
—"They
shall fall
in
Ezek. xxxix. 24.
anger and judgment.
and perish from thy face"
(i.e.,
p'resence manifested in judgment).
—
Ps. xxi. 9 (10). "Thou shalt make them as a fiery oven time of Thy face" (i.e., Thy presence in judgment). The A.V. actually renders this " anger " but not in :
in
the
874
FIGURES OF SPEECH.
,
Ps. xxxiv. i6.— *' The face of the {i.e., the anger of the Lord, as in
evil "
Lord
them that do
against
is
9 and Lam.
xxi.
See
16.
iv.
A.V. marg.)
Thess.
2 *'
g.— "The
i.
Here,
face of the Lord."
It is
See under Ellipsis. So 1 Pet. iii. 12. used of Jehovah Himself, for emphasis.
Ex.
xxxiii. 14, 15, as
it
rendered
is
presence."
Ex.
20,
xxiii.
explained in verse 16, and Isa.
is
where
etc.,
Christ
doubtless
is
Ixiii. 9.
meant by
" the
angel."
So Ex.
xxiii. 15
empty."
—
None
"
:
shall
appear before
my
face
{i.e.,
Me)
myself) against that Lev. xvii. 10. I will set my face {i.e soul." So Jer. xxi. 10. Hence the shewbread was called the bread of the presence {lit., the bread of the faces), because it was in the holy place in the manifested
presence of God.
Ex. XXV.
30.
**
,
— " Thou
the Paronomasia
Ps. xxvii. Ps.
c. 2.
1
:
Lord.
me
Observe
C???, Vphahnai) alway."
(q.v,).
8.
— " Seek ye my face ":
i.e.,
seek me.
— Come before his face before Him) with singing." — " Seek his face Himself) evermore." So 2 Sam. "
(i.e.,
Ps. cv. 4. xxi.
upon the table the bread of the
shalt set
faces (D"'3Q, pahneem) before
(i.e.,
"And David
enquired of the Lord"
:
lit.,
sought the face of
the
(See A.V. marg.)
Ps. cxxxix. presence)
:
i.e.,
7.
— "Whither
shall
I
flee
from thy face
?
" (A.V.,
from Thee.
Chron. vii. 14. Hence " Face to face
2
Num. xii. 6, 7, Num. xii. 8 we have 10.
"
which is mouth to mouth
etc.,
"
Sam.
xvi.
22. —
"
intimacy.
Deut.
v.
4
;
xxxiv.
explained by Ex. xx. 18-21.
Eyes 2
means great
" for
the
first
time.
In
See below.
are attributed to God.
The Lord
will
behold with his eye."
This
was the primitive text and is one of the eighteen passages altered by the Sopherim (see Appendix E) to " mine eye," which has been taken (by Metonymy) to stand for tears or affliction. ;
—
Zech. ii. 8 (12). " He that toucheth you toucheth the apple of my eye." So the primitive Hebrew text read, but was altered by the Sopherim to " his eye." See Appendix E.
:
ANTHROPOPATHEIA. Eyes Ps. "
men
xi. 4. i.^.,
:
— " His
875
.
are used of God's observation.
eyes behold, his eyelids try, the children of
the Lord observeth and noteth and understandeth the acts
and ways of men. See Job. xxxiv. 21 " His eyes are upon the ways of man, and he seeth all his goings." So Isa. i. 16. Heb. iv, 13. :
Hos. 1
xiii. 14.
—
*'
Repentance
So Rom.
not repent.
will
xi.
" hide
Hence the phrase to See Isa.
upon or regard.
from
Ixv. 16.
Eyes are used
shall be hid
from mine eyes":
i.e.y
29. one's eyes "
Amos
means not
to look
ix. 3.
and favour.
of God*s grace
—
Deut. xi. 12. "The eyes of the Jehovah thy God, are always upon it " i.^., regarding the Land with Divine benevolence. So 1 Kings :
2 Chron. xvi. 9.
ix. 3.
Ps. xxxii. "
I
eye
8.
—A.V.
I
will
guide thee with mine eye."
counsel thee with mine eye upon thee."
will
concerning thee
take counsel
to
'* :
graciously to inform thee
i.e.,
:
and lead thee
cause
will
I
My
mine
Spirit
to
(See A.V.
the right way.
in
R.V.
Lit., I cause
marg.)
So 1 Pet. iii. 12. See above. Hence the phrases, " Mine eye spared them (Ezek. xx. 17) i.e.^ was propitious toward them, and showed them My favour. So Ezek. '*
:
I
V. 11
lost
vii. 4,
;
'*
I
am
cut off from before thine eyes " (Ps. xxxi. 22)
Thy favour. To keep as the apple *'
Ears
i.e.,
:
I
have
of the eye " (Deut. xxxii. 10).
are attributed to God.
—" Thou wilt cause thine ear to hear." — " Bow down thine ear to me." Ps. xxxi. 2 Ps. x. 17.
(3).
Ps, says,
**
xl.
A
pare Ex.
Ps.
6
(7).
servant forever hast thou xxi.
6 and Deut. xv. 17
Iv. I
Ps. Ixxi.
— " Give (2). 2.
Ps. cxxx. to the voice of
Ezek. yet will
I
— " Mine ears hast thou opened or bored": ;
ear to
made me."
my
prayer,
O
God."
me.''
*'
"
2.
Christ
and see under Metojiymy.
— Incline thine ear unto me and save — Lord, hear my voice thine ears
my
i.e,,
See margin, and com-
:
let
be attentive
supplications."
viii. 18.
—" Though they cry
not hear them."
in
mine ears with a loud
voice,
FIGURES OF SPEECH.
876
jas.
V. 4.
— "The cries
of
them which have reaped are entered
into the ears of the Lord of sabaoth."
See also
Isa.
4, 5,
1.
where Messiah speaks.
Nostrils are attributed to God.
Ex. XV. 8.— "With the
blast of thy nostrils the waters
were
gathered together."
—
Job iv. 9. " By the breath of his The A.V. margin says " That is, by Ex. XV.
8.
Deut. xxxiii. xviii. 15.
—
—
"
They
shall put (or let
R.V., " before thee."
A.V. and
thy nose."
Ps.
10.
nostrils are they
"
originally read,
nostril."
(the Asherah) to
my
but was altered by the
See Appendix E.
Sopherim, " to their nose."
in
put) incense to
At the blast of the breath of thy
Ezek. viii. So the Heb. Text
A Mouth and
them
See
(But see A.V. marg.)
— " Lo, they put the branch 17.
nose."
consumed."
his anger,'' as Isa. xxx. 33.
Lips and a Tongue are attributed to God, will, His word,
connection with His
His commands,
etc.
— " With
him (Moses) will I speak mouth to Num. xii. 8. mouth " l.e,, familiarly, and with really audible words. Deut. viii. 3. " By every word that proceedeth out of the mouth of Jehovah doth man live." So Matt. iv. 4. :
—
Josh.
14.— "And
ix.
the
men took
of their victuals,
and asked
not counsel at the mouth of the Lord."
Job
xi. 5.
—
thee." Isa. xi.
4.
" Oh- that
—" He
and with the breath of This
is
as a devouring Iv.
his lips againsi
shall smite the earth with the rod of his
mouth,
his lips shall he slay the wicked."
quoted of Christ
Isa. xxx. 27.
Isa.
God would speak and open
in 2
— " His lips are
Thess. full
ii.
8.
of indignation,
and
his tongue
fire.''
II.— " So
shall
my word
be that goeth forth out of
my
mouth."
A
—
Voice
is
attributed to God.
Isa. xxx. 30. " Jehovah shall cause the glory of His voice to be heard" i.e., as in A.V. and R.V., " his glorious voice," thus interpreting and rendering the Hypallage {q,v,). See Ps. xxix. :
ANTHROPOPATHEIA. Arms
877
are attributed to God, to indicate His strength and power,
which
Ex. XV.
in
Job
i6.
men
xl. 9.
lies
—
*'
so largely in the arms,
Hast thou an arm
like
God
" ?
—
Ps. Ixxvii. 15 (16). " Thou hast with thine arm redeemed thy people." (So Ex. vi. 6. Deut. ix. 29. Ps. cxxxvi. 12). Ps. Ixxix. II.
—" According
the greatness of thine arm."
to
Here, the A.V. and R.V. both actually render
it
*'
thy power
(marg.
'
thine arm).
—
Ps. Ixxxix. 10 (11). the arm of thy strength."
Thou hast scattered thine enemies with " So R.V. But A.V., " with thy strong arm
*'
(see margin).
Isa.
li. 9.
— " Awake, awake, put on strength, O arm of the Lord."
See also under Epizenxis.
— " Therefore his arm brought salvation." So — Jehovah hath sworn by his right hand, and by the
Isa. lix. 16.
Isa. Ixii.
arm
8.
Ixiii. 5.
"
of his strength"
:
i.e.,
by His strong arm,
or.
His
strerigth.
Luke 51. — " He hath shewed strength with his arm." — Thou hast an arm with might " (see Ps. Ixxxix. 13 i.
*'
(14).
A.V.
and R.V. margin).
Here A.V. and R.V. both render Isa.
arm."
XXX. 30.
—Jehovah
Here His voice
is
" shall
it
"a mighty arm."
shew the
down
lighting
of
his
used of thunder, and His arm denotes His
lightning.
The Arm
of the
Lord not only denotes power, but power executed
See Ps. cxxxvi.
The Arm
judgment.
12.
of the
Lord
is
His grace Isa. Hi. 10.
in
also used of the in
making known
wondrous power.
—"Jehovah hath made bare His holy arm
of all the nations."
of
Verses 7, 8 clearly
show that
this
in
the eyes
was His power
manifested in grace to Israel. Tsa.
liii,
i.
—"Who
Adjunct) ? and to
whom
Compare John
xii.
hath believed our report (see Metonymy of is
the
arm
of Jehovah revealed
38 and Rom.
i.
16.
?
"
FIGURES OF SPEECH,
878
A Hand
is
attributed to God, by which various powers are indicated
and actions
Power and Miraculous Operation. 23.—" Is Jehovah's hand waxed short?" i.e., has His power got less? So Isa. Hx. 1. Job X. 8. " Thine hands have made me and fashioned me."
Num.
xi.
— — The hand of Jehovah hath wrought this." — In whose hand the of every thing." — "Thou madest him to have dominion over the 6 "
Job
xii. 9.
Job
xii. 10.
Ps.
viii.
"
living
life
is
(7).
works of thy hands." Ps. xcv.
— His hands formed the dry land." — *'The Lord (Adonai) shall set His hand "
5.
Isa. xi. II.
again the
second time to recover the remnant of His People."
Purpose.
Acts
28.
iv.
— '*To
do whatsoever thy hand and thy counsel
determined before to be done." Protection, gracious deliverance, and security. Ps. xxxi. 5
Ps. cxliv.
me
(6). 7.
—
— " Into thine hand
out of great waters."
John John
commit my
spirit."
rid
me, and deliver
See under Heterosis.
— "Neither shall any pluck them out of my hand." 29. — None can pluck them out of my Father's
x. 28. X.
*'
hand."
Acts
I
Send thine hand from above:
**
iv. 30.
— " By stretching forth thine hand to heal." Providence.
Ps. civ. 28.
— "Thou
openest thine hand, they are
filled
with
good."
Ps. cxlv. 16.— "Thou openest thine hand, and
satisfiest the
desire of every living thing."
Prospering.
Neh. of
my God
ii.
8.—" The king granted me, according
upon me."
to the
good hand
ANTHROPOPATHEIA. Neh. ii. i8.— "Then was good upon me." So Ezra vii. 6, 9, 28;
them
told
I
of the
879
my God
hand of
which
18.
viii.
Preservation.
John X. hand." And
28.
—" Neither
any man pluck them out of
shall
"No man
verse 29:
them out
able to pluck
is
of
my my
Father's hand."
Punishment.
Ex.
ix. 3.
Job
xix.
— " Behold the .hand
of the
21.— "The hand
God
Lord
is
upon thy
cattle,"
etc.
of
(Eloah) hath touched me."
(See under Tapeinosis).
Ps. xxi. 8
(9).
Ps. xvii. 14.
—" Thine hand
— " From
(marg.,/rom men by thine hand.
who
are instruments in
Ps. xxxviii. 2
Acts
xiii.
(3).
Ezek. xxxix. I
So Job
(xxiii.
2)
My
"
i.e.y
:
Thy hand, O Jehovah."
— "Thy hand presseth me sore."
—"All
have executed, and
punishment.
R.V.)
of the
the
my hand
Lord
upon
is
see my judgment upon them." Metonymy, for his
heathen shall I have laid uses the word " hand," by hand (i.e., punishment) is
21.
O Jehovah "from the men
thy hand,
Compare
II.— "And now, behold, the hand
thee."
that
shall find out all thine enemies," etc. " are
men which
that
heavier than
my
groaning." (See A.V. marg.).
See
xxvii.
Hence the
IL
Idioatatic Expressions. " 5.
To
stretch forth the hand''
Ps. cxxxviii. 7.
Jer. vi. 12.
Ezek.
Isa. v. xvi.
27
;
25
to send
12, 17, 21
xxv. 7. Zeph.
''To put forth the hand ii.
i.e.,
:
ix.
;
'^
:
i.e.,
i.
4
;
;
judgments upon. x. 4 ii.
;
xiv.
27
;
Ex.
vii.
xxxi. 3.
13.
to inflict punishment.
Job
i.
11
;
5.
"
To shake
the hand.''
"
To make
the
Isa. xix. 16.
hand heavy "
:
V.e.,
to
make
the chastisement severe.
Ps. xxxii. 4.
"To make 1
Sam.
vi. 5.
the
hand
light''-,
i.e.,
to
reduce the chastisement.
FIGURES OF SPEECH.
880
"To withdraw Ezek.
"To Isa.
the
hand'":
away the punishment.
to take
i.e.,
XX. 22.
turn
hand upon''
the
punishment.
the
repeat
to
i.e.,
\
25.
i.
Jehovah asks why "
To
lift lip
this should be in verse 5.
or spread out the hand''
Prov.
of mercy, or invite to receive. "
To open
Ps. civ. 28
"To
:
Ezek.
17
xxi.
hand "
lift lip the
vi.
;
Ixv. 2.
to bestow or give bountifully.
i.e,,
clap or smite the hands together"
To
Ex
''
to call for the receiving
See
cxlv. 16 above.
;
disdainful anger "
hand
the
i.e.,
:
24. Isa. xlix. 22
i.
:
xxii
;
i.e.,
to express derision or
Ezek. xx.
This explains the
xiv. 22).
i.e.,
to swear solemnly.
8 (margin). Deut. xxxii. 40.
(See also Gen.
:
13»
6
5,
;
xxxvi. 7, ^tc.
verse Ex.
difficult
xvii. 16.
See the Text and margins of A.V. and R.V. There is the Ellipsis of the verb which is clearly understood from the idiom, thus *' Surely the hand is [lifted up] on the banner of Jehovah." So that the A.V. is quite correct in sense: Introduction
to
The hand of
*'
the prophetic
Kings
1
A
"The Lord hath sworn."
Hebrew
the
"
Lord upon
the
(See Ginsburg's
Bible, page 382, 383).
man denoted
a
power of
also the
spirit.
2 Kings
xviii. 46.
Right Hand
is
iii.
attributed to
Ezek.
15.
God
;
i.
3;
viii.
1
xxxiii. 22.
;
to denote the highest power,
and most Divine authority. Ex. XV. xlviii.
6, 12.
Ps. Ixxvii. 10(11); cxviii.
15,
16; cxxxix. 10. Isa.
13.
It
denotes also His grace and mercy
and saving His
in delivering
people.
Ps.
xviii.
35 (36)
xx. 6 (7) (margin)
;
;
xliv.
3
(4)
;
Ixiii.
8 (9)
;
Ixxx.
15, 17 (16, 18). It
is
nature as
used also of the place accorded to Christ in His
now
Ps. ex,
Rom.
viii.
So
1.
human
exalted.
Matt. xxvi. 64.
34. Col.
Christ's
THEOPREPOS,
iii.
1,
etc.
dignity
Mark Eph.
is
i.
xvi. 19.
20-22.
further
worthy of a god.
1
Acts Heb.
33, 34
ii. i.
3,
described
4
;
by
Cor. xv. 25. Eph.
;
vii.
viii.
55,56.
1.
the
figure
iv. 10, etc.
ANTHROPOPATHEIA.
A
881
Finger is attributed to God, to denote the putting forth of His formative power, and the direct and immediate act of God.
Ex.
19;
viii.
Ps.
xxxi. 18.
according to Matt,
A Heart 6;
vi.
is
God See
is
by which,
20,
xi.
meant.
xlviii. 13.
attributed to God,
21. Jer. xix. 5(6).
viii.
So Luke
(4).
12 (a span of the fingers).
Isa. xl.
Gen.
3
viii.
28, the Spirit of
xii,
Sam.
1
"A man after
14:
xiii.
His own Divine and eternal purpose; having David's worthiness or unworthiness, but to God's own not to regard, will. So Acts xiii. 22. See also Jer. xxxii. 41.
his
own
heart*':
Bowels
i.e..
are attributed to
God His
;
to denote His mercies and
pity.
All these figures of Anthropopatheia are figures oi
which one thing
is
Metonomy^hy
Here, because, when a person
put for another.
much moved by deep feeling, there is a movement they are put, by Metonymy for the feeling itself.
is
of the bowels, so
j
Isa.
Ixiii.
15.
— "Where
thy zeal and
is
thy strength,
me
sounding of thy bowels and of thy mercies towards
?
"
So
the Jer.
xxxi. 20.
Luke
78.
i.
—" Through Here
(See A.V. margin). of our
30.
li.
ix. 36.
So
moved. Ps.
translated,
"through the tender mercy
God."
Matt xliii.
the bowels of the mercy of our God."
it is
1
14; xv. 32.
Kings
1
(3)
xiv.
— " He was moved with compassion
:
"
26.
iii.
is
i.
hand
his
lit.,
bowels
;
of thy tender mercies.")
attributed to
Ps. Ixxiv. 11 (the
:
Mark 41 vi. 34, etc. (See also Gen. And compare this as attributed to God,
The multitude
A Bosom
"
God
in the
;
to denote comfort
bosom denoting
So
Isa. Ixiii. 7.
and
rest.
ease, according to
Prov. xix. 24 and xxvi. 15). Isa. xl. 11.
John
i.
18
(**
In the
bosom
of the Father").
Num.
xi.
12.
Feet are attributed in
is
God;
to denote His presence in the earth,
Ps. Ixxiv. 3; ex. 1. Isa. spoken of as His " footstool."
Isa. Ixvi. 1.
earth
to
power, in universal dominion. Ix.
13.
In this respect the K 2
FIGURES OF SPEECH.
882
Footsteps are also attributed to God. Ps. Ixxvii. 19 (20)
2.
Ixxxix. 51 (52).
;
Human Affections and Feelings
Human
He has such feelings; but, in infinite condescension, of in order to enable us to comprehend Him. Rejoicing
is
:
attributed to God.
Ps. civ. 3i.~'*The Lord shall rejoice Ixii.
God not that He is thus spoken
feelings are attributed to
and
affections
are attributed to God.
in his
works."
So
Isa.
5. Deut. xxviii. 63; xxx. 9. Jer. xxxii. 41, etc.
Sorrow and Grief Gen.
vi. 6.
Judges
—
X. i6.
—" His soul was grieved
40. —
Ps. Ixxviii. ness,
and grieve Him Isa. Ixiii. 10.
Eph.
grieved him at his heart."
It
'*
iv.
are attributed to God.
*'
in
How
oft did "
the desert
for the misery of Israel."
they provoke him
in
the wilder-
!
— "They rebelled, and vexed
So
his holy Spirit."
30.
See Zech.
Ezek.
xi. 8.
vi. 9.
Repentance
Gen.
vi. 6.
—
**
It
attributed to God.
is
repented Jehovah that he had
made man on
the
earth."
So Ex.
Hos.
xxvi. 3.
2
xxxii. 12, 14. xi. 8.
Amos
Sam.
xxiv. 16.
vii. 3, 6.
Joel
ii.
Ps. cvi. 45. Jer.
xviii.
8;
13, 14.
Anger, Vengeance, and Hatred are attributed to God.
Ex. XV. Ps. Isa.
7.
—"Thou sentest forth thy wrath."
i.
14.
— Thou hatest workers of iniquity." — Your new moons and your appointed feasts my soul
i.
24.
—
V. 5 (6).
"
all
'*
hateth." Isa.
"
I
will
.
,
.
Jer. IX. g.—*' Shall not
me
avenge
my
of mine enemies."
soul be
avenged on such a nation
jealous,
and Jehovah revengeth the will take vengeance on his
as
this?"
Nah. i. 2.—*' God Lord revengeth, and is adversaries,
(E!)
is
;
furious
:
the
and he reserveth wrath
Lord
for his enemies."
ANTHROPOPATHEIA. So Ezek. 1
Kings
Ps.
V. 13.
12
ii.
883
Deut.
;
Ixxxv. 5 (6).
is
spoken of God.
37
i.
xxxii. 16.
;
xi. 9.
Comfort Isa. Ivii,
Ezek.
6.
— " Should —"And
V. 13.
I
I
receive comfort in these
will
?
"
be comforted."
Jealousy.
—" For — Num. XXV.
Ex. XX.
5.
II.
my
I
'*
Lord thy God am a
the
That
I
jealous"^'
consumed not the children
God (El)" of Israel in
jealousy."
—
Deut. xxxii. 16. " They provoked him to jealousy with strange So in verse 21, and in 1 Kings xiv. 22. Isa. ix. 7 (6). Ezek. gods." viii. 3.
Joel
Zech.
18.
ii.
i.
14.
—"
and for Zion with a I am jealous for Jerusalem See also under Polyptoton.
great jealousy."
Zeal. Isa. ix. 7
(6).
—"The zeal of the Lord of hosts
will
perform
this.'*
Displeasure.
Zech. are at ease
i.
15.
for
:
—" I
am
I
very sore displeased with the heathen that little displeased, and they helped forward
was but a
the affliction." Pity.
Joel
ii.
18.
— "Then
will
Jehovah
Human Actions
3.
.
.
.
pity
His People."
are attributed to God.
Not actual knowledge as such, but the acquiring
Knowing.
of
knowledge as though befort ignorant.
—
" I will go down now, and see whether they have done altogether according to the cry of it,t which is come unto me; and if not, I will know."
Gen.
* It is
xviii. 21.
noteworthy that N^p_ (kabah) out of
connected with \
Sn
(El).
its six
occurrences,
is,
in five,
God.
The Scvcrus Codex reads
See Giniburg's Introduction
to
D the
-oi*
H
:
^
Hebrew
^
.
^^eir cry, instead of " the cry of it."
Bible,
page 412.
FIGURES OF SPEECH,
884
Gen.
xxii. 12.
—" Now
know
I
that thou fearest God, seeing thou
hast not withheld thy son, thine only son from me."
God, of course, knew
He
it
already
;
but, in
wondrous condescension,
make Abraham understand.
stoops to
—
Deut. viii. 2. " The Lord thy God led thee, etc. ... to know The Lord knew already what was in thine heart." So xiii. 3 (4). *' For He knoweth the way of the righteous" (Ps. 6; xxxi. 7 (8). ;
i.
2 Tim.
ii.
19).
Ps. xiv.
2.
— "The
children of men, to see
Lord looked down from heaven upon
(i e.,
to
know)
if
the there were any that did under-
stand," etc.
So Ps. liii. 2 (3). (See also this verse under Epanadiplosis). The very action of our prayer to God involves an Anthropopatheia. God knows all our petitions before we pray. And yet we have to pray as though we were making them known to Him. Phil, iv. 6.
Not Knowing,
—
the opposite of knowledge,
attributed to God.
is
The Lord God called unto Adam, and said unto thou?" This implies ignorance. The Lord knew; but the question is put to make Adam know and realise his changed
Gen.
him,
iii. 9.
Where
'*
art
condition.
Gen.
—
iv. 9.
These See under
Num.
first
Where
*'
is
Abel thy brother
"
two. Divine questions in the Bible are very significant.
Erotesis,
xxii.
9.—" What men are these with thee
—
Kings xix. 9, 13. What doest thou So 2 Kings xx. 14, 15. Isa. xxxix. 3, 4. I
To
?
this figure
*'
?
"
here, Elijah
?
"
must be referred the passages which represent God
as doubting, or having to wait to see certain results.
Ezek.
XX. 8.
Also when
Hof,
God
not know, but that
xi. 8, 9.
tries,
or proves, or searches,
He may make
it is
not that
He
does
others know.
Ps. vii. 9 (10).— -The righteous (See Metonymy of subject).
God
trieth the hearts
So Jer. xi. 20. Rev. ii. 23. 1 Cor. ii. 10. So Christ declares that He will say: Matt. vii. 23 " I never knew you - xxv. Luke xiii. 25, 27, :
;
12: -
I
and reins."
know you ^
not."
A NTHROPOPA THEIA.
The questions of Christ same Figure.
the
in
885
New Testament
are to be referred
to the
Matt.
xxii. 20.
—"Whose
Also verse 45:
image and superscription
this
is
"If David then
him Lord, how
call
?
"
he his
is
son?"
Luke
viii.
Who
45.—"
touched
me
"
?
Remembering.
Gen. i.
—" And God remembered Noah."
viii. i.
So xxx.
22.
1
Sam.
11, 19.
Gen.
and Ex.
where God speaks of remembering 45 " He remembered for them His covenant," though "they (verse 13) soon forgat His works," and (verse 21) "they forgat God their saviour." It denotes specially a remembrance for good. As in Ps. xxv. 6, 7 ix. 15, 16,
So
His covenant.
Ps. cv.
8,
vi. 5,
42 -
cvi.
;
:
;
Ixxviii.
39; cxv. 12; cxix. 49
Ex.
;
cxxxvi. 13.
Isa. xliii. 25.
Rev.
xviii. 5.
— " And God remembered
his covenant with Abraham, See this passage under the figures Synonymia, Anaphora, Polysyndeton, and Metonymy (of the Cause). ii.
24.
with Isaac, and with Jacob."
I
Sam.
i.
II.
—"
thine handmaid." I
Sam.
i.
19.
Hypocatastasis here (verse 9),
If
thou wilt
.
.
.
remember me and not
—
"
And
for
;
it is
Lord remembered
the
He
implied that
Ps. Ixxviii. 39, His hand." ciii. 14.
are dust."
not
—
"
He remembered
—
This
remember our
"
He knoweth
is
power.
not
is
that they were but flesh."
infirmities.
"They remembered not
our frame; he remembereth that we man will not do he will
Man
:
remember omt sins ; but these Infinite not remember (Isa. xliii. 25). will
God will He remembers our weakness.
remember our
:
the one thing that
are the very things that in
There
her."
heard Hannah's prayer
and did according to her request.
This stands in solemn contrast with verse 42
Ps.
forget
See under Pleonasm,
Perfect in holiness,
He
will
sins.
This remembrance, though
in
punishment of their enemies. See Ps. cxxxvii. 7. Rev. xviii. * See the Structure of this Psalm and publisher.
in
mercy
to
His people, involves the
5.
A Key
to the
Psalms, by the same author
—
FIGURES OF SPEECH.
886
Forgetting and Not Forgetting Ps.
ix.
Ps,
xiii. I (2).
shall
wilt
Ps. xlii. 9 (10). " thou forgotten me ?
I
forsake you
:
will
—"Yet —" even will
Jer. xxiii. 39. "
God.
also attributed to
—" For the needy not alway be forgotten." — " How long thou forget me, O Jehovah." —" say unto God (El) my rock, Why hast
i8 (19).
Isa. xlix. 15.
is
not forget thee."
I
i.e,,
6.
*' I
and
utterly forget you,
will
I,
I,
the false prophets,
I
will
who would say "the burden
of
the Lord."
Hos. Metonymy
iv.
Luke
xii. 6.
When God
also
forget thy
xi. 6.
—" Not one of them
says
their punishment
Job
will
(See under
children."
of Cause.)
is
He
certain,
—" Know
is
forgotten before God."
not forget His enemies,
will
and
will
it
means
that
not be indefinitely deferred.
therefore that
God causeth
to be forgotten
for thee of thine iniquity."
The A.V. and R.V. both render "
this "
God
exacteth of thee
less
where two words have to be supplied through not seeing the Figure, which denotes that " God (Eloah) causeth the punishment of thine iniquity to be deferred." The Heb. than thine iniquity deserveth
is
:
"
He
:
constantly lendeth to thee "
:
z.^.,
crediteth thee like a lenient
creditor.
—
Ps. Ixxiv. 23. " Forget not the voice of thine enemies " not defer their punishment.
Amos I
will
—
:
i.e.,
never forget any of their works " surely remember them and punish them for them. viii.
7.
"
I
will
:
do
i.e.j
Thinking.
Gen. thought
it
1.
20.
— "Ye thought
{i,e.,
me
devised) evil against
Ps. xl. 5 (6).— "The thoughts which are to usward be reckoned up in order unto thee."
:
God
they cannot
Ps. xcii. 5 (6).— "0 Lord, how great are thy works thoughts are very deep." Ps. cxxxix.
O God"
but
:
for good."
(El),
17.
— " How precious also are thy thoughts
!
and thy
unto me,
ANTHROPOPATHEIA. Isa. Iv.
words may be presented according to their
(See under Epanodos),
structure.
For
a
—These
8.
887
my
thoughts are not
I
your thoughts, neither are your ways
b I
b I
My
a
ways, saith the Lord (Jehovah).
I
Jer. xxix. ii. saith
—"
I
know the thoughts
that
Jehovah, thoughts of peace, and not of
I
think toward you,
evil,
to give
you an
(See this verse also under Metonymy of Adjunct and
expected end." Hendiadys),
So
Jer. H. 12;
iv.
28, etc.
He
will lift
Hissing.
and
—
up an ensign to the nations from far, hiss unto them from the end of the earth." (See under
Isa, V. 26. will
Hypotyposis),
Isa. vii. 18.
**
—"Jehovah
shall hiss for the fly that is in the utter-
most parts of the rivers of Egypt,"
Zech.
X. 8.
—"
I
will hiss for
etc.
them
and gather them,
;
for
I
have
redeemed them."
Breathing.
Gen.
ii. 7.
— "The
Lord God formed man
of the dust of the
ground, and breathed into his nostrils the breath of
became a
life
;
and man
living soul."'''
Compare Ezek.
xxi.
31 (36), and John xx. 21.
Laughing. Ps.
ii.
4. — " He that sitteth in the heavens shall laugh:
(Adonaif) shall have
Ps. xxxvii. his
day
is
13.
coming."
them
—
''
the Lord
in derision."
Adonaif
shall laugh at
him: for he seeth that
(See under Metonymy of Adjunct).
Crying Out. Isa. xlii. 13. his
enemies."
— " He shall
And
verse
14
cry, yea, roar; :
"
Now
will
he shall prevail against I
woman."
Compare
Ps. Ixxviii. 65.
*
Or "living creature," as
t
Or "Jehovah," according
in
chap.
i.
20, 21, 24, 30.
to another reading.
cry like a travailing
OF SPEECH.
FIG URES
S88
Speaking, by way of discourse or command.
See Gen. 14; XV.-18, to
3;
i.
16;
ii.
Abraham.
9;
iii.
Ex.
13, to
vi.
4, 5, etc.,
iii.
Gen.
Noah.
xii.
1
;
xiii.
to Moses.
These instances occur so frequently that a great part of the Bible would have to be transcribed if we gave them all. Standing.
Gen. xviii. 22. — " But the Lord stood yet before Abraham." but it is one of the eighteen passages remove the harshness of the Anthropo-
This was the primitive Text altered by the Sopherim to
;
(See Appendix E).
patheia.
Sitting.
Mai.
iii.
3.
Seeing.
Gen.
i.
Ps.
xvi. 8.
25;
4, 10, 12, 18, 21,
xvi. 13:
Ex.
25; xxxii.
ii.
9.
1
Sam.
xi. 4.
Hearing. Gen.
Ex.
xvi. 11.
cxxx. 2. Isa. Ixv. 24.
So
24.
ii.
1
John
Ps.
iv.
3; v. 1,2, 3:
x.
17;
ixvi.
18;
iii.
16;
v. 14.
Smelling. Gen. viii. ii.
21.
15.
21.
viii.
Num.
Eph.
Ex. xxix.
18, 25, 41. Lev. i. 9; ii. 12; Ezek. xx. 28, 41, etc. So New Test.
xxviii. 2.
Phil.
V. 2.
:
2 Cor.
18.
iv.
Tasting and Touching. Ps. civ. 32
;
cxliv.
5.
Hos.
ix.
4. Jer.
i.
9.
John
iv.
32, 34.
Walking. Lev. xxvi. 12, 24, 28. Deut.
xxiii.
14 (15). 2 Cor.
vi. 16.
Riding.
Deut.
xxxiii. 26.
Num.
xxiii. 4, 16.
Ps.
xviii.
10 (11);
Ixviii.
Meeting.
Returning. Hos.
v. 15.
33
(34).
Isa. xix. 1.
ANTHROPOPATHEIA.
889
Rising up.
Num. (14).
Isa.
Ps.
X. 35.
19, 21
ii.
xii.
5(6);
26(27);
xliv.
Ixviii.
'
1
(2);
13
cii.
xxxiii. 10.
;
Passing through. Ex.
Amos
23.
xii, 12,
v. 17.
Begetting. Ps.
iii.
Heb.
7.
ii.
by God.
So, those
5.
i.
who
believe, are said to be begotten
See especially
Ps. xxii. 31 (32); Ixxxvii. 4-6.
1
John
li.
29;
9, etc.
Washing. Ps.
2
li.
(4).
Ezek. xxxvi. 25.
Isa. iv. 4.
Hiding, for protection (3); xci.
and defence.
Ps. xxxi. 20 (21) (See
Metonymy)
;
Ixiv.
2
1.
Wiping, in
2 Kings xxi. 13 (See Polyptoton)
judgment.
XXV. 8. Rev.
vii.
;
and
in
mercy,
Isa.
17.
Girding. Ps.
32 (33)
xviii.
;
xxx. 11 (12)
;
xlv.
3
(4).
Building.
Gen.
ii.
the works
22 (marg.).
(Si?&
(ntpTO ma'aseh
So
poal
Ps.
=
xxviii.
5
:
'*
Because they regard not
contrivance) of Jehovah, nor the operation
= the actual execution) of his hands.*' 2 Sam.
Jer. xlii. 10.
vii.
27.
Binding up.
Job
v. 18.
Ps. cxlvii.
3.
Isa. Ixi. 1.
Hos.
vi. I.
Opening doors, windows, Ps. Ixxviii. 23. Deut. xxviii. 12. Mai.
iii.
etc.
10.
Proving and Trying. Ps. xvii. 3; Ixvi. 10. Zech.
xiil. 9.
Mai.
iii.
3 (compare Ezek. xxii.
18-22).
Breaking. Ps.
ii.
9;
iii.
7
under Paronomasia)
(8). ;
Isa.
xlv. 2.
xxxviii.
13 (compare Ps. xxii. 16(17)
FIGURES OF SPEECH.
890
Sifting.
Amos
ix. 9.
Blotting out. Ex. xxxii. 32, 33 (compare under
A posiopesis).
Ps.
li.
1
(3).
Eating, or Swallowing.
Ex. XV
XXV.
Isa.
7.
7,
8 (compare
Cor. xv. 54).
1
Enlarging. Gen. xxvi. 22. Ps,
iv. 1
(2).
Making a straight way. Ps. V. 8
Isa. xlv. 2, 13 (marg.).
(9).
Pouring out, Ezek.
Ps. Ixxix. 6.
out Joel Tit.
(i.e., ii.
iii.
the
giving
28,
29
(iii.
ix.
8;
gifts
1, 2).
xx.
Zech.
Spirit
Acts
xii. 10.
Hence the pouring
33.
13, 21,
the
of)
in ii.
abundant measure.
17, 18, 33.
Rom.
v. 5.
5, 6.
Loosening the loins. Isa. xlv. 1.
Wounding the Ps. ex.
head.
6.
Breaking forth. 2
Sam.
20
v.
;
vi. 8.
Shooting with arrows. Ps. Ixiv. 7 (8) (compare verses
3,
4
(4, 5)).
Writing. Ex. xxxi.
18.
Heb.
Jer. xxxi. 33.
xxxii. 16. viii.
Deut.
ix.
10.
Isa. iv. 3.
10.
Fanning. Jer. XV. 7.
So Matt.
iii.
12.
Luke
iii.
17.
Sweeping. Isa. xiv. 24.
Cutting off the Spirit. Ps. Ixxvi. 12 (13).
Dan.
xii.
1.
So
;
ANTHROPOPATHEIA.
891
Anointing. Ps. xxiii. 5
10
xcii.
:
2 Cor.
(11).
Circumstances are
4.
i.
21.
attributed to God.
Circumstances are attributed to God, and classes:
—
Negative (when, by Anthropopatheia,
(a)
may
He
be divided into five
represented as not
is
being able to do anything), (6) Positive, (c)
As
to placcj
(d)
As
to timCf
(e)
As
to person.
and
Negative,
(a)
Gen. xxxii. 28 .
.
.
(29).
—
** As a So Hos.
and hast prevailed."
Ex. xxxii.
Now
"
10.
prince hast thou power with xii, 3,
therefore let
4
God
(4, 5).
me alone,
that
my
wrath may
wax hot against them." Isa.
i.
13,
—"
See under
with.")
am
I
not able to endure " (A.V., "
Ellipsis
I
cannot away
and Idioma.
—
** He said that he would destroy them, had not chosen stood before him in the breach, to turn away his wrath, lest he should destroy them."
Ps. cvi. 23.
Moses
his
£zek.
xxiii.
18.
—
my mind was
" Like as
alienated from her
sister."
Positive.
(b)
When God Synecdoche), or a
or Christ
;Spoken of as a
is
See
vinedresser.
HusSandman John
Isa. v. 1-9.
(i.e,,
by
Matt. xx.
xv.
1-16, etc.
As a Builder.
Heb.
As a Warrior.
4
ii.
Ex. xv.
;
xi. 10.
Ps. xlv. 3-5 (4 6)
3.
xlvi. 8,
;
9
(9, 10)
Ixxvi., etc.
As a Counsellor. As a Physician. As a Shepherd. V.
4
v. 4.
(3)
;
vii.
14.
Zech.
Isa. ix.
6
(5).
Ex. xv. 26. Ps. Ps.
xxiii.
xiii. 7.
cxlvii
3.
Ezek. xxxiv. 23
John
x. 11.
Heb.
;
xxxvii. 24.
xiii.
20.
1
Pet.
Micah ii.
25
;
FIGURES OF SPEECH.
892
As a Father. Matt.
Deut. xxxii.
Rom.
vi. 1, 6, 8, 9.
As a King, Prince,
Ps.
6.
Heb.
viii. 15.
Isa. ix.
etc.
Ixviii.
6
(5)
8
Isa. Ixiv.
6.
5,
(7).
5-10.
xii.
4
Iv.
;
xxxii.
;
1
xxxiii. 22,
;
etc.
Matt.
As a Spouse. John iii. 29.
As a Witness. Rev.
i.
5
is
As
Heaven
Micah
Jer. xiv. 21.
on a
throne.
Matt
v. 34.
iv.
16;
viii.
Kings
1
Hos.
Ps.
Ps. xlv.
Rev.
1.
iii.
1
The Ark
Chron.
25.
Ps.
xlvii.
;
8 (9);
human
—the
Covenant
Ps. xcix. 5
6
(7).
Eph.
i.
As standing afar As standing
earth.
nature,
7.
of
Lam.
Heb.
off.
Ps.
ii.
x.
1.
spoken of as Heb. i. 8 ;
the flood, or at the flood.
As
sitting
upon
the
As
sitting
upon the
Cherubim. circle
us.
in the sanctuary.
the primitive orthography
:
"
Ps. Ixxx.
{i.e.,
appears to
Ivii.
16.
His
Ps. ex,
of
1.
their
v. 35,
footstool.
1
Cor. xv.
subjection.
Ps. xvi. 8. Acts
ii.
25.
Ps. xxix. 10. 1
(2)
;
xcix.
1.
the horizon) of the earth, and the Isa. xl.
Ps.
Ixviii.
22
:
i.e.,
17 (18).
high above Lit.,
The Lord hath come from
In Zion, Ps. cxxxii. 13, 14; cxxxv. 21.
and contidte heart, Isa. John xiv. 23. 2 Cor. vi.
Matt.
1.
as 1.
ii.
hand of His People.
upon
Sanctuary."
Isa. Ixvi.
8, etc.
sitting
As dwelling
;
1.
As
it
19.
is
Isa. Ixvi.
spoken
is
cxxxii.
;
22.
at the right
arch of heaven, as
ciii.
Matt. xix. 28.
Isa. xvi. 5.
Also as having all enemies under His feet. Heb. i. 13, denoting the completeness viii.
4
ii.
21.
of the
xxviii. 2.
Ps.
39, 43, etc.
viii.
v. 15.
4
xl.
6.
Also as having a footstool etc.
5.
iii.
circumstances which have to do
in
Christ, also in the dignity of His
having a throne.
34.
3.
i.
returns to his place. sits
Mai.
Jer. xxix. 23.
4.
v.
men are—
his dwelling place.
Isa. xxvi. 21.
xxiv. 3.
He He
is
iv.
Luke
19.
ii.
to Place.
spoken of being
with Place and Time as
Mark
1.
xviii. 37.
(c)
When God
10;
Isa. xliii.
John
14.
iii.
;
15; xxv.
ix.
With His
all.
according to
Sinai into the In the humble
People, Ezek. xxxvii 27. In the thick darkness, 1 Ki-ngs viii. 12.
15.
ANTHROPOPATHEIA. In the Shechina, Lev. xvi. 2.
Matt.
Isa. vi. 4.
Ex.
xiii.
As
to
Job xxxvi.
Dan
Days.
Christ
As
Anns
Mic.
Jer.
Job
25;
1.
xxxiv.
2
(3)
xxviii. 7
;
28).
(Heb.
iii.
18 (see
Rom.
viii.
29.
God
:
weapons of war.
i.e.,
Ps. xxxv. 2, 3.
Lam.
Ps. xxxviii. 2 (3) Ps.
xviii.
vii.
ii.
Ixiv.
14 (15)
Zech.
(14),
;
4;
7
iii.
(8).
cxliv. 6.
;
Deut.
12, 13.
Zech.
Hab.
20. Ps. xvii. 13.
14.
ix. iii.
11.
Isa. xxvii.
1
;
xiii. 7.
11.
iii.
Shield or Buckler. xviii.
(25,
2 (1) (see the Heb.). 2 Pet.
Deut. xxxii. 41. Judges
Hab.
Spear.
v.
Ps. xxi. 12 (13).
vi. 4.
Ezek. xxi. 9
5, 6.
27
H. 20.
The Arrows of God,
Sword.
24,
cii.
to Circumstances connected with the person.
Bow and Arrow, xxxii. 23, 42.
15.
6.-
i.
are attributed to
Isa. lix. 17, 18.
ix.
xiii. 8.
Heb.
{e)
Ps.
said to be the ''first-born " as to time.
is
15, 18.
i.
Num.
10.
26. vii. 9.
the Greek). Heb.
Col.
xvi.
Tiifte.
Years are attributed to God. 12).
22;
21,
xvii. 5. ((f)
i.
893
Gen. xv.
Deut. xxxiii. 29.
1.
;
Ps.
3 (4);
iii.
(See under Metaphor.)
Ixxxiv. 11 (12).
Chariots are attributed to God.
Ps.
Ixviii.
17 (18).
Kings
2
16, 17.
vi.
Clouds are represented as His chariots. civ, 3.
Prov.
Riches. viii.
Ps. xviii. 10, 11 (11, 12)
;
Isa. xix. 1.
9.
Eph.
An
i.
7,
hiheritance
18.
viii.
18;
4,
ii.
is
Rom.
7;
iii.
ii.
4
;
ix.
Col.
8, 16.
attributed to God.
23 i.
;
x. 12; xi. 33.
27.
2 Cor,
Phil. iv. 19.
Deut. xxxii.
9,
Jer.
ii.
7
;
xii. 7, 8.
A Book is attributed to God. A hook cf providence and be applied to the
of grace (Ps. cxxxix. 16) which may birth of the members of the body
new
of Christ.
A Book xi.
15.
Phil.
Pr.
{\\
See
3.
Ex. xxxi', 32, 33 (compare verse 10). iv. 3. Dan. xii, 1. Mai.
of Life,
Ivi.
8 (9); Ixix. 28 (29), Isa.
Rev.
article,
iii.
5
;
xiii.
"Word,"
in
8
;
xvii.
8
;
Num. iii.
16.
xx. 12, 15; xxi. 7.
BuUinger's Lexicon and Concordance.
Longmans.
;
FIGURES OF SPEECH.
894
A
Book of Judgment,
Oil or Anointing
Dan.
God
attributed to
is
which may apply to the
Holy
Rev. xx.
10.
vii.
Spirit.
Heb. i. 9) Acts x. 38. its Hebrew form n^'mp, See Ps. li. 2. Dan. ix.
(Ps. xlv. 7 (8).
Messiah, and
means anointed, both in Greek form xp'-^'^'^'^i christos.
its
Ixi.
Isa.
" Christ "
The word
John i. 41 (42); iv. 25. " Christians " are therefore only those
12.
1.
25, 26.
the Holy Spirit.
2 Cor.
i.
21.
John
1
Num.
Bread is attributed to God. John vi. 35, 48.
A
Seal
attributed to God.
is
who
are thus anointed by
Acts
20, 27.
ii.
xxviii.
2
(see Synecdoche).
Hag.
Jer. xxii. 24.
xi. 26.
ii.
23.
In a good sense, Deut. xxviii. 12 is attributed to God. judgment, Deut. xxxii. 34, 35, which is referred to in Rom. ii. 5,
Treasure
and
in
9, 10.
Out
He
of this
Jer. x. 13;
brings Arms, Jer.
1,
25; and Winds, Ps. cxxxv.
Spiritual blessings are also said to be in the Divine treasuries.
Matt.
xxxiii. 6.
2 Cor.
7.
16.
11.
vi.
20;
21.
xix.
Mark
Luke
21,
x.
33;
xii.
Isa.
xviii.
22.
7.
iv.
Raiment
attributed to God.
is
Ps.
xciii.
1
;
civ. 1, 2.
Isa.
Ii.
9;
lix. 17.
A Banner Ix.
4
A
or Flag
Cant.
(6).
ii.
4.
is
attributed to God.
Isa. v.
26
;
xi.
10 (12)
;
Ex.
xvii.
15 (16).
Rod, Staff or Sceptre is attributed to God or Christ. Ps. is put for His power and authority. Ps.
4, and, by Metonymy, xlv.
6 (7); ex.
2.
Heb.
God
II.
is
i.
Christ 6
V.
is
figured by an Irrational
called a
is
iii.
9;
Creature.
Animals.
John
i.
29.
I
Cor.
v. 7.
Rev.
Pet.
1
i.
19.
v. 5.
The Actions o/ Certain Animals are attributed
16.
Amos
Thunder of Christ
8(9).
Lamb.
called a Lion,
To bellow or Joel
ii.
xiii. 8.
;
Christ 2.
xxiil.
8.
1.
Rev.
Ps.
lix. 19.
is
is
roar, i.
Isa. xlii.
13, etc.
to
God.
Hos.
Jer. xxv. 30.
xi. 10.
2.
called the voice of the Lord.
called roaring.
Ps. xxii.
1
(2) (see
Ps. xxix.
Heb.
3,
v. 7).
9
;
The
cry
Ps. xxxviii.
ANTHROPOPA THEIA To fly.
2 Sam. xxii. 11. Ps.
To brood or
Gen,
incubate.
895
.
10 (11).
xviii.
2.
i.
Parts or Members of Certain Animals
3.
are
attributed to God.
A i.
horn, 2
69 (Hence
Sam.
Ps.
xxii. 3.
xviii.
2(3). Messiah
is
used, by Metonymy, for strength
is
it
Lam.
Ixxv. 10 (11); cxii. 9.
ii.
so called.
Luke
and power.
Ps.
3)
Wings and Feathers are attributed to God. Ps, xci. 4. Hence shadow of his wings" denotes His care. Ps. xvii. 8; xxxvi. Ixiii. 7 (8). And "the covert of His wings'* denotes (8); Ivii. 1
*'the 7
;
Ps.
protection.
Matt,
4
Ixi.
Compare Deut.
(5).
4.
A
Branch or iii.
8
;
Genus.
Sprotit.
2;
Isa. iv.
Jer. xxiii. 5;
xi. 1.
Isa. iv. 2.
Wood (green or living). Luke xxiii. 31. A Root. Isa. xi. 10. Rom. xv. 12. Rev.
Ezek.
Cedar.
III.
John
xvii. 22, 23.
xv. 1-5.
Inanimate Things are sometimes used as figures of God. Universals.
1.
Job
The heights of heaven.
Magnitude or greatness
Num.
xiv. 19.
Deut.
XKxii. 17, 18, 19.
Comparison
iii.
Dan. is
24. ii.
is
xi. 7, 8.
Eph,
iii.
attributed to God.
Ezra
45.
Ps.
v. 8.
Mai.
i.
xlviii.
18.
Ex. xv. 16 1
(2)
;
xlvii.
;
xviii. 11,
2
(3). Jer.
14, etc.
used of God.
Greater than man.
Job
Greater than our heart.
Greater than
all.
Multitude or fulness cxxx. 7.
5; xxii, 16.
v.
Species.
{b)
Vine.
xxxiii. 15.
vi. 12.
The Fruit of the Earth.
A A
Isa, xxxi. 5.
Certain Plants are used as figures of God. (a)
Zech.
xxxii. 11.
xxiii. 37.
is
John
xxxiii. 12. 1
x.
John
iii.
20.
29.
attributed to God,
Pp. Ixxxvi. 15;
ciii.
8;
OF SPEECH.
FIG URES
896
js impossible to convey to human understanding, the greatness, vastness, illimitable perfection and infinity of God. Ps. xxxvi. 5-8 (6-9). Rom. xi. 33. 1 Cor. ii. 10, In spite of
this condescension,
all
it
etc. 2.
God
Particulars.
spoken of as Light.
is
John
1
i.
It
5.
would require a volume
to investigate and carry out all that is taught by this wondrous Metaphor. First, we should have to understand what Light itself is, and science was never more baffled than to-day in defining it or
explaining
So
it.
is
thought they knew.
God
A
incomprehensible.
while ago they
little
now shown
Professor Rontgen has
that they do
not yet know. Jas.
Lights,
only of light
i.
itself,
17.
"
The Father
but of
all
moon,
light givers: viz., the sun,
of lights "
:
i.e.,
the source, not
light producers and light-bearers and stars, planets,
and
all
the fountains
of light contained in earthly substances producing electricity, gas, and light of all kinds.
Ps. xxvii.
my
origin of vi. 25.
I.
life
— "The
Lord
and grace and
Ps. xxxvi. 9 (10);
is
my
light'*:
source and
Compare Num.
etc.
xliii. 3,
Certain Elements are used as emblems of God.
3.
God is spoken of as a Fire. Deut. iv. 24 ix. 3 Hence the smoke of fire denotes His anger. ;
17.
the
i.e.,
salvation, etc., etc.
xxxii. 27.
;
Ps. Ixxiv.
Isa. x. 1
Ixxx.
;
4 (5) (margin). Deut. xxix, 20.
God is spoken of as a Lamp. 2 Sam. xxii. 29. Ps. xviii. 28 Ps. cxix. 105. Prov. vi. 23. 2 Hence His word is so called. i.
(29).
Pet.
19.
God Job
is
iv. 9.
God (9, 10).
spoken of as Air or Wind, and breath xviii. 15 (16). Isa. xxx. 33.
is
spoken of as Water.
John
18, 33. Tit.
iii.
water of life. Zech. xiv. 8.
God
A
vii,
37-39.
Isa. xliv. 3. Joel
figure.
is
attributed to Him.
Ps.
is
5, 6.
John
The
The ii.
Jer.
gift of
28,
29
blessings
iv. 10, 14.
(iii.
ii.
Ps. cxviii. 22.
;
xvii. 13.
Ps. xxxvi.
1, 2).
Zech.
xii. 10.
Acts
and merits of Christ are
Compare
figured by things which pertain
Stone.
13
8,
9
the Holy Spirit pertains to this
Isa. Iv. 1.
to the
Matt. xxi. 42.
ii.
17,
called the
Ezek. xxxvi.
25.
EARTH.
Acts
iv.
11,
1
Pet,
ii.
7.
;
ANTHROPOPATHEIA.
A
corner-stone,
Isa. viii. 14 1
Pet.
A xlii.
9;
ii.
;
Eph.
ii.
xxviii. 16,
20, 21
Zech.
2ind
;
9.
iii.
897
foundation and stunibling
Luke
ii.
Rom.
34,
stone,
ix. 32, 33.
4, 6, 7, 8.
rock (in situ), Ixxiii.
So Christ menon and
Deut. xxxii. 31. Ps.
26 (margin). is
xviii.
2 (3)
;
xxxi.
2,
3
(3, 4)
Isa. xxvi. 4 (margin).
thus spoken of Matt.
(See
xvi. 18.
under Pareg-
Syllepsis).
So, in relation to the earth,
God
is
spoken of as
A hiding-place, etc. Ps. xci. 1 cxix. 114. Isa. iv. 6. A fortress. Ps. xxxi. 2, 3 (3, 4) Ixxi. 3 xci. 2 cxliv. 2. Zech. 5. A tower of strength. Ps. Ixi. 3 (4). Prov. xviii. 10. 2 Sam, xxii. 51. A Temple, Rev. xxi. 22 and Christ is the Way thither, John ;
;
;
ii.
;
;
xiv. 6.
A Shade or Shadow. Ps. cxxi. 5. Ps. xci, 1. Isa. ii. 16 xlix. 2. Compare Luke i. 32, 34, 35. This shadow is called the " back-parts/' Compare Ex. xxxiii. 20-23. ;
—
ANTIMETATHESIS A An-ti-me-tath'-e-sis,
or,
;
avrt {anti), against, or opposite to,
from
(tithenai), to place
and nOkvai
DIALOGUE.
Transference of Speakers.
or
and
/xera (meta),
from
(metathesis), a placing differently (and this
over,
"
iMerdOeo-ts
beyond, or
set.
So that Antimetathesis is a figure by which there is a transposition over against of one thing over against another, especially of one person reader or hearer the addresses speaker or writer the another as when ;
in the
second person as
Hence the
figure
if
he were actually present.
called also
is
POLYPROSOPON, poV-y-pros-6'-
many, and irpoo-towov (prosopon), a person. than one person. more or persons, many Hence Sometimes the address is simple sometimes it is continued, in
pon, from
(polus),
ttoXvs
;
which case In
called a Dialogue.
it is
Romans
ii.
the Gentile
is
personified,
and by Antimetathesis
addressed personally instead of being described as in chapter " Therefore thou art inexcusable,
judgest"
O
is
i.
man, whosoever thou
art that
1, etc.).
(ii.
Then, after describing and defining a true Jew, and distinguishing him from one who is not, we have apparently a dialogue in chapter iii., as Macknight has pointed out. Thus :
What
"
jfew.
advantage then hath the Jew
there of circumcision "
Apostle.
Much
or
?
what
profit
is
" ?
every
way
:
chiefly,
because that unto them were
committed the oracles of God." "
yew. unbelief
God
But what
make
some have not believed
if
void the faithfulness of
of Abraham's seed]
God [who
?
Will not
promised
to
their be the
" ?
it No, let God prove true [to His covenant], though every man be a liar [in denying that jfesus is the Messiah] as it That thou mayest be justified in thy words [of threatening] is written, and mayest overcome when on thy trial.'
"
Apostle.
Par be
:
:
*
jfew.
"
But
if
our unrighteousness
iisheth the righteousness of
God
not unrighteous
say
?
say
this in the character of
is
an
[in
rejecting CJirist]
estab-
God [in casting us off], what shall we who visiteth us with his anger, is He ? (/ unbeliever).''
AN TIMETA THESIS. Apostle, "
world
'*
By no means
:
899
how
otherwise
God judge
shall
the
?
yew. " [This is hardly satisfactory] for, if the truth of God [in visiting His nation with His wrath] hath redounded unto His glory ;
through
my
affirming that jfesus
[in
lie
also [as an individual]
still
"And why
Apostle.
is
not the Messiah]
further judged as a sinner
not add, (as
we
why am
,
*
I
"
are slanderously reported
and as some affirm that we say), Let us do may come ? Of these the condemnation is just."
practise^
?
to
that good
evil
'
yew.
*'
Well, then
"Not
Apostle. (ii.
at
and Gentiles
21-24)
Do we Jews excel the Gentiles ? all; for we have already proved
'*
;
18-32) to be
(i.
all
under
both Jews Even as it and quoted
sin.
standeth written (in various Scriptures, which are selected
from Ps.
liii.
1-3; xiv. 1-3, etc.)."
Thus the
figure
the sense and to
Antirnetathesis,
indicate the
Dialogue,
or
manner
in
helps
to
clear
which certain words and
expressions should be translated.
Rom.
xi.
—
i8.
'*
Boast not against the branches.
But,
if
thou
boastest [know thou that] thou bearest not the root, but the root [beareth] thee."
Here the apostle God.
is
addressing
"you Gentiles"
as such: not the
saints of
Rom, off,
that
I
xi. ig.
— "Thou wilt plead then, The branches were broken
might be grafPed
in."
This was true as to the effect, but not as to the cause.
It
was what
a Gentile, as such, would say, but not what the Holy Spirit said.
On
the contrary,
And
was
it
"
Because of unbelief they were broken
No
!
ofP."
on to speak of the Gentiles by Antimetathesis, and intensifying the argument.
so he goes
greatly enhancing
Rom.
xiv. 15.
—" But,
if
thy brother
is
grieved with thy meat."
Here, the change of persons emphasises the point that brother " in
Christ.
it
is
" thy
Not merely a fellow-man, but thy brother's
Christian conscience, which
is
stumbled at thy eating that which has
been offered to idols. I
Cor.
vii. 16.
— Here, the individual husband and wife are singled
out and addressed, as though they were present. I
actual
—
Cor. XV. 35. Here, an objector is singled out perhaps the words of a known person are quoted and dealt with. :
—
ASSOCIATION; When
the
or,
INCLUSION.
Writer or Speaker associates himself with those
whom
he addresses.
This name is given to the Figure because the writer or speaker turns, and (1) includes himself in what he says for others (2) or, vice versa, includes others in what he says of himself (3) or, includes many in what he says of one. :
;
We
have examples
in
Acts xvii. 27. — "That they should seek
the Lord,
might feel after him, and find him, though he be not one of us.'*
Eph.
if
far
haply they
from every
— "And
you hath, he quickened, who were dead in in time past ye walked according to the prince of the power of the air, the spirit that now worketh in the children of disobedience Among whom also we all had our 1-3.
ii.
trespasses and sins
Wherein
;
:
conversation Tit.
times past,"
in
etc.
—After
speaking of the exhortations to be given to others, the apostle includes himself when he comes to speak of the iii.
1-3.
and condition of every sinner by nature. sometimes foolish," etc.
state
also were
Heb.
iii. 6.
—
"
But Christ as a son over
"For we ourselves his
own house
whose
:
house are we."
Heb.
X.
together, as the
Sometimes
—
" Not forsaking manner of some is."
25.
the
assembling of
ourselves
this turning to include others is only apparent.
to say, there
may
See Heb.
and
That
be a change from the immediate context, but not from the real continuation ,as shown by the structure. is
A
i. 1
B A
ii.
1-4.
I
B
:
us.'*
" ("
them
").
The Son (man) "lower than the angels" ("them").
S-18. I
Here
ii.
speaking to "
The Son (God) " better than the angels God speaking to " us."
-2-14. I
i.
God
1, 2-.
is the real continuation of i. 2-, and not of i. 14 while the real continuation of i. 14, and not of ii. 4. So that the change of persons here is only apparent, and does not arise from the Figure Association. ii.
1
;
ii.
5
is
:
As TO Subject-Matter.
3.
APOSTROPHE. A
Turning Aside from Greek,
A-pos'-tro-phe,
away from, and
The
a7ro(rrpo(t>rjf
he
is
a turning
away from, from
when
away from the
real
addressing, and speaks to an imaginary one.
It
the speaker turns
a sudden breaking off in the course of speech, diverting
new person or It is
airo {apo),
{strcphein), to turn.
o-rpecfy^iv
figure is so called
whom
auditory is
the direct Subject-Matter to address others*
it
to
some
thing.
called also
PROSPHONESIS
an addressing one's self to
:
from
{TTpoMvrja-is,pros-ph6-nee'-sis),
{pros)^ to,
tt/oo?
and
(s)vetv
(phonein), to
speak.
AVERSIO,
Also by the Latins,
The examples follows
:
—
of the
APOSTROPHE I.
II.
use
of this
figure
may
be arranged as
ADDRESSED
To God. To Men. 1.
Definite.
2.
One's
3.
Indefinite.
4.
In prophecies.
self.
III.
To Animals.
IV.
To Inanimate Things. I.
Neh.
aversion, or a turning from.
iv.
4
(iii.
36).
Apostrophe to GOD.
— Nehemiah turns from his description of
opposition of his enemies to address
"Hear, O our God reproach upon their
;
for
own
we
God
are despised:
head,"
etc.
the
(by Apostrophe) in prayer
and turn
their
FIGURES OF SPEECH.
902
There
another beautiful and sudden Apostrophe
is
in
all made us afraid, saying, Their hands Now, therethat it be not done. work, shall be weakened from the hands." fore, O God, strer%.then
Neh.
g.— " For they
vi.
my
—
Ps. xxxiii.^ After addressing us concerning God in the third person, the Psalmist suddenly turns away, and concludes (verse 22) with a brief Apostrophe addressed to God, '*
hope
Ps. Ixxxii. of
O
Let thy mercy,
Lord, be upon us, according as
we
in thee."
man
—After speaking of
God
(verse 8)
and the wickedness
(verses 1-7), he suddenly concludes with the Apostrophe,
O
" Arise, nations."
Ps.
civ.
24.
he exclaims, "
hast thou
God, judge the earth
O
—After
Lord,
made them
Ps. cix.
;
for
thou shalt inherit
all
enlarging on the wonderful works of God,
how manifold are thy works all
:
the earth
— After describing
how
his
is full
!
in
wisdom
of thy riches."
enemies had rewarded him
good, and spoken evil against him (verses 6-20), he suddenly turns aside in verse 21, and prays, " But do thou for me, O Goo evil for
Lord (Jehovah Adonai), for thy name's sake: because thy mercy is good, deliver thou me," etc. the
II.
Apostrophe to 1.
Sam.
2
i.
24, 25.
suddenly turns, and,
And
in
2
To
MEN:
either Living or Dead.
certain definite persons.
— In David's lament over Saul and Jonathan, he (in
verse 24), addresses the daughters of
Israel.
verse 25 he turns from these to dead Jonathan.
Sam.
23.
vii.
— In
the midst of David's beautiful prayer, he
suddenly turns from addressing Jehovah as to what speaks to the people " to do for you great things
He had done, and and terrible."
Ps. ii. 10-12.— After speaking of what God will do, the Psalmist suddenly turns, and addresses the kings and judges of the earth (10-12).
Ps.
vi. 8 (9).
— He turns from his prayer
who had brought the trouble upon him. workers of iniquity," etc.
**
in trouble to
address those
Depart from me,
all
ye
Isa. i. 4, 5.—The prophet turns from the third person to the , second, " they have provoked the Holy One of Israel unto anger, they " are gone away backward. should ye be stricken any
Why
more
? " etc.
"
APOSTROPHE, Jer. V. lo fulfil
is
903
an Apostrophe^ addressed to the enemy who should
the prophecy which
was being
delivered.
—
After prophesying the evils to come upon the houses of and Judah, he breaks ofP in verse 18, and speaks of himself. " And the Lord hath given me knowledge of it, and
Jer. xi. Israel
I
know
it
then thou shewedst
:
me
their doings."
—
Acts XV. 10. After speaking to the apostles and elders as to what God had been doing, Peter suddenly turns and addresses them as to what they proposed to do.
Rom.
xi. 13, 14.
— He turns
and addresses
"
you Gentiles'*
in
the midst of his revelation concerning the past and future of Israel.
Jas.
iv.
1-6
verses
— He has been addressing the poor and oppressed: but,
returning to his former subject in verse 2.
This is
is
done by the
To
xlii.
5,
II
one's
7.
own
self.
common Hebrew idiom, by which one's
put (by Synecdoche) for one^s
Ps.
in
he turns away, and apostrophizes the rich oppressors,
(6, 12).
" soul
self,
—"Why
thou cast down,
art
O my
soul."
See also under Cycloides, Heterosis, and Syftecdoche,
Ps,
So
ciii. I, 22.
Ps. civ
3.
1
;
— " Bless the Lord, O my soul."
cxlvi. 1, etc.
To some second person or persons
indefinite (put,
by Synecdoche,
for anyone).
Ps. xxvii. 14.
—After prayer to God
for himself,
David turns and
who is in like circumstances, and exhorts him. "Wait on the Lord: be of good courage, and he shall
addresses anyone
strengthen thine heart wait, I say, on the Lord." See also under Epanadiplosis. :
Ps. xxxiv. 12 singular,
(13).
— He
suddenly turns from the plural to the " Keep thy undefined individual
and addresses some
tongue from
evil,
and thy
lips
:
from speaking guile,"
etc.
—
Gal. vi. I. " Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness ;
[now comes the Apostrophe^ to some, or rather each, individual] considering thyself, lest thou also be tempted."
O"
FIGURES OF SPEECH.
904
See also Rom. ii. 17 C'thou"); ix. 19 ("Thou"), 20 (man"); xii. 20 ("thine"); xiii. 3 ("thou"); xiv. 4 ("thou"), 10 See under ("thou"). 1 Cor. vii. 16 (" O wife," "O man"). Anthnetathesis and Metonymy.
Gal.
7 ("
iv.
thou
").
In Prophecies.
4.
solemn prophecies, the Prophet
In certain
told
is
what
to say
directly (instead of indirectly or obliquely).
g.— " And he
Isa. vi.
said,
Go, and
people,
tell this
indeed, but understand not,' " etc. (See under Polyptoton, and compare Matt.
xiii.
14.
'
Hear ye
Acts
xxviii.
26, 27, etc.)
Isa. xxiii. i6.
concerning the
See also
—Tyre
addressed as a person, after a prophecy
is
city.
xlvii. 1.
III.
ANIMALS.
Apostrop'he to
Ps. cxlviii. 7 (dragons), lo (beasts). " Be not afraid, ye beasts of the field," ii. 22
—
Joel
IV.
Apostrophe to
Deut. xxxii.
i.
—
"
Give
INANIMATE THINGS. ear,
O
ye heavens, and
and hear, O earth, the words of
my
Thus solemnly and emphatically opens
this
speak
:
etc,
I
will
mouth." "
Song
of
Moses
(which describes the whole history of Israel from the beginning to the end) and call us to give our attention to
it
and
to consider
it.
As every
Israelite was expected to learn and study it (see verses importance to the interpreter of prophecy must be very great indeed. It is the key to Israel's history past, present, and
44-47)
its
—
future. Its structure
2 I
of the
Sam.
i.
may be
21.
seen under Corr.esp07tdence (page 375).
— " Ye mountains of Gilboa."
Kings xiii. 2.— "And he cried against the altar in the word Lord and said, O altar, altar, thus saith the Lord, etc."
Ps. cxiv. ^^*^'i..'^°^*^^"'
5.— "What
ailed thee,
O
thou sea, that thou fleddest ? Ye mountains that ye
^^^^ ^^^^ ^^s^ driven back?
skipped like rams? and ye earth, at the presence of the
(Eloah) of Jacob."
hills, like lambs? Tremble, thou Lord (Adon), at the presence of the God
little
—
APOSTROPHE.
905
—
" Praise ye him, sun and moon praise him, all Praise Him, ye heavens of heavens, and ye waters that be above the heavens," etc. .
Ps. cxlviii. 3-5.
;
ye stars of light.
.
Isa.
O
Hear,
''•
2.
i.
heavens, and give ear,
O
earth
for the
;
Lord
hath spoken."
These words were chosen
for,
and invariably put
in,
the title-page
of the early printed editions of the English Bible.
Jer.
12.
ii.
xxii.
Jer.
See
Lord."
—
Be
"
astonished,
29. — "O
O
ye heavens, at this,"
etc.
the word of the
earth, earth, earth, hear
Epizeiixis.
Jer. xlvii.
6.
ere thou be quiet
—" O
thou sword of the Lord, how long See Ezek. xxi. 16.
"
?
will
it
be
—
Ezek. xiii. 11. After saying that an overflowing storm shall burst upon the work of the false prophets, he turns away and addresses the " And ye, O great hailstones, shall fall hailstones. and a ;
stormy wind shall rend Ezek. xxxvi. Hos.
xiii.
it."
—"Ye mountains of
4, 8.
14. — " O death,
See
be thy destruction."
1
be thy plagues
will
I
Israel,"
compare verse ;
O
grave,
I
1.
will
Cor. xv. 55.
—
Joel ii. After prophesying concerning the land, he turns away and addresses it in verse 21. ** Fear not, O land; be glad and rejoice
:
for the
Micah
vi. 2.
Lord
—
*'
will
Hear
do great things."
ye,
O
mountains, the Lord's controversy,"
etc.
Zech. Verse
xi. I. 2.
—
"
Open thy
— " Howl,
doors,
fir-tree "
;
O
etc.
Lebanon," "howl,
O
etc.
ye oaks of Bashan."
—
PARECBASIS; A
Ik
another.
to
Greek, irapiK^ao- is, a digression, from irapd (para), out of, or from, and /Sao-ts (basis), a stepping (from
Par-ek' -basis, beside,
Aside from one Subject
Ticrnhtg
temporary
DIGRESSION.
or,
(ek),
/3atv€tv (bainein), to step).
by which the speaker or writer steps from beside his subject, and makes a digression, changing his subject-matter, and adding something beyond the scope of his subject, though necessary Sometimes this digression is mentioned, and a promise given to it.
A
figure
to return to
The
it
again.
was hence called by the Latins DIGRESSIO, or and was known by other names among the Greeks
figure
:
digression,
PARABASIS
(par-ab'-a-sis),
from the above roots, a stepping
aside.
ECBOLE. out,
Greek,
and pdXXetv
person
{ballein),
The nature It
throw
(ek),
:
own words. agoing away from, from
Greek, a^oSos (aph-od'-os), oBos (hodos), a way.
away from, and
(apo),
wanting
to
a throwing out, from gk
hence, a digression in which a
introduced speaking (or throwing out) his
is
APHODOS. ttTTo
Ik/^oAt) (ec '-bo-lee),
of this figure therefore
is
clear
and examples are not
;
in Scripture.
more than a mere Parenthesis
is
(q.v.)
:
being a digression to
quite a different subject.
A
parenthesis
is
same
really part of the
subject, but Parecbasis
is
a stepping aside to another.
Gen.
ii.
8-15,
is
a Parecbasis
:
i.e.,
subject-matter, by which the provision
a digression, or change of
made by God
for
man's hab-
itation is described.
The
original subject
Gen. xxxvi.
is
is
then resunied in verse
16,
from verse
a Parecbasis, a turning aside from xxxv. 29) to "the generations of Esau'*
ations of Isaac" (xxv. 19
—
and "the generations of Esau, in Mount Seir," before continuing "the generations of Jacob " in xxxvii. (xxxvi. 1-8),
Gen. xxxviii.
is
life,
etc. (9-43)
a Parecbasis, a stepping aside from the history
of Joseph in order to introduce an episode in the
that Joseph's
7.
" the gener-
which began
in xxxvii., is
life
of Judah.
not resumed
till
xxxix.
So
PARECBASIS.
Rom.
i.
Parechasis, i.
907
—The It
2-6 has for its
opening verses of this Epistle form a beautiful caused by the structure of the Epistle: in which subject " God's Gospel," which was never hidden, but
is
was always revealed (corresponding with xvi. 25-27, the subject of which is " the Mystery," which was never revealed, but always hidden). Chap. which
is
i.
1
is,
resumed
therefore, properly part of the epistolary subject,
and continued to verse 15 (corresponding 24): and chap, therefore, a Parechasis, and is thus made to correspond with in verse 7
with the Epistolary portion at the end, xv. 15-xvi. i.
2-6
is,
the closing chap. xvi. 25-27
'•'
;
while verse 7
is
the continuation of
and not of verse 6. Such digressions as this often arise out of, and form part of, the Structures or Correspondences of which the Scripture is made up and the figure Parechasis must be studied in connection with them.
verse
1,
:
See the structure of the whole Epistle under Correspondence (page
385).
:
METABASIS; A
/3a.lv€tv
passing from one subject
Greek,
Me-tab'-a-sis.
TRANSITION.
or,
fxerd/3o-(TLSy
from
[xerd
another.
to
(ineta), heyo7id
or over, and
(bainein), to step or go, a stepping from one thing to another.
Hence, called
INTERFACTIO,
by
the
Latins,
TRANS ITIO,
a doing or putting a thing
in
transition,
and
between, as in passing
from one thing to another. The figure is used when the speaker or writer passes from one thing to another by reminding his hearers or readers of what has been said, and only hinting at what might be said, or remains to be said. Sometimes, however, it is used of an abrupt transition. I
Cor.
of others
xi. i6^ 17.
and
;
— In verse
16,
Paul only hints at the contentions
then passes on, in verse 17 to the subject of the Lord's
Supper. I
Cor.
xii.
31. ^Having hinted at the best spiritual gifts, Paul
suddenly makes the transition to one which viz.,
is
more
excellent than
Divine love, which becomes the subject of chapter I
Cor. XV.
preaching
all
xiii.
—The apostle hints at the subject matter of
his former
among
the Corinthians; but, in*verse 12, he passes on to discuss the great subject of the resurrection of the dead.
—
Heb. vi. 1-3. In verse 1, the ''first principles" are mentioned; and, these having been briefly hinted at, the transition is at once made to the subject in hand.
EPANORTHOSIS; A
CORRECTION.
or,
Recalling of what has been said, in order
to
correct
it
as
by
an
Afterthought.
Greek,
Ep'-a-nor-tho-sis.
tTrat/dp^wo-ts,
up or again, and opOovv {orthonri),
from
e-t {epi)^ upon,
to set straight
dvd (ana),
(from opOo^ (orthos)^
straight).
Hence Epanorthosis means a
The thing,
figure is so called
and immediately
better, or stronger,
setting upright again.
when a
writer or speaker has said some-
it
in
or weightier, in
its
recalls
Hence the Latins
been said.
order to substitute place, thus correcting this
called
figure
something what has
CORRECTIO,
correction.
for it, owing to its beauty and power, employment. They called it
The Greeks had other names and also to the frequency of its
DIORTHOSIS
(^/-(?r-^/to'-5/5),
from
(dia), through, Siud opOovv
Sid
(orthoun), to set straight.
EPIDIORTHOSIS kiri (epi),
(met'-a-noe'-a),
an after-thought, from
peravoeoj
{meta-
change one's mind,
Epanorthosis
is
of three kinds
1.
Where
the retraction
2.
Where
it is
3.
Where
it is
Mark
:
is
absohite.
partial or relative. conditional.
1.
Where the
ix.
24.—" Lord,
Retraction I
believe
;
is
[but,
ABSOLUTE. remembering
his weakness,
immediately corrects this great profession of help thou mine unbelief."
the speaker says]
The above name with
upon, prefixed.
METANGEA noeo), to
{ep'-i-di-ov-tho'-sis).
faith,
and
" John xii. 27.—The Lord Jesus prays as perfect man, Father, perfect God, the save me from this hour: [and then, remembering, as cause came for this but adds] He do. to come work which He had I
unto this hour." See under Metonymy.
—
FIGURES OF SPEECH.
910
Rom.
— " Who
art thou* that judgest another man's master he standeth or falleth. [And then, rememservant ? to his own bering the blessed fact of the security of such an one, and the
xiv.
4.
provision made for all his need, the Apostle adds] Yea, he shall be holden up: for God is able to make him stand."
2.
Where
it is
PARTIAL
or
This phase of the figure has been called
—
RELATIVE. COLLATIO,
CoVation,
Prov. vi. 16. These six things doth the Lord hate seven are an abomination unto him." See chap. xxx. 15,
yea,
*'
:
18.
—
Matt. xi. 9. " But what went ye out for to see ? A prophet ? (and then, as though correcting it and them, the Lord adds), yea, I say unto you, and more than a prophet."
John
xvi. 32.
—
'*
Behold, the hour cometh, yea, is
man
that ye shall be scattered, every
to his
now
own home."
come,
(See A.V.
margin.)
Then another Epanorthosis immediately follows **and shall leave respect to God.
:
me
alone; [with respect to men, but not with Therefore we have the Epanorthosis] and yet I am ,
not alone, because the Father I
is
with me."
Acts xxvi. 27.— " King Agrippa, that thou believest."
believest thou
prophet?
the
know I
Cor.
vii.
10.— "And unto
the married
I
command
:
yet not
I
but the Lord." See also under Zeugma.
not
I
Cor. XV. 10. ~"
I,
but the grace of
Gal.
another
i.
6.—"
(eVepos,
I
I
laboured more abundantly than they
God which was with
marvel that ye are so soon removed
a different) Gospel.
Which
is
all
:
yet
me.*' .
.
not another
.
unto
(ctUos,
another of the same kind)." Gal. in
ii.
20.-- Nevertheless
I
live
:
yet not
I,
but Christ liveth
me."
See under Zeugwa, Epanadiplosis, and Polyptoton. Gal. iv. 9.— -But now, after that ye have known God are known of God." See under Apostrophe,
:
or rather
—
EPANORTHOSIS. 2
Tim.
iv.
8.
—
'*
Henceforth there
is
911
laid
up for
me
a crown of
righteousness, which the Lord, the righteous judge, shall give that day
:
but unto
[then all
comes a
them
beautiful Epanorthosis]
and not to
me
at
me only,
also that love his appearing."
— " And
he is the propitiation for our sins [then I John ii. 2. comes the Epanorthosis^ pointing out that He was the Propitiation for Gentiles as well as Jews, so John adds], and not for our*s only, but also for the whole world." See especially under Synecdoche and Metonymy.
3.
Gal.
iii.
4.
Where
— " Have ye
be yet in vain."
:
it is
CONDITIONAL.
suffered so
many
things in vain
?
If
it
AMPHIDIORTHOSIS or, DOUBLE CORRECTION. ;
A
Hearer and Speaker right by a Correction zuhich
setting both
acts
both ways,
Am'-phi-di-or-tho'-sls. (dia)y through,
From
and opOovv
(ainphi), abouty
a/x
(orthoun), to set straight
on
(from
both o^o^os
sides,
Bid
(orthosj,
straight).
The
figure
is
so called because, like the former Figure, Epanorthosis,
what has been said, yet not merely with reference to the meaning of the speaker, but also as to the feeling So that the correction is on both sides. When this, or of the hearer. it
a recalling or correction of
is
rather a similar figure,
is
used in Argumejitation^
it is
called Prodiortho-
and in Prodiorthosis it is not so much are calling, so that there may be no shock at all (as in Amphidiorthosis), but a preparing for a shock that does actually come. Some have confounded these two figures, but this is the distinction between them. sis
;
I
Kings
xiv. 14.—" that day but what ? even now " as if meant (being led of the Spirit) to say, first, that day " add shock upon shock by going on, " But what am I say.
.
.
:
;
the prophet
*'
;
and then to ing ? that day ? even now." See also under Ellipsis and Aposiopesis. '
*
I
herein
Cor. xi. 22.— ''What No, indeed."
?
am
I
to say to
you? Commend you
ANACHORESIS; A
Return
to
and
{ana),
back,
Xiopeio,
choreo, to retire,
This figure
Hence
called
RECESSIO,
x^PV^''^
dva^^wpi/o-ts, a
(choreesis),
going or drawing back, from dvd
a withdrawing or retiring (from
withdraw).
a return from a digression which has been made. by the Latins, REGRESSIO, a regression, and
is
a receding or recession.
The Greeks had another name Ep-an-a-clee-sis,
a calling (from in
REGRESSION.
the Original Subject after a Digression,
Greek,
An-a-cho'-ree-sis.
or,
from icaAeo)
for
it,
calling
it
EPANACLESIS,
kwl (epi), upon, dvd {ana), back,
kXtjo-ls (kleesis),
(kaleo), to call), a calling back upon, or recalling,
the sense of returning from a digression.
See Eph.
iii.
14,
where the subject commenced
in verse
1
is
resumed.
Rom. is
i.
7,
where the subject (the salutation) commenced
in
verse
resumed.
Further examples will easily be found by the observant reader.
M 2
1
—
PROLEPSIS (AMPLIATIO) ANTICIPATION.
or,
;
be enjoyed:
Time which cannot yet
Ail Anticipation of some future
but has to be deferred.
a taking beforehand, anticipation. so called when we anticipate what is going to be
Greek,
Pro-leep'Sis.
The Figure
is
TrpoXtjipis,
done, and speak of future things as present.
The name
is
also given to the Figure
when we
anticipate what
But
is
going to be said, and meet an opponent's objection. " because, in is distmguished by the further description " Occupatio that case, the opponent's objection is not only anticipated, but seized
thsit Prolepsis ;
and
Whereas
Prolepsis
or keep possession is
word means).
taken possession of (as the
of,
— when
it
anticipates time which
but has to defer
it,
distinguished from the other by the
it
cannot hold
after having anticipated
word
"
it
Ampliatio" which means
an adjourning. God Mimself used the figure in Gen. 28, when he spoke to both our first parents as then already present, though the building of Eve did not take place till the time spoken of in chap. ii. 20-23. i.
Ex. Pharaoh I
29
X.
as
;
Kings
is
proleptic of
Moses did speak xxii.
50 (51). See 2 Kings iii.
leptically.
to
the final departure of Moses from
him again.
— Jehoshaphat's
See
xi.
death
4-8. is
spoken of
pro-
Isa. xxxvii. 22 beautifully speaks of the then future rejoicing of Jerusalem at her deliverance from Sennacherib, as already present: " The virgin, the daughter of Zion, hath despised thee, and laughed
thee to scorn "
;
etc.
Isa. xlviii. 5-7.
— Jehovah describes how He had
ning spoken of future things
Luke
iii.
19,
20.
Compare Matt.
Prolepsis.
Heb.
ii. 8.
in this
— The
way, and
why He
imprisonment of John
from the had done is
beginso.
recorded by
xi. 2, etc.
— "Thou hast
put
all
things in subjection under
his
We
see
feet."
This
not yet
is
all
said by Prolepsis, as
it is
distinctly declared that "
things put under him."
In like manner we are to understand those Psalms which are written for use in millennial days; especially those commencing "the
PROLEPSIS.
Lord
The Lord does not now
reigneth."
and manner
definitely
We
Psalms.
or Prolepsis.
915
reign in the special sense
spoken of and described
use them
now
(by
But the day
way of
in
these and similar
application and) by Anticipation
coming when they will be used
is
literally,
and be true by a real interpretation to the very letter. There are three Psalms that commence *' The Lord reigneth '* Pss. xciii., xcvii., and xcix. and it is remarkable that they each
:
viz.,
;
end with a reference to
holiness.
This
is
because,
when the Lord does His name will be
actually reign, as here described, all will be holy. **
hallowed " on earth as
upon the
LORD
;
it is
in heaven.
bells (or bridles) of
and the pots
Yea, every pot
holiness unto the
Lord
of
is
in
Jerusalem and
hosts" (Zech.
"Her
written in Isa. xxiii. 18:
This
shall there be
xiv.
in
20,
Judah
shall
And
21).
merchandise and her hire
it
shall
be is
be
Lord."
why
judgments (Rev.
also,
vi.)
the
which
four
living
who
creatures
shall issue in the Lord's reign
so with the three-fold cry of these three
(Rev.
day
HOLINESS UNTO THE
the Lord's house shall be like the bowls
in
before the altar.
holiness to the
" In that
the horses,
Psalms.
call
for
on earth, do
" Holy, holy, holy "
iv. 8).
This
is
why
Adonai upon his
their cry *'
is
foretold in
throne, high and
lifted
Isa. vi. 3 in
up"
(verse
connection with
1).
The songs and words of the Apocalypse, though then (and for the most part, if not all, now) future, are spoken of as present. In other words they are proleptic, being given to us under the figure Prolepsis. Only by the use of this figure can we sing many of the hymns which are put into our mouths, when they speak of future heavenly which it has realities as though resurrection had already taken place ;
not.
5.
As TO Feeling.
PATHOPCEIA;
or,
PATHOS.
The Expression of Feeling or Emotion. Greek,
Path'-o-pce-i-a,
passion,
and
This figure
is
from
iraOo-n-oita,
Troidv {poiein), to
irdOos {pathos)^ a feeling or
make.
so called, because the writer or speaker manifests
some pathos or emotion
or betrays some strong and excited condition
;
of mind. It is
of four kinds
Two Two
:
—
.
arising out of pleasure: love andjoj. arising out of pain
:
And
hatred and sorrow.
Examples, which are too many and too long to be quoted in full, may be found in Isa. xxii. 4 xlix. 15. Jer. ix. 1, 2; xxiii. 9, 10; xxxi. 20. Hos. xi. 8, 9. Mark iii. 5; vii. 34; x. 14, 21., Luke xix. ;
41, 42.
Acts
vii.
54, 57.
2 Cor.
ii.
4.
Gal.
iv.
19, 20.
2 Tim.
i.
16-18.
ASTEISMOS An As-te-is'-mos.
It is
or,
URBANITY.
Expression of Feeling by wa^ of Politeness.
Greek,
pleasing language
the polite
;
;
ao-rctcr/Ltos,
refined or polite talk; clever, witty, or
graceful or happy turn of phrase.
from
do-retos (asteios), of the town (from acrrv (astu), city) /.t\, and genteel expressions of society: Urbanity as opposed to :
Rusticity. It is
used as a change involving the application of words by
way of
expression of feeling.
Sometimes Asteisjuos words by
way
is
of reasoning.
used as an addition affecting the sense of For this,'see page 488.
ANAMNESIS;
or,
Way
An- Expression of Feeling by
Greek,
An'-ain-nee'-sis.
(ana)j agai?tj
and
ai/a/AVjyo-ts,
/xt/xvi^o-Ketr
RECALLING. of Recalling
a calling
to
(mimneeskein), to put
to
Mind.
remembrance from avd ,
in
mind.
This figure is used when the course of the direct statement is changed, to recall something to mind and the matter, instead of being stated as a fact, as it might have been, is mentioned by way of calling ;
it
to
memory.
is a very effective method of emphasising what impress on another.
It
The Latins
Rom.
ix.
called
3
is
it
RECOLLECTIO,
We
should note that the verb
is in
to
recollection.
an interesting example
referred to under Epitrechon and Hyperbole
we wish
;
which has been already
(q.v.).
the imperfect tense
Tjvxofj.rjv
and has the sense of / tised to wish. And it may refer to former condition as a Jew, and to his old hatred of the very name
(eeuchomeeti),
his
of Christ. It
to the
occurs as the opening of the Dispensational part of the Epistle
Romans.
See under Correspondence.
BENEDICTIO; An
Expression of Feeling by
and
blessing,
The
A
Way
English, benediction:
Ben'-e-dic'-ti-o.
BLESSING.
or,
of Benediction or Blessing,
and
latter
large
is
a beatitude or
called
field
of study
it.
The student
xxviii.
13)
;
;
xxxiv. 8 (9) xl. 4 (5) ; xciv. 12 Ixxxix. 15 (16)
cxxviii. 1 (2)
The 9
;
of
It
is
and beatitudes
Ecc. x. 17.
3-6.
spoil in
xxx. 18.
Isa.
3.
xxxiii. 12
xix.
much
will find
blessings
Then they may be considered collectively. The three blessings at the creation. Gen. The blessings in the book of Psalms (i. (5, 6,
act
blessing.
searching out and classifying the various
which come under this figure. See, for example, Deut. i.
the
here opened out before us.
is
unnecessary for us to exhaust
Eph.
means both
it
the blessing itself.
;
;
;
cxxxvii. 8, 9
;
xli. 1 ;
cvi.
cxlit. 14, 15
(2)
3 ;
seven blessings in the Apocalypse.
XX. 6; xxii. 7, 14.
;
;
i.
22,
1;
28
Ixv. 4 (5)
cxii. 1
;
;
12;
ii.
;
cxix.
ii.
3.
xxxii.
1,2;
Ixxxiv. 4, 5, 12. 1,
2
;
cxxvii. 5
;.
cxlvi. 5).
Rev.
i.
3
;
xiv.
13
;
xvi.
15;
EUCHE; An
PRAYER.
or,
Expression of Feeling by way of Prayer, Curse, or Imprecation.
Latin VOTUM. a prayer, wish, or vow. prayer a for evil wish also hence This includes a prayer, or Greek,
Eu'-chee.
evx>?,
;
;
€urse, imprecation.
a change by which a statement is expressed as a And where the prayer comes prayer, instead of as a matter of fact. in by way of parenthesis caused by the sudden change.
This figure
is
Its use arises from and betokens an excited condition of feeling. The Scriptures abound with examples of all kinds, which may be sought out and studied for instruction and example.
See Deut.
Rom. ix. The
xxviii. 67.
Isa. Ixiv. 1, 2 (Ixiii. 19; Ixiv. 1).
Acts xxvi.
29.
3.
subject to which this figure introduces us
quite separately
:
as the prayer
may
may
be treated of
be introduced as an ejaculation, as
a parenthesis, or as an addition or conclusion, etc.
Ps. cxviii. 25. I
— "Save now,
beseech thee, send
now
I
beseech thee,
prosperity."
O Lord: O
Lord,
PAR^NETICON; An
or,
EXHORTATION.
Expression of Fueling by way of Exhortation.
Par '-ce-net '~i-con, Greek, irapaivertKos, hortatory, from Trapaifeo} (paraineo), to
recommend, advise, exhort. This figure
is
employed when a direct statement
put into the form of exhortation. The Scriptures abound with easily find
and note for himself.
is
changed, and
examples, which the reader
may
CEONISMOS; An
Expression of Feeling by
or,
WISHING.
way of wishing
or hoping for a thing.
Greek, oloyvto-iMos, a divining by the flight of birds, Then, because these diviners generally saw what they
CE'-6-nis'-nios.
divination.
wished to
see,
it
came
to
mean
a looking for, especially in the sense of
a foreboding.
The Latins named the By this figure, what is said
figure
OPTATIO,
a hoping for, or wishing.
changed from a plain statement to the expressing of it as a hope, or an ardent desire, or lively anticipation, O that," etc. See Deut. v. 29 (26). often introduced by the words is
*'
Num.
xiv. 2.
See Deut. understood
Ps.
xxxli.
this,
29
:
"
O
that
they
were
wise,
that they would consider their latter end
Iv. 6. (7).
— *''0h
!
—
that
I
had wings
like
a dove
that
they
" !
" !
Ps. Ixxxi. 13 (14). " Oh that my people had hearkened unto me, and Israel had walked in my ways! " etc. Isa. xlviii. 18.
— *'0 that thou hadst hearkened to
ments then had thy peace been as a the waves of the sea." !
Isa. Ixiv.
I (Ixiii. 19).
river,
—" Oh that thou
my command-
and thy righteousness
as
would rend the heavens, flow down
come down, that the mountains might
that thou wouldst at thy presence."
See also under Euche, There are many examples, which the Bible student mind or search out for himself. Gal.
you."
V. 12,
—
*'
I
would that they were even cut
off
will
call to
which trouble
THAUMASMOS An
;
or,
WONDERING.
Expression of Feeling by way of Wonder.
Thau-mas' -mo s. Greek, Oavfxao-fioSi a marvelliftg. The figure is used when, instead of describing or stating a thing as a matter of fact, it is expressed in the form of marvelling at it, either directly or by implication.
When with
it
the wonder
is
expressed as an exclamation,
it
combines
the character of Ecphonesis (see below).
Num.
— —
xxiv.
5.
How
*'
goodly thy tents,
When Jesus heard Matt. viii. 10. them that followed, Verily 1 say unto you, '*
faith, no,
I
O Jacob."
he marvelled, and said to have not found so great
not in Israel."
Rom.
xi. 33.
—
*'
knowledge of God! ways past finding out This
it,
O
the depth of the riches both of the wisdom and
how unsearchable
are his judgments, and his
" !
a proper Ecphonesis, except that it expresses wonder and it is combined with Thauniasmos.
is
astonishment, so that
Gal. that called different)
—
I marvel that ye are so soon removed from him you into the grace of Christ unto another {hepov (heteron),
i.
6.
*'
Gospel."
A
simple statement would have expressed the fact, ** Ye are soon removed," etc., but thus solemnly is our attention called to the whole subject-matter of the epistle.
See under Epistles).
Correspondence
(the
order
of
the
seven
Pauline
;
P^ANISMOS; An
EXULTATION.
or,
Expression of Feeling by calling on Others to Rejoice.
Greek,
Pce-an'-is'-mos. Tratav
of
any
or
saviour,
or
deliverance,
of
Then
a v/ar-song.
So that the
The chanting of the pcean. /•/iii5?£:itE;;, then generally
applied to a
first
Then
deliverer.
triumph it
the
7ratavto-/xos,
was a term
(pecan)
was used
it
victory,
after
was used of a song of and even before it, as
of any solemn song of triumph^-
figure consists of a calling on others to rejoice over
something, instead of merely stating the thing as a matter of fact
thus emphasizing and calling attention to
Deut. xxxii. an
with
43.
Apostrophe
—The
song
and
(q.v.),
of
it.
Moses,
carried
us
having
through
commenced the
whole
(see under Correspondence, page 375), ends with triumphant Pceanistnos, in which Jehovah calls on all the nations to rejoice with His People for His judgment on their enemies, and the cleansing of His People and His land thus carrying us right on to the glory of millennial days.
history of Israel
a glorious
and
:
The fourth book peace for the earth. lepsis) in
*
of the
Psalms anticipates this time of rest and all are called on to rejoice now (by Pro-
Hence
view of that glorious time.
This
is
also written 7rattoi/tcr/i09
;
as the
name from which
derived
it is
is
Indeed, according to the 1890 edition of Liddell and Scott, also written Tratwv. the " oj " in these words and their derivatives would seem to have been the Attic
Moreover, aocording to L. and S., Tratav, Tratijwi' (whence perhaps th& In this Attic form) was, originally, the name of " tJie physician of the gods " character, they tell us, " he cures the wounded Hades and Ares " (see Hom. II. form.
!
V.
401 and 899).
physicians.
From
After
him,
Homer,
it
L.
seems, the
and
S. tell
!
name came to be applied to human " the name and office of healing
us,
were transferred to Apollo." And from his son, Esculapius (Asclepius, in its more Greek form), physicians got another of their titles. So, then, Tratttv meant a choral song, of which the main burden was u} (contracted from njte, apparently, which would seem to be connected with ta'o/xat, '* I heal ") or tw, Tratav, sung in commemoration of deliverance from some evil — [a pestilence^ perhaps, originally] and hence a song of triumph generally. Such a song would be sung before as well as after battle. Thence, again, any solemn song or chant often sung, as an omen of success, before an undertaking.
—
;
PMANISMOS.
925
xcv. Exhortation for
His People and sheep (verse 1), "to before His presence with thanksgiving*' (verse 2). For the is " great " (verse 3).
B
a
A summons
xcvi.
to sing the "
New
come Lord
Song," " for he
I
cometh."
!
b
The New Song, " The Lord Reigneth." summons to sing the New Song " "
xcvii. I
B
a
A
xcviii.
*'
for he
cometh."
The New Song, *'The Lord Reigneth."
xcix.
b I
A
c. Exhortation for His People and sheep (verse 3), to " come before his presence with singing" (verse 2), for the Lord is
"
good"
(verse
Isa. xliv.
5).
Sing,
O
14.—" Sing,
O
23.—"
ye heavens; for the
Lord hath done
it,
Shout," etc.
daughter of Zion shout, O Israel O daughter of Jerusalem." Then follows the reason to the end of the prophecy.
Zeph.
iii.
glad and rejoice with
Zech.
ix.
9.
all
— " Rejoice
daughter of Jerusalem
Luke
X. 21.
;
:
be
;
the heart,
greatly, O daughter of Zion behold thy King cometh unto thee
— " In that hour
Jesus rejoiced
in spirit,
shout,
;
:
O
" etc.
and
said,
I
O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto thank thee, babes."
See under Catachresis. Phil. iv. 4.
—
*'
Rejoice
in
the
Lord alway: and again
say,
I
Rejoice."
See under Epanadiplosis. Jas.
9.— "Let
i.
the brother of low degree rejoice in that he
is
exalted."
The Scriptures abound with Isa. xlii.
10
;
xlix. 13. Jer.
li.
beautiful examples.
48. Rev. xviii. 20, etc.
See Ps.
Ivii.
8
(9),
ASTERISMOS; The Calling Attention Greek,
As'-tey-is'-mos.
making an a star
{''-
asterisk
or,
do-T-qp,
Star or Mark.
a calling of attention
do-rep to- fxos,
(from
snaking a
by
to
INDICATING.
asteer,
A
a star).
to
a thing by
marking by putting
or "^J"), in order to direct .particular attention to a passage
Hence the figure is used when we employ (not an some word, which answers the same purpose, in directing the eye and the heart to some particular point or subject, such as or statement. asterisk) but
"Lo!"
''Behold!"
As a concordance
furnish a complete
will
We will
necessary for us to give examples. "
behold"
is
not a mere interjection, but
actually to look and see, "
Behold
"
is
specially the
of these,
it is
not
really a verb, telling us
and observe and note
seems to be
list
only note that the word attentively.
word used by the Holy
"Verily" (amen) is Yea " is the word of God
Spirit as the Inspirer of Scripture: while
the
word used by the Lord Jesus
the
;
and
"
Father,
Ps. cxxxiii.
I.
—
^"
Behold, how good and how pleasant
brethren to dwell together
in
unity
" !
it
is
for
.
ECPHONESIS; An and
The
way of Exclamation.
Expression of Feeling by
Greek,
Ec'-pho-nee'-sis. (ek), out,
EXCLAMATION.
or,
(fxavetv
4K
(phonein),
a crying out
from
to speak,
^
(j^oiv-q
an exclamation, from Ik (phonee), voice or sound
when, through feeling, we change our mode of speech; and, instead of merely making a statement, express it by an exclamation. So that Ecphonesis is an outburst of words, prompted by emotion, and is not used as though any reply were expected. figure isyused
was
It
called also
word, with avd
(ana),
w/),
ANAPHONESIS,
an'-a-pho'-nee'-sis,
prefixed instead of ck
(ek), out,
the same
a lifting up of the
voice.
The
exclamation
itself
ANAPHONEMA
called
is
{An'-a-
pho-nee '-ma).
The Latins called it EXCLAMATIO, exclamation. But note that, when the exclamation occurs .
sentence, as an addition by
way
of conclusion,
it is
at the
end of a
called Epiphonema
page 464).
(see
When
the Ecphonesis
called Intevjeciio (see
it is
Josh.
vii.
7.
— **And
Jehovah), wherefore
Chron.
would give the gate
!
me
"
me
Ps.
Joshua
— "And
I (2).
—
*'
all
Alas, O Lord God (Adonai brought up this people over
David longed, and
My God (Eli), my God
? " (Matt, xxvii. 46.
Ivii. 7 (8) is also
delightful) are i.
said,
said.
Oh
4.
that one
drink of the water of the well of Bethlehem, that
Ps. Ixxxiv.
Isa.
17.
in parenthetically,
This would come also under the figure CEonismos
Ps. xxii. saken
xi.
an exclamation thrown
hast thou at
Jordan," etc. I
is
page 478).
I (2).
Mark
(Eli),
why
See under
xv. 34).
is
at
(q.v.).
hast thou for Epizeuxis.
a beautiful Ecphonesis.
— "How
thy tabernacles,
amiable
O Lord
[i.e.,
How
lovely, or
How
of hosts," etc.
— " Ah sinful nation, a people laden
with iniquity, a seed
of evil-doers, children that are corrupters."
See under Synonymia and Anabasis. Isa. vi.
5.
— "Then
said
I,
Woe
is
me!
for
1
am undone";
etc.
A confession, not of the true Ecphonesis of a convicted soul. what he has done, but of what he IS; as to nature, condition, and This
is
—
FIGURES OF SPEECH.
928
Of such an exclamation the
deserts.
next verse) "
Ezek.
God
—
THEN
—
ix, 8.
"
xiii. 9.
is
thine help."
O
Matt. XV. woman, great Matt.
!
"
xvii. 17.
ever (as recorded in the
face,
and
cried,
and
said,
Ah Lord
etc.
thou hast destroyed thyself; but
Israel,
—" Then
thy faith
is
my
upon
fell
I
—" O
28.
is
flew,*' etc.
(Adonai Jehovah)
Hos.
result
:
in
Jesus answered and said unto be it unto thee even ^s thou wilt."
—"Then Jesus answered and
me her,
O faithless and
said,
perverse generation," etc.
Acts
vii.
Rom. me from
51
is
—
" O wretched man that I am who See Hypallage, body of death ? " (marg.).
vii. 24.
this
also an Ecphonesis. !
shall deliver Ellipsis,
and
Metonymy.
This chapter,
is it is
a true Ecphonesis
;
but, as
concluding the whole of the
also in that respect a kind of Epiphonema
(q.v.).
This verse expresses the continuous experience of every true child of God, who understands the conflict between the two natures: the old
man and
the
new man
:
the flesh and the
spirit,
the old nature
and the Divine nature implanted within him by the Holy Spirit. This conflict destitute.
It is
is
the one thing of which a merely religious person
is
the one thing that cannot be imitated by the hypocrite.
He
never has an abiding sense of inward corruption and of the conflict because he has not the New nature by which alone it is it manifested and brought to light. He has no standard within him to
with
;
detect
it,
or by which to try
it.
Until the truth of the abiding conflict between the
two natures
is
seen no spiritual peace can be enjoyed.
The fruits
of the old tree are dealt with in the former portion of
this Doctrinal part of the Epistle old tree itself is dealt
with in chap.
(Rom.
v.
12 to
i.
and then the 11) and is shown to be (in
16 to
viii.
39,
v.
:
God's sight) as dead, having been crucified with Christ. Thus, the on till this body of death (i.e., until this dying body),
conflict goes
either dies, or
is
**
changed
Then the longing rewarded, as expressed
must be supplied:
—"
" at Christ's
desire in
will
be
appearing. realised,
and
faith
will
the words that follow, where the
be
Ellipsis
thank God He will deliver me [and reckoning myself even now as already having died with Christ (vi. 11)— I thank God, that He will deliver me] through Jesus Christ our Lord." I
APORIA; An (aporos), ivithout
The
Expression of Feeling by way of Doubt.
Greek,
A-p6'-ri-a.
DOUBT.
or,
a being in doubt, or at a
airopia^
a passage
figure is used
(a,
when
privative,
and
ttojoos
loss,
from
air opo-^
(poros), a passage).
the speaker expresses himself as though or when we express a doubt
he were at a loss what course to pursue
;
what we ought to think or say or do. DIAPORESIS {Di'-a~po-ree'-sis). Greek, It was also called Sta7rd/)>;o-ts, from Sta (dia), through^ and airoprjo-ts (aporeesis),a beijig with-
as to
out passage or resource.
The Latins
it DUBITATIO, a wavering, ADDUBITATIO, the former word
called
a
and
with ad,
uncertainty, doubt,
doubting, to,
denoting the beginning of the hesitation or doubting.
Hos.
vi. 4.
—
O
*'
Ephraim, what
what shall I do unto thee See under Erotesis.
Hos.
xi. 8.
shall
I
do unto thee
?
O
Jtidah,
"
?
— " How shall
I
give thee up,
Ephraim
?
how
shall
I
deliver thee, Israel?*' etc.
See under Ant hropopatheia.
—
" The baptism of John, whence was it ? from 25, 26. men ? And they reasoned with themselves, saying, If From heaven he will say unto us, Why did ye not then But if we shall say, Of men we fear the people for all
Matt. xxi. heaven, or of
we
shall say,
him ? John as a prophet."
believe
hold
Luke shall
;
I
do
cannot dig
xvi. ? ;
for
3.
— " Then
my
to beg
;
I
the steward said within himself,
lord taketh
am
;
What
away from me the stewardship
ashamed."
:
I
EPITIMESIS; An
REPRIMAND.
or,
Expression of Feeling by way of Censure, Reproof, or Reproach.
Greek,
Ep'-i-ti-mee'-sis.
(epitimao), to ptit a price upon, It
from
rtfiri
EPIPLEXIS,
also called
is
reproof,
kTriTifirjo-ts,
reprimand,
(timee),
from
eTrtrt/xaw
worth or value.
Greek,
ep'-i-pleex'-is.
k-Kiirh^^i^,
chastisement^ punishment, blame.
The
figure
used,
is
where a rebuke, reproof, or reproach
is
conveyed.
it is
Seeing that God's ways and thoughts are the opposite of man's, impossible that God should speak to man without many rebukes
and reproaches. These are of various kinds names, as
We
give merely one or
what we may
Luke and
said,
and some have their own
special
two by way of example, and as showing
learn from them.
ix. 55.
—
Ye know
Luke
;
be seen below.
will
"
xxiv. 25.
heart to believe
all
He
turned, and rebuked
not what
—
'*
manner
Then he
them (James and
John),
of spirit ye are of." etc.
said unto them,
O
fools,
and slow
of
that the prophets have spoken."
This was the rebuke for Jewish disciples, but Christians to-day for both believe and receive some Scriptures, but need it as much :
not
"ALL." The Jews
received the passages which spoke of Christ's "glory,"
but rejected those that told of His "sufferings": to-day are guilty of the opposite
and
Christians
folly.
The Jews thought the Lord Jesus was not good enough world, and so they cast
not yet
keep
Him
out.
Christians, to-day, think they have
made the world good enough
Him
for the
for Christ,
and so would
fain
out.
Both take a part of the truth, and put it for the whole and both, come under this solemn rebuke. The correction for the folly of both is given in the words which follow, " Ought not Christ to have suffered these things, AND to enter into his glory?" The Jews thought the former humiliating; and Christians call the latter " carnal" and so Jews reject the Scriptures which testify of the sufferings, and Christians neglect the Prophecies which speak of Christ's coming glories. ;
therefore,
:
!
EPITIMESIS.
931
The Holy Spirit saith (2 Pet. i. 19), concerning these prophecies, The world is a dark place and ye do well to take heed to the only Christians, to-day, say that prophecy is a dark place, and iightin it.*
*
;
ye do well to avoid
Rom. against
Why
ix.
God
and
O
but,
Shall the thing
?
hast thou
Apostrophe
it
20. — " Nay
made me thus
Fyosopopceia,
?
'*
man, who art thou that repliest formed say to him that formed it. etc. See this passage also under
:
ELEUTHERIA;
or,
CANDOUR.
Expression of Feeling by way of bold Freedom of Speech in Reprehension.
An
Greek, eXevOepta, liberty or licence. Hence, tX^vOeptosy or acting like a free man, frank. speaking (eleutherios),
El-eu'-ther-i'-a.
The figure is so called, because the speaker or writer, without intending offence, speaks with perfect freedom and boldness. Elentheria It is
therefore the bold reprehension oi free speech.
is
PARRHESIA
called
(Par-rhee'-si-a),
Greek,
irappTja la, free
spokenness, openness, boldness, frankness.
The Latins
called
it
LICENTIA,
licence.
of Elihu (Job xxxii.-xxxvii.) are a beautiful example of
The words this figure.
Luke fearless
xiii. 32.
— " Go
and
ye,
that fox,"
tell
was a very frank and
message to Herod.
John
viii. 44,
— " Ye are of your father the
devil,
and the
lusts of
your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him." etc. See under Idiom and Metonymy. I
John
iii.
10.
—
*'
God
In this the children of
are manifest, and!
the children of the devil."
This
is
free-speaking indeed
;
too free for the false toleration and
charity-mongering of the present day
God
of love, through
The
following places
Testament
will furnish
The word *'
is
" 13.
" " ii.
28;
.
iii.
21
.
;
iv.
13,
.
iii.
New-
1
20.
1
Tim,
1
John
12 (marg. boldness).
Eph.
John
bold," Philera. 8 (iroXXrjv
iii.
.
.
12.
H.
Phil.
i.
17.
iv. .
Trappy^o-Uv e'xwv).
confidence," Acts xxviii. 31. Heb.
v.
in the
vii. 4.
29, 31.
19 (marg. liberty).
Be much With
used
translated
Boldness," Acts x.
is
interesting examples.
Boldness of speech," 2 Cor.
Heb.
but these are the words of the of love.
where the word Parrhesia
many
" Plainness of speech," 2 Cor.
iii.
;
John the apostle
iii.
6
;
x.
35.
ELEUTHERIA. Dative: "Boldly," John vii.
13;
xi.
With vii. 4.
Col.
With ii.
29.
14;
26.
*'
Openly,"
Mark
32.
John
" Openly,"
John
viii.
xvi. 25, 29.
€v (en) in ii.
vii.
933
or withy "boldly," Eph.
vi.
19.
15.
jLtera
(nieta),
with,
" boldly,"
Heb.
iv.
16.
" Freely,"
Acts
AGANACTESIS; An Ag'-an-ak-tee
INDIGNATION.
or,
Expression of Feeling by
Greek,
'-sis.
way
of Indignation*
ayava/crT/crts, physical
pain and irritation
;
hence
vexation, indignation.
The
figure
is
used when an exclamation proceeds from the deep
feeling of indignation.
See Gen.
Acts
iii.
13
xiii. 10.
;
iv.
10
— Here
nation at the opposition of
;
xx. 9
;
we have a
xxxi. 26.
forcible
example of Paulas
Elymas the Sorcerer.
indig-
APODIOXIS An
Expression of Feeling by
Greek,
Ap^-o-di-ox'-is.
froMf
and
The thing,
or abomination. 1.
i6.
do to declare thy
mouth Isa.
religion,
it
;
from
aTro
(apo),
away
because the speaker or writer repels some-
as absurd or wicked.
called
it
REJECTIO,
?
ABOMINATIO,
—" But unto the wicked
my
statutes, or that
God
saith,
;
DETES-
an abominating
What hast thou to my covenant in
thou shouldest take
"
12-15
i.
a rejecting or rejection
and
a detesting or detestation;
Ps.
of Detestation.
a chasing away
diroStoy^i^^
figure is so called,
The Latins J
way
StwKctv (diokein), to ptirsue.
and spurns
TATIO
DETESTATION.
or,
;
is
a solemn expression of Jehovah's detestation of
/^y 5^, such as existed among, and
was manifested
by, the
Jews
coming. This passage describes the most minute atten-
at Christ's first
tion to every religious
observance, which only heightens the indignation
Lord repudiates
with which the
it all,
because
it
does not proceed from
the heart.
See this passage also under Ellipsis Anthropopatheia, Synathrcest
muSf and Hypotyposis,
Jer.
ix.
idolatry.
Matt.
iv.
— We have Jeremiah's 10. — " Get thee hence, Satan
2
(i).
—
detestation
:"
of
Israel's
etc.
Matt. xvi. 23. " He said unto Peter, Get thee behind me, thou art an offence unto me for thou savourest not the things that be of God." The fact of this repulsion following so closely upon the other words addressed to Peter in verses 17, 18, should have for ever precluded the Romish perversion of them. Satan
.
.
:
:
— Peter
Acts viii. 20-23. Simon Magus that the with money.
.
gift of
repels with
horror the thought of
the Holy Ghost could be purchased
—
DEPRECATIO An
The (1)
as
DEPRECATION.
or,
Expression of Feeling by
The name
Dep-ve-ca'-ti-o. literally a
;
of this figure
way is
of Deprecation.
from the Latin, and means
praying against, an act of deprecation.
figure
A
is
used
in
three senses
praying against
evil,
:
so as to avert or prevent its results
when an Advocate pleads former good character,
etc.,
:
on behalf of
the accused person. (2)
Where
upon them
;
the speaker prays against others, that evil
This
or even against himself.
is
properly
may
fall
IMPRECA-
TION. (3)
When
the ejaculatory prayer
is
for the prevention or
of any evil generally.
We
have an example
Ex. xxxii. See
32.
in
the Deprecation of Moses
— " Blot me,
this passage
:
—
I pray, thee out of thy book." under Aposiopesis and Anthropopatheia.
removal
DIASYRMOS An
;
Expression of Feeling by
Greek,
Di'-a-syvm-os.
and
{diastirein);
this
from
Siaa-vpixos,
Sid (dia)
or,
RAILLERY.
way of
tearing
a tearing
and
away
in pieces,
Disguise,
from
Stao-i'pety
crvpeiv (surein), to drag, to force
away.
Acts viii. 3, Twice the word is used in connection with Paul and Acts xiv. 19, " drew.'* haling " This figure is so called, because it tears away the veil, or whatever may be covering the real matter in question, and shows it up as Hence, raillery which tears away all disguise. it really is. :
'*
;
Matt. xxvi. 50.
John
vii. 4.
—" Friend, wherefore art thou come
—The Lord's brethren seek to
He were mismanaging His affairs. their own mistake
proceeded from was.
*'
There
seeketh to be
is
no
man
reflect
" ?
upon Him, as
if
But, in this case, the Diasyrmos as to what His mission really
that doeth anything in secret, and he himself
known openly."
CATAPLEXIS; An
or,
MENACE.
Expression of Feeling by way of Menace,
Greek,
/caraTrAT/^t?, a striki^ig down, terrifying menace. used where the speaker or writer employs the language of menace.
Cat'-a-pleex'-is.
This figure
is
EXOUTHENISMOS; An
or,
CONTEMPT.
Expression of Feeling by way of Contempt.
Ex'-ou-then-is'-mos,
Greek,
e^ov^evtcr/ids, scorn,
contempt^ or disparage-
ment.
The
figure
is
used where a speaker or writer expresses contempt
of anything.
See 2 Sam.
vi.
20.
Job
xxvi. 2, Jer. xxii. 23.
MALEDICTIO
IMPRECATION.
or,
;
Expression of Feeling by way of Malediction or Execration.
This
Mal'-e-dic'-ti-o.
ctdrsijig, inip^'ecation,
is
Latin
the
Hence the other Latin names,
COMMINATIO.
name, and means denunciation,
or execration.
Also
ARA, an
IMPRECATIO and EXECRATIO,
altar,
by which, and at which, oaths
and execrations were pronounced. The Greeks called it APEUCHE, pray a thing away,
to
ap-eu-chee,
pray that a thing may not
Greek ixi(ro<5, hate, hatred, a hateful object or See 1 Sam. iii. 17. Ruth 17.
he,
from aTrev^o/^at, to and MI SOS, mi-sos,
thing.
i.
we have the Iifiprecation of David's enemies come upon him. See under Ellipsis. Ezek. xxxiv. 2. "Woe be to the shepherds of Israel that do Ps. cix. 6-19, where
for evil to
—
feed themselves
A woe
" !
that comes upon
all
shepherds to-day
who do
not " feed
the flocks."
See the whole chapter for the reasons for this solemn " Woe." concordance will enable students to find the examples for themselves, as they begin with Woe," such as those in Deut. xxviii.
A
'*
11-19.
Isa.
iii.
11. Jer. xlviii. 46.
Matt.
xi.
21.
DEASIS An
or,
ADJURATION.
Expression of Feeling by Oath or Asseveration,
from Greek,
De'-a-sis,
;
Serjo-iSt
an entreating,
obtestation, or calling to
witness^.
The Latins
called
it
OBSECRATIO,
a beseeching, imploring, and
OBTESTATIO,
an adjuring, or calling of God to witness. The figure is used when the speaker or writer calls God or heaven to witness to the truth of what is said, or to the facts which he states. Apart from this calling to witness, the figure is of the nature of Apostrophe
(q*v,).
For examples, see Deut. xxvii.
5.
Isa. xiv.
24;
Ixii.
8.
iv.
26;
Acts xx. 26. It is exemplified in such phrases as Lord do so unto me," if I do or do not,
xxxiii.
11
;
be
it
Be
it
as far
2
xxvii.
Sam. 5.
20.
Job
v.
11;
"
The
liveth,
and
me
i e,,
xx.
Ezek.
xxxiv. 8.
as thy soul (thy "
xxx. 19.
Jer. xxii. 5;
own
:
"
etc.
Be ;
"
it
far
from
me
As the Lord
;
self) liveth."
from me " seems to mean " profane be it to from me as I could wish a profane thing to be. far
"
"
:
CHLEUASMOS An
X'^^'-'^
or,
MOCKING.
Expression of Feeling by Mocking and Jeering.
Greek,
Chleu-as'-jnos.
from
;
(chleuee),
x-^^^^-^/^o?,
mocking, scoffing, sneering, jeering, make a jest of,
a jest, and X'^^vafo) (chleuazo), to
scoff at.
EPICERTOMESIS,
Greek,
^iriK^profx-qa- is
(Ep-i-ker-to-mee-sis), a
sneering or jeering.
M.YCTERISM.OS, Greek, up of
the nose
at,
fivKTrjpto-fjLos
sneering, or
snuffing,
{miik-teer-is-mos), a turning
from
fxvKTi^p
(mukteer),
the
nose, snout, nostrils.
The
a
figure
is
used when the speaker or writer excites laughter by up the nose.
jeer or sneer; or excites ridicule by turning
This
is
what the Holy Spirit says the Pharisees did at the Luke xvi. 14, and which led Him to rebuke them, shame and silence by a parable similar to those they
exactly
Lord's teaching in
and put them
to
were fond of using (See Lightfoot). It is also what Jehovah will do, treated His Anointed. Ps.
Lord
ii.
shall
4-
— " He
have them
—
in return, to
those
who have
that sitteth in the heavens shall
laugh
in derision."
Prov. i. 24-33. This is a solemn example of the See also Isa. xiv. 4, 12. Micah ii. 4.
figure.
:
thus
the
5.
We
As TO Argumentation.
now come
to the last part of the third great branch of Figures Change, and to the last division of these, affecting the application of words as to Argumentation. smallest division, nor is it the least in It is neither the involving
importance.
The application of words
so wide that
is
it is
frequently overlap,
and belong to more than one
For example: we have put
in
separate
difficult to
every Figure, and say that one belongs to a certain class
;
because they
class.
this last section Argumentation, ^
way manner we have included Dialogismus but as it represents two or more persons speaking, it might have been classed under the use "as to Persons.'' ErotesiSf or Interrogating; but interrogation
of argument.
So
is
not always used by
In like
that, while
;
each figure cannot be arbitrarily arranged under placed them in the order which seemed to
we have
the separate heads,
be most proper to themselves, and
most instructive and
helpful to the
Bible student.
Under nineteen
we have put no less than one of the most important,
this last division, Argumentation^
figures
and
;
first,
as being
Erotesis.
Separate works have been published on this figure alone; and would form the subject of years of fruitful study by itself.
EROTESIS;
or,
INTERROGATING.
The Asking of Questions without watting for Er'-6-tee'-sis.
Greek,
enquire, to question
:
ipior-qcrts,
it
interrogation
the
Answer,
(from epwrav,
to
ask, to
also to request).
used when a speaker or writer asks animated Instead of making a plain questions, but not to obtain information. and direct statement, he suddenly changes his style, and puts what he was about to say or could otherwise have said, into the form of a Instead of declaring a question, without waiting for an answer. This figure
is
conviction, or expressing indignation, or vindicating authority, he puts it in the form of a question without expecting any reply.
;
FIGURES OF SPEECH.
944
The
figure
is
so important that not only
is
it
of frequent occur-
It is called has several other names. Greek, Trevcns, an asking, inquiry (from PEUSIS (peu'-sis). poetic present of irwOdvofxai (punthanomai), to TrevOofxat (peuthomai)
rence, but
it
:
ask, inquire).
PYSMA
Greek,
{pys'-ma),
interrogation (from the
The Latins
called
same it
(pusma), what
Trvo-fxo.
is
learnt by the
root).
PERCONTATIO,
an asking, inquiring
after
INTERROGATIO,
an interrogating. and While these names are all used of the act of interrogation, the question
itself is called
EROTEMA
(er'-o-tee'-ma).
Hebrew which
are not reproduced in though the labour of making the English and some are given below, an exhaustive list would be too great. But, counting the questions as they appear in the English Bible, the importance of this figure Erotesis, or Interrogating, will be seen when we state that, in the 1,189 chapters into which the Bible is divided, there are no less than 3,298 questions. It is clear, therefore, that it is impossible for us here to quote, or even to give, all the
There are questions in the ;
references. Out of the 1,189 chapters of the Bible there are only 453 which are without a question.
—
These are divided as follows: The 929 chapters of the Old Testament contain 2,274 questions while the 260 chapters of the New Testament contain no less than 1,024. The average of questions in the New Testament is much higher, per chapter, than that in the Old Testament. For, while the average of the whole Bible ;
is
2.75
is
2.3 (or
{i.e.,
2| questions for every chapter), the Old Testament average and the New Testament nearly twice as much viz., 3.9
2-|-),
:
(or nearly 4).
This
is
how the
the separate Books,
Bible
we
is
affected as a whole.
find that
Job stands
first
When we come
to
with 329 questions;
while Jeremiah comes next with 195. In the New Testament, the Gospel of Matthew stands 177 questions; then John's Gospel with 167 etc.
first
with
:
When we come to separate chapters, Job xxxviii. stands first with 40 questions; then 2 Sam. xix., with 22 questions. In the New Testament, 1 Cor. ix. stands first, with 20 questions followed closely ;
by John
vii.,
which has
19.
These facts are interesting, but are not important, as to the chapters; inasmuch as these are only human in their origin, and are often very incorrectly divided. As to the two Testaments and the
EROTESIS. separate books, however, they serve to
945
show us the
relative distribution
of this beautiful figure Erotesis.
With regard
to the questions themselves, their classification
Some are searching, causing Some are revelations of the
another matter altogether. pause, wonder,
and admire.
The very
God, and of the depravity of man.
first
attributes of
Divine question of
Testament reveals the condition of man by nature THOU ?" It comes from God to the sinner, now " far
the Old
ART ii.
13),
'*
:
While the
from God.
reveals the effect of this that Saviour
IS
HE?"
or
whether
whom
WHERE off "
(Eph.
New Testament
question in the
on the sinner's heart, causing him to turn to
the New^ Testament reveals, and cry,
The questions of the
man
first
is
the mind to
"WHERE
God addresses them God; or whether he questions
Bible, \vhether
turns to
to
man
himself;
mine of truth and teaching; while the heart is awakened, is aroused to seek out the answer, which Is ever fraught with deep and blessed instruction. We have only to reflect on the interesting fact that the figui'es used most frequently by the Lord Jesus are Interrogation and ImplicaThe very first thing that is tion {Erotesis and Hypocatastasis). mentioned concerning Him as the first act of His life, is that He was contain a
and the attention
found " in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions " (Luke
He
Doubtless
could teach them
II.
much
46).
that would astound them,
by the use of this Figure, in spite of the disparity of age. child of
twelve years of age
may
question,
and yet, by this simple means, teach
more
when he may not
effectively
For a teach
;
than the greatest
that " all that heard him were astonished." and speakers have always drawn largely on this Figure, and many interesting examples might be given from general literature. Science lifts its head against the word of God as though all were And yet a few^ uncertainty outside of its own proud boastings. questions soon prick and burst the bubble. Scientia means real or intuitive knowledge, as does Its Greek representative yvwcrts (gnosis). (Hence our words "know " and "knowledge "). Neither of these words means acquired knowledge. But beyond a very few facts and the small circle of mathematical demonstrations How little is really known ! What is matter ? What is mind ? What
No wonder
of teachers.
All writers
:
is life ?
or, Is
What
is light ?
What
there any such thing at
geologically
?
Who can tell
is
all ?
electricity
What
us this
?
is
?
What
is
gravitation
the history of our
So long ago
own
?
earth
as 1806, the French O 2
FIGURES OF SPEECH.
946
tabulated more than eighty geological theories, and
Institute
many have
there been since then
how
?
We merely give this as illustrating how we may ourselves, by a few questions, dispose of the giants who would demolish us and rob us of the Inspired Word of God, which comes to us in all its blessed and Divine certainty.
We
turn, then, to its questions
;
and our best course
will
be to
which they may be classified; so that the Bible-searching student may have somewhere to place the questions, as he seeks them out and finds them.
indicate certain divisions into
Several classifications have been attempted by various writers from Glassius downwards, and probably none is either correct or complete.
The
subject
too large, and
is
its
divisions
over-lap too
much, to allow of too minute an arrangement.
We might classify them under their subject matter, or under the words with which they commence (*' Who," " How," *' Why," ** Whether," etc.). If we used both these divisions they would get mixed and many questions would appear in each. So that we present following, as embracing practically all the divisions into which
questions of the Bible
may
be classified.
1.
In positive affirmation.
2.
In negative affirmation.
3.
In affirmative negation.
4.
In demonstration.
5.
In
6.
In rapture.
wonder and admiration.
7.
In wishes.
8.
In refusals
9.
In doubts.
and
denials.
10.
In admonition.
11.
In expostulation,
12.
In prohibition or dissuasion.
13.
In pity
14.
In disparagement.
and commiseration.
15.
In reproaches.
16.
In lamentation.
17.
In indignation.
18.
In absurdities and Double questions.
ir.
impossibilities,
up,
the the
EROTESIS. In Positive Affirmation.
1.
Where
the answer must be in the affirmative.
Wilt not thou deliver
"
[Yes, thou
vi^ilt].
my
hast delivered
God
before
947
my
from
feet
falling
?
" (Ps.
13 (14)
Ivi.
).
Here the present comes in between the past ("thou soul from death ") and the future (" that I may walk
the light of the living."
in
These two things are come unto thee who shall be sorry for [Every one] Desolation and destruction, and the famine, and the sword: by whom shall I comfort thee?" (Isa. li. 19): i.e,, by "
thee
;
?
.
every one. "
Which
of you shall have an ass or an ox fallen into a
not straightway pull him out on the sabbath day
will
?
"
pit,
(Luke
and
xiv. 5).
[No one]
Where must be
Negative Affirmation.
In
2.
the question
is
put in the negative form, and the answer
the affirmative, and very emphatically so
in
thus
much more
cold
and formal statement of the " Is not the
"Do
the truth being
;
forcibly brought out by the question than
by a mere
fact.
whole land before thee
?
" (Gen.
Shechem
not thy brethren feed in
?
yes,
it is.
(Gen. xxxvii.
13).
xiii.
"
9)
:
i.e.^
A.V. and R.V., the words "the flock " are This is because of the words inserted (in the latter not in italics). But this is "their father's flock," which occur in the previous verse. [Yes,
Here,
they do.]
in
Hebrew Text, which means that Text at a very early date and the scribes, not liking actually to remove them from the Text, put a row of small dots along the top to show that the word or words ought not to be in the As the words " the flock " Text, though they had not been taken out. are dotted in the Hebrew, verse 12, means that they had gone to feed themselves in Shechem (Compare Ezek. xxxiv. 2, 8, 10, and Isa. Ivi. one of the fifteen dotted words in the they had got into the
;
!
11, 12).
" Is
eloquent
not Aaron the ?
" (Ex.
iv.
14)
:
Levite thy brother, i.e.,
I
"Are they not on the other *'
Shall
"Is (1
Chron.
it
I
side
not seek rest for thee
not
xxi.
know
I
that
?
commanded
17; compare 2 Sam.
that he
Jordan " etc.
?
whom
know
" etc. (Deut.
(Ruth
iii.
to be
xi.
30).
1).
the people to be
xxiv. 17).
I
is so.
numbered?"
FIGURES OF SPEECH.
948
"Is there not a warfare to man upon the earth?" (Job R.V.)
marg., a time of service.
;
vii.
1,
(See the A.V. margin).
go to one place ? " (i.e., to SJieoL or the grave) (Ecc. The answer is: Yes, they do vi. 6). *' Is my hand shortened at all, that it cannot redeem ? or have I no power to deliver?" (Isa. 1. 2). Here, we have a combined "
Do
not
all
!
—
and negative: No; my hand is not shortened. Compare lix. 1. I have power to deliver.
affirmative
redeem "
Do
not
fill
I
heaven and earth
The previous question
Yes. '•
is
O
not even thus,
it
ii.
Lord
saith the
?
" (Jer.
xxiii. 24).
positive.
Is not the meat cut off before our eyes
" Is
(Amos
" (Joel
?
i.
16).
ye children of Israel? saith the Lord"
11).
day of the Lord be darkness, and not See under Metonymy and Pleonasm.
" Shall not the
(Amos
can
I
and,
;
v. 20).
light ?
"
have we not prophesied in thy name ? and in thy ? and in thy name done many wonderful " (Matt. vii. 22). See under Epizeii.xis.
" Lord, Lord,
name have works
?
"Do
cast out devils
ye not therefore
err,
because ye know not the Scriptures,
(Mark xii. 24). Here, the " not is p; which denies subjectively, and implies not merely negative
neither the power of {mee)
God
?
"
*'
ignorance, but positive unwillingness to
Matt. "
of blessing which
The cup
the blood of Christ?"
(1
Cor.
we
bless, is
Yes,
x. 16).
of the one Body in partaking The bread which we break, is " fellowship) of the Body of Christ ? The next verse makes it perfectly
members blood.
know
See
the Scriptures.
xxii. 29.
"
mentioned
it is
the fellowship of the
of all the merits of Christ's
not the
it
communion
that the
clear
Holy
Christ Mystical, because the
is
not the communion of
it
Body
(or
here
Spirit goes on to
give the reason
— " For we being many are one bread, and, one Body."
See
12.
1
*'
Cor.
xii.
Are they not
them who
all
ministering spirits, sent forth to minister for
shall be heirs of salvation
So Obad.
5, 8.
Jonah
iv.
11.
Sometimes the negative 2
Sam,
XV. 27.
not thou a seer
" ?
—
*'
The
?
John is
" (Heb. iv.
35
;
14),
i.
vi.
70;
xi. 9.
omitted by Ellipsis
king said also unto
(q-v.).
Zadok the
priest,
Art
EROTESIS. Here the negative
Ezek.
viii. 6.
thou not
seest
—
is
supplied in
Son
"
1
In
3.
where
xxxi. 20,
"
?
:
i.e.j
should be
it
not a pleasant child
" as is
?
Affirmative Negation.
a very miportant division, because some of the weightiest conveyed by this form of question i.e where the question the affirmative, and the answer to be supplied by the mind is
This
is
truths are is
in
?
" Is not
clear
But not
italics.
man, seest thou what they do
of
Sam. ii. 27, and especially Jer. Ephraim my dear son ? Is lie from what follows.
So
949
put in
:
,
a very emphatic negative. '*
Is
anything too hard for the
Lord
?
" (Gen. xviii. 14).
is nothing too hard for Him, for compare xix. 26. Luke i. 37. Matt. iii. 9
No
there
!
Jer. xxxii. 17. Zech.
viii. 6.
;
"Shall
ones
from Abraham that thing which
hide
I
do?" (Gen.
I
17).
xviii. '*
How
can
*'
Who
is like
I
dispossess
them ? " is
unto thee
whom Jehovah
Deut. xxxiii. 26, 27.
?
" (Deut.
has delivered.
1
Sam.
ii.
all
i,e,,
:
19;
I
cannot do
it.
the " poor and needy
See Ex.
(Ps. xxxv. 10).
Ps. Ixxi.
2.
17)
vii.
the cry of
25;
Ixxiii.
"
xv. 11.
6
lx;;xix.
(7)
cxiii. 5.
"Shall they escape by iniquity?" (Ps.
No, they
7 (8)).
Ivi.
shall not.
"
up for is
Who me
will rise
up for
God
no one to do this but
"Who ix.
Ecc.
;
?
" (Ps.
Ps. iii,
so that
he
"may show
5 (6)
21.
— Here, we must take
Lord"
will
stand
i.e.,
there
.
is
that no one can.
forth"
it is
a prayer for
all
His praise.
cxxxix. 17, 18.
Can any hide himself
saith the
:
Lord? who can show
The answer
cvi. 2).
xl.
;
who
as verse 17 clearly shows.
the question
whether," etc., as requiring a negative answer. "
or
?
" (Ps. xciv. 16)
?
14 (15) does not conflict with this: for there
Jehovah's mercy,
Compare
the evildoers
can utter the mighty acts of the
forth all his praise
Ps.
me against
against the workers of iniquity
(Jer. xxiii.
in secret places
24).
"who know
.
.
.
See under Appendix E.
that
I
shall not see
No, none can so hide.
The
him
?
follow-
ing question is negative.
"
How
impossible.
shall
then his kingdom stand
?
" (Matt.
xii.
26)
:
i.e., it is
FIGURES OF SPEECH.
950 "
Which
of
you convicteth
(elengcho) does not
mean
lay bare, expose.
No one
This explains John
What
"
xvi. 8.
but
" (John
?
eXeyx^o
46).
viii.
by bringing in guilty,
to C07ivict
could ever bring Christ in guilty of
sin.
See Prosapodosis.
some did not
God without God be for us,
If
of sin
to convince,
believe
effect ? "
faith of '*
if
me
vi^ho
(Rom.
make
Shall their unbelief
? iii.
the
See under Tapeinosis.
3).
can be against us
?
"
Who shall lay anything to the charge of God's elect ? " " Who is he that condemneth ? " " Who shall separate us from the love of Christ ? " (Rom. "
31-35).
See under
employed
in
Who
"
counsellor
?
(1
hath known the mind of the Lord ? or Or who hath first given to him, and
Who
Cor.
words,
*'
Thou
His
for
"
(Rom.
xi.
who hath been
his
shall be recom-
it
34, 35).
own charges ?
"
etc.
ix. 7).
:
art
my
anointing of Christ 5,
?
goeth a warfare any time at his
" (Heb.
?
all
Unto which of the angels said he at any time, Thou art my i.e., to none of them, but to the Son only. These i. 5)
"
Son
viii.
which are
Ellipsis,
these verses.
pensed unto him again "
Anaphora,
Epistrophe,
:
Son," appear to be the Divine formula for the
Matt.
office oi priest,
"^^
iii.
17, for
and Ps.
ii.
His 7
office of prophet
Heb.
(cf.
i.
5),
for
;
Matt.
His
xvii.
office of
king, *'
To which of the angels said he at any time. Sit on my right make thine enemies thy footstool ?" (Heb. 13), i.e., He
hand, until
I
i.
never said this to any created angelic being. See, for other instances, Gen. Isa. xl. 13, 14. Joel
i.
2, etc.,
1.
19.
1
Sam.
ii.
25.
Job
xl. 2, etc.
and many other places.
Sometimes the negative
in
the answer
is
not absolute,
but only relative. "
Who
knoweth the power of thine anger?" (Ps. See verses 13 and 16. See also under Metonymy,
xc.
11).
Not
every one.
"Who can find a virtuous woman?" (Prov. xxxi. 10): i.e,, not that there are absolutely none, but that they are relatively few. See the structure under Acrostichiov. *
See Christ's Prophetic Teaching, by the same author and publisher.
EROTESIS.
"Who those to
hath believed our report
whom
is
it
given
—the
?
951
" (Isa.
Not, no one, but 1). See under Hypotyposis
liii.
Remnant.
and Metonymy,
"Who is wise, and he shall understand these things ? prudent, and he shall know them ? " (Hos. xiv. 9 (10) ) i.e,, not that no one is wise, but that such are relatively few. :
4.
In Demonstration.
Sometimes a question
is
used to make an affirmation as to a
certain subject, demonstrating a fact or proving a truth. " is
What man
to call
he that feareth the Lord ? " (Ps. xxv. attention to the demonstration in the next verse. is
This
12).
Son of man, seest thou [not] what they do ? " (Ezek. viii. 6). We have already had this under a negative affirmation, but its object was to say. Behold, thou art a witness of their abominable idolatry. "
" is
What went
ye out into the wilderness to see ? " This question to demonstrate to the People the greatness of
three times repeated
:
John the Baptist (Matt.
So
Ps. xxxiv.
12,
xi. 7, 8, 9).
13 (13,
14). Jer.
might also be put under this head. Prov. 5.
" Shall
And
In
Wonder and
12(11). Hos.
ix.
xxii.
29
;
xiv.
9 (10)
xxix. 20.
Admiration.
a child be born unto him that is an hundred years old ? years old, bear?" (Gen. xvii. 17), in
shall Sarah, that is ninety
wonder at the Divine power. See Rom. iv. 17-21. Abraham laughed for joy, for he fell upon his face in reverence (John viii. 56. Gen. xxi. 8). Sarah laughed from incredulity (xviii. 12). Contrast Martha and Mary in John xi. 21 and 32. Mary " fell down at his feet."
"How
is
it
that thou hast found
it
so quickly,
my
?*'
son
(Gen.
xxvii. 20).
in
"
What
"
How
is
this that
God hath done unto
us
?
" (Gen.
xlii.
28).
good and how pleasant it is for brethren to dwell together See under Asterismos. 1).
unity !" (Ps. cxxxiii. "
Who
Bozrah?"
is
cometh from Edom, with dyed garments from See under Prosopopceia. 1, 2).
this that
(Isa.
Ixiii.
This refers not to Christ's work of redemption for His People, but as the to the day of His vengeance and judgment on His enemies ;
context clearly shows.
;
OF SPEECH.
FIG URES
952
How weak is thine heart, saith
"
(Ezek.
the Lord
(
xvi. 30).
How soon is the fig-tree withered away? " (Matt. xxi. better— How can the fig-tree have withered by this time ? "
So
Mark
also
See also
1
"
Oh how
'*
How great
Sam.
ix.
great
the
21.
Or
is
Hab.
8.
iii.
Rapture or Exultation.
In
thy goodness
!
" (Ps. xxxi. 19 (20)
also are thy thoughts
precious is
20\
vi. 37.
6.
How
?"
God Adonai Jehovah)
sum
of
them
!
unto me,
" (Ps. cxxxix. 17).
).
O God
(EI)
!
See Anthropopatheia.
"What
is man, that thou art mindful of him?'' (Ps. viii. 4 (5); Job vii. 17. Heb. ii. 6), to magnify the grace of God in lifting up such an one from the dunghill to make him inherit the throne of glory See Ps. cxiii. 7, 8. (1 Sam. ii. 8).
cxliv. 3.
"Who am It
was the
I,
O
Lord God (Adonai Jehovah)
?
" (2
Sam.
vii.
18).
revelation of the greatness of God's grace that enabled
David thus to take the place of a true worshipper. In verse 1, David and before himself; then his thought was to build a house for God but, when he learnt that God was going to build him sat before the Lord." a house, then he went in, and " sat in his house," ;
'*
"Is (2
Sam.
this the vii.
19).
O Lord
manner of man, O Lord God (Adonai Jehovah)?" The margin of the R.V. reads " /s this the law of
and the A.V. margin says, " Heb. laiu.'' But idiomatically it means, "Is this the law for humanity?": i.e., the promise to David embraced blessing for the whole of humanity, and David by faith saw it, and exulted in it.
man,
God,''
7.
"Who which
is
will give
by the gate
me ?
In
Wishes.
drink of the water of the well of Bethlehem,
" (2
Sam.
xxiii. 15,
See under CE on isnio^.
Heb.).
"Whom shall send, and who will go for us ? " (Isa. vi. 8). " Who shall deliver me from this body of death ? " (Rom. vii. I
(marg.)). See under Ecphonesis, Metonymy, H}pallage, a.nd Ellipsis. these figures is this height of Christian experience emphasised:
the knowledge of the fact as to what i.
16-v. 11),
and also as to what
God had done with
He had done with
so that, although the fruits of the old tree are
" sins "
24
By i.e.,
(Rom.
" sin " (v. 12-viii. 39)
still
seen and mourned
EROTESIS.
953
knowledge that God reckons it as dead we are to reckon the same.
over, there is the blessed
— as
having died with Christ, and that
How
'*
shall
xxiii. 8)
:
i,e,,
Matt.
viii.
the
neither can nor dare do so.
I
What have
Also Judges
whom God (EL) hath not cursed ? or how Lord (Jehovah) hath not defied?" (Num.
curse,
I
whom
defy,
I
"
shall
Refusals and Denials.
In
8.
to do with thee
I
xi. 12.
Mark
29.
Sam.
2
xvi. 10.
Luke
v. 7.
O
shall
viii.
Kings
?'*
(Hos.
Wherewith
the high
"
God?
shall
vi. 4).
shall
4).
See under Idiom. 2 Kings iii. 13.
xvii. 18.
herself, xviil.
saying,
12).
After
I
am
See above.
I do unto thee ? O Judah, what shall See under Aporia. So Hos. xi. 8.
come before the Lord, and bow myself
I
(Micah
ii.
28.
have pleasure ?" (Gen.
I
Ephraim, what
do unto thee "
1
Therefore Sarah laughed within
waxen old "
" (John
Ln Doubts.
9. "
?
I
befoi^e
vii. 6).
" But the righteousness which is of faith, speaketh on this wise, Say not in thine heart. Who shall ascend into heaven ? " (Rom. x. 6, See under Epitrechon, These doubts, raised by self- righteous7). ness, are seen to be removed only by the imputation of a Divine
righteousness. 10. *'
Hearest thou not,
Go
hearken. " "
Who
my daughter?"
not to glean in another
come ?
" (Matt.
11.
really
Where
'*
ii.
8):
diligently
i.e.,
art thou
?
iii.
") to flee
7).
In Expostulation.
" (Gen.
iii.
To show Adam where he
9).
was, and the condition into which he had fallen, having lost
fellowship
18,
(Ruth
field."
hath warned you (with the emphasis on the "you
from the wrath to
*'
In Adaionition.
and communion with God.
What
thou hast done unto
is
this that
is
that betwixt
me?"
etc.
(Gen.
19).
"What
"Who am
I
that
I
me and
thee
?
" (Gen. xxiii. 15).
should go into Pharaoh?" (Ex.
iii.
11).
xii.
FIGURES OF SPEECH.
954
"
could have been done more to my vineyard, that I have I looked that it should bring forth it ? wherefore, when
What
not done in
grapes, brought
forth wild grapes
it
" (Isa. v. 4).
?
Wherefore, have we fasted, say they, and thou seest not ? wherewe afflicted our soul, and thou takest no knowledge ? " (Isa.
"
fore have Iviii. 3).
So Gen. Ezek.
(2).
Dan.
Why
xi. 1
16 (see Apodioxis),
1.
;
and many examples
14;
ili.
in the
In Prohibitions.
12.
"
Ps.
xxxi. 26, 27; xliv. 4, 15.
22; xviii. 1 prophecy of Malachi. xii.
should
I
be deprived also of you both
should
I
kill
in
one day
**
?
(Gen.
xxvii, 45).
"
Why
to
kill
let
not the heathen say.
"
thee
'*
?
(1
Sam.
Wherefore should the heathen
i.e.,
:
say,*' etc. ?
"Wherefore should God be angry work of thine hands ? " (Ecc. v. 6).
Why " Why **
let
me not
Do
will
ye
not die.
"Why
will
(Ps. Ixxix.
at thy voice,
shouldest thou die before thy time
have
?*'
10):
f.^.,
and destroy the
(Ecc.
vii.
17).
thou and thy people, by the sword ? " (Jer. Wherefore should this city be laid waste ? *'
die,
17, "
So verse
xxvii. 13). i.e.,
xix. 17)
thee.
Do
not
ye
die,
let this city
O
be laid waste.
house of Israel?" (Ezek. xxxiii. 11): i.e.^ die not. See under Epizeuxis and
Turn from your ways, so that ye Ohtestatio.
So
2
Sam.
ii.
22. 2 13.
" i.
1
;
How
see "
ii.
How
Chron. xxv.
1,
etc.).
Dan.
sit solitary,
that
was
full
See under Antithesis and
often would
I
10, etc.
i.
and Commiseration.
In Pity
doth the city
16.
of people
?
"
(Lam.
''
(Matt,
Ellipsis.
have gathered thy children,
etc. ?
xxiii. 37).
There are many examples 14.
is
In
in
the
Book
of Lamentations.
Disparagements.
''Cease ye from man, whose breath he to be accounted of ? " (Isa. ii. 22).
is in
his nostrils: for wherein
:
EROTESIS. " (1
What
Kings
955
these which thou hast given me,
cities are
my
brother
*'"
?
ix. 13).
15.
In
Reproaches.
"When this people, or the prophet, or a priest, shall ask thee,, What is the burden of the Lord ? thou shalt then say untowill even forsake you, saith the Lord*' (Jer. them, What burden ? saying,
I
33.
xxiii.
So
35, 36).
"What
is
truth
?
*'
(John 16.
i,e,t
xviii. 38).
See Irony.
In Lamentation.
" Lord, how are they increased that trouble me how come mine enemies to be so many ? "
Why
hast thou forsaken
me ? "
(Ps. xxii.
1
!
(2)
" (Ps.
iii.
1
(2)
)
).
Lord cast ofP for ever ? and will he be favourable no more ? Is his mercy clean gone for ever? Doth his promise fail for evermore ? Hath God forgotten to be gracious ? Hath he in anger shut up his tender mercies ?"(Ps. Ixxvii. 7-9 (8-10)). These lamentations " arise from self-occupation (see verses 1-6). It is our natural " infirmity (verse 10), that leads us into it. The only remedy is to cease from " Will the
self-occupation,
and look away from ourselves
to
God
(verses 10-20):
then happiness and praise take the place of lamentation.
Compare
Ps.
Ixxiii.
where the same experience is gone through, from looking around instead of looking
;
only then the trouble arises
But the remedy
within.
for this "foolishness" (verse 22)
as for the " infirmity": viz., looking
up (verses 17 and
is
the
same
23-28).
The lesson from questions in these two Psalms (Ixxvii. and Ixxiii.) If we want to be miserable, all we have to do is to look within. If we want to be distracted, all we have to do is to look around. But if we would be happy, we must look up, away from ourselves and others, is
this.
to God.^'^ " "
How
How is
Synecdoche " Shall
Shall
the faithful city become an harlot!"
is
it
that the loyal city has turned
and the
harlot
(Isa. ?
"
i.
21).
Or,
See under
Antithesis.
women
eat their fruit, and children of a span long
?
the priest and the prophet be slain in the sanctuary of the
Lord?" (Lam.
ii.
* See Things to
20).
Come
for Oct., 1899.
FIGURES OF SPEECH.
^56
17.
vain thing ? " (Ps.
How
*'
{Matt.
I
See
xvii. 17).
Who
ii.
long shall
18.
"
1).
be with you
?
How
long shall
In Absurdities
man
be more just than "
(Job
"
Can the Ethiopian change
was
How How
" a "
God?
" ?
man be born when he is old ? " this man give us his flesh to eat ?
can hard saying " (verse
? "
xiv. 4).
man
or shall a
evil " (Jer,
etc.
(John
" (John
and hence they thought
60),
(Job
be
his skin, or the leopard his spots
can a
Have any
you
iv. 17).
then may ye also do good, that are accustomed to do See Parccniia.
"
suffer
and Impossibilities.
can bring a clean thing out of an unclean
"Shall mortal
I
EcpJionesis.
more pure than His Maker? "
[why do] the people imagine
the heathen rage? and
''Why do a
Indignation.
In
iii.
?
23).
4).
52).
vi. it
xiii.
It
absurd.
of the elders or of the Pharisees believed on
him
?
"
48), This question forms, from that day to this, the excuse acknowledging the claims of God or His Truth, unless the great and the influential of the Church receive them. It is the putting of man before God, instead of studying to show ourselves approved only to God.
(John
vii.
for not
"Who
is
Son
this
of
man?"
(John
xii.
34).
This was the
expression of the absurdity on the part of Christ's enemies. 19.
Double Questions.
Sometimes double questions are employed, repeating the same in different words so as to express the fact more emphatically. See Job iv. 17 vi. 5, etc. viii. 3 x. 4, etc. xi. 2, 7 xxii. 3.
question
;
Isa. x. 15. Jer. v. 9, 29.
;
;
;
;
!
DIALOGISMOS; Di'-al-o-gis-mos.
Greek,
DIALOGUE.
or,
conversation, argicing, from Sta-
6taA.oyta-/xos,
\oyi(ecrOat (dialogizestJiai), to converse, argue.
This figure
is
used when we represent one or more persons as
speaking about a thing, instead of saying
The persons speak
a
in
manner
it
ourselves
Dialogue.
:
suitable to their character or
condition.
When
there are not two persons represented, but the objecting
and answering
is
done by the one speaker,
LOGISMUS, and what
stated
is
is
the
figure
is
called
said to be in dialogismo, or in
logisnio.
Sometimes the speaker brings forward another as speaking, and them to the object in view.
uses his words, adapting
The Latins
called this figure
SERMOCINATIO, which means the
same thing.
—
*'They that see thee shall narrowly look upon and consider thee, saying.
Isa. xiv, 16-19. thee,
man
that
shake kingdoms?
etc.,
Is
this the
made
But thou art cast out of thy grave Isa. Ixiii. 1-6.
— " Who
garments from Bozrah in
?
is
I
like
an abominable branch,"
this that
This that
the greatness of his strength
the earth to tremble, that did
is
etc.
cometh from Edom, with dyed
glorious in his apparel, travelling
?
that speak in righteousness, mighty to save.
Wherefore art thou red
thine apparel, and thy garments like him-
in
that treadeth in the winefat ?
and of the people there I have trodden the winepress alone was none with me for I will tread them in mine anger, and trample them in my fury and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come." etc. ;
;
;
Thus, vividly and powerfully, judgment, described.
And
as treating of Christ's past
is
the day of vengeance, and of
yet there are persons
who
work of grace on Calvary
take this passage
FIGURES OF SPEECH.
-958
Micah
ii.
4.
— " In
that day shall one take up a parable against
you, and lament with a doleful lamentation, and say, spoiled:
*'
etc.
Zech.
We
be utterly
(See under Polyptoton).
viii.
20-23.
—"
It
shall yet
come
to pass that there shall
and the inhabitants of many cities And the inhabitants of one city shall go to another, saying. Let us go speedily to pray before the Lord, and to seek the Lord of hosts I will go also. Yea, many people and strong nations shall come," etc. See Polyptoton.
come
people,
:
:
Some
think that Paul,
when he
says, in
may obtain,'* does not directly 24, exhort the Corinthians himself; but by a Sermocinatio, brings forward and uses that incitement which the trainers and spectators in the I
Cor.
"
ix.
So
run, that ye
public contests usually employed.
Other examples may be found under Antimetathesis, and .XXV. 37-39.
Luke
xiii.
6-9
;
xv. 20-32.
in Matt.
DIANCEA; Di'-a-nce'-a,
Greek,
or,
ANIMATED DIALOGUE.
5ta(/ota,
a revolving in the mind.
This Figure
employed when the speaker uses animated questions and answers
is
in
developing an argument.
The Latins
called
it
SUBJECTIO,
a responding. It is
a form of Dialogismos
(q.v,).
a substituting,
RESPONSIO,
AFFIRMATIO;
or,
AFFIRMATION.
Spontaneotis Affirmation.
Affirmation becomes a Figure when it is used otherwise than in answer or, instead of a bare statement of the fact.
to a question
;
emphasizes the words thus to affirm what no one has disputed. The Apostle uses it in Phil. i. 18, "What then? notwithstanding, It
everyway, whether
in
pretence, or in truth, Christ
therein do rejoice, yea, and will rejoice."
is
preached; and
I
NEGATIO;
or,
NEGATION.
Spontaneous Negation.
used in a similar way as a Figure, when it is a denying of not been affirmed i.e., when, instead of merely making has that which is put in the form of a denial. a statement, it Paul uses it in Gal. ii. 5, ** To whom we gave place by subjection, Negation
is
:
no, not for
When
an
hour,'*
(See Synecdoche)..
very important, the negative is repeated, or See combined with another negative to increase its emphasis. Repeated Negation. the negation
is
p 2
—
ACCISMUS;
:
APPARENT REFUSAL.
or,
Ac-cis'-nius, a cutting all hut through,
Figure
is
so
named because
it is
from the
l^SLtin,
accido.
This
an apparent or assumed refusal.
—
Matt. XV. 22-26. When the woman of Canaan cried "Have mercy on me, O Lord, thou Son of David," the Lord did not intend to reject her but, having no claim (as a Gentile) on Christ as the " Son of David," He uses the figure Accismus, and apparently refuses :
her request by saying, "
I
am
not sent but unto the lost sheep of the
house of Israel."
"Then came she and worshipped him, saying, Lord help me." But was no confession as to the "me." It was not like the
again, there
Publican, "
God
be merciful to
me
a sinner."
It
might have been a
self-righteous " me."
So the Lord again uses the Figure Accismus, but He now it with Hypocatastasis; and says
combines
" It
is
not meet to take the children's bread, and to cast
it
to
dogs."
Now came
the confession
fact as to her condition as
Lord
:
"
—she saw the point.
"a dog
She admitted the of the Gentiles,'" and said, "Truth,
and received the blessing which had been determined
Matt. xxi. 29 real refusal, altered
sometimes given as an example by after repentance.
is
;
for her.
but this was a
^TIOLOGIA;
or,
CAUSE SHOWN.
The rendering a Reason for what Ae'-ti-o-log'-ia (Aetiology). clTia (aitia)j
The
is
said or done,
Greek AtrtoAoy/a, rendering a
reason,
from
a cause, and Aoyos (logos), a description.
figure
used when, either directly or indirectly, the speaker what he thinks, says, or does.
is
or writer renders a reason for
The aTr68€i^i<5,
was
figure
also called
ftdl demonstration,
APODEIXIS
from
(Ap-o-deix'-is).
diroSitKvvvat (apodeiknunai),
Greek, to
point
out, demonstrate.
The Latins
called
showing the cause.
Rom. I
CAUS^^ REDDITIO:
rendering a reason, or
— " Now
I would not have you ignorant, brethren, purposed to come unto you, (but was let hitherto,) might have some fruit among you also, even as among other i.
13.
that oftentimes that
it
I
Gentiles."
Verses at
Rome
it is
15, 16
also.
;
"
For
the power of
I
am ready to preach the am not ashamed of the
I
God unto
;
salvation,*'
So Rom. iii. 20 iv. 14, 15, and all other passages where the word For" points out the reason, or " Therefore" shows the cause. but their significance These are too numerous to be quoted ;
"
Gospel to you that are for Gospel of Christ
;
should always be noted.
ANTEISAGOGE;
or,
COUNTER-QUESTION.
The Answering of one Question by asking another, Aii-teis'-a-go'-gee.
Greek, avreto-aywy^J, a bringing in instead; from ; ek (eis), in ; ayetv {agein), to lead or bring. so called, because a question is answered by asking
avTi {anti), against or instead
The
figure
is
another. It is called
also
ANTICATALLAXIS
{an'-ti-cat'-aUax'-is), Greek,
avTtKaraAAa^ts, a setting off or balancing of one thing against another (as in trade).
The Greeks Greek,
called
dv0v7roopdj
VTTO (h-ipo), 4^kp€tv
it
also
a reply
ANTHUPOPHORA
to
and
Judges
objection
from
;
(an^~thu-poph'-o-ra). dvr'i
(anti)^ against^.
(pherein), to bring.
Hence the Latin names pensation,
an
of the Figure:
CONTRARIA ILLATIO,
COMPENSATIO,
com-
a bringing in against.
—The
answer to Samson's " riddle" is. given in the form of a question, and is thus an Anteisagoge. See under Enigma,
A
xiv.
8.
beautiful example
furnished in
is
Matt. xxi. 23-25 where, when the chief priests and elders asked Christ by what authority He acted; He said, " I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority ;
I
do these things."
He
then goes on,
in
verse 25, to answer the
question by asking another. In the
answer of His enemies we have the Figure Aporia
Rom.
ix.
19, 20.
—"Thou wilt
say then unto me,
Why
(q.v.),
doth he
For who hath resisted his will ? " "Nay but, O man, who art thou that repliest against God?" See below, under Prolepsis,
yet find fault
?
ANTISTROPHE; A
turning the
and
The
Words of a Speaker
Greek,
An-tis'-tro-phee.
against,
himself.
aboitty
from dvrl
(anti)j
turn.
so called because the
is
against
a tnrniiig
dvTiarpocfi'qj
o-Tpec/jw (strepho), to
figure
RETORT.
or,
words of a speaker are turned
against himself in Retort.
When
the retort
violent,
is
BI-^^ON
called
is
it
{Bi-ae'-07i),
Greek, B[aLov, forcible violent, compulsory* j
Hence inversion,
the
Matt. XV. 26, reply to Christ.
bread,
VIOLENTUM,
Latin,
27.
—The woman of Canaan used
He had
and to cast
it
said " It
to dogs."
thus turned His
2 Cor. xi. 22.
so
INVERSIO,
am
I.
this figure in her
is
not meet to take the children's
And
she said, "Truth, Lord; yet the
from their master's words against Himself.
dogs eat of the crumbs which
ites ?
and
violent,
a turning against.
fall
— " Are they Hebrews
Are
they the seed of
?
so
am
Abraham
?
I.
so
table,*'
and
Are they IsraelI." See also
am
under Epiphoza.
When accusation,
the words
turned
thus
then the figure
is
called
against
the
speaker
are
an
.
ANTICATEGORIA;
or,
TU QUOQUE.
The use of a Counter -Charge, or Recrimination.
avTi
(anti),
against,
a coiinter-charge
Greek, avriKaTrjyopla,
An'-ti-cat'~ee-gor'-i-a,
and
Karyjyopid),
to
speak
against
:
:
hence,
from to
re-
criminate, to accuse in turn.
The
figure
is
used when
we
retort
insinuation or accusation which he has
upon another
made
against us.
the very It differs
from Antistrophe (see above) in that it has to do, not with any general kind of words, but with a particular accusation. ;
It is
what the Latins
ADVERSA, another;
called a
TU QUOQUE
;
or,
ACCUSATIO
an opposite accusation^ or an accusation turned against
or,
TRANSLATIO
against an adversary
—
IN
ADVERSARIUM,
a
transferring
Ezek. xviii. 25. "Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal ? " So verse 29, and xxxiii. 17, This would be Anteisagoge, were it a simple question instead of an accusation.
METASTASIS; A
or,
transferring of the
Me-tas'-ta-sis,
Greek,
COUNTER-BLAME.
Blame from
jucTao-Tao-is,
from
one's self to another.
fierd (meta),
beyond, over, and
a standing or placing (from to-ravat (histanaij,
to put or place). Hence, Metastasis means a placing beyond: i.e., a transferring. Hence called by the Latins TRANSLATIO, a translating.
o-T(to-ts,
The Figure
so called because
is
it is
a transferring of blame from
one person or thing to another. Elijah used the figure in his answer to 1
Kings
xviii. 17, 18.
unto him, Art thou he that troubleth Israel not troubled Israel
Kings
2
peace
?
**
carnal, sold
is
vii. 14.
under
?
in
Elijah, that
but thou, and thy father's house,"
—"
Ahab
And he answered,
I
said
have
etc.
What hast thou to do with peace ? also the Figure Anteisagoge (q^v.).
ix. 19.
This
Rom.
;
Ahab
— " When Ahab saw
—
"
Is it
We
sin."
know
.
.
-
that the law
is
spiritual
:
but
I
am
ANACCENOSIS An
Appeal
CAUSE.
Common,
others as having interests in
to
from avaKotvovv
avaKot'vcoo-ts (anakoinosis),
Greek,
Ani~a-cce-n6>-sis.
COMMON
or.
;
{ana-
{ana), up, and koivovv (koinom), hoinotm), to communicate; from avd common), koinos, kolvos, make common (from
to
Figure by which a speaker appeals to his" opponents for their matter in question: as, opinion, as having a common interest in the act ? " or *' What do you ** the case were yours, how would you
A
If
think about
it ?
" or "
The Greeks j36vX7^(Tts,
fiovXrj,
What would you
also called
a counselling together:
Hence,
a counselling.
The Latins called The
it
figure
which they have
say
"
?
SYMBOULESIS from
o-vv
PovXevea-Oat {bouleuesthai),
COMMUNICATIO,
it
{sym-boid-ee'-sis,
or syn),
{sun
and
together,
to deliberate.
a making common.
is
an appeal to the feelings or opinions of others,
in
common
with ourselves, and to which
we submit
the matter.
When
this is
Isa. V. 3, 4.
done by way of
question,
a form of Erotesis
it is
— " And now, O inhabitants of Jerusalem, and men
Judah, judge, I pray you, betwixt me and my vineyard. not done in I have done more to my vineyard, that I have
Mai.
i.
be a master, where
if
I
O
priests, that despise
Luke
xi. 19.
—"
is
" etc.
name." by Beelzebub cast out devils, by whom do therefore shall they be your judges."
I
your sons cast them out
it ?
of
could
I
my
If
What
be a father, where is mine honour? and my fear ? saith the Lord of hosts unto you,
" If then
6.
{q.v.),
?
— " But
Peter and John answered and said unto Acts iv. 19. them. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." Shall come unto you with a " What will ye ? I Cor. iv. 21.
—
I
rod, or in love, and in the spirit of I
Cor.
X.
say."
15.
—"
speak as to wise
I
—
Cor. xi. 13, 14. "Judge woman pray unto God uncovered I
you, that,
if
a
man have
meekness
in ?
long hair,
" ?
men
yourselves:
;
is
judge ye what
it
comely that
I
a
Doth not even nature itself teach " it is a shame unto him ?
ANACCENOSIS. Gal.
iv. 21.
—" Tell me, ye that desire to be
not hear the law
*'
?
See also Jer.
xxiii.
23, Gal.
iii. 1,
2, 5, etc.
969
under the law, do ye
SYNCHORESIS;
or,
CONCESSION,
Making a Concession of one Point
to
gain another.
Syn '-cho-ree '-sis. Greek, o-vyx'^PV^^'^i concession^ acquiescence, consenting^ from a-vyx(jif>k
to gain another.
and may be rightly made,
in
thus differs from Epitrope (see below), where is wrong in itself for the sake of argument.
It
is
made,
order to gain a point.
we admit some-
thing that
Synchoresis, therefore,
concession, while Epitrope is admission or
is
surrender.
The Latins
called
had another name
for
it
it,
CONCESSIO, concession, while the Greeks EPICHORESIS {Epi-i-cho-ree'-sis), an agree-
ment upon a point. xii.
Jer.
thee
:
yet let
i.
me
—"Righteous art
thou,
O
Lord, when
Wherefore doth the way of the wicked prosper " they happy that deal very treacherously ?
Hab.
13.
i.
— "Thou
;
that
Rom.
is
ii.
more righteous than he
17-20.
—
?
wherefore are
all
than to behold evil, and wherefore lookest thou upon them that
deal treacherously, and boldest thy tongue
man
plead with
art of purer eyes
canst not look on iniquity the
I
talk (marg. reason the case) with thee of thy judgments;
?
when the wicked devoureth
" etc.
All these claims of the
Jew
are admitted for the
sake of argument, in order to emphasize the weighty reproof in verse
"Thou therefore, which teachest another, thyself? " etc., to the end of verse 23. 21,
Cor.
1
iv.
8.
teachest
thou
— He concedes the point as to their desire to
but ironically adds, "
I
would to Gpd ye did
reign, that
we
not
reign^
also might
reign with you."
point.
:
—
I. He concedes the point that he was base among but verses 2 and 11 show that he does so only to gain another
2 Cor. X.
them
So
Gal.
in
xii.
iv. 15.
16.
—The apostle grants the
fact, which was indisputable,, and love that existed between himself and order to gain another point, and add to his
as to the great friendship
the Galatian saints
;
in
SYNCHORESIS.
when he asks in the next verse, enemy because I tell you the truth ? "
argument, your
well
Jas. ii. 19.^" Thou believest that there the devils also believe, and tremble." :
971
"
Am
is
I
therefore
become
one God; thou doest
EPITROPE;
ADMISSION.
or,
Admission of Wrong in order Greek,
£-pit'-ro-pee,
over, surre7ider,
tuv)!
eTriTpoirrjj
(from
kirl
to
gain what
reference, arbitration,
Right,
is
from
e7rtT/)€Treti/, to
upon, and rpiir^iv
(epi),
(trepeiji)^
to
turn).
The Figure is used when we surrender a point which we feel to be wrong, but we admit it for the sake of argument. In Sy^ichoresis (q.v.), we concede what is right in itself but, in Epitrope, we admit what is wrong, giving way to the feelings or unreasonableness of another, in order that we may more effectually carry our point. ;
The Latins
called
it
PERMISSIO,
a giving up,
unconditional
surrender.
The admitted
sometimes approaches to Irony
figure "
is
not
really
sake.
{q,v,)
when
;
"
what
is
granted, but only apparently so for arguments
—
Go, and prosper for the Lord shall deliver into the hand of the king." Micaiah (by Epitrope and Irony) admitted what was in Jehoshaphat's heart, and thus exposed and
Kings
I
xxii. 15.
**
:
it
condemned Ecc.
it.
xi. 9.
— " Rejoice, O young
man,
in
thy youth
;
and
let
thy
heart cheer thee in the days of thy youth, and walk in the ways of
thine heart, and in the sight of thine eyes but know thou, that for these things God will bring thee into judgment." :
Jer,
thee
?
"
ii.
28.
—
*'
But where are thy gods that thou hast made
Here, the admission as to these gods
is
made
;
but only
21,
and Ezek.
Amos
for
So
the sake of exposing, by Irony, the fact that they were no gods. vii.
all
xx. 39.
iv. 4, 5.
— See under —" ye up then the measure of your Irony,
Matt, xxiii. 32. Fill fathers." was not inciting to murders and martyrdoms but, using the figure Epitrope, He granted their position, and ironically told them to •Christ
;
act accordingly.
John
xiii.
sanctioning the
Rom.
27.— "That thou evil,
xi. 19,
doest,
but permitting
20.— "Thou
branches were broken
off,
that
do quickly."
The Lord
is
(Gentile, verse 13) wilt say then, I
not
it.
might be graifed
in.
Well
;
The
because
EPITROPE, of unbelief
they were broken
973-
and thou standest by
off,
faith.
Be
not
highminded, but fear." Here, it is not Synchoresis, i.e., sl concession of what is right, but admission of what is wrong, for the sake of argument. Indeed, it an mixture of the two, for there are two propositions. "The is a
branches were broken off":
i.^.,
the Jews were cast off for a time
is true. That point is conceded might be grafted in"? No that was not the object: It is not what that is what you Gentiles will say, " Thou wilt say." That was not the cause why the Jews were the Holy Spirit says. It was "because of unbelief"! That was the true broken off.
(though not cast away, verse but "that
reason
I
1),
that
;
I
PAROMOLOGIA; A
Concession in
P ar-o -mo-log '-i-a. by, or near,
and
or,
Argument
CONFESSION. to
gain Favour.
Greek, irapo^oXoyla, confession, from irapd (para)^
o/AoAoyetv (homologein), to confess.
This Figure
is
used when
with a view to gain favour. confesston, acknowledgment.
we acknowledge some
Hence the Latins
called
it
fault or
wrong
CONFESSIO,
PROTHERAPEIA
CONCILIATION.
or,
;
The- securing of Indulgence for
what
about
is
to be said.
Greek, irpoO^pairda^ previous care or treatment, from
Pro4her-a-pei-a. TTpd {pyo), before,
and
The Figure
OepaTreia (therapeia)f service.
used when, by way of precaution, we secure indulgence, or conciliate others, with reference to something we are is
about to say. It
is
called also
and
PROEPIPLEXIS,
proi-ep-i-pleexi-is,
before,
ix., in
order to secure the attention or favour of another.
When
it
Epitherapeia
John
k-rriTrX-q^is,
added at the
is
from
irpo
blame, a blaming (of one's self) beforehand:
{pro),
end of what
is
said,
it
called
is
(q.v.),
2.
iii.
— " Rabbi,
we know
come
that thou art a teacher
from God," etc.
Matt. xix.
16,
— " And,
Good Master." See under
Acts
xvii. 22.
— " Ye men of Athens, This
ye are very religious."
margin)
I
perceive that in
services.
For
is,
whether true or
There are only two religions
things
careful in the discharge
religion in itself is nothing.
on what the religion
all
the meaning of the word (see R.V.
is
deio-tSaifioveo-Tepos (deisidaimonesteros),
of religious entirely
came and said unto him. So Mark x. 17. Luke xviii. 18.
behold, one
Synoco^sis.
in
the world
been more from Gen.
iv.
front of Revelation.
Abel's and Cain's
;
It
depends
false.
and there never have
They are put in the foreGod's way and man's way
to the present day. ;
God's way, and man's attempted improvement on
it.
agree in one thing. They are all alike, demanding that the sinner must do something, be
All kinds of false religion
and
all
at one in
something, give, pay, feel, experience, or produce something, to merit
God's favour.
They quarrel
bitterly as to
be.
Controversies rage concerning
shed
;
sinner
battles have been fought
must
say,
**
Something
it
;
what that something
but yet they are
;
in
my hand
Whereas the one and only true
I
NOTHING
in
to
all
agreed that the
bring."
religion is expressed
words, "
is
the blood of martyrs has been
my hand
I
bring."
in
the
FIGURES OF SPEECH.
976
So that a man may be " very religious," and yet be unsaved, and -far off" from God (Eph. ii. 13).
Acts xxvi. See also
2,
3
is
xxii. 3-6, etc.
another beautiful example of true Protherapeia,
PRODIORTHOSIS Something said Greek,
Pro'-di-or-tho^-sis, irpo {pyo)i
right;
beforey
from
This
and
8iop66
is
to
;
or,
prepare for a shock,
7rpoBt6pd
6td/3^wcrts
(diorthoo), to
WARNING.
a preparatory apology
(diorthosis)t
make
from a making straight, putting ^
straight, set straight.
the previous Figure of Protherapeia used to prepare the
hearers or readers for
what might otherwise shock or offend them.
e2
;
PALINODIA;
or,
RETRACTING.
Approval of one Thing after reproving for another Thing, Greek,
PaV-i-nod'-i-a.
iraXtvt^^laj
a song repeated a second time
;
hence
a retracting of a former one.
The Figure
is
used when, having spoken against or reproved any
we speak well Examples may be found
person or thing,
him or it. in some of the Epistles to the Seven
of
Churches.
Ephesus Sardis
:
:
Rev.
Rev.
ii.
iii.
6,
after the reproof of verses 4
4 and
5,
after the reproof of verse
In the Old Testament, examples xix. 3.
Ps. Ixxxix. 33
;
and
cvi. 8, 44.
may
5.
1.
be seen in 2 Chron, xv. 17
PROLEPSIS (OCCUPATIO) ANTICIPATION. The answering of an Argument by anticipating
Greek,
Pro-leep'-sis,
beforehand,
This
and
is
or,
;
before
it
it is tised,
a taking beforehand, from
irpoXri^pis,
irpo
{pro),
kafi/3dveiv {lambanein), to take or receive.
a beautiful figure
;
by which we aw^zd^a^^ objections to
what we are stating.
The other general names of
PROCATALEPSIS
this figure are
(Pro'-cat-a-leep'-sis).
:
Greek,
TrpoKardkrjrpcs,
a
seizing beforehand, pre-occupation.
APANTESIS {Ap'-an-teef-sis), Greek, a meeting of an objection by anticipation. The Latins
called
dTrarT^ycrts,
a meeting; hence
it
OCCUPATIO, anticipation. ANTEOCCUPATIO, anticipation beforehand, PRi^MONITIO, a defending beforehand, obviating All these difPerent
names show us the importance
objections.
of the figure in
argumentation.
There
is
another kind of Prolepsis, which has to do only with
distinguished from our present figure in that while
It is
it
time.
anticipates
and speaks of future things as present it really adjourns the application of the words, and is called AMPLIATIO, or adjournment. (See
and 914). The form of Prolepsis which we are considering is an anticipation which has to do with Argitmentation and hence is distinguished from pages 689
;
by the word OCCUPATIO: coming, but occupy and deal with
the other
what
is
putting
it off.
See Section
Prolepsis, as relating to or, closed;
I.
and
(ii.)
4,
i.e,, it,
we not
only anticipate
instead of adjourning or
above.
Argumentation
is
of two kinds:
(i.)
Tecta,
Aperta, or, open.
Closed Prolepsis, is where the anticipated objection is merely stated or implied, not answered or answered, but
Tecta, or
;
not plainly stated. JI
Aperta, or
Open
Prolepsis, is
both answered and stated.
where the anticipated objection
is
FIGURES OF SPEECH.
980
We
will
consider these in order with the different
names which
have been given to them.
Tecta:
I.
From the Latin tego, when it anticipates the
HYPOPWOKk,
It is called
it.
ing under, putting forward
ix. 5.
The objection which a time (as
off for
all is
Israel
met
is
so called
is
No
v'n'o
a hold-
implied by the
is
the word of God hath taken none which are of Israel."
this
:
If Israel
be rejected and cast
going to be shown), then the
is
is
held forth, an objection.
not stated, but
is
—" Not as though
For they are not
effect.
Prolepsis
Greek,
hy-pophi-o-ra,
then, that which
;
Sometimes the objection answer which is given.
Rom.
The
roof or cover.
to
objection, but confines itself merely to stating
Word
of
God
has
For they are not all Israel which are of Israel. And there is to be a People taken out from among the Gentiles for His name, as well as a remnant of Israel, according to the election and
failed,
is
ineffectual.
of grace.
Rom,
X. i8.
—
"
But
I
!
Have they not heard
say,
Yes
the objection that they have not heard.)
Rom.
xi.
I.
— "I
Rom. fall
God
replies, " xi. II.
[for ever]
?
and meeting it was not the object
I say then. Have they stumbled that they should (Thus anticipating the objection that they had done in the words that follow), or, '* Their falling away
(or purpose) of their stumbling,
is
the objection anticipated
was
it ?
"
Aperta.
This use of the figure
Latin, aperta, open. is
God cast away his people?'^ many make even until to-day.) To
forbid," etc.
II.
only
verily," etc.
—"
"
so,
(Anticipating
say then. Hath
(Anticipating the objection, which
which he
?
;
but
it is
is
so called, because not
stated,
and the answer
also
given.
The names poph
'-o-ra.
for this variation are
Greek,
avdv'iro<^6paj
against, viro {hypo), under,
and
a reply
4>opk(a
ANTHYPOPHORA,
an'-thy-
an objection ; from avrl (anti)y (phoreo), to bring or put under.. to
Hence, a substitution by stealth. The figure being so called because,, by stealth, we take our opponent's objection, and substitute it for our own. It
was
also called
PROLEPSIS.
SCHESIS,
Greek,
schee'-sis.
a-^rjo-i^,
we check
anticipating the objection,
981
because, by
a checking;
the opponent, and keep him from
speaking or replying.
ANASCHESIS,
Greek,
an-a^-sche-sis'.
a
avatrx^^^^,
taking on
one's self,
PROSAPODOTON,
Greek,
pros-a-pod'-o-ton,
Tr/soo-aTrdSoTov,
a
giving back to or besides,
HYPOBOLE,
—Zion*s objection
Isa. xlix. 14. verse, but
"
answered
is
But Zion
Greek,
hy-pob^-o-lee.
a throwing under.
vwo/SoX'q,
not merely anticipated in this
is
the next.
in
The Lord hath forsaken me, and my Lord hath
said,
forgotten me." "
Can a woman
forget her sucking child, that she should not have
womb
compassion on the son of her I
?
may
yea, they
forget, yet will
not forget thee."
Matt.
Abraham these
iii.
9.
— "Think
to our father
stones
not to say within yourselves.
for
:
up children
to raise
God
say unto you, that
I
is
We
See
unto Abraham.*'
have
able even of
under
Parechesis.
—
Rom. iii. i-io. Under the figure Antimetathesis, we have shown how the objections of an imaginary Jewish opponent are here stated As to persons.'' and met. See section 2, above :
Rom. by works
iv. 1-3.
**
—The objection
is
— his faith being a work.
met, that
This
is
Abraham was
shewn
in verse 4
justified
and the
following verses to be impossible, as denying the very first principles of grace.
Rom. in sin
vi. I, 2.
"
What
That purpose
is
?
to say:
when Christ
Rom.
vii. 7.
Rom.
I
God ?
Rom.
ix. 19.
Rom.
xi. 20,
" ?
who are "in Christ" how can they live in sin ?
those
shall
we
had not known
ix. 14, 15.
eousness with
If
died,
— " What
Nay,
forbid.
we say then ? Are we to continue God forbid. How shall we, who have
shall
may abound any longer therein
that grace
died to sin, live
God
—
—
"
What
God
shall
forbid.
say then
sin,
we
?
died in God's
that the
Law
is
sin
?
but by the Law." say then
For,"
etc.
— See above under Anteisagoge, 2i.-^See above under Epitrope,
?
Is
there unright-
FIGURES OF SPEECH,
982
—
I Cor. XV. 35, 36. " But some man will say, How are the dead raised up ? and with what body do they come ? Thou foolish man that which thou sowest is not quickened, except it die." !
APPENDICES
A.
On the Use of Different Types Versions
...
...
in
...
B.
On the Usage of the Genitive Case
C.
On Homceoteleuta of the
in
the English ...
...
985
...
...
989
the MSS. and Printed Text
Hebrew Bible
...
...
...
1003
...
...
...
1005
E.aiendations of the Sopherim...
1017
D.
On Hebrew Homonyms
E.
On the Eighteen
...
APPENDIX A ON
THE USE OF DIFFERENT TYPES
IN
THE ENGLISH
VERSIONS. On
page 2, under the figure Ellipsis, we have referred to the way in which this was indicated in the English Versions. It may be well to add, by way of Appendix, some brief account of the use of different types.
The practice of indicating, by different types, words and phrases which were not in the original Text was, it is believed, first introduced by Sebastian Munster, of Basle, in a Latin Version of the Old
Testament, published in 1534. The first of the "Former Translations" that used a different type, or what was then called "a small letter in the Text," was Cranmer^s Bible (1539). But this was with quite a different object: viz,, to distinguish clauses from the Latin which were not in the Hebrew or Greek e.g.. Matt. xxv. 1, " and the bride." Subsequent Translations disregarded the Vulgate more, and :
reverted to the original purpose in the
employment of italic type. The English New Testament (published at Geneva, 1557) and the Geneva Bible (1560) "put in that word, which, lacking, made the sentence obscure, but set it in such letters, as may easily be discerned from the common text/' The example was followed and extended in the Bishops' Bible (1568, 1572); and the Roman and Italic''^ types of these Bibles (as distinguished from the black letter and previous Bibles) were introduced into the A.V. (1611).
Roman
The italics were used very loosely and inconsistently These inconsistencies were manifest on the same page and
in
type of
the A.V.
same
in the
verse.
The Cambridge Bibles of 1629 and 1639 made a great reform which was extended by Dr. Paris in 1762 and Dr. Blayney in 1769. ;
two Bibles, the number of words in though their use and application
In these
increased,
italics is
far
was from
largely
being
consistent.
The
following
seem
to
have been the
principles guiding
the
translators of the A.V. *
The word
Italic
means
relating to Italy^
and
is
used of a
l^ind of
dedicated to the States of Italy, by Aldus Manutius, about the year 1500.
type
FIG URES
986
1.
To supply
OF SPEECH.
the omissions under the figure Ellipsis^ or what they
considered to be Ellipsis. 2.
To supply the words necessary Zeugma is employed (a kind
figure called 3.
less
least, to indicate
Once, at
authority.
1
John
23
ii.
from the Vulgate). 4.
Where
to give the sense,
when the
of Ellipsis).
a word or words of doubtful
MS.
— doubt-
Cranmer's Bible Perhaps also Judges xvi. 2 and xx. 9. (first
introduced
in
the English idiom differs from that of the Originals, and
requires essential words to be added, which are not necessary in the
Hebrew or Greek.
When we (published in
speak of the Authorized Version of the English Bible 1611), we are immediately confronted with the fact that
two editions were published in that same year and that they differ in many material points, the one from the other. Both are in the British Museum.* Many subsequent editions followed, which contain very many not unimportant changes. Some of these may be attributed to oversight arising from human infirmity; but most of them are changes, deliberately made and introduced without any authority, by men whose names are for the most part unknown. ;
Some and
also
of these emendations have been discarded in later editions^
some notable misprints, but many have been
retained.
The Cambridge folio editions of 1629 and 1638 appear to have been a complete revision but, though wholly unauthorised, it cannot be doubted that the work was well done, and moreover was greatly needed on account of the corrupt state of the then current editions. ;
The in
parallel textual references in the
these editions,
and have been
margin were greatly increased further extended in those
still
published subsequently.
Some
of its emendations have
dropped out
in later editions, while
some of its mistakes have been perpetuated Among the former the word "and" in John xiv. 6 ("and the truth") was correctly inserted, !
but disappeared again Jer. xxxiv.
Ezek.
16: " xviii.
1
in
He had :
"
editions since set," instead
The word
1817. of
Among
"ye had
the
set,''
latter,
as in 1611.
of the Lord," instead of "
And
the
word," as in 1611. *
Press marks :-3050
as to which of these
is
g. 2 and 3050 g. 1 respectively. There can be no doubt the original edition, as one of them contains a serious
printer's error in Exodus,
which in the other is corrected have been printed subsequently, though in the same year.
:
this
must therefore
APP. A. Hos.
xiii.
"The
3:
DIFFERENT TYPES.
:
whirlwind," instead of
"A
987
whirlwind," as in
1611.
"Whom
ye may appoint," instead of "we may This mistake continued down to 1646. edition published in 1660, by Hills and Field, is remarkable for
Acts
vi.
3:
appoint," as in 1611.
An
marginal notes then added and subsequently increased in Cambridge Bible of 1682 with a great number of fresh textual references, probably by Dr. Scattergood, An edition of 1701 first contained the marginal dates, which were chiefly those of Archbishop Ussher. There were also tables of Scripture measures, weights, and coins tables of kindred and of time, etc. Additional references were also given. This was the work of William Lloyd at the request of Convocation. But Lloyd exercised his own judgment in the insertion of Archbishop Ussher*s dates. Ussher (in 1580-1656) had given 455 b.c, as the date of the Decree given to Nehemiah (in Neh. ii.) but Lloyd altered this to 445 b.c, as it now stands in our English Bibles This was done to suit his own theories, and is of* no value as against Ussher*s elaborate calculations. The editionsof Dr. Paris, in 1762, and of Dr. Blayney, which supercertain
;
a
;
;
!
seded
it
in 1769,
contained additions in the use of
italic type,
marginal
and textual references. These versions modernised the diction, and made many emendations of the Text some of them very needless; and also introduced errors of their own, not always those notes, dates,
;
pertaining to the printer.
Since that date controversies have been carried on have been
made
;
and attempts
to effect a revision of the A.V., with the view to
which should prove to be a standard Text. But all efforts came to nothing and a new Revised Version was issued instead in 1881. The remarks of the revisers in their preface, as to the use of italic type, should be carefully studied; inasmuch as they reviewed the whole subject and adopted certain principles which tended " to provide an edition
;
amount of italic printing." The Old Testament Company in their preface (1884) state that they have " departed from the custom of the Authorised Version, and diminish rather than increase the
:— adopted, as their rule, the following resolution of their Company " That all such words, now printed in italics, as are plainly *
implied in the
common
Hebrew and necessary
in
the English, be printed in
type.
But where any doubt existed as to the exact rendering of the Hebrew, all words which have been added in order to give completeness "*
to the
English expression are printed in
italic type,' " etc.
—
FIGURES OF SPEECH.
988
The use
words and phrases
of large capital letters for certain
None
with the Authorised Version.
originated
of the
previous or
"former translations " have them. The revisers abandoned this practice, but have not been consistent in the plan they substituted for it. In most of the cases they have used small capital letters instead of the large capitals but, in three xxiii. 6 and Zech. iii. 8 vi. 12), they have used ordinary ;
cases (Jer,
Roman
;
type.
The use
of the large capitals by the translators of the A.V. are
any authority, and merely indicate the importance which
destitute of
they attached to such words and phrases thus indicated.
The
following
a complete
is
Large capitals Ex.
iii.
Ex.
iii,
Ex.
vi.
Ex.
xxviii.
Deut. Ps.
14
"
:
14.
am."
4: " Jah." :
"Jehovah."
4: "Jehovah." :
20
xiv.
:
"
Mene, Mene, Tekel, Upharsin
" Holiness
Matt.
i.
21
:
" Jesus."
Matt,
i,
25
:
" Jesus,"
The John
Matt, xxvii. 37:
Luke
Acts
R.V.
58: " The Lord thy God,"
25-28
V.
Luke
I
in
36; xxxix. 30: ''Holiness (R.V., ''holy") to the Lord."
xxviii.
Isa. xxvi.
XV. 26.
Small capitals
A.V,
3: "Jehovah."
Ixviii.
Zech,
that
:
am.*'
I
Ps. Ixxxiii. 18
Dan.
am
I
—"
in
list
i.
xxiii. 38.
31
xvii.
ii.
;
23
:
21 "
(R
V., " holy ")
" (verse 28, Peres).
unto the Lord
inscriptions on the
Cross.
."
Also Mark
xix. 19.
"Jesus."
:
To
the (R.V., " an ")
unknown God."
Rev. xvii. 5: " Mystery,
"the
")
Babylon the Great, the Mother of (R.V., Harlots and (R.V., "of the") Abominations of the Earth."
Rev. xix. 16
:
" King of kings,
Large capitals Jer. xxiii. 6:
in
A.V.
" Branch."
iii.
8
Zech,
vi.
12: " Branch,"
:
Small
"The Lord our
Zech,
and Lord of
Roman
lords."
letters in R.V.
Righteousness."
APPENDIX
B
ON
THE USAGE OF THE GENITIVE CASE. We
have observed, on page 497, under the figure of Antimereia, that noun in regimen {ue., governed by another noun, and thus placed in the genitive case) is used instead of an adjective, it is not always that the genitive case thus used stands for an adjective. The word *' of " therefore does not carry with it a uniform signification. while a
used in many ways and it is ever the business of the student whenever the word "of" is met with, and ask, "What is the meaning of it ? " in each case. It is
:
to stop
Grammarians
differ
widely as to the
They
various usages of the genitive case.
themselves
;
the
they are called.
number
of their varieties
We therefore
The name of the case placed
is
mode
differ
of classifying the
both as to the classes
and the names by which
;
present our own.
in
which the
latter of these
called the genitive, from yevt/c^ {genikee), because
the genus to
which anything
is
referred, or
from which
two nouns it
it is
is
designates generated.
what we may call the birth-case : i.e., the case of and from that primal sense all its other meanings may Our English word " of is, properly speaking, a preposibe drawn. and is thus very often, but by no tion governing the objective case means always, a representative or substitute for the true genitive. in English always There is therefore a danger in supposing that " of It is,
therefore,
birth or origin,
'*
;
*'
represents a genitive case in
Hebrew or other
languages.
genitive case, of itself, answers the question, Whence ? and answers to the question may be various in kind, so are the classifications of the nature of the genitive case (in Antimereia of the
The
as the
noun) of various kinds also. It
sometimes
is
particularly belongs.
which class an example might often be quite correct to place it under
difficult It
to decide to
more than one head.
whenever he finds the word "of" as the sign of the genitive, to consider and decide to which of these classes it belongs and to test it by trying it under each until he can determine It
for the student,
is
;
the head under
which
it is
to be placed.
—
FIGURES OF SPEECH.
990
original, with the give the examples as they stand in the is rendered interpretation and the reader must see for himself how it
We
;
in the A.V. and the R.V. The examples given are by no means exhaustive. thus left for further investigation on the part of those
Ample scope
is
who
desire to
and
is
pursue this study.
We
have classified them thus
:
The Genitive of 1.
Character.
2.
Origin and efficient cause.
3.
Possession.
4.
Apposition.
5.
Relation.
6.
Material.
7.
Contents.
8.
Partition.
9.
Two
Genitives depending one on the other. 1.
This
is
The Genitive of Character.
more purely The emphasis
adjectival than the others,
always
always to be placed on the adjective thus formed, and not on the noun thus qualified by it. We have given examples under the figure of Antimereia where they will be found on emphatic.
is
;
pages 498-506. 2.
The Genitive of Origin and Efficient Cause.
This usage marks the source from which anything comes or is or from which it has its origin. With this we may group the examples denoting the efficient cause producing or efi^ecting, and thus originating, whatever is spoken of. supplied
;
Num.
xxiv.
4,
i6.—" Words
vision of the Almighty'*
:
i.e.,
of
God":
i.e.,
from
EI,
and
" the
from El Shaddai.
Deut. xxxii. 19.—" He abhorred them because of the provoking and of his daughters": i.e., because of the provocation
of his sons
produced by the conduct of His People.
Ezra i.e.,
iii.
7.— ''The grant
that they had of Cyrus king of Persia":
from him.
Job
xiv.
I.—" Man that
is
born of a
woman
" ;
i.e.,
woman-born.
USAGE OF GENITIVE CASE.
APP. B.:
991
Ps. xxxvii. 22.—" For such as be blessed of him shall inherit and they that be cursed of him shall be cut off" i.e., by Him, in each case: i.e.. His blessed ones, His cursed ones.
the earth
;
:
—
" As the overthrow of strangers " i,e., as overthrown by strangers. Or, it may be possessive, as strangers' overthrow i.e., like Sodom*s and Gomorrah's overthrow (see verse 9).
Isa.
7.
i.
:
:
6.~" Prince
Isa. ix.
and brings
gives peace,
Isa. xi.
who
2.
—"The
The Prince who makes and
of Peace."
" peace
on earth."
spirit of
wisdom and understanding,"
etc.
:
i.e.,
gives wisdom, etc. Isa.
— " Smitten of God " — "The chastisement of
liii. 4.
Isa.
:
i.e.,
5.
liii.
by God. "
our peace
:
which pro-
i.e.,
cured and gives us peace. Isa. liv. 13. i.e.,
by Jehovah.
Ezek.
i.
Hag.
I.
—" All
thy children shall be taught of the Lord "
— "Visions of God": from God. — " Haggai, the Lord's messenger " i.e.,
13.
i.
:
:
i.e.,
the
tnessenger from Jehovah.
—
"The kingdom of theheavens " i.e., the kingdom and source from the heavens. It might be taken as the genitive of character, " heavenly kingdom " but still only in the above sense, as the words of the Lord teach in John xviii. 36 " My kingdom is not of this world." The word "of" there is not Matt.
which has
iii.
its
2, etc.
:
origin
;
:
the sign of the genitive case,
but
is
the preposition
e/<
(ek),
out of,
The kingdom depends on the Person of the King. It is the king that makes a kingdom, and not the kingdom the king. It is king-dom, the termination dom denoting jurisdiction. Dam is an abbreviation of doom or judgment. Hence it denotes
from, as to
its origin.
the sphere
in
Christen-dom. his rule
and
which anything
jurisdiction.
exercised, as
is
Hence a kingdom
is
earl-dom, wis-dom,
the sphere where a king exercises
In his absence, therefore, there can be no
the Lord said to His enemies, "The kingdom of God is among you" (Luke xvii. 21, margin), He meant in the person of the king. He could not mean that it was "within" the hearts of His
kingdom.
enemies,
The
When
rejected the King and sought His life. kingdom for which we pray, therefore, is not " from hence,"
who
but from heaven.
The word "heaven,"
here,
is
used, by Metonymy, ior
See further under the Figure Metonymy.
"God."
FIGURES OF SPEECH.
992
Luke
69.
i.
— " An
horn of salvation
'*
which worketh
i.e.,
:
salvation.
—
The word *' horn " is used, by Metonomy (q.v.), for Christ as being strong and powerful, and able to procure, and bring salvation.
John
29.— "This
vi.
effects.
John
xii. 43.
is
—" They
— "The
5.
i.
i.e.,
men
which God
that came comes from God)."
loved the praise of
from men) more than the praise of God
Rom.
God":
the work of
(z.£.,that
(i.e.,
obedience of faith" (see margin).
Here, the
words correspond with the same expression in xvi. 26. In the former (in connection with the Gospel which was promised from of old), we have the apostolic grace committed to the apostle of the Gentiles with a view to (et?) [procuring] obedience produced by faith
among
the Gentiles.
all
Mystery which was kept
In the latter (in connection with the
we have the apostolic commission committed to same apostle with the same object unto all the Gentiles. It is possible that the words " faith " in these two places may be
secret from of old),
the
the Antimereia oi the noun, and denote. faith-obcdience
i.e.,
:
obedience
on faith-principle as distinct from law-principle.
Rom.
— " For
therein (i.e., in the Gospel, the good news concerning Christ, verse 16) is the righteousness of God (i.e., which has its source and origin in God) revealed," and is imputed to man on 17.
i.
the principle of faith.
Rom.
II.— "The righteousness
iv.
from God as
Rom.
its
source, and
13.—-"
iv.
is
of faith": i.e., which comes enjoyed instrumentally by faith.
The righteousness of
faith ":
i,e.,
imputed on the
principle of faith as distinct from law.
Rom.
V.
Rom.
XV.
18.— "Justification
life "
of
:
i.e.,
which gives
life.
4.— "Comfort
of the Scriptures": /.
2 Cor. xi.
26.— "Dangers
of
rivers":
dangers occasioned by
rivers.
Eph.
Eph.
ii.
8.—" The
iv.
destitute of the
gift of
18.— "Being life
God "
:
/>.,
which God gives.
alienated from
which God
gives.
the
life
of
God":
i.e.,
—
"
:
APP. B
USAGE OF GENITIVE CASE.
:
g.— "The God
Phil. iv.
of peace "
i.e.,
:
993
God who
the
has made
peace and gives peace.
This differs from " the peace of God."
See below under the
genitive of Possession.
Col.
23.
i.
Col.
—
ii,
of the Gospel "
:
U„
God
produced by
"
:
it.
i.e„ faith effected,
and produced by Almighty power,
originated
Thess.
I
The hope
"
12.—*' Faith of the operation of
3.
i.
— " Work
proceeding from and having
of faith "
its origin in
:
i.e.,
work produced by or when they " turned
their faith,
God from idols " (verse 9). "Labour of love": i.e., the labour or
to
service proceeding from as manifested in a desire " to serve the living and true God
love,
(verse 9).
Patience of hope "
"
:
i.e.,
hope, while they waited for
—
patience which was the outcome of the
God's
"
Son from heaven
''
(verse 10).
Heb. i. 3. By the word of his power." This is hardly His powerful word but the word which is the instrument, by which His '*
;
power
carried out.
is
After certain verbs of sense or feelings the genitive
is
used to
indicate the source or origin from which the sense
or the affection proceeds.
verb
E.g., the
is
to
hear
—
The source or person from whom the sound of the voice comes, expressed by the genitive while the words or that which the voice ;
speaks
is
put in the accusative case.
John
In
X. 27, "
My
sheep hear of
my voice "
(gen.)
:
i.e.,
they hear
and recognize that which comes, from Me, as being Mine 24, " Whosoever heareth my words " (ace), the words, sayings, ;
while Matt.
vii.
facts,
truths, or
In Acts
i.
me
ye heard of
commands which utter. we have both in one verse, I
4,
" the
promise which
(ace.)
" (gen.).
This explains two otherwise difficult and apparently contradictory statements
person
:
Acts
In
ix.
who was
7,
'*
Hearing a voice" (gen.):
heard not the voice " (ace.) 3.
This genitive
i.e,,
the sound, or the
the source of the words; but, in Acts :
i.e.,
what was actually
xxii. 9,
*'
They
said.
The Genitive of Possession.
perhaps the most common and frequent use of the Its fundamental meaning denoting Whence P is c\e3.v, case. is
R 2
FIG URES
^94
OF SPEECH.
the origin and source naturally fiows Possession, especially in the use of the personal pronouns: "the daughter of me": i.e., my Hence, after daughter; " the disciples of Him": i.e., His disciples. etc. '*house," "wife," "brother," the words "son,"
From
can give only a few of the more
We examples
Luke
49.
ii.
—"The
business of
difficult
my Father":
and important His
Le.,
"will,"
which Christ came to do, and of which at the close He could say, " It is Note these first and last words uttered by the Lord Jesus, finished." that the will of God was the source of our salvation, the us teaching the channel of it, and the witness of the Holy Spirit Christ work of the power of
Eph.
See Heb.
it.
faith's shield. The i.e., and uses: ^viz., Christ (Gen. xv. 1. Ps. not the genitive of Apposition, which would regard
16.— "The
vi.
It is
Ixxxiv. 11 (12)).
faith itself as the shield
Eph. which
shield of faith":
faith possesses
shield which
^'
x. 7, 12, 15.
vi. 17.
;
but, as in the next verse
— "The sword of the Spirit"
:
:
i.e.,
the Spirit's sword,
the word of God."
is
Phil.
7.—" The peace of God " i.e., God's peace the peace in His presence, where the end is known from the
iv.
:
which reigns
;
beginning, producing a peace which nothing can therefore disturb. but if our It is the unknown future which disturbs our peace ;
made known
requests are
anything
to God, w^e need not be
and something of God's peace
;
will
full of
care about
keep and guard our
hearts and minds.
Col.
13.—" The power of darkness
i.
to Satan.
Thess.
2
iii. 5.
— "The patience of
"
:
i.e.,
the power belonging
Christ" (margin, and R.V.)
meaning of viroixovrj has idea of endurance which always the and waiting. monee), i.e.,
Christ's patient waiting
Tim.
2
iii.
17,
the popular name
spokesman.
Heb.
—
"
;
for this is the
The man
of
God"
of a prophet, for in
{liypo-
God's man. This was him the People recognised God's :
i.e.,
"'^
V.
6.— "The
order of Melchisedek "
i,e.,
:
Melchisedek's
order.
Rev.
xiv. 12.
— " The patience of the saints
manifested by the saints. See The
Man
Compare
of God, by the
xiii.
"
:
i.e.,
10.
same author and
publisher.
possessed and
USAGE OF GENITIVE CASE.
APP. B.:
995
The Genitive 0/ Apposition.
4.
Sometimes the genitive is put by way of Apposition, in which case some such words as these have to be suppHed " that is to say,'' :
which
'*
is," etc.
Isa. xiv. 14. say the clouds.
John '
him
:
iv. II.
**
The heights
Rom.
:
the height, that
is to
He
13.
iv.
i.e.,
circumcision was
righteousness of faith.'* There is " of faith " is in Apposition i.e,, through
and the genitive
article,
:
—"Through
faith-righteousness "
on
of the clouds "
— " A sign of circumcision "
the sign.
itself
^'
—
**
spake concerning the temple of the body of which means the temple, that is to say, His body. 21.
ii.
Rom.
no
—
:
:
righteousness on the principle of
i.e.,
or
faith,
faith-principle.
So verse 18
Rom.
that
Cor.
is to
23.
viii.
V. I.
is
iv. 3.
is to
the Spirit "
i.e.,
:
the
first-
say, the Spirit.
the house,
i.e.,
So
earnest of the Spirit":
vi.
the earnest,
— " The bond of peace " peace. the bond, which — "The lower parts of the earth": the lower :
is
i.e.,
i.e.,
9.
iv.
i.e.,
22.
i.
parts, that is to say, the earth.
Eph.
a life-justification (StKatWts).
house of our tabernacle":
— "The
the Spirit.
Eph.
:
our tabernacle.
say,
Eph.
life "
firstfruits of
that
,
—"The
2 Cor. V. 5.
which
—" The
our inheritance]
fruits [of
2
" Justification of
:
14.— "The
Compare
Isa. xiv. 14.
breastplate of righteousness."
Here,
it
is
not the genitive of possession as in verses 16 and 17, but of apposition, Christ's righteousness being our breastplate.
Heb.
vi.
I.— "The foundation
tion, that is to say,
2 Pet. cities,
that
ii.
is to
5.
of repentance":
i.e.,
the founda-
repentance, etc.
6.
say,
"The
cities
Sodom,
of
Sodom and Gomorrha"
:
i.e.,
the
etc.
The Genitive of Relation and Object.
perhaps the most interesting of all the usages. It offers peculiar relation a great variety in the manner of expressing the the context, and from only intended and this relation can be gathered This
is
;
from the general analogy of Scripture truth.
FIGURES OF SPEECH.
996
mind that it is often impossible to define and determine the exact sense, in which the genitive case is used. And For example, very frequently it may be used in more senses than one. must be borne
It
in
"the Gospel of Christ " may either refer to origin—the Gospel which has Christ for its author— or relation, which has Christ for its subject. Both in Hebrew and Greek great attention must be paid to the presence or absence of the article, in judging of the sense. Each example must be interpreted by the context.
9.— "The
Gen.
ii.
Gen.
iii.
tree of hfe ":
Gen.
:
way
" the
i.e.,
life.
pertaining
life."
4.—" The days
1.
which preserved
of the tree "
24.—" The way
(or leading) to the tree of
i.e.,
of his
mourning
"
i^e.,
:
of
mourning
(lit.,
weeping) with respect to him or for him.
Judges
What
12.—*'
xiii.
shall be the
manner
(or ordering) of the
what shall be the ordering of the
and of his work" i.e., and what shall we do with reference to him. child,
:
—
child,
manner of man, O Lord God ? " The Heb. is: "And this is a law of humanity" (d7W ^"^1*^) i-e.^ the law for, or relating to, or extending to all mankind. Thus is indicated the fact that the blessing given in grace to David was to
Sam.
2
vii. 19.
"
And
this the
is
:
embrace the whole world Ps.
iv.
Antimereia,
God who
I (2).
my
—
Ps. xliv. 22
20
of
my
righteousness."
This
But it is this, and more and who defends my righteous cause.
my
(23).
slaughter. cii.
O God
righteous God.
justifies
that has relation to
Ps.
*'
in its scope.
(21).
righteousness
— "As
—
"
The
is
:
may for
be,
it is
by the
All, in fact,,
included.
sheep of slaughter": children of death "
i.e.,
:
i.e.,
destined for
persons destined
to die.
Ps. cxlix.
6.
— "The exaltations of
their praises, exalting
Prov.
i.
God
are in their throat "
7.—" The
fear of the
with reference to the Lord, as
is
Lord
"
:
i.e.,
:
i.c.y
is felt
v. 7 (8).
i.e.,
the least in the
i.e.,
which they have
or, earth's little ones.
Isa.
iii.
14.
— "The
taken from the poor. one.
the fear which
so beautifully expressed in Ps.
Prov. XXX. 24.— "Little of the earth": earth
:
God.
of the poor": Observe that "poor" spoil
is
singular:
— the poor
APP.
B.
:
USAGE OF GENITIVE CASE.
xxxiv. 5.— "The people of
Isa.
my
curse":
997
i.e.,
the people
devoted to destruction. Isa.
3.—" The sure mercies
Iv.
David, which
of David "
Jehovah promised to him
in
2 Sam.
pertaining to
^,e.,
:
Compare Acts
vii.
34.
xiii.
Jer.
1.
28.— "The vengeance
God connected with His who had destroyed it.
of
Ezek. XX.
of his temple "
temple, avenging
— "The abominations of
7.
its
i.e.,
:
the vengeance
destruction on those
his eyes "
:
t\e.,
pleasing in
his eyes.
—
Joel iii. (iv.) 19. " On account of the violence of the sons of Judah " z.e., the violence against them, as in A.V. This is described in Hab. ii. 8. :
—
Zech. ix. I. "The eyes of man." One sense of the Heb. may be " For Jehovah hath an eye of man": i.e., with respect to man. So that it may be rendered, " For the Lord hath respect to men, and to all the tribes of Israel," and thus we have a Periphrasis (q.v.) for the Divine providence and care. Matt.
iii.
8.
—" Fruit
meet
of repentance "
:
i.e.,
fruit
worthy
with respect to repentance.
Matt. iv. 23 xxiv. 14.—" The gospel of the kingdom " good news connected with, or relating to the coming kingdom. ;
It is
:
i.e.,
the
often erroneously said that there can be only one " gospel "
;
means "good news," and this good news may be concerning "Christ," or "the Kingdom," or "the grace of God," or "the glory." And, if words are used to reveal God's mind and thoughts, we but gospel
must not confuse or join together things which he has separated.
The "Gospel (or good news) of the Kingdom" was preached when the King appeared; but after His rejection that good news is necessarily in abeyance and, in its stead, the " Gospel (or good news) of the grace of God " is preached to sinners, both of Jews and ;
Gentiles, until the time of the King's second appearing shall come, when the good news of the coming King and Kingdom will be again preached. This is the preaching which is referred to in Matt. xxiv. 14, after the Church of God shall have been " caught up to meet the
Lord
in
the air."
Matt.
vi. 26.
— " Fowls of the air"
i.e.,
:
which
fly
in the
heaven
or sky.
Matt.
vi.
28.—"
Lilies of the field "
:
i.e.,
which grow
in
the
field.
FIGURES OF SPEECH.
998
Matt.
X.
—
I.
Power
"
of unclean spirits":
i.e.,
with reference to
or over them.
Matt.
of Jesus "
I.—" The fame
xiv.
i.e.,
:
in
connection with, or
concerning Jesus.
Mark to,
i.
4.
connection with
or stood in
Mark
— " Baptism of repentance —
22.
xi.
Col.
Luke which He
God
faith of
"
:
with respect to God,
i.e.,
demands and warrants.
12.
ii.
4.—" The
xxi.
which had reference
i.e.,
:
it.
faith as his faithfulness
toward Him, such
Compare
Have
"
'*
This
accepts.
God
gifts of
"
:
pertaining to God, and
i.e.,
quite different from Eph.
is
ii.
which
8,
is
the genitive of origin.
John
concerning
for or
John "
—
17.
ii.
—" Resurrection
Resurrection of damnation "
John
vii.
35.
—
xvii.
2,
Cor.
of
it,
life
"
:
with a view to
i.e.,
e^ovcr/a
life.
for the purpose of judgment.
i.e.,
:
among.
i.e.,
Jews) among the Greeks (Gentiles). of
flesh":
all
over
i.e.,
power: Matt.
(exousia),
Acts bodies
—
A
good work of an impotent the good deed done to " him.
'•
iv. g.
i.e.,
:
"
xxiii. 6
" resurrection
Acts
with respect to
See
all flesh.
x. 1.
Mark
vi. 7^
ix. 12.
Acts A. v.,
i.e.,
dispersion of the Gentiles":
(of the
— "Power
other examples with 1
The
*'
The dispersed people
John
:
it.
29.
V.
zeal of thy house "
The
"
xxiv.
of
and
all
(the)
21.
Rom.
"
:
i.e.,
as in the
we have the expression means the resurrection of dead
other passages where
dead,"
it
the resurrection connected
15,
man
i.
4.
with dead bodies as such.
Cor. xv. 13. Heb.
1
vi.
2.
1
Pet.
3.
i.
But when the resurrection of Christ, or that of His People is spoken of, the preposition e/c (ek), out of or from among, is always used. See Acts is
iv. 2.
1
Cor. xv.
With regard more than one
rection " here
is
ont-resurrectio7i.
from or out
8, etc.
to Phil.
iii.
11
:
"
The
thing to remark.
resurrection of the dead," there
First, note that the
not the ordinary word.
word
" resur-
It is e^avacrrao-ts (exanastasis),
Secondly, that the reading
tt^v
gk {teen ek), which
is
must be inserted in the Text, according' to the R.V. and all the Critical Greek Texts. So that the words read: "If by any means may arrive at the out-resurrection, that which is from among the dead." We must note, further, thaf Paul's stand-point here is that of,
I
of a Jew.
He
has been showing
all
through the chapter what was
his-
:
APP.
B,
USAGE OF GENITIVE CASE.
:
999
what his gains were as a Jew. He is willing, that he once counted *'gain " as a Jew, that he might attain to this blessed and new revelation of a resurrection
standing in the flesh, and
he says, to give up
all
—
among the
dead, which was a secret not before revealed brought by Christ and His Gospel (see 1 Cor. xv. 51). It is not that he, as a Christian, having this hope, desired to attain to something higher, which other Christians (or all of them) would not enjoy; but that he, as a Jew, counted his gains but loss, that he might enjoy this blessed hope of the out-resurrection at Christ's
from
to light
appearing.
Rom, has respect
22.— " By
iii.
genitive of Origin, faith
Eph.
ii.
Jesus Christ":
which
is
which
faith
z\e.,
Some
take
it
as the
the gift of Jesus Christ, according to
8.
Compare
Rom. Christ,
faith of
or which embraces or rests on Him.
to,
Gal.
iii.
17.
viii.
22 and Rev.
—
xiv. 12.
" Joint-heirs
Christ "
of
i.e.,
:
relation to
in
and hence partaking with Christ.
Rom.
36.
viii.
See Ps.
slaughter.
Rom.
ix, 9.
Rom.
xliv.
— " For,
promise
relating to the of promise,
— " Sheep
the word X. 2.
with respect to
is
'*
of slaughter
sheep devoted to
z,e.,
:
22 (23) above. of promise
{i.e.,
this
is
the promise
word
made
"
i.e.,
:
this
to Sarah).
Lit
word ,
is
" For,
this."
— " They have a zeal of
God
"
:
a zeal for God, or
i.e.,
Him.
A
person may have this and yet be destitute of God's righteouswhich He has provided for us, and which is in Christ only, apart from all our zeal and all our " works of righteousness which we have ;
ness,
done."
Rom.
xiii. 3.
them.
Rom. with, or in
xvi. 2.
2 Cor. X. loyalty to
5.
—
"
"
'*
a manner becoming to the saints.
saints."
i.e.,
—" Not a terror of good works — Worthily of the saints": Obedience of Christ
"
:
i.e.,
i.e.,
:
in
i.e.,
A.V.
:
in
"
respect to
connection
As becometh
rendered to the Christ
Him,
—"Every joint
of the supply": i.e., every joint or or with a view to supply. supply, sensation for the purpose of
Eph.
Col.
i.
iv.
16.
24.— "The
afflictions of
Christ":
i.e.,
the afflictions per-
taining to Christ Mystical, the apostle having an abundant measure of
FIGURES OF SPEECH.
1000
them as a member of that Body of Christ. So that, if other members had fewer afflictions, Paul made up any deficiency by having more than the average share. Col.
i8.
ii.
—
'•
Worship
Here, the word rendered
of angels."
is Oprjo-Keta (threeskeia) which never means worship, but always religion, or religious ritual. See Acts xxvi. 5. Jas. i. 26, 27 (its only occurrences in the New Testament), and Wisd. xiv. 16, 18,
" worship "
27
in
the Septuagint.
" Humility and religion," which, by Then, the Greek reads Hendiadys (q.v.), means religious humility (with emphasis on religious). :
So that the
genitive, here,
humility pertaining
means pertaining
The context teaches that which i,
14
;
to:
i.e.,
the religious
or entertained by angels in their access to God.
to,
this
is
not proper Christian standing,
that of " sons," not of servants (which angels are.
is
5; and
ii.
Verses
1
Cor.
vi. 3).
18, l9
may
thus be rendered:
—"Let no
See Heb.
one defraud you
having pleasure in the religious humility entertained by angels, taking his stand upon the things which he hath seen, vainly
of
your
prize,
puffed up by the fast the
Head,"
Tit.
li.
14.
mind
(i.e.,
his
Old nature), and not holding
— " Zealous of good works "
works.
Heb.
of his flesh
etc.
12.
iii.
—
*'
An
evil
with respect to good
z.e,,
:
heart of unbelief":
/.e.,
an
evil
heart
in
i.e.,
in
respect to unbelief.
Heb.
V.
13.
word
respect of the
Heb.
—
ix. 21.
" Unskilled of
the word of righteousness"
:
of righteousness.
— "Vessels of
the ministry"
:
i.e.,
pertaining to the
ministering.
Heb.
xi.
— "The
26.
reproach of
Christ":
ue.,
reproach
in
connection with Christ.
is
Jas. i. 13.— "Cannot be tempted of evil (marg., evils)'': not to be tempted with respect to evil things. I
Pet.
I
John
ii.
19.
—
**
Conscience of
God
"
:
i.e.,
z,e.,
conscience toward
God.
goes out to
ii.
5.— "The
God
;
or,
love of
God":
i.e.,
either our love which
His love with regard to us
(cf.
especially John
xiv. 23).
Rev.
iii.
10,
— "The word
enjoins a patient waiting.
of
my
patience"
:
i.e.,
My
word, which
USAGE OF GENITIVE CASE.
APP. B.:
Rev.
10.— "The testimony
xix.
of Jesus":
1001
the testimony
i.e.,
concerning Jesus. 6.
The Genitive of
the
Denoting that of which anything
Gen.
iii.
Gen.
vi.
is
Material.
made.
21.—" Coats of skins " i.e., made out of skins.=;^ 14.— "An ark of gopher wood i.e., made out :
'*
:
of that
kind of wood.
Judges
13.—''
vii.
A
cake of barley bread "
i.e.,
:
bread made out
of barley.
Ps. ii. g.— " A rod of iron " i.e., made of iron. This might be placed under character, " an iron rod " being put by another figure (Metonymy) for a powerful rule. :
2.— "A house of cedar" Dan. ii. 38. "Thou art this head of head of the image, which was made of 2
the
Sam.
vii.
7.
The Genitive of
the
Denoting that with which anything I
Sam. xvi. 20. — "And Jesse took
of wine "
i.e.,
:
i.e.,
:
—
cedar-wood.
built of
gold "
:
i.e.,
represented by
gold.
Contents. \s filled.
an ass of bread, and a bottle an ass laden with bread, and a bottle filled with wine."
— A cup of cold water Matt. xxvi. — "An alabaster box of very precious Matt.
X. 42.
"
"
:
i.e.,
filled
with.
7.
i.e.,
filled
with
John
i.
or containing
it,
14.
—
*'
ointment":
it.
Full of grace and truth "
:
i.e.,
filled
with grace and
truth (See under Hejidiadys),
John
ii.
7,
—
Lit.,
" Fill the waterpots of
water"
:
i.e.,
full
with
water.
Acts 8.
vii. 16.
The
— "A sum of money."
Geytitive of Partition,
Separation, or Ablation.
This
is closely connected with the fundamental idea of the which answers the question. Whence ? This> genitive denotes n part taken from the whole, and is so easily recognised that we need add only a very few examples by way of illustration.
genitive,
*
The word
called Severin.
for
'*
of skins "
is
to be omitted according to the class of readings
See Ginsburg's Introduction
to the
Hebrew
Bible.
FIGURES OF SPEECH.
1002
XX. 35.— Lit., " To attain of that world "
Luke in
it.
I
Cor. XV. Pet.
1
^; I.
i.
—
**The-Ieasi:x)f±h.e
—" Elect
i.e.,
:
to have part
jostles." the
sojourners of
dispersion "
i.e.,
:
so-
journers, being a part of the Diaspora, or " Scattered Nation.'*
Rendered by the A.V.,
Two
9.
Lev.
vii.
Genitives depending on each other.
— **This
is
anointing (partition) of Aaron (possession) ";
of the
and of the anointing (partition) of his sons
(possession) i.e,,
35.
" strangers scattered."
this is part of the perquisites of the anointing.
John tion) "
:
vi. I.
— "The
the Gentiles call
Acts
sea of Galilee (relation) of Tiberias (apposi-
the sea pertaining to Galilee
i.e.j
V.
32.
things (relation
;
that
say, Tiberias (as
is to
it).
—" We i.e.,
:
are
witnesses of him (possession)
of these
with respect to)."
—
Acts XX. 24 and i Thess. ii. 9. " The gospel God": i.e., the Gospel of (or concerning, gen. of
of the grace of relation)
God's
grace (gen. of origin ov possession). 2 Cor. V.
tabernacle "
Phil. (relation
:
Eph. in
the
— "The
i.e.,
:
ii.
i.e., i.
I.
30.
earthly house of us (possession, our) of the our earthly house, that is to say, our tabernacle.
— "The
lack
of
you
(possession,
your) of service
in respect of service)."
18.
— " And what the riches of
saints":
i.e.,
and what the
the glory of his inheritance
rich,
or exceeding rich glory
(Hypallage), pertaining to or in (gen. of relation) the saints.
Enallage^
it
will
m6an
the glorious riches, etc.
If it
is.
—
APPENDIX C ON
HOMCEOTELEUTA IN THE MSS. AND PRINTED TEXT OF THE HEBREW BIBLE. As a Figure
of Speech, Homosoteleuton is applied to certain words which occur together, and have a similar termination. See page 176, where the figure is described and illustrated by examples.
But the term Homoeoteleuton is used of a certain class of mistakes made by copyists in the transcription of the sacred text. A Scribe, in copying a MS., would come to a certain word; and, having written it, he would sometimes carry his eye back, not to the word which he had just copied, but to the same or a similar word, or a word with the same termination occurring in the immediate context,. and thus omit a few words or a whole sentence. A number of examples are given by Dr. Ginsburg in his Introduction to the Hebrew Bible ; where a whole chapter (Part 11. chap, vi.) is devoted to this subject, which is there treated of for the first time. It is there shown that, while the Septuagint preserves Homoeoteleuta which are omitted in the present Hebrew text, there are examples of Homceoteleuta in the LXX itself, arising from the same cause. The printed Hebrew text also exhibits Homceoteleiita, as compared with the MS. text. One or two examples may be quoted by way of explanation :
Josh.
came]
ii.
I.
—
And they
*'
went,
and came
[to
Jericho,
and they
into an harlots house," etc.
—
Josh. ix. 27 (26). "And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the Lord [and the inhabitants of Gibeon became hewers of wood, and drawers of water for the altar of the Lord] even unto this day." (This is preserved in the LXX). Josh.
X. 12.
—
*'
Then spake Joshua
to the
Lord
in the
day when
delivered up the Amorites before the children of Israel, [when they destroyed them in Gibeon^ and they were destroyed from before the children 0/ Israel,] and he said in the sight of Israel," etc. the
Lord
(This
is
In
preserved in the LXX).
Josh,
Hebrew
and 37 are not in our ordinary printed The LXX and they are omitted in most MSS.
xxi., verses 36
text at
all,
FIG URES
1004
OF SPEECH.
and they are inserted in the A.V. without a word The R.V. calls attention to them in a marginal note.
preserves them explanation.
:
of
—
Judges xvi. 13 (14). *' If thou weavest the seven locks of my head with the web, and fastenest them with a pin [then shall I be weak as another man. And it came to pass, when he was asleep, that Delilah took the seven locks of his head, and wove them with a web, and fastened them with a pin] and said unto him," etc. ,
—
brought forth my people the tribes of Israel to build an house, that my name might be therein but I chose [jferusalem that 7ny name might be there, and I chose] David to be over my people Israel." (The LXX in some MSS. preserves this). I
Kings
viii. 16.
Israel out of Egypt,
I
"
Since the day that
chose no city out of
I
all ;
We
must
refer the reader to Dr.
Ginsburg's work for further
examples.
Some due
various readings in the Greek
to a similar cause.
New Testament are
doubtless
APPENDIX D ON
HEBREW HOMONYMS. Hom'-o-nynu from the Greek
o/xo?
(homos), the same,
and ovo^a
(onoma).^
name*
This term
is
given to words which are spelt exactly alike, but
have different meanings.
The term
sometimes used
is
words which are not spelt alike,, But this is properly
for
but only pronounced alike, as beai^ and bare.
Paronomasia of
(q.v.),
Homonyms
is
and not a Homonym.
that the spelling
though the meaning
is
The
essential peculiarity
precisely the
is
same
in
each case
quite different.
the same word used in two different senses. words sometimes are from entirely different roots.
Neither
is
it
For example, we have many Baste.
Bid.
2.
To beat. To pour
3.
To sew
1.
To
1.
Bray.
over meat.
slightly.
pray.
3.
1.
To
To bloom.
3.
A
1.
To
stroke or
To make
3.
4.
To woo
2.
hit.
bruise or pound.
A A A
1.
at a sale.
puff.
2.
2.
Court.
fat
such as
To command. To make an offer
2.
Blow.
in English,
a harsh noise as an ass.
yard. royal palace.
place of justice.
or seek favour.
The.
FIGURES OF SPEECH.
a006
Lease.
1.
2. 3.
Let.
To To To
let
tenements.
glean. lie.^:=
L To
permit.
To To
hinder.
2.
3.
give a house for hire.
L To rest. To speak
Lib.
2.
Lighten.
Like.
Mail.
Repair.
L To
falsely.
illuminate.
2.
To
alleviate.
3.
To
flash.
L
Similar.
2.
To be pleased
with.
L
Steel net-work.
2.
A
letter-bag.
L To renew. To resort.
2.
Rest.
Tend.
I.
Repose.
2.
To remain.
I.
To move towards. To care for.
2.
Tire.
L To fatigue. To deck or dress. 3. An iron hoop. 4. To tear a prey. 2.
5.
Well.
Will.
Old English.
train of a dress.
L
Excellently.
2.
A
3.
To
spring or fountain.
L To 2.
In
A
spring up as water.
be willing.
Desire.
See A.V., Ps.
—
APP. D.
:
;
HEBREW HOMONYMS.
1007
These are examples merely of English Homonyms; but the of
the existence of
Homonyms
similar
Very
sufficiently investigated.
often,
fact
Hebrew has not been
in
assuming the existence of only
one word, great ingenuity has been exercised in endeavouring to explain how the same word can possibly have such different meanings
how
it can be used in such opposite senses. And, often, through not observing this difference, difficulties have and been introduced into Translations and into Interpretations passages have been sometimes obscured by a forced accommodation of the context to the one sense through not seeing the Homonym, or word
or,
;
with another sense.
We give 1?I?
a few examples
(azav),
To To
1.
2.
1.
Gen.
24.
ii.
Gen. xxxix. V.
6.
iv. I
rendering
iii.
(iii.
it
8
I
(11).
2.
Neh.
leave or forsake.
help or restore It
means
— "And he
ID. — "
Ps. xlix. 10
Mai.
:
— "Therefore
mother."
Neh.
^"
is
strengthen or fortify.
or forsake.
shall a
man
leave his father and his
that he had in Joseph's hand."
us leave off this usury."
let
—They " leave their wealth to others." — leave them neither root nor branch." " It shall
19).
It
to
to leave
left all
pray you,
hence,
;
means
clear
to restore, repair,
upon
in this verse.
"
this point:
They
or fortify.
and both versions agree in so Jerusalem unto the broad
fortified
But, having thus rendered it fortify in the text, both versions " as an alternative rendering. suggest in the margin the word " left wall."
Another similarly interesting example
is
thou see the ass of him that hateth thee lying shalt surely under his burden, and wouldest forbear to help him, thou help with him."
Ex.
xxiii. 5.
" If
Both A.V. and R.V. take the
right sense of the
word
*'
help " in
A.V. substitutes the sense the text but, apparently repenting of it, the to render it " help " in compelled They were of leave in the margin. text), for they could the in the former clause (in the margin as well as ;
further, may consult Dte gegenThose who wish to study this subject Dr. E. Landau, Berhn, 1896. by Neuhebrdischcn, Alt-und im Worter sinnigen *
—
:
FIGURES OF SPEECH.
1008
forbear to forsake him." But, having thus the A.V. suggests (as one alternative) for the latter
"and wouldest
not well say
" help,"
used clause
surely leave
it
Young's
from leaving
thy business for him: thou shah
cease to leave
''And wouldest
to join with him.'' " literal translation " to it\
it
is
worse
:
"then thou hast ceased
thou dost certainly leave
This
with him."
it
renders the obscurity more obscure. to escape from the difficulty by using the neutral " And wouldest forbear to release it for
The R.V. seeks " release "
term
in
the margin
:
him, thou shouldest surely release
But the supposed
Homonym
is
it
difficulty
observed, the italics
with him.''
does not really exist for, when the so plentifully suggested are wholly :
unnecessary.
The word here
—"
(azav) in the sense of to raise up or help
is Itl?
him that hateth thee the verse reads helping him, thou from forbear under his burden, and wouldest :
If thou see the ass of
;
and
lying shalt
surely help him."
That "help"
is
passages before us
is
word in the where we have the
the real and only meaning of the evident from Deut.
xxii.
4,
IDI? °T^ ^PC^ {hakem takeem imrno),'^' raising thou shalt up with him. This is used in Deut. xxii. 4 for iDi? li.^n 17i? {azov tazov immo),--' helping thou shalt help with him, as in Ex. xxiii. 5.
synonym
raise
it
Having thus established the meaning of azav, to help, restore, we have now sufficient authoritative information
strengthen, or fortify,
to
enable
otherwise
us to elucidate the
expression,
unintelligible
"shut up and left" which really means shut in and fortified, or The following are the passages strengthened and defended. :
Deut. xxxii,
36. — " For
repent himself for his servants,
and there "
any
is
none shut
Shut up or
better, "
And
Kings
in or fortified "
left "
there
Lord shall judge his people, and when he seeth that their power is gone,
the
:
i.e.,
sheltered or protected.
makes no sense whatever. Nor is the R.V. none remaining, shut up or left at large."
is
10.—"
I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that is strengthened and fortified {t.e,, all the men and the men in the strongholds), and will take away the remnant of the house of Jeroboam as a
I
xiv.
.
*
Here we have Paronomasia
(q.v.),
as well as Polyptoton
.
.
(q.v.).
APP. D.:
man
away dung,
taketh
2 Kings
till
be
it
all
So
gone."
1009
chap.
xxi. 21,
and
ix. 8.
Kings xiv, 26.—" For was very bitter for
2
that
HEBREW HOMONYMS.
it
:
Lord saw
the
the affliction of Israel,
there was not any shut up, nor any
left,
nor any helper for Israel."
This yields no sense whatever
Nor
Not and add none shut up nor left at large " But the sense is, " for there was not any strong man nor any fortified place," or, " not any place strengthened, nor any fortified " /.(?., they were weak and defenceless. In all these passages the R.V. seeks to avoid the difficulty by rendering Itr left at large ; in spite of the fact that in Ex. xxiii. 5, and Deut. xxii. 4, it is rendered hdp, and not " and wouldest forbear to leave him at large " seeing the
Homonym, they keep
I
to the
is
the R.V. any better.
meaning
'*
left,
!
:
!
xlix.
Jer.
25
lament
"How
is
is
spoiled in both versions.
also
is
mourned over because
of its
Damascus
emptiness and desolation.
And
the city of renown become unfortified ?":
is
the ^'.e.,
unprotected.
Whereas the A.V. renders
it,
"
How
the city of praise not
is
and the R.V., How is the city of praise not forsaken ? this was the very thing that is the subject of the lamentation left and forsaken, and had become defenceless. left "
*'
!
Ipn 1.
2
"
;
(chesed).
1.
Mercy, goodness, or grace.
2.
Shame,
But was
disgrace, or blasphemy.
Mercy, kindness, goodness, or loving kindness.
These are the common renderings Sam. vii. 15. 1 Chron. xix. 2. 2 Chron.
ciii. 4, 8,
It
given. vi.
14.
See Gen. xxiv. 12. Job xxxvii. 13. Ps.
11, 17, etc.
But there 2.
Lev. XX.
is
a Homonyn which means
Shame, disgrace, reproach, blasphemy, 17.
— Where
the A.V. renders
it
etc.
"a wicked
thing,"
and the R.V. " a shameful thing."
Job xxxvii.
13.
—
*'
He
it
to
come
{i.e.,
the thick cloud and
it
be for correction (marg. a rod) or
land, or for chastisement."
The A.V. and R.V. here render
lightning, verse 11, R.V.) for his
causeth
this last
whether
word "mercy:" but "lightning"
is
not for mercy, but for
judgment. ^ ^
;
FIG URES
1010
7,
OF SPEECH.
Both versions are Gompelled to recognise the Homonym in Lev. xx. and in the passage to be next quoted, but they miss it in Jonah ii. 8. Prov. XXV. lo.— Where the A.V. renders it, "put thee to
shame," and R.V. " revile thee."
Jonah
8
ii.
(g).
—" They that observe lying vanities do not heed A.V. and R.V., " forsake their
their correction," or chastisement.
own mercy."
PjEpp
(nesheph).
1.
Darkness.
2.
Daylight,
Not seeing the Homonym, the renderings are confused, and the difficulties are
evaded by the rendering, 1.
Job xxiv.
15.
—"The
twilight.
Darkness.
eye also of the adulterer waiteth for the
darkness" not " twilight," as in A.V. and R.V., which mars the sense and destroys the parallelism of the next verse. So ;
Prov. yet
it is
2
vii. 9,
where the whole context requires intense darkness
rendered "twilight."
Kings
vii. 5, 7
;
where
it
is
again rendered " twilight," and
should be darkness.
Isa. xxi.
Isa. lix.
—
The A.V. and R.V. render it night. 4.— The A.V. renders it " night " and R.V., "twilight." 10. The A.V. renders it " night," and R.V. renders it
Isa. V. II.
;
—
" twilight." 16. Jer. xiii. " dark," and gives in iii.
—
The A.V. renders
margin
:
"
it
"dark";
Heb. mountains of
and R.V., So Job
twilight,''
9, etc. 2.
Job
vii. 4.
—"
I
am
full
Daylight.
of tossings to
and
The A.V. and R.V. render it, here, "dawning The introduction of the word " dawning tJie
tossings,
fro
unto the daylight."
of the day." " shortens the period of
which the context requires to be extended into the broad
daylight. I Sam. XXX. 17.— "And David smote them from the daylight (or morning) unto the evening." Here, the A.V. and R.V. both say, " from the twilight to the evening of the next day."
:
APP. D. cxix. 147.
Ps.
HEBREW HOMONYMS,
:
— Here,
both A.V. and R.V. are compelled to
Homonym, and render
recognise the
1011
" morning."
it
**
I
anticipated the
advent of the daylight."
'pNl (gaal).
1.
2.
To redeem or
1.
Ex.
vi. 6.
Isa. xlviii. 17.
—
*'
Ps.
I
ii.
redeem you with a stretched out arm.'
will
To
reject
this: "Therefore
the priesthood."
The
So Mai.
i.
also
or
defile.
were they, as polluted, put from
deemed polluted and put from." They mixed up h^^ {gaal) which sometimes does mean
make sense, The context
have, to
So
62. — " Therefore were they rejected from the priesthood."
The A.V. renders
polluted.
save,
Ixxii, 14, etc.
2.
Ezra
To redeem or save. To reject or defile.
Neh.
vii.
R.V., "
shows that the simple meaning is rejected. 29. Isa. lix. 3. Lam. iv. 14. Zeph. iii 1.
clearly
64
xiii.
;
7.
li^n (taav).
1
.
desire or long for.
1.
To
2.
To abhor
To
desire or long for.
Ps. cxix. 20, 40, 174. 2.
abhor.
where the parallelism of the two lines is noticeable abhor the excellency of Jacob, and hate his palaces." Both versions recognize this Ho^nonym,
Amos
I
To
vi. 8,
"IDD
[nachar).
1.
1.
To mistake
2.
To acknowledge.
3.
To
deliver.
To mistake.
it, Deut. xxxii. 27.— " Lest their adversaries mistake done not hath Lord the and they say,' Our hand is high,
this."
Here, the A.V.
strangely"
;
renders
it
and the R.V., " misdeem."
*'
should
behave
lest all
themselves
FIGURES OF SPEECH.
1012
To acknowledge.
2.
—
Nor regardeth the Job xxxiv. 19. So R.V. thus admitting the Homonym. To
3. I
Sam.
xxiii.
rich
**
7.
— " And
more than the poor."
deliver.
Saul said,
God hath
delivered him
(David) into mine hand/'
R.V. margin
"
:
PjPN (asaph).
1.
14, 15.
xii.
—
'/
!
To protect, or heal, or recover. To snatch away or destroy.
1.
2.
Num.
"
HeH. alienated him
To
protect or heal.
Let her be shut out from the camp seven
A.V., " received in," days, and after that let her be recovered again." " " " R.V., brought in." So verse 15. and brought in ;
2
Kings
V.
6.
— "To recover him
So A.V. and
of his leprosy."
R.V.
Ps. xxvii. then the Lord
10.
—
But the Homonym
*'
me
9.
—
term, " gather not "
—"
father and
A.V. margin
up."
Then Jehovah
will
To snatch away, or
Snatch
"
me
not
my mother :
;
I
and margin,
become my destroy.
it,
;
i.e.,
destroy
by the neutral
Take not away.''
my
have snatched away
peace from this People."
Here, both A.V. and R.V. recognize the Homonym, "
'^
protector."
away with sinners"
" Or,
forsake me,
Heb. will gather me
"
Here, the A.V. and R.V. render
not with them.
Jer. xvi. 5.
me
"
is:
2.
Ps. xxvi.
When my
take
will
and render
it
taken away."
"TTTTT
(pachad).
2. 1.
To
To fear. To rejoice. '
1.
fear.
Deut. xxviii. 66.— Thou shalt fear day and night." and R.V. '*
Job
xxiii.
15.— "When
I
consider,
I
am
afraid of him.'*
So A.V.
—
HEBREW HOMONYMS.
APP. D.:
To
2.
Isa. Ix.
5.
— "Then
or praise.
rejoice,
thou shalt
heart shall rejoice and be enlarged." A.V., " Thine heart shall fear "
1013
see,
and flow together, and thine
!
R.V., " Thine heart shall tremble "
—
I
Hos. iii. 5. "Afterward shall the children of Israel return, and seek the Lord their God, and David their king and shall praise the Lord and His goodness in the latter days." The A.V. renders this, "And shall fear the Lord and His (R.V., " come with fear unto.") goodness." But the context leaves ;
us in no doubt as to the Hontonyin.
|1N {avon).
Gen.
xlix. 3.
Deut.
Job
—
my
"
Suffering, pain.
Reuben, thou art
my
my
first-born,
might, and
strength."
—" He the beginning of thy strength." —" My wealth was great, and because mine hand
xxi. 17.
xxxi. 25.
Mighty strength.
Might, strength.
\.
the beginning of
L 2.
is
had gotten much. S2iffering, pain,
2.
—
and
sorrow.
She called his name Ben-oni " i.e., according Thus both to the margin of A.V. and R.V., " The son of my sorrow " versions recognise this Homonym, as they do also in the other two
Gen. XXXV.
passages
18.
"
:
:
Deut. xxvi.
Hos.
ix. 4.
14.
—
"
I
have not eaten thereof
— "The bread of mourners." njK
(tzivvah).
1
This places,
is
the
my
mourning."
So A.V. and R.V.
1.
To command.
2.
To forbid.
To comjnand.
.
the general rendering of the verb;
we have
in
but,
in
two other
Homonym. 2.
—
To forbid.
Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he hath made with you, and
Deut.
iv. 23.
"
FIGURES OF SPEECH.
1014
make you a graven image, or the likeness of any thing, which the Lord thy God hath forbidden thee," So A.V. and R.V. but, in Judges xiii. 14 where the same Homonym occurs, both Versions ;
translate
it
"commanded"
instead oi forbidden.
flQ [paratz).
1.
To
1.
To
2.
To break up.
increase or enlarge.
increase or enlarge.
Gen. XXX. 43. — "And the man increased exceedingly."— "The more they Ex. them, the more i.
multiplied
12.
and grew
afflicted
"
:
i.e.,
2.
2
Chron. xx.
37.
To break up,
— "Because
thou hast joined thyself with Both the A.V. and R.V. this verse, and do not render it " increase."
Ahaziah, the
Lord hath broken thy works."
recognise the
Homonym
in
they
increased.
See this passage under Epizeuxis.
to
rtl^TOiWi
^inY^is>w>
y^^^m^^
REDUCED FACSIMILE OF MS. (OR. 4445) MUSEUM LIBRARY (Showing two
lines of the
Massorah at the top of the page,/fMr (Lev.
xi.
4-21).
IN
h ]
THE BRITISH
at the
bottom, and
f':vo
at tho side)
APPENDIX E ON
"THE EIGHTEEN EMENDATIONS OF THE SOPHERIM."
M a sso rah
The
Hebrew
Standard
the
,''•''
i.e.,
small writing
in
shown in the consists of a concordance of words and phrases, Codices,
as
margins of the accompanying plate,
the
etc.,
safe-guarding the
sacred text.
A note in the Massorah
against several passages in the manuscripts
of
Hebrew Bible
the
Sopherim" or words to that
states
:
"
This
is
one of the Eighteen Emendations of
efPect.
Complete lists of these emendations are found in the Massorah of most of the model or standard Codices of the Hebrew Bible, and these are not always identical so that the total number exceeds eighteen. From which it would appear that these examples are ;
simply typical.
The Siphri\ adduces seven passages; the MechilthajW
eleven;
the
TancJiuma,^
Yalkut,\ ten;
while
seventeen;
Petersburg Codex gives two passages not included (Mai.
i.
12,
and
iii.
in
the
any other
the St. list
9 (see below).
These emendations were made at a period long before Christ, Hebrew text had obtained its present settled form, and
before the
* For full particulars of The Massorah, see Dr. Ginsburg's Introduction to the Hebrew Bible, Part U., chap, xi., published by the Trinitarian Bible Society. Also a popular pamphlet, called The Massorah, by Dr. BuUinger, published by Eyre and Spottiswoode, price Is.
t
An
ancient commentary on Leviticus (circa a.d. 219-247).
t A Catena of the whole ancient sources by R. Simeon. I!
b.
An
Hebrew
Scriptures,
composed
in
cent.
xi.
from
ancient commentary on Exodus, compiled about a.d. 90 by R. Ishmael
Elisa.
compiled from § A commentary on the Pentateuch, Tanchuma b. Abba, about 440 a.d.
ancient sources by
;
FIGURES OF SPEECH.
1018
Sopherim- into the before the Text passed out of the hands of the hands of the Massorites,+ and was handed on to the Nakdaniml text cannot call these emendations a corruption of the attention to because a note was placed in the margin, in order to call primitive the the fact that these were emendations, and not part of
We
text.
Moreover, most of the emendations were made by the simple change of one letter, so that in the Hebrew the alteration is not so great as it appears to be in the English. An examination of the various passages and emendations will
show that the only object was, from a mistaken sense remove from the text certain Anthropoinorphisms
of reverence, to {q-v.),
that
so
expressions supposed to be derogatory to God should not be pronounced with the lips in reading aloud, while the true and primitive text
was preserved by the note
in
the margin.
As, however, since the invention of printing, Hebrew Bibles have presented the text without the Massoretic notes which were intended to safeguard it, the knowledge of these emendations, together with
the vast mass of information enshrined in the Massorah, have been
Hebrew Bible. As these emendations affect the figure Anthropopatheia
lost to the students of the
we
here give a complete
||
{q,v.),
of them, for the benefit of English Bible
list
students.
Gen.
1.
The
xviii. 22.
primitive text
was
—
"
But Abraham stood yet before the Lord." Lord stood yet before Abraham." It was the Lord to stand and wait Abraham's
be derogatory for and so the text was altered, as
felt to
pleasure
;
Hebrew
Bible and
all its
Num.
15.—"
2.
found favour
my
'*
The
in
xi.
thy sight
we have
it
in
the present
versions. Kill ;
me,
and
let
I
pray thee, out of hand,
me
not see
my
if I
have
wretchedness,"
Z/f.,
evil.
" evil " being put by Metonymy text was ** Thy evil " or evil which God would inflict on the punishment the
The primitive for
{q.v.)
:
People. *
The
f The The II
original editors of the then current text.
authoritative custodians and preservers of the sacred texts. official
copyists of the standard codices.
Dr. Ginsburg has put the whole world of Bible students under a lasting
obligation by his edition of the Massorah in three folio volumes,
volume
(in
English),
now
in the
and by the fourth
press (1S99), which will complete this great
work
EMENDATIONS OF SOPHERIM.
APP. E.:
1019
—
Num. xii. 12. Here the original reading was " our flesh," our mother*s." This was changed to " the flesh/' and " his mother," as being derogatory to the dignity of the great law-giver, Moses. 3.
and
"
Sam.
I
4.
iii.
(marg., Or, accursed),
—
13. " Because his sons made themselves vile and he restrained them not (marg., Heb. frowned
them)"
not upon
The R.V. renders
" Because his sons did bring a curse upon it themselves, and he restrained them not." The primitive Text read ** Because his sons cursed God " but :
:
D77:?N,
;
Gody was changed to DilS, them.
The
must have been aware of the God " and it was this that influenced the marginal note of the A.V., and the rendering of the translators of the Septuagint
emendation R.V.,
;
for they render
" spake evil of
it
;
though the revisers did not altogether depart from the Textus
Receptus.
2
5.
look on
Sam.
mine
xvi. 12.
— David
affliction " (marg.,
The R.V. renders wrong done unto
it
me "
:
"It
*'
said, " It
Or, tears
may
(marg.,
**
may ;
be that the
Some
be that the
Heb.
Lord
will
eye).
Lord
on the
will look
my
ancient Versions read,
affliction ").
The
primitive Text was, "
with His
13''^3, b'ayno,
eye.''
It
may
His
eye,
be that the
one
Lord
will
behold
letter being altered: viz.,
% rmk'ing it my eye ("'3"'i?5, b'ayni). The LXX, Syriac, Vulgate, A.V., and R.V. translate the kethtv, and render it affliction ; which was a later emendation of the text doubtless with a view of making it ^
to
clearer. 6.
2
Sam.
7.
I
Kings
XX.
i.
xii. 16.
Chron. x. 16. Every man to his tents, O Israel." The primitive Text was " to his gods." The emendation v/as made by transposing the H and the VnhiS being changed into vhniS. 8.
2
"
9.
Jar.
Nos. 11 and
ii.
11.
— " But my people have changed their glory."
(See
15).
This was originally 11115, kevodo). 10.
h.
Ezek.
viii. 17.
My
glory (n^^l?, kevodee, being changed into
— "They put the branch
to their nose."
FIGURES OF SPEECH.
1020
This was originally appam).
The
My
to
was thus toned down set forth the The "branch" referred to was the
primitive Text which
awful extent of Judah's
changed to DQN,
nose (""BM, appai, being
sin.
Asherah (the phalhis as an object of worship the trees being cut into where the worship was carried on). This worship had been actually introduced into the Temple and its courts and the evil is spoken of as putting the Asherah to the nose of Jehovah Himself, by the figure Anthropopatheia (q-"^-):
this shape in the " groves,"
;
Hos.
11.
Nos. 9 and
The
—"
iv. 7.
primitive Text
Hab.
12.
change their glory into shame."
will
I
(See
15). *'
— "Art
12.
i.
God, mine Holy One
was
we
?
My
glory they have turned into shame."
thou not from everlasting,
O
Lord,
my
shall not die."
This latter clause originally read, " Thoji diest
not.''
Strange to say, the R.V. calls attention to only this one of their emendations, and puts in the margin, " Accordmg to an ancient Jewish tradition, thou diest not.'' The R.V. takes no notice of any of the other emendations.
Zech.
13.
of his eye
"
:
ii.
?>.,
8 (12).
of his
But the primitive 14.
Mai.
The
i.
— " He thattoucheth you toucheththe apple
own
eye.
"
was
text
My
eye."
13.—" Ye have snuffed
original text
was
at
it."
" at Me,'' C^nii^,
othee,
being changed to
ini'N, otho).
Ps. cvi. 20.
15.
—
*'
They changed
their glory."
This was originally "M_y glory," (^"Tll?, kevodee, being changed to 071^^7 kevodam). See Nos. 9 and 11.
Job
16.
vii. 20.
— Why have
This was originally ''tmto
I
become a burden
Thee,'* (Tf^^I?, alecha,
to myself."
being changed to
^S$, alai). 17.
Job
The
primitive text was, "
{a^ri'h>^j 18.
xxxii. 3.—'*
And
yet had
condemned Job."
and because they had condemned God" Elohim, being changed to II'^N, yob).
Lam.
iii.
20.—" And my
This was originally
descend to me),
'M«^
soul
...
humbled
in
me."
mourn over me" (or conchanged to ""tpo?, naphshi).
thy soul will
(^tpq:, naphshechuj being
is
EMENDATIONS OF SOPHERIM.
APP. E.i
The R.V.
reads,
*'
My
soul
...
is
I02t
bowed down within me."
The following passages are noted by the Massorah, though they are not included in any of the special lists.
—" Thou hast given great occasion
2
Sam.
xii. 14.
of the
Lord
to blaspheme.'*
to
the eimnies
The received text really reads, " Thou hast greatly blasphemed the enemies of the Lord," but this is not sense. Hence the A.V. and R.V. have wrongly taken the Piel,
as causative; a sense which
}*N3,
it
never has.
The primitive text was, " Thou hast greatly blasphemed the Lord.'' This was altered; to soften the sin of David and gave rise to the ;
difficulties of translators.
Ps. X.
3.
— "The
wicked boasteth of his heart's whom the Lord abhorreth (margin,
blesseth the covetous,
blesseth himself, he abhorreth the
The R.V.
no
is
clearer.
contemneth the Lord
the covetous
Lord).''
"And
the
covetous renounceth,
yea
" (and gives in the margin, " Or, the covetous
blesseth himself, he abhorreth the
The primitive
and
desire,
text
was,
Lord'').
''And
the
covetous
blasphcmeth,
ye,i
abhorreth the Lord.''
Here, as well as
word which
^73; (gadaph),
words
in
Kings
1
xxi. 10, 13.
w^as in the primitive Text to
Job
5, 9,
the
S7J7 (kalal), to curse,
or
i.
5, 11
;
ii.
blaspheme, and to avoid having to pronounce these
connection with God, the
in
substituted,
was
and a note
meaning, however,
is
word "f"ll was put
to this effect
(berech), to bless, in
the margin.
was The
so transparent that the translators have rendered
printed Hebrew Text, which is bless; and commentators, ignorant of the real fact of the emendation, have laboured to prove that "["il (berech) means both to bless and to curse,. which is not the case. it
curse, instesid
Ecc. though
it is
It is
the
n
iii,
21.
of the
—This
one of the emendations of the Sopherim,
is
not included in the
official lists.
without a doubt that the primitive Text read and punctuated i.e., Who knoweth whether the spirit of
as an interrogative
:
goeth upward, and whether the spirit of the beast goeth downward to the earth ? " (The answer being no one knows.) The Chaldee, the Septuagint, the Syriac, the Vulgate, Luther, the Geneva (English)
man
Version, and the Revised Version follow this reading.
FIGURES OF SPEECH.
1022
But the A.V. follows Coverdale and the Bishops' Bible
in
adopting
who, out of respect to the reading of another school of editors public reading of the the to listened who some of the sensitiveness of scepticism, or the appearance the remove to passage, endeavoured problem raised by the question, by punctuating the ;
psychologicar
'* that goeth upward ... and that goeth as the article pronoun, " thus, by the Figure Euphemy, avoiding and evading downward
n
:
the supposed difficulty."
bee Ginsburg's Introdvctlon
to the
Hebrew
Bible, pp. 4bl-2.
INDEXES
I.
II.
Index of Figures (Proper Names).
Index of Figures (English Equivalents).
III.
Index of Texts Illustrated.
IV.
Index of Structures.
V.
Index of Subjects.
VI.
Index of
Hebrew Words
VII.
Index- of
Greek Words Explained.
Explained,
I.
INDEX OF FIGURES PROPER NAMES.*
1026
Chiaston
FIGURES OF SPEECH.
INDEX Ei'otesis
I,
1027
1028
Paremptosis
FIGURES OF SPEECH.
1
..
II.
INDEX OF FIGURES ENGLISH EQUIVALENTS. PAGE
A
PAGE Character, Descrip-
Abating Abecedarian
...
180
Accommodation
...
786 180
Circumstances, De-
463
Acrostic Actions. tion of
...
Adj uration Admission
...
Affirmation
419
Description of Actions
...
456 294
Co-habitation
. . .
Combination
296, 442
...
94
Combined
Repeti-
tion
Common cause Concession
Alliteration
...
171
Conciliation
...
462
Concluding
959 914,979
Conclusion,
Animated Dialogue
Anti-personification
870
Apostrophe Apparent refusal Arraignment
...
901
...
962
...
699
Association
. .
900
Assumption
.
.
485
... ... ...
Condescension Confession
.
. .
Beginning and middle repetition Be-Iittleing.
A
Contraries
...
155
Contrast Correction
...
919 482
Blessing Bye-leading.
A
Continued 260
...
Candour ... Cause shown Change in Concord Change of noun ... Changing over. A
932 963
468 165
Description of
871
DetaiUng
974
Detestation
...
Detraction Dialogue ...
898,957
ings
Time 453 394
Dialogue. Animated
751
909
...
363
Duplication
...
967
...
301
.
964
701
959 906
...
...
. .
935 481
Digression Distribution
714
446 453 451
748 719
Counter-question
449
Double correction Double meaning ... Double Metonymy Doubt
Simile
Correspondence Counter-blame Counter-change
Man-
Description of Place Description of Say-
Connected yoke ... 135 Contempt 939 Continued Metaphor and Hypocatastasis
450
Description of ners
Description of Persons
Omis-
sion of
452 Description of Character 448 Description of Feel-
968 970 975
sum-
mary
304
ings
345
Amplification
Anticipation
...
452
748
936
Circumlocution
689
487, 960
159
...
Circular Repetition
...
Allegory
...
Deprecation Derivation
-...
...
972
A
448 342
...
scription of
Descrip-
Adjournment
tion of
PAGE Demeaning.
...
435 912 804 609
929 189
E Eithers and Ors Ejaculation Ellipsis
238
479 1
538
Dark-saying
772
Encircling...
245
681
Definition
443
End-cut
149
...
...
1030
End-yoke
FIGURES OF SPEECH.
III.
INDEX OF TEXTS AND PASSAGES ILLUSTRATED/^ GENESIS.
esis.
PAGE I,
2
...
251
4
..
2
...
406, 895
6
..
3
...
...
888
7
..
4
...
...
888
8
..
856 495
9
..
13
..
37, 308,
5,8,13,19,23 31 9,
10
4,5
10
...
888
15
..
11
...
275
16
..
12
...
..
...
888 888
19
18
641
20
..
888
21
..
919
22
..
24
..
...
888 659 914
...
81
20, 21, 24,
21
22, 28;
25
26 28 30
30
...
ii.
3
... ...
1
..
4
..
4,5
4
..
...
5
..
...
7
..
6
..
94
9
..
7
..
570, 641, 887
10
..
8
..
533
8-15
...
9
659,
652 410
906
10
..
16
..
17
..
22
..
23
..
996 37, 523 272, 888 272, 652 ... 889 ... 689
24
..
423, 1007
..
10, 11
12
..
12, 14
13
..
20
..
23,24 24
..
25
..
26
..
INDEX Genesis. 15, 16
20
...
25
...
27
...
and
1-
xi.
III,
1033
FIGURES OF SPEECH.
1034
Genesis.
Genesis.
Genesis.
XXX iv.
xxvui.
xliii.
775
12
...
570
14
427, 544, 758
26
...
407
6
20
276
29
...
589
7
724
9
...
22
273,
591 .XXXV.
XX ix. 625
5
3
...
12
...
535
14
...
27
525
18
...
31
556
26
...
34
308
14
413,
35
...
XXX vi.
308
2
...
706
xxxvii.
8
.,
276,
502
13
..
...
570
22
..
22-24
27
..
114
13
12,
13
...
947 815
885
19
...
705
21
...
544
53
33
...
273
30
..
556,
573
33
..
494,
869
43
..
...
1014
...
252
906 413
xxxviii.
1,7,24,28
.
xxxix. 6, 7
7
7,8 20
..
6
...
...
823
..
709 ...
4,
553
627, 1007 10, 13,
15
...
413
648 xl.
21
..
622,
23
..
...
624
26
..
...
934
559
26,27
...
954
416
33, 34
...
252
35
..
...
861
13
...
42
..
601
30
...
605
40
...
49 54
..
...
682
654
:li.
...
570
578 ...
605
...
587
49
...
...
758
517,
549
51
...
308,
409
758
52
...
...
646
57
...
578,
638
24
...
492
28
...
891 ...
...
416
...
864
...
47, 49
XXXIl.
10 12
20
423
308
:lii.
2 xxxiii.
9,
12
10
58
18
...
n
513
825
28
...
423
58 276
38
...
562, 587,
15
20
...
685, 824
3-5
INDEX Genesis. xli
III,
1035
FIGURES OF SPEECH.
1036
Leviticus.
Exodus.
Exodus. XXXII. ...
1
...
...
584
...
3
...
...
614
9
...
...
888
10
...
...
891
10
.
12
.
516 380 618, 650 635 ...
16
.
...
18
.
8-11
325
135, 677
3
.,
...
641
6
.
...
639
21
548
...
.
i.
7,9
...
5S5
13
.
...
637
21
.
...
629
12, 14
...
882
13
...
...
758
16
...
18
...
26 29
21
888
33
607
...
...
614
...
...
607
31,32
...
151
32
...
936
...
...
63,
6
...
7
874 596 528
30
...
191
31
...
453
890, 893
...
607
2
...
528
...
874
4
...
535
3
...
570
4
...
589
873
... ...
...
191
325
275, 498
626
20
...
...
21
...
...
25
..,
28
..,
...
858 63 832
..
...
440
10,24
859
14
...
652
55
...
598
51, 52
375
57
...
652
2
...
893
32
...
607
xxxvii.
12
xxiv. 11
...
6,7
622, 683
28
160
xxxiv.
545
9
20
1002
xxxiii.
562
...
IS
245
.,
309
32, 33
268, 1007
15
..
...
20, 23
8
19
35
635
...
5
...
245, 252, 890
14, 15
4
191
12
i.
XXV.
25
...
30
...
LEVITICUS.
440 874
3
...
63
10
...
874
11
...
544
xxvi.
33
283
11-
ii.
I
12
888
25, 28
13
xxviii. "»•
24
191
40
858
1*
627
41
607
16
888
.
'
xxix.
56
9
...
...
607
14
...
...
584
18, 25, 41
...
888
1
33,35
...
607
2,4
.
551
640
:i.
18
...
881, 890
607
...
864
INDEX
1037
III.
Numbtrs.
Leviticus.
6,8
627
9
551
35
...
889
xxii. ...
1
...
...
728
4
...
...
276
7
...
...
598
12
...
...
14
...
15
...
17
...
xxiii.
40 42
407
...
246
...
xxiv.
8
191
...
XXV.
29
...
654
46
...
639
...
542
...
413
23
...
878
...
6,7 6
... ...
12, 24,
30
548 872 675
8
...
12
...
14, 15
888
28
...
i.
33
...
2
...
9
...
13
...
19
...
24
...
33
...
NUMBERS. 18
3
453
...
607
...
545
16,39 32 ...
283
33
246
...
35,
36
i.
23
18
...
6
...
1
...
3
...
28
...
30
...
276
...
309
'ii.
7 25,
..,
26
...
857
12, 13
...
586
...
873
2
..
606, 627
7
..
26
...
12
..
...
246
15
..
...
893
18
..
20
..
346, 675 ...
260
279
893, 1018
20, 21
XXV i. 11
881 56,
'iii.
103S
1040 Judges.
20
...
21
...
22
...
27
...
29,
30
30
...
31
...
11
12 13
20 24
3
28
7-15 17
..
53
..
1
...
3
...
12
...
26
...
35, 36
xWi.
40
...
7
...
14
...
INDEX Samuel.
X
Samuel.
I
12
..
...
709
15
..
...
631
5
..
427,
758
17
..
7
..
...
309
19
.
8
..
14
..
...
881
15
..
...
834
24
..
...
627
40
9-16
xiii.
57
xiv.
XXIV.
3 9,
25
..
29
..
45
..
48
..
...
407 579
.
13
...
14
...
590
XXV.
XV.
6
3
...
6
...
138
7
793
..
29
17
...
31
.
.
37
.
.
41
...
47
..
22
...
..
xvi.-xviii.
...
587
706
..
xxvi.
15
...
525
1«
...
xvi.
4
.
10
759 ...
7
...
104
21
...
8
...
888
23
...
11
20
,
.
...
36
xxvii.
1001
xvii.
4-7...
14
...
165
3
527
18
20
34-36
212
37
...
410
40
...
660 5
xviii.
11
649
3
17
26
11
38
17
954
24
637
26
618
19
27
627
21
31
833
23
5
16
18
III.
1041
FIGURES OF SPEECH.
1042
2
Samuel.
Samuel.
2
I
522
18
756
29
...
639
19
660, 834, 868
30
...
...
1021
20
941
...
276
3 10
603,
14
16
27
535
19
607
36
276
1
874
12
652
19
559
895 11
...
759
19
...
547
6
648
11
S60
...
579, 638
23 27
...
30
...
948 606
11
...
895
29
...
896
42
...
309
51
...
897
and
xxiii.
9 10
842,
596
707
xxiv.
xxiii.
199
...
15 ...
... ...
427 639
417 635
9
...
26
...
590 440
47
...
36
12
...
892
16
...
1004
21
...
585.
27
...
284
39
...
408
597
5
1
18
22
Kings.
952
...
17
25, 675
..
870
20
...
5
953
23
...
58S
i
39,42 39,43
473
46
...
761
52
..
492
53
...
411
892.
649
1019
12
...
20
...
525
22
615,
874
xxiv. 1
646,
11
...
13
...
...
24
...
...
I
KINGS. 71
ii.
26
12
...
23
...
...
515
32
..,
...
685
33
..
4
...
6
...
8
...
25
...
...
829
40
...
276,
424
52
...
504,
759
193
...
11
...
...
656
606 827
20
...
...
646
23
...
...
544
246
36
...
...
37
...
625
12
...
104
413 529
22
...
20
10, 11
...
253
22
...
...
842
24
...
34
...
41
...
...
20 1
...
...
1019
955
882
...
758
426 615
13 ...
16
...
20, 29
646,
310 652
427
758
5
424
11
649
24
646
27
427
29
547
9
883
12
410
25
27
32
649
16
..
1019
..
904
..
1008
27
84,
912 104
FIGURES OF SPEECH.
1044 Chronic
I
es.
I
Chronicle?.
1
XXI.
23
..
89
17
31
..
623
22
7
..
104
10
..
152
...
22,24
27
..
104
28
..
31
...
411
12
...
623
18
..,
28.
29
5
104
868
104
247 24
592
573
17
927
19
29 32 38
19
17
7
.
11
.
36
.
i.
18
.
ii.
1.2 10
.
I
i.
5
..
9
..
947
2
Chronicles.
INDEX 2 Chronicles,
xxxvi.
III.
1045
1046
yiii
INDEX J
xlii.
III.
1047
1048 Psalms.
INDEX Psalms. XXXIX,
in.
1049^
T050
FIGURES OF SPEECH.
INDEX Psalms.
in.
1051
Psalms.
Psalms.
XCll. cix.
10
.
...
891
.
...
894
836 895
xciii. 1
9 560, 885
xciv.
...
3,4 10
96, .
12
.
16
.
17
.
21
.
.
865
9,57 761, 919 ... 949 ...
687
1
644
1,
925
...
...
878
-
...
7
894
503
865
22
65
24
902
660
^28
878, 880
13
193
32
.
882
382, 383
253
4
413
8,
...
XCIX. ... ...
892 38
35, ...
...
27
...
...
412
38
...
...
578
40
...
44
...
...
551
2
.
6
,.
621
8
.
655
20
627
26
413^ 637
44
654
45
..
.,.
...
13
...
...
14
...
...
20
..
24, 27
...
1
.
...
_
,
.
.
" 650 893
376
'
..
607
.,
..
..
26 .. 35-37
38
641
41
22
...
903
42
020
.,
.
3
...
978 561
891
2
545, 838, 863
949 624
..
cvii.
4,2,22 1,
6
.
889
833, 996 ...
420, 559, 709 '-'
23
11
548
18
492
5
889
.
874
...
4
874
...
42
11
'892
888
...
cv.
8
641
893, 919
311
xcviii.
'
;
...
31
,
903
...
185
5
...
19
.
.,.
892
16
11
4, 5
...
...
3
xcv.
o
654
...
1,
xcv.-c.
,
200
..
..
978 882, 885
FIGURES OF SPEECH.
1052
Psalms. Psalms.
INDEX
III.
1053
Proverbs.
Psalms.
Proverbs.
cxiiv.
10
...
12
...
12-15
..
33,
548
4
...
...
514
23
84
837
12
...
...
761
32
863
...
358 1
559
7
519
..
451
16
...
..
919
25
...
I
14,
15
XI.
495, 602
184, 373
cxlv. 5
..
412
15
..
863
16
878, 880
18
..
21
...
..,
14, 15
...
514
15
762
...
328
21
519
27
765
29
568
254
3
...
...
546
620, 642
9
..
...
594
383
10
cxlvi. 1
4
...
551, 590
5
...
919 627
6
761
...
12
859
9
...
629
16
910
374
17
647
889, 891
18
648
cxlvii. ...
384
cxiviii.
1-4
,.
3-5
,,
7
...
.
200
23
312. 896
27
65, 762
32
568
7
6
568,
9
996
...
..
13
860 1010 606
...
516
10
553, 766
11
765
15
765
16
...
857
19
...
546
21
...
519
22
...
546
...
600
905 904
cxlix.
161
6
7
3
3
903
1
...
12
...
105
21, 22
...
254
24
...
...
556
cl. .
499 1
...
5 12
PROVERBS. 4,
7
32 ...
8-19 11
..
16
...
17
...
22
...
23
...
24
...
860 996 366 610, 644 648 519 860 545 880
26,27 32
761
26
10
...
...
...
...
525
...
546
9
...
11
...
525 578
860 857
13
...
647
18
...
893
36
...
556
4,
13
...
860
4,
16
...
568
15, 18
20
...
30
...
568
860 493 642
765 590
761
942 602 358
24-33
568,
1
8
606
568 1
110,
351
495
2
...
564
568
5
...
762
765
6
645
13
568, 762
15
499
19
...
762
20
...
546
21
...
568
568
568 XVII.
765
FIGURES OF SPEECH.
10f4 Proverbs.
Proverbs-
XVII.
XXlll.
4
...
7
859
18
546
21
...
857
31
...
34
...
9
...
10
...
765
19
...
765
xxiv.
84, 161
21
22
...
529
28
...
765
7
19,20
161
8
...
10
608,
14
...
19
...
582
897
545 556 312, 352
24
23
...
24
...
28
...
XXV 10
2,
13
..
24
...
..
.
11
.
15
.
16 1
..,
17, 18
xviii.
5
...
59
21
765
22
564
27
.
.
.
.
i.
1
...
4
..
9
...
...
564
3-5
765
4,5
761, 828
7
634
11
10
..
n
..,
765
14
14
...
194, 765
23
21, 25
27
...
1
...
5
...
11
...
17
...
20
...
765 ...
97
i.
3
...
6
...
13
...
17
...
27
...
29
...
10
582
408,
.
,
.
FIGURES OF SPEECH.
1056 Isaiah.
15
...
Isaiah.
FIGURES OF SPEECH.
1058
Isaiah.
Isaiah.
Isaiah.
Ix.
xlvii.
567
12
11,
.
1-3
623
5 liv
xlviii.
5-7
...
914
1
..
...
880, 881
8
..
...
314
18
...
922
9
..
...
499
19
...
758
13
..
...
991
...
897
1
..
...
896
...
561
3
..
...
997
..
...
892
..
13
7
524
12 13 Ixi. I
xlix.
2 6
.
7
.
...
516
4
13
.
...
925
8
...
981
14
.
15
.
10, 11
...
730
11
..
...
876
568
12
..
...
866
...
303
16
.
.
...
166
22
.
...
880
Ivi.
23
.
...
587
.
.
4,5 11
.
1
.
2
.
4
7
...
9
359, 868
3
8
47
4
9
425
7
948
...
876
...
809
...
195
15
200
19
...
402, 889
.
.
12
200
...
359
.
...
897
19
.
...
947
20
.
7
7
1)
1
13
1
.
.
.
... ...
...
627
6
.
288, 289, 816
8
.
1
...
2
...
530
Ixv.
878, 948 ...
354
13, 14
7
...
...
648
17
...
...
715
17-25
648
10
...
...
1010
21,22
877
12
...
...
869
14
...
...
869
16
...
...
877
...
...
415
17
599,877,951
4
.
.
...
991
7
.
...
842
...
554
.
1.2
9
5
U
954
...
...
.
...
lix.
499
.
ixiv. 1
10
lii.
10
16
195, 627
3
354, 499
.
15
892
...
5,6 1
588, 809
Iviii.
776, 877
16
809
10
...
13
200 ...
1-16
641
314, 883
...
.
8,9
1,2 1-6
Ivii.
6 1
Ixii.
Ixiii,
3-7
5
2
7
607
.
61
3 4
302, 887
450, 886, 916
20
2
17.
551,991
19
24 Ixvi. 1
18 ...
894
893 ...
894
Ix.
3,
6 8 12
..,
602
23
...
...
INDEX
JEREMIAH. 5
Jeremiah.
554
...
5,
10
9,
29
570
10
...
9
...
888
15
...
10
...
571 ,823
17
...
11, 12
315
29
...
13-15
639
17
..
315
18
..
200
19
..
425
2
...
517
5
...
588
7
...
893
8
...
161
11
...
1019
12
...
905
27
...
559
28
...
972
31
...
503
33 37
600
...
607
...
1
...
2
...
12
...
14
...
6
...
9
...
18, 19
21
...
31
...
4
...
6
...
7
...
i.
13 14
1,3,4 3
..
.
...
868 607
...
9
5
1
..
1,2
...
559 9
2
12,22
342
9
..
...
19
601
..
...
12
...
23
...
...
575
17, ly
24
...
9
...
12
...
2
...
7
...
10
..
13
...
)9
...
551, 564
..
19
23
..
24
..
571, 823
11
..
427
13
..
196
J8
..
445
25
..
673 ...
...
745
19-31
...
20
...
...
558
22
...
...
860
23-2(5
...
201
7
..
28
...
...
887
15
,.
29
...
425, 579
18
..
868
19
..
20
..
30, 31
...
...
III.
956
3,4
315.
10£9
FIGURES OF SPEECH.
1060
Jeremiah.
Jeremiah.
Jeremiah.
xl.
XXV.
XVllI.
640
14
29
9
...
15
60
26
...
18
546
30
...
20
838
xxvi.
2
...
29
3
...
881
9
...
11
...
591
xxvii.
12
568
5
417
13
...
14
17
...
9
519
13
420
14
560
XXVllI 5,
10
XXIX. 11
i.
19 3
629, 661
5
...
941
7
...
560
23 XXXI.
260, 274
10
4,
21
13
...
551
15
...
15
...
661
19
...
16
...
277
20
...
499, 816
19
20
...
809
28
...
21
...
530
29
...
23
.
939
33
...
24
149, 894
34
...
29
196,
.
905
xxxii, 11
...
...
493
17, IS, 19
895
41
...
6
...
561
9
...
450
15
..
...
916
22
..
...
274
9,
10
xxxiii.
I
17
...
24
...
948, 949
..,
763
969
28
33, 35, 36
39
..,
...
1
xxxiv. I
16
..
17
..
955
xxxvi.
886
27
..
xxxviii,
859
11 12,
554
23
.,
Jeremiah, li.
'2
.
"3 .
8 11
.
.
12
.
14
.
16
.,
19
..
20
..
20-23 31
..
39
..
48
..
53
..
54
..
lii.
33
FIGURES OF SPEECH,
1062
Ezekiel.
Ezekiel.
Ezekiel.
xxxiv.
XXIV.
xvm. 25
..
966
16
29
..
966
21
31
..
541
25
420, 601,861
17
...
40, 197
316
23
...
891
...
420
27
...
842
XXXVJ.
4
xix.
562
\xv.
4
...
5,
880
6 ...
8
...
13,21, 33
833, 997 ... ...
16
890
...
875
...
...
880
5
24-26
...
289
9
25
...
823
25,26
...
571
26
...
570
39
...
888 ...
...
9
...
...
...
26
...
27
...
29
...
592
...
14
...
597
893
...
889, 896
367 ...
654
...
543 559
24
...
891
412
25
...
574
27
...
260 892
xxxviii.
4
...
591
281, 417
10
...
629
810 530
12
...
277
18
...
654
xxviii.
...
10 13
...
...
425
28
880
xxxvii.
xxvii.
4
905
...
16
...
503 xxxix.
196
9-13 17
...
1
3 ...
426 421
2 4
26, 27
810 639
46, 47
25
530
...
435
...
263
316
xxvi.
...
...
...
23-29
33
17
28, 41
7
884
22
...
...
17
4
...
639 879
7 7
...
4.8
xxix.
21
...
608 879
197
24
...
873
536, 594
25
...
316
..
440
...
880 604
9,
316
14
8,
9
14
...
503
10
421
.
;1.
5
197, 530, 823
2
...
4
...
...
595
7
...
...
629
20-26, 28-32
342
13
...
...
21, 22
866
18
...
...
880 432
20
...
...
122
426
5-8
453
19 xliii.
823 4
...
646 197, 941, 954
868
11
...
2
...
868
15
...
4
...
777
15,
xxiii.
xlii.
...
16
xliv.
588
417 139
18
...
891
17
...
...
966
19
...
...
555
22
,..
...
880
29
...
...
551
25,26
...
242
32
...
...
577
...
551
18
..
565
20
...
860
xlv.
xlvi.
XX.X1V.
35,49 xxiv.
13
..,
...
821
2
...
940
8
...
941
11
...
197
12
...
xlvii.
13
...
48
FIG URES
1064
JOEL. 2
...
OF SPEECH,
FIGURES OF SPEECH.
1066 Zechariah
FIG URES
1068
Matthew.
OF SPEECH.
INDEX Matthew.
|
III.
1069
FIGURES OF SPEECH.
1070
Mark.
Mark.
Luke.
.
123
2
633
21
..
.
633
6
148
25
..
798
15
..
17
34
..
634
17,
46
..
723
19
620 546 148 880
30
500
48
..
20
619
49
..
6
..
54,
858
1
5
85
10
785
11
...
534
15
...
854
24
35 7,
38
...
..
832
16
..
17
..
6
...
13
...
679 410
176, 331
15
...
341
16, 17
...
799
625
780, 785
17
496, 724
42
...
836
24
44
...
563
30
.1
452
33
599
35
..
..
542, 663
S
...
413 630 220
18
...
23
531
34
...
534, 583
38
...
1
...
9
...
...
...
t.
...
851
37
..
...
836
41
...
413
26
..
134
42
...
833
247
46
...
545
46, 47
...
350
35-37
1,2 2
20
14
19,20
106,148,500
31, 32
7
..
14
837
...
36
2
11
948
...
25 30
LUKE,
18, 21
678, 836
12, 17
34
47
...
520
12
596
48
...
507
14
596
51
877
7
24
522
52, 53
759
9
509
12
29
85
55
35
64
134,
842
14
40
595 857
69
895, 992
21
41
522
71
411
24
45
834
73
49
49
77
54
591
78
55
636
80
...
625
31
554
37
589, 679, 881
38
542
40
...
...
47
618
...
413, 638
36
...
512
12-14
714
...
413
29
..
493
31
..
851
421,690 41, 716
48
11-11
21
29
...
54
INDEX Luke.
33,34
III.
1071
FIGURES OF SPEECH.
1072
Luke.
Luke. XXIll.
41
...
41, 42
...
450
...
916
153, 552,
595
42
...
44
...
67
46
...
798
9
67,
640
18
618
23
854
34
504
.
35
1002
.
36
504
42
7
42,43
785
.
452
.
4
593,
6
998 720
15
663
18
341, 759
19
857
24
407
28 34
606 648
35
407, 421
38
67
i.
596
8 11
596
15
278, 596, 835
17,
20
577
19
522
21
41
22
522
31
190
36
106
36,38 37
608 85, 522
41
441
44
729
49
835, 837
67,68
341
xxiii.
7,11,15 21 31
38
,..
855 198
...
760,765,895 805
John.
INDEX John. 21
VI.
...
John.
III.
1073 John.
futUres of speech.
1074 John.
6
Jonn.
ACTS.
INDEX Acts.
III.
1075
Acts,
Acts.
vii.
9
...
...
998
10
...
...
636
59
...
...
107
viii.
11
785, 896
.,
12
...
...
608
17
...
...
835
19
...
27
...
27,
29
28
...
30
...
...
968
430, 677 ... ...
.
.
20-23
...
935
25
...
...
580
26
...
31
...
453 ...
32
...
...
842
35
...
...
842
...
711
134
878
878
305
ix., xxii.,
xxvi.
22
..
29
..
33
..
881
...
6,
824
785
...
34
..
679
35
..
838
36
..
856, 857
40, 41
,..
790
41
..
...
671
45
...
..
415
51
..,
..
759
ix.
12
...
20
...
28
...
411
4
...
190, 583
5
...
760, 764
6
...
536 835 1002
...
...
7
...
..
993
36
...
159, 654
26
...
..
521
41
...
407, 608, 817
31
...
...
671
34
...
37
...
832
...
7
...
...
9
...
...
15
...
2
.
2,4 9
3,
1-53 2
...
370 625
5
...
462
10
.
12
.
15
6
..
649
9
..
67
10 14
... ...
636 419, 640
20 22
... ... ...
... ...
503
442
...
...
411
...
...
505
... ...
38
...
...
43
...
550
...
455
35, 572, 822
...
25
...
30
33
...
630
632
636 ...
411
1
..
13
..
593
24
...
559
37
..,
495
.,
.
34
.,
553, 842
36
.,
23, 720
3
...
...
724
650
16
...
...
541
679 ...
832 xvii.
274 ... ...
..
...
38
..
...
894
22
42
..
859
22,
43
..
608, 618
23
...
44
..
832
26
...
27
...
...
900
28
...
...
800
31
...
...
564
33
...
...
412
26
...
894
...
411 831
623 ...
.
14
..
...
620
..,
...
518
794
...
23
806, 852, 975 ...
802
...
695
407, 644
.
47 48
...
700
3
..
18
51
...
542, 928
10
..
504, 833, 934
...
785
23
13 617, 621, 825
...
...
29
7
42
...
604, 903
22
1001
30 35
574
...
17
22
37
75 ...
25
34
.
...
16,
35, 724
...
15, 16
16
533
599
858 452
10
591
...
22
13 ..
666. 834
15
35
...
32
2
13
621
54, 57
916
56
452, 880
11
..
20
...
...
646 418 633
23,
827
879
23
630
47
25
832
j
.55,
I
FIGURES OF SPEECH.
1076
Romans. Acts.
Acts. XXVI. ..
2
...
6
...
13
...
15
...
540
5
18
14
..
..
860
19
..
243
28, 29
461
29
541, 832
xxvn.
...
20
...
21
...
31
...
34
...
...
38
...
...
853
5
760
6-8
162
7
295
7-10
...
9
404
33
832
597
,..
619, 637
759
...
34
3
... ...
19
7,
13
...
827
17
...
20 22
12
...
162
22
...
541, 832
22,25
...
347
24
..
...
1002
26
..
...
941
29
..
30
..
35
..
...
39
.,
...
..
162
..
976
..
993
666, 998
14
...
...
619
21-23
...
271
...
...
781
26
.
...
274, 340
27
.
...
26
...
1-10
290 66&
...
799
125
13
...
546
907
15
...
648
20
...
...
...
3
...
625, 695
5
...
525, 666, 992
...
8
...
9
...
12
... ...
...
..
7,
22
...
...
23
...
...
999 505
24
...
963
25
...
...
610
25,26
...
206
27
...
...
291
30
..
162,
..
19
..
...
495
23
..
...
414
25
..
...
531
26
..
29 13
827
29-31
19
852
31
21
855
26
622
1
500 ...
.
319
141, 437
.
291
638 ... 541, 832 85
...
..
836, 963
913
125, 627,
17
16
620, 642
...
67
976
...
...
724
683
.,
5
21
495 163, 564 992 ...
xxiv.
159,
i.
15
...
...
10, 18
385-7
13
279
981
..
950 480 473
3
ROMANS.
154
24
2,3
23,
571, 785
26. 27
279
...
26
970 20 332 14&
...
...
23
..
...
7
162
.
12
904
370,
...
858
.
9
30O
...
19-23
683
6
..
18-20
25
764
.
18
17
108, 290 ...
600
2-6
14
14
..
18
67
sii.
9
..
633
1
3-6
12
...
Romans ..
..
857
894
332, 627
10
747
ii.
15
332 ...
17-20
xxviu.
630
332 30
...
9 10,
858
435
... ...
8,9
920
..
...
550, 856, 894
...
...
319
...
.
1-3
50
523, 589
625, 630 ...
981
82S
4,5 5
...
690
7
....
796
9
30
897
11
992, 995
1
305, 618
12
.
4
.
332, 495, 507
13
831, 893
14, 15
...
101
108, 992, 995 ...
963
1078
FIGURES OF SPEECH.
FIGURES OF SPEECH.
1080 2
Cori
FIGURES OF SPEECH.
1082 Ph]
INDEX 2
Thes
III.
1083-'
FIGURES OF SPEECH.
1084
Hebrews.
Hebrews,
HEBREWS. V.
367, 900
786, 994
6 7
175
8
594, 631
13
...
1
.
20
...
319
21
...
1000
23
.
2
.
3
.
5
...
993
...
880
889, 950
.
3
892, 894
12
1043 13
894
...
786
17
422, 948
14
521 80,
4
47 891
...
952
...
697
7
534
8
92, 521
17
786 855
...
18
519
830
26
892, 914
9
470, 617
11
SO
12
412
...
293.
14
10
...
127, 521
18
825, 853
854
4
...
...
844
5
...
...
631
7
...
...
574
10
...
...
891
12
...
427, 758
13
...
603, 606, 637
15
...
...
555
16
...
...
164
21
50 712, 794
..
22-38
...
148
26
..
...
1000
...
...
501
34
..
12
...
157,531, 630
39
8
16, 17
12
...
1000
17
14
...
519
19
16
128
...
10
15
15
...
..
703
91
...
493
...
704 91
...
852
...
...
493
..
...
712
...
799
21
..
...
1000
23
..
531, 537 ...
..
...
875
18, 853 892 ...
69
5,
7
.
855 551
509, 793
786
6 .
11
...
13
:..
15
.
407
...
468
1
...
593
2
...
1127
5,
..
5
438, 484 ...
509, 537 69, 533,
91
859
680, 690
610
19,20
26 28
504
...
..
...
...
1
32
780
...
872
31
...
13
306
198, 272
780
...
12
...
...
7
...
697
34
...
12,14
10
531
...
...
900
7
...
8
...
2
28 30
70
1
6
1
900
492
16
15
...
20, 21
110, 880, 892 890 ...
645, 651 ...
15
...
1
25
39
1.
3
527
38
616, 697 496, 508
16
...
37
408 274
...
14
...
7,785 892, 950
.
908 827
...
1-3
786 ..
566, 995
493, 893
8,9 9
.
1
643, 831
69 .
610
...
19
.
651 '^518 7
781
761
6
5-10
892
9
...
501
11
...
497
18
...
493
18-29
477
20
113
...
20, 21
474
21
..
713
..
520
..
610
22 24 25 27
..
92
..
494
FIGURES OF SPEECH.
a 086
2
IV,
INDEX OF STRUCTURES. GENESIS.
INDEX Psalms. 33,34, 364
cxliv.
184,373
cxlv.
13-20
184
383
cxlvi. cxlvii.
..
374
cxlviii.
..
384
PROVERBS. i.
8-19
...
366 358
...
358
26,27 iii.
16
xxiv. 19, 20
353
xxxi. 10-31
185
ECCLESIASTES. xii. 11
...
...
ISAIAH.
74
IV.
1089
1090
V.
INDEX OF SUBJECTS A "
PAGE
A body hast thou prepared me"
Able, for willingness
793
...
825
Able to say, for affirming
...
828
Abraham, Temptation
...
814
...
309
...
722
Abstract put for Concrete
...
587
Accommodated quotations
...
786
Abram
the
Hebrew
...
of ...
"Absent from the body
"
Action put for the declaration concerning it ... ..
570
Action relating to an object put for the object itself... 598, 602 Active verbs for agent's design 821
...
822
,,
for eifect of action
822
1,
for permission
to action
action
Adjunct put for subject Advent, Premillennial...
"Adventure" "Advisement" ^'A-fishing"
...
"All to brake" All,
Altar
The usage
put
for
sacrifice
52
...
904
...
901
904
,,
to indefinite persons
903
to
men
to one's
,,
...
own
self
...
902
...
903
...
904
824
...
...
...
...
169
B
...
...
...
...
587
C
...
...
...
...
...
...
1005
...
...
...
1017
„
D E
52
858 858
...
856
it
593
...
25
614, 825
word
in
856
90
offered
Application
of
words,
...
change
...
...
725
Apposition, den. of
...
...
994
Aram
...
...
...
794
Aratus (quoted)
...
...
800
affecting
...
Ariel
...
...
...
5
"Artillery"
...
...
...
858
"As "and "So"
...
730-733
Ascend, put for thinking
..'.
629
Asherah
...
1020
...
...
animals not sacri-
...
..
...
575 575
Ass, put for
...
Anathema
...
...
•
•
279
"Assay"
-'And if"
...
...
.-
856
Attributes put for their praise
We
53
...
to inanimate things
...
it
784
...
,,
have an
on
Altar," "
800
...
...
...31, 32
of the
...
597 983 985 989 1003
...
...
...
Also,"
837
...
without distinction or excep-
tion ^'
...
632
...
...
Age, put for what takes place in All in all" ... ... All " put for greater part
550
...
...
...
...
...
426
Appendices Appendix A
...
...
God
...
...
823
...
Addition, Figures involving
667, 1000
Apodosis ... ... Apostasy, the ... Apostrophe to 'animals to
413
...
Anger ... ... Anger put for punishment Answer put for speaking " Answered and said" Antigonus Gonatas ... Antiochus Epiphanes ...
,,
for the occasion of
.,,
it
prophecies Appearance put for thing
of
action
*'
And
for declaration as
,,
^'
PAGE
came to pass " Angels, Worship of ... "
ficed
all
...
...
...
...
...
... ...
626 858 ,
584
FIGURES OF SPEECH.
1092
Authorized Version, 1611,
Changes "
Away
...
28
2 editions in 1611
986
...
...
856
...
...
856
with "
"A work"
in
...
21 Babylon, Destruction of ... 315 Judgment on ,, " Baptized for the dead' ...41,476 Baptism of John, put for his ... 650 ministry ... ... 827 Be, for esteeming
Beasts of Rev. Beatitudes,
The two
xiii
The
Beeves " Behold *'
Belly put for person ,,
put for thoughts
...
...
235
...
694
...
858
...
926
...
647
...
682
582
...
Beulah Bible, Authorised Version
985, 986
987 ,,
A. v., Chronological dates in
...
Bishops'
...
...
987
...
...
985
Blaney, Dr. (his ed.
,,
„
,,
„
Cambridge ... Geneva ... Cramner's ... Hills and Field's
985, 986 ...
985
...
985
...
987
Lloyd's (Bp.) ed. of
...
987
Paris, Dr. (his ed. of)
...
987
...
987
...
985
ed.
Revised Version Sebastian Munster's
Words
in capital letters
Binding and Loosing ... Blaney, Dr. (his ed. of Bible) Bless, for curse, by
Blessing put for
Sopherim
gift
...
Blood of Christ, The ... Blood put for bloodshedding
...
988 572
985, 987 ...
1021
...
825
...
610 585
...
,,
put for guilt
...
...
628
,,
put for
man
...
...
644
.,
put for murder
...
...
628
Bloods,"
"Not
of
Body put for person Body," " This is my Bonnet " ... Book of Enoch
*'
987
of)
...
529, 530
...
...
641
...
...
738
...
...
§58
...
...
800
Bow put for all arms Bowels put for heart Brass put for fetters Bread put for food Breaking of bread
...
625'
... ...
622 558
...
627
627, 839
" Brigandine "
...
858
Build, put for restoration
...
827
Burden put for prophecy "-Busybodies"
...
"By
...
and by"
575
584 619 857
INDEX 'Commandment put for all commands Common name put for Proper... " Company with " Composite quotations... Concord, change in
V.
1093
Doctrine for thing taught
Domicile put for prison Dotted letters ...
857
,,
Confess, for abiding in the faith
S2S
Coniah
149 1001
591
798
Corn put for food Corner put for tower
...
650
Correction, absolute
...
909
558
,,
conditional
911
,,
partial
910
,,
Extended Alternation Repeated Alternation Simple Alternation
,,
Introverted
,,
... ...
Double put
for completeness, etc. questions ... ...
Dust and ashes put Dust of the earth
985
858
...
858
for greater part of its ...
...
. . .
577 558
Edom and
own
60, 61
His
,,
776
...
100
the
of the
,,
of Participle
,,
,,
601
„ „
...
514
...
1017
...
4
...
8
of Connected Words... 20, 47
,,
„
828
...
,,
651
826
...
,,
815
639
....
,,
...
709
...
,,
...
638
...
(Absolute) of Accusative
...
638
578
Seir
Egypt, no rain in ... Eighteen emendations of Sopherim, The ... Ellipsis, Absolute ...
203-7
Nominative
Pronoun Verbs ... of the Verb to say of the Verb finite
...
4
...
46
of the
...
18
of
...
25
...
32
...
26
...
51
...
...
958
,,
Whole Clause ... Complex
...
...
800
,,
False
...
808
,,
of Infinitive
...
35
...
502
,,
of Inf. after to be able
...
35
828
,,
of Inf. after to finish
...
36
857
,.
of Inf. after Verbs
...
36
Divine Irony ... ... Divine names as adjectives Do, for bring to pass ... ...
...
...
inhabitants
...
"Doto wit"
...
...
Earth put for its inhabitants ... Earth put for land of Judea ... Earthquake," "The ... ... East put for countries east of Jerusalem ... ... Eat and drink put for receiving knowledge ... ... Eating and drinking put for good
...
...
...
793
...
Dialogue
426-7
Earth put
to depart, Paul's Destroy this temple "
^Dioseraeia of Aratus
560
...
372
...
,,
...
...
for
858
611
...
for
551
...
93
...
632
...
...
living
put
men
...
...
Dayof the Lord," "The 52,328-330,372 Days put for time ... ... 654 -Day or days put for what trans594 pires in them ... ... ... 654 Days put for a year ...
-^'
for feeding ... Divination put for reward
365
heart"
Deceptive Irony Desire put for object
Drink put
585 956
...
D
Dead, preaching to
947
114, lis
...
620
Death of Christ atonement
...
...
Ears, boring of
""Creature" put for man Cross of Christ, the Cup put for the wine in it "Curtains put for tents ...
after God's
756
36S
585
man
Hebrew Text
620
...
379
Covenant put for the Two tables Cranmer's Bible
David, " a
in
,,
...
" Eared" "Earing" " Earnest"
374
...
of,
words
n
,,
,,
991
622
701
Correspondence, Complex
825
Dom, meaning
797
Contents, Gen. of Contents put for container Conybeare and Howson (quoted)
...
as final syllable
626
...
• ...
„
of
...
... ...
...
110
...
114
FIGURES OF SPEECH.
1094
37
Verb Subst.
Ellipsis of
56
,,
Relative
,,
(Relative)
Contrary-
of
Word ,,
,,
„
,,
,,
,,
„
,,
58
Analagous Words
61
Combined Words Noun from Verb Verb from Noun
62
of
of
,,
of Repetition
,,
(Repetition)
57 70
Connected words from preced96
ing clause ,,
,,
Connected words from
,,
,,
Particles
„
Simple
,,
„
Simple,
,,
„
Simple,
succeeding clause...
from
103
pre-
ceding negatives
„
56
...
93 71
Nouns
and
Pronouns Verb
71
from
preceding clause ... from preceding
81
Particles
94
Interrogatives
Eldad and Medad Elijah and John the Baptist
821
Elisha's miracles
542
542
Emendations of the Sopherim ... 1017 763-4 End, Enduring to the ... End put for what takes place at the end 595 English
Homonyms
Epimenides
1005
...
801
...
Emmanuel
784
Esau's birthright Esau's wives ... Eternity put for God
210 775 587
...
Eudoxus Evening and morning put full day Eye put for colour Eye put for person " Examine yourselves"
800 for a
656 598 647 812
Face put for person False shepherds Faith
646
Faith put for thing believed
599 858
*'Fast"
40 128
Fast put for time
INDEX Give account put for suffer consequences of actions .. God figured by irrational crea,,
put for His power
828
V.
1095
1096 Italic
FIGURES OF SPEECH. Type, Principles governing
INDEX Mouth put
for
Mules
person
...
...
647
775 Sebastian (his Latin Version) ... ... ... 985 Musical Services ... 333-335 ...
...
...
Munster,
My soul" put for myself ... 641 Mystery, The... ... 129,694,697 '*
N Naaman ... ... Name of a person put for Name of the Lord, The
...
Nations put for countries
"Naughty" ... ... Nazarene, He shall be called Negeb, The
...
...
"Nephew"
...
...
Nests put for birds in them Neut. put for Masc. or Fem.
608 409, 410 .., 582 ... 859 623, 710 83, ...
of
Object put for that which
639 859
...
577
...
534
... Non-Canonical Proverbs Non-Scriptural Proverbs ... North put for Chaldsea ... North put for Media and Persia Not to be put for vile ... ...
Number, Significance
804
himself
...
765 765 639
639 827 269
V.
1097
FIGURES OF SPEECH.
1098 Propositions
combined) Protasis
(Two equivalent, ...
...
...
Proverbs, Misquoted
...
Proverbs, Non-canonical ... Pythagoras ... ** ... Publican" ...
Quadrt
...
724
...
53
...
766
...
765
...
859
801
INDEX Simile, difference
between
Hypocatastasis Simile, difference
Metaphor
it
and
...
...
between
it
Synecdoche of the Species 727
and 727
...
...
...
...
...
...
''Simplicity"...
...
...
Simulated Irony
...
...
815
Sin
...
...
327
Sin against the Holy Ghost
...
384
Sin put for sin-offering
...
584
Siphri
...
1017
"Simple"
...
...
...
down and
Sit
living
...
up put
rise
...
remaining Skull put for person Sit put for
Sleep,
He
giveth in
860 860
for
...
...
633
...
...
633
...
...
646
...
...
120
Sopherim, The Eighteen emendations of
Some
...
Song of Moses, The Son of Man ... Sons of God ... "Sottish" ... Soul, Metonymy of „ ,,
.
Emendations
,,
.
1017
...
122
...
...
159
...
...
375
of
219, 408, 504, 842 ...
502, 504, 844
...
...
...
...
860 544
put for animals
...
...
641
put for
...
...
544
...
...
545
...
640 867
life
„
put for person
,,
put for whole
man
Souls under the altar
...
...
South put for Egypt
...
...
639
...
639
...
625
...
625
putforNegeb ... Spear put for all arms „
Species put for genus
...
Spirit put for essence of thing ,,
put for His gifts
„
Metonymy of
" Spirits in prison,"
...
The
Statute put for allowance
...
831
...
541-4
...
542
364, 845 ...
Stones put for hurtful things ... Stones for things made of them Strength put for effects ... put for wealth ... „ ... "Strike hands" ...
Summer put for its fruits Sure mercies of David, The Sword put
for slaughter
Synecdoche
of
Genus
of Part
...
...
621
626 559 551
589 857
...
596
...
679
... •-
...
1099
548 614 640
FIGURES OF SPEECH.
1100
Unknown
GolI,
The
VI.
INDEX OF HEBREW WORDS EXPLAINED.
1102
np'?
FIGURES OF SPEECH.
VII.
INDEX OF GREEK WORDS EXPLAINED.
.
.
,
. ......
.
FIGURES OF SPEECH.
no4
e
(TKavSaXl^oj
617
eiXu, Orjo-o.vpc^o)
...
Op'q(TKeta
.
.
17 667,
852, 1000
136,415,680
Ovi^os 6v(Tio. ...
...
533
OiSa OlKOVOp.O'i
oXvuOoi ofxolojo-Ls
OTrtcroj
.
.
OpOpL^Oi t'StOS
.
129
OV
819
ovpavoi O
73
...
853
(TTrXdy-^va
...
124
crrot^eta
679 264
...
659
(TVyKpLVO)
.
...
0)1/
270, 305
...
...
.
.
(TVKa
77 124
...
(rvKOcf>avT€iv
(TOJpO,
856 237
...
(TOiTTjpia
72
...
KaXo)<5
KaTavrdu}
n
371
124,850
Kaipos
iraiav
136
irapaOtJKT)
...
811
irapaKXr^Tos
...
632
irdpotKos
839
TWV
...
531
Tretpd^etv
...
371
Tretpao-fjios
136
832
M 679 60
IJ^drrjv /^ei/
339,948
...
ixvo-rrfptov
...
78, 537,
643, 769, 853
...
855
reAetos
.
.
.
.
854
TrelOo)
ifJLol
KO.I
850
...
281
.
853
...
Trevijs
.
853 855 847, 848 ...
.
TTtCTTeva)
.
.
TrtcTTtS
.
.
TTovripos
.
TTOpLO-lXOS
,
7rX'i]p(j}fjLa
7
842
86^a
.
.
irpdKToyp ...
.
670 159
V
.
.
.
.
.
...
-n-pea-fSvrepoL
...
^Ttoxos
...
333
I'M^os
VTr€p<^pOV€LV
...
1
povetv
...
126
26
136
678 290 854
.
... .
87
679 679
.
.
iriTTTetv
-^OTC^iO
855
...
Tt5
^po.vs
N
ocTta
836
TTLKpia
ko yos
rd
.
65
7ra5
Trerpos
A
...
...
Tt/A?) K0.1
...
...
72,
.
reAos
rl
apTOV
Kpavyy
129
...
7rapaXafji/3dv(j}
729
KoipAofxai
924
...
TttTreti/o?
tlOtjpi
...
KaTOTTTpi^d)
v€o
...
...
14
KkrjpOJVf
126
(Tiixfipovelv
T ...
/cActcrat
854
.
K
KaKio.
73
(TKavSaXov
678 70 136,415 67 ... 339 532 ... 22
ofxoXoyelv
opyy
M
.....
X
853
293 133
24
850 855 855 855
Xopy]yioi
...
X/>tcrTos
.
.
72 894
Xpoyos
124,850
Xw/DT^crat
...
^aXp.6s ^I'XV
428
... 333 544,640
• n
^vXov
680
'fSevvvpi
541
j6^
334
