B5537

FIGURES OF SPEECH
USED

IN

THE BIBLE:
AND ILLUSTRATED.

EXPLAINED

By

E.

W.

Bullinger, D.D.

"

How

is it

that ye do not understand

Then understood they."

Matt.

xvi. ii, 12.

London
MESSRS.

EYRE & SPOTTISWOODE, GREAT NEW

STREET, E.G.

New York
Messrs.
e.

&

J.

B.

YOUNG &

Co.,

Cooper Union, Fourth Avenue.

1898.

PkINTHD Al THK GrAI'HO PrKSN

lHq8), LtI).

London and

Weai.d.stoni;.

SOME ERRATA.
PAGE
5
...

FOR

READ

/:i<RAT.\

146

...

INTRODUCTION.
JEHOVAH
and
should
themselves,
will in

has been pleased to give us the revelation of His mind words. It is therefore absolutely necessary that we

understand not
but
also

merely
laws

the

the

which

govern

meanings of the words their usage and

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 Jiginrs. 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

it

but with the decline of

briefly,

learning in the Middle Ages,

a few trivial examples

practically died out.

it

have since then occasionally touched upon

:

A few writers and have given

is

but the knowledge of this ancient science

its

so

completely forgotten, that

very

name

to-day

is

used

in

difi'erent

sense and with almost an opposite meaning.

called by the

These manifold forms which words and sentences assume were Greeks Scliciiia (cr\7//xa) 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 /// fashion as a man." The Latin word Figiira is from the verb fiiigere, to form, and has passed into the English language in the words figure, transfigure, configuration,
;

effigy, feint, feign, etc., etc.

We use the word figure now in various senses. Its primitive meaning applies to any marks, lines, or outlines, which make a form or shape. Arithmetical figures are certain marks or forms which represent numbers (1, 2, 3, etc.). All secondary and derived meanings of the word "figure" retain this primitive meaning. Applied to words, a figure denotes some form which a word or sentence takes, difi'erent from its ordinary and natural form. This is always for the purpose of giving additional force, more life, intensified

vi.

FIGURES OF SPEECH.
"

and greater emphasis. Whereas to-day " Fi'^urative hni'^iin^e is ignorantly spoken of as thouoh 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, ihat is figurative" implying that its meaning is weakened, or that it has quite a different meaning, or that it has no meaning at all. But the very opposite is For an unusual form ( fiffiini) is never used except to tid'f the case. force to the truth conveyed, emphasis to the statement of it, and
feeling,

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 all translation;

and

it is

the key to true

along,
it

interpretation

... As the course

of language
it,

moves smoothly
nothing by which

according to the laws which govern

there

is

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
;

we

sleep, or
its

we

read, or meditate as the case

may
;

be.

But,

let

the train slacken

speed, or

make an unexpected

stop

we

immediately hear the question asked, " What is the matter ?" " What We hear one window go down and then are we stopping for?"
another:
attention
is

thoroughly

aroused,

and
all

interest

excited.

So

it is

exactly with our reading.

As long as

pnjceeds smoothly

But suddenly there is and according to law we notice nothing. 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 In special emphasis on the fact stated or on the truth conveyed.

fact,

it is

not too

much

to say that, in the use of these figures,

we

have,

as

it

were, the Holy Spirit's

own markings

of our Bibles.

For it is not by fleshly teacheth " are to be Ghost wisdom that the words which the Holy the Word of God. understand cannot understood. The natural man
This
is

the most important point of

"

all.

marvel at

A man may admire a sun-dial, he may 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
It is

foolishness unto him.

its

use,

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

INTRODUCTION.
tell

vii.

him that. So it is with the Word of God. The natural man may admire its structure, or be interested in its statements he may study its geography, its history, yea, even its 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 RighteousIt may be said of the Bible, therefore, as it is ness can tell him that.
; ;

of the

New

Jerusalemin this

" The
is

Lamb

is

the light thereof."

Spirit's

work

world

to lead to Christ, to glorify Christ.

;

The Holy The

Scriptures are inspired by the Holy Spirit

inspired the
for

and the same Spirit that words in the Book must inspire its truths in our hearts, they can and must be " Spiritually discerned " (1 Cor. ii. 1-16).

On this foundation, then, we have prosecuted this work. on these lines we have sought to carry it out.
All

And

We are dealing with the words " which the Holy Ghost teacheth." His works are perfect. " The words of the Lord are pure words " human words, indeed, words pertaining to this vi^orld, 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

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 more and yet we may truly say that there is no branch of it

which has been so utterly neglected. John Vilant Macbeth (Professor of Rhetoric, etc., in the University of West Virginia) has said " There is no even tolerably good treatise on Figures existing at present in our language 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 and threadbare while the main conception of what constitutes the chief class of figures is altogether narrow, erroneous, and unphilosophical. Writers generally, even the ablest, are wholly in the dark as to the precise distinction between a trope and a iiietononiy ; 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.""
:

The Might and Mirth of Literature, by John Walker Vilant iMacbeth, Pro-

fessor of Rhetoric, etc., in the University of

West

Virginia,

New

York, 187S,

page xxxviii. This work was published simultaneously in London, but the edition had to be sent back to New York, owing to the fact that there was no demand
for
it
!

viii.

FiGURi:s

or

si'j:i:cH.

theologian, in
his

Solomon Glassius (lvS93-l(S56), a converted Jew, and a distinj^uished Germany, two centuries and a half ago, published (in 1623)
in
is

important workP/z/Vo/o^/a Sacni,

treatise on

Sacred Rhetoric.

This
into

which he includes an important by far the fullest account of

is

Biblical Figures ever published.

and has never been translated

logia

But this work any language.

written

in

Latin,

Benjamin Keach (1640-1704) published in 1682 his Troposchciiui: or, a Key to open the Seriptiire Metaphors and Types. He does not hesitate to avail himself largely of Glassius's work, though he barely acknowledges it, or the extent to which he is indebted to it. There is much that is good and true and useful, with much that is
fanciful, in

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 Bengel's Commentary, and a Translation of it, by Canon Fausset, is added to T. and T.
Clark's English ldition of Bengel, to serve as a key to that work.

Beyond

this there

is

but

little.

Dr. ISlcGill,

in

his Lectures on

Rhetorie (Did Criticism, Glasgow,

1838, devotes

one chapter to the

classifies

subject of Figurative language, and describes about sixteen Figures.

Alexander Carson

in

a Treatise on the Figures of Speech,

and names Archdeacon Farrar in A brief Greek Syntax, London, 1867, has one chapter on Figures, and describes a few, illustrating them from
about forty-three figures.
the classics.

Home's
four volumes

Introdnction to the Bible devotes one chapter out of his to " Figurative Language," but confines himself to

describing only ten Figures.

There are one or two small works of more

Rhetorical Speaker and Poetical Class-booh, by
1\.

I'ecent

date.

The
for fnr

T. Linnington. 1844.

He

describes

rhetorical

effect,

some 35 Figures, but uses them only as a study and illustrates them from general literatun-

purposes of recitation.

Bound up

in

;i

NOI..

with

An

K.\tniiiiiiUi<iii

of the Priiuif'les

of'

Hihlictil

Iiitcifi.ttttiou,

New

^<llli.

KS.S.T.

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.

treatises on

But Rhetoric
;

is

an

adaptation of Figurative Language for the purposes of elocution

and,

Rhetoric hardly

come within the scope

of our present

object.

Translators and commentators, as a rule, have entirely ignored

the subject
therefore,
;

while by some

it

has been derided.

There

is

great need,

for

a work which shall deal exhaustively with the great

if

subject of Figurative Language; and,

possible, reduce the Figures to

some kind
b}^

of system (which has never yet been completely done either

the Ancients or Moderns), and apply

of God.

them
;

to the elucidation of the

Word
will

The gems and

pearls which will be strung together

be exquisite, because they are

will

Divine

but the thread, though

of treatment
is

human,

be of no
It

comprehensive.

mean is new

value.
;

The mode
:

for never before has Figurative

it

new and Language

it

been taken as a subject of Bible study

is

comphrensive, for

embraces the facts and truths which lie 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
figures
it.

The

Jii'st

difficulty is their nomenclature.

All the

names
can

of these
be,

are either in Greek or Latin.

cleared

This

difficulty

to

great extent,
stituting

away by a simple explanation, and by an English equivalent, which we have here attempted.
difficulty is their nninbci'.

sub-

The second
200 distinct

We

have catalogued over

them with from 30 to 40 varieties. Many figures have duplicate names which brings up the total number 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,

several of

X.

Fid URLS

OF SPEECH.
Cliristidii

While G.
256 with
4(S7

W.

Hervey's Systnii of

RJutoric (1873) defines

names.
difficulty

The
These

third

figures

do

not
If

satisfactory

order.

is the utter absence of any dassijication. seem to have ever been arranged in any the Greeks did this work, no record of it

seems to have come down

to us.
fall

The three great

I.

Divisions into which they usually

are

Figures of Etymology: which are departures from the ordinary

of

spellina;

words.

These consist of

some

18

Figures,

such as

AphiLM- esis, front-cut, 'ghast for aghast, 'fore for before, etc.

Syn cope, Apoc ope,

II.

mid-cut, e'er for ever, o'er for over.

cud-cut,

Lucrece

for Lucretia, etc., etc.

Figures of Sy.ntax or Gra.mm.ar: which are alterations of the

ordinary nicauing of words.

III.

Figures of Rhetoric

which are deviations from the ordinary

application of words.

With

the

first

of these,

we

are not

now concerned,

as

it

has

nothing to do with our present work. It is only with the Figures of Synta.x and Rhetoric that we have
to deal.

These'have been sometimes mixed together, and then divided two classes
:

into

I.

Figures that affect words.

II.

Figures that affect thought.

;

But this is a very imperfect arrangement and, as Dr. Blair says, "Is of 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 result of /(r//if,

and

(2)

those that are the result of imagination.

the absence of any

But

this also is

defective and inadequate.

In

Figures,
divisions
I.

known authoritative arrangement of the we have grouped them in this work under three great natural

Figures which depend for their peculiarity on any O.mission: in which something is omitted in the words themselves or in the sense

conveyed by them

(Flliptical Figures).

depend on any AnDnioN, II. Figures which words or sense (Pleonastic Figures): and

by Ri:i'HTnioN' of

INTRODUCTION.
III.

xi.

Figures which depend on Change, or Alteration

in

the usage,

order, or application of words.

We

have

fully set

out this arrangement in a

;

Summary

of Classififirst

cation, and, in an Analytical Table of Contents

where, for the

time, will be seen a complete classified

list

of Figures, with English

equivalents, brief definitions, and alternative names.

A
and
arising

figure

is,

as

we have

before said, a departure from the natural

or Syntax; but it is a departure not from ignorance or accident. Figures are not mere mistakes of Grammar on the contrary, they are legitimate departures from law,
fixed

laws of

Grammar

for a special purpose.

They are permitted variations with

a particular

object.

Therefore they are limited as to their number, and can be

ascertained, named, and described.

No
All

one

is

at liberty to exercise
is

that art can do

to

ascertain

any arbitrary power in their use. the laws to which nature has
opinion, neither can

subjected them.

There

speculation concerning
It is

is no room for private them have any authority.

not open to any one to say of this or that word or sentence,

a figure," according to his

" This

is

own

fancy, or to suit his

own

purpose.

We

are dealing with a science whose laws and their workIf

ings are known.

a word or words be a figure, then that figure can

It is

be named, and described.

specific

used for a definite purpose and with a

ignorance, without any
Spirit takes
is

object.

Man may

use figures in

particular object.

But when the Holy

it

and uses a

figure (or peculiar form),

for a special

up human words purpose, and

to
it.

that purpose

must be observed and have due weight given

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 {Commentary, 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
is,

in

it

some

difficulty or inconsistency.

Yet the truth

this,

that passages of this kind are often the very parts of the Bible in
is

which the greatest instruction

instruction
difficulties
is

to be found: and,
in

more than
is

the

to

be

obtained
first

the

contemplation of the very

This
the intention of

by which at

we

are startled.

these apparent inconsistencies.

that

The expressions are used, in order we may mark them, dwell upon them, and draw instruction out of
Things are put to us
in a

them.

strange way, because,

if

they were

put in a more ordinary way,

we should

not notice them."

xii.

FKrVRES OF SPEECH.
This
is

true, not only of

i.e.,

all

Figures:

of

all

and our design

in this

mere dittieulties as such, but especially f)f new and unwonted forms of words and speech: worU is that we should learn to notice them and
in

gain the instruction tiiey were intended to give us.

The
All

\\'(jrd

of

God may,

things

necessary to

life

one respect, be compared to the earth. and sustenance may be obtained by

:

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.
for the

humblest saint but, beneath that surface are " great spoils " which are found only by those who seek after them as for " hid
;

treasure."

THH PLAN

Ol-

THK WOKK

IS

AS FOLLOWS:

To give in its proper order and place each one of two 1. hundred and seventeen figures of speech, by name.
2.
3.

Then Then

to give the proper pronunciation of its

its

name.
given to
it,

etymology, showing

why

the

name was

and

what

is its

meaning.

4. 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
is

be directed
us.

to,

and hxed upon, the special

is

truth which

is

to be

conveyed to

Not every Figure

equal interest.

of equal importance, nor

every passage of

But we advise
rewarded

all

students of this great sultject to go patiently

tiiat

forward, assuring them

;

from time to time they

will

be amply

and often when

least expected.

THK ISK
This worU
to tiie Bible,

Ol-

THI-:

WORK.
study of this

may
:

be
it

used either for the direct

important subject

or
a

may

be used simply as a constant companion

and

;is

woik

of reference.

INTRODUCTION.

A
five

copious index of Texts and Passages illustrated has been com-

piled for this purpose;

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

IN

GENERAL.

its original or simplest meaning or use. These forms are constantly used by every speaker and writer. It is impossible to hold the simplest conversation, or to write a few sentences without, it may be unconsciously, making use of figures. We may say, " the ground needs rain " that is a plain, cold, matterbut if we say " the ground is thirsty," we of-fact statement immediately use a figure. It is not true to fact, and therefore 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 In all these cases we take heart," "a rough man," "an iron will." 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.

FIGURE

is

simply a word or a sentence thrown into a peculiar

form, different from

Some
peculiar to

figures

are

common

to

many languages

others

are

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 while there are some figures in various counterpart in English languages, arising from human infirmity and folly, which find, of course, 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 liicrally, but when a
;

some one language.

or revealed

statement appears to be contrary to our experience, or to known fact, truth; or seems to be at variance with the general

teaching of the Scriptures, then

figure is employed.

we may reasonably expect

employed only
the

that

some

And
the

as

it is

to call our attention

to

some

specially

designed emphasis,
figure
is

diligently

examine

learning

the truth that

we are at once bound to purpose of discovering and thus emphasized.

for

xvi.

FIGURES OF SFEECFI.

From
blunders
translated

non-attention
as
serious as

to

these

Figures,
foolish.

translators

have made
have
existence

they are
literally,

Sometimes they
ignoring
its

the

figure

totally
fully

sometimes sometimes

they they

have
have

taken

it

into

account,

and

have

translated, not according to the letter, but according to the spirit

and translated them from inattention to the figures, have been led astray from the real meaning of many while ignorance of them has important passages of God's Word 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
taken
literal

words

figuratively.

Commentators and

interpreters,

erroneous and conflicting views of the Lord's People, have their root and source, either in figuratively explaining away passages which
should be taken
into a peculiar
literally,

or in taking literally what has been thrown

form or Figure of language: thus, not only falling into error, but losing the express teaching, 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 when we are dealing with the words of God. Man's words are

Man uses figures, but often at random scarcely worthy of such study. But " the words of the Lord are and often in ignorance or in error. pure words." All 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."

SUMMARY OF
First Division.
I.

CLASSIFICATION.
PACK

Figures Involving
...

OMISSION
...

...

...

Affecting words Affecting the sense

...

...

3
151

II.

...

...

...

...

Second Division.
I.

Figures Involving
\..

ADDITION
... ...

...

171
171

Affecting words

...

II,

Affecting the sense, by

1.

way

of
... ...

Repetition

...

...

394

2. 3. 4.

Amplification

...

...

...

...

405
444 459

Description

...

...

...

...

Conclusion
Interposition

...

...

...

...

5. 6.

...

...

...

...

470
482 490

Reasoning

...

...

...

...

Third Division.
I.

Figures Involving

CHANGE

...

...

Affecting the meaning and usage of words

...

490
692

II.

Affecting the or^Yfr and arrangement of words

Affecting the application of words, as to
1.

...

III.

Sense

...

...

...

...

...

726
861
901

2.

Persons
Subject-matter

...

...

...

...

3. 4.
5. 6.

...

...

...

...

Time
Feeling

...

...

...

...

...

914

...

...

...

...

916 943

Reasoning

...

...

...

...

ANALYTICAL TABLE OF CONTENTS.

FIRST DIVISION.

FIGURES INVOLVING OMISSION.

AFFECTING WORDS.
The omission
of a

I.

ELLIPSIS
words
A.

or,

Omission.

word or

in

a sentence

Absolute Ellipsis, where the omitted word or words

are to be supplied from the nature of the subject
I.

Nouns and pronouns

1.

4 4 8 18
...

The Nominative

2.
3. 4.
II.

The Accusative
Pronouns
Other connected words

20
25

Verbs and participles

1.

When
(a)

the verb finite

is

wanting:

26
32
:

especially the verb to say

2.

When
(a)
(b)
(c)

the verb infinitive

b'D'i

is

wanting

35
35

after

(yahkol), to be able

after the verb to finish

after another verb (pers. or impers.)

36
36
37

3.

4.

When When

the verb substantive the participle

is

is

wanting
...

wanting
the
...

46

III.

Certain connected words

of a passage
...

in

same member
...
...

47

FIGi'RKS
IV,

OF SPEECH.
... ...

whole clause
1.

...

...

51
51

The former

part

...

...

...

2.

The

latter part, or Apodosis {a\asta\h)dotos)

...

53

3.

comparison

...

...

...

55

B. Rhlativk HiJjpsis:
I.

...

...

...

...

56

Where
1.

the omitted word

in

is

to be supplied from a
...

cognate word

the context

...

56

The noun from the verb

...

...

56
57

2.

The verb from the noun

the omitted word
is

...

...

II.

Where

to be supplied from
...
... ...

a contrary
III.

word

58

Where Where

the omitted word is to be supplied from ... ... analagous or related words

61

VI.

the omitted word

:

is

contained

in

another
concisa
...

word

(svntheto.n,

co.mpositio,

LOCUTIO,

CONSTRUCTIO PK/KGNANS)

62
70

C. Ellipsis of Rkim-:tition
I.

...

...

...

Simple

where the ommision

is

supplied from a
...

preceding or succeeding clause

1.

...

71
71
71

From
(a)
{b)
(c)

a preceding clause

...

...

Nouns and pronouns

Verbs
...
...

...

...

...

...

81

Particles...
(i.)
(ii.)

...
...

...

... ...

93

Negatives

93
94

Interrogatives

...

?.

From

a succeeding clause

...

...

103

II.

Complex: where botii clauses are involved ... ... DUPLEX OHATIO)
1.

(si-..mi...

110

Single words

...

...

...

...

110
Ill

2.

Sentences
i.n

.,

...

...

...

Falsi-:

Hllipsis

A.\'.

...

...

...

...

114

TABLE OF CONTENTS.

xxi.

ZEUGMA:
1.

or,

Unequal Yoke.
...
:

Two words
...

unequally
...

yoked by one verb

...

131
131

Protozeugma

or,

Ante-yoke (injunctum)
Middle-yoke (conjunctum)
End-yoke...
or.
... ...

...

2.
3.

Mesozeugma
Hypozeug.ma
tum)

or,
or.
:

...

134
134

...

4.

Synezeug.menon
...

Connected-yoke (adjunc...

...

...

135

ASYNDETON
APH^RESIS:

or,

No-Ands. An enumeration

of things

without conjunctions (asyntheton,

dialysis,

dialy-

TON, SOLUTUM, DISSOLUTIO, EPITROCHASMOS, PERCURSIO)

or,

137

front syllable of

Front-Cut. a word ...

The
...

cutting
...

off

the
...

149

APOCOPE

or,

End-Cut.
word
...

The

cutting
...

off
...

the

last
...

syllable of a

150

II.

AFFECTING THE SENSE.

:

APOSIOPESIS
Breaking
1.

or,

Sudden
is
...

Silence

(reticentia).
151

off

what

being said, with sudden silence

...
...

In
In

Promise

... ...
...

151

2.

Anger and Threatening

Complaint

...

... ... ...

152

3.
4.

In Grief or

...

153
154

In
:

Enquiry and Deprecation

...

MEIOSIS
to

or, a Be-littleing. A be-littleing of one thing magnify another (litotes, di.minutio, extenuatio)
:

155

TAPEINOSIS
in
1.

or,

Demeaning.
it
...
...

lessening of a thing
... ...
...

order to increase
Positively
...

(antenantiosis, an/EREsis)
... ...

159

159 160

2.

Negatively...

...

...

CATABASIS (see Anabasis, page 429). SYLLOGISMUS: or. Omission of the

(SIGNIFICATIO, RATIOCINATIO, EiMPHASIS)

Conclusion
... ...

165

ENTHYMEMA:

or.

Omission of the Premiss

...
...

(coiM...

iMENTUAl, CONCEPTIO)

...

167

SECOND

DIVISION.

FIGURIiS INVOLVING ADDITION.

I.

AFFECTING WORDS.

1.

Repetition oh Letters and Syllables.

{a)

Of the same
:

Letters.

HOMCEOPROPHERON
HOMCEOTELEUTON
HOMCEOPTOTON
PAROMCEOSIS:
:

or. Alliteration. Successive

letters or syllables
...

words bef^inning with the same

:

171

or,

Like Endings. Successive

letters or syllables
...

words ending with the same

or,

176

Like Inflections.

Successive
... ...

words ending with the same inflections

or,

177

Like-Sounding Inflections. The

178

repetition of inflections similar in .sound (paro.mceon)

{h)

Of

diff"erent

Letters.

ACROSTICHION

or,

Acrostic.

Repetition

of the of
...

same or successive letters at the commencement ... ... words or phrases (pAKASTicHis)

180

2.

Thi-

Repetition
(d)

oi-

the Sa.mh Word.

In the

same Sense.
Repetition of the same

EPIZEUXIS:
word
in

or,

Duplication.
...

the

same sense

(c.e.minatio, iteratio,
..

condl

PLICATIO, SLH.HNCTIO)

189

TABLE OF CONTENTS.

xxiii.

ANAPHORA

or,

petition of the
sive sentences

Like Sentence-Beginnings. Resame word at the beginning of succes...

...
...

...

...

199

EPANALEPSIS
same word

or,

Resumption.

Repetition of the

after a parenthesis (resumptio, apostasis)

or,

206

POLYSYNDETON
PARADIASTOLE
EPISTROPHE
successive
:

Many-Ands.

Repetition of
of things, using
...
...

conjunction " and."

The enumeration

a conjunction with each (polysyntheton)

:

208

or,

Neithers and Nors.

...
...

The
...

repetition of disjunctives...
or.

238

repetition of the

Like Sentence-Endings. The same word or words at the end of

(antistrophe,
... ...

sentences
...

epiphora,
...

con...

VERSIO)

...

241

EPIPHOZA:

or,

Epistrophe
or,

in

Argument
The

...

...

244

EPANADIPLOSIS:
sentence
...

Encircling.
... ...

repetition of

the same word or words at the beginning and end of a

...

...

245 250

EPADIPLOSIS ANADIPLOSIS:
:

or.

Repeated Epanadiplosis

...

or, Like Sentence-Endings and Beginnings (epanastrophe, palillogia, reversio,

REDUPLICATIO)

...

...

...

...

...

251

CLIMAX: or. Gradation. Repeated Anadiplosis MESARCHIA: or, Beginning and Middle
tition.

...

256

Repeat the
...

The

repetition
in

of

the

same word
...

beginning and

the middle of a sentence

or.

260

MESODIPLOSIS:
tition of the

Middle Repetition.
in
...

The
...

repe-

same word

the middle of successive

...

sentences (mesophonia)

...

261

MESOTELEUTON
The

or.

Middle and
same word
...

End
in

Repetition.
...

repetition of the

the middle and

...

at the end of a sentence

262

REPETITIO

or,

Repetition.

The

repetition of the

same word or words

irregularly in the

same passage

263

xxiv.

FIGURES OF SPEECH.
:

POLYPTOTON
of the

or,

Many

Inflections.

The

repetition

same noun or

verb, etc., in different declensions

...

and conjugations (.metagoge, caslu.m varietas)

I.

267

Verbs.
1.

Verbs repeated Verbs

with (ho.mogene)
(a)
(/->)

in different

moods and tenses

or

...

268

2.

their
:

imperatives

participles

In strong affirmation
In strong negation

...

...
...

...
...

272
274

...

3.
4.
11.

Verbs with cognate noun

...

...

...

275 280

Verbs with other parts of speech

:

...

...

Nouns and pronouns

1.

Nouns repeated

in different in different

cases

...

...

281

2.

Nouns repeated
(a)
(/;)

Numbers...
...

...
...

282 282

In singular In singular

and plural

...

and dependent Genitive plural

283

III.

Adjectives.
(h)

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, antistasis, dialogia, hhfkactio)

286

SYNCECEIOSIS:
the

The repetition of or, Cohabitation. same word in the same sentence with an extended ... ... ... meaning (co-habitatio) ...
or,

294

SYLLEPSIS:
(sv.NHSis,

Combination.
tlie

The
...

repetition of the

sense without

actual
...

repetition

of

the
...

word
...

synthesis)

296

3.

The Repetition of Dm-fehent Words.

(a)

In a similar order (hut

or,

same

sense).

SYMPLOCE:
different

Intertwining.
in

The

repetition
in

of

words

successive sentences,

the

same
...

order and same sense (co.mplexio, co.mpi-icatio)

297

TABLE OF CONTENTS.
(b)

xxv.

In a different order (but

same

sense).

EPANODOS
words
in

or,

Inversion.

The

repetition of different

a sentence, in an inverse order (but same

... ... ...

sense) (regressio, inversio)

299

ANTIMETABOLE
COMMUTATIO)
(c)

or,

Counterchange.
...
... ...

Epanodos
...

with contrast or opposition (diallelon, metathesis,

...

301

Similar in sound, but different

in sense.

PAREGMENON

The repetition of or, Derivation. words derived from the same root similar in sound,
:
:

but different in sense (derivatio)

...

...

...

304

PARONOMASIA:
tion of

or,

Rhyming- Words.
in

The

repeti-

words similar

sound, but not necessarily in

...

sense or origin (annomin.atio, agno.mixatio)

307

PARECHESIS
petition

or.

Foreign Paronomasia.
in
...

The

rein
...

of

words similar
...

sound, but different

...
...

language

321

{d)

Different in sound, but similar in sense.

or,

SYNONYMIA:
tion of
in

Synonymous W^ords.
sound and
...
... ...

The
...

repeti-

words meaning

different in

origin, but similar

...

324

REPEATED NEGATION
repetition of

or,

Many

Noes.

The
for the
...

sake of

two or more negatives (Greek) emphasis ... ... ...

339

4.

The Repetition of Sentences and Phrases.

or.

CYCLOIDES:
of the

Circular Repetition.
at regular intervals

The

repetition
...

same phrase
:

...

342

AMCEB^ON
CCENOTES:
of

or,

Refrain.

The

repetition of the

same
...

phrase at the end of successive paragraphs

or.

343

Repetition. The repetition one at the beginning and the other at the end of successive paragraphs (co.mplbxio)

Combined

two

different phrases

345

xxvi.

FIGURES OF SPEECH.
The repetition or, Overlaid Repetition. ... same phrase at irre*<Ldar intervals ...
:

EPIBOLE
of the

346

SYNANTESIS
order
...

or.

petition of the

Introverted Repetition. The resame sentence or phrase in an inverse

... ... ...
...
...

348

5.

Thi-:

Rkpktitiox

oi-

Subjects.

PARALLELISM:
of the
I.

or,

Parallel Lines.

The

repetition
litics
...

same or opposite
...

subject in sucessive
...
...

349

Simple
1.

...

...

350 350
351

Synonymous or Gradational
Antithetic or Opposite

...

...

...

2.
3.

...

...

...

Synthetic or Constructive
... ...

...

...

...

351
351

II.

Complex
1.

...

...

...

Alternate.

Two

lines repeated only

...
...

once (four
...
...

lines in all)
2.

351

Repeated Alternation. ... than once

Two

lines
...

repeated more
... ...

355 355 356

3.

Extended Alternation.
repeated
...

Three
...
...

or

more
...

lines
... ...

4.

Introverted

...

...

CORRESPONDENCE.
jicts in
I.

The

repetition of various snh...

successwc pdnii^rapJis
... ...

...

...

363
365

Alternate
1.

...

...

...

Simple.

2.
3.

Two series of two members ... Extended. Two series of several members
.More than two

...

365 368

...

Repeated.
() of
(/;)

members
...
..

two members each

...

372 373

of

more than two members each

II.

Introverted (chiasmos, chi.\st()\, ni-.cissATA oratio.

ai.lh[.olchia)
...
..

..

...

374

III.

Complex:

or, Comliinecl.

coinliination of Alter...

nate and Introverted Coirespondcnce

379

TABLE OF CONTENTS.
II.

xxvii.

AFFECTING THE SENSE

1.

(Figures of Rhetoric).

Repetitio.
of Repetition.

By way

PROSAPODOSIS
EPIDIEGESIS:

or,

Detailing.

repetition in detail
...

(reditio, redditio, disjunctio,

or,

diezeugmenon)

394

Re-Statement.
in full
...

repetition
...

in
...

order to re-state

...

397

EPEXEGESIS:
in

or,

Fuller-Explaining.
...

repetition

order to explain more fully (exegesis, ecphrasis,

...

epichrema)

...

...

...

398

EXERGASIA
to

or,

Working-Out.
illustrate

A
...

repetition in order
said
...

work out and

what has been already

...

(ePEXERGASIA, EXPOLITIO)

399

EPIMONE:

or.

Lingering.
...
...

repetition

in

order to
it
...

dwell upon a subject for the sake of emphasizing

(COMMORATIO)

...

...

401

HERMENEIA:
BATTOLOGI A

or,

Interpretation.
...

repetition for

the purpose of interpreting

said (INTERPRETATIO)
:

what has been already

...
...

...

402
404

or Vain Repetition
2.

...

...

Amplificatio.

By way

of Addition or Amplification.

PLEONASM
I.

or,

used than the

Redundancy. When more words are Grammar requires ... ... ...

405

Words.
1.

Certain idiomatic words

...

...

...
...

406
414

2.
II.

Other words

...

...

...

Sentences.
1.

Affirmative

...
...

... ...

...
...

...
...

415
416

2.

Negative

...

PERIPHRASIS:
scription
is

or.

Circumlocution.
... ...

When
...

a de-

used instead of the

...

name (circumlocutio,
...

CIRCUITIO)

419

xxviii.

FIGURES OF SPEECH.
or,

HYPERBOLE:
than

is literally

Exaggeration. When more is said meant (hpalxhsis, hyphkochk, hypkr...

...

THKSIS, SUPERLATIO)

...

...

423

ANABASIS
in

or,

Gradual Ascent.
sentences
...

An
...

increase of sense

successive

(inckhmhntl m,
...

alxksis,
...

ANAGOC.H)

...

429

CATABASIS:

or,

Gradual Descent.
...

The opposite
...

of
...

Anabasis (dkcrk.mentu.m)

432

MERISMOS
.NJOS,

or,

Distribution.

An enumeration
DISCKI.MI.NATIO,

of the

parts of a whole which has been mentioned (kpimkrisDIAI-LAOE, DISTRIBUTIO,

:

DIC.KSTIO)

435

SYNATHRCESMOS
ration of

or,

Enumeration.
e.nu.mek.atio,
...

The enumecongeries,
... ...

the parts of a whole which has not been

(APAKrrH.MHSis,
...

mentioned

SYR.MOS, EIR.MOS)

43(S

EPITROCHASMOS
li<>htly

or.

over by
:

way

of

Summarising. A summary (perclksio)

runnin.q
...

438

DIEXODOS

or,

Expansion.

lenghteninj out by
...
...

copious exposition of facts

439

EPITHETON
definin<>
it

The or. Epithet. (APPosm.M) ...

or.

namin.ij of a tiling by
...

...

440

SYNTHETON:
HORISMOS;
(i)Hi-i.\ni())

Combination.
...

The
...

placinj^ toj^ether
...

of two words by usage

442

or.

Definition.

definition

of terms

443
3.

Descrm'tio.
of Description.
X'isible

By way

HYPOTYPOSIS:
tati(jn of

or, \A<^ord-Picture.
<jr

represen-

objects

actions by words
ENARC.EIA,
...

(i<i-:pr.i:si:ntatio.

ADU.MBRATIO, DIATVPOSIS,
i;icAsr\, iMACiO)...

PHANTASIA, ICON.

444

PROSOPOGRAPHIA:
(pi:i<s()N.i: i)i:sci<ii'i lo)

or,
.

Description of Persons

44b
447

EFFICTIO

or,

Word-Portrait
:

...

CHARACTERISMOS

or.

Description of Character

44S

TABLE OF CONTENTS.

xxix.

ETHOPCEIA:

or,

Description of Manners (notatio,

... ... ...
...

MORUM EXPRESSIO)

449
450
451

PATHOPCEIA: or, Description of Feelings MIMESIS: or, Description of Sayings (imitatio)

...

...

PRAGMATOGRAPHIA:
(reI

or,

Description of Actions
...

AUT ACTIOMS DESCRIPTIO)

or,

...

...

452

TOPOGRAPHEIA:
DESCRIPTIO)
...

Description of Place
...
...

(loci
...

...

453

CHRONOGRAPHIA:
PORIS DESCRIPTIO)

or,

Description of
...
...

Time
...

(tem...

455

PERISTASIS:

or,

Description

of Circumstances
... ...

(CIRCUMSTANTI-*: DESCRIPTIO, DIASKUE)

456
457

PROTIMESIS

or,

Description of Order
4.

...

...

CONCLUSIO.
of Conclusion.

By way

EPICRISIS

or.

Judgment.
...

The

addition of conclusion
...

by way of deduction

...

...

459

EPITASIS:

or,

clusion by

way

Amplification. of emphasis

The
...

addition of con...
...

462

ANESIS:
way

or.

Abating.

The

addition of conclusion by
...
...
...

of lessening the efFect

or.

463

EPIPHONEMA:
conclusion by

Exclamation.
of exclamation

The addition, of
...

way
or,

...

464

PROECTHESIS:
conclusion by

Justification.
of justification

The

addition of
...
..

way
:

465

EPITHERAPEIA
conclusion by

or. Qualification.

The

addition of
...

way

of modification

...

466

EXEMPLUM:
clusion by

or.

Example.
or,

The
...

addition
...

of

con...

way

of example

467

SYMPERASMA:
(athr(esmos)

addition of conclusion by
...

Concluding Summary. The way of a brief summary

...
...

...

...

468

XXX.

FIGURES OF SPEECH.
5.

Interpositio.
of Interposition,

By way

PARENTHESIS:

Parenthesis.

Parenthetic addition
in itself
...
...

by way of explanation:

complete

470

EPITRECHON
addition by
in itself

or,

Running Along.
:

Parenthetic
not complete
...

way
or,

of statement thrown in
...

(suBcoNTi.VL'ATio)

...

472

CATAPLOCE:
addition by

Sudden Exclamation.
of exclamation
...

Parenthetic
...
...

way
or.

475

PAREMBOLE:
addition

Insertion.
...

Parenthetic independent
... ... ...

...

476

INTERJECTIO

or,

Interjection.
...

Parenthetic addition
...
...
...

by way of feeling

478

EJACULATIO

or,

Ejaculation.

Parenthetic addition
...

by way of wish or prayer

...

...

479

HYPOTIMESIS:
addition by

or,

Under-Estimating.

Parenthetic
...

way

of apology or excuse (.mhilig.m.ata)

480

ANy^RESIS
way

or.

Detraction.

Parenthetic addition by
...

of detraction (Parenthetic Tapeinosis)

6.

481

Ratiocinatio.
of Reasoning.

By way

PARADIEGESIS

or,

Bye-Leading.

Addition of
...
...

outside facts by

way
or,

of Reasoning

482

SUSTENTATIO:
PARALEIPSIS:
of

the Conclusion, by
or,

Suspense. Addition, suspending ... way of Reasoning (hxakthsis) A Passing-By. Addition (brief)
i^K/1:tbk...
...

483

what

is

professedly ignored (parasiophsis,

Missio, PH/KTKKrrio)

484

PROSLEPSIS:
is

or.

Assumption.

Addition

(full)

of

what
485

professed to be ignored (assu.mptio, ciwclmductio)

or.

APOPHASIS:

(implied) by

way
or,

Insinuation. Addition of insinuation ... ... of Reasoning

Affirmation. Addition of insinuation
of Reasoning
...
...

48(S

CATAPHASIS:
(stated) by

way
or.
i)i

...

487

ASTEISMOS:
disclosure

Politeness. what is prcji'essedly concealed...

Addition

by graceful
...

488

THIRD DIVISION.

FIGURES INVOLVING CHANGE.*

I.

AFFECTING THE MEANING OF WORDS.

:

ENALLAGE
word

or,

Exchange.
or,

The exchange
of Farts of

of

one

for another

490

ANTEMEREIA:
I.

Exchange
Noun
...

Speech

491

Antemereia of the Verb

1.

492 492

Infinitive for

2.
3.
II.

Participle (active) for

Noun

...

Participle (passive) for Adjective

493 494
494

A.ntemereia of the Adverb

1.

2.
III.

Adverb Adverb

for

Noun

494
494

for Adjective

Antemereia of Adjective 1. Adjective for Adverb

495

495 495

IV.

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 {in regimen) for Adjective 6. Noun (governing) for Adjective (hypallage,
2.

Adjective for

..

496 496 496 497 497 497

see

page 535)
7.

504
in

Former

of

two Nouns (both

in

regimen)

for

Adjective
8. 9.

505
regimen) for Adjective

Latter of two Nouns (both

505
506

One

of

two Nouns

in

the same case (and not in

regimen) ioY
10.

Ps.d']ect\ve

Noun

[in

regimen) for Superlative of Adjective...

Classification of these.

506

See page 489 for

Summary

FIGURES OF SPEECH.

ANTIPTOSIS

or,

Exchange
...

of Cases.

The exchange

of one case for another

HETEROSIS:
I.

or,

Exchange of Accidence

Heterosis of the Verb (Forms and Voices)

1.

Intransitive for Transitive

2. 3.

Active for Passive

...
...

Middle for Passive

II.

Heterosis ok Moods
1.

...

Indicative for Subjunctive

2.
3.

Subjunctive for Indicative

Imperative for Indicative
Imperative for Subjunctive
Infinitive for Indicative
Infinitive for

4. 5. 6. III.

Imperative

Heterosis of Tenses
1.

Past for Present

2.

3.
4.
5.
6. 7.
8.

Past for Future Aorist for Past

Aorist for Present
...

Present for Past Present for Future

...

Present for Paulo-post-futurum

9.

10.

Future for Past Future for Present ... Future for Imperative

IV.

Heterosis of Person and Nu.mher (Vi RBS)

1.

2.

3.

First Person for Third Second for Third Third for First and Second

4.
5.

Plural for Singular

... ...

Singular for Plural

V.

Hi;ti-:i)sis
1.

of Adjectives and Advi-:rms (Decree)

Positive for Comparative

2.
3.

Positive for Superlative

4.
5.

Comparative Comparative

for Positive
for Superlative

Superlative for Comparative

TABLE OF CONTENTS.
VI. Heterosis of Nouns...
1.

528 528 529 532 533 533 533 533 534

Singular for Plural...

Plural for Singular
...

2.
3.

Plural for Indefinite Nunibe

or,

one of

many

YII. Heterosis of
1.

Gender

Masculine for Feminine

2.

3.

Masculine for Neuter Feminine for Neuter

4.

Neuter
:

for

Masculine or Feminine

HYPALLAGE
struction

or,

Interchange.

Interchange of con-

535
or,

METONYMY:
I

Change

of

Noun,

The chanse

of

one noun for another related noun

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
i.

539 540 545 549 557

560 560 563 564
567 567 573 582 584

II.

Metonymy of the Effect

i.

The action or effect, for the person producing ii. The thing effected, for the instrument effecting iii. The effect, for the thing or action causing it

it it

III.

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
i.

586
587 587
591

IV.

Metonymy of the Adjunct The adjunct, for the subject

i.

... ...

...

ii.

iii.

iv.

The contents, for the container The time, for the things done or existing in it The appearance of a thing, for its nature or
;

593
597 598 603

the opinion about a thing, for the thing

itself

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.

it

himself,

or the thing itself

608

xxxiv.

FIGURES OF SPEECH.
or,

METALEPSIS:
expressed

Double Metonymy.
in
.
.

Two
but
.

Meto...

nymies, one contained

...

the

other,
.

only one
(S09

SYNECDOCHE:
I.

or,

Transfer.

The exchanje
... ...

of one
fil3
...

idea for another associated idea

SYNHCnOCHK OF THK Gh.VUS

i.

...

...

614
(S14

All, for

the greater part

...

...

...

ii.

L'ni-versal affirmative

does not affirm particularly

...
...

iii.

Universal negative does not deny particularly

Universals, for particulars
...
...

iv.

616 618 619 620

623 623
624

v.
II.

Wider meaning,

for

narrower
...

...

...

Synecdoche of the Species

i.

...

...

.Many, for

all

...

...

...

ii.

Narrower meaning, for wider

Proper names, for

...

iii.

common

...

...

iv.

V.
vi.

... A species, put for a whole genus ... ... Verbs special for general One example or specimen, for all kinds
:

..

... ...

625 625 629 634

635

III.

Synecdoche of the Whole

i.
ii.

...

The whole,

for every part

...

...
...
...
..

...
..

635
636
637 638 639

Collective, for the particular

iii.

The whole,

for

one of
it

its
it

parts
...

...
...
..

iv.

place, for a part of

V.
1\'.

Time, for a part of

...

...

Synecdoche of the
i.

P.\rt

...

...

...

640
640 648

An An

integral

part of

man
men

(individually),
...

for

the
...

whole man
ii.

integral

part of
...

(collectively),
...
.

for the
...

whole
iii.

..

iv.

A A

part of a thing, for the whole thing part of time for the whole time
:
. .

650 652

HENDIADYS
1.

or,

Two
.

for

One.

Two words
...
..

used, but

one thing meant

...

657
i^rt'i)

Nouns
\'erbs or,
.

2.

671

HENDIATRIS:

Three

for

One.

Three words used.

...

but one thing meant

673

TABLE OF CONTENTS.

xxxv.

CATACHRESIS
for
I.

or,

Incongruity.

One word changed

it

another only remotely connected with

(abusio)

674 675 677

Of two words, where the meanings are remotely akin II. Of two words, where the meanings are different
III.

Of one word, where the Greek meaning from the Hebrew, etc.
or,

receives
...

its
...

677

METALLAGE:

Changing Over.
...
...

A
...

different

subject of thought

substituted for the original subject

...

(SUPPOSITIO, .MATERIALIS)

681

ANTONOMASIA
proper

or.

Name-Change.
;

Change
...

of
...

name

for appellative
:

or vice versa

682

EUPHEMISMOS

or,

Euphemy.

Change

of

what

is

unpleasant for pleasant (periploce, chro.ma, involutio)

684

AMPLIATIO: or, Adjournment: A retaining for a New Thing.

the reason for
it is

/.^.,

An Old Name
name after
689
...

of an old
...

passed away

ANTIPHRASIS: or, Permutation: Name for the Old Thing. A new

name
for a thing after the original
... ...

i.e.,

A New
.

and opposite meaning has been

691

lost (PER.MUTATIO)

II.

AFFECTING THE ARRAXGEMENT AND ORDER OF WORDS.

1.

Separate Words.
Transposition.

HYPERBATON
a

or.

The

placing of
...

word out

of its usual order in a sentence

692

ANASTROPHE:
SYLLEPSIS
Syllepsis,

or.

Arraignment.

The

position

of

one word changed so as to be set over against the other ... (PARALLAGE, SY.NXATEGOREMA, TR.4JECTIO, IXVERSIO)
:

699

or,

Change

in

Concord.

Grammatical

by which there is a change in the ideas, rather than in the actual words, so that the concord is .. ... logical rather than grammatical

701

xxxvi.

FIGURES OF SPEECH.
:

TMESIS

or,

Mid-Cut.

cut in two, and another word put

ni/ERESIS, DIASTOLE, DIVISIO)
2.

change by whicli one word is in between (oiacoph.

...
...
.

702

Sf.ntknces AM) Phrases.

:

HYSTERON-PROTERON
The

or.

The

Last,
...

First.
...

second of two things put Hrst

or,

703

HYSTEROLOGIA:
tcroii)
...
...

The
...

First, Last.

The former
...
.

of two things put last (the opposite of Hystiroii-Pio...

705

HYSTERESIS:

or,

Subsequent Narration.
...
..

subse...

Ljuent narration of prior events

709

SIMULTANEUM
tion

or, Insertion.

l^arenthetic inser-

between

the record of
or,

two simultaneous events

714

ANTITHESIS:
in

Contrast.

setting of one phrase

...
..

contrast with another (contentio)

:

715

ENANTIOSIS

or,

Contraries.
...

Affirmation or negation
...

by contraries

...

...

...

719

ANACOLUTHON
1.

or.

Non-sequence.
..

A breaking off
... ...

the sequence of thought

720
720
721 721

Accusative alone at beginning of sentence

hiterruption
b}-

...
...
..

2. 3.

parenthesis
. .

...
...

... ...
...

Change

of persons

4.
5.
(S.

Non-completion after breaking off Transition from indirect to direct Transition from direct to indirect

...

723
724

...

...
...
...

724
724

7.

Two

equivalent constructions united

...

111.

AFFKCTIXG THE APPLICATIUX OF WORDS.

1.

As TO Sense.

SIMILE

or.

Resemblance.

declaration

that

one
72tS

thing resembles another.

Comparison by resemblance

SYNCRISIS:
number
of

or.

Repeated Simile. A repetition of a resemblances (pakaihesis. co.mpakatio)

734

TABLE OF CONTENTS.

xxxvii.

METAPHOR:
one thing
is

or,

Representation.
...
...

A
...

declaration that

(or represents) another.

Comparison by
...
...

representation

735

HYPOCATASTASIS:

or,

Implication.
... ...

A declaration
Com...
...

that implies the resemblance or representation.

parison by implication

744

ALLEGORY:
tastasis.

or,

Continued Metaphor and Hypoca748

Continued representation and implication

PARABOLA:

or. Parable: i.e., Continued Simile. Comparison by continued resemblance ... ...

751

APOLOGUE:
PARCEMIA
1.
:

or,

Fable.

A
...

fictitious narrative
...

used for
...

illustration (fabula)

...

754

or,

Proverb.

A
...

wayside saying
...

in
...

common
...

use (proverbiuim)
Parceinia:

755

which are quoted as being already

... ...
...

in
...

use as such
2.

756

Parann'uc which, though not quoted as such, were

very probably already

expressions
3.
...

in
...

use as proverbial
... ...

758

Parceinice

which appear
;

for

the

first

time

in

owing to their fulness of meaning and their wide application, have

Scripture
but, which,

since passed into general use as proverbial

sayings
4.
5.

...

...

...

...

761

Non-canonical, or non-Scriptural, Proverbs

...

765 766

Misquoted Proverbial sayings

figure or

...

...

TYPE. A

ensample of something future, called

... ...
...

the antitype

...

...

768

SYMBOL. A

material subject substituted for a moral or

...
...

spiritual truth

...

...

...

769

iENIGMA

or.

Enigma
or.

i.e.,

A Dark
...

Saying.
...

truth
...

expressed

in

obscure language
:

772

POLYONYMIA
Enigma

Many Names. An

application of
...

to the

names

of persons or places

...

775

xxxviii.

FIGURES OF SPEECH.
:

GNOME

or,

Quotation.

quotation without giving the

... ...

author's

name (SENTKNTIA)
or, usage, if

...

778

Chkeia;
NoE.MA
;

author's
it

name

given

or,

sense,
...

if

apply to person, time, or

place

Acco.M.MODATio
sense

or,

accommodatioH.
in

If

the

language be adopted, but used

...

a different

I.

As

to their i.nternal form

(i.e.,

the sense as distinct

. .
.

from the
1.

'words)

...

782

Where
Where

the sense originally intended

is

preserved,
.

though the words may vary

2. 3.

784

the sense the

is

modified
is
...

...

...

...

786

Where

sense

accommodated
...
..

(acco.m.mo...

DATIO)...

786

II.

As

to their

exthhnal form
.siJ/.fr)
...

(i.e.,

the 'words as distinct

...

from the
1.

...

...

790

Where the words quoted Hebrew or Septuagint

Where
the
position, or addition

are the
...

same as the
...

...

790

2.

words are varied as

..

to
...

omission,
791
...

3.

Where words
(d)
(b)
{e)

are changed
..

...

792

By a reading By an inference
In

..

...

..

793
794

...

number

...

..

796
...

(d)
(e)

In person
In

...

797
...

mood

or tense

...

...

797

4.

Where Where

several citations are

amalgamated (Com...
.

posite quotations)
5.

797

the

quotations are

made

from
...

books

other than the Bible

800
or

AMPHIBOLOGIA

or.

Double Meaning.

A word
...

phrase susceptible of two interpretations

804

TABLE OF CONTENTS.

EIRONEIA

or Irony. The expression of thought form that conveys its opposite

:

in

807

Antiphrasis, when

it

consists of one
it

word
a

Permutatio, when
sentence

consists

of

phrase

or

Sarcasmos, when
I.

it is

Sarcasm
808
813
...

Divine Irony

...

II.

Human

Irony

III.

Peirastic Irony (peirastikos)

814 814

IV.

Simulated Irony

V. Deceptive Irony

815

OXYMORON
seems

or,

Wise-folly,

wise

saying

that

foolish (acutifatuuai)
or,

816

IDIOMA:
I.

Idiom.

The

peculiar usage of .words and

phrases (idiotismos)
Idiomatic usage of Verbs
1.

819
821
821
822:
...

Active verbs for agent's design or attempt Active verbs for the effect of the action Active verbs for the declaration of the action Active verbs for the permission of the action Active verbs for the occasion of the action

2. 3.

822

4.
5.
6.
II.

...

823
824

Two

imperatives, the

first

limiting the second

...

824
825 825 825 825 825 833
833
833 834 834
834
834

Idiomatic usage of
1.

Nouns and Verbs

for adjective

2. 3. 4.

Noun Noun

(/;/ 7ro^/;<:7;)

(a

second) for adjective

Plural nouns for emphatic singular

Certain nouns and verbs in a peculiar sense

III.

Idiomatic Degrees of Comparison

1.

Preposition after adjective

2. 3.
4.

Noun (/// regimen) for adjective Noun repeated in genitive plural "Of God " as adjective
Duplication of noun as adjective

5. 6.
7.

Two nouns

conjoined

8.
9.

Plural noun for singular adjective Verb and cognate noun Verb and its participle

834

835 835

FIGURES OF SPEECH.
IV. Idiomatic use of Prepositions
...

...

...

835 836 836 836 836 836

837 837 837 837

V. Idiomatic use of Numerals

1.

...

...

...

The numeral

" one "

...

...

...

2.

Negative joined with verb instead of predicate

...

3.
4.

The adjective " all " The numeral doubled

...

...

...
..

...

...

VI.
\'ll.

Idiomatic forms of Quotation Idiomatic forms of Question

...

...

...

...

...

...

VI

II.
1.

Certain Idiomatic Phrases

"

...

...

...

2.

3.

Answered and said " ... Pronouns with " soul " ... " Out of the way " (eK //tVror)
Breaking of bread " " Take the sword " ...
"
...
...

...
...

... ... ...

838 838 839 842 842 842 842 842

843
844

...
...
..

4.
5.

...
..

6.

"

7.
8.
9.

Open .the mouth "Taste wine"

TL kjiol Kfll (TOl
^'

"
...
... ... ...
...

... ...
... ...
...

...
...

"
" "

...
... ...

10. 11.

Son of man " Turn to ashes

...
...

"

...

12.

"Sons of God" "Three days and

...

...

... ...

... ...

three nights"

845

IX.

Idioms arising from other Figures of Speech

in
in

...

849

X. Changes of usage of words

the Greek language

...

850

XI. Changes of usage of words

the English language

856

2.

As TO Pehso.ns.
Personification.
Things
re-

PFOSOPOPCEIA:
CONFOR.MATIO)
I.

or,

presented as persons (pKKsoMi-icATio,

...

i>1uso.\.k kictio,

861

The members
Animals

of the

human body

861

II.

863
of the earth

III.

The products

864
864

IV.

Inanimate things

V. Kingdoms, Countries, and States

\'l.

867 868

Human

actions attributed to things (so.matopckia)

TABLE OF CONTEyTS.

xV.

ANTIPROSOPOPCEIA
H U.MAN
1.

or,
or,

Anti-Personification

...

870
871

ANTHROPOPATHEIA:
I.

Condescension
...
...

..

.AND

R.4TION.AL

BeINGS
of

...

872

Parts and

members
of

man, or of the human

...
... ...

body (theoprepos)
2.
3.

...
...

872

The feeHngs The

(a)
(b)
(c)

actions of

men men
...

...
...

882

...

...
...

883
891

4.

Circumstances
Negative
Positive

...
...

..

...

...
...

...
...
... ... ...

891
891

...
...

...

(d)
(e)

Of Place Of Time Of Person

Cre.atures
...

...
...

... ... ...

... ...

892 893

...

893
894
894

II.

Irr.\tion.\l
1.

...

...

...

Animals

...

...

...

...

2.
3.

The

actions of certain animals

...

...
...

894

Parts or members of certain animals

Plants
(a)
...

...
...

895 895 895 895 895 895 896 896

897

4.

...
... ...

... ...

...
...

(b)

Of Genus Of Species
Things

... ...

...

...

III.

In.4ni.m.\te
1.

...

..

...

..

Universals
Particulars

...
...

...

...
...

...
...

2.
3.

...

The Elements
The Earth
:

...

...

...

4.

...

...

...

ANTIMETATHESIS
ASSOCIATION
speaker
addresses
:

or,

Dialogue.
...

.A

transference
...

of speakers (polyprosopon)
or,

...

898

Inclusion.
himself
...

When
with
...

the

writer or

associates
...

those

whom
...

he
...

900

APOSTROPHE. A
1.

turning aside from the direct subjectmatter to address others (prosphonesis, aversio) ...

901 901

Apostrophe to

God

...

...

...

...

xlii.

FIGURES OF SPEECH.
II.

Apostrophe to
1.

Men

...

...

...

902 902

2.

3.
4.

To certain definite persons ... To one's own self ... To some second person or persons
.

..

...

...

903 903
904

(indefinite)
...

...

In

Prophecies

...

...

...

III.

Apostrophe to Am.mals

...

...

...

904

I\^

Apostrophe to Inam.matk Thi.nos

...

...

904

3.

As to

Sri?,IECT-MATTF.H.

PARECBASIS

or, Digression. A turnin,i aside from one subject to another (dioressio, pakabasis, ecbole, APHOOOS) ... ... ... ... ...
:

906

METABASIS:

or,

Transition.

passing from one

..

subject to another (TKA.Nsrrio, i.ntkkeactio).

...

908

EPANORTHOSIS
what has been
after-thought

or,
said,

Correction.
in

recalling
it

of'

order to correct

as by an
.metan"(EA,

(diokthosis,
... ...

epidiokthosis,
...

CORKECTIO)
1.

...

...

909 909

2.

3.

Where Where Where

the retraction
it is
it

is

absolute

...

... ...

partial or relative

...

910
911

is

conditional
or.

...

...

...

AMPHIDIORTHOSIS:
which acts both ways

Double Correction.
...

A
.

setting both hearer and speaker right by a correction

...

...

912

ANACHORESIS:
CLESIS)

or,

Regression.
... ...

return

to the

original subject after a digression (rec.ressio, i:pana... ...

...

913

4.

As TO

Ti.Mi:.

PROLEPSIS (AMPLIATIO):
anticipation
ol
1-iut

or,

some future time

has to be deferred

Anticipation. An whicli cannot yet

...

be enjoyed;

...

914

TABLE OF CONTENTS.
5.

xliii.

As TO Feeling.

PATHOPCEIA

or,
...

Pathos.
...

An
An

expression of feeling
... ...

or Emotion

...

916

ASTEISMOS
byway

or,

Urbanity.
...

expression of feeling
...
...

of Politeness
:

...

917

ANAMNESIS
BENEDICTIO

or,

Recalling.

An

expression of feeling
...

by way of recalling to mind (recollectio)

:

...

918

or, Blessing. An expression of feeling by way of Benediction or Blessing ... ...

:

919

EUCHE

or,

Prayer.
.
.

An

expression of feeling by
... ...

way

of
...

Prayer (votum )

...

920

PAR.(ENETICON
feeling by

or,

Exhortation.
...

An

expression of
...

way
or.

of Exhortation

...

921

CEONISMOS
way
of

Wishing.

An

expression of feeling by
...

Wishing or
or,

Hopmg

for a thing (optatio)

922

THAUMASMOS:
feeling

by way of
or,

Wondering. An ... Wonder

An

expression
...

of
...

923

PiEANISMOS:

Exultation.

expression of
...

feel...

ing by calling on others to rejoice...

924

ASTERISMOS
to by

or.

Indicating.

The
...

calling attention
... ...

making a star or mark

:

926

ECPHONESIS
feeling by

or,

Exclamation.
...
...

An

expression

of

way

of Exclamation (anaphonesis, anapho... ...

NEMA, EXCLAMATIO)

927

APORIA

or. Doubt. An expression of feeling by way Doubt (diaporesis, dubitatio, addubitatio)

:

of
...

929

EPITIMESIS:

or,

Reprimand. An
Candour.
...

expression of feeling

by way of Censure, Reproof or Reproach (epiplexis)

930

ELEUTHERIA:
AGANACTESIS:
feeling by

or,

An
in

expression of feeling

by way of Freedom of speech,

rhesia, licentia)
or,

Reprehension (par... ...

...

932

Indignation.
...

An

expression of
...
...

way

of Indignation

934

xliv.

FICrURES
:

OF SPEECH.

APODIOXIS
NATk))...

or,

Detestation.
...

An

expression of feeling

by way of Detestation (rejectio, detestatio, abomi...

.. ..

...

93.T

JJEPRECATIO
feeling by

or,
(jf

Deprecation.
Deprecation
...

An

e.xpression of
...

way
:

...

936

DIASYRMOS
by

or.

Raillery.

An An

expression of feeling
...
...

way

of tearing
:

away

disguise

...

937

CATAPLEXIS

or,

Menace.
...

expression of feeling
...
...

by way of Menace

...

938

EXOUTHENISMOS:
feeling by

way
:

of
or,

or, Contempt. Contempt

An expression
...

of
...

..

939

MALEDICTIO
feeling by

Imprecation.

An

expression

of

way

of Malediction or Execration (i.mpre...

CATIO, EXECRATIO, CO.M.MIXATIO, APEUCHE, .MISOS)

940

DEASIS

or. Adjuration. An expression of feeling by ... Oath or Asseveration (obsecratio, obtest.atio)

:

941

CHLEUASMOS:
ing by
.Mos)
...

or,

Mocking.
...

An

expression of

feel-

Mocking or Jeering (epicerto.mesis, .mycteris...

...

...

...

942

6.

As TO

Argl'.ment.ation.

EROTESIS

Interrogating. The asking of questions an answer (pelsis, i'ys.ma, perconTATIO, INTERROGATIO, EROTE.MA) ... ... ...
:

or,

without expecting

944
947

1.

In Positive Affirmation

...

...
...
...

...

2.
3.

In Negative Affirmation
In Affirmative In In

...

947 949
951

4.
5.
(S.

Negation Demcjnstration ...

...
... ...

...
...

... ...
...

Wonder and Admiration

Rapture or Kxultation

951

In In

...
..

...

7.

Wishes
Doubts
.Admonition
Ivxpostulation

...

8.

In Refusals In In
Ill

and Denials
...
... ...
...

...

... ...
..

...

952 952 953 953 953 953

954

9.

...

10.
11.

... ...
...

...
..

... ...

12.

In Prohibitions

TABLE OF CONTENTS.
13.
14.

xlv.

15.
16. 17.

and Commiseration Disparagements ... In Reproaches In Lamentation

In Pity

In

954 954 955

955 956 956

In Indignation

18. 19.

and Impossibilities Double Questions ...

In Absurdities
or,

956

DIALOGISMOS:
CINATIO)

Dialogue.

(logismus,

SERMO
957

DIANCEA

or,

Animated Dialogue,
or.

(subjectio, res-

PONSIO)

959
:

AFFIRM ATIO
tion

Affirmation.

Spontaneous affirma960

NEGATIO: ACCISMUS

or,
:

Negation.

Spontaneous negation

961

Apparent Refusal
:

962

^TIOLOGIA
REDDITIO)

or,

Cause Shown.
is

The rendering

of a

reason for what

said or

done (apodeixis,

caus.-e

963
:

ANTEISAGOGE
ILLATIO)

or,

Counter-Question.

The

answering of one question by asking another (anticaTALLAXIS, ANTHUPOPHERA, COAIPENSATIO, CONTRARIA

964
or,

ANTISTROPHE:

Retort.

turning the words of

a speaker against himself (bi^on, violentum, inversio)

965

ANTICATEGORIA
METASTASIS:
ANACCENOSIS:
com.municatio)

or,

Tu Quoque.

The use

of a

Counter-Charge, or Recrimination (accusatio adversa, TRANSLATIO IN ADVERSARIUISl)

or,

966

Counter-Blame.

transferring of

the blame from one's self to another (translatio)

or.

967

Common

Cause.

An

appeal to

others as having interests in

...

common

(symboulesis,

968

SYNCHORESIS:
sion of

or,

Concession

Making a conces970

one point to gain another (concessio,*epicho...

resis)

xlvi.

FIGURES OF SPEECH.
:

EPITROPE

or,

Admission.
is

Admission of wrong
...

in
...

order to gain what

right (peh.missio)

971

PAROMOLOGIA:
argument

or,

Confession.
...
...

concession
...

in
...

to gain favour
:

974

PROTHERAPEIA
PRODIORTHOSIS
PALINODIA
:

or, Conciliation.
is

The securing
...

of
...

indulgence for what

:

about to be said

975

or,

^Varning.
... ...

Something
.

said to
...

prepare for a shock

or,

977

Retracting.

Approval of one thing

... ...
...

after reproving for another thing

978

FROLEPSIS (OCCUPATIO):
occLPATio, pr;e.monitio)
I.

or, Anticipation. The answering of an argument by anticipating it before it is used (PROC.AT.ALEPSIS, -APANTESIS, OCCLP.ATIO, .ANTK...
...

...

...

979

Tecta

Open (hypophera)
:

...

...

...

980

II.

Aperta

Closed (a.nthypophera, schesis, a.nasche-

SIS,

PROSAPODATON, HYPOBOLe)

...

...

980

APPENDICES.
A.

On On

the use of Different Types in the English Versions

985 989

B.

the usage of the Genitive Case

1.

...

Of Character

990
Efficient

2. 3.
4. 5.
6.

Of Origin and

Cause

990 993 995 995

1001

Of Possession Of Apposition
Of Relation and Ohject Of
xMaterial

7.

Of Contents

1001

8.

Of

Partition

1001

9.

Two

Genitives
in

1002
the

C.

On Homoeoteleuta
Hebrew
Bible

MSS. and

Printed Text of the

...

1003 1005
1017

D.
E.

On Hebrew Homonyms On
the Eighteen Emendations of the Sopherim

INDEXES.
I.

Index of Figures (Proper Names). Index of Figures (English Equivalents). Index of Texts Illustrated. Index of Structures.

II.

III.

IV.

V. VI.
VII.

Index of Subjects.
Index of Hebrew
Index of Greek

Words

Explained.

Words

Explained.

LIST
A.
-

OF ABBREMATIONS,

Alford and his critical Greek Text.

Ace.

The Accusative Case.

The Authorized
Bible, 1611.
X'ersion,

A.V.
G.

or current Text of our English

Griesbach and his

critical

Greek Text.

Gen.

The Genitive Case.

Compare.

Comp.
Cf.
-

Compare
The

(for Latin, confer).

IVlood.

Imp.
Ind.
Inf.

The Imperative
Indicative
Infinitive

Mood.
Mood.

The

L.

LXX.
Marg.

Lachmann and his critical Greek Text. The Septuagint Version (325 h.c).
Margin.

Nom.
P.B.V.

The Nominative Case. The Prayer Book

Bible).

\'ersion of the

Psalms (from Coverdale's

Part
PI.

Participle.

The

Plural
see.

Number.

Q.v.

Which
-

R.V.
Sept.
Sing.

The Revised

Version, 1881.

The Septuagint Version. The Singular Number.

Followinj..

Sqq.
Tr.
-

Tregelles and his critical Greek Text.

T.

Tischendorf and his

critical

Greek Text.

WPr
(lo)

W'estcott and Hort, and their critical Greek Te.xt.

figure in brackets,

immediately after a reference, denotes

the numbei" of the verse in the He<brew or

Greek where
other.

the versification differs from the A.\'.

Denotes that one thing

((funis

or

is

the

same as the

FIRST DIVISION.

FIGURES INVOLVING OMISSION.

I.

AFFECTING

WORDS.

ELLIPSIS.
El-lip'-sis.
in,

This

is

the Greek word

e'AAeti/'is,

a leaving in,

from

ev {en)

and

ActVeiv (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.

The laws

of geometry declare that there

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"
straight lines to enclose a space.
of, " truth " is what is said of it (the prediand the verb " is " (the copula) connects it. But any of these three may be dispensed with and 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, in order that we may not stop to think of, or lay stress on, the word omitted, but may dwell on the 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 disciples, and the disciples to the multitude." There is no sense in the latter sentence, which is incomplete, the " disciples to the multitude," because there is no verb. The verb " gave If we read the is omitted by the figure of Ellipsis for some purpose. last sentence as it stands, it reads as though jfesus gave the
is

the subject spoken

cate),

'*

disciples to the multitude

FIGURES OF SPEECH.
This at once serves to arrest our attention
;

it

causes us to note

the figure emplojed

lesson.

What

is it ?

we observe the emphasis we learn the intended Why, this we are asked to dwell on the fact
;
;

that the disciples ijave 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

(both Authorized and

Him and
in

not on the disciples. the English Versions

These Ellipses are variously dealt with

Revised).
In

many

cases they are correctly

supplied by

completed.
fore
is

Ellipsis

In some cases the sentences are very erroneously Sometimes an Ellipsis in the Text is not seen, and therenot taken into account in the Translation. Sometimes an is imagined and supplied where none really exists in tlic
italics.

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 literal 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

arbitrarilj' supplied

according to our

own
and

individual views

we

are not at liberty to insert any words,

:

own 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 carefullj' laid down.
according to our
classified,

Ellipsis

is

of tiircc kinds

Absolute Ellipsis,
Relative Ellipsis, and the
Ellipsis of Repetition
:

to be supplied

A. Absolute,

where the omitted word or words are

of the subject alone.

from

the luitiire

B. Relative,

where the omitted word or words arc

to be supplied

from, and are suggested by the context.

C.

The

Ellipsis of Repetition,
liy

where the

omittcii

word or words

are to be supplied

repeating them from a clause which

precedes or

f(jllows.

These three great divisions may be further

set forth as follows:

ELLIPSIS.
A.

Absolute Ellipsis, where the omitted word or words are

suppHed from the nature of the subject.
I.

to be

Nouns and Pronouns.

1.

The Nominative.
The Accusative.
Pronouns.

2. 3. 4.

Other connected words.

:

II.

Verbs and Participles

1.

When
(a)

the verb finite

is

wanting

especially the verb to say.

2.

When
(a)

the verb infinitive

after

is

wanting

hT

to be able.

\b) after the verb ^o/;//5/;.

{c)

after another verb, personal or impersonal.

3.

4.

When When

the verb substantive

is

wanting.

the participle

is

wanting.

III.

Certain connected words

in

the

same member
:

of a passage.

IV.

whole clause
1.

in

a connected passage

The

first

clause.

2. 3.

The

latter clause or

Apodosis {Anantapodoton).

comparison.

B. Relative Ellipsis
I.

is

Where
in
1.

the omitted word

to be supplied

from a cognate word

the context.

The noun from the

verb.

2.

The verb from the noun.

the omitted word
is

II.

Where
word.

to be supplied from a contrary

III.

Where Where

the omitted word

is

to be supplied

from analogous or

related words.

IV.

the omitted word

is

contained

in

another word

the

one word comprising the two significations (Concisa Locutio, Syntheton or Compositio, Coiistructio Prcegnans).

FIGURES
Repetition

OF SPEECH.

C. Ellipsis of
I.

is

Simple: where the Elhpsis

or a succeeding clause.
1.

to be

suppUed from a preceding

From
(a)
(b)
(c)

a preceding clause.

Nouns and Pronouns.

Verbs.
Particles.
(i.)

Negatives,
Interrogatives.

(ii.)

(d)
2.
II.

Sentences.
a succeeding clause.
involved,

From

Complex: where the two clauses are mutually

the Ellipsis in the former clause
latter,
is is

and

to be supplied from the

and at the same time an

Ellipsis in the latter clause

to be supplied from the former.

(Called also Semidiiplex

Oratio).
1.

Single words.

2.

Sentences.
A.

Absolute Ellipsis

That
only from

is,

the omission of words or terms which must be supplied

tlie nature of the subject. The omitted word may be a noun, adjective, pronoun, verb, participle, adverb, preposition.

I.

The Omission of Nouns and Pronouns.

1.

The Omission of the Nominative.

Gen.

xiv. ig, 20.

Melchizedek said to Abram,

" Blessed be the

into thine hand.

most high God, which hath delivered thine enemies

And he [i.e., Abram] gave him tithes of all." From the context, as well as from Heb. vii. 4, was Abram who gave the tithes to Melchiy.edek, and
to

it

is

clear that

it

not Melchizedek

Abram.

left all that he had in Joseph's hand; and he krrew not ought he had, save the bread which lie did cat. And Joseph was a goodly person, and well-favoured." Here it is not at all clear which it was of tiic two who " knew not ought he had." If we understand Potiphar, it is difficult to see
6.

Gen. xxxix.

"And he

how he only knew the bread he ate understand how he knew not ought he
If

or
had.

if

Joseph,

it

is

difficult to

the

Ellipsis,

however,

is

riglitly

supplied,

it

makes

it

all

clear.

ELLIPSIS (ABSOLUTE: OF NOMINATIVE).

The verse may be rendered, and

"

the EUipsis supplied as follows

:

And he

[Potiphar]

left

all

that he had in Joseph's hand

and he
eating.

[Potiphar]

knew not anything save the bread which he was

beautiful of figure,

And Joseph was

and beautiful of appearance."

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). Evei'ything, 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 concubine, whose

name
Sam.

ions

Rizpah, the daughter of Aiah, and

said to Abner, Wherefore, etc."

xxi.

Here it is clear from the sense of the next verse and 2 that " Ishbosheth " is the word to be supplied, as is done in
2

Sam.

xxiii. 20.

italics.

"

He

slew two lionlike

In Isa.

The Massorah
in this

points out* that the

Isa. xxix. 1.

passage and

men of Moab." word Ariel occurs three times, the word is twice transliterated
20,
"'"IN

as a proper name, while in 2 Sam.

lions of

xxiii.

margin,
{aree)

it is

translated

God

the

first

part of the

word
it

lion,

and the

second part
as a proper

hi^ {el)

God.
"

But

if

we keep

uniformly and consistently

name we have with

:

the Ellipsis of the nominative (sons)

the following sense

2

Sam.

xxiv.

i.

He slew the two sons 0/ Ariel of Moab." " And again the anger of the Lord was
against

kindled

against Israel, and he

Israel

moved David

them

to say. Go,

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."
:

Chron.

vi.

28

(12).

"And the sons of

Samuel; the
:

firstborn

Vashni (marg., called also J-ocl, ver. 33 and 1 Sam. viii. 2) and Abiah." Here there is an Ellipsis of the name of the firstborn while the word "'32J"l, Vashni, when otherwise pointed (""^tP"!) means ^' and the
second. "
/

so that the verse reads,

"

And

the sons of Samuel

the firstborn

[J-ocl]

and the second

correctly

Abiah."

This agrees with the Syriac Version.

is

The R.V.
1

supplies the Ellipsis, and translates vashni " and the second."

"Joel"
note
in

supplied from ver. 33 (see also

Sam.

viii. 2,

and the

Ginsburg's edition of the

i.,

Hebrew

Bible).

*Ginsburg's Edition, Vol.

p. 106.

FIGURES OF SPEECH.
Ps.

xxxiv.

17.

''iTIicy]
all

cry,

and

the

Lord

heareth,

and

delivereth

them out
It is

of

their troubles."
is evildoers. But it is not these Hence the A.V. and the R.V. supply the italics. The nominative is omitted, in order

The immediate

subject in ver. 16
" in

who

cry. "

the righteous.

words

///r r/^'^///t'o/^5

that our attention

may
is

be fixed not on their persons or their characters,

but upon their cry, and the Lord's gracious answer.

The same design

Ps. cv.
People asked.
translates
it

seen

40.

in all similar cases.

They] asked, and he brought quails," i.e., the The nominative is supplied in the A.V. But the R.V.
"

literally "

They asked."
If

Prov.
[i.e.,

xxii. 27.

"

thou hast nothing to pay,

?

why should one

"
in

the creditor] take

Isa. xxvi.
;

I.

" In that day

city
;

away thy bed from under thee

shall this

song be sung
[i.e.

the land of

Judah we have a strong walls and bulwarks."

salvation will one

God] appoint /cr

The A.V.
translates
it

interprets

by supplying the nominative.

the former of

The R.V.
is

literally.

Jer.

li.

19.

"

He

is

all

things,

and

Israel

the rod

of his inheritance."

Here both the A.V. and R.V. supply the

it

Ellipsis
it

been supplied from the immediate context,

from x. 16. Had would have come under

the head of Relative Ellipsis, or that of Repetition.

Ezek.

xlvi. 12.

" Now when the Prince

shall prepare a voluntary

Lord, one shall then open him the gate that looketh toward the East, &c.," i.e., "il^bn the gate-keeper (supplied from the noun li'PrT, the gfite), which follows, shall open the gate. Zech. vii. 2. "When they (Heh. he) had sent unto the house of God, Shere/.er and Regem-melech and their men, to pray before the LoKi) " {i.e., when the people icho had returned to Judca had sent]

offering or peace offerings voluntarily unto the

Matt. xvi. 22. " Be it far from Thee, Lord." Here the Hllipsis in the Greek is destroyed by the translation. The Greek reads, ""lAeok croi, Kvpie" {Jiileos soi, kyrie), which is untranslatable literally, unless we supply the Ellipsis of the Nominative, thus: " [God be] merciful to Thee, Lord " Thus it is in the Septuagint Chron. xi. 19, where it is rendered "God forbid that should do this
I

thing," but

it

ought to

be, ''[God

be merciful to

me

to

keep nie front

doing] this thing."

Acts

xiii. 29.
t()()l<

"And when

they had

fulfilled all
I:iii.l

that
in a

was written
sepidchre,"

of hini. tlu'v

liiiii

tlown from the tree, anil

///^;/

ELLIPSIS
i.e.,

(ABSOLUTE: OF NOMINATIVE).

the act which

it.

Joseph of Arimathaea and Nicodemus took him down. But it is we are to think of here rather than the persons who did

Hence the
I

Ellipsis.

" For he must reign, till he hath put all enemies under his feet," i.e., " he [the Sou] must reign, until he [the Sou] Here the subjection shall have put all things under his [tlie Sou's] feet."

Cor. XV, 25.

refers to the period of Christ's jpersonal reign.

This

is

one of the seven

"Jehovah
times
in

said unto

Adon

Sit

New Testament thou at my

references to Ps. ex,

right hand, until
"
I

1,

make

thine enemies thy footstool."

The English word

(Shceth)

the Old Testament, as the rendering of 49

so rendered here
is is n"'tIJ

The one
meaning
5.

make " occurs 1,111 Hebrew words. and means to put, place, set,
Its

or appoiut, and
is

rendered make only 19 times out of 94.

(See Gen.
iii.

proper
Ps. cxl.

put or appoint.
in

15;

iv.

25

xxx. 40.

Isa. xxvi. 1, &c.)

The word
ing.
It is

the N. T.

is tlOtjixl (titheemi),

and has the same meanin

rendered make only 10 times out of 91, but

these cases

it

means

to set or appoint (Acts xx. 28.

is

Rom.

iv. 17,

&c.).

In every case

the verb

in

the second aorist subjunctive, and should be rendered

" shall have put.''

Six of the seven references (Matt,

42,

xxii, 44.

Mark

xii.

36.

Luke

xx.

Acts

ii,

34,

Heb.

i,

13

x,

13) refer to Christ's session

iii,

on the

Father's throne (not to His reign upon His own, Rev,

this session will continue
until

21),

And

such time as the Father shall have

feet.

placed Christ's enemies as a footstool for His

When

that shall

have been done, He will rise up from His seat and come forth into the air /or His people, to receive them to Himself, and take them up to meet Him in the air so to be ever with the Lord. Then He will

upon the throne of His glory, enemies under His feet. The other six passages refer to Christ's sessioji. This one refers to His reign upon His own throne (not to His session on His Father's throne,
sit

come unto the earth

and reign
until

with them, and

He

shall

have put

all

Rev,
all

iii,

21),

And
in

this reign will continue until

feet.

He

(Christ) hath put

His enemies under His

Note, that

the six passages His enemies are placed " as a foot-

stool for

His

feet,"

and there
(1

is

not a word about their being under

is

His

feet.

In the one passage

Cor. xv. 25) there

not a word about

feet is used.

being placed "as a footstool," but the word

"under" His

must distinguish between placing and making, and Christ's session and His reigu. Then all these passages teach the Pre-Millennial and PreTribulation coming of Christ/or His people before His commgwitJi them.*
*

We

See Things

to

Come

for October, 1898.

FIGURES OF SPEECH.
1

Cor. XV. 53. " For this corruptible 'body] must put on incorruption, and this mortal 'body] must put on immortality." The noun " body " must also be supplied in the next verse.

Eph.
It
is

i.

8.

"Wherein

he hath

abounded
which,
in
i.e.,

towards

us

in

all

wisdom and prudence."

not "wherein," but
//?

(liees)

" [the knowledge'] or

in
all

grace,

which he hath made

to

abound

us

wisdom and

prudence."

12.

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"

in its ceremonial or Levitical sense, for none can be otherwise either " pure " or " clean."

being used

Heb.
italics.

ix. I.

"Then verily the

I.

first

covenant had also ordinances

is

of divine service."

Here the word covenant

properly supplied in

Pet.
in both

iii.

"This
I

you
i.e.,

" In botJi
1

which which
V. 16.

stir

second epistle, beloved, I now write unto up your pure minds by way of remembrance,"
I

[epistles]

stir

up," etc.
his brother sin a sin which
life,

John

" If

any man see

is

not

unto death, he shall ask, and he shall give him

shall
)iien

etc.,"

i.e.,

" [God]

give him life." See also Matt. must be the word supplied.

v.

11,

15;

Luke

vi.

38,

where

2.

The Omission
2

of the

Object or Accusative,

etc., after

the verb.

floor,

when they came to Nachon's threshingU/zah put forth Jiis hand to the ark of God." The Ellipsis is used, and the Here the omission is supplied.
vi. 6.
is

Sam.

"And
in
it.

accusative

omitted,

order to

call

our attention to the

act,

rather

than to the nianncr of

I

psnlnt to thank the

on that day, David delivered Hrst Lord, etc." The A7///>.'>/5 might also be supplied thus: "David delivered [the folln'a'ing words] to thank the Loro, etc."
xvi.
7.

Chron.

^"Then

this

first

Job. xxiv.

6.

"They reap everyone his corn

is

in

the field."

This hardly makes sense with the context, which describes the

wicked doings of those who know not God.

The question
corn "
is

to be taken as
"'73

words iS

{belee

whether the word 1v'''73 (belcelo) translated " his one word, or whether it is to be read as two in this case there lo) which mean not their own.

ELLIPSIS
is

(ABSOLUTE: OF ACCUSATIVE).

the Ellipsis of the accusative, which must he suppHed.

"

The whole

verse will then read,

They reap [their com] 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).

"

When

thou shalt make ready

tJiiiie

arrows

upon thy

strings."
(11).

Ps. xliv. 10

"They

The word
is

spoil is

npOJ

(sJialisaJi),

which hate us spoil for themselves." and means to phinder. And it

is

clear that the accusative, which

omitted, should be supplied

for

"

They which hate us plunder

[our goods]

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.
tive, " thy

and R.V. have supplied the accusa-

wealth.'"

Ps. Ivii. 2 (3). " I will cry unto God most high unto God that performeth all things for me." Here the object is supplied in the words "all things." Other translators suggest "His mercy," "His promises," " my desires." Luther has " my sorroic," the Hebrew being
;

103, (gamar), to bring to

an end, complete,

etc.

The

Ellipsis

is left

for

Nothing is particularised, so that we may supply everything. The mention 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 Lord will perfect," and the latter is supplied "that which concerneth me" i.e., will consummate all consummations for me.
emphasis.
: :

Ps. xciv.
correct [yon
of the sense.
is

10.

"

He

that chastiseth the heathen, shall not he

?

among the The A.V.

heathen]
fills

"

This

is

evidently the completion

of a different

up the Ellipsis in the next sentence. This character, and comes under another division " He
:

that teacheth

man

knowledge,

sJiall

not he knoiu P

"

Ps.

ciii. 9.

" Neither will he

5, 12.

keep

his

anger for ever."

So

in

Nah.

i.

2; Jer.

iii.

Ps. cxxxvii.

5.

" If

forget thee,

Jerusalem,

let

my

right

hand forget her cunning."

10

FIGURES OF SPEECH.

Here both versions thus supply the accusative. But surely more skill of workmanship. Surely it means, " If forget thee, O Jerusalem, let my rijht hand forget nie." Let it forget to work for me, to feed me and to defend me, if forget to pray for thee and to defend thee.
is

implied in the Ellipsis than mere

I

Prov. xxiv. 24. " He that saith unto the wicked, Thou art righteous him shall the people curse, nations shall abhor him " i.e., "He that saith to the wicked [king]-" This is clear from the
; ;

context.

Verses 21-25 read

the king.
i.

literally.

"

Fear the Lord,

(rrpoj,

O my
shauah

son,

and
Est.

With men
For

that

make

a difference

see

iii.

8),

between a king and an ordinary

their calamity (whose
?

man thou

shalt not mingle

thyself.

evidently that of two persons,

viz., that of the king and also of the conunon man) shall rise suddenly and who knoweth the ruin of them both ? These matters also belong to the wise." To make no difference between man and man belongs to everyone alike, see Deut. i. 17; but to make no difference between a man and a king is a matter that pertains only to the wise. " // is not good to have respect of persons in judgment. He that saith to the wicked [king, as well as common man] Thou art righteous him shall the people curse, nations shall abhor him but to them that rebuke him (i.e., the wicked ki)!g) shall be delight, and a good blessing shall come upon them." Here there is accuracy of translation and consistency of interpretation. There 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
, ; ; ;

clear.

That which is a true admonition as to kingcraft, is also 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 li^^ht on a passage, c.f^., Prov. xxvi. 3-5, where verses 4 and 5 follow up the subject of verse 3, not changing the subject but enforcing it; i.f., " For the horse a whip, for the ass a bridle, 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 annmands. If you answer him according to his folly, he will think you are a fool like himself, and if you answer liim not according to his folly, he will think that he is wise like yourself! So tii;it wchavea

kind of hypotiictical

command: Do tliis, and you Do that, and \-oii

will see that will see, &c.

ELLIPSIS
so-called priest

(ABSOLUTE: OF ACCUSATIVE).
;

11

and another man

" priests
ii.

for he

knows that
i.

all

the people of

God
hood
loss,

are

made

" (1 Pet.

5).

God " (Rev. 6), and " an Those who make a difference do so
unto
will

holy priestto their

own

and to the dishonour of Christ.

Isa.

great,
will
I

and he

I divide him a portion with the with the strong " i.e., " Therefore [Jehovah] divide (or apportion) to him a great multitude [for

liii.

12.

"

Therefore

shall divide the spoil

and the strong ones will he (i.e., Messiah) divide as spoil." structure shows that liii. 12 corresponds with, and is to be explained by Hi. 15. The passage is concerning:
booty]
,

The

Jehovah's Servant
A.
I

the Sin Offering.

Hi. 13.

,B.

14.

His Presentation. His Affliction.

15.
I

C.

A.
I

liii.

1-3.
I

B.

His Reward. His Reception. 4-10. His Affliction.

C.
I

10-12.

His Reward.
of
Hi.

answer to the "great 15 answer to "the strong ones " of liii. 12. Thus the two passages explain each other. The first line of verse 12 is what Jehovah divides to His Servant; and the second line is what He divides as Victor for Himself and His host.
15,

Hence the "many nations"

liii.

multitudes" of

12; and "the kings" of

Hi.

Compare Ps. ex. 2-5, Rev. xix. 11-16. The word njD (nazah) in Hi.
liquids,
to

15,

means
to

to

leap,

leap out:

of

spurt out

as blood

of people,

leap

up from joy or
to

astonishment.
verse 14.

So the astonishment
is

of verse

15 answers to that of
cause

Moreover the verb

in

the Hiphil, and means

astonishment.*
Jer. xvi.
7.

"

Neither shall moi tear themselves for them

tear
is

in

mourning."

The word

D~IB

(paras)

to

break, cleave, divide.

So that the Ellipsis will be, " Neither shall men break [bread] for them in mourning" (as Ezek. xxiv. 17, Hos. ix. 4, etc., and A.V. marg.
and
R.V.).

See under Idiom.

Jer.
viii. 4.

Shall he turn

" Thus saith the Lord, Shall they away and not return ? "

fall,

and not
:

arise

This
-

is

unintelligible,

and the R.V.

?

is

no clearer

" Shall

one

turn

away and not turn again

See Things
to

"

Come, August, 1898.

12

FIGURES OF SPEECH.

The fact is that the Massorah^ calls attention to this passage as one of several examples where two connected words are wrongly divided.
Here, the
last
first letter

of the second of these two words should be the

letter of the

preceding word.

Then the sense comes out most

Lord]
?

beautifully
" Shall they return [to the

And He

not return

[to

them]

"

Agreeing with Mai. iii. 7, and with the context; and bringing out the parallel between the two lines as well as exhibiting more clearly the
iigure of Polvptufoii (q.v.)

Matt.
could not

xi. i8.

"John

came

neither eating nor drinking."

Clearly there must be an

live

////'<;/,s-

here
is

for

John, being human,

without food.

The sense

clear in the
in the"

Hebrew
:

idiom,

which requires the Ellipsis to be thus supplied

drink]."

English

"John came neither eating [ivifh otJicrs] nor drinking [strong See Luke 15. Or, observing the force of the Greek " John came [declining invitations] to eat and drink." negative
i.
:

" And sent messengers before his face and they went, and entered into a village of the Samaritans, to make ready for him," i.e., to prepare reception for him.
ix.

Luke

52.

John
fire,

XV.
is

6.

" If a

man

abide not

in

me, he

is

cast forth as a

branch, and

withered; and

men gather them and

cast thon into the

and they are burned."

Here the accusative " them " is not 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 e'ai/ p; (tv/;/ ///t't) translated "except" twice in verse 4, and here in verse 6 " if not " ? It is an expression that occurs fiftytwo times, and more than thirty of these are rendered " except." Here it should be rendered " Bxcept anyone abide in mc." 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. Not, if anyone who is already in Him does not continue in Him, for He is not speaking of a real branch liut except anyone is ai^iding in Him
. .
i

he

is

cast forth "

AS

a branch."

See nrtc on
v.

this passage in Ginsburg's Edition of the

Hebrew
;

Bible.
4.
:

tSce Matt.
3, 5,

20

xii.

29
;

xviii.

;<

xxvi. 42.
;

MarU
xx.

iii.

27

ii. ;<.

.loiin

iii.

2,

27;

iv.

48; vi.44,
1

5.S,

65

xii.

24

xv. 4 (twice)

2,S.

.Acts

\ iii.

Ml

\v.

xxvii.

31.
ii

Rom.
John

x. 15.

Cor. xiv.6, 7.9; XV.

jLi'j

(ft mil-),

if not, is also

;<(S. 2 Thcss. ii. ;<. 2Tim.ii.5. Hcv. ii.5.22. rendered "except " .Matt. xix. 9; xxiv. 22. Mark xiii.

20.

\ix. 11.

Rom.

vii.

7;

ix.

29.

2 Cor.

xii.

13.

ELLIPSIS
Likewise, in verse
"

(ABSOLUTE: OF ACCUSATIVE).
2,

13

the verb

is

at'pco

(airo) to lift

up,'''-

raise up.

Every branch in me that beareth not fruit he lifteth up," i.e., He raises it from the ground where it can bear no fruit, and tends it, that forth fruit, " and every branch that beareth fruit, he it may bring pruneth it, that it may 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, " Arise,

and spread
"

for thyself,"

i.e.,

spread

r^

bed] for thyself: in other words,

make thy

bed."

Acts
i.e.,

X. 10.

"

But while they made ready, he

[the

fell

into a trance,"

while they

made ready

" When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain " i.e., " When, therefore, I have performed this business.''

Rom.

XV. 28.

food]

Cor. Cor.
is

iii.

i.

"And
,

I,

brethren, could not speak unto you as

."

unto spiritual [men]

I

vii. 17.

This
each."
1

literally

But as God hath distributed to every man." Only as God hath apportioned
"
:

but as unto carnal [men]

(See under

Cor.

ii.

2).

"

[the gift]

to

Cor.

X. 24.

^"

Let no

man

seek his
."

own

[advantage only]

but

every
"
ally.

man

that of his neighbour [also]

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,"

33,

i.e.,

common
The R.V.

weal.

Compare

verse

where the word

2

Cor. V.
(Kara

16.

"profit "
"

is

used.

supplies "good.''
after the

Wherefore henceforth know we no man

to flesh,
i.e.,

flesh

aapKa, kata sarka, according

:

according to
after

natural standing)
flesh, yet

yea, though we have known Christ now, henceforth know we him [thus] no more."
is

the

Our standing
dead
;

now

a spiritual one, " in Christ " risen from the

a standing on resurrection

ground, as the

members

of the

Mystical or Spiritual Body of Christ.

2 Cor. V. 20.

"

Now

then

though God did beseech yon by us ye reconciled to God."

we are ambassadors for Christ, we pray you in Christ's stead,

:

as be

Here the word "you"

*As
in

is

incorrectly supplied.
Acts
iv.

Paul was not

Luke

xvii. 13.

John

xi. 41.

24.

Rev.

x. 5.

14

FIGURES OF SPEECH.
Corinth to be reconciled to God. They were "Who hath reconciled us to himself Then in verse 19 he goes on to speak of " men "
in
;

beseeching the saints

reconciled as verse 18 declares,

by Jesus Christ." and in verse 20 he says that he beseeches beseech them by us

reconciled
to
;

tJiciii,

as though
iiiid

we pray them

in

Christ's stead,

say

God did " Be ye

to

God."

This was the tenor of his Gospel

the

unconverted.

2 Cor. xi. 20.

Phil.
[the prize
1

iii.

" a man take [your count not myself to have apprehended 13. "Brethren,
if

<(oods]."

(from verse 14)]."

i.

(TTiyo) (stego)

Here and must have the accusative supplied: "Wherefore, when we could no longer bear our anxiety], etc." The same Ellipsis occurs in verse 3, where it must be
longer forbear."

Thess. iii. means

" When
hold out,

we could no
to

to

to bear,

endure,

similarly supplied.
2

Thess.
:

ii.

6, 7.
in

"And now ye know what withlioldeth that he

his

might be revealed
already work
the way."

time.

For the mystery of

letteth ?r///
let,

iniquity

doth

only he

who now

until

he be taken out of

Here, there
R.V. avoids

is

an Ellipsis.
is

were the verb that

this,

But the A.V. treats it as though it omitted, and repeats the verb " loill let." The
it

by translating
fail

thus:

"only
it

there

is

one that

restraineth now, until, etc."

Both the A.V. and R.V.

which

to see that

is

the Ellipsis of the

aeeusativc after the verb in both verses.

The

vei'b is Kark^io (kateeho),

is rendered "withhold" in verse 6 and ''let" in verse 7 (and in R.V." restrain " 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
;

has therefore to be supplied.

The verb
position
KUTii.

KUTixut (kateeho)

means
;

to

hare and hold fast.

be intensive, and

The
to

preits

(kata), in composition,

does not necessarily preserve

meaning oi down,

to hold

down

but

it

may

mean

hold
its

tirndy, to hold fast, to hold in seeure possession.

This

is

proved by
is

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 liad " restrain " been

usage; which clearly sliows that necessary part of its meaning.

restraining

or withholding

no

the thought

in this
its

passage.

meaning is fixed by its use in these epistles. In Thess. v. 21 we read "hold fast that which is good," not restrain it " that which is good But the idea is of keeping and ()i- " withhold
Indeed
true
1
!

ELLIPSIS

(ABSOLUTE: OF ACCUSATIVE).
is

15

retaining and holding on fast to that which

it is

proved to be good.
:

So

in all

the passages where the word occurs

xxi.
iv.
viii.

Matt.

38. 42.
15.
9.
4.

Let us seize on his inheritance.

Luke

And

stayed him, that he should not depart.

keep
to
it.

Luke Luke
John
Acts

Having heard the word,

xiv.
V.

Thou begin with shame

Of whatsoever disease

take the lowest

(i.e.,

room.

he liad

was

held).

xxvii. 40.

And

tyiade toward shore {i.e., they held their course, or kept going for the shore).

Rom. Rom.
1

i.

18.
6.

Who

hold the truth in unrighteousness.

vii. vii.

Being dead to that wherein we were held (margin and R.V.).

Cor. Cor.

30.
2. 2.

As though they

/lossfsstcf not.

xi.

And
If

keep the ordinances.

I

Cor.

XV.
vi.

ye keep in niemorv what

yet /os5('ss/^
all

preaclied.

2 Cor.
1

10.

And

things.
is

Thess.

V.

21.
13.
6.

Hold fast that which

good.

Philem.

Whom
If

would have

retained with

me.

Heb. Heb. Heb.

iii.

iii.

14.

If

we we

hold fast the confidence.

hold the beginning.

X.

23.

Let us hold fast the profession.

This fixes for us the meaning of the verb Korexw. But what is it that thus holds fast " the man of sin " ? and who is it that holds fast

something which
supplied
{to
?

is

not

mentioned, and which has therefore to be

6,

For, in verse

that which holds fast

it is

is

neuter, to Kcrk^ov
(Jio

katechon), while in verse 7

it

masculine

Karkywv

katechon)

so
sin

that in verse 6
fast,

is

sometJiiiig (neuter)
o}ie is

which holds the man of

to

while in verse 7 some

holding fast to something.

that something
is

We
is

submit that
ix.
1,

in

verse
xi. 7)

6,

(f)peap

(to pJirear)

the pit (Rev.

2 and

out of which he ascends, and

in

which he
is

now

kept in sure possession until the season arrive

:

when he

to

be openly revealed

meanwhile, his secret counsels and plans are already

working, preparing the

way

for his revelation.

is the revelation of two personof sin " (verse 3) and " the lawless
xiii.

The whole
one
" (verse 8).

subject of the context

viz.,

ages (not of one),

" the

man

These correspond with the two beasts of Rev.

This
chapter
:

is
"'

clear from the structure of the first twelve verses of this

* See The Struetuve of author and publisher.

the

Two

Epistles to the

Thessalonians by the

same

16

FIGURES OF SPEECH.
2 Thess.
ii.

1-12.

A
I

1-3-.

Exhortation not to be
-3, 4.

believinj^

what the apostle did

not say.

B
I

Reason.

" For, etc."

A
I

5, 6.

Exhortation to believe what the apostle did say.

7-12.

B
I

Reason.

" For, etc."

Or more

fully,

thus

A
I

1-3-.

Exhortation (negative).
a
-3-.
I

-3.

The Apostasy (open). The Revelation of the "Man

xiii.

of Sin."

(The Beast
xiii.

from the Sea, Rev.

c
I

1-10).

4.

The character

of his acts.

See Rev.

6-8.

5-6.

Exhortation (positive).
a
\

7.

Lawlessness (secret working).

8.

The Revelation
9-12.

of the Lawless one.

xiii.

(The Beast
xiii.

from the Earth, Rev.

c
!

11-18).

The character

of his acts. See Rev.

13-15.

Thus the open working

that the word " mystery "
counsel.''-

of the apostasy and the secret working of

in

the counsels of the Lawless one are set

contrast.

We
of

must note

means

a secret, a secret plan or purpose, secret

Thus we have here two subjects:

beast

(1)

"The Man

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

from the heavens which brings it about. An attempt has been made to translate the words, (k fiia-ov yfvjjTai. (ek mesou genectai) he taken out of the uuiy, as meaning, "arise out of the midst." But this translates an idiomatic expression literally which cannot be done without introducing error. Ik fxfcrov yevip-at is an idiom, f for being gone away, or being absent or a7i.'ay.
;

This
occurs. J

t
\

is

clear from the other places

where the idiomatic expression

See Tin Mystery, by the same author and publisher. See below under the figure Idioma.
In Matt.
In

xiii. 49, the wicked are severed from amoitff the just " {i.e., taken Acts xvii. 33, " Paul departed from among them " (/.<., went away). In xxiii. 10, he was taken " by force from amoiif^ them " (i.e., taken out of the Cor. v. 2 is very clear, where he complains that they had not mourned way). In that " he that hath done this thing might be taken away from among you." 2 Cor. vi. 17, we are commanded, " Wherefore come out from among them and be In Col. ii. 14 \vc rend of the handwriting of ordinances which was yc separate."

away).

ELLIPSIS

(ABSOLUTE: OF ACCUSATIVE).
is,

17

Thus the lawless one

at present, being held fast in the pit (while

;

work) and the Devil is holding on to his position in the heavenlies (Eph. ii. 2; vi. 12). But presently there will be "war in Heaven " (Rev. xii.), and Satan will be cast out into the
his secret counsels are at

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 only, there is one [Sataii] who at present holds fast [to his

possessio)is
xii.

in the

heavenliesl

until

he be cast out

[into the earth,

xiii. 1,

Rev.
,

9-12; and "stand upon the sand of the sea," Rev.

R.V.]

and

then shall be revealed that lawless one

with the
his
spirit

whom

the Lord Jesus shall slay

coming
Jas.

of his " (Isa. xi. 4).

3.

mouth, and destroy with the brightness of

treasure

V.

"

Ye have heaped
tame
in

together for the

this, "

last

days."

The R.V.
in

is

comparison with
di-ja-avpi^w
5,

your treasure
to treasure up.

the last days."

In

Ye have laid up (theesaurizo) means simply

Rom.

ii.

we have

the expression " treasurest up

wrath."

may

here, there is the Ellipsis of what is treasured up. supply "wrath " here. " Ye have treasured up [wratli] for the last
i.e.,

So

We

days," or in last (or final) days,

I

Pet.

ii,

23.

days of extremity.
to

"

But committed himself

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
in Isa.
Ivii. 1
:

Christ " took

11
:

it

lii.

"

Depart ye
is is

"the righteous

We have the same in the Septuagint go ye out of the midst of her," and Isa. taken away from the evil to come."
out of the
.

way.''''
.

The same usage

"

seen
83

in

Classical writers

Plutarch

(TitnoL p. 238, 3)
way,'''' i.e.,

He determined
;

to live by himself, having got himself out of the

(3,
;

the public
side; but,

Herodotus

and

8,

22)

from The speaker exhorts some to " be on our

clear as

Latin
(e

down out of the way,'" i.e., leave the coast should say, keep neutral and stand aside. The same idiom is seen in Terence {Phortn. v. 8, 30) "She is dead, she is gone from among us"
if

this is impossible, then sit

we

medio

abiit).

{Cyr.

5, 2, 26),

The opposite expression shows the same thing. In Xenophon one asks, " What stands in the way of your joining us ? " ('' /^ccrw

18

FIGURES OF SPEECH.
3.

The Omission
is

of the

Pronoun.
or
to

Where
refers, the

there can be no doubt to

whom

what the noun

pronoun

frequently omitted in the Greek, and in most

cases

is

supplied in

italic

type

in

the A.V.
it

The omission of the pronoun makes being called more prominently to it.
Matt. xix.
them,"
i.e.,

more emphatic, attention

13.

"That

He

should put the hands [of

Him] upon

His hands.
7.

Matt. xxi.
their garments, "
critical editions.

" And put on them the clothes [of them] " i.e., and he sat upon them." This is the reading of the

"

Mark
thy hands.

v. 23.

Come and

lay the

hands

[of thee]

upon her"

i.e.,

Where
vi. 5.

the A.V. does not even put thy in

{irov,

italics.

Compare
sick

Matt.

ix.

18,

where the pronoun

sou) thy

is

used.

Mark
folk,"
i.e.,

"And
So

he
also

laid the
viii.

hands

[of him]
;

upon a few
17.

his

hands.

25, xvi. 18

Acts

ix.

Luke
///5

xxiv. 40.

"And

them the hands and the

feet."

feet [of

when He had thus spoken. He showed Him], i.e., as in A.V., " his hands and
lifted

John
eyes.

xi.

41.

"And Jesus

up the eyes

[of

Himj,"

i.e.,

his

Acts
the hands

xiii. 3.

"And when they had

i.e., tlieir

Of

them] on them,"

fasted and prayed, and hands on them.

laid the

laid

Acts
them,"
i.e.,

xix. 6.
his

"And when

Paul had

hands

[of him]

upon

hands.

Eph. iii. 17, 18. "That may know what is the breadth
'[of it]
is [its]
,

and grounded in love, and length [of it] and the depth and the height [of it] ," i.e., of love. " That ye may know what breadth, and length, and depth, and height, etc."
ye, being rooted
[of
it]
,
,

Heb.

iv. 15.

" But was

4.

in

all
i.e.,

points tempted according to the

likeness [of us] apart from sin,"

according to [our] likeness.

Rom.
"

vi.

3,

May
many

be perhaps best explained by this figure.

of us as were baptized into Christ J,esus,
?

Know

ye not that so

unto his death we were baptized

with him by the baptism

Therefore we were buried together

For He had "a cup"

<f him\ {i.e., by ///.'> baptism) unto death." to drink of (His deatli), and "a baptism to be

baptized with " (His hurial), ;iud people died and were buried
to say, rose again with
witii

when He

died

Him, and, as

tlic

and was buried, His next verse goes on

Him.

ELLIPSIS

(ABSOLUTE: OF THE PRONOUN).

:

19

So the passage reads

his baptism-unto-death

" Therefore
his burial]

we were
,

buried with him by

[i.e.,

in order that just as Christ

was
in

raised from

among
life

the dead by the glory of the Father, so

we

also, in

newness of

should walk.

For

if

we have become

identified

the likeness of his death, certainly in that of his resurrection also

shall be
in
:

we

knowing

this, that

our old

[him]

order that

the body of sin

in

man was may

sin.

crucified together with

be annulled, that

we
sin.

should no longer be

servitude to

For he that hath died

live

hath been righteously acquitted from the sin [of him], i.e., his Now if we died together with Christ, we believe that we shall
also together with

him."

argument lies in this that we are reckoned as having died with Him, and as having been buried with Him in

The

whole

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.
raised,

iv.

4),

for
it

it

glory of the Father that Christ

was

and
i.

is

glorious

was by the news

indeed which
(Col.
ii.

tells

us that

all

who

are in Christ are " complete in

6), " perfect in

Him "
Christ

10), " accepted in the beloved " (Eph.

i.

Jesu's" (Col.

28).
ii.

With
is

this agrees Col.

all

10-12.

"And ye are

complete

in

him, which
also ye
in

the head of

principality

and power. In

whom

(ev w, e)i ho)

are circumcised with the circumcision

off

made without hands,

i.e.,

putting

the body of the sins of the flesh by the circumcision of Christ

in his

buried with him in the baptism [of him]

in

baptism-unto-death,

whom

{kv 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 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 in baptism-unto-death) we are baptized (Rom. vi. 4; Col. ii. 12)
raised
: :
:

His resurrection we now have our true standing before God.

all in

We

have

Christ. Hence, our completeness and perfection in Him is such 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 resurrection. Hence, those who are being baptized are baptized for the dead, if the dead rise not (1 Cor, xv. 29, see below), for they do not rise if

20

FIGURES OF SPEECH.
But,
if

Christ be not raised.

Christ be raised, then

we

are raised in
.

for and " Christ being raised from the dead dieth no more but in that he hveth, he in that he died, he died unto sin once for all Likewise ye also reckon yourselves dead liveth unto God. indeed unto sin, but alive unto God, IN CHRIST JESUS " (Rom. vi.
; . .
;

Him

8-11).

Rom.
will
I

ii.

i8.

[of hi III] ,"

i.e., Iiis

Tim.

vi. I.

Thou makest thy boast of God, and knowest the the of God. "That the name of God and doctrine be not
'*

will

will

Iiis

blasphemed." The R.V. reads "that the name of God and the doctrine be not blasphemed," but it is better "the doctrine [ofJiini]," i.e., his
doctrine, as in the A.V.
4.

The Omission
iii.

of

Other Connected Words.

king."
It is

Kings

22.

"

Thus they spake before the

not

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 much]
to

be

or kept talkin<r before the king."

" 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 sliekels of

Kings

vi. 25.

silver,

silver."

Kings XXV.

3.

" And on
Iii.

the ninth ddy of the fourth

month
Ellipsis

the famine prevailed."

The Hebrew
is

reads, " and on the ninth month."

(S.

But the

correctly supplied from Jer.

Ps.
7.^.,

cxix.

56.

"This
I

had, because

kept

thy precepts;"
" /n'ns^rf."

this [consolation]

post shall run to meet another, and one Jer. li. messenger to meet another, to show the king of Babylon that his city
is

31. "One

had.

Luther supplies the word

taken at one end."

renders

Another version every quarter" ! 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 "from [each] end." So in chap. I. 2(S (A.V. and R.V.), "come (Margin: " Hebrew, from the against her from the utmost border."
translates
"
f>//

The R.V.
it

"to

its

utmost end."

end"),

i.e.,

as

we have

suggested,

"from

\eiich

end."

ELLIPSIS

(ABSOLUTE: OF CONNECTED
was
exactly fulfilled.

WORDS).

21

And

so the prophecy

The Babylonians,
city
. . .

after

their first discomfiture by

Heroditus says, "

Cyrus in the field, retired to the remained in their holds."''

and, as

The
entered

forces of Cyrus, having turned the waters of the Euphrates,

;

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.
armholes."

xiii.

i8.

" Woe

to the

women

that

sew pillows

to all

This

may

be translated
all

literally, "

Woe

to those

coverings upon

joints of [the people of]

my

hands,"
is

who sew together i.e., my people.

the deception of

The context

supplies the Ellipsis, for the subject

;

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.
''

reads,

" that

sew pillows upon

all

elbows," margin,

Heb. joints of

the liauds.''

A.V. margin, "elbows."

i.e.,

Keep the commandments," of God. 14-16. The parenthesis verse 14 must be extended Mark verse The stated What Herod said to the end of verse the parenthesis And king stated rumour of what others said
Matt. xix.
vi. 17.

"

in

15.

is

in

16.

is

in

"

(for his name was spread works] John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. Others and others said. It is a prophet, or as one of the said. It is Elias

Herod heard

[of these
t

mighty

abroad, and [one]

said that

'"

acTTV.

Ot f3a/3vXm'C0L. Herod. Hist. lib.

30,
in tlicir

ecrcTdiOevTe'i

tij

[J^o^Xll

KaTeiXi'idi]^^' es to

Jer.

li.

See also Xenophon, Cyrop. lib. vii. Compare "The mighty men of Babylon have forborne to fight, they have
i.

190.

remained
t

holds."

in

the margin, and by

The Greek reads e'Aeyev (elegen), one said. The reading put by Tr. and R.V. Lachmann, and Westcott and Hort in the Text is eAeyov
some said.

(cleeron)

22

FIGURES OF SPEECH.
said, It is

prophets).
I

But when Herod heard" thereof, \ he beheaded he is risen from the dead."
:

John
to

whom
make
i.e.,

Luke
excuse."
airh

xiv.

i8.

"They

all

with

one consent began

fjLLcis

(apo mias) with one [mind]

or with one [declining]

they

all

alike
iii.

began to decline the invitation.

13.

John

" No man hath ascended up to heaven,

Man which
"

but he that

came down The words translated

from heaven, even the Son of

is in

heaven."

" are 6 wv (Jio on) the article, and the " i.e., literally, the one being present participle of the verb " to be who was being, or simply rclio 7i'as. Compare John i. 18 " who was John ix. 25, " Whereas I was (6 wv) in the bosom of the Father."

which

is

blind "

(ti'<^A.o5 wr).

John

xix.
I

38, " being a disciple,"

I

i.e.,

who was a
" (ert wv,

disciple.
eti on).

Luke
2 Cor.

xxiv. 44, "

viii. 9,

spake whilst
"

was yet with you

"Though he was
reads,

rich"

(ttAovo-ios wv, plousios on).

Even the Son of Man who was in heaven." This agrees with John vi. 62, where we have the words, " What and if ye shall see the Son of Man ascend up where he was

Hence our verse

before ?"

The

fact taught us by this

in

is,

that the

human body
same
time.

of the Lord Jesus

cannot be

more
all

than one place at the

This fact cuts at

the roots of

errors that are based on any presence of Christ on earth

during this present dispensation.

witness to the absence of Christ.

The presence

of the Holy Spirit is the There can be no presence of Christ

now except by
at

He will be present again bodily only the Holy Spirit. His personal return from Heaven. Now He is seated at the right
" henceforth

hand of God,

expecting," until the

moment

arrives for

God

His enemies as a footstool for His feet, when He shall rise up to receive His people to Himself and come with and reign until He shall have put all enemies under His feet. (See above, page 7). Any presence, therefore, of Christ in the Lord's Supper, other
to place

than

by His Spirit
both
is

in

our hearts,}

is

a denial of
:

His real
is

human
Supper,

nature, and of His return from

affects

Heaven

and

this

an error which
instituted only

the

first

and second Advents.

:

The Lord's
for
it

therefore,
"till

the witness of His real absence

is

He come." And not until that glorious day will there be any " real presence " on earth. And then it will be a bodily presence.

t
\

Repeated from verse

14.

Or when Herod heard

See
tlic

fhesc various opinions.

l^iilirick

at the end of the

Communion

Service of the Church of

Knj^land.

ELLIPSIS
it is "on Mount Zion "

(ABSOLUTE
Mount

OF CONNECTED

WORDS).

23

for

the
that
36.

of Olives," that His feet will rest,

and "on

He

shall reign.

Acts
The
*^

X.

"The
here
is

word which God sent unto the children of

Israel preaching peace

by Jesus Christ."
caused by a Hebraism, as in Hag. ii. 5. I covenanted with you," etc. So this will the word which God sent, etc."
cvii.

Ellipsis
to

Accord ifig

the word that

to]

read, " [According

Or

it

may

be taken as parallel to Ps.

20.

"

He

sent his

word, and healed them."

So

Isa. ix. 8.

God

" sent "

came, through
" [This
is]

whom God

proclaimed the Gospel of

when His Son peace. Hence

the word which

xviii.
. . .

God

sent."

Acts
gone up
i.e.,

22. "And

"Gone up [to from the circumstances of the case.

when he had landed at Caesarea, and and saluted the Church, he went down to Antioch," As is clear from verse 21, as well as J-erusalem]."

Rom.
nature,
if

ii.

27.

" And

shall not

uncircumcision

which

is

by

it fulfil

the law, judge thee,

?

who by

the letter and circum-

cision dost trangress the law

"

Here we have, first, to note the figure of Hendiadys (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 J-ew] who, through the literal

circumcision, art a trangressor of the law

"

Rom.
fall

xi. II.
?

"

say then,
:

Have they stumbled that they should

fall

[for ever]

God

forbid

but rather through their

salvation

is

come unto

the Gentiles, for to provoke

them

to jealousy."

The

fall

mentioned here must be interpreted by verse 1 " cast away," and verse 25 "until," and by the condition of verse 23. Is their fall the object or end of their stumbling ? See John xi. 4.

Rom.

xii. 19.

"

Dearly beloved, avenge not yourselves, but rather

give place unto wrath."

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."
]
,

Rom.
another,

xiv. 2.
is

"For

one believeth that he

may

eat

all

things;

who

weak

Rom.
*
rrj

xiv. 5.

" One

[in the faith],

eateth herbs [only].''

man esteemeth one day above

another,"

opyrj

{tee

orgee).

24 "

FIGURES OF SPEECH.
one
;

i.e.,

man
but
(Sc)

indeed

(jj-ev),

esteemeth one day

[more holy]

than

another

another esteemeth every day

[alike] ."
i.e.,

Rom.
indeed
[to his

xiv. 20.
;

"
but

All things indeed are pure,"

[it is]

"

all

[meats]

arc] clean

evil to

the

man who

eateth with offence

weak

brother] ."

"

Clean " here means ceremonially clean, and

hence, allowed to be eaten.

Rom.
if

xiv. 23.
i.e.,

he eat,"

condemned
whatsoever

if

is damned (or condemned) and he that holdeth a difference [between meats] is he eat, because [he eateth] not from (Ik) faith for

"And he that doubteth

is
1

"

is

not of faith

sin."

sion

speak "-But I Cor. vii. 6. and not commandment."

I

this

wJiich I have said]

by permis-

Cor.

ix. 9, 10.

"

Doth God take care

"
?

for

oxen

[only] ?

Or

saith

he

it

altogether for our sakes

I

Cor. xii. 6. 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 it occurs. Here, "it i^the same God, which worketh all [these gifts] in all [tJie members of Christ's body] :" what these gifts are, and who these members are, is fully explained in the immediate context. See verses
4-31.
" Then shall the Son also himself be subject unto I Cor. XV. 28. The him that put all things under him, that God may be all in all." word TravTa occurs six times in the 27th and 28th verses and is in each

case translated correctly "all things " except

in

this last occurrence.

It must be "all have no liberty to change the translation here. things," and to complete the sense we must render it "that God may

We

be

[over] all things, in all

[places]

i.e.,

over

all

beings

in all

parts of

the universe.

Eph. i. 23. " The church, which is His body, the fulness" of " that filleth all him that filleth all in all." Here, we must supply Com[the members of His body] with all \spiritual gifts and graces ."
:

pare chap.

iv.

10-13.
II.

Col.

iii.

"Christ

is

all,

and

in

all."

Here the Greek

it

is

slightly different from the other occurrences, but

is

still

elliptical
is

and the sense must be completed thus:

In the new creation "there

The termination
to fill. /.<.,

of the

word

irXi'iptofJia

verb
the

of the act of the verb.

Hence
fill

exchange

for emptiness.
all

His members

denotes the result or product of the this fulness means a filling up in up the liody of Christ, and He fills up

members with

spiritual gifts

and graces.

ELLIPSIS

(ABSOLUTE: OF CONNECTED

WORDS).

25

neither Greek nor Jew, circumcision nor uncircumcision, Barbarian,

Scythian, bond

)ior

free

but Christ

is

[created in]

all

[luJio believe]

of the luorld] ," i.e., no man is excluded on account of earthly considerations of condition or location from the blessings and

and

in all [places

benefits of the

new
27.

creation.

See Gal.

iii.

28,

where the same truth

is

expressed
1

in different

Cor. xiv.

words.
" If

any man speak and

let

in

an 7inkiiown tongue,
or perhaps, persons]

let it

be by two, or at the most three

that by course
2 Cor.
i.

[sentences,

and

{i.e.,

6.

separately)
"

one interpret."
afflicted,
it

And whether we

be

is

for

your con-

which is effectual [in you] the same sufferings which we also suffer, etc."
solation
salvation,

and

in

the enduring of

2 Cor. V. 5.
[desire]
,

is

Gal. V.
will

God."
10.

"

Now
I

he that hath wrought us for the

in

self

same

"

have confidence
" that

you through the Lord, that ye

[from
every

be none otherwise minded."

The Greek reads

me]
."

you

will

think nothing differently

Phil.

i.

18.

"

What

then [^0^5
in truth,

it

matter]
is

at

any
;

rate, in

way, whether

in

pretence or

Christ

preached

and

therein

do

rejoice, yea,
I

and

will rejoice."

Thess.
our

iii. 7.

"Therefore, brethren,
and distress by your

we were- comforted over

faith,"
i.e.,

you

in all

affliction

"

by

[the

news

received of]

your

faith."

I Thess. iv. 1. " As ye have received of us how ye ought to walk and to please God, so ye would abound more and more [therein] ." See also verse 10.

"

Heb.
be]

xiii. 25. all."

Grace

be

with you

all,"

i.e.,

"

The grace

[of

God

with you

I John V. 15." And if we know that he hear us [cojicerning] whatsoever we ask, we know that we have the petitions that we desired of him." I

John

V. 19.

" The whole world Heth

in

wickedness " R.V., "

:

in

the wicked one."

supplied thus:
one."
II.

But this is not English. The Ellipsis must be "The whole world lieth in [the power of the wicked
]

The Omission of Verbs and

word which
signifies to
be,

Participles.
to

verb

is

do,

or

to

suffer,

and

expresses the action, the suffering, or the being, or the doing.

When
thing that

therefore the verb

is

is omitted, it throws the emphasis on the done rather than on the doing of it.

26

FIGURES OF SPEECH.

On

the other hand,

when

the

)ioii)t

is

omitted, our thought

is

directed to the action of the verb, and

is

centred on that rather than

on the object or the subject. Bearing this in mind, we proceed to consider a few examples
1.

When

the

Verb

Finite

is

wanting.

///5

venison."

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
in his

"because hunting was

[Esau's]

mouth,"
enables
:

i.e.,

The A.V. has

correct supply

given a very free translation.

"

on his tongue. But here again, the

of the words omitted

us to retain a literal

rendering of the words that are given

because the food taken by

in his

him
the

in

hunting [was sweet, or was pleasant]

xvi. 28.

Num.
mind.'
"

"And
me

mouth."

Moses
all

said,

Lord hath

sent

to do

'Hereby ye shall know that these works for not of my own

;

these thiiis^s'

Here we may render it, See verse 24.

.

" for not of

mine own heart [have

I said

1 Sam. xix. 3. " will commune with my father of thee; and what see, that will tell thee." The R.V. translates " and if see aught." But the Hebrew with the Ellipsis supplied, is " and will see what [lie replies] and will tell
I
1 1

thee."
2

Sam.

iv. 10.^

" When one told me, saying, behold, Saul

I
1

is

dead,

thinking to have brought good tidings,

took hold of him, and slew

for

him

in Ziklag,

who

thougJit that

would have given him a reward

his tidings."

Here the A.V. has supplied the verb " thought," but perhaps the verb " had co))ie" is better, i.e., "who [had coiiie] that should give him
I

a reward for his tidings."

The R.V.
tidings."
2

translates,

"which was the reward

gave him for his

Sam.
Sam.
in

xviii.

12.

" Beware
is

that none touch the

young man
is

Absalom."
2

xxiii. 17.

This
"

a case in which the Ellipsis

said,

wrongly

supplied
I

the A.V.
/.">

And he

should do this:
"
?

not this

from me, O Lord, that the blood of the men that went in jeopardy

Be

it

fai-

of their lives

The R.y.
me,

rightly supplies fi-om

I

Clir<in.
shitll
I

xi.

19, "

Be

it

far

from

Lord, that
etc."

shouUI do this:

drinL-

the blood of the

men,

ELLIPSIS
I

(ABSOLUTE: OF THE

VERB FINITE).
Israel all the
i.e.,

27

Kings

xi. 25.

'

of Solomon, beside the mischief that

And he was an adversary to Hadad did,"

days

that

Hadad
The
[to tell

wrought or brought
I

Jipon him.

Kings xiv. 6. " am sent to thee with heavy Hebrew is, " am sent to thee hard." The Ellipsis may thus be supplied " am sent
I I
:

tidings "

to thee
.

thee, or to bring thee, or to prophesy to thee] hard [things]

1

See verse

5.

Kings

xxii. 36.

the host about the going

city,

and every man

"

to

And there went a proclamation throughout down of the sun, saying, " Every man to his his own country." Here the verb return is to
"

be supplied.

Let every

man

return to his city, etc.," or " [Returnl

every
2

man
is

to his city, etc."

4.

Kings XXV.
X. 14.

^The word
in

''

fled'"

is

not in the Hebrew.

italics.

The

Ellipsis

thus supplied

the A.V. and R.V. correctly in

all

Kzra
and
at
let all

"

Let now our rulers of

the congregation stand,

them which have taken strange wives in our cities come 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

turned away."

The Hebrew
of our
out] ."

of the last clause reads, " Until (T^) the fierce wrath
(Ti?)

God

be turned back from us, until

this

matter

[be carried

up of the Ellipsis enables us to take the other words The non-observance of the figure leads the A.V. to give two different meanings (viz., " until " and " for ") to the word "T^ 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."
This
filling

in the verse literally.

Kzra

X. 19.

"

And

being guilty, they offered a

ram

of the flock

for their trespass."

Here the
Job.
for
it

Ellipsis of the verb

21. "

is

properly supplied.
it

iii.

Which

long for death, but

[bitt

cometJi not

and dig

more than

for hid treasures

find

it

not] ."

The A.V.

supplies the first verb, but not the second.

Job

iv. 6.

the uprightness of thy ways

" /s not this thy fear, "

it
:

thy confidence, thy hope, and

The R.V. renders

and thy hope the

integrity of thy

" Is not thy fear of "

God thy

confidence,

ways

28

FIGURES OF SPEECH.
These two
lines are

arranged as an introversion
not thy fear

in

the

Hebrew:

Is

thy confidence

And thy hope

the integrity of thy ways
?
:

Or by

transposing the words they

Is

may

be exhibited as an alternation
?
?

not thy fear thy confidence

And
It

the integrity of thy ways, thy hope

should be noted that the A.V. of 1611 originally read,

feare thy confidence
;

''Is

not

this thy

the uprightness of thy wayes and thy

hope?"
But by

whom
!

made

in

first appears in the Cambridge edition of 1638. and many similar unauth(jrised changes have been the text of the A.V. of 1611, is not known, and can only be

The change
this

conjectured

'

Job
peacocks
supplies)
?

xxxix.

translators.

The A.V.

13 seems to have caused much trouble to the reads, " Gavest thou the goodly wings unto the
?

or wings and feathers unto the ostrich

"

The RA^ and

correctly

other versions which ignore the Ellipsis (which the A.V.

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
peacock)
(ni'^pn

scanty
is

featherless wing

of

the

ostrich

(Q"'3D"l

rotana, not

contrasted with the

warm

full-feathered

wing of the stork

cJiaSi'cdah,

not ostrich), and

man
how

is

challenged, " Didst thou

give either the one or the other?"

Ps.
into

shame

iv. 2. "
?

"O ye
16.

sons of men,

long

icill

yc turn

my

glory

Ps. xxii.
not
seeing the
text

"They
(

pierced

my hands and my
in

feet."

Ellipsis of the verb

this verse, the

Through word in the

Hebrew
it

'"!?^3

karce), as a

lion,

has been translated as though

pierced. \

were

verb

TIN^

(karoo)

they

But

we have no

authority thus to ignore the printed text.

On

the contrary, verse 16

12. In verse 12 we have two animals, and " a li(jn " (the first plural, and the second singular). So If, also we have in verse 16, two animals, "dogs" and " a lion."

corresponds exactly with verse

'

bulls "

however, we take kchrc as a noun, there which we may well supply from Isa. xxxviii.

is

an Ellipsis of the verb,

13,

and then

wemay translate

See Appendix A.
In the first case the Kapli 3 is
;

a linn

in

the

Iiitter

case

it

forms

p.irt of

rendered "as" and is prcfiNcd to "'TN {ura) the verb ^n3 (kcirnn).

ELLIPSIS
the rest literally
feet.":

(ABSOLUTE:

VERBS AND PARTICIPLES).

will break up]

29

"As

a lion

[tJiey

my
is

hands and

my

The structure

of the passage proves that this

:

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 lion " (sing.).
I I

The consequence. " I may tell all my bones." Ps. XXV. 15. " Mine eyes are ever towards the Lord," i.e., " mine ej^es are ever lifted up or looking toward the Lord." See Ps.

17.

I.

cxxi.

The verb

is

omitted, that

we may
look.

not think of the act of

looking, but at the object to

Ps. cxx. 7. " I am for peace but when 1 speak, they are for war," There are no verbs in the Hebrew, which is " I peace but when I speak, they for war." The verbs to be supplied are doubtless,
; :

which we

"

[love]

peace

but when

speak they

[cry

out]

for war,"

or

"they break forth into war."

Ecc.

viii. 2.
7.

Isa. Ix.

" counsel keep the king's commandment." " For your shame ye shall have double." Here the
I

thee

Ellipsis is properly supplied.

Isa. Ixvi.

6.

" A
:

(See this passage under other Figures).

voice of noise (tumult, R.V.) from the city, a

voice from the temple, a voice of the

to his enemies "
i.e.,

Lord
is

that rendereth recompense

a voice of tumult
a

heard from the

city,

a voice

sounds forth from the temple, etc.

Jer. xviii. 14.

" Will

man
"

leave the

snow

of

Lebanon which

Cometh from the rock of the

field ?

There
little

is
:

no sense whatever
" Shall the

in this rendering,
fail

better
"

snow of Lebanon

and the R.V. is but from the rock of the

field ?

The

Ellipsis is not to be supplied

by the verb " cometh."

But

it

should be
" Will a

man

leave the

snow

of

Lebanon

Or
and
the

shall the cold flowing

"Go Jer. xix. i. take of the elders of the people, &c."

Hos. Lord
viii. I.
:

waters be forsaken for strange waters? and get (R.V. buy) a potter's earthen vessel

for the rock of the field ? "

"

i.e.,

come as an eagle against the house of as an eagle shall the enemy come against the house of

"He shall

the Lord.

Amos
shall come,"
*

iii.

11.

"Thus saith the Lord God (Adonai

be,

adversary there shall

etc."

So the R.V.
Massoretico-Critical

But

"

Jehovah): an an adversary

would be

better."
to the

See Ginsburg's Introduction

Hebrew

Bible, p. 969.

30

FIGURES OF SPEECH.
Matt. xxvi.
5.

" But

they said, not on the feast

xiv. 2).

(fay,"

i.e.,

Let

lis

not (h

it

on the feast day (so also Mark

which went out from us have troubled you with words, subverting your souls, saying, ye )tiust be circumcised, and keep the law," i.e., saying, ye ought to be circumcised, and to keep
XV. 25.

Acts

" Certain

the law.

Rom.
may

ii.

7-10.

There

are several 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 that are contentious and do not obey the truth, but obey unrighteousness, \shall come] indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the but glory, honour, and peace [shall be rendered] to every Gentile''' man that worketh good, to the Jew first and also to the Gentile."
;

Rom.
only, or
I.e.,

" Cometh this blessedness then on the circumcision iv. 9. " upon the uncircumcision also ?

" This

blessedness,

then,

[cometh

it

only]

on the circum-

cision

"
?

Rom. vi. 19. " For as ye have yielded your members servants to even so now yield your uncleanness and to iniquity unto iniquity members servants to righteousness unto holiness."
;

/.c,

"To
xi.

[work] iniquity": and " to [work] holiness."

18.

Rom.
boast, /
tell

"

Boast not against the branches.

i.e.,

But
but

if if

thou thou

boast, thou bearest not the root, but the root thee,"
thee (or

know

thou) thou bearest not the root, but the root

beareth thee.

Rom.

xiii. 11.

"And that, knowing the time, that now

(kai toiito), "
is]

it

is

high

time to awake out of sleep, etc."

The Greek is Kal tovto knowing the reason, that \it

of sleep."

and

this (7
\

already the hour

for us

add or / cxliort] to awake out

In Deiit. xxviii. 53, this

is

applied to the

jfcii' (cf.

Sept.).

" In thy anguish

In the siege
").

and tribulation wherewith thine enemy shall afflict thee." (A.V., " and in the straitness wherewith thine enemies shall tlistress thee
viii.

Cf.

Isa.

22.

While

in Isa. xiii. 9, this is

applied to
in

tin-

(hnlilc.
:

Thus these words are applied even

and also to the Gentile."

the Old Testament

"to the Jew

first,

ELLIPSIS
I

(ABSOLUTE: THE

VERB FINITE).

31

Cor.
is

ii.

12.

" Now
is

we have
of God."

received, not the spirit of the

world, but the Spirit which

There
God,"
I
is

no verb
or "

in this latter clause,

italics.

supplied in the A.V. should be in

better
;

is

and the verb " is " which is But " which [cometh] from received" repeated from the previous sentence.

Cor. iv. the kingdom of God is not in word but in 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."
power."

20. " For

Cor. xiv.
all

33.

"

For God

is

not the author of confusion, but of

peace, as in

churches of the saints."

:

latter clause, therefore

There is no verb in the one must be supplied. The word " God " may

also be repeated as in the R.V.

"

God] of confusion, but of peace, as [He is] in all churches of the saints." Or, " as in all the churches of the saints [is well known] ."
is

For God

not

[a

2 Cor. ix. 14.

"And by their prayer for you, which long after you

God in you." The Greek is <fi vfuv (eph' humin) upon you, and requires the verb to be supplied, " for the exceeding grace of God [bestoived] upon you."
for the exceeding grace of

2 Cor. xii. 18.

Gal.
abuse."

V. 13.

desired Titus go you], "Only not liberty for an occasion to the

"
I

[to

to

etc."

use

flesh."

Here the A.V. supplies

" use."

But

it

might well be

" misuse or

Eph.
R.V., "
"

iv. g.

" Now that he ascended."

He
ascended."

Now

this,

But the

Now,

this [fact] " or "

Now,

this
first

The Greek reads as in must be supplied [expression] He ascended, what is it

Ellipsis
,
:

unless that he also descended

Eph.

V. 9.

" For the

:

into the lower parts of the earth

"

fruit of
i.e.,

the Spirit

is

in all

goodness and
in

righteousness and truth

All the ancient

"

[consists] in

these things.

MSS. and

critical texts,

and the R.V. agree

reading

<^(oto9
;

(photos) of the light, instead of

Trrei'^aaTo^

(piieumatos) of

the Spirit

unfruitful

and thus " the fruits of the works of darkness."

iii.

light " are contrasted with " the

Phil.

minded
" be "
I

Let us therefore, as many as be perfect, be thus perfect. There is no verb, and the word ought to have been put in italics.
15.
"
:

"

i.e.,

[desire to be]

Tim.

ii.

6.

"

Who

in

due time."

Here there

gave himself a ransom for all, to be testified The Greek is no verb in the latter clause.

reads, " the testimony in due times " or in its

own

seasons.

Hence the

32

FIGURES OF SPEECH.

A.V. has boldly substituted a verb for the noun "to be testified"; while the R.V. has rendered it " the testimony to be borne in its own times."
:

We
was

may
to be

supply the Ellipsis more fully thus

borne by us] in his
" all "

" the testimony [of which

own appointed
in

season."

The word
distinction,

must be taken here

the sense of "all " without

nation
all

Israel.

because before Christ's death the ransom was only for one It cannot be "all " witJiout exception, for in that case

would and must be saved.

See under Synecdoche.

Philem. 6. become effectual,

I

"
.

[I

pray] that the communication of thy faith

may

etc."

Pet.

iv. II.

"
no

If

any man speak,

let

him speak, as the oracles

of

God
1

require

Pet.

ii.

3.
is

"Whose

not."

There

[threatened] of old,
I

judgment now of a long time lingereth in the Greek. "Whose judgment lingereth not. See Jude 4.

"now"

John

iii.

20.

" For

if

our heart condemn

things."

us,

God

is

greater

than our heart, and knoweth

In

all

on (Jiotij, that, occurs twice, and the The A.V. avoids it by translating the first oTi " for," and ignoring the second occurrence altogether. The R.V. evades it by adopting for the first on the reading (o rt for ort), which, beyond the Alexandrian Codex, has scarcely any MS. support, and only that of one Textual critic (Lachmann). The R.V. connects verse
the Greek, the word
is

construction

difficult.

20 with verse 10, and translates " and shall assure our heart before him, whereinsoever our heart condemn us, because God is greater,
&c."

But

this English

is

as difficult as the Greek.

('In,

ellipsis before the second 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

The

difficulty is

met by supplying the

than our heart."

[a)

Thk

Verij "/o sayJ"

in

This

is

frequently omitted
the A.V.
it

the original, but

is

generally supplied

in italics in

Where

is

omitted the emphasis

it.

is

to be placed on wliat

is

said

rather than on the act of saying

Gen. xxvi.
kill

7.

" Lest,
.

said

he,

the

men

of the place

should

me."
I

Kings XX.
ii.

Ps.

2.

" Why do

34.

"Then
. .

said Ahab."

the rulers take counsel together against

the Lord, and against his anointed, saying."

ELLIPSIS (ABSOLUTE:
Ps. cix.
5.

THE VERB

''TO

SAY:')

33

The
my

structure of this Psahn shows that the verb

5.

saying must be suppHed at the end of verse

A
I

1-5.

David's prayer for himself: and complaint.

6-20. David's enemies' laords against
evil

him

(ending " that speak

against

soul.")

A
I

21-28-.

David's prayer for himself: and complaint. David's enemies' acts against him:
his soul.")

-28-31.

(ending

"that

condemn

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 " Let the "good" which he prays for himself in the next verse (21). " " them curse," he says in verse 28, but bless Thou Let them say " let " stand his Satan at 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 [sayi)ig].''

Then the Psalm goes on

Having said
in

(verses 6-19) to describe the "hatred."

verses 2 and 3 that

" The mouth of the wicked and the mouth of the 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
David.

is

similar.

The structure shows that verses

12 to

15 contain the words of the "strange children," and not the words of

A^
I

1-7.

David's words (Thanksgiving and Prayer).

8.
I

B^
A^
I

The words of the strange children

(vanity and falsehood).

9-1

1-.

David's words (Thanksgiving and Prayer).

B^ A^
-15.

-11-15-.

The words

of the strange children (vanity

and

falsehood).

David's words.

The true conclusion

as opposed to the

" vanity."

*
Ixii.

Tfv^E

ipeullali),

wages, as in Lev. xix.

13.

Isa. xl.

10

;"

xlix.

Ixi.

11.

Jer. xxii. 13.

34

FIGURES OF SPEECH.
The word
say should he put in italics after the
all
It

word

" that " in

verse 12, and then

the
is

many

italics inserted in
in

verses 11-15 can

be dispensed with.
clearly that there
12.
is
"I

clearly suggested

verses
it

Sand
it

11.

So
verse

hardly any necessity to use

or repeat

in

Lit., The pronoun tp.N (aslicr), who, is clearer than "that." Then the Psalm (B. 11-15-) goes on to give the vanity [say].'' and the falsehood as to what constitutes the true happiness of any

"who

people

Who say
;

"Our sons arc as plants grown up in their youth Our daughters are as corner-stones, polished after the simihtude 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,
"

in

contrast, David's true estimate

is

NO

Happy

that people

whose God
is

is

Jehovah."

This
Ps.
iv. 6,

is

the truth as to real happiness, as

so beautifully declared in

:
us.

"

There be many that say, Who will show us good ? LORU, lift Thou up the light of Thy countenance upon

Thou hast put gladness in my heart, More than in the time that their corn and
Yes, this
is

their wine increased."

the only real

" good."

This

is

the only source of

abiding happiness and gladness for any People.

of corn and wine, but the light
store which

It is

not the increase

;

of God's countenance
it is

men

put in their garners, but

it is not the the " gladness " which

God
with

puts
this,

The structure of the whole Psalm agrees in our hearts. and indeed necessitates this interpretation.
6,

So, in Ps. cxlvi.

happiness
in

is

declared to consist
in

in

having the

God God

of Jacob for our help, and our hope and help

:

the

LORD

our

for there
g.

is

"

no help "

man

(verse 3).

Isa. V.
Isa.

" In mine ears said the Lord of hosts." "Yea, the trees rejoice at thee, and the cedars of xiv.
8.
fir

Lebanon, saying."
Isa. xviii. 2.

"That

sendeth ambassadors by the sea, even

S(iyi)ii;."

in

vessels of bulrushes

upon the waters,

Isa. xxii. 13.

"And behold
we

joy and gladness, slaying oxen, and

:

killing sheep, eating flesh,

and drinking wine

[saying]

Let us eat and

drink; for to-morrow

shall die."

ELLIPSIS

(ABSOLUTE: THE VERB

^'

TO SAY:'

35

Isa. xxiv. 14, 15.

"They

shall cry aloud

from the

sea, [saying],

Wherefore,"

etc.
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 propher, saying, " for it is tsav upon tsav, tsav upon tsav, &c.,"'' not ''must be "
Isa. xxviii.
'*

but "

it is."

Then,

in

verse 11, the prophet answers "For," or "Yea, verily,

lip and another (or foreign) tongue will he speak to 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

with stammerings of

this people,"

broken.
Jer.
[saying]
,

ix.

ig.

"
I

"

For a voice of wailing

spoiled
"
!

is

heard out of Zion,

How

are

Jer.

xi. 19.

we

knew not
shall

that they had devised devices against

me, saying."

Jer. 1. 5. ward, sayi)ig."

"They
41.

ask the

way to Zion with their

faces thither-

Lam.
in

iii.

"

"

Let us
."

lift

up our heart with our hands unto God

etc.

the heavens, [saying]

Hos.

xiv.

8.

Acts Acts
time."

ix. 6.

X. 15.

Ephraim say," "And the Lord said unto him," "And the voice spake unto him
shall
22.

etc.

again the second

Acts

xiv.

"

"

Confirming the souls of the

disciples,

and

exhorting them to continue in the faith, and sayings that

we must

through much tribulation enter into the kingdom of God."

2

Cor.

xii. 16.

But be
I

it

so,

did not burden

you

nevertheless

[you say

that]

being crafty,

caught you with guile."

is

2.

When
(a)

the Infinitive of the verb

wanting:

After the

Hebrew

hb^

yahkol) able.

Ps. xxi.
are not able
to

II.

"They
I

imagined a mischievous device, w/V// they

hath an high look and a proud heart
to bear.

perform."
will

Ps.
not
I

ci. 5.

" Him that

i.e.,

suffer,"

am

not able

*See under Paronomasia.

36

FIGURES OF SPEECH.
Isa.
i.

13.

"The new

moons and sabbaths,

i.e.,
I

the caUing of assemto

blies,

cannot away with,"

am

not able

oidnrc.

See Jer.

xliv. 22.

high,
i.e.,

Ps. cxxxix. 6. ''Such knowledge is too wonderful for me; it is Here the Ellipsis is properly supplied: I cannot attai)i unto it." am not able to attain unto it.
to innocency

i.e.,

Hos. viii. 5. " How long will it be ere they attain how long ere they are able to practise innocency ?
I

"
?

Cor.
it.

iii. 2.

"

have fed you with milk, and not with meat

it," i.e.,

for

hitherto ye were not able to bear

digest
(b)
I is

to eat,

or partake of

it,

or, to

After the verb

all ///r

to finish.

Sam.

xvi.

11. "Are here

children

"

Here the

Ellipsis

avoided by a free and idiomatic translation. The Heb. reads, "Are the young men finished?" i.e., ''Are the young men finished passing
by ? " or done passing before

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.

me ?

Matt. xiii. when Jesus had

(c)

53.

"When Jesus had

INFINITIVE
is

finished these parables,"

i.e.,

finished speaking these parables.

When

the

wanting after

<(r)///t/-

verb,

personal or impersonal.

Gen. ix. 20. "And Noah began to be an husbandman," or. " And Noah the husbandman began and planted, etc." " And Solomon left all the vessels univeighcd I Kings vii. 47.

because they were exceeding many,"

weigh, etc.

i.e.,

and Solomon omitted

diligent

to

Prov. xxi.
plenteousness
:

5.

"The
is

thoughts
tJiat is

of

the

tend

only
over

to

but of every one

hasty only to want."

that

Here plenteousness

"iniO

(nidthar)

which

is

and
[the

above, excess, (from ~in^ {yahthar) to be superfluous).

"The thoughts
The R.V.

of

the diligent tend

[to

only to excess,

and

thoughts] of every one that hasteth

get riches tend] only to want."

" But ever>' one that is supplies the Ellipses thus. " " hasting to want " is very obscure, but the hasty hasteth only to want " hasting to get riches " tending to want is clear.
;

Mark
///;;/

xv. 8.

"

And

to

do as he had ever done unto them."

the multitude crying aloud began to desire i.e., that lie should do.

ELLIPSIS (ABSOLUTE: OF INFINITIVE).

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 -u'ork] ," i.e., to continue working.
xiii. 33.

Luke

Rom.

iv. 25.
3.

"

Who
the

was delivered

[to die]

for

our offences."

When

Verb Substantive

is

omitted.

The Hebrew having no verb substantive, this is generally expressed the A.V. But inasmuch as it is absolutely necessary for the sense in English, the R.V. has printed it in roman type. (See
in italics in

preface to R.V.).

Gen. Gen.
Gen.
for food,

i.

2.

ii.

10.

iii. 6.

Darkness upon the face of the deep." was a going out of Eden." " And And when the woman saw that the tree was good
"
teas
Lit.

there

river

"

greater than can bear." Gen 13. My punishment This the book of the generations of Adam." Gen. Num. xiv. Only rebel not ye against the Lord, neither fear
iv.

and that

it

icas pleasant to the eyes," etc.

is

"

V.

I.

"

is

9.

"

ye the people of the land; for they

departed from them, and the

an
is

bread for us
;

their defence

is

Lord

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." given " Heb. shadow,'" i.e., " Their shadow is departed." So in the 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.
"^IDpn?
"'2

(kec lachiienoo) " for

they are our bread."

the Ellipsis,
i.e.,

The A.V.

correctly supplies

our bread aptly

represents their condition.

It was manna. What was the ? was most marvellous bread, for it was so hard that it had to be ground in mills, or beaten in a mortar (Num. xi. 8) and yet (Ex. xvi. 21). its consistency was so peculiar that it melted in the sun If it were not gathered every morning before the sun arose and the shadows departed, "when the sun waxed hot, it melted"!*

What was
like ?

their " bread "

manna

It

Marvellous bread indeed! A standing miracle, both as to the manner in which it was given, and also as to its consistency. Bread indeed, hard, and yet
melting
like ice in

the sun.

38

FIGURES OF SPEECH.

The wicked spies had just said (Num. xiii. 31) that Israel could not go up against the people of the land, for they are " stronger than

we

"

they were strong and hard.

is

No, replies Joshua,

it

may

be they
it

are strong, but so

our bread the manna

so strong that

needs
off
it,

grinding and crushing, and yet,

it

when the shadow goes from

Even so is it with them, as the words of Rahab 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 faithful spies whom Moses had sent, forty years before declared. She tells them " As soon as we had heard these tliiugs, our hearts did melt, neither did there remain any more courage in any man, because
melts away.
:

of you."

words gives no sense, and then, in turn, the figure explains the literal signification of the words, and the true meaning of the passage. So tliat we may render it thus: " Only rebel not ye against Jehovah,
Thus, while the
literal

signification of the

they point to the true figure

neither fear ye the people of the land

their

for they [are like]

our bread

shadow hath turned aside from off them, and Jehovah is with us; fear 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
about to
1

fight.

Sam.
Kings

xix.
vi.
iii.

ii.

"To-morrow
Behold, this

tlioii slialt

he slain."

2 2

33"
9.

evil is

of the Lord."
i.-as

Chron.

"And the

weight of the nails

fifty

shekels

of gold."

The verb
all

is

omitted to show that the emphasis

is

" on the " nails

and their "weight."

And what a wonderful emphasis it is! For in the requirements for " the house of God," the fir-trees, the fine
beams, the posts, the walls,
all

gold, the precious stones, the

etc.,

are

mentioned;

yet, the

"nails" that held

together are not omitted.

:

Though they were

were necessary.
Ps. xxxiii.
4.

small, yet

God used them

though out of

sight, they

"

I-or the

word of the Lokd

is

is

right."

Ps. xcix. 9. " For the Lokd our God

It is

holy."

the words

worthy of note that there are three Psalms which begin with " The Loko reigneth," viz., xciii., xcvii., and xcix. They
:

each end with a reference to

holiness.

ELLIPSIS (ABSOLUTE: OF VERB SUBSTANTIVE).

Ps.
xciii.

39

" Holiness

becometh Thine house,

Lord,

for ever."

Ps. xcvii.

" Give thanks at the

remembrance of His hoHness."

:

Ps. xcix.

The

third Psalm, three times

3. 5. 9.
'*

Verse

It /5

holy." holy."
is

"
"

He

/5

The Lord our God

be holy; that

holy."

To those who have

the Lord shall reign,

ears to hear, this plainly declares that

all will

when when His kingdom comes,

" In that day be hallowed on earth as it is in heaven. upon the bells (or bridles) of the horses, HOLINESS UNTO THE LORD and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and Judah shall be HOLINESS unto the Lord of hosts" (Zech. xiv. 20, 21). " Her merchandise and her hire shall be holiness to the Lord
will

His name

shall there be

(Isa.

xxiii.

18).

The cry
holy,"

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
Ps. cxix. 89.
supplied.
"

" For
in

ever,

Lord."

The verb must here le

:

The verb

the parallel line answers to the verb here

;

For ever [art TJiou] O Lord Thy word is settled in heaven.

Thy faithfulness is unto Thou hast established

In the first

all

generations
it

the earth, and

abideth."

fourth lines,

and third lines, we have Jehovah. In the second and we have v.hat He has settled and established.
is

Ecc.

vii. 12.

Isa. xliii. 25.

for

" Wisdom a defence." " even am he that blotteth out thy transgressions
I, I,

mine own sake, and

will
in

not

remember thy

sins."

For he knoweth our frame; he remembereth that we arc 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 passage, and ourselves in the latter His Deity, and our vanity and to contrast His thoughts with our thoughts, His ways with our ways. God remembers our infirmities; but this is the very thing that man
take this

We

may

connection with

Ps.

ciii.

14.

"

will

not

remember

On

the other hand,

Man will make no allowance for our infirmities. man will remember our sins. Let any one of us

40

FIGURES OF SPEECH.
into sin,

fall

and many
says
I

what

God

iniquities will

remember it after many years: but this is "Their sins and their not remember! remember no more." He is Jehovah, we nre dust
will

He

will

Hence our
infirmities,

which man remembers, God wilj forj^et but our which man forgets, God will remember. Blessed be God!
sins,
;

Isa. xliv.
tJicrc is

6.

"

nin

the

first

and

am

the

last,

and beside

me

no God."
17.

Ezek. xxxiv.

"And as for you."

may
be thus supplied:

The

Ellipses of this passage

"And
1

ye,

my

f^ock,

thus saith the Lord

God

(Adonai Jehovah): Behold,

judge

[Is it] between cattle 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

your feet ? And [/5 it a small thing that] my flock [i.e., my sheep] eat and [or nmst 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. now, and will eternally separate them from the goats in the coming day, when He shall " save his flock, and judge between cattle and
;
;

cattle " (verses 20, 22, 23).

The

characteristic of the goat alluded to here,

is

graphically set
1,

1892, by and fauna of St. 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 forth in a paper read before the Victoria Institute, Feb.
Slater, Esq., F.C.S., F.E.S.

J.W.

He

says,

"The

native

/om

fit type of evil The same horned wretch turn. earth to a greater the shows, has ravaged Hooker Joseph which, as Sir same manner now in the very war, is done by man has than extent laying waste South Africa. To such an extent has the mischief already been carried, that a troop of the Colonial Cavalry on the march

disappeared

in

'

'

actually gave three cheers on

meeting a tree

"
!

Have we

not here a

fit

illustration of

Bzek. xxxiv.

And may we

around us (through the unfaithfulness of the " goats " in treading down and the ravages shepherds) the of laying waste, and fouling the pastures of the flock of God ? The goats have turned our churches and chapels into places of amusement and
not see in ecclesiastical affairs

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

Thank God, the Chief Shepherd is God and the Gospel of His grace 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
in

ii.

14.

"

Glory to

God

in

the highest,"

i.e.,

Glory

be to

God

the highest.

Luke
John
Acts

xxii. 21.

"The
is

hand of him that betrayeth me

a Spirit."

is

with

me

on the table."
iv. 24.

"God
"

See under Hendiadys and Hyperbaton.

ii.

29.

Men and
"

brethren,

let

me

freely speak unto

you of

the patriarch David."

Here the verb

" let

speak "

is

the infinitive

lit.,

" to

speak," and

me

" is the

present participle

(e^ov, exon),-''

permitted or alloiued.
:

" So that we must supply the verb substantive (eo-Tw, csto), let me be me be'] permitted to speak freely unto you, or / am, or may

\let

be,

permitted,
I

etc."
vi. 13.

Cor.

"

Meats

[are]

for the belly,

and the

belly

[is]

for

meats."
I

Cor. XV.
if

29.

" Else what

the dead,

the dead rise not at

all ?

shall they "

do which are baptized for

obtained even

This passage has been supposed to refer to a practice which in those apostolic days of persons being baptized on

behalf of and for the spiritual benefit of those

who were

already dead.

As

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 to Christ but they have done so in ignorance of the fact that the word Others (with Macis plural, as is clearly shown by the verb " rise." knight) suggest the supply of the words '^resurrection 0/" " What shall
this practice thus receives a tacit approval,
:

they do which are baptized for the [resurrection of] the dead

"

But

occurs only three times, of these the first (Matt. xii. 4) has rjv 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 nnist supply krrTiv [estin), is ; and so probably we should do here.
*

e^ov

[cxoti)

(ecu), 2vas,

after

it

42

FIGURES OF SPEECH.
implies the omission of the very word which
;

this

is

most essential to
if

the ar^^ument

and would be a form of

Ellipsis seldom,
;

ever, found.

There are a multitude of other explanations

the difficulty
is

but the true solution of

punctuation, and
in

(we submit) to be sought

in

in

the

correct supply of the Ellipsis.

We
purely

must bear

mind that there

the

is

no punctuation
All

in

the ancient
is

manuscripts,

beyond

greater pauses.

interpunctuation
it is

human

in its origin,
its

and we may be thankful that

so seldom

necessary to question

accuracy.

We
all

have also to note the structure

of the whole context, for this, like

in

other texts, must be interpreted

harmony with the scope

of the whole passage,

and with the design

'

of the whole argument.

The

following
12.
I

is

the structure of

Cor. xv. 12-58.

The
I

difficulty stated (as to the fact).

"

How

"
?

B A
I

13-32.

The

difficulty

met.
"

C
I

33, 34.

Practical application.

35.

The
I

difficulty stated (as to the manner).

How?"

B
The

36-57.

The

difficulty met.

C
I

58.

Practical application.

structure of "

B"

(verses 13-32).
its

The

difficulty met.

a
I

13-18.

Negative hypothesis and

Positive assertion and
its

consequences.
in this life.

b
I

19.

Conclusion (positive) as to Christ's Conclusion

a
I

20-28.
h
I

consequences.
as to Christ's
in this life.

29-32.

{}ie<;atii'e)

The
c
I

structure of " a " (verses 13-18).

If

Negatij'c hypothesis.

13.

no resurrection
If

Consequence

then Christ

is

not risen.

Christ not risen. (Our prcachinj^ vain. Consequences Your faith vain.
14,15.
:

vVVe false witnesses.

16.
If

no resurrection
If

Consequence
\'()iH' f.iith
I

then Christ

is

not risen.

17,18.

Christ not risen.

\ain.
:

Consequences

Yc yet in vThc dead

sins.

perislied.

'Tlic first eleven verses are constructed as follows:

1-.
I

The
-1,
I

apostle's declaration.

'2.

The Gospel he preached.

apostle's declaration.

3-.
I

The
I

3-11.

The Gospel he

received.

ELLIPSIS (ABSOLUTE

OF THE VERB SUBSTANTIVE).

and
"

43

The structure
35.
I

of "

"

B"

(verses 35-57).

TIic

difficulty stated.

Question:
35.
I I

How
:

are the dead raised up

Question

With what body do they come

"f."

B
e
I

/
The

36-49.

50-57.

Answer to Answer to " e."

(" a ")

structure therefore of this chapter shows that verses 20-28 are placed, practically, in a parenthesis, so that this 29th verse
:

" 17. reads on from the 19th verse, and continues the argument thus ye are yet in your sins. 18, If Christ be not raised, your faith is vain
;

Then they

which are fallen asleep in Christ are perished. 19. If in this life only we have hope in Christ, we are of all men most ?"=' miserable. 29. Else what shall they do which are being baptized But here comes in the matter of punctuation. In Rom. viii. 34
also

we have a very
XV.

29

is

similar construction, which, if we treat it as 1 Cor. treated in the A.V. and R.V., would read thus, " Who is he
?

that condemneth Christ that died

"

"

But the question

is

made

to end

condemneth," and the Ellipsis of the verb substantive is at the word " " Who is he that condemneth ? It is Christ that died supplied thus
:

"

(or better, " Is

1

it

Christ

who
?

died

"

See below).
read, "

Cor. XV. 29 in

the same manner,

It
is

it

will

Now if we treat What shall they do

if

which are being baptized

rise

on behalf of the d3ad

is in

the dead

not at

all

From Rom.
our baptism
of
is in

vi.

we

learn that our circumcision

"

Christ's death,

Christ's burial.

Buried with
;

is not raised, we Him, (i.e., by His baptism-unto-death)" cannot be raised, Rom. vi. 4. (See above, pages 18, 19). " Buried with Him in the baptism of him," i.e., His baptism (Col. ii. 11, 12). Therefore if Christ be not raised, we are not raised in Him, and

Him and if He

by the baptism

our baptism
(as
is

is

for the dead.

Whenever we have
it

the word

veKp6<i {nekros),
it

dead, with the article

here

in

Cor. xv. 29),

5, 6, 8,

(See Gen.
the article
xiv. 1.

xxiii.

3, 4,

13,

always denotes dead bodies, corpses. Deut. xxviii. 26. Jer. xii. 33. 15.
the contrary,

Ezek. xxxvii.
it

19.

Luke

xxiv. 5.)

On
10.

when
;

it

is

without

denotes the persons who are dead, dead people.

xxii. 33.

(See Deut.

Matt.

Mark

ix.

Luke
vi.

xvi. 30, 31
xi.

xxiv. 46.

John
xi.

XX. 9.
xiii.

Acts

x.

41; xxvi. 23.

Rom.

13; x. 7;

15.

Heb.

19;

20).

Alford

(who arrives at a very

baptized.

different

conclusion)
distinction

points

out
past,

that
i.e.,

01 jia-KL^Ofievoi (hoi baptizomenoi) is the present participle

and not the

is

those Zi'ho are being

He

observes

"

The

important as

affecting the interpretation."

44

FIGURES OF SPEECH.

So that this is an additional arj^ument 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
it

is

the force of the

word

iVep (liypcr). Like the

EngHsh "for,"
23, "

denotes the object of

interest,

not merely the subject, and ranges from

e.g.,

mere reference

to actual substitution,

2 Cor.

viii.

Whether

any enquire about Titus"; Matt. v. 44, " Pray/ar those who persecute you " Mark ix. 40, " He who is not against us is /or us "; 2 Cor. i. 6, " W'b.ether we be afflicted, it is /or your consolation"; Philem. 13, "That he might minister to me instead o/thee."''
;

If

Christ be not raised, well

may

those
shall

who

are being baptized

?

into Christ's burial be asked, "

for the dead."

What

they do

"

Truly, " It

is

remain dead, as corpses. In this life they "die daily" (verse 31); in death they perish (verse 18); and are thus "of all men most miserable" (verse 19). " What shall they do who are being baptized ? // is for the dead " if the dead rise not at all It is to remain dead, as corpses, without
will
!

For they

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.
1

Cor. XV.
be]

48.

" As

/5

the earthy [man,

is

Adam] such

[shall be]

also they that are earthy

[5//^///

and as

the heavenly [man, the Lord] such

they also that are heavenly."

is

This

clear from the verse that follows

:-

" And as we have borne

bear the image of
21.
I," etc.

the image of the earthy [man, the heavenly [man, the Lord]."
2

Adam] we
See
Phil.
?

shall also
iii.

Cor.

xi. 22.
I.

"Are they Hebrews

"

So am

Eph.
for

iii.

For
"

this
I

cause

Paul, the prisoner of Jesus Christ

you Gentiles,"
Phil.
iv.

i.e.,

Paul even

\ai)i]

the prisoner," etc.

I rcas]
in

16.

" For
my

['u'lien

Thessalonica ye sent

once and again unto

2
is

necessity."
is

Tim.

iii.

16.--" All Scripture

given by inspii-ation of God, and

pi-()fitable."

With this we may take eight othei- passages, where we have the Cor. xi. 30. 2 Cor. x. 10. same construction: \ i/.., Rom. vii. 12. Tim. i. 15; ii. 3; iv. 4 iv. 9. and Heb. iv. 13.
1

Sec also Kom.

t

ix.

27.

2 Cor.

i.

11

viii. T.i,

24.

2 Thess.

ii.

1.

Col.

i.

7.

See this passaj^e also under the figures of

.4s\iiditon

and PangnunoH.

ELLIPSIS (ABSOLUTE

OF THE VERB SUBSTANTIVE).

45

These nine passages may be taken together, and considered

their bearing on the translation of 2 Tim.
iii.

in

16 in the Revised Version,

which
"

is

as follows

Every scripture inspired of God is also profitable," etc. In each of these passages we have the very same Greek constnicfioji, 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 the A. v.), while it renders one on quite a different principle. Here are the passages, and the rendering as in the Authorized
Version
rj
:

Rom.
evToki]
I |

vii.

12.

ayia

The commandment

TToXXoL
I

many
|

7rio"ToAat
I

liis

letters

TTtO-TO?

faithful

TOVTO
this

Every creature of

God
Tracra ypacf)i]

All Scripture

rravTa
All things

Now^ the case stands thus.

these passages, which
A.V.,
i.e.,

we have
italics

cited,

The Revisers have translated eight of on the same principles as the

is

supplying in

the verb substantive "

kcu,

"

and

" are "

respectively,

and taking the copulative

"and," as joining together

-16

FIGURES OF SPEECH.
But when the Revisers come to the ///;//// passage they separate the two conjoined predicates, making the a part of the suhject, and then are obliged to translate the Kal in
iii,

the two predicates.

(2

Tim.

16),

first

when there is nothing antecedent to it. Thus: Every scripture inspired of God is also profitable." Now, if the Revisei-s had translated the other eight passages in the same way, the renderings would have been consistent, whatever else they might not have been, Rom. vii. 12 would have been
the sense of "also,"
"

"
1

The holy commandment

xi.

is

also just."

Cor.
"

30 would have been

ones arc also sickly."

Many weak
X.

2 Cor.
"
1

10

would have been

Tim.

His weighty letters nrc also powerful." i. 15 and iv. 9 would have been
all

" The faithful saying is also worthy of Tim. ii. 3 would have been "This good thing is also acceptable." Tim. iv. 4 would have been

acceptation."

Heb.

Every good creature of God is also nothing to be refused." 13 would have been " All naked things are also opened," etc.
"
iv.
!

But the Revisers do not translate them thus

single out 2 Tim.
iii.

And
in

the fact that

they render the whole of these eight passages as

inconsistent

the A.V., and

16 for different treatment, forbids us to accept the

rendering,

inquiring as to

and deprives it of all authority. Without what the motives of the Revisers may have been, we and exceptional treatment, reducing
it

are justified in regretting that this should be the passage singled out
for this inconsistent

to a

mere

platitude.
is

It is

only fair to add that the correct rendering of the A.V.

given

in

the margin.
ii."

Philem.

Which

in

time past was to thee unprofitable, but

now

[is^

profitable to thee

and to me."
the Participi-h;
of
is

4.

When

wanting.

Num.
dominion."

xxiv.

ig. " Out

Jacob

shall

come he
of

tiiat

shall

have

The R.V.
dominion."

is

more
simply:

literal

:-" And out

siiall

Jacob

shall

one have

The Heb.
of Jacob."

is

"And one

rule (or have dominion) out

ELLIPSIS (ABSOLUTE:

OF THE PARTICIPLE).
it

47

The
1

Ellipsis of the participle being supplied,

reads

: " And

one

shall rule [being born] out of Jacob."

Sam.

XV.

7.

*'

And Saul smote

the Amalekites [dwelling] from

Havilah unto Shur."

the people smitten, as

This refers to the region occupied by the Amalekites, and not to is clear from chap. xxx.
Isa. Ivii.
8.^

"Thou hast discovered thyself

to

another than me,"

(ine'ittee).

i.e.,

"

thou hast discovered thyself, departittg from me," TINC)

xi. 11.

Ezek.

"

This

city shall

not be your caldron, neither shall

I

ye be the flesh

in

the midst thereof; but

will

judge you

[scattered]

in

the border of Israel."

Mark

vii. 4.

"

And

[on coming]

from the market, they eat not

into

except they wash."

Mark
[getting

vii.

17.

"And

when he was entered

the

house

away] from the people."

xiii. 20.

Acts

"And after
Lit.,

that he gave unto them judges about

" After these things [were done] ,"
i.e.,

the space of 450 years."

after the division of the land by Joshua.'''

Thess.

i.

9.

tion [driven out]

Heb. ii. 3. " 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.
III.

" Who shall be punished with everlasting destrucfrom the presence of the Lord."

When

Certain Connected

Words

are omitted

in

THE SAME Member of a Passage.

This particular form of Ellipsis has a distinct name,

BRACHYlogos,

LOGIA

(ISpaxvXoyLa

from

/3pa)(i's,

brachus,

short,

and

Aoyos,

discourse),

English, Bra-chyl'-o-gy.

Or from

the Latin,

BREVILO;

it means brevity of speech or writing, and is used of an which words are omitted chiefly for the sake of brevity which words may easily be supplied from the nature of the subject.

QUENCE,

Ellipsis, in

Gen. XXV.
and what
next verse.

32.

"And Esau
if

said.

Behold,

profit shall this birthright do to

supplied, the thought,

"

not the words

said.

to

am at the point to die; me ? " There must be

I

" / will sell it."

So with the

And Jacob

Swear

me

this

day

[that thou wilt

*
ill

Scripture,

For the question as to the Chronology involved in by the same author and publisher, page 5.

this difficulty, see

Number

48

FIGURES OF SPEECH.
it

sell

ific];

and he sware unto him: and he sold

his birthright

unto

Jacob."

Gen.
it is,

xlv. 12.

" And
//

behold, your eyes see, and the eyes of

my
we

brother Benjamin, that

" because

is

my mouth

that speaketh unto you."

Lit.,
If

my mouth

("'D""'?,

kcc phce) is speaking

unto you."
but,

supply the Ellipsis,

we may

retain this literal rendering.

his glory (verse 8)

Joseph had been speaking of

principle of Prov. xxvii. 2:

"Let another man

off

thine

own mouth," he breaks

is

eyes are seeing, and the eyes of

my
[/

on the and not and says, " Now, behold, your brother Benjamin because my
:

praise thee,

own mouth
have seen,"
himself.

speaking unto you

cannot speak of all

my

gloiy]
all

but

ye shall declare to
i.e.,

my

father

all

my

glory in Egypt, and

that ye

They were

to describe

what he could not well say of

Kings

xix. 9.

"

of Ethiopia, Behold, he

And when he had heard say of Tirhakah king lie turned his is come out to fight against thee
:

army against him

2

and, having conquered him, he returned to jfenisaleni,

and] he sent messengers again unto Hezekiah."

Kings

xxii. 18.

"Thus saith the

italics.

Lord God

of

lsva.el,

As

touch-

ing the words which thou hast heard."

But surely the sense is: "Thus saith the Lord God of Israel: The words which thou (Josiah) hast heard [shall surely come to pass, but] because thine heart was tender, "thou shalt be gathered and thou hast humbled thyself," etc.". into thy grave in peace; and thine eyes shall not sec all the evil which will bring upon this place."

So the R.V. but without

Chron.

xviii. 10.

" He

sent

Hadoram
;

his son to king David,

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
to enquire of his welfare,

brass."

The R.V.

supplies " and he had with him."

viii.

But the
all

Ellipsis

is

to

be supplied from 2 Sam.

10,

thus, "

And

manner

of vessels of

gold and silver and brass icere in his ha)id " (VTJ

IT'^I).
i.e.,

Ezek.
inherit.

xlvii.

13.

"Joseph

shall hare

two portions,"

shall

-"All things, whatsoever ye shall ask in prayer, " // // be His will." Compare i.e., add John v. 14, 15. This is the one Matt. xxvi. 39-44 Jas. v. 14, 15; abiding condition of all real prayer, and the Ellipsis must be thus
22.

Matt. xxi.

believing,

ye shall receive,"
;

supplied wherever

it is

found.

ELLIPSIS (ABSOLUTE: BRACHYLOGIA).

In
1.

49

Mark
them

v.

In verses 12, 13.

leave."

we have by way of illustration three prayers "The devils besought him," and "Jesus gave
The Gadarenes "began
to pray

2.

In verse 17.

him

to depart out

of their coasts."
3.

In verses 18, 19.

And Jesus left them. " He that had been possessed

with the devil

prayed him that he might be with him.

suffered

Howbeit Jesus

him

not."

gracious and loving answer too.

an answer to prayer! and often, very often, a most 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
is

"No!"

His grace and love and power, than to have them answered with
Devils and Gadarenes.

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 enough, &c., or we cannot give to
;

you,

lest,

&c."
xiv. 49.

" But the Scriptures must be fulfilled." The But that the Scriptures may be fulfilled." The R.V. correctly supplies the Ellipsis, " But this is done that the Scriptures should be fulfilled." (Compare Matt. xxvi. 56.)

Mark
is,

Greek

"

Luke vii. 43. " Simon answered and said, whom he forgave most [will love him most] ." John ii. 18. " What sign showest thou unto
Messiah]
,

suppose that he to
us [that thou art the

seeing that thou doest these things

"

"

As

in

Judges

vi. 17,

Gideon says, with me."

Show me

a sign that thou [art jfehovah that] talkest

John
said,

vii. 38.

"

He

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

It will

may

be seen by a referis

ence to the commentators.

be noted that a comparison

like
as,

and that there is an /Z//'5/5 w^hich must be supplied. Bengel suggests "as the Scripture hath said 50 it shall be,'' or "50 shall it be." But something more is evidently required. Is there not a reference to the Haphtarah, i.e., the portion selected (from the Prophets) as the lesson to be read on the first day of the Feast of Tabernacles, which was Zech. xiv. 1-21."'= The
*

suggested by the word /ca^ws (kathos),

Lev.

xxii.

The portion from the Law (Acts xiii. 15) read 26 xxiii. 44 with Num. xxix. 12-16.

in

conjunction with this

was

50

FIGURES OF SPEECH.

Lord was not present then, for it was not until " the midst of the But in "the last day, that ^reat feast" that He went up (verse 14). day of the feast, Jesus stood and cried," with evident reference to the Scripture which had heen read, " He that helieveth on me (as the
Scripture hath said
concerning Jerusalem: su shall
it

be]) out of his

heart rivers of living water shall flow."

What

the Scripture had said

:

concerning Jerusalem

in

Zech.

xiv,

8 was this

"And
;

it

shall he in

them and half of them toward the hinder sea," &c. To this agree the words of the prophecy in Ezek. xlvii. 1-11. These prophecies shall yet be literally fulfilled with regard to Jerusalem 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. rivers will flow forth from Jerusalem in that day, so now the Holy Spirit, in all His wondrous powers, and gifts, and graces, flows forth from the inward parts the new nature of the believer.
that day, thdt living waters shall go out from Jerusalem
half of

toward the former

sea,

John
chosen
:

xiii.

i8.

"I

speak not of you

this]

all;

know whom

have

but

[/ Juive

done

that the Scripture

lifted

may

be

fulfilled,

He

that eateth bread with

me

hath

up his heel against me."

Com-

pare verses 26-30.

to pass, that the word might be They hated me without a cause." The abbreviated expression emphasizes the statement to which we are

John

XV. 25.
is

" But

this

comcth

fulfilled

that

written

in their law.

thus hastened on.

"freely."

And our

attention

is

called to the fact that Swpeai'

is

{dorean) here rendered "without a

cause"

in

Rom.

iii.

24 rendered

-"Being

justified freely

by his grace":

i.e.,

there

was no

more

caj<5f

why we should
!

be "justified" than there was

why Jesus
and

should be " hated "

John
are
still

XV. 27. " Ye have been with me from the beginning with nic] ." Compare xvi. 4, and see 1 John iii. 8 below.
ix.

Rom.
of
in

16.

Here the

reference

is

to

verses 10-13, and to the history as recorded

"

Esau and Jacob, spoken in Gen. xxvii. 3, 4.

bless

So then [election is] not of him who willeth [as Isaac wished to Esau according to "the will of the flesh ""^'j, nor of him that runneth [as Esau ran for venison that his father miirht eat, and bless him]
,

but of

God who showeth mercy."

of

man"

*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
;
'

as acts of " Faith," i.i., faith's exercise of gifts contrary to " the will of the flesh," in the case of Jacob. as in the case of Isaac and contrary to " the will of man

ELLIPSIS
1

(ABSOLUTE: BRACHYLOGIA).
to eat
"

51

Cor.
in

ix. 4.

"

Have we not power

?

expense of our converts or of the Church]

and Without

to drink
this there

[at the
is

no

sequence

the apostle's argument.

Or we may supply
and
7.

[without work-

ing with our

2

own hands]
3.

see verses 6

Cor. V.

"

If

so be that being clothed

we
is

shall not be

found

naked."

Here the blessed hope of Resurrection

clothed upon with the heavenly bodj-.

described as being

This

is

the subject which com-

mences at 2 Cor. iv. 14. In chap. v. 3 the kul is ignored in both A.V. and R.V. The Greek is, "If indeed BEING CLOTHED also, we There were some shall not be found naked [as some among you say] ." among the Corinthians who said " there is no resurrection of the dead " (1 Cor. xv. 12, 35), and here those assertions are thus referred to.
Gal.
fellowship
ii.
;

9.

"

that

They gave to me and Barnabas the right hands of we unto the heathen, and they unto the circumcision,
and
decrees]
if is
."

[should carry the apostolic message

Kph.
both
in

iv. 29.

Here the word

et (ei)

omitted

in

the translation

the A.V. and R.V.

Not observing the

Ellipsis
is

Ellipsis, the

word

" if"

was omitted to make sense. With the " if" retained, the
"
if

properly supplied thus

any

Let no corrupt communication proceed out of your mouth, but, 'speech be] good to the use of edifying, [let it be spoken] that it

may

minister grace unto the hearers."

Phil. iv. II.

to be content."

"

have learned

in

whatsoever state

a.m,thereii'ith

The R.V. reads

is

" therein to be content," without italics.

?

But what

he to be content with

Surely not content with the circumstances,

but with the will of God.

in

So

that the verse will read, "

'the will

have learned,
."
still

whatsoever state
I

John

iii. 8.

"The

am, to be content with

devil sinneth

of God]

from the beginning [and

sinueth] ."

IV.

When

Whole Clause
the first

is

omitted

ix

a Connected Passage.
is

L When
Matt. xvi.
It is
7.

member

of a clause

omitted.

"And

they reasoned

among

themselves, saying,

because we have taken no bread." Here the first member of the latter clause
" It /s."
(hoti)

is

wanting.

It

is

supplied in the A.V. by the words

Ellipsis,

The

R.V., not seeing this

has boldly omitted the on

because,

and translated

52

FIGURES OF SPEECH.
they reasoned

"And

amon^

themselves, sayint*.

We

took no bread"

(giving the A.V. in the margin).

The

Ellipsis of the first

member

is

properly

filled

up thus:

"And

they reasoned

among

themselves, saying

[jfi'sns

spoke thus, verse 6]

because we have taUen no bread."

See further under Hypocatastasis.

Mark
Here the
they said,

iii.

30.

first

clause

" Because they omitted "

is
:

said,

He

hath an unclean
,

spirit."

[ycsns said this laito them]

because

He

hath an unclean

spirit."
j'e

Luke
they said.

ix. 13.

"

He

said unto them. Give

five

them

to eat.
;

We

have no more but

all

loaves and two fishes

except

And we
:

should go and buy meat for

this people."

There is something wanting here, which may be thus supplied " We have no more than five loaves and two fishes [therefore we arc not able to give to them to eat] except we should go and buy meat for
;

all

this people."

John

V. 7.
,

"The impotent
ii.

man answered

him. Sir,

[/

am

indeed

willing, but]

have no man, when the water

3.

is

troubled, to put

me

into the pool," etc.

Thess.

" Let no man deceive you by any means:

first."
fills

iov that

day shall not come, except there come a falling away

apostasy.)

(Lit.,

the

up the Ellipsis of the prior member, by the 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 preceding verse. " Let no man deceive you by any means for [the " day of the Lord shall not come] except there come the falling away first i.e., the great apostasy, which is the subject of many prophecies, must precede the day of the Lord. But it does not precede the day of Christ. Hence the saints in Thessalonica might well be troubled if the day of the I^ord 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
: :

The R.V.

promised
This
until

(1

Thess.
not

iv. 16,

17

2 Thess.

ii.

1).|
it

is

the
is

popular teaching, but

It

Popular theokjgy

very different.

says, "

is the truth of God. That day cannot come

it

the world's conversion comes."

until the
is

The Scripture says

cannot

come
world

apostasy shall have come.

Popular theology says the

not good enough yet for Christ to come.

is

teaches that the world

not yet bad enough

The Scripture The Thessalonian

Not

" the

day of Christ," as
Ptiioils,

Critical Texts read correctly " the

f

See Four Proplutic

The R.\^ and the Ancient MSS. and in A.V. day of the Lord." by the same author and publisher.

ELLIPSIS
saints

(ABSOLUTE: OF ANANTAPODOTON).
and are an example

53

believed

their teachers,

for all time for

holiness of walk

and

for missionary zeal.

People to-day believe their

teachers, and

all

men

see their works

2.

The

Ellipsis of a

latter clause, called Anaiitapodoton,

without
apodosis.'''

i.e.,

It is

a hypothetical proposition without the consequent clause.

27.

Gen. XXX.

"And Laban said unto him,

:

pray thee,

if

have

found favour in thine eyes [remain luith me for] I have learned by experience that the Lord hath blessed me for thy sake."
2

Sam.

ii.

27.

"

And Joab
words

said

[to

Abiier]

As God

liveth, unless

thou hadst spoken

[tJie

ivhicli

gave

the provocation (see verse 14)]

surely then in the morning the people had gone up (marg. gojie away)

every one from following his brother."

2

Sam.

V. 6-8.
:

difficult

passage

The Ellipsis here involves a retranslation of this " And the king and his men went to Jerusalem,
:

unto the Jebusites, the inhabitants of the land

David, saying,!
eem, see Ps.
i.

which spake unto

Thou
4
;

shalt not

come
xxiii.

in hither, for (or hut,

DN

""S,

kee

3,

'for,'

Prov.

18;

Lam.

v.

22) the blind and

away (so Coverdale) by saying ("IDnS, laimor, 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 Tsinnor,:^ 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 two simple emendations, the whole passage is made clear.
lame
shall drive thee

saying, margin),

It

would seem that the

citadel

was so strong that the Jebusites

it

put their blind and lame there,

" David shall not

who defended
life

by merely crying out,

come

in hither."

Matt.
raiment
is less] ."
?

vi. 25.
if

"

Is

not the

[and

God

vouchsafes the greater,

more than meat, and the body than how much more that luhich

Apodosis,

Greek

a7ro8oo"ts, a giving back again

is

hence,

it is

the consequent

clause.

The former clause

called the Protasis (Tr/aoTaats, to stretch before).

fBoth the A.V. and the R.V. transpose the following two sentences.
in, or by the Tsinnor, which was an underground \ "TJ^S'b (betsinnor) watercourse, recently discovered by Sir Charles Warren. See his Recovery of

Jerusalem, pp. 107, 109, 124.

54

FIGURES OF SPEECH.
Matt.
viii. 9.

"

For

am
to

man under
servant.

authority, havinjJ soldiers

under

me

and

say to this man, Go, and he ^oeth

;

Come, and he cometh

[liozc'

and

my

Do

this,

miicli

Diorc art TIioii,

tJiat

ti7/o

art God, able to

rceovcr] ."

and to another, and he doeth it command, or to speak

;

the

word only

my

servant
if

may

Mark
us ?]
for,

xi. 32.

" But

we

shall say,

they feared the people."

Of men [7v}iat will happen Or we may supply, " // will not

:

to

be

wise."

Luke
was
called

ii.

21.

" And

when
[tJien

eight days were accomplished for the

they

circumcising of the child

cirenmcised him, and' his

name

JESUS."
iii.

John
God
:

2." Rabhi, we know

^therefore

that thou art a teacher

for

no

man can do
:

these miracles which thou doest, except

be with him

am

I eome to

tlice, tliat tliou

come from God mayest teaeh me the

way of salvation].'"

John

vi. 62.

" What and

"
? is

if

ye shall see the Son of

man ascend

up where he was before

The Greek reads simply Son of man ascending up where he was before?" The thought is the same as in John iii. 12: "If have told you earthly things and ye believe not, how shall ye I tell you of heavenly things ? " So that the apodosis may believe if
Here the Apodosis
then
ye shoiild
entirely wanting.
" If

see

the

be supplied thus, "

then,"
i.e.,

?<.'///

ye

believe then ? " or, "jt' will not be offended

ye will marvel then not at

it.

My
iii.

doctrine but at your

own

unbelief of

Compare
22-24.

viii.

28 and

13.

(But see further under

the figure of Aposiopesis).

Rom.

ix.

Here we have a remarkable anantapodoton.

is

The

conclusion of the argument

omitted.

It

begins with "if" (verse 22),

and the apodosis must be supplied at the end of verse 24 from verse 20, i.e., if God chooses to do this or that " who art thon that repliest a<rainst God ? " What have you to say ?
Or, indeed,

we may

treat

it

as the Ellipsis of a prior

member,
to

in

which case verse 22 would commence " what reply hast thon if God, willing to show his wrath," etc.

make],

Jas. ii. 13. " For he shall have judgment without mercy, that hath showed no mercy; and mercy rejf)iceth against judgment [to him that
hath showed nierey]
2
."

Pet.
it

ii.

4.

The

apodosis

is

wanting here, but

ai'gument
:

it

is
is.

difficult to

supply

witliout

Itreakiiig

the

wiiicii

"If God

ELLIPSIS

(ABSOLUTE: OF ANANTAPODOTON).
7i'Ul lie

55

spared not the angels that sinned," neither

spare the false prophets

and

teachers,
It
is

mentioned
till

in

verse

1.

deferred

verse

12,

where we have

it:

they

"shall

utterly perish in their

own

corruption."

3.

When

the Comparison
vii. 3.

is

wanting.

This

is

a kind of anantapodoton.
is

Rom.

In verses 2 and 3
in

the hypothesis

given in which
is

the husband dies, while

verse 4 the fact to

be illustrated

the

case in which the wife dies.

Death ending the power of the marriagetherefore, the other hypothesis

:

law

in

each case.
3,

At the end of verse

supplied (mentally
if

must be

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 Wherenot say that if she he dead, she is, of course, free from that law'] fore, my brethren, 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 Thus side of death, have risen with Christ, and are united to Him. being dead with Christ, the Law has no longer any dominion over them, and they are free to be united to another, " being dead to that wherein
is
. ;

we were
ii.

held " (verse

6,

margin, and, R.V.).

Compare the
viii.
ii.

following

Scriptures on this important doctrine:

19;
V.

Rom.
;

vi.

1-11; Gal.

18;

vi.

14;

Col.

ii.

14;

iii.

Pet.
is

24.

This figure

comes under the

meuia
(q.v.).

head

of

Rhetoric,

and

then

called

Enthy-

1 Tim. i. 3, 4." As I besought thee to abide still at Ephesus, when went into Macedonia, that thou mightest charge some that they teach no other doctrine. Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith
I

[50

/ repeat
2

my
ii.

charge, that thou remain at Ephesus,

etc.]

"

Tim.

20.

" In a great

gold and of silver, but also of

wood and

house there are not only vessels of of earth, and, some to honour

and some

to dishonour

[50 in the

great ho7ise of the church there are not

only the elect saints, which are the vessels of honour, but there are the

impious and reprobate, who are the

of dishonour] ." Therefore the admonition follows, in verse 21, to purge ourselves from these i.e., not from the vessels of gold and silver, or wood and earth, but horn persons.
vessels
;

Still

less

does

it

say

we

are to purge the persons or the assembly

Each one

is to "

purge himself," not the others.

56

FIGURES OF SPEECH.

We

now come

to the second ^reat division.

B. Relative Ellipsis:

Where
related to
1.

the omitted

word must be suppHed from the words actually

in

it

and employed

the context

itself.

Where the
1.

omitted Word is supplied from a COGNATE OCCURRING IN THE IMMEDIATE CoNTEXT.

Word

Where

the

Noun

is

suggested by the Verb.

Lev.
of the

iv. 2.

"

If

a soul shall sin through ignorance against any

of the

commandments

Lord

concerning things which ought not

to be done."

Here the verb "shall sin" supplies the noun "sins,"

cerning sins which ought not to be done."

i.c.,

"con-

The R.Y. evades the

difficulty

by a freer translation.

But the

correct supply of the Ellipsis enables us to retain the literal translation.

Num.
because
thus
it is

xi.

14.

"
is

am

not able to bear

all

this

people alone,

too heavy for me."

latent in the verb,

Here the noun

:

"

and
"

is

naturally supplied by
all

it

am

not

able to bear the burden of

this people alone,

because

it is

too heavy for me."

The word

it

"

does not refer to the

People, but to the burden of them.

In verse 17
2
it

is

translated fullj.

Kings

xvii. 14.

" Notwithstanding they would

the neck of their fathers,"
eyes, lest
I

not hear, but

i.e.,

hardened

their necks, liUe to

like to

the

hard)icss of the

necks of their fathers.

Ps. xiii. 3 (4). the sleep of death.

" Lighten mine

sleep the death,"

/.t'.,

Ps. Ixxvi. your vows.

II.

"Vow, and pay unto the

"And maketh
lines
///;;/

Lord your God,"

/.t\,

pay

Ps. cvii. 41.

Lit.,

families like a flock."

malicth like a Hock the families.

parallel

The two
Ellipsis
:

are

thus

completed by

supplying

the

"Yet setteth he the poor on high tVom (or, after) affliction. And maketh like a flock the families [of the afflicted]."

Hos.
offerings.

ix. 4.

"They
A.V.

shall

not offer wine to the Lord,"

/.f.,

wine

As

in

ELLIPSIS
Gal.
iv.

(RELATIVE: OF COGNATE

WORDS).
:

57

for these [two " Which things are an allegory women] are the two covenants the one, indeed, from the mount Sinai, which bringeth forth [children] into bondage, which is Hagar." The " But Jerusalem apodosis or conclusion is suspended till verse 26. [woman] the of us all." In the free who is mother which is above is verse 25, it must be noted that the word " this " is the article to, which To, therefore, must agree with is neuter, while " Hagar" is feminine. some neuter word, which must be supplied, such as 6Vo/xa (pnoma) " For this [name] Hagar is (or, denotes) Mount Sinai in name Arabia." It is a fact that in Arabia the word Hagar (which means 24.
;
,

a stone)

is

the

name

for

Mount

Sinai.

2.

Where
xiii.

the
8.

Verb
"

is

to be supplied from the

Noun.

Sam.
Chron.

And he

tarried seven days, according to the

."

time that Samuel [had appointed]

I

xvii. 18.

"What can David speak more to thee for the

"
i.e.,

honour of thy servant

Ps. xciv.
correct
?

10.

the honour put upon thy servant.

chastiseth the heathen, shall not he
"

"

He

that

he that teacheth
verse
2.
9,

man

knowledge, shall not he know

Compare

Hos.
The

i.

" Go, take thee a wife of whoredoms and children of

we
3.

where we have similar questions.

whoredoms."
sense, as

see from verses

3, 6,

and

8,

must be

"

and

[beget]

children," etc.

Micah
a reward."

vii.

"The

prince asketh, and the judge asketh for

Here the A.V. supplies the

Ellipsis
/s

The R.V.

supplies

it

with the verb "

latent in the

by repeating the previous verb. ready" i.e., "the judge is ready

("

for a reward."

But the verb

from
it,

is

noun

judge

")

and

is

to be supplied

thus

"The
The
latter,

prince asketh, and the iudgejudgeth for a reward."

lines will read thus

subject of the former sentence must be supplied from the

:

and then the two

"

The prince asketh for [a reward^ And the judge [jitdgeth] for a reward."

Rom.

xii.

6-8.

"

Having then

gifts differing
let

according to the

grace given to us, whether prophecy,

proportion of the faith

ns prophesy according to the

must also be supplied

in

[given or dealt to us, verse 3J ." " the following exhortations

:

The verbs Or ministry,

58 us
be diligent]

FIGURES OF SPEECH.
in
;

[let

the ministry

or he that teacheth, let him be

[let

faithfiiV in teaching
in

or he

who

exhorteth,
let hiDi

him employ himself]

simphcity
;

exhortation

he whodistributeth,
[let

distribute] with
;

he

who

presideth,
it]

him

preside] with care

he that showeth mercy,

not.

[let

him show

with cheerfulness."

In the A.V, and R.V.,

some are suppHed and some are

therefore to
all

Rom. xiii. 7. whom tribute is due,

Here the verb
1

"Render
etc."
to be

their dues; tribute to

due

is

latent in the

noun

dues.

Cor.
wise

i.

26.

" For

ye see your calling, brethren,

many

men

after the flesh, not

many
is

mighty, not

how that many noble,

not
are

called."

Here the thought or subject

i.e.,

the " calling "

the aet

of calling,

not the persons

who

are called, but the persons

following verses go on to explain the

manner

in

who call. which God calls

The
:

viz.,

by choosing the weak and the base to confound the wise and the mighty. So in like manner He had chosen weak instruments like Paul,Apollos

and Cephas to

call

results, in order " that

The

Ellipsis

in Corinth, and to produce such wondrous no flesh should glory in His presence." "Not would in this case be better supplied thus

the saints

many
you."

wise

men

after the flesh, not

many

mighty, not

many

noble call

2 Cor. V. 17.

"Therefore

if

any man

be

in

Christ, he

is

new

creature."

Here the verb substantive is supplied twice, but the verb created must be supplied from the noun "creature": "If any man be in Christ, [he is created] a new creature." Or else there is only one Ellipsis, and the sentence reads on, thus: " If any man be in Christ a new creation, old things have passed away; behold, all things are become new."

Eph.

iii.

16.

" [Praying] that he

14.

would grant you," from

"

bowing

my knees"
II.

in

verse

Whi:kh thh omittki)

Wown

is

to bh

sli>plii:i)

from a

CONTRARY
Gen.
Gen.
xxxiii. 10.
is

Wohd.
refused and] said, etc."

"And Jacob
"

This word

latent in the contrary

words which

follow.

xxxiii. 15.
folk

And Hsau
with

said.

some of the
nccdcth it?

that are

me.

Let me now leave with thee And he [jfacob] said, What

etc.

[Thou shall not leave any,"

ELLIPSIS

(RELATIVE: OF CONTRARY

WORDS).

59

Gen.

" Unstable as water, thou shalt not excel." R.V. marg., " Bubbling over as water, thou shalt not have the

xlix. 4.

excellency."

The word rendered " unstable " is ITIQ {pacliaz), to (So Sam. and Syr.). overflow, to flow down like water. is supplied from the contrary words, " Flowing down
shall pass

bubble up

and

The

Ellipsis

like 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

away]

the excellency of power, with rapidity, like water,

[all this shall

pass

away]

" thou shalt not have the excellency

!

And
liberties

so

it

came

to pass.

See

Chron.

v. 1.

Judges

V. 6.

Here, because the

in

Ellipsis has not

been observed,
is literally

have been taken

the translation.

The Heb.

" 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."

The R.V.

tries to preserve the correctness of translation by giving in the margin " the caravans 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

vii. II.

" God judgeth the righteous, and

God

is

angry

tenth

wicked every day."

Ps. Ixv.

8.

" Thou makest the outgoings of the morning and of the

supplied, viz., "
[

evening to rejoice."

This does not mean the outgoings of the evening as well as the

morning.

The contrary word must be

the incomings

or return] of the evening."

Ps. Ixvi. 20.

prayer, nor his

" Blessed

be

mercy from me."

God, which hath not turned away my This is not " my prayer from me,"
is

my prayer [from himself] ." Ps. Ixxxiv. 10. *' For a day in thy courts thousand [elsewhere, or in any other place] ."
but "

better than a

Prov. xix.
than

I.

" Better

is

the poor that walketh in his integrity,

lips,

[the rich, that is]

perverse in his

and

is

a fool."
is

Here the A.V. has supplied

implied.

" he that is."

It

necessary merely
is

to define the person as rich to complete the contrast which

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]
:

60

FIGURES OF SPEECH.
Without the supply of
this EUipsis " to tlicc," there
is

no sense

in

the words.

Prov. xxviii. i6. "The prince that lacketh understanding [and]

also

great oppressor

[sJuill
/;/5

cut

o^

his days],

but he that

hateth

covetousness, shall prolong

days.''

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.

15.

Dan.
"

iii.

Here

the Ellipsis

is

so patent that

it is

supplied.

Now

if

ye be ready that at what time ye hear the sound of the cornet,

all

flute,
fall

harp, sacUbut, psaltery, and dulcimer, and

I

kinds of music, ye

down and worship the image which good] ." Compare Luke xiii. 9.

have

made;
if

[well

and

Luke

xiii. 9.

"And
it

if

it

bear

fruit, iccll

and

not, thiii, after

that thou shalt cut

down."
is

given.

Here the omitted verb Thus: "If it bear

,

suggested by the contrary verb that

shalt

is

fruit [thou

leave

it

to stand,
it

ov shalt

not cut

it down] and if not, after that, thou shalt cut See further under the figure of Aposiopesis.

down."
the servants

Rom.

vi.

17.

" But God be thanked, that ye were

of sin, but ye have obeyed," etc.

Here the word Se {de), but, in the latter clause implies and points us word jxev (men) which is omitted in the former clause. The two go 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
to the

unto you."
This
longer.''
is

clearly the sense, for

sin,

we

are not to thank

were the servants of

but that, though

God that we we were, we are so no

* F-or the importance of tliis word Pet. iv. 6, fiiv (titcn), although, compare where both the A.V. and R.V. ijnore it, though it is there in the Greek, thus translating the words " For this cause was the gospel preached to them that arc 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
1
:

preached

in

order that

men might

be judged

And

it

is

unaccountable why the

fity
("/<;/),

A.V. and R.V.

should both altogether ignore the important word

it

although, and leave

untranslated!
Ellipsis in the English,

They have both created an

though there

is

none

in

the

Greek, which reads tVa KfiiOwiTL

jiiv (hiiui krithbsi nifii),

"in order that, though

ELLIPSIS
1

(RELATIVE:

OF CONTRARY
is

WORDS).

61

Cor.

vii. ig.

"

Circumcision

nothing, and uncircumcision

of

is

nothing, but the keeping of the

i.e.,

commandments

God

[is

everything] ,"

alone avails.
2 Cor. viii. 14.

" But by an equality, tJiat 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."
I

Tim.

iv.

3.

"

Forbidding to marry

[and eominanding]

to

abstain from meats."

III.

(See under Zeugma.)

Where
1.

ANALOGOUS,
Gen.
23.

the omitted Word is to be supplied from or RELATED Words.

were brought up upon Joseph's knees."

is
:

"The children also of Machir the son of Manasseh Margin, borne. R.V., born. [and educated] at Joseph's But the Ellipsis of relation knees." "Therefore to the Lord Exod. But he being a chief man among his Lev. xxi.
"
xiii. 15.
I

sacrifice

all

[beasts],"

etc.

4.

"

[a priest]

people, shall not defile himself [for

Jiis

wife] to profane himself."

See verse 14

and Ezek.

xxiv. 16, 17.

Deut. XV. 12. " And if thy brother, [or man, or an Hebrew woman, be sold unto thee,"
Ps. cxlii.
hand]
."

thy sister], an
etc.

Hebrew

4.

Isa. XXX. 17.

" looked on my " One thousand

I

right hand,

and beheld

[on

my

left

shall flee at the

rebuke of one; at

the rebuke of five shall ye Isa. xxxviii. 12. cut off

[all]
I

flee."

"

have cut

off as

a weaver

my life,"
bound]
in

i.e., I

have

my
In

life

as a weaver [his thread]

4.

Matt.
loins."

iii.

"

And

a leathern girdle

[ivas

about his
the A.V.

"

John vii, 39, the verb given is rightly supplied For the Holy Spirit was not yet given."

they might be condemned according to the will of men* as to the flesh, yet they might live ({^wo-i 6e, zosi de) according to the will of God, as to the spirit." That
to say, the gospel was preached to those who had since died, not "that they might be judged" thus, but "that THOUGH they might be judged." (See a pamphlet on The Spirits in Prison, by the same author and publisher.)
is

Greek Kara

dv^/awTroi's {kata anthropous), just like

ivill

Rom.

viii.

27,

where the

A.V. and R.V. both supply the words " the

theon) according to the will of God.

of"

in italics: Kara Oeov (kata

62

FIGURES OF SPEECH.

Rom.
wine,

xiv. 21.

"It

is

jJood neither to eat flesh,

nor to drink
i.e.,

nor duy thing whereby thy brother stumbleth,"

etc.

nor

to

do

any thing whereby,

The
to the

point

is

not merely

abstaining from
is

the

use of anything

that other people abuse, but from that which

a cause of stumbling

weak conscience

of the brother in Christ,

who thought
idol.

it

wrong

to eat or drink that

which has been offered to an

Rom.

xvi. i6.

" Salute one another with an holy

that

kiss."

and the testimony of the Primitive overwhelming Church, and undoubted 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 men to kiss each The Ellipsis understood is " Salute one other indiscriminately. another [ine)i and women respectively] with a holy kiss."
Here, the
fact

dXXyXovs

(alleelous)

is

masculine,

The
a
1

Apostolical

Constitutions (Cent. III.) say:

"Let
;

the

men

salute one another (masc), and the

kiss."

women one another

1

(fem.), with

In this sense are to be understood also

Cor.

xvi.

20

2 Cor.

xiii.

12

Thess.

v.

26;

Pet.

v.

14.-

IV.

Where the

omitted Word is contained in another Word, THE One combining the two Significations.

Mctalepsis

This has been called Metalepsis: but this is hardly correct; for {(j.v.) is a compound Metonomy, and a Mctonomy has to do
It

only with nouns.

has also been called Syntheton, or Synthesis

(Latin, Compositio), 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

Constkuctio Pr/EGNANs, when the verb thus

the

derives an additional force.

Gen.
house."

xii.

15.

"And
is

woman was
npS

taken

into

Pharaoh's

Here the
or capture.
xix.

figure

translated, for
12.

(laqach)
iii.

signifies to catch,
;

(Gen.
Isa.

xiv.
Iii.

Num.

xxi. 25.

Deut.

14

xxix. 7.

Sam.
to

14,

20.

5.

Jer.

xlviii. 46).

And

here the two senses are

in

combined

(take, in the sense of catch,

and take,

the sense of had),

For an exhaustive treatment of the whole

Another, hy the
I'Jcv.

Saliiti' Otic

Jas. Neil, .M. A.

subject, sec a work, entitled Loud.: Simpkin and Marshall.

ELLIPSIS
take possession
of,

(RELATIVE: OF A
and lead
into,
i.e.,

COMBINED WORD).
"

63

The woman was taken [and

led,
;

brought] into Pharaoh's house."

See
xix. 2.

for a similar use, seized,

9,

or caught and
xviii.

or taken and

brought, etc., Gen. xv.

Est.
ii.

10.

Ex.

xxv. 2

xxvii. 20.

Num.

16.

Gen.

xliii. 33.

"

And

the

men

marvelled one at another."

did not marvel one at another, but, marvelling at

They what Joseph did,

they looked one at another. The two senses are contained in the one " And the men marvelled [and looked] one at another." verb, thus In verse 34, the two senses are translated both in A.V. and R.V.,
:

"

and he took

a)id sent

messes unto them from before him."

to

For

this

use of the verb ND (nashaJi)

xxviii. 20, etc.

take, see also

Ex.

xviii.

12;

xxv.

2;

Ex.

xxiii.

18,

and xxxiv.
is

25.

Here the Hebrew nil (zavach)

to sacrifice,

or slay,

not literally translated, but the two senses, slay

and pour out (the blood) are combined in the one word " ofFer." The Heb. h^ (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 [a)id pour out] the blood of my sacrifice upon leavened bread."
:

Lev.

xvii.

3.

"

What man
it

soever there be of the house of Israel

it

that killeth an ox, or lamb, or goat, in the camp, or that killeth

of the camp,

out

and bringeth
.

not unto the door of the tabernacle of the

.

that 'man blood shall be imputed unto that man 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] ."

congregation

shall be cut off

Num. xxv. I. Here, through not seeing the Ellipsis, T'N (el) which means to, is translated with. " And the people began to commit whoredom with the daughters of Moab," i.e., they " began to commit whoredom [and to join themselves] to the daughters of Moab."
Josh.
viii.

29.

"Joshua
in x. 27,

commanded
reinai)ieth
is

that they

should raise

thereon a great heap of stones that

Here, as well as

unto this day."

the Ellipsis

supplied.

64

FIGURES OF SPEECH.
2

Chron. xxxii.

i.

" And thought to win them for himself."

means
(as given in the margin)

Here vhi^ CD^pnS

to

{VkikdJuii cyhuv)

break thcni up, but this being "for himself," conveyed no sense; so

was modified But the correct supply of the Ellipsis makes the meaning clear, and enables us He "encamped against the to retain the literal sense of the verb: fenced cities, and thought to break them up [aud atnic.v thciit] to himself," or " thought to rend them [from the kiit^doiii ofyudaJi, luid niiiiex
to " will," in order to agree with

the translation of the verb, which

means

" break up,'"

''

the preposition

for."

them] to himself."

Ezra
in

ii.

62.

Here

the figure

is

translated.

The Heb.,

as given

the margin, reads

literally, "

This is But a more correct translation of the priesthood." from the put figure would be: "Therefore they were polluted [and put] from the
priesthood." priesthood."

Therefore they were polluted from the translated, " Therefore were they, as polluted,

Ps. xxi.

12.

We have already noted the Ellipsis of the accusative

arrows."

in this verse, "

tliiiie

Now we

have the
:

verse, of the second signification of the verb

" When thou shalt make

Die'
,

Ellipsis, in

the

same

ready
face."

thi)ie

arrows upon thy bowstrings [and shoot them] against their

Ps. xxii.

21.

5,

"

Thou

hast heard

me
is

[aud delivered

from the

horns of the unicorns."

So
Ps.

Ps. cxviii.
7,

where the

Ellipsis

correctly supplied.

See also
"

Heb. verse

below.

Iv. 18.

"

He

hath delivered

my

soul in peace."

R.V.

He

hath redeemed

my
is

soul in peace."

The
redeemed
Ps.
to cleave,

sense

obtained by supplying
it]

the

Ellipsis

" He

hath

my

soul [aud set

in

peace."

Ixiii. 8.

" My soul followeth hard after thee."

{dahvqah), which
xxviii.

Here

to get the sense, the Heb. nj^'lT

to

means
31.

stick

(see

Gen.

ii.

24.

Deut.

60.

Ps.

cxix.

Lam. iv. 4), is translated followeth hard, in order to combine it with Tf^nN {acharcyach) after thee. " My soul followeth hard after thee." The supply of the Ellipsis makes the sense clear and retains the literal meaning of the words, thus: " My soul clcaveth to [and followeth]

after thee."

my lips have opened." See margin. The A.V. translates freely, "Which my lips have uttered." But the sense is: "Which (ro-ws) my lips have opened [aud voiced]."
Ps. Ixvi.
14.

The

Heb.

is:

"Which

ELLIPSIS

(RELATIVE: OF A

COMBINED WORD).

65

is

Ps. Ixviii. i8.

"

Thou

hast received gifts

[and given] gifts

Ps. Ixxiii. 27.

from thee."

To make
all

"Thou hast destroyed sense we must read Thou

:

Thou hast received gifts for men." The Heb. among men," i.e., " Thou hast received among men " compare Eph. iv. 8.
"
;

all

them

that go a whoring

"

hast destroyed
"

all

them

that go a whoring, [departing] from thee,"

i.e.,

Thou

hast destroyed

them that

practise idolatry, departing from thee."

Ps. Ixxxix. 39. Here the Ellipsis is supplied. profaned his crown [by casting it] to the ground." Ps. civ. 22.

"

Thou hast

"The sun
in

ariseth, they gather themselves together,

and

lay

them

down

their dens."
lie

their dens (DriiJlI^D'SN")) they

The Heb. is: down," i.e., " The sun

and]
lay

"And

unto
in

ariseth, they

gather themselves together,

their dens."

[depart,

themselves down

" For coals of fire thou shalt Prov. XXV. 22. The Heb. reads receive upon his head," i.e., " for coals of fire thou shalt receive [and place] upon his head." The verb nnn (cJiatliaJi) 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 (see Prov. xvi. 27 xxvi. 23). Ps. cxl. 9, 10. But if thou doest good to him who uses cruel words of you, that will 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, 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 him with himself [and leadeth] him," etc. So verse 8 and xxvii. 27. The sense is sometimes completed by a second verb. Matt. ii. 13,^0.
Matt.
iv. 5.

"

UapaXajxISdvo) (paralaiiibaiio)

John

xix. 16.

if thou bring thy gift to the altar, and Matt. V. i.e., " if there rememberest that thy brother hath ought against thee "
;

23. "Therefore

Acts

xxiii. 18.

thou bring thy

gift

[even thy sacrifice] to the altar."

An

offering
ii.

was
the

the only gift that could be brought to an altar.

In Lev.

1,

2,

Septuagint translates, "

his gift shall be," etc.,

If

a soul bring a

gift,

a sacrifice, to the Lord,

and thus supplies the explanatory words.

To

66

FIGURES OF SPEECH.
money on
the

apply these words to the placing

a perverse use of language.

Lord's Table

is

Luke

iv.

i,

2.

"And

Jesus being

full

of

the

Holy Ghost

returned from Jordan, and was led by the Spirit into the wilderness,
being forty days tempted of the devil."

The A.V. connects

learn from Matt.
iv.

the forty days with the temptation

it

but

we

tempter came to and are a concisa locutio, i.e., an abbreviated expression, in order that our thought may dwell on the fact of the Icad'nii^, 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."

was not till after the ft)rty days that the Him, when He was hungry. The words are elliptical,
3 that

Luke
rising

iv.

38.

"And
By
;

he arose out of the synagogue,"

i.e.,

"And

up

Jie departed]

out'' of

the synagogue, and entered into the

house of Simon."
fact

this figure
viz.,

which is important, comment on the miracle the synagogue.

our attention is directed to the His rising up, and thus preventing any

rather than to the mere act of going out of

Luke

xviii.

14.

"

tell

you, this

man went down

to his

to his

house

justified rather

than the other."

reads, " This

The Greek
in

man went down

house justified
contained

than the other," but the A.V. correctly supplies the

the comparative
lies in
ny

disjiinetion

(^^)

when

following a positive assertion.

:

The
// in

thought
is

" the Heb. use of the word jp (ntin), Ps. cxviii. 8, 9 better to trust in the I^okd than [i.e., and not] to put confidence
//
is

man.

better to trust in the

in

confidence

beseech thee,

Lord than [i.e., and not] to put princes." So Jonah iv. 3. " Now, O Lord, take, my life from me; for // is better for me to die than [i.e.,
I

and

not]

to live."
in

So

the N.T., Heb.

xi.

25: "Choosing rather to sutfor affliction

i.e.,

with the People of (}od, than

sin ^for a season."

and

not, to

enjoy the pleasures of

Pharisee.

is that the Publican was justified and not the Not that the Pharisee was justified a little, and the Publican was justified a little more The parable is wholly concern!

So here the doctrine

* The iiiicicm reading was drrh, from, supported by the Critical Texts of It was altered later by Tischcndorf, Trcjjcilcs, Alford, and VV'estcott and Hort. some copyist who did not sec the force of the fijurc, so as to maUe it ajjrec better

with the single verb employed.

ELLIPSIS

(RELATIVE: OF A

COMBINED WORD).

67

ing justification (verse 9), and not a parable about the nature of prayer.

The manner
the truth/-

of the prayer

is

merely the vehicle for the illustration of

Luke
8a<f)i(eLv

xix.

44.

"And
last

shall

lay

thee even with

the

ground."
to

(edaphizeiii) signifies

both

to level to the
it

ground, and

dash

to

the
X.

ground.
14
;

In

this

sense

occurs in Ps. cxxxvii.

9.

Hos.

LXX. Luke XX.

9.

" A certain man planted a vineyard, and

;

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
in

xxi. 38.

" And
:

all

the people

came

early in the morning to

the temple, for to hear him."

early,

But opOpL^oj (prthrizo) does not mean to come and the sense is " And all the people morning, [camel to him in the temple."

early, but to rise

up
the

rising

early

in

John
one crying

i.

23.

"

He
"

said,
I

ani the
lie

voice of
it is

one crying

in

the

wilderness," etc.
in

i.e.,

[am

of

whom

laritten]

the voice of

the wilderness."

John
Here the
were
him]
."

vi. 21.

"Then they

willingly received

him

into the ship."

is
:

figure

is

hidden by a free translation. The Greek

"

They

willing, then, to receive

him

into the ship, [and- they did receive

Acts

vii. g.
i.e.,

"And the patriarchs, moved with envy, sold Joseph

"And
the patriarchs,

into Egypt,"

moved with

envy, sold Joseph

[and sent him aioay] into Egypt.

'

A-n-oSiSoiixi

(apodidomi) does not

away

by giving over,
30.

Acts XX.

whether
" Also of

for

mean merely to sell, but money or for any other return.

shall

to

put

your own selves

men

arise,
i.e.,

speaking

perverse things, to draw

away

disciples after them,"

" speaking

perverse things [and seeking] to draw away."

Acts

xxiii. 24.

"

And

provide them beasts, that they

may

set

Paul on, and bring him safe unto Felix the governor."
*

The Greek

Ignorance of the doctrine of justification,

it

may have

been, or oversight as

to the point of the parable, that gave rise to the difficulties presented by the
^

Text, which was altered and glossed in various ways in order to make sense. The Text us Rcccptus has 7) exetvos, the MSS. APQ, &c. have 1} yap eKeivos, 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' eKelvor, with L.Tr.WH.Alf.
(i.e.,

passing over the other).

68
"

FIGURES OF SPEECH.
lit.,:
Siaa-tj^ix)

is,

(diasozo) to save

through"
to

i.e.,

"and Ueep him

in

safety [aud hr'nig

Jiiiii]

unto Felix."
bring,

Here, by the omission of the verb

the preposition, our attention
is

called to the fact

which is required by which is of greater

importance,

viz.,

" Christ is become of no effect unto you, whosoever you are justified by the law ye are fallen from grace." K-(tT//jy;/t^(/Tf utto tov XpLo-rov {katecrgccthecte The Greek is " Ye are severed from apo ton CJiristou) 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

Gal. V.

4.

the preser\'ation of Paul from his enemies.

of

supply the Ellipsis correctly

"

Ye

are

made

Eph.
above.
2

iv. 8.

" When

void [and cut off] from Christ."

he ascended up on high, he led captivity

captive and, [receiving]

gifts,

gave them to men."

See Ps.

Ixviii.

18

Tim.

i.

10.

"And hath

brought

life

and immortality

to light

through the gospel."

Here, following the order of the Greek,

we may read:

"And

brought to
gospel."
is

light,

[and procured for us]

life

By

the Figure of Hendiadys

life,

(</.''),

immortal

showing us that the

and immortality through the that which is procured emphasis is on tlie word
recover themselves out of

" immortal." 2

Tim.

ii.

26.

"And
who
tells

that they

may

the snare of the devil,

are taken captive by him at his will."

Here both the

tion.

figure

The margin

and the sense are lost by defective translaus that the words " recover themselves " are
'^

used to render the Greek

an'ake,"

i.e.,

" lest they

may awake

[and be
clear

delivered] out of the snare of the devil."

The

structure of this Scripture

makes the whole passage

"

Subversion.

A
I

14.

B
I

The aim of the enemy "Subversion 15. The workman (epyaros).

(KaTa(rT/^)o(/)iy).
,

K").

Rxhortation.

" Sliun."

D
I

17, 18-.

Illustration.
-18.
I

"Canker."
" Overtlirown."

Effect on others.

E
I

19.

Hffect on Foundation. " Standeth sure."

Illustration.

D
C
I

20, 21.
I

"Vessels."
.
.

22, 23.

Hxhortation.

" Flee

Avoid."

/i
I

24, 25-.

The Servant

(<SrAos-).

A
I

-25,26.

The aim

of the enemy. " Opposition "/((iT(^mTt6^</i'oi).

ELLIPSIS (RELATIVE:

OF A COMBINED WORD).

69

Then by expanding
verses -25, 26
:

this last

member A, we
the

see the

meaning of

A
-25-.

The aim of

enemy.

" Lest
-25.

b
I

should give them repentance " " Unto (et's) the knowledge of the truth,"

God

26-.

they

" And lest, may awake

-26.

being taken alive by him, [bj God, as

[ajtd be delivered]
(ei)

in "

"]

from the
will
(i.e.,

devil's snare

"

"

Unto

his [God's]

to do the will of

God)." Here in "a" and "a " we have the action of God in delivering, while in " b " and " b " we have the object for which the captive is
delivered.

Tim.

iv. i8.

"And
Thus

the Lord shall deliver

me from
:

every

evil

work, and
})ie,

will

preserve me unto his heavenly kingdom

."

"

i.e.,

" preserve

[and bring me]

fixing

our thought rather on the wondrous

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.
(XTTo
r'?]<;

V. 7.

"And
above.

was heard [and

delivered]

from

his fear."
xii.

ev Xa/3e Las (apo tees eulabeias).

xxii. 21,

(Only here and Heb.

28).

See Ps.

Heb.
after

ix. 16, 17.

necessity be the death of the testator.

men
It is

are dead

For where a testament is, there must also of For a testament is of force othei-wise it is of no strength at all whilst the
"

testator liveth."
clear that
it is

a " covenant " to which these words refer, and

not a testamentary document.

at Sinai

covenant mentioned in the verses which immediately follow, decides this for us. See Ex. xxiv. 5-8. And the mention also of the sprinkling of the blood shows that
sacrifices are referred to.

The

reference to the "

first "

The word

translated

" testator "

is

the participle

Sta^e/xevos

(diathemenos), and

means

appointed.''-

Its

use shows that the sacrifice

* Participle of ^lariOrjjXi (diatitlicetm), to appoint (see

I

Luke

xxii. 29).

"

And
:

Father hath appointed unto me." Acts iii. 25 "The covenant which God made 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,
:

appoint unto you a kingdom, as

my

except this passage.

70

FIGURES OF SPEECH.
which
the

by

covenant

was

made

is

really

contained

in

the

word.

And the word SiaBi'iKi] So that, in accordance

"
,

{diatJicckcc)

everywhere

means

covenant.

with these Scriptures and facts,

we may

translate verses 16-18, as follows:

For where a covenant

is,

there must also of necessity be the

[the sacrifice]
;

death of him (or that) which makes

be of force while he

For a covenant
it

is

of

force over* dead \victinis or sacrifices]

otherwise

is

never held to

who

is

the appointed

upon neither the

first

[covoiant]

Where[sacrifice] is alive. was dedicated without blood," etc.

evil

Heb.
science,"

X. "

23.

" HavinjJ

our hearts sprinkled from an

con-

i.e.,

Having our hearts sprinkled [and

so being delivered]

from

an

evil
I

conscience."

Pet.

iii.

20.

" Were
all

saved by water,"

i.e.,

"

Were

preserved

[and delivered] by water."

Rev.
dirio-o)

xiii.

3.

" And
15).
It

the world wondered after the beast."

belii)id,

(opisO) is
i.

an adverb oi place or time, and means back,

xi'i,

after

(see Rev.

10;

canncjt, therefore, be taken in connection

is

simply with wondered.

But the following

the sense

"And

all

the world wondered Ujnd follo'd'cd] after the beast.''

2.

Rev. XX.

" And
C.

bound him [and

kept

bound him a thousand years," him bound] a thousand years."

i.e.,

"

And

Thk

Hllipsis ok Rephtition:

Where

the omitted word or words is,or are to be supplied out of the

in

preceding or following clause,

order to complete the sense.

This Ellipsis

is

either simple or complex.

Simple, when anything is to be repeated separately, either out of what precedes or follows. Complex, when two things are to be repeated one out of a preceding clause into the following clause and at the same time another
; ;

out of the following into the preceding clause.

(TTi

means
xi.

over, as nuirUiiifj the j^round or foundiition of the action.

xii.

See

Matt. xxiv. 47.

iii.

Luke
10;

44

xv. 7 (7), 10; xix. 41

It

xxiii, IW.

7.

Rev.

xviii.

II.

is

translated,
i.

"upon"

Acts viii. and "on,"

2.

Thcss.

etc.,

many

times; but "after" only here and Luke

.S9.

ELLIPSIS (OF REPETITION

NOUN FROM PRECEDING

Simple.

CLAUSE).

71

I.

1.

Where

the Omission

is

to be

suppHed by

REPEATING

a word or

words out of the Preceding Clause.

{a)

Nouns and Pronouns.

Ex.
take
1

xii. 4.

6.

?V," i.e., the

" Let him and his neighbour next unto his house lamb from verse 3.

Kings
Kings

i.

iii.

" And [Haggith] bare him after Absalom." 25. " Only Kir-haraseth they the
in
left

stones

thereof."

The Heb. reads

in Kir-haraseth."

(see margin)

" Until he
from verse

left

the stones thereof

" Until
."

The
Ps.

Ellipsis

is

to be supplied
left

24.

in

Kir-

haraseth [only] they

xii. 6, (7).

the stones thereof

of the

[to the

Moabites]

"

The words

Lord

are pure

words

as silver

tried in a furnace of earth, purified seven times."

Here there
with

is

an important

many

to think that the

Ellipsis. It has been a great difficulty Lord's words should require purifying,

especially after the declaration in the first part of the verse, that they

are " pure."

What
1
:

increases the dil^culty

:

is

the fact that the word for

earth

is

j*^N (eretz), the earth

i.e.,

the dry land or the world as created,

as in Gen.i.
(}nN, eretz).

" In the beginning

It is

God

created the heaven and the earth''

generally taken as though

;

made

of earth or clay
soil,

but

in this
eretz,
to

ground,

clay

and not

it were used of a crucible would be rrpisi (adauiah), the whole earth. Moreover, the

case

it

Lamed
it
:

prefixed

p) means

or pertaining

to.

It

is

the sign of the

dative case and not of the genitive.

"

As

silver tried in

The Revisers note this and render a furnace on the earth," as though it was
it. is

important for us to note that

does not touch the real
supplying the Ellipsis,

difficulty.

But this removed only by correctly and repeating the noun " words " from the
not in or under the earth
!

This

is

beginning of the verse.

Then,
rest of the

all is clear,

words

in their literal

and we not only may, but must then take the sense. Thus " The words of the
:

Lord
earth
:

are pure words, as silver tried in a furnace

[words]

of the

(or pertaining to the earth), purified seven times."

is

That
the "

make His

which Jehovah has been pleased to words of angels (1 Cor. xiii. 1), nor unspeakable words of Paradise " (2 Cor. xii. 4), but they were
to say the

words

in

revelation, are not the

72

FIGURES OF SPEECH.

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
are exalted to an altogether higher meaning as
as

Some

api-n] (aretee),

man had
used
xlii. 8,

used

it,

meant merely

c.vccUcucc of

any
3),

kind, manhood, nobility, valour, prowess.

tures,
it

But, in the Scripiii.

is

in

the higher sense of glory (Hab.

xliii.
;

praise (Isa.

12;

21

Ixiii. 7).
ii.

And
i.

so in the
3, 5.
it

New

Testament, Phil.
t)6o<;

iv.

Pet.

2 Pet.

(eethos)

was only the haunt

of an animal, but

became

custom, morals, character.

Some

are used in a totally different sense from that

in

which they
it

had ever been used before.

)(op-i)-)kui

(choreegeo)

was simply
to

to

furnish or lead a chorus, but

1

was changed

furnish or supply.

Pet.

iv.

11

".My God

shall supply all

your need."

evayjikioi' (euaugelion)

but
eKKXijcria

it

was merely the dispatch containing the news, was used in the new sense of the gospel of God. (ekk'leesia) was used by the Greeks of any assembly, but
citizens,

especially of

or

as

from them, " burgesses."

we should say The word means

of
a)i

a selection

assembly of

those called out, a)i elect assembly.

Hence

it

is

used

in

tiie

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 this sense it is used in the Old Testament, the Gospels, and partly in the Acts. But in the Pauline Kpistles the Holy
Spirit uses the
viz.,

word and

exalts

it

to

a far higher

meaning;

of

the special election from

both Jews and Gentiles,

forming them as members of Christ's Mystical Body into new ccclesia or assembly. This is a sense in which it

(TU)T)]imi

had never before been used. (sotceria) was merely preservation or deliverance from danger, but in the Scriptures it is " the salvation of God."

Tra/KiK-Ai/Tos

was merely the legal assistant or helper. Testament there is one Paracleetos within us In the New and xv. 26; xvi. 7) (John xiv. 16, 2(i not sin may that we 2inot\\cr Paracleetos with the Father if we do sin (1 John ii. 1).
iparaclcetos)
; ;

See The Mvstcry, by the same author and publisher.

ELLIPSIS (OF REPETITION

(rKdv8aXov (skandalon)

NOUN FROM PRECEDING

onlj^

CLAUSE).

73

was used
but
in

of the trigger of a trap to

it

catch animals;
a

the

New Testament

is

used

in

new and moral sense, of caught or made to trip.

be found

that which causes any one to be

Other words were coined by the Holy Spirit Himself, and cannot in any human writings.
is

(TKavSaXi^M (skandnlizo)
in Classical

Greek,

it

new word altogether. It is never used means to cause to stumble or fall, to give
vi.
1

cause of oifence.
eTTtovcrtos

(epioiisios)

is

a word used only by our Lord (Matt.

it is

and Luke

xi. 3) in

the Lord's Prayer, where

rendered " daily."

is

Hence the
to help us.

difficulty in interpreting

it,

as there

no usage
It is

It is

a question, therefore, of etymology.

It

the

preposition eVi

{epi),
?

upon, prefixed to the participle of a verb.

But what verb

(eiini), to be,

cannot be the participle of the verb

is

et/xt

for its participle

eirl

owa
is

(ousa),
It

of ovaa with

would be
its

eTroiVa.

go or cone, for
bination of

participle

lova-a

and the combination must be eifjn (eiini), to (ioiisa), and the comas used

lovcra

with k~i

will

be

7rtovcra,

by our
or going

Lord.

The word means,

therefore, coming upon

upon, and would refer either to bread for our going or journeying upon, or to the bread coming or descending upon

us from heaven, as the

Israel (John
vi.

manna descended and came down upon

32, 33).

Hence it combines the two ideas of licavenly 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 shown further from the structure of the Psalm
:

A
I

Decrease of good. a 2. Man's words (Falsehood). b 3, 4. Their end " cut off."
I

C
I

5-.

Oppression.
-5-.
I

Sighing.
I

D
I

-5-.
I

will arise (for sighing).

C
I

-5.

will deliver

(from oppression).

B
A
I

rt
I

6.

Jehovah's words (Truth).

7.
I

b
8.

Their end

(preserved).

Increase of bad.

74

FIGURES OF SPEECH.

Here in B, Jehovah's words are placed in contrast with man's words in B in a and a, their character respectively and in h and b
:
:

their end.
Finally,

we may expand
c
I

a (verse 6) as follows

The words
d
I

of

Jehovah are pure words.

yl 5

silver tried in a furnace:

c
I

[Words] pertaining to the earth. d Purified seven times.

I

Here

in

and

we have

" words,"

and

in

d and d

we have the
hast led

purifying of the

silver.

Ps. Ixviii.
captivity
rehellious

i8.
:

" Thou

hast ascended on high, thou

gifts

captive

among

or

men yea, for also, that the Lord God might dwell among them" with those rehels who have heen taken captives.
thou hast received
for
;

the
i.e.,

Ecc.
shepherd."

xii.

II.

"The

nails fastened by the

masters of assemhlics,

words of the wise arc as goads, and as i^'hicJi are given from one
first

Here, instead of repeating " the words" from the A.V.

inserts

clause, the
in-

the word

"

6)',"

thus producing

incoherence

the

passage.
filled up.

The
a

structure shows us at once

how

the Ellipsis should be

The words
I

of the wise

b
I

are as goads,

b
I

and as tent-pegs well

fixed,

a
I

are [the ivords] of the masters of the assemblies.

Here,

in

a and a,

we have

" words,"

and

in

b and

b,

what they are

compared
In

to.

"a" we have the words

of those which act like goads, inciting to

;

action, or probing the conscience

while

in

we have the words

''

of

those

who

are the leaders of assemblies, propounding firmly established

principles

and settled teaching.

''Both of these {not

which

")

are

given by the

same shepherd."

That is, as a chief shepherd gives to one servant a goad for his 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 toothers " words " which " stablish, strengthen and settle."
use,
;

ELLIPSIS (OF REPETITION

Isa. xl. 13.

NOUN FROM PRECEDING

"
?

CLAUSE).

75

" Who hath directed the Spirit of the Lord, or

him

bei)ig

his counsellor hath taught

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

" Who

hath directed the

Spirit of the

Lord
" 12.

or

[who]

as His counsellor hath

made him

to

understand

? iii.

Amos
lion

"As the shepherd taketh out of the mouth of the

a piece of 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."

two

legs, or

Mai.

ii.

14.

"Yet

ye say,

Wherefore?"
?

i.e.,

from verse

13,

wherefore [does

He

not regard our offering, etc.]

Acts
and our

vii. 15, 16.

" So Jacob went down into Egypt, and died, he,

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 Sychem." Here the article tov (ton), of the, rendered " the fatlicr," should be ev (en), in, according to Tischendorf, Tregelles, Westcott and Hort,
fathers,

and the R.V. There must have been three purchases altogether, of which two are recorded in Genesis, and one in Acts vii. from (1) According to Acts vii. 16, Abraham bought a sepulchre
the sons of

Hamor.
is

no record of this purchase in Genesis. But Stephen, Holy Ghost," supplies the information. It was purchased Shechem was of Hamor, the son of Shechem, for " a sum of money." 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 (according to Acts vii. 16) he bought " a sepulchre," The original Shechem must have been an important person to have given his name to a place and it was of his son that Abraham bought it,

There

"full of the

According to Gen. xxiii., Abraham purchased a field with trees It in it and round it; and a cave called Machpelah at the end of it. the Ephron of purchased was situated at Hebron (Mamre), and was Here Abraham Hittite, the son of Zohar, for 400 shekels of silver. Here also were buried buried Sarah, and here he himself was buried.
(2)

Isaac,

Rebekah and Jacob (Gen,

xlix.

29-32

1,

13),

(3)

Jacob's purchase in Gen.

xxxiii. 19,

another Hamor, another descendant of

was years afterward, of What the former Shechem.

76

FIGURES OF SPEECH.

Jacob bought was " a parcel of a field," of Hamor, a Hivite, perhaps the very field which surrounded the "sepulchre" which Abraham had before bought of an ancestor of this Hamor. Jacob gave 100 pieces of money (or Here Joseph was buried (Josh. xxiv. 32), and lambs, margin) for it. here Jacob's sons were " carried over," or transferred, as Joseph was. Now Acts vii. 15 speaks of two parties, as well as of three purchases: "he" (/.^., Jacob), and " our fathers." In verse 16 the 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 Abraham bought, not of " Ephron

the Hittite " (Gen.

xxiii.),

but of

Hamor

the Hivite.

In the abbreviated rehearsal of facts well

known

to all to

whom
if it

Stephen spoke, and who would gladly have caught at the least slip, he had made one, Stephen condensed the history, and presented
elliptically

thus

into Egypt, and died, he and our fathers, and [our fathers] were carried over into Sychem, and laid in the sepulchre [he, i.e., yaeob] in that which ((o, ho'') Abraham bought for
:

"

So Jacob went down

sum

of money, [and they in that

in

icliieh icas

bought] from the sons of

Hamor

Sychem."

It is

probable that the rest of the " fathers "

who

died

in

Egypt were
lib.
ii.

gathered to both of these burial places, for Josephus says {Ant.

that they were buried at

4)

declares that
visited

in his

od Paniniaeh.) day their sepulchres were at Shechem, and were

;

Hebron

while Jerome

(-/'

by strangers.
vi. 5.

Rom.
Here
also."
it is,

'

For

if

we have been planted together

the
likeness] of

in

the like

ness of his death,

"

we

shall be also in the likeness of his resurrection."

his

We

shall be raised [in

18, 19).

resurrection

(See above, pages

xii. 11.

Rom.
in
I
i.e.,

"Not

slothful in

business."

Lit.,

"not
."
j

slothful

earnest care

[i.e.,

Cor.

ii.

II.

" For

earnest care for others (from verse 10)

what man knoweth the things

10

of a

man?"

the [deep] things (or depths), from verse

the

secret thoughts
(or depths) of

and purposes of the spirit of man. " So the [deep] things God, knoweth no man but the Spirit of God."
I

Cor. ii. 13. "Which things also we speak, not in the words wliich man's wisdom teacheth, but which the Holy Ghost teachcth
;

C(jmparing spiritual things with spiritual."

Gricsbach, Lachmann, Tischendorf, Treadles, Alford, WordswDrth,

{ho) in that which, instead of o (ho) Jihich.

N\'cst-

cott

and Hort, read w

ELLIPSIS (OF REPETITION

NOUN FROM PRECEDING

CLAUSE).

77

Here we have, first, to repeat in the second clause the expression " in the words " from the first clause " Not in the words which
:

man's wisdom teacheth, but [in the icords] which the Holy Ghost teacheth." This prepares the way for the supply of the important Ellipses of the last sentence. 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 these nouns to be ? The A.V. suggests " things " (which ought to have been in italics). The R.V. suggests, in the margin, two different nouns " interpreting spiritual things to spiritual men." Much depends on the meaning of the verb crvyKpivco (siinkrino) which occurs only here, and in 2 Cor. X. 12, in the New Testament. Its etymological meaning is clear, being a compound of Kpivw (krino), to separate or sift (hence, to judge) and
:

criV (sun), together n'ith,

so that

it

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; hence, crvyKpivoj (sunkrino), is translated " co/^/'^/r " in 2 Cor. x. 12, and is 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 oi judging is clearly seen. So also the verb is used in Wisdom vii. 29, where wisdom " being compared with the light is found before it." In Wisdom XV. 18: " They worshipped those beasts also that are most hateful for being compared together, some are worse than others." In 1 Mace. x. 71, the idea of judging is very clear, being translated

"try."

Apollonius

says

to

Jonathan,

"Now
i.e.,

therefore,

if

thou

trustest in thine

own

strength,

come down

to us into the plain field,

let

and there

let

us try the matter together;"

us judge or determine

the matter together.

In Gen. open,
IffiB
xl. 8,

16,

22;

xli.

12, 15, it is
in
;

used for
v.

nnS
for

(pahthar), to

hence,

to

interpret;

and

Dan.

13,

17

the

Chald.

(p'shar), to explain, interpret

also in

Num. xv.

34 for

ID'lB

(paJirash),

to

separate or divide, hence (in Pual), to declare distinctly.*

"

And they
sticks

put him in ward, because it was not declared what should be done to him " (i.e., to the man who had gathered

on the Sabbath).
all

Hence, for these are

(sunkrino), the general
so as to

the occurrences of the verb

crvyKp'mi}

meaning of the verb is to coininunicatc distinctly expound or interpret or make anytJiiiig clear and plain i.e., to
:

See also Neh.

viii.8, '-distinctly,"

and Ezra

iv. 18,

" plainly."

78

FIGURES OF SPEECH.
and put
it

sepnnitt' or take (Uiything to pieces

its

tof^cther

again so as
to

nature or construction kinncn.

This meaning

tnake

to make known or

combine ail the various ideas included in the For we cannot become known to ourselves by measuring ourHence the dreams were interpreted selves with others (2 Cor, x. 12). or tnade known (Gen. xl. 8, etc.), and it was not made known what was This meaning, too, to be done to the Sabbath-breaker (Num. xv. 34). 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

thus seems to

verb.

apostle declared

spiritual
is

things with

spiritual

words,

it is

not

in

harmony with what

In verse

said in the larger context here.

declare unto

he came to them he could not 1 he explains that when them "the mystery of God." For so the words must be read, as in the R.V., and all the critical Greek Texts.''' He was obliged to confine his teaching to truths connected with

" Christ 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 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

hitherto profound and absolute secret of the

of Christ the glorious

that

Body of Christ, consisting Head in heaven, and His people the members of " body here upon earth; Jews and Gentiles forming " one new man

in Christ.

But these Corinthians (when he went to them) were all taken up with their own "Bodies." One said, " am of Paul"; and another, " am of Apollos." How, then, could they be prepared to hear, and be initiated into, the wondrous secret concerning the One Body ? No! These " spiritual tilings " could be declared and made known only (verse 13) to "spiritual persons," and the apostle says (iii. 1-6): " could not speak unto you as unto spiritual, but as unto carnal." This, then, is evidently the scope of the whole context, and it shows us that to receive these " spiritual things" we must be " spij-itual members of the One Body of Christ, rather than of one persons " Then we shall be prepared to learn of the many " bodies " of men. the "deep things of G(xl," whicii were afterwards taught to these
I

Corinthian saints by epistle

in

Cor.

\ii.'

yiva-rqpiov (mifstcerion), mystery, and not ixapTvpiov (inarturion), testimony.

in

t Sec fiirthoi- oil this subject author and pul>lisher.

pamphlet on

77;<

.Mysliry,

by the

same

ELLIPSIS (OF REPETITION:

1

NOUN FROM PRECEDING

CLAUSE).

79

Cor.
"

iv.

4.

" For
am
not
yet
I

know nothing by

myself, yet

am

not

hereby

justified."

I.e.,

For
2]
is

conscious to

myself of any
;

[unfaitJiful,

from verse judgeth me

thing,

the Lord,"

am and He

not justified by this

is

but he that

able to bring

all

such hidden and

secret things to light.

2

The R.V. has

" Nevertheless

" against myself."

[their heart,

Cor.

iii.

16.

when

from verse
[from
is
if]

15]
i.e.,

shall turn to the Lord, the veil shall be

taken away

"

"

is

taken away " (R.V.), for

it

it is

the present tense, and

very emphatic
!

because

explains
it

why

their heart shall turn to the

is

Lord

We might
,

almost read

"

When
16.

the veil

taken away from

[their heart]

it

shall

turn to the Lord."

2

See Mai.

iv. 6.

Cor.
[the

vi.

"And
?

what agreement hath the temple

"

of

God

with

temple of] idols

"And no marvel; for Satan himself trans2 Cor. xi. 14, 15. Therefore it is no great formeth himself into an angel of light. [marvel] if his ministers also transform themselves as ministers of
righteousness; whose end shall be according to their works:" what-

ever

may
This

be their present appearance or " reward."

is

the most dangerous of

all

Satan's " devices."

(1)

He goes
flee

about as " a roaring

lion " (1 Pet. v. 8),

and we know that we must

from him.
(2

(2)

He

" beguiles through his subtilty, as " the old serpent

But xi. 3), and there is great fear, lest we be "corrupted." 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 "
Cor.
(3),
!

in your hearts by may may be able to in love, grounded faith that ye being rooted and and depth length and breadth is the comprehend with all saints what and height and to know the love of Christ, which passeth knowledge,

Eph.
;

iii.

17-19. "That

Christ

dwell

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 that ((.Vtt) ye, being rooted and grounded in love, may be strong to apprehend with all the saints what the breadth and leqgth and height and depth [of love is] even (re) to know the love of Christ which
;

passeth knowledge," etc.

We

are to be rooted as a tree, in love

;

we

are to be founded as a
it

building in love

but

we can never know what

is

in

all

its

length

80

FIGURES OF SPEECH.
until

and breadth and height and depth

for that surpasses
all

we know

Christ's love for us,

knowledge.

Bengel beautifully expl^ains the four terms: the "length" extending everlasting the '' breadth all ages from everlasting to extending to people from all nations; the "height" to which no man

through

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.)
I

Tim.

i.

i6.

" Howbeit,

for tliis

cause

obtained mercy that

in

Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting." Here -f>wTo<; (protos), translated " first," is the same word which

me

first

is

translated

"chief"
in

in

the preceding verse.

rendering,

thus
forth

" That
all
ii.

we may

also supply the Ellipsis from the

me

the chief [of

siinicrs]

we retain this same context, Jesus Christ might show

If

long suffering."
in

The R.V. renders "that

me

as chief," etc.

Heb.
ashamed

ii.
all

" For

both he that sanctifieth and they

who
is

are

sanctified arc
t(j

[sons] of

one [father]

for

which cause he

not

call

them brethren."
4.

Heb.

vii.

" Now

consider

how

great this

man

icas,

unto

whom

even the patriarch Abraham gave the tenth of the spoils." There is here no word for " man " in the Greek, and we may better
3.

supply the word " priest " from verse

this [priest] was."

"Now

consider

how

great

Titus

iii.

8.

" This

is

a faithful saying, and these things

will

that thou afHrm constantly."

The Greek
R.\',

reads, as in the R.V., "con-

cerning these."
repeat
justified

The A.V. and

supply "tilings."

the word "heirs" from the preceding verse:

"That

But we may
being

by his grace, we should be made heirs according to the hope Tliis is a faithful saying, and concerning these [heirs] of eternal life. confidently), that they which I will that thou affirm constantly (R.V., have believed
I

in
ii.

God might
2.

be careful to maintain good works."

the propitiation for our sins
:

John

" He

is

and not

for

ours only, but also for the sins 0/ the whole world." The words here are correctly repeated from the preceding clause.

The

contrast is between "ours" and "the world." A very emphatic word is here used for "ours," not the genitive case of the ordinary pronoun i;/x(or (heenion) "our," which is used in the first clause, but a special possessive pronoun, which is very emphatic, ?'//ieT/Dos (heenieteros).

Acts

82

FIGURES OF SPEECH.
Deut.
i.

4.

" And
Mosts)

Og, the
slcu'^

Uinj^

of Baslian, which

dwelt at
33.

Astaroth
iii.

7/1

{i.e..

in

Edrei."

Sec N'um.

xxi.

Deut.

1.

I Kings XX. 34. "Then sdid Almb." from the prcccdinj* clause.

Tlic \crb

must he repeated

Ps.

i.

5.

"Therefore

the

ungodly
in

shall

not

stand

in

the

judgment, and sinners

righteous."

[shall not standi

the congregation of the

among "sinners"
will

Thus, the blessing of the righteous is, that thej- do not stand (verse 1) now; and the punishment of the ungodly
sliail

be that they
5).

not stand

among

the righteous

in

the judgment

(verse

Ps. xlv.
firird thyself'

3.

"Gird
4.

thy sword upon thy thigh,

most mighty:

with thy glory and thy majesty."

Ps.

cxxvi.
in

"

Turn again our

captivity,

Loud, as the

streams

the south."
not complete.
will

There must be a Hgurc employed here, as the grammatical construction

is

Tiicre

is
if

neither subject nor verb in the

second clause, as

be apparent

we

set

them

forth,

thus

Siibjict.

ELLIPSIS (OF REPETITION

times."*'

VERB FROM PRECEDING CLAUSE).

word
is

H3

Six times with

1

the

" sea "

or

" waters."

Thus

in

Ps. xHi.

and Joel

i.

20, the hart

pictured

D'^l^-''p;'Bi<i-h^{al

aphcekai

niayim), over (not "for," see Gen. i. 2, " darkness was upon the face of the deep " i. 20, " fowl that may fly above the earth," etc.), above the
;

apheckai niayim.
in their

The hart hears the rushing of the waters far below rocky bed, and she " crieth out " (in^ ((^'"(^g) to cry, to long
to the

for, only here

and Joel i. 20) for the waters she cannot reach. word rendered " south " (31D, Negeb). This is the of a certain district in Canaan. It was " south " relatively to Canaan, but not absolutely. This is clear from Gen. xii. 9, where we read, " Abram journeyed [from Bethel] going on still toward the

Then as proper name

south "

(rr^Jirr, the

Negeb). Afterwards
. . .

we

read

(xiii. 1)

"And Abram

went up (north) out of Egypt

*

intd the south " (HSlsn, the Negeb).\-

Sam.
xii.

xxii. 16.

"The

channels of the sea appeared."

Job Job Job Job

vi. 15.

"
" "

As

the stream of

brooks they pass away."

{i.e.,

21.

He weakeneth
like

the strength of the mighty "

the apheckcctn).
(i.e.,

xl. 18.

His [Behemoth's] bones are as strong pieces of brass"

xii. 15.

"His
"

apheckeem or aqueducts of brass). [Leviathan's] scales are his pride" {murg., strong pieces
of shields).
of waters

Ps. xviii. 15. Ps. xHi.

1.

"

Then the channels As the hart panteth

i.e.,

were seen."
ii'fl^i'r-brooks:

(marg., brayeth) after the

"

the apheekeem.

So

also Joel

i.

20.
in

Ps. cxxvi.

4.

"

Turn our

captivity,

Lord, as the streams

the

soutii.""

Song

Sol. V. 12. "

Isa. viii. 7.

Ezek.

vi.

3.

His eyes are as the eyes of doves by the rivers of waters {i.e., inhabiting the rocky cHffs of the apheekeem). '" " He [the king of Assyria] shall come up over all his channels {i.e., over the rocky barriers of the apheekeem). " Thus saith the Lord God to the mountains, and to the

"

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." Joel iii. 18. " All the rivers of Judah siiall flow with waters."
t

It

is

still
:

more

graphical

names

"

clear from Deut.

i.

7,

where we have four

distinct topo-

in

the plain

{i.e.,

in

ARABAH, the Jordan

Valley), in the hills

the {i.e., the HILL of Judah), and in the vale {i.e., in plain of Philistia), in the south " {i.e., in the NEGEB, the region south of the hill

COUNTRY

SHEPHELAH,

country of Judah). For other passages, see Num. xiii. 17, 29 xxi. 1. Deut. xxxiv. 3. Josh. x. 40: xii. 8 XV. 21. Judges i. 9. 1 Sam. xxx. 1. Jer. xvii. 6. Noting these words, several passages are greatly elucidated, such as Jtr. xxxii. 44 xxxiii. 13. Zech. vii. 7. Gen. xiii. 1, etc.
;
; :

S4

FIGURES OF SPEECH.
The
Xes^eb
is

intersected

called

''

(iphcckccm"

by deep and rocky gorges, or wadis, Springs and wells are almost unknown in that

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 captivity, O Lord, as [than tiintcst] the nphcekcciii in the Negeb," i.e.,
:

We

as those rushing waters are turned hither and thither by their mighty, 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 aphcckcciu) into our

own
" //
[is

land.

Prov.
of

X.

23.

'

// is

as sport to a fool to do mischief: but a

man
of

understanding,

hath
to

wisdom,"

i.c.,

/5

as

sport to
to

a fool to

do mischief, but
understanding."

exercise]

wisdom

as

sport]

man

i.e.,

begetteth
I

Prov. xvii. him

21.

"

He

that begetteth a fool doetli

it txj

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
:

then been born.

1

Chap.
27.

xv. 27, etc.

See under Aposiopcsis.

.

Kings
and

ix.

" And
i.e.,

.)chu

said,

Smite him also

in

the

chariot,

they did so,"

"

And

[they

smote .him] at the going up

to Gur."
I

Chron.

ii.

23.

" All these belonged

to

the sons of Machir, the

father of (jilcad."

Here the Ellipsis is arbitrarily supplied in the A.\'. by introducing new word into the text. The verb ''took" 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."

There were also that said. We have borrowed and that upon our lands and vineyai'ds." Here the words " ?.r have mortgaged" must be repeated from "There were also some that said. We have borrowed verse 3. Thus: money for the king's tribute, ra'e have mortgaged] our lands and vine-

Neh.

V.

4.

"

money

lor the king's tribute,

yards."

ELLIPSIS (OF REPETITION

VERB FROM PRECEDING CLAUSE).

is

?.t

doth."

" 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 \to send forth an offensive odour] ."
it

Ecc. X. But

I.

Here
is

the

Ellipsis

supplied by the words ''so

:

better to repeat the verb, thus

Isa. viii.
that mutter

ig,

20.

"And

when they

unto them that have familiar

:

spirits,

shall say unto you, Seek and unto wizards that peep, and

should not a people seek unto their

?

God

for [should]

the living [seek unto] to the dead

if

To

the
it

Law and
is

to the

they speak not according to this word,

because there

Testimony is no light

in

them."

Amos
man plow

vi.

12.
?

" Shall
i.e.,

horses run upon a rock

will one

plow

there with oxen

"

[a rock]

with oxen

" Shall horses "

?

run upon a rock

will a

husband-

Mark
,

xii. 5.

"And again he sent another;

sent,

and him they

killed,

and many others [whom he verse 4] beating some, and

and

they used them shamefully,

from

killing

some."
all

Mark
[be offended]

xiv. 29.
."

"Although
I

shall be offended, yet will not

Luke xxii. 37. " For must yet be accomplished

the transgressors
:

say unto you, that this that

in

is

written

for

the

me. And he was reckoned amongst things [written] concerning me have

an end."
This was the
fulfilled

last prophec}^ written of

Him which was

now

to be

before His betrayal, so

He now

abrogated a precept, necessary

that

at the

presentation of Himself, but no longer necessary

die.

He

had been rejected, and was about to not only carry a sword, but buy one. by man among the transgressors.

Now,

therefore, they

So that He

might was only "reckoned"

John
more can
pages

XV.
ye

4.

" No more can

"

ye, except ye abide in

me,"
"

i.e.,

"

No

[bear fruit]

except ye

abide

in

me

(see

above,

12, 13).
i.

Rom.
you."

12.

That

is,

that

may

be comforted together with

8e ea-ri (touto

But this [imparting to you some spiritual this is. gift] is (or means) our being jointly comforted by our mutual faith.'' He -refers to his desire to see these saints in Rome, and the verb is repeated from verse 11, " For I long to see you."
"

The verse begins The verse reads,

in

the Greek, tovu

de

esti),

but

86

FIGURES OF SPEECH.

Rom.
deliver

vii.

24,

25.

"O

wretched man that

?
I

am! who

shall

me from

the body of this death

thank God through Jesus

Christ our Lord."

The sense
to

in this last

clause

is

manifestly incomplete as an answer

the

previous question.
I

Following the most approved reading,

thank God," we take the more ancient words, "Thanks be to God,""-^' and repeat the words from A'erse 24, thus " Who shall Thanks be to God, [He will deliver me from the body of this death ?
instead of "
:

deliver me]

The deliverance here

But as the
flesh is

through Jesus Christ our Lord." desired is from the conflict between the old
spirit,
i

nature and the new, the flesh and the dying body, this mortal body, there

bound up with

this

"body

of death,"

i.e.,

this

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 Thcss. iv. 14, 8La'lr](Tov((li(i Iccsoii), " 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 bod\' of sin and death) by (i.e., by means of, or through) our Lord Jesus Christ." See this passage under the Figures of Metoiiviiiy, Hypallage, Ecphoiiesis, and Erotesis.
is

* Through not noticing the Ellipsis, attempts have been made from the earliest times to get sense by altering the text. The T.R. has ei'^apurrw toj Oeio, with

Griesbach, Scholz, and

AKLPN.

But

X"/"'^

'''V

^fw Griesbach, Lachmann,

Also the \'atican
It

Tischendorf, Tregelles, Alford, Wcstcott and Hort, and R.V.

MS. God

Others read, " But thanks be to God," and others. " (DB), and others, " It is the grace of the Lord " (FG).
t It is to

"

is

the grace of

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 verse 16, " spirit of God "' in viii. 9 and 14 is dii'iiif spirit, /.<., " divine nature " (2 Pet.
be noted that "
spirit "

to the

new nature which

;

is

i.

4),

" spirit of Christ

'"

(viii.

9) is Piuiiiiia-Cliristoii, Christ-Spirit, ant)ther

is
l>y]

the

new

nature.

So, "spirit of adoption " (verse 15)

is

" soiiship-spirit,"

term for and "the

spirit of

Him"

(verse 11)

"the new nature [given

Him who

raised up," &c.

ELLIPSIS (OF REPETITION: VERB FROM PRECEDING CLAUSE).

87

Rom.
19.

viii.

ig-21

may

be explained thus:

For the earnest expectation of the!

for

creature waiteth
of the sons of

the manifestation

Expectation.

God.

20-.

For the creature was made subject

the

to vanity, not willingly, but by reason of-

The Reason,

him who hath subjected

same

-20.
,

[Waiteth, I sav (from verse 19)1 in)

-

hope,
i^
I

'

Expectation ^
be\

21.

Because the creature

itself shall

delivered from the bondage of corruption

into the glorious liberty of the children

The Reason.

of God.

Here, A, corresponding with A, shows us that

the latter member. A, the verb used in the former,

we

are to repeat in
;

the subject of

each

member

being the same.

Rom.
elect? It

viii. 33.
is

"Who

shall lay

anything to the charge of God's

/5

God

that justifieth.

Who

he that condemneth

7^/5

Christ that died."

We

have to remember that, while only the greater pauses are

is

indicated in the ancient manuscripts, there

no authority
is

for the

minor interpunctuation.

This can generally be accurately gathered by

the devout student of the context.

questions ought to be repeated

Here
"

it

probable that the

Who

shall

lay anything to the

?

charge of God's elect

rather
I

[Shall]
?

God who
Christ

justifieth [them]

Who
?

is

he that condemneth [them]

;

[Is it]

who

died [for them]

Yea,

that

is

risen again, etc."

Cor.

iv. 15.

"

For though ye have ten thousand instructors

in

Christ, yet have ye not

many

fathers."
is

Here the verb

I

Cor. XV. 23. " But every man

" ye

have "

correctly repeated in the A.V.

[shall
;

he

made

alive (from verse

22)] in his

own order

Christ the

firstfi'uits

afterward they that are

not " then cometh the
of a

Christ's at his coming.

Then the end,"

used of the
the end
:

i.e.,

end," for to tcAos

soldiers.*

{to telos) is

last

company

body of

to TeAos

{to telos) is

be determined only by the context.

bodies
rdjixara

but of what, or what end, can Here the subject is the various
every
is

(tagmata)

ranks,

i.e.,

man

in

his

own proper

band.

Of these bands or ranks Christ

Horn.
//. 7,

first;

then they that are

380

10, 470, etc.

88

FIGURES OF SPEECH.
;

coming 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 the privilege of those

who

are " in Christ," but the "

to
in

first

"

of the

two
Cor.

resurrections

referred

the

Old Testament, the

your consolais

Gospels, and the Apocalypse.

2
i.

6.

"And whether we be

afflicted,

it is

for

tion."

Here the A.\^ supplies the verb substantive. It repeat the verb " 'av are afflicted] for your consolation."
2 Cor.
iii.

better to

ii.

"

For

if

that which
is

is

done away was glorious,

much more
ev 8o^j;
{cii

that which remaineth

glorious."

Here the two words

" glorious,"

8ta 8o^7;9 {din doxees), by

means of glory, and

doxee), in glory, are both translated

while the verb substantive (" ivas

by the same word, " and " is ") is thus

though incorrectly, supplied. The R.V. renders the verse, " For if that which passeth away (margin, is being done axvay) was with glory, much more that which remaineth /5 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 glory (see verse 10), much more that which remaineth,
necessarily,
:

[remaineth] in glory."
2

Cor.
is

xii. 2.

" Such an one

is

[/

knew] caught up, etc."

The verb
catching

ap-d^io {harpazo) does not necessarily mean that the " up," but rather " (^/ttvn." In Matt. xi. 12. John vi. 15.

Acts
viii.

xxiii.

10
is

it

rendered take by force.

aivay.
" pluck "

In

39
X.

it

catch
it

In .John x.
;

12

it is

Matt. xiii. 19. Acts in rendered " catch "

;

John

28, 29,

is

while

in

Judo 23

it is

pull.

" Such an one See also Ezek. viii. 3. Rev. i. 10. [/ knew] caught away:" and this either with reference to place or time, present place (Acts viii. 39, 40), or to a i.e., caught away to some iv. 2, etc.). vision of some future time (as in Ezek. viii. 3. Rev. i. 10
;

Gal.
unti)
nic,

ii.

7.---"

The

gospel of the uncircumcision was committed

of the

as

the

gospel

circumcision

7i'as

[committed]

unto

Peter."

Gal.

V.

17.

-"

Spirit against the flesh

For the Hesii lusteth against the Spirit, and the and these are contrary the one to the other,
:

so tliat ye cannot do the things that ye would."

Here the word

against,
i.e.,

cTrif^f/xcw

(epithnmeo)
is

is

connected with kutu

In.

(kata),

to

desire that

which

against, or contrary

The same

ELLIPSIS (OF REPETITION

verb
is

VERB FROM PRECEDING CLAUSE).

spirit
(?.^.,

89

used both of the flesh and of the

the new nature), and

it

the Ellipsis of the verb with reference to the latter enables

to be

bad sense with regard to the flesh and in a good sense with regard to the spirit " For the flesh desires that which is against the spirit, and the spirit desires that which is against the flesh and these desires are contrary to one another, so that ye cannot do the things that ye would," i.e., so that your new nature is hindered ofttimes in doing those good things that ye would, and, thank God, your old nature is also hindered from doing the things which it lusts after.
used
in its
:

ye also trusted.'" 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.
i.

Eph.

13.

" In

whom
it

repeated from verse 12

but

The R.V. neither sees, nor supplies the Anacoluthon (q.v.).

Ellipsis, treating

it

as an

Eph.
ye put
off"

iv. 22.

We must repeat from verse

11.

17,

" [/ say also]

that
is

concerning the former conversation the old man, which

corrupt according to the deceitful lusts."

I

Thess.
all

ii.

"Ye know how^ we exhorted and comforted

to

and

charged every one of you, as a father doth his children."

Here
[exhorteth,

three verbs are

be

understood,

i.e.,

and comforteth, and chargeth]

his children."

"as a father (See under

Polysyndetoti).

The R.V.

better preserves the order of the Greek, supplying

"

and

treating the Ellipsis as absolute.

each one of you, as a father with his encouraging j'OM, and testifying, etc."
I

As ye know how we dealt with own children, exhorting you, and

Thesg.
so

iv.

14.

"

again, even

them

also

For if we believe that Jesus died and rose which sleep in Jesus will God bring with
also that are fallen asleep in Jesus will

him." R.V.
:

"

Even

so

them

God

bring with him."

The two clauses

of this verse, as they are thus translated, are so

difficulty to many, and is practically unintelligible. When this is the case we must ask whether there is a figure employed, and, if so, what it is. Here it But what are the omitted words, can be only the figure Ellipsis. which if supplied will cause the passage to yield sense as to teaching, and completeness as to structure?

inconsequent that the passage has been a source of

90

FIGURES OF SPEECH.
Before we can answer this question we must institute an enquiry

into the usage of the

will

word translated

" even

" as this

is

the key that

open

this lock,

besides explaining and throwing light on

" even " here
is

many
and,

other passages.
or even.
It is
is

The word
It
is

kul (kai),

and Kai

(kai) is

the ordinary conjunction,

(2) iilso

(uul,

which has two distinct senses,

(1)

the latter of these with which

cerned.

a matter of great importance that

the

we are now conwe should always

word which it emphasizes. In the Greek, this is But in English literature, including both the A.V. and the R.V., its usage is very inconsistent and defective. In the Greek, koJ, when it means also, is always placed immediately before the word which it emphasizes while in English usage it may be placed either before or after the word. When we add to this that both in the A.V. and R.V. it is often dissociated altogether from this word, the confusion and ambiguity can be imagined. The word Kai' is used in the sense of also some 636 times in the
never
in

know what

doubt.*

New

Testament.!
In

258 of these
it is
it

it is

placed

(in

the A.V.) after the word.

In 275

placed before the word, or in connection with another

word

to In

which

does not belong.

it is it is

60 places In 43 places

not translated at

all.

rendered even, and placed before the word.

in this,

Sometimes the A.V. and R.V. agree

differ.

and sometimes they

Now, remembering that the English word " also " must immediately follow the word which it emphasizes, we ask what is that word here (1 Thess. iv. 14) ? As the Greek stands, it reads, " If we believe that 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
it

notice, before

we

proceed, that the preposition 8id (dia),

when

governs the genitive case, as it does here, denotes agency, and is rendered " by " 235 times, " through " 87 times, etc. but " in " only 8 times. See its use in the very next chapter (1 Thess. v. 9), "We are appointed to obtain salvation by our Lord Jesus Christ" (Sta toC Kxrpiov
;

^'ifiCiv

'h/o-oT

XpuTTov);

Rom.

vii.

25, "

thank God through Jesus Christ

Nor

is it in

the Hebrew, as the

it

"i

is

always joined to and forms part of the

w.>rd with which

t

is

connected.
iisaj^e

See a pamphlet on the

of tlie

word

" Also'' in tiie

New

Testament,

hy the same author and publisher.

ELLIPSIS (OF REPETITION

VERB FROM PRECEDING CLAUSE).

91

our Lord " (8ia 'Irjcrov Xpio-Tov) Rom. v. 9, " We shall be saved from wrath through him " (8i aiVov). No wonder therefore that the R.V.,
;
'

while translating
bring."

it

here "

in

Jesus," says in the margin, " Greek,

through" and adds the alternative rendering, " Will God through ^esus

The one thought and

subject

is

Resurrection, as the great and

blessed hope of the Lord's people.

The three

clauses are perfectly

:

balanced, as will be seen in the following structure of verse 14

a
I

If

we
I

believe

(Belief)

that Jesus died

c
I

(Death)
(Resurrection)
(Belief)

and rose again,

In like
b
I

manner [u'e believe] also That them which are asleep

c
I I

(Death)

will

God

(by Jesus) bring with

.

Him
b and b

[from the dead]

(Resurrection).
belief, in

Here

in

a and a

we have

the statement of our

we have

death (in b the death of Jesus, and in b the death of His saints),
c

while in c and

by by God), but in an explanatory parenthesis it is explained that the Lord Jesus will be the agent, as the context goes on to 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.
resurrection (in c the resurrection of Jesus

we have

God, and

in c

the resurrection of His people

Hence, we must repeat the verb " we believe " from the first clause " If we believe that Jesus died and rose again, in like manner [lae believe] also that God will, through Jesus, bring, with Him,
:

them that are

This
explain
is

fallen asleep."

the scope of the passage, which immediately goes on to

this will be accomplished.
vi.

how

We
5;

have the same hope pre-

sented in the same manner in Rom.

viii.

11.2 Cor.

iv.

14, viz.,

that Resurrection and Advent are the only hope of mourning saints.

Heb.

iii.

15. "While

it

is

said, To-day, etc."

(So R.V.).

The

Greek is " kv tw Aeyecr^ai, 'Ey'jfxepov," " in (or by) its being said. To-day." The 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."

Heb.
Heb.

iv. 7.
iv.

Again he limiteth," from verse 10. For he that hath entered into
"
[seeing]

6.

"

his rest, he himself

his."

also hath rested from his works, as

God

[rested]

from

92

FIGURES OF SPEECH.
Heb.
vii.

8.

"And
of

here
it is

men

that die receive tithes

but there

he rcceivcth

tJieiii,

whom
is

witnessed that he liveth."

The reference
him that he now
art a

clearly to Melchisedec,
In Ps. ex. 4
it

and

it is

not testified of

liveth.

is

testified of Christ, "

Thou

That which 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).
priest for ever after the order of

Melchisedec."

els

TO SirfveKis (eis to dieenekes) means for a continuance, the duration being determined by the nature of the context. In
all

chap.
life
;

vii.

it

his

in

chap.

x.

must mean that Melchisedec remained a priest it must mean that the sacrifices were con1

tinually offei'ed until the end of the

Mosaic dispensation
is

in

x.

12

it

means that the one

with
;

sacrifice of Christ

efficacious in perpetuity (or,

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
here

in

vii.

8 the Ellipsis
;

may

be thus supplied
[a

" And

men
it

that die receive tithes

is

but there
[a priest

man

received them] of

whom

testified that

he lived

all

his life.]

"*

As Melchisedec was a priest all the days of his life, and his was a mortal life; so Christ was a Priest after the same order; and therefore, as His life is eternal, and has no limit. His priesthood (unlike that of Aaron's) must also be without limit, and He is " a priest for ever."

Heb.
shall not

xii. 25.

" See that ye refuse not him that speaketh.

who
refused him that spake on earth,

For

if

they escaped not

much more

we

heaven."

escape, if we turn away from him that spcnketh from Here the words are correctly repeated from what precedes.

2 Pet. i. 19. " We have also a more sure word of prophecy whereunto ye do well that ye take heed, as unto a light that shineth in

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 Heb. vii. 3, he rcniaineth {i.e., remained) Mark v. I.S, they a disciple (/.c, was) 46, conic and sec {i.e., came and saw) John 29, John seeth (i.e., saw), John
*
((/.J'.),
; ;

i.

i.

Philip findcth

and saith
In

(/.<.,

brouglit), etc., etc.

all

found and said); John i\. 1.3, they bring him {/'.<., they such cases the Hj;iii-c of Hnaliaj^c marks the action

which

is

thus emphasized.

ELLIPSIS (OF REPETITION: VERB

FROM PRECEDING CLAUSE).

;

93

a dark place, until the day dawn, and the day star arise I 5(7j'] in your hearts."
It

[taking heed,

cannot be that we are to take heed until we are illuminated by we are converted but that we are to take heed to the word of prophecy in our hearts for it is like a light shining in a dark place. A light is for our eyes to see, and for our feet to use,

God's

Spirit, or until

This is 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
is

but the prophetic word

for our hearts to be exercised with.

contrary to popular theology.

John

iii.

[bom] of God," from verse

was
are

[born] of
[bo7'n]

Whosoever doeth not righteousness is not 9. So also verse 12, " Not as Cain, wJio that wicked one." Also verse 19, " We know that we
lo.
"

of the truth."

2 2

John 2. ^" [Loving y oil] for John 12.- " Having many
lo.

the truth's sake," from verse

things to write unto you,
I

1.

would

not write with paper and ink."

Rev. xix.

"

And
if

fell

at his feet to worship him.

i.e.,

And he

said unto me, Se*e tJw2i do

not,"

"

See

[tJwu ivorship me] not."

(e)

Where an

omitted Particle is to be repeated from the preceding clause.

(i.)

Negatives.
is

The negative
the A.V. and R.V.

is

frequently omitted; and

generally supplied in

Deut.

xxxiii.

6.

"

Let Reuben

live,

and not

die

and

let not his

men

be few."

" Talk no more so exceeding proudly I Sam. ii. 3. arrogancy come out of your mouth."
I

let

not

Kings

art a wise

but his

for thou " Now therefore hold him not guiltless man, and knowest what thou oughtest to do unto him hoar head bring thou down to the grave with blood."
ii.

9.

This has been a favourite text with " those that oppose themMisunderstanding the phrase, where David is ii. 25). called "a man after God's own heart" (as though it referred to David's character, instead of to David's calling, being chosen by God
selves " (2 Tim.

and not, as Saul was, by man), infidels have pointed to show David's faithless and bloodthirsty character:

to

Kings
if,

ii.

But

as in so

94

FIGURES OF SPEECH.
other cases,
is

many
there

we repeat
:

the negative from the preceding clause,

no such

difficulty

" but his hoar head bring thou [not]

down
for

to the grave with blood."

True,
his

Solomon

did

put

Shimei

to
said,

death, but

this

was

quite another reason, and as

Solomon
into

Shimei's blood was upon

own head (verse 37). Thus the passage is brought

is

agreement with David's oath to

Shimei, which
(verse 8 from 2

repeated in immediate connection with this verse

xix. 23).

Sam.

Ps.

ix.

i8.

" For
I.

the

needy

shall not

alway be forgotten
in italics.

the

expectation of the poor shall not perish for ever."

Here the negative

Ps. xxxviii.
chasten

is

supplied by the A.V.

"O

Lord, rebuke

me

not

in

thy wrath

and

me

[not] in

Ps. Ixxv.
stiff

5.

"Lift not up your horn on high

is

thy hot displeasure."

speak

}iot

with a

neck."

Here the negative

supplied, as
/5 is

it is

in

Prov. XXV.
to search their

27.

" //

not good to eat

not glory."

many passages. much honey: so for men

thee, death can

own

glory

Isa. xxxviii. 18.

not celebrate thee."
It is

" For the grave cannot praise

Gen.

open to question whether ii. 6 is one of these cases.

The three verses

4-6 describe

the condition of the earth before the creation of man (verse 7), and (Compare verses 4 and before the plants and herbs of the field grew.
9).

Then three negative reasons are given why these did not grow For C3) the Lord God had not (wS) caused it to rain upon the earth, (2) and (1) there was a man nowhere (("^N) to till the ground, (3)
:

(1)

"

and

(1)

[no

mist went up to water the whole face of the ground."

(ii.)

Interrogatives.

Ps. ii. I, 2. "Why do the heathen rage, and [n'hy do] the [Why do] the kings of the earth set people imagine a vain thing? " themselves, and [7fhy do] the rulers take counsel together ?
Ps.
afar
off,

r\rph (laniniah).

Why

X.

I.

Here the A.V. repeats

" How oft
no?
(k(nniuah).
is

it:

"

Why
<ft ?

(ilQv) standest thou

O Lord?
xxi. 17.

'why hidcst thou thyself in times of trouble?"

IIow

Job
how
oft

the candle of the wicked put out

"
!

and
ho'a'

Cometh

tiicir

destruction'upon tlicm

Here the words

**

ELLIPSIS (REPETITION PARTICLES FROM PRECEDING CLAUSE). 95

:

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 1
in

oft "

[How oft] are they as stubble before the wind, and as chaff that the [How oft] God layeth up calamity for his (i.e., storm carrieth away the wicked man's) children.* He recompenseth him and he shall
!

know

it

his eyes shall see his destruction,

and he

shall drink the

wrath

of the Almighty."

Ps. Ixxiii.
a

19.

" How
word
"

^^N

(eykh).

How ?

are they brought into desolation, as in

moment

they are
''

utterly

better to repeat the

consumed with terrors." But it is how " " How are they utterly consumed
:

with terror

n3"'N ieykah).

" 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 and /TiV/^ (Deut. i. 12) Isaiah, of Jerusalem in her dissipation (Isa. i. 21) and Jeremiah, of Jerusalem in her desolation (Lam. i. 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
!

An

exclamation of pain and grief "

How How
!
:

to the

Lam.
people
!

i.

i,
is

2.

"

How

doth the city

!

sit solitary, that

was

full

of

how

she become as a widow

she that was great

among the

among the provinces, how is she become tributary 1 [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, a)id princess
2.
;

Joel

i.

18.

' How
**

no
"
!

(mail).

How

(no) do the beasts groan

[How] are the

herds of cattle perplexed

rTp""Ti7

Ps.
into
*
say,

iv. 3.
?

(ad-meh).

How
how
"
?

long ?

ye sons of men,
will

long will ye turn

my

glory

shame

how long

ye love vanity

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

the wicked
t

man
the

instead of the children

The

title in

the English Version

the

and Order of

Books of

from the Latin Vulgate. See The Natiics Old Testament, by the same author and publisher.
is

96

FIGURES OF SPEECH.
Here the interrogative is repeated, but why not repeat it again word " atid " ? Thus " [How long] will
:

instead of supplying the

ye seek after leasing

"

Ps. Ixxxix. 46.

ever?
[Ho%i> long.

"How

long,

Lord?

Lord] shall thy wrath burn

{ad-mahthai).

wilt thou hide thyself for "

like fire ?

'^T^r^"^''J

How

long ?

shall

Ps. xciv. 3, 4. " Lord, how long shall the wicked, how long the wicked triumph ? How long shall they utter and speak [How long] shall all the workers of iniquity boast hard things ?
themselves
(d)

"
?

Where

the omission of

Connected Words

is

to be supplied

by repeating them out of a preceding clause.

This form
supplied
in

of Ellipsis,

though

it

is

very clear,

is

not

always

the A.V.

sum of

spake saying, Take the "And Moses 3, 4. from twenty years old and upward," which words are correctly repeated from verse 2.
.
. . .

Num. XX vi.
the people,

Josh. xxiv.
serve the

19.

"And
is

Joshua said unto the people, Ye cannot

etc.
:

Lord

for he

an holy God,"

20,

The words must be supplied from verses 14-16 see also verses Thus: " Ye cannot serve the Lord [unless ye put away your 23.

idols]

for he

is

a holy
3.

God,"
" Yea,

etc.

Ps. Ixxxiv.
altars,

the sparrow hath found an house, and

the swallow a nest for herself, where she

may

lay her young, even thine

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 conthe other was overlaid with gold, and tinually being offered upon it was within the Holy Place! Tlie question therefore is. What is the 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 It must be correctly supplied by repeating type, the R.V. in Roman). 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, 50 I find and love Thy house, my King and my God.
of hosts,
;

O Lord

my

King and

my

ELLIPSIS (REPETITION
If

OF PRECEDING CONNECTED WORDS). we

see

97

we observe the
is

structure of the passage,*

:

how

this supply

of the EUipsis

necessitated

a
I

1.

How
2.

amiable are thy tabernacles,

O Lord

of hosts!

My
:

soul longeth, yea, even fainteth for the courts of the

Lord

my heart and my flesh crieth out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young,
3.

b
I

even thine altars,

O Lord

of hosts,
in

my

4.

Blessed are they that dwell

Selah.

thy house

King and my God. they will be still

:

praising thee.

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
:

b
I I

2.

My
:

soul longeth, yea, even fainteth for the courts of the

Lord
eveji

my

heart and

my

flesh crieth out for the living

b
I

thine altars,

O Lord

of hosts,

my

King and

my
:

But b read after c must have the Ellipsis supplied " The sparrow hath found an house, and the swallow a nest for herself
. .

God, God.

[50

have I found] thine altars,

Prov. xxi.

I.

" The king's heart

:

O Lord
it

of hosts."
/5

in the

hand of the Lord, as

will."

the rivers of water

subject, but there

he turneth
is
:

whithersoever he

Here the second sentence

present
it

is

manifestly incomplete.
will

There
if

is

no verb, and no object, as

be seen

we

in this

way

Subject.

Verb.
IS

Object.

The King's heart

as the rivers of water
It is

in

the hand of the Lord.

clear from this that

we have

to supply both the verb

and the

more when we translate the other words more correctly. The expression " rivers of water " is in the Hebrew "'Q""'!??) {palgey mayim). Palgey means divisions of, and is the plural construct The name of the Patriarch Peleg of l^Q {p(^lag)^ io divideA {i.e., division) was so called " because in his days was the earth
predicate in the latter sentence.

What they

are to be will be seen

clearly

*
t

See Key

to the

Psalms, p. 79. -Edited by the

same author.

iSa

(pnlag), to divide, occurs only in

was
Ps.

Iv. 9.

the e'arth divided." Job xxxviii. 25, " Destroy their tongues and divide tl*;m.

Gen. x.25. 1 Chron. i. 19. " In his days "Who hath divided a watercourse," and
'

98
divklecl "

ri(,L'R]:S

OF SPEECH.

is the technical (Gen. x. 25). Tlic term l^nli^i'y iiKiyini term for the httle channels, or gullies, of water which divide the Rastern garden into small squares of ahout 12 feet each, for Hence the word is used for any little purposes of irrijation. channel by which the water is distributed or divided, especially the channels which divide-up a garden. It is used also of the triclding of

tears,

in Ps.

i.

3,

the

man who

meditates
i.e.,

in

the law of

God
it
!

is like

tree planted by the palgey nidyiiii,

in

a garden, where

will

have a
left

sure supply of water and the constant care of the gardener

Not

out
if it

in

the plain to shift for itself; to thrive

!

if

it

gets water, and to die

does not

These

little

channels were

filled

by the gardener with water from

the spring, or well, or fountain, which

possess; and then the water was sent
the
first

every Eastern garden must

into

another, by

one channel, then into "the land whither thou goest in to possess it, is not as the land of Hgypt from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs" (I)eut. xi. 10). The gardener did not deign By simply to use a tool, or to stoop down and .use his hands. moving tlie foot he dammed up one little stream, or by a similar movesimple

movement

of his foot:

ment he released the water in another. Now we are able to supply the Ellipsis correctly in this verse " The king's heart is in the hand of the Loud as the palgey
:

mayim

\iirc in

the

JuDid of

tJie

gardener \:

He

turneth

it

whithersoever

He

will."

would be perfectly clear without the in England the expression, " A coach and four" is perfectly clear, and the supply of the ICllipsis "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.
this

To an Hastern mind

supply of the Ellipsis.

Just as

*
<ill

Tlic

word

is

used of any very small

(i.

artiflcial

channel.
oil.

The

followinj; ;irc

the occurrences:

Joh
Ps. Ps. Ps.

xxix.
i.

The rock poured me

Lilte
ii

out iiViis of
//;<

;{.

tree planted hy
flu-

rivus of water.

xlvi.

4.

river

stnaiiis li'lnraf shall

it

make
eyes.

kIuI.

Ixv.

9.
\',W.

luirichest

with the river of (lod.

Ps.

exix.
V.

Rivers of waters run

down mine
in

'

Prov.
Isa. Isa.

IH.
2.S.

(And) rivers of waters

the streets.

XXX.
xxxii.
iii.

Rivers and streams of waters.

2.
-IH.

Lam.

As rivers of water in a dry place. Mine e\e runneth down with rivers

ol

uiter.

ELLIPSIS (REl'IiTiriON

OF PRECLDIi^C, CONNECTED WORDS).

99

of the East

So when we learn and understand the eustoms and peeuharities we can often supply the Ellipsis from such knowledge, as
it

i^asterns would supply

naturally.
is

The teaching of
movement

the passaje then

that just as the

little

channels

of water in a garden are turned about by the gardener by the simple of his foot, so the king's heart
is

as easily turned abrjut by

the Lord, "whithersoever

He

wills."

Oh how
children, to

full

of comff)rt for ourselves, for our

this,

friends, for

our

know

and to be assured of
vi.
1).

it

"

On
!

that night could

not the king sleep" (Est.

sleepless night

The

king's heart

turned

the

law of the Medes

delivered.

Oh

h(;w
it

almighty power
heart of man.

for
We

and Persians reversed and Israel simple! Let us never again limit His is almighty power that is required to turn the

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 Lokd's mighty hand as the pal<rai mayini are turned by the simple movement of a

know how

gardener's foot.

Job

iii.

23.

-"

Wliy

is lii(ht

<^ivcu to a

man whose way

is hid,

and

whom God
verse 20.

hath hedged

in ?

"
is lii(lil

Here the words,

"seeing the sun "

" xuhy

(^ivcn" are correctly repeated from

light
is

This expression about giving

(vi. 5,

similar to that of

and vii. 5). Both are idioms (({.v.) for living or being alive, as is clear from verses 20, 21. "Wherefore is light given," i.e., why is life prolonged, in the case of those who are in misery and long for death
?

The
word
ii.

latter part of the verse

may

be cleared by noting that the

l-*s. ii.

" hid," as applied to " a way," differs from that in

is to lose

12.

In l^s.
it

12 "TIN (nvad)
(s(ilhar)
itself.

"inp
hides

which implies
In this case
is life,
?

way which is already known. that the way is not known

it

Here,
at
all.

is It

God has hidden

and

it

cannot be found.

Job complains, to a man The word "^DD (saknk), rendered " hedged in," refers to the way, not to the man, and means, not " hedged in," but 10 (which is It is not the same word as covered up (see xxxviii. 8).

What good

if

God has completely

covered up the way

i.

l^to

{soak),
is

to hedfre in),

nor as

xix.

8,

as indicated

in

the

margin

(which

^^3

{{radar) to fence tip).

Ecc.

vii. II,

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 inheritance, yea, better too." " an as as Margin, f(ood them that see the sun."

100

FIGURES OF SPEECH.
:

The R.V. reads " Wisdom is as good as an inheritance j^ea, more excellent is it for them that see the sun." Margin, " is good together zcfith an inheritance : and profitable unto them," etc.
:

We
common
ix.

must take D5
with,
i.e.,

(im), with,

in

its

idea of accompaniment, in
23, 25.
7.

like 15.

or as (see Gen.
Ps.
Ixxiii.

xviii.

Job
Ecc.

iii.
ii.

14, 16),

15;

26;
"

xxi.
:

8;

xl.

5,

25;

cxliii.

and

translate

is good, as an inheritance is good, and more excellent to them that see the sun" (i.e., for living men, see above under Job iii. 23). For to be in (3, b, which is ignored by A.V. and R.V.) the shelter Ps. xvii. 9) of wisdom [is more (Ss, tzel, Gen. xix. 8; Num. xiv. 9 and the advantage excellent than to be] under the shelter (5) of money of wisdom /5 that wisdom preserveth the life of them that possess it."
;
;

Wisdom

That is to say, briefly, wisdom is good and money is good, but wisdom has this advantage over money; it can preserve life, while an
:

inheritance or

money

cannot.

Zech.
"

xiv. 18.

And

if

the family of Egypt go not up, and

there shall be the

that

Hebrew (see margin) come not, not upon them plague wherewith the Lord will smite the heathen
reads
in

The verse

the

come not up
Here, there

to keep the feast of tabernacles."

is

evidently a figure

because, read with verse 17, there

is

is

not only no sense, but quite an opposite sense to that which

clearly intended.

Our duty
it.

is

to ask.

What

is

the figure

For we arc

not at liberty to suggest an alteration of the Text, or to

a free translation of
suggesting
in

make even The R.V. resorts to the easy method of " The text is probably corrupt." This is the margin
:

a very common practice of commentators! It never seems to enter It would have their heads that the difficulty lies with themselves. been more becoming to have said, " Our understandings are probably at The R.V. arbitrarily inserts words, as docs the A.\'., and even fault"
!

then both Versions

fail

to

make

sense.
rain " (marg., " upon wJiom there
is

The
not").

A.V. says: "

"

That have no
it

The R.V.
not be upon

Neither shall

be

upon them

" (marg., " shall there

them the plague ? " etc.).

The
shall be

Ellipsis is correctly and simply supplied by repeating "there no rain " from the preceding clause wliich, describing millennial
: :

days, says
*'

Whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lohd of hosts, even upon them

ELLIPSIS (REPETITION
no rain. not upon them
shall be
-

OF PRECEDING CONNECTED WORDS).

come

101

And

if

the family of Egypt go not up, and

Jio

not,

[shall there be

rain] f- there shall be the plague,

will

[aforesaid, verse 12]

wherewith the Lord

smite the heathen that

come not up
Matt.

to the feast of tabernacles."

10.

ii.

" When
:

they saw the

exceeding great joy

repeated from verse

"

i.e.,

"When
,

star, they rejoiced with they saw the star [standing over

where the young child

9.

was']

they rejoiced."

The words are

to

be

Matt.
a

xiii.

32.

"

Which

indeed

is

the least of
;

all

seeds [which

man

takes

and sows

in a field] ;"

absolutely, but relatively,

from verse 31 i.e., not the least, as to those seeds which are usually sown in

the

field.

Mark
daughter

v.

23.

" And
:

besought him greatly, saying,

:

My

little

lieth at

the point of death

/ pray thee,

come and

lay thy

hands on her, that she may be healed." Here the A.V. adds " / pray thee,'" but it is better to repeat the verb from the beginning of the verse, and then we may take the other words literally: "/ beseech thee earnestly that having come thou wouldest lay on her thy hands," etc.

John
him.'"

i.

18.

"

No man
is in

hath seen

God

at

any time

the only

begotten Son, which

the
to be
:

bosom

of the Father, he hath declared

completed by repeating the words from hath seen God at any time only which in the the begotten Son, is bosom of the Father, he hath [seen God, and] declared [the Father] ."
is

Here the sense

the preceding clause, thus

"

No man

John
blind]
:

ix.

3.

Here
man
107).

the Ellipsis

is

to be supplied from verse 2.

" Neither hath this

sinned, nor his parents [that he shoidd be born

but that the works of

God

should be

made manifest

in

him."

See below (page

Rom.

iv. 12.

"And the

father of circumcision to

them who are

:

not of the circumcision," etc.

Here the words are

"

to be repeated from the preceding clause

[that

And

the father of

the circumcision

righteousness might

be

imputed] to
in

the steps

them who are not of the circumcision only, but also walk 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.

102

FIGURES OF SPEECH.

i.e.,

Rom. V. "And not

3.

"

only do

And not only we [rejoice

so,

but

we

glory in tribulations also,"

in

hope of the glory of God], but

we

glory also

in tribuhitions.""^'

Rom.
Sdi'ed

V.

II.

"And

not only so:"

,

i.e.,

"And
I

not only [are we

him but we also joy in God [as our God] through our Lord Jesus Christ, by whom we have now received

from

icrath throngli

the reconciliation."
It
is

at this

point that the great doctrinal portion of

It

Romans
to
v. 11

divides into two portions.

runs from
it is

i.

16 to

viii.

39.

Up
it is

the subject
subject
is

is

" sins"

from verse 12
it

" sin."
:

Up

to this point the

the products of the old nature

from this point

the old
v.

nature
it is

itself.

Up

to v. 11

is

the fruits of the old tree: from

12

the old tree

:

itself.

Up

to this point

we

are considered as " in the

in

flesh "

from this point we are considered as " not

is in

the flesh," but

the flesh

us.j

Rom.
God
for
1

vii. 7.
!

"What shall we say then?

I

[that]

the law

[is]

sin

?
;

forbid

Nay,

had not known

sin but

by (or through) the law

had not known lust [to be sin] except the law had said. Thou shalt not covet. But [/ say that] (from verse 7) sin taking occasion by the commandment, wrought in me all manner of concupiscence {or desire). For without the law sin 'is] dead."

Rom.
Rom.

viii. 23.
,

"

And

not only they,"

i.e.,

"

And

not only [every

creature groaneth]

but ourselves also," etc.

this,"
i.e.,

ix. 10.

"And not only

"And

not only [was there

also had
it

that limitation of the promise to this son], but

when Rebecca

conceived [twins] by one, even by our father Isaac

said unto her,

....
is

was
ex'en

The

Rom.
in

X. 8.

" But what

in
."

elder shall serve the younger."

saith
:

it ?

The word

nigh thee,

thy mouth and

[/5

thy heart

that

is,

the word of faith, which

we

preach
I

nigh thee]

Cor. XV. 42.

"

So

also

/5

the resurrection of the dead."

Here

instead of using the verb substantive

we must

repeat the words from

the Greek the emphasis is on the verb "glory." "We Gl.ORY also in i.e., wc not only have them like all other people, but by j;race we are For the usage of the word " also" see paj^e 90. able to Jilory in them.
In

tribuliitions,"

In the

See

Greek the emphasis is on the worJ "joy." " NN'e JOY also in God." pamphlet on the iiibliea! usage of the word Also, by the same author and
this, a

publisher.

See further, on September, 1898,

;

scries of articles in

Thiiif^s

in

Conn-

commencing

ELLIPSIS (REPETITION
verses 37 and 41, and then

OF PRECEDING CONNECTED iVORDSJ.

103

by the position of Kat "also"

we can preserve the proper emphasis shown : " So the RESURRECTION also of the
."

dead [is with a different body] whole argument.

2 Cor. viii. 19.

This preserves the harmony of the

" And, not only

"

And

not

tliat
,

only,"

i.e.,

[is

his

praise throughotit all the churches]

but he was chf(sen" also of the churches to travel with us with this grace (or gift)," etc.

Col.

iii.

4.

"

When

Christ, ivho

is

our

life,

shall appear."

It is

question whether this Ellipsis should be supplied (as in A.V. and R.V.) by the verb substantive, or whether the words should be repeated from
the preceding verse,

"When

Christ, [with

whom] our

life [is

hid],

sha.\\

appear, then shall ye also appear with him in glory."

Many

ancient

MSS., with Lachmann (margin), Tischendorf,

read " your
2
life."
i.

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,

Tim.

7.

of power,

"a

COWARDLY
iv.

spirit," wvevixa Seuklas

{pneunia deilias)
in

Seiktd (deilia),

mesins timidity, fear/illness, cowardice, a.nd always

the verb SetXiaw
(deiliad),
xxi. 8).

a bad sense (see

viii.

John

xiv. 27.

The

adjective. Matt.

26.

Mark
I

40.

Rev.
ii.

John
John

19.

" they went out.''

I

V. 15.

Here the Ellipsis correctly supplied the A.V., And we know that he hear whatsoever we
is

in

"

if

us,

ask [according

to his laill],

we know

that

we have

the petitions that

we

desired of him."

Here the words,

the preceding verse.
2.

" according to

His

icill,"

are to be supplied from

Where

the omitted word

is

to be supplied out of a Succeedjnc.

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."

104

FIGURES OF SPEECH.
**

Here the words goiii<^ before supplied fnMii the words that follow

" are necessitated,

^'

and are to be

go

after."

Judges

xvi. 13,

14."

If

with the web, [and fastencst them

then shall I be

thou weavest the seven locks of my head xvith a pin in the beam (from verse 14),

man (from verses 7 and 11)]: and The Arabic and Vulgate Versions supply these words to complete the sense. See Appendix C. Homaoteleuton, where it is shown that this is not really an Ellipsis, but an ancient omission on the part of some scribe.
weak and
be as another

she fastened

it

with the pin, etc."

Samuel, Look not on his because I 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
I

Sam.

xvi.

7.

"

The Lokd

said unto
;

countenance, or on the height of his stature

:

heart."

Here the verb

clause.
It is

"seeth''

is

correctly repeated from the succeeding

it

not necessary to repeat "the Lord," though

It

is

true,

and greatly beautifies the English.

may

be simply "for

it is

not as

man

seeth," or, "for / see not as

man

seeth," which

comes

to the

same

thing.
I

Kings

iii.
;

12.

"Lo,

have given thee a wise and underlike

standing heart

so that there

was none
x.

thee before thee, neither

after thee shall

any

arise like unto thee,"

i.e.,

among

the kings,

which

words follow
I

in

verse 13.
xiv. 15.
is

See also
the

23.
shall smite
Israel,

Kings

"For
in

Lord

[sliaking

him] as a reed
I

shaken
7.

the water."
-u'crc,

the sons of Helah Jezoar, and Ethnan, [and Coz] " supply from verse
iv.
:

Chron.

"And

Zereth,

and

8.

So, at the end of verse 13 supply " Mconothai" from verse 14.
Also,
in

chap,

vi.,

at end of verse 27, supply " Stnnuel his son " from

verse 28.*
In chap.
vii.

at

end of verse 18 supply "

(uid

Shcniidnh" from

verse 19.
In

chap.

viii.

at

end of

verse

add

"tiiid

Shdhaniim

"

from

verse

8.

* In this

verso there

was

Joel, sec verse 33.

second."
verse
.'<.'<],

And

S;iimicl or Shcnuiors firstborn a stranjjc confusion. V'ashni ("^30^) is not a proper name, but means " the the verse reads, " And the sons of Samuel, the firstliorn [Joel,
is

the second Aliiali."

See

Sam.

viii.

'2,

and sec also above.

paje 5.

ELLIPSIS (OF REPETITION:

In chap. XXV. at
is

FROM SUCCEEDING CLAUSE).

105

where he
In

end of verse 3 add ''and Shimei" from verse 17, named. In verse 3 only five out of the six are named. the A.V. and R.V. Shimei's name is supplied in the margin.

Neh.

V. 2.

"For

there were that said,

We, our

sons,

and our
3, 4, 5.

daughters, [being] many, [are mortgaged]," supply from verses

in the margin and and belongs to the word " brooks." But it must be repeated also before the word rivers, thus " He shall not see the flowing rivers, the flowing brooks of honey and butter."

Job XX.

17.

Here the word " floods " means, as

R.V., streaming or flowing,

is

Job xxxviii. 19. The Ellipsis is the way [to the place where] light
is

"

to be

" Where supphed thus dwelleth ? and as for darkness,

:

where

the place thereof

16.

''

Ps. xxxv.
"

With

hypocritical

mockers

in

feasts,"

i.e.y

repeating the latter words of the former sentence.

With hypocrites

[at feasts]

mocking

at the feast,"

i.e.,

like

parasites who, for the sake of their belly, flatter others.

Prov.

xiii.

i.

" A wise son heareth his father's instruction

Here the
Ellipsis
is

but
is

a scorner heareth not rebuke."

correctly supplied in the A.V.

plain,

and

son of the wise

Isa. xxxi.

Isa. xix. II. " How say ye unto [the wise] Pharaoh, ? " etc.
5.

am

the

"As birds
:

flying, so will

the

Lord

of hosts defend

Jerusalem."

Here the word "birds" is feminine. It refers therefore to female and to maternal love " As mother-birds fluttering (see Deut. xxxii. 11), or as fluttering birds [defend their young (from the next
birds,

clause)] so will the

Lord

of hosts defend Jerusalem."

is

One
Passover.
xxi. 18.

of the words for defend

n"iDB, (pahsok), from TIDE (pasak),

halt (see Isa. xxxv. 6. Lev.

npB

(pasak)

" How long halt ye (D^npS) Sam. iv. 4). between two opinions ? " Heb., as birds hop backwards and forwards o)i two boughs. Hence in Ex. xii. 13, it is not "when I see the blood, I will pass over you " but, it is Oy^^ "'I^npD, " I will halt or stop at you, and the

means primarily to So 1 Kings xviii. 21,

plague shall not be upon you,"

i.e.,

Jehovah
is

will stop or halt at (h^) the

door and not

sufl"er

the destroyer to enter.

So the precious blood of

Christ stops the hand of justice, and

a perfect defence to the sinner

who

is

sheltered by

it.

106

FIGURES OF SPEECH.
Hab.
ii.

3.
is

'*

For the

vision

is

deferred] for an appointed time,"

follo\vin<4

which word
Mai.
i.

clearly implied in

tiie

sentence.

See also

10.
i.

Luke

17.

"And

flic

Junrfs of the

disobedient to the

wisdom

of the just."

Luke xxii. 36. The Greek reads, "He that hath not, let him sell garment and buy a sword." Here the A.V. boldly, correctly, and idiomatically supplies the Ellipsis in the first member from the followinj* sentence " He that hath no sword, let him sell his garment and buy one" (see on Luke xxii. 37 above).
liis
:

gave you not that bread from heaven." "that true, bread," from the succeeding clause: "Rut my Father giveth you the true bread from heaven."
vi.

John

32.

" Moses

i.e.,

shall never

"I am the bread of life: lie that cometh to me hunger; and he that believeth on me shall never thirst." The exquisite English of this can never be improved. As an idiomatic

John

vi. 35.

version
tion
is

it is

perfect.
:

The R.V.
hunger
the
"

in

attempting a more
thirst."

literal translaIf

very lame

" not

and " never

we

are to be
ttojttotc

literal,

we must supply
(it

Ellipsis

by repeating the word

(popote),

any time, from the end of the verse.

it

Both \'ersions prac-

tically ignore

by including

it

in

the word " never."

"He
*'

that

cometh

and he that believeth

It
is

me shall in nowise hunger [at anytime]; on me shall in no wise thirst at any time," i.e.,
to
in

never," as expressed thus in both sentences

the A.\'.
is

very instructive to

note that the negative here

signifies, by no

most
no

emphatic, a doubled negative, which

case; and
it

means,
it

in

no

7i.'ise,in

is

very solemn to notice that whenever

was used by man.

Peter, in .M:itt.
it

man was
xvi.

never able to make good his asseveration,

'*

<.i,^,

22, said,

This shall not be unto thee," but

will
1

was.

Again

in
1

xxvi.
will

35 he said, " Yet

not deny thee
in
in

not deny thee," and in A\ai-k

xiv. 31, "

any wise," but Peter did deny the Lord Jesus!

xi.

His enemies,
but

John

36, declared, "

He

will

not

He

did

Peter, in

John

xiii. 8,

declared, "

come to the feast,"' Thou shalt never wash

*'
1

my

feet,"

but Jesus did!

believe," but he did,

Thomas, in John xx. and that without fulfilling

25, declared,

will

not

his condition!'

On

the

other hand,
the

how
:

sure,

Lord Jesus when

how true, how certain are the declarations of made with this same positiveness. Among

others note

In all this \vc luivc a

v. 'M).

solemn

\v;ii-iiin>4

to lot

our

yc:

be

yc:i.

and our nay

nay (Matt.

ELLIPSIS (OF REPETITION

Matt. Matt.
V.

FROM SUCCEEDING CLAUSE).

no
7visc

107

18.

"One
"

jot or

one

tittle shall in

pass from the law

till

all

be

fulfilled."

V.

20.

Except your righteousness exceed the righteousness of the

scribes

Luke John
Heb.

xxii.
vi.

34. 37.

viii.

12.

and Pharisees, ye shall in no case enter into the kingdom of heaven." " The cock shall not crow this day." John xiii. 38. " Him that cometh unto me, I will in no ivisc cast out," i.e., no never, no never cast out. " Their sins and their iniquities will I remember no more," i.e., in no wise will I remember any more.
" "
I

Heb.
1

xiii.
ii.

5.

will never leave thee

nor forsake thee."

Pet.

6.

He

that believeth on him shall not be confounded."*

John
bhnd
?

IX. 2.

"And
[that he

his 'disciples
is

asked him, saying, Master,

who

did sin, this

"

man

blind]

or his parents, that he was born

(See above, page 101).

xii.

John
hateth his

25.

*'

He

that loveth his

it

life

shall lose
life

it

and he that

life in

this

world shall keep

loveth his
life

unto

eternal."

Here two expressions are

the former:
eternity] ."

to be repeated from the latter clause, in

[in this

"

He that

world] shall lose

it

[unto

Acts
as of
fire,

ii.

3.
it

" And there appeared unto them cloven tongues

sat

like

and

upon each

of

them,"
:

i.e.,

the

Holy

Spirit, as is clear

from the next verse.

" And there appeared unto them, and he [the Holy Ghost] sat (or dwelt) upon each of them." The tongues were not divided into two parts, as suggested by the popular term "cloven tongues," but they were divided, or distributed, among the Twelve.

The verse may be rendered

distributed, tongues like as of fire

" And they stoned Stephen, calling upon God, and vii. 59. Lord Jesus, receive my spirit." The Greek reads, " calling upon and saying." There is evidently an Ellipsis after the verb " calling upon," which the A.V. supplies with the word "God." The R.V. supplies the word "Lorrf." The meaning is clear, that Stephen being full of the Holy Ghost addressed his prayer to Christ, and his words were "Lord Jesus, receive my spirit." Both words must therefore be repeated thus: "calling

Acts

saying.

*
iv.

15

For other examples see John iv. 14 v. 3. Heb. x. 17. 2 Pet. i. 10. Rev. iii.
;

viii.

12

x.

28.

Rom.

iv. 8.

Thess.

12, etc.

All these are the immutable promises and purposes of the living God, and though we are to " cease from man, whose breath is in his nostrils," the word of the Lord endureth for ever. See further under the figure called Repeated Negation,

below.

108

FIGURES OF SPEECH.

this Ellipsis the

upon the Lord Jesus and saying [Lord jfcsiis] receive my spirit." By emphasis is thrown on the act of invocation and shows that this act of prayer was addressed to the Lord Jesus, i.e.,
Lord, who art Jesus:
or,

Jesus who art the Lord.

in

Where two
number and

substantives are placed together

is

the

same gender,

and is explanatory of the former; or, there is an Ellipsis of the words of explanation, "that is to say," or " that is." Sometimes this is supplied by the A.V. and sometimes it is not. See Deut. xxii. 28, "a damsel tliat is a virgin." Judges xi. 1, margin, "a woman an harlot." Gen. xiii. 8, margin, ''nicu brethren.'' Num. xxxii. 14, "an increase of sinful men," the Hebrew
case, the latter
in

apposition

to,

reads:

"an increase of
is

certain
Ellipsis

men who are sinners." Matt, King"; Greek, "a man tJiat is a King," as in xx.
supplied,
19,

xviii.
1,

23,

"a

"a man that is an householder." "a prophet"; Greek, "a man that is a prophet." Acts ii. 29, " men and brethren " Greek, " Men who are brethren," and verse 22, "men of Israel"; Greek, "men who are Israelites." So here, Acts vii. 59, "Lord, who art Jesus" compare Rev. xxii. 20.
margin, xxiv.
;

where the Luke ii. 15,

Rom.
in

ii.

12.

"

For as many as have sinned without

law, shall

perish also without [beitig judged by] law: and as

many

as have sinned

the law (or under law) shall be judged by the law."

in

Rom. ii. 28, 29 is an elliptical passage A.V. covers by a free translation.

original,

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 jfeic] outwardly, is a Jew, neither that which [/5 circumcision] outwardly in the flesh, is circumcision but he
: ;

that
spirit

[/5

yew] inwardly,
in

is
[is

a Jew, and circumcision of heart in the

circumcision]
."

and not

the letter

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 it has missed: law was the promise [made]
verse,

"For
to

not

through

[righteousness of]

Abraham, or

to his seed, that he

should
faith."

be

the

heir

of

the

world, but through

righteousness

of

Rom.

V.

16. "Also not as

[the

judgment

or sentence came]

through one that sinned [is] the free gift: for the judgment (Kpi/jut) but [7cas\ after one [transgression] unto condemnation (KuraK/ji/ia) the free gift is after many offences unto SiKaiw^m (i.e., a righteous
;

acquittal)."

(Sec below, page 111).

ELLIPSIS (OF REPETITION:

N.B.

FROM SUCCEEDING CLAUSE).

which
is is

109

It

is

not
is
;

8tK(uocrvvy]
it

{(likaiosiiiiee)

the attribute of
the act of the
is

righteousness;

nor

StKatWts (dikaiosis) which

it is

Judge

in justifying

but

StKatw^a (dikaionia) which

the outcome

of the act, the just thing done.

I

Cor.
wise

many
called,

but

" For ye see your calling, brethren, how that not men after the flesh, not many mighty, not many noble are God hath chosen the foolish things of the world to confound
i.

26, 27.

the wise," etc.

Here the words

the succeeding clause.

" are called " are repeated

i.e.,

clause, but " are chosen,"

to

confound,

etc.,

from the preceding might be supplied from

verse
4 the

(See above page 58).

Cor. V. 4, 5. deliver" from verse 5:

I

We

must supply
of our

in

verb " to

" [To deliver] in the

spirit,

name

Lord Jesus

(Shrist (ye,

and

my

being gathered together, with

the power of our Lord Jesus

for the destruction

Christ), to deliver [/ say] such an

one unto Satan

of the flesh, that the spirit

I

may

be saved in the day of the Lord Jesus."

Cor.

vi. 12.
all

"All
will

[meats (from verse 13)] are lawful unto

x.

me
.'

[to eat],

but
,

are not profitable; (see

I

33)

all

[meats] are lawful for

me

[to eat]

but

not be brought under the power of any [meat]

Compare
I

x. 23.

Cor. xiv. 22.

"But

prophesying

[/5

/or a

5/o-,

(from previous
believe."

sentence)] not for

1

Cor. XV.

"The 47.

them that

believe not, but for

first

them which

man
[/5

is

of the earth, earthy:

the

second man, the Lord from heaven, above on Acts

the Lord."
2 Cor. V. 10.
vii.

heavenly (from verse 48)."

See
is]

59, as to these

two nouns, "the second man [who

"

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

clause.

" done "

correctly supplied from the succeeding

Eph,

ii.

I.

There

is

evidently an 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. But it is worth consideration whether it the R.V., "did he quicken."

may

"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 you were raised in Him, and quickened -with
not be supplied from
i.

19, 20,

Him] were dead

in trespasses

and

sins," etc.

110

FIGURES OF SPEECH.
It

may

also be supplied by repeatinj* the verb from

filleth all
[///5

i.

23,

"Which

is

his

body, the fulness of him which

saints] with all

[spiritual gifts].

And you
ii.

[hath he thus filled]

Kal v/Aas oi'Tas,
5,

passes and sins "(chap. were."

1):

must be compared with verse

Phil.
[the prize
iii.

kuI

who were dead in tres"and you when ye were," oi/ras vy/ias, " and we when we
" in

This points to the use of the verb "quickened

13.

each case.

" Brethren,
:

(from verse 14)]

count not myself to have apprehended but ////."; one thing / do, forgetting those
I
,

things which are behind

[lue]

and reaching forth unto those things

which are before

2

[iiie]

Tim.
is

i.

5.

etc."
I

"

When
in

call to

remembrance the unfeigned

tJiat
is

faith

that

is in

thee."

There

no verb

the Greek, and the words

reads, " Taking

should have
of the

been placed
dwelt

in italics.

The Greek
i)i

remembrance
,

unfeigned faith [dwelling

first in

tliee

(from the succeeding clause)]

thee also."

which
I

thy grandmother Lois, and thy mother Eunice, and

[it

am

persuaded that

dwelleth]

in

Here

it is

repeated from

the preceding clause.

Supply Tit. ii. 2. " That the aged men be sober, grave, etc." the verb " exhort " from verse 6 here, and also in verses 4 and 9
:

" [Exhort] that the aged

Heb.
right

viii. i.

" We have such an high

in
vii.

men

be sober, etc."
priest,

who

is

set
i.e.,

on the
" such a

hand of the throne of the Majesty

26).

the heavens,"

high priest [as became us]" (from

II.

Co.MPLBX

Wherk

both Clauses are Involved.

abbreviated foim of expression, in which an Ellipsis in the 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
first

An

of

the

first.

Simple
inferred.

Ellipsis

puts one member, and leaves the other to be

Complex

Ellipsis puts

these two are interchanged.

two members, and implies two others, and Hence this figure has been called " Semi-

duplex Oratio,"

i.e.,

semi-double discourse.
are involved.
:

1.

Where sinolh words

Prov.
is

X.

I.

"A

wise son maketh a glad father

but a foolish son

the heaviness of his mother."

ELLIPSIS (OF REPETITION

Here the word
in

COMPLEX, OF SINGLE WORDS).

is

Ill

"

father"

in

the former clause

to he understood

the latter; and the

in

understood
a mother.

word "mother" in the latter clause is to he the former. For a wise son is a joy to a mother as well
is

as to a father, and a foolish son

a heaviness to a father as well as to

See also chaps,

xv.

20

xvii.

25

xxiii.

Matt,
crites
!

you, scrihes and Pharisees, hypobecause ye build the tombs of the prophets, and garnish the

xxiii. 29.

"Woe unto

24

xxx. 17.

sepulchres of the righteous."

latter "

Here the word " build " refers also to the " sepulchres " of the clause and the word " garnish " refers also to the word tombs" of the former clause. I.e., 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.

Rom.
gift
:

V. 16.

"And not
teas

for the

judgment

as it was by one that sinned 50 by one to condemnation, but the free

is

the

gift is

of

many

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
:

submit the following, treating the

bji'

first

clause

as a complex Ellipsis

And

not, as [the

judgment came]

free

gift

[come by one

who
unto
sin,

luas righteous]

one that sinned, [does] the for the judgment [was

:

death] after one [offence] to condemnation, but the free gift

after

[is

pardon]

many

offences,

justification

"

i.e.,

Adam

brought the

judgment of death by one life and pardon for many

Christ by bearing that judgment, brought

Rom.

X.

10.

" With the heart man believeth unto righteousness;

;

sins.

(See above, page 108).

and with the mouth confession is made unto salvation." Here "righteousness" is to be understood in the latter clause, as and " salvation " is to be understood in the well as " salvation " former clause, as well as "righteousness." Moreover "confession" must be made with the heart as well as with the mouth and right;

completion of the sense is: " With the heart man believeth unto righteousness [and salvation] and with [the heart and] the mouth confession is made unto [righteousness

eousness includes salvation.

The

full

and] salvation."
2.

Where Sentfnces

are involved.
of the righteous
;

Ps.
the

i.

6.

"

For the Lord knoweth the way

but

way

of the ungodly shall perish."

112

FIGURES OF SPEECH.
In the

former sentence we have the cause,

in

the latter the

:

effect.

But both effect and cause are latent in each statement " The Lord Unoweth the way of the righteous [and it shall not perish] but [the
,

Lord

kitoiceth]

the

way

of the ungodly [and

it]

shall perish."

Ps.

xlii. 8.

" The
is

Lord

will

command

his loving kindness in the

daytime and

in

the night his song shall be with me."

insufficiently supplied

Here the

Ellipsis

by the words,
:

'^

shall be."
will

The
and

Ellipsis

is

complex, and to be understood thus

ivill

The

Lord

command
in

his loving kindness [and his song with me] in the daytime,

the night also [he

command

his

loving kindness and]

his

song.

Isa. xxxii.

3.

" And the eyes of

:

[and
but^

tlicy

shall see]

them that see shall not be and the ears of them that hear shall \not be

din?,

dull,

hearken."

John

V.

21.
;

"For
is

like as

the Father raiseth up the dead, anil

quickeneth them

even so the Son quickeneth

whom

he

will."

Here the

Ellipsis

treated as being Simple, instead of Complex,

and is supplied by the word " tlicin." But the words " raiseth up the dead " in the former clause are latent in the latter, while the words

"whom
" will
will]
]
;

he

will " in

the latter clause are latent

in

the former, thus:

For as the Father raiseth up the dead, and quickeneth \ichom he even so the Son [raiseth up the dead, and] quickeneth whom he
to the Greek, "
"
1

."

Or according

So

THE SOX

also."

John
taught me,
speak]
;

viii.
I

speak these things;"

I

but
."

do nothing of myself; but as my Father hath i.e., "Of myself do nothing nor speak these things as the Father hath taught me, [and
I

28.

I do them]

See a similar

illustration in verse 38.

John
myself
:

xiv.

10. " The words

that

speak unto you

speak not of

but the Father that dwelleth

in

me, he doeth the works."

:

" The This complex Ellipsis must be understood as follows the Father myself, [but not of unto I speak you, words which speak that dwelleth in me, he speaketh them] and [the works which I do, I do
I
:

not of myself]

but the

Father that dwelleth

in

me,

he doeth

the

works."

John
will

xvii. 26.
//
;

"

And
i.e.,

declare
1

that the love wherewith thou hast loved

them, and

in

them."

have declared unto them thy name, and me may be in " And have ilcclarcd to them thy name,
1 1

ELLIPSIS (OF REPETITION

and
will declare
[thy

COMPLEX).

113

love]

that the love wherewith thou hast loved

me may be in them, and [and my love] may be in them." Rom. vi. 4. " Theretpre we are buried with him by baptism
I

into

death

that like as Christ was raised up from the dead by the glory
Ellipsis here

of the Father," etc.

The complex

may

be thus worked out

" Therefore

we are
the

buried with him by His baptism-unto-death [and raised again front

,

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 18, 19, on the context of this passage). ness of life."
dead]

Heb.
it

xii.

20.

" And^if so

much

as a beast touch the mountain,

In Ex. xix. 13, the

shall
is,

be stoned, or thrust through with a dart."

"

hand touch it, for he shall surely be stoned or shot'through with a dart whether it be man or beast, he shall not
text

There

shall not a

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

man

touch]

it,

he shall be stoned [and

if

a beast touch

it,

it

shall be]

thrust through with a dart."

FALSE ELLIPSIS.
There
in

are not only manj^ instances where the Ellipses which exist
:

the original have been incorrectly supplied in the translation

is

but
)i(>

there are cases also of italics being inserted, where there

Ellipsis in the original.

really

In

these cases the italics have been necessitated by the faulty

translation,

and not by the Text.

a few examples, arising from various causes
12,
13.
:

We give
Gen

xxxvii.

"And

his brethren

went to feed their

father's flock in

Shechem.
in

brethren feed the flock

And Israel " Shechem ?

words,''
i.e.,

said unto Joseph,

Do

not thy

The Massorah
one of the
Text.
If

gives the words rendered " their father's flock " as

fifteen

dotted

words

which

ought to be

cancelled in reading, though they have not been removed from the

gone to feed themselves

in

these words are removed, then the inference is that they had and make merry, and the words '' the flock"
in italics.

verse 13 need not be inserted

word "men" is necessitated by having There is no Ellipsis. The its place. and On and Dathan and Abiram verse reads that " Korah took Dathan took the sons of Reuben." Or that Korah and On, the son of Peleth, the son of Reuben. and Abiram
xvi.
I.

Num.

The

last

put the verb "took" out of

. .

'

Deut. xxix.

29.

"

The

secret tliim^s belong unto the

Lord our God,

but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law."

The

italics

thus supplied make excellent sense

in

Knglish, but this

is not the sense of the Hebrew. The Massorah gives the words, "to the Lord our God," as being one of fifteen examples in 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 ior us and for our children for ever, that we may do all the words of this law,"

See (Jinsburg's Introduction, pp. 320, author ami publisher.

32.S.
'

Also Tfic Massorah,

liy

the

same

Acc()rdinj to the Samarit;in

PciitatLUch aiul the St ptuaj^iiit Ncision and

a few .MSS.
J

See Ginsburn's Introduction, pp.

;170, .S72.

FALSE ELLIPSIS.
i.e.,

115

the secret things which have not been, but will yet be revealed.
xxx. 11-14.
34, 35.

Compare chap.

Deut. xxxii.
preposition

Here,
" to

in

verse 35, the word "

bcloiisrctli

" is

inserted in italic type through reading the

Hebrew
"'

^7

(7^')

as being the
really the

and pronoun

;;/t'."

But the
as
is

(yod)

is

abbreviation of the word D1^

of Onkelos, the

{yoiii) day,''

clear from the

Targum

Samaritan Pentateuch, and the Septuagint translation Taking, then, ''7 {lee) as being an abbreviation of DV7 (Vyom) for the day, the four lines form an alternate correspondence the first line reading on consecutively with the third, and the second with the fourth,
:

thus

a
I

Is

not this laid up in store with me,

I

b Sealed up in my treasuries For the day of vengeance and recompense, For the time when their foot shall slip ? h 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
a
I I

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

slide ?

The word DVS {Vyom), for the day, corresponds with T^ph (Vath), for the time. The R.V. renders the last two lines, " Vengeance is mine and
recompense, at the time when their foot shall
slide."

Josh. xxiv. 17. " 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

(q.v.)

it is

not observed that there

;

is

an Homceoteleutonf
vi^ritten

in

the

Hebrew Text

i.e.,

the Scribe having

the word "

back to a second " that the words " is

He " omitted the next word " is God," his eye going He " which follows it. This is clear from the fact
God
" are preserved in the Septuagint translation.

The passage

therefore reads, " For the

Lord our God, He

is

God,
by

He

brought

us up, etc.," thus emphasizing the pronoun

"He"

Repetition
I

(q.v.).

Sam.

xxiv.

9,

10.

" David said to Saul

thee.
II.,
II.

some bade me
it

kill
is

thee, but mine eye spared thee."

The Hebrew Text as

now

stands

Dnni
*
t

{vattacham) but she spared

See Ginsburg's Introduction, Part See Ginsburg's Introduction, Part

This yields no sense, so the

v.,

chap,
chap.

pp. 165-170.

vi.

pp. 171-182.

116

FIGURES OF SPEECH.
and
R.\'.

A.\'.

have followed the Vulgate and inserted

out''

''

miuc eye"

in

italies.

But Dr. Ginsburg points

that in

all

probability in the

transeription of the Text from the ancient Phoenician characters into

(which is T\) (which is N) was mistaken for the square characters, and so nnn, she spdird, was written instead of DnN. / spared. There can be no question that this was the primitive reading as it is preserved in the LXX. Chaldee, and Syriac.
2

Sam.

i.

i8.
:

"He

use of the

bow

behold,

if is

bade them teach the children of Judah written in the book of Jasher."

the

Here the words supplied are manifestly incorrect. It should be; "He commanded them to teach the children of Judah 'The Bow-,' or [this Song of ] 'The Bow,' behold, it is written in the book of Jashar,"
i.e.,

the upright, a
It is

book of national songs, probably, but of which nothing

it

is

known.

clear that this song of David's had not already been

written in that book, but he gave directions that

written.
2

should be there

See also Josh.

i.

x. 13.

Sam.

21.

" For there the

shield of the mighty

lie

is

vilely cast

away, the shield of Saul, as

oil."

tJtougli

liad

not hcoi anointed with

The

italics

are wrongly supplied through not knowing thaf'S^

^(k'lcc) ii'eapo)is.
:

(b'lee)

not should be

v5

With
"

emendation the verse reads For there the shield of the mighty
this

is

vilely cast

away,

The shield of Saul, the weapons anointed with or, "The weapons of him anointed with oil."
I

oil,"

Kings

XX. 33.

" Now

the

men

did diligently observe ichether

it."

anything wotild come from him, and did hastily catch

The A.V.

is

a loose paraphrase.

The R.V.

indicates the difficulty.

In the Eastern

Recension the words are divided differently from the

divined and hasted \i.c., by Hendiadys (q.v.) quickly and they pressed whether it was from him, and they

Textus Reccptiis,] and should be rendered,

"Now
divined
(///5

the

men

drift)]

said, etc."

Introduction, pp. 291, 292.

t

This

is

the rcadinj; of the

first

Edition of the

Hebrew

Hihle, Soncino, 1488;

also of the Syriac and Arabic Versions, and the Chaldee paraphrase.

The mistake

of

for 3 could be easily

made.

See Ginsburg's
I

Iiitrodiution, p. 144.

See Ginsburg's

Introductinii. p. 4.M8.

FALSE ELLIPSIS.
Neh.
iv.

117

12.

"They

said unto us ten times, from

all

places
''that

whence ye shall return unto us, [they ivill be /'o_>'02<] ," margin, from all places ye must retiini to ns" The R.V. puts the margin of A.V. in the Text, and the Text
margin.
It

in

the

appears that
it

it

is

not a case
literally.

in

which the apodosis

"

is

to be

supplied, but

may
"

be taken

They

said unto us ten times.

From

all

places ye shall return unto us."

i.

Ps.

4.

The

structure of the

The ungodly are not so." Lit., Psalm shows that

Verse
1

"

Not so the ungodly."

5.

corresponds with verse

4-

Verses

1-3 concerning the godly. Verses 4 and 5 the ungodly.

Thus

A
A

1-3.
I

^ B

6-.
I

B
I

The godly . The ungodly The godly -6. The ungodly

.
.

]
i"

present.

4, 5.

^^^^^^,^_

The

first

two may be expanded thus

1.

Their blessing (not standing with the

2.
I '

ungodly now)
b
c
I

Their character
3.

Comparison

4-.
I '

Their character
-4.
I

5.

Comparison ungodly, Their punishment (not standing with j^^^

c
J

.1 .1
] )
)

r^,

[^^^ go^^y-

heu' way.

rp,

heu' way.

the godly

in

the judgment)

understood,
is

Therefore verse 4 corresponds with verse 2 and verse 2 must be their delight if not supplied, thus " Not so the ungodly
:

not

in

the law of the Lord, neither do they meditate in His law, etc."
Ellipsis in verse 5 see page 82.
12.

For the
Ps.
ii.

"And

ye

perish

fro)n

the way."

R.V.

"and ye

perish in the way."

no " iu " or ''from " in the Hebrew it is literally, " and To lose the icay is a Hebrew idiom for perishing, or ye lose the way." being lost. It ought either to be translated literally, " and ye lose the way," or idiomatically, " and ye be lost," or, " and ye perish." Psalm i. ends with the perishing of " tlic luay," and Psalm ii. ends with the

There

is

118

FIGURES OF SPEECH.

the Son.

perishing of those who refuse to walk in it, by submitting themselves to " Kiss," Ps. ii. 12, is the same as " be ruled by " in Gen. xli.

40, margin.

Ps.

X. 3.

" For

the wicked boasteth of his heart's desire, and

wlioiii

blesseth the covetous

the

Lord abhorreth."

Margin, " and

of

tJie

covetous blesseth himself, he abhorreth the Lord."

The struggles of the Revisers to make sense Hebrew Text may be seen in their rendering:
"

the

present

renounceth,

For the wicked boasteth of his heart's desire, and the covetous j't'rt, contemneth the Lord." Margin, " and blesseth the

covetous, but revjleth the Lord.''

The simple fact is that this is one of the passages altered by the opherim through a mistaken reverence, in order to avoid the uttering of the words involving a curse on Jehovah. But in this case, having altered " he blasphemeth " into " he blesseth," the word " blesseth " they did not remove it from the text. Hence both words 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,

ivhere their voice

not heard."

Here the word ''where" seems

R.V. omits
it.

to be unnecessarily supplied.

The

The sense appears

to be, as expressed

in

the margin,

*' without these their voice is heard." That is to say, with regard to the heavens " [they have] no speech nor language their voice is not
;

heard," and yet they do utter speech, they do declare knowledge

their

and

words go forth through

all

the earth.
1

Ps. xxvii. 13."/ had fainted unless had believed to see the goodness of the Lord in the land of the living." The words, '* I had fainted," both in the A.\'. and R.V., are an
arbitrary addition in order to

make

sense.

from disregarding the fact that the word " unless " is dotted in the printed text, and should be cancelled in reading. It is cancelled in the LXX. Syriac and Vulgate, and the clause should be rendered
difficulty

The

arises

See Ginsburg's Introduction,

Sec The Witness of

p.

.'<(i.S.

the Stars (by the

same author and

publisher), pp.

4-(>.

FALSE ELLIPSIS.
"
I

119

believe that
" i6.

shall

see the goodness of the

Lord
This

in

the land

of the living."

Ps. Ixviii.
which

"

Why

leap ye, ye high hills

is

the

hill

God

desireth to dwell in."

Here, by taking IT) (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.
-f2"i

occurs only here, and

or
to

askance

at,

envy,

ye high

hills,

is an Arabic word, which means to look and the verse reads naturally " Why do ye envy, the hill God desired for His seat?" i.e., Sinai, see
:

verse 17.

The R.V. agrees with

4.

this.

Ps. Ixix.
wrongfully."

"

They

that would destroy me, being mine enemies

The Syriac
than

supplies a letter \p), thus giving the reading,

'^

more

my
"

bones,'"

instead of " they that

:

would destroy me

being,'' etc.

So

that the verse reads

They that hate me without a cause are more than the

hairs of

my
"

head
falsely are

They that are mine enemies

Ps. Ixix. 20 (21). " I looked for some to take none and for comforters, but 1 found none."
; :

more than my bones."

pity,

but there was

Translated more closely with the Chaldee, Septuagint, Syriac, and Vulgate, we may dispense with the italics " I looked for a sympathizer, but there was none. And for comforters, but
I

found none."
(6).

Ps. Ixxv. 5
stiff

" Lift not up your horn on high

speak not with a

neck."

inserted and

Here, owing to the fact that quiescent letters are sometimes sometimes omitted in the Heb. text, the N (aleph) is

inserted in the
neck.

word "Tl!i!l (b'tziir) rock, making it 1^*^?1 (b'tsavvahr) 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
the Rock."

Ps. cxviii. answered me, ajui

5.
set

"I
me
in

called

upon

AH

in

distress:

Jehovah

a large place." According to the Western Recension of the Heb. text (which the Textus Receptus follows) n;:irnG)5 (Bammerchavyah) is one word, and means in a large place, and hence, with freedom or with deliverance (compare Hos. iv. 16,
*

See Ginsburg's Introduction,

p. 333.

120

FIGURES OF SPEECH.
But according to the Kastern Recension the reading is two words PT^ irnci,' and the verse should be rendered called upon JAH in my distress. He answered me with the
8).

Ps. xxxi.

presented
"
1

in

deliverance of
It will

JAH."

be noted that both the A.\'. and R.V. ignore the Te.vtus

Kcccptus, a.nd not only divide the

word into two. but remove it from the end to the beginning of the line. Consequently they have to supply the sense with the italics, " and set inc.''
Ps.
''

cxxvi.
'^

3.

" WJicrcof
Our
-2.
I

we

are

glad."

Here

the

word

whereof

is

unnecessary.
gives:
2-.
j

The structure
a

gladness.

b
h
I

3-.

The Lord's The Lord's

gladness.

great things. great things.

a
I

-3.

Our

Or

fully

thus
2-.

:
filled

Then was our mouth

witli

laughter and

our tongue with singing. -2. Then said they among the heathen, The Lord hath done great things for them.
h
I

3-.

The Lord hath done

are glad.
a

great things for us

a
\

-3.

We
2.

It will

be seen

how

answers to
IS
;

a,

and

h to b.
sit

Ps. cxxvii.

"//

vain for you to rise up early, to

up

late,

to eat the bread of sorrows

Here the word "for'"

sense
is

is

for so he giveth his beloved sleep." unnecessarily introduced, creating a con-

fusion of thought and hiding the meaning.

Translated correctly, the

perfect without any

human
what

addition.

The word

" so,"

is 13

thus, in this

manner.

It

refers to
to

follows, viz., to the Lord's

way

man's way of " works." God's spiritual rising early and sitting blessings are not obtained by incessant labour up late, nor by painful and sorrowful effort. " Thus He giveth " this How ? sleeping" or while they is the way He giveth to His beloved meaning " /;/ shuf."' N2G? (sJievnali) is an adverbial accusative, sleepHis It was in this way He gave His wondrous gifts to Solomon. name was (rr;;T'7"') *' Yedidiah," i.e., beloved of Jehovah (2 Sam. xii.25). The word here is also "fl"; Yedeed, i.e., beloved. And this Psalm relates
of giving
in

contrast

'*

to

experience

Solomon, as we learn from the Title. Solomon Unew by a blessed how God gave to him His richest blessings while he was
See Ginsbur>{'s Introduction, pp. 385, 386.

FALSE ELLIPSIS.
"sleeping"
(Gen.
ii.

121

(1

Kings
;

21, 22)

to

and to Jedidiah " 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.),
;

iii. 3-15). Even so He gave to Adam a Bride Abram, the everlasting Covenant (Gen. xv. 12-16), His beloved," wisdom, riches and honour. "Thus

How wondrously He gives E'en while we sleep When we from all our "works" have ceased, and
!

rest

And He our
Yes
!

life

doth mercifully keep,

Then, without works, are His beloved blest.* " His beloved " loved not because Of any work which we have ever done f But loved in perfect grace, " without a cause ": I This is the source whence all our blessings come.
! ;

In vain we toil and strive He gives in sleep 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 A harvest, full of richest blessing. "Thus He gives to His beloved while they sleep."

reap

Song

Sol. viii.
:

6.

"

For love

?5

strong as death: jealousy

fire, loliich

/s

cruel

as the grave

the coals thereof are coals of

hath a most

vehement flame."

This

last

sentence

is

the rendering of one word in

divided into two

the Textns Receptus rr^rilirTSp (Shnlhebcthyah), but, according to the

Eastern Recension, and several early editions,

words,
" the flames

it
:

is

of
"

J ah."
is

Hence the sense

strong as death.
is

is

Love
Its

Afl'ection

inexorable as Hades.
fire.

flames are flames of

The flames
The second and fourth
third.

of Jah."

lines are the intensification of the first

and

The R.V. renders the

*

last line, "

very flame of the Lord."

Rom.
Rom.
the

xi. 6.

t Tit.
J

iii.

5.

" Being justified freely by His grace." The word "freely" 24. same word (Swpeav) dbvcaii 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
iii.

here

is

our justification
*;)

''

Being

justified

without a cause by His grace."

See

G'xnshur-g's Introduction, p. 386.

122

FIGURES OF SPEECH.
Ezek.
xxii. 20.^

" As

they j^ather

lead,

and
it:

tin,

into the midst of the furnace, to blow the fire

I

melt

so will

gather yon

in

and brass, and iron, and upon it, to mine anger and in my fury, and I will
silver,

leave yon there and melt you."

It will

be noticed that this last sentence isao

parallelism.

seqnifjtr,

both as to

rhythm and
there."

The R.V.

is

no clearer

"

And

will lay

you

The fact is that the letter D (Pe) in ^nnSH^ {vhippachtee), in the ancient and primitive text was mistaken for D {nun), (owing to the similarity of the Phoenician characters, when transcribed into the more
modern square characters); and thus / will hloiv became and then the two words, ''yon there " had to be supplied
/
71'///

leave,

in

order to

make

sense.*

The

parallelism

is

thus beautifully perfect

. . ,

a
I

As they gather
b
I

to blow
c
I

to melt
1

it:
. . .

a
I

So
b
I

will

gather
1

and
c
I

will

blow
will leave,"

and melt you.

I

It will

be seen
iv. 7.
I

how

the words, "

mar

this

structure.
:

Hos.

therefore will

" As they were increased, so they sinned against me change their glory into shame."

is

The word know that this

("'

*'

therefore "

is

inserted by the translators;

who

did not

one of the eighteen emendations of the Sopherimf by which the primitive text, " my glory," by the change of one letter for D) became "their glory," and the first pL-rson Ix'came the third.
original text stood
"
:

The

for
It

As they increased, so they sinned against me They have changed my glory into shame They eat up," etc. A like alteration was made in Jer. ii. 11, and very anciently; it is followed by the LXX., the ancient versions, and A.\'. and R.\'.
:

should he "

my

glory," not "their glory."

Jonah
turn

iii. 9.

"Who

can

tell

//God

will

turn and repent, and

away from his fierce anger, that we perish not ? " Here it is not necessary to put the word "//" in italics. The Hebrew idiom, in the formula or expression i^7'^''""'P (nieeti yodcah) means who knoweth ? in the sense of no one knows whether, or no one

See Ginsburg's Introduction,

See Appendix K
:

p. 294.

iinil

(iinsbiirj's I>ilni(linlii<ii, p. ;<S7.

FALSE ELLIPSIS.
htows hut that (see Ps.
ii.

123

xc. 11.

Ecc.
iii.

ii.

19;

iii.

21

vi.

12;

viii.

1.

Joel
ii.

14).

The R.V.

translates

Jonah

9 as the A.V. renders Ecc.

the

19,

"

who knoweth whether

in

" (without italics).

Ralph Venning* and similar passages!

"

beautifully

expresses
:

theology

of

this

the following lines

But stay!

one of us ? Can He, alter His decree ? 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."
Is like

God

When He

hath said

it,

Mai.

iii.

9.

"Ye arc cursed with a curse:

even this whole nation."

tions of the Sopherim.:|:

for ye have robbed me, This must be added to the eighteen emenda-

active

The primitive text was, "Ye have cursed me with a was changed into the passive by putting 3 for D.

curse."

The

Matt. XX. 23. mine to give, but it

"

To

sit

on

my

right hand,

and on
it

my
is

left, is

not

shall he given to them for

whom

prepared of

my

Father."

This supply of the Ellipsis has caused much confusion. R.V. also unnecessarily inserts " but it is for them for whom prepared of

The
it

is

my

Father."
:

The passage reads

" To

sit
[it is

on

my

right

hand,

and on
for

my
it

left, is

not mine to give but

already given] to

them

whom

is

prepared of

my

Father."
seeing a fig-tree afar off having leaves, he
:

Mark
came,
it,

xi.

13." And

if

haply he might find anything thereon

;

and when he came to

he found nothing but leaves Here, want of accuracy

in

for the time of figs

was not yet."

it.

the translation has created a difficulty,

in

and the word "yet

attention to the
full

"

has been added,

order to meet

Want

of

meaning of the Greek has

:

led to alterations of the

Text itself by various copyists for man is always ready to assume anything to be at fault, except his own understanding.

The last clause, by the figure of Hyperbaton (q.v.), is put out of its grammatical order for the purpose of calling attention to it, and to Naturally, it would follow the complete the structure (see below).
;

Orthodox Paradoxes, 1650-1660 a.d.

t
I

Such as

2 Chron. xxxiv. 19-21.

Isa. xxxix. 5, 8.

See Appendix

and Ginsburg's

Introduction, p. 363.

I'-M

FIGURES OF SPEECH.
" thereon."
It

word

The word
doubtful.

" for " introduces the explanation of "

if

haply."

does not give the reason w hy

it

He

found nothing, but the

:

reason
but

why

was

The R.V.
still

translates literally, " for

it

leaves the difficulty of .Jesus

was not the season of going to find figs when

figs
it

was

not the fig-season.

There are two or three points to be noted The word Katp6<; (kairos) means not " time," which is XP^''^^ (cJironos), but a limited portion of time, and always with the idea of
suitability
;

hence, the right time, proper

seasoii, stated season,

when the
tree,

thing referred to
it

comes

to a head, or crisis.

Hence, applied to a

denotes the ordinary and regular fruit-season of that tree.* The Passover did not occur at the proper fig-season but figs remained on the trees (dried) right through the winter. These, which could
;

generally be found, were called 2B (pag).

The name

is

preserved in

the word Bethphage

(fti]d<fi<i.yi],

for '3N5"n^l, house of figs).

At the
for.

time of the Passover, such

figs

might well have been looked

if

The Lord went

anything thereon."

to see "
It

consequently
suka
not

(ei

apa)

he might find
it

was

"if consequently," because "

{a-vKa,
:

was not

the proper season of figs "

oXi'i'6'oi,

olunthoi, as the

others were called, and for which

He

sought).

We
enclosed

must
in

also

remember

that in the

East
This

all

fruit trees

were

gardens, and had an owner.

xxi. 19)

tree,

though, by the

must have been enclosed, and as it grew over 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.
roadside (Matt.
the wall, passers by might partaUe of the
:

verse

The miracle has its prophetic teaching for us. In the preceding we read how Jesus went into the temple, and "looked round
all

about upon

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
it

shall be called a

He taught them, saying," Is it not written. My house house of prayer for all the nations? but ye have made a den of robbers" (R.\'.). The fruit of such a tree was for all who
17)
xxiii.

passed by (Deut.

24)

but

it

did not

answer

its

end, and

it

was

It is interesting to note that in season,

modern Greek, the word Kaipd?

x/""'"" (diroiios)
tinif, is

(*<ii>os),

has come to mean "

Jiiatlicr"

while

now used

not

merely of time, but "year."

FALSE ELLIPSIS.
destroyed.
In like

125

manner

that House, which through the Agreed of

man had
had been.

failed to fulfil its purpose,

would be destroyed as that

seeing a fig-tree afar
[i.e.,

fig-tree

The verse then reads

leaves,

thus:

"And
for
it

off,

having

he went

if

consequently anything
it
:

any oAw^ot

(olunthoi),
{crvKo.,

dried figs] he should find on

was not the time

of figs

suka)

nothing found he save leaves." The explanatory clause (though it belongs to the former clause, as here rendered) is put last to complete the structure which is as follows:
:

and on coming up

to

it,

Structure of the passage (Mark

xi.

13).

A
I

And

seeing a fig-tree afar off

B
I

having leaves,

C
C

a
I

he came, b if haply he might find anything thereon and when he came to it,
I I

h
I

he found nothing

B
I

but leaves only,

it

A
I

for

was not the proper season of

:

figs.

The subjects correspond thus

A
I

Fig-tree.

B
I

Leaves.

C
C

a
I

Coming.
b
I

Finding.

a
I

Coming.
b
I

Finding.

B
I

Leaves.

A
I

Figs.

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 though he heard them not."
It is

his finger

wrote on the ground

know all the motives of the Lord Jesus in this from Eastern habits of to-day, there was a silent contempt and an impressive rebuke implied in this inattention to
impossible to
act; but, judging

their insincere charge.

Rom.
I

i.
.

Cor.

7.)
I

^ , " Called to be samts,

,,
,

and
an apostle." or whether
(kleetois

1.

2.
I,

Rom.
It is
is

i.

and

Cor.

i.

i.

" Called to be
is is

a question whether there

any

ellipsis here,

it

correctly supplied.

The Greek

kXi^toIs aylois

hagiois).

126

FIGURES OF SPEECH.
in

But we have these same words

Lev.
xxiii.

the

Septua^int translation of

which throws Hght upon the expression. " Speak unto the children of Israel, and say unto them, Conccr)ihi(r the feasts of the Lord, which ye shall proclaim to he holy convocations, even these are The LXX. translates the words " holy convocations," my feasts."
2,

kAj/tu? dyia<; {klectas Juigids),

i.e.,

assemblies by speeial calling as holy to

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
the Lord.

Hence,

in

the

New Testament

the same,

i.e.,

saints by

the calVnig of

or " by Divine calling, an apostle."

Rom.
man
that

xii. 3.

" For

say.

through the grace given unto me, to every

is

among

you, not to think of himself

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 " f/ himself," as there is no limitation in the

Greek.

and

it

The verb vTrefxfipoi'iM (livperpJironeo) means to think niore than one ought,
It

(jccursonly

in this

passage,
self,

not merely of one's

but of anything.
subject,

denotes especially a highmindedness about any

one proud, arrogant, boastful or insolent. another figure, or peculiar form of words, called PAKi-:G.MENON((y,'ti.), where several words of a common origin are used This figure is used for the purpose of calling in the same sentence. our attention to the statement so as to emphasize it. The words can " For I say, through be only inadequately expressed in translation
Indeed, there
is in

which

makes

this verse

the grace given unto me, to every man that

is

among
he

you, not to

more -highly
(<f)poviv

(vTrepffiovdv

hyferphronein)
to

than

ought to
as
to

TH X K THINK
I -

phronein),
-

but

THINK

{4>poyeh',

phronein)

so

as

to

THINK
[of you]

soberly

{(Tuxfipovelv

sophronein), according

each

one

God hath distributed [his] measure of faith." The verses which follow show that God has dealt out spiritual gifts in different measures (verse 6), and thathe who has a larger measure
than another
is

not on that account to be proud, or to think on any

subject beyond his

2

own measure

of faith.

Cor.

vi. I.

" We

then, as workers together with

him, beseech

yon

also. Sec."

The
is

insertion of the

words. "

7i77A

him,"

here,

and

in

the R.\'.

also, gives a totally false

view of our position as workers.

The sense

We are not fellowquite complete without any addition whatever. workers with God, but with our brethren 7.7'//; yon, not 2cith him.
;

FALSE ELLIPSIS.
should be the words supplied,
together (or as fellow-workers
if

127

any.

icitJi

yott),

The verse reads we exhort also

"

But working

that ye receive

not the grace of

God

in vain."
to

Gal.
Christ."

iii.

24.^" The law was our schoolmaster

is

bring us unto

Here there

no need to introduce the words, "to bring

:

us,''

the

sense being complete without them

eis

(eis),

known sense

of up to, or until. See Phil. i. and without offence till the day of Christ." Eph. i. 14, "Which is the earnest of our inheritance until the redemption of the purchased

unto, is used in its well10, " That ye may be sincere

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 and is here in entire contrast to that liberty wherewith Christ hath made His people free (see chap. v. 1, and John viii. 36. Rom.
pure,
viii. 2).

Gal.

iii.

20.

"

Now

mediator

is

not a

mediator of one

but

God

is

one."

Here the A.V. and R.V. both repeat the noun mediator, which The sense is clear without it. " Now a mediator is not of one [pnyty] " i.e., there must be two parties where there is a mediator for he is a person who stands between Now when God gave the promise to Abram (Gen. the two others. XV. 9-21), there was only one party; for God caused Abram to fall ^the One who, alone, into a deep sleep, and He Himself " was one" was thus the one party to this glorious covenant which is therefore unconditional, and must stand for ever.
only introduces confusion.
: ;

the

Heb. ii. 16.- " For verily he took not on ////// tlie 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
the nature 0/

had to partake of
not 16.

Abraham's seed

but this

is in

verse 17,

Heb.
out sin,"

iv. 15.

i.e.,

" but

" But was in all pointstemptedlike as we ar^ij't'^ withwas tried according to all things, according to our
sin."

likeness, apart

from

Heb.
faith."

xii. 2.

"Looking unto Jesus, the author and

not our faith, but faith

finisher of our

There is no Ellipsis here, but both the A.V. and R.V. have supplied the word " our," which introduces quite a different thought
into the passage.
It is

evident that

it is

itself.

128

FIGURES OF SPEECH.
In the preceding chapter

we have many examples of faith. Each aspect of faith in its perfection. particular some For one exhibits 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 ic'it)iess, and so
:

on through the chapter

theological

the historical order corresponding with the

and experimental order.

is
;

Each

is

like

a portrait

in

which

some particular feature two groups of portraits

(verses 32-35),
36-38).

perfect

while the chapter concludes with

the one illustrating faith's power to conquL'r

illustrating faith's

and the other

xii.

Then chap.

continues,

power to "Wherefore seeing we

let

suffer (verses

also are

com-

passed about with so great a cloud of witnesses*

patience the race that
looking
set before us, looking

us lay aside every

let

weight, and the sin which doth so easily beset us, and
is

us run with
apliordfifcs,

{i.e., a.(f>opwvTe'i,

away from) unto."

in

Unlike these examples, which each had only one aspect of faith
perfection, Jesus

had every aspect perfect. His was a portrait in which every feature was perfect, for He is the Beginner and Ender of faith. He leads the van and brings up the rear He is the Sum and the 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

exhibited only one feature of faith, unto

I

human examples, each Him who

of which after
is

the perfect
faith itself

Prince

and Leader of

all faithful

ones and the Author of

even Jesus, " who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the
throne of God."

or evidence by their words, their life or no idea of eye-witnesses in this word, as though they were beholding or looking upon us. The witnesses referred to arc the examples of faith
*
1. 1.,

those

who gave testimony

death.

There

is

cited in chap.
I

xi.

The word translated

;

" author "

;

is

ai>\iiyos (archctgos) really an adjective,

it

means a leader, but it is more a chief sometimesrendcred Prince. Originator, beginner, and author are It occurs only in Acts iii. 15, " kilted the Prince of life," all parts of its meaning. Acts v. 31, "exalted to be a Prince and a i.e., the author and giver of life; Saviour"; Heb. ii. 10, "to make the Captain of their salvation perfect," >.f. the author of their salvation. Hence, princely-leader is a meaning which embraces
leading, furnishing the first cause

then

leader

hence

it

is

all

the others.

FALSE
1

ELLIPSIS.

129

John

iii.

i6.

"

laid

down

his Hfe for us

Hereby perceive we the loveofGod, because he and we ought to lay down our lives for the
:

brethren."

This passage read

beautiful
:

without

the

italics

is

Hereby perceive we love," i.e., what love really is ! or " Hereby have we got to know love " (perfect tense). For it was never l^nown what love was, until HE Jesus laid down His life for The only Ellipsis here is in the definition of the subject " he." us. It is eKctFos (ekcinos), that one, that blessed One, the Lord Jesus. All the more emphatic from its being presupposed that He is so wonderful
r"

perfectly

clear

and

that there can be no possible doubt as to His identity.

2 Tim.
i.

Just as
I

in

12: " For

know whom

(he does not say, in

is

whom)

liave

believed,

and

am

persuaded that he

able to keep that (he does not

say what) which

He

has committed

unto
!

me

(R.V. margin), (he does not say what day)

against that day" That which God had

committed unto Paul was "that goodly deposit" the revelation of the mystery concerning the Body of Christ. The word TrapadyKyj {paratheeke) occurs only here (verse 14) and 1 Tim. 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 might turn away from him and his teaching concerning it (verse 15), yet God would guard it and care for it, and preserve it against that day.
2 Pet.
i.

20, 21.

" Knowing

this

first,

Scripture
in old

is

of any private interpretation.

that no prophecy of the For the prophecy came not

time (marg., at any time) by the

as they ivcre
is

will of

man

but holy
luere

men

of
"

God spake

Here, there

moved by the Holy Ghost." no Ellipsis. The words " as

they

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" (eTTiAi'cris, epilnsis) occurs nowhere else in the whole Bible, and only once or twice in secular Greek writings. Even the verb (eTrtAt'w, epiliio) occurs
only twice,
viz.,

Mark

iv.

34, "

He expounded

all

things to his disciples,"

and Acts xix. 39, " It shall be determined in a lawful assembly," i.e., made known in such an assembly. The verb means to untie, luiloose, and hence to unfold or disclose. This is its meaning in the only place where it occurs in the LXX., Gen. xli. 12, of Joseph interpreting the dreams of Here it is used as the translation of the Heb. Pharaoh's servants. Hence, the noun can mean "ins (pathar), to open, unfold, or disclose.
only an unfolding, or disclosure : just as when one unties a parcel or bundle, and discloses what is contained within it.

130

FIGURES OF SPEECH.
(2)

The word

" private " is the translation of the

It is

word

i'Sio'i

(idios),

which occurs 113 times.

Seventy-seven times
Matt. XXV. 14
V.
;

never translated

" private,"

except here.

it is

rendered " his

own
iv.

"

{e.g.,
'
;

" his
his

" his

own

country," John

44

own servants,'' own name, John

43; " his

own sheep," John x. 3, 4, etc.). Then the verb " is " is not the equivalent
quite a different verb

for the verb " to be," but

it is

(yiVo/xat, giuoniai),

be,

come

into existence, to originate, arise, become,

which means to begin come to pass, etc.

:

to

Now, putting these facts together and observing the order of the words in the original, we read the passage thus " Knowing this first, that all prophecy of Scripture came (or originated) not of his or its own [i.e., the prophets own] unfolding (or sending forth) for not by the will of man was prophecy at any time brought in, but borne along by the Holy Spirit spake the holy men of God." Or keeping to the A.V. as far as possible " Knowing this first, that no prophecy of the Scripture came of [the prophet's, ovof its own] unfolding for 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." 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 means, but of whence it comes.
;
:

ZEUGMA:
Zeug'-Dia.

or,
a yoke

UNEQUAL YOKE.
;

Greek

^evy/xa,

from

(^eryvi'/xi

(zciigiiiuiii), 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

ZEUGMA.
this

So

perfectly

was

figure studied

and used by the Greeks, There are four forms of

that they gave different

names

to its various forms, according to the

position of the verb oy yoke in the sentence.

Zeugma
1.

PROTOZEUGMA,
together.

ante-yoke.

Latin,

INJUNCTUM,

7o/e'^

2.

MESOZEUGMA,
joined with.

middlcyoke.

Latin,

CONJUNCTUM,

3.

HYPOZB\JGM.k,

end-yoke

or subjoined.
Latin,

4.

SYNEZEUGMENON,
TUM,
1.

connected-yoke.

ADJUNC-

joined together.
or,

PROTOZEUGMA:
from
-rrpoWov

ANTE-YOKE.

Pro'-to-zeug'-ma,

{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 {pro'-ep'-i-zeux-is), yoked upon before (from irpo (pro), before, and ctti (cpi), upon).

The Latins
ill,

called

it

INJUNCTUM,
to join).

i.e.,

joined, or yoked

to,

froni

Sindjugum, a yoke (homjuiigo,

FIGURES OF SPEECH.
v. 20.

"And Adah
is

bare Jabal

he was the father of such

as dwell

in

tents and cattle."

Here the verb "dwell"

placed before "tents " and " cattle,"

with both of which it is yoked, though it is accurately appropriate only to " tents," and not to " cattle." The verb " possess " would be

more

suitable for cattle.

if

And

this

is

why

the figure
"

is

a kind of

Ellipsis, for the verse

completed would read,

he was the father of

such as dwell in tents [a )id possess] cattle." But how stilted and tame compared with the figure which bids us throw the emphasis on the fact that he was a iioiiiddc [^yi, a ivanderer or noniade), and cared more for wandering about than for the shepherd part of his life

The

A. v. has supplied the verb

it

italics

" [such as have]

The R.V.

cattle,"

as though

were a case of ordinary

" Jiave.'"

Ellipsis.

supplies the

second verb
It

may
i.e.,

be,

however, that the sense

herdsmen.

is

better completed by taking

the words rr^pp vfrN"! (valiahy

xiv.

cattle, as in 2 Chron. Gen. xlvi. 32, 34, by supplying the Ellipsis " Such as dwell in tents and [men of] cattle," i.e., herdsmen. So that the sense would l>e much the same.
niicliiicli), tciits

of
in

14,

cattle-tents,
:

i.e.,

Or, as

Ex. iii. i6. " 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) in another sense, which it has, viz. : " have surely visited (i.e., looked after or cxred for) you, and [visited] {i.e., punished for) that which is done to you in Egypt)." The two senses being to ifo to with the view of helping; and to }(o for or against with the view of punishing, which would be the figure of Syllepsis ((].v.).
I
:

Deut.
of the fire
:

iv. 12.

" And the

Lord spake unto you

out of the midst

ye heard the voice of words, but saw no similitude, only

the second verb " [lieard] only a voice."

a voice."

The A.V. and R.V. supply

The
figure
;

shows us that all the empb-'^'s is to be placed on the fact that no similitude was seen thus idolatry was specially condemned. The word " idol " means, literally, something that is seen, and thus all worship that involves the use of sight, and indeed, of any of the
(hence called sensuous xcorship), rather than the heart, partakes of
is

setises

the nature of idolatry, and

abomination

in

the sight of God.

ZEUGMA: (PROTOZEUGMA).
2

133

forth the king's son, and put testimony." (2 Chron. xxiii. 11), Here the A.V. and R.V. supply the second verb, "gave Jiim the testimony." If it were a simple Ellipsis, we might instead supply
"

Kings

xi. 12.

And he brought
tlie

the crown upon him, and

hand after the word " testimony." But it is rather the 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.
///

his

figure of

Isa. ii. 3. " Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob," i.e., [and let us enter into] the house of the God of Jacob.

Luke
himself."

xxiv. 27.

"

And beginning
in
all

at

Moses and

all

the prophets,

he expounded unto them

the Scriptures the things concerning

"
; ;

Here the verb " beginning " suits, of course, only " Moses some such verb as going ^/;ro?/o-// wotuld be more appropriate
could not begin at
all

and

as he

the " prophets."

it is

This figure

tells

us that

not the aet which

we

are to think

of,

but the books and the Scripture that

we

are to emphasize as being the

subject of the Risen Lord's exposition.

I

Cor.

iii. 2.

"

have fed you with milk, and not with meat."

to

Here the verb

" milk,"

is Trort^w,

give drink,

and
is

it

suits the subject,

but not " meat."

Hence the emphasis

not so

much on

the

feeding as on the food, and on the contrast between the " milk " and the " meat." 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 you milk to drink and not meat to eat " and force and emphasis would have been lost, and we might have mistakenly put the emphasis on the verbs instead of on the subjects
meaning.
1

"

while

the

figure

would

have been a Pleonasm

unto the married

(q.v.)

instead of a

Zeugma.
I
I,

Cor.

vii.

ID.

" And

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.
I

Cor. xiv.

34.

"

For

it is

not permitted them to speak

but to

be under authority."

(Zeugma)

This has been treated as a simple Ellipsis : but the unequal yoke is seen, the one verb being used for the two opposite things;

134

FIGURES OF SPEECH.
it

thus emphasizinj* the fact that

coiiniiiiiuiiiii^-,

is

not so

much

the peniiitfi)ig, or
of
spc'(ikiii<(,

tlie

which
hciiiij^

is

important, but the act

and the

condition of
I

niuhr autJiority.

Tim.

iv. 3.

"

Forbidding to marry and to abstain from meats."

;

This has been classed ah'eady under Ellipsis

also seen; emphasizing the fact that
" forbidding "
is
it

but the

Zeugma

is

is

celibacy

are to be noted as the marks of the latter

acts
of

or commanding.

and abstinence wWxch times rather than the mere The latter verb, which is
" forbidding

omitted,

supplied by Paronomasia

{q.v.),

(kwAvovtwv,
,etc."

k61uont6n),to marry, and [commanding

2.

(KeAei-ovrcoi',

keleuonton)]

MESOZEUGMA;
i.e.,

or,

MIDDLE-YOKE.
iik(To<;

Mes\-o-seug -m(i,

middle-yoke, from

(mesas), middle.

The

Zeugma

is

so-called

when
it

the verb or adjective occurs in the middle of

the sentence.

The Latins

called

Mark
Here
:

xiii. 26.

"Then

CONJUNCTUM,joined-together-with.
shall they see the

Son of Man coming

in

the clouds with great power and glory."

thus

in the Greek the adjective is put between the two nouns, Power, great, and glory," and it applies to both in a peculiar manner. This Zeugma calls our attention to the fact that the power will be great and the glory will be great and this more effectually

"

emphasizes the greatness^of both, than

if

it

had been stated

in

so

many words. So also

v.

40,

"The
And
his

father

of

the

child

and the mother";

his

(verse 42) " Arose the damsel and walked."

Luke
Here
think
of,

i.

64.

"

mouth was opened immediately and

tongue, and he spake and praised God."

it

is

not the act of the opening and loosing that

his

we

are to

but the fact that through this predicted miracle he praised

God

with his

mouth and

tongue

in spite

of

all

the months of his

enforced silence.
3.

HYPOZEUGMA;
i.e.,

or,

END-YOKE.
The
figure of

Hy'-po-zeug'ma,

end-yoke, from iVd (liupo or hypo), underneath.

Hence
is

tVo^cvyji/At (hypozeugiiumi), to

yoke under.

Zeugma

so called

when

the verb

is

at the

end of the sentence, and so undertogether, to do whatso-

neath, the two objects.

Acts

iv. 27, 28.

"

They were gathered

ever thy hand and thy counsel determined before to be done."

ZEUGMA
"hand" and shows
:

(HYPOZEUGMA.)

135

Here the verb "determined"

us that

we

relates only to "counsel" and not to are to place the emphasis on the fact

though the power of God's hand was felt sooner than His counsel it), yet even this was only in consequence of His own determinate counsel and foreknowledge. Compare chap. ii. 23, and
that,
(as

Bengel puts

iii.

18.
4.

SYNEZEUGMENON
i.e.,

or,

JOINT-YOKE.
yoke.
is

Syn'-e-zeug -men-on,

yoked together with, or yoked connectedlv,

(evyvvfit, to

from

(Tvv (sun

or syn), together with, and

is

This

name

given to the

Zeugma when

the verb

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 ADJUNC-

TUM,

i.e.,

joined together.

i8. "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 And by the omission of the second verb "heard" we "mountain." are informed that the people were impressed by what they saw, rather than by what they heard.

Ex. XX.

lightnings,

Ps. XV.
first verse).

Here

the whole

of the
in

objects

in

verses

2-5

are

connected with one verb which occurs

the last verse (repeated from

All the sentences in verses 2-5 are incomplete.

:

There

is

the Ellipsis of the verb, e.g., verse 2 "He that walketh uprightly [shall he that worketh abide in thy tabernacle and shall never be moved]
,

righteousness [shall never be moved]

," etc.

This gives

rise to, or is the

consequence of the structure of the

(stability).

Psalm

A
I

1.

Who
a
a
b
I

shall
2.

abide?

Positive
3.

I '

Negative
v

,.,.

B
-5.

4I

f Positive
-4-5-

qualities.

Negative
?

'

Who

shall abide

(stability).

* On the other hand, when in a succession own proper verb, expressed instead of being

of clauses each subject has

its

understood, then
with.
first

it

is

called

HYPOZEUXIS
1

(Hy'-po-zeux'-is),

i.e.,

sub-connection

Cor.

xiii.

8.

Where

several members, which at

See Ps. cxlv. 5-7. form one sentence, are

unyoked and separated into two or more clauses, the figure is called DIEZEUGMENON, Di'-i-zctig'-men-on, i.e., yoked-through, from 8ta (dia), through. This was called by the Latins DISJUNCTIO. See under Prosapodosis.

i;<fi

FIGURES OF SPEECH. Eph.

iv.

31.

"

Let

all

bitterness,

and wrath, and anger, and

clamour, and
various
" wrath,"

evil

speaking, be put
" put
it

away from you."

:

Here the one verb

subjects,

though

"bitterness,"

-rriKpia

away," a'ipu) {airo), is used of all these does not apply equally to each e.o;., (pikria), the opposite of "kindness," verse 32;

SvfLO'i

(tJntmos), harshness, the opposite of " tender-hearted,"

}

verse 32

" anger," opy-j (orgee), the opposite of " forgiving," verse 32

" clamour," Kpavyi] (krangee), " evil-speaking," fikiKTcfujuia " malice," kukiu {kakia), icickechiess.
It is

{blasphemia)i

the thing
it

we

are not to be, that

is

important, rather than the

act of giving

up.
10.

Phil.

iii.

"That

(See the same passage under Polysyndeton).

I

may know

him, and the power of his

resurrection, and the fellowship of his sufferings, being

made conformThe verbs we may

able unto his death."

Here the one verb "know

" properly refers to "

Him."

suited to the other subjects are not expressed, in order that

not be diverted by other action from the one great fact of our knowledge of Him. "That may know Him (is the one great object, but
I

to

know Him
I

(to feel this

must experience) the power of His resurrection, and must first share) the fellowship of His sufferings (How?
I

by) being

made

like

Him

in

His death,"
vi. 11),

i.e.,

by reckoning myself as

having died with Christ (Rom.

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.
1 I

Resurrection.
Suffering.

Death.
Resurrecti(jn.

And resurrection, though mentioned first, cannot be known until fellowship with His sufferings and conformity to His death have been
Then the power of His resurrection which it 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
experienced by
faith.

exercises on the

His people to be

in

Christ.

ASYNDETON
This
figure

or,

NO-ANDS.

should not be studied apart from the opposite figure (q.v.), Sis they form a pair, and mutually throw light upon and illustrate each other.

POLYSYNDETON
It is

pronounced
it

a-syii '-de-ton,

and means simply without conjunc-

tions

or
is

may

be Englished by the term

a,

NO-ANDS.

It

from the Greek

negative, and a-vvSerov (sundcton), bound

together with (from

Setv, dein,

to bind).
conjunctions.

Hence,
It is

in

grammar, asyndeton means without any

place.

called also ASYNTHETON, from TLOiyu {tithcemi), to put ot^ Hence, Asyntheton means no placings or puttings (i.e., of the
*').

conjunction " and

Other names

for this figure are

DIALYSIS
loosen
;

(Di-al'-y-sis),

from

8id {dia), tJirougJi,

and XvavQuein),

to

a loosening through.
{Di-al'-y-ton), a separation of the parts.

DIALYTON

SOLUTUM

(So-lu-tum), from the Latin solvo, to dissolve.

(Dis-so-lu'-ti-o), a dissolving.

DISSOLUTIO
T/oo^atos

EPITROCHASMOS {Ep-i-tro-chas
(trochaios), a

-wos),irom

kiri (epi),

upon,

and

nuuiing along, tripping along.

(q-v.).

This

name

is

given also to a certain kind of Parenthesis

(Per-cur'-si-o), a

PERCURSIO
All these

running through.

names are

given, because, without

any

" ands " 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
in comparison with the great climax to which they lead up, and which alone we are thus asked by this figure

they were of no account,

to emphasize.

The beauties

of Asyndeton cannot be fully seen or appreciated

without comparing with

They should be it the figure of Polysyndeton. studied together, in order to bring out, by the wonderful contrast, the

object and importance of both.

138

FIGURES OF SPEECH.
Asyndeta have been divided into four classes
Conjunctive or copulative,
to be joined together.
Disjunctive,
:

when

the words or propositions are

when they

are to be separated from each other.

Explanatory, when they explain each other.

Causal,

when a reason

is

subjoined.

For the sake of more easy reference, the following examples have thus classified, but are given in the order in which they occur in the Bible
not been
:

The enemy x. XV. pursue, overtake, divide the ^^My upon them be draw my sword, ^My hand destroy them. Thou didst blow with thy wind, The sea covered them
g,

ID.

"

said,

will

will

will

spoil

lust shall

satisfied

will

shall

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

V. 27.

"At her feet he bowed,

he lay down her he bowed, he where he bowed,

;

he
at

fell,

feet

fell

there he
I

fell

down
6.

dead."
"

Sam.

XV.

And Saul

said unto the Kenites,

Go,

depart, get you down from among the Amalekites, lest destroy you with them."
I

Isa.

xxxiii.

7-12.

Here

the

figure

is

used to hasten us on
in

through the details

w hich describe the judgment on Assyria,

order

ASYNDETON.
that

139

we may

dwell on the important fact that the hour of Judah's

deliverance has

come

" Behold, their valiant

ones shall cry without

shall
bitterly:

the ambassadors of peace weep the highways waste, the 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 languisheth Lebanon ashamed, hewn down (here again the " and introduced and mars the Sharon a wilderness are And Bashan and Carmel shake
lie
:

cities,

(in

is

inserted),

is

" is

figure).

is like

[their leaves]

(or,

all astir).

"

now be exalted now up myself. " Ye dried or conceive chaff Ye bring forth stubble devour you. your breath as And the people shall be as the burnings of lime As thorns cut up shall they be burned in the " the wicked restore the pledge, Ezek. xxxiii.
will
will
I

Now

will

arise, saith the

Lord

lift

shall

(QJttJrT,
;

grass,

tinder).

shall

fire shall

fire."

15, 16.

If

walk the statutes of without committing iniquity he shall surely live he shall not die."* None of sins that he hath committed be mentioned
in
life,

give again that he had robbed,

"

his

shall

unto

him

he hath done that which lawful and right he shall surely live," In the Mark 27,
is
ii.

28.

Textiis

Receptiis

the

"and"

is

omitted, but
A.,

it

is

inserted both in the A.V. and R.V. with T. Tr.

WH.
It

reads, in spite of this, as though the

the text.

Without
it.

it

there

is

"and " were an addition to an Asyndeton, and a forcible conclusion

flowing from
*

Here,

in

the climax,

we have

the figure o{ Pleonasm

(q.v.).

140

FIGURES OF SPEECH.
"

not man
therefore
also.'"'

The Sabbath was made

for the

for

man,
is

the

Sabbath Son of
;

Man

Lord

of

the

Sabbath

Mark
proceed
evil

vii.

21-23.

"For

from within, out of the heart of men,

thoughts,

adulteries, fornications, murders,

thefts.

covetousness, wickedness, deceit, lasciviousness, an eye, blasphemy, pride, foolishness

evil
:

all

these evil things

come from

within, and defile

the

man."
This weighty truth, thus emphasized, writes folly on all modern because they all proceed on the attempts to i)nprove liuman tinture false assumption that it is what goes into the man that defiles him, and " ignore the solemn fact that in the natural heart there is " no good thing
:

(Rom.

vii. 18).

Until, therefore, a
will

new

heart has been given by God,

in vain.

all

attempts to make black white

XV. 18-20.

be labour

Compare Matt.

Luke

xvii. 27-30.

-"

They

did eat,

they married wives, they were given marriage,

in

they drank,

until

the day that

Noah entered
all."

into

the ark,

and the Flood came, and destroyed them

A. v.,
a

" Alio,'

Hihli

See wrongly, "Lord also." K.V., "even of the Sabbath.' Study on the Use of (he Word, by the same author and

publisher.

ASYNDETON.
"Likewise also as
it

141

was

in

they drank, they bought, they they planted, they builded

sold,
it

the days of Lot

they did eat,

rained
all.

fire

them
of

Sodom and brimstone from heaven, and destroyed Even thus shall it be in the day when the Son
;

but the same day that Lot went out of

Man

is

revealed."

Rom.
bate

i.

29-31.

A long
in

list is

gi^en of the marks of the " repro-

mind," and

we

are taken through

the

awful

catalogue,

and

hastened on to the climax

God

verse 32, that the righteous sentence of has been passed, and only judgment now awaits them that " not

only do the same, but have pleasure" in them them.

Cor.

that

do

iii.

12, 13.

"

Now

if

any man build upon

this foundation

gold,

precious stones, wood, hay, stubble

silver,

every man's work shall be made manifest;

declare
it," etc.
it

for the

day

shall

Here
ministerial.

is

the consequence which

is

emphasized by the climax

is

thus led up

to.

The

builder here

is

the minister, and the work

Those who have been reformed or apparently converted by human

persuasion or other influences working and acting on the flesh, are like
" 'ioood, 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),
shall

" every plant

which

my
XV.

heavenly
13).

Father hath not planted

be rooted up " (Matt.

But those who have been converted by God (and not merely as the popular phrase goes " to God ") shall be as " gold, silver, precious
stones," for

whom

the

fire shall

have

"

no hurt."

142

FIGURES OF SPEECH.
I

Cor.

xii.

28-31.

"And God

hath set some

in

the church,

apostles, secondarily prophets, thirdly teachers, after that miracles. of healings, then governments, of tongues. apostles Are are prophets are teachers workers of miracles of healing Have the Do speak with tongues Do interpret
first

gifts

helps,

diversities
all

all

all

(ire all

all

gifts

all

all

But covet earnestly the best

a

gifts

and yet show

unto you

more

excellent way."

Here we have part of the revelation concerning the Mystical body

of Christ.
It

commences
1-11.

at verse

xii.
I

Nine

gifts

which God has given

to

His Church.

B
I

12-17. 18-27.
I

The

unity of the Body.

Nine enumerations.
Eight enumerations.

B
A
I

What God

hath set
in

in

the Body.

28-31.

What God
in

hath set

the Church.

Eight

gifts.

Thus
the Body.

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
all

A we
in

have seventeen also. These arrangements hind a remarkable way to show that " the Body is one."
I

four together

Cor.

xiii. 13.

"And

now abideth

faith,

hope,

charity,
'

these three,

etc.

For the sij;nific;>ncc of this number, sec Nunihtr author and publisher. Also The Mystery.

in

Scripture, by the

same

ASYNDETON.
2

14a

flesh

within were

Cor. vii. 5, 6. " For, when we were come into Macedonia, our had no rest, but we were troubled on every side without were fightings,
;

fears.

Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus."
Gal. V. ig-2i.
are these,

"

Now

the works of the flesh are manifest, which

Adultery,

fornication, uncleanness, lasciviousness, idolatry, hatred, variance, emulations, wrath, envyings, murders, drunkenness,
^witchcraft,
strife,

'

seditions,

heresies,

revellings, and such

like: of

the which

tell

you before, as

have alsa

told yoic in time past,

that they which do such things shall not inherit the kingdom, of God." See also under Merismus and Synonymia.
Gal. joy,
V. 22.

" But the

fruit of

the Spirit

is

love,

peace, gentleness, goodness,

faith,

longsuffering,

meekness, temperance
against such there
is

no law."
in 2 Pet.
i.

Contrast this with the Polysyndeton

5-7.

-^44

FIGURES OF SPEECH.
Eph.
iv. 32.

Contrast this with the Polysyndeton

in

verse 31.

"And

be kind one to another,

tenderhearted, forgiving one another,

even as God for Christ's sake hath forgiven you."
as
(Lit. " like

might also have confidence 5-7. "Though the flesh might have confidence IN THE FLESH also'). (Greek: 'Though
Phil.
iii.
1

GOD

also").

in

If

any other man thinketh that he hath whereof he might boast

I

in

the

flesh,

more

"

Circumcised the eighth day,

the stock of Israel,

of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the Law, a Pharisee persecuting the Church concerning the law, blameless. touching the righteousness which
;

of

zeal,

is in

But what things were gain

Christ."
Paul
standing
is

to

me, those

counted loss
As

for

speaking not of his

the flesh
it.

sins,

but of his gains.

1

to his

in

strive to gain

more," so we need not As to his guilt as a sinner we hear his words, " am
his words, "
I

we hear

chief," so

pattern
I

we need not showing how all

V. 14-18.

For God has set him sinners must be converted (1 Tim.

despair.

forth as a
i.

16).

Thess.

"

N'ow we exhort you, brethren, warn them

that are unruly,

comfort the feeble minded, support the weak, be patient toward nun. 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

evil for evil

is

all

nun.

In

for this is the will of

I

Tim.

1.

God in Christ Jesus concerning 17." Now unto tiie King

you."

eternal,

immortal, the only wise God,

invisible,
}>c

honour and glory

for

ever and ever.

Amen."

ASYNDETON.
1

145

Tim.

iv. 13-16.

"Till

come,

give attendance to reading,

Neglect not the

to exhortation, to doctrine.
;

Meditate upon these things give thyself wholly to them that thy and unto the doctrine Take heed unto continue them
;

gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

profiting

may appear

to

all.

thyself,
:

in

for in doing this

thou shalt save both thyself, and them that

hear thee."
2

Tim.

iii.

1-5.

"

This know also, that

in the last

days perilous
selves,

times shall come.

For men

shall be lovers of their

covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural trucebreakers, accusers, incontinent, despisers of those that are good, heady, highminded, lovers of pleasures more than lovers of
affection,
false
fierce,

own

traitors,

God

from such turn away."

2

Tim.

iii.

10, 11.

"

But thou hast

fully

known my

doctrine,

manner of purpose, faith, longsuffering, charity, patience,

life,

persecutions,

146

FIGURES OF SPEECH.
which came unto

afflictions,

me

at Antioch, at Iconium, at

Lystra:

what

persecutions

endured but out of tlicin all the Lord delivered me."* As much as to say, " It does not matter what my troubles may have been the great and blessed fact is that out of them all the Lord hath delivered me."
:

Tim.
is

iii.

i6,

17.

" All

Scripture

is

given by inspiration of

God,1 and

profitable

for doctrine, for reproof, for correction, for instruction

that the

in

righteousness

man

of

God may be
on,

perfect, throughly furnished

unto

all

good works."
and not asked to stop and consider each
all

Here we are hurried

of the four things for which

Scripture
it
:

is

profitable

but

we

are
:

asked especially to dwell on the object of

the

viz.,

thoroughly to furnish

which he may be placed. The words " perfect " and " throughly furnished " are cognate in If the former apTLos the Greek, and should be similarly rendered.^

man

of

God

for all the

circumstances

in

(arfios)

is rendered " perfect," the latter should be " perfected " (as in the margin).

(:^i]pTt(TjXivo<;

{cvcirtisnienos)
is

If

the former
If

translated

Jilted,

the latter should he fitted out-and-out.

the latter

is

rendered

' furnished completely," then the former should be furnished.

Perhaps

the best rendering would be " fitted "

" fitted out,"

all

i.e.,

" that the

man

of

God may

be

fitted, fitted

out unto

good works."

The adjective dprios (artios) is from the Ancient Aryan root AR, which means to fit. In the Greek it implies perfect aduptatiou 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
ini^

l^aprl^M (c.varfizo)
lull

means

to

ft out

and

is

used of furnish-

a house, making
in

preparation for war, or especially of fttiiii;; out

a vessel for sea,

for

heat

doing which every emergency must be provided

and

cold,

calm

and

storm,

peace and

war,

fire

and

Compare and contrast with

(ij;ure

this the Polvsviiditoii of 2

Tim.

iv. 17,

US.

t See under the

J

of Ellipsis, pa^c 44,

See under the

fij;ure of I'aregniiiwii.

ASYNDETON.
accident.

147

Hence, he who studies God's word, will be a " man of out and provided for all the circumstances and emergencies But he who neglects this, and studies man's books, will of life. become at best a inafi of men ; he will be only what man's wisdom can make him, a prey for every enemy, exposed to every danger.* The adjective apnos occurs only here and the verb e^apri^o) only The importance of this passage is shown by here, and in Acts xxi. 5.

God,"

fitted

the perfection of
I

its

structure

All Scripture

is

given by inspiration of

God

b
I

and

is

profitable

.|

for doctrine,

C
I

for reproof, for correction,

I

B
I
I

for instruction in righteousness

that the
b
I

man

of

God may

be perfect
all

throughly furnished unto

good works.
"

Here
"

in

while in B,

A and A we have that which is connected with C and B, C, we have that which is connected
I

God ";

with His

Word."

Thus:
b

God's divinely inspired word. Its profit to God's man. B Positive Teaching what is true. C Negative Convicting of what
I

is

wrong wrong

in

practice.

Negative
doctrine.

Correcting

what
is

is

in

B
A
a
I I

Positive: Instructing in
I

what

right.

God's divinely-fitted man. His profit in God's word. b

in

There is a further reference to this verse (2 Tim. iii. 16) 2 and 3 of the next chapter, which may be compared thus
:

verses

The God-breathed Word

2 Tim.
iii.

is

profitable
2 Tim.
iv. 2, 3.

16.

for doctrine for reproof

for correction

therefore

Preach the word; be instant

season, out of season
reprove,
;

in

rebuke,
:

for instruction in righteousness

exhort with

all

longsuffering

iand doctrine.
See The

Man

of God, a pamphlet by the

same author and

publisher.

148

FIGURES OF SPEECH.
figure in

Thus we have the same members

2

both of these corresponding

Tim.

iv. 2, 3.
in

" Preach the word;

;

be instant reprove, rebuke, exhort with

doctrine."

season, out of season

all

longsuffering and doctrine.

For the time

will

come when they

is

will not

endure sound

This important conclusion

in

pressed upon us and thus emphasized

" will not

order to show us that, when

men

endure sound doctrine,''

we
but

are not to search for something to preach that they will endure,
all
!

the more earnestly and persistently

to preach,

we

are to " preach the

will

Nothing else is given us word whether they will forbear.

Jas.
i.

"

whether men

hear or

19,

20.

"

Wherefore,
be

my

beloved

brethren,

let

every

man

(ar^/jojTros, (iiitlii'opos)

swift to hear,

slow to speak, slow to wrath

for

the wrath of man righteousness of God."

Jas.
"
V. 6.

(dvSpos,

aiidros)

worketh not the

in

Here

the translators have inserted ''and" twice

italics, utterly

destroying the figure and hiding the conclusion.

Ye have condemned,
killed the just [One];

ye have He doth not

Be
He
Rev.
that
is

resist you.

patient therefore, brethren, unto the

iii. 7, 8.

coming

of the Lord."

"These things saith

holy,
is

he that true, he that hath the key of David, he that openeth, and no man shuttcth
openeth
I

and shuttcth, and no man

know thy works."

Contrast the Polysyndeton
in

verses

8, 12, 17, 18.

:

Among
Isa.
1

other examples
11.
xiii.

may
6,

be noted
17,

xxi.
iv.

Mark
4-7;

xvi.

18.

Luke
vii.

i.

17.

Rom.
Heb.

ii.

19-23.

Cor.

8;

xv. 41-44.

2 Cor.

2-4.

xi.

32-38.

Rev.

vii.

5-8; xxi. 18-20.

APH^RESIS:
pronounced
a taking
iapo),

or,

FRONT-CUT,
d<f)aipe(TL^,

Aph-cer'-e-sis,

is

the Greek word

away from,

ivom.

d(f)ai.peh'

{aphaircin), to take azcay,

It is

away, aipdv

(Jiairein), to take.

a figure

and means from airh of etymology which

off of

relates to the spelling of words,

and

is

used of the cutting

may, therefore, give it the English name of FRONT-CUT. We see it in such words as 'neatJi for beneath 'uiazed for amazed. In the Scripture we have an example in Coniah for jfeconiah. He is called Jeconiah in his genealogy (1 Chron. iii. 16); but, in Jer. xxii. 24, where Jehovah declares that He will cut him off, his name corresponds with the act, for the front part is cut off, and he is called " Coniah.""^' Jeconiah means Let Jehovah establish. Cutting off the first
;

a letter or syllable from the beginning of a word.

We

syllable

Josiah,
heal) that

may intimate the disappointment (for the time) of the hope. who justified the hope expressed in his name {Let Jehovah
Jehovah would establish the kingdom, gave

his son the name means God will establish this Jeconiah). But his hopes were (as does his. grandson's, Jehoiachin vain. Josiah's family is remarkable for the manner in which the names are broken up and their kingdom overtaken by disaster.

of Eliakim, afterwards called Jehoiakim, which

See

Jer. xxii. 24.

''As

live,

saith the

Lord, though Coniah, the

son of Jehoiakim king of Judah were the signet upon

yet would
I

my

right hand,

pluck thee thence"

and read on to the end of the chapter.

In verse 30, "

Write ye

this
(1

man

childless"
iii.

is

explained to

mean

that not one of his seven sons

Chron.

17, 18) sat

but Zerubbabel, his grandson, became governor after

in

upon his throne, Coniah had died

Babylon

(2

Kings xxv. 29,

30).

Only here, and

in xxxvii. 1.

APOCOPE
A-poc'-o-pe
is

or,

END-CUT.
a cutting
off,

the Greek word

off,

(xttokott-i],

from aTroKnTTTnv
relates

{apokoptein), to cut
(koptein), to
cut.

and
is

this

from

aTro (apo), (Vu^ny

from, and KOTrreiv

to the

It

is

a figure of etymology which

spelling of words,

and

used of cutting

off a letter or syllable

from

the

e7u!

of a word.
in

We

may

give

it

the

name
in

of

EXD-CUT.
name
of

We
for

have examples
Judas.

such words as

yoti for

yonder, after for afterward.

the

In the Scripture

we have an example
in

Jude

There
teaching
in

is

no Apocope

the Greek
;

the use of the figure

and therefore there is no which exists only in the translation.

;

II.

AFFECTING THE SENSE.

or,

APOSIOPESIS;
This
thing
is

SUDDEN-SILENCE.

is a rhetorical figure, and not a figure of grammar, but it may be placed under the figures depending on omission, because in it some-

omitted.
is

Apo-si-o-pee'-sis

the Greek word

d7rocrtoj7r>/crts

{a

becoming

silent),

from

aTrocrtcoTrao)

(aposidpao), to be silent after speaking, to keep silence,

observe a deliberate silence.

The name
means the same

of this

figure

may

be represented

in

English

by

SUDDEN-SILENCE. The
thing.
It is

Latins

named

it

RETICENTIA, which

the sudden breaking off of what is being mind may be the more impressed by what is too wonderful, or solemn, or awful for words or when a thing may be, as we sometimes say, " better imagined than described." Its use is to call our attention to what is being said, for the
said (or written), so that the
:

purpose of impressing us with its importance. It has been divided under four heads, according to the character
of the subject
:

1.

Promise.

2. 3.

4.

Anger and Threatening. Grief and Complaint. Enquiry and Deprecation.

1.

Promise

where some great thing is promised, too great to be conveyed in words.

Moses returned unto the Lord, and Oh, this people have sinned a great sin, and have made them and if not, gods of gold. Yet now, if thou wilt forgive their sin written." blot me, I pray thee, out of thy book which thou hast Here it seems that Moses was about to promise something on behalf of the people but neither knew what promise he could make for them, nor how far he could answer for its fulfilment by them. His

Ex. xxxii.

31, 32.

"And

said.

sudden silence
2

is

Sam.

V. 8.

" And David said on

."
1

solemnly eloquent.

that day.

Whosoever

getteth

up to the gutter We learn from

Joab,

who was made

6 that the promise was fulfilled in Hence these words have been chief or captain.

Chron.

xi.

152

FIGURES OF SPEECH.
in

supplied

the A.V., as

we have explained

ahove, under the

fij>ure

of

Absolute Ellipsis, page 53.

I

Chron.

iv. lo.

"And Jabez called on the God of

me
indeed, and enlarge
"

Israel, saying,

Oh

that thou wouldest bless

my

coast,

and

that thine hand might be with me, and that thou wouldest keep ine

from

evil,

that

it

may

not grieve

me

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

if

that

which he

requested."

Dan.

iii.

15.

" Now

ye be ready that at what time ye hear

the sound of the cornet,

harp, sackbut, psaltery and dulcimer, and all kinds of music, ye fall down and worship the image which I have made but if ye worship not," etc. Here Nebuchadnezzar was ready with his threat of the punishment, but he was careful not to commit himself to any promise.
flute,

Luke
Ellipsis
:

xiii. 9 has already been treated under the figure of but beside the grammatical ellipsis, there is also the rhetorical:

"

And

if

it

bear fruit
I

,"

as though the vine-dresser would say, "

it
:

cannot say what

will

not do for
it

not only will

it!

not cut

it

down,

but I will continue to care for " the word, " well !
2.

and tend

"

The A.V. has supplied

Anger and Threatenixg.

also of the tree of

lest he put forth his hand, and take Therefore the and eat, and live for ever 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 But we may at least understand that which the Fall involved us. involved in this unspoken threatening, it included whatever might be / 7>.'ill drive him away from the tree of life ! this fact
iii.

Gen.

22.

"

And now,

life,

Gen. XX.
Here,

3.

" Behold, thou art but a dead man

for she is a

for the

woman
husband

which thou hast taken;

will slay thee.

man's wife."
her
;

we must supply
This
is

// thou dost not restore

7.

or, her

clear from verse

APOSIOPESIS.
Jas.
iii.

153

many masters, knowing that ." condemnation He does not stop to specify what the many things are, in which those who occupy such positions may give cause of condemnation. This is also to be understood as if it continued " unless we give a right judgment," etc. (Matt. vii. 2).
I.-*"

My

brethren, be not

we

shall receive the greater

3.

Grief and Complaint.

it

Gen. XXV.

22.

" If

be so,

why

ani

thus

"
?

could not understand why,

Rebekah's words of grief and complaint are not completed. She if Jehovah was intreated and answered Isaac's praj-er, she should so suffer that the answer was almost as hard

to be borne as her former condition.

Judges
is,

V. 29, 30.

There

is

a wonderful Aposiopesis here, where

the mother of Sisera looks out of her lattice and wonders where Sisera

and why he does not return.

Everything
is left

she repeated her words to herself."

silente.

Her wise Her

ladies

answered

her, "

But
it.

soliloquy ends in a sudden

to the imagination as to

how

she bears
all

All

is

lost in the
!

Jehovah "
Ps.
"
?

sudden outburst of the song " So perish See under Homceopropheron.

"

thy foes,

vi. 3.

My

soul

is

also sore vexed

but thou,

Lord, how
?

long

The words

are

drowned

in grief: "

How

long shall
his prayer

be sore vexed
is

How

long [before thou ivilt arise ?] "

Thus

submitted to

the will of God.

have sinned against heaven, and in thy ." sight, and am no more worthy to be called thy son utterance of which the grief the down though, broken by It is as these words brought into his heart, he could not continue, and say the
XV. 21.
" Father,
I

Luke

rest of what,

we

are told, he had resolved to say in verse 19.

Or

it is

also to

show us as

well, that the father's joy to receive is

so great that he would not wait for the son to finish, but anticipated

him with his seven-fold blessing. See under Polysyndeton.

" If 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.

hid from thine eyes."

The blessedness involved in this knowledge tribulation which is to come upon the nation.

is

overwhelmed by the

154

FIGURES OF SPEECH.
The continuation
of the sense would probably be "
I

How

happy
!

thou wouldest have been

How

blessed

How

safe!

How

secure

but

now they

are hid from thine eyes."

4.

Enquiry and DEPRh:cATiON.

them,

Hos. As
breaks
off

ix. 14.

"Give

"

O Lord:

what

wilt

thou give

?"

tliough unable to conceive the punishment deserved, the Prophet

and goes back to the thought of verse

vi. 62.

11.

John

And
?

if
''

ye

shall see the

Son

of

Man

ascend up

where he was before

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,

" W'ill
still

ye believe then

? "

For

He

did

afterwards

ascend up, but they

refused to believe

Acts
Greek
spirit

xxiii. 9.

According to some
We
find

ancient

MSS.
in

all

the critical
:

texts read the verse, "

no
."

evil

this

man

but,

if

or an angel hath spoken to him

Either the Pharisees were afraid to express their thoughts, or

their wor^ls

were drowned in the "great dissension" (verse 10) which For there is a sudden silence, which some copyists have attempted to fill up by adding the words fxy OeofxaxMnev let ns not fight against God." {nice thcoiuachomen),
immediately "arose."
*'

MEIOSIS:
(A
Mei-o'-sis.
to

or,

A BE-LITTLEING.
:

be-Uttlcing of one thing to magnify another).

yuetwo-is,

Greek

lessening, or diniinution

front

/xctdoj (niei-o-o),

make

smaller.

It is

known

also by the

name LITOTES,

li'-to-tces

Greek

Aitott;?,

plainness, simplicity.

The Latins

called

it

DIMINUTIO
is

(Di-mi-nu'-fi-o)

and

EX-

TENUATIO
By
thing.
It

{Ex-ten

-u-a'-ti-o).

this figure

one thing

diminished
Tapeinosis
its

in

order to increase another

in

thus differs from

order to emphasize
is

(q.v.),

which a thing

is

lessened
sense.

in

own greatness

or importance.

In Meiosis there

One

thing

is

lowered

an omission therefore, not of words, but of in order to magnify and intensify some-

thing else by
It is

way

of contrast.

call our attention, not to the smallness of the thing thus lessened, but to the importance of that which is put in contrast with it.

used for the purpose of emphasis; to

" And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes." Here Abraham humbles himself; and, alluding to the creation of man 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 See under lises the same figure in 1 Kings xvi. 2. Ps. cxiii. 7, &c.

Gen.

xviii. 27.

Synecdoche.

Num.
and
so

xiii. 33.

"

And we were

in

our own sight as grasshoppers,

is

we were

in their sight."

This

the Meiosis of unbelief.

To

^ain credence for their words they exaggerated the size of the Anakim by lessening their own stature. On the other hand, the language of
faith

used a very different

figure.

Compare
is

xiv. 9,

under the Figure of

Ellipsis,
I

page 37.
xxiv. 14.

After

Sam. whom

" After
?

whom

the king of Israel

come out?
i.e.,

dost thou pursue

is

After a dead

dog, after a flea,"

you do that which

altogether unworthy of a king, in pursuing one

xvii.
is

who
ix.

is
;

as harmless as a dead dog (compare

xvi. 9)
flea,

and as worthless as a royal hunter (1 Sam. xxvi. 20).

8

which

43 2 Sam. iii. 8 poor game for a

;

156

FIGURES OF SPEECH.

Ezra ix. 8. And now for a little space {Heh. iiionit'iit) grace hath been s/uutv/ from the Lord our God." To magnify the greatness of the grace the Holy Spirit, by Ezra, speaks of the " little space." The
*

comparison

is

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.

See Neh.
(v.

ix.

32,

and Ezra

vi.

22,

where Cyrus,

" the king of

Babylon "
the
king-

13),

is

called

the king of Assyria,

having absorbed

doms

of Media, Persia, and Assyria,

and thus the oppressor, by God's

grace, had

become the
6.

friend.

Ps. xxii.
this figure
affliction
is

"

am

a worm, and no man."

Here, as elsewhere,
Isa. xli. 14.

used to denote a

much

greater depth of humility and

xxv. 6.

than words can express.

" a

So Job
"
in

The
:

greater the humiliation, the greater the contrast with His glorification
for

He who

is

worm and no man

xxiii.,

Ps. xxii.

is

"

Jehovah

my

shepherd" of Ps.
death
xiii.

these three Psalms

we thus have

(John x. 11); 20; and " the Chief

Isa. xl. 15.

and "the King of glory" of Ps. xxiv. In in xxii. " the Good Shepherd " in "the Great Shepherd" in resurrection (Heb.

Shepherd"

in

glory

(1

Pet.

v. 4).

" Behold, the nations air as

:

a drop of a bucket, and

behold, he taketh up the

are counted as the small dust of the balance

isles as

a very

little

thing."

And even this fails to convey to our minds the wondrous gulf between the finite and the infinite.
\'erse 17: "All nations before

him air as nothing: and they are

counted to him

less

Matt. XV.
to cast
it

26.

"

than nothing and vanity."

It is

not meet to take the children's bread, and

not only not
fair,

to dogs."

It is

but

it

is

cruel to

one's

children thus to deprive

them

of their food.

See further under the figure of Hypocatastasis.

Matt,
which
than
is in

xviii.

14.

" Even

so

it

is

not the will of your Father

heaven, that one of these

It is

little

ones should perish."

will

No!
this,

contrary to His wish.

His

embraces much more

it

includes:
i.

Predestination (Eph.

5).
i.

Regeneration (John
Sanctification

i.

13; Jas.

18).
i.

Deliverance from the world (Gal.

(1

4).
x.

Thcss.

iv.

3; Heb.

10).

Final
39, 40).

Preservation,

Resurrection,

and

Eternal

Life

(John

vi.

MEIOSIS.

157

Matt.
ovK
7}6^eAoi'

xxii.

3.

"And

they would not come."

The Greek

is:
is

eXOelv (ouk eethelon elthein), they did not wish to come, this

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
things

xvii. 9.

" Doth he thank

commanded him
is
?

that servant because he did the

I

that were
is

trow not."
i.e.,
I

i.e.,

think not.

More

to be understood than

doth not thank him.

So

far

well he from that, he scarcely notices the matter.

expressed:

know very

John
also,"
i.e.,

XV. 20.

" If they

have kept

my

saying, they will keep yours

as surely as they have

NOT

kept

my

saying, they will not

keep yours.
Meiosis.

The whole context shows

X. 19.

that this must be the figure of

Rom.
people."
"

"

will

provoke you to jealousy by them that are no

ethnos),

OVK
in

eOi'os

[ouk
ii^'ere

non-people.

So

Pet.

ii.

10
to

Which

time past
i.e.,

not a people," ov Aaos* {on

laos).

Owing

the reversive power of the negative our

own word

" //o^/z/^o"" is literally

all.f
is

a non-tiling,

a thing which has no existence at

Gentiles.

Such were we
which
I

But through grace, "a people"

all

now

being taken out from

shall

among
"

nations (Acts xv.

14.

Rev.

v.

vii. 9),

have an existence for ever and ever.

ix. 17.

Cor.

For
;

if

do this thing

willingly,

have a reward."

He means
meaning.
I

gratuitously

but lessens the wording, so as to increase his

See also under Oxymoron.

This is said to Cor. XV. 9. I am the least of the apostles." 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.
'*

11, 12).

Eph.
marks the
*'

iii. 8.

"

Who am
(1

less

than the least of

all

saints."

This

apostle's growth in grace,

who

a year after could say he was

the chief of sinners"

Tim.
in

i.

15).

See also under Oxymoron.

Philem.
This
is

11.

"Which

time past was to thee unprofitable."

guilty of injury.

a Meiosis, for

Onesimus was

bulls

"The blood of goats and calves," (13) "the blood of ix. 12. and of goats." Here the figure lessens the importance of the sacrifices which were offered under the Law, in order to increase by contrast the great sacrifice to which they all pointed.
Heb.
*
t

This
In

is

not the same as

vi.

Rom.

ix.

26,

where the pronoun

is

"

my "

is

used.

Amos

13, " a thing of

naught"

the same, a non-existent-thing

158

FIGURES OF SPEECH.

Heb. xiii. 17. " For that /5 unprofitable for you." much more than that It is disastrous and ruinous.
!

It

is

really

John

iii.

17.

" But whoso hath this world's good,"

is

etc.

Here the Greek

life

tov (3iov tov Koa-fiov (ton bion ton kosmon), the

of the world,

i.e.,

the

means of
will
in

life

or of living which the world

it

gives.

Whoso

has

this,

and

not give
?

up for his brother, how

is

dweileth the Love of

God

him
is

The

force of the Meiosis

seen
lives

when we compare
for the brethren." his
life ii^vxi')),
it.

this with verse 16, "

We

ought to lay down our

will

But here

man who

psyche, but will not even part with the

ing

What

a contrast to true love!

down means of supportHereby know we LOVE,

not only not lay

because

HE

laid

down His

life

for us.

TAPEINOSIS
(A
Ta-pei-no'-sis.

or,

DEMEANING
it).
is

lessening of a thing in order to increase

Greek

raTreivwo-ts,

a demeaning or humbling.
that in Meiosis one thing

This differs from Meiosis

in order,

in

diminished

by contrast, to increase the greatness of another, or something

is

else.

Whereas, in Tapeinosis the thing that which is increased and intensified.

lessened

is

the same thing

The
from

figure

was also called

is

ANTENANTIOSIS.
of,

Ant' -en-an-ti-o' -sis

{enantios), opposite.

di'Tt {anti),

over against, or instead

and kvavnos
it is

When
The

the figure

used parenthetically,

called

AN^RESIS.

See below under Parenthesis.

figure
is

used

in

connection with nouns, verbs, and adverbs,

(1)

Positively.

(2) Negatively.
1.

Positively.
is

ONE

Gen. xxvii. 44. " Tarry with him a few days,

fury turn away."

("inN) in the plural (in Heb.)

used for a few or some

until

thy brother's

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 (rts)
is

Rom. iii. 3. " For what if some did not believe?" Our attention by this at once pointed to the fact that it was in reality the very
It

in plural (in

Greek)

is

used for the greater number:

opposite.

was only
believe.
I.

"

some

"

who

believed, while the nation as a

whole did not

I

Tim.

iv.

"

Now

the Spirit speaketh expressly, that in the

latter times
spirits

some

shall depart
TrAa^ots,
:

from the

faith, giving

(TTi'd'/xacrii/

wandering or deceiving
a vast

spirits or angels),

heed to seducing and

teachings of demons "

i.e.,

number

of people will be deceived

by

evil

angels and
V. 36.

Acts
i.e.,

demons
"

in

these last days.

Theudas, boasting himself to be somebody" (rwa)

;

some great person

Gal.
ii.

as

is

explained jn Acts

viii. 9.

6.

" But of these who seemed to be somewhat (n)." They

were nothing
(vi. 3).

seemed

to be something, really they

160

FIGURES OF SPEECH.
SICK,
for those
V. 6.

Rom.
infirm,

*'

who were dead in sins: For when we were without

strength " (acrdevQv,

astheiiuH, sick).

We were really "dead in sin," but are spoken of as because called "ungodly," "sinners" (verses 6-8), "enemies"
for the great

(verse 10).

REBUKE,
2

Cor.

ii.

6.

"Sufficient
2.

punishment of excommunication.
to such

man

is

this

punishment"

(iTTiTifxio.,

cpitiniia), rebuke.

See further under

Negativbly.

Idioin.

When

the emphasis

is

made by

the use of the negative in order

is

to express the positive

in

a very high degree, this

the figure of

Antenantiosis (see above).

say of a man that " he is no fool," we mean that he is when we say of a thing, " it is not a hundred miles from We thus emphasize here," we mean that it is quite close at hand. praise you that which we seem to lessen e.g., when it is written, " greatly blame you not," it means

When we
;

very wise

or

Ex. XX.

7.

" The Lokd

will

not hold him guiltless: "

i.e.,

He

will

hold him guilty of breaking the whole law.

Lev. X. I. They "offered strange fire before the Lord, which he Here, the figure is translated. The had commanded them not." Heb. is literally, " which the Lord had not commanded them," i.e., He had very solemnly prohibited it see Ex. xxx. 9.
;

Num. xxi. Sihon would not suffer Israel to pass " would not give permission," i.e., he Heb. through his border." did more, he prohibited them, as the verse goes on to explain, and
:

23. "And

opposed them even to the extent of using force.

Ps.
Heb.,
i.e.,
'

xliii.

I.-

"
')

Plead

my

cause against an
"T"'pn

ungodly (margin,

unmerciful

nation."

Heb.

N7

(la

chahseed), not merciful,

cruel

and
li.

malig>ia)it.

Ps.
despise
:

17.

"A broken and a contrite heart, O God, thou wilt not

wilt graciously accept

"

i.e..

Thou

and welcome and

bless.
i.e..

Ps. Ixxviii. 50. " He spared not their soul from death," gave their life over to the pestilence.

He

Ps. Ixxxiii.
peace, and be not

(2).

" Keep not thou silence, O God

O God:"
/.f..

hold not thy

still,

Arise,

O God;

and speak; vindicate

and deliver me from mine enemies.

TAPEINOSIS.
Ps. Ixxxiv. II."
that walk uprightly
:

161

No good
he

thing will he withhold from

them
and

"

i.e.,

will give

them every good

thing,

preserve them from

all evil.

will

Ps. cvii. 38. " And suffereth not their cattle to decrease abundantly multiply their cattle.

"

i.e.,

Prov.
i.e.,

xii. 3.

" A man
21." The

shall not be established

by wickedness

"
:

he shall be overthrown.

Prov.
Prov,
wicked,"

xvii.

father of a fool hath no joy :"

i.e.,

he hath

plentj' of sorrow.

xviii. 5.

" It

is

not good to accept the person of the

i.e., it is

a very hateful thing in God's sight to do so.

25.

Prov. XXX.
weak.
Isa. xiv. 6.
Isa.jclii. 3.
flax shall

"

The ants

are a people not strong,"

i.e.,

very

"And none hindereth," "A bruised reed he not break, and the smoking
i.e.,

all

help.

shall

he not quench " i.e.. He will strengthen the bruised reed and kindle to a flame the smouldering wick.
:

Jer.

ii.

8.

6.

"

The prophets prophesied by

:

Baal, and walked after

things that do not profit

"

i.e.,

that led to their ruin.

false oath."
in
i.e.,

So verse

11.

Zech.
Matt.
the least

viii. 17.
ii.

"

Love no

hate every such oath.

And
"

thou Bethlehem,
' :

the land of Juda, art not

among

the princes of Juda

It shall

i.e.,

thou art the greatest

:

Matt.

xii. 32.

not be forgiven him

life

"

i.e.,

he shall have
iii.

the gravest punishment in this

and

in

the

life

to

come (Mark

29).

" Just as those, on the other hand, whose sins are forgiven are " blessed

(Rom.
out."

iv. 7).

John

vi. 37.

" Him
is

that cometh to me,

will

in

no wise cast
in

Here, there
literal

very

much more
will
I

implied than

is
I

expressed
will

the

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
words.

Not only

not cast him out, but

:

Synoiiimia below.

John
certainly

xiv.

18.

"

will

you by and defence. Moreover, I

to
self.

come

My
will

Holy

not lea>e you comfortless," i.e., I will Spirit and be your ever present help
receive you to

come again and

Mine own

162

FIGURES OF SPEECH.
Acts
XX. 12.

" And they brought the young man alive, and

"
:

were

not a

little

comforted
xxi.

i.e.,

they were very greatly comforted.

Acts
city.

39. "A

citizen of

no mean

city

"

i.e.,

a very important

Tarsus was celebrated as a distinguished seat of Greek Philosophy and Literature. According to Strabo it ranked with Athens and Alexandria in the number of its schools and learned men.

Acts
Jerusalem
they
kill
:

xxii.

i8.

" .Make
it,

haste,

and

get

thee

quickly out of

for they will not receive thy

testimony concerning

me

"

/.^.,

will

not only reject

oppose

it

to the uttermost, but will seek to

thee.

was not disobedient unto tlie heavenly was immediately and altogether obedient. He thus makes his own obedience more emphatic while by stating it negatively he denies what his enemies implied. Tiiey implied that he ought to have been disobedient; but he meets this by asserting that he was " not disobedient," i.e., most obedient.
ig.
I

Acts xxvi.
:

vision "

i.e.,

would not have you ignorant, brethren." It is a a mere negative wish. strong positive and earnest desire that they might assuredly know and
i.

Rom.

13.

"

This means very

much more than

be well instructed.
liTuoraucc
is
i.

man's special human

3).

infirmity.

Animals know more

than

man
It is

(Isa.

No

animal

is

so helpless as

man

in

the years of

infancy.

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 would not have you ignorant,
:

*'

brethren."
*'

SIX

"

is

the

number
day
;

specially

significant of
in

nuin.

Man was
this

created on the

si.vtli

and. wherever
it,

Scripture

we have

number or any
to

multiple of

it

always stamps the subject as having

do with Man."-

The
sion will

significance of these six occurrences of this weighty expreslie

seen hy those

who have

patience to work them out

Spirit.

in

the

order
*

in

which they are given to us by the Holy

illustrations of
tliis

Many

will

Ik-

foiiml in

Siiinhtr in Scripture, hy the

same author and

publisher.

TAPEINOSIS.

163

Rom.

i.

13.

ministry to the saints

Of Paul's purpose to prosecute his great mission and in Rome. So chap. xv. 23.

Rom.
1

That blindness in part is happened to Israel. That the camp in the wilderness was the type of the baptized assembly under the preaching of the kingdom. Cc xii. 1. Concerning spiritual things connected with the Church
xi.

25.

Cor.

X. 1-11.

2 Cor.

Body of Christ by the baptism with the Holy Spirit. Of the trouble at Ephesus, at the close of his ministrj^ there (Acts xix.), when his preaching the kingdom ends and
as the
i.

8.

the revelation of the Mystery begins.

1

Thess.

Concerning those that are asleep. Their resurand translation with the saints that are alive at the coming of the Lord, to be for ever with Him, when the Mystery is completed.
iv.

13.

rection

Rom. count it my
it,

i.

i6.

" I

am

not ashamed of the gospel of Christ:"

it,

i.e.,

highest honour and glory to proclaim

full

and to

suffer for
all

while

have

confidence in

its

power

to accomplish

God's

purposes of grace.

Rom.
very strong

iv. ig.

"And being not weak

"

in faith "

i.e.,

Abraham being
enables us to

in faith.

Rom.
" rejoice in

V. 5.

Hope maketh not ashamed

"

i.e., it

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.

Rom.
knowledge."

X.

2." They have

a zeal of God, but not according to

is more strongly and ignorance, is on their blindness and the emphasis thrown stated which is enlarged upon in the next verse, while zeal and ignorance are combined in verse 19. Hence the expression, " not according to

By
;

lessening the terms of the expression, the truth

knowledge," by the figure of Tapeinosis means really

luitJi

great blindness.
:

Rom.
refuses to
I

xiii.

10.
ill,

work
ii.

Love worketh no ill to his neighbour" i.e., it and not only so, but it works good for his neighbour.
'

Cor.

14.
":
:

"The natural man

? "

receiveth not the things of the

this,

Spirit of

God

i.e.,

he does more than

not have them

why

he rejects them, he will For they are foolishness unto him." This on

the one hand constitutes the guilt of

man

in

the invariable result of

the exercise of his "free-will": while on the other hand it is equally " neither can he know them (lit., get to true as to God's sovereignty
;

know them), because they are

spiritually discerned."

164

FIGURES OF SPEECH.
1

Cor.

xi.

22.

"I

praise you not":

i.e.,

condemn you
i.e.,

in this

thing.

Cor. ii. II. "We are not ignorant of very well aware of them.
2

his devices,"

we

are

Gal.

V. 21.

"They which do
"
i.e.,

such things, shall not inherit the

kingdom of God

they shall not only not inherit the kingdom, but

shall be cast out into outer

Heb.

xi. i6.

"Wherefore God
is

darkness and destroyed without remedy.

is

not

ashamed

to be called their

God"

i.e.,

God

well-pleased to be their God, and to

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.
is

i.e.,

"They loved not their

lives
life

unto che death."

The
and

fact implied

that they disregarded their

to the point of death,

life

and that because there was One whom they loved more than for whose sake they willingly gave it up.

Rev.

xviii. 7.

"

am no widow":

i.e.,

am

well-husbanded and

prosperous.

CATABASIS

(See Anabasis).

SYLLOGISMUS
Syr-lo-gis'-iiiiis.

OMISSION OF THE CONCLUSION.

;

or,

Greek,
;

cri'/VAoyicr/xos,

a reckoning altogether, a bringing

of

all

the premisses

and, the conclusion before the mind.

From

crvv

(sun), together,

and

Xoyi^ecrOaL {logizesthai), to reckon.

(Hence the word

" logic

").

argument consists of three protwo are called "premisses" (the first being the major, and the latter the minor), while the last, which necessarily follows from them, is called the " conclusion.'' But the term Syllogismus is given to this figure because it is a
regular

The

form

of

every

positions

of which the

first

departure from this rule, the law of logic being legitimately broken for
the sake of emphasis.
It falls

into this division because

is

it

is

a figure of Rhetoric,
It is

in

which something
Tapeinosis

omitted for the sake of emphasis.

in

not the

omission of icords, as such, as

:

Ellipsis

or of sense, as in Meiosis or

but
is

it is

a figure in which the premisses are stated, but the

left

conclusion
described."

omitted, and
;

to the imagination to enhance

say, "
it

and

heighten the effect

as

when we
is

Indeed, so great
it

can be better imagined than the emphasis which is thus acquired

is

that the Latins gave

other names.
signified

They
which
is

called

it

SIGNIFICATIO, because something

:

not expressed

RATIOCINATIO,
reasons, even

or Reasoning, because only the Reasons (and

;

or, special importance is given to the though the conclusion may be given (See Rom. iii.) And it is called EMPHASIS, because of the emphasis thus given the argument which is omitted. to

not the conclusion) are stated

Sam.
is

xvii. 4-7.

The
it

description
left

of

Goliath's

armour and
great his

weapons
Isa.
of

given

and

is

for

us to conclude

how

strength must have been.

" Out of Zion ii. 3, 4. Lord from Jerusalem.

shall

the

And he

go forth the law, and the word shall judge among the

166

FIGURES OF SPEECH.
:

nations, and shall rebuke many people and they shall beat their swords into plowshares, and their spears into pruninghooUs."

Here the facts, or premisses, are stated, but it is left 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.

Isa. iv.

I.

"

And

in

that day seven

women

shall take hold of

one
:

our own bread, and wear our own apparel OJil}' let us be called by thy name, to take away our reproach." This is the continuation and conclusion of chap. iii. in which, from

man, saying,

We

will eat

verse 18, the punishment of the pride of the " daughters of Zion "
set

is

forth

but

it is

left for

us to draw the solemn conclusion.

:

How
the
;

great must be the desolation

daughters of Zion used to assemble, now mourn and are deserted

(iii.

26. Jer. xiv. 2.

Lam.

i.

4)

the gates, where the husbands of and the women whom many men

did

woo now come and

Isa.
xlix.
is

offer

themselves to one man, renouncing the

legal claim of the wife (Ex. xxi. 10).

prosperity
is left

for

20. Here the greatness of Zion's blessing and shown by the statement of the facts in verses 18-21. It us to draw this conclusion which is left unstated.
X. 30.

Matt.
i.e.,

"

therefore
1

how

infinite

But the very hairs of your head are all numbered," must be the knowledge of our " Father "

how should

not therefore fear

Him

Matt. xxiv. winter, neither on then would your beyond the power

20." But pray ye

the sabbath daj'."
of tongue to

that 3'our flight be not in the

The conclusion

is

implied

for

troubles and distress be increased and intensified

Luke
head."

hath washed

me no water for my feet: but she my feet with tears, and wiped tJiciii with the hairs of her What is implied is How much greater therefore is her kn'c
vii. 44.

"Thou gavest
46.

tell.

than yours!
1

So verses 45 and
xi.
6.

Cor.

" If the

woman

he not coxered,

let

her be shorn

also."

But she
covered.
2

is

not siiorn, therefore

the

conclusion

is,

let

iier

be

Thess.
tlie

iii.

10.

"

If
is
:

any would not work, neither

to be supplied: livcrv
iikiii
it

siiould he eat."
cut
;

Here
fore every

conclusion
nitist 'u'ork

must

there-

man

for

is

not

meant that

man's food

is

to be

withdrawn from him.

ENTHYMEMA
En
'-thy-inee-ina.

OMISSION OF PREMISS.
;

or,

Greek

ei'^rp/p/, a tliought or a consideration.

This
In

is

the opposite of Syllogismus.

premisses are stated, but the conclusion
is

Syllogismus, the
;

is

omitted

while,

in

Enthymema, the conclusion

in

stated and one or

both of the premisses omitted.

Both are ahke, therefore,

It is

being an abbreviated Syllogism.

also related to Hypocatastasis

it is

But

in

Hypocatastasis
;

be implied
is left

while, in

{q.v.), in that it is an implication. an ordinary statement or word which is to EntJiyiiicnia it is the premiss of an argument which

to be supplied.
call
it

The Latins
It

COMMENTUM,

a thought or a contrivance,

and

CONCEPTIO,
may
therefore,

the u'orcting ov

be illustrated thus:

"We

drawing up of a statement.
are dependent;

we

should,

humble." Here the major " dependent persons should be humble."

be

premiss

is

omitted

A
over a
those

Biblical

example occurs

in

Rom.

vii. i-6.

Here the
all

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 judiciallj^ reckoned as having died) when
So that
the

Christ died.

members

of the

body of Christ

died,
5, 6).

and

therefore the law has no longer dominion over

In proof of this,

them

(verses

a husband and wife.

both are alive

unlawful
survivor
;

but,

illustrative argument is used, as to the case of Both are bound to each other by law and, while the union of one of them with another person is if one be dead, then such a union on the part of the

an

is

legitimate.
is

But only one of the cases

given

viz.,

the death of the husband.

The death

of the wife

is

there, but only in thought;

in

and

this other

premiss has to be supplied by the mind

the course of the argument.

in

So that after the third verse we must add the other premiss some such words as these
:

"

And

if the

wife die, I need not say that she

is

free "

or, " hut it

goes without saying that if the loife die, of course she

is free.'"

Wherefore

(as the conclusion

is

given in verse 6)

we

died in Christ,
;

and are therefore free from that law wherein we were held

for " he

168

FIGURES OF SPEECH.

that has once so died stands justified (the penalty having been paid)

from

his sin.

we have been raised also with Him planted together .with Him in His we were Thus (vi. 8. 12). And be it noted death, and raised with Him (vi. 4) to newness of life. To prevent this conclusion the that this is no mere marriage union.
if

Xow

we

died with Christ

Col.

ii.

verb
to

the usual verb

in verses 3 and 4. There, instead of which we should expect to find, we have the verb and must in each instance supply the become, with the dative case to
is

many

not used

iiiarry,

Ellipsis.

In the case of the

woman, she "becomes" joined, "becomes"

husband
;

bound under the law

body and
"

to a

but, in the

case of those
as

who

died with Christ, they '^become" united to

Him

members

of His

become

"

His property.

Their union with

;

Him

is

not in

and having died with Him are freed from the Law, instead of being bound to it.

Incarnation, but in death, burial, and resurrection

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
1.
:

It is

very wicked to punish a just or innocent man.

is

2. 3.

Jesus

a just man.

Have
it

therefore nothing to do with punishing him.

The conclusion thus contains

which
rests.
is

the proof of each of the premisses on

emphasized one of the four testimonies borne to the the Lord Jesus by Gentiles at the time of His condemnation.
innocence of
1.

Thus

Pilate's wife (Matt, xxvii. 19).

2.

Pilate himself, "

am

innocent of the blood of this just person

"

(Matt, xxvii. 24).

3.

The dying
xxiii. 41).

malefactor, "This

man

hath done nothing amiss"

a righteous

(Luke
4.

The Centurion,

" Certainly this

was

man"

(Luke

xxiii. 47).

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 the one case, only the

words are

afPected,

by their repetition
is

in

various forms and ways.

In the other, the addition

made

to the

sense by the use of other words.

These

all

come under the head

all Elliptical

of Pleonastic Figures

just as the

first division

included

Figures.

All these various forms of repetition and addition are used for the purpose of attracting our attention, and of emphasizing what is said, which might otherwise be passed by unnoticed.

When we reflect that no error in composition is more readily made than the undue repetition of words, called Tautology, it is 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 and of repeating words, in which governs the use of language such a way that not only is there no tautology, but beauty is added to
: ;

the composition and emphasis given to the sense.

Under
letters,

this

division

come

all

the
;

words, sentences, or subjects

forms of repetition, either of which may be thus classified

:

Figures involving Repetition and Addition.

I.

Affecting Words.

1.

Repetition of letters and syllables.

(a) (b)

The same

letters.

Different letters.

2.

Repetition of the same word.

(a) (b)

In the

same

sense.

In a different sense.

170

FIGURES OF SPEECH.
m
3.

Repetition of different words.

(a)
(b)
(c)

In a similar order (but

same

sense).

In a different order (but

same

sense).

With a With a

similar sound (but different sense).

different

(d)
4.
5.

sound (but similar sense).

Repetition of sentences and phrases.

Repetition of subjects (Correspondence).
II.

Affecting thk Sensk.

1.

2.
3.

4.
5. 6.

By By By By By By

way
way

of Repetition.
of Amplification.

way way way way

:

of Description.

of Conclusion.
of Interposition. of Argumentation.

We

will

now

consider the various Figures which come under these

various heads

I.

AFFECTLXG
Of
(a)

WORDS.
Syllables.
Letters.

1.

Letters

and

Of the same

HOMCEOPROPHERON
The Repetition of
Ho-iiia-o-propJi -c-ron,
to carry,

or,

ALLITERATION.
the

the

same Letter or Syllable at

of Successive Words.

coiiinienceDieitt

from
:

ofxoLos (honioios), like,

and

irpocjiepu)

{prophero),

or place before

i.e.,

Successive words which carry the same

letter or the

same

syllable before, or at the beginnin.

is

This figure, therefore,

at the beginning of

the repetition of the

in close
to,

same

letter or syllable
Its

two or more words

(from ad,

succession.
litcra, letter).

English

name

is

ALLITERATION'
is

and

Churchill

speaks of " Apt Alliteration's Artful Aid."

This figure
It is difficult

seen, of course, only in ^he

it

to reproduce

in

a translation.

Hebrew and the Greek. And where it occurs in

the English

it

may

be only accidental, and carry no weight or emphasis.

v.,

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
of Deborah, in Judges

The song

Hoinceopropheron, which add great

fire

idea of the use of this Figure.

We
ture (see

may

same time, do so according to its strucunder Correspondence) and we present the structure first in
as well, at the
it

outline, before setting

out

in

full.

The structure

of

Judges

v. in

outline

A
I

2-.

Praise to Jehovah for the avenging of Israel.

a
1

-2, 3.

b
9.
I

The people's voluntary service, Contrasted states of the country. Israel. The leaders' voluntary service.
Israel. 4-8.
I

b
I

10, 11.

Contrasted states of the country.

Contrasted conduct. Assault and defeat.

B
I

b
I

12-18.

19-22.
b
I I

The Enemy.

23-27.

28-30.
/I
I

The Enemy.

Contrasted conduct. Presumption and disappointment.

31.

Praise to Jehovah for the avenging of Israel.

172

FIGURES OF SPEECH.
Adhering to
this form,

we may

set the

song forth thus

A
I

2.

Bless ye Jehovah,

That the Leaders in Israel took the lead That the people willingly offered themselves.
;

Hear,
I,

ye kings; Hearken,
will sing to

ye princes;

even

I,

Jehovah,

Will strike the strings unto Jehovah, Israel's God.

Jehovah, when thou settest forth from

Seir,
field,

When

thou wentest forth from Edom's

yea, the heavens

The earth trembled,

dropped

Yea, the clouds dropped down water. The mountains melted away before Jehovah, Even yon, Sinai, before Jehovah, God of Israel.'''
In the days of
In Jael's Jays,

Shamgar, son of Anath,

The higiiways were effaced The travellers had to walk

Till
I
,

in

tortuous ways.

Effaced were Israel's hamlets

Deborah, rose up rose up a mother in Israel gods had they got them. Therefore the press of war approached their gates. Was there found shield or spear among forty thousand in Israel?

effaced

New

My

heart

is

with the leaders of Israel,

Who

willingly offered themselves

among

the People

Bless ye Jehovah.

Ye who Ye who

Who
They

upon white asses. upon rich rugs, walk by the way Speak!
ride

recline

Instead of the shouting of the archers

among

the

water-drawers.
praise there the righteous acts of Jehovah,
in

His righteous acts

His villages

in Israel.

Then the
gates.

i-'eople

of Johovaii hastened

down

to the

HOMOEOPROPHERON.

173

Awake, awake, f Deborah Awake, awake, speak the song

!

conquer thy conquest. Thou son of Abinoam,

!

Barak, arise

Then down
Jehovah's

against the robust rushed a

remnant
against

Host

rushed

with

me

the

powerful,

From Ephraim's stock the victors over Amalek: After thee inarched Benjamin among thy peoples

From Machir came Men that wield

Zebulun.

the Masters,

the

Marshall's

staff

out

of

But the princes

of Issachar were with Deborah,

like

Yea, Issachar was

Barak,

When

into the valley his

men threw themselves

at

his feet.

While by the brooks abode Reuben,

With

great resolutions of heart.

sittest

Why
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
Staying

Why does he abide

still

in his ships ?

Asher stays

on the shore of the sea,

bays,

still in its

But Zebulun hazarded his soul unto death With Naphthali, upon the heights of the field.
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

the stars in their courses

:

They strove against 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 rushing! strong

Hyperbole

(q.v.).

Gcmhiatio.

Epizciixis (q.v.).

174

FIGURES OF SPEECH.
h

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

Blessed above

the mighty.

women women

be Jael,

Heber the Kenite's

Blessed above

wife.

of the tents

He

asks for water, she gives him milk;

In a

i-ight the heavy hammer, 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

With her With her

beauteous bowl she carries him cream: left hand she takes the tent-peg,

(i

Sisera's mother 1 )oks from the window-edge. She looks from the lattice-ledge and laments

"Why lingers his car so long ? Why stop 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,
;
j

Yea, booty of purple robes

Two
So
fall all let

for each neck of the captors

"i

thy foes,
tiiat

()

Jehovah,

But

them

love

Him

shine forth as the sun

in his

strength.

* Epizcuxis

(q.v.).

t Anaphora
\

(q.v.).
{q.v.).

Asyniieton

specimen of the low mioimI standard of ^ us what the heathen woman (SisAnd in that woman's lanj{iiajc we have the key to the victory era's mother) said which one woman won; and to the vengeance which another woman wroujht.
II

Some

critics li;ivc

quoted
it

tliis

as

;i

theScriptures, not sccinjj that

I

is

merely

tcllin};;

Aposiopcsis

(q.v.).

HOMCEOPROPHERON.

I75

Rom.
are
his

xi. 33." How unsearchable {dve^epevvrjra, anexereuneeta) judgments, and his waj^s past finding out (dve^ixviWrot,

Sinexichniastoi)

"
!

Here, the two important words are rendered still more emphatic by commencing with the same syllables. His judgments are anexereuneeta (unsearchable), and His ways
anexicJiiiiastoi (untrackable).

untrackable.

This means that His judgments are incomprehensible, and His ways The former word occurs nowhere else in the N.T. the
;

rendered " unsearch" The unsearchable riches of Christ." able " 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
in
iii.

latter only here,

:

and

Eph.

8,

where

it

is

between "the sufferings of Christ" and "the glory that should follow," had been kept a secret [jxva-rqpLov, musteerion, 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 secret as to " what or what manner of time " the Spirit of Christ which was in them did signify but, it was untrackable ; they could not follow it His ways were " past finding out."''
:

2. i. " We give thanks to God always for you all." words are emphasized by being put as a beautiful Homoeopropheron. The Greek is -dvrore -epl Travrwv (Pantote Peri Panton), i.e., always concei'ning you all.

Thess.

The

last

I Thess. V. 23. We give our own rendering " And may the God of peace Himself sanctify you wholly (oAoTeAei?, holo/t7t'/5), and may your whole being (oAoKAz/por, holokleeroii), the spirit, and the soul,
:

and the body, be preserved (i.e., reserved, see 1 Pet. i. 4. 2 Pet. ii. 4, iii. 7. Jude 6, 13), unblamable at (ev) the parousia (presence or 9, 17 coming) of our Lord Jesus Christ." Here the two words are " holoteleis kai holoklccron."
;

Heb.
TToAiijuiepcos

i.

I.

"

God who

Kal

TroXi'TpoTnDs

at sundry times and in divers manners, etc." ciAai (polynicros ko.l polytropos palai),

" i

many parts and many

Here, there
is

nuiys of old." both Homccoprophcron and Homa'tcleiiton

-6s.

the two

words both beginning with poly- and ending with

See The Mystery, by the same author and piblisher.

HOMCEOTELEUTON
ENDINGS.
The Rtpiiifion of
tlir

or,

LIKE
at
the

same Letters or Sylldbles Successive Words.

("//.oio'j

end of

Ho '-nia'-o-tel-eii '-ton.
ail eiidiiii^, i.e.,

From

(hoiiwios), like,

and

TeAccr/y (teleiitee),

words with

like endings.
;

This

is

the opposite Figure to Hoinceopropheroii

and

is

used when

successive words end with the

affect the

same or

similar letters or sj'llahles.

These two figures are for the most part involved in others which whole of the connected words and therefore we shall meet with other examples as we proceed.
;

Mark
this

xii. 30.

"

This

is

the

first

commandment."
protee entolee)
;

In the

Greek

sentence consists of three words, each

ai'T>;

ending with the same

syllable:

-jm-i] IvtoXi]

(haiitee

and thus our

of our

attention
I

is

called to this weighty saying.

i.

Pet.

3,

4.

" Blessed

be

the

God and Father

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 Honiaoteleuton emphasizes the wondrous character of

this inheritance
:

a<fidapTov, dfJiiavTov, dfj-dpavTov

(aphtharton, aniianton, aniaranton),

It is difficult

uncorruptible, nndejilcd, unfading.

accurately to reproduce
it

the sound of this

in

English

except

in

marking

by the voice

in

reading aloud.

We might say, incorruptible, iiidefilable, indestructible, but would be at the expense of e.xact accuracy in translating.

this

HOMCEOPTOTON:
Ho-me-op'-to-ton,
falling,

or,

LIKE INFLECTIONS.
Injlections.
like,
:

The Repetition of

from

o/xoios

{homoios),

and
i.e.,

Trrwo-ts

(ptosis),

which

in

grammar means an

inflection

a case

formed by the
:

declining of a noun, or tenses,

in
I

etc., in the conjugation of a verb as the Latin message of JuHus Caesar, " veni, vidi, vici," i.e., " I came,
I

saw,

conquered."

This figure differs from the two former, in that the endings are not only similar, but the similarity arises from the same 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

inflections of the infinitive

them that weep."

English.
^(atpeiv jiera

Here the

and

participles

necessarily go together in the Greek, though, of course, not in the

)(^aiip6vTu>v.

Chairein meta chaironton.

Klaiein meta klaionton.

KXaueiv [xera KyaiovTMv.

The two
The

lines likewise

each exhibit an example of Polyptoton

{q.v.).

(q.v.)^

and also of Honiceopropheron

figure

may

be reproduced

in

English thus

Be Be
2

cheerful with those that are glad.

tearful with those that are sad.
xi.
3.

Cor.

Lest

your

minds

"be

corrupted

from

the

simplicity (d7rAoT7/Tos, /m/'/oteetos) and purity (ayroTTjros, //rtg'oteetos),

that

is

towards
is

[i.e.,

with reference to) Christ."

is

This

the reading of the R.V., and

according to

all

the critical

Greek Texts.
In English the

words may be rendered

3.

"

simpleness and singleness."

all

Tim.

iii.

2,

In these

two verses nearly

the words end

in -ot {-oi), the

masculine plural case-termination.

quite different.
;

These similar endings may arise, as above, where the words are But when the two words are derived from the same root or when they occur, not in the language in which they appear^ but in the language from which they are translated (either written or
spoken), then the figure
is

called

PAROMCEOSIS: or, LIKE-SOUNDING INFLECTIONS.

The Repetition of
Piir'-o-nia'-o'-sis.
Iii/lccfions

similar in Sound.

assonance.
likeness.
It is

It

is

Greek, Trapo/xoiWi'j, from Trapd (para),

assiniilation, especially of
beside,

words;

and

o/xoiojo-is

(Jioinoiosis),

called also
it is

PAROMCEON,
wrongly called
irapd, beside,

7r<pd/xoioi',

nearly

like.

Sometimes

PARECHESIS, irapyxv^'-'if likeness

and
i/x^^ {ccchos), a

of sound or tone, from {eechecsis), a sounding.

sound, or

i/X'F'^^

But Parcchesis 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.
;

"We have piped

unto you, and ye have not danced

you, and ye have not lamented

(drt-Z/'ct'Sasthe)

we have mourned unto

(t:A'o/)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 r')r you, and ye never slept; we dirged for you, and ye never wept." Though this would emphasize it, it would be by another figure {Paronomasia, q.v.), because the words are similar, only vaguely
in sound,

but are not spelt with the same letters.

is

And, though the similar ending

verb,
it

caused by

tiie inflection

of the

is

not the figure of Honucoptoton, because the two

words

are derived from the same root, which lends an additional force and

emphasis.
In the language of Syria, which Christ probably used, the words would be (^mp~l, ra-ked-toon, and pmf?"lN, ar-ked-toon, both verbs being from the same root and differing only in the conjugation: T^pT, meaning
in one, to leap or spring up,

from joy (Ecc.

x.xix.

iii.

4)

and

in

the other to

leap or start up from fear (Ps.

cxiv. 4, 6).'

John

i.

5.

"And the
it

light shinctli in

darkness; and

tiie

darkness

comprehended
This
the

not."

Hj^iirc is

not preserved in

ment

word heinn

ompl,

tlie Helirew tninsljition of the New Testarekadtcm, ;md DnTDC, sephadtem. whieh is

HomaoliliiitoH pure and simple.

PAROMCEOSIS.

179

The figure does not appear either in the Enghsh or the Greek but in the Chaldee or Syriac language " darkness " is ^Ip, k'vel and
*'

comprehended

"

John
fold."
Is

X. I.

" He that entereth not

is

^Ip, kabel.

in

by the door into the sheep

N~l"'tDS

beautifully expressed in the

Syriac

NI?"in iD,

min

tharo leteero.
I

Cor.

i.

23, 24.

In these verses there

is

of four different

words from the same root

:

in

a beautiful combination order to emphasize the

solemnity of the passage

"

xlviii.

cross, see Gen. unto the Jews a stumbling-block pitCDQ, mikshol), and unto the Greeks foolishness pDD, sekel), but unto them that are called, both Jews and Greeks, Christ the power (S'^DiiJrr, hishkeel) of
14),

We

preach Christ crucified p^ffiD, mishkal, a

God and

the

wisdom

pDt!?,

sekel) of God."

ACROSTICHION:
Repetition

or,

ACROSTIC.
be<^iiiiiiiigs

of

tlie

same or

successive Letters at the

of

Words

or Clauses.
is

The

English

name
a

of this fi'gure
the point

Ac-ros'-tic,

Greek,

aK/aos (akros), at

(i.e.,

at the beginning or the end)

and comes from the and

o-Ti'xos (stichos),

row or

order.

It is

a figure of repetition, not of the

same

letter,

but of different letters at the beginning or end of words

letters

arranged

in lines.

These

may

be thus repeated at the beginning or end of

in which they occur in the Alphabet (in which case they are called ABECEDARIAN), or in some other certain or particular order, making the letters at the beginning or end of successive lines or words spell another word. The Greeks gave it another name, PARASTICHIS (7rapacrTix*s) from Trapa (para), beside, and cttIxos (stichos), a roic, meaning that the

lines, either in

the

same order

letters are placed at the side.

By

the use of this peculiar figure, our attention

of certain

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 emphasis upon them. The following are all the Acrostic or Abecedarian passages in the Bible, in which the order of the Alphabet is folknved Pss. ix. and x. These two Psalms are linked together by an irregular alphabet running through, and thus combining the two. Ps. ix. beginning with J<^ and Ps. x. with S, which begins the last half of
special importance

passages.

the alphabet.

The
subject
is

figure

tells

us that

we

are to connect these

two Psalms

together, and shows us that

we

are to read

them

together, and that their

"the man of the earth" (x. 18), the Antichrist; whose days, character, and end they give. While " the Great TribuHT^B nlFli'S. " times (f lation " is referred to twice (ix. 9 and x. 1). trouble.'' A phrase which occurs only in these two places. Other significant expressions also occur in each of the two Psalms "Arise," ix. 19, x. 12; "the oppressed," ix. 9, x. 18; "forget not the poor," ix. 12, x. 12; "the heathen." ix. 5, 15, 17, 19, 20, and
one:
viz.:
:

X.

\6.

Ps.

ix.

is

"the expectation of the poor"

(17).

(18).

Ps.

x.

is

"the

desire of the

meek"

ACROSTICHION.
The
acrostic alphabet
is

181

incomplete and irregular,

which these Psalms describe.

We

like the "times" cannot reproduce the two Psalms

here, but can only indicate the Acrostic in

S^

them

commences each
;

of the four lines of verse

9,

3, verse 2
;

1,
;

verse 5

is

wanting

^7, x. 1 n, verse 13; lO, ^, verse 5; verse 8; J, D, 2, V are wanting; p, verse 12, is repeated from ix. i/, 19 in order to call our attention to the same words of the same
;

H, verse 6; 1, verses 7, 8, verse 15; ^, verse 17 3, verse 18.

;

10

',

verse 11

prayer;
verse 17.

is

found

in

verse

14;

Ji^,

twice

in

verse

15;

p\,

in

We must believe that the Acrostic is purposely incomplete, but what the design and the lesson may be must be left to the patient
students of God's word.
It

may

be that

it is

to correspond with these

" times of trouble," for they also will be broken

up and incomplete.

Ps. XXV.
its

Here again the Acrostic

is

is

designedly irregular, proving

corruption.

genuineness rather than suggesting

This design
T is

its

shown by the fact that, in Ps. xxxiv., the same same letter ^ is duplicated by being added for the last verse. Ps. xxv. 22 and xxxiv. 22 commence with the same word TTIB (paJidah), '^ redeon," and both verses thus marked contain a
letter

omitted, and the

similar sentiment

troubles "
servants."

and These

Ps. xxiv. 22, " Redeem Israel, O God, out of all his xxxiv. 22, " The Lord redeemeth the soul of his
:

two
letters
;

verses

are

thus

made
:

to

stand

out

by

themselves.

The Acrostic
, ;

are thus distributed

verse 3
;

J^,

verses
;

and 2

"T, H, verse 5 1 omitted 3, verse 2 (second word) J!, ^, verse 8 9 verse verse 6 verse 7 3, verse 10; 7, verse 11 ^2> H. verse verse 14; verse 13; p, 12; ^, ^^ verse 15; ^, verse 16 J2, verse 21 verse omitted; 18, verse 19; 17; n J^, verse 20: r\, V, p (repeated), verse 22.
;

verse 4
;

Ps. xxxiv.

Here,

as in Ps. xxv., the sixth letter

;

is

omitted,

the alphabet ending at verse 21

and the ^ repeated thus puts verse

22 outside the alphabetical

series.

Thus
model.

far the

two Psalms

(xxv.

and

xxxiv.) are

framed on the same

is

In this Psalm, with the above exception, there

one

letter left for

each verse

in its order.

Ps. xxxvii.

Here the series

1
'

is

complete.

The

being masked

behind the preposition '7 (in the p\ behind the conjunction

the word ah^^h, for

but," in verse 39.

ever, verse 28),

and

182

FIGURES OF SPEECH.
Every
;

has two verses of two lines each, except three 1, verse and p, verse 34, which have hut one verse of 20, J, three lines each.*
letter
:

verse 7

2,

verse 5
;

14
2,

is as follows J^ commences verse 1 ^, verse 3 T, verse 7 H, verse 8 X verse 10; t, verse 12; n. verse ^, verse 16 \ verse 18 n, verse 20 ^7, verse 21 ^, verse 23
: ; ;

The Acrostic
;

verse 25; Q, verse 27; ^^7, verse 28, third line (" they are preserved for ever ") ^, verse 30 V. verse 32 p, verse 34 1, verse 35 tiS 37 rn.f verse 39.
; ;

Ps. cxi.

two
the

lines,

The acrostic here is perfect. The Psalm has twentywhich commence successively with the twenty-two letters of
alphabet.
is

Hebrew

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.

Psalms form a

pair, Ps. cxi.

Ps. cxi.
CXJ.
1-3.

His righteousness Gracious and

Ji^

for ever.
full

4-8.

ful of

c
I

9,

of compassion; ever mindHis covenant. 10. ^ His covenant and praise for ever.

Ps. cxii.
1-3.

^
4-8.
c
I

His righteousness for ever.

lasting

Gracious and remembrance.

full

of compassion

in

ever-

9, 10.

His exaltation for ever.

every other.
It

Ps. cxix.
(8 X

This
The
:

Acrostic Psalm differs from

consists of 176 verses, divided into 22 groups of eight verses each:

22

176).

eight verses of each group begin with the

same

letter.

For example

the

first

eight verses each begin with AlcpJi

;

(A),

the second eight with Beth

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 cither in powei" or

(B)

number or
It

order.
////////

so happens, however, that the

portion (verses 65-72), in

which each verse begins with Teth

Authorized Version

(T), begins also

with

in

the

in all

the verses except two (67 and 71).

first

These

It

is
;

noteworthy that the

of these
tlie

("T)
;

the last (p), seven verses from the middle of the whole Psalm.

beginning

end
(1)-

occurs seven verses from the while the middle letter (3) is

t tjinsbiirj^'s

Hebrew

Bible omits the

Vau

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 Then it will exactly correspond to the Hebrew original. 'Tis. Attempts have been made to render other portions in a similar manner, but with little success. What comes naturally in an Original
Text,

must be somewhat forced

in translating
:

We

offer the following as

an example
A.

it

into another language.

Ah Ah

the happinesses of the perfect in the way,

Such as walk
!

in

the law of Jehovah.

the happinesses of the keepers of His testimonies^

Who seek Him with their whole heart. Assuredly they have not worked iniquity In His ways they ever walked.
:

As

to

Thy commandments

Thou hast commanded

us.

That we should

diligently keep them.

Ah

Lord, that^my ways were prepared

statutes.
shall

To keep Thy Ashamed, then,

While
All
I

never be,

have respect unto

shall praise

my heart
While
I

all Thy commandments. Thee in uprightness, learn the judgments of Thy righteousness.
I

All

Thy

statutes also

will

keep
B.

Leave me not

utterly.

By what means
By

shall

a young

man

cleanse his

taking heed thereto according to

way ? Thy word.

By

eveiy means

my
laid

heart hath sought Thee

Let
Besides,

me
I I

not err from

Thy commandments.
in

have

up Thy word

my

heart.

might not sin against Thee. Blessed art Thou, O Jehovah,

That

Teach me Thy

statutes.

By my By

have I recounted All the judgments of Thy mouth. walking in Thy Mandate's way,
lips
I

found joy beyond

precepts shall
I

all

wealth.

By Thy
And

guide

my

musings,

shall pore o'er

I

Thy

paths.
;

By

thy statutes shall

be delighted

Thy word

shall not forget.

184

FIGURES OF SPEECH.
Ps. cxlv.

Here the Acrostic

is

perfect, with the exception of the

14.

letter Xiin, 2 (N),

It

which comes between verses 13 and

has evidently dropped out through the carelessness of some scribe; for it must have been in the manuscripts from which the Septuagint, Vulgate, Syriac, Arabic and i4^thiopic Versions were made,
as they contain the verse.

Ginsburg containing the verse which reads, all His words, and holy in all His works."
;

One Hebrew MS. has been found by Dr. " The Lord is faithful in

member,
is

Moreover, it falls in with the structure of the Psalm, for the in which verse nun (2) occurs, consists of verses 13-20 and

as follows

:
a
I

13.

"Thou," second person,

14.
I

b
a
I

"He,"

third person.

15, 16.

"Thou," second person.

He," third person.

17-20. "
j

The members b and The Psalm

that
is
is

b thus

commence

with similar words.

dignified by this
it

"David's Psalm of praise." It is the only Psalm title. It is a special Psalm, therefore, and the
lines.
it

Acrostic marks

as such, there being exactly 22 verses, one letter for

each verse, and each verse consisting of two

The

structure (see under Correspondence) shows that

consists of
first

seven members, arranged alternately, the subject of the

that promise.
It
is

being

Praise promised, and that of the second. Praise offered in fulfilment of

as follows
1, 2.

Psalm

cxlv.

A^
I

Praise promised
3.

(first

person) for Jehovah Himself.

B^
I

Praise offered (third person) to Jehovah.

(first

A2

4-7.

Praise promised

and third persons alternately)

for

Jehovah's works.

B^
I

8, 9.

Praise offered (third person) for Jehovah's works.

(third

10-12.

Praise 'promised

person

only)

for

Jehovah's

kingdom.

B^

13-20.

Praise

offered

(third

person)

for

Jehovah's

kingdom.

A*

21.

Praise promised
in

(first

and third persons)

(-[i^-',

shall bless,

as

verse 10).
is

Prov. xxxi. 10-31

calling

a perfect alphabetical Acrostic,

in

marking and

our attention to this song

praise of a virtuous

woman.

ACROSTICHION.
Doderlein calls
it

185

" a golden

ABC for
The

women.''
is

It

follows here, the

words of a
passage
:

faithful

mother.

following

the structure of the

A
I

10.

A
I

The woman and her worth. 11, 12. Her husband. C 13-22. Her work. B2 23. Her husband. C 24-27. Her work. B^ 28, 29. Her children and her husband. 30, 31. The woman and her worth. Bi
I I I I I

Like Ps. cxlv.

contains two
lines.

it

consists of twenty-two verses, and each verse

Lam. i. is an acrostic chapter. which commences with a successive

lines.

It

consists of 22 verses, each of

letter of the alphabet,

(*,

and each

consists of three lines, except verse 7

Zayin) which contains four

Lam.
transposed.

ii.

is

the same, except that in this case

lines.

it is

verse 19
17)

(p,

Koph) which contains four

and ^ (verses 16 and

the

are

Lami.

iii.

is

different.

It
;

consists of QQ verses

first

three

each commencing with

(A)

the second three each commencing with

in

(B), and so on. Here, also as and 49-51) are transposed.

chap,

ii.,

and ^ (verses 46-48

Lam.

iv.

Here,
chaps,

there are 22 verses, each verse

commencing
and
17) are

successively with the letters of the alphabet, and consisting of two lines.

Here, also as

in

ii.

and

iii.,

the

]^

and

r^

(verses 16

designedly transposed.

These are all the Alphabetical Acrostics. There are, however, others, to which our attention
Massorah, as well as by their being written
certain Manuscripts.
in

is

called

by the

larger characters in

In these cases the Acrostic letters spell certain words.

are no

more accidental than those which are

;

alphabetical.

But these Other

acrostics have been found

but, as they are without Massoretic or Manuscript authority (and, therefore, probably are undesigned) we do not notice them.

name

Ps. xcvi. II. The Massorah has a rubric calling attention to the : of Jehovah here in a complete sentence of four words
Reading the English words backwards.

186

FIGURES OF SPEECH.
pNil Sim D'^Dmn
earth -the
"inocD^
rejoice-Let.
(lit.,

glad-be-let-and

heavens-the
let

" Let the heavens rejoice, and

the earth be glad "

" Let-

rejoice tlu'-hcaveus and-lct-bc-i^Uui thc-carth).

This is 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
relation to the earth.

Ps. xcvi,

is

a call to "all the earth" (verse

is,

1)

to sing the "

new

song," and Ps. xcvii.

or rather will yet be, the earth's glad answer to

that

call.^

Esther.
occurs
in

In the

Book

of Esther four times the

name

of Jehovah

the form of an Acrostic.

Jehovah had declared (Deut. xxxi. 16-18) that if His people forsook hide His face from them. Here this threatening was fulfilled. But, though He was hidden from them. He was present, working for them, to deliver them. Hence the outward form of the book is in 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.

Him He would

The First
It is formed by the initial letters, for the event was formed by spelling the word backuujrds, for Jehovah was The four Hebrew overndin;^ and turning back the wisdom of man.

occurs
initial.

in

i.

20.

It is

words are

i.e.,

''All

the

wives shall give," or exhibiting a similar Acrostic

,

in

English

"
shall give to their

D"^' Respect
husbands, etc."
in

Qur Ladies

This counsel resulted

bringing Esther to the throne; so that*

it

when Haman's

plot

had been made,

might be thwarted

(iv.

14).

The Second
(v. 4)
is

formed, as before, by the

to the

initial

letters

for

Jehovah was

See A Key
a

Psalms,

t Sec

separate

pamphlet

on

this

subject by

the

same author and

publisher, The

Name

of Jehovah

in the

Book of Esther.

ACROSTICHION.
initiating

187

His plans: but

are

it

is

spelt

forwards (as

in

our

common form
The

of Acrostics), for Jehovah

was

ruling rather than overruling.

four

Hebrew words
the

"Let

King and Hainan come

" Let

this day,'' or,

Qxxr Royal D'nner

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 craftiness." Nothing happens at the dinner beyond an invitation to Haman to
"
(v.

dine at the royal table the next day.

Then went Haman

9).

day joyful and with a glad heart

"

forth that Yes, " that day," for it

was

his last

The Third Acrostic

(v. 13) is

the beginning of the end.

Hence
It
is

it

is

formed by

the.

final

letters, for

the end was approaching.

home

Lord was turning hack all to his wife and says

read backwards, for the Haman goes the proud purposes of Haman.

" This availeth

me

nothing," or " Yet

am

saD, foR
is all

nO
of,

avaiL
his

this to

me."

This sadness was a precursor

tion.

and foreboded,

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. the determined had and is spelt forwards ruling, for Jehovah was
dines on the
; ;

Haman

event

Haman saw

''that evil

was determined against him,"

or,

*'

For he

saw that there was

eviL tO feaR determineD

against him by the King."

There was indeed

evil to fear

for that evil

:

not by King Ahasuerus, but by Jehovah

and the

evil

had been determined came swiftly upon

him, for he was at once taken out and hanged.

once conceal and reveal the Name of Jehovah, and emphasize the four pivots on which the whole history

Thus these four Acrostics

at

turns.

188

FIGURES OF SPEECH.

Est. vii. 5. This is another Acrostic for which there Massoretic authority, the letters being written in larger characters
certain

is

in

MSS.
that the " I

name by which God revealed himself to Moses and to 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

Israel,

He

has caused

it

to be

emblazoned on the pages of the

history.

When Ahasuerus learned from

laid his plot to

Esther, that "the Jews'

enemy" had
ignorance,

destroy the whole nation, he cries out

in his

"Who
the
filial

is

he,

and where

is

he

that durst presume in his heart to do so?"

letters spell the

name

EHJHE

He uses the words of which (pronounced E-hc-yhe both

backwards and forwards).

EHEYEH
the great "
1

Sin HT ^Ni ni S^n 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

in

no value or weight.
in

An
iii.

Acrostic can be made, for example,

the English of John

16,

which

is

accidental.

But as

it

may

be useful to some

teaching others,

we note

it

here

John

iii.

1(S.

G
O
S

od so loved the world, that he gave his

nly begotten on, that

whosoever believeth
have

in

him should not

erish, but

E L

verlasting
ife.

a singular coincidence,

This verse contains the good news of the Gospel, which, by is the very word which may thus be written as

an Acrostic.

REPETITIONS OF WORDS.
2.

Of the Same Word.

In the

(a)

Same

Sense.

repeated

There are no less than twelve ways in which the same word may be in the same sense in the same sentence. The first is called

EPIZEUXIS:
The Repetition of
the

or,

DUPLICATION.
in

Same Word

the

Same

Se)ise.

When

word is repeated in close and immediate succession^ no other word or words coming between, it is called GEMINATIO, pronounced Gem-i-nd'-tio, which means a doubling, diuplication, a
the
re-doubling.
It
is

also

called

ITERATIO

(It'-er-d-ti-o),

iteration;

CONDUPLICATIO
When

{con-diit-pli-ca' -tio), condicplication,

or full doubling.

the words do not immediately succeed each other, but are

is

separated by one or more intervening words, the figure

then called

EPIZEUXIS, pronounced
7rt{'ei'^ts,

Ep'-i-zeux'-is.
^evyvvfxi.

It

is

the
to

Greek

word

from

kirl

(epi),

upon, and

(zeugnumi),

yoke, or join

closely together.

The

intervening words thus form

the yoke which

joms the repeated words.

The Latins
junc'-tio),

give this figure the

is

name

of

SUBJUNCTIO

(Sub-

which

derived from the Greek and has exactly the

the
figure the English

same

meaning, subjoining (from jugum, a yoke).

We
It
is

may
a

give

name

of " Duplication,"

" Gemination," " Iteration," or " Repetition."

word, by thus marking

powerful way of emphasizing a particular and calling attention to it. In writing, one might accomplish this by putting the word in larger letters, or by underlining it two or three times. In speaking, it 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
it

common and

order to impress us with their importance

Gen. Gen.

vi. 17.

"And, behold,

I,

even,

I,

do bring a flood of waters

upon the earth."

vii. ig.
in

"And the waters prevailed exceedingly."

other passages, the doubled adverb is (meod, meod), greatly, greatly.

Here, as
superlative.

used for a

TNP INp

We

have

190

FIGURES OF SPEECH.
same
words
in
xvii.

the

ingly
20,
{ineod,

{iiicod,

mcod).

exceedingly; xxx. mcod)" Ex. 7, Kings vii. 47, " Because 1 an exceeding (iiieod, iiicod) good land " they were exceeding (mcod, mcod) many " 2 Kings x. 4, " But they were exceedingly (meod, meod) afraid"; Ezek. ix. 9, "And Judah is exceeding {ic6d, meod) great"; xvi. 13, "And thou wast exceeding (tiiedd, mcod) beautiful"; xxxvii. 10, "An exceeding {mcod, meod)
;

i.

multiply thee exceedexceeding: and verse 43, "And the man increased exceedingly " Waxed exceeding"; Num. xiv. 7, " It is
2,
1

"And

will
6,

So

also

verse

great army."

Gen.
This
Divine

xxii. ll.

"

And

the an.^el of the

Lord

called unto

him out
There

of heaven, and
is

said,
first

Abraham, Abraham."
occurrence of this
figure,
ten

the

used of names.

are ten such in the Scriptures (the

order)."''

number

completing the cycle of

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.

Jacob, Jacob (Gen.

xxii. 11).
I

Old
-

Used
by

2.
3.

xlvi. 2).
iii.

Test.
^^^

Moses, Moses (Ex.

4).
I

God
to

4. 5. 6.
7.

Samuel, Samuel (1 Sam. iii. 10). Martha, Martha (Luke x. 41). Simon, Simon ^ (Luke xxii. 31).
Saul, Saul (Acts
ix. 4). vii.

New
I
'

men.
(7)

Test.
I

(3)

8.

Lord.
vi.

Lord (Matt.
46;
xiii.

21,

22.

Lulu
37.

Used
under
other
circumstances,
(3)

25).
\xiii.

9.

Jerusalem, Jerusalem (Matt,

Luke
10.

xiii.

34).
xv. 34.

Eloi, Eloi

(Mark
1).

Matt,

xxvii. 46.

Ps. xxii.

See Number

in Scripture,

by the same author and publisher.

(r/^Kis, pliirnl)

" Satan hath desired to have you

that he m:iy

sift

you

(vfJ.a<i,

plural) as

wheat: but
12).

have prayed

for thee (froi' singiilur) that thy faith fail not."

Satan
(Matt.
\

" sifts' to }^et rid of the

wheat
is

Christ " fans

to

jjet rid

of the chaff

iii.

Each
it

of these three

examples
it is

unique.

In

No. S

it

is

the

name

of the
In

Lord used by man.

No. 10
is

In No. 9

useil of Ciod's city

and people by Christ.

used of God by Christ.

EPIZEUXIS.

191

It is to be noted that in raising the dead the Lord Jesus never As much as to say it needed no emphasis whatever used this figure to make the dead hear His voice (see Mark v. 41).
!

The
viii.

disciples

24),

but

He

may cry, "Master, Master, we perish!" (Luke cahnly rebukes the winds and the waves.
I

thee, with that

Gen. XXV. 30." And Esau said to Jacob, " Feed me, pray same red pottage." The Hebrew having no superlative, doubles the adjective (see
{IiaJi-ahdom, hali-ahdom), red, red,
i.e.,

under Idiom), DT'^n QT'Nn

very red
[food']

this

Ex. ii. 12. " And he looked this way and that way." Here the Hebrew TO^ n3 {koh vahkoh), this and this, is well The repetition emphasizes the fact that he looked in translated.
every direction.
ii.

or, this deliciously

red food.

8.

Also Josh.
ii.

See also Josh. viii. 20, i.e., in any direction. viii. 33, H^p^ H^p (iiiizzeJi oomizeh), i.e., on
not forth thence any-whither " iipN^
this.

2 Kings
all

sides.

Kings

36,

"Go

TT2i^

(almeh

vah-ah-nah), this and

Ex.

iv.

16.

"And
:

2 Kings

iv.

35, see margin.

he shall be, even he shall be

he shall surely be,
etc.

to thee

instead of a

mouth

"

Ex. XV. 16. "Till thy people pass over, people pass over, which thou hast purchased :"

i.e.,

Lord,
side.

till

the

/.f., till

thy people

have completely passed over and are safe on the other

Ex.
i.e.,
I

xxiii. 30.

" By

little

and

little

will drive
I

them out from

will drive, etc.

before thee,"
"

iOi?p !:3I?p (nic-at, ine-at), " little, little,

"
:

will drive "

in

and

the

them out by very slow degrees. There s no " by " or Hebrew of this passage. These words should be in
is

italics.

The

figure

beautifully rendered in English idiom,

where two
bell
i.e.,

adverbs are used to express the superlative.

Ex. xxviii. 34. "A golden bell and a pomegranate, a golden and a pomegranate upon the hem of the robe round about:"
alternately.

Ex. xxxiv.
proclaimed,

6.

"

And

the

Lord passed by

before

him,

and

JEHOVAH, JEHOVAH."
we were
the

Here,
that
sixth

if

to translate the figure idiomatically,

it

means

He

proclaimed
vi.

wonderful name, Jehovah

the
priest

(which

He

did in the

and seventh

verses).
(5).

Lev.
ing
:

12

" And
"ipillll

shall

burn

every morning."
i.e.,

"ip^^l

(babboker, babboker),

wood on it morning, mornin

every morning, regularly, and without intermission.

Lev

xxiv.

8.

" Every

sabbath he shall set

it

order before

the Lord continually."

192

FIGURES OF SPEECH.
Hebrew n^prr D'r^ n^DFT DV3 {Beyom hashabhath heyom hashnbon-the-day-of the-Sabbath, on-the-day-of the-Sabbath:
i.e.,

bnth),
i.e.,

every Sabbath, with emphasis on the word " every,"

fail.

every

Sabbath without

Num.
forth, the
die,

xvii. 12, 13 (27, 28). After Aaron's rod had been brought people were frightened and cried to Moses, " Behold, we

we

perish,

we

all

perish.

near unto the tabernacle consumed with dying ? "

Here the
cometh
Jiear,

of the

Whosoever cometh near, cometh Lord shall die shall we be

:

figure is
It
is

"^li^J^ ^IR-^T

{hakkahrcv hakkahrev), cometh near,

idiomatically translated by the A.V., but literally

by the R.V. There is also the repetition of the word

perish,

^37^};* (ahvadnoo),

"we

we

all

perish."

is within thee shall get up above thee very high," i.e., nS^D nSi?0 {maJudah, ))iaJialnh), high, high "and thou shalt come down very low " {i.e., rr^D riLSD {mattah,inattah), low, low).

ally,

Deut. xxviii. 43. and not literally.

-Here the figure

"

is

really translated idiomatic-

The stranger

that

Thus the
Jehovah (verse

figure

Israel should be brought

15).

emphasizes the depth of the misery into which if they would not hearken to the voice of

Judges

V. 22.

"

Then

did the horsehoofs

stamp

By

reason of the pransings, the pransings of his

mighty ones."
rinrr"7 mirj'ITp {middaharoth daharotli),
if
i.e.,

the violent pransings,

translated idiomatically.
1

Sam.

ii. 3.

"Talk no more exceeding proudly."

is

See under Idiom.

nrTil3 rrnilZl {!j;evohah,ircvohah),'pvoud\y,\iTon6.\y,i.c., arrogantly

or haughtily.

Here the repeated adjective

superlative.
2

idiomatically

translated

as

Sam.

vii.

5.

"Go
"

and

tell

servant, to David),
for

Thus
?

saith the

my servant David (Heb., to my Lokd, Shalt thou build, me a house

repeated

me

to dwell in

Here there
pronoun, " me,"

is

great

emphasis to be placed on the

in

order to rebuke the popular and universal thought

of the natural heart,

which ever says, " See now,

dwell in a house of

cedar, but the ark of

God

dwelleth within curtains."

EPIZEUXIS.
2

193

Sam.
!

xviii. 33.

"

Absalom

Would God
figure
iv.

my

son
2

"
!

O my son Absalom, my son, my son had died for thee, O Absalom, my son,
I

Here the

emphasizes the vehemence of David's

Kings

19.

grief.

"

And he

said unto his father.

My

head,

my

head."

(^2)n-| ^PN"i, roshec, roshee.)

How
figure,

eloquent

and what a volume

is

contained

in this

simple

so naturally used by the child; as an English child would say,

"

My
2

poor head."

Chron.

iv.

3.

" Compassing
is

the

sea
/.e.,

round about."

yiD
all

T'l'D

{sahvecv, sahveev),

around, around:

completely round,

around.
in

The same
;

repetition

used, to express complete surrounding,

Ezek. xxxvii. 2
12.

6, 7, 8, 10, 11, 12,

xliii.

xl. 5, 14, 16 (twice), 17, 25, 29, 30, 33, 36,43; xli. 5, 16 (the second " round about"), 17, 19 xlii. 15, 20
;

In all these descriptions of the

^"'IID ^''^p

new and

future Temple, the

repetition of

{sahveev, sahveev)

emphasizes the completeness

of the measurements.

Ps. xxii. I."

hast thou forsaken

My
?"
It

God,

my God

^Sn

^Sn, Elee, Elee),

why

me
?

Who

can

tell

the depth of meaning and of feeling, which this

is

figure here reveals

thus impressed upon us, because

xv. 34.

it

cannot

be expressed by words.

See Mark
8)."

Ps. Ixvii.

6,

(7,

God God

shall bless us,

shall bless us
in

"
:

i.e.,

God

shall really

and truly bless us

very deed.

Ps. Ixxvii. 16 (17). " The waters

(See under Prosopopoeia.)

saw The waters saw

thee,
thee."

God,
xiv.

Thus emphatically describing Ex.

for

Ps. xcvi.
i.e.,

13.

He cometh
"
:

"
for

For He cometh,
come.
"

He

shall surely

Ps. cxviii. II.

in verses 15

Twice
we have

and

16,

three times "

They compassed me about"; The right hand of

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 foundation thereof," i.e., '^^^ T\^ (ahroo, ahroo), " Down-with-it, down-

with-it," or

we might render the

figure, utterly

overthrow

it.

194

FIGURES OF SPEECH.

Prov. XX. 14. " It is naught, it is naught, saith the buyer but ^vhen he is gone his way, then he boasteth." Heb. is i^T ^1 (ra,. ra), i.e., " very bad," or " worth nothing."
:

What

a picture of Eastern bargaining

iii.

Ecc.
sons of

18.

Lit.,
. .

said in

my

heart respecting the estate of the

men that they, even they are Hlte beasts." Here the figure of Pleonasm (q.v.) first emphasizes the word " men," and then the Epizeuxis again increases that emphasis.
Ecc.
can
*'

find

vii. 24. "

"That

which

is

far off

and exceeding deep, who

i.e.,

it

out

pb^

pb:^ {aliDiok,

aJiiiiok),

deep, deep

as

it

is

translated,

exceeding deep."

Isa. vi. 3. The holiness of Jehovah is emphasized beyond measure, and the three persons in one God are indicated by the thrice the Lord of hosts." repeated " Holy, holy, holy Here the
/,>

highest degree of holiness

Isa. xxi.
9.

is

" Babylon
its final
3.

ascribed to Jehovah.
is fallen, is fallen ": to

certainty and the greatness of

the

fall

of that great city,

xviii. 2.

emphasize the and the

completeness of
Isa. xxvi.

overthrow.

"Thou wilt keep him

See also Rev.

in

perfect peace."

Here the figure is idiomatically tnuislatcd. The Hebrew reads (see margin) DiSb DiSb (shnloin, slialoiii), peace, peace, thus emphasizing the word and denoting )iiiicli 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 %
post-Isaian feature
of
literary
style

{Introduction

to

the

Literature
literary
"
:

of

the

Old

Testament,
xl.-lxvi.

pp.
is

233,

234).

He

says,

"

The

style

of chapters

very different

from that of Isaiah

It is one of the " literary features " being the repetition of words. remarkable, as being characteristic of the wisdom and acumen

the

though Professor Driver mentions in Isa. Ivii. 19, he does not which is an evidence of 3 menti(jn the the very unity of the two parts of Isaiah which he is seeking to

assumed by the higher

repetition

critics, that

17tD Dr7W, peace, peace, very same repetition in xxvi.

of

disprove.'''
*

The same applies

to other

arguments

f.g..

Dr. Driver says

(p.

227) that

certain words "occurring in chapters xl.-lxvr. point to a later period of language

than Isaiah's age ...

the

wlicre TTn'', A remarkable instance is afforded by Ixv. 2.S common Hebrew word for tof^ithcr, is replaced by inND, an expression modelled upon the Aramaic N^^D, i"!*-! oecurring besiiles only in the latest books
. .

of the

Old Testament." Hut Professor Driver docs not mention the fact that the word

EPIZEUXIS.
Isa. xxviii. lo.

195

"scornful
"

men"
[5rt>'
;

(verse 14),

Whom
;

they']

probably the ironical language of the introduced by the Ellipsis of verse 9: shall he teach knowledge ? ... for [it is] precept
is
; ;

This

upon precept precept upon precept line upon line line upon here a little, and there a little." And, then, the Prophet line " For (or Yea, verily) with stammering lips (marg., stammerretorts ings of lips) and another tongue will he speak (marg., he hath spoken) to
:

this people."

In "

the English the Epizenxis

"

is

not perfect, because the

word

upon

comes between, but

in

the

Hebrew

the words follow each other

closely.

i.e.,

"

For

it

is

tzav latzav

tsav latzav

kav lakav, kav lakav

zehr

shdhin, zehr shdhni.''

See also verse

Isa. xl.
I.

13.

Comfort ye, comfort ye my people, saith your Here the Epizeuxis consists of one word in the Hebrew, "^onD ^003 (nachmoo, nachmoo) and calls our attention to the passage
God."
:
;

"

while

emphasizes the plenitude of that comfort wherewith Jehovah has determined to comfort His People Israel at no distant date.
it

Isa.
figure.

li.

In this Scripture we have three

A call to the arm of Jehovah: O arm of the Lord."
Followed by comfort.
call

calls

emphasized by

this

A^
I
I

li.

9-11.

"Awake, awake,

put on

strength,

B^
I

12-16.

A^

17-20.
I I

to

Jerusalem:

-"Awake,

awake, stand

up,

O
B2
lii.

Jerusalem."
21-23.
I

A^

1,2.

Followed by comfort. call to Zion "Awake, awake, put on strength,

:

O
B^

Zion."
3-12.
I

Followed by comfort.

Isa.

Ivii. ig.
is

"

create the fruit of the lips

that
is

Peace, peace
:

to

him

that

far off

and to him
(q.v.).

near," etc.

i.e.,

great peace,

perfect peace as in xxvi. 3

occurs
1

so#arly 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 ITTF"' occurs in chap. i. 28, 31, and xi. 6, 7, as well as in Ixvi. 17, it is an argument against Dr. Driver's division of Isaiah into two halves.
in

the earlier books of the Bible

Sam.
:

xvii. 36,

196

FIGURES OF SPEECH.
Jer. iv. 19.

" My

bowels,

my

bowels

" to

emphasize the

great distress experienced.

my

"They have healed also the hurt of the daiis[Jiter''- of Jer. vi. 14. people slightly, saj'ing Peace, peace when there is no peace."
;

Here the
of peace,

figure

contrasts with the fact that there was no peace for

false

Jerusalem the fact that her

prophets continually promised plenty

much

peace.

Jer. xxii. 29.

"O

earth, earth, earth, hear

tiie

word of the

Lord."

Ezek.
This
is

xxi.

9-13

(Heb. 14-18).

"
is

sword, a sword

is

sharpened, and also furbished."

to call our attention to " the

sword of the Lord,"

viz.,

Babylon, and to show that His sword

a sword worn for honour. That there are difficulties

a sword for luar, and not

This
is

is

the key to this difficult passage.

seen the

moment we

observe the
!

italics,

note the marginal alternatives, and consult the commentators

Jehovah's sword was not

like

the sword of His son Judah, not like

which was merely for honour, and sword (verse 10) " contemneth the rod (or sceptre) of my son, as [it dcspiscth] every tree (or wood)." Verse 12 should be, "Cry and howl, son of man for it shall be upon my people, it shdll be upon all the princes of Israel my people shall smite therefore upon tJiy thigh " (which was be delivered to the sword 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 ? li'hat xuill be the result ?) if the sword shall not despise the wood, saith " (i.e., it will not It will not be, saith Adonai Jehovah the Lord

his " rod " or " sceptre " (verse 10),

tree.

was no use against a

But

this

despise

it

it

will

destroy

it !)

Thus we have the sword

8-10.

of Jehovah emphasized

and the structure

siiarpness

of these verses explains their meaning.

The sword
-10.
Its

of

Jehovah

(Babylon).

Its

and

brightness.

B
I

contem|Tt for the rod or sceptre of His son Judah.

of Jehovah.
for the
Its

.(4
I

11, 12.

The sword
Its

destroying power.
of Judah.

B
I

13.

contempt

wooden rod or sceptre

The point is that the sword of the Lord is a sword of war, not of honour; and its power is so great that the sceptre of Judah (which was of wood) will not withstand it.
*

These words arc supplied, apparently from chap.

viii. 11,

21.

EPIZEUXIS.

197

Ezek.
it

xxi. 27.

"I

will

overturn, overturn, overturn

;

it;

and
it

shall be "
:

no
I

juorc until
will

him

i.e.,

he come whose right it is and completely and thoroughly overturn it.

will

give

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.
Wilt thou

xxii. 2.
really

"

Wilt thou judge, wilt thou judge

?

? "

i.e.,

and truly judge

"

See under Heterosis.

Ezek.

xxxiii. 11.

Ezek. xxxiv. 11. " sheep and seek them out."

Turn ye, Behold,

turn ye from your

I,

evil

ways."

even

I,

will

both

search

my

" Behold I, even, I, will judge between the fat verse 20 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, but fed themselves. (See under Ellipsis, page ).
:

And

cattle

Ezek. (nwh ntiJ.)

xxxiv.

17.

"
in

judge

between

cattle

and cattle."
on
it

For the emphasis

this passage, see the notes

under the

figure of Ellipsis (page 40).

Dan.
the king,

V.

II.

/ say,

the king Nebuchadnezzar thy father, thy father, made master of the magicians" i.e., thy
:

" Whom

father the great and mighty king Nebuchadnezzar.

Dan.
Zeph.

X. ig.
i.

14.

" Be strong, yea, be strong:" bevery strong. The great day of the Lord near, near, and
/..,

"

is

is

hasteth greatly"

i.e.,

is

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,"

figure
"

emphasizes the
" hcice
;

Yea " or
is

nay

fact, not that we are forbidden to but that we are merely to say, " Yes " or
;

and not to indulge

whatsoever

in vehement asseverations and oaths more than these cometh of evil."

" for

Matt,

xxiii. 37.
:

the prophets," etc.

guilt of the city in

Jerusalem, Jerusalem, thou that killest emphasizing the pathetic appeal by the exceeding killing the prophets oT Jehovah.

" O

198

FIGURES OF SPEECH.

Luke
vehemence

xxiii. 21.

"Crucify

of the cry,
i.

/;////, crucify him," emphasizing the and the determination of the priest-led people.

John
(nniciii

51.

" Verily,
in

verily,

say unto you."

51

pV',

afxiqv

aniccii).

Twenty-five solemn sayings of the Lord Jesus are

thus emphatically marked

V.

John's Gospel:

viz.,

i.

iii.

3, 5,
xii.

1 1

19, 24,

25;
21,

vi.

26, 32,
xiv.

47,

53;
xvi.

viii.

34, 51, 58; x.

xxi.

1,

xiii.

16, 20,

38;

12;

20, 23;

18.
in

It

24; might prove

7;

a useful study to trace the sequence of

truth

these

successive

statements.

Gospel, there

Apart from the Repetition, wliich occurs only in the fourth is something to be learnt from the number of times the

word occurs."

Heb.
Greek
:

X. 37.
ya/)
iii.

"Vet a
Lit. "

little

while."
{cfi

Lit.,

how
[as

little,

how

little."

en

jUKpuv ocrov oa-ov

9.

gar mikron hoson hoson).

all

Eph.

And

to enlighten

to

what

/.";

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.

Sec Nuniher

in Scripture,

by the same author and publisher,

ANAPHORA
The Repetition of
the

LIKE SENTENCEBEGINNINGS.
;

or,

same

Word

at

the

beginning of successive

Sentences.

A-naph' -o-ra, from two Greek words, ava (ana), again, and
to

(ftepw

(phero),

bring or carry.

It

means

a carrying back, reference, or repeating over

again.

This figure

is

also

sometimes called
(epi),

EPANAPHORA:
In

which
is

is

the same word w^ith

kiri

upon, prefixed.

Latin

it

called

RELATIO.
This figure
is

so-called

because

it

is

the repeating of the

:

same

word
them.

at the beginning of successive clauses

thus adding weight and

emphasis to statements and arguments by calling special attention to

In the case of Epibole Anaphora differs from Epibole (q.v.). words are repeated, consisting of a sentence or phrase whereas, Anaphora only one word is thus repeated.
;

several
in

Scripture abounds with this figure, which adds great importance

to

many

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.

xxiii. 5.

According to the

Hebrew, each

line begins

with

the word

^3 (kee),

For.

See Polysyndeton.

200

FIGURES OF SPEECH.
"

For is not my house thus with God ? For He hath made with me an everlasting
in all

covenant, ordered

things and sure,

For For
a
I

this is all
shall

my
not

salvation,

and

all

my
?

desire.

He

make

it

to prosper

"
:

These four
h
I

lines are in the

form of an introversion

Question.

b
I

Answer and Reason. Answer and Reason.

;

a
I

Question.

In a

and

b the subject is

and a the question is concerning David's house while in b Jehovah's covenant. See under Correspondence.
up against me,
soul," etc.
In

Ps. iii. I, 2 (2, 3). " Many are they that

rise

Many
Ps. xciv.
put only once

there be which say of

3, 4.

"How

my long?"
all,

verse

it

should
it

be

repeated by Ellipsis and put

;

in

italics

twice.

In the A.V.

is

thus

in

the R.V. not at

the figure not being seen.

Ps. cxv.
"

12, 13.

He He He He

^vill

bless

us.

will bless the house of Israel.

will bless the house of Aaron. will bless them that fear the Lord."
in

This figure stands here

Epistrophe
clauses.
(q.v.) in

immediate contrast with the figure of

verses 9-11, where the

same phrase ends successive

7,

See also
2,

in

the Songs of Degrees, Ps. cxxi.

8; cxxii. 6,7;

cxxiii.
1, 2.

cxxiv.

1, 2,

and

3, 4, 5; cxxvi. 2;

cxxvii.
is

cxxviii. 5, 6; cxxix.

Ps. cxlviii.
Isa.

1-4.

"

Praise "

seven

times repeated at the

I^s. cl.

beginning of successive sentences.

li.

So

also in the whole of

I, 4, 7.

Three times

we have

the Divine call

"

Hearken
city,

unto me."
Jer.
i.

18.

"

Behold,

have made thee this day a defenced

and an iron pillar, and brazen walls

against against against against against
the whole land, the kings of Judah,

the princes thereof,

the priests thereof, and the people of the land."

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; to enchance the solemnity of the desolation of Jehovah's judgments.

" They shall eat up " is three times repeated; to Jer. V. 17. emphasize th^ complete devouring of the land by the enemy.

sword" is four times repeated " Jer. 1. 35, 36. the slaughter in the destruction of Babylon.
,

to

emphasize

Jer.

li.

20-23.

^^'^

times we have the words "

repeated to amplify the

statement

in

verse

20.

"

with thee " Thou art my

battle ax," spoken of Israel.

Hos. iii. 4. " For the children of 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
another word
of Israel.
is

Israel shall abide

many days

a simple Polysyndeton

(q.v.),

as

joined with the conjunction.

of this figure emphasizes the present desolation

The employment

Micah
Micah

V.

9-13.

"I
and
"

will cut ofT"

in

is

repeated /or times; to

amplify and extend the prophecy

vii. 11, 12.
;

verse

9.

Here we
from

have " In that

day"

repeated to

emphasize the time shall come.

" to amplify the places

whence they

Zeph.
indicates

i.

the

" I will consume," thnc times repeated, 2, 3. solemnity of the threatening and the certainty of its

execution.

Matt. Matt.
"

V. 3-11.
V. 22.

The word
is

"

Blessed

" nine

times repeated.

Whosoever
\Vhosoever

angry, etc.

shall say, etc."

price one penny.

See The

Man of

God, by the same author and publisher

202

FIGURES OF SPEECH.
Matt.
xi. 7. 8, g.
is

"

What went

ye out ... to see ?"

;

This question

three times repeated

all

to

emphasize and

call

attention to the fact that, though they were

attracted to John, yet they

rejected him, and his ministry, and his testimony.

See under

Erotcsis.

Matt. xi. 18, ig. 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 Hypcrbaton, q.v.), and is made to commence the two successive
sentences.
It is

a very remarkable Anaphora.

viii. 33, 34, 35.

Rom.
The
"

Here we have
? "

the three questions, each

beginning with "

first

\Vho

shall

(See page 87).

like

two questions should be answered

the

tiiird.
?

^Vho
'Who

shall lay anything to the charge of God's elect Shall God that justifieth ?
?
. . .

is he that condemneth Shall Christ that died,

W^ho
I

shall separate us ...

?

Shall tribulation
Cor.
iii.

etc."

g.

This,
is

too,

is

hidden

in

the

translation.

In

the

Greek the

figure

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.).

Rquality with

God was

not a thing to be

obtained, but a thing to be eitiier inherently possessed (as

it

He

possessed
(as

as the Son of God), or to be received as the

it

gift

of

God

He

received
I

as the Son of Man).

Cor.

vi. II. "And such were some of you, but ye arc washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by

the Spirit of our God."

ANAPHORA.
I

203

Cor.

vi. 12.

"All

things [or rather wm^s] are lawful unto me, hut

[to eat]

All things

are not expedient

lawful for

All things

[or meats] are

me

[to

eat]

but

will

not be brought under the power of any."

Here the
I

figure

is

combined with another called MesarcJiia

(q.v.).

Cor.

We
Climax
I

1 would have you know that the head of evevy man is Christ and the head of the woman is the man and the head of Christ is God." have here Polysyndeton (q.v.), as well as

xi. 3.

" But

an

irregular

(q.v.).

Cor.
It is

xii.

8-11.

We
(of

have the repetition of the words, "to

is

another."
case.
krkpos

In the

Greek the word

not exactly the same

in

each

ciAAos (alios),

another

(of the

same

kind), six times,

in

and

(heteros),

another
is

a different kind), twice,

connection

with " faith " and " kinds of tongues."*

"

To one

given by the Spirit the word of wisdom,

(alios)

to another
to another

the word of knowledge by the same Spirit.

To another To another
to another
to

(heteros) faith

by the same Spirit

(alios) (alios)

the gifts of heali,ng by the same Spirit.

the working of miracles; prophecy
discerning of spirits
;

(alios)

another

(alios)

to another (heteros) divers kinds of tongues;

to another
but
all

(alios)

the interpretation of tongues

these worketh that one and the selfsame Spirit, dividing to

every

man
Cor.
of
in

severally

AS HE WILL,"
first

and not as we may

will

or

" claim."
I

xiii. 4.
(q.v.),

In the
"many

three verses

Polysyndeton
bination

or

ands."

In verses 4-7,
(q.v.),

we have the figure of we have a comor

" no-ands "
;

two
7,

figures:

Asyndeton

and

Anaphora
"

the repetition of the word "Charity the Greek order of the words
is:

" (verse 4).

In verse
all all all

Charity

all
*

things beareth, things believeth, things hopeth, things endureth.'

new
class; while Alios refers to sub-

It is

probable that Heteros marks a

divisions of the

same

class.

204

FIGURES OF SPEECH.
In verse 8
:

"

Whether
whether

there be prophecies, they shall

fail

\A/hether there be tongues, they shall eease

there be knowledge,
it

shall vanish

away."

11

verse 9

" In part we know, and

in part
In verse 11.

we prophesy."
"

When
1
I

was a

child,

as a child as a child

spake,

understood,
thought."
"

as a child
2

Cor.

xi. 26.

eight times.
2

Cor.

vii. II.

We

Here we have the

repetition

of

" in

perils

have the repetition of the word

"yea"

to

increase the effects and results of true godly sorrow for sin
particulars.

in si'vcn

Referring to six different aspects of their sorrow as

in

manifested
preserved
saying too

three different directions.

"

The word rendered

earnestness)
it

yea " really means but

and

it

may

be

by supplying the Ellipsis

what

carefulness (or

rather
is

wrought

in

you, but not earnestness merely

that

little
) . 1

but self-defence, ^ r ^u or themselves, m respect but indignation, but fear, -^ respect of Paul, but vehement desire, but zeal, j^^ respect of him who liad done the wrong. but revenge, The first " but " combines the additional Hgure of Epitasis (7.1'.), which is here an emphatic addition to a statement or argument of
| 1 ' '

'

six

particulars.

Eph.

" For we wrestle not vi. 12. 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

sphere of operations
all

is

not
in

immorality or crime, but

Scripture, and note
of

religion.

See

tiie

references to him

how
of

opposed they are Christendom.

to

popular

Satan-mytii

the

world

and

ANAPHORA.
Phil.
iii.

205 "

2. 2.

Phil.

iv.

Note the repetition of the word beware." beseech Euodias, and beseech Syntyche."
"
I

Phil. iv.

8.

We

have here the repetition of the word

figure of Asyndeton (q.v.)
is

"

what-

soever things" with which the

combined,

in order to emphasize the important conclusion " Think on these things:" and these things, in eight nouns are arranged in the figure of

Chiasmus
I

{q.v.).

John i. 1-3. " That which was from the beginning, which we have heard, which we have seen with our^yes, which we have looked upon That which we have seen and heard declare we
. .
.

unto you."
in

This five-fold repetition of the pronoun

so stately a manner.

o (lio),

which, emphasizes
is

with great solemnity the subject of the epistle which

V. 7, 8. Three times we have coming of the Lord. V. 13, 14.

opened thus

Jas.
to the

"

Be

patient

"

with reference
"

Jas.

Twice we have the question " Is

afflicted
?

any

"Is any among you

Let him pray. Is any merry ? Let him sing psahns.

Is

any

sick

among you?
call," etc.
/'ra;j^r
is

Let him

Here are contrasted

Teaching us that prayer
I
. . .

and praise; and praying with

sung.''

singing.

John iii. 5, 8. " He was manifested to take away our sins the Son of God was manifested that he might destroy the

not to be

works of the devil." Here the two great purposes of Christ's manifestation are declared the one present, and the other future the one in grace now, and the other in power hereafter the one in sufferings, and the other
:
;

in glory.

5-8 (with Epistrophe),

Other examples oi Anaphora may be seen in Gal. i. 8, 9, Rev. vii. and elsewhere for these examples are given only
:

as specimens.

See Intoned Prayers and Musical

Services,

by the same author and publisher.

EPANALEPSIS;
The
repetition

or,

RESUMPTION.
after a

of the
It
is

sniiic

wont

break, or parenthesis.

Ep-an-a-lep'-sis.

and

Av/^is (Icepsis),

from the Greek eVi (epi), upon, dud (a)ia}, again, a takiiig and means a taking up upon again.
:

In Latin

it is

called

RESUMPTIO
is
:

{Re-sump' -tio).

In this figure the

word

resumed, rather than repeated, from the

beginning of another sentence

parenthesis
it is

and when the word

is

resumed after a
is

called

APOSTASIS, and

the parenthesis

closed by

the apostasis.
A-pos'-ta-sis
is

from the Greek

;

aTrorrTacrts,

which means

a standing

away or off from,

dista)ice, interval

the repeated word which resume the

first

statement or argument, standing away at a distance from the

word. Moreover, the word so taken up and resumed

may

not be neces-

from the beginning of the sentence, bnt from the middle or from any other part, as in
sarily
"

it

may

be taken up again
:

this sentence

The persecutions undergone by the Apostles were

to ours; a trial to them," etc.

a trial to their faith,

and a confirmation

It differs from AnapJiora (q.v.) in that the repeated words are not immediately successive, but are separated by a break or parenthesis the repetition being a resumption of what the writer or speaker had

already before begun to say.

Rom.
through
declare,

iii.

25, 26.
his

"Whom God hath set forth

blood,

to be

a propitiation

faith in

to declare [his righteousness for the

remission of sins that are past, through the forbearance of

/ say"}, at this

God

to

time his righteousness

" etc.

11. "unto this I Cor. iv. II, 13, where the words in verse present hour," are taken up again at the end of verse 13, " unto this day."

Here, after a parenthesis (verses 26-28) the I Cor. X. 25, 29. word " conscience " is repeated from the end of verse 25. and tiie argument is resumed in verse 29.

Eph.
Christ

iii.

I,

14.

" For this cause

after

I,

Paul, [the prisoner of Jesus

thirteen

....
14),
i.

(then

parenthesis of
1

verses he

resumes in verse

For

this cause]

bow my knees,"
For,
if

etc.

Phil.
glorifying

22, 24.
"

In

verse 20, the apostle had been speaking of

God

by

life,

or by death."

he

lived,

it

would he

EPANALEPSIS.
"Christ," and
that
if

207

him and give him

if

it would be "gain " to him, and would release from all his labours. The real conclusion is he continued to abide in the flesh it would be better for

he died,
rest

them.

by the mention, parenthewhich 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 the flesh ") and continuing it in verse 24. Verse 23 " But if I live in the flesh, [this is the fruit of my labour (yet what I shall choose I wot not, for I am being pressed* out off these two, having a strong desire unto the return,]; and to be with
tically,

But

this conclusion is interrupted

of a third thing,

Christ, which
is

is

far, far

better thing)
[i.e.,

but to remain in the flesh]

more needful

for

you

"

than dying

not

better than Christ's

return]

He had
remain

told the Thessalonian saints that

"we which

shall not

precede those

who

are asleep.

are alive and For the Lord Himself

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 clouds to meet the Lord in the air, and SO (oi'tw, Iiotito, thus,
;

in this

other

way

manner) shall we ever be with the Lord." There, is therefore, no The Spirit of God would not have of being with the Lord."

wTitten one thing to the Thessalonians and a difi'erent thing to the

Philippians.

(rvve)(o/xai,

am

being pressed.

CK occurs 857 times,

and

is

never tx-anslated " betwixt " anywhere

else,

But

it is +

165 times rendered " out of."

is

i<i(eis), unto,

mood of the verb depart, but three distinct words. dvaXva-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 xii. 7; ix. 1 v. 12. Ecclus. iii. 15. 2 Mac. viii. 25 xiii. 1. 1 Esd. iii. 3. Wisd. ii. 1
This
not the infinitive
(to)

TO

the,

XV. 28.

Josephus Ant.

vi., 4, 1.

POLYSYNDETON
Tlic repetition

or,

MANY-ANDS.
of sneeessive elauses.

of the

i^'ord " diid " at tlie

beiriiinintr

Greek, TroXvavi'Semv, from ttoAis (pol/ls), iiiimy, Pol '-y-srn'-(h'-toii. hence, in grammar, it means and (rvvSfTm' (syttdeton), boiiiul to<(etIier The word, therea coujutietioii (from (tvv (syn) and Belv (deiii), to bind). fore, means )iiiieJi bound together or nuiny conjiinetions.
:

It is

called also

POLYSYNTHETON,
pnttin^s:
i.e.,

from riB^ju

(titheemi), to

put

or plnee.
of

Hence many the word " and." The English name

Polysyndeton
is

of the

same word

in

this case

for the Figure will, therefore, be MANY-ANDS. merely one special form o{ Anaphora (q.v.) : i.e., it

is

repetition
:

of

the
is

sentences

but this

same word at the beginning of successive always one special word " and."
full

To understand
(the

the

significance
it

and use of Polysyndeton, the

student must consider along with

" poly,"

the opposite Figure Asyndeton

same word syndeton with "a " prefixed, meaning no, insteaci of meaning many). See A-syn'-de-fon, 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 If we are enumerating a number of things, we (by should be used.
usage) place the conjunction immediately before the
cold law, which leaves
last.

This

is

the

But

this

what we say without any special emphasis. law may be legitimately broken in two different ways for the
In order to attract the attention of the hearer or

sake of emphasis.
reader,

we may either use NO ANDS, or we may use MANY ANDS. Man may use these figures, however, without sufficient reason, and
unwisely 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 on to some grand climax. In this case that climax which we read at the end, is the all-important matter on which the greatest emphasis is
:

to be placed.

When He
end.

uses " many-ands," there

is

never any climax at the

Instead of hurrying us on, breathlessly, to reach the important

conclusion
that
is

we are asked to stop at each point, to weigh each matter presented to us, and to consider each particular that is thus
;

added and emphasized.

POLYSYNDETON.
One
illustration of
in

209

each

will

make

this quite clear.

xiv.),

We

have an

example of both

one chapter (Luke

and, strange to say, in

connection with precisely the same four words. In verse 13, we have Asyndeton (no-ands) and in verse 21, Polysyndeton (many-ands). In the former case (Asyndeton), we are not asked to consider the
:

various classes of persons mentioned, but

we

are hastened on to the

the maimed,
the lame, the blind
and thou
but,
if
:

important and weighty conclusion Verse 13, 14. "When thou makest a
:

feast, call the poor,

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
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
call

we

blessing attached

point
in "

is

they must not be able to return

it.

On

the other hand, the Master's servant

feast, as a

is

commanded

to " bring
:

such persons to the Lord's

this,

and when he has done and is at the best, but an

climax at the end, but

matter of simple obedience he has done no more than his duty,

" unprofitable servant."

Hence, by the use

of this figure of Polysyndeton in verse 21,

we

are not hurried onto any

we
:

are detained at each step, and are thus

is

asked to consider carefully what

taught us by the mention of each

and lanes of the city, whom no one would think of inviting, but who would welcome the invitation (xv. 1. Matt, xx "the poor" who could not afford to buy "a piece of 31): ground " (verse 18), or " five 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 (xwAor's, as in verse 13, where it is translated "lame " i.e., those who could not " go " to use the oxen, or to " prove them,''

of these various classes " Go out quickly into the streets

and

bring in hither the poor

(i.e.,

those

at the plough, verse

9),

and

the blind

(i.e.,

those

who

could not say, "

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 hackicard by each " and " to think of

210

FIGURES OF SPEECH.

whom the Lord had just described in the preceding parable as making excuses. These two illustrations will prepare us for the consideration of the two figures separately, and enable us to understand them.
these four classes, and to contrast them with those

We

consider here only the illustrations of Polysyndeton.

The

examples of Asyndeton will be found under that figure (pages 137-148), which being Elliptical, i.e., characterised by the omission of the word "and " has been placed under the First Division, Figures of Omission.

Gen.

viii. 22.

Here

the completeness of the covenant and the

is

fulness of the blessing, and the certainty of the Divine promise,

forth in a double four-fold description
"
:

set

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
seedtime

unto Lot

Hast thou here any beside

son-in-law,

and thy sons, and thy daughters, and whatsoever thou

See also verses

hast in the city, and bring

;

them out

of this place.'

16, 19

and verse 17

for Asyndeton.

Gen.
actions
figure:
is

xxii. 9,

emphasised, and each

ii.The solemnity and is marked

deliberation of
off

Abraham's

from the other by this

and they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood and Abraham stretched forth his hand and took the knife to slay his son and the angel of the Lord," etc. Gen. XXV. 34. "Then Jacob gave Esau bread and
:
:

pottage of

lentiles;

and he did cat and drink, and rose up, and went his way And Esau despised

his birthright."

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 that he deliberately and wilfully " despised his birthright." (See Heb.
action.
xii. 16, 17.)

Gen.
is

xliii.

8.This

is

shown more

clearly in the

Hebrew

it

partly hidden in the A.V., to suit the English idiom.

is

Here, the

Polysyndeton
father to
let

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, 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 multiplied, and waxed exceeding great, and the land was filled with them."
"

Josh.

vii.

II.

Jehovah
sin,
it.

shows

to

Joshua (and
:

to
all

us)

the

greatness of Achan's

by bringing out emphatically

the acts

which formed part of

The Hebrew reads

" Israel hath sinned,

and they have

them
;

also transgressed

my

covenant, which

commanded

and (D?')), regain, 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) {vegarn), 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 sin,

212

FIGURES OF SPEECH.
we have
the

twelve times
"

conjunction,

eleven

of

the times with

And
all

Joshua,
Israel with him, tooU

and and and and and and and and and and and and

Achan the son

of Zerah,

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 them unto the valley of Achor."

1 Sam. xvii. 34-36. Here David enhances the importance of what he tells King Saul, by bringing out graphically each detail of that which makes him a type of the Good Shepherd
:

" And David said unto Saul, Thy servant kept his father's sheep and there came a lion and a bear, and took a lamb out of the flock and went out after him and smote him, and delivered it out of his mouth and when he arose against me, caught him by his beard, and smote him, and slew him. Thy servant slew
I
:

both

(D3) the lion,

and (?) the bear, and this uncircumcised

2

Philistine shall be as

one of them,

etc."

Kings

ii.

12, 14.

" And he took hold of his own clothes,

fell

and and

rent

them

in

two pieces:
from

he took up (he took up also) the mantle of Klijah that

him,

and went back, and stood by the bank of Jordan and he took the mantle of Klijah that fell from and smote the waters, and said, Where is the Lohd God of Klijah ?
;

him,

POLYSYNDETON.

213

and when he
thither,

also

had smitten the waters, they parted hither and

and EHsha went

All this to

over."
of

show us the importance, not each part of that wondrous miracle.

any great climax, but of

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

it

a time to receive money,

and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants ? "
I

Chron. xxix. 11-13.

is is

Here the
:

greatness and the goodness of

Jehovah

set forth in David's Thanksgiving.

The whole

structure"'' of

this thanksgiving

as follows

Praise.

a
I

10-,

David blessing Jehovah,

-10.

b
I

Jehovah's eternity.
11.
I

Jehovah's greatness "above Jehovah's goodness "unto

all."

B
I

12.

all."

f?
I

13.

David blessing Jehovah,

14, 15.
I

David's mortality.
Prayer.

C
I

16.

The House and

17.
I

its

provision,

"

give" " mine heart."

(Time past and present).

give.

D
I I

17-19.

Prepare their heart to

(Time to come).

C 19. The house and its provision. The figure occurs in B and B
:

" Thine,

Lord,

is

the greatness (Ps. cxlv.

3),

and
*

the power (verse 12 and Ps. xxi. 14), For these

structures see

under Correspondence below.

214

FIGURES OF SPEECH.
the j*lory {beauty, verse 13. the victory
(lustre,
1

and and and and

Ps. xcvi.
xv. 29),

6),

Sam,
;

the majesty (Ps. xxi. 6)

in

for all that

is

in

the heaven

the earth
is

(/5

tJiiiie)^-

Thine

the Kingdom,

Lord,
saying " both riches and

and thou art exalted as head above all, and the riches (The figure is lost by and the honour | honour.)
)

come of thee, and thou reignest over all and in thine hand /5 power and might and in thine hand // 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,

Ps. cvii. 35-37.

Here, to enhance

the blessings which Jehovah

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
:

"

He

turneth the wilderness into a standing water,

and and

dry ground into watersprings,

there he maketh the hungry to dwell, that they
city for habitation;

may

prepare a

and sow the fields, and plant vineyards, which may

Isa.
ii.

yield fruits of increase."

is

ii-ig.

Here

the figure

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. It commences with chap, ii., and
:

ends with chap.

iv.

Thus:
Promise.
6-22.
1.

A
I

ii.

1-5.

B
I

ii.

Threatening of judgment (general). Threatening of punishment (particular).

Ii
I

iii.-iv.

A
I

iv. 2-6.

Promise.

Or, omitting the italics " because of

all in

the heavens and in the earth."

POLYSYNDETON.
Then these members may be expanded thus
A. The Promise,
ii.
:

215

1-5.

C
I

ii.

1, 2.

Zion,

its

exaltation.
:

All people flowing unto

ye,
.

it.

D
I

3-.

What What

they say

"

Come
:

we
.

will walk, etc."

it.

C
I

-3, 4.

Zion,

its rule.

The word going out from

"

5.
I

the people say

Come
it

ye,

let

us walk, etc."

Then the second menxber B, with which we have

o Polysyndeton

to do (the figure

marking

it

and stamping

as a whole),

may

be

expanded, thus

:
ii.

B. Threatening of judgment {general),

6-22.

(With

special reference to men.)*

F
I

6-.

Jehovah ceasing from His People. -6-9. Reason. Because they exalt themselves before God, and humble themselves before their idols. 10-21. Judgment. The People humbled, and Jehovah
alone exalted.
Idols abolished.

F
I

22. "

Cease ye from man," &c.

Once more, the member

G may

be expanded, thus
(ii.

G. The judgment

10-21).

H'

10-.

b
I

-10.

Concealment. " Go to the rock," etc. Reason; " For fear of the Lord," etc. 11, Man abased. Jehovah exalted d 12-16. High things brought low
I I

17.
I

Man
18.
I

abased.
"

by Jehovah exalted [Jehovah,

I

rf

Idols utterly abolished

H=

19-.

Concealment.
-19.
:

b
I

y
H3
21-.
/?
I

They shall go to the rocks," Reason " For fear of the Lord," etc. 20-. Idols cast away by man.
:

etc.

Concealment, "to go into the clefts of the rocks." " For fear of the Lord," etc. -21. Reason

In In

J5

(iii.-iv.

1)

the reference

is is
:

specially to

women.

(iv.

2-6)

the reference
a
I

2.

General.

b
I

3. 4.
I

To men. To women.

6.

General.

216

FIGURES OF SPEECH.

We
while

may note in passing that in J we have Jehovah and Idols: we have Man and his Idols. Now, we are prepared to see how the judgment executed by
in jf in J
;

Jehovah
figure of

(verses 11-18)

is

further emphasized

by the figure of

Polysyndeton

as

it

is

still
:

further

marked and emphasized by the

Synonymia

{q.v.)

11.

The

lofty

looks of

man

shall

be

and
and

humbled, the haughtiness of men

shall

be

bowed down,
the
in

MAN

Lord

alone shall be exalted

that day.

12-16.

of hosts

For the day of the Lord* 5//^;// be upon every

[or thing]

one

that

is

proud

and lofty, and upon every one

is

[thing] that

lifted

up;
:

and he shall be brought low and upon all the cedars of

banon
up,
tliai

Le-

Jehovah's judgment on GOD'S

{seven members).

WORKS

are high

and

lifted

and upon and upon and upon and and and and
17.

all
all

the oaks of Bashan, the high mountains, the

hills

all

that

are
J
>,

lifted up,

upon every high tower, upon every fenced wall, upon all the ships of Tarshish, upon all pleasant pictures.
the loftiness of

Jehovah's judgment
|

on

MAN'S

WORKS

(four).

And

man
men

shall be ^

bowed down,

and

the haughtiness of
;

shall be

made low and the Lord alone

in
18.

MAN.

shall be exalted

that day.

And the
abolish.

Idols,

he shall utterly

Jehovah's judgment on man's works.

This

is

the

first

mention of

" tlic

of this, see Niimbtr in Scripiiiri- by the

Day of the Lord." I'or the siyniHcancc same author and piihhsher.

POLYSYNDETON.
Isa.
iii.

217

17-iv.

I.

Here, we have,
minuteness
of

in

these few verses, the

"many
on
the

ands" marking

the

the

Lord's judgment

daughters of Zion.

These verses form one member (B) of the larger structure

above), which

(see

may

be expanded, as follows
1.

B.

iii.-iv.

Threatening of judgment {Particular).

"

iii. 1-7. Threatening. What Jehovah will " take away Jerusalem and from Judah. 8-9-. Sin. f Tongue, doings, countenance. -9-11. Threatening. " Woe, woe."
I

from

/
</)

12. Sin.
I

Weak and

oppressive rulers

(4, 4).

13-15. Threatening.
16.
I

17-iv. 1.

Jehovah will judge and rule. Sin. Feminine haughtiness. Threatening. What Jehovah will " take away

"

from

the daughters of Zion.

Here,
" ands,"

in

the last

member

7/

(iii.

17-iv.

1),

we have

twenty-six

which the reader can notice

for himself.

Isa. xxxvii. 37. Here, to enhance the overthrow of Sennacherib's army, and to show how completely Jerusalem was delivered from the siege which he made against it, we read " So Sennacherib king of Assyria departed,
:

and and and

went,
returned,

dwelt at Ninevah."
Jar. xxxi, 28,

Here the figure emphasises both the "scattering"

" of Israel
:

and the " gathering

"And
and and and and and
had

it

shall

come

to pass, that, like as

have watched over them

to pluck up, to break down,

to

throw down,
so will
I

to destroy, to afflict
;

to plant, saith the

watch over them, to build Lord."

Hag.
fallen

i.

II.

To

upon

Israel,

enhance the description of the troubles which a nine-fold " and " is employed (nine being the
:

number

of judgmenty-

See Number

in Scripture,

by the same author and publisher.

218
"

FIGURES OF SPEECH.
I

And

called for a drought

upon the

land,

and and and and and and and and

who
his

upon upon upon upon upon upon upon upon

the mountains, the corn, the the

that

new
oil,

wine,

which the ground bringeth

forth,

men,
cattle,
all

the labour of the hands."

25.

Matt.

vii.

Here
is

the perfect security of the " wise man,"

is

hears the sayings of Jesus, and

likened unto a
five-fold

house upon a rock,

emphasized by a

man who built "and" (five being

the number of grace). " And the rain descended (on the roof),

and and and and

the floods

came

(at

the foundations),

the winds blew (at the sides),

beat upon that house

it fell

not."
in

While, on the other hand,

" foolish man,"
forth

verse 27, the insecurity of the

who hears, but does not, the sayings of Jesus, is set by a six-fold "and " (six being the number of man and of human
:

indcpoideiicc a)id iinperfection

"

An4

the rain descended,

^rcat 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.

and and and and and

the floods came,

the winds blew,

beat upon that house

it

fell

" Immediately after the tribulation of those days

The sun shall be darkened, and the moon shall not give her

light,

and and and and and

from heaven, the powers* of the heavens shall be shaken, then shall appear the sign of the Son of Mant
the stars shall
fall

in

heaven

then shall

all

the tribes of the earth mourn,

they shall see the Son of

Manf coming

in

the clouds of heaven

with power and ^great glory.

and

he shall send his angels with a trumpet and ^a great sound (marg.),
See under Catachreesis.
t See under Idiom and Synecdoche.
\

Sec under

Hendiadys.

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 was the subject of Old Testament prophecy. See Ps. ix. 9; x. 1. Jer. xxx. 7. Joel ii.
11, 31.

therefore,

V. 18. Zeph. i. 14, etc. Rev. vi. 17) so that there is, no interval for a millennium of peace and blessedness before the coming of the Lord.
:

Amos

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 First

The Second coming corresponds with

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

Coming

(so-called) in that the first part of

being referred to in 2 Thess.

1

ii.

2,

R.V.,

and the former revealed

in

Thess.

iv. 16,

17.

Consequently his title, " The Son of Man," agrees with the scope which has to do with dominion on the earth. While Zech. the elect can only be the elect of Israel (see Deut. xxx. 4 (Ixx.)
of the passage
;

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 verse 21

as appears from the structure^ of this whole passage.

See under Metonomy

is

(of the adjunct).

t For what

meant by Structure see below under

Correspondence.

220

FIGURES OF SPEECH.
Mark
21-,
iii.

21-35.

Jesus's kindred (margin),

-21-.

b
I

Their interference with him.

-21.

c
I

Their disparagement of him.

22-.

The

Scribes'

first

charge

He
:

hath
"

a
the

devil."
-22. Tlie Scribes'

second charge

By

prince of the devil scasteth he out devils.'

B
({
I

c
I

23-27.

28, 29.

His answer to the second charge. His denunciation of the first charge.

31-. Jesus's kindred,

b
I

-31, 32.
c
I

Their interference with Him,

33-35.

His disparagement of them.

From
first

this structure

we

learn that (1) the object of the

(2)

visit, is
is

explained in verses 21-31, and that

the reference of verse 28

to the

charge of the Scribes

:

explaining

what

is

called "the unpardon-

able sin "

in

and (3) that the " kindred the design and conspiracy.

" of verse 31 included his

mother

Luke
as
it

i.

31, 32.
ix.

Here the
7,

birth of the

Lord Jesus

is

presented

is

in

Isa.

6,

with the

" sufferings " overleaped,

and the
is

present season of His rejection not noticed.

to all

Our

attention

called

the wondrous details and separate parts of His glory, which,

birth, are not

though thus linked together and connected with His

ivimediately consecutive.
"

And,

behold, thou shalt conceive

in

thy

womb,

and and and and and and

bring forth a son,

shalt call his

name JESUS.
Son
shall give

He

shall be great,

shall be called the

of the Highest:

the Lord

God

unto him the throne of his father David

he shall reign over the house of Jacob for ever;

of his
It is

Matt.

kingdom there shall be no end." i. 21, 23, which refers to Isa.

:

vii.,and thus connects the

ix.,

King with the " sufferings " while it is Luke, which refers to Isa. and thus connects "the Man " with the glory that shall follow.'

Luke

vii.

11-18.

Here, there

is

no climax, but we arc asked to

stop and dwell upon each additional circumstance, and see

mentioned, and what

*

is its

peculiar lesscjn for us:

why

it

is

For these structures see below under Corrfspoiidciu

Sec below under Rev.
xii.

POLYSYNDETON.

221

it came to pass the day after, that he went into a city called Nain and many of his disciples went with him, and much people. Now, when he came nigh to the gate of the city, behold, there 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, and said unto her. Weep not. and he came and touched the bier: and they that bare him stood still. and he said. Young man, say unto thee, Arise, and he that was dead sat up, 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 is risen up among us and. That God hath visited his people, and this rumour of him went forth throughout all Judaea, and throughout all the region round about and the disciples of John showed him of all these things." Here in these eight verses we have no less than twenty " ands,"
: :

And

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.

which
if

is

thus explained.
that Jesus

prison;

and,

when he heard
in prison.
iii.

John was languishing in was raising the dead, he

that should come,"

naturally wondered,

Jesus were "

1-6,

He

why he

should be suffering

See also Mark

hand.

the miracle of the

man

with the withered

Luke
made up
"
:

vii.

38. Here the woman's devotion

to the

Lord

is
it

set

forth in a gracious five-fold enumeration of the parts of which

was

And

stood at his feet behind him weeping,

head,

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

222

FIGURES OF SPEECH.

Luke
"

X. 27.

Here a
is

five-fold description is given in

order to set

forth that love

which

" the fulfilling of the

Law
all

"

Thou

shalt love the

Lord thy God with

thy heart,

and and and and

with with with

all

thy soul,
thy strength,

all all

thy mind

It

thy neighbour as thyself." is sometimes said that we are never

is

commanded

to do that

which

impossible.

But the truth

is,

the

Law

is

given,

command is thus emphasized, in order bring to light our own impotence, that we may thankfully on God's omnipotence in that Saviour whom He has
perfection of this

to reveal

and the and and

said,

cast ourselves

provided

anointed.

Luke

xii. 45, 46.

^Here, the sin of

the wicked servant,

who

"My lord delayeth his coming," is set forth in " And shall begin to beat the menservants
and and and
to eat

a fourfold description:

and maidens,

drink,

to be drunken."

Likewise his punishment is described The lord of that servant will come
at

in in

a fourfold a day

manner

when he

looketh

not for him,

and and and

an hour when he

is

not aware,

will cut will

him

in

sunder,

appoint him his portion with the unbelievers." What a solemn fact it is that those who put off the hope of the

Lord's

Coming
it

till

after the Tribulation are the ones

;

who

" smite "

their fellow-servants

and

this

merely because they hope to be taken

away before

comes

Luke
grace
"
in

XV. 20.

Here,
(eyes),

five

particulars give the fulness of Divine

:

receiving the lost sinner

When

he was yet

a great way

off,

his father

saw him

and had compassion (heart), and ran (feet), and fell on his neck (arms), and kissed him" (lips).
There
is

these five aspects of grace. Jive

no climax; but we are asked to dwell separately on (4 + 1) being the number which is
by the same author and publisher.

symbolical of grace.*
*

See Number

in Scripture,

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 do more than that) and put it on him

;

to his servants, Bring forth the best robe (but

and and and and and and

put a ring on his hand,

shoes 00 his feet

bring hither the fatted
kill it ;

calf,

let

us eat

be merry."

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

my

voice,

and and and and and

know them,

they follow
I

me

give unto

them

eternal

life

they shall never* perish,

not anyone shall pluck them out of

my hand"

(so Greek).

Acts. i. 8. -" But ye Ghost is come upon you

:

shall

receive power, after that the

Holy

and

ye shall be witnesses unto

in

me

both

Jerusalem,

and in all Judea, and in Samaria, and unto the uttermost

Thus
is

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."

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.

224

FIGURES OF SPEECH.

The witness for each was to be, not concerning Doctrines or Sacraments, or Rites and Ceremonies; but, concerning a PERSON! ^'Ye shall be witnesses unto ME" a crucified, risen, and coming and this is the Gospel. Saviour. This is to be the witness

Rom. viii. 29, 30. Here there is no climax or conclusion, but each 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
the

glorified also."
is

Rom
"Who
and and and and and
is

ix. 4.

Here
Sam.

figure

used to impress us with the

Israel,

wonderful possessions and privileges of

are Israelites; to
iv. 7,

whom

pcrtaiiicth the

adoption

(vloBecr la

sonship, Deut.

33, 34),
iv.

the glory

(1

21),
iii.

the covenants (which precede the Law, Gal. the giving of the Law, the service of

17),

God
"

(/;

ku.rpeia, hee latrcUx, the

[tabernacle] worship),

the promises."
I

Cor.

i.

30.

But of him are ye

in

Christ Jesus,

who

of

God

made unto us wisdom, and righteousness, and sanctification, and redemption." The R.V. rendering does not
wondrous things are

alter

the fact that

so that

these

four

distinctly separated,

we

are to study

them, each one by itself, and to learn the weighty lessons and the equal importance of each. It is Christ Jesus who is our righteousness; and He is equally our sanctification, and in Him we are perfect and complete as to our standing before God and in Him we now
;

wait for Resurrection

i.c.,

the redemption of
23.

our bodies from the

power of the grave (Rom.

viii.

Eph.

iv.

30).

Kph.

IV. 31.

" Let

all

bitterness

(iriKpin, pikrin,

the opposite of

Xp-qoTToi, chreestoi,

verse 32, kind).

and wrath

(^I'/xos,

thumos, the opposite of

(.v^T^TXay)^\^ot,

cusphmgchuoi

tcndcr-luartcd),

See a pamphlet,

entitled, Also: a Bible-Study an the use of the

Word, by the

same author and

publisher.

POLYSYNDETON.

225

and anger

{opyq,

orgee,

the

opposite of

x"-P'C/^^'^o'

chnrizomenoi,

forgiving),

and and

clamour,
evil-speaking be put

away from you with

all

malice."

no climax; but in the next verse 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.
is
''

Here there

"

Be

j^e

kind

(xprjirroL,

chreestoi,

the opposite of

TriKpfa,

pikria

forgiving
Phil.
in

verse 31), tender-hearted (eiWAay^^vot, eusplangchnoi, the opposite of

bitterness,
tJininos,

dvpos,

wrath),

one

another

{xapi^6ixi.voL,

chnrizomenoi,

the

opposite

of

opyrj, orgee, anger),

even as God for Christ's sake hath forgiven you."f

iii. 3.

"

For we are the circumcision, which worship God

the

spirit,

and rejoice in Christ Jesus, and have no confidence in the

Thus the
ciples of Christianity,

flesh."

Spirit emphasises these three great fundamental prin-

to dwell upon each, noting the 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.

and asks us

necessity of making

all

Thess.

ii.

11.

"

Ye know how we exhorted

(See

and comforted and charged every one

under
I

of you, as a father doth his children."

Ellipsis,

page
5.

89).

Tim.

i.

Here, the figure points us to the true genealogy of

the

charity, or love.
"

Now

the end of

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"

It will

cannot be "good." Conscience is the result of faith. It us in the doing of what we believe to be wrong.
*

condemn

will

approve the
but.

There

is

an

"and"

here

in in

the A.V., but the Greek

is 8e

{dc),

This

is

omitted by Lachmann, and put

t Lachmann has vplv and R.V.
[It

the margin
its,

b}is

Tregelles, Westcott and Hort.

u mi n),

which

put

in

the margin by Tr. VV.H.

226

FIGURES OF SPEECH.
we
believe to be right.

doing of what a true " faith."

If
if

Hence, the importance of

the conscience be not "good," the heart cannot be pure; and

the heart be not pure, there can be no true, divine love.

2

Tim.
in

iv.

17,

18.

Contrast
In
all.

this passage with the

example of

Asyndeton
over the
that

Tim manner of
2

iii.

10, 11.

that passage

we

are not detained

the Lord's deliverance, but pointed to the great fact

He

did deliver out of

But here we have no such climax, and

are asked to stop and consider each part of the wondrous deliverance.
" Notwithstanding, the

Lord stood with me,

and and and and and

strengthened
that
I

me

that by

me

the preaching might be fully known,

of the lion,
evil

all

the Gentiles might hear:

of the

was delivered* out

mouth

the Lord shall deliver

will

me from

every

work,

preserve mei unto his heavenly kingdom, to

whom

be glory

for ever

and ever.
xiii. 8.

Amen."

Heb. and and

"

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,

of

and goeth his way, and straightway forgeteth what manner

Jas.
"
iv. 13.

man

he was."

The

Polysyndeton here, Bengel says, expresses the

caprice of a mind secure and indifferent

the

will

of a

mind
will

at ease.

Go

to

now, ye that say, To-day or to-morrow we

a year,

go into

such a

city,

and continue there Snd buy and sell, and get gain."
2

Pet.

included
itself is

i. 5-7. Here the sevenfold "and" points to all that is and follows the greatest gift of God (verse 3). Faith God's gift (Eph. ii. 8), and therefore it is not added to any-

in

See under the figures of

Ellipsis

and

Polyptofoti

See under the figure of Parcgnunon.

POLYSYNDETON.
thing.
It is

227
" obtained "

the " precious faith " which

is

through the
this very
1),

righteousness of

God

(verse

1).

"

And
are

besides this (xat avTo tovto, kai auto

i.e.,

toiito,

and for
(verse
4),

reason:

becsLUse

we have "precious faith"

Divine nature "
iii.

and
all

" partakers of the

(verse

giving

diligence (see verse 15 and

(rrjv dperrjv, teen

14),

add to your

faith,

virtue

areteen, courage)
;

and and

knowledge to knowledge, temperance

to virHie,
is

(eyKpaxeta, engkrateia, self-control,

It

which

the fruit of knowledge.

means having

self well reined in,

the government of all the passions of the flesh)

and and

to temperance, patience (under afflictions or the sufferance of

evil,

as courage

is

used

in

encountering and averting

is

evil)

to

patience, godliness

(which

the only foundation of true

it

patience or endurance.

Apart from godliness

is

stoicism, or

mere

indifference),

and
and

to

godliness, brotherlj^
;

kindness (the love of your Christian

charity "
(the

brethren)
to
i.

brotherly
22).

kindness,

love

of

all).

(1

Pet.

is the source out of which all virtues must spring, and " love " is the point to which all such virtues tend. Hence, " Whatsoever is not of faith is sin " (Rom. xiv. 23,), and " the end of the commandment is love " (1 Tim. i. 5).

Thus

" faith "

Another important figure is combined here with Polysyndeton (see under Climax (which is repeated Anadiplosis).

Rev.

i.

II.

^Here

the

seven churches are to be separated as

in their position
:

being equal in importance, and distinct

"What
and send

it

thou seest write in a book unto the seven churches which are

in

Asia

unto

Ephesus,

and and and and and and

unto Smyrna, unto Pergamos, unto Thyatira, unto Sardis, unto Philadelphia, unto Laodiceat"

Rev.

iii.

17.

Here, the figure

is

used to bring out the Laodicean

condition of soul.

228
"

FIGURES OF SPEECH.
Because thou sayest,
I

am

rich

and increased with snoods, and have need of nothing*; and knowest not that thou and miserahle, and po(jr, and blind, and naked."
Rev.
will

art wretched,

vi.

15.

Here, to
:

be manifested

classes of society

show the universahty of the fear which when "the i*reat day of his wrath is come" all are named and stated with all formality in order to

impress our minds

and and and and and and and

the kings of the earth, the great men,

the rich men,

the chief captains,

the mighty men,

every bondmen,

every free man, hid themselves

in

the dens and

in

the rocks of the

mountains."

Rev.

xii.

This

chapter

is

rendered remarkable by the figure of

is

Polysyndeton.

Forty-four times the word " and"

repeated, bringing

before us a variety of details connected with matters which are thus

In chap, v., we have to be of the greatest possible importance. the book written " within and without " {itnoOev khI oTrKrOey, esothcn kdi

shown

opisthen), pointing to its esoteric (or inner)

ing.

and

exoteric (or outer)

mean-

What

follows in chaps,

vi.-xi.,

describes the exoteric or outside

all

manifestations

events which

will

be seen by
(jf

us right on to the end, to the sounding

for chap. xi. carries 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. See xi. 15-18, which is coterminous with Rev. xx.

Chapter
ing,

xii.

does not, therefore, go forward, but takes us hnek to

v., and gives us the esoteric or inner meanand reveals to us the sources, springs, and secrets of all that leads Chapters xiii.-xix. up to the judgments recorded in chaps, vi.-xi. introduce supplementary information which must be read into tiiose earlier preceding chapters (vi.-xi.), showing the part tiiat the Dragon and his agent the Antichrist will have in them.

the time, even before chap,

Chapter

xii. is

constructed as follows

:.

POLYSYNDETON.
Rev.
a
I

229

xii.

1-5.

b
I

6.

The woman, the dragon, and the child. The woman's flight, and its duration

(1,260 days).
to pass).

B
I

7-13.

War

in

heaven
flight

(eyiveTo,

came

14.

The woman's

and

its

duration three years and

the rest of her seed.

a half.
a
I

15, 16.

The woman, the dragon, and

B
Each
example
:

17.

War

on earth.
can,
of

of

these

members

course,

be expanded.

For

a: (1-5). The woman, the dragon, and the child.

c
I

1-.

great sign in heaven.

-1.

A woman. Her
2.
I

description ("crown,"

crri<f)avos,

a victor's crown),
action
:

The woman.
child.

e
c
I

Her

and the
heaven.

3-.

Another great sign

-3.

in

The
crowns,"

dragon.
SidSyixara,
xiii.
1

His
royal

description
fillets)

("

(see
/

only here, and

4, 5.
viii.

His action
10).

and xix. 12). and the child (Dan,

The dragon.

b
f

(verse 6)
6-.

may

be expanded thus
:

as

may

be also b (verse

14).

The woman her flight. -6-. Her place the wilderness. -6-. The woman her nourishment. g -6. Her continuance 1,260 days.
g
I

The

larger

member B
B:

(7-13)

may

be thus shown
in heaven.

(7-13)
in

War

h
I

7, 8.
i
I

Heaven.
9.

War

heaven.
cast into the earth.
cast into the earth.

Earth.

The dragon

//
I

10-12.
i
I

Heaven.
13.

Rejoicing in heaven.

Earth.

The dragon

230

FIGURES OF SPEECH.
i

(verse 9) thus

The dragon
i

cast out on earth.

9-.
I

The Dragon.
k
I

-9-.

Place
Place.

cast out into the earth.

-9-.
I

His angels.
-9.
I

Cast out with him.

h (verses 10-12) thus:

Rejoicing in heaven.
1
I

10.

Heaven.
-10-.
I

Rejoicing.

m
/
I

Earth.

Salvation
"

come

for

it.

n
I

-10, 11.

Reason.

For the accuser,

etc."

12.
Ill

Heaven.
-12-.
I

Rejoicing.

Earth.
-12.

Woe

to the inhabiters.
"

n
I

Reason.

For the

devil is

come down,"

etc.

Gen.

The woman and her seed and the dragon takes us back to iii., where we see the enmity " placed between them. Thence
'*

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 " Israel," and his twelve sons, of which the twelve stars (the Zodiacal signs*) were the symbols. (See Gen. xxxvii.).
The Zodiac
of which has
its
is

a certain zone of the heavens extending about

9 each side of the Ecliptic.

This
or

is

divided into twelve parts, each

own

peculiar " sign."

^qv, to live,

The word
a
little

"

Zodiac

" is

not to be
all

derived from ^aw, or

1^1,
to go, to

((JjSiov,

animal

(for

not

the

signs are animals), but from a

more ancient

root through the

Hebrew

move slowly in a regular and stately Judges v. 4. Ps. Ixviii. 8. Hab. iii. 12). The noun means a step. So that the Zodiac is literally a 7i'ay with steps. Its later Biblical name is Mazzaroth (nlljp). Job xxxviii. 32 (see margin); or Mazzaloth (ni~Jjo), 2 Kings xxiii. 5 (see margin), from the root SlN (azal), to go or revolve, divided, as the Zodiac is divided into signs. Gesenius points out that the Mazzaroth (from ^7N) has another sense, and means to admonish, prcmonish, presage. See Gen. xxxvii. 9, 10, where in Joseph's prophetic dream he sees the
steps, to step, to
vi.

go by

manner.

(See 2 Sam.

13. Jer. x. 5.

Just as the seven stars

in

chap.

i.

arc the synibt)ls of the Churclics.

POLYSYNDETON.
whole family represented as
"

231

The

sun,

and the moon, and the eleven

set forth
its

stars," (himself being the twelfth. -

The

birth of the seed of

this

woman

is

in

the

Old

Testament in two distinct prophecies, showing one answering to " the sufferings of Christ
glory that should follow."
In Isa.
vii.

two-fold character,

"

the other, to " the

14,
i.

we have

the Incarnation of "

Emmanuel

God

with us " (Matt.

23).

While,

in Isa. ix. 6, 7,

we have

the birth presented, with the scene

" the " glory

of humiliation overleaped.

The former
It is

is

the " suffering " aspect

the latter

is

aspect of the birth of this Child.

remarkable that

in

Matthew

we have

the suffering aspect vfrom Isa.

gospel of Christ as

man

we have the
31-33.

(the gospel of the kingdom) 14 while Luke the

vii.
;

in

glory aspect from Isa.

ix. 6, 7.

See and compare Luke

i.

Jewish authorities hold that these twelve stars were the signs of 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 of the symbolical figures is pictured performing some typical action. From the earliest times, also, one was appropriated to each of the twelve sons of Jacob. Josephus informs us that the tribes carried these signs on the tribal standards. 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
the Zodiac.

* Ancient

and ii., the four tribes: Judah, Ephraim, Dan and Reuben are equiThe 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

Num.
;

i.

distant.

*'

cardinal points of the Zodiac, exactly corresponding with the position of the four
tribes. It is interesting to note that the sign
is

now known
-""^
is

not found in the more ancient Zodiacs,

its

as "Libra," or, the scales, place being occupied by " Ara," the

altar, the top of

which the sign or hieroglyphic

much more

resembles.

idea contained in Libra, the scales, or Justice,

the altar on which justice

The was

satisfied. Libra or Ara was not borne on any of the standards, Simeon and Levi being included under one (Pisces). 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

Ara, are the Cross, the Victim, and the Crown.

The evidence is altogether too overwhelming for us to take these " twelve stars" as representing anything but Israel. It is a " woman " that is seen, but 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.

232

FIGURES OF SPEECH.
In Rev.
xii. 5,
it

is

this latter, or the glory aspect of Messiah's

ii.

birth that

is

presented, as referred to in Pss.

-of

and

Ixxxvii.

It

leaps

over the " sufferings

Christ," and over the whole of the interval of

this present dispensation,

and goes forward

all

at

once to the time when

rule " (verse 5)
rule
all

He
is

shall reign
/xeAAei

over and rule

nations.
"

"
is

Who was to
to

(iiicUei),

and

means

who

nations."

It

passes from the birth of the man-child, and goes on at once to " the
glory which should follow,

when the government

first

shall be

upon
is

his

shoulder."
It
is

Christ Personal therefore, in the

instance,

who

the

subject of this prophecy.

He was

the "man-child" "caught up to

God and His

But
child."

throne."

this does not exhaust the prophecy.

is

child " in verse 5

a peculiar word.''

The word rendered " manThe R.V. renders it "a son, a man
the critical texts (including the
{arscn).

Here

it

is,

according to

all

Revisers' Text)
ne^iter,

and Ancient MSS,

apa-ei'

Now apmv

here

is

and therefore cannot possibly refer

to

any one

individual.

It
is

cannot apply to either a

not an individual
!

man

or a

woman.

The vwther

of this child
is

but

is

collective

and composite. So also

the child.

"man-child" the Church of God. But the " nor " child," " neither male nor female" The Church is "one new man" in Christ (Eph. ii. 15). (Gal. iii. 28). 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 ''from the foundation
see in
this

Some
is

Church

neither

"woman

i.

of the world " (Matt.

xiii.

35

xxv. 34, etc.).

On
fail

the other hand,

this

we have such

distinct prophecies in the

it

Old

Testament of

woman and

her child that

surprising any should

to connect them.

A
Israel
;

time

is

coming when a new nation

is

to be brought forth in

a nation bringing forth

f(;rth
;

the fruits which Israel should have

brought

the nation referred to in Matt. xxi. 43.

(Isa.
liv.

Concerning that day Jehovah bids Zion to "sing"

1-10).

Of that day Jehovah has

said, " Before she travailed, she

brought

forth; before her pain came, she

was

delivered of a

MAN-CHILD.

occurs only in Matt. xix. 4. Mark x. 6. each case the sex is emphatic. t \N'e have a similar example of a neuter word including both sexes in the word yuvaiKcipia (giiiiaikaria), in 2 Tim. iii. H^ where it is rendered " silly women."

Luke

ii.

The masculine form, 23. Rom. 27. Gal.

i.

dpcr>;i' [arscen),
iii.

28, wlicrc in

But
sexes

it !

occurs only here, and

is

neuter.

It

tiicrcfnre

includes

silly

n'o/"< of both

POLYSYNDETON.

233

Who
once

hath heard such a thing

who hath
?

seen such things

Shall the

earth be
?

made

to bring forth in one day

or shall a nation be born at

for as soon as Zion travailed she brought forth her children "

(Isa. Ixvi. 5-14).

Again Micah
while chap.
verse
v. 2,

iv.

9,

10 distinctly foretells this travail

of

Zion

3 connects together this composite man-child.

In

3, we have the birth of Him, who shall be " ruler in Israel." His rejection by His people is not named, but the consequent rejection of His people 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

name

of the

Lord
if

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,

there

is

its

fulfilment,

we have

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.

one day," which will lead to the "war in heaven,"* (see Dan. x. 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.
It
is

this birth of a nation " in

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. 1-9. Here the figure is used to mark, to emphasize, and to call our attention to the solemn ev-ents, 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 [ Rev. xii. is the key to the Apocalypse for the events recorded in
it

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)
in

which causes the "war

heaven

(xii.

7-12),

and ends

in

the casting

See a small pamphlet, Things

to

Come, by the same author and publisher.

234

FIGURES OF SPEECH.
This
is

out of Satan.

the great event which

in

is

the beginning of the

end, and which ushers

the Apocalyptic scenes and judgments.*

;

Consequent on
will

this follows a great persecution of Israel

which
of the

be to those
"

who

are

left,

the

first

exoteric or visible sign

Devil's " great

wrath"

(xii.

12).

But

be thwarted.
to say, the

The earth

" will " help the

this persecution will for a time woman " (xii. 16). That is

settled

state of the peoples of the earth will

stop this

persecution.

In the
xiii.
:

Then the Dragon at once proceeds to organise his great rebellion. Greek the twelfth chapter ends with the first sentence of chap,
where, as
in

the R.V., the true reading

is

" And HE stood upon

Tregelles,
(estatliec),

the sand
Alford,

of the sea."

The

best

MSS., with Lachmann,

ta-Tadrj

and Westcott and Hort, read

I stood.
is

he stood, not

crTdOrji' (estatheen),

That
*'

to say, the settled state of " the earth " preventing the

destruction

of Israel, the Dragon takes his post upon the sand of 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," carry out his purposes.

by

which he
is

will

seek to

John sees them

" rising up."

The word

dvafSalvov (anabaitiou,

present participle), rising or mounting up, not "rise up" as in A.V. The R.V. has ' coming up." John sees the first Beast " rising up out of the sea " (implying a gradual rather than a sudden act) and the
:

second Beast out of " the earth " (verse

1).

And then he proceeds

deeds.

to

describe their characters and their

The

figure of Polysyndeton (a 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 saw a beast rising up out of the sea having and ten horns, and upon his horns ten crowns, and upon his heads the names of blasphemy; and the beast which saw was like a leopard
I
I

seven heads,

(a
is

combination of

Daniel's beasts in one, Dan.

t Chap.
to
it.

vii.)

(a

leopard

Greece),

ix. 1,

though coming before chap,

"
I

xii.,

records a vision subsequent

John says,
fall,"

saw

not "

as in A.V.

a star lying fallen TrtTrrojKoTa (pcptokota) fnmi heaven." U.\'. has " fallen."

POLYSYNDETON.

235

and and and and and and and and

his feet his

were as

the feet of

a bear (Persia),
in this

mouth as the mouth of a lion (Babylon), the dragon gave him his power (six times we have " it was given him "),
his seat (or throne,
ii.

chapter

13

xvi. 10),

great authority (Luke

I

iv. 6.

2 Thess.
it

ii.

9, 10).

saw one of
verses^,

his heads, as

were,

wounded

to death (similar to

12, 14),

his deadly
all

wound was healed

ii.

the world wondered [and followed'] after the beast

11, 12),

(iii.

10.

2 Thess.

and 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 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 and

there was given to him a mouth,

speaking great things and

forty

blasphemies
(Dan.
vii.

(2

Thess.

ii.

4),

authority was given

25),

him
in

to

continue

and two months

to

and

he opened his mouth

blasphemy against God,

25
;

blaspheme
ii.

his

name (Dan.

vii. 8,

11, 20,

xi.

36. Ps.

Iii.

2 Thess.

4),

and his tabernacle (whither the saints have been previously taken), and them that dwell in heaven {i.e., the body of Christ which shall

and

it

have been caught up, when the accuser has been cast down). 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.
whose
xxiv.
ii.

ii.

11, 12),

names
24.

are
xii.
iii.

not written
1.

in

the

book of
^^

life

(Matt.

Dan.
26;

These are they who

12, 21
;

overcome'' him

7, 11, 17,

5,

xii.

the foundation of the world.

let

If

Lamb slain from an ear to hear, have man any

11) of the
:

him hear."*

first,

This chapter contains two visions relating to two Beasts* the the Antichrist; the second, the " False Prophet." The first is the

See 2 Thess

ii.,

under

Ellipsis

and Correspondence.

236
false Christ,

FIGURES OF SPEECH.
and the second
is
is

the false

and
like

satanic counterfeit of
first,

the Holy Ghost.

PolysyiuIetoH.

The second

marked,
is

the

by the figure of

The structure
the
first

of this chapter

very remarkable.
xii.

sentence forms the end of chap.

In the Greek So we commence with

the second "

And

saw

"

The Vision

of the

Two
1

Beasts (Rev.

xiii.).

A
I

1-.

The
-1-.
I

vision (kuI eT8ov),

The
-1-.
I

first

"And saw." Beast (Antichrist).

The sea
{dvafialvov, rising).

His
I

origin.

-1, 2-.

E
I

His description. -2. His power (^I'm/xts) derived from the dragon. F 3-8. His deeds.
I

a
I

9.

The

Spirit's call

*'
:

Let him hear."

:

10.

The

lesson

"

Here

is

patience and faith."

11-.

The
-11-.

vision (kui eT^ov),

"And

saw."
(xvi. 13; xix. 20).

B
I

The second Beast. "The False Prophet"

-11-.

C
I

His
-\\.

origin.

The earth

[dvafSiuvov, rising).

His description.
12-.

His authority

(e^ova-m) derived

from the

first

Beast.

-12-17.

His deeds.
b
I

18-.

The

lesson

Here

is

wisdom."

-18.

The

Spirit's

call:

"Let him

count."

Here

to

F and A

to

relate to the Beasts, while

of

relate to the saints.

an introversion, to

The order of the two members make them off from the rest.
13.

G and and G

G
is

Rev.
wealth of
climax
"
:

xviii.

12,

Babylon.

Here the figure heaps up and amasses the Each item is to be dwelt upon there is no
:

The merchandise

of gold,

and and and

silver,

precious stones,
of pearls.

POLYSYNDETON.

237

and

fine linen
xix. 8, "

(merchandise, not the gift of grace as with the Bride, granted " to her her righteous award),
:

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 {amomnin, 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

e.g..

Chron.

xxxii. 27, 28, 29, 30.

i.

Isa.

iii.

1>24. Zeph,
18;

i.

15, 16.
xxi.

Num. Mark
8 and

iv. 1-9.

Eph.

21.

Phil.

iv. 9.

Rev.

xi. 17,

xx. 9-15;

22-27;

xxii. 1-6, 17.

* (Greek awfiara somata, bodies, was used by the Figure of Synecdoche as See Ixx. Gen. xxxvi. 6. a term for slaves, as we use "hands" for labourers. Hebrew 2?DD in both passages, used of the dead body (Num. ix. 6; xix. 11-13)

and

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
See under Synecdoche.)

counted as merchandise.

PARADIASTOLE
The Repetition of

or,

NEITHERS
from
irapa.

and

NORS.

the

Disjunctives Neither

and Nor,

or,

Either and Or.

{para), beside or

Par '-n-di-as '-to-lee.

Greek,

TrapaSiacrroAv/,

along, and cttoA;) (stolee), a sending (from o-reAAw

a sending beside or along.
is

(stcllo), to send).

Hence
from
is

It is

a form of AnapJiora, by which one word

It

repeated at the beginning of successive sentences.

differs

Polysyndeton, in that instead of a conjunction, the repeated word

disjunctive,

because

it

denotes a sending along,

i.e., it

separates and

distinguishes.

The words

NEITHER and NOR, or EITHER

instead

and OR,
of con-

are the words which are repeated in the figure of Paradiastole, causing the various items to be put together disjunctively
junctively.

Hence the Latins

Its

called

it

DISJUNCTIO,
and

Disjunction.

use

is

to call our attention to,

to emphasize, that

which

is

thus written for our learning.

Ex. xxxiv.
neither neither neither neither
neglect.

4.

"

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." false shepherds indicted for their unfaithfulness and

Thus are the

Luke
there

xviii. 29.

" And

he said unto them, Verily

say unto you

is no man or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come,

that hath left home,

life

everlasting."
i.

John
not nor nor

13.

"Which were born

of blood. of the will of the Hesh, of the will of

is

man, but of God." emphasized the important doctrine that the new entirely the work of the sovereign grace of God.

Thus

jtirtli

is

PARADIASTOLE.

239

Rom.
or or or or or or
distress,

viii. 35.

"

Who

shall separate us

from the love of Christ

Shall tribulation,

persecution,

famine,

nakedness,
peril,

fact that our eternal security depends not on human ^^perseverance,'' but on Divine preservation, as the Lord Jesus said "This is the FATHER'S WILL which hath sent me, that of all which He hath given me I should lose nothing (John vi. 39). This is followed up by the wondrous answer to the question in " I am persuaded that verses 38 and 39. neither death,

sword?" Thus is emphasized the blessed

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
is in 1 Cor. iii. 21, 22. or Apollos, or Cephas, or the world, or life, or death,

shall be able to separate us

from the love of

Christ Jesus our Lord."

" All things are

yours

whether Paul,

or things present,

or things to come all are yours

;

and ye are Christ's

of the

and Christ

is

God's.
in

Thus the

riches

glory

of our

inheritance

Christ

is

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,

240

FIGURES OF SPEECH.
Epistle as from us as [though

nor by

we had

said] that the

day of the

Lord has

set in."

Thus does the apostle emphasize his strongjdesire that nothing might loosen them (as a ship is loosed from its moorings) from the blessed hope of " our gathering together unto Him" when He shall " come forth " into the air "for" His people, who then shall be
"caught up
comfort, but
to

meet Him," and thus be

in

for ever with epistle

(iv.

Him.
13-18) for their

This he had taught them

the

first

now some person

If this

or persons must have deceived

them by

asserting that the apostle had said, or written to say, that " the

Day

of

the Lord had set in."

for he

were

so,

they might well be troubled,

false hope, for they

to have deceived them and to have given them a had not been " gathered " to Christ to meet Him So he writes iVep (Jiyper), on in the air before the day of the Lord. the interest o/that hope, in order to thus assure or / blessed behalf of, them that he had never said or written any such thing. Nothing stands between the day of Christ and our ascension to

was proved

meet Him in the air. coming " with " Him by the Holy Ghost
to-day.

Many
in "
is

things stand between that event and our

the

Day
is

of the Lord."

The teaching

of Paul

very different from popular Christian teaching

that that shall not
is

The popular teaching

come
it

till

the

world's conversion comes: the truth here stated

that

cannot

come

till the apostacy shall have come Popular teaching is that the world

is

not yet good enough

is

The
!

figure here points us to the fact that the world

not bad enough

There yet lacks the coming of the Apostacy and of Antichrist. further under Ellipsis, page 14-17.

See

EPISTROPHE;
The Repetition of
the

LIKE SENTENCEENDINGS.
or,

same Word or Words at

the

end of

successive Sentences.

E-pis'-tro-phee.

Greek
upon, and
in

kincrTpo(^ri,

a turning upon or wheeling about,

turn.

from

cTTt {epi),

(rr/Dec^w (strepho), to

which the same word or words are repeated at the end of successive sentences or clauses, instead of (as in Anaphora) at
It is

a figure

the beginning.
It is

sometimes called ANTISTROPHE

(an-tis'-tro-phee), a turning

against; also

The

EPIPHORA (e-piph'-o-ra), a bringing to or 2ipon. Latin name is CONVERSIO (con-ver'-si-o), a turning round.
which
is

All these titles express the character of the figure,

thus

the opposite of Anaphora.

Gen.

xiii.

5,

"And

the land
:

was not able

to bear

they might dwell together

for their substance

them that was so great that

they could not dwell together."

Deut. xxvii. 15-26, where each clause ends with the word
"

Amen."
Deut. xxxii.
10.

^It is

beautifully expressed in the

Hebrew by
of

the repetition of the pronoun

sentence.
It in

in

(/;//),

him,

at

the end

each
It

hidden

in

the translation, both in the A.V. and R.V.,

in

on account of not being

reads
:

accordance with the English idiom.

" In a desert land

He found him And in the waste howling wilderness, about, he He instructed him. As the apple of His eye He kept him."
:

led

him.

So

also in verse 12
"

So And

the Lord alone did lead

there

him, was no strange god with him."

Ps. xxiv. ID.

"

is

Who

this

The Lord

of hosts.

King of glory ? He is the King of glory."

Q

242

FIGURES OF SPEECH.
Ps. cxv. g-ll.

"O
O

Israel, trust

he

is

thou in Jehovah, their help and their shield.

house of Aaron trust in Jehovah, he is their help and their shield.

that fear the Lord, truSt in

Ye
Thus
is

Jehovah,

he
Jehovah's people.
Ps. cxviii.
i8, 19.

is

their help

and

their shield."

emphasized by EpistropJic the strength and security of

Twice we have the Epistroplic

:

"Than
And
"

to put

any confidence
:

in

man."
will destroy them."
"

three times (verses 10-11)

But

in the

name

of the
in

Lord

We

have also Anaphora

in

verses

8, 9,

See also

the Psalms called the "

and 10-12. Songs of degrees

"
;

cxx. 2, 3,

"false or deceitful tongue

cxxi. 3, 4, "

not slumber

"
; ;

cxxiii. 4, 5, "

contempt
ever
"
;

"

cxxv.

1, 2,

" for

cxxxi. 2, "

weaned

child "

cxxxii. 2, 5,

"the mighty God of Jacob."

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.

The

words are twice repeated to empha-

size their solemnity.

"

And

shall ye possess the land."

are

Joel
solemnly

ii.

26,

27.

Twice

the

words

repeated

and

thus

emphasized.

"And my

people

shall

never

be

ashamed."

Rom.

vii.. 31.

" If

God

be for us
?

Who
Rev.
vii.

can be against us

"

5-8, which have the repetition of the sealing and the

Aiiapliura
at the beginning
in

number,
Rev.

as

we have

the words " of

the tribe."
xxii. 11.

We have here the word

"come."

" still " (repeated at the

end o{ four successive sentences. The figure of Polvsyiidttoii is also seen in the repetition of the wovd "and " at the beginning of these
sentences (verse
17).

The

repetition of the verb

EPISTROPHE.
This figure
the translation,

243

may

not only exist in the originals, and be hidden in

but there

may

apparently be a repetition
in

in

the

English when there

may
I

be none

the original.
I

For example,

Acts

the two words for "

know." But, in the Greek, Jesus I know (yivtocr/co) (ginosko), to perceive, or know, and to be influenced by the knowledge), and Paul I know {k-n-ia-rajxai (epistamai), to have knowledge of).
xix. 15,

"

Jesus

know, and Paul

know "

are quite different.

EPIPHOZA;
The Repetition of
the

EPISTROPHE ARGUMENT.
or,
at
tite

IN
siieeessive

same Word or Words

end of

Sentences: used in Argument.

from the Greek kiri (epi), upon, and (t>peiv (pherein) to bear in a bad sense to attack or assault, especially with words. Epiphoza is the tture of Epistrophe, when used riietorically in attack or in strong argument. We have an example in
Ep-i-pho'-za,

or bring.

Hence

Cor

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

or,
or

ENCIRCLING.
at the beginning

same

Word

Words

and end

of a Sentence.
Ep'-an-a-di-plo'-sis.
agaiti,
It

Greek

eTravaS/TrAwo-ts,

from

liriicpi),

upon, dva (ana),

and SnrXovs
is

(diplous), a doubling.

means rt doubling upon

again, and the Figure

is

so called because

the same word a sentence.

repeated both at the beginning and at the end of

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

words.

is

thus included between the two

They
a
circle,

called

it

also

CYCLUS,

from the Greek

is

ki'kAos

(kyklos),
circle.

because the repetition concluded what

said, as in

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. The Massorah gives two lists of this peculiar form of repetition,* which we have incorporated in our examples marking them with an
in
;

asterisk.

The Figure
rendering
in

is

frequently hidden or lost in translation (both in

in

A.V. and R.V.), so that

these cases

we
it.

shall

be obliged to vary the

are very difficult to

order to properly exhibit

first

Some

reproduce, as in our
-

example.
(S3)

Gen.
;

for

you

moving that liveth shall be meat even as the green herb have I given you everything."
ix. 3.
"

Everything

Here the first, according the last means the whole.

Ex. xxxii. 16.^"
Anadiplosis.
''

to our English idiom,

is

every, while

The

writing the writing of God, graven upon the tables."

tables were the work of God, and the See also under

Lev.

vii. ig.
:

"

The

not be eaten

it

shall be burnt with fire

flesh that toucheth any unclean thing shall and as for the flesh, all that
;

be clean shall eat of the flesh."

*

See Ginsburg's Massorah, Rubrics, 424, Vol.

II.,

letter

D and
;

98, Vol.1.,

letter 1.

246
*

FIGURES OF SPEECH.
Lev,
xxiii, 42.

" In booths shall ye dwell seven days;

Merari was the family
Levites

all

that

are Israelites born shall dwell in booths."

:=

Num.

iii.

33.

"Of

of the Mahlites, and

the family of the iMushites: these are the families of Merari."

shall lay their hand upon the one for a sin-offerinj and the other for a burnt-offering, unto the Lord, to make an atonement for the Levites."
viii.

-Num.
:

12.

"The

bullocks

and thou shalt

offer the

-Num.
teen

xxxi. 40.
:

"And
i.

the
the

thousand of which persons (Hebrew, souls)."

persons (Hebrew, souls) were sixLord's tribute was thirty-and-two

-Num.

xxxii.

"And

cattle, a very great multitude, had

the sons of Reuben and the sons of

cattle."

Gad

of Jazer, and the land of Gilead, behold the place

and when they saw the land was a place for

-Num.

xxxii. 41.

"And

Jair,"

the son of Manasseh, went and

took the small towns thereof, and called them Havoth-Jair."

* Deut. xxxi. 3. "Jehovah thy God, he will 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.
:

*Josh.

XV.
is

25.

"And

Hazor,

Hadattah,

and

Kerioth,

and

Hezron, which

Hazor."

*Judges
- I

xi. I.

Now Jephthah the Gileadite was amighty man of

of an harlot,

valour, and he

was the son

and Gilead begat Jephthah."

Sam. xxvi. 23. "Jehovah

his faithfulness: for the
I

render to every

man

his righteous-

nesaand
of

to-day, but

Jehovah delivered thee into my hand would not stretch forth mine hand against the anointed

Jehovah."
* 2

" Mephibosheth had a young son whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth." See also under Anadiplosis.

Sam.

ix. 12.

* 2

Sam.

xix. 8.

"

Now (p'n^J, attah) therefore, arise, go

;

forth,

and

speak comfortably unto thy servants; for I swear by the Lord, if thou go not forth, there will not tarry one with thee this niglit and that will be worse unto thee than all the evil that bcfel thee from thy

youth
^ I

until

now

(nni?, attah).

Kings

xxii. 47.

" A king

there

was not

in

Kdom

a deputy

was king."

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. ix. 8, The verse begins and ends with " Ibneiah." Neh. xi. 21." The Nethinims 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
* I

request for his

life to Esther the queen determined against him by the king."

for

he saw that there was

evil

" "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. xxvii.

14.

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

my

brethren and companion's sake,

Ecc.
vanities;

i.

2.

"
2.

now say. Peace be within thee." Vanity of vanities, saith the preacher,
will

vanity o

all is
is

vanity."

There

also the figure in this verse of Mesadiplosis

Ecc.
good."

vii.

" A
lost

{q-v.).

good name

is

better than ointment that

is

The
There
is

figure

is

another figure
vii. 14-16.

by the translation both in the A.V. and the R.V. in this verse Paronomasia (q-v.).
:

Mark

Hearken
:

(aKouere, akouete)

unto

me

every one

of you and understand

there

is
:

nothing from without a man, that

but the things which come out of him those are they that defile the man. If any man have ears to hear, let him hearken (aKovero), akoneto)." See under Polyptoton, for the figure employed in the last sentence.

entering into him can defile him

Mark

xiii.

35-37.

" Watch

ye,

therefore

for ye

know not
find

when the master

sleeping.

of the house cometh, at even, or at midnight, or at

:

the cock-crowing, or in the morning

lest
I

coming suddenly he
all.

you

And what

say unto you

in the

say unto

Watch."
by the

* See The Name of Jehovah same author and publisher.

Book of Esther,

in four acrostics,

248

FIGURES OF SPEECH.

Luke
power

xii.

5.

" Fear
:

him, which
I

after

he hath

killed

hath

to cast into hell

iii. 8.

yea,

say unto you,

Fear him."

and R.V.

is hidden both in the A.V. 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

John

In this verse the figure

is

The word

to Truevfta

(to

Spirit."

The R.V. has

" the Spirit breathed, etc." in the margin.

the word rrev/xa {pueuina), spirit, occurs 385 times in the Testament, and is never translated "wind," except in this one place. There is a proper word for "wind," which is ait/ios (nnentos). It occurs 31 times, and is always translated wind. So that it would have been much clearer to have used this word, if " wind " had really

Now

New

been meant.
If

then
else,

we keep here

the translation "spirit," which

is

used every-

where

the verse will read and the figure appear as follows:

"The
voice, but

Spirit breatheth where

thou knowest not whence

is

He willeth, and thou hearest His He cometh or whither He goeth

and a voice, and

so

is

every one that

born of the Spirit."

Spirit has a will
it

is

of

The wind has no will, but the Him that we are born.

The verb deXdu

(thelein),

to will,

occurs 213 times, and always

expresses a mental act of desire or determination proceeding from one See the nearly capable of wishing, willing, or determining.

synonymous expression

in

Cor.

xii.

11.

"But

all

these

worketh

that one and the selfsame Spirit, dividing to every

man

severally as

He

will."

Moreover,

it is

not correct to assert this of the " wind."

it

We

do

and the Scriptures themthemselves assert that the comings and goings of the wind can be See Job. i. 19. Ps. xviii. 10. Ecc. 6, easily known and traced. 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

know whence

comes and whither

goes,

i.

previous verse.

The

things opposed in the immediate context are flesh and

spirit,

earthly things and heavenly things, nature and grace, and

Spirit in His

movements
is

is

contrary to nature and above

AS the nature, SO is

every one
" sons of

Those who are thus born are 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

who

born of the Spirit.

EPANADIPLOSIS.
breathings, and

249

new nature

in

those

new will, and new who are born of

desires,

and new motions of the

not hope."

Rom.
Gal.
reads
:

viii. 24.

the Spirit are also unknown.

"

Hope

that

is

seen

is

ii.

20.

In

this verse the figure,

lost in the translation

it

which is in the Greek, is owing to the difference of idiom. In the Greek

I

" Christ,
it is

I have been crucified-together-with, yet no longer I that live, but, in me, Christ." See also under Hypcrbaton.

live

and yet

Phil. iv.

4.

"

Rejoice

in

the

Lord alway

and again

say

Rejoice."

James

ii.

14-16.
it

The passage begins

and ends with the words,

"What

doth

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;
When
upon.

or,

DOUBLE ENCIRCLING.
(Ep-a-dip'-lo-sis),

Repeated Epanadiplosis.
Epanadiplosis occurs at the beginning and end of successive
it

sentences,

is

called

EPADIPLOSIS

a doubling

Ps. xlvii.
"

6.

Sing praises to God, sing praises Sing praises unto our King, sing praises."
8.

Rom.

xiv.

" For

and whether

we

die, to the

whether we live, to the Lord Lord we die."

we

live

ANADIPLOSIS
The Repetition of
the

LIKE SENTENCE ENDINGS AND BEGINNINGS.

;

or,

same Word or Words at

the

end of one Sentence

and
An'-a-di-plo'-sis.

at the begin)ii)ig of another.

dvaS/TrAwcri?,

Greek,

ava

(ana),

again, and SittAovv

(diploun), to double, or SnrXovs (diplous), double.

It is also called
(epi),

EPANASTROPHE
(pa-lil-log'-i-a),

(Ep'-a-nas'-tro-phc),
turn),

upon, dvd (ana), again, and

again.

crT/3e<^etv (strepheiti, to

from iirl and means,

a turning upon
Also
In

PALILLOGIA
it

from
a

rrdXiv {palin), again,

and

Adyos (logos), a word.

Latin

is

called

REVERSIO,
The

turning back;
is

and RE-

DUPLICATIO,

a reduplication.

figure

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
;

of the original, so as to bring out and exhibit the words which are thus
affected by the figure of Anadiplosis.
" 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 Bible. And it is used to call our attention to, and emphasize, the fact that, while the first statement refers to two things, " the heaven and the
*
i.

Gen.

i, 2.

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 empty, waste, and desolate or, as it is expressed by another a ruin Figure (Paronomasia, q.v.), tohoo and bohoo. Now, whatever may

earth "

be the meaning of tohoo (^nn),

it is
*'

by

Him who
*

created the earth that

He

expressly stated, in Isa. xlv. 18, created it not tohoo (^nn).

Vol. II.

See Ginsburg's Massorah, Rubrics 422 and 423,

D.

252

FIGURES OF SPEECH.
it

Therefore

must

at,

and after some subsequent period of unknown

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

the ark went upon the face of the

exceedingly."

waters

prevailed

(See

under

Epizeuxis).

served

know that with all my power I have 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. 6, your father

7.

"Ye

'

Gen, xxxi.

33,

34.

"

entered into the tent of

images," etc.

Then went he out of Leah's tent and Rachel. Now Rachel had taken the
it

Here, by rendering

" Rachel's
is

tent " the figure

is

hidden, and the emphasis on Rachel

lost.

Ex. vii. 16, 17. Here the figure is entirely hidden in the English. The words n3, n3 being translated JiitJierto and this. To preserve the figure we must render it, "And, behold, thou wouldest not hear until now. Now saith Jehovah."
-

Ex.

xii.

4,

5.

" Every

man, according

to his eating shall

make

your count for the lamb.

The lamb

shall be witiiout blemish."

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
writing
(Hinpp,
niiktav),
yl//^fr//7'/o.')/5

in

the repetition of the word

in

the middle of the verse,

but

we have

Epaiiadiplosis in the repetition of the words, the tables {rirhr^, hallucliotli).

'

See also under Antliopopathcia.

xxxiii.
3, 4.

Num.
all

"

Isi-ael

sight of

the Egyptians.

went out with an high hand in the For the Egyptians buried all their

firstborn, etc."

Compare 2 Cor.
and
the Old,''

Creation

and sec a pamphlet on " The iv. 6 v. 17, etc. by the same author and publisher.
;

New

ANADIPLOSIS.
=i=

253

Deut. xxxi.

3, 4.

" And Joshua, he

Jehovah
shall
13.

shall

hath said Jehovah, and Sihon and Og, etc."

go over before thee, as do unto them as he did to

*2 Sam.
Jerusalem."

ix.

12,

"All

that

dwelt

in

the

house of Ziba
in

were servants unto Mephibosheth.

So Mephibosheth dwelt

-2
etc.

of bringing back

"Now, therefore, why speak ye not a word the King ? And the King David sent to Zadok," This emphasis on the word king is lost in the English.
xix. 10, 11.
vi. 5, 6.

Sam

-Est.

"And

the king said, Let him

come

in.

Then

came
"i^

in

Haman."
vii. 7, 8.

" He saw that there was evil determined against him by the king. Then the king returned out of the palace garden." Thus the fourth acrostic containing the name of Jehovah is

Est.

emphasised.*

Ps. xcviii.
preserved
"
in
^"ipl (zami)ieroo),

4,

5.

The

Hebrew

figure

is

lost in the A.V.,

but

is

the R.V.

Hebrew, verse 4 ends with the word and verse 5 begins with the same word.
In the
:

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."

Ps.

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

will bless

He
He He
*

will bless the house of Israel. will bless the house of Aaron.
will bless

them that

fear the

Lord,"

etc.

Here, the figure of Anadiplosis passes on into Anaphora.

"

Ps. cxxi. I, 2. will lift up mine eyes unto the hills from whence cometh my help. My help cometh from the Lord which made heaven and earth."
Ps. cxxii.
"
2,
3.

Our feet shall stand within thy Jerusalem is builded as a city

See under AcrosHchion (page

gates,

O Jerusalem,
compacted together."

that

is

186), also

a pamphlet on these four acrostics

.by

the

same author and

publisher.

254

FIGURES OF SPEECH.
The
difference between this figure
xxiii.
;

seen by comparing Matt,

in

37

when

quite a different

manner

for

and that of Epizcit.vis will be same word is repeated, but another purpose and with another
the

emphasis.

Ps. cxxvi.
"

2, 3.

Then

said they

among

the heathen,

The Lord hath done The Lord hath done

Ps. cxxvii.
I, 2.

great things for them, great things for us, whereof we are glad."

"

Except the Lord keep The watchman waketh

the city,
in vain.
etc.

In vain ye
Ps.
cxlv. 18.
is

rise

up early,"

"The Lord

nigh

unto

all

To

all

that call upon

them that him in truth"

call

upon him

Prov.

xiii. 21, 22.

"

To

the righteous shall be repayed good.

leaveth an inheritance," etc.

A good man
''

Isa. xxiv, 4,
also
is

5.

" Languish do the haughty people of

under the inhabitants thereof." form an Epaiiodos ((].r.).
23,

the land.

The land
'-''

defiled

These four

lines

Hos.

ii.

21, 22
shall

(Heb.

24)." And they

etc.

shall hear

the land

and the land

hear the corn,"

so richly emphasized

See also under Aitdphoni, Polysyndeton, Climax and Prosopopa'ln is the wondrous prophecy.

" Lord, Lord, have we not prophesied in thy and in thy name have cast out devils ? and in thy name done many wonderful works ? Here the Auadiplosis develops into Aiuiphora by the repetition of the words at the beginning of the li>st sentence.

Matt.

vii.

22.

name?

See under

Erotcsis.
iii. 2.

Hab.

" Revive
" He
in

thy work in the midst of the years, in

the midst of the years make known."

See also under PUonasm.

Matt
in

X. 40.

that receiveth you

receiveth me, and he

that receiveth

me

receiveth him that sent me."

The

figure

is

clearer

the Greek than

the English.
I

John
Father
in

xiv. II.

"Believe me that

am

in

the Father, and the

me."

ANADIPLOSIS.

255

xviii, 37. It is difficult to express the figure in this verse The " I " is repeated thus in EngHsh.
"

John

Thou

sayest that a King

viii. 17.

Rom. Rom.
;

ix.

children, then heirs heirs of God, we say then? That the Gentiles 30. "What
" If
:

am

I.

I to this

end was born."

etc."

shall

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.

To

see the figure, which

all

must translate are of God."

reap also
of the

" Behold,

become new are

that

is in the Greek, we things, and all things

2 Cor. ix. 6.
:

"

"

He

soweth sparingly,

sparingly

shall

he that soweth bountifully, bountifully shall reap also." Here is combined also the figure oi Symploce {q.v.) in the repetition

words "sow
iv. 31,

and

" reap."

There

is

also a double

Epanodos

in

the arrangement of the lines.

Gal.

and

v. i.

So then, brethren, we are

free
(eXevOepa<;,

not children of

a bondwoman,

but of

the

eletitheras).

In the
us free,

freedom
Phil.

(kXcvdepM, eleutheria) wherewith Christ hath

made

stand fast."
ii.

8.

"And
The
have
its

being found in fashion as a man, he became

obedient unto death, the death of the cross."

Jas.

i.

3.

"

trying

of

patience

let it

perfect work, etc."

your faith worketh patience, but See below, under Climax.

CLIMAX
When
Anadiplosis
is

or,

GRADATION.
successive sentences,
it

Repeated Anadiplosis.
repeated
in
is

called

Climax, from Kklfxa^

by steps.

(kliniax), a ladder, a

gradual

ascent, a

going up

Hence,
or,

in Latin,

it is

called

SCALA,

a ladder

GRADUS,

r7

step

GRADATIO,
By some,

a gradation.
called

it is

EPIPLOCE

(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 words is a figure of Grammar
;

a climax of sense
to the latter.

is

a figure of Rhetoric.
;

We have

confined our use of

the word climax to the former

as there are other

names appropriated
:

Climax in Rhetoric is known as Anabasis (q.v.), where the gradation is upward and Catabasis (q-v.), where it is downward and these have other alternative titles. See below under figures of
;

sense.

Climax relates to words

ptosis
:

and

is,

as

we have

said,

a repeated

Anadiplosis, or a combination of successive Anadiplosis and Epanadi-

word
first

last word of one sentence is repeated as the first and the last of this next sentence is repeated as the word of the sentence following, and so on.

where the

of the next,

is

repeated
It is

Sometimes there may be two or three words, only one of which or the repeated noun may be represented by a pronoun.
;

a beautiful figure, very expressive

and

at

once attracts our

attention to the importance of a passage.

Hos.
saith the

ii.

21.

"And

it

shall

come

to pass in that day,

will hear,

Lokd, will hear the heavens, and

I

they shall hear the earth and

;

the earth shall hear the corn, and the wine, and the

oil,

and

they

shall

hear Jc/rcci."

Thus does the

will

Spirit

bless

His

People

when

emphasize the blessing whcivwith Jehovah they shall obtain mercy, and He will
for ever.

betroth

them unto Himself

CLIMAX.

257

Jezreel (i.e., Israel, by the figure of Metonymy, q.v.) shall crj' out and expect the corn and wine and oil and these, by the beautiful figure of Prosopopoeia (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

hear

"),

Polysyndeton, Climax,

and Prosopopoeia 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

i.

I, 2.

" In the beginning

was

the Word and the W^ord was with God and

:

God
the the

Word
same

was, and
[word]

was

in

the beginning with God."

in the

The order of the words as thus placed

the figure of Climax, a great solemnity
in

Greek

exhibits, by

the measured rising of the sense, and emphasizes the fact that *' the word was God," for the use 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 words from their natural order.

Thus, beautifully

is

the true Deity of the Lord Jesus affirmed.

258

FIGURES OF SPEECH.
His attributes and their effect are similarly marked
in

verses

4 and 5

John
life

i.

4,

5.

" In

Him was

and the

life

was the
light of men.
light shineth
in
;

And

the

darkness and the darkness comprehended

it

not."

Rom.

V. 3,-4,-5.
:

" And not only

so,

but

we

j^lory also* in

knowing that tribulation worketh patience and patience [u'orketli] experience; and experience worketh hope and hope maketh not ashamed."
tribulations
;
;

Rom.

viii. 29, 30.

"For whom he did foreknow, he did

conformed
be
to the

predestinate

also to be

image of
did

his Son,

that

he

might

the

firstborn

among many

Moreover, brethren. predestinate, them he called also; and whom he

called, them

whom He

He

justified also; but

justified,

whom

he

them he

glorified also."

Rom.

X.

14,-15.

"Whosoever shall
of

call upon the

name

Lord

shall be saved.

How

then shall they

in

call on him

whom

tiiey

have not

believed ? and how shall they believe in him of whom they have not

heard ? And how siiall they hear without a preacher ? .And how shall they preach, except they may be sent."
same author ami

See "Also": a

Biblical Study, by the

publisher.

CLIMAX.
Jas.
i.

259

3,

4.-^"

patience.

Knowing But let

this that the trying of

your

faith

worketh

patience have her

perfect work, that ye may be perfect and entire, wanting nothing."
Jas.
i.

14,

15.

" But every man

is

tempted when he

is

drawn

away

of his

own
Then when
it

lust, and enticed.

lust hath conceived,

sin sin
2
:

bringeth forth

and

when

it is

finished, bringeth forth death."

Peter

i.

5-7.

"

We

the figure of Polysyndeton, which

of Climax.
It
is

have already considered this verse under is almost inseparable from the figure

there very differently exhibited, however, to show

that figure.

We
it

need not further explain the passage here, but merely exhibit
to your faith
:

to

show the sevenfold Climax.

"

Add

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

Worct or Words
successive
/xeo-os

at

the

begiuiiiitg

and

middle of
Mes-ar'-clii-a,

Sentences.

from the Greek

the

(mcsos), middle,

and

tlpxv (crchee),

beginning, because

same word or words are repeated

at

the

beginning and middle of successive sentences.

It differs Uttle It

from Anaphora, where the sentences are independent.

resembles also Epizeuxis, when the repetition comes very close

together.

Num.
Lord ment

ix.

20.

"

According

they abode
of the

in their tents,

to the commandment of the and according to the command-

Lord

they journeyed."
is

Here, the repetition

passage.

at the

beginning and the middle of the

Ecc.
This

i.

2.

"Vanity
vanity."

of vanities, saith the Preacher, vanity

{q-v.).

of vanities,

all is

may

be regarded also as combined with Epanadiplosis

10. " W^eep ye not for the dead,
. . .

Jer. xxii.
for

but

weep

sore

him that goeth away."

(See also Polyptoto)i).

Ezek. xxxvii.
I

25.

" And
my

they shall dwell

in

the land that

have given unto Jacob

servant, wherein your fathers have dwelt,

and they

shall dwell therein, even they and their children and their

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 middle of the first sentence. Mesodiplosis, inasmuch as the word "day" occurs in the middle of successive sentences, the first part of which consists of the repetition ." " That day is of the Ellipsis
: . .

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,

MIDDLE REPETITION.
in

same Word or Words

successive Sentences.

the

middle of

Mes-o-dip-lo'sis,
(diplosis),

from the Greek

jxka-o'i

(mesos), middle,

a doubling.

The doubHng or

repetition of a

and StTrAwo-ts word or words

from
fiko-os

in

the middle of successive sentences.

Sometimes
(mesos), middle,

called

MESOPHONIA

{Mes-o-pho'-ni-a),

and
8,

(^wv-/)

(phonee), a sonnd, tone, speech, or voice.

2 Cor. iv.
"

9.

VVe are troubled on every

side, yet

not distressed

We

are perplexed, but not in despair

;

Persecuted, but not forsaken

Cast down, but not destroyed."

MESOTELEUTON
The Repetition of
the

or,

MIDDLE AND END

Words
in
tJie

REPETITION.
same

Word

or

luiddlc

and

at the

end

of successive Sentences.
Mes-o-tel-eii-ton,
finish,

from

/ico-os

(niesos),

middle,

and nXevn'j
in

{teleutee),

or end,

i.e.,

the same word or words repeated

the middle and

at the

end of successive sentences.

2
shall

Kings

xix. 7.

"

Behold

will

send a blast upon him, and he

1

hear a rumour, and shall return to his own land: aud cause him to fall by the sword in his own land."

will

The

repetition greatly emphasizes the fact stated.

Isa. viii. 12.

" Say ye not a confederacy to

confederacy."
{q.v.)

all

them

to

whom
and
ship,

this people shall say a

There
" shall say."

is

the

figure also of Polyptoton

in

" say ye "

Mark
spirit,

v.

2,

3.

" And

when he was come out

of the

immediately there met him out of the

tombs

man

with an unclean

who had his dwelling among the tombs." See also Polyptoton.

REPETITIO
Repetition of the same

or,

REPETITION.
irregularly in the same Passage.

Word

or

Words
as

This name

is

generally given

an

alternative to

the figure of

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
;

Geminatio or Epizeuxis.

But as that

figure already has several

those just treated);

not at definite intervals;

but frequently

in

the

same passage and

attention to
it.

irregularly for the sake of emphasizing

and

calling

The name clearly frequently be met with.

defines the nature of the figure, which

may

We

append a few examples

Ezek. xxxvi. 23-29.

Here the words "you" and "your "are very

The use
of this figure

frequently thus repeated, giving great emphasis to the whole of this

precious promise for Israel in the latter day.

(verses 22, 32).

strongly forbids the interpretation of this passage to any but Israel

John

xiv. 1-4.

The repetition
is

of the pronouns "I " and

to

"you

"

emphasizes the fact that nothing

ever before them.

come between the Lord and the

hearts of His people, so that His promised return

may

be the object

John

xvi.

12-15.

Here,
promise

the verbs "shall" and "will"

are

repeated eleven times

in

these four verses, in order to impress us with

the importance of the

and the absolute

certainty of

its

performance.

now.

He

have yet many things to say unto you, but ye cannot bear them Howbeit, when He, the Spirit of truth, is (shall have) come. will guide you into all truth (" all the truth," R.V.) for He shall
"
I
:

not speak of

{i.e.,
:

from) Himself

but whatsoever

He

shall hear, that

shall
All

glorify

He speak and He will show you things to come. He shall me for He shall receive of mine, and shall show it unto you. things that the Father hath are mine therefore said I, 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

264

FIGURES OF SPEECH.
made known
at that time.

not be

We

have

it

in

the seven Epistles

Paul.''

addressed to churches by the Holy Spirit, through

That great

promise cannot find

fierce

its

fulfilment

subjectively or individually, giving

" truths " to different persons, so different (not to say opposite) that

controversies
in

rage

concerning them.
of

It

fulfilled

the

inspiration

any one church.

cannot have been It can have been

fulfilled only by the provision of those text-books of Christian doctrine, which we have in the " Pauline" Epistles addressed to churches, beginning with Romans and ending with Thessalonians. Here, we have " all the truth " into which the Spirit was to guide. Truth which glorifies Christ and instructs the Christian as to his standing before God and

his

walk with God.

"
;

No

other part of God's

Word
is

a body of Christian Theology.

Every Scripture

contains such written /or us, " for

our learning

but these are written specially about the Church of

God.
Gal.
iv. g.

" How
we

turn ye again

to the
in

weak and beggarly

elements whereunto ye desire again to be

bondage."

By
sion.

this repeti'tion

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 elements" (o-Toixfia? stoicheia). "The elements of the world" (verse The word "again," 3), and "weak and beggarly elements" (verse 10). twice used, connects these two together, and emphasizes them. Verse 3 reads " Even so we, when we were children, were in bondage under the

"

(TToiyila Tov Koa-fjiov" (stoicheia ton

kosmon):

i.e.,

the stoicheia pertaining

to the world.

what the cosmos is, for it is the world with reference to embraces the whole world. But what are the 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 stoichcion 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, and

'

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).
of " days and

The Jewish rites of circumcision, purification, and the observance months and times and years," etc., are put upon the same level as the worship and propitiation of spirits in trees and
etc.

mountains,

And

the Holy Spirit asks by the apostle,

"When

ye

knew not God ye were in bondage unto them which by nature are no gods. But now having known God 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
.

afraid of you, lest

iv.

have bestowed upon you labour

ii.

in vain " (Gal.

8-11.

Compare
(/cocr/xos,

Col.

16-18).

the

Hence, world

stoicheiolatry consists of introducing that

which belongs to
practice.

cosmos)

into

Christian

worship and

Romanism has
large place in
its

given the stoicheia of paganism and Judaism a very

creeds and ritual

while the Protestant Churches show

that they have not wholly purged themselves from

them when they

to

adopt worldly methods and adapt Jewish

Christian faith and practice.

rites

and ceremonies

and

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 witJi 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 seasons " have to do with have nothing to do with those who look
" times
2

" the

for " the

day of the Lord," they day of Christ."

thou

But continue thou in the things which 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."

Tim.

iii.

14,

15.

"

hast learned and hast been assured

:

This
epistle.

is

in

Timothy, which

harmony with the whole is thus marked as being

of this

second epistle to
first

so different from the

In the first epistle

we

we
is

see

it

in its ruin.

In the

to conduct himself in

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
first,
;

266

FIGURES OF SPEECH.
its

is

to appoint to

various offices; and what are to be their qualificato the second epistle

tions, etc., etc.

But when we pass

individual

we

find all chanted.

is

corporate position and testimony of the Church

gone, and

all

The now is

intensely individual, as may

we have

four chapters

be seen all through. In the the four stages of the " Down-grade movement."

In i. 15 all turn away from Paul's teaching: but " I am not " Be not ashamed: for I know whom I have believed" (verse 12) thou ashamed " (verse 8), I call to remembrance the unfeigned faith that is in thee " (verse 5).
:

'*

In chap.

ii.

18, 19,

others err " concerning the truth.

Nevertheless,
seal,

the foundation of

God

standeth

sure,

having this
that

knoweth them that are his. And of Christ depart from iniquity."
In chap.
iii.

let

everyone

the Lord nameth the name

8 there are those

who

" resist the truth," but the only

hope

is

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

ears from the truth, and shall be turned unto fables."

injunction follows: " but watch
of

thou

in all

things

away their The immediate make full proof

thy

ministry, etc."
is

All this

emphasized and forced upon our notice by the repetition

Eleven times are the words, the "third part
"

of the pronouns in this epistle.

Rev.

viii. 7-12.

repeated (to Tpirov,

to triton).

POLYPTOTON
Po-lyp'-to-ton.
TTTwo-ts (ptosis),

or,
the

MANY INFLECTIONS.
in different
;

The Repetition of

same Part of Speech

Inflections.

Greek, ttoAvtttwtov
a falling
:

from

ttoA-vs

{polus),

in

grammar, a

case (from

many, and an assumed form

cases,
i.e.,

TTTow, ptoo, to fall).

Hence, Polyptoton means with many

cases, or of the
inflections is

a
in

same noun in several several moods or tenses. With many covers both nouns and verbs.
repetition of the
It
is

same verb

a definition which

called also

METAGOGE

(met-a-go-gec).
(ago), to lead.

from

/xera (tneta),
;

a change, and ayw

It

Greek /xeraywyy^, means a change

of course

a different arrangement of the same word, a leading of the

different inflections.

same word through

In Latin
it is

called

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
gender, etc.
;

as that of case, mood, tense, person, degree, number,

By

" case," etc.,

is

to be understood not merely the case of nouns,

.but inflections of all kinds.

We have

arranged the

difi^erent

forms of Polyptoton, as follows:

I.

Verbs.

1.

2.

Verbs repeated in difi^erent moods and tenses. Verbs with their imperatives, or participles (HOMOGENE).
(a)
(b)

In strong affirmation.
In strong negation.

3.

4.

Verbs with cognate noun. Verbs with other parts of speech (combined Polyptoton).
II.

Nouns and Pronouns.

in different cases.

1.

2.

Nouns repeated Nouns repeated

(a) (b)

In singular

numbers. and plural. In singular and dependent genitive

in different
III.

plural.

Adjectives.

268

FIGURES OF SPEECH.
I.

Verbs.

1.

Verbs repeated

in different

moods and
God, when

tenses.

Gen.

1.

24.

Here, the Hebrew

is

is

"

He visiteth, or in
in

visiting, will visit you."

And
when he

this, in

order to emphasize the certainty of Joseph's belief

stated in Heb.
xi.

the promise of God, as

died

22.

"

By

faith

Joseph,

made mention
;

of (margin, remembered) the departing of

:

and gave commandment concerning his bones " i.e., 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
fulfilment by the use of this figure.

Mistranslated:
to the figure

"God

will surely visit

it
:

we might render

"

God

will

you " but to give effect most certainly visit you,"

:

putting great emphasis on the words " most 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).

1

2 Kings xxi. 13. " And will wipe Jerusalem wipeth a dish, wiping it and turning it upside down." The figure is thus used to emphasise the completeness

as a

man

with which

the Lord would

empty Jerusalem.

Jer.

viii. 4.

" Shall they fall

and not arise

Shall he turn

away and not return ?"

unintelligible

As these words stand they are The R.V. is no improvement

:

and the figure

is

obscured.

" Shall

men

fall,

Shall one turn

and not rise up again ? away and not return ? "

The Massorah
of the
first

calls attention to the fact that of the

two words
last letter

" turn and," the first letter of the

second word should be the

word, this being one of the examples where words are

wrongly divided.

Thus read the sense comes out

which
Israel
is

in

agreement with the context of

the subject
fall

" Shall they

and not arise

\to Hiiii\

Shall

they return

and

He

not return

[to

them].

Ginsburg's Edition, Vol.

II,

page

54.

POLYPTOTON.
This agrees also with Mai. ence between the two
Polyptoton.
lines,
iii.

269

7,

and

it

brings out the correspond-

as well as exhibits

more

clearly the

Matt.
(Sra aKoveiv,

xi.

15.

'

He

that hath ears to hear, let

him

hear,"

aKovtrw (pta akonein akoueto).

On

fourteen occasions in the

New Testament

this expression (thus, or in similar words),

does the Lord use and we place them all

together here under the

of the cumulative effect.
In the English

first

occurrence so that
a Paronomasia

we may see

the fulness

we have

{q.v.)

as well, " ears

to

hear," but not

tions,
lies in

in

the Greek, except in the case of the eight in Revela-

where we have ovs aKova-droi (ous akonsato). The real figure the emphatic polyptoton in each case. This solemn injunction was never used by mere human lips. No mortal man could demand the attention to which this emphatic command lays claim None but the Lord ever used these words. They
:

are (unlike

mean

many other of the examples) translated literally, but He whose ears are opened, let him surely hear, or let him
!

they
take

heed to give the most earnest attention This attention and obedience the
separate occasions.

Lord claimed on fourteen

The fourteen

are not divided into two sevens, but into six and

eight (two fours and

two

threes).

He spoke the words six times as on earth and eight being the number of resurrection). He spoke the words eight times as the Risen Lord from heaven. Though the occasions were fourteen (7 x 2) on which the words were used, the actual number of times the words are written down by the Holy Spirit is sixteen (4 x 4, or 4 2), two being in the parallel
Six being the number of )nan,
" the

Son of Man

"

passages

in

the Gospels.*

These fourteen occasions are connected with different parts of one great subject, which is dispensational in its character: and this figure being used only of this one subject, points us to the significant fac that it requires the Divinely opened ear to understand the great dispensational change 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
:

w-ritten
*

down

in

the Scriptures of Truth.

in Scripture

For the significance of these numbers see Number

(pp 20-47).

bythe same author and pubhsher.

270

FIGURES OF SPEECH.

When

the great change

fulfilment of this! then, fourteen times did the

was announced in consequence and Lord Himself emphasize

the important fact that only the opened ear would be able to under-

stand

it

implying that

it

referred to secret things, and that only

to understand
it

those to

whom
it.

that secret

was revealed would be able

or receive

to

For the interpretation of these fourteen occurrences, see Tilings (July to Dec, 1896; Jan. and Feb., 1897; Sept. and Oct., We here give merely their order. 1898, etc.)*

Come
1.

Elijah and

John the Baptist (Matt.

xiii. iv.

xi. 15).

2.

3.
4.

5.
6.

The The The The The

parable of the sower (Matt.

candlestick (Mark

Mark

iv.

LuUc

viii. 8).

21-23).
xiii.

parable of the tares (Matt.

43).

two dispensations (Mark vii. tower, the king and the salt lessons (Luke xiv. 16-35).

16).
:

or, the great

supper and

its

7-13.
14.

The epistles to the seven churches (Rev. The beast from the sea (Rev. xiii. 9).
xiii. g, 43.

ii.,

iii.).

Matt.
Matt.
it."

See

xi.

15.
is

xix.

12." He that

able to receive

it,

let

him receive

(x"v^en'

x^'^l'^^'^^f

cJiorein chorcito).
xiii.

See Matt. See Matt. See Matt. Luke See Matt. Luke xiv. See Matt. 40. See Matt. John Here there John
Mark Mark Mark
iv. 12.
iv. 23.

13.

xi.

15.

vii. 16.

xi.

15.
13. 15.
13.

viii. 8.

xiii.

35.

xi.

xii.

xiii.

xiii. 7.

is

apparently a Polyptotou of the verb

"

know," but it is only in the Hnglish, not in the Greek. do thou knowest not now, but thou shalt know hereafter."
In the

" to

What

Greek the two verbs are

i.e.,

different.

(onk oidas), thou knoivcst not as a matter of fact.

(gnosee) thou shalt leant,
get to
ii.

The first is The second

It
is

ovk o78u^
is

yyioanj

know

hereafter."

this latter

verb which

is

used

in

Cor.

14, for

receive, or discern, them, but he

the natural man not only cannot cannot even learn them, or get to know

them, not having the necessary

spiritual capacity.

G. Stoacnian,

3f>

Warwick Lane, London, M.C.

POLYPTOTON.

271

John

xiii. lo.

Here again there

wash, as appears
quite different.
bathed)

in

is no Polyptoton of tiie verb to the EngHsh, for in the Greek the two words are " He that is washed (AeAov^evos, leloumenos, i.e.,

needeth not save to wash

{vixpacrdai, nipsasthai,
is

i.e.,

to

wash a

part of the body) his feet."

The teaching

the offering on the brazen altar,

laver,

purged by needeth only the water of the brazen

is

that he

who

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

works and ways by

John

xvii. 26.
it."

" And
I

" the

washing of water by the word."

I

have declared unto them thy name and

will declare

John

xvii. 25.
:

" O righteous Father, the world hath not known

have known
(eyvtov,

(eyvw, egno) thee

but

egnon) thee, and these

have known

(eyvwaav, egnosan) that thou hast sent me."

Rom.
Thou

ii.

21-23.

"Thou

therefore that
(StSao-Kcts,

teachest

(6

StSacrK-oji'

ho didaskon) another, teachest

that preachest a

didaskeis) thou not thyself?

man

should not steal, dost thou steal

?

(p) KAe-TTTetv, KXeirreis, inee kleptein, klepteis)

Thou

that

sayest

man

should not

commit

adultery, dost

thou

commit adultery
?
.

(p) ixoiyeveiv, ixol\v^ls, niee iiioichenein,

inoicheueis)

Thou
1

that makest thy boast of the

law

(vojifp,

nomo) through

breaking the

law

{v6p.ov,

noniou), dishonourest thou

God

"

Cor.

vi.

2.

"

Do

ye not

know

that the saints shall

judge

and if the world shall be judged (KpiveraL, krinetai) by you, are ye unworthy [to judge'] (Ellipsis of the verb) the smallest matters (KpLTr]pLwv, kriteerion), i.e., " are you unworthy " [to judge] the smallest judgments ?
(KpLvovcriv,

krinousin) the world?

2 Cor. i. ID. doth deliver: in

"

Who

whom we

delivered us from so great a death, and trust that He will yet deliver us."
from heaven, preach

Gal.

i.

8, 9.

" But though we, or an angel

any other gospel (ei'ayyeAt^^ryTat, eiiangelizeetai) unto you than that which we have preached (tm/yyeAio-a/xe^a, eueengelisanietlia) unto you, let him be accursed. As we said before, so say now again, If any man preach any other gospel (evayyeXL^erac, euangelizetai) unto you
I
. .

let him be accursed.' See also under Anaphora.

.
.

Tim.

iii.

13.

" But

evil

men and

seducers shall wax worse and

worse, deceiving and being deceived."

272

FIGURES OF SPEECH.
Tim. iv. 17, 18. "And was delivered out of the mouth hon. And the Lord shall deliver me from every evil work."
2
I

of

the

There
I

is

also the fissure of PolysMidctoii in this verse

iii. 7.

John

" Little children,

is

{q.v.).
;

doeth righteousness

man righteous, even as He

let

no

deceive you
is

he that

righteous."

See also

this verse

under the figure of

Tapc'niosis.
i.e..

Heb.

X.

"He who cometh will come": 37.

7,

He

will surely

come. See also under the figure of Epizciixis.

Rev.

ii.

II, 17, 29

iii. 6,

13,

22

xiii. g.

See Matt.

xi.

15,

and, under Correspondence,

"The

seven epistles to the churches" by

I

the Holy Spirit through St. Paul.

2.

Verbs with their

and
its

Infinitives or Participles.

In this case a verb

participle are
;

used

in

combination
it

in

order to add an intensitj' to the sense

a superlative degree.

or to give the verb, as

were,

This form of the figure

6/jios

is

sometimes called Ho-mog'-c-nec (from

kindred).
the

(lionws),

tJie

same, and

yei'os, <(enos,

HOMOGENE
It is

means therefore of
:

same kindred, akin, because

the two verbs are akin.

used

in
(a)

two ways
In strong

and emphatic affirmation.

(b)

In strong negation.

(a)

In strong affirmation or exhortation.

'

Gen.
eat."

ii. Of every tree of the garden thou mayest Hebrew, eating thou shalt eat.

16.

freely

The conjugated verb

infinitive

is

strengthened and emphasized

infinitive

by the

preceding

it.

This

Hve omitted

in

iii.

2,

and thus

" diminished " from the

word of God.
shalt surely die."

Gen.
shalt die.

ii.

17.

"Thou

Hebrew, dying thou

Here again Eve (iii. 3) alters the Word of God by saying " Lest ye die " n^DD niD (moth tahiiuttli) tlion shalt most certainly die, were the words of the Lord God.
!

adds to

Not only does she thus diminish from and alter the Word of God but she touch it," which the Lord God had not it the words " neither shall yc
!

spoken

POLYPTOTON.
Thus she changes a
See
this verse

273

certainty into a contingency.

under the figure of Synecdoche.

said
"
I

Gen. iii. i6. " Unto the woman He multiply thy sorrow, etc.," i.e., as in A.V.,

multiplying,

will

will greatly multiply."

I

Gen.
in A. v., "
I

xxviii. 22.

Hebrew, " Tithing,

will

tithe for thee,"

i.e.,

as

will surely give

the tenth unto thee."

Gen. xxxvii. 33. " Joseph is without doubt torn in pieces." The Heb. is ?l*lb ^I'ig {tavoph, toraph), tearing, he is torn. The
figure

employed shows the intensity of Jacob's

"

feelings.

He

exclaims:

The

tunic of

my

son

A
I.e.,

wild beast hath devoured him

Tearing
Ex.
Ex.
16.

Joseph

is

torn."

he hath been certainly

iii.

killed or cruelly

mangled.

"

have surely visited you."

Hebrew, visiting
"

have visited

you.

xix. 12.

Here
:

the figure

is

translated

He

shall

be

surely put to death."

Lit.,

stoning, he shall be stoned.

So verse

13

"

He

shall surely be stoned."

:

fore he blessed

I would not hearken unto Balaam Josh. xxiv. 10. you still." Hebrew, blessing, he blessed you

" But

therei.e.,

he

kept blessing you, or he surely blessed you, or he did nothing but bless
you, or he blessed you exceedingly.
2 Kings iii. 23. " The kings destroying they are destroyed.

are

surely

slain."

Hebrew,

Ps. cxviii. 18. "The Lord hath chastened me Jah chastening hast chastened me.
Isa. vi.
9.

sore."

Hebrew,

" Hear

ye indeed."

Hebrew, Hear ye

in

hearing.

"And see ye indeed." Hebrew, " See ye in seeing," etc. On four occasions is this great dispensational prophecy repeated in the New Testament in order to emphasise and call attention to the
great change which
(1)

was about
xiii. xii.

to take place.
iv. 12.

Matt.

14.

Mark

Luke

viii. 4.

(2) (3)

John
Acts

39, 40.

xxviii.
xi. 8.

25-27,

(4)

Rom.

Thus, seven times

in all, this great

prophecy

is

written

down by

the Holy Spirit in the Scriptures of Truth.

See Matt.

xi.

15 above (page 269).

274

FIGURES OF SPEECH.
Jer. xxii. lo.

" Weep sore " They say

:

for

him that goeth away."

Hebrew,

weeping weep.
Jer. xxiii. 17.

still

unto them that despise me,"

etc.

Hebrew, saying they say

i.e., tliey ))i(iiiit(iiii,

or thcj keep saying, etc.

Dan. xi. shall come.

Zech.

13.

"

He
"

shall certainly

come."

Hebrew, coming he

viii. 21.

Matt. xiii. 13. they hear not " i.e., they are determined not to hear and not to see. See also Mark iv. 12. Luke viii. 10. John xii. 40. Acts xxviii. 26; and Rom. xi. 8: where Isa. vi. 9 is quoted.
:

Let us go speedily." Hebrew, going let us go. " Because they seeing see not, and hearing

Acts
1

vii.

34.

Here

the

figure of
Lit.
it

Polyptofoii

is

translated

as
"
:

though it were Epizeuxis i.e., have surely seen.

(q.v.).

is

" Seeing

have seen

Acts

xxviii. 26, 27.

xi. 8.

See Matt.
xiii.

xiii.

13.

Rom. Rom.
"

xii. 15.

In this verse we have two examples of

See Matt.
13.

the repeti-

tion of the infinitive

and

participle.

chairein meta chaironton),

/iTa KkaLovTUiv, klaiain

Rejoice with them that do rejoice (xaipav jura yaipovTw, and weep with them that weep (KAateir
meta klaionton)."
are

Two
Heb.

other figures
(q.v.).

combined
blessing
:

here

Homceopropheron

and
and
1

Homccoptoton

vi.
I

14.

"Surely

I
i.e.,

will

bless
in

thee,

multiplying

will multiply thee "

Surely

blessin^

will

m(3st certainly bless thee. etc.

(ii)

In strong negation.

Gen.

iii.

4.

"'And the serpent said

die.
in his

unto the woman, Ye shall not

says,

surely die."

Here the serpent emphatically denies Jehovah's words, and

dying thou shall not

He is thus introduced to us Word of God. For he is the god And its crimes and immoralities.
the truth rather than
in tiie

special sphere

denying

the

of this world's
his sphere
is in

relii^noii

and not of

the corruption of

degradation of the flesh.*

all."

Ex.

V. 23.

" Thou hast not delivered them at

LI..

Sec Till- Siliiicr of God, by Robert Aiulcrson, Hddder and Stoughton.

I).,

C.B., published by

POLYPTOTON.
Thus beautifully is the figure thou hast not delivered them.
rendered.

275

Hebrew, delivering

wilt by no means clear, the guilty.'' Hebrew, clearing thou wilt not clear. Even so the Substitute of the Lord's people was not cleared. When he bore their sins he bore the punishment also that was due to them.
7.

Ex. xxxiv.

"And

Ps. xlix. 7
brother."

(8).

"

None

of

them can by any means redeem

his

Thus beautifully is the figure rendered, which the R.V. has not attempted to improve. Hebrew, a brothci' redeeming doth not redeem a man : i.e., even though he pay down the price there is no redemption.
3.

Verbs with cognate noun.

A
is

verb and a cognate noun are used together,

It is

when

great emphasis

placed upon the assertion or expression.

in

a kind of superlative

degree

verbs to declare the magnitude and gravity of an action or

its results.

the greatness and importance of

Gen.
seed."
etc.,

i.

11.

"

Lit.,

seeding seed.

Let the earth bring forth grass, the herb yielding Thus emphasizing the fact that trees,
:

trees.

were created bearing the seeds and not the seeds producing the The hen was created producing the egg, and not the egg producing the hen. Thus, at the very outset of the Word of God, the 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.)

3.

is

involved.
Lit.,

Gen. xxvii.
hunting,
i.e.,

fetch

" Take me some me some game.

venison."

hunt me some

The

Ixx. similarly

expresses

it 6i']pevcr6v [xol

6i]pav.

Venison, so called from the Latin venatio, to hunt.

Gen. xxvii. 33. Thus beautifully

idiom.

"And Isaac trembled very exceedingly."

is

the

Hebrew
Isaac

figure

turned into an English

a great

The Hebrew
greatly."

is:

"And

trembled with

trembling

(See margin).

276

FIGURES OF SPEECH.
Gen.
Gen.
xxvii. 34.

"And

Esau

cried with a great and

exceeding bitter cry."

xxviii. 20.

And Jacob vowed

Rachel
Lit.,
;

vow,"

i.e.,

solemnly

vowed.

Gen. XXX.
wrestled with
I

8.

"And

said,

my sister." wrestled with my sister "

" with

With great wrestlings have wrestlings of God, have

I

where we have another

is

by which the Noun " of God "

wrestled."

figure, Enallage, used instead of the adjective " great,"

denoting therefore " with very great and super-human wrestlings have
I

(See Euallage).
14.

Gen. XXXV.
tzev matzevah),

lit.,

Num.
the

iv. 23.
in

" All that enter

Jacob set up a pillar rrillO 1H'!"1 {vayaand he pillared a pillar. So verse 20.'''
in

"And

to serve the service to

work
fell

work

the Tabernacle of the congregation."

Num.
a lusting."

xi. 4.

" And the mixt multitude that was among them

:

Hebrew, lusted a lust

xvi. 30.

i.e.,

lusted exceedi
thing."

Num.
1

" But
:

if

the

Lord make a new

Hebrew,

create a creation

i.e.,

do something wonderful.
Israel

Sam
Sam.

iv. 5.

"All
16.

shouted with a great shout":

///.,

i.e.,

with a very loud and prolonged or sustained cry.

2
xii.

"And
"

David fasted,"

fasted a fast:

i.e.,

completely or truly fasted.

2

Sam.
Kings

xiii.

36.
is

" And
wept

all

his

servants wept very sore."

greatly."

In

Hebrew
1

the figure
i.

a great

weeping

40.

"The

people piped with pipes, and rejoiced

with great joy ":

2

i.e.,

their joy scarcely

knew bounds.
all

Kings
:

iv. 13.

"Thou

hast been careful for us with

this

care

"
2

i.e.,

exceedingly careful.
xiii.

Kings
"
:

14.

" Now

Elisha was fallen sick of his sick-

ness

i.e.,

was exceeding

sick so that he died.

seems clear that this should be the reading also in Gen. xxxiii. 20, where same verb 2!i'"1 (vayatzcv), which means to stand or rear up, as one lifts and sets up a (single) memorial stone which we now call a " meuhir." But the noun is different nSlD {mizbiach), which means ah altar. Some ancient ^ribc either mistook matzevah {a pillar) and wrote inizbeacli {an altar), or the noun was originally abbreviated by the use of the initial letter D (won) and was afterwards filled out incorrectly. Because the verb that always goes with altar is 7133 (lianali), to hnild, as with bricUs, etc. (except in C}en. xxxv. 1, 3 and Ex. xxx. 1, Kings xvi. 32, where it is Q^p {kiim}, to where it is ntD27 (asali), to make and
It

wc have

the

raise or set up as a building,

and not 2^3

(iiatzar), to

stand up as a

pillar).

POLYPTOTON.

277

2 Kings, xix. j. " He shall hear a rumour," lit,, hear a hearing," i.e., he shall hear important news, something that will upset
his plans.

Figure

Ps. xiv. 5 and liii. 5. "There were they is " they feared a fear."
6.

in

great fear."

The

Ps. cxliv.
i.e.,

"

Cast forth lightning."

Heb., lighten lightning,

lighten exceedingly,

and destroy them.

"

Prov. XXX.
adjective
wise.''

24.

W^ise, made wise."

Here, the emphasis

" exceeding

created by the repetition in the form of Polyptoton, makes a superlative

and
is

is

beautifully

and idiomatically rendered

Man
beasts.
this

by nature ignorant.
to be "

He

is

born more ignorant than the

"
;

He has, therefore,

made wise

and, in spiritual things,

can be done only by the Holy Spirit of God.

Isa. viii. 12.

"

Neither fear ye their fear, nor be afraid

{i.e.,

fearful).

Sanctify the

Lord

of hosts Himself, and let

Him

be your

fear."

Isa. xxii. 17.

" Behold, the

Lord

will

carry thee

away with a
as
is

mighty

captivity."

This verse and the next are veiy

difficult,

attested by a comparison of the A.V. and

readings.

R.V. with their marginal

thee
"

The above words are literally, " Behold, Jehovah will hurl with the hurling of a [strong] man." The R.V. expresses it The Lord will hurl thee away violently." Lit., He judged the Jer. xxii. 16. "He judged the cause."
;

judgment

i.e.,
iii.

righteously judged.

So Lam.

Jer. li. 2. "And will send unto Babylon zareem) that shall fan her n^TT.I, v'zerfiahn).'"

59.

fanners

(D''"it,

Ezek.
Sffion-ns

xviii. 2.

"

What mean ye
in

that ye use this proverb

Lit.,

Heb.
this

whxpr::}
i.e.,

{mishleem eth-hauDiiahshal).

ye proverb

proverb,

ye have this proverb

constant use.
spoil,
;

Ezek. xxxviii. 12. " To take a to spoil spoil and to prey prey
a great prey.

and to take a prey."

to take great
spoil

Lit.,

i.e.,

and

Dan.

xi.

3.
;

" A mighty King shall stand up that

have a vast dominion.
"

shall

rule with

a great rule

"
i.

i.e.,

Jonah
*

10.

Then were the men exceedingly

afraid."

Lit.,

feared with great fear.

See Metonymy
(of adjunct).

278

FIGURES OF SPEECH.

Micah
you, and

ii.

4.

" In that

day

shall

one take up a parable against

of

lament with

lamentation

lamentations

"
:

i.e.,

shall

exceedingly lament. Or, as in A.V. " lijment with a doleful lamentation."

See below, page 284.

Nah.
The

i.

15

(ii. i.).

" Keep

thy solemn feasts."

Hebrew. Feast
were, to the verb,

thy solemn feasts.

figure

gives a superlative degree, as

this,

it

implying that, before

feasts had only been

formally observed

henceforth they are to be truly celebrated.

Hab.
Hebrew,
I

I have heard thy speech, and was afraid." have heard hearing of thee, i.c., have heard thy fame.

iii. 2.

"O Lord,

2." The Lord hath been sore displeased with- your i. The figure is thus beautifully rendered. Lit., it is " Jehovah hath been displeased with displeasure with your fathers."
Zech.
fathers."

Verse 14. " jealousy," i.e., I

Verse
at ease."
15.
Lit.,

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 wroth."
1

Zech.

vii. g.
:

" Execute true judgment."

"Judge judgment
of truth."

Thus

elegantly
vii.

is

the

figure expressed

See John

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.
See

ii.

10.

--"They rejoiced
Ellipsis.

with

exceeding great joy."

{k\dpi^(Tav yjipav, echareesau cluiniii).

this verse
iv.

under

Mark
Luke

41.

"They
Lit.,

feared exceedingly"

{((fioftydip-av

(f>6Pov,

ephobeetheesan phobon).
xxii. 15.

they feared a fear.

"With

desire

have desired

to

eat this

passover with you."

repents

Having translated the figure literally in the Text, the A.V. half it, and gives the English idiom in the margin, " / have heartily
vi. 28.
i.e.,

desired."

John
of

^" What

shall

we do

that

we might work

the

works

God

"

might really do what God

wills us to do.
" (Tip- oik.u.m Kpiinv

John

vii. 24.

"Judge

righteous

judgment

Kpivan, teen dikaiaii

krisiii krinate).

Sec Zech.

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

then, in verse 14, to emphasize this, they say, "

We

have

bound ourselves
(anathemati

under

great

curse."
Lit.,

dva^e/xari

dve^e/xar/o-a/xev

anethematisamen.)

we have vowed a great

to separate

vow.
Anatheinatizo

means

to devote,

and so

from

especially

to devote to destruction.

Eph.
praying.

vi. i8.

" Praying always with

Lit.,

all

prayer,"

i.e.,

earnestly

Col.
av^-qa-iv,

ii.

ig.

" Increaseth with the increase of God"

:

(av^et ttjv

increaseth the increase, i.e., receives abundant increase from God, or worthy of God or, receives
auxei teen auxeesin).

Divine increase.
1

Tim.

i.

i8.

" That thou

(q.v.).
I

mightest

war

a good

warfare "

{a-rpaTevri a-Tpareiav, strateuce strateian).

This comes also under the

figure of

Paronomasia
iv. 7.

Tim.

"

qywvuTfmi, ton agona ton kalon eegonismai)

have fought a good fight " (t6v dywva rhv KaXhv i.e., I have earnestly fought
:

the good

fight.

This is the beautiful Jas. V. 17. " He prayed earnestly." rendering of the figure Trpoa-evx^ij Trpoa-riv^aro (proseucJiee proseeiixato) with prayer he prayed. See Paronomasia.

Rev. xvi. 9. "And men were scorched with great heat." burnt with great burning, i.e., exceedingly burnt. Rev.
xvii.
i.e.^ I

6.

Lit.,

"

wondered

with great

wonder "

(A.V.,

adwiratiojfi),

wondered exceedingly.
is

This figure exists even when the noun

of Ellipsis
:

absent through the figure

Num.

xi. 14.

"

am

not able to bear

[the

burden of]
for

all

this

people alone, because

it,

[i.e.,

the burden'] is too

heavy

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
i.e,

is

actually

supplied

in

the

A.V.

" Sleep the sleep of death,"

sleep the last solemn sleep of death.

280

FIGURES OF SPEECH.
4.

Verbs with other parts of speech.

Polyptoton).

(Combined

Isa. xxiv. i6. ^" My leanness, my leanness,* woe unto me treacherous dealers have dealt treacherously yea, treacherous dealers have dealt very treacherously."
;

the the

from the two roots " deal " and " treachery " is heaped together this variety of inflections, to enhance the result of the enemy's treatment.
Here,

Hos.

X.

(R.V.).
:

" Israel
(i.e.,

is

a luxuriant vine, which putteth

forth his fruit

according to the multitude of his fruit he hath

multiplied
Here,

his altars, according to the

pillars "

goodness

of his land they

have made goodly

in

images).

the repetition of the various inflections of the words

and " good," and in the repetition of " according to" {Anaphora), and in the repetition of sense in "altars" and " images," our attention is arrested and drawn to the fact that
prosperity only led the People astray into idolatry.
2

" fruit," " multiply,"

Cor.

X. 12.

" For we dare not make ourselves of the number,

or

they measuring

with some that commend themselves: but themselves by themselves, and comparing themselves among themselves, are not wise. This is still more emphatic when we see the structure of this
verse.
.

compare ourselves

a
I

For we are not bold

b
I

{ov)

to
c
c

number

(eyKplvai) or

compare

{a-vyKfilvaL)

ourselves
:

with certain of them that

but they themselves,

commend themselves

measuring themselves by them-

selves,
a
I

and comparing (u-vyKpiyoi'T<;) themselves with themselves are without understanding (ov).
h
I

Here
what
?t'e

in

" a "

and

" a "

we have

the declaration,
tlicy

in

" a " as to

are not, and

in " a "

as to what

are not.

and " b " we have comparison (o-cyK-pmu). 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. For the meaning of the verb "compare," see below under adjectives (page 284), and also under Ellipsis, page 77.
*

In " b " In " c "

This

is

the figure oi Epizeiixis

(q.v.).

POLYPTOTON.
Gal.
V. 7, 8-10.

281

"Ye

did

run well:

who

did hinder you that

?

ye should not
(7rL(Tfj.ov7],

obey

(Trddecrdai, peithesthai)

the truth

This persuasion
. .

pcisinonec) cometh

not of him that calleth you

I

little

eaven leaveneth* the whole lump. have confidence {irkwoida, pepoitha) in you through the Lord, that ye will be none otherwise minded.
the

Here we have three forms of the same word, or three words from same root. This is lost in the translation. Ilet^oj (peitlio) is more
to

than
in

believe,
Treia-fxa
it

it

is

to

be persuaded,

to

hold or hold on to a belief.

Hence,

(pelsnia)

denotes a ship's
Treto-juovvj

cable,

by which

it

holds on,
(in

and

which

trusts,

while

is

a holding on, here

obstinacy.

verse 8)

evidently a holding on to one's

own views with

" who Perhaps the word " confidence " may best be repeated did hinder you that ye should not have confidence in the truth ? This self-confidence cometh not of him that calleth you
: . . .

but

have confidence
i,

in

you," etc.

(evAoy^/Tos, eulogeetos) be the God and Father of our Lord Jesus Christ, who hath blessed (6 evXoyrjcra's, ho eidogeesas) us with all spiritual blessings (evkoyia, eulogia) in heavenly places (or spheres) in Christ " i.e., who hath richly blessed
3.
:

Eph.

" Blessed

us with

ail, etc.

II.

Nouns and Pronouns.

in

1.

Nouns repeated

different cases.

Ezek. xxviii. 2. " Son of man, say unto the prince of Tyrus, Thus saith the Lord God (Adonai Jehovah) Because thine heart
:

and thou hast said I am a God, I sit in the seat of God (2 Thess. ii. 4) in the heart (^73, i.e., in the heart) of the seas yet thou art a man and not God, though thou set thine heart ("T^?) as the heart (l^3) of God."
(tjsS) is lifted up,
;

John

iii.

13.

"

Tov ovpavov, eis ton ouraiion), but

And no man hath ascended up to heaven He that came down from heaven
Son
of

(ei's

(Ik

Tov ovpavov, ek ton onranou), even the

Man which
is

is

(or

was) in
"

heaven

(6

wv

ev

rw ovpavw, ho on en

to ourano).'"

It is to

be remembered that the last clause

it,"

doubtful.

Many

ancient authorities omit

as the R.V. remarks in the margin.

But, taking

it

as

it

stands,

we have the

three inflections of the

word
*

" heaven,"

calling our attention to a great fact that no one has

Another example of Polyptoton.

282

FIGURES OF SPEECH.
is
:

ever gone up to heaven that

the verb " ascended "
porcntheis),
is

active

by his own act (see Prov. xxx. 4), for and the toise is the Perfect, meaning
heaven.

no one hath ascended up, and

{

is in

The

verb, too,

is Tro^ei-f^ei's

intimating

a leisurely journey,

not

an

instantaneous

rapture.
It does not deny that men like Enoch and Elijah had been t(ike7i up by God, which is a very different thing. And then the expression 6 wv (ho on) is difficult to express in

English.

It is lit., the

one being, but

it

means here not

"

who
in

is,"

but
i.

who was
and who

in

heaven,

i.e.,

shall again "

He came down ascend up where He was

before
it

as stated

chap.
vi.

1,

before " (chap.

in

62).

So

in

chap.

i.

18,

should be rendered " which was

sense, chaps,

the

bosom
44.

of the Father."

Compare,
2 Cor.
viii. 9.

for this

ix.

25

xix.

38.

Luke

xxiv.

And

Rom.
7r' eX-n-iSi,

iv. i8.

" Who

see above, under Ellipsis (page 22), and Heterosis.

against

hope

believed in hope

(7ra/>

eATrtSa

par clpida ep
xi.

elpidi).

Rom.
are
all

36.

" For " For

860.

of

Him, and through Him, and

through the law am dead
I'ojxw

to

Him

things."
ii.

Gal.

19, 20.
yaj)
I

(died) to

the law

(t'yw

vofxov

u-^Oavui', ego

gar dia

noiiiou nonio

apethanon), that

might

live
I

(t>)<rw,

zeeso)

with Christ: nevertheless

(^7;,

live

{{pi,

z6)

yet not

unto God. I am crucified I but Christ liveth

I

zee) in
{(Ci,

live

[life] which I now live {(Co, zo) in the flesh by the faith of the Son of God." See further on this verse under the figure of Epanadiplosis.

me, and that

zo)

2.

Nouns repeated
{a)

in

different

numbers.

In singular

and

plural.

In the Hebrew it is clearer than in the Ps. Ixviii. 15, 16(16, 17). English, because what in English requires two or more words, in

Hebrew

is

only one word, or a

of G<}d

compound word.

"A
A

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 Lokd will dwell in it for ever."

mountain mountain

of

Thus,

is

the Hill of Zion specially marked out as the place which

for

Jehovah chose

His House.

POLYPTOTON.
Isa.
ii.

283
shall be

II.

The
men
verse

lofty looks of

man

humbled, and the

plural

haughtiness of

shall be
17,

So

also

in

bowed down. where the singular and

first

are used

together (as here) to emphasize the far reaching effects of the day of
the Lord, here (verse 12) mentioned for the
In other places also

time
:

in

the Bible.

we have

the

same
"

figure
"

God makes
As

a distinction between "

man

and

and it tells us that men," opposite to that

which the world makes.

for "

man

"

God

has condemned him root and branch, while the

saves and blesses

world would deify him.

As

for "

men " God

them with an
of "

everlasting

salvation, while the world

makes very

little

men

" as individuals,

and indeed pursues them with persecutions, and fights against them with " wars and hatreds." See further on and Synonymia.
Jer. XV. i6.
this

whole passage, under the figures of Polysyndeton

found, and
did eat

"

Thy words were

them

and

thy word, was unto me the joy and rejoicing Here the two numbers (sing, and pi.) in
as a whole.

of mine heart."
close conjunction, bring

out the contrast between the separate " words " and the " word " of

God

Compare John

xvii. 8, 14, 17.

(6)

In singular
in

and genitive

plural.
in

noun

is

repeated

the genitive plural

order to express very

in

emphatically the superlative degree which does not exist

Hebrew.

See under Idiom.

Thus
a noun
in

this figure

is

a kind of Enallage
is

(q.v-),

or exchange, by which

the genitive plural,

ix. 25.

used instead of a superlative adjective.

of

Gen.
i.e.,

"A

servant

servants

shall

[Canaan] be":

the lowest and most degraded of servants, or the most abject

slave.

Ex. xxvi.
holy."

33, etc.

"

Holy of

holies."

In A.V.

"the most
"chief over

Num.
the chief."

iii.

32.

"

Chief of the chief."

In A.V.

Deut. X. 17. " For Jehovah your Elohim is Elohai of the Elohim, and Adonai of the Adonim, a great El."'=
See
in

Divine Names and

Titles,

by the same author and publisher.

284

FIGURES OF SPEECH.
In A.V.

and R.V.

this

is

rendered,

"The Lord your God

is

God

of Gods, and Lord of Lords, a great God," etc.

I

Kings

viii.

27.
:

The

heaven and heaven of heavens

of

cannot contain thee "

i.e.,

the highest heaven."

Ecc.
vanity.

i.

2,

etc.

"Vanity

vanities":

i.e.,

the

greatest

Song
Dan.

Sol.

i.

I.

"The song of
17.

songs,"

i.e.,

the most beautiful

or excellent song.
ii.

37.

Ezek. xxvi.

" A
i.e.,

king of kings

"

i.e.,

the

most mighty

king.

God.

Dan. ii. 47. " God of gods": The most mighty God.

the great,

living,

or true

Dan.
Hos.

viii.

25.

" The
So

Prince of princes":

i.e.,

the

most

powerful Prince.
X. 15.

"

shall Bethel

do unto you because of your great

wickedness.', The figure is here translated, and given in the margin " Hebrew, the evil of your evil."

Micah
Phil.

ii.

4.

" A

lamentation of lamentations,"

i.e.,

great lamentation.
iii.

See above, page 278.

of the

5.

"A Hebrew

Hebrews,"

/.f.,

a thorough

Hebrew.
I

See

this verse

under Asyndeton.
lords."

Tim. vi. 15. "The King of kings, and Lord of Compare Rev. xvii. 14 and xix. 1(S.
Rev.
for ever
i.

6.

" The ages of the ages,"

III.

i.e.,

to the remotest age,

and ever.
Adjectives.
:

John
own
people,
I

i.

II.-

"

He came

possessions, neuter) and

iniiseiiliiie),

received

unto His own, (tu i'^ia, ta idea i.e., his His own (01 16101, lioi idioi, i.e., His own Him not."
spiritual things with
{

Cor.

ii.
it

13.

"Comparing
Tri'd/KiTiKois
i.e.,

spiritual."
pneninatikois
thinsrs

In the

Greek

is

Tri'dyoiTiKa (ri'-yK/jiVoi/Tcs
to

pnennintika
declaring.

sioikrinontes),

spiritu<d

persons

spiritual

POLYPTOTON.
Or, as in the English order, "declaring [sunkrinontes, see
{pneumatikois, masculine gender dative plural).*

285

l>\urc\.

XV. 34) spiritual things {pneumatika, neuter plural) to spiritual persons

Cor. ix. 8. "And God is able to make all (Tracrav, pasan), grace abound toward you that ye always having all sufficiency in all
1
;

things

(7ravT6 Trai'Tore Tracrav,

panti pantote pdsan)

may abound

to

every

(all) {irav,

pan) good work."

Compare chap.

iii. 1

and see The Mystery, by the same author and publisher.

And

see under Ellipsis, page 77.

(b)

Repetition of the

same word

in

a Different Sense.

ANTANACLASIS:
Kipititioii of
tlic

or,

WORD-CLASHING.
in

S(V)ic

]\\>r(i

the

same Sentence,

with
Ant'-an-a-cla'-sis,

Different
(anti),

Meanings.
(a)ia),

from

dvTi!

against or back, dvn

up, a.nd

Hence, a breakkAcio-is (klasis), a breaking from kAow (klao), to break. this figure because, when against. This name is given to ing up in its plain and natural sense, been once in a sentence has used word a it is used again in the same sentence in another sense which breaks up against it. It is the use of the same word in the same sentence in two It is essential to this figure that the two words must different senses.
;

be

t}i

same

in spelling.''
is

When

they are

5////fr;' in

spelling but alike in

(q.v.).

sound, the figure

It is in

known by another name. Paronomasia

:

live "

frequent use in all languages or " learn some craft while you are young that
live

e.g., " while

we live, let us when you are

old you

may

without craft."
Declaration
said,

When
signed,

the

Hancock

"We
"

pulling different ways."

of American Independence was being must be unanimous; there must be no Yes," said Franklin. " we must all hang
shall all

together, or most assuredly

we

hang

separately."

correspondent
I

recently wrote
it

concerning a certain subject

it,''

"The more
obvious.

think of

the less

think of

where the meaning

is

With

this figure

we combine
or,

in

our references the figure of

PLOCE:
pronounced
plo'-kee.

WORD-FOLDING,
{plokee), a fold nr plait,

Greek

ttAoki/'

from

TrAeKoj

(pleko), to txi'ine, twist, weave, or braid.

As in Antanailasis, the same word is repeated in a different sense. Only with Ploce that sense implies more than the first use of it. It " His wife is a wife often expresses a property or attribute of it. Lord Chatham In that great victory " Caesar was Caesar." indeed." says, speaking of Oliver Cromwell, " He astonished mankind by

ThisditTcr3 from a
spelt in the

Homonym

(see

Appendix D). which

is

a different

word

tliou);ii

same way.

ANTANACLASIS.
his intelligence, yet did not derive

287

prince in Europe

he drew

it

mind.

He

observed

facts,

it from spies in the cabinet of every from the cabinet of his own sagacious and traced them forward to their

consequences."
In our examples from Scripture,
lists of

we

will

not give two separate

In

these figures, as

it is

often very difficult to classify them.

many

of the examples the reader will have, however,

little difficulty in

distinguishing them.

Other names are also used for this figure, either synonymous, or referring to some special variation, or shade of meaning. It is sometimes called HOMOGENE (o/xoyevr^s), ho 'mo-genes, from ofjLO'i, the same, and yevos, kind : i.e., of the same family : in the case of words from the same root or origin and is thus more appropriately
:

confined to the figure Polyptoton

(q.v.).

ANACLASIS,

an'-a-clas'-is,
(avTt'cTTacrts),

a breaking back.
an-tis'-ta-sis,

ANTISTASIS
opposition.

a standing against,

or
in
is
it

word stands against the other an opposite sense. In Rhetoric, the figure is used where an action defended by" showing that something M'orse would have happened if

So

called because the one

had not been done.

DIALOGIA
meanings.

(di-a-Iog'-i-a),

the interchange of words or of their

In Latin the figure

is

called
a breaking back
;

REFRACTIO (7't'-/ra<:'-('/-o),
Antanaclasis.

similar in

meaning to

RECIPROCATIO
meanings.

(re-cip'-ro-ca'-ti-o),

interchange

of

words

or

There are instances of two words being spelt exactly alike, and yet having different meanings. These are called HOMONYMS.

We

not used as such, and are not used

given a
list

can hardly class them with Figures of Speech, because they are We have, however, in Repetitions.
of the

most important

in

Appendix D.
:

The

following are examples of Antanaclasis, or Ploce

Judges xi. 40. "The daughters of Israel went from days to days to talk with the daughter of Jephthah the Gileadite four days in
a year."
Here, " days "
year),
is first

and afterwards literally days "). See under Synecdoche.

used by Synecdoche for a year {i.e., year to for days of twenty-four hours ("four

288

FIGURES OF SPEECH.
Judges XV.
i6.

The word "lion

is

(humor) means not only an

rendered)
to

ass,

but a mass (or Juaps as the word

Philistines

imply that the

were to be no more regarded than asses:

'

With the jaw-hone of an ass (hamor), A mass (hamor), yea, masses ' With the jaw-bone of an ass,
;

Sam.
("li'Il,

i.

24.

" And the child

was a child

slew a thousand men."

was young."

child

naar)

p;'?, uaar).

In English

Hebrew: And the idiom we

should put the emphasis on " was." In the former case the word is used of the child Samuel; and in case, a child of tender age, (by the figure Syncchdoche, latter the
q.v.,

the word "child

"'

is

used to denote the kind).

Ps.
rosli)
:

cxli. 5.

"
it

It

shall be

an excellent

oil (oil
it.

of the

head)

(tDNT,

let

not

my head
time

CtDNT, roshee) reject

for the

The
time
let
it is

first

means the head, or head

{q.v.)

put by Synecdoche
it.

of hair and the second whole body or person, i.e.,

;

me

not refuse

Isa. xxxvii. 18.

laid

" Of

a truth. Lord, the kings of Assyria have

(ni:i'1NrT,

waste

all

the nations

ha-aratzoth,

lands) and their

is

countries
land.

(d2"1N, artzam, land)."

Here, the repeated word

j*TN,

As the Text now

stands, the

word lauds

is

put by Metonomy

{q.v.)

for the inhabitants (but according to an alternative reading in some IMSS. it is actually nations, as it is the parallel passage 2 Kings

and in the second, for their country which they inhabited. 17) Hence, the A.V. has translated the figure by giving two different renderings (" nations " and " countries ") of the one repeated word " land."
xix.
;

Isa. Iviii. 10.

" If

thou draw out thy soul to

first
;

tiic

iuuigry and

satisfy the afflicted soul."

Here, the word "soul"

is

put (by Metonymy) for the feelings

of kindness, liberality, and charity

and then (by Synecdoche) for the

person himself

who

is in

trouble.

Here, the words of Jehovah are emphasized and Isa. Ixvi. 3, 4. solemnised by the structure of the passage which exhibits /:/)f/Hf;</o5 or

Ixx.), this line

According to another pointing of the same consonants (as exhibited in the would read, " / have utterly destroyed t/ieni.'" In this case the Figure
^l///rt//n(/fls/5)

would be (not
exaleiplioii

but Polyploton (q.v.): riz.,\s\., (^(iXfiiJHov t^)/Af(i/a

Tlius

Hebrew, Tnorf I'^Oll \^liaiiwr ilutiiuirtenii). preserving the correspondence between the second and fourth lines.
exeeleipsa),

or

ANTANACLASIS.
Chiasnios
first
;

289

and the words when repeated are used in another sense, (q.v.) time of the natural acts of men, and the second by Aiifliropopatheia {q.v.), of God.
the

a
I

Their soul delighteth

b
I I

in their

abominations.

also will

choose

their delusions

and

will

bring their fears

upon them
c
I

Because when

called,

none did answer

c
I

When
1

spake, they did not hear

evil

b
I

But they did

which

before mine eyes, and

not.

chose that

a
I

In

delighted

Here, in " a " and "

a,''

choosing

while, in " c "

we have delighting in " b " and " 6," the and " c," we have the reason given for each.
:

Jar, vii. i8, ig.

is

'*

they

provoke me
in

to anger
it is

That they may provoke me to anger. ? saith the Lord."

used of the act of the people
in

Do

In the first place,

provoking

God

the latter,

it

used of the punishments

inflicted.

Do

they

provoke

me ?

No
14.

they bring upon themselves the anger and fury of

Jehovah, as the next verse goes on to explain.

Jer. viii.

"

Let us be

silent there."
security
in
in

propose to

rest

in

quietness and

prophet answers them with the same word

Thus the People sin. But the a different sense " The
their
:

Lord our God hath put

punishment
Jer. xxxiv. 17.
ing liberty
. .

us to silence "
;

i.e.,

the silence of Divine

the silence of death.

" Ye have not
I

hearkened unto me,

in

proclaim-

behold,

proclaim a liberty for you, saith the Lord."

give " liberty" to the oppressed, which

The people had refused to He had commanded in verse 9.

kind of liberty

Therefore He will proclaim another and pestilence, and famine to sword, liberty for the

destroy them

as the context shows.

Ezek. XX. 24-26.

of the passage.

Here the figure

is

heightened by the structure

a
I

Because they had not executed my judgments, b but had despised my statutes,
I

B
I

and had polluted

I

my

sabbaths

a
I

Wherefore gave them statutes that were not good, b and judgments whereby they should not live
I
:

and

polluted them

in their

own

gifts, etc."

290

FIGURES OF SPEECH.
Matt.
viii.

22.

" Let the dead

word
those

bury their dead."

'

In tlic tbniior place, the

in sin
"'
;

refers to the spiritually dead,

this

dead

in

the

latter, to

John i. lo. " world knew Him not."

The former
unbelieving men.
place

who have departed The world was made by Him

refers
to

mortal

life.

(the

Word), and the

the
latter

the ,created

world,

to

John.

1.

II.

" He came unto

it

His own, and His

own

received

Him

not."
In

the

former place,

refers to

His own possessions

(iikisciiHiu' pliinil).

{iicutcr

phinil); in the latter, to His

Polvptotoii.

own

people

See under

John ii. 23, 24. " AJany believed {TrurTeveu', pistcuiiii) in His name, when they saw the miracles which He did. But ilesus did not commit himself (Trio-Tcrsti', pistcneiii) unto them." In the former place, the word "believed " means to assent to His
doctrines by a confession of faith
a friend, to place confidence
in.
;

in

the latter place, to trust as therefore

:

The words read

"

Many
did.

believed in His name when they saw the miracles which He But Jesus did not himself believe in them."

John
is

iii.

31.
(k-

-"

He
"
;

that

is

of the earth
fj^ees),

{ek

t?i<;

yT/s-, t/.-

tcis fj^ecs)

of the earth
T>/s-

t>/s y.^;,

ck tees

and speaketh of the earth

of the earth (in respect to his
(in

((K

yv/s,

ek ters

i(ecs)

i.e.,

he that

is

natural birth and origin)

is

of the earth

respect to his nature) and

speaUeth according

(to his nature).

-

John
eat.

" His disciples pra\ed him, saying. Master, iv. 31, 32. But He said unto them, have meat to eat that ye Unow not of." In the former place, the word is used natui-all\- of eating food; in
I

the latter, spiritually, of doing the Father's

will.
I

See verse
of

S4.

John
In

xix. 22.-

"What
it

have written,
refers to

have written."
writing;
in

the

former place,

the

act

the

latter, to the writing

which standeth written.

Rom.

ii.

12.

"As many

as have sinned

without law
in

(aid/iws'.

tnioinOs) shall also perish

without law
the

(di-opus-, (luoiiios).

Here,
it

in

the

former ease,

it

means not under

"II'

Law;

the latter,

means

without the judgment of the Law.

Rom.
In

ii.

26.

of the law, shall not his

the uncircumcision Ueep uncircumcision be counted

the lighteousness
f)r

circumcision."

the
;

(icntiles

former place, the word "uncircumcision" denotes the and in the latter, their condition as fullilling the requirements

ANTANACLASIS.
of the

291

Law. For this is the force of SiKauofxa ((fikaioiiui), which is not righteousness as a state or condition, but the righteous rcqniremcuts of the Law.
But now the righteousness of God without the Law and the Prophets." In the former case, the word denotes moral law {)io article) without the works of the law, as opposed to faith in the latter case, the word denotes the Mosaic Law {u'ith article), N.B. There is no article before the word righteousness, so that it means a Divine righteousness: the same as in chap. 17.
iii.

Rom.
is

21.

"

law

manifested, being witnessed by the

i.

Rom.
what law
law at
all

iii.

27. " Where

is
;

boasting then

It

is

excluded.

By

of

works

?
it

Nay

but by the

law
;

of faith."

In the first place

refers to divine law

but to faith
i.

itself

and in the second not to by the genitive of apposition, " the law, i.e.,
might appear sin."
in

faith," as in

17.

(See Appendix B).

Rom.
latter
it is

vii. 13.

" But sin, that

is

it

In the former place, sin

used of
vii. 23.

its

Rom.

" But

used of the old nature; while, real sinful nature and character.
I

the

see another

against the law^ of

of sin which
In the
is in

my mind, and my members."

and third

bringing

law me

in

my members,

warring

into captivity to the

law

first
is

places, the

word
it
;

"

law

"

refers to the old

it it

nature, which

indwelling sin, because

once lorded

over him,
refers to

though now it only struggles to usurp again in the second the divine law {i.e., the new nature) implanted in him, which to the former, and contests its claims.

is

contrary

Rom.

ix. 6.

"They are not

"Given
is

all

Israel which are of Israel."

Israel

Here the former place

from
Israel's loins.

refers to the true spiritual seed of

the latter denotes Israel according to the flesh, the natural descendants

Rom.

xii.

13,

14.

(8toj;<oi'Ts,

diokoiites)

to hospitality.

Bless them that persecute {^imkovtu^, diokontas) you."

The word
to

StwKeiv (diokeiii)
in

used

in

the former place, and means

in

pursue or follow closely

in

a friendly sense; but,

the latter place,

it

means the same

"

a hostile sense, to follow closely so as to persecute.

figure
is

In the A. v., the

lost

by translation.

Literally,

it

is

Follow up
I

hospitality.

Bless them that follow

you up

1/0 i)iji(re

you]

Cor. xi. 24. "And when He had given thanks, he brake and said, Take, eat this is my body, which is broken for you."
:

it,

292

FIGURES OF SPEECH.
Here the verb
to

break

is

used, in the former case,

it

in its

proper

signification
suffering's

while, in the second place,

;

is

used spiritually for the

and crucifixion of Christ where the word is " given."

I

as

is

clear from

Luke

xxii. 19,

Cor. XV.

28.

"And

when
unto

all

things

shall

be subdued
things under

(I'-oTumreii', Inipotdssciii)

unto him, then shall the Son also himself be

subject Him."

(vTTOTao-cTfU', liiipotasscin)

Him

that put

all

The verb means tu arrange in order, but The former sense is used of Christ, the
explained on Ps. ex.
1

also to reduce to order.

latter

of

all

others (as

l).-

Cor. XV. 28.

in all."

" That

put all things under him, that

God may
;

be all

In the first place "all " refers to all created things

and beings
all

in

the second, to
" All,"

all

universal power, "that

it

God may

be over

things;

and, in the third,

refers to

all

places.

being an adjective, must be associated with some noun

it

(expressed or implied) which

qualifies.

Here the nouns are

implied,

and the omission

2

(see

under

Ellipsis)

produces the figure of Antmiaclasis.

Cor. V. 21.

" 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,
it

in

the
;

former place,
while
in

means

" sin " in the ordinary acceptation of the

it is

word

the latter place,

i.

put by Metonymy

{(j.v.)

for a sin-ofTering.

Eph.

3.

"

Blessed

(rAoy>/T05, eidogectos)

be

the

God and

Father of our Lord Jesus Christ who hath blessed us

ho enlogccsas)," etc.

(o ei'Aoyi/(ra,

But here we repeat it in order to point We do out that the word is used in two different senses. not bless God in the same way that He blesses us. The former word The former is always used of God, the latter may be used of men. word means the Being who is to be spoken well of, the latter means especially by God the being of whom good has been lastingly spoken
This
is

really Polyptoton.

" blessed "

Himself.
I

Tim.
.

vi.
. .

5.

6.

"

making gain making gain."

See Things

but godliness with

Supposing that godliness contentment

is

to be a a great

is

way of way of

to

Come

for October, 1S98.

ANTANACLASIS.
^

293
in

Here the word

and
in
ii.

7ro/3to-/i,ds

(porisnios)

is

used

two opposite assosupposes

it

ciations.

In the former case of

what a
really

false Christianity
is.

to be

the second, what

14.

through death he might destroy him that had the power of death, that is, the devil." Here, the first "death " is put by Synecdoche, for the atoning results of Christ's death while the second means the act and article of natural or physical death.
:

Heb.

"That

it

I
i.e.,

Pet.

iii. I.
,

" That,

if

any obey not the

word

[toj

Aoyw,

to

logo
:

the Gospel]

they also

speaking or talking] be

may without the word won by the conversation of

\X6yov, logon

i.e.%

the wives."

SYNCECEIOSIS;
The
Ri'pftitioii

or,
in

COHABITATION.
same
Sciitciuc icHli
ivi

of

flic sniiii'

Word

tlic

Extended

Meaiiins^.
Sj'ii -u-i(.i-i> -sis

dwelling

in the

from o-i'i' same house.

is

(sun),

to<^etlicr icitli,

and

otVc/wiris (oikeiosis),

This figure

so called because two words are used, and

in

the

general sense, but with a different and more extended signification.

They dwell

together as

it

were

///

the
it

same house
in

and

jet, while

one

speaker takes up the word and uses

a different thing.

the

same

sense, he yet

means

The Latins
together.

called

it

COHABITATIO,
. . .

cohabitation, a dwelling

Matt. V. ig. "Whosoever mandments, and shall teach men kingdom of heaven."
Pharisees

shall break

one of these least comin

so,

he shall be called the least

the

In the former place, the allusion

is

to the distinction wiiich the

made between different commandments (just as Rome has since made the distinction between "venial" and "mortal" sins). There is no such distinction, and therefore, when 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,

xviii.

l.

"Who,
In

in

that case,

is

the greatest

in

the kingshall
in

dom

of

heaven?"

verse 4 Christ answers.

little

"Whosoever
is

humble himself as this kingdom of heaven."

In

child,

tlic

same

greatest

the

sense of pre-eminence.

its ordinary tiie disciples use tlic woid in 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 with

the former place

xvii.

24-27.

Matt.

xix.

l6,

Good
life ?

.Master, wiiat

And He said none good but one,

"And behold one came and said unto him, lio tliat may iiave eternal good thing siiall unto him. Why callest tiiou me good ? There is
17.
I 1

that

is

God."

SYNCECEIOSIS.
In the former case, the

2!-)5

young man uses the word "good

;

" of

mere
the

creature goodness, such as he supposed Christ to have

latter case, the

while

in

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.
;

John vi. 28, works* of God ?

29.

"What

shall
. . .

we do

that

we might work the

them. This is the work of God, Jesus answered that ye believe on Him whom He hath sent." In the former case, the word " 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.
:

Acts xxvi.
(or " with

28, 29. little " R.V.)

Here the apostle repeats the word

in

"

almost

"

the same sense, but with a far higher and

more extended meaning.

See Polyptoton.

SYLLEPSIS
The Repetition of
Syl-lep'-sis,
flic

or,

COMBINATION.
tlie

Sense without

Repetition of the
A<'/i/i

Word.

from uvv
is

(sun), together with,

and

(leepsis) a taking.

This name
yet
it

jiven to

the figure

takes on t'wo meanings at the

itself
is

when only same time.

;

one

word

is

used, and

The word

used only once

and ought to

be, but is not

repeated in the next clause, being omitted by Ellipsis

(</.!'.),

but the two

meanings are taken

togctlter loith the

one word.
joining or meeting together,
together, conipoiinditig,

and

It is called SYNESIS (Syn'-e-sis), a SYNTHESIS {Syn -thesis), a putting

from

crvv (sun), together,

and

TidrjiMi

(titheemi), to
is

put or place.

The
(q.v.).

Syllepsis here considered

is

rhetorical rather than grammatical

There

a form of Syllepsis which involves change rather than

be found therefore under those figures
in

addition.
division.

It will

our third

Chron. xxxi.
is

8.

"They

blessed

the

Lord and

his

people
that

Israel."

Here there
they gave

a duplex statement.

They blessed the Lokd,

;

is

thanks and celebrated His praises; and they blessed His People Israel but in a different way they prayed for all spiritual
;

Him

and temporal blessings

for

them

in

the

name

of the Lord.
is

Two meanings
once.

are thus given to the word, which

used only
is

The sense is repeated, but not the word, and the same in each case.
Joel
tions
in
ii.

the sense

not

13.

" Rend your heart, and not your garments."

is

Here the word "rend"

:

used only once, but with two significa.

it

the former sentence

is

used figuratively
the

in

the latter

literally

the heart not being rent

in

same sense

in

which garments

are rent.

2.

Of Different Words.
same
sense).

(n)

In a similar order (and in the

SYMPLOCE
The Repetition of
different

or,

INTERTWINING.
in

Words

successive

Sentences in the same

Order and

the

same Sense.

Sym '-plo-kee from An intertwining of two

',

cri'i.'

(sun), together with,

and

ttXokij (plokee), a folding.

:

different

words

in

a similar order

one at the

beginning and the other at the end of successive sentences.

It is

a combination oi Anaphora
called
it

iq.v.)

and Epistrophe

(q.v.).

The Latins

COMPLEXIO,

combination, and

COMPLI-

CATIO,
words,

a folding together.

When
it is

phrases or sentences are thus repeated, instead of single

called Coenotes
(q.v.).

not follow that there

Isa.

Though there may be more than one word in the is more than one in the original.
ii. 7, 8. We have " Their land also is

English,

it

does

it

in

alternate lines
of silver

full

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.

"Thus saith the Lord God,

servants
shall eat,

" Behold

my

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

heart,

two

lines

we have

Epistrophe

in

the

word

heart.

29S

FIGURES OF SPEECH.
Jer. ix. 23 (22).

Here,
"
>),

in

the Hebrew, the three sentences begin,

al-yitlihallcyl),

*'

Let him not glory

I

(SWh^-Sn,
Jiis.

and each ends with

the pronominal suffix

Cor.

xii.

4, 5,

6.

Here

in

tlie

" diversities " "

or differences (^luiptVeis, diainscis),

Greek each verse begins with and ends with

the

same

" (ai'ru?, antos).

I Cor. xiv. 15. Here the two words repeated and emphasized by Syniploce are " the spirit " and " the understanding."

Cor. XV. 42-44.

Here
in

we have

four pairs, a kind of double

Aiiiiphoni.

"It

is

sown
It is

in

corruption
dishc^iour;

raised
in

incorruption.

It is

sown
It is

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."
2
figure.

Cor.
"

ix. 6.

Here the Greek exhibits a beautiful example of this

soweth soweth
sparingly, sparingly shall
bountifully, bountifully shall

He He

that that

reap also reap also."

:

With

this

is

repetition of the

combined the figure of Aiiii<iiplosis words " sparingly " and " bountifully."

(</...),

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 f(3und in thee
,

any more

at all

and and and

the srumd of a millstone shall be heard in thee the light of a candle shall shine in thee

no more no more at all

at
:

all.

the voice of the bridegroom and of the biidc shall be heard in

thee no more at all." Here we have Aiiastroplu

Jipistrnp/ii'.

{i.e.,

Pohsyiitiitcn)

combined with

(b)

In a different order (but the

same sense)

EPANODOS
Tlic Repetition

or,
in

INVERSION.
(Jiodos),

of the same Words

an inverse Order (but same Sense).

a

E-pan '-o-dos is from Ittl (epi), upon, dva (ana), back, and o86s luay, and means a laay back again, or more simpl}^ a return.
repeated, not in the

After two, three, or more words have been mentioned, they are

same order
it

again, but backward.

i.e.,

The Latins
SIO,
i.e.,

called

REGRESSIO,

regression,

and

INVER-

inversion.
propositiojis

When
figure).

are inverted and

is

thus contrasted, and not

(see the next

merely the words, the figure

called

ANTIMETABOLE
thus related
it

When

only the subject matter

is

is

called

CHIAS-

though this may also be called an Epanodos. This we have given under Correspondence. When words or phrases are repeated
(q-v.),

MUS

in this inverse

order

it is

called

SYN ANTES IS,

a meeting together.

Gen

X. 1-31.

Ham,
-1.
I

a
I

1-.

Shem,
-1-.
I

c
c
I

2-5.

and Japheth. The sons of Japheth.

b
I

6-20.

a
I

21-31.

The sons of Ham. The sons of Shem.

flax

Ex.

ix. 31.

a
I

"

And the
b
I

a
I

and the barley was smitten, b for the barley was in the ear, and the flax was boiled."
I

Isa. vi. 10.

a
I

"

Make
b
I

the heart of this people and make their ears heavy, and shut their eyes c
;
I

fat,

e
I

lest

they see with their eyes,

and hear with their ears, b and understand with their heart."
I

3(W

FIGURES OF SPEECH.

Rom.

ii.

14.

'*

Which have
{voixov

not the law

novion

(/av/

ro/xov, niee

nonion)

these having not the law

ji^j,

i)iec)."

The

figure,

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

word

" law."

N.B.-~The words " by nature" must be read with " who have not Gentiles by nature are not the law," and not with the verb "do." 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
all

under

sin

(iii.

9),

the Gentile (chap,

(iii.

i.),

the

Jew

(chap,
2 Cor. a
I

ii),

and
3.

alike guilty before

God

19).

i.

" Blessed be

God,
of mercies,
all

b
b
ii
I

even the Father of our Lord Jesus Christ,

the

Father

and the
II.-

God

of

comfort."

John
a
!

"Follow not that which is evil, b but that which is good.

I

b
I

He

that doeth

good

is

of

God

But he that doeth evil hath not seen God."

illustration see

For further

under CorrespoiKfcnce.

ANTIMETABOLE
Epanodos,

or,

COUNTERCHANGE.
reversely,

icifh

Contrast or Opposition.

An '-ti-nie-tah

'

-o-lee,

from avri

(anti), against, fieTci (nieta),

and

(SdXXciv [balleiii), to tliroic.

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 words against one another.

It is

also called

DIALLELON,
Me-tath'-e-sis,

from
i.e.,

Sta {dia), through,

and

AaAeoj

(laleo), to speak, to

say (or place by speaking) one thing against another.

transposition,

Also
in

METATHESIS,

{rom

/xeTa (nieta),

beyond, or over, and tWij/xl

(titJieenii), to

place.

This name

is

also given
called
it

Etymology, where

letters

are
i.e.,

transposed.

The Latins

COMMUTATIO,
Gen.
a
I

commutation,

changing about.

iv. 4,

And
b
I

the

5. Lord had respect

rt
I

unto Abel and to his offering: But unto Cain, and his offering he had not respect.
b
I

Chron. xxxii.
a
I

7, 8.

There be more with us

b
I

than with

him
is

b
I

With him
is

a
I

Isa. V.

20.

but w^ith us
"

an arm of flesh, the Lord our God.

call

Woe

unto them that

evil

good, and

good
evil
that put
;

darkness
for light,

and light

for

darkness
that put bitter
for

sweet, and sweet for

bitter."

302

FIG URES
Isa. Iv. a
j

OF SPEECH.

8.
"

For
b
I

my

thoughts

are not
I

neither are

your tli()uu;hts, your ways

a
I

my

ways, saith the Lord."

In verse 9 these

In verses 8

a
I

words are ni their natural order. and 9 taken together, the figure is a simple Epdiuxfos " For my thoughts are not your thoughts, Neither are your ways my ways, saith the Lord. b b For as the heavens are higher than the earth, so are my

ways
(I
I

higher than

your ways,
;

and my thoughts than your thoughts." Here in a and (i we have "thoughts" while in b and " ways." Further, there is another involved Epanodos in b and as there is between a and b. the " my " and " your "
;

we have
between

b,

Mark

ii.

27.

"

The sabbath b was made for man,

I

b
I

and not

man

for

the sabbath."

John

viii, 47.

"

He
b
I j

that

is

of

God.
{i.e.,

heareth God's words,

the words)

b ye therefore hear them not because ye are not of God."

John

XV. 16.
"

Ye
b
I

have not chosen

me,
but
I

have chosen you."

John

XIV. 17.

" Fven
it

the Spirit of Truth

whom
b
I

the world cannot receive,

because
c
I

seeth him

not,
:

neitlier

knoweth him

c
I

but ye

know

him

/;
I

for he

dwelleth with you,

in b

and shall be in you." Here the words are not repeated as to seeing and receiving

and

<

but the tact

is

staled

ANTIMETABOLE.
I

;)3

Cor.
a
I

xi. 8, g.

man

"

For the
b
I

is

not of the

h
I

but the

woman woman
for the

a
I

of the
c

man.
Neither was the
I

man

created

d
I

woman,

d
I

but the

woman

c
I

for the

man."

Gal.

V. 17.

a
I

"

The
b
I

flesh lusteth

against the spirit,

b
I

and the spirit

18.
(httle children)

a
I

against the flesh."

ii.

John
a
I

Last time
b
I

Antichrist to

come

(and as)

b
I

many come

(even now)

a
I

last
6.

time (whereby).
is love,

John
a
I

that

"

This
b
I

we walk

after his

b
I

This
.

is

commandments. the commandment,

walk
in it."

a
3

that

ye should

John II.
a
I

"

Follow not that which

b
I

is

evil,
;

but that which

^
I

He

that

good doeth good is

is

of God,

a
I

but he that doeth evil hath not seen God."

(of lines)
1

Other examples of introverted parallelism

in

may
i.

be studied
xxv. 3;
ii.

Gen.

xii.
iii.

16.
1

Deut.

xvi.

5,

6:

xxviii.

1,

2.

Sam.

2;
Joel

2 Sam.

1.

Kings

xvi. 22.

Prov. xxx.

8, 9.

Isa. Ivi. 3-7.

18-

Micah -iii. 12-iv. 2. Zech. ix. 5. But they are to be found 21, 30, 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 ParaUdisiii and Correspondence.
31.

{(I)

Similar

in

sound (but different

in sense).

PAREGMENON
Tlic

or,

DERIVATION.
from
the

Repetition

of

Words

derived

same Root.

Pa-reg

from ~apd (porn), beside or tiloiig, ayciv (agein), to lend. words are derived from the same root. Hence, the name Pnregtnenon is used of the Figure when the words are similar in origin and sound, but not similar in sense.
-iiie-uoii,

In this figure the repeated

The Latins
This
is

called

it

one of

the

DERIVATIO. Figures common

hath

to

all

languages, but

is

generally very difficult to translate from one tongue into another.

Ps. Ixviii. 28
{y\}^,

(29).

" Thy God

(rrj^i?,

commanded thy strength

nzzechah): strengthen
for us."
18.

uzzah)

O God that which thou hast

petros) and upon this

wrought

Matt. xvi.
rock
(TreV/xi.,

"Thou art
1

Peter

(ireTpo'i,

petra)

will build

my
is

assembly.''

Here note (1) that Petros our Lord, but given because of
a piece of a

not merely Simon's

its

meaning.

" Petros "

name given by means a stone,

rock, a moving stone which can be thrown by the hand. 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.
is sa.xion,

This difference
while petra
is

is

preserved

in

the Latin,

in

which petros

rupcs or scopuliis.

(2)

In the case of petros,

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 expressed: "Thou art Trer/jos," where it is usedas a proper name but the sense of the word is there as well, Peter, and there is no figure though not repeated in words: "Thou art (irfrpo'i), a stone." Thus
for the

word

is

used

in

there

is

a metaphor implied,

i.e.,

Hypocatastasis
is

(q.v.).

(3)

While

petros

is

used of Peter, petnt

it

used of Christ

for so
11,

Peter himself understood

(see

Pet.
1

ii.

4, 5, 6,

and Acts

iv.

12;

Cor. x. 4. " And that rock (irtTpa) and so the Holy Spirit asserts in was Christ," where we have a pure metaphor {q.v.). So that petros represents Peter's instability and uselessness as a foundation, while

PAREGMENON.
pcfra represents Christ's stability as the foundation which

305

God Himself

has

laid (1

Cor.
xiii.

iii.

11.

Isa. xxviii. 16).

John
English.

But

there
;

knowest not now Here, the two words

first is
o?(5rt

appears to be the Figure of Parcgmcnon in the " What I do thou is no figure in the Greek. but thou shalt know hei'eafter."
"

know

" are different in

the Greek.

The

{oida), to knoiu, as

a matter of absolute knowledge, but the

latter

is

yivwa-KM (giiidsko), to get to kiioiv, learn.

John
taketh

XV.

2.

"

away
it
i

(aipei,

airei*)

Every branch in me that beareth not and every braneli that beareth
:

fruit
fruit

he

he

purgeth

{Ka6(upei,,

kathairei)."
"

Acts

viii. 31.

a avayivioa- Ki^, ginoskeis

Understandest thou what thou readest" ha anaginoskeis).

(yn'oxTK-et?

Here, the former verb means to know by learning, to get and the latter (which is the same verb compounded with again, means to read, especially, to read out loud.

to
ai'a

know

(and),

Rom.
that judgest

ii.

I.

" Thou art inexcusable, O man, whosoever thou art

ho krinon),
for
(/cara/c/atVeis,

(o

KplvMv,

krineis) another thou condemnest

for thou that judgest (6 Kpivwv,

wherein thou judgest (Kplvei^, katakrineis) thyself

doest the same things."

For as by one man's disobedience (TrapaKov/s, parakoees) many were made sinners, so by the obedience (iVokot;?, hypakoees) of one shall many be made righteous."
V.
19.

Rom.

ho krindn)

"

more highly (r7rp4>povdv, but hyperphronein) than he ought to think ((f^povelv phronein) to think (</)/)oveu', phronein) soberly {a-Mc^povdv, sophronein)," etc.
xii. 3.
, ;

Rom.

" Not to think of himself

he

i.e.,

" but so to think that

I

Cor.

xi.

29. " For

may

think soberly."

he that eateth and drinketh unworthily,

{Kplfxa,

eateth and drinketh damnation

ing
(8iaKptvoji',

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, while the latter word but a matter for judgtnent, an accusation make distinction a diakrinon means to distinguisli, to ; though, by the act
;

communion, they professed to belong to the Body of Christ, yet if they did not discern the truth connected with that Body (i.e., Christ Mystical) and distinguish their fellow-members of that Body from all
of
* I.e., he liftetli up,

as in Luke
4

xvii. 13.

John

and especially Dan.

vii.
it.

(Theodotian's Version).

Acts iv. 24. Hev. x. xi. 41. See under Ellipsis, page 13.

5,

t I.e.,he prtineth

:<0<i

FIGURES OF SPEECH.
they condemned themselves, they accused themselves.
For,

Others,

while they ate and drank thus, they did so unworthily: and by that

very act they condemned themselves.

" For if we would judj^e (rttcK/xVo/ter, diekrinowe should not he judi^ed (IkiilvujuOh., ekrinometha). But when we are jud^'cd (Kjnvojxevoi, krinomenoi) we are chastened of the Lord, that we should not be condemned (K-'/.TaK/jt^^irj/zei katakritho1

Cor.

xi. 31, 32.

men)

ourselves,

men)
2
in

with the world."

Cor.
(to,

iv. 8.

"Perplexed

despair

(i^airopovjit\'OL,

(d-o/jor//ero(, aporoumenoi), but not exaporoumenoi)," i.e., at a loss to kiura'

wlidt to

but

}iot

utterly at n loss.

2 Cor. V. 4. be ui clothed {iK^vn-na-^ai, ekdusasthai), but clothed upon (7ri/8iVa(r6^(/.t, ependusasthai) " i.e., that we would not be found naked in the i^rave, but be clothed with
:

" Not for that we would

our resurrection body.

The
2

fij^ure

belongs also to

Pdirirnieiioii

(7.1'.).

Cor. X. 6." Having

in a

readiness to revenge

all

disobedience
is

(TTdpiiKoi'iv,

fulHlled."

parakceen) when your obedience So Rom. v. 19.

iii.

(v-aKoij,

hupakoee)

Thess.

11.

" Working

(/jya(o/ieiois,

ergazomenous)

not

at

all,

but are busybodies

It is

means to
)iot

periergazomenous)." difficult to expi-ess the thought in Hnglish. The latter word overdo anything ; to do with pains what is not worth doing. We
(~epi.tpya(onvnv<;,
:

might say doing nothing, yet over-doing

busy, hut fussy
;

or, not as offieial, but ojficious

or.

ov, not

doing their oivn business, but thebusinessofothers.

. . .

Heb.
heaven a

X.

(vTrtipy'ivTi'iy,

" Ye took joyfully the spoiling of xour goods 34. huparchonton), knowing in yourselves that ye ha\e in

bettei-

and an cnduiing substance

(virap^iv,

huparxin)."

Jas. ii. 4. judges of evil thoughts?"

in yourselves, and are become There tiie two words fiieKpiOijTi {diekritheete) and k^j'tiu. (kritai) are from the same root: the former means to make a distinction, and the latter judges.
if our heart condemn (caT(iyn(.(rK7y, kataginoskee) us, (}od is gri'ater than our heart, and knoweth (y(^l.'.^^f(., ginoskei) all things." Both words are fnjm the same root, and mean to kuo-,^', but the former lo kno:,' something against and the latter, simply to know, or rather i;<7 to kno'u', learn. For nothing can be hidden from (jod. Man cannot get to know our hearts by any means which he may try. (Jod can and does.
I

-" Are ye not then partial

John

iii.

2c.

" For

PARONOMASIA;
Par-o-no-nin'-si-n,

or,
in

RHYMING-WORDS.
Sonnd, hnt not nceessarily
in Sense.

The Repetition of Words similar

from
7ra.pd

(para) beside, and ovo/xa^etv (pnoinazein) to

name, make a name, or a word.

The

figure

is

so-called because one

word

placed alons^side of another, which sounds and seems like a repetition of it. But it is not the same it is only similar. The
is
;

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

rhetoricians
in

misname

this

figure

Prosonomasia, others

Antanaclasis or Pareehesis.
called
it

The Latins
ad,
to,

ANNOMINATIO,

or

AGNOMINATIO,
to

from

and nominatio, a naming (from nominare, thus has the same meaning as the Greek name.

name).

The word

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 but the eye or the ear is at passage, and pass it by unnoticed once attracted by the similarity of sound or 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 Sometimes a contrast is made sometimes referred to by the other.
; ; ;

u thought

is

added.
is

The

figure

very frequently used and

is

never to be disregarded.

This figure

is

common

to

all

languages, but the instances cannot

In

readily be translated from one language into another.

some cases

we have attempted to express the Hebrew or Greek words by the use but this is generally at the sacrifice of of similar words in English exact translation. Only by a very free translation of the sentence
;

can the two words be thus represented.

Sometimes we have found even this to be impossible but case we have given the original words in English characters,
:

in

each

so that

the similarity of sound

sufficiently plain

may

be perceived.

We

have not
it

in
is

each case
generally

stopped to point the lesson taught by the

figure, as

and

clear.

308

FIGURES OF SPEECH.
Neither have we made any classification of the passas^es, othermi.iln well be divided into those which are connected with
etc.

wise they
classified

proper names, or prophetic denunciations,

Or we
;

mijht have
(3)

them as

(1)

syiionyiiions

(2)

(iiititlu'dc

and

cf varied

sigiiificatio)/.

Gen.
(^rril)."

i.

2.

"And the earth had

become tohu (^nh) and bohu

second Figure used
in

Bible),

For the lesson taught by see under Aiiadiplosis.

iv. 25.

this (the

the

Gen.

" She called his name Seth (nm,

shath,
set)

Sheth). For God,

said she, hath appointed (ncj,

me

a seed instead of Abel,

whom

Cain slew."
ix.

Gen.

27.

" God
the

shall enlarge (FID:,

yapht)

.laphet (riD^S,

I'yephet)."

Gen.
///;-//
t(i

xi.

9.

-"Therefore

is

the

name

of

it

called

Babel (7^3,
balal,

Babel), because
h(ibl)lt)

Loho

did
all

there

confound (^?3,

or

the language of

the earth."

Gen.

xviii. 27.

Abraham says, " Behold now,

am
but dust
19.
will
("ID^,

me

to speak

unto the Lord, which

34. " Now
.

have taken upon aphar) and ashes

I

("IDN"J,

v'epher)."

See also Job xxx.

this

Gen. xxix.
(T!?'

time
his

my

luisliand

be joined

yillaveh)

therefore
"

was
will
1

name

called

Levi

("")S,

Levi,

or joiner)/'

Gen. xxix.

35.

Now

praise
(n'T^rT'''

(miN, odeh)
y'hudah)."

the

Loku

therefore she called his

name Judah

Gen. xli. 51. "And Joseph called the name of the firstborn Manasseh (nDDD, M'nasheh) For God, said he, hath made me forget ("^D?, nasshanee)." Gen. xli. 52. "And the name of the second called he Kphraim
:

(^"IDN,

Ephrayim):
in

for

God hath caused me

to be fruitful ("DIDTI,

hiphranee)

the land of

my

affliction."

Gen.
Gen.

xlix. 8.

shall praise thee C^J^TV,

-" Thou .ludah (^^^^T^^, y'hudah), thy brethren yoducha)."

xlix.

16.

"Dan

('{I,

Dan)

shall

judge (;n;, yadeen) his

People as one of the tribes of Israel."

Gen. come him

xlix. 19.
(^27^3"",

" Gad (73, Gad), a troop

;

(~I"i~I3,

g'dud)

shall over-

y'gudennu)
/
:

iiut

he shall overcome {IT,

yagud)

at the last."
-

Compare Gen. xxx. 6

.

"

Ami

I?aclicl

said.

God
(V^^

liath

Judjjod. ine

("'S^l,

dananni)

therefore she c;ilted his

name Dan

Dan)."

PARONOMASIA.

309

shout

Ex. xxxii. i8. " And he said, It is not the voice of tlieiii that (ni3;^, anoth) for mastery, neither is it the voice of tJieiii that cry (rriD.!^, anoth) for being overcome but the noise of them that sing (rTi3i7, annoth) do hear." It may be Enghshed thus: "It is not the sound of those who
:

strike, neither the sound of those

of those

who are stricken but the sound who strike up (musically) do hear." Num. V. i8. "And the priest shall have in his hand the bitter
:

water

(D^IGn

^D,

mey hammarim)

that

causeth

the

curse

(D^"i-iNqn,

hamarrim)."
xviii. 2.

Num.
joined

"

And

Levee), the
O^^"^"!,

tribe of thy father bring

thy brethren also of the tribe of Levi (''^h, thou with thee, that they may be

v'yillavu) unto thee to minister unto thee."

hakeyni),

he looked on the Kenites C2"')?n, and took up his parable, and said. Strong is thy dwellingplace, and thou puttest thy nest ("'Tip, kinnecha) in a rock."
xxiv.
21.

Num.

"And
in

Deut. xxx.

3.

And

all

the passages where Jehovah says, "

will turn or bring

again

(^ni^QJ"),

v'shavti)

the

captivity (n^ltpTlN,

eth-sh'vuth) of my people," there is this use of two similar words. See 2 Chron. xxviii. 11. Neh. viii. 17. Jobxlii. 10. Ps. xiv. 7 liii. 6 (7)
;

Ixxxv.

(2)

cxxvi.

1, 4.

Jer. xxx. 3, 18

xxxi.

23

xxxii.

44

xxxiii. 7,

1,

26;
25.

xlviii.

47;

xlix. 6, 39.
ii.

Lam.
7
;

ii.

14.

Ezek.

xvi.

53

xxix. 14; xxxix.

Amos ix. 14. Zeph. 1 Sam. i. 27, 28. given me my petition

:

iii.

and the Lord hath which I asked of him ("^FiSn, shaaltee) therefore also I have lent him (^rr^nSNffirr, hishiltihu) to the Lord as long as he liveth he shall be lent
this child
I

" For
;

20.

prayed

("'nSst??,

sh'alathi),

{h^i^m,
1

shaul)."

Sam.

xiii. 7.

"And

some

of the

Hebrews

(D"'^1^1,

v'ivrim)

w^ent over (^1^^,

the

" Abram the Hebrew" was so man who had come from the other side

N.B.

avru) Jordan."
called to describe

him as

of the Euphrates and had chapter,

so.

crossed over into Canaan.

verse
2

3.

See also
xxii.

xiv. 11, 21,

looked (li'tD^, yishu), but there was none to save {T^^^, moshia)." Or, they might crave, but there was none to save. See also Ps. xviii. 41 (42). From the two similar roots n^0 (shaah), to look, and i?;; (yasha),
42.
to save.

Sam.

" They

They are so called by Saul in this where the Philistines call them

310

FIGURES OF SPEECH.
I

Kings

ii.

36. --'And

tlie

Uinj^

sent and called for Sliimci. and

said unto him. Build tliec an house in Jerusalem, and dwell there,
j*o

and
as
in

not forth thence any whither"

(HilN")

HDN, aneh veanah),

;

i.i-.,

English, hither and thither.

said "

So verse 42
i.e.,

Thy

servant went no whither,"

Gehazi aneh veanah, hither and

Kinj^s
v.

and 2

25

thither.

Chron. xxii. 9. {nthd, Shelomoh), and

1

" For
I

his
j^ive

name
peace

shall

will

(01;',

Ix" Solomon shalom) and

quietness unto Israel

2

in his
;

days."

Chron.

xxviii. 11

Neh.

viii. 17.

See Deut. x\x.

3.
{'yiv'^j

Job.
in his

xi. 12.

" For vain

man

(mil, navuv)
thou.i^h

man would

be wise

yillavev), thou<*h

he born liUe a wild ass's colt."

Or, For man,

vanity,

will

vaunt of sanity;

humanity

be born as a

wild ass's colt.

From

the two verbs of like origin.

10.

Job
Ps.
(tZJ.v'in'i,

xlii.

Ps. xiv.

7 (8).

See Deut. xxx. See Deut. xxx.

"The
Or,

3.
3.

xviii. 7.

earth shook (i'?n'],vattigash) and trembled

vattirash)."
(17).

The earth shaked and quaked.

list

Ps. xxii. 16

Fvery important Massorah gives a

senses.

of

which occur twice

16.

in different

The word

"'~1N3

(kaari)

is

words one

of these words, and the two places are Isa. xxxviii. 13 and Ps. xxii.

no doubt also that some Codices read 1"1ND Dr. Ginsburg concludes from the Chaldce translation that both these readings were at one time in the text, and it is not impi'obable that one of the words of this pair dropped

There

can

be

(ka-aru) as a

rival reading.

out.'-

If

this

was the case then there was

originally

not only a

beautiful completeness as to the sense, but also a forcible Puroiioinasid

as well.

"They
and

tore ("IIND,
Oi-

kaaru)

like a

lion

('~IND,

kaari)

my hands

my

feet."

" Like a lion they tore

my hands and my

feet."

This

is

liorne out
is

The reading

by the stnictmr of the passage (verses 12-1 7). shown to require the two words, which thus make

the beautiful Pnroiioninsia : " Like a lion they tore

my

hands and

feet."

Exactly as

in

Isa. xxxviii. 13.

Sec

liis

Introduction to

tin- //<7/<

;.

liihl., pp.

988-972.

Sec under Fllipsh. pp.

28. 29.

PARONOMASIA.
Ps. XXV.
I

311

i6.

"Turn thee unto me, and have mercy upon me; for
(''DN ^D^"i,

am

desolate

and afflicted"

v'ahni ahni,

lit.

" (tjjlictcd

(U)t

/").

Ps. xxxix. II
(b''N,

(12).

"When thou with rebukes dost correct man

consume away
like

ish) for iniquity, thou makest his beauty to

(ffil?,

a moth

ash)."
3
(4).

Ps.

xl.

"

Many
will

shall see

it

(^>*T.,

yiru) and fear 0NT;'1,

v'yirau)."

Or,

Many
lii.

peer and fear.

See also Ps.

Ps.
Ps.
liii.

6. 3.
;

6 (8). See Deut. xxx.

my wanderings C7i), nodee) put (g). thou my tears into thy bottle (^7J^D5, 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.
Ivi.

"Thou

tellest

Ps. Ixiv. 4

(5).

"Suddenly do they shoot

at

him (^HT; yoruhu)

and fear

{^'1^"'.,

yiraku) not."
"
I

Ps. Ixix. 30, 31 (31, 32). a song (t'P?, b'shir).

. .

will

praise the
also
shall

name

of

This

please

the

God with Loro

better than an ox ("llOp,

hoofs."

mishor) or bullock that hath horns and

3.

Ps. Ixxxv.

I.

Ps. xcvi.
nations are
of the

5.

See Deut. xxx.

"

For

all

the gods CnSN'S^i, kol-elohay) of the

elilim)."
:

idols

{U'h'hi^,

This

latter

nothings, or things of naught

so that

we might render

it,

word means " The gods

declared

nations are imaginations."

13.

Ps. cxix.

" With my

lips

Cnobll, bispatai) have

(^niED, sipparti)."

Ps. cxxii. 6. " Pray for sh'lom) Jerusalem (;'Stp^T',

(^'"73};',

OT'Nffi,

shaalu) the
:

peace of

(Ql'Stp,

Y'rushalayim)
3.

they shall

prosper

yishlahyu) that
I, 4.

love thee."

Ps. cxxvi.

See
If

Deut. xxx.
I

Ps. cxxxvii. 5.-"

forget thee,

Jerusalem,

let

my

right

hand forget her cunning.''' This is how the passage stands in the A.V. and R.V. It has also been treated as an Ellipsis (see pp. 9, 10) where we have supplied "///f" after the verb, i.e., let my " right hand
forget nic."

The
second

first

verb

is

"^nBtpN

(eshkachech),
let
it

// I forget thee.

And

the

is

n^tlJn (tishkach),

forget (third pers.

sing.

Kal. fut.

from nDb, shachach).

rnj

FIGURES OF SPEECH.

Dr. Ginsbiiri; suj>jcsts that in the transcription from the ancient Phoenician characters to the present square Hebrew characters, the
alcpJi

(A

^) which orij^inally
(/(l
ri),

commenced
it

the latter word,

was mis-

taken for Tdii

which

closely resembles,

was changed from the first person to the third in If we restore the Ahpli (N) we have the following sense and
Pdroiioniasid
" If
I

and thus the verb the second clause.

a beautiful

forget thee ("inpCJN,

eshkachech),

Jerusalem,

may

forget (n^tDN,

eshkach) my

right hand."

Prov. vi. 23. "For the commandment is a lamp, and the law (iTilni, v'torah) is light ("iIn, or); and reproofs of instruction are the

way

of

life."

Prov. xviii. 24. The Parouoniasia here lies in the word " friends," ^:y~), reyim, and 27I?nnriS, lehitroea (i.e., rev c and roen : the "/;/" of the former, and "IcJiitJi " of the latter belonging to the inflections).

The
feed),

latter

is from and means to

n:yT

(nidli), to

hrcdk (and not from

T\^^^ (rddJi), to

oitr (noi (h'triincnt,

is

and not

to

iiidkc friends.
CJ"'N
(/.s//),

Then
but

further,

QJN
qj^

(ish)

not a peculiar spelling of

iiidii,

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." Or, as we might put it " There are friends that break us. But there is a friend that makes us."

Or:
"

There are friends that give us broken hearts, But there is a friend who ne'er departs."
I.

Ecc.
tiian

vii.

"A

good

(H^li:,

tov)

name (Cb, shem)

is

is

better

ointment (iC^Pj mishshemen) that See under Epiuiddiplosis.

good

(2lcD,

tov).

Ecc. vii. 6. "As the crackling (nvAVg. soioid) of thorns (CTTrr, hassirim) under the pot (T'En, 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 lcc. ii. 2. It may be Englished tluis: " As the sound of the nettle under the kettle;" or, " as the Haming of \A^hin neath a caldron of tin;" or, " as the blazing of grass neath a caldron of brass."

Furze or gorse.

PARONOMASIA.
19,^1. "When He ariseth to shake laarotz) the earth (fiNH, haaretz)."
Isa.
ii.

313
terribly (f^i^?,

Isa.

V.

behold oppression

7." He looked for judgment (DBP?p, mishpat), but (nspp, mishpach) for righteousness (rT(^7?,
;

tzdakah), but behold [a cry (nj:?^^, 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

not

believe

(^D^p.^n '^h QN,

im
ki

lo
lo

taaminu), surely ye teamenij.

shall not be established

(^3pNn nS

"'3,

We
'*

may

English

it

thus

"

If

ye will not understand, ye shall

not surely stand."

Or,

If ye have no belief, surely ye shall have no relief." Or, " no confiding, no abiding."

Isa. X. 16.

"

And under
like

his glory

he shall kindle
(Tl'p"'3,

(Ij?"'.,

yekad)
fire."

a burning

("Tp"',

yekod)

the burning

kikod) of a

Isa. xiii.

4.

"The Lord of

hosts (niNl?, tzevaoth) mustereth

the host (Nl^, tzeva) of the battle," or a host for the battle.
Isa.
shall
xiii.
6.

"

come

as a destruction

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,
!

day of the Lord is at hand; it k'shod) from the Almighty ("'"TC^p, The awful nature of that day is emphasized by

Howl ye;

for the

(Ttt??,

in Joel.

i.

15.

Isa. XV. 9.

I.

"

be

full

of blood (DT,

Isa. xvii.
city
"l^^'P,

" Behold, Damascus

it

For the waters of Dimon (iTCT, dam)."

is

Dimon)

shall

The

latter

meyeer) and word is put for

it

shall be

a ruinous heap CI'P,

taken away from being a me-i)."

'''li^P,

of the

word

may
2.

Isa.

xvii.

"The
" "

allude to the

ma-avee, so that by an unusual form word " city."

("'ll',

cities

araye)

of

Aroer"

Oi?^5>

Aroer).
Isa. xxi.
2.

Isa. xxii. 18.

(^55:;^"^,

Go up ch^, alee), O Elam (dV-^, eylam)." He tzanoph) violently surely

will

(^13^,

turn

yitznaphcha) and
3.

Isa. xxiv.

"The land
this

toss thee (noD^,

tzenepha)."

shall be utterly (p13r7,

hibbok) emptied

(pinn, tibbok), and utterly

for the

()l3rT';i,

v'hibboz)

spoiled Olsn, tibboz)

Lord hath spoken

word."

:<i4

ri(,iRi:s

or speech.

Isa. xxiv. 4. "The earth mourneth (nSnN, avelah) and fadeth away (^?^2, navlah), the world pnn, level) lanjuisheth (rhhr^m, umlelah), and fadeth away (nSlD, navlah), the haughty people of
the earth do lanjuish (^SSoN, umlalu).

Isa. xxiv. 17, 18.

" Fear
And
it

v'phachat),

and

the

snare (np"i,

(ins, pachad), and the pit (nnDi, vapach) are upon thee, O,

inhabitant of the earth.

shall

from the noise

pit

(jf

the fear (inSPI,

come to pass, happachad)

that he
shall

who Heeth
into the

fall

(nnsrr, happachat): and he that conicth up out of the midst of the pit (nnQn, happachat) shall be taken in the snare (nD3,

bappach). See also

Isa.
(?y?::C"nN,

Jer.
I.

xlviii.

43, 44.

XXV.

"

LoKi), thou art

1

my God
name

will

exalt

thee

aromimcha),
6.

will

praise thy

(^CCJ rrilN,

odeh

shimcha)."
Isa. XXV.

"And
feast

make unto
("'"iptl?,

all

people a feast (nn^JI,

a

sh'maneemj

shall the Lord of hosts mishtah) of fat things (D"'3p*^, (nnpp, mishteyh) of wines on the lees
in

this

mountain

sh'marim), of

fat

things

(D''3DP,

sh'manim)
on the

full

of

marrow ("^n^DC, m'muchayeem), sh'marim) well refined.

Isa.

of

wines

lees (^"ipC?,

XXX.
and.

16.

-" But

ye

said,
:

No;

for

we
shall

will

Hee
flee

(C^^P*

nanQs) upon horses (D^D,

t'nusun)
:

siis)

therefore

ye

(pC^Dn,

We

will

ride

upon the swift (7p, kal); therefore

(^v'j^"'.,

shall they that

pursue you be swift

yikkallQ).
will
fioui-e

Isa. xxxii.
villainy (nb^^,
well.

6. " For the vile person (SnD, naval) n'valah)," where the A.\'. preserves tlie

speak
very

Isa. xxxii.

7.

"The
evil."

instruments also of

the churl (vSb v^I,

vechelei kelav) are

Isa.

xxxii.

19.

"When
isles

it

shall

hail

(T?I1^,

uvarad)

coniini;

down on (HliB, b'redeth)

Isa.
xli.
:

the forest."

5.

-"The

saw

it

(^NT,

raQ), and

feared (^nt"'1,

v'yirau)

the ends of
(^llj^,

the

earth were

afraid

(^"T^n^,

yecheradu)
(=1!:p,

drew near
Isa.

karvQ) and came.

"In
a
little

liv.
1

8.

(=i::d3,

b'shetzeph) wrath

ketzeph)
the stream

hid

Isa. Ivii.
is

my face from thee for a moment." "Among the smooth stones ("pSriB, bechalkai) 6.
thy poition (ipSn, chelkech)."

of

PARONOMASIA.
Isa. Ixi,
3.

315
in

"To appoint
("1N5,

unto them that mourn

("IQN,

Zion, to give

unto them beautjJer.

i.

p'eyr) for ashes

epher)."

II,

12 (R.V.)

"The

saying, Jeremiah,
tree (I'pW,

What seest

thou? And

word of the Lord came unto me, said, I see a rod of an ahnond
I

seen

for

shaked). Then said the Lord unto me, Thou hast well will watch over it ("Tpb, shoked). So, A.V. margin.

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

Our

attention

to do with

chapter.

The times

of the

Gentiles are passed over

till

to

show that

their

judgment is deferred Babylon (chap. xxv).

Chapters
shall
1.

that foretold shall have been executed on

and

li.

give us the day of reckoning with Babylon for

Jer.
1.

the plunder and destruction of the temple. take

place.

4,

5 tells us

when

it

So again
all
li.
li. li.
1.

1.

20.
is

passages,

it is

clear that
Jer.
M

this

yet

we compare the future. Compare:

If

following

13

with

Rev.

xvii. 1,
xviii.

15
;

2
4

45
13

xviii. xviii. xviii.

19;

li.
1.

48
15, xxv. 10

20;

xviii. 22,

23

and we shall see that the judgment is indeed deferred; but, it will surely come. God will " watch over " it to bring it to pass, and this is emphasized and marked by the three words
:

Shaked shoked
For the Figure involved
Jer. alternated
"
i.
:

sheshach.*
two
Paronomasias

in

these three words, see under ^-Eiiiguia.

are

17.

Here

there

which are

Be not dismayed (nnn, techath) mipnehem),

Lest
I

at their

faces (Dn^'DBp,

confound thee (TfnnN,

achitcha)

before

them

(QrT"'D?S,

liphnehem)."
(VJpr\, tiku) in
will

Jer.

vi. I.

Jer. viii. 13. (dd^CN, asiphem)."

*

"Blow "I
li.

Tekoa (rhpm), the trumpet.'"

surely ClbN,

ahsoph) consume them

See Jer. xxv. 26;

41.

316

FIGURES OF SPEECH.

Jer. X. II. "The .i^ods that have not made (^Tl;?, avadu) the heavens and the earth, even they shall perish (^"TlN"', yevadu) from

the earth, and from under these heavens."

Thus when we

is

the verse emphasized, and our attention called to

it

it.

And

look at

we

find that, unlike the rest of the prophecies of

!

Jeremiah, this verse

is not written in Hebrew but in Chaldee It is a 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. E/.ra iv. 8-vi. 18; vii. 12-26, where Israel is under Gentile power. Jer. xxx. 3, 18; xxxi. 23; xxxii. 44; xxxiii. 7, 10, 11. 25, 26. See Deut. xxx. 3.
" In Heshbon (p3mT73, b'cheshbon) they have Jer. xlviii. 2. devised (^ipn, chashvu) evil against it come, and let us cut it off
:

from being a nation.

Also thou shalt be cut down (^E^ri, tiddommi),

O Madmen

(i070,

madmen)."

Jer. xlviii.

9.

" Give
;

wings unto Moab, that

Or,

it

may

flee

(N^p,

natzo) and get away

(N!in, tetze)."

may

fly

and flee away.

Jer. xlviii. 43, 44.

See
hath

Isa. xxiv. 17, 18.

Jer. xlviii. 47

daughter of Judah mourning (n^DNFi, ta'aniyah) and lamentation (rr^DNI, v'aniyah)."

ii.

Lam.

5.

"And

xlix. 6, 39.

See
3.

Deut. xxx.
in

3.

increased

the

Lam. Lam.
Ezek.
haketzj
:

ii.

14.

iii.

See Deut. xxx. "Fear (ins, 47.

come upon
6.

pachad) and
ketz)
is

snare

(nno"),

vaphachath)
it

is

us."

Or, scare and a snare.

vii.

"An end
(j'^pn,

(j*p,

come,
:

the
it

end
is

(iTi"^*

watcheth
xii.

hekitz) for thee

behold,

come."

Ezek,
hannasi)."

10.

" Say thou

unto them, Thus saith the Lord

God

This burden

(NbTpn,

hammassa)
Deut. xxx.
will

concerneth the prince

(N^toZPT,

Or, this grief concerns a chief.

xvi. 53.

Ezek.

Ezek. xxiv.

2l.

See "
1

3.

profane

my

sanctuary, the excellency of

of your eyes, and that which your soul pitieth (Sr^no^, umachmal)." Lit., ///< pity nj your ^Ditl. Or, your eyes' admiration and your soul's commiseration.
" Behold will strctcii out mine hand upon the 16. v'hichratti) tiie Ciierethims (^niDm, and off will cut (D""m3, k'rethim)."
1

your strength, the desire (TCnc,

machmadj

Ezek. XXV.

Philistines,

Ezek. xxix.

14; xxxix. 25.

See

Deut. xxx.

3.

PAROXOMASIA.
Dan.
V. 26-28.
(f<5P,

317

" This
it.

is

the interpretation of the thing

MENE
kingdom and

m'ney): God hath numhered (H^D, m'nah) thy

t'kel)
:

finished

TEKEL ppn,

thou art weighed (NnSpn, t'kilta)

in

the balances and art found wanting.

PERES {DIB, p'res): thy kingdom is divided (np^-lD, p'risath) and given to the Medes and Persians (D"ip^, upharas).
Hos.
viii.
7.

"The

bud (no^, tzemach)

shall

yield

no (nDp^

kemach)
Hos.
("'iTilD,

meal."
ix. 15.

Or, the flower shall yield no flour.

" Their princes (n''"ib,

sarehem)

are

revolters

sorrim)."

Hos. xii. II. heap of testimony)

Gilgal

" Is there iniquity in Gilead

('l^h'3.,

gilad,

i.e.,.

surely they are vanity: they sacrifice bullocks in

i.e.,

ppzi3, baggilgal,
(D"'7a3,
i.

heap

of

heap)

yea, their altars are as

heaps

k'gallim)

in

the furrows of the field."

Joel.

15.

See
i,

Isa. xiii. 6.

Amos.
I

viii.

2.

"And
fruit

he said, Amos, what seest thou

(t"")^,

And

said, a

basket of

summer
(rnTT,

kayitz-').

Then

said the Lori>

Israel;

unto me.
I

The end
they are

haketz)
the ripe

is

come upon my people

ready to be cut
off,

will

not again pass by them any more."

I.e.,

now

like

fig,

or ripe for

judgment.

Amos. Jonah
it

ix.

14.
6.-

See Deut. xxx.

it

3.

iv.

"And the

to

come up over Jonah, that

his head, to deliver (^''^inS,

a gourd, and made might be a shadow {7%, tzel) over I'hatzil) him from his grief." Or, a shield

Lord God prepared

to shelter his head.

Micah

i.

10.

"

In the house of

Aphrah

(iTlQI^S,

I'aphrah)

roll

thyself in the dust

("iDi',

aphar)."

The names

of

all

these places (10-15) are significant and connected

with the prophecy associated with tliem.

"Declare ye it not at Gath, Town)^ " In the house of Aphra (Dust

weep

not at

Accho"t (Water

tozcii) roll

thyself in the dust."

From

}*'^p (ktitz), to cut

off",

pick 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 "l'3i;4l. Acchowas connected with water, being a maritime town, and in the neighbourhood of inland swamps. Now called Akka (French St. Jean d'Acre).

:<1S

I'IGUKKS
'

OF SPEECH.
in iiaUcd-

I^ass yc away tlioii inhahitant of Saphir (Fair to\^n) ness and shame " (R.\'. and see marj^in A.\'.).

"The
<R.V.).
*'

inhabitant

of

Zaanan (Flock-town)
(

is

not coine

"
fortli

The

wailin< of Betli-e/.el

House-of-sloth) shall take from jou

the stay thereof" (R.V.).

"

for jood

For the inhabitant of .Maroth (Bitter-town) waiteth anxiously (R.W marg., " Is hi tnivniV), because evil is come down from
into the j^ate of Jerusalem." Bind the chariot to the swift steed,
:

the

Lord
"

inhabitant of Laehish
:

(Horse-town)
'

she was the bejinninfJ of sin to the dauj^hter of Zion

for the trangressions of Israel

were found
a

in

thee."
gift

Therefore shalt thou

give

parting

to

.Moresheth-gath
shall be a

(Gath's possession)."

"The houses
"

of Ack/.ib (Lie-town or

False-town)
()

lie

to

the liings of Israel."

Yet

will

bring an heir unto thee,

inhabitant of .Mareshah

(Heritage-town)."

"He
rrj?"inr2i,

shall

come unto Adullam (Rest-town)

the glory of Israel."

void

Nah. ii. lo. "She is empty 'rrj^^n, b'ukah), and umbooquah), and waste (r7)?^2p^, umbullakah)."
Hab.
ii.

i8.

" What profiteth

it:

the graven image that the

maker
that

thereof hath graven

the

the molten image, and a teacher of

therein,
to

lies,

maker

of his

illimim) idols

work trusteth (D^V^N, elilim)."

I

make

duniit

(Z:^C7N,

will utterly (=lbN, ahsoph) consume (ION, Zeph. i. 2. -" aseph) all things from off the land, saith the Lord." Lit.. ^bN, r)CN (dsopli, (iscpli), to cud, I end, i.e., by taking away will make an
1

end

of.
ii.
.
.

Zeph. aazuvah)
teaker).

" For Gaza (Hp, Aazzah) shall be forsaken 4. and Kkron (jnp^l, v'ekron) shall be rooted out

(il^^i;?,

(~lpl?n,

Zeph.
Zech.
hold
(il:;r2,

ii.

and

iii.

20.

See Deut.
("iT-,

x\n. 3.

ix. 3.-

"Ami Tyrus
"Ashkelon
"

Tzor)
see

did build herself a strong-

matzor)."
ix.
5.

Zech.

shall

it

(S~in,

tere)

and

fear

(N^'m, v'thira).

Matt. xxi.
wicked
(kukoi's-,

41.

He

will

miserably

(k./mos.

kakos) destroy those

kakous) wicked men."

PARONOMASIA.
In the Greek the two words come (kakous kakos).

319

together, thus

kukov^

k(ik(7)<;

Matt. xxii. 3. "They would not come." (ouk eethelon elthein). See under Meiosis.
Matt. xxiv.
pestilences
{Xoifxoi,
i.
.

oi'k

ijOeXov

iXdeiv

7.

"There
of

shall be

famines
xxi. 11.

(At//o<',

limoi),

and

Rom.
poneeria)

29.
. .

loimoi)."

So Luke
{(fiOwov,

" Fornication {-nopveia, porneiiv'),

wickedness

(Trovijpla,
((fiovov,

full

envj'

phthonou), murder
(ucriTeTocs,

phonou),"

etc.
i.

Rom.
R'-m.
mercy."
e'Aeei

31,

"Without
{da-vrdeTovi,

understanding

asunetous)

covenant-breakers
ix, 18.

"Therefore hath He mercy on whom

whom
if
I

asunthetous),"
he

He

will

have

Lit.,

so then on

will deXec (thelei)

he shews mercy
(ckoji',

(el^ei).
1

Cor,
(e'xw,

ix.

17.

" For

have
2

echo) a reward."

whom we

Cor. viii. 22. " And we have sent with them our brother, have oftentimes (7roA.AaKt?, pollakis) proved diligent in many

do this thing willingly See under Oxymoron.

hekon),

things (ttoAAois, pollois)."

In the

Greek the words come together, and

in

a different order:

-oAAois TToAAaKts (pollois pollakis).

2 Cor. ix. 8.
-da-av (panti

" Having

all

sufficiency in

all

things," Travrl irdvTOTi.

pantote pasan).

the

" Beware of peritomee (Treptrop/). Thus are contrasted the

Phil.

iii. 2.

the

katatomee

{Kararoix;])

for

we are
True

false
in

and the true circumcision.

the
spirit, to rejoice in

circumcision

is

"to worship God

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. ii. 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 KaraTepveLv (katatemnei)i) is always connected with uintilation, see Lev. xxi. 5. 1 Kings xviii. 28. Isa. xv. 2. Hos. vii. 14.
I I

Tim. Tim.

i.

18.

iv. 3.
;

" War a good warfare," strateian strateuein. This passage has been referred to under Ellipsis
is
is

and Zcugnia
omitted.

a latent Paronomasia in one word that is This kmXvovtmv (koleuonton), forbidding. word suggests the other word which is omitted, but is obviously to

but there

The Greek

*This word should go out according to the Texts of L.T.Tr. W.H., and R.V.

;120

FIGURES OF SPEECH.
:

he understood
course, a pure
I

KfAero'i'Twr (keleuonton),
p(ir(>)ioiiiasi(i

difference of only one letter hetween the

iotiniiaud'nii^. There is the two words. This is not, of as only one of the words is expressed.

Tim.

vi. 5, 6.

-Where

the word
in

porismos,

'^(ihi, is

connected

with peirasmos, temptation,

verse

9.

Heb. V. 8. "Though he were a Son yet emathen) ohedience by the things which
epathen)."
Jas. V.
(T/j<j(r/yr^"a-o,

learned

he

(fiiaOev, {iTroSiv,

he

suffered

17. -"With prayer (Trpotrevxfi, proseuchee) he prayed prosceuxato) ": i.e., as in A.V., "He prayed earnestly."

See Pclyptoton.

or,

PARECHESIS; FOREIGN PARONOMASIA.

different

The Repetition of Words siiiiilar in Sound, hut in Language.

Par-ee-clie'-sis.

Greek,

Trapv/x'/o-t'i

from ~apd (para),

beside,

and

i)x'/

(eeehee), a sound, a

sounding of one word beside another.

Parechesis is a Paronomasia, when the repeated words of similar sound are iti 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 words in translation (as is done in
;

Rom.

X. 19,

disobedience

and

obedience, etc.).
it,

So

far as the English

is

concerned, and as related to

really Parechesis,

all

the examples of Paronomasia are

in

because they exist

another language and not

in

the

translation of

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 PareeJiesis so far as the Greek is

concerned. And it is only when we go to the Hebrew thought that we can hear the Hebrew words sounding beside the Greek words.

To put the difference in a simpler form Two words similar in sound are a Paronomasia with regard to their particular language, both words being in the same language. But a PareeJiesis is found when the two words are not in the same language. The Greeks also called this figure PAROMQ^OSIS, from Tru.p6jioio<;, very much alike ; and PARISON or PARISOSIS, from irapa (para), beside, and tVo?
:

(isos),

equal

to.

So
It

that words equal to other words in one language are seen to be

similar to those in another language

follows,

when placed

beside them.
all

from what we have said, that Parechesis must occur in the New Testament.

the examples of

322

FIGURES OF SPEECH.
Matt,
iii.

g.

"God
is

is

able of these

stoiivs

to raise

up children

unto Abraham."
Here, there
Enj^lish, but there

no

Paronomasia

either

is in

this Panclicsis

the

Hebrew
sfoius.

thouj^ht.

in the Greek or the Hence, these would be

D^21N (abanim),
"

"'D'^

(banim),

cJiihiren.

God

is

able of these
30. "The
i;:5C,

abanim

to raise up

banim

unto Abraham."
all iiimthirid.^'

Matt.

X.

very hairs of your head are

n:c mene, and

manyan.

Matt. xi. 17. " We have piped unto you, and ye have not danced {too^i'jinurtle, orcheesasthe) we have mourned unto you, and ye have not lamented (iKoipaa-Oe, ekopsasthe).
:

There
the

is

a Hoinceotelcntoii

in

these two

Greek words

but

no

Paronomasia.

The Parachesis

is

seen by the Syriac, referring to which

Lord doubtless used.

"

Paronomasia, for the word "danced"

and the word

In

lamented "
it

There we see a beautiful example of would be pn7)^"i, rakedton, would be p'n"Tj21N, arkedton.

the English

would be : "

We

have piped unto you and ye

did not

leap

we have mourned unto

you, and ye do not

;r.<;/."

weep."

Matt.
in

xi. 29.

"
I

am

meek, and ye shall find

TT"!

the Peshito
still

we have

(nich), and

NFl^:

(n'yacha), and
i.e.,

better

in

the Lewis-Codex ]1Dn^::Nl

i.e.,

(v'enichkon),

shall

^ivc you rest,"

am neech and v'eneechkon.

Peter to Jesus are rendered
:

Mark
DNH, haes

viii. 32.
:

Lewis-Codex
;

The words of " As he

if

in

the
is

f^itied liim

be

it

far from thee."

This

vn, chas.
See
light
1-^om. xiii. 8.

Luke
John

vii. 41, 42.

i.

5.

"The
not."

shineth
"

in

darkness, and the darkness

comprehended
prehend
"

it

In Syriac the

word

"

darkness

would be Sip, kevaL and "com-

would be 73p, kabbeL

X. I.

John

" He that entereth

jp,

not by the door into the sheepfold

letira.
love

'

would be Nn''p7 N^")n

min tara

Rom.
In

xiii, 8,

" Owe

no man anything but to

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, infN). achab and lin, chab. debtor to no man. but "Chav. achab one anotiier." Tlic same is seen in Luke \ii. 41, 42.
the

PARECHESIS.
. .
.

323

Rom. XV. 4. "Tha.t we through patience might have /?o/)t'." This would be "i5Q, sabbar and "il^D, subar (from the same root). " That we through sabbar might have saubar."
crucified, unto the Jews a stumbhng-block, and UHto the Greeks fooHshness but unto them which are called, both Jews and Greeks, Christ the power of God,
1
i.

Cor.

23, 24.

"We preach Christ

and the wisdom of God."

Here, there is a beautiful combination of words. By a simple change of letters, the words signify cross, stuinbling-hlock, foolishness, poi^'cv, and wisdom :

73t??o
T'^iffipp

(maskal) is cross. (michshol) is stumbling-block.

is

Spp (sechel)
b"'!)D?rT

foolishness.
:

(haschil) is power i.e., prosperity or success resulting from power in doing anything.
is

Spqj (sechel)

wisdom

(1

Chron.

xxii,

12

xxvi. 14.

So that the whole passage would sound,

in

reading, thus " We

:

Prov.

xii. 8).

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.
boasting.'"

" But
and

as

it

were

foolishly, in this confidence of

Here, foolishness and boasting are (from the same root)

h^r\r\r\ (hithallel)

Sbinnn

(hitholel).

(<i)

With

a different sound (but similar sense).

SYNONYMIA

or,

SYNONYMOUS WORDS.
siiiiildr in

The Repetition of Words

Sense, hut different in

Sound and
Syn-o-nyni
-i-a,

Orii^in.

from

<rry (sun), toi^^ctJier

with,

and

"tvojw.

(onoina). a

name.
is

A Synonym
similar,

is

so called

when the sense

of two or

more words

though the sound and appearance and derivation may be quite different. Synonyms do not make the figure called Synonyniia unless
they are used for the purpose of enhancing the force and
passage.
fire

of the

The Figure of Synonyniia

sound and
origin,

is

a repetition of words different in

but similar

in

shades of meaning.

When

used

same sentence in other words it has a rhetorically which distinct names have been given according to variety of uses, to See below the nature of the subject, or the object of the speaker.
repeating the

under the next section (Section II., Repetition, affecting the sense). Syno)iyniia, when employed by man, is often an unnecessary and vain repetition of empty words but, when used by the Holy Spirit, it causes the mind to look again and again at the subject. Man may use it to expose his unhappy vanity: but God uses it to emphasize His wisdom, power, or purpose, when words of similar meaning arc heaped together to attract the attention, and impress the mind.
;

We
will well

have not, except

in

a few important instances, attempted to

define the various

Synonyms employed.
the
children

This

is

work by
were

itself,

and
and

repay the most patient and careful study.

i.

Ex.
Here,
increase
Ps. cv. 24
xlvi.

7.

"And
in

of Israel

fruitful,

increased, and multiplied."

we
is,

are impressed with

tiie

extraordinary great and rapid Divine

of

Israel

Hgypt,

on

which the

Comment

in

"

He

increased His People exceeding!}-."

See also Gen.

The

3; Deut. xxvi. 5; Acts vii. 17. figure of Polysyndeton (7.;'.)

ii.

is

combined, here, with Synonyniia.

Ex.
reason
oi'

23-25.

" And

the children of Israel

their

sighed by reason of

the bondage, and they cried, ami the bondage."

cry came up unto (jod by

SYNONYMIA.
Here the
distress of the People
is

325.

verses the faithfuhiess of

God

to His covenant

emphasized; as in the next is impressed upon us:

his

"And God heard

covenant

their groaning,

and God remembered

with Abraham, with Isaac, and with Jacob: and God looked upon the

children of Israel,

and

Goil had respect unto them."

Here we have Anaphora

bined with
Synonyinia,
crisis
2.

(q.v.),

in the

repetition

of

the word

" with": Polysyndeton {q.v.), in the repetition of the

word

" with,"

comthis

and

all

this

in

order

to

emphasize

remarkable

and turning-point of
"

Israel's history.

Ex.

xii.
:

This

months
year
is

it

shall be the first

month shall be unto you the beginning month of the year to you."
fact of the

of

Thus the important

emphasized.
It

was no ordinary event

change of the beginning of the and it is thus

;

impressed upon the People.

Ex. XV.
by
a

i6.

"

Fear and dread

shall fall

upon them."

Ex. xxxiv.
nine-fold
:

6, 7.

The import of the name "Jehovah" is revealed synonymous description, which may be thus

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

walk

after the

Lord your God,

fear him,

keep

his

commandments,

obey

his voice

ye shall serve him,

cleave unto him."

326

FIGURES OF SPEECH.
Here the synonyms are heaped
toj^ether in order to

emphasize the

steadfastness with w hich the people were to follow Jehovah, and to

impress them with the perfection demanded by the Law.

With

this

is

combined

Pulysy)i<htoii {q.v.).
Israel,

Deut. XX.

3.

" Hear, O
:

ye approach this day unto battle

against your enemies

let

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 Loko, Consider my meditation

;

Hearken
thus emphasized.

unto the voice of

my

cry,

my

King and

my God."
voice are

So David's words and meditation and cry and prayer and

Ps.
vi. 8,

(9, 10).

"The Lord hath heard the voice of my weeping, The Lord hath heard my supplication. The Lord will receive my prayer." Here we have AnapJioni (q.v.) and SynonyDiia in David's
as well as in Jehovah's hearkening thereto, great truth conveyed
in

prayer,

in

order to emphasize the

these two verses.

Ps.

(15). " Behold he travaileth

vii. 14,

witli

iniquity,

and hath conceived mischief, and brought forth falsehood." Here we have a double series of synonyms:
as the verbs.

in

the nouns, as well

Ps.
"

vii. 15 (16).

He made a pit and digged it. And he is fallen into the ditch which he made."
viii.

Ps.

(5).
is

"What
And
Ps.
"
X. 17.

man

that thou art

mindful

of him

?
?

the son of

man

that thou visitest him

Lord, thou hast heard the desire of the humble

Thou Thou

wilt
wilt

prepare
is

their heart.

cause Thine ear to hear.'"

enforced
in

Here Synouyniia

the List line by

Po/y/'lt'/nii

((/.:'.).

SYNUNYMIA.
Ps. xxix. I, 2. " Give the Lord, O ye sons of God (i.e., Angels; A.V., Give the Lord glory and strength. Give the Lord the glory due unto His name;

327

" mighty")

Worship the Lord

Ps. xxxii.
" Blessed
I,
is

in

the

beauty

of holiness."

2.

he whose trangression
is

is

forgiven,

Whose
Blessed

sin
is

covered.

the

man unto whom

the

Lord imputeth not

in

iniquity."

These three synonyms must be understood,

blessing which the figure here announces.
(1)

order to receive the

Trangression
;

is

i^ffig

(pcslia),

from the
revolt,

root, to break, to
rebel (see
xliii.
1

break with
xii.

hence,
viii.

to

break covenant

witli,

Kings

19; 2 Kings

20).

When

Jehovah says

(Isa.

27):

"Thy

teachers have transgressed."

He means

they have revolted from

Him.
(2)

So with
Sin
;

Isa.

i.

2.

is

nNL^n

{chattath), a missing, not hitting the

to

XX.

16);

also of the feet,

miss the step or footing;

mark (Judges and hence,

stumble
is,

then, to err, go astray, trespass.

therefore, a missing of the mark,

(3)

Every departure from God and trespass against Him.

:

Iniquity
5 (where
first

is

J")!?

(aven), a bending or curving

It is generallj?'

then, of actions,

acting crookedly or perversely.

Isa.
liii,

rendered perverseness. See

1 1
;

it is

rendered

iniquities), 6,

Jer. xxxiii. 8.

The

of these

three words
icord.
/.".,

refers specially to thought, the

second to deed, and the third to

The

first

is

"forgiven":
liii.

taken up and carried away (Gen.

xxvii. 3 (take);

Isa.

The second is The third is " not imputed " i.e., not reckoned or counted. Gen. 1.20: " Ye thought (or meant) evil against me; but God meant it for good. (Here, we have the same word twice). " Oh! the blessednessess!
:

4 {borne), 12 {bare). " covered " by atonement.

Rebellion forgiven

Errings atoned for

Perverseness not imputed (or remembered)."

man

Compare Ps. ciii. 14 and Isa. xliii. 25, where our infirmities which 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.

328

FIGURES OF SPEECH.
Ps. Ixxxix, 30. 31
" If his children
(31.

32).

forsake my law, And walk not in my judgments

If

they break

my

statutes,

And keep not my commandments."

Here the
Syiioininiti is alternated (positive

and negative); together

with alternated Anapliora.

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."
i.

Isa.

4.

Here, four synonymous

of
Israel's

descriptions are used to give

some estimate
Eiphonesls.

condition.

See under

Anabasis

and

Isa.

ii.

11-17.
(q.v.),

We

have already
passage
is

seen

under the figure of

both

Polysynidcton
figure

how

this

emphasised

by

that

and by

its

structure.
it
:

We
together

have now to note the bearing of another figure upon

viz.,

Synonymia.
in

But the use of

order
still

this figure, the

Synonyms
;

are

heaped

further to attract our attention

and to impress

us with the importance and emphasis, which the Holy Spirit would in which " the Day of the Lord " is have us give to this Scripture
;

first
is

menticjned, and in which the essence of

its

meaning and character

given.

There are two classes of words a kind of double Synonymia going on at the same time one marking the pride of man and the true exaltation of the Lokd, which shall mark that Day, and the other the abasement of man which shall then take place.
:

Verse

11.

The lofty

(H^Zl, gavali)
sliiiplicl).

looks of

man

shall be

humbled

(Sd,

And And

the

haughtiness
Lokd alone

(D^"i,

rum) of men

shall be

bowed
in that

down
the
day.

(nntp, shachach),
shall be

exalted

(1130?,

sat^av)

SYNONYMIA.
Verse
12.

329

For the Day of the Lord of hosts

that
is

shall be

upon every one

(D^"i,

proud (HNl, gaach) and

;

lofty
is

nim),
(N2?5,

And upon
And he
Verse
13.

every one (or thing) that

lifted

up

iiahsah)

shall be
all

brought low pDBJ,

sJiaphel)

And upon

the cedars of

Lebanon that are high

(D^~

rum) and lifted up (NQJD, nasa), And upon all the oaks of Bashan,
Verse Verse
14.

15.

Verse
Verse

16.

17.

And upon all the high (D^"l, ruin) mountains, And upon all the hills that are lifted up (N??^,, And upon every high (nili, gavaJi) tower, And upon every fenced wall. And upon all the ships of Tarshish, And upon all pleasant pictures. And the loftiness (nip, navah) of man shall

nasa).

be
be

bowed
made
in

down
And
And
the

(rrntt?,

shachah),
(Q^T,

haughtiness

rum) of men

shall

low
the

(Sorn, shaphel)

Lord

alone shall be exalted

pl^, sagav)

that

day."

Here we have five words for high repeated fourteen times; and two words for loiu repeated five times.
The Jive
:

Three times:
lofty,

rrDI (gavah).

verse 11; high, verse

15;

loftiness, verse

17 (in R.V., verses II

and

15, lofty; in

verse 17, loftiness),

D^l (mm).

Five times: haughtiness, verses 11, 17; lofty, verse 12 (R.V., haughty); high, verses 13, 14 (R.V., high).
(sagav).

11W

HNl
'

(gaah).

Twice : exalted, verses 11, 17 (so R.V.). Once: proud, verse 12 (so R.V.).
Three times:
lifted up,

NQ)p (nasa).

verses

12,

13,

14

(so

R.V.).

The two

(shaphel).

Sd^

Three times:
;

humbled, verse 11;

11,

brought
17 (so

low, verse 12

made

low, verse 17 (R.V., brought low).

nu^

(shachach).

Twice: bowed down, verses

in

R.V.).

These two words occur also

It will

verse

9.

its

be seen that the A.V. has quite destroyed the figure by The R.V. has evidently aimed at more variety of rendering.

xw
unitormit)
,

FIGURES OF SPEECH.
and has preserved one
in

ln}lish word for each Helirew two cases, where in verses 13 and 14 they have rendered D^T (nun), ///;'//, and in 11, \7, liniiij^liti)uss, ixnd \2, Imu^litw " Hauj^hty " could hardly be used of trees and mountains, but " hi^h " could have been used of men, and tints have made the translation

word, except

uniform.

This
the
fij^ure

is

the Hrst occurrence of the expression

its

"the day of the

Lord," and hence

definition

is

thus given and thus emphasized by

of Synoiiyiiiid.

The

structure of the definition lends weiifht and solemnity to the

:

description
11.

Definition of

the

Day.

"Man"

and ".Men" brought

low, and

God

alone e.xalted.

B
I

12.
\

i^cisons (every one).

B
17.

13-16.

Things (every thing).

of the

Definition

Day.

"

Man
.A

"

and "

Men

"

brought

low,

and G(jd alone exalted.

of the

The order

words too

in

and A

is

remarkable.

In

connection with the loftiness of

man
'

they are arranged alternately.

1

A
A

nil (isaydli), '^'^

,
"

verse

'">
1

D^"!

(/'/////),

ni2
I'
I

(gnroJi),
D^~l
(/-///;/),
I

While

in

the humbling of

man
'i
I

they are arranged

1 '

in

an

ICpiiiKuIns (t/.r.)

c
I

Soto
j

(sliathcl),
^
'

verse

, 1

, 1

"
"
I

nnc?

(sliiicltncli),

Hn^

(slifiilKuh),
^

'

'

'

verse

,-

1/.

^
I

SdC>

{sli,if>!icl),

Isa.

Hi.

13.

" Behold
"

my

servant

shall

be

exalted, and

extolled, and be very high."

Thus the
Jer.

future exaltation of the Messiah

is

empiiasi/ed.
soul shall

xiii. 17.

But

if

ye
;

will not

hear

it.

my

weep

in

secret places for your pride

down

and mine eye shall weep sore, and run with tears, because the Loko's flocU is carried away captive."

solemnity

This sorrow of the prophet thus emphasized was seen in greater when the Saviour in later days wept over Jerusalem
xix. 41).

(Luke

SYNO^YMIA.
Jer. xlviii. 29.
(he
is

xn

"

We

have heard the pride of Aloab,

exceeding proud),

his loftiness,

and his arrogancy, and his pride. and the haughtiness of his heart." Here is a six-fold Synoiniiiia combined with
Polysyndeton.
to be

Purcntlicsis {q.v.)

and

And all to exhibit the terrible punished. Compare Isa. xvi. 6.

pride of

Moab which was

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 to impress the wicked with the terrors of " that day." This is further heightened by being combined with the figures: Epizeuxis
Mesadiplosis
(q.v.),
(q-v.),

verse 14, Mcsarchia

(q.v.).

(q.v.),

Paronomasia

(q.v.),

and Asyndeton

Zeph.
"

ii. 9.

Moab and Amnion shall be as Sodom and Gomorrah,

even the breeding of nettles,

and saltpits, and a perpetual desolation."

Mark

xii. 30.
all

all all all

"

And thou
thy soul,

shalt love the

Lord thy God

with

thy heart,

and with and with and with

thy mind,
thy strength."

3:i2

FIGURES OF SPEECH.
is

Thus combined
nyntia,

the

first

figures of Honiictelcnton (71'.), Polysyndeton

and great commandment emphasized by the (</.?'.), and Syno-

in order to convict us of the impossibility of keeping this law and to bring us to the feet of Christ, who alone could keep it that so we might be impressed with a sense of our own impotence, and cause us thankfully to cast ourselves on His omnipotence (see Luke x. 27),
:

Luke
Acts

X. 27.
ii.

23.

See Mark 30. Counsel and foreknowledge.

xii.
'

Crucified and slain."

Rom.

ii.

4.

" Or despisest thou the riches of His

goodness,
and forbearance, and longsuffering ? Here Polysyndeton ((j.v.) is combined with Synonyniin.

Rom.
seek for

ii.

7.

"To them who by patient continuation

in

well-doing

glory,

and honour, and immortality, [He 7L'ill gire^ eternal See under Ellipsis.

life."

Rom.

ii.

8, g.

" But unto them that are contentious, and do

[will be rendered]

not

obey the truth, but obey unrighteousness, indignation and wrath, tribulation, and anguish." See under Ellipsis.

Rom.
to every

ii.

ID.

"But glory, honour, and

peace

{'will

be rendered]

man

that worketh good, etc."

Ellipsis.

See under

Rom.

ii.

18, 19, 20.-^1 n these verses the

synonyms are heaped

together to describe

the

.Jew

who causes
24).

the

Name
is

of

God

to be

blasphemed among the Gentiles (verse

Rom.
henceforth

vi. 6.

" Knowing this that our old man

body
serve sin."

(was) crucified
that

with him (Christ), that the

of sin might be destroyed,

we should not
all

Here

three terms refer, by the figure of Synonyniiii, to diff'erent

aspects of the same thing:

SYNONYMIA.
The "old man" expresses the
origin in

;3

Adam.
it

By

reason of

its

powers and operations

is

called " the

body of

sin," or sinful body.

And,

lastly,

its

very nature and character

is

expressed by the

name

of " sin."
ix. 33.

Rom. Rom.
things."
I

X.

15.

" Stumbling-stone and rock of offence." " Gospel of peace, and glad tidings of good
. .
.

Cor. xiv.

21.

"With
I

men

of other

tongues and other

lips,

etc."

neither received it of man, neither was Gal. i. 12. " For 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
I

which had been given to the Twelve.

Gal. V. 19-21. The works of the flesh are emphasized by sixteen synonyms, and by the figure of Asyndeton (q.v.).

Eph. i. 20, 21. To describe the how He has been set " Far above all
principality,

exaltation of Christ

we

are told

and and and and

power,
might, dominion,
every

name

that

is

named,"

etc.

" 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. i/'aA,wo4 (psalnws) means It may be well to define these synonyms xpaXXu) a touching, then a toiichingoi an instrument with a " plectrum." (psallo), the verb, means to sicccp 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 20 xiii. 33), and tJiire 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. " hymn," which was originally i'jtxi/os (hyinnos), whence our word praise of a god or hero after in of song a heathen word used a
V. 19.
:

Eph.

Here the three synonyms,

i.

3M
death.

FIGURES OF SPEECH.
The
word

was

so

steeped

in

piolanc

and
it,

idolatrous

associations that the early Christians hesitated to use

and

it

not

till
it

the fourth century that

it

came

to be j^enerally adopted.

was But

was studiously confined to a dinct (uidnss of praise and i^lury to mid liviiii^ God whereas the Psalm mi,t<ht commemorate the It occurs t)nly here and Col. iii. mercies and blessinj^s He bestowed. !(). The verb i'livtw {hviiineo) occurs four times (Matt. xxvi. 30. Mark xiv. 26. Acts xvi. 25, and Heb. ii. 12). The latter two passages fully " confirm the limited use of the word " And sang praises unto God (Acts xvi. 25). "Will sing praise unto Thee " (Heb. ii. 12), while the former two would refer to the Old Testament Psalms always sung
then
the true
:
: 1

at the Passover.
()oi'i

(odee),

whence our word

in

'ode." occurs seieii times,* //;r in the

v. 19, and Col. iii. 16), combined with TrvevfjLHTLKi'j (pneitniatikee) spiritual, implying very strongly that they were composed by spiritual persons, 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.

Apocalypse, and /uo

the Kpistles (Kph.

where

it is

specially

as distinct from these.

Although the first word, psaliucs, implies musical instruments, it not in the in Old Testament worship that these were used Basil, Ambrose, and .\ew Testament, nor in the Primitive Church. Chrysostom all speak in panegyrics on music, but do not mention

was only

iiistruiiieiitdl

music.
in

Indeed, Clement
Ai^ape, though

oi

Alexandria, forbade the use

peiMiiitted

of the

flute
it,

the

he

the harp.

Basil

condemns

and Justin .Martyr expressly says that it was not used in the Christian Church. There is no gift of God which fallen man has not misused, and
indeed diverted, or rather perverted

from

its

original

design.

The

great

enemy

uses
it

it
;

for the destruction of spiritual worship,

under the

guise of aiding
clever snare.

and few discern the meshes of

his marvellously

and singing are clearly defined in these two passages and Col. iii. 16. The three verbs are "speaking," "teachThis is to be done "to yourselves," "in ing," and "admonishing." you," "in your hearts," ** admonishing yourselves ' {iavrois, lieautous),
Hph.
V.

Music
19

'

The verb
;

^t<ioi

((/)

nccurs Jirc times (I'ph.

v.

U).

Col.

iii.

Ki.

Ucv.

v.

9;

xiv. 3
+

XV.

.'!).

See

IntdiUii

Pravtrs

aiiil

Musical

Sirfitis.

hy

the

s;inie

aiith

>r

;iiul

pubhsher.

One penny.

SYNONYMIA.
not " one another" (see R.V. margin).
is

335

The great requirement

" grace."

for this

" the Spirit "

and

" all
filled

wisdom
with the
full

"

and

The words " be

This
is

Spirit'''

" are usually quoted as though

they were followed by a

not the case.
?

stop,
is is

How

and formed a complete sentence. any one to know whether he is filled

given
:

with the Spirit

The answer

"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 has Christ for its object and Christ for its subject, or Christ Himself
"

by

"

(ei', eii)

the Spirit.

will be the evidence of the Holy Spirit's For the Spirit and the Word can never be He gives it and He uses it, and operates through it. It is separated. 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 /// 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

This indwelling of Christ

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 of 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
gifts).
It will
it

will

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
:

to the praise

and glory of the choir or of the performers.

It
it

The

heart

which

is

indwelt by the Spirit, can sing to God.

will

need no

" soloist " to do

by proxy.

For we are not commanded

it

to listen to the
be, but to sing

singing of another or others, however exquisite

may

ourselves as worshippers.

but

it

This singing requires no "ear for music," needs a " heart " for Christ. For this music comes from God

and returns to God.

In the
"
etc.).

Word

of God, prayer

is

always spoken, and never sung:

" (Deut.
iii.

Moses besought the Lord,

.s^n/z/i,''

23; Ex.

xxxii. 11,

"

"
*

Manoah Hannah
It

intreated the Lord, and saiil " (Judges prayed, and said " (1 Sam. ii. 1).

xiii. 8).

will be seen,

under the Figure of Metonymy, that the word "

is

Spirit

'

here

(as in several other passages)

put for the gifts of the Spirit.

336

FIGURES OF SPEECH.
" Elisha prayed, and said" (2 Kinj^s vi. 17). " Daniel prayed, and made confession, and said" (Dan.

ix. 4,

20).

Indeed prayer
his

is

coiitnistcd with praise, for "

(1

Solomon spread
22, 23, 54).
it

forth

hands towards heaven, and sdid"

it is

Kings

viii.

when

a question of praise then

singinj*.

we read

that

But was made with

music and
in

(2

Chron.

v. 12, 13).

the upper
;

(Matt. x.wi. 30)

room the Lord and His apostles ''snii<r a hymn " but when in (jethsemane "He fell on his face and

prayed,

snyiiii^ "
V.

(verse 39).

In Jas.
afflicted
?

13 they are again set in contrast: " Is any

Is

among you

let

him pray.

any merry

let

him

siii<(

psalms."

This universal testimony of Scripture settles for us the question

in hymns and prayer That testimony of Scripture is dead against the It draws no distinction singing of prayers in any form or manner. between intoning prayers and singing them. Intoning is singing, and nothing else it is merely singing on one note instead of many. It is it is unnatural and unreal neither pleasing to God art and artificial nor edifying for man. Public worship is that in which the Word of God should be irad, God's Word we read, not as our own, prayers /'/vMtv/. and praise In prayer and praise we say and sing but as His, for our instruction. no argument to urge It is therefore our own words, as our trwii. For that the Psalms were sung and they contain prayers.

as to the distinction between prayer embodied

sung instead of

said.

.';//;/f''.

(1)

We

do not admit the

all

first

premises.

Too

little

is

known

to

justify

the assertion that

;

undoubtedly

Psalms were sung. Some were, and these may be sung by us to-day, if we can adopt the
the
:

words

as our owti

but not otherwise.

all

(2)

We

cannot adopt the words of

in
in

the Psalms as our own, but

only so far as they are

as to our standing

harmony with the New Testament teaching The language of those which were under Christ.

the Old Covenant of

Works cannot

be adopted as the language of

those

We

who are under the New Covenant of Grace. may read them as we read the other
we might
just as well sing the

instruction, but

Scriptures for our Lessons as sing some

of the Psalms.

Again we repeat, therefore, tiie other New Testament Kubrick any afflicted ? let him pray. Is any merry ? let him sing Psalms" (Jas. V. 13); and we conclude that prayer is to be said, and praise is to
'

Is

be sung. he spoken.

Praise

may even
of

be said; for three times are songs said to

xxxi. 30);

The Song

Moses (Deut.

the Song of Deborah

SYNONYMIA.
(Judges
Title).
V.

337

12);

and the Song of David

(2

Sam.
is

xxii.

1;

Ps.

xviii.

But, while praise

may

be spoken, prayer

never said to be

sung.
Instead, therefore, of flying in the face of the universal testimony
of Scripture, simply because prayer
is embodied by human poets in our hymns, we ought 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 radical a reformation though it would be better, if not easier, to alter a wrong habit than to alter the testimony of the Word of God.
;

Phil.

iv. 9.

" Those things which ye have both learned,

and received, and heard, and seen in me, do."

Col.
i.

16.

" For

by him were

all

things created, that

are

in

heaven, and that are in earth, visible and invisible, 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 which so little is revealed.
Col.
I
iii.

invisible world, of

16. See Eph.

i.

v. 19.

Tim.
Tit.
all

2.

"

Grace, mercy, and peace." two

so-called " Pastoral Epistles," 2 Tim.
i.

So
2,

also in the other

ii.

and
In

4.
it is

the other epistles

onlj^ " grace," or "

grace and peace."

In these three epistles "

mercy

" is

added

as though to imply that with

the

many

responsibilities of the pastoral office,

God's " mercy " would

be specially needed by those

who

exercised pastoral duties in the

Church of God.
I

(R.V.,

Tim. iii. 15. "That thou mayest know how thou oughtest how men ought) to behave thyself [or what conduct is incumbent
the the

on

us] in

which

house of God, is the Church of the living God, pillar and ground of the truth."
is is

shown in the next verse, viz., the "great concerning Christ Mystical and not Christ Personal."'
this
* See The Mystery, by the same author and publisher. See also under Heudiadys.

What

secret

"

338

FIGURES OF SPEECH.
This
j^reat

iMysteiy

is
;

the

Body

of Christ, the

House
saints

in

which

God

dwells by His Spirit

the assembly of

the

peculiarly

belonging to the living God, as purchased

everlasting covenant
;

with the blood of the

and

this

is

the pillar and ground

the

great

foundation pillar of the truth, so specially revealed to Paul to

make

known among the

2 2

Gentiles.
1

Tim. i. 2. See Tim. 2. Tim. iii. 14, 15. " But continue thou
i.

in

the 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,

hast learned them.

And

Tit.

i.

4.

See

Tim.

i.

2.

REPEATED NEGATION;

or,

MANY
This seems
classify
it,

NOES.
itself,
it,

The Repetition of divers Negatives.

to deserve a place by

or

name

it.

They

used

though the Greeks did not however, and this is the all-

important point.
It is

a special form of Synonymia, the synonyms being negatives

of different kinds heaped together for a special purpose.

Negatives are repeated even

the emphasis: just as

in

English to strengthen and increase

I

Greek

this

is

we say " No, no," " No, will not." But in the done much more emphatically. Two or more negatives
oi' {021)

are used to strengthen the assertion.

These negatives are

no or
fiot.

and p;

(mee),

which both equally mean

As we

are

now

considering their combined use

closely define their separate use.

fact that the one, ov (on),

we need not too Otherwise we might enlarge on the denies absolutely what is a matter of fact,
:

and negatives an affirmation the other ix-j {mee) denies hypothetically what is implied, and negatives a supposition.
This difference

may

be seen in such passages as

ov in the
first

Cor.

ii.

14 (ov).

John

iii.

18,

where we have
29.

sentence, and p; (both

times) in the second.

Matt.
Scriptures."

xxii.

" Ye
/xtj

do
(tnee)

err

not

(p/,

mee),

knowing

the

Here the

denies subjectively,

not absolutely,

implying that though they did actually know the wish to know their truth.

letter,

they did not

When
oi'(5e

however they and their compounds,

(oicde

ov p;

oi'Se p) {oitde mee), and on mee), are used together, this difference is sunk,

and the combination produces a most solemn and emphatic asseveration.

Indeed, so strong
belied
it.

is it,

that whenever

man

used

it

the result alicays

See
xvi.

Matt.

22: where Peter says " This shall o^ be unto thee."

Peter says again, " Thou shalt never wash

But

it

was.
xiii.

John

my

feet."

But

Christ did.

340

FICfURES
Matt. xxvi. 35
:

OF SPEECH.
"
I

where Peter affirms

says, "

will not

deny thee."

But

he did.

John
believe."

.\\.

25

Thomas
did.

Except

shall see, etc.,

will not

But he

On He

the other hand, our Lord often used this figure: and, whenever

did so,

He always made
V.

it

Matt.
shall
/;/

18.

"Till heaven and earth

good

pass,

one

jot

or one tittle*

no

'U'isc

pass from the law, etc."

Here we have the certainty

shall shall

of Divine Truth.

Matt.

V.

20.

" Except
the
scribes
of

your

righteousness
Pharisees,

exceed
/;/

the

righteousness

of

and

yi

no

case

enter into the kingdom

heaven."

Here we have the absolute

necessity of Divine righteousness.

Matt.

V.

26.

" Thou shalt by

14.

)io

hast paid the uttermost farthing."

means come out thence till thou Here we have the inflexibility of
_

Divine justice.

Matt.

xiii.

As

in

Acts

xxviii.

26,

we have here

the solemn

announcement concerning
strengthening
Matt.
tion of His
its

Israel's judicial blindness,

emphasising and
to the manifesta-

certainty.

xvi. 28.

The certainty of His promise as

(see xvii. 1-5,

coming glory

and 2 Pet.

i.

16-18).

Matt, Matt,

xviii. 3. xxiii.

39.

The absolute necessity of conversion. The certainty of His words concerning

of the overthrow

the

conditions as to His return.

Matt. xxiv.

2. Completeness

and dismember-

ment

of the Temple.

Matt. xxiv. 21.

Matt. xxiv. 34.

to pass
(yi'7/Tat,

The greatness of the tribulation. The fact that when once these things begin to come
irXijfjoM,

not

compare Luke

xxi.

24 and 32), that

generation which sees the abomination of desolation set up (verse 15) shall see ** all these things " come to pass.

Matt. xxiv. 35.

The

inviolability of Christ's words.

This
is

is

little

ornament

>l/-

somethinj^ like a Jliurdc-Hs over certain

crown (plural Taagim). The Ktpaia (kcraia), a little horn, which is exactly what the Taof; is. Sec The ilassorah, by the same author and publisher, One Shillinj;. The jot or yod is the
letters.

Tiie

Hebrew name

for this is Tatii;, or little

Greek

smallest letter of the alphabet. For full information on this subject see Dr. Ginsburg's Introduction to the Hihrerv Bible, published by the Trinitarian Bible
Society.

REPEATED NEGATION.
Matt. xxvi. 29.

Ml
(Mark
xiv. 25.

^The

certitude of Christ's pledge

Luke

xxii. 18).
vi.

Luke Luke

xviii. 7.

Luke Luke Luke

John

xviii.

xxi. 18.
xxii.
iv. iv.

John
John
John John
sayings.

vi.

35.

viii.

viii.

The certainty of divers promises. So Luke The speediness of the Divine avenging. 30. The certainty of the future recompense. The perfectness of Divine protection. 67, 68. The accuracy of the Lord's foreknowledge. The satisfying power of the Divine 48. The obstinacy of unbelief. The satisfying power of " the bread of The perfection of the Divine Hght. 51, 52. Eternal security for the keepers of Christ's
37.
x. 19.

14.

gifts.

life."

12.

John
instinct.

X.

5.

The
'

miraculous power of

His sheep's spiritual

John

X.
xi.

28.

The

Divine preservation of Christ's sheep.

being " changed in a
till

John
those

26.

The certainty of
"

moment

" for

who
i.

are " alive and remain

His coming.

Once this repeated negation was used by an angel Gabriel, in Luke 15, of John the Baptist, that " he shall neither drink wine }ior strong drink." And this was perfectly fulfilled (Matt. xi. 18). But there is one more use of the figure by Christ, so blessed and so important that we have reserved it to the last
:

John
giveth

vi.

37. " All

(irav

6,

pan

ho, everything) that

me

shall

come

to

(''y'^et,

heexei,

will reach)

me

the Father and him that

to)

Cometh

(ror

ep^'^'^jievov,

ton erchouienon, he

who

is

on his icay

to

me

will in no wise cast out."

The repeated
and George Keith
"
I

" not " in the

will

never leave
:

Greek is thus beautifully rendered, sums it up in his hymn on Heb. xiii. 5 thee nor forsake thee," where we have the oi iii] in
effectively

both clauses

"

The

soul that on Jesus has fled for repose,

He

cannot,
soul,

He

will not desert to his foes;

That

though all hell should endeavour to shake, He'll never, no never, no never forsake."

4.

Repetition of Sentences and Phrases.

CYCLOIDES
Cy-clo-i(i -es

or,

CIRCULAR REPETITION.

Tlic Repetition

of the same PJirase nt regiilar Intervals.

mea.ns having the form of a circle; from ki'kAos (kuklos).

eTSos {eidos),forni.
is

a circle,

and

The

figure

so called because the sentence or phrase

in

is

repeated

at intervals, as

though

regular circles.
tlie

When
{q.v.).

this repetition occurs at

end of successive passages, as

it

in poetry, in

the form of a Refrain or Burden,

it

is

called

AMG^B.-KON

But when

occurs at the beginning or middle or any other

it is

part of the passage

2

called Cycloides.

25, 27. lamentation three times, "

i.

Sam.

19,

Where

we have the burden

of the

How

are the mighty fallen."

Ps. xlii, 5, II (6, 12) and xliii. 5. We have the three-fold emphasis on the great question: "Why art thou cast down, O my " soul ? and the blessed answer, " Hope thou in God
!

Ps. xlvi.
hosts
is

7,
:

II.

Here, the
God
of

phrase occurs twice,

is

"The Lord

of

with us

the

Jacob

our refuge."

to

Ps. Ivi. 4, 10 (5, 11). Where we have the sentence repeated, emphasize the fact that when our enemies seem mightiest, we can say, " In God will I praise His word." Ps. Ixxx.
3,

7,

"Turn
saved."

us again,

Three times we have the prayer: 19 (4, 8, 20). God, and cause thy face to shine, and we shall be

Jer.

iii.

12, 22.

Where

we have

the twice repeated

command

to the backsliding People to " return."

Ezek. xxxii. 20,

Twelve times we have the expression repeated

21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 32, " Slain with the
to denote the

sword," at intervals, irregularly, but twelve times judgment as being executed by Divine government.

See Number

in Scripture,

by the same author and publisher.

AMCEB^ON;
The Repetition of
Am-oe-btc'-on.
the

or,
at the

REFRAIN.
End
of successive Paragraphs.
[anioibee), change, alteration

same Phrase

It is

from the Greek

it

a/xoi/3i)

(from

a/[i.et^eiv

(anieibein), to change.

It is

same phrase or sentence, where

successive periods.
Cycloides

used of the repetition of the occurs in poetry at the end of

may occur

at the heginning, or middle, or

any part of

the circle, but Anioebceon only at the end.

This burden, therefore, thus emphasized

to notice in

is

the main point for us

what

is

being said.
4.

Ps. cxviii. I, 2, 3, mercy endureth for ever."

Where,

we have the

refrain "

For His

(See under Symploce).

refrain,

Ps. cxxxvi. Where at the end of every verse, we have the *' For His mercy endureth for ever."

Isa. ix. 12, 17, 21 and x. 4. Where we burden, to emphasize the solemn warning, " For

have the
all

four-fold

this his

anger

is

not turned away, but his hand

is

stretched out

still."

Amos.
five

iv. 6, 8, 9, 10, 11. Here we have the solemn refrain times repeated " Yet have ye not returned unto me saith the

Lord."

Matt.
**

vi.
. .

2,

5,

16.

Where we have the

5.

thrice repeated lesson,

Verily

they have their reward."

3
;

See under Idiom.

solemn words,

Luke
"
I

xiii.

and

Where, twice, we have the

all

tell

you.

Nay

but except ye repent ye shall

likewise perish."

John

vi.

39, 40, 44, 54.

I

Four

times we have the glorious fact

repeated for our assurance,

This, of course,
is

will raise

him up

at the last day."

the Resurrection which was the subject of Old

Test ment prophecy, and the one referred to in Rev. xx. (the first or former of the two there named). But not the one which was the subject of a special revelation to the Church of God in 1 Thess. iv. 16.

Rev.

ii.

7,

II,

17,

29;
is

iii.

6,

13, 22.

Seven times, at
Spirit

the end

of each of these Epistles

the solemn burden repeated

"He

that

hath an ear, Churches."

let

him hear what the

saith

unto the

344

FIGURES OF SPEECH.
These words are
in

the figure called Polyptoton

(q.v.,)

but this

seven-fold repetition,

is,

the figure of Ania-hccon.

See under Po/v/Zo/o);

for the significance of this phrase, as here used.

Rev.
repetition

xviii.

21,

22,

23.

Here,

the

figure
all "

EpistropJic in the

no more at Aincebccon in that the words are a solemn announcing the judgment on Babylon.
of

the words

"

becomes

the

figure
in

burden or refrain

Also the scries of articles

in

Things

to

Come, commencing September, 1898.

CGENOTES
the

or,

COMBINED REPETITION.
Phrases
:

The Repetition of

tiao different

one at the Beginning and

Other at the

End of

successive Paragraphs.

Cee'-no-tees.

Greek,

Koiv6Ty^<i

(koinotees),

sharing

in

common.
sentences

The
or

figure

is

so called

when two separate

phrases are repeated, one at the

of

beginning and the other at the end paragraphs.

successive

When
(g-v.),

only ivords are thus repeated, the figure

is

is

called Synnploce

which
is

repeated Epanadiplosis.
:

It

a combination of Anaphora and Epistrophe

hut, Siffecting

phrases rather than single words.

The Latins sometimes

called this figure (as well as Sy^mploce)

COMPLEXIO,

combination.

Ps. cxviii. 2, 3, 4. This is clearer in the Hebrew, where the three verses begin successively with the words, " Let say," and end
with the words, "for his

mercy endureth

for ever."

Ps. cxviii.
" It is

8, 9.

better to trust in the better to trust in the

15, 16.

Lord
in

than to put confidence

It is

man

Lord
in princes."

than to put confidence

See also verses
"

The The The

in

right
right

right

hand of the Lord hand of the Lord hand of the Lord

are

doeth valiantly,
is

exalted

doeth valiantly."
figures

In

verses

10-12 there

three

combined:

There

is

Anaphora,

the repetition of "

;

They compassed me

" at the beginning

of several clauses

Epistrophe, in the repetition of " In the

name

of

the

Lord

will destroy
in "

them"

have Epizeuxis
succession.

they compassed

at the end; and in verse 11 we me " being repeated in immediate

Ps. cxxxvi. I, 2, 3. Where the three successive verses begin with the words, "O, give thanks," and end with the words " for his mercy endureth for ever."

EPIBOLE
Till-

or,

OVERLAID REPETITION.
tJic

Rtpftitiot of
is

stimc

Phrase at irregular Intervals.

to cast

E-pi '-bo-lee
is

from

tTrifia^keti'

{cpihalle'ni),

upon.
is cast

The

figure

so named, because the

(like layers
It

same sentence or phrase

in

upon or laid

upon

or courses of bricks) several successive paragraphs.

(</.?'.)

thus differs from Anaphora

that

it

consists of the
is

repetition

of several words, whereas in

Anaphora only one word

Israel
;

repeated.

Ex.
until

xvi. 35.

"And the children of

came

did eat

manna

forty

years, until they

to a land inhabited

they did eat

manna,
the

they came unto the borders of the land of Canaan."

Num.
Lord

ix.

18.

"At

the

children of Israel

journeyed,

commandment of the Lord and at the commandment of

the

they pitched."

Judges V. 27. " At her feet he bowed, he At her feet he bowed, he fell down dead."

fell,

he lay down
:

fell

where he bowed, there he

See under Anaphora, and Asyndetoii.

Ps. xxix. 3, 4 (twice), 5, 7, 8, 9. Where seven times we have the words, " The voice of the Lord," commencing seven successive
clauses.

The number
ii.

of spiritual perfection.
is full of silver

Isa.

7,

8.

"Their land also

is full of idols."
18,

and

gold.

Their land also

Isa. V.
8,

II,

20, 21, 22.

Six times we have paragraphs

beginning "

Woe
vi.

unto them."

Matt.

19, 20.

We

cannot

forbear

to

quote these verses

according to their structure.

Lay not up for yourselves B Treasures upon earth, C Where moth and rust
I
I

doth corrupt,
steal

A
I

And where thieves break through and But lay up for yourselves
1)

Treasures
I

in

heaven,

Where neither moth nor rust 1) And where thieves do not

I

doth corrupt,

break through nor steal.

EPIBOLE.
It will

347

be seen

how

in

each

member

there

is

the Correspondence
contrast.

(q-v.)

of the

same words, or thought, by way of comparison or

XX. 22

Acts

and

25.

Where
.

two

solemn

statements are

emphasized by commencing " And now, behold, I go And now, behold, I know."

SYNANTESIS
The Repetition of
Syn-an-tee
^7

or,

INTROVERTED
in

REPETITION.
the

same Sentences or Phnises

(sujiantao), to

Inverse Order.
to /(ice,

-sis,

from a-vvavTaM

meet face
((].v.),

means

meetinc^.
It is

similar to Epanodos

and

Antiniettibole

but differs from

them

in

that

it

relates to the inverse repetition of

sentences and

phrases rather than of single words.

See, for examples, under Parallelism and Correspondence, below.

5.

Repetition of Subjects.

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 earHest times. De Rossi, a learned Jew of the sixteenth century, first pubHshed a mass of information on the subject in a remarkable work, Meor Enajim (i.c.^ The Light of the Eyes). Bishop Lowth translated chapter Ix.f, which deals with the construction of lines : and Bishop Jebb in his Sacred Literature extended the study. But none of these got beyond ParallelThis has universally gone under the ism as it is applied to li)ies. name of, and been treated as, Poetry. It is a form of the figure Synonymia, by which the subject of one
'''

line is

repeated

in

the next line in different, but so-called,

of seven kinds
I.

synonymous
:

terms.
Parallelism
is
:

three simple and four complex

Simple.

Synonymous or Gradational.
Antithetic or Opposite.

2.

3.

Synthetic or Constructive.
II.

Complex.
once (four lines
in all).

1.

Alternate.

Two

lines repeated only

2. 3.

Repeated Alternation.

Two

lines repeated

more than once.

Extended Alternation.
Introverted.
I.

Three or more

lines repeated.

4.

Simple.

1.

Synonymous or Gradational.
lines are parallel in thought,

This

is

when the

and

in

the use of

synonymous words.

Kitto. Bib. Cyc. III. 702.

Lowth's Translation of Isaiah, Prel. Dis.

p. xxviii. (15th

Ed. 1857).

350

FIGURES OF SPEECH.
The
oldest example,
iv.

and the

first in

the Bihle,

is in

Gen.

23,

24.

In

these oldest

human
!

poetic
it is

lines

Lamech

celebrates the invention of weapons of war: and

this should be the first subject of poetry

sij^nificant that

instructor of every artificer in brass and iron,"

Lamech's son was " an and the injury of

others was the earliest application of the

art.

Lamech is so among men that he

of those

would give him power and boasts that if any one injures him, he would outdo even Jehovah in His punishment
elated with

that

which

at once breaks out in eulogy

who should

injure 'Cain.
will

There are three pairs of lines, and the synonymous words at once seen, as we have exhibited them
:

be

" Adah and Zillah hearken Ye wives of Lamech listen

to to

my voice my speech.
;

For

And
If

man, if he injures me. young man, if he hurts me. Cain shall be avenged seven-fold.
I

can slay a

Truly Lamech

[shall be

avenged]

seventy-seven-fold."

Luke
"

i.

46, 47.

My
I.

And my
Ps.
i.

is the man walketh not in the counsel of the ungodly, nor standeth in the way of sinners,

" Blessed
in

soul doth magnify the Lord, spirit hath rejoiced in God

my

Saviour."

that

nor sitteth

the seat of the scornful."

:

Here, we have three series of gradation

Walketh, standeth, sitteth. Counsel, way, seat. Ungodly, sinners, scornful.

These gradations point us

truth contained
in

to the fact that

there

is

a mine of

the verse, on which a volume might be written.

The
never
(lid

tt'iisis

also have their lessons for us too, for they imply "that
.

Miis first

stand sit": and so help to teach us that in Psalm David speaketh "concerning" i.e., " witli iiii ultimate
.
. . . . :

walk

reference to"

(('s-,

t/.s),

"

Christ"

(see Acts

ii.

25).

In fact, this /zVs/

;

Psalm speaks
speaks of

of

Christ as the one perfect

Man

while the second

Himself says

Him as the one perfect Kin^: ("the model Shepherd," He He is: o roipyr o kuAos (ho poimeen ho kalos), not simply
Ellipsis.

Sec under

PARALLELISM (COMPLEX).
^

351

o K-aAos TOLfi-jv (ho kalos

poimeen)
so,

and then twice over

is

at least (see

John X. 11 and " model " King.

14);

and

too,

He

the

"model" Man and

the

2.

Antithetic, or Opposite.

This

is

when
X. I,

being opposed

in sense

the words are contrasted in the two or more lines, the one to the other.

Prov.
"

maketh a glad father But a foolish son is the heaviness

6.

A wise son

of his

mother

"

Prov. xxvii.
"

Faithful are the

wounds

of a friend.
of an

But deceitful are the kisses

3.

enemy

"

Synthetic, or Constructive.
in

This

is

where the parallelism consists only

:

the similar form of

construction

Ps. xix,
"

7-g.

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

for their parallelism

which are independent, and depend

on their construction. In all the above cases the

in pairs.

lines are simply parallel,

and are

chiefly

When
be called

the parallelism appears in four or more lines, then

it

may

II.

Complex.
Alternate.

1.

This
first

is

when the
lines,

lines are

placed alternately.
lines,
is

In this case, the

and third

and the second and fourth

while the

may, as a

rule,
in

be
a

read continuously,
parenthesis.

intervening line

thus placed

These alternate

lines

may

be either synonymous or antithetic.

352

FIGURES OF SPEECH.
Gen.
xix. 25.

a
I

a
I

The cities (and He overthrew) The plain (and all the plain), The inhabitants of the cities, h The produce of tiie plain."
"

Deut. xxxii.
a
I

21.

"They have moved me

b
I

to

jealousy

with that which

is

not God:
to
:

a
I

They have provoked me

I)
I

anger

with their vanities

I

c
I

And
d
I

will

move them

to

jealousy

with those which are not a people

c
I

will
(I
I

provoke them to anger

with a foolish nation."

Deut. xxxii. 42. Here a and a are continuous, and likewise b and h. They must be so read, thus dispensing with the italics. The
line

we
a

give from the R.V.

"
I

make mine arrows drunk with blood, 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 refer to the Here a and a relate to the arrows, while b and
will
I

/;

sword.
1

Chron.

xxi. 22.
"

a
I

Request.

(I
I

Grant me the place of this threshingfloor." " That may build an altar therein unto the Lord." Request. "Thou shalt grant it me for the full price." " That the plague may be stayed from the people." Design. b
b
Design.
I
I
[

Here a and
from b to
b,

d are continuous, likewise b

((

and

h.

We

must read on

placing

in

a parenthesis.

This shows that the plague

full

was stayed, not because David paid the

price for the place, but

because of the atoning sacrifice which he offered.

Est.
a
I

viii. 5.

it

The
b
I

king.

" If

please the king."

"

Esther's personal influence.

king.
"

And

if

have found favour."

in his

a
I

The
b
I

And the thing seem

right before the king."

"

Esther's personal influence.

xviii. 24,

And

be pleasing

eyes."

Prov.
ill

the Hebrew.

The parallel here is lost owing to an obscurity The Massorah records that the word OJN (m//) (which

PARALLELISM (ALTERNATE).
has been taken by translators as another spelling of is put three times- for W'^, (yesli), there is.
t2J''N

353

(ecsJi),

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^iJlinnS from the wrong root (H^'^, to feed), instead of rr;?'!, to break). So that instead of meaning to make friends, it means (as in the R.V.) to be broken in pieces.
Hence,
or
to ruin oneself.

The
i.e.,

point and the parallel, therefore, lies in the plural " friends "
friends
in

many
:

contrast with the

faithfulness of the one

" friend "

a
I

"

There are
b
I

"

friends

to our

own detriment
a friend

a
I

But there
b
I

is

that sticketh closer than a brother."

See under Paronomasia.

Prov. xxiv.
a
I

19, 20.

men, wicked
;

" Fret not thyself because of evil

b
I

neither be thou envious at the

shall be

a
I

For there
b
I

no reward to the evil

man

The candle

of the

wicked

shall be put out."

Isa.

i.

29, 30.
"

For they

shall be

ashamed

of

the oaks which ye have

desired.

And ye
a
I

shall be

confounded for the gardens that

ye have chosen.

For ye
b
I

shall be as

And

as a

an oak whose leaf fadeth, garden that hath no water."

Isa. ix. 10.

a
I

"

The
b
I

bricks are fallen

down,

a
I

build with hewn stones The sycomores are cut down,

but

we

will

b
I

But we

will

change them

into cedars."

'
"
If

there

The other two passages are 2 Sam. xiv. 19 (where the sense is any that turn " meaning " none can turn "), and Micah

is

unaffected,

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.

354

FIGURES OF SPEECH.
Isa. xiv. 26, 27.
"

This

is

the

purpose
is

that

is

purposed upon the whole

is

earth

And

this

the

hand

that

stretched out upon

all

the nations,

For the Lokd of hosts hath purposed, and who

disannul
it ?

shall

And

his

hand

is

stretched out, and

who

shall turn

it

hack ?"
Isa, xvii.
7, 8.

a
I

"At

that day shall a

and
a
I

his eyes shall

man look to his Maker, have respect to the Holy One

altars, the

of

Israel,

And he

shall not
"
:

look to the
respect

work of
his

his hands,

neither

shall

that

which

fingers

have

made
Isa. xviii.
6.

a
I

Fowls.
b
I

" They shall be left, etc." Beasts. " And to the beasts,

etc."

a
I

Fo^vls.
b
i

"

And
"

the fowls, etc."

Beasts.
3.

And

all

the beasts, etc."

Isa. xxxi.

a
I

"

The Egyptians
b
I

are
:

men,

and not

God

a
I

And
b
\

their horses flesh,

and not spirit."

See under

Plconasiii.
6.

Isa. xxxiv.
"
j

Here the
is

first

and third
is filled

lines are continuous, as

are also the second and fourth lines.

a

The sword
b
I

of the

Lokd

with blood,

it

made

fat with fatness,

a
I

and with the blood of lambs and goats, with the fat of the kidneys of rams." b
I

Isa.

li.

20

(1\.\'..).

Here
[i.e.,

a and d,

and b and

must be read

together

in

order to catch the sensy.

a
I

"Thy
b
I

sons have fainted,

lie

they

are cast down]

a
I

at the top of all the streets,

6
I

as an antelope

in

a net."

PARALLELISM (ALTERNATE).
Isa.
lix. 5, 6.

355

a
I

"

They hatch
b
I

cockatrice' eggs,
spider's

and weave the

Their
I

web

a
I

He
b

that eateth of their

webs

shall

eggs dieth. not become garments."

.
.

Isa. Ixi.

4.

a
I

"

And
b
I

they shall build the old wastes,

shall raise

a
I

and they
b
I

up the former desolations, repair the waste cities, The desolations of many generations."
shall

They

See also under Epanodos, Antimetabole, and Chiasnios.

2.

Repeated Alternation.

This
lines in

is

not confined to two alternate lines repeated, making four

as in the preceding examples
;

all,

but

in

the repetition of the

two

parallel subjects in several lines.

Isa. Ixv. 21, 22.

a^
I

a^
I

they shall build houses, and inhabit them And they shall plant vineyards, and eat the fruit of them, b^
b^
I I

"

And

a^
I

They
b'^
I

shall not build,

;

and another inhabit

shall not plant,

a*
I

They
b^
I

and another eat."

:

Or, these

a
I

may be arranged in four longer alternate lines, thus Houses (they shall build), p b Vineyards (they shall plant). Houses (they shall not build), ,t ' Negative. Vineyards (they shall not plant). b

Where
I

the
ii.

first

two

lines are positive

and the

last negative.

John
a^
I

15, 16.

is in

" If

any man love the world,

the love of the
all
is

b^
I

a^
I

For
b^
I

that

the

Father is not world

. .

in

him,

not of the Father,

of the w^orld."

2fi

but

is

356

FIGURES OF SPEECH.
3.

Extended Alternation.
witli

The Scriptures abound

of
(ilteriKitc parallel lines.

other illustrations of the arrangement

consist not merely of

But these alternate

extended.

lines

may

two

pairs, or

of four lines; or, of repeated alternations:

the alternation

may be

That
tJiree

is

to say, the alternation

may

be extended so as to

consist of

or more lines.
17.

Judges
a
I

X.

"Then
b
I

a
I

the children of Amnion were gathered together, and encamped in Gilead. c And the children of Israel
I

/;
I

assembled themselves
c
I

together,

and

encamped

in

Mizpeh."

Matt.
a
I

vi.

19, 20.

"

a
I

Lay not up 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. b and where thieves do not break through nor
b
I I
I

steal."

See under Epihole.

4.

Introverted Parallelisms.
if

This
lines,

is

when

the parallel lines are so placed that

there be six
fifth,

the

first

corresponds with the sixth, the second with the

and

the third with the fourth.

When
words,
it is

this Introversion

consists only of words and of the

(q.v.).
it

same

called

Epanodos

When When
Gen.
a
I

Propositions are introverted,

Snhjccts are introverted,
it

is

called Antinutahole {q.v.).

is

called

Chiasmus (see under

Corrcspondenee).
iii.

19.

End. "
b
I

Till

thou return unto the ground."

b
I

Origin. " For out of it was thou taken." Origin. " For dust thou art."

End. " And unto dust shalt thou return."

PARALLELISM (INTROVERTED).
Ex.
a
I

357

ix. 31.

"

And
b
!

the flax
:

a
I

and the barley was smitten For the barley was in the ear, b and the flax was boiled."
I

Num.
a
I

XV. 35, 36.

"And
b
I

the

Lord

said unto

Moses,
put to death
:

The man
c
I

shall be surely

they shall stone

him with

stones,

all

And they brought him without the camp,

the congregation without the camp. forth, all the congregation

b
I

c and stoned and he died

I

him with

stones,

a
I

as the

Lord commanded Moses."

16.

Deut. xxxii.
a
j

a
I

"They provoked Him to jealousy with strange gods b with abominations b provoked they Him to anger."
:
I

This shows that when " abominations " are spoken

of,

idols are

meant.

a
I

"

Sam. i. 2. The name of the one was Hannah, b and the name of the other was Peninnah And Peninnah had children, b
1
I
I

a
I

but
2

Hannah

had no children."

Sam.

iii. i.

a
I

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."
"

Now
I
I

there

Kings

xvi. 22.

of Ginath
:

a
I

But the people that followed Omri prevailed against the people that followed Tibni the son b So Tibni died, and Omri reigned."
"

358
2

FIGURES OF SPEECH.
Chron.
xxxii-. 7, 8.

a
I

Our
b
I

resource.

" There be more with us." His resource. "Than with him."
"

His resource.
resource.
I.

With him
is

is

an arm of

flesh."

a
I

Our

"

But with us

the

Lokd our God."

Ps. Ixxvi.
a
I

" In

Judah
is

b
I

6
I

His

God known name is great

:

a
I

In Israel."

This shows how " the

Himself.

Name

" of

God

stands, and

is

put for

God

See under Mctonoiny.

Ps. cxv. 4-8.

a
I

4-.

The
-4.
I

idols.

Their fabrication.
5-.
I

Mouth without speech

-5.
I

(singular in Heb.).

e
I

Eyes without sight (plural), 6-. Ears without hearing (pi.) -6. Nose without smell (sing.) f
I

c
I

7-.

Hands without handling

(pi.)

(pi.)

d
I

-7.

Feet without walking

c
I

-7.

Throat without voice

fabricators.

(sing.)

b
I

8-.

The

a
I

-8.

The

idolators.

Ps. cxxxv. 15-18.

a
I

The
b
I

idols of the heathen,

Their fabrication.
c
I

Mouths without speech,

d
I

d
I

Eyes without sight. Ears without hearing.

breath.

c
I

Mouths without
fabricators.

b
I

The

a
I

The

idolatrous heathen.
i.

Prov.
a
I

26, 27.

n
I

your destruction. mock when your fear cometh When your fear cometh as desolation, b and your destruction cometli as a whirlwind.'
"
1

also will laugh at

I

will

PARALLELISM (INTROVERTED).
Prov.
a
I

359

iii.

i6.

Blessings.

"

Length of days."
hand."

b
I

b
I

Hand. Hand.

" Is in her right

" "

a
I

Blessings.

And in her left hand." Riches and honour."

Isa. V. 7.
a
I

"

For the vineyard of the Lord of hosts

b
I

b
I

is the house of Israel, and the men of Judah

a
I

His pleasant plant."

Isa. vi. 10.

a
I

"

Make
b
I

the heart of this people fat, and make their ears heavy, and shut their eyes c
;
I

c
I I

lest

they see with their eyes,

a
I

and hear with their ears, b and understand with their heart."
See under Polyptoton, page 299.
Isa. xi. 4.

a
I

"

He
b
I

shall

smite the oppressor,

with the rod of his

I

mouth,

and with the breath of his lips

a
I

Shall

He slay

the wicked."
p"l,N

The current Hebrew Text reads

manifestly a scribal error for
f")!?

(eretz), the earth,

but this

is

(aritz), the oppressor. \p)

The Aleph
is

(n)

being similar
scribers.

in

sound with Ayin

was

easily

exchanged by tranthe

And

the Parallelism shows beyond doubt that this

case

here,"''

Isa.

1.

I. is
?

"Where
put
b
I

the

bill

of your mother's divorcement,

whom

have
?

away

or which of
I

my

creditors

is

it

to

whom

have sold you

And
*

Behold, for your iniquities have ye sold yourselves, for your transgressions is your mother put away."
is

This

from the MS. notes

for the

second edition of Dr. Ginsbiirg's Hebrew

Bible.

360

FIGURES OF SPEECH.
Isa.
li.

8, g.

a
I

"

For

my thoughts

are not your thoughts,

n
I

ways my ways, saith the Lord, For as the heavens are higher than the earth, so aremy higher than your ways, and my thoughts than your thoughts."
Neither are your

ways

" thoughts," in b
(I

Here the whole paragraph is introverted. In a and a we have and b we have " ways." But the pronouns in a and are alternate as to the " thoughts"
:

c
I

My
d
I

thoughts.

Your thoughts.
thoughts.

c
I

My
(i
I

Your thoughts.
b

While they are introverted in Your ways, e

I

and

b as to the "

ways

"

My ways. /I My ways.
f
I

Fui'ther
positive.

Your ways. c we may note that a and b

I

are negative

and

and a are

Isa. Ix. 1-3.

a
I

" Arise,

b
I

Shine; for thy light

c
I

is come, and the glory of the Lord is risen upon thee, For behold darkness shall cover the earth, d (i and gross darkness the people but the Lord shall arise upon thee and His glory
I

shall be seen

upon

thee.
to

b
I

And

the Gentiles shall

come

thy

light,

<i
I

and kings to the brightness of thy

All these structures

rising."
in
full.

may
("

be described, as well as set forth

Thus:
a
I

The
b
I

rising of Israel.

Rising up.")

b n

The Light received. The glory of the Lord. c d The darkness of the d The darkness of the The glory (;f the Lord. c The Light reflected.
I
I

earth.

peoples.

The

rising of Israel.

(Dawning

"Thy

sunrise.")

PARALLELISM (INTROVERTED).
Dan.
a
I

361

V. 19.

a
I

Whom he would he slew "). (" and whom he would he kept alive Favour b Favour (" and whom he would he set up "). b Severity (" and whom he would he put down ").
Severity ("
I I

"),

Matt
a
I

vi. 24.
:

a
I

can serve two 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

"

No man
I

Matt.
a
I

vii. 6.
is

"

Give not that which

b
I

holy unto the dogs,

neither cast ye your pearls before swine,

their feet,
I

a
I

lest they trample them under and turn again and rend you."

Here, the introversion shows that

pearls under foot,

it

is

the swine

who

tread the

and the dogs which rend.

Rom.
a
I

xi.

21-23.

" If

God
c
I

spared not the natural branches,

b
I

take heed lest

He

also spare not thee,

c
I

Behold therefore the goodness d and severity of God d on them which fell, severity but toward thee, goodness,
I
I

b
I

otherwise

thou

also shalt be cut

off.
if

a
I I

And they

also (the natural branches),

they abide not

still

in

unbelief, shall be graffed in."

This passage occurs

the

in

the Dispensational part of the Epistle to

See under Corvespondence. Hence, it relates to Jew and Gentile as such ; 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

Romans

(ix.-xi.).

separation.

632

FIGURES OF SPEECH.
I

Cor.

i.

24, 25.

Power.

" Christ the

Wisdom. Wisdom.
men." Power, men."
2 Cor.
i.

"And
"

power of God." the wisdom of God."

is

Because the foolishness of God

the

wiser than
than

And

weakness

of

God

is

stronger

3.

Deity.

" Blessed be

b
I

Paternity.
Paternity.
I

"
"

God." Even the Father." The Father of mercies."

Deity.
2

"

And

the
14.

God

of

all

comfort."

Cor.

viii.

Equality.

"

By an
"

equality."

Liberality.

That now ...

their

at this time

your abundance
for

may
b

be a supply for their want."

Liberality.

"That

abundance also may be a supply

equality."

your want.
Equality.
"
7,

That there may be

Gal.

ii.

8.

Paul's commission.

"When

they saw that the Gospel of the

of circumcision

uncircumcision was committed unto me."

b
I

Peter's. Peter's.

"

As the Gospel

was unto Peter."

"

For he that wrought

"

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

Thomas Boys

to extend

and develope the study of

be true
also of

Parallelism.
lilies,

What
;

others before him had thought to be confined to

passages, he discerned to
yea, of whole sections

or only to

short

whole paragraphs

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 to and covering all the Phenomena connected with the
the

structure of the
in

sacred text.

In 1824 he gave the

to

world his Tactica Sacra, and

the following year he gave his Key

Book of Psalms, which opened out the whole subject, and gave some examples from the Psalms. In 1890, Dr. BuUinger edited from 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 the Psalms," thus connecting it with the work published in 1825.
'^

This law of Correspondence

is

seen in the Repetition of Subjects,

in

rather than of Lines, or Propositions.

These subjects may be repeated

in

three different ways, or rather

two, for the third

is

only a combination of the other two.

;

They
it

may

be repeated alternately

or they

may

be introverted,
;

when

is

called Chiasmus

(and sometimes Epanodos)

or these two

may

be

combined in innumerable ways. Each of the subjects occupies a separate paragraph, and these we call members. These members may be of any length one may be very short, the other quite long. A longer 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 of linking it to its corresponding member, as well as for easy reference. Using Roman and Italic type we 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 Thelv^'all in whose possession they are. See Mr. Thelwall's preface to the Key to Psalms.
*

(Vicar of Radford),

364

FIGURES OF SPEECH.
In

whatever form we may have this fij^ure, it is always of the greatand importance. It enables us not merely to perceive the symmetrical perfection of the passage, but to understand its true sense; to see its scope and thus be guided to a sound interpretation. What may be obscure in one member may be clear in its corresponding member.
est possible use

The

subject,

which
the

may
other.

not be

mentioned

in

one

member

may
clear

be

named

in

We

are

thus helped to a correct

For example, in the structure of 1 Pet. iii. 18-22 it is not may be "the in-prison-spirits " of verse 19. But in the corresponding member (verse 22) they are mentioned by name as " angels." We thus learn that the subject of the former member (verse 19) is the disobedience of angels in the days of Xoah (Gen. vi.), while the subject of the latter (verse 22) is the subjection of angels and authorities and powers. Having thus got the scope of the passage, we get the meaning of" spirits," and remember how it is written, " He maketh His angels spirits" (Ps. civ. 4. Heb. We at once connect their sin 7). 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), which stands out apart from the structure by itself in all its solemnity.
interpretation.

who

or what

i.

Ps. cxliv.

A
I

1-4.

Thanksgiving.
5-7.
I

I^rayer ("
8.

Bow

thy heavens,"

etc.).

Description of the strange children

:

and their vain

W(;rds

"

Whose mouth,"

etc.

A
I

9, 10.

Thanksgiving.

11-.
\

Prayer ("Hid me").

-11-15.

Description of the strange cliildren.

in

After

"itDN,

"

<i7/o

"

verse

12

supply

"5(M',"
in

in
8.

italics,

corres-

ponding with " whose mouth "

verse

Then we
happiness, and

have, in the concluding sentence, the true estimate of

in

what

it

consists, as
:

opposed to the vain and

false

estimate of the strange children

--

Sec a pamphlet on The

Sec under

Spirits in Prison,

by the same author and publisher.

Ellipsis (page 33).

CORRESPONDENCE (ALTERNATE).
" Blessed

365

the people whose

7

God

is

Jehovah," as

is

further set

forth in Ps.

iv. 6,

and

cxlvi. 5.

The correspondence,
It is clear,

here,

corrects the
it

common and

popular

interpretation of this Psalm, and rescues

for the glory of

God.

therefore, from this, that the subject of Correspondence

diligently studied,
if

cannot be too
interpretation.

we would

discover some of the

its

Avondrous perfections of the

Word

of God, or arrive at

proper

Correspondence
I.

may

be thus arranged

ALTERNATE.
1.

Simple where there are only two of two members.

:

series,

each consisting

2.

Extended
Repeated
{a)
{b)

of several
3.
:

where there are two members.

series,

but each consisting

where there are more than two

series

consisting of two
consisting of

members each. more than two members

where there

each.

II.

INTROVERTED. III. COMPLEX, or COMBINED,

of the other two.
I.

is

a combination

ALTERNATE
when the

Correspondence of Subjects.

This
\vith

is

subjects of the alternate

members correspond

We

each other, either by way of similiarity or contrast. now give a few examples selected from all parts of Scripture.
\.

Simple Alternation.
it

We
the
first

so call

it

when

consists of only four

series with

two members each.

In this case the first

first

members i.e., two member of

:

series corresponds

with the
of the
series.
first

member

of the

second,

Avhile

the second

member
it

series corresponds

with the

second member of the second

In other words,
first
is

alternate when, of the four members, the

corresponds with the third, and the second with the fourth.

Josh.

ix.

22-25.

A
I

22.

A
I

The question of Joshua. " And Joshua called." B 23. The sentence of Joshua. " Now therefore" (nni?"), ivrrZ/rf//). " And they answered." 24. The reply of the Gibeonites. B 25. Submission to Joshua's sentence. "Now, behold " (r7n:!;i,
I

veattah),

366

FIG URES
Ps. xix.

OF SPEECH.

A
I

A
I

The heavens. The sun in them (Dn^) baliciii, i>i flioii). 7-10. The Scriptures. B 11-14. Tiiy servant in them (DH^* balicni, i>i tlwiii).
1-4-.

-4-6.

Prov.

i.

8-19.
*

A
I

8.

Two-fold exhortation.
9.
I

My
*'

son, hear

forsake not."

B A
I

Reason.

"

For they
"

shall be," etc.

10-15. Two-fold exhortation.

My

son,

if

my

son walk not."^

16-19.
j

Reason.

For their

feet," etc.

Isa. xxxii. 5-7.

The

vile

person' shall be no

more

called liberal,

B
I

Nor

the churl said to be bountiful.

vile

For the

person

will

speak villany and

to

his heart will

work
the

iniquity to practise

hypocrisy, and

utter

error aiainst
will

Lord, to make empty the soul of the hun<;ry, and he

the drink of the thirsty to
fail.
;

cause

The instruments

of the churl are evil

he deviseth wicked

devices to destroy the poor with lying words, even

when the

needy speaketh right."

Here,
in

A, and A,

we have

the vile person

;

while

in

B and B we

have the churl.

and

are negative

and

and

are positive.

Jer. xvii. 5-8.

5. Cursed is the man (~iri3, ^cvcr)* that trustcth in man (07^? adam)\ and maketh flesh his arm, and whose heart depai-teth from the LoRiK

6.

For he

shall be like

tiie

heath

in

the desert, and shall

inhabit

not see

when good cometh, but

the

shall

the parched

places in the wilderness, in a salt land and not inhabited.

7.

Blessed

is

man
shall

("133,
is.

i^cver)

that trustcth

in

the Lokd, and

whose hope the Lord

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 leaf shall be green and shall not
8.

For he

be careful

in

the year of drought, neither shall cease from

yielding fruit.
*
t

Gever Athim

is vir,

a strong

is hotn(),n

crcatid

man. man, and

is

thus put

in

contrast with Jehovah

in

A.

CORRESPONDENCE (ALTERNATE).
Ezek. xxxvi.
26, 27.

367

A
I

"

A new heart
And
I

also will

give you,
I

new
take

spirit will

put within you

of your flesh, and
I

And

will

away the stony heart out

of flesh.

will

give you an

heart
put

B And
I

will

my

Spirit within you.

Here,
third

in this

glory, there are four

it

prophecy concerning Israel in the day of their coming members and two subjects. In the first and
while
in

is

the

" heart,"

the

second and fourth

it

is

the

" spirit."

These words cannot be applied to the Christian now, inasmuch as

the old nature
is

not taken away, but a

new nature
i.

is

imparted.

This

is

where in 16-v. 11, sins are first dealt with, as the fruit of the old nature, and then, from v. 12-viii. 39, sin is dealt with, as the tree which produces the fruit and we are taught that, though the evil fruits are still produced, God reckons the tree itself as dead. So, though sin itself no longer reigns, yet sins are still committed by the old nature but the saved sinner is to reckon
the teaching of
i.

Rom.

16-viii.

39,

that old nature,

i.e.,

himself, as

having died with Christ, and he has

now

new

nature.

old nature is not taken away, as it will be in the case of Israel day so the believer has in himself one nature that cannot but sin, and another that cannot sin (1 John iii. 9 v. 18).
in that
: ;

The

The

old nature 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.

ii.

1,2-.

A A

i.
I

God

speaking.
of

B
I

-2-14.
1-4.

The Son

God

"better than the angels."

ii.
I

God

speaking.

B
I

5-18.

The Son

of

Man

" lower than the angels."

Here the two subjects are arranged

is

alternately.

And
while

note that

B
a

in

parenthesis

with

respect to

and

A
and

is

in

parenthesis with respect to

B and

B.

In other words,

read

868

FIGURES OF SPEECH.

on continuously, without reference to B, while B and on without reference to A, which is thus practically

B
in

hUewise read
a parenthesis.
i.

Hence the word "therefore,"

on
i.

ii.

1, is

not consequent on
ii,

14,
i.

but
14.

2-.

And
(i.

the "for " in

ii.

is

consequent, not on

4,

but on

The

respective

Thus:
spake
in

members therefore read on 1) "God, who at sundry times and

. .
.

in

divers
in

manners
to give
etc."

time past unto the fathers by the prophets, hath

(ii.
i.)

these last

days spoken unto us by his Son

therefore

the more earnest heed to the the things which

we ought we have heard,

shall

And
sent
salvation

(i.

14) "

Are they not

all

ministering (worshipping) spirits,

forth
?
.

to
.

minister for (to serve)

5) for

them who

be heirs of

(ii.

unto the angels hath he not put into subjection

the world to come, etc."

ExTi-.NDF.D Alternation.
series,

2.

This

is

consists of

when there are still only two more than two members.
are
so

but each series

And

these

arranged that the

of the t)ther
;

corresponds with the

first

first of the one series and likewise the second of the

former corresponds with the second in the latter. This has been called by some Direct Cliinsinns, reserving the term "Indirect Cliidsiiins" for what we have called Introverted
Correspondence, or Chiasmus proper. Bengel calls this "Direct Chiasmus": but this is contrary to the very name of the figure viz., the letter Chi (X.), which he says, is, as
:

it

were, the type or mould according to which the sentence or words

or are arranged.

is

We
an

prefer to consider

it

extended

form,

reserving

merely as Alternate Correspondence in the term Chiasmus for Introverted

Correspondence.
Ps. Ixvi.

I,
j

2.

Exhortation to praise.
3.

B
I

Address.
4.
I

Cjod's

works

in

the world.

C A
I

Address.
5-7.
I

Promise

for the world.

D
8, 9.

Invitation:

"Come

and see."

Exhortation to praise.
10-12. Address.

B
I

God's dealings with His People.

13-15. Address.
I

Promise

for himself.

16-20.
I

Invitation: "

Come and

hear."

CORRESPONDENCE (EXTENDED ALTERNATION).

Ps. Ixxii.

369

2-4.
I

Messiah's goodness to th^ poor.

5-10.
I

Other attributes.
11.

General adoration.

A
I

12-14. Messiah's

goodness to the poor.

B
I

15-17-.

Other attributes.
General adoration.

C
I

-17.

The two members B and

Correspondence.*

form together a wonderful introverted

Ps. cxxxii. This Psalm affords a beautiful example of an extended Alternation of subjects. We cannot, here, print the whole Psalm in full, but give the following key to it
:

1,2. David swears to Jehovah.

I

3-5.

What David
6, 7.

sware.

C
I

Search for and discovery of the dwelling-place.

8.

Prayer to enter into

9-.
j

rest.

Prayer for
-9.
I

priests.

Prayer for
10.
I

saints.

G
A
I

Prayer for Messiah.

11-.

Jehovah swears to David.

-11, 12.

B
I

What Jehovah

sware.

C
I

13.

Designation of the dwelling-place.

14, 15.
I

Answer

to prayer in D.

E
I

16-.

Answer
-16.

to prayer in E. to prayer in F.

F
I

Answer
17, 18.

G
I

Answer

to prayer in G.

See The Key

to the

Psalms.

Edited by the same author, and published by

Eyre

&

Spottiswood.

370

FIGURES OF SPEECH.
Acts
vii.

1-53.

Mesopotamia.
3-8.
I

A
I

2.

Abraham.
9-19. Joseph.

D
I

20-38. Moses.

E
I

39-43. Resistance.

A
I

44.

The
45-.
I

wilderness.

Joshua.
-43, 46.

C
I

David.

I)
I

47-50.

Solomon.

E
I

51-53. Resistance.

Rom.

ii.

17-20.

" Restest in the law,

I

B
I

and makest thy boast of God,

and knowest His

will,

D
I

and approvest the

thinjs that arc

more

excellent

being instructed out of the law;

I

A
I

and art confident that thou thyself

art a guide of the blind,

a light of

them which are

in

darkness,

C
I

an
I)

instructor of the foolish,

j

a teacher of babes,
Ii
j

which hast the form of knowledge and of the

'

truth of the law." as to himself.

In the first series,

In the second series,

I

we have what the Jew considers how he uses it in relation toothers.

Thess.
2-4.
5.
I

i.

2-10,

and

ii.

13-16.

in

i.
I

The thanksgiving The

10-.
I

of Paul and his brethren.

Reason: Reception of the Gospel

6-9.
I

the power of Cjod.

cfTcct of the

Gospel thus received.

I)

Believing Thessalonians "wait" for God's Son.

-10.

K
I

Deliverance //"f"/ the wrath to come.

ii.

\'A-.

The thanksgiving of I^aul and his brethren.

Ixc.ison
14.
I

B
I

-13.

i^eception of the (jospel

in

the power of God.

The
1

elfect of the (jospel thus received.

I)

15, Hi-.
IC

Unbelieving Jews " killed " God's Son.

Delivered
fo

-16.

the wrath to come.

CORRESPONDENCE (EXTENDED ALTERNATION).

I
iv.

371

Thess.
13.

iv. 13-v. 11.

as to

Instruction

necessary

"them which

are asleep"

(KeKOLiJ,i)[j.VMvS-

The R.V. reads

:

KoijiMjihon', are falling asleep).

14.

First reason

{KOLjirjdkvTm)

God

For, those who have fallen asleep (yp) (by Jesus) will bring again from the dead.

C
I I

15. Second re^ison (yap): For, those who " are alive and remain " (ol ^(Sftc? ol TrepiXenronevoi) shall not precede them,

16,

17.

TJiird reason

(on): Because both

(("/xa)

will

be
the

caught up

together

at

the

Descent

of

Lord

into the air.

18.

Encouragement: "Wherefore comfort one

another with these words."

V. 1.

Instruction not necessary as to "the times and the seasons"

of this Resurrection

and Ascension, which

will

take place before the

Day

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)
2-6.

First

reason (yap)

destruction of the wicked will

" Therefore let us not sleep (KadevScofjiev)

(yprjyopwp.ev).';

but "

let

us watch

"

(See note on page 372).

reason
(yap)
:

7,

8.

Second

"

For
the

they

that

sleep

(KaOevSovres)

sleep

(KadevSovcn) in
8).

night."

Contrast

and Exhortation (verse

10. Third reason (on): Because God hath not appointed us to wrath, but to obtain salvation (viz., that of the body in Resurrection) through our Lord
9,

Jesus Christ, that whether

sleep (KaOevSiopev),

we \yatch(ypr]y opwfiev) I or we should together (ajxa) live with

"

Him

(as in D, above).
11.

Encouragement:

Wherefore

comfort

yourselves together," etc.

''

KOifxaopio.i, to fall asleep, involuntarily

hence used
xi.

(in

nearly every place)

of death, but only of saints.

12.
iv.

Matt, xxvii. 52
Cor.
vii.

xxviii. 13.

Luke
6,

xxii. 45.
18,

John
1

xi.

1,

Acts

vii.

60;

xii.

6;
iii.

xiii. 36., 1

39;

30; xv.

20, 51.

Thess.

13, 14, 15. 2 Pet.

t

4.

Kadevdo),
in

to

go

to sleep,

voluntarily

hence not used of death, but either of

Matt.
viii.

taking rest

sleep, or of the opposite of watchfulness.

24

ix.

42

372

FIGURES OF SPEECH.
2

Tim.

iii.

i6

and

iv.

2.

There
of

is

beautiful

extended

alternation between the subjects

these

two verses.
for

See pages

146 and 148.

The Word

of

God

is

God-breathed and profitable

for reproof (or conviction),
I

" doctrine,

for correction,
I

D
A
I

for instruction."
I

TJiereforc.
'*

Preach the word,

reprove (or convict),
I

rebuke,
I

D
3.

exhort," etc,
I

Repeated Alteknation.
is

Alternate correspondence

repeated

when there
series.

are

more than

two

series.
{a)

Two members

in

each

the

member of the first series corresponds with member of the second, third, fourth series, etc. while the second member of the first series corresponds with the second member These we have indicated as A', A% A^ and of the other series.
In this case the first
first
;

B", B-,

B^ respectively, A' correspondinj^ with

A", A^, etc.

and B' with

B%

B3, etc.

Ps. xxvi.

CORRESPONDENCE (REPEATED ALTERNATION).

Ps. Ixxx.
A'
I

373
.

1-3.

Prayer (People).
4-6.
I

A^
A^

7.

A^
I

Representation (People). Prayer (People). 8-13. Representation (Vine). B'' 14, 15. Prayer (Vine and Vineyard). B3 16. Representation (Vine and People). 17-19. Prayer (People)
B'
I
j

Ps. cxlv.
A'
j

1, 2.

Praise promised; from

3.

me

(to

Jehovah).

B'
I

Praise offered.
;

4-7.

Praise promised

from others and me

(to

Jehovah

for

His

works).

B^
I

8, 9.

Praise offered.

A^

10-12. Praise

promised

from others and works

(to

Jehovah for

His kingdom).
B'
I

13-20.

Praise offered.
;

A^
I

21.

Praise promised
in

from

me and

others.
"

Here,

" David's
in

Psalm of Praise

we have seven members,

with two subjects

(b)

an extended alternation.
in

Move than two members

each

series.

This

is

a combination of Extended with Repeated Correspondence.

In this case, the first

each other

while the second

members of each series correspond with member corresponds with the second,

the third with the third, etc.

Ps.
repeated

xxiv.
in

Here,
:

we have an

"alternation

of three

members

three series

A'
I

1,2. Right to the earth.

B"
I

3.

Questions.
4-6.
I

C
A'
I

Answer.

7.

Right to heaven. B' 8-. Question.

I

C=
I

-8.

Answer.

A3

9.

Right to heaven.
10-.
I

B3

Question.
-To.

C^
I

Answer.

374

FIGURES OF SPEECH.
Ps. cxlvii.
A'
I

1-3.

Praise,
4, 5.

B'
I

and reason. (Kindness to Israel). General operations. (Kingdom of nature).

Contrast.

C
A=
1

6.
I

(What the Lord

does).

7.

Praise.
j

B'

8, 9.

General operations.
10, 11.

C
A^
I

Contrast.

(What

(Kingdom of the Lord

nature).

delights in).

12-14. Praise,

and reason.
Contrast.

(Kindness to

Israel).

B^
I

15-18.

General operations.

C3
I

19, 20-.

(Kingdom of nature). (What the Lord has shown).

A^
I

-20.

Praise.
II.

INTROVERTED
series,

Correspondence.

This
of
first

is

where there are two

and the

first
;

of the one series

members corresponds with

:

the last of the second

the second of the

corresponds with the penultimate (or the last but one) of the second and the tliinl of the first corresponds with the antepenultitnate
of the second.

That

is

to

say,

if

there are

5/.r

members, the

Jirst

corresponds with the sixth, the second with the Jifi It, and the third with
the fourth.
or CHI ASTON from its For the same reason the Latins called it CHIASMUS, as well as DECUSSATA ORATIO from The Greeks decHsso, to divide cross-wise (i.e., in the shape of an X). called it also ALLELOUCHIA (from dAAv/Aots (alleelons), together and
called
it

And The Greeks

so on.

CHIASMOS

likeness in form to the letter Chi (X.).

6;(ii'

(eclicin), to

have or ludd, a holding or lianging together.

This
a subject
;

is

by far the most stately and dignified presentation of and is always used in the most solemn and important
its

portions of the Scriptures.

Bengel observes with regard to this form of the Figure, that "
:

viz., in perceiving the employment is never without some use ornament and in observing the force of the language; in understanding

the true and

in inaiiing clear tlie sound Interpretation; full sense demonstrating the true and neat analysis of the sacred text."
;

in

Gen.

xliii.

3-5.
:

A
I

Judah's words

"The man
:

did solemnly pi'otest unto us, etc."

A
*

"If thou wilt send." Jacob's act: " But if thou wilt not send him." li Joseph's words " For the man said unto us, etc." In A and .<4, we have Joseph's words; and in B and /j, Jacob's action.
1

Jacob's act

Sec

Till-

Stnutiirc of the Books of

tlu-

Bihli

by

tlic

same author jiui

publisher.

CORRESPONDENCE (INTROVERTED).
Lev.
xiv, 51, 52.
shall take

375

A
I I

"

And he

the cedar wood, and the hyssop, and the

scarlet,

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

scarlet."

Note also the

figure of

Polysyndeton

(q.v.)

emphasizing each

particular item in this ordinance.

Deut. xxxii. 1-43 (the Song

1-6.

of Moses).

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
Call to hear;
of the Pentateuch).

15-19.

Israel's evil

return for the good.

Their pride;
their salvation.

forsaking of

God

despising the

Rock of

Moving Him

to anger.

(Period of past history).

Israel

20.
is

Divine reflections on the period while

" Lo-awm/."*

God's hiding from them (Hosea). 21. Jehovah's provocation of Israel. (Period of Acts and present dispensation). 22-25. Jehovah's threatening of judgment. (The
great tribulation).

D
I

26-33.
j

Divine reflections on the period while Israel

is

'^Lo-ammi."''-

Their scattering from

God

(Hosea).

34-38. Israel's evil return for Jehovah's goodness.

Their

helpless condition

moving
of

Him

to pity.

He

not forsaking

them.

Their rock useless.

(Period of present history).

39-42.

The

vengeance

Jehovah.

(The period of the

Apocalypse).
43. Call to rejoice

kingdom.

and the reason. The publishing of Jehovah's Vengeance on Israel's enemies. Mercy on His land
;

and His people.

*

(Fulfilment of the Prophets).

Hebrew

not

my

people.

376

FIGURES OF SPEECH.
Ps. xxiii.
is

a simple introversion, which

is

marked by the use of

the persons.

1-3,
I

First
4.

and third persons

"

"

and " He."

" "

B
I

First
First

and second

"

"
"

and
and

Thou." Thou."

B
A
I

5.
I

and second
:

"

6.

First

and third

"

"

and His.

Ps.

ciii.
:

is

a beautiful example of a large introversion of ten

members

1-5.
I

Exhortation to bless.
6, 7.
I

Gracious goodness. (Kingdom of Grace).

8.

C
I

Merciful goodness.
9.
I

Sparing goodness.
10.
I

Pardoning goodness.
Pardoning goodness

E
I

11-13.

1)
I

14-16.

Sparing goodness.

C
I

17, 18.

Merciful goodness.

B
I

19.

Glorious goodness.

(Kingdom

of Glory).

A
I

20-22. Exhortation to bless.

The Visions
A
i.
I

of Zechariah.

1-17. False
i.

peace under the kingdom of the Gentiles.

Providential workings to break up the empires of

18-21.
ii.,

Daniel

and restore Judah,

Israel

and .Icrusalcm.

C
I

ii.

1-13.
iii.

Deliverance of the true Jerusalem out f/ Babylon.

1-10.

I)

Priesthood and Royalty remodelled. >Ierusalem changed before God after the pattern of Messiah.
iv.

I)

1-14. Royalty and Priesthood remodelled. Jerusalem changed before men after the pattern of Messiah.

V.
I

1-11.

The

evil

of the

/(//.w

Jerusalem sent

into

Babylon.

B
A
vi.
I

vi.

1-8.

Providential workings to break up the kingdoms of

vii.,

Daniel
9-15.

and restore Judah,

Israel,

and Jerusalem.

True peace under the kingdom of Messiah.

CORRESPONDENCE (INTROVERTED).
Matt.
"
iii.

377

10-12.

And now

also the

ax

is laid

unto the root of the trees

fruit is

there-

fore every tree

which bringeth not forth good

hewn down,

and cast

into the fire.

:

B
I

indeed baptize you with water unto repentance

I

C but he that cometh after me is mightier than I, C whose shoes I am not worthy to bear B 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
I

chaff with unquenchable fire."

Mark
"

v. 2-6.

out of the ship, immediately there

And when he was come

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
;
I

chains

D
I

because that he had been often bound with fetters

E E

and chains,
I
j

and the chains had been plucked asunder by him,

in pieces

D
I

and the fetters broken

C
I

neither could any

man tame him.

B And
the

always, night and day, he was in the mountains and in

A
I

But when he

tombs crying and cutting himself with stones. saw Jesus afar off, he ran and worshipped Him."

John

V. 8-11.

A
I

"

Jesus saith unto him, Rise, take

I

up thy

bed,

and walk.

And immediately the man was made whole, C And took his bed and walked D And on the same day was the sabbath.
;
I

D
I

The Jews therefore said unto him is the sabbath day.

that

was cured.

It

A
I

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

378

FIGURES OF SPEECH.
in

Here in A and A we have the words of Christ; man made whole in C and C the bed he carried and
; ;

B and B

the

in

and

I)

the

Sabbath.

John

V. 21 -2g.

We have

a combined series of introverted and

:

alternate correspondence in these verses

A
I

21. Concerninjf quickening

and resurrection.

B
I

22, 23. 24.

I

Concerning judgment.

B
A
I

Concerning judgment.

25-29. Concerning quickening and resurrection.

The

last

member A
c
I

is

alternate,

and may be thus extended

25, 26.

Concerning

life

and resurrection,

d
I

27.

Concerning judgment. Concerning resurrection. Concerning judgment.

c
I

28, 29".
cf
I

-29.

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.

ii.

i6.

"
I

Knowing that
by the
I

man

is

not justified

works of the law,

Jesus Christ,
in

C
I

but by the faith of

even we have believed

justified

Jesus Christ, that we might be

by the faith of Christ,

B
A
I

and not by the

works

of the

law

for

by the

works

of the

law
shall

no

flesh

be justified."

CORRESPONDENCE (INTROVERTED).

37

The
A
'

Epistle to Philemon.
,

.,,. 1-3. bpistolary

^
^

(a|l,2. Names of those with Philemon. j,,01-, Benediction.

, '

3.

B
I

4-7.

Prayers of St. Paul for Philemon. Philemon's hospitality,

8.
I

Authority.
9, 10-.
I

Supplication.

E
I

-10.

Onesimus, a convert of St. Paul's.

11, 12-.

Wrong done by Onesimus. Amends

St. Paul.

made by
-12.

To

receive

Onesimus the same as

receiving Paul.

H
I

13, 14.
I
I

Paul and Philemon.

Onesim^is.

15.
16-.
I

Onesimus.

H
17.

-16.
I

Paul and Philemon.

To

receive

Onesimus the same as

by Onesimus.

receiving Paul.
18, 19-.

Wrong done
St. Paul.

Amends

made by

E
I

-19.

Philemon a convert of

St. Paul's.

D
I

20. Supplication,

C
I

21. Authority.

B
I

22.

Philemon's hospitality.

Prayers of Philemon for Paul.

23-25. Ep,stolary.
I

^ ^^

\ I

23, 24.
,'|

Names
and

of those

vv^ith

Paul.

55.
first

Benediction.
last

It will

be observed that the

members

are alternate.

III.

COMPLEX

Correspondence.

alternation (simple or extended)

in

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

presentation.

380

FIGURES OF SPEECH.
Not only
is

complex arrangement of a passage complete in 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 generally contain and have their own special arrangement, and may be
this
itself: but very often there

severally expanded.
In

some

of the following examples,

we have

given

first

the general

structure of a whole book or passage and then the expansion of

some

of the larger

members

of which

it is

composed.

The Ten Commandments as

beautiful

a whole, as well as separately, are

examples of
xx. 8-11)
:

specimen (Ex.

complex structure.

Take the fourth as a

8.

A
I

The Sabbath-day to be kept in remembrance by man. a 9. The six days for man's work. b 10. The seventh day for man's rest. 11-. The six days for Jehovah's work. B -11-. The seventh day for Jehovah's rest. b -11. The Sabbath-day blessed and hallowed by Jehovah."

(I

Here,
i(ui's

it

will

be noted that the

first

half (A

side

and duty, and the

latter half (A

and B) is concerning and B) is concerning God's

side.

Ps. Ixxxiv.
a
I

1-4.

Blessedness of the dwellers.

5-7.
I

Blessedness of the approachers.

8.
I

B B
a
I

Prayer.

9.
I

Prayer.
(" For.")

10.

Blessedness of the dwellers.

11, 12.
I

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.

c
I

1.

" Tliy tabernacles."

2.
I

Desire for the courts of the Lord.

3-.
I

e
c
I

-3-.

As the sparrow. As the swallow.

<i
I

-3.

Desire for the altars of the Lord.

c
I

4.

"

Thy house."

CORRESPONDENCE (COMPLEX).
:

381

The two members d and d read on connectedly thus " My soul Lord my heart and even thine altars, O Lord of my flesh crieth out for the living God
longeth, yea, even fainteth for the courts of the
.
.
. :

hosts,

my
in

King and
w^e are

my

God."

Thus
nests

prevented from supposing that birds could build

on which fires were always with overlaid brass and which was or in the altar of incense, burning, which was within the Holy Place, and overlaid with gold (see page 96).
the altar of burnt offerings,
;
!

Ps. xlix.
whole,
third
is

is

perhaps one of the most striking examples of

Scriptures afford.

plex Correspondence which the

alternate,

ComThe Psalm, as a with a Thema, or general subject. The first and

;

four

members members

are arranged as an introversion

of which
it

while in each of the

is

is

composed, a couplet

answered by a

quatrain, and a quatrain by a couplet.

The Thema,
itself.

or Subject, anticipates the double form of the Psalm

(1) All

It is in

two quatrains:
lines of

people to hear

(2)

will speak.

The

first

two

each quatrain are broken up and arranged

alternately, while the second

(1)

two

lines of
to

each quatrain are introverted

hear.

All People
this

s
I

1-.

'*

Hear
-1-.

t
I

All ye

people,

5
I

-1-.
t
I

Give
-1.

ear,

All ye

inhabitants

of the world,

u
I

2-.

Low
-2-.
I

V
V
I

and high.
rich

-2-.

li
I

-2.

and poor."
(2) / will speak.

w
I

3-.

"

My mouth
of

shall

speak

X
I

-3-.

wisdom,

w
I

-3-.

and the meditation of

-3.

my

heart

shall be

X
I

of

understanding.
mine ear
;

4-.
I

will incline
-4-.

z
I

to a
I

parable
open

z
I

-4-.

will

my dark saying

-4.
I

upon the harp."

:W2

FIGURES OF SPEECH.
Then comes the Psalm proper
:

The Psalm
a
I

itself.

5.

Why
6-9.
I

fear

(couplet).

No
10-.

redemption for the worldly (quatrain, alternate),

c
I

Death
-10, 11.
I

(couplet).

Worldly wisdom (quatrain, introverted).

B
I

12.

Man compared

to beasts (couplet).

a
I

13. Worldly wisdom (couplet), Death (quatrain, introverted). 15. Redemption for me (couplet). 6 16-19. Fear not (quatrain, alternate).
(I
\

14.

B
Here note
that, as
in

20.
I

.Man compared to beasts (couplet).

other cases, the corresponding

members
?

(which are marked by the same letters)

explanatory of the other:

may

be read on, the one being

the question in " a " ("

etc.")

Why

fear

")

being

answered

in

ti

("

Fear not,

Ps. cv. affords another beautiful example, but we can give only
the key to
it.

A
I

1-7.

Exhortation to praise the Lord (second person, plural).

8-12.

Basis of

praise,

God's covenant with Abraham,

in

promise.

a
I

13.

The journeyings
14, 15.
I

of the Patriarchs,

Their favour and protection, Their

I

c
I

16.

affliction.

17-22.

Mission of .losepii to deliver.

of the People.

a
I

23. b
I

The journeyings
(
I

24. Their favour

and protection.

25. Their affliction.

(I
I

26-41. Mission of

Moses

to deliver.
witii

}i

42-45-.
in

Basis of

praise.

God's covenant

Abraham,

performance.

,1
I

-45.

l-2xhortation to praise the

Ldkd

(sitoiul prison, plurnli

CORRESPONDENCE (COMPLEX).
Here, the
central
alternate

383

Psalm as a whole
;

is

an

introversion, while the

two

members

are placed in strong correspondence by an extended

in

arrangement

the Patriarchs (Genesis), and

which we have in the first (C) the history of in the second (C) the history of the

Nation (Exodus).

Note also that while

the rest of the Psalm

and

are in the second person plural,

all

is in

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

and

C),

thus

8-10.
f
I

11.

The Covenant remembered, The Land promised.

12.
I

The, People described.

42, 43.

44.
I

The Covenant remembered. The Land inherited. g 45. The People described.
I

In like manner the two longer members d and d may be shown to have the same wonderful structure.
17.
i
I

The sending
18,
19.
I

of the deliverer.
trial

His

by the word,
deliverance.

k
26.
/
I

20-22.

The

The sending
k
I

of the deliverers.

27-36. Egypt's trial by the 37-41.

word

(see verse 27, margin).

The

deliverance.

Ps. cxlvi. This Psalm affords another beautiful example of the combined correspondence. As a whole the Psalm is an Introversion
while the inner

members
I

consist of an extended alternation

1,2. Praise.

Hallelujah.

a
I

3-.

b
I

Wrong trust, in man. -3. Man powerless. c 4. Man perishable.

I

rr
I

5.

Right trust,
6-9.
I

in

God.
eternal.

God
10-.

all-powerful,

God

A
I

-10.

Praise.

Hallelujah.

384

FIGURES OF SPEECH.
Ps. cxlviii.

A
I

1-.

Hallelujah.

-1.

Praise from the heavens (second person),

2-4.
I

Enumeration of heavenly
5-.

things.

c
I

Injunction to praise (third person).

-5, 6.
I

d
a
I

Inducements: ("for").
.

7-.

Praise from the earth (second person

-7-12.
I

Enumeration of earthly
d
-13, 14-.

things.

13-.
j

Injunction to praise (third person).

Inducements: ("for").

A
I

-14.

Hallelujah.
is

Here, again, while the whole Psalm

introverted, the

two centre

members

are arranged as an extended alternation.

iii.

Mark
a
I

21-35.
"

21-.

His kindred. " His friends

-21-.

(marg.

kiiisnuii).

b
I

Their interference.
-21.

"Went
:

out."

c
I

Their disparagement of Him. " For they said, etc."

22-.

The Scribes
-22.

Their

first

charge, "

He

hath."

Their second charge, "

He

casteth

out."

B
31-.
/;
I

e
(I
I

23-27. His

answer to the second charge.

28-30. His denunciation of the first charge.

-31, 32.
I

His kindred. "There came then his, etc." Their interference. " Sent, calling." 33-35. His disparagement of them. c

complex structure, we learn that, as "r/" corresHoly Ghost is the saying that Christ ponds was possessed by a devil ! And also, from the correspondence of " 6," with " b " we learn that the interference of the mother and brethren of Xo wonder Christ was because they said He was "beside Himself." then that their disparagement of Him (in " c ") is answered by His disparagement of them (in "t "). 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 on this

From

this beautiful

with " d," the sin against the

great and important subject."

* What is the menced in Thiuffs

Spirit saying to the Churches ?

to

See a series of

articles

com-

Come, Sept., 189S.

CORRESPONDENCE (COMPLEX).

385

THE PAULINE EPISTLES TO THE SEVEN

CHURCHES.
Epistle to the

Romans.
Introversion.

i.
I

1-6.

The Gospel. Always revealed: never

Epistolary.

hidden.

B
I

7-15.

a
I

i.

16-viii. 39.

Doctrinal,

b
a
I

ix.-xi.

Dispensational.
Practical.

xii.

1-xv. 7.
I

8-13. Dispensational.

B
I

XV. 14-xvi. 24.

Epistolary.
Alvi^ays

xvi.

25-27.

The Mystery.

hidden

never before

revealed.

The Expansion of B and B

(i.

7-15,

and

xv. 14-xvi. 24).

Epistolary,

c
I

i.

7.

Salutation.
8, 9.

d
I

Prayer, etc. (his for them),

10-13.

e
I

His journey. His ministry. His ministry.

f
I

14, 15.

B
e
I

f
d
I

XV. 15-21.
I

22-29. His journey.

30-33. Prayer, etc. (theirs for him).

c
I

xvi. 1-24.

Salutation.
is

The whole
construction
It
is is

of this epistle

marvellously constructed, and the

its

absolutely essential to

correct interpretation.

structures; but the doctrinal portion (a

to be passed over.
It is

hardly the design of this work to go too deeply into these i. 16-viii. 39) is too important
|

divided into two parts.

The

first

deals with the old nature,

deals with the tree
B
1

and with the itself, and the

fruits of the old tree.

The second
in

conflict

between the two natures

the believer.

386

riGUKES OF SPEECH.
C.

Romans

i.

l(S-viii.

'A9.

Doitriiii.

It is

of the greatest importance to note that the break occurs at

v. 11.
is

the end of chapter

Up
point
it

to that point the question dealt with

is

" sins."

From

that

" sin."

doctrine
follows
:

cannot

And, unless this great distinction be made the The two parts, then, stand, as be understood.

D
K
I

i.

16-v.

11.

SINS. The products

SIN. The
old nature.

of old nature.

The

fruits ot the old tree.

V. 12-viii.

39.

The

old tree itself

Thi-

First Division,

(i.

16-v.

11).

SINS.

The old
I)

iKitiiir

(iiid

its

fruits.

i.

1(S,

17.

The

pcjwer of (jod unto salvation to everj- one that

believeth God's Gospel revealing a righteousness from God.

18. The wrath of God revealed against all ungodliness i. and unrighteousness. // The wrath of God revealed against all ungodlii. 19-iii. 20. ness and unrighteousness, iii. 21 -V. 1. The power of God unto salvation to every one that believeth God's Gospel revealing a righteousness from God.

Thi-:

Sixond

Division,

\i

(v. 12-viii.

39).

SIN.
iie'u-

The

lilt!

iKitinr

itself,

mid

its

eoiijliet

with the

nature.

V.

12-21.

Condemnation
:

to death through a single sin

life

of one

man
k
I

(to Tru/jaTTTw/xa)

but justification of

through a single
in

righteous act of one

vi. 1-vii. 6.
[

man
in

(to ht-Kanofm).

We
Sin

arc not in sin, having died

is

Christ.

/>

vii.

7-25.

us,

though we are
in

alive in Christ.

viii.

1-39.

Condemnation
" to us

of sin

the flesh, but

now

"

.NO con-

demnation
in

who

are alive uiito

God

in

Christ Jesus and

whom

is

Christ.

CORRESPONDENCE (COMPLEX).
Thk Expansion of
b (Ro.m.
ix.-xi.).

387

I)ispcnsatio)iaI.

A
I

ix.

1-5.
1
I

Paul's sorrow regarding Israel's failure.

6-13.

m
I

God's purpose regarded only a portion. 14-29. God's purpose regarded only a remnant.
ix.

30-33.

Israel's

failure

in

spite of the

Prophets.
nI I

x. 1-13.

Israel's

failure

in

spite

of

the

La%i\
n^
I

14-21.

Israel's failure in spite oi the Gospel.

B
/
I

m
11-32.

xi.

1-10.

God's

purpose

regarding

the

remnant

accomplished.

God's purpose

will

ultimately embrace the whole.

.

33-36. Paul's joy regarding God's purpose.

Expansion of a

(Ro.m.

xii.

1-xv. 7).

Practical.

o
I

xii.

1, 2.

Personal and individual,

Ecclesiastical,

3-8.
I

9-18. Social.
I

r
I

19-21. Civil.
!

r
(/
1

xiii.

1-7.

Civil.

8-14. Social.

p
I

xiv. 1-23.
I

Ecclesiastical.

XV. 1-7.

Personal and individual.

The

First Epistle to the Corinthians.Epistolary. Salutation. Introduction.

10-iv. 16.
I

A
I

i.

1-9.

Ministerial, ecclesiastical

and corporal,

c
I

17.

Mission of Timothy,
18-21. Visit of Paul.
I

C C

v., vi.
I

Things reported to Paul.

Things enquired of by Paul.

vii., viii.
I

a
I

ix.-xv.

Ministerial, ecclesiastical

and corpora'.

b
\ I

d
c
I

xvi. 1-9.

Visit of

Pauh

10-18. Mission of

Timothy.

19-24.

Epistolary. Salutation. Conclusion.

388

FIGURES OF SPEECH.

The Second
A
I

Epistle to the Corinthians. Extended Alternation.

1,

i.

2.

Salutation.
3-11. Thanksgiving.
I

b
I

12.

His ministry.
i.
I

13-ii. 13.

Epistolary.

a
I

14-17.
h
I

Thanksgiving.

iii.-vii. 4.

His ministry.
Epistolary.

C A
I

5-xiii. 10.
I

11-14. Salutations.
(i.

Expansion of C

13-ii.

13)

and C

(vii. 5-.\iii.

10).

Epistolary.

c
I

13, 14.

Present Epistle.

1-

lv->-ii.
'

o \r -i. 2. Visit.
i
I

(^ *^
'

M5,
I

16.

'

Purpose, ^
Vindication. Vin
Epistle.
rest in spirit.

17-ii. 2.

ii.

3-11.

Former

k
I

12, 13-.
f
I

No
No

-13.

Macedonia.
Epistle.

Journey.

c
/
I

vii.
\

5-7.

rest in flesh.

8-16.

Former

viii., ix.
I

Macedonia.
Purpose.

Journey.

D
c
I

,1

x.-Niu.

1.

\T-

Visit.

-^

I'
\ '

-^-

1-xii. 13.
1.

Vindication.

...

\g
2-10.

14- xui.
I

Present Epistle.

The

Epistle to the Galatians.

Complex,
Repeated Alternation,
14.

i.
I

1-5.

Epistolary and Salutation,

6-ii.
I

B'

a
a
I

Apostleship. Doctrine.

b
I

15-iv. 11.

B"

12-20. Apostleship.
b
I

21-vi. 10.

Doctrine.

B3

a
I

11-13. Apostleship.
ft

14-15. Doctrine.
I

'

16-18.

Epistolary and Salutation.

The

Epistle to the Ephesians.

hitroversion.

i.
I

1, 2.
i.
I

Epistolary. Salutation.
3-iii.

21. Doctrinal.
22.

B
A
I

iv.
I

1-vi.

Practical.

23, 24.

Epistolary. Salutation.

CORRESPONDENCE (COMPLEX).
The Expansion of B
Doctrinal.
(i.

389

3-iii.

21).

1.

3-14.

Christ Personal. "

i.

The purpose of God in Himself The Mystery of God,"

(i.

9)

concerning

15-23.

Prayer to "the God of our Lord Jesus

Ourselves the objects of these purposes and

Christ," as to " c."

ii.

prayers.
iii.

1-13.

Christ Mystical. "

The purpose of God in Christ (iii. 11) concerning The Mystery of Christ (iii. 4)."
Father of our Lord Jesus

iii. 14-21. Prayer to " the Christ," as to " c."

The Expansion of

" b " (chap.

ii.).

Alternation.

Ourselves.
e
I

ii.

1-3.
I

Past.

f ^
I

4-10. Present.

11, 12.

Past.

/
Expansion of

13-22. Present.
I

(iv. 1-vi.

22).

Alternation.

Practical.

among themselves as worthy of their of the One Body. (Ecclesiastical). h iv. 17-v. 21. Their walk among others. (Spiritnal). (Domestic). V. 22-vi. 9. Their walk among themselves. h vi. 10-20. Their walk among others. (Spiritual).
iv.

1-16.

Their walk

calling being
I

members

The
A
I

Epistle to the Philippians.

Introversion.
i.

1, 2.

Epistolary.

Salutation.

B
I

3-26. Paul's

concern for the Philippians.

C
I

27-ii. 18.

D
I

The first example: Christ. 19-24. The second example Timothy.

:

D
C
I

25-30.
I

The

third example
:

Epaphroditus.
Paul.

iii.-iv. 9.

The
and

fourth example

B
A
I

10-20.
I

The

Philippians' care of Paul.

salutation.

21-23. Epistolary

390

FIGURES OF SPEECH.

The

Epistle to the Colossians.

Iiifroversioii.

i.
I

1,

2.

Epistolary, and Salutation.

3-8.

Mutual reports and messa<es by Epaphras

our dear

fellow-servant and your faithful minister.

9-ii. 7.

Paul's prayer and concern for the Colossian saints.

We
D

" pray for

you

"
:

and that concernins^

his preachini*

of the Mystery.
ii.

8-23.

Doctrine and

Instruction

consequent on

having died with Christ.

Correctional.

D
iv.

iii.

1-iv.

1.

Doctrine and Instruction consequent on

Correctional.

being risen with Christ.

2-6.

The

Colossians' prayer and concern for

:

Paul

" praying alway for us "

and that concerning

his preach-

ing of the Mystery.

B
A
I

7-9. Mutual reports and messages iv. Onesimus, " beloved brethren."

by Tychicus and

10-18.

Epistolary and salutations.

All these

may

be severally expanded according to their respective

:

structures.

We

give three such expansions

Thh Expansion of C
Pdiil's

(i.

9-ii. 7).

prayer (Uid concern for

tlic

Colossia)is.

a'

i.

9-11. Solicitude that they

might be

filled

with wisdom con-

cerning Christ.
12-22.

The Mystery

revealed.

(Tiic

wisdom and fulness

"the
faith."

of Christ),
a1

23-25. Solicitude that they might stand fast in

b-'
I

26, 27.

The Mystery

declared.

a'
I

28-ii. 2-.

Solicitude and conflict.

b'
I

-2, 3.

The Mystery acknowledged,

they might be established
in

a^
I

4-7. Solicitude that

"the

faith."

CORRESPONDENCE (COMPLEX).
The Expansion of D
(ii.

391

8-23).

Extended Alternation.

Doctrine and Instruction consequent on having died with Christ.

8.

Caution.
9, 10.
I

Christ the Head, and His People complete in Him.

e
I
I

11-15. Ordinances, therefore,

done away

in Christ.

16-18. Caution.

d
I

19.
e
I

Christ the Head, and His People nourished by Him.

20-23. Ordinances, therefore, done

away

in

Christ.

The Expansion of
Doctrine

(iii.

1-iv.

1).

Extended Alternation.
icith
CJirist.

and
1-9.

Instruction

consequent

on being risen
over.

iii.

The

rule of the old

man
on.

Died and risen with

Christ.

10, 11.
I

The new man put

of perfectness.

12-14.

Effects seen in the exercise of

love as tht

bond

15.
I

The peace
16.
I

of

God

ruling our hearts.

The peace

of His

presence enjoyed by us as seated with Christ.

o-

The word
17-iv. 1.

of Christ indwelling.

Effects manifested in the exercise of love

all

the bond of

domestic relations.

The
A
I

First Epistle to the Thessalonians.

Complex Introversion.
i.

1.

Epistolary (Introduction).
a
i.

2-iii.

10.

Narration. Thanksgiving and appeal.

(alternate).

In four

members
iii.

11-13.

Prayer,

in

view of "the coming of our Lord

Jesus Christ."

iv.

1-v. 22.

Exhortation and Instruction.

Prayer,
in

In four

members

(introverted).
V.

23-25.

view of " the coming of our Lord

Jesus Christ."

V.

26-28,

Epistolary (Conclusion).*
all

For the further structure of

TJte Structnye

these various
to

members

Also

of the Tzvo Epistles

the Thessalonians

see pages 370, 371. by the same author

and publisher.

392

FIGURES OF SPEECH.

The Second
A
i.
I

Epistle to the Thessalonians.

Complex
1, 2.

Introversion.

Epistolary (shorter).
3-10.
I

b
I

11, 12.
ii.

Thanksgiving (longer), Prayer (shorter).

1-12.

Admonition

(longer, prophetic

and

general).

rt

ii.

13-15.
I

Thanksgiving (shorter).

16-iii. 5.

Prayer (longer).

6-15.

Admonition (shorter, more immediate and

personal.

A
I

iii.

16-18.

Epistolary (longer).

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
The

add the structure of the two Epistles of St. Peter

First Epistle of Peter.

Complex Introversion.

i.
I

1,

2.
i.

Epistolary.
3-12.

Introduction. Thanksgiving; foreshadowing the sub

13-ii. 10. Exhortations (General) End," as to Hope in the Fiery Trial.
ii.

ject of the Epistle.

i.

in

view of

"The

11 -iv. 6. Exhortations (Particular) as to Sufferings and Glory. in

iv.

7-19. Exhortations (General) End," as to Joy in the Fiery Trial.

V. 1-9.

view of

"The

Exhortations (Particular) as to Suffer-

ings AND Glory.

V. 10, 11.

Conclusion. Prayer; embodying the object of the

Epistle.
12-14.
*

El'ISTOLARY.

of the various

For the structure of particular portions of these Epistles, and expansions members, see the series of articles commcncinj^ in Things to For the expansion of these various members, see
publisher.
TJir Spirits in Prison,

Come
t

for Sept., 1S9S.

by

the

same author anJ

CORRESPONDENCE (COMPLEX).

393

The Second
i.

Epistle of Peter. Complex Introversion.

1-4.

Epistolary.

Grace and knowledge to be increased.

(-1).

Divine

gift (3-).

God and Saviour

i.

5-7.

Exhortation (second person,

preceding).
Diligence.

plural imperative, with

Positive,

participle

to

acquire

every grace.
8, 9. Two REASONS. Toxna yap w ample fruit. Wilful ignorance and 10-. Exhortation. "Wherefore
i.
.

yap.

Ample

supply,

spiritual darkness.
.

i.

brethren."

Ato

Diligence, " sure."

i.

-10, 11.

Two
i.

REASONS.

Tavra yap ovtu) yap.

These

things."
c
I

12-15. Peter.
f
I

i.

16-18. Apostles,

19-21. Prophets.
I

ii.

1-22.

The wicked.

c
I

iii.

1.

Peter.

iii.
I

2-.

Prophets.
3-13.

-2.
I

Apostles.
e
I

iii.

The wicked.

B
I

iii.
i
I

iii.
/
I

Exhortation. Wherefore (Aid) beloved." " Seeing ... ye look, etc." 17. Exhortation. "Therefore beloved." And reason. " Seeing ... ye know etc."
14-16.

"

And REASON.

iii.

18.

Epistolary.
"

to Divine glory.
It will

Grace and knowledge to be increased. Traced Lord and Saviour."

is

be noted that the Epistle as a whole

six

members. While

B and B
with

are a simple alternation, and

an introversion of C and C an
introversion
is

extended

alternation,

which

another

inner

combined.

//.

AFFECriXG THE SENSE.

(Figures of Rhetoric).

figures more closelj' affecting Grammar and Syntax which relate to Rhetoric. Figures, which not merely affect the meaning of words, but the use and application of words.

We

now pass from

to those

These are figures of repetition and addition of words: and are used in reasoning.

sense rather than of

Sometimes the same sense

of

is

repeated

in

other words.

Sometimes the words themselves are repeated, hut always by way

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

1.

ail

under

six

great

2.

3. 4. 5.

REPETITIO. Amplification, AMPLIFICATIO. Description, DESCRIPTIO.

Repetition for Definition,

Conclusion,
Parenthesis,

COXCLUSIO.
IXTERPOSITIO. RATIOCINATIO.
REPETITIO.

6.

Reasoning,

1.

Addition by way of Repetition for various reasons as follows

PROSAPODOSIS
A
Pros-a-pod
'-o-sis,

or,

DETAILING.
It is

Returning for Repetition and Explanation.

a giving back
to,

or return.
:

from

tt/j/js'

{pros), to,

and

drrr)8ofri5

(apodosis), a giving hack

(from

a7ro8t8a>/xi

{apodidonii), to

give back, return).

The

figure

is

so called because after the mention of two or three

is

words or subjects together, there

a return to

them

again, and they

are repeated separately for purposes of definition or explanation.

The Latins called it REDITK) (from redire), which means the same thing, a going or returning hack or REDDITIO (from reddire), a giving back. They called it also SEJ UG.ATIC), a disjuintii>>i or separation.
;

REPETITIO
from scjnngo,
tion of the
to Jtnyokc (jugiiiii,

PROSAPODOSIS.

395

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.

For the same reason they called

it

DISJUNCTIO,

disjunction.

The Greeks used a

figure
i.e.,

similar descriptive

word when they

called the

DIEZEUGMENON
xvi. 8-II.

(Di-c-zeug'-nie-non),

from zeugma, a yokcy

an njiyoking, or

disjunctio)i.

John
"
"

"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."
;

of the three words together, " sin," and "judgment," the Lord returns to them again, and repeats them separately, for the purpose of explaining and more particularly defining them. Thus we learn that the mission and work

Here, after the mention

" righteousness,"

of the

that
facts.

is

Holy Ghost with regard to the world was to bring it in guilty (for the meaning of the word) concerning these three important
Sin "
not, as

(1) "

is

man

regards

it,

some mere

yielding to the

lusts of the flesh, but a refusal to believe

Son, the Lord Jesus Christ.

(2)

That

is

God's Gospel concerning His sin in God's sight.

" Righteousness."

Seeing they rejected Christ, and would not

righteousness, removed from the earth, and

believe on
is

Him, He was,
Judgment."

in

returned to the Father, until

(3)

He comes

again in
this

"

For the prince of

sentence has been passed upon him, and ere long

execution.

world has been judged, it will be put into

the goodness and severity of severity; but toward thee, goodness, if thou continue in his goodness otherwise thou also shalt be cut off." Here, the return to the two words is not direct, as in John xvi. 8-11, but in an Epanodos (q.v.).
xi. 22.

Rom.

" Behold therefore,

fell,
;

God: on them which

a
I

Goodness.
b
I

Severity. Severity.
I

Goodness.

396

FIGURES OF SPEECH.
The statement
refers to the Gentiles as such (see verse 13,
"),
;

'

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
speak to you. Gentiles
separation.

To

interpret
is

Rom.

xi.

of the Church,

and not of the Gentiles

as

Gentiles

not only to

miss the whole teaching conveyed by the

to

structure (see page 385) as to the separate Doctrinal and Dispensational sections of the

Epistle, but

it is

make

the grace of

God

of

no

effect,

and to destroy the standing of the Christian, and his eternal

in

preservation

Christ.

"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, ivnowing that I am set for the defence of
Phil.
;

i.

15-17.

strife

the Gospel."

Here, after having

to explain his

first

stated the

two

classes, he returns to

them

meaning

further.

EPIDIEGESIS;
A
Ep
-i-di '-e-ge 'sis,
:

or,

RE-STATEMENT.
Bnjyijcris (dieegcesis), the

Repetition in order to restate in full.

a repetition of the statement of a case or narration

(epi),

of facts

from

eirt

upon, and

statement of

a ease (from

^ii]ykofxai,

dieegeoinai, to describe or narrate in detail).

:

This
repetition

is
is

a kind of Prosapodosis
for the

and

it

is

so called

when the

purpose

not of explanation, but of kindling

emotion, provoking indignation, or evoking comparison.

EPEXEGESIS;
A
{ex), out,

or,
tlic

FULLER EXPLAINING.
purpose of e.\plainin<^ more fully.
It
is

Repetition for

Ep-cx'-e-gee'-sis, a returning to explain.

from

e'-i

(epi),

upon, i^

and

ifyda-Bai (heegeistlmi), to lead or guide.

is

The
It

figure

so called because the repetition

is

for

purposes of
an

explanation.

has several names.

It is

called

KXKGESIS
and

(ex'-e-gee sis),

explanation.

ECPHRASIS
to give
to
is

(ec'-plira-sis),

from

ck (ek), out,

</j/>C^

(plirazo),

know, eause

to

understand, intimate, point out.

Hence the

figure

called Ecphrasis,

which means
from

a)i

explaining, reeounting.
eVt (epi), upon,

It is

also called

EPICHREMA (epi-ehree'-nia), from

figure
is

and

xp^ifj^a-

(elireema), a fur)tisliing,

xpaofiai (chra'-o-mai), to furnish

7clint is needful.

The

thus called because upon what has been

is

said less clearly the needful information

added or furnished.
into

This figure

Epexegesis
is

may
;

be

divided

three parts: (1)

where what

is

added

a working out and developing what has been

(2)

previously said (Exergasia)

upon to deepen the impression added

is

(Epimone)

where what has been said and (3) where

;

is

dwelt
is

what

by

\va.y

of interpretation (Hermeneia).
:

For these three Figures see the following

EXERGASIA:
A
Ex-er-ga
'-si-a.

or,

WORKING
which means
work.
a

OUT.

Repetition, so as to zvork out or illustrate ichat has already been said.

Greek,

e^epyacrta,

working out (from

is

^ {ex), out,

and

epyd^ofj-ai (ergazoniai), to

In this figure the

same thought,

idea, or subject

repeated

in

other words, and thus worked out and developed.

It,

therefore,

resembles Synonyviia

but differs from

it

in that

not merely synonythe addition of the

mous

words are repeated, but

synonymous

expressions or sense.
i.e.,

It is

sometimes called
kiri (epi),

EPEXERGASIA,
same
:

preposition
out upon.

upon, to the
of the

word exergasia and implies a working

signification

Words

are repeated to

make

plainer the previous statement

or to illustrate the sense of what has

a polishing up; because by embellished as well as strengthened
in

been mentioned before.

The Latins

called

it

EXPOLITIO,
is

such repetition the meaning

and not merely explained or interpreted as

other repetitions.

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.

"

Hear the

right,

Lord,

Attend unto my cry. Give ear unto my prayer."

Ps. xviii.
"
I

I, 2.

The Lord

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."
will love

thee
is

Ps. XXXV. 1-3.

a"
I

"

Plead
I

my

cause,

Lord, with them that

strive with

me

b'
aI

Fight against them that fight against me.

shield

Take hold of
Ir
I

and buckler, and stand up

for

my

help.

Draw
I

out also the spear, and stop the

way

against them that

persecute
a^
I

me

Say unto
b3
I

my

soul,

am

thy salvation.

4-8.

Let them, etc."

400

FIGURES OF SPEECH.
And
so the
a', a", and a^, we have prayer for and b^ prayer against his enemies each case the meaning is further developed.

Psalm ^oes
in

on.

In

himself {Defensive), and

(Off'ensivi).

b", Iv,

In

Ps. XXXV.
" Let

4.

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
c
1

we have

4.

Prayer against those who devise d 5. The angel of the Lord. (I 6. The angel of the Lord.
I

evil,

c
I

7, 8.

Prayer against those who devise

evil.

Jonah
a
I

ii.

2 (3).
I

"

cried by reason of

mine
:

affliction

unto the Lord,

b
I

and he heard

me

a
I

Out
/;
I

of the belly of hell (Sheol) cried

I,

and thou heardest

3 (4).

my

voice."

Jonah
c
I

ii.

For thou hadst cast me

d
I

into the deep,

in
I

the midst of the seas;

(i

and the floods compassed

me

about

c
I

all

thy billows and thy waves passed over me."

:

and in b and b in a and a we have Jonah's affliction Jehovah's respect to him. In c and c we have the deep as a whole,
Here,

and

in

d and d the waters which

vi.
12,
13.

make

it

up.

Zech.

"Thus speakcth 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 Mvcn 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 coiuisel of peace shall be between them."
;
:
: ;

Here, the figure

is

enhanced by Polysyndciou

{(/.v.).

EPIMONE
E-pim
{epi),
'-o-nee.

or,

LINGERING.
ctti

Repetition in order to dwell upon for the sake of Impressing.

Greek,

eTrijuov?/,

a staying on, or dwelling upon, from

remain, or dwell.
In Latin

upon, and /xevw (mend),

to

COMMOR-

ATIO.
This figure
of sense, by
is

so called because the repetition

is

not of words, but

way

of dwelling upon the principal point of a subject, so

that

it

may

be well understood, and remain with due weight upon the

reader.

mind of the hearer or

Zech.
i.

3-6

is

referred to

Epimone ; because the solemn

all

fact

is

dwelt upon and emphasized that the people had brought

this trouble

upon themselves, because they had neglected to hear the words of

Jehovah.

Matt.
expressed

vii.

21-23.

Here, the one thought

ways.

is

dwelt upon by being

in several different

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 of the Lord's work to Beelzebub, or the Evil Spirit. See verse 28, 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 " and adding " these are the things that defile a evil thoughts, etc. man. And not to eat with unwashed hands. He shows that it is " not that which goeth into the mouth " (verse 11) these things do not
;
.

defile a

man.
vii. 20-23.

Mark

The solemn fact of

in

verse 20 as to what really

in

defiles is dwelt

upon

the following verses,

order to impress

its

truth upon the mind.

John

xxi. 15-17.

Peter's

threefold restoration

is

dwelt upon

in

these verses, to assure him that his threefold denial had not cut him off; and that though he failed, the prayer of his great Advocate was heard and answered, so that Wis faith did not fail.

Col.

ii.

14, 15.

Here the blessed effect of Christ's death

its

is

dwelt
1

upon

in

the enumeration of some of

triumphant

results.

HERMENEIA
called

or,

INTERPRETATION.
li'liat

Repetition for the Purpose of Interpreting

has been already said.

Her-niec'-neia, kpnyveia, interpretation, explanation.

This figure

is

so-

because, after a particular statement the explanation follows

immediately to make more clear what has been said less clearly.

The Latins consequently

pretation.

called

it

INTERPRETATIO,

or

Z;//*/--

Ps.

vii.,

where verse 13
ig.

(14) explains verse 12 (13).

Ps. Ixxvii.

After saying
the sea,
in

"

Thy way is in And thy path

is

the great waters,"

the interpretation
"

added

And thy

footsteps are not known."

Isa.

i.

23.

After the words

"

Thy silver is become dross. Thy wine mixed with water,"

is

the interpretation
"

added

Thy

princes are rebellious, etc."

Isa. xxxiv.
in

6.

Here the statement about the sword of the

is

Lord

the former part of the verse

explained

in

the latter part.

Isa. xliv.
"
I

3.

floods

will

And
This
is
'* I

pour water upon him that is thirsty. upon the dry ground."
:

immediately explained to mean

will

pour

And my
Isa.
li.,

upon thy seed. blessing upon thine offspring."

spirit
1.

my

where verse 2 explains verse

Hos.

vii. 8, 9.
iii.

Amos

8.

Here verse 9 Here we have

Who
:

is

the interpretation of verse

8.

first

" Tlie lion hath roared.

will

not fear

"
?

and then the interpretation " Adonai Jehovah hath spoken, Who can but prophesy ? "

REPETITIO: HERMENEIA.
Matt.
the
first.

403
last clause interprets
:

vi.

24
is

and Luke
on account

xvi. 13.
of,

Here the
is

This

and

shown by the structure

A
I

"

No servant can serve two masters, B a For either he will hate the one,
I

b
I

and love the other

or else he will hold to the one,
I

a
I

and despise the other.

serve

A
Here

Ye cannot
I

God and Mammon.

two masters meant are
is

interprets A, showing that the

;

God and Mammon

while, in

B and

B, the two-fold reason

given in

the form of an Epaiiodos

(q.v.).

John
2

vii.

39

is

added

in

order to interpret what had been said

in

said in verse 38.

Tim.
the
etc.,"

iv. 6.
:

"

what follows
All

" the time of

am now ready to be offered " my departure is at hand."

"
this figure

is

explained by

passages which commence,

which being interpreted

means,

come under

Hermeneia.

BATTOLOGIA;
But-to-log
-i-a,

or,

VAIN REPETITION.
repetitions.

/:^aTToAoyta, viiin

These are

repetitions, of

course, which are vain, meaningless, and senseless.

None
using
ing."

of these

is

to be found

are exhorted not to use

in the word of God. Indeed, we them as the heathen do, who think that by

not

them in their prayers they shall be " heard for their much speakThe verb in Matt. vi. 7 is /3aTToAoy>)cr7/T (battologec'-seete) use The Holy Spirit therefore does not use them so vain repetitions.
:

that

we have no examples
uses.

to give for this figure

which man has named

easily be found,

and so frequently
Kings
xviii.

Examples of man's use of Battologia may

1

t^.^'.,

26.

Acts

xix. 34, etc.

Also

in

the Prayer Book.

2.

AMPLIFICATIO.

By way

of addition or amplification (Pleonastic figures).

PLEONASM;
When more Words
Ple'-o-nasm.
are

or,

REDUNDANCY.
the

used than

Grammar
:

requires.

Greek,

TrAeovacr/xds

(pleonasuws)

from
have

TrAeova^eti' (pleo-

nazein), to be more than enough.

{pleion),

This

is

from

irXkov

(pleon), or -n-Xelov
it

more,

and

vrAeos

(pleos),

full.

We

in

our words

complete, plenitude, replete, etc.

The
words
them.
idea
is

figure

is

so called
;

when

there appears to be a redundancy of

is

in

a sentence

and the sense

grammatically complete without

to be

Sometimes the substantive appears

already implied in the adjective; or
to be sufficient.
is

when two nouns

redundant when its are used

where one appears

But

this

redundancy

only apparent.

These words are not

sense,

really superfluous

when used by

the Holy Spirit, nor are they idle

They are necessary to fill up the them would be incomplete and imperfect.
or useless.

which without

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 pleonastic 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
other,

it

in

etc.

We
-what
is
it

make
size

have reserved the term pleonasm for this latter class, where said is immediately after put in another or opposite way to impossible for the sense to be missed and thus to empha;

it.

406

FIGURES OF SPEECH.
The
figure

may

affect words, or sentences.

:

We

have therefore

arranged the examples as follows

I.

Words.
1.

'

Certain idiomatic words.

2.

Other words.

II.

Sknth.n'ces.
1.

Affirmative.

2.

Negative.

I.

Words.

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'*' gives 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

Pleonasm.

Some

of these

come under the

:

would be Eiiallagc instead of figures Syticcdochc and

Idiom

{([.v.)

The

ten words are as follows

1.

D"'3S (Palniccm),
in

faces.

The word

is

always

the

plural on

account of the

various

features of the face.

Gen.
upon
the

i.

2.

" And darkness was upon the faces of

forcible

the deep,"

i.e.,

But how much more expression becomes by the pleonasm.

deep.

and

emphatic

the

Gen.

xi. 8.

" So the
all

Lord
:

scattered
i.e.,

them abroad from thence

upon the face of

the earth
I

"

all

over the earth.

Gen.
Gen.
Lit.,

xvi.

8.

"

flee

from the face of

my

mistress

Sarai,"

instead of " from

my

mistress."

xxiii. 3.

"And Abraham
i.e.,

from the face of his dead,

stood up from before his dead." from tlic picsciice of his dead wife.
in

Sometimes the word

Ex.
Lit.,
vii.

is

omitted

translation

10.

"And Aaron
i.,

cast
i.e.,

down

his rod before

Pharaoh,"

before the face of Pharaoh,

Sac, Lib.
Tract

before his very eyes.

"Philol.

1,

Can.

xxxviii.

AMPLIFICATIO
Lev.
God."
presence.
xxiii. 40.

PLEONASM.

407

"

And

ye shall rejoice before the

Lord your
in

Lit.,

before the face of the

Lord your God,

i.e.,

His very

Judges xi. 3. " Then Jephthah fled from his brethren." Here the A.V. has again omitted the word " face," but in this case has put
it

in

the margin.
I

Sam.

xiv. 25.

"

"

And

there

was honey upon the ground."

rise,

Lit.,

upon

the face 0/ the

Isa. xiv. 21.

fill

ground,

i.e.,

spread out.

That they do not

nor possess the land, nor

the face of the earth with cities."

Isa. xix.
Lit.,

8.

''

And

they that spread nets

upon the waters.""

See margin,
" the

upon the face of the waters.

Hos.

X.

7.

" As the foam

upon the water."

face of the water."

Amos.
In

V. 8.

" And poureth them out upon the face of the earth."
we have Greek words, we have the same
it come on all them that dwell Here the Pleonasm emphasizes the

the

N.T., though

Hebrew

idiom.

Luke

xxi. 35.

"As a snare shall

on the face of the whole earth."

tion."

universal character of the events connected with " the great Tribula-

Acts

iii.

19.

"

That so there may come (R.V.) times of

refresh-

ing from the presence (face) of the Lord."

Acts
council."

V.

41.

"And

they departed from the presence of the

Lit., the face of.

Acts
Rev.
off

xvii. 26.
xii. 14.

" For to dwell on " From the face of

2.

all

the face of the earth."

i.e.,

the serpent,"

a great way

from the serpent.

HD

{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 is thus compared to a mouth.
"
:

" And they slew Hamor and Shechem his son with the edge (marg., Heb., mouth) of the sword."

Gen. xxxiv.

26.

So also Ex. xvii. 13. Deut. Luke xxi. 24. Heb. xi. 34.

xiii.

15.

Ezek.

vi.

11.

Amos

vii.

11.

408

FIGURES OF SPEECH.

A sword with two mouths is a sword which devoured exceedingly 16; ii. 13. Heb. iv. 12. and slew large numbers; Judges iii. 16. Rev.
i.

Other uses of the word are seen

in

Gen.

xliii.

7.

"We

told
:

him according
all

to the tenor (Heb., the

mouth) of all these words " they had been interrogated.

i.e.,

those things concerning which

Num.
Prov.
Heb.,

xxvi. 56.

"According
of his

to the

(mouth of the) lot":

i.e.,

according to what the lot shall say or determine.

xxii. 6.

" Train up a child

way
:

in

the

in

the

mouth
it

i.e.,

at the very

way he should go." mouth or entrance

on

life,

so that

may

be determined in a direction of justice and

honesty, etc.

3.

D'^Dn (B(iliiieei)i),

sons or children.
to see the city

Gen.
ants of
I

xi.

5. "The Lord came down

"
: ;

and the tower,

which the children of men builded

i.e.,

men viewed

as the descend-

Adam

the

human
i.e.,

race.
. . .

children of

Kings viii. men "

:

" Thou 39.

of
all
I

knowest

the hearts of

all

the

men, with emphasis on the "all."

Ecc. iii. 18. sons of men."

R.V.
that
:

"

said in

mine heart concerning the estate of the

It
is

"

said in

mine heart.

because of the sons of men,

is

God may

prove them, etc."

Here, the figure shows that the emphasis

to "beasts.''

on " men

" in contrast

"Yet
7.

said in

my

heart respecting

MEN, God

hath

chosen them to show that they, even they, are Ps. xxxvi.
wings,"

like beasts."

" How
ages

excellent

is

thy lovingkindness,

O God
in

therefore the children of

i.e.,

men

put their trust under the shadow of thy

men

in all

not

merely men, as such, but men

all

their successive generations.

So
i.e.,

also in the
iii.

New Testament we

find the

same usage
unto the sons of men,"

Mark

28. " All sins shall be forgiven

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.
:

not

It

is

according to this Figure or Hebraism that Christ

(jf

is

called

man, the representative man, the man who had been long promised as the seed of the woman the man
" the

Son

Man," as

the

prophesied.

Therefore this

title

used of Christ usually has reference

AMPLIFICATIO: PLEONASM.
to that aspect of His
31).

409

work as the appointed Judge of men (Acts xvii. The Son of Man " is therefore an emphatic dispensational title of Christ. It means merely " man," but with emphasis on all that the 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.
"
etc., etc.

Ezekiel is often thus addressed by God (chap, " son of man," but in his case without the article.

ii,,

1,

11, etc.),

as

See also Ps.

In

viii.

4 (the first occurrence)

cxliv. 3, etc.
i.e.,

Ps. cxxvii. 4 (5)

we have "children
of Greece,"

of the youth,"

young

children.

Joel

iii. 6.

in

"

The sons
"

i.e.,

Greeks.
:

Sons of the Anakim i.e., Anakim. means simply the name of the nation viewed as descended from some progenitor: e.g., "children of Israel": i.e., Israelites, " children of Amnion, Moab, etc."
2.

Deut. ix. The word

"

the plural

4.

Dtp (She))i),

name.

of God."

in the phrase " the name means God Himself, and has greater emphasis than if the simple word God were used.
(a) It

This word appears to be redundant

Isa. XXX. 27.

" Behold,

the

name

of the

Lord cometh from

great name, saith
all

far"

i.e.,

Jehovah Himself.
xliv.
"
:

Jer.
the

26.

" Behold,

have sworn by

my

Lord

i.e.,

by myself, by

my own

majesty, by

that

my name

implies.

Micah

V. 4.

"And

he shall stand and feed

in

the strength of

the Lord, in the majesty of the

name

of the

Lord

his

God

"
;

i.e.,

in

the majesty of Jehovah Himself.

Lord hear name of the God of Jacob defend thee So also verse 7 (8), etc.
Ps. XX.
I (2).

"The

thee in the day of trouble

:

the

"

i.e.,

Jacob's

God
"

Himself.

Ps. cxiii.

I.

" Praise the

name

of

the

Lord

i.e.,

" Praise

Jehovah Himself."
(b)

When
to

used with the verb Ni)7 (kamli), to

call,

it

means

emphatically

name.
9
;

See Gen.

xi,

xix.

22

xxvii.

36

xli.

51.

410

FIGURES OF SPEECH.
(c)

"call

The worship and profession of God is indicated by the phrases upon the name of the Lord: " i.e., to worship Jehovah himself
iv.

(Gen.

26. Jer.

x.

25).
;

To love the

" name of the Lord To walk in the name of the Lord "To praise the name of the Lord."

"
;

All these expiessions mean, by the figure of Plcondsm, to worship and fear Jehovah Himself as opposed to self, and all other gods.

We
'

have the same figure

vi. 9

in

the
2.

New Testament

Matt.

and Luke

xi.

"Hallowed

be thy

name":

t.e.^

Let thy holy majesty

thyself alone be worshipped."

shall not fear Thee, O Lord, and and worship Thee Thyself.
call his

Rev. XV.
thy

4.

Who

glorify

name

"
:

i.e.,

fear

Matt.

i.

21.

"Thou shalt
;

name

JESUS"

i.e.,

shall call

Him

that holy one Himself.

S<J

Luke

i.

13

ii.

21.
call

Rom.
shall be

X. 13.
:

'Whosoever shall
i.e.,

upon the name of the Lord

Christ shall be saved.

saved "

not whosoever shall utter the name, but whoso-

ever shall be a true worshipper of

God
ii.

in

So Heb.

xiii.

15.

John

i.

12;

23;

iii.

18, etc.

5.

~r^

{yo((),

hand.

The word
by Metonymy,

'

hand

"

is

used

in

various ways (both idiomatically and

fact that the
it.

(j-v.)

to express the instrument by

and
not

this in order to put the

lie in

emphasis on the the instrimient, but in him who used

ix. 5.

which a thing is done; power did

the fact that

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
It
it

Gen.

is

God who

will.

Ex. iv. 13. " And he (Moses) said, O Lord (.Adonai), send thee by the hand thou wilt send " i.e., by any agency except me
:

pray
!

Sam.

xvii. 37.
lion,

"The

Lord

that delivered

me

out of the

paw

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 Cioliath. See Ps. xxii. 20 (21) (= the dog); xlix, 15 (Ifi); cvii. 2. Kings xi. 12.
(hand) of the
1

AMPLIFICATIO
I

PLEONASM.

411

Kings
:

viii.

53.

" Thou

servant"

i.e.,

by Moses.

spakest by the hand of Moses thy Jehovah was the speaker, Moses was only
in

the instrument.

So also 2 Kings xvii. 13, and many other passages Jehovah speaks by the hand of his prophets.
I

which

Chron.

vi. 31 (16).

"And these are they whom David

Lit., "

set over

the service of song in the house of the Lord."

over the hands of

song," i.e., 'over the instruments of song, so as to minister music. 2 Chron. xxix. 27, " the hands of the instruments (marg.).

So

Isa. Ixiv. 6
iniquities "
:

(5).

"

And our
3
:

iniquities."

Lit., "

the hand of our

i.e.,

the power of our iniquities.

vii.

To
Lit., in

this belongs Ps.

(4), " If
i.e.,

there be any iniquity

in

my hands."
(q.v.),

the hands of

me

in

me.

A
is

kind of Metonymy

or

Synecdoche, by which a part of a person

In the
(cheir),

put for the whole.

New Testament we
vi.

have the sanae use of the word x^V

are wrought by his

hand.

Mark
hands."

2. "That even such mighty works

by the hands of him
"
:

Lit., "
i.

i.e.,

the hand of all that hate us": i.e., not merely from our enemies, but from the power of those enemies who hate us and cause us to serve them.
71.

Luke

"From
;

by Him.

So
In

also Acts V. 12

vii.

25, 35.

Acts XV. 23, the A.V. omits " by the hands of them," and substitutes the word " letters " in italics. The R.V. says, " They wrote
thus by

them

" (Gal.

iii.

19

and Rev,

xix. 2).

6.

"n^ri

(tavech)

and l^p
is

(kerev),

midst.
it is

The phrase

" in the

midst "

used phonastically when

not to
it

be taken literally as being equidistant from the extremes, or when only adds emphasis to the sense.

Gen.
land."

xlv.

6.

"

Lit.,

"in the midst of the land"

all.

These two years hath the famine been in the i.e., all over it. Here it is
:

not translated at

Num.

xiv. 13.

"Thou
2

broughtest up this people

Lit., "

in

(or by) thy

:

might from among them." Egypt. See also

out of the midst of them "

out of

Josh.
like

iii.
it

17.

Kings
in

iv. 13.

wax
Ps.

is

melted
(9,

the midst of

Ps. xxii. 14 (15). my bowels "

:

" My heart
i.e.,

is

within me.

So

xl.

8,10

11).

412

FIGURES OF SPEECH.
Ps. xxii. 22
(23).

"In the midst of the conjregation

;

will

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 the " Mystery."

He

"in the midst of

(/.<.,

with) them."
:

Ps. Ps.
temple.

xl. 8,

ID

(g, II).

xlviii. 9

" in the midst of my heart " (ID). " In the midst of thy temple":
all

i.e.,

in

me.
in

i.e.,

thy

Isa. X. 23.

Hab.

iii. 2.

" In the midst of " Revive thy work

known":

the land."
in

the midst of the years,

in

the

midst of the years make

Tribulation.

/.f.,

within or during that time of

(See also under Anndiplosis).

ii.

Zech.
thee.

5, 10, xi (9, 14, 15).

" In the

midst of thee"

i.e.,

in

Matt.
i.e.,

xiii. 49. - "

And

sever the wicked from

2 Cor.
vi.

among

the just "

from.

So Acts

xvii. 33.

17.
xiii.

12.

For other illustrations see Matt. (Compare Ps. xxii. 22 (23), above).
7.

25.

Luke

xvii. 11.

Heb.

ii.

lh
is

{ler),

nnS

{lev(iv),

heart.

The word
ifl'V.)

" heart "

sometimes used pleonastically by Meto)iyniy

it

for

tlie

midst,

when
In

does not mean

literally the precise

middle

point.

Ex. XV,
xxiii.

8.

"

the heart of the sea."

xxvii. 4.
,

So

Ps. xlvi.

2.

f^rov.

34; xxx.

19.

Hzek.

Matt.

xii.

40.

" In the heart of the earth "

i.e.,

in

the earth.

8.

"Cri {Davar),

word,

is

very frequently used

in

the

same way.
matters."
Lit.,

Ps. xxxv.
i.e.,

20.

" Deceitful
in

"words
me."

of frauds":

frauds.

Ps. Ixv. 3
puts the
literal
/.<.,

(4).

" lnii.|uities prevail against

Here the

A.\'.

meaning

the margin, "the words or matters of

iniquity":

my
5.

iniquitous matters.

So with
wonders":
as rendered

Ps. cv. 27.

"The words of his signs."

"The words
of thy
i.e.,

Ps. cxlv.
" thy

wondrous works."
Sec
Till-

Mysliry, by the

same author and

publisher.

AMPLIFICATIO
9.

PLEONASM.
voice.

413

Vip

(Kdl),

Gen.
etc."
:

iii.

8.

"They

heard the voice of the Lord

God

walking,

i.e.,

the sound, or merely Jehovah Elohim.

5.

Ps, xcviii.
Ps.
cii.

(6).

Isa. xxiv.
Pni'oiioiiiasia).

" The voice of a psalm " with a psalm. "The voice of my groaning" my groaning. 18. " The noise (voice) of the (See also under
:

i.e.,

i.e.,

fear.

Jer. xvi.
eyes,

g.

"I

will

cause to cease out of this place

in

your

and

in

your days,

the voice of mirth, and

the voice of gladness,

the voice of the bridgeroom, and the voice of the bride."

This does not mean that there shall be any bridegrooms and brides without voices, but that marriage itself shall cease.
Jer.
li.

54.

"A

sound of a cry."
i.

Lit.,

the voice of a cry:

i.e.,

a great clamour.

So Zeph.
10.

10, etc.

D^p^ iyahiuceiu), days.

years, etc.,
is

The word days joined with

Gen.
xlvii. 8, (9).

used pleonastically.
2 (marg.). 2

See
34

Ex.

xiii.

10.

Judges

xix.

Sam.

xix.

(marg.).

Ps. xc. 10.

14.

Gen. xxix.
Marg.:
(q.v.),

"And he abode with him the space of a month."

of days."

" Heb., a

month

This, by the figure of Hypallage

i.e.,

stands for the days of a month:

full

month.

So Num.

xi. 20, 21.

11.

"'H;'']

(vayehee),

and

it

came

to pass.
;

Sometimes this word appears to be redundant as well as the Greek Kal eyeVero (kai cgcneto). That is to say, as the sense is complete without it, it is added for the sake of emphasis.
See the
Matt.
vii.
i.

preterite.
;

Gen.
xi.
1
;

xxxviii.
xiii.

1, 7,

24,
1
;

28

xxxix. 10, 13, 15, etc.

1.

28

ix.
;

10

53;

xix.

xxvi.

Mark
ii.

i.

9;

ii.

15.

Luke
xviii.
'_

24,41

ii.

1,6;

v. 1.'

So with the future;

24 "^ Rom. Ps. X.
;

Deut.

xviii.
ii.

19.

Josh.
Joel
iii.

14.

Kings
ii.

xx. 7.
ix.

Isa. vii. 23.

Hos.

23.

15.

Acts

6;

26.

So

414

FIGURES OF SPEECH.
2.

Other Words.

Deut. xxxiii. 19. "Treasures hid in the sand." Here the fij^ure is very freely rendered. Lit., it is hiddcu-thiu^s i.e., the hidden things of the earth, in contrast hidden 0/ the sand"
'' :

with the treasures of the sea.

Ps.

xl.
is

7.

"Then

said

I,

Lo,
in

come:
(in

in

the

volume

of the

book

it

written of

me " i.e.,

the

book, namely,

Holy Scripture.

(See under Synecdoche).

genitive of apposition.

Isa. xxxiii. 23.

" Then

The second noun See Appendix B.

is

regimen) being as the

the

prey
:

of a great spoil divided.

i.e.,

Heb., hhtb

1::

(ad shalal), a prey of a spoil

a great spoil.

Dan.

xii. 2.
i.

Rom.

" And some to shame and everlasting contempt." " unto a likeness 23. Unto an image made
"
liUe."
Lit.,
is

of an image."

said, "

By this figure the meaning They changed the glory

enhanced, so that

it

is

as though

it

of the incorruptible

God

actually into

an image of corruptible
2

man

Cor. V.

I.

"The earthly house of

sizing this mortal

this tabernacle," emphabody as being so different from the heavenly body.

Eph.
i.e.,

iv. 23.

" And

be renewed

in

the spirit of your

mind

"

that your whole

in
its

Divine

origin
life

new nature or inner man being a new creation, and impeccable in its character now causes the
to flow in a different direction.

whole course of
I

Thess. ii. ye heard of us."

uKo?!

23.

" When

ye received the
hearing,

word

of God, which
(logos akoees).

\M., the

word of

\6yos

dKoi)<i

which means hearing, is often used by the figure of Metonymy {(].v.), for what is heard. See John xii, 38. Rom. x. 16. " Who hath believed our hearing " i.e., what they have heard our
(akoee)
:

preaching or testimony.
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.

So

sense

is

Rev. xvi. ig." The fierceness of His wrath." Here, the figure is seen and beautifully translated
but according to the enhanced sense.

not literally,

The Greek

is ffv/ihs 5/>yv/s

the two words being synonymous.

passions of the mind, but 'Vy/

(thnmos orgees), the anger of His wrath, Both refer to the working of the
("''.i,''<<)

is

'/'f

/""/

<'/

'/''

/"'*'.

whde

AMPLIFICATIO
^I'/xo's (fJiuiiios)

PLEONASM.
opy-j

415
(orgce), there-

is

tlic

bursting forth of the flame,

fore, is the

more

lasting feeling of anger

it,

and wrath.

6vfj.6<;

(thninos) is

the more sudden manifestation of

beautifully expresses the figure.

so that " fierceness of His wrath

II.

Sentences.

repeated

Another kind of Pleonasm is when the sense or whole senteoce is in another form, and thus put in another way. This may be

done either affirmatively or negatively.

1.

Affirmatively.

When

the same sense

is

repeated affirmatively,
(q.v.),
lii.

it is

hardly to be

distinguished from Synoiiymia

which
13, etc.
fly

it

much

resembles.

See
the

Ps. xxix. 1,2; Ixxxix. 31, 32. Isa.

Gen.

i.

20.

" And

fowl that

may

above the earth,

in

open firmament of heaven."

Instead of saying simply

and then
in

it is

in the air, it first says " above the earth," further emphasized by " the open firmament of heaven,"

order to

make the
xix.
2.

distinction between these

and what had been

of the

created to be in the waters, and on the earth.

Num.

"

This

is
:

the
i.e.,

ordinance

law which

it is put thus to impress upon the people the importance of the special truth connected with " the red heifer."

Jehovah hath

commanded "

the law or statute, but

Deut. xxxii. 6. " Is not he thy father that hath bought thee Hath he not made thee ? and established thee ? "

John
thyself?"

i.

22.

"Who

art

thou?

What

sayest thou of

John

V. 24.

" He that heareth my words,

life,

that sent me, hath everlasting

tion (judgment), but is

and

shall not

and believeth on him come into condemnalife."

Acts

xiii. 45.

passed from death unto

'

But when the Jews saw the multitudes,

hey were filled with envy, and spake against those things which were spoken by Paul, contradicting, and blaspheming."
Phil.
i.

23.

"

Which
;

is

far better."
is

Here, the return of Christ

jxaXXov (mallon),

declared to be ttoAAw
(kreisson),

(polio),

much

more

Kpelcro-ov

better, than either living

416

FIGURES OF SPEECH.
;

or dvin^
thin^
:

out of (tn)

which two he was

bcin>4
(eis

pressed by that third

to

viz.,

the great desire eU rb dvaKva-ai.

analusai) unto the

return (see under Antinicria, Epanalepsis, Resutuptio, and Apostasls).

AruArw means to return from thence hither (not from hence Esd. iii. 3. See Luke xii. 36. Job ii. 1. Judith xiii. 1. xii. 7 xv. 28. Wisd. ii. 1 v. 12. Kccles. iii. 15. .Mace. viii. 25 ix. Josephus Aut. vi. 41. There is no other way of being with Christ," as the Thessalonian
thither).
1
; ;

'

saints are told

Thess.

iv.
:

17, oi'tws (lioutus), thus in

i.e.,

titis

nintter, siiall

by being "caught up to meet the Lord sleeping saints not preceding those who are alive, and the in the air" the living ones not preceding those who have fallen asleep (verse Ir),

we ever be with
:

the Lord

but both sleeping and living saints raised and changed, together
htini(i)

(a/xa

caught away. See under Epdunlcpsis (pp. 206, 207), where

is

it

is

shown that

for

him

to abide in the flesh

better for

them

better

than dying

but

not better than the coming o{ Christ.

2.

Negatively.

Here the sense

versa.

is Hrst put positively and then negatively, or vice This of course greatly emphasizes the original statement, and
it.

calls very special attention to

Gen.

xl. 23.

"

^'et

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 tiiat he acted after the manner of man. In this charactei- of man lies the justilkation of that definition gratitude which the world has given in condemnation of itself: of
*'
''

sense of favours to come 2. "That we may live and not die." So xliii. 8, etc. Ex. ix. 19. " Lvery man and beast which shall be found in the field, and shall not be brought home." Ex. xii. 20. " Ve shall eat nothing leavened: in all your habitations ye shall eat unleavened bread."
that
it

is

" a lively
xlii.

"

Gen

Deut. xxviii. 13. "And the Lokd not the tail and thou shalt be above beneath."
:

shall

make

only,

thee the head and and thou shalt not be

Deut. xxxii.

6.

" O

foc^lish

people, and

unwise."

AMPLIFICATIO

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. handmaid." 1 Kings
i.

II.

"And
16),

remember me, and not forget thine

vi'ere

vi. i8.

The stones within the Temple-walls

15,

overlaid

with cedar (verses

gold (verse 21).
verse 18:

and

this cedar

was further
but
it

overlaid with

It is not,

therefore, necessary to the description to add

"There was no stone seen":

:

was necessary

to

emphasize the fact, because of the important truth which these stones " were afterwards to be used to typify vi:;., that the " living stones Pet. Ji. 5), vi^ho are built up a spiritual house, are as completely (1 covered with the Divine and the glorious righteousness of Christ, in which they appear in the presence of God, " perfect in Christ Jesus," "complete in Him." Nothing whatever in or of themselves being
seen.
2 Kings and not live

XX.
"
:

I.

"Set

thine house in order; for thou shalt die,

die.

i.e.,

Isa.

iii.

g.

" They

thou shalt surely

declare their sin as

Sodom, they hide

it

not."
Isa. xxxi. 3. " Now the Egyptians are men, and not God (El) The figure is thus used and their horses are flesh and not spirit." to show the people how easily Jehovah could destroy them. Isa. xxxviii.
i.

"Thou shalt
I

die,

and not live"

is

to

emphasize
This to

the certainty of his death.

Isa. xlv. 22.

"

am God, and there

like

none

else."

show that there is none that save So Isa. xlvi. 9 and xliv. 8.
Jer. XX. 14.

Him.

" Cursed
my
13.

be the day wherein

was born

let

not

the day wherein

mother bare me be blessed."

"

Ezek.

xviii.
;

He

shall

not

live

he hath done
is

all

these
first,

abominations

he shall surely
in
2.

die."

Here, the negative

put

and then repeated

the positive form.

Ezek.
Ezek.

xxviii.

xxxiii. 15.
V. 3.
xi.

Hos. Hos.
*

9.

"I know Ephraim, and Israel " am God, and not man."
I

Thou art a man, and not God." He he shall not surely

" "
shall
live:
is

die.^

not hid from me."

See also under Asyndeton.

418

FIGURES OF SPEECH.

Amos

V. 20.

" Shall ncjt the

day of

.the

Loko

be darkness,

and

not light ? See this

"
passaj^e also under Erotcsis
3.

and Metonymy.
will not tarry."

Hab.

ii.

"

It will siirclj'

come,

it

Luke

xviii. 34. " And they

understood none of these things

And this saying was hid from them. Neither knew they the things which were spoken."
.All

this to
i.

enhance the

fact of tiic utter ignorance of the disciples.

John

3.

"All

things were

made by Him, and without

Him

was not anything made

i.
I

that

was made."
;

John 20. " And he confessed, and denied not but cT^nfessed, am not the Christ." John iii. 15. "That whosoever believeth in iiim should not
but have eternal
xviii.
g.

perish,

life."

Acts
peace."

-"

Be not

afraid, but speak,

and hold not thy

God through
(VilU^cnce,

Rom.
unbelief;

iv. 20.

"

He

staggered not at the promise of

but

was

strong in faith."
in

Rom.
slothful.

xii. 11.

" Not slothful

Ellipsis

business."

Lit.,

/';/

not

See under
xii. 14,
i.

and Idiom.
not."

Rom
I

" Bless, and curse

in

Cor.

10. "That

there be no divisions
the

among you
in

but that
the

ye be perfectly joined together

same mind and

same

judgment."
Gal. V.
hath
I.

" Stand fast tiierefore

free,
5.
i.

in tiie liberty

wherewith Christ
with the yoke of

made us
I
I

and be not entangled again

is ligiit.

bondage."

John John

i.

" God
8.

and

in

Him

is

no darkness

at all."

" If

ourselves, and the truth is

we say tliat we have no sin, we deceive not in us." So ii. 4. etc.

PERIPHRASIS;
When
Pe-riph'-ra-sis,
7rept'</)pa<Tts,

or,
is

CIRCUMLOCUTION.
used instead of the
{peri),

a Description

Name.
cfypd^etv

from

irepl,

around or about, and

(pJirazei)i), to speak.

The
tion of
it,

figure

is

so called because
:

used to describe anything

instead of
calling attention to
effect.

more words than are necessary are when a thing is spoken of by a descripsimply using its name and this for the sake of
as
:

it

and

in

order to emphasize and increase the

is
:

Or,

when a person
its

or thing

instead of by

proper simple

name

spoken of by some attribute, as when, instead of saying

Luther,
son."

we

say " the

monk

that shook the world," or " the miner's

When
called

this

Periphrasis,
:

CIRCUITIO When this

Eupheinisin

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.
is is

done to avoid what may be indelicate or unseemly,

or to hide what might in

(q.v.)

some way
i.e.,

give offence, then

it

is

called

or smooth-speech,

an elegant or refined expres-

sion for a distasteful or coarse one, or a gentle

and beautiful expression

is

instead of the strictly literal one, which might offend the ear or the

persons addressed.

But as

this,

though a kind of Periphrasis,

the

change or substitution of one word or term for another,

we have

described and illustrated Euphemism under our third great division,

viz..

Figures involving Change,

Gen. XX.
" Behold,
I

i6.

Abimelech

said unto

Sarah concerning Abraham,

;

he

is

have given thy brother a thousand pieces of silver behold, to thee a covering of the eyes unto all that are with thee, and

with

all oilier

Having Abimelech avoids calling him directly thy husband, and thus rebukes her by using this beautiful periphrasis. See Gen.
said " thy brother,"
xxiv. 65.
1

"

: thus she was reproved." covering of the eyes " is a periphrasis for a husband.

Cor.

xi. 5, etc.
:

Gen.
direct

Those that " came out of his loins " Hence, descendants his children and grandchildren.
xlvi. 26.

i.e.,

his

the

number

of these differs from (and

vii. 14,

is

smaller than) the

number spoken
i.e., all

of in Acts
relations

which embraces

" all his

kindred"

his other

who

are specifically excepted in Gen.

xlvi. 26.

420

FIGURES OF SPEECH.
Judges
V. 10.
in

"Speak, ye that ride on white asses

{i.e.,

(i.e.,

princes),
{i.e.,

ye

that

sit

judj^ment

rulers),

and

walU by the way

merchants)."

These periphrases mean simply, "Speak, ye princes, ye rulers, but their description, instead of their names, and ye merchants " emphasizes the classes of persons so described.
;

Sam.

iii.

29.

"That

falleth

on the sword":

i.e.,

is

put to

death by the public executioner.

Uzziah "sought God in the days of Zechariah 2 Chron. xxvi. 5. i.e., who was who had understanding in the visions of God "
:

a Prophet.
2

Chron. xxxii. 21. "They that came forth of his own bowels own sons) slew him," who ought to have been the very last to {i.e., commit such a crime.
his

Prov. XXX.
ut7/
"
if/V/
/;/

31.

The Periphrasis, here,

is

the
!

loins,

in the Heb. (see marg.) is which both the A.V. and R.V. have rendered

greyhound " But the figure mail-clad, and adorned for war.

used of a war-horse caparisoned,

Eiipheiiiisiii

Eccles. xii. is full of the most beautiful examples. and Mettilepsis.

See under

Ps. iv. 7. " Thou hast put gladness in my heart, more than in the time that their corn and their wine increased " i.e., more than in the
:

joy of their abundant harvest and vintage.

Ps. cv. 18

is

a Periplinisis for Joseph's captivity,

xli.

referring to

Gen.

-x.Nxi.N.

20-23;

12.
is

Ps. cxxxii.

3, 4.

The Periphrasis
:

used

in

order to emphasize
it.

David's determination not to rest until he had done

Isa. xiv. 15.
''

Yet thou shalt be brougiit down to the sides of the pit" i.e., be dead and buried.

to hell (Sheol),

Jer xxi.
/.t'.,

13.

" Inhabitress of

the valley and

rock of

tlie

plain "

Zion

is

spoken of by this description on account of

xv. 8.

its

situation.

C(jmpare Josh.

zek.
strong
(i.e.,

i.

22.

" The
16.

likeness of the

firmament upon

(or

over)

the heads of the living creature was as a species of ice exceedingly

crystal), etc."

Ezek. xxiv.
Ezek. xxiv.

"The desire
So verses
21

(jf

thine eyes"
25.

i.e.,

thy wife, as

is

clear from verse 18.

25.

and

"The

lifting

up of their soul": marg., their

beloved sons and daughters.

AMPLIFICATIO
g.

PERIPHRASIS.
:

421

Ezek. xxvi.
ing water."
irrigation.

Ezek. xxxi. 14. The Periphrasis

" Engines of war " battering-rams. "The trees by the waters." "trees
Lit.,
is

drini<-

used for trees that are watered by

in

Hence, trees planted

vii. 5.

a garden. a double Periphrasis.

Micah
lieth in

Here we have
Metonymy

"The doors
and " her that

of thy mouth," by

for words, or

what

is said,

thy bosom " for thy wife.

i.

9. " Those that leap on the threshold " i.e., the servants and others who were sent to enter the houses of others and take away the good things that were therein. The words that
:

Zeph.

of the rulers

follow
fill

show
It

this to be the correct interpretation

for such are said to

their Masters'

homes with what they have taken by

violence and

deceit.

does not, as
is

many

suppose, refer to idolatrous worship, for

the word nS'^ (dalag)

xxii. 30.

not so used.

On
;

the contrary

compare

Sam.

Ps.

xviii.

29

(30).

Song

ii.

8.

Isa. xxxv. 6.

Matt, xi, II. "Born of women " i.e., born by natural process. See Luke vii. 28. Job xiv. 1 xv. 14 xxv. 4. Luke ii. 23.

Matt. xxvi. Metonymy.

29.

"This

fruit

of

the

vine"

for wine.

See

Matt, xxvii. 62. "The next day, that followed the day of the preparation " i.e., the Sabbath. This seems to be one of the most
:

New Testament, especially when 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
striking instances in the
in

the case of those

?

who had

rejected " the

Lord

of the Sabbath,"
is

what happens
of leaving the
in

It

has been observed that, when

for the last time, our Lord,

He

on the point
formerly, even

Temple

who

that

than which
rejectors

same week, before He had been finally rejected He was greater, had spoken of it as
calls
it
^^

in

that House,

" Mj'

Father's
these

House," now

your house."
Lord,
the

So, here again.

From
their

of the

Sabbath's

very

name of

sacred

day

is

taken away.
:

And

the Spirit uses this long, round-about,

day, that followed the day of the

depreciatory phrase
preparation."

" the next

Luke Luke
earth "
:

ii.

11.

**

" In the city of " All

David":

i.e.,

Bethlehem.
face of the whole

xxi. 35.

them that dwell on the

i.e.,
i.

everyone.
9.

John

See under Pleonasm.

lighteth every

That was the true Light, which

man

that Cometh into the world."

422

FIGURES OF SPEECH.
This rendering
is

obtained by disregarding the figure, taking the

participle
it

it were the present tense, and referring man," instead of to " the True Light." The common Hebrew Periphrasis for man was D7*1I?1 Nlin, tlie comer i)ito the li'orld.-' F-iut this expression (the Coming One) in the New Testament (and

"coming"

as though

to " every

especially

in

and

this in

reads,

every

"The man "

John's writings) is used exclusively of Christ alone, an exalted sense as the Coiiiiiii^ 0)te. Thus the verse True Light is he who, coming into the world, lighteneth
(i.e.,

of course, every

man

loitJiout distiiietioii,

not without

exception! which would not be true).

Thus the verse teaches:

Tc'ithotit

(1) that

no longer was the

that no

flight to be
all

confined to one nation or to one People, but was to enlighten

distinction of race
;

and

(2)

man can

be enlightened

except by Christ.
2 Cor. V.
I.

"Our
iv.

earthly house of this tabernacle"

i.e.,

this

body.
1

Thess.
5,

In

this

chapter
:

Periplinisis, all

used for the Gentiles

there

are

three

examples of

Verse

,,

" which

12, " 13,

know not God." them that are without."

" "others which have no hope." The description, by which tlie Gentiles are thus spoken of, is so much more expressive than the mere mention of the v;ord " Gentiles."

Heb.
2
alive.

i.

14.

" Heirs

of

salvation "

is

beautiful

Periphrasis

for the elect.

Pet.

i.

13. "As long as

Shortly
strictly
I

am

in

this

tabernacle":

i.e.,

am

Verse
die.

14, "
is

must put

off this

my tabernacle "
(q.v.):
viz.,

i.e.,

must

This

speaking

Euphony

pleasant
it

periphrasis to describe an unpleasant fact, instead of

naming

plainly.

In accordance with

Luke

ii.

23.

HYPERBOLE
When more
Hy-per'-bo-le
is
is

or,

EXAGGERATION.
is literally

said than

meant.

from

v-n-kp

(Jiuper or hyper), over

(like Lat., super),

and

/SoXq (bolee), a casting,

and above, or beyond from (iaXXeiv (ballcin), to

excess.

throve

Hence, a casting or going beyond, overshooting,

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,
It
is

in

order to heighten the sense.

the superlative degree applied to verbs and sentences and

expressions or descriptions, rather than to mere adjectives.

The
cJie),

figure

is

(Ep'-aiix-ee'-sis),

known by several names. growth or increase upon.

It is

called

EPAUXESIS

excess,

sitpcrabundance.

HYPE ROC HE (hy-per'-oHYPERTHESIS {hy -per '-thesis), a

It

placing or passing beyond, superlative.

was

called by the Latins

SUPERLATIO
Gen.
to forsake
ii.

(su-per-la'ti-o), a

carrying beyond, an exaggerating.

24.

"Therefore

shall

man

leave his father and his

is

mother, and shall cleave unto his wife."

This does not mean that he

and no longer to love or care

xli.

for his parents.

Gen.
grains,

47.

"And

So Matt.

xix. 5.

in
:

the
i.e.,

seven

plenteous years the earth

brought forth by handfuls "

one grain produced a handful of

which

is

hyperbolical of a prolific increase.

So verse

49.

Gen
Ex.
all

xlii. 28.

"

Their heart failed them."

is

Here the Hyperbole

lice

" their heart

went out,"

thus beautifully rendered.

viii. 17.

'AH
:

the dust of the land became

i.e.,

throughout
it

the land of Egypt "

lice.
i.

wherever

in all

the land there was dust,

became

Deut.

28.

" The

cities are great,

and walled up to heaven,"

etc.

to

express their great height.

So Deut.

ix. 1,

Judges

V. 4, 5, beautifully sets forth the Divine Majesty mani-

fested in Jehovah's leading the People into the

Promised Land.

one could sling stones at an hair and Judges not miss": to describe the wonderful proficiency which the Benjamites had attained in slinging stones. The A.V. has added breadth in italics,
XX. 16.
so as to lessen the boldness of the Hyperbole, " an hair breadth."

" Every

424

FIGCRnS OF SPEECH.
I

Sam.

V.

i2.-

"The

cry of the city went up to lieaven,"' to

describe the jreatness of the cry.

I

Sam.

vii. 6.

" And they j^athered together to

of

.Mi/.peh.

water, and poured

Jiyf<irh(ilic(il

it

out before the Lord, and fasted, etc."

the
intensity

description

of
vi.

their

and drew is an weeping and

This
Jer.
ix.
1.

lamentation.

Similar descriptions occur Ps.

6; cxix.

13t>.

Lam.
I

iii.

48, 49.
37.

Sam. XXV.
:

Xabal's " heart died within him, and he became

rent with the sound of them."
for joy.
:

as a stone "

iu.,

he was terribly frightened and collapsed or fainted

away.
I

Kings
Kings

i.

40.

" So that the earth

we
9.

liypcrboliidl description of their

1

jumping and leaping

spirit in

X. 5.

" There was no more

her "

i.e.,

she was

dazed or stupefied, as
2

say, with astonishment.

Chron.
ix.

xxviii.

"A

rage that reachcth up unto lieaven,'

to express the intensity of the rage.

Ezra
Neh. wood "

6.

" Our

trespass
sin.

is

grown up unto the heavens,

"

to

express the enormity of their

viii. 4.
:

"And

of

i.e.,

a high

Ezra the Scribe stood upon a tower (marg.) wooden structure or, as we should say, a platform
:

or pulpit.

Job

xxix. 6.
all

"The rock poured me out rivers of oil":

good things.
19.

i.e.,

had

abundance of

So chap.

xx. 17

and Micah

vi. 7.

Job xxxix.
but
D^"1
it

" Hast thou clothed his necU with thunder?"

to take
iic:;"!

(jlassius gives this as an Hyperbole for the neighing of the horse,

seems better

(ni'inali),

of a

JJo'U'iiii^

iiioiie,

from

{ra'iiiii), to

treuible, shake, n'avc,

as

in

verse 25.

The word denotes

shaking.

sluikitis;,

as well as the noise caused by the

See Ps.

civ. 7.

Isa. xxix. 6.
(

The

Ixx.

has ^o/ior (pliobon),

:

pliobeeii), a mane fear, perhaps a mistake for </jd/i)/i' clothed his neck with a flowing mane."

"Thou

hast

Ps. cvii. 26.

to the depths
say,
"
:

" TluN'

mount up

to the lieaven, they go

down again

to express the violence of a

storm

and waves, as we

"mountain-high."

Prov.

xxiii. 8.

"The morsel which thou

hast eaten shalt thou

at

vomit up":

to express the

suffering of legrets

having received

benefits from such a host.

Isa. V. 25

and

xlii. 15.

forth the excessive anger

These are hyperbolical descriptions to set and judgments of Jehovah in making the

Land

desolate.

AMPLIFICATIO
Isa. xiv. 13,
of Lucifer.

HYPERBOLE.
"
:

425

"
!

will

ascend into heaven

to express the pride

Isa. Ivii. g. 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 " I am thy servant " (2 Kings xvi. 7, etc.).

him against

Israel, saying,

Jer.
Jas.
iv.

i.

19; XV. 20.

"They shall

fight against

thee" (see below,

1).

which means to wage war, is Hyperbole when used of but it told Jeremiah how bitter the opposition of man would be to his Divine message.
verb,

The

a single individual

Jer. iv. 29.

thickets."

"The
"
:

whole
;

city shall flee

they shall go into

Lit., into
li.

the clouds

to express the inaccessible places.

is lifted

Jer.

9.

" Her judgment reacheth unto heaven, and

"Though Babylon should mount

. . . :

up

even to the skies

called for such a

to express the magnitude of Babylon's sin which

xviii. 5).

judgment (Rev.

Jer.

li.

53.

up to heaven "

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 fallen. Lam.
of Zion.
ii.

11. "

My

liver is

poured upon the earth, etc":

to

express the depth of the Prophet's grief and sorrow at the desolations

Ezek. xxvii.
cry of thy pilots."

28.

"The suburbs

shall

shake at the sound of the

So R.V., but both margins say waves. means to drive out, drive about. When used means the
driving and casting about of
its

The root
of a city,
:

ID^3

(garash)

it

refers to the
it

suburbs which are driven out from the city

but, used of the sea,

waves.

See

Isa. Ivii. 20.

The

figure

here expresses the greatness of

in

the terror of the

defenders of Tyre

overthrow: " the waves of the sea shall lash themselves at the sound of the cry of thy pilots."
the day of
its

Dan.
Matt.

ix. 21.

" Gabriel
:

being caused to

fly swiftly."

Lit. (see

marg,), with weariness

xi.

i.e.,

with such swiftness as to cause weariness.

thou,

23.

"And

Capernaum, which
to hell."

heaven, shall be brought

down

art exalted unto Or, as in the R.V., " And

?

thou Capernaum, shalt thou be exalted unto heaven

thou shalt go

down

(or be brought

down) unto Hades."

4'_'

FIGURES OF SPEECH.
Matt. xxi.
13.

" My
If

house

shall be called a

house of prayer, but

the

ye have
fact

made
is

it

a den of thieves."
iii.

The Lord thus emphasizes

8
:

which

plainly stated in Mai.

"Ye
to

have robbed me."

hate not his father

Luke
to

xiv. 26.
"
:

"

any man come

me and

and mother
hate
'*

i.t\,

does not esteem them less than me.

So the verb

is

used (Gen. xxix. 31.

Rom.

ix.

13).

Atii^cr" 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.
X.

39

xvi. 25.
1

Mark

viii.

35.

Luke

ix.

24

xvii. 33,

as

is

clear from

Rev.

xii.

1).
:

To mar is used for hurting (Ruth iv. 6) i.e., for his heirs. To rob is used of receiving wages (2 Cor. xi. 8).Luke xviii. 5. " Lest by her continual coming she weary me." True of man but an Hyperbole as applied to God.
=

See Anthropopatheia.

John
John

iii.

26.

" All

John, to show their sense of the

xii.

ig.

"

men come to him." Thus his disciples said to many people who followed the Lord. Behold, the world is gone after him." The
their

enemies of the Lord thus expressed multitudes which followed Him.

Jas.
iii.

indignation

at

the

vast

6.

"The
1

tongue
Kotr/xos

is

fire,

a question here, whethor

(kosnios)

It is a world of iniquity." does not mean ornament or

adorning, as in
glozing
etc.
It

Pet.

iii.

3:

i.e.,

the decking or adorning of iniquity,

is

over and making that which

sinful,

appear to be innocent,

Jas.

iv. I.

" From whence come wars and fightings among you."

is

The word
of social

war " life. So

"

used Uyperbolieally when applied to the quarrels

i.

Jer.

19; xv. 20

{q.v.).

See above.
in

Other examples of Hyperbole may be seen

2 Kings xix. 24. Job.
xxxii. 5, 6, 7, 8.
xl.
ix.

Sam.

xvii.

13.

18. 13.

Isa. xiv. 14;

.xxxiv. 3, 4, 7.

E/.ek. xxvi.

4:

Amos

Nah.

ii.

3.

Gal.

iv.

15.

Examples pertaining

to

COMl'AKISONS
are frequent, where one thing
is
:

compared with another, when there

<lust

is

nothing

common between them

the sea

The sand of

and the

of the earth are constantly used to

express a vast number.

(Sec under Idiom).

I

As wc often

say, in declining a favour, "

have no wish to rob you."

AMPLIFICATIO

HYPERBOLE.
1

427 20. 2

Gen. xiii. 16; xxii. 17; xxviii. 14, Heb. xi. 12 of Abraham's seed. Judges vii. 12 of the Midianites.
: :

Kings

iv.

Chron.

i.

9.

Sam.
Kings

xiii.

of the Philistines.
:

iv.

29
:

of Solomon's largeness of heart.

Job. xxix. 18
Ps.
Ixxviii.

of the days of a man's

:

life.

27
:

of the feathered fowl in the wilderness.

Isa. xxix. 5

of other peoples.

Jer. XV. 8

of Judah's widows.

Other comparisons may be seen.

2

Sam
Jer.

i.

23.

Saul

and Jonathan
iv.

" swifter

than

eagles,"

" stronger

than lions."
iv.

So
I
ix.

13,

and Lam.

19, to

express great velocity.

Kings

X. 27.

Silver
grief

and gold as stones.

So

2 Chron.

i.

15

20.

Job

vi. 3.

Job xli. Hab. ii.

18.
5.

heavier than the sand. Job's Leviathan's sneezings causing

light to shine.

Lam.

iv. 7, 8.

To express great rapacity. To express and contrast the dignity and indignity
HYPOTHESES.

of the sons of Zion.

Sometimes we have Hyperbolical Hypotheses, which are impossible

in

themselves, but are used to express the greatness of the subject

of.

spoken

Ps. cxxxix.

8, ID.

Prov. xxvii

22.

To show the wondrous omnipresence of God. of the and To show the

folly

incorrigibility

fool.

Obad. 4. To emphasize the certainty of the coming judgment Edom. Compare Jer. xlix. 16, and Matt. xi. 23 as quoted above.

of

Mark
make
I

viii. 36.

Luke

ix.

25.

To

express the utmost gain and

the strongest contrast.

Cor. Cor.

iv.

15.

To

express the difference between

pedagogues
these
in

and parents.
I

xiii. 1-3.

There are many hyperbolical hypotheses

of the love of

in

show the all-importance the heart by the Holy Ghost.

verses, to

God shed abroad

Gal.

i.

8.

An angel from
The
hypothesis

inconceivable.

is

heaven preaching a different gospel is used in order to show the importance

of the Gospel of God.

428

FIGURES OF SPEECH.
I

Kings

XX. 10.

"The boasting of
If

Benhadad."
it

Matt.
Matt.
it is

V. 2g.

"

thy

rij^ht

eye offend thee, pluck

out

..."

V.

30. "

If

thy ri^ht hand offend thee, etc."

perfectly clear that Christ does not wish us to mutilate our

bodies

so that this must be an hyperbolical or emphatic exhortation to

avoid and remove everything and anythinj that causes us to stumble.

Luke X. 4 is an hyperbolical command not to loiter or delay in ceremonious salutations (such as are common even to the present day).
John
betaken
in

xxi. 25

is

also Hyperbole.

The verb
Matt,

x^/^'V"' (choreesai)

is

to

the

same
it.

sense, as

it

is in

xix, 11,

where the Lord

says, "All

able to receive

and in verse 12, " He that is him receive it." The " world " is also put by Metonymy for mankind. Hence, Thophylact expounds xwpya-ai {choreesai), to receive, by

men cannot
let

receive this saying; "

yoi'jcrai

{)ioeesai), to

understand.
I

Rom.
Christ "
is

ix. 3.

" For

could wish that myself were accursed from

an hyperbolical supposition.
this sentence as being in a parenthesis,

Or we may take
the imperfect tense
tinual sorrow in

and render

i]v\ufii]v

{eciichomeen) in the sense of / used to wish.

The passage would then

read, "

have great heaviness and con-

my

heart for

my

brethren,

my kinsmen

according to

the flesh, (for

used to wish myself to be a cursed thing from Christ)."

Jude
is

23.

" Hating even the garment spotted by the flesh."

all
is

This

an hyperboliai! prohibition as to avoiding

In the statements of the
really

contact with defilement.

Hyperbole when there

Lord Jesus there often seems to be an none: e.g., Mark xvi. 15. John iii. 32.

ANABASIS
Ah
A-ndh'-a-sis.
to

or,

GRADUAL ASCENT.
from dvd
(ana), up,

Increase of Sense in successive Sentences.

dvd/Saa-is,

Greek,
(basis)
up'"'

and

fSafveiv (baiuc in),

go;

^a'cris

means

a stepping, or a step.

means

a goi)ig

or ascent.

The Figure

is

so

So that Anabasis called when a writing,

speech, or discourse, ascends up step by step, each with an increase of

emphasis or sense. This figure was called by the Latins INCREMENTUM (In'-criHence nioi '-ti(m), growth or increase, from incresco, to grow on or upon. our words " increase " and " increment." When this increase or ascent is from we.aker to stronger expression, and is confined to words, it is called Climax (q.v.).
[N.B.

When
was
is

the

sense or gradation

is

downward

instead of

upward,

it is

called Catabasis, see below.]

The
increase.

figure

also called

AUXESIS

{aux-ee'-sis),

growth or

This increase

often connected with Parallelism

is

(q.v.).

When

the increase

not a mere increase of vehemence, or of

;

evil,

from things but leads up from things inferior to things superior from things mundane to things spiritual terrestial to things celestial
;

the figure
up,

is

called

ANAGOGE
is

(an'-a-go-gee),

horn dvd

(ana), again or

and
Ps.

dyeiv (agein), to lead, a leading up.

i.

I.

" Blessed

the

man
of sinners,

that walketh not in the counsel of the ungodly,

nor standeth
nor sitteth
in

in

the

way

the seat of the scornful."

(q.v.).

Here

is

a triple Anabasis depending on Parallelism

The first are impious, as to their mind. The second are sinners, who not only think, but carry out
workings of their
evil

the

minds.
glorying
in

The

third

are scorners,

their

wickedness and

scoffing at righteousness.

Again, the

first continue in that mind, taking evil counsel. carry it out, as the principle of their walk. second The The third settle down in their evil, as on a seat.

Hence, the journey or expedition of Cyrus up from the coast into Central Asia is called his Anabasis, by Xenophon.
*

430

FIGURES OF SPEECH.
These three are exemplified
in

the

first
is

three verses of the next

Psalm, where a corresponding Anabasis

Ps.
ii.

seen:
:

I,

2,

3.

First, we
"
:

have the " heathen"

i.e.,

i.e.,

the Gentile

nations; then "the peoples

vain things;

the Tribes of God, Israel imagining

"rulers,"
all

and

in

the third,

we have "kings" and

conspiring together.

Acts

iv.

27 gives us the fulfilment:

;

i.

(1)

we have

the kings and

;

rulers taking counsel

(3)

(2)

we have

the rage and vain imaginations

and

the open and actual rebellion.

On

Ps.

1,

see page 350.

Ps. vii.
"

5.

Yea,

my soul, and take it him tread down my life upon the earth. And lay mine honour in the dust."
Let the enemy persecute
let

Ps. xviii. 37, 38. " have pursued mine enemies,

1

And overtaken them

Neither did
1
1

turn again

till

they were consumed.

rise
:

have wounded them that they were not able to

fallen

They are
Isa.
"
i.

under

my

feet."

4.

Ah

sinful nation,

A A
Ezek.

people laden with iniquity,

seed of evildoers,

Children that are corrupters."

ii. 6.

" .^nd thou

son of man,

be not afraid of them,

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."

opposition
of

And why this Anabasis P 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
7),

5 and

and not to corrupt

it,

distribute versions of
best that

it or alter it to please the people to not " the best that people will take," but the
:

we tan make.

AMPLIFICATIO

ANABASIS.

431

Dan.
"

ix. 5.

have sinned, and have committed iniquitj", and have done wickedlj% and have rebelled, even by departing from thy precepts and from thy judgments."
i.

We

Hab.
"

5.

Behold ye among the heathen, and regard, and wonder marvellously For I will work a work in your days, which ye though it be told you."

will

not believe,

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,
should hear the law, etc."

lest

they
the

Thus the Anabasis powerfully and emphatically

secret cause of Israel's trouble.

sets

forth

Zech. viii. 12. " For the seed shall be prosperous. The vine shall give her fruit.

And And And

I

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."

Cor.
"

iv. 8.
full.

Now ye are Now ye are

Ye have

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
under Figures involving Omission,
:

life."

As contrasted with Anabasis, we

of including
it

here introduce Catabasis, instead

in

order that the

contrast

may

be more clearly seen

CATABASIS
Cat-ab
-a-sis,

or,

GRADUAL DESCENT.
k-utci

Tin Opposite of Anabasis.

a goiii^
is
tkru'ti
:

from

(knta),

doi>.'n,

and

/icris-

(basis),

a goini^.

This

the opposite of Anabasis, and

is

used to emphasize

humihation, dej^radation, sorrow, etc.

The Latins
in

called

it

DECREMENTUM,
that wait upon

i.e.,

decrease -.in increase

the opposite direction, an increase of depreciation.

Isa. xl. 31.

"They

the

Lord

shall

renew their

strength

they shall mount up with wint*s as eagles,

they shall run, and not be weary,

they shall walk, and not faint."
illustrates the effect of growth in At first the believer J?/V5 ; but as his experience increases, he Like Paul, who first said runs, and at the end of his course he walks. '* was not a whit behind the very chiefest apostles I suppose xii. 11 ). Later he writes, I " am less than the least of all (2 Cor. xi. 5 am the while at the end of his life he says, saints " (Eph. iii. 8) chief of sinners! (1 Tim. 15).

The Hgure Catabasis here

grace.

i.

Jer. ix.
"

I.
that

my head were waters, and mine eyes a fountain of .tears, that might weep day and night for the
Oh
1

slain of the

daughter

of

my

people

"
!

(See above.)
the most fine gold changed
in
I

Lam.

iv. i, 2.

" How

is

The stones of the sanctuary are poured out

every street.

the top of

The precious sons

of Zion,

comparable
"

to fine gold.

How

are they esteemed as earthen pitchers,

the work of the hands of the potter!

Ezek. xxii. 18. become dross: all they

are brass,

" Son

of

man, the house of

Israel

is

to

me

and and and

tin,

iron,

lead, in the

midst of the furnace

they are even the dross

of silver."

AMPLIFICATIO

CATABASIS.
is

433

Dan.
Gold,

ii.

The

Figure Catabasis

seen

in

the four successive

world-powers,
silver,

showing a deterioration and a growing inferiority. brass, iron and clay. Not only is this deterioration in

power and authority shown in the decrease of value, but in the decrease of specific gravity: 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.*

Amos
'

ix. 2, 3.

Though they climb up down

:

to heaven, thence will

bring

them
I

And though

they hide themselves

hid from
I

in

the top of Carmel,

:

will

search and take them out thence

And though they be

sea,

my

sight in the

bottom of the

thence

will

command

the serpent, and he shall bite

them."

Thus powerfully
judgments of God.
Phil.
1.
ii.

is

shown the

impossibility of escaping from the

2.

3. 4. 5. 6.
7.

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."

himself,

These seven downward steps in the Saviour's humiliation, are followed in verses 9-11 by sevcji steps upward in His glorification.

The word
not
the the
thing
is

" robbery "

is

dpTray/Aos

(harpagmos),
of

and
seizing.

means,

grasped or
first

seized,

but the act

the second
:

The

contrast
last.

between the
as

man and

the

first

Adam and

The Tempter promised our

(i.e.,

first

parents that they should " be

as gods"

God

Himself), and they grasped at equality with

contrary, did not yield to the temptation,
in

God.

The second man, on the

suffering

but humbled himself, and reached the highest position

glory through

and death, even the death of the cross. There is also probably a reference to John vi. 15. Our Lord was And Herod perfectly aware that He was "a born King" (Matt. ii. 2). and all Jerusalem knew it too. Hence the consequent alarm. But the Lord knew also that Caesar had, for the time, been allowed of God
*

See Ten Sermons on

the

Second Advent, by the same author and publisher.

E
1

'434

FIGURES OF SPEECH.
it

to lord

designs.

He would

over His people, for their sins, and the fulfilment of His therefore countenance no unauthorized attempt

on the part of those who did not believingly own Him either as to His Divine or His human nature and rights. Note also as to the words used *' Thought." The verb ijyela-dai Adam and his wife may have (licci^cistJini), to hrin<r one's self to tlivik.
:

" brought themselves to think," at the serpent's instigation, that the

thing he suggested

was something

to

grasp

at,

and therefore worth the

for

grasping

effort.

Eve, at any rate, would seem to have thought so.

Adam we
guilt.

cannot, perhaps, say the

'

same

of,

"

Adam," we

are

expressly told,

was not deceived."

Hence, apparently, his deeper

But no

" subtil serpent " could for a

moment (notice

yyi'jiraTu,

He

tiever once

admitted the thought)

to think
it

induce
to

the Aor. the " second

Man," "the Lord from heaven,"

essentially

possible to become equal

with God, any more than he could induce

Him

He was
in

so in His Divine nature:

Son

deny or forget that of God, as truly as

Son

of .Man.

Hence we may suggest such

a rendering as this:

"Who,

being originally
equality with
is
is

the form of God, never considered the being on an

God a usurping (or usurper's) business." To be what one no usurping business. Nor is it so, either, to know and assert that one is so.

MERISMOS
An
part.

or,

DISTRIBUTION.
from
/i.epos

Emuneration of
Greek,
figure
is

the

Parts of a Whole lohich has been mentioned.

(ineros), a

Me-ris'-mos.

ixepia-iMs (nierisnios), division,

The
Also

so called because, after mentioning a thing as a

whole, the parts are afterwards enumerated.

EPIMERISMOS,
called also

which

is

merismos with

evrt

{epi),

upon,

prefixed {Ep '-i-me-ris '-mus).

It

was

DIALLAGE

(Dl-al '-la-gee), StaX.Xayi'i,

inter-

change, from 8td (dia), through, or asunder,

and

dAAcicro-etv

(allassein), to

make

other than

it is, to

change throughout.
it

The Latins

called

CRIMINATIO

(Dis-crim'-i-na-ti-o).

DISTRIBUTIO (Z)/s-^r/-6'-//-o), and DISAlso DIGESTIO (Di-ges'-ti-o), i.e.,

express, in the first instance, division,
;

reduction to order, classification.

Though these names

we

have classed the figure under figures of addition because, after the thing has been named and mentioned, it is divided up, and the various parts are added together to enhance the 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

Here, after stating that God "will render to every his deeds " in verse 6, verses 7 and 8 go on to to according
ii.

6-8.

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 mentioned, and then the nine manifestations of it are enumerated. It is "fruit" in
the singular, though

made up

of

many

parts like a cluster of grapes.

SYNATHRGESMOS
The Eniiincration of
Syn'-ath-rces'-mos.
together, assembling.
the

or,

ENUMERATION.
lias

Parts of a WJiole which

a-vvaOpoia-fio^

not been mentioned.

Greek,
It is

(syii-ath-rois-mos),

gathering

used of an assemblage of terms or species without being first mentioned as a whole, and not together brought being necessarily the distribution of the parts of any one thing.

The
from
count
off,

figure

is

also

called
off
,

APARITHMESIS
dinOfxeii'

(ap-a-rith -mee-sis),

uTTo (apo),

from or

and

(arithmein), to count.
it

Hence,

to

enumerate.

The

Latins, from this, called

ENUMERATIO,
Syuathrasmus
is

which has the same meaning.

The Latin term

from con,
togetJicr,

for

COXGHRIES

(con-ge'-ri-ces),

and

gerere, to bear,

carry or bring; and denotes a heap, or combination.

From the fact that such enumeration or combination sometimes made the argument or statement drag, the figure was called SVR.MOS.
which
to
is

the Greek

a-i'pfio^

drag, trail along.

it

were thus united,

It

(syrnios), a trailing, from rrrpeir (surein), And, because a number of different words was also called EIRMOS (eir -mos), from eipu*

(eiro), to string together.

first briefly

in

from Merisnius in that the things enumerated are not mentioned under one head: and it differs from Synouymia, that they are not synonymous, but may be of many kinds and
differs
It

descriptions.
also differs from

conclusion, but in the course of

Symperasma, in that they do not occur at the what is said.

is

The use

of the figure

to enrich a discourse, or part of

it,

by

enumerating particulars, or by multiplying epithets.

All the figures

which we are grouping under

this
is

this

head are figures

of Amplification

otherwise

called by
for the

some A mplificatio.

But

we have used
restricted
it
i.

this as a general
13. "To

term

whole group and have not

the

to

any one particular

figure.
is

Isa.
sacrifices

II,

unto

me?

saith the

what purpose Lord: am

I
I
. . .

multitude of

your

full

of the burnt offerings

of rams, an<l the fat of fed beasts; and

bullocks, or of lambs, or of he-goats

delight not in the blood of

Bring no more vain oblations

the whole, " your sacrifices
all

incense

is

an abomination unto me."

But, by the figure Synathrasmos,
kinds

One sentence would have expressed

are not pleasing to me."

AMPLIFICATIO
of sacrifices are

SYNATHRCESMOS.

437

enumerated, and the sense is thus ampHfied and emphasized to show that, with all their outward show of " religion," there was no true worship of the spirit and heart.

and with prayers, in verse 15. used here to emphasize the fact that religious ordinances and services are nothing in themselves.
feasts, in verse 14,
is

So with the The figure

In the days of our

describes the abundance of

Lord there was plenty of " religion it but there was no heart in it.
;

"

Isa.

i.

It

was

all

form

and

it

crucified the

was these very Lord

16-23.

religious people (and not the rabble)

who
are

Isa.

iii.

Here,
Here,

the various ornaments of

effect,

women

heaped together, to heighten the judgment of verses 24-iv. 1.

and to emphasize the awful

of the heathen

Rom.

i.

29-31.

many abominations

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.
1

Tim. Tim.
Pet.

iv. 1-3.

Here,

is

will

make the
2
I

" latter times " so perilous.

iii.

an enumeration of the characters which Also in

1-7,

we have another enumeration.

iv. 3.

^Here, are enumerated the things which characterize

the condition of the Gentiles.

EPITROCHASMOS;
A

or,

SUMMARISING.
way of
is

riDuinitr lightly over by

SiiniDuvy.

When

the enumeration called SyuatJirasiinis

amplifyinj^, but only for the sake of abbreviating, by

made, not for the sake of summarising, so as

it

to hurry over

what

is

being said (rather than for the sake of dwelling

is

upon
and

it),

so as to pass on quickly to another subject,

(Ep'-i-tro-chas'-nios),

then called upon or ovcr>

EPITROCHASMOS
means a ruuniug The Latins
through.

from

lT:i{cf>i),

TfH>\d(ii' {t rock (I z tin), to

run along quickly.

Hence

EpitrocJiasmiis

lightly over.

called

it

PERCURSIO,
is

which means a running

In this connection,

it

practically the

same as Asyndeton
;

{q.v.)>

where examples may be found.

Epitroehasnius
is
is

See Ex.

xv. 9, 10.
in

therefore a figure of Omission

that

the

conjunction

"and
;

"

omitted for the sake of running quickly through

also, in that
it

the enumeration

and an omission of sense

it

abbreviates

and summarises.

On

the other hand

it

(uldition in that

at the

comes under the head of figures involving same time certainly nntplijies by a copious

pouring forth of words.

Thus, while there

is

is

an actual addition of words, that very addition

in this division.

for the

purpose of avoiding a longer statement.

We

have therefore mentioned this figure here

xi.
to,

Heb.
or alluded

32

is

an example

where a number of persons are named

but not dwelt upon.

DIEXODOS;
A

or,

EXPANSION.
etc.,

lengthening out by copious Exposition of Facts.

is

When
things,
^tci

Synathrcesnios
it is

used of facts,

instead of single words or

called

DIEXODOS
;

(Di-ex'-od-os), a
o^o<i

way

out throngh, from

{dia),

through
figure
is

e^

(e-r),

out of ; and

(hodos), a

way.

The

employed when there

is

a copious

statement or

exposition of facts, not so

much

for the purpose of amplification, or of

it is

abbreviation, as of digression.

Indeed,

the opposite of Syntomia

which means a cutting off short, abridgment : whereas Diexodos a lengthening out by a digression in order to expand.

is

See 2 Pet.

ii.

13, 15, 17.

Jude

12, 13, 16, etc.

EPITHETON
.1

or,

EPITHET.
it.

X(inii)ii^

of

II

Thi)i<^

by (hscribnijr

E-pith

-e-tou.

Greek,
figure
is

iTriOeruv,

from cVt^eTo*

(cpitlwtos),

placed upon, or

added.

noun is used, which adds to the sense of the thing spoken of by simply holding

The

so-called

when an

adjective or

forth

some

attribute, character,

or quality descriptive of
it

it.

The
in

adjective or the
apposition
to

noun used
it

for

by Eiiallage
of

(fj.v.) is

thus placed
by

for

the

purpose

amplification

way
is

of

distinction, explanation, or

description.

Hence

it

was

called by the Latins

APPOSITUM,

and

so put

by apposition.

When

the epithet

is
it

continued and used, after the reason for

is

its

being given has ceased,

then called Anipliatio

{q.v.).

Most
is

of the
:

examples will be found under that name. an Epitlieton is an addition.

An

Anipliatio

a eliange

Gen.

xxi.

i6.

" .And

she (Hagar) went, and sat her

off,

down over

against him,

a good

way

as

it

were a bowshot

"
:

the bowshot

being an Epithet for a certain distance.

Ps. xxxix.

Ex. XXV. 25 xxxvii. 5. Ezek. xl. 5.

;

12.

.An

i Kings vii. hand-breadth

26.
is

Chron.

iv. 5.

used as an Epithet

for a certain thickness.

Num.
his parable,

xxiv. 20.

"And when
first

he looked on Amalck, he took up

and

said,

Amalek was the

But
his latter

of the nations.

The

shall he that he perish for ever." last phrase " he perish " is an epithet, the result of the

end

war

which Jehovah would wage with him. The marginal reading shows the
difficulty felt

by the translators.

Literally

it

is

The first of the nations is Amalek. And his end for ever he perishetii " i.e., The first of the nations is Amalek. And his end is destruction." For Amalek was the first who fought against Israel {lis. xvii. and Jehovah will fight against Amalek to the end (Ex. xvii. 16). We may compare Amos vi. \.
"
:

*'

8).

Judges
minute width.

XX. 16.-

'

hair-breadth

'

is

used as an epithet of a

See Hyperbole.

AMPLIFICATIO

EPITHETON.

441

John xvii. 3. "That they might know thee, the only true God.'' Here " true " is not a mere adjective qualifying God, but is an epithet ^' That they might know Thee God, the only God, the true (or very) God." So 1 John v. 20. 1 Thess. i. 9. Such epithets are used of God, not to qualify but to distinguish Him from them who are no gods. See Gal. iv. 8. 1 Cor. viii. 5, 6,

Luke
I

xxii. 41.

" stone's-throw " is

used as an epithet of a

certain distance.

Pet.

iv. 3.

"

Abominable

idolatries "

abominable

things

i.e.,

the worship of

idols.

SYNTHETON
A
Syn
-the-ton.

or,

COMBINATION.
Words
by Usage.

placing together of two

cri'i'^crov,

from avv {sun), together, and nOkvai Hence, (rvi'Otro'i (synthetos) means put together. It is used of this Figure because two words are by common usage joined by a conjunction for the sake of emphasis, as when we say " time and tide," " end and aim," " rank and fortune."
Greek,
(tithenai), to place.
It differs

only one thing

from Synthesis (q.v.). And also from Hendiadys, where is meant, though two are used (see Hendiadys).

Gen.

xviii. 27.

Ps. cxv. 13.

vii. in words and in deeds." There are many examples where certain words thus become linked e.g., " rich and poor," "old and young," "bread together by usage and wine," "meat and drink," "babes and sucklings," "sins and iniquities," "faith and works," " God and man," " thoughts and deeds,"
:

Acts

" Dust and ashes." " Small and great." 22. Moses was " mighty

etc., etc.

The opposite of this Figure is Hendiadys (</:'.), by which, though two words are used, only one thing is meant. Here, in Syntheton, much more is meant than is expressed and embraced by the conjunction of the two words.

HORISMOS;
A
Hor-is '-mos.
to

or,

DEFINITION.
Terms.

Definition, of

Greek,

6/oto-/xd? {Jiorisnios),

a boundary, from opi^w (horizo),

it

divide,

mark

out, settle,

define.

Hence,

is

called

DEFINITIO,
is

definition.
It is

the figure by which the meaning of terms

defined and
in all

fixed, briefly

and precisely

the definition of terms, so

important

kinds of argumentation.

3.

DESCRIPTIO.
of Description.
to the

By way
In
this

division

the addition

sense

is

made by

giving

a description of a person, place, time, thing, or action.

term Descriptio

is

Hence, the applied to some eleven different forms which the

its

Description takes according to

nature or character.

The

first

is

HYPOTYPOSIS
Hy'-po-ty-po-sis.
sketch out
;

or,

WORD-PICTURE.
Words.
to

Visible Represoitation of Objects or Actions by

Greek, I'-on'-wcns, from v-otvttovv (liypotypouu),

vtto Qiypo),

from

under,

and

tvttovv (typoiw), to impress

It
i.

and

this from tiVo? (typos), impression. Testament (1 Tim. i. 16 and 2 Tim. express what we call " outlines."

occurs twice

in

the
it

New
would

13).

In the plural

The name

is

given to this figure because

it

describes an action,

event, person, condition, passion, etc., in a lively

and

forcible

manner,

giving a vivid representation of

In Latin, therefore, the
tion,

it.

name

is

REPR/ESENTATIO,

representa-

and ADUMB RATIO, a shadowing out or a sketching out in words. Other Greek names of this figure are DIATYPOSIS (di -aty-po -sis), from 8ta (din), througli, and Ti'Trorv (typoun), to impress. The verb meaning to form thoroughly, to give a thorough form.

ENARGEIA,
PHANTASIA,
ICON

ivapyeia

(cn-ar-gci-n),

vivid

description,

visible

representation (in ivords).

</>ovTao-<a

(phan-ta

-si-n),

a making visible, a presen-

tation of objects to the mind.

(iiKMv, eikon),

an image, figure, likeness

and Latin

LMAGO,

an imitation, copy, or picture, but especially a statue, visibly presenting

the object to the eye or mind.

EICASIA.
eiKa^o) (cikazo), to

Greek,

eiVao-iu

(ei-ea'-si-a),

a likoiess, or image,

from

make

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
Examples may be
(1)

HYPOTYPOSIS.
in

445

classified,

which things are thus

real.

vividly

presented to the eye, and so described as to seem very

The blessings on the obedience of Israel (Deut. xxviii. 1-14). The curses and the judgments (Deut. xxviii. 15-45. Isa. 6-9; The greater part of Lamentations (esp., iv. 4-8). xxxiv. Jer. iv. 19-31). (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 was on earth (Isa. 11-15). folly of idolaters and idols and idolatry (Isa. xliv. 9-17; The (6)
(2)
i.

i.

xlvi. 6, 7).

(7) (8) (9)

The The

sufferings of Christ (Ps. xxii.

lix.
ii.

Isa.

liii).

glory and triumph of Christ (Col.

14, 15, etc.).

Certain similitudes: as

when the
iv. 2),

blessings of Christ's coming are

compared
or

to the rising sun (Mal.

is

or a warrior (Rev. xix. 11-16)

when God

compared

to a wine-refreshed giant

when He

arises to

avenge His people (Ps.

Israel is

Ixxviii. 65,

66)

or
;

compared
is

to a Bride (Ps. xlv.)

when the godly remnant or when the prosperity

;

of

of

the wicked

likened to a green bay-tree (Ps. xxxvii. 35)

xcii. 12-14).

and that

of the righteous to the palm and the cedar (Ps.

PROSOPOGRAPHIA or, DESCRIPTION OF PERSONS.

;

Pros'-6-po-grapIi

-i-n,

from

tt/joo-wttoi'
;

(pros -u-pon), a face, one's look, or

ypd(fieiv

countenance,
describe.

and

later, a person

and
is

[graphcin), to write, or

Hence Prosopographia

a vivid description of a person by

description of

delineating the general mien, dress manners, etc.

Called by the Latins

a person.

PERSONS DESCRIPTIO,

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.

is

xvi. 4-26).

When
features,

the description
called

confined to the personal appearance, or

it is

EFFICTIO
Ef-fic'-ti-o,

or,

WORD-PORTRAIT.

from Latin, effingo, to form, fashion artistically, to portray. Hence, the name is given to the figure when a portrait is given in words, and the features, etc., are delineated and described.

When
a person,

the description
it

is

confined to the character, morals, of

is

called

CHARACTERISMOS; or, DESCRIPTION OF CHARACTER.

Char'-ac-ter-is '-mos.

Greek,

ynpaKTi^purix.u'i {cUuracteerismos), des'v^mitiott

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
Eth'-o-pce'-i-a.

or,

DESCRIPTION OF

MANNERS.
custom
;

Greek, rjBoTToua (eethopce'ia), expression of ntanner or hence, used of a description of a person's peculiarities as to
liabits,

manners, caprices,

whether

in voice, gestures,

or otherwise.

Called by the Latins

a description of any

NOTATIO,

a marking or noting.
etc.,

Hence,

manner or custom,

that a person

is

peculiarly

noted

for.

Called also
Isa.
iii.

MORUM

daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as
i6.

"The

EXPRESSIO.

they go, and making a tinkling with their feet."

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

the description or expression

is

confined to

the feelings

is

called

PATHOPCEIA
Path'-o-poe'-i-a.

DESCRIPTION OF FEELINGS.
;

or,

Greek,

TriiOuTroua,

from
is

^dBo<;,

feeling,

and

ttouIv

{poiein), to make.

Hence, the figure

so named,

when the feehngs

and affections are described or expressed. Jer. ix. 1,2; xxiii. 9; For examples, see Isa. xxii. 4; xlix. 15. Hos. xi. 7-9. Mark iii. 5; vi. 32; vii. 34; x. 14. 21. Luke xxxi. 20.
xix. 41.

2 Cor.

ii.

4.

Gah

iv.

19, 20.

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.

We

The reader must

distinguish these examples himself.

is

When

the description

confined to sayings,

it is

called

MIMESIS
Mi-mee-sis,

or,

DESCRIPTION OF SAYINGS.
fxlfxricrLs

from the Greek

is

[mt-tnee-sis), imitation,

from

[iiixela-dai

(mimeisthai), to imitate.

The name
Hence
Ellipsis).

used when the sayings (and sometimes motions and

thoughts) of another are described or imitated by

called by the Latins
xv.
xiv.
iii.

way
;

of emphasis.

IMITATIO,
15.

imitation.
cxliv.

See Ex.
Isa.

9 (see Asyndeton). Ps. cxxxvii. 7

13,

12-15 (see
2.

14

xxviii.

Hos.

xiv. 2, 3.

Ezek. xxxvi.

Micah

ii.

11

11.

So also 1 Cor. xv. 35, and Phil. iii. 4, 5. Sometimes there is a use of a word which another
and which
aright.
is

is

wont

to use,

repeated so as delicately, but yet acutely, to direct him

Cor.
x. 1,

As

in 2

10

and Gal.

vi. 2.

PRAGMATOGRAPHIA
Prag
-mat-o-graph'-i-a,

or,

DESCRIPTION

OF ACTIONS.
from
:

irpayiia
i.e.,

{pragma), an action or event, und

action or event.

ypd(^eLv {graphciti), to write

a description of an

Hence, called by the Latins, REI

AUT ACTIONIS DESCRIPTIO.

See Joel

ii.

1-11,

with the great people and strong which should

where the description of the actions connected come upon Zion is

xiii.

minutely and graphically given.

Matt.
xxiv.

Tribulation;

and Mark and Luke xxi.

describe the events of the

etc.,

Great

12,

the

events which should long

the Gospel of

precede

it.

See also some minute touches, especially

e.g., viii.

in

Mark

33; and'Acts

vi.

15
is

vii.

55, 56.
it

When

the description

confined to places,

is

called

TOPOGRAPHIA
Top '-o-graph
'i-a,

or,

DESCRIPTION OF
a place,

PLACE.
from toVos
(top
'-os),

and

ypaffyew

(graphew),

to

write or describe.
it is used of the figure whicii adds something to what is by describing a place or any pecuHarity which marks the place, and 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 our view as the description of SJieol, Isa. xiv. 9-12 xxx. 33 The new Heaven and Earth, Isa. Ixv. 17, etc.; Rev. xxi. 1, etc. The future glory of Jerusalem and the Land, Isa. xxxiii. 20, 21

Hence

said

XXXV. 6-10. Ps. xlvi.

5,

Ix. 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

invasion of the land 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.

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 Compare Ex. xxiii. 31. to the Red Sea and the Persian Gulf. 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.

454

FIGURES OF SPEECH.
5),

not to the true servant whether he ministered in a city (verse

jjave joy to

and

crowds of people (verse

2CS).

8),

or whether he ministered to one

soul in the desert (verse

See also

Isa. Ixv. 17-25. Joel

is

ii.

3.

Luke

xvi.
it is

24-26.
called

John

xi.

18.

When

the description

confined to tinw,

CHRONOGRAPHIA
Chron '-o-graph
to
'-i-a,

or,

DESCRIPTION OF
and ypdc^dv
(gmpJiein),

TIME.
from
x/^oi'os

(chronos), time,

write.

It

is

called

by the Latins,

TEMPORIS DESCRIPTIO,

description of the time.

The Figure
explanatory
or, supplies
is

is

used, when, by the addition of the time, something

is

given which helps to the understanding of what

fact
"
;

said

some important

or, implies

some extra

lesson.

All such expressions, as

then " or " at that time," should be

to the time to see

noticed

and attention should be directed

when

it

was, and

why

the particular time should have been thus described or

referred to.

See
xi. 25, 26.

Matt.
I

"At

that time

Jesus

answered

and

said,

thank

thee,

Father, Lord of heaven and earth,

so Father

because thou

hast hid these things from the wise and prudent, and hast revealed
for so it seemed good in thy sight." 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 And then. He call disappointment and failure, in the Father's will. turns to His weary and heavy-laden servants, and invites them to come and find their rest where He found His'; and thus to wear His yoke, and find His rest. (See this passage under other Figures viz., Synecdoche, Catachresis, Idiom, and Parechesis.) John X. 22. " And it was winter." This brief description of
:

them unto babes. Even

Why
;

is

this

specially

time,

is

intended to convey to us a sense of the humiliation and

rejection of the

Lord Jesus.

The next verse

tells

how He "walked

in

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
the description
is

x. 3, 9,

etc.
it is

When

confined to the circumstances,

called

PERISTASIS
Per-is -fa-sis', from the

DESCRIPTION OF CIRCUMSTANCES.
;

or,

Greek

-e/s/crracri^,
irepi.

anything that
around, and

is

round about,
(stasis),

circumstances; and this from

{peri),

o-rao-is

a standing,
stances

setting, or placing.
is

Peristasis
;

the
it

and hence,
iv.

name of the figure which describes the circumwas called by the Latins, CIRCUMSTAXTI/5^

DESCRIPTIO.
See John
6
;

xviii. 18, etc.

is used for the purpose of moving the passions by a graphic description of circumstances, it is called

When

this figure

DIASKEUE.
Di-as-kcu'-ee' {^uia-Kevi]), from htaa-Kevd^ea-dai (diaskcuazcsthai), to arm.
equip, or prepare oneself: the

argument being made out of the particular

confined to the order of certain persons,
it is

circumstances of a case.

When

the description

is

things, events, or circumstances,

called

PROTIMESIS;
Pro'-ti-mee'-sis
TTpo
(TrpoT^/i-T^o-ts),

DESCRIPTION OF ORDER.
or,
a ptctting of one thing^before another : from (tiinee), honour. Hence, the figure is

{pro),

before,

and

n/u.^

employed when things are enumerated according to their places of honour or importance, using the particles ''first,''' " again,'' " then," or
^'firstly,'"

" secondly," " thirdly," etc.

figure,

This

therefore, increases

the emphasis of a

particular

statement by setting forth the order in

stand, or take place.
I

which the things treated of

Cor. XV.
:

5-8.

-Speaking

of the
;

resurrection of Christ,

it

is

written

"

He was

seen of Cephas

then

of the twelve: after that, he

: .

after that, he was seen of above five hundred brethren at once 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
I

*'

those

who

are Christ's "

Adam

die,

Cor. XV. 22-24, where, after saying even so all who are in {the) Christ

that, as all
will

be

who are in made alive (see

Synecdoche), " but every

" "
final

man

in his

own order

(or rank).

" Christ the first-fruits

Afterward they

that are Christ's at His coming.

Then

coineth the

end "

or, " then, to tcAos,

the end " or the last

rank of this great army

of raised people.

So that there
;

is

no

such thing as what nineteen hundred years have elapsed between the "
*'

is called a " general resurrection "

for as nearly

them that are

Ellipsis.

Christ's," so there will be a

then and the

last

and thousand years between See page 87, or second resurrection (Rev. xx. 1-6).

first-fruits "

under
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 Rev.

xx. 1-6.

and " second " resurrections in 1 Cor. xv. 22-24 These were never a secret, but known, and referred

458
to in the Old

FIGURES OF SPEECH.
Testament Scriptures (Dan.
v.
is
xii.

1,2. Ps. xlix. 14 (15), etc.),

as well as in the Gospels (John

takes
its

28, 29, etc.).

This resurrection
1

place with that which

I

told as a secret in
:

Cor. xv. 51-57

you a secret." So, here, it is revealed that " we which are alive and remain unto the coming of the Lord shall not prevent (i.e., precede) them which are asleep. For the Lord Himself 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 rise first 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
i.e.,
I

" Behold,

show you a mystery

"

" Behold,

tell

Lord."

4.

CONCLUSIO.
of Conclusion.

By way

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,

Different

names

according to the purpose for which

it,

it is

employed.

The sense being complete without

head of an addition.

the figure

comes under the

EPICRISIS;
Ep'-i-cri'-sis,

or,

JUDGMENT.
upon, and
Kpi'cris (krisis),

Addition of Conchision by way of Deduction.

from the Greek

eirl

(epi),

a judg-

ment

sentence.
It is

Hence

Epicrisis

is

used as an adjudication.

a short sentence added at the end by

way
is

of an additional
:

conclusion, other and

more than has been already stated

it,

not neces-

sary to the sense of

but as showing that there

something more
place, occasion,

and something deeper than what lies on the surface. It notes a cause or a consequence arising from the
end, or effect, of things, actions, or speeches.

few examples
i.

will explain better the

use of this figure.

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.

John

The sentence, "And they

is
;

the Pharisees,"

John
This
is

i.

28.

" These

things were done

in

Bethabara beyond

Jordan, where John was baptizing."

to explain that the people
24.

John
This

iii.

" For John was not yet cast into prison."

not ceased to baptize.

had come a long way.

is

why John had

V. 39, 40.

John
the
first

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 B For in them ye think ye have eternal life, A And they are they which testify of me B And ye will not come to me, that ye might have
;
I I

life."

460

FIGURES OF SPEECH.
The
structure agrees also with this.
It
is

thus exhibited

in

four

members.
and third members (A and A), we have the Scriptures we have the action and the conduct of those who possessed them.
In the first
in
;

while

the second and fourth (B and B, the Epicrisis),

Note that the verb

*'

search "
in

is

imperative, and not indicative, as

we never

find the

verb

the

indicative
;

commencing a sentence
while the imperative
is

without the pronoun or some other word

frequently so used.

See John
also

xiv.

11

xv. 20.

The Jews

re<ut,

but

they did not " search."

The verb "think"

Acts
XV. 28.
1

means

to

hold as an opinion, believe (see

Cor.

iv.

9;

vii.

40, etc.).

John
This
is

vi. 4.

" 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
themselves.

John

vii. 5.

" For neither did his brethren believe

in

him."
iii.

This solemn addition explains a great deal: especially Mark

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
;

the

Temple

and no man

laid

hands on him

for his

hour

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
the clay,

ix.

14.

"

And

it

was the sabbath day when Jesus made

and opened

his eyes."

The
in this

Epicrisis here explains

much concerning

the events recorded

chapter.
ix.

" These 22. feared the Jews " etc.

:

John
This

words spake

his parents,

because they

is

added to explain the action of the parents of the man born

blind.

CONCLUSIO

EPICRISIS.
at

461

John

X. 22, 23.
it

" And

it

was

Jerusalem the feast of the

temple,
in

dedication, and

was

winter, and Jesus walked in the

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.

John xi. 13.- " Howbeit Jesus spake of his death but they thought that he had spoken of taking of rest in sleep." This Epicrisis is used to explain the meaning of what the Lord
:

Jesus had

said.
xi.

John
was

30.

" Now Jesus was not

yet

come

into the town, but

in that place

where Martha met him." This explanation is needed to enable us to understand the course
xii.

of events.

John
die."

33.

"

This he said, signifying what death he should

John
Acts
prevailed."
I

xii.

37.

" But

though he had done so many miracles

mightily grew the

before them, yet they believed not on him." xix.

20.

" So

word

of

God and

John

with R.V. add koI

This

is

words " sons of God," the best Texts and we are ; or, and such we are. a short parenthetical reflective comment. Compare i. 2.
iii.

i.

After the

eo-fxev

{kai esmen),

EPITASIS;
E-pit'-a-sis
(eTriVao-i?),

or,

AMPLIFICATION.
from
erri.

Addition of Conclusion by way of Emphasis.

a stretching,
(epi),

upon,

and renciv

{teineiu), to stretch or extend.

The Figure
before,

is

used when a concluding sentence

It
is

is

added by way
it

of increasing the emphasis.

not independent of what has gone

to

but

it

is

some emphatic increase added

it

by way of

conclusion.

The Latins The

is

called
;

INTENTIO, which means

the same thing, a

straining, or tension

increase, or augmentation.

difference between this figure

and the figure of Amplification

that

it

comes by way
iii.

of Conchtsion.
I

Ex.

19.

"And

am

sure that the king of Egypt will not

let

you go, no, not by a mighty hand."

Mark
And
in

x. 43, 44.

In verse 43, " Whosoever

is

will

be great

among
is

you, shall be your minister (or servant)."

the next verse the meaning

all

the same, but the Epitasis

shall

added, "of

":

" Whosoever

will

be the chiefest.

be the

servant of all."

John

xiii. 34.

"A new commandment

(then the Epitasis
is

give unto you, That ye

love one another

added)

as

have loved
in
it,

you, that ye also love one another."

Acts
so

vii.

5.

~"

And he gave him none

inheritance

no, not

much as to Rom. xiii.

set his foot on."

i.

" The

powers that be are ordained of God." This

the

is

an Epitasis to explain and augment the force of

previous

enunciation.
2 Cor. iii. where verse 6 is an Epitasis to verse emphasizing what has been before said.
:

5.

explaining and

ANESIS;
An'-e-sis
(aveo-ts),
;

or,

ABATING.
This
is

Addition of Conclusion by way of lessening the Effect.

a loosening, relaxing, abating.

the opposite of

Epitasis
effect of

the addition of a concluding sentence which diminishes the

what has been

V.
I.

said.

Kings

" Now Naaman, captain of

: :

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.
of Syria,

EPIPHONEMA;
Ep'-i-pho-nee'-ma
to speak.

or,

EXCLAMATION.

Addition of Conclusion by way of Exclamation.

(7rt(/)(.n'//ia), from IttI (epi), upon, and (fnoiiiy (phonein), Hence, something uttered besides ; an exclamation at the

conclusion of a sentence.

When
then
it

the exclamation occurs as an independent separate passage,

called Ecplioncsis or Exclaniatio
(</.t'.),

is

and does not come

under this division as a mere addition of words; but rather under See Ecphonesis. their application as an expression of feeling.

And

note,

further,
it is

that,

when the

exclamation

is

thrown

in

parenthetically,
Epiplioneiiia

called Interjectio (q.v.).

called also

is

DEINOSIS when

it is

very brief and

emphatic, from

6ivu)(Tt<;,

an enhancing, exaggerating.
let all

Judges
Ps.
ii.

V. 31.

12.

" Blessed are

" So

thine enemies perish,

Lord."
in

all

they that put their trust

him."
blessing

is

Ps. iii. 8. upon Thy people."

" Salvation

belongeth unto the Lord.

Thy

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 Parono)nasia and Metononiy.
: !

Ps. cxxxiv.
at the

21.

" Praise ye the Lord "

is
is

i.e.,

Hallelujah,

coming

end

of this
ii.

Jonah
Matt.
Also
Polyptoton).

9.

xi.

15.

Salvation of the Lord.'' " He that hath ears to hear,

*'

and other Psalms,

an Epiphoncnia.

let

him hear."
(See under

in all

the sixteen occurrences of this Epiphonema.

Matt. xvii.
pleased."

5.

"This

is

my

beloved Son,

in
is

And, then, the beautiful Epiphoncnia

am well added, " Hear ye

I

whom

Him"

as an appended exhortaticjn.

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 Paroemia.

Rev.

xxii. 20

is

a beautiful Epiphonema, not only to the chapter

liiblc
:

and the book, but to the whole

"

Fvcn

so,

come. Lord Jesus."

PROECTHESIS;
Pro-ec '-thesis
{-n-pokKdecn^),

or,

JUSTIFICATION.
pr'o), before,

Addition of Conclusion by way of justification.

from

irpo

and

eKdecris (ekthesis),

a setting out bv

way of conclusion, from KTiOr)y.L (ektitheemi), to set out. A conclusion from 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.
Matt,
ix, 13.

"

will

have mercy, and not sacrifice

for

am

not

come

to call the righteous, but sinners to repentance."

xii.
it is

Matt. Wherefore

12.

" How much then

is

man

better than a sheep

lawful to do well on the sabbath days."

EPITHERAPEIA
Ep'-i-ther-a-pci'a,

or,

QUALIFICATION.
and Oifmrrda
{thcrapci'-a), a

Addition of Conclusion by 7vay of Modification

from

kiri

(cpi),

upon,

waiting on, especially of medical attendance, from dipaTreveiv (thcrapeuein), to serve as an attoidant, to tend, especially medically.

Hence, the compound Epitlicrapeia is used of applying an addiAnd the figure is employed when a sentence is added at the end, to heal, soften, viitigate, or modify what has been before said, so that modesty or other feeling might not be offended or injured. It may be added by way of apology.
tional remedy.

But where
called

this

is

Protherapeia
it is

{q.v.)

added beforehand, to secure indulgence, and where this is done to prepare

;

it

is

for a

shock

called Prodiorthosis (q.v.).

hour

Matt. xxvi. 40, 41. "What, 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."
:

Phil. iv. 10.

last,

"I
me

rejoiced

in

the

Lord
;

greatly, that now, at the

your care of

hath flourished again

wherein ye were careful

also,

but ye lacked opportunity."

When what

has been said c(jncludes with an example,

it is

called

EXEMPLUM;

or,

EXAMPLE

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.

"In

that day, he which shall be upon the

house top, and his stuff in the house, let him not come down to take it away and he that is in the field, let him likewise not return back.

Remember

Lot's wife."

SYMPERASMA; or, CONCLUDING SUMMARY.

Addition of Conclusion by
Svm'-per-as -ma
(crv[XTrepacrna),
it
n'ciy

of a brief Summary.
In
logic
it

a finishing or end.
is

is

the

conclusion of a syllogism,

from

a-vv

{sun),

together with,

and

TTc/Miow {t>eraio6), to carry over

or across.

Hence, Symperasma means to conclude along with, to end together, and is used when what has been said is briefly summed up, and when certain foregoing enumerations are given in a brief epitome. called also ATHRCESMOS (ii-thra-s'-nios), from ddpoi^u) It is
(athroizo), to collect or gather together.
It differs

from Synathru'smus

(q.v.) in

that

it is

used at the end and

as the conclusion of what has been before said, and not in the course,

and as part of the statement.

Matt.

i.

17.

Here,

in this

one verse,

is

given a brief

summary
that
is

of

the preceding sixteen verses.

John
contained

XX. 30.
in

Here

is

a brief reference to

much

not

the whole Gospel.

Heb.
persons,

and is through

Here, after having enumerated a number of xi. 39. and of facts concerning them, one brief sentence includes "And these all, having obtained a gt)od report true of them all
:

faith,

received not the promise."

5.

INTERPOSITIO.
of
Interposition.

By way
This figure

is the addition of a sentence, not at the end, but in the midst of another sentence, which has no grammatical connection with what precedes or follows. It has a close connection with it, but it

may

or

may

not be necessary to the sense.

of the language is interrupted by the interposition of another sentence, which requires to be considered separately. There may, however, be more than one such sentence interposed. These interpositions are of various kinds, according to their

The current

nature, and to the object in view.

Sometimes the
repeated after
Epaiiahpsis).
it
:

interposition

requires
is

the

leading

word
(see

to

be

such repetition
not put

called Apostasis

under

Sometimes

it is

down

at all

till

after the interposition.

In the structure of a passage, (see under Correspondence), the various members are more or less parenthetical with relation to

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
I

Heb.

i.

1, 2.
i.

B A
I

Heb.
ii.

2-14.

Heb.

1-4.
ii.

B
I

Heb.

5-18.

is

parenthetical with reference to

with reference to
the

B and same with reference

So
also in

and A, while A is parenthetical reading on in continuation of A and B

to B.
:

an introverted structure

Ai

B
The whole
and
of B, C, C,

and

are parenthetical with relation to

to

while

C and C

are the

same with reference

B and

B.

470

FIGURIiS

OF SPEECH.

The observation

of this

is

often necessary to the true understand-

ing and indeed the interpretation of

many passages

of Scripture.

But these are not true

class of Hgures called

interpositions,

and do not come under the

IXTERPOSITIO.

They are not always marked, either in the GreeU Text or in the Modern editors of the GreeU Text mark them sometimes translations. by commas, and sometimes by colons. The translators have sometimes indicated them by the use of and or simply by commas. the curved lines ), or by dashes But there are many more beside those that are thus pointed out.
(

PARENTHESIS.
ParentJutic Addit'ioti, by

way of Explanation
from
irapa

Complete
beside,

in Itself.

Pa-ren -thesis,
(entithenai), to

TrapkvOuTt^,

[para),

and

kvTidkvai.

put or place
is

in.
is inserted which grammar, the context clearness and sense.

The

figure

used when a word or sentence

the context.

is is

necessary to explain

As

to

complete without

it,

but not as to
is

A
is,
it is

true I^arenthesis
called Pairnibole.

not complete without the context.

When

it

(See below.)
;

Parentheses are for the most part indicated

but there are others

which are not marked.

Heb.

ii.

9.

" But

we

see Jesus,

who was made

little

lower

than the angels

(for the suffering of

death crowned with glory and honour)

"^^

man." that He, by the grace of God, should taste death for every 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.
I

have also a more sure word of prophecy; 2 Pet. i. 19. whereunto ye do well that ye take heed (as unto a light that shineth in a dark place, until the day dawn, and the day-star arise) in your hearts." Here, it is clear that there must be a parenthesis, for it is prophecy that is the light that shines, and Christ and His appearing are the Day-star and the Day-dawn. Surely, the meaning cannot be that we are exhorted to take heed to the prophetic woid until Christ is revealed
* t

"We

I.e.,

without
Cfiriit's

distinction,

Sec

/^ophctic Teaching, by the

not without exception. same author and publisher.

INTERPOSITIO
in

PARENTHESIS.

471

our hearts

No

but

we

are to take heed in our hearts to this

" the

prophetic word, until the fulfihnent comes in the appearing of Christ

the rising of
Ellipsis,

Him who
92.

is

called

Morning Star."
in

See under
it

page

When
is

the interposed sentence

is

thrown

by way of remark,

called

EPITRECHON
Parenthetic

or,

RUNNING ALONG.
thrown
in,

Addition

by

li'oy

of Statement
in itself.

not complete

Ep'-i-tre-chon,

from
to

kiri (epi),

upon, and

T/jex^"' (trecheiin, to

run

tt>

run

over or nlons[,

overrun.
is

The
rapidly

figure

so-called because the sentence,

more or
to

less short,

is

thrown

in

as an explanatory remark.
is

SUBCONTINUATIO

the

name

given

it

by the Latins:

because sentences thus thrown in, by the way. as a Uind of undercurrent, continue one thought or statement underneath another, or follow
another immediately
after.

Gen. XV.
stranger
in

13.

" Know
is

of a

surety

that thy seed'' shall be a

a land that

not theirs
;

(and shall serve them

four hundred years."

and they shall

is

afflict

them

;)

The

lipitreehon, like a true Parenthesis,

the result of Structure,

or Correspondence
"

Kn(nv of a surety that thy seed

is

shall be a sti'anger in a

land that

not theirs

b
I

and
I

shall serve

them

/;

and they

shall afflict

them

a
I

four hundred years."

in

Here
and
"
i)

"a"

and "rt" we have the wliolc sojourn, while

in

'b"

"

we

have the servitude in Kgypt.

Gen.

xlvi. 26.

" All

the souls that

came

with Jacob into Hgypt

(which came out of his loins)

besides Jacob's sons wives,
all

the souls wciv tlirce-score and

six.

This Epitreehon points us to the ditfcreiice between the enumeration here (fitt) and Acts vii. 14. where it is 75 souls, because it there
includes "
all

his kindred."

Kx.

xii.

40.

" Now

the sojourning of the children of

Isi'ael

(who dwelt in Egypt) was four hundred and thirty years."

I.e.,

from the birth of Isaac. Abraham's "

xii.

sccil,"

not

from the

call

of

Abraham, as Kx.

40.

INTERPOSITIO
It

EPITRECHON.

473

it) that they were or Egypt 430 years. It was "the sojourning of the children of Israel" which continued during that time, while the Epitrechon, " who dwelt in Egypt," is a parenthetical interposition thrown in as

does not say (as most commentators read

in

had been

further explanation as to these children of Israel.

I

Kings

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."

thus thrown
full of precious truth and teaching is the fact Reaching out and stooping down to the most unworthy recipients of such divine gifts.
in.

How

blessed and

Matt. ix. 6. " But that ye may know that the Son of Man hath 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

ii.

9.

iv.

" (but the servants which drew the water knew)." 7-9. "Jesus saith unto her. Give me to drink

(For his disciples were gone away into the city to buy meat).

Then saith the woman," etc. Acts i. 15. " And in those days Peter
the disciples, and said
(the

stood up

in

the midst of

number

of

names together were about an hundred and

twenty)

Men and brethren," etc. Rom. iii. 7, 8. " Why

hi'liy]

yet

am

also judged as a sinner?

And
say)
:

not [say]
(as

we be

slanderously reported, and some affirm that

we

Let us do

evil

that good

may come
:

"
is

Rom,

viii.

19-21.

This parenthesis
(Creation

better

shown by

exhibit-

ing the four alternate

members
Reason.

A
I

19.

Expectation.
20-.
I

B A
I

made

subject).

-20.

Expectation.
21.

B
I

Reason. (Creation delivered).

74.

See

Ellipsis,

page

474

FIGURES OF SPEECH.
See under and note that the words "not hath subjected the same " are an and the previous statement requires to be taUen up
Ellipsis
(paj^e 87),

willinj^ly,

hut hy reason of

Him who

Epitn'clioii,

" {wnitcfli, I sny] in hope."

in

Rom. ix. my heart

(tor
I

2.

3.

"

have

j^reat

heaviness and continual sorrow

used to wish, even

myself, to be accursed from Christ)

for

my

brethren,

my kinsmen

according to the flesh."

is

The word
its

7/rx<)/'0/i'

{ceuchonicen)

by Hypcrbaton

{q.v.)

put (out of

usual place) at the beginning of the sentence in order to attract

;

our attention
"

and,

when we
is

look further at
best as well as

it.

we

notice that

it is

in
:

the imperfect tense, and

I

most correctly rendered

used to wish."

See under Euchc, a

eeiichoniccii.

figure so called on account of this very

word.

Rom.
heaven
or.
?

X. 6, 7.

" Say

not

in

thine heart.

Who

shall

ascend into

(that

is,

to bring Christ

down from above)

?

Who

shall

descend into the deep

is,

(that

to bring

up Christ again from the dead)."

Eph.
Col.
all

ii.

5 " (by grace ye are saved)."

21, 22
is

ii.

an important Epitrcchon, 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.

;

Parenthetic

Addition

by

Way
is

of Exclamation.

Cat'-a-plok'-ee (KaraTrXoKi]), froni Kara, (kata),

down, and

TrkoKi'j

(plokee),

a tzaining or plaiting.

The
is
it

figure

so

called

sentence so interposed
to a parenthesis

intertwined with another.

because the short This name is given

when
23,

takes the form of a sudden exclamation.

Ezek.
wickedness

xvi.

24.

"

And

it

came

to

pass

after

all

thy

(woe,

woe unto thee

built

saith Adonai- Jehovah)

etc.

That thou hast also

unto thee,"
is

Rom.

ix. 2, 3.

This

a kind of Cataploce as well as Epitrechon

(see page 428),

and

EucJie.

PAREMBOLE;
Par-cm
-hol-ec'
(TrapenftoXij),

or,

INSERTION.
and

Parenthetic Independent Addition.

from

rrapa (para), hesi(k, Iv (en), in,

/ioA// (bolec),

a thro'u'ing or castim^ (from /iaAAw, hallo, to throic).

others

Hence, a Parcinbolc is an insertion beside, between, or among and the name is used when the sentence interposed is independent and complete in itself; and would make complete sense if it were separated from the sentence which it divides.
;

It is

called also

EPEMBOLE (Ep-cnr-bol-cc,
and
jioXi] (bolce),

eTrejiftohj),

from

7ri

(cpi),

upon, ev (en),

in,

a casting.

casting in upon.

And

PAREMPTOSIS
and

(Par-cmp-to'-sis, Trape/xTTTwo-is),

from

Trapa

(para), beside, kv (en), in,

fall), a falling in beside.

Trrwcns (ptosis), a falling (from tti'-tw, to

Isa. Ix. 12

is

a Parenibole, complete in
4.

itself.

Mark
Luke
in

vii.

3,

These

two verses are interposed, and are

independent of the context.

xvii. 9
is

an independent question and answer thrown

in,

the midst of the argument.

Acts

ii.

8- 1 1 form a Parenibole.
iii.

See also Rom.

27-31
is

vi.

13-17.

Rom.
relation

viii.

2-15
flesh

a long Parenibole
spirit:
i.e.,

setting

forth

the further

between

and

the Old

man and
which

the

New man,
Trvevfia
all

the Old nature and the

^,

New

divine and spiritual nature, the

is

(pneunia), or

Trvevfjia

;^/no-ror

( pncunia-Cliristou)

given to

who
" s,"

are

in

Christ.

Consequently the "s"

in

spirit
:

should be a small

and not a capital letter, in all these verses the Holy Spirit Himself not being mentioned, or referred to, as a Person until

verse 16.

The whole
I

of the interpretation of this important passage

depends

on this Parcinbolc.*

Cor. XV. 20-28

"If
in

is

an independent digression

and the sense

reads on from verse 19 to 29.

(19).

this
.
.

life
.

Thus only we have hope

:

in

Christ,

we

are of

all

men most
(29).

miserable
Else,
if

what

shall they

the dead,
*

the dead rise not

on Romans

all ? " etc.

do who are being baptized ? // (see under Ellipsis, page

to Conic,

is

for

41).

See

;irticlc

viii., Tliiiii^s

May.

1S99.

INTERPOSITIO
2 Cor,
iii.

PAREMBOLE.

477

7-16.

Phil.

iii.
i.

18, ig.

These verses are an independent Parcuibole.

is

Eph,
to chap.
ii.

-ig-23
1
:

a Pareiuholc, and the sense reads on from

is

i.

19

"

And what

the exceeding greatness of his power

in

to US-ward

who beHeve (...), even you who were dead

But see under
2-13
is

trespasses

and

sins," etc.

Ellipsis (page 109).

Eph.
I

iii.

a Parembole, and a digression explaining Paul's

special ministry in connection with the Gentiles.

Tim.

V.

-22,

23.

"Keep

thyself

infirmities" forms a

Parembole.

Heb.
I

xii.
iii.
j.

18-29.

Pet.

19-21.*
2.

John

See The

Spirits in Prison,

by the same author and publisher.

INTERJECTIO
In
-tcr-jec -ti-o,

or,

INTERJECTION.
Way
of Feel in s^.

Parenthetic Addition by

something thrown

from the Latin, inter, between, and Jacio, to throw : While, therefore, the word is similar in in between. meaninj^ to the former figure, this term is confined to an exclamation which is thro'd'n i)i by way of parenthesis. But note that, when the exclamation is added at the end of a passage, it is called Epiphonema {q.v.). And when it is quite independent of the context, and forms a
definite part of
it,

it is

called EcpJionesis {q-v.).

living

Ps. xlii. 2 (3). " My soul is athirst for God, for the and then is thrown in, parenthetically, the exclamation, " " come and appear before God ?

God

"
:

When

shall

Ezek. xvi. 23, 24. " And it came to pass after all thy wickedness (woe, woe unto thee saith Adonai Jehovah), That thou hast also built
!

thee a brothel-house

in

every street"

{i.e.,

an

idol's temple).

See

also under Cataploce.

EJACULATIO
E-jac'-u-la'-ti-o,

or,

EJACULATION.
of

Parenthetic Addition by

way
;

Wish

or Prayer.

from the Latin

e,

out

and

jaculari, jaculatus, the throw-

ing of a javelin, irom jaculum, a javelin (h-omjacere, to throw). This name is confined to a parenthesis which consists of a short

prayer, such as "

God

forbid,"

"God

be praised,"
is in

"Thank God."
:

Hosea
"Give them,
under

ix.

14.

Here, the prayer

the form of a question

etc.

Lord: what wilt thou give? give them,"

See

Aposiopesis.

HYPOTIMESIS;
Hy-po-ti-mee
(timeesis),
-sis

or,

UNDER-ESTIMATING.
way
of Apology or Excuse.
vtto

Parenthetic Addition by
(iiroTtinjcris),

from

(hypo),

under,
to

and

Ti/xip-is

a valuing, or estimating, from Tt/mw (timao),

deem, or hold

worthy.

Hence, an

undey-estimating, under-valuing.

to excuse

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 MKILIG.MATA is given to the words so used, from

parenthetical remark

[xeiXiyna

(meiligtna),

anything that serves

to

soothe.

And

this

from

/xeiAiWoj

(iiu-ilisso), to soothe, propitiate.

iii.

Rom.
2

5.

Cor.

xi.

" speak as a man." speak as a fool." 23. "

I I

AN^RESIS
A

or,

DETRACTION.
way of Detraction.

Parenthetic Addition by

(Parenthetic Tapeinosis).

An a '-re-sis

(ava/pecrts),

from

am [ana),

up,

and

atpew (Jiaireo),

to

take

away.

Hence Anceresis 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.
Ancsresis
is

the

figure

Tapeinosis

(or

Antenantiosis)

used

parenthetically.

6.

RATI OC IN ATI O.
of
is

By way
This class of additions
description,
reasoning.
to

Reasoning.
said does not relate to the sense,

what

conclusion,

or

parenthesis,

but

to

(irguiiieiitntioii,

or

These figures are not often used in Scripture, and are argument invented for human reasoning.

artifices of

We give

them,

in

order to

make our

subject complete.

PARADIEGESIS;
Par-a-di-ee-gee'-sis,

or,

A BYE-LEADING.
Trapd

Addition of Outside Facts by way of Reasoning.

from
of,

the

Greek
is

{para),

beside,

Sid

(dia),

through, or by means

and

-ijyeltrOai

(licegeisthai), to lead,

or guide.

Hence the

figure

is

used when there

an addition of facts which are

beside the case, yet help to establish

it.

SUSTENTATIO;
Sus-teU'ta
'-ti-6
:

or,

SUSPENSE.

Addition suspending the Conclusion, by way of Reasoning.

i.e.,

the argument are

It
is

suspension. The figure is used when additions to made by which the conclusion is kept in suspense.

called also

CREMAN

from

Kpeixdvvviu (kre-man-nu'-mi), to

hang

up, suspend.

Also
suspend.

EXARTESIS

(e^aprr/crcs),

ex-ar-tee'-sis,

a hanging from, con-

nection of parts with one another,

from

e^apra'w (exartao), to

hang upon,

PARALEIPSIS;

or,

A PASSING
is

BY.
irapa.

Addition (brief) of that which

professedly ignored.

Par-a-leips'-is, TrapdXdxI/is, a passing over, omitting,

beside,

from

(para),

and

keiirio

(leipo),

to

leave behind.

Sometimes

spelt

PARA-

LEPSIS.
Called
silence,

also

PARASIOPESIS,
(para), beside,
be silent.
it

Trapacnunnjcn's,

a passing over in
a being silent,

from

Trapd

and criw7r7/crts

(siopeesis),

from

(Tuoirdu} (siopao), to

The Latins
This
to
fij^ure

called

PR.-ETERMISSIO,

a leaving aside, prceterpast, passing by.

mission, a passing over,

is

and PR/ETERITIO, a going

used when the speaker professes a wish to pass

something by
it.

in silence,

which he nevertheless adds by a brief allusion

I

fail

Heb. xi. 32. "And what shall more me to tell of Gedeon and of Barak,"
them
all in

say
etc.,

for the time would and then proceeds to

allude briefly to

verses 33-38.

PROSLEPSIS;
Pros'-leeps'-is
(tt/ooctAt^i/'is),

or,
is

ASSUMPTION.
professed to be ignored.

Addition (full) of ivhat

a taking or assiwiing besides.

X?]\pLs (leepsis),

From

7rp6s

(pros),

to,

toward, or beside, and

a taking, from

Xajifiavia

(Jambano), to take.

By
to,

the Latins

it

was

called

ASSUMPTIO,

an assuming, or taking

and

CIRCUMDUCTIO,
is

a leading round.

This name

given to the preceding figure of Pnm/^//is?s,

its

when

it is

expanded beyond
particulars.

proper Hmits
it,

having professed to omit

and the speaker or writer, after proceeds actually to add and describe the
;

APOPHASIS
A-poph'-a-sis
(d7ro<^ao-is),

or,

INSINUATION.
from d7ro<^ai'ai {apophanai), to and ^dvai (phanai), to speak

Addition of Insinuation (implied) by way of Reasoning.

denial, negation,
airo

speak

off,

and
figure

this

from

{apo), off,

or say.

The
"
I

is

used when, professing to suppress certain matters or

:

ideas, the
will

speaker proceeds to add the insinuation, negatively

;

e.g.,

not mention the matter, but," etc.

if
I

or,

"

will

not mention

another argument, which, however,

should, you could not refute."

Philem.
I

19. "
it

Paul have written

I

will

repay

(albeit

it with mine own hand, do not say to thee how thou owcst unto me

even thine

own

self besides)."
is

When
called

the matter or argument

actually added, the figure

is

then

CATAPHASIS
from
Kara,

or,

AFFIRMATION.
a speaking, from

Addition of Insinuation (stated) by way of Reasoning.

Cat-aph'-a-sis, Greek, Karac^acris, an affirmation, or affirmative proposition,
{kata),

down, and

c^acris

(phasis),

(f^dvai

(phanai), to say.
In this case the insinuation
e.g.
:

is

added, not negatively, but positively

"

pass by his deceit,"

etc.,

and thus adds the insinuation as to

his deception.

ASTEISMOS
As-te-is'-inos.
city, polite,

or,

POLITENESS.
is

Addition bv graceful disclosure of what

professedly concealed.
do-Teios- (asteios),

Greek,

do-re t(r/Aos, clever talk,

from

of the

from

dtrri' (astu), city.

The figure is used when, by pretendinj^ to conceal something, the speaker adds some graceful language which discloses it. It comes in here when it is used as an addition by way of have included it also in Figures involving change, reasoning.

We

where the application

below).

of

words

is

affected by

way

of feeling.

(See

THIRD DIVISION.

FIGURES INVOLVING CHANGE.

We
now come
viz.,

to the third
i.e.,

language,

change,

affecting the meaning, use,

:

and last great division of figures of where the figure consists of a change arrangement, and order, of words, phrases,

and sentences also changes affecting the application of words. Under this division come all the figures of change as to both Syntax and Rhetoric. The figures involving change we have divided as follows
:

I.

Affecting the Meaning of Words.

Affecting the Arrangement and Order of Words.
1.

II.

Separate words.

2.

Sentences and phrases.

III.

Affecting the Application of Words.

1.

As

to Sense. to Persons. to Subject-matter. to Feeling. to Argumentation.

2.
3.

As
As As As

4.
5.

1.

AFFECriXG THE MEANING OF WORDS.

ENALLAGE;
E-nal
-la-gee, evaAAayiJ,

or,

EXCHANGE.
(enallassei)i), to

Exchau<![c of one Wor(^ for (iiiothcr.

an exchange, from eVaAAcunreu'

exchange, from

eV (en), in,

and

aXXunra-eiv (allassei)i), to cJunige.

;

and consists of an exchange of It differs from Metonymy iq.v.) in that .Vd'/o;n'n' is the exchange or substitution of one noun for another noun while Enallage is a change of one part of speech or one tense, mood, person, or number for for another (Antiineria) another (Heterosis) or one case for another (Antiptosis), but never of one noun for another. It is also called ENALLAXIS (cfdAAa^ts, e-tial-lax -is), from another part of the same verb as Enallage, and with the same
Enallage
is

a figure of

grammar

'A'^ords,

or a substitution of one word for another.

meaning, an exchange.
Also ALLCEOSIS (aX.Xoiui(TL<i, al-loi-6'-sis), a. change, or from dAAoiooj (alloioo), to make different, to change.
Enallage consists of the following forms
Antimereia,
Antiptosis,
Heterosis,
alteratioiu

and
in

Hypallage', which will be considered

order:

ANTIMEREIA or, EXCHANGE OF PARTS OF SPEECH.

:

The Exchange of one part of Speech for another.

An'-ti-me'-rei-a,

from avri
a part.
:

(anti),
It

over against or instead

of,

and

fiepeia

[inereia) (for /xepos),

instead of another

that one part of speech is used as a noun for a verb or a verb for a noun, etc.

means

The

following are the several kinds of Antirnercia

ANTIMEREIA.
I.

Exchange of Parts

of Speech.

Of the Verb.
1.

Infinitive for

Noun.

2.
3.

Participle (active) for

Noun.

Participle (passive) for Adjective.

II.

Of the Adverb.
1.

Adverb Adverb

for

Noun.

2.

for Adjective.

III.

Of the Adjective.
1.

Adjective for Adverb.

Adjective for Noun.

2.

IV.

Of the Noun.
1.

2. 3.

4. 5.
6. 7.
8.

Noun Noun Noun Noun Noun Noun

The

for Verb. for Adverb. for Adjective.

(repeated) for Adjective (Epizeuxis).

{in

regimen) for Adjective.

(governing) for Adjective {Hypallage).

of
tvi^o

The former

(both in regimen) for Adjective,

in regimen) for Adjective.

latter of

two (both

9.

10.

One of two in same case for Adjective (Hendiadys). Noun {in regimen) for Superlative Adjective.
Interchange.

HYPALLAGE.

The ^Ji^ww^reta

of the governing

Noun.

492

FIGURES OF SPEECH.
I.

Antimkkeia of the Vkrb.

1.

The

Infinitive

for

N'oun.

Gen.
i.i\,

xxxii. 24 (25),

Heb.

" Until the j(J-up of the

dawn":

until the rise or

I

break of dawn.
52.

Kings
"
:

viii.
/.< ..

"To

hearken unto them

in

all

their crying

unto Thee
1

in all

their prayer.
36.

Chron.
"
!

xvi.

"And

all
i.e.,

the

People
said,

said,

'Amen,' and
praise

be there

praising

Jehovah":

and

"Amen! and
wherein^

Jehovah
2

Chron.

iii.

3.

" Now

these Ujir the

tilings

Solomon

was instructed
i.e.,

(nvM'^.,

founded) for the building of the house of

to]

God"

these are the instructions or fundamentals [given

Solomon

for

the building, etc.

Ps.
1

ci.

3.

"I
all

hate

the doing

of

those turning aside":

i.e..

hate the work of sinners.

Ps.
afflicted "

cxxxii.
:

I.

"Lord, remember David and

all

his

being

i.e.,

the things in which he has been afflicted, or simply

the noun as

in

A.V., " his afflictions."

Isa. iv.
(or

4." By
:

the spirit of judgment and the spirit of burning

consLuning)"

i.e.,

by the

spirit of

burning or consuming.

Dan.

X.

I.

" And the

-"

a comprehension of

word to understand": /.(\, "and he had the word, and an understanding of the vision."

Luke
sight."

vii. 21.

He

granted to see"

i.e.,

as

in

A.V., " he gave

Phil.
the
to
loosen

i.

23.

"

Having a desire unto the return ":

the

i.e.,

(lit.)

unto

return

(i.e.,

returning of Christ).

'AraAi'tu
;

{aualuo), to
to

hack again, but always from there to here

hence,

return

(not from

here to there, which would be to depart).

See the only

Judith
xiii.
1

occurrences of the verb:

1

Luke

xii.

36.

Tobit

ii.

\.

1.
;

Wisd. ii. v. 12. Kcclus. iii. l.S. 2 iSlacc. viii. 25; ix. XV. 28 xii. 7 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 his dying, but not better than a third thing which pressed him out of the rtther two, viz., the return of Christ, which was "far better" than either. See further under lipanalepsis, Resuntf'tio, Pleonasm, etc.
Esd.
:

iii.

3.

Heb.

ii.

15.

"Through
:

fear of

death were

all

their

living,

subject to bondage "

i.e.,

"

all

their lifetime," as in A.\^

ANTIMEREIA.

493

Heb.
entering
in.

iv.

I.

"A
The

promise being

left

us to enter in":

i.e.,

of

2.

Participle (active) for a

Noun.
:

Gen.
(or

xxiii. i6.

" Current
are
all

money

of purchasing "

i.e.,

" silver

money) which passes with the merchant."

Job

xiii. 4.

" Ye
20.

healing-ones of no value "

i.e.,

as in

A. v., physicians.

Prov. xiv.
but

" The

*'

poor
:

is

hated even of his own neighbour

the friends of the rich.

many
Jer.
"

are loving the rich "

xxiii.
2.

i.e.,

Against

the

shepherding-ones

feeding
iv.

my

people

i.e.,

the feeders of

my

People.
to

Compare Gen.
the
keeping of

2,

where

the term

" shepherds "

refers

more

the sheep.

Hence the

addition, here, of the feeders.

14.

Ps. xvii.

" Whose belly thou

fillest

with thy hid "

i.e.,

thy

treasure or secret thing.

Joel
the seeds.

i.

17.

" Rotted
I
i.e.,

have scattered things "

i.e.,

rotted have

Matt.
he

iv. 3.

Thess.

iii.

5.

"He

the tempting-one":

i.e.,

who

tempteth,
xi. 3

the tempter.
" the

Matt.
One.

and elsewhere,

One Coming

"

i.e.,

the

Coming

Mark
baptizer.

vi.

14,

etc.

"

John the baptizing-one

"

i.e.,

John the

Mark
" building
I

xv. 29.
in

it

" The destroying-one " i.e., thou destroyer. three days " i.e., the builder of it.
: :

And

Cor.

ix. 25.

"

He

the striving-one "

i.e.,

the one that strives

the competitor.

Heb.

i.

6,

etc.

"The world":

olKoviikvi-j

{oikoumence), inhabited,

hence used for the world as inhabited.

Heb.
made.
It

ix. 17.

the sacrifice.

maker of the covenant," (6 StaOeiuvo^) i.e., As long as the sacrifice was alive, the covenant was not
:

"The
evrt

was only

veK^ots (epi nekrois)

over dead sacrifices that

Ellipsis (page 69).

the covenant could have force.

See further under

Heb.
i.e.,

xii.

18.

"Ye

are not
literal

come

to a

mount being touched":

the Destroyer.

a touchable, palpable or

mount.
:

Rev.

ix. II.

"The destroying-one"

i.e.,

494

FIGURES OF SPEECH.
3.

The

Participle (Passive) for Adjective.

21.

Kings
xii.

xviii.

"The

staff of this bruised

reed":

i.e.,

this

broken reed.

Ps.

(7).

" Silver tried

in

a furnace "

i.e.,

pure

silver.

See
"

under Ellipsis, page 71.

i.e.,

Ps. xviii. 3 (4). " I will call upon the Lord, the praised laudable one, or as in A.V. worthy to be praised.

One

Prov. xxi. 20. -"There

desirable treasure.

is

treasure to be desired":

i.e.,

a most

Isa.

xxxiii.
"
:

ig.

"Of

a scorned

tongue that thou canst not

is

understand

i.e.,

a foreign tongue, which

often

despised.
;

The
and

A.V. renders

it

"

stammering

" (but puts ridieuliiii^ in the margin)

the R.V. " strange " (with

sfdiiinieriiig in

the margin).
i.e.,

Zeph.
Gal.
ii.

ii.

I.

"O

nation

not desired":

not desirable,

or

better, incapable of
II.

shame.

" Because he was to be "That those things

;

blamed":

i.e.,

blameworthy,

or better, because he stood self-condemned.

Heb.
remain
"
:

xii. 27.
i.e.,

the unshakable things

11.

the things that

which cannot be shaken may know no shaking.

A.NTl.MHUIA OF
1.

THE AdVEHB.
Noun.

Adverb

for

Luke
John
position)
is

X.

29.
is

"And

who

is

near to

me":

i.e.,

my
10.

neighbour.

The meaning
i.

seen from Matt.

xxii.

39; and Rom.

xiii.
(i.e.,

25.

" He

that

cometh behind me

after,

as

to

preferred before
{opiso) behind,

me

"

i.e.,

has precedence of me.

The
never

adverbs,

nTria-u)

and

'ijnrpoirOtv (entprostlieit) before,

refer to iinie, but to position or irradc.

The verbs
See 2 Sam.
xi.

to

become and

to be,

with an adverb or ddverbial phrase

the adverb into that of a noun.

often change the

23.

signification

of

John
Eph.
2.

vi. 2v5.
ii.

Mark

iv.

10.
ii.

Acts

v.

34
i.

xiii.

5.

Rom.

vii.

3;

xvi.

7.

13.

2 Thess.

7.

2 Tim.

17.

Adverb
shall

for Adjective.

Gen. xxx,
to-morrow
I

33.

"So

my

righteousness answer

for

me
i.e.,

"

i.e.,

some future
31.

day.

Sam. XXV.

" Tliat

thou hast shed blood causelessly"

it

innocent blood.

A.\'.

and R.V. lender

" causeless."

ANTIMEREIA.

495

Neh.
"

ii.

12.

"

I,

and not enough men with

me"

i.e.,

as in A.V.

some few men."

Prov.
iii.

25.

"

Be not

afraid of fear suddenly "

i.e.,

sudden

fear.

Prov. XV. 24. " The way of Hfe is above, to the may depart from sheol beneath " i.e., the lower Sheol.
:

wise, that he

heedlessly "

Prov. xxiv. 28. " Be not a witness against thy neighbour a rash, and hence likely to be, a false witness.
:

Prov. xxvii.
future day.

i.

" Boast not thyself of

not
full

to-morrow"

i.e.,

of any

Matt.

vi.

34.

" Be
"

of care for to-morrow "

i.e.,

have,

then, no anxiety for any future day.

John
i.e.,

XV.

5.

Without

(or apart from)

me

ye can do nothing "

severed from me.

2 Cor. iv. 16.

"Though

our without

(i.e.,

external or outward)

man

perish, yet the within

(i.e.,

internal or inward)

man

is

renewed

day by day."
2 Cor. iv. 17.

" For our momentary lightness of tribulation worketh for us exceedingly excessively an eternal weight of glory i.e., an excessively surpassing eternal weight of glory." R.V. " more and more exceedingly."
(i.e.,

light tribulation)
' :

III.

Antimereia of the Adjective.

1.

Adjective for Adverb.

in
i.e.,

Acts. xvi.
I

37.

Cor.

xii. II.

"They have beaten us public": Dividing to each one personally

" "
:

publicly.

/.c, severally.

2.

Adjective for Noun. the

Gen.
Ps. xcv. 5
;

i.

9,

10.

" Let
"

dry appear "

xxiii. 15.

i.e.,

the

land.

So
the

and, in the Greek, Matt,

Isa. xxiv. 23.

Then the
Ifxe
,

pale shall be confounded "

i.e.,

moon, because

pale.
15.

Rom.
according to

i.

" TO Ko.r

TrpoBviJ.ov "

{to

kaf

eiiie

prothumon),

my

ready [mind]

i.e.,

Rom.
God "
:

i.

19.

"The

my

readiness.

known

{i.e.,

knowable or discoverable) of
[thing or gift\ of

i.e.,

that which
ii.

may

be learnt even by the natural man.

Rom.

4.

" Not knowing the kind

God

"

i.e.,

the kindness of God.

496

FIGURES OF SPEECH.
1

as

in

Cor. i. 27, 28. " Foolish," " weak," " base," " despised ": A.\'., "the fooUsh things," etc.

/,f.,

Cor.

viii. 8.
((;r

"

To prove the genuine

of).

of your love "

i.e.,

the

genuineness

genuine character

Eph.
ness "
:

vi.

12.

" The
spirits.

spiritual

[powers, hands,

hosts]

of wicked-

i.e.,

wicked

Phil.

ii. 6.

" Equal with God "

i.e.,

on an equality with God.

what the first man grasped at, tempted and deceived by But Christ, the second man, the last Adam, did not the Old Serpent. "^ think it a matter to be grasped at in this way, " but humbled Himself, (See pages and through suffering and death reached His exaltation.
This
is

202, 433).

Phil. iv.

5.

" Let your moderate be known

unto

all

men
i.e.,

"

i.e.,

your moderation.

Heb.

vi. 17.

"The

unchangeable of his counsel":

the unof

changeableness of His counsel, or the unchangeable His counsel.

IV. AnTI.MERKIA
1.

[character']

01-

THK NoUN.

A Noun

for a Verb.

This

is

called " Antiniereia of the

Noun."
Philistines gathered^

Judges
to rejoice."

xvi.

23. "Then

the kjrds of the

them together
Isa.
vii.

for to offer a great sacrifice

unto Dagon their God, and

Lit., for a great rejoicing.

I.

" Rezin
it."
Fisj^.,

and Pekah

went up toward

Jerusalem to war against

Lit., for

the war.
38.

to

make war.
unto them
in his

Mark
or, "

xii.

"And he said
is

doctrine."

Here,

the noun "doctrine"

put instead of the verb, "during his teaching"

while he taught."
2.

A Noun
he

for

an Adverb.

Isa. xxi.
i.e.,

7.

" And
(3).

hearkened diligently with much heed":

most attentively.
Ps. Ixxv.
2

"1

will

judge

upright

[jiidij;nicnts]"

i.e.,

righteously.

So Prov.
14.

.xwi. 9.

Ps. cxxxix.

-"

will praise thee, for

am made

with fears

and w(jnder

"
:

i.e.,

fearfully

and wonderfully.

ANTIMEREIA.

497
sin "

Lam, Mark
i.e.,

i.

8.

"

vii.

3.

"Except
"And
3.

Jerusalem hath sinned a

i.e.,

grievously.

they wash their hands with the fist":

carefully or assiduously.

Mark
xviii.

viii.

32.

he spake the word with boldness "

i.e.,

boldly, openly, or publicly.

So John
for

vii.

26

x.

24

xi.

14

xvi. 25,

29

20

xi.

54.

A Noun
and

an Adjective.

Thus

" circumcision "

" uncircumcision " are used instead of

circumcised or uncircumcised persons.

Anathema, which means accursed,

cated person or thing.
I

is

an accursed or excommuni-

Cor. xiv.

12.

" So
is
'^

also ye, forasmuch as ye are zealous of

spirits."

Here, the noun

used instead of an adjective

(Trvec/^rmov for

7ri'ei'/xaT6Kwi').

Both the A.V. and R.V.

32.

insert "gifts'' in italics,

Cor. xiv.

And

the spirits of the prophets are subject to

the

prophets."

Here, the noun

"spirits"

is

again

used for the

adjective spiritual gifts.

See under Metonymy.

:

Gal.
in

i.

14.

" Being more exceedingly a zealot"

i.e.,

zealous, as

A.V.

Heb.
lupees)
I
:

xii. 11.

"Any discipline for the

charas)
:

present (time) seems not

to be of joy "
i.e.,

(xa/)as,

i.e.,

joyous,

"but of grief"

(AiV?;?,

grievous, as in A.V.
V, 6.

Because the Spirit is truth." Here the noun is it is used by the figure Antimereia for the adjective tr^ie ; and the meaning is that the witness of the Holy Spirit concerning Christ is true in every place and in every particular. If this figure were not Enallage, then it would be a Metaphor, which is quite out of the question.
"

John

rendered

literally:

but

4.

A Noun

(repeated) for an Adjective.

in

A
the

noun

is

sometimes repeated
superlative

order to express the adjective

in

highest

or

degree.

This

is

called

Geminatio or

Epizetixis

{q.v.).

Isa. xxvi.
peace.

3.

" Thou wilt keep him

A.

in peace,

peace "

i.e.,

perfect

See under Epizeuxis, where many examples are given.

5.

Noun

{in

regimen) for an Adjective.

is

When,

of

two nouns, one noun

placed
:

in

regimen

i.e.,

when

one governs the other in the genitive case two words) becomes an adjective.

the latter word (sometimes

I

498

riGURi:S

OF SPEECH.

way of qualifying; a noun is by usini; an wished to eniphasi/e the adjective, then this in order to attract tlie attention of the reader, I'ule is departed from and to tell him that the adjective is very emphatic, and is to be read as if it were underlined or under-scored in ordinary writinj;. For suppose we are speaking of Angels, and our thought is example
The
natural ami ordinary
adjective.

But.

if

it

is
;

adjective,

we should use the word "mighty" as an and say " Mighty ANGKLS," 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 Angels." How is this to be done? By Aiitiincrcia. By using a uoitii instead of an adjective, and saying " Angels of might."
simply of tlmii and their being,
It is difficult

to say
it

how

this should be dealt with in translation

so as to render

idiomatically,

and yet apprise the reader of the

correct emphasis.

Neither the Authorized nor the Revised N'ersion follows any fixed
rule.

Sometimes the noim

It is

is

translated literally, and sometimes

it

is

rendered as an adjective.
important, however, that the reader (especially the public
reader) should
It

know where the emphasis

is

is

required.
(/.<.,

should be observed, however, that the second noun

the genitive case)
"

the

noun

in

not always used instead of an adjective.

;

The word

of" takes

many different meanings

and

it is

important

that each siiould be accurately defined and determined.

As this, however, does not belong we have given an outline of the whole
Appendix

strictly to the figure Aiitiiiuirin,

subject

in

the Appendix.

(See

"

On

the usuage of the Genitive case.")

/;/

The
is

following are examples of Aittinurcin, wheiv a noun

:

irt;iiiu'ii

used instead of an adjective

Ex. xxxiv.
iniquity

7.

"The

iniquity of the
is

fathers":
in

/.<.,

when
it

the

wrought by the children

in

the

same

character,

will

be

punished
2

same way. Kings xxiv. 3." The

the
is

.Manasseh's, as
that he did."
2

explained

sins of Manasseh " i.e., the sins like by the next sentence, "according to all
:

Chron. xxiv.

6. 9.

"The

collection of

Moses":

i.e.,

like

that

ordered by Moses.
sense.

The
"

italics of

the A.V. are put in to

fill

out the

Job.
liDinc,

viii. 6.

The home

of thy righteousness "

/.<..

thy righteous

ANTIMEREIA.
Ps.
Ps.
i.e.,

499

ii.

6.

" Upon Zion, the mount of my holiness "

"Who
"A
will

i.e.,

my holy
:

mountain.

See A.V. marg.

Ix. 9 (ii).

bring

me

into the eity of strength "

the strong city, with emphasis on strong.

26.

See 2 Sam.

\i.

1,

and

xii.

See also under Irony.

viii.

Ezra

i8.

man

of understanding":

i.e.,

a wise

and

prudent man.

Ps. xxiii.
P^. xxiii.

2. 2.

" Pastures of tender grass

" Waters of quietness "
"
: :

"

i.e.,

green pastures.

/.(.,

peaceful streams.

Ps. xxxi. 2 (3). bulwarks to save me

fortress.

" Be to me for a rock of strength, for a house of

i.e.,

a strong rock, and a fortified house, or

Ps. cxl. II
P.B.V., a the earth

(12).

".Will
;

not a

man

of tongue

(/.r.,

a braggart
in

man
:

full

of

evil will

words A.V., an evil speaker) be established hunt the man of violence {i.e., the violent man)
firmament of his

to

overthrow him."
Ps. cl. firmament.
I.

"The
8.

power":
i.e.,

i.e.,

his strong

Prov.

" City of his strength " Prov. xxix. " Men of scorning
X. 15.
"
").
i.

his strong city.

i.e.,

scoffers (A.V., " scorn-

ul

me
:

Isa.

10.

"

Ye

rulers of

Sodom

.,

ye people

of

Gomor-

rah "

i.e.,

rulers

and a people who acted as those of Sodom and

(2).-^"
"

Gomorrah

did.

Isa. xxviii.
Isa. XXX.

21.

Crown

of pride "

i.e.,

Pride's crown.
:

The graven images of thy silver "

of spaces":
i.e.,

i.e.,

thy silver

graven images.
Isa. xxxiii. 21.

"Broad

spacious or broad

streams.
Isa.

(See A.V. margin).

Ii.

20.
I.

Isa.

lii.

Isa. liv.

g.

Like a wild bull of a net" a netted wild oryx. " The city of holiness" the holy " For this the waters of Noah unto me "
^"
:

i.e.,

i.e.,

city.

is

i.e.,

Noah's

flood, as

we

call

it.

are to be like the days of

The times and circumstances referred Noah. The A.V. and R.V. supply " as."
:

to

Jer. xii. 10.

"

My

portion of desire"

i.e.,

my

desired portion.

Jer. xxii. 19.

"The burial of an ass"

:

i.e.,

an ass's funeral

Jer.

Ii.

3.

" A sleep of perpetuity "

i.e.,

a perpetual sleep.

500

FIGURES OF SPEECH. Hab.

i.

8.
v.

"The
fiery

wolves
iii.

See

also Jer.

6; Zepli.

of evening": i.t\, evenin< wolves. and the explanation in Ps. civ. 20, 21.
fiery or

Matt. V. 22. Gehenna: or, the

Matt. XV.
26.

" The

gehenna of the fire": the

bread of the children":
"

burn in j

Hinnom-vale.
i.e.,

"The

the children's

own

bread, with emphasis on the children.

Matt. xix.

28.

"The
1

throne of His

j^jlory

i.e.,

His glorious

throne, with emphasis on glorious.

There are no

articles in the Greek.

Mark
Compare
spirit

xi. 22.
ii.
1

" Have faith of

and
Pet.
ii.

God

"

i.e..

Divine or strong faith.

"
:

Jas.
i.

19.

Luke

17.

"The spirit and

power of Klias
night

i.e.,

with Hlijah's

and power.
vi.

Luke
in instant

12.

"Continued
"
6.

all

in

the prayer of

God"

i.e.,

earnest prayer.
xvi.
8.

Luke Luke
John
in

The steward
-"

of injustice "

i.e.,

the unjust steward.

:

xviii.

Hear what the judge

in

of injustice saith "

^

i.e.,

the luijust judge, as in A.V.

X. 23.

" And Jesus walked

the porch of
in

the porch built like that of Solomon, and

the

Solomon" same place,

:

i.e.,

etc.

For Solomon's porch was burnt with the Temple by Nebuchadne/.zar.

Rom. Rom.
Rom.
passions
in
:

i.

26.

" Lusts of dishonour "

" In

A.\'., " vile

passions."

vi.

4.

newness of life":

i.e.,

a life-long

newness.
:

vii. 5.

" .Moti.Mis (or passions,

passions
;

iiKinriii)

of sins "

i.e.,

sinful

or, sins'

i.e.,

the passions of the various sins set

motion by the Law.

Rom.
death
?

vii.
i.e.,

24. "Who

shall deliver

me from

the body of this

"

"
:

this dying

body or
"

this mortal body.

Rom.
This
is

viii. 6, 7.

" Mind of

the spirit " and " mind of

tiie flesh

minded and " carnally minded." almost stronger than the mere characterizing of the spirit or the flesh. It denotes the rulitii^ prineiple which governs and controls the mind the one being the old nature and the other, the new.
:
;

rendered " spiritually

Cor.

iv.

2.

" The

hidden

things

of

dishonesty":

i.e.,

the

shaniefui secret things.

Eph.
/.t'.,

ii.

3.

" Fulfilling the

in

desires of the flesh and of the

mint.! "
is

coarse fleshly lusts, and refined mental lusts; for there

"no
in

difl'erence"

between these

(jod's

siglit.

though there may be

man's.

ANTIMEREIA.

501

Eph.

iv,

22.

"

Lusts of deceit "

i.e.,

deceitful lusts

or lusts

which deceive, and are the instruments of deceit. Verse 24 " Righteousness and holiness of truth " righteousness and holiness, as contrasted with Adam (Gen. the emphasis on trite.
:

i.e.,
i.

true

27) with

Eph.
wicked

vi. 12.

"Against the spiritual things

''

of wickedness":
viz.,

i.e.,

spirits.

Here we have two forms

of Antimereia,

the Ant.

of the adjective ''spiritual" for spiritual powers, or

spirits,

and the

Ant. of the noun,

Phil.
{i.e.,

iii.

21.

of wickedness," for their origin or character.

"

Who

shall

our corruptible body) that it of glory {i.e., his glorious body)

glorious.

may
:

change the body of our humiliation be fashioned like unto His body with emphasis on corruptible and

Col.

i.

II.

"According
"
:

to the

power

of

his glory":

i.e..

His

glorious power.

Col.

i.

13.

Who
i.e.,

hath translated us into the Kingdom of the

Son

of His love "

of His beloved Son.

:

Col.
Col.

i.

22.

ii.

18.

"The body of his flesh " "The mind of his flesh": " Bond of perfectness ": "The angels of His
3.

i.e.,
i.e.,

his fleshly body.

as in A.V., his fleshly

mind.
Col.
iii.

14.

i.e.,

a perfect bond.
i.e..

2 Thess. i. 7. angels, with great emphasis on " mighty." 2

power":
the

His mighty

(See margin).
i.e.,

Thess.

ii.

"The man

of sin":

man

characterized

man, with the emphasis on " sinful." " The son of perdition." (See under Metononiy, for the use of the word
by
sin,

the sinful or wicked

" son.")

Heb.
flesh,

ix.

10.

"

Which

stood only

in

meats and drinks and

divers washings

(^aTrrtcr/xots,

baptisms)

and

(or even) ordinances of the

:

put upon them until the time of setting things right " i.e., Baptisms whose character was fleshly, having eff'ect only on the flesh, and thus opposite to that baptism of the Spirit with which Christ
baptises the

members
9.

Heb.
fathers, in

Fathers of our flesh " i.e., human or natural contrast with the Heavenly Father and giver of our spirits.
xii.

of His Body.
:

"

James
Jas.
Jas.

i.

25.
:

"A

hearer of forgetfulness "

" forgetful."
:

i.e.,

as in A.V., a

forgetful hearer
ii. 4.

with emphasis on
evil

iii.

13.

"Judges of thoughts" " Meekness of wisdom "

:

i.e., i.e.,

evil-thinking judges.

wise meekness.

502

FIGURES OF SPEECH.
1

Pet.

i.

2.

" Sanctification

of

[the]

Spirit":

i.e.,

spiritual

sanctification, or

perhaps it may he the Genitive of Origin, and mean that sanctification of which the Spirit is the author and source.
2

Pet.

ii.

I.

" Heresies of perdition "

it

i.e.,

destructive heresies

or sects.

The A.V. renders

ii.

"

damnable heresies."
voice of a a

2 Pet.

i6.

"

With the
;

man": which

the A.V.

correctly renders man's voice

to animal.
1

/.t'.,

human

being's voice in contrast

John
it

i.

I.

"The
in

Accordingly,

is

added

Word of life": i.e., the living Word. the next verse, " and the life {viz., of tiic
. . .

Word) was manifested." Jude II. " The way

of Cain
i.e.,

the error of
error,

Balaam
and

the

gainsaying of
characterized

Korah
like

"

the

way, the

gainsaying

those of Cain, Balaam, and Korah.

lusts of ungodliness":
i.e.,

Jude
as

l8.

Walking " after their own

in .-X.V., "

ungodly lusts."
class by tJieiiiselves.

The Divine Xdiiies form a special

The .\amesof God

times used, in
is

(A7),

God

(Lloliiiii),

Loro

(jfeliovali)
;

are st)me-

rei^inieii,

as adjectives, denoting Divine

or that which

the greatest, highest, mightiest, most glorious, or beautiful.

i.e., wondrous, mighty, superHence, used always of angels in the Old Testament. See every other occurrence: Job i. 2; ii. 6; xxxviii. 7. Ps. xxix. In Gen. vi. 2, Codex A of the Septuagint Ixxxix. 6. Dan. iii. 25. toT deov, angels uyycAoi reads 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

God

"

natural beings.

18-20.

God " i.e., a mighty prince. Gen. XXX. 8. "Wrestlings of God " i.e., great wrestlings. Ex. ix. 28. " Voices of God " i.e., loud and powerful voices, or Compare Sam. xiv. 15. thunderiiigs. i.e., a great fear. 2 Chron. xx. 29.- " A fear of God " A trespass of Jehovah " /.t., a terrible sin. 2 Chron. xxviii. 13.
Gen.
xxiii. 6.
.A

"

prince of

''

The A.V.
thus

entirely loses the sense of this verse,

which should be
hither; for ye
(i.e.,

rendered:

"^'e shall not bring

will

in

the captives

propose that whitli

for

bring upon us a trespass of Jehovah

a trespass of the greatest magnitude) to add to our sin and toour guilt

abundant

is

the guilt

we have and

the lieiceness of anger on Israel.'

ANTIMEREIA.

503

Job

iv.

g. " A
(7)

blast of
;

Eloah

"
:

a vehement blast.

Ps. xxxvi. 6

Ixviii. 15 (16), etc.

" Mountains of God

:

"
:

i.e.,

the loftiest mountains.

Ps. Ixxx. 10
Ps.
civ. 16.
viii.

(II).

"Cedars of God"
"
:

i.e.,

the loftiest cedars.

"

Trees of Jehovah
of

i.e.,

the loftiest trees.

:

Song
The
"

6.

" Flames
:

Jehovah

"

i.e.,

vehement flames.

verse should be rendered

For love

is

strong as death

Affection
Its

is

inexorable as Sheol
fire
:

flames are flames of

The flames
Jer.
is
ii.

of Jehovah."*

31.

Here
I

the last syllable of the word " darkness,"

;

n'',

an abbreviation of Jehovah
"

and the words should be rendered

Israel.
?

Have

been a wilderness to

Is

the land the darkness of Jah

xxviii. 13
;

"

i.e.,

Ezek.

xxxi.

8, 9.

utter darkness, t

"

Garden

of

God

"

i.e.,

the Divine,

beautiful or wonderful garden.

The

Name
ii.

of

God

is

used in

tlie

same ivay

in the
:

dative

case.

Ruth
with
all

20.

" Blessed be he to the Lord "

So
2,
iii.

i.e.,

divinely blessed

things.

10, "

Blessed be thou to the Lord."

literally
:

Isa. xxviii.

Here,

it is

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 [Ephraini] down to the earth with
" Behold, a
;

i.e.,

his hand."
in

Jonah
Acts

iii.

3.^" A
city.

city

great

to

God":
:

i.e., 3.s

A.V.,

an

exceeding great

vii. 20.

2 Cor. X. 4.

" For the

" (so A.V. " or
is

Moses was
"

" fair to

God "
i.e.,

i.e..

Divinely beautiful.

weapons
margin)
:

of our warfare are not carnal,

but mighty to

God
"

immensely powerful.

The word

sons

children

" ivith
:

used idiomatically

a noun

(in

regimen)

The word

" son,"

when

qualified by another noun, denotes the

nature and character of the person or persons so named, and even their

source and origin

xiii.
*

e.g., "

sons of Belial " (margin, nauglity

nien).

Deut.

13.

Judges

xix. 22.
f

See Ginsburg's Introduction, page 386.

Ditto,

page

384.

504

FiaUKIiS
"

OF SPEECH.
ii.

Sons of valour"
i.t .,

(2

Sam.
"
:

7.

Kini<s

i.

52.

Deut.

iii.

18):

brave men.
i.e.,

"

Sons of the pledges

of oil" (Isa.
v.

hostages

(2 Kinis xiv. 14).

"Son
"Sons

1,

marg.) beautifully rendered "in a very

xvi. 8):
1

fruitful hill."

of light"

(Luke
36.

i.e.,

men
5.

illuminated from above

v. 8).
xiii.

(John
" Children of " Children

xii.

Thess.
(1

v.

Kph.
10.

"Children of the devil"

of

John
ii.

iii.

Acts
34)

10).

wrath" (Eph.
this world "

2).

(Luke

xx.

i,e.,

men who
or' life.
i.e.,

are

characterized by living for this present age

" Children of the resurrection "

(Luke

xx.

36)

raised from

the dead.
" Children of disobedience "
:

i.e.,

disobedient children (Eph

(1

ii.

2).

"Children of obedience":

i.e.,

obedient children

Pet.

i.

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 \' margin " But we are not children of uubelicf of drawing back unto
:

destruction of the soul

{i.e.,

unbelievers), but [children] of faith

{i.e.,

believers) unto the gaining of it."

men

So the expression "son of man," "sons of men," "children of " is a Hebrew idiom for a human being as distinct from a beast on
xi. 5.

the one hand and from Ciod or angelic beings on the other ((icn.
etc.).

In

like

manner the
t)r

" sons of

God

"

in

the

New Testament
(2 Pet.
i.

are
4),

those

who

partake of the New, Divine, or spiritual nature

whether angels

men, as distinct from the beasts and from mere

is

human

beings.

Beni Hii-Elohini, the sons of God,

used seven times

in

the

Old Testament for angels (see above). Once it is used of Restored Israel (Hos.
here the expression
"
is

i.

10)

in

Heb.

ii.

I,

but

different, lieni lil-luti.

it

In the singular with both articles

i.s'used of Christ.

The Son
God,

of

God"

is

that blessed one

who

is

perfect

man and
with

perfect

perfectly

human

both articles) and perfectly

6.

Son of man " Divine as "the vSon of God."

as " the

(also

Noun

(governing) for Adjective.

/;/

When
Hyf'tilliige.

the

///'.">/

noun (instead of the second noun.

instead
of

regimen)
is

is

changed, and

used

the

adjective,

the

liguie

called

See below.

ANTIMEREIA.
7.

505

The former

of

Two Nouns
of

(both in regimen) used for an

Adjective.

When
them
{a)
is

two nouns are both

them

in

regimen, and only one of

used for the adjective, sometimes

the/or/^;' of the

it is

the former":
in

Where

two nouns (both

is

regimen)

is

used

for an adjective,

and

to receive the emphasis.

:

Gen. Rom.

xvii.

5.

"

father of a multitude of nations "

is

i.e.,oi

many

nations (as in the A.V.), with the emphasis on many, as

iv. 17.

explained in

Gen.

xlv. 22.
vii.

Acts

Changes of raiment." of a bush" 30. " In a flame of a

"
fire

i.e.,

in

a flame

of a burning bush.

Rom.
Rom.
law of
life.

V. 2.

" And rejoice

in

hope of the glory of God "

"

i.e.,

and

rejoice in God's glorious hope.

viii. 2.

"

The law

of the spirit of

life

i.e.,

the spiritual

2 Cor. iv. 6.

"

The knowledge

of the glory of

God "
:

i.e.,

the

knowledge of the glorious God.

Eph.

i.

6.

" To the praise of the glory of His grace "

i.e.,

of His

glorious grace.
Tit.-ii. 13.

" The appearing of the

"

glory of our great

God and

Saviour "

i.e.,

the glorious appearing of the great God, even our

of the wrath of her fornication "

Saviour Jesus Christ.

Rev.

xviii. 3.

The wine

t.e.,

the furious wine, etc.

8.

The

latter of

Two Nouns

(both in regimen) used for an

Adjective.

Gen.
in

ix.

5.

"At

the hand of a

man

of his brother "

is

i.e.,

at

the hand of his

the Hebrew.

fellow or brother man. There

no " every" expressed

short of the glory

of

Rom. iii. 23. " For all have God" i.e., of God's glory.
:

sinned, and

come

* 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 i.e., depends upon the other. For examples of
:

this, see

Appendix B.

506

FIGURES OF SPEECH.

Rom.
likeness.

viii.

3.

"In

liUcness of Hesh of sin":

i.e.,

sinful flesh's

Col.

i.

II.

*'

According to the power of the glory of

iiath translated us into the

Him

"
:

i.e.,

according to His glorious power.

Col.

i.

13.

"And
i.e..

of His love":

His beloved Son's kingdom.

in the

kingdom of the son See Matt. iii. 17.

/;/

9.

One

of

two Nouns

same case (and not

rei(iiiieii)

used for an Adjective.

Wiien two nouns

tive, e.g.,

in

the

same case are united by a conjunction,

is

one of them (generally the

Acts
xiv.

latter)

used as a very emphatic adjecgarlands,"

!

13:

"They brought oxen and

means

"
is

They brought oxen,

and they were (rarUuuled too " This figure called Hendiadys, under which the reader will find many examples.
yes,
10.

Xoun

{in ren^inieii) for

is

superlative of Adjective.

When
e.g.,

the latter noun

the genitive plural of the former noun

it

King of Kings,

Holy of Holies,

is

put

instead

of,

and to
is

emphasise, the superlative degree of the adjective.

species of Polyptoton,
{q.v.).

As

this

we have put the examples under

that figure

ANTIPTOSIS
An '-tip-to 'sis
in declension
;

or,

EXCHANGE OF
case for aiiotlier.

CASES.
and

Exchange of one
(avrtTrToio-t?),

from

dvrt (anti), against or instead of;

inflection or a case of

TTTwo-is (ptosis),

a falling ; in

grammar an

a noun

from
is

TrtTTTctv (piptein), to fall.

The
case.

figure

so called, because one case

is

put instead of another

:

Especially

when the absolute

is

is

put for the construct

i.e.,

where the governing noun

Antiptosis
is

changed

for the

noun

in

regimen
In Hypallage,

to be distinguished from Hypallage.

the two words and cases are interchanged, and the sense and relation
of the

two reversed; while

in Antiptosis the
in

governing noun becomes

the adjective instead of the noun

regimen.
is

N.B.
it is

When the noun

xix.
ii.

in

regimen

used instead of an adjective,

a form of Antimereia (see above).

Ex.
In
1

6.

"A
O

kingdom of priests":
literally,

i.e.,

a royal priesthood.

Pet.

9, this is

put

instead of (as here) by Antiptosis.

Ps.

i.

I.

"

the blessedness or happinesses of the

man

"

i.e.,

the happy or blessed man.

Matt.

xiii. 5.
i.

Luke
liated

" No depth of earth " no deep earth. his 48. " The low estate of his handmaiden "
:

i.e.,

i.e.,

humi-

which she had to be subject. If even Joseph could suspect her, however sorrowfully and sadly, what would others do ? What, in fact, in Jewish teaching still

bondmaid

referring to the humiliation to

Luke
capture
;

V.

9.

"At
"

the haul of the fish":

i.e.,

the fish

of the

or,

the captured fishes.

Rom.
i.e.,

ii. 4.

The good thing

(to xp>/o'tov, to chreeston) of

God

"

the goodness of God.

See under Antimereia of the adjective.

"
:

Rom.
grace.
I

V. 17.

" The abundance of the grace

"Not

i.e.,

the abounding

Cor.

i.

17.

with wisdom of speech":

i.e.,

not with

le"krned or eloquent language.

I

Cor.

i.

21.

"The

folly of
it)

preaching "

i.e.,

foolish (as the wise

Gentiles ironically called

I

Cor. xiv.

spirits."

12. " So do ye also, since as ye are zealous of Here, the noun " spirits " is used for the adjective spiritual

preaching.

508

FIGURES OF SPEECH.
pnciiDititfiii

(Tn-ciyittTwr,

for

-rei'/xitTtKc'n',

piiiiiiiKitikoii).

and

I\.\'.

insert the

word

'"i^iffs " in itahcs.

Both the A.\'. See under Mitoiiyniy.

''
:

2 Cor. viii. 8.

" The

genuineness of your love

"

i.e.,

your

genuine

h)ve.
iii.

Gal.
Spirit.

14.

" Tlie

promise of the Spirit

i.e.,

the promised

Gal.
time.

iv. 4.

"The fuhiess of the time"

"

i.e.,

the

full

or eompleted

Eph.
he
i,'^/'((t7f)//.s-

i.

7.

The
but

riehes of his grace."

it

riclies,

means more than

and it is the exceeding wealth of this abounded toward those who are " accepted in the Beloved." By Aiitipfosis the one is put for the other, and the noun "riches" is put for the adjective i.e., His exceeding rich grace. So also
:

Enalla'^e this would Grace is the subject, wondrous grace which has
this.

By

Eph.

i.

18.

"The

riches of his glory" denotes the exceeding

in

rich glory of

His inheritance

the saints.
the need."

Eph.
which
is in

iv. 29.

renders this

" Use

" Building up or edifying of

of edifying;" but
it

The A.V.
(or need)

is

the word

"use"

the genitive case, and not the word "edifying."

The R.W

it " Edifying as the need may be." But by the figure of Aiitipfosis (which neither \'ersion perceived), the former noun is used for the adjective, instead of the latter in the

renders

genitive case.

The meaning, therefore, is " that which is good Phil. iv. 5.^" The immutability of his counsel
table counsel.

for edifying use."

''
:

i.e.,

his

immurich

Col.

i.

27.

glory, in the
I

riches of the glory" i.e.. His wondrously mystery revealed to and through Paul.
:

"The
i.

Thess.

3.

--"

Work

of faith," " labour of love," and " patience

of hope."

We
B)
:

i.e.,

work which proceeds from

genitive, however,

have given these under the genitive of origin (see .Appendix faith, labour which proceeds from

love,

and patience that proceeds from hope.

The
But,

may

be,

by

Aiiliniereia,

faithful

service,

loving labour, and hopeful patience.

if the figure is J>////>/f).s/.<;, then it means a working faith (/".f ., a which is manifested by its works), a laborious love, and patient hope. Probably all three interpretations are correct

faith

Heb.

vi.

17.

"The

immutability

of

his

counsel":

i.e..

His

unchangeable counsel."

ANTIPTOSIS.

509

Heb.
I

ix. 15.

" The promise of the eternal inheritance "

20.

i.e.,

the

promised eternal inheritance.

Pet.
iii.

"

The

longsuffering

of

God

"

i.e.,

the long-

suffering God.

the construct.
usage.

There are other exchanges of case beside that of the absolute for But these are for the most part peculiar to Greek

Luke

i.

55.

"As

he spake to
seed (tw)."
;

{irpos)

our fathers, to Abraham

is

(tw APpadjx),

and to

his

Here, the fathers

etc
,

in
in

the

Accusative because more general

Dative, because

while Abraham,

is

the

Heb.
for
iiic).'"

X.

5.

" A

more

personal.

body hast thou prepared me (Dat.

jxoi

(iiioi),

It is

a question v^^hether the Dative

;

is

used, by Antlptosis, for the

Accusative

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 a-Mjia " (soma), body, was used of slaves (Rev. xviii. 13), just as we use " hands
to

of labourers.

Rev. i. 5, 6, " And from Jesus Christ (Geii.), the faithful witness (Nam.), and the first begotten (Nom.) from the dead to him {Dat.) that loved us and made us (Nom.) kings, etc., to him (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
.
.

ascribed to Jesus Christ.

See also

(in

the Greek) Rev.

iii.

12,

and

xviii.

13.

HETEROSIS; or, EXCHANGE OF ACCIDENCE.

Eiilidiif^i'

of one

\'oict\

Mood, Tense, Person, Xnmher,

for another.

l)e>^ree,

or Gender,

I let -e-rd -sis, eVc/jos- (Jieleros), tiiiotlier,

different.

It

is

the

name gwcn

to that form of Ennllaire

which consists of an exchange, not of actual

parts of speech, but of the accidence of a part of speech.

It
(t'.i,'-,,

includes an exchange of one

;

intransitive for transitive)

;

one PtTso// for another Xnniber or Gender for another.

Form of the Verb for another one Mood or Tense for another one Degree of comparison f(ji- another; one
;

When
name

the exchange

is

of one Case for another,

it

has a separate
is

Antiptosis (see above), and

it is

when the exchange

of one Part of

Speech for another,

called Antinicreia (see above).

:

The

following are the various forms of Heterosis

HETEROSIS.
I.

Of Forms and
1.

V<)ici:s.

Intransitive for Transitive.

2.

Active for Passive.

.Middle for Passive.

3.

II.

Of Moods.
I.

Indicative for Sui"junctive.

'1.

Subjunctive for Indicative.

Imperative for Indicative. lmperati\e for Subjimctive.
Iiiiinitive for Indicative,

;{.

4.
5.

(i.

Infinitive

foi-

Imperative.

HETEROSIS.
III.

511

Of Tenses.
1

Past for Present.

,,

2.

Future.

3.

Aorist (Indefinite) for Past.

4.
5. 6.
7.

Present.

Present for Past.

,,

Future.

Paulo post futurum

(i.e.,

little

after

8.

Future for Past.

[Future).

9.

Present.
Imperative.

10.

IV.

Of Persons.
1.

First Person for Third.

2. 3.

Second

for Third.

Third for First or Second.

Plural for Singular.

4.
5.

Singular for Plural.

V.

Of Adjectives (Degree) and Adverbs.

1.

Positive for Comparative.

,,

2.
3.

Superlative.
for Positive.

Comparative

4.
5.

Superlative.

Superlative for Comparative.

\T.

Of NoLTNS (Number), Adjectives, and Pronouns.

1.

Singular for Plural.

Plural for Singular.

2. 3.

Plural for Indefinite

Number

or one of many.

VII.

Of Gender.
1.
-

Masculine for Feminine. Masculine for Neuter.

2. 3.

Feminine
Neuter

for Neuter.

4.

for

Masculine or Feminine,

512

FIGURES OF SPEECH.

HETEROSIS OF THE VERB.

I.

Of Forms and Voichs.

for Transitive.

1.

Intransitive

Matt.
1

V.

29.

"If
to

thy

rijlit
:

eye

offend

thee":

(<TKu.i'8a\i(<i),

skdiuidlizo), to
C(jr. viii. 13.

make

stumble

I.e.,

make thee stumble.

So

xviii. 6.

Matt.
to

V. 45.

"

He maketh

his sun to rise" (<u'<;tAAw, luuitello),

rhc up.
I

Cor.

ii.

2.

"

determined not to know anything among you ":

i.e.,

to
I

make known,
Cor,
iii. 6.

preach.

"God gave the increase," and verse 7: " God that

So
2 Cor.
ix.

giveth the increase."

ai'^tt'i'oj

10.

In all other places the verb

{iiH.vnuCi), to increase, is

intransitive.
shall
I

1
i.e.,
I

Cor.

xiii. 12.

" Then
to

know, even as

also

am known

"

shall he

made
14.

know

or taught.

Cor.

ii.

" Now, thanks be to the

is

God

that always causeth

us to triumph."
also in
2 Cor. ix. 8.

Here the A.V. recognises the

figure of

exchange; as

Gal.
are

iv. g.

" God able to make " But now after that ye

i.e.,

all

grace abound

in

you."

have known God, or rather

known

of

God":
8.

been made to know, or been instructed by

God.

Eph.
2

i.

"According
19.

to the

riches (or wealth) of His grace

which (grace) he hath made to overflow into us."

Tim.

ii.

" The
2.

Lord knoweth them that are

in

his "

i.e

the

Lord maketh known who are His; as

Num.

xvi. 5.

Active for Passive.

it is

I
///., it

Pet.

ii.

6.

" Wherefore also

i.e.,

contained

in

the Scriptures,"

contains:

there
3.

is

a passage in the Scripture.

Middle for Passive.

Luke
I

ii.

5.

" To be taxed with

"And were
all

Mary"

///.,

to enrol himself.
/;'/.,

Cor.

X. 2.

baptized into

Moses":

baptized

themselves.

HETEROSIS (OF MOODS).

II.

513

Heterosis of Moods.

1.

Indicative for Subjunctive.

is

often put instead of that

As the Hebrew language has no subjunctive mood, the indicative mood and this is done in the New Testa;

ment, as well as in the Old Testament, inasmuch as, though the language is Greek, the thoughts and idioms are Hebrew.
I

Cor. XV.

12.

" Now

if

the dead,

how
say.
35. 50.

say some

among

Christ be preached that he rose from you," etc. i.e., how is it that some
:

among you
Verse

"

But some men

will

say"

i.e.,

may

sa}'.
:

Verse
neither
ca}i

" Neither doth corruption inherit incorruption "

i.e.,

corruption, etc,

2.

Subjunctive for Indicative.

is

Matt.
i.e.,

xi. 6.

" Blessed

he

who may

not be

made to stumble

"
:

who

is

not

made

John XV. 8. " By this is my Father glorified, that ye may bear much fruit " i.e., that ye bear or when ye bear, etc. I Cor. vi. 4. "If, then, ye may have matters of judgment"
:

to stumble or seeth nothing to stumble at in me.

(cases for the judge)

i.e.,

if

ye have.
:

Jas.
i.e.,

iv.

13.

" To-day or to-morrow we may go into such a city "

will,

we

will go.
:

He
that

Verse 15 " If the Lord should willeth, and we live.

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.
Imperative for Indicative.
is

that.

3.

Gen, XX.
for thee "
:

7.

"

For he (Abraham)
"

a prophet, and

let

him pray

i.e.,

(as in A.V.), he shall

Gen. Gen.

xlii. 18.

xlv.

18.

This do ye and and ye give you the good of the land of Egypt,
live "
:

pray for thee.

i.e.,

shall live.

"

will

and eat ye the

fat of the land "

i.e.,

ye shall eat (as

in A.V.).

Deut. xxxii.
shalt be gathered.

50.

Ps.

xxi-i.

(9).

And be gathered unto thy people thou Roll thvself on, or trust thou the Lord."
"
:

i.e.,

"

in

514

FIGURES OF SPEECH.
Whatever
part of the verb Si (gal)
it

may

he,

it

must he put

for the
in

indicative, for

is

so rendered in the Septuagint ("

He

trusted

the

Lord

"),

and

is

so quoted in the

New Testament
evil

(Matt, xxvii. 43).

:

Ps. xxxvii. 27.

" Depart from

and do good

and dwell

for

evermore

"

i.e.,

thou shalt dwell.

Prov.
" find."

iii. 4.

" So shalt thou find favour."

figure, for the
iv. 4.

Here the A.V. recognizes the But the A.V. misses it in and live": i.i'., and thou shalt live.

Heb.

is

imperative,

"

Keep my commandments

Rom.

V.

I.

"Therefore,
(imperative),
Alford,

being

justified

by

faith,

we have
critics,

peace with God."

Here the reading, according

should
in

to the

R.\^ and the Textual

of
e\o/Jt^

be

e^oj/xtv

instead

(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 Iiuiicotivc. 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 we have." the text may say " let us have," the meaning is
the T.R.
'*

and A.V.

Cor. xvi. 22.

"

If

any man love not the Lord Jesus Christ,

"
:

let

him be

Anathema Maran-atha
Lord
prophetic

i.e.,

he

is

or will

be

Anathema
very often
willeth, that

(or accursed) v.hen the

In

shall

come.
future
indicative
is

utterances
;

the

declared by the imperative

for "

Whatsoever the Lord

doeth he."
Isa.
viii. 10.

"Take counsel together

together, and
it

speaU the word

to naught
:

"

i.e.,

ye

shall take counsel

shall speak the word, but

will

come not stand." So

it

will

and ye

also xxix. 9; xxxvii.

30;

liv.

1.

etc.
ii.

John
for tile

When
figure

This was not a command Him, but a prophesy that they would do so. they perverted His words, they did not do so by taiving the
19.

" Destroy this temple."

but by declaring that

.lews to destroy

literally,

He

said "

will

destroy this

temple."

Gal.
Christ."

vi.

2.

"

And

so

I'ullil

{i.e.,

so ye will

fuliil)

the

law

of

Jas.

V.

I.

"

Weep

antl

howl

"
:

/.('.,

ye shall

weep and howl.

HETEROSIS (OF MOODS).

4.

515

Imperative for Subjunctive.

Num.
etc.

xxiv. 21.
"

" Strong
in

the flint-rock thy nest.

be thy dwelling place, and build in Nevertheless " i.e., thou mayest put, but,"
:

A.V.

Thou
(5). sin.

puttest " (Ind.), but the sense

is

subjunctive.
i.e., if

Ps.

iv.

4
not

" Stand
all

awe, and sin not":

ye stand

in

awe ye

will

Nah.
things,

iii.

14.

Here,

the imperative
:

commands

are conditional
all

declarations, as

shown by verse 15 nevertheless, it would be all in

is

i.e.,

the people might do

these

vain.
live "
:

Luke

X. 28.

"This do, and thou shalt

i.e., if
:

Hence the Imperative very often " Run " 2 Sam. xviii. 23.
1

implies onXy permission

:

thou do

this.

Kings
it.

xxii. 22.

" Go
:

i.e.,

thou mayest run.

"
:

forth,

and do so

i.e.,

thou mayest go,

and do
2

Kings
Cor.
Cor.

ii.

Matt.
I 1

viii.

vii. 15.

" Send" ye may send. " ye may go. 32. " Go Let him depart" he may depart.
17.
:

i.e.,

i.e.,

"

i.e.,

xi. 6.

" Let her also be shorn "

5.

i.e.,

she

may

be shorn.

Infinitive for Indicative.

Gen.
i.e.,

viii. 5.

" And the waters

were

in

going and returning":

as in A.V., decreased continually.

" But when Pharaoh saw that there was 15 (ii)respite, and to harden his heart, and hearkened not unto them "

Ex,

viii.

i.e.,

hardening of his heart followed, or took place.

2

Sam.
Kings
I

iii.
:

18.
i.e.,

" By the hand of

I

my

servant David to save

my

people Israel"
1

shall save.

xxii. 30

Israel said unto

and Jehoshaphat

2
:

Chron. xviii. 29. "And the king of To disguise myself and to enter into the
or as in margin [when he
ions']

battle":

will

disguise myself;

to

disguise, etc.

Chron. xxxi. 10. " Since the People began to bring the offerings 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.

viii.
set.

(2).

"Who

to

set thy glory

above the heavens":

the
Indicative

who

hast

The Targum and the Syriac have

(Num.

xxvii. 20).*
in

*Sce the note

Dr. Ginsburg's edition of the

Hebrew

Bible.

516

riGL'Ri:s

or speech.
i.e.,

P.x xsxii.
standini*.

9.

"

N(Jt

to

understand":

having no iinder-

Ps. Ixxvii. I (2). " Even unto God with my voice, and to hear or. by Ellipsis, i.e., and He gave ear to me, or He will hear me me and He 'ii'ill cottdcscctifl to hear me.
"
:
;

Prov.
blood "
:

xii.

6.

" The
"
1

words of the wicked

(irc

to he in wait for

i.e.,

he
5.

in wait.

Isa.

V.

Hei-e,
:

tlie

Infinitive

is

correctly

rendered by the

Indicative future

will

take away, and break down." etc.

Isa. xxxviii. 16.

to live"
:

" So wilt

thou recover me, and to make

me
is

i.e.,

and
7.

vivify

me, or preserve

my

life.

Isa. xlix.

"To him

to despise in

soul":

/.(..

to

him who

despised by man.
'* Will ye to Some interpret steal, to murder," etc. Jer. vii. 9. the letter H (Hi) as interogative, hut others as intensive, Will ye steal,

etc.

(\\

ith

emphasis on the

verbs).

Jer. xiv. 5.
forsake
it

"

\'ea,

the hind also calved

it,

in

the

field,
;

and to
or,
it,

"

i.e.,

and forsook

because there was no grass

the
etc.

sense

may

be supplied by
i.

Iillipsis,

and

tiVf; (tblii^ed

to forsake

Ezek.
i.e.,

14.^

"And the living

creatures to run and to return ":

ran and returned.

"

Ezek. xi. 7. " To bring you forth " i.e., w ill luring you forth. shall bring " is actually the reading according to the Serir, and
:

indeed
ing of

it

is

the Textual reading

in

some MSS., as
Bible by
in

well as the lulitio

priiueps of the

Hebrew
edition

Bible (Soncino, 1488), and the marginal readof the

the

first

Rabbinic

Felix

Pratensis

(Venice, 1317), as
of the

may

be seen from the note

Dr. Ginsburg's Hdition

Hebrew Bible. Hab. ii. 15. "To make him drunk":

i.e.,

and makest him

drunken also

(as in A.\'.).

6.

Irffinitive foi"

Imperative.
day, to keep
it

i.e.,

Ex. XX. 8. -" To remember the sabbath remember thou. So Deut. v. 12.

holy":

Luke

ix

3.

" .Neither to
15.

have two coats

"
:

/.(.,

neither have ye.

:

Rom.
ye.

xii.

"

To

rejoice with

them that

rejoice''

/.<.,

rejoice

See inuK'r

lonrr.ifeleiitoii.

HETEROSIS (OF TENSES).

Phil.
iii.

517

i6.

" To walk

by the same rate "

i.e.,

let

us walk, or

walk

ye.

Other examples may be seen

xvii.

in

Josh.
Jer.

i.

13.
2.

Job. xxxii. 10

(1 1).

Ps.

5;

xxii.

(9).

Isa. xxxii. 11.

ii.

III.

Heterosis of the Tenses.

As the Hebrew verb has only two principal tenses, the past and the future, these two with the participles supply all the other tenses. Hence, in the New Testament, where the thought and idiom are Hebrew, though the tenses are Greek they consequently have all the variety which these tenses have in Hebrew.
1.

The Past

for the Present.

The Past not only

but what
done.
is

serves to
it,

express what

is

finished or past,

and also the future, as actually The past tense expresses what is either imperfect or perfect, or
present
gentle
:

regarding

what

is

imperative,

or

fixed

determination,

or

continuation of the action or state.

only from the context.

The exact sense can be known

the

Gen.

iv.

i.

"

have gotten a
"

man from
:

Lord
I

"

i.e.,

have

got, or, possess.

Verse 9 " do not know.

:

have not known

i.e.

(as in A.V.),

know
i.e.,
1

not, or,

Gen.
thee the

xxiii. ii,

13.

" "

have given thee the

field "

give to

field.

Gen. xxxii. 10
i.e.,
I

(11).

have been unw^orthy of

all

the mercies "

am

unworthy.
i.

Sam.
Kings
(i.e.,

5.

"

How

hast thou

known
"
?

(i.e.,

how

dost thou know)

that Saul and Jonathan his son are dead

2
iii.

11.

" Here

is

Elisha,

son of Shaphat,

who hath
is

poured
(q.v.).

poureth) water on the hands of Elijah."

is

Elijah's servant

described by part of his service (this

by the figure of Synecdoche

(i.e.,

Ps. i. I. " O the happiness of that one who hath not walked doth not (and never did) walk)," 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."

518

FIGURES OF SPEECH.
Ps. XXV.
2.

" My God,

in
;

thee

have trusted

"

i.e.,

do
:

trust.

So

Ps. xxxi. 1 (2). Prov. xvii. 5 bein<^, " 1 have trusted, and still

and in many other phices do trust, in Thee."

(i.e.,

the sense

Ps. xxxi.

6.

" Thou hast deUvered

" The

thou dehverest) me,

Jehovah."
Isa. ix. 2
(i.e.,

(i).

People who walk

in

darkness have seen

see) a great hght."

John
light of

i.

4.

" In
"

him was

[i.e., is)

Hfe,

and the hfe was

spake."

{i.e., is)

the

men."
:

Verse 15

This was

(i.e., is)

he of
(i.e.,

whom

John
(i.e.,

iii.

16. " God so loved

loveth) the world, that he gave

giveth) his only begotten Son."

John
may
1

ix. 36.

"

Who

is

he, L{;rd, that

shall

have believed

(i.e.,

believe) on him."

John
Acts
porch "
:

XX. 17.

" Hold me not, for

am

have not yet ascended"

i.e.,

do not yet ascend, or

xii.

not yet ascended.

to

i.e.,

Rhoda " told Peter 14. how Peter is Standing.

be standing

before

the

Rom.
I

V. 2.

"Thi-s grace wherein ye have stood "

10.

i.e.,

and con-

tinue to stand.

Cor.

i.

" In

whom we

have hoped (and continue to

standeth) daily"

hope)."

Heb.

X. II.

"And every high

priest stood

(i.e.,

(as in A.\'.).

Jas. i. 24. "He beheld himself, and has gone away": beholdeth himself, and goeth his way.
I

i.e.,

he

John

iii.

6.

" Whosoever
seeth

sinneth

hatli

not seen him. neither

known him
Tim.

":

i.e.,

Him

not, neither
in

knoweth Him.
v.

Other examples may be seen

1

John

45

xi.

27

xvi.

27.

i\

10

V. 5.

2.

The Past

for the Initure.

This
as done.

is

put

when
is

the speaker views the action as being as good

This

very

common

in

the Divine prophetic utterances:

where, though the sense is literally future, it is regaixled and spoken of as though it were already accomplished in the Divine purpose and
determination
things spoken
:

the figuiv

is

to

show the absolute certainty of the

of.

HETEROSIS {OF TENSES).

Gen.
said
(i.e.,

51^

xlv. 9, 10.

" Haste ye and go up to my father, then ye have

him ... and thou hast dwelt
"
(i.e.,

will say) to

wilt dwell) in

the land of Goshen."

Ex,
I

xvii. 4.
ii.

Sam.
:

31.

They have stoned me they stone me. thine the days are coming, and have cut
"
:

i.e.,

will

" Lo,'

off

arm"
I
I

i.e.,

shall cut off, etc.

X. 2.

Sam.
Sam.

"Thou hast found

8. " And ye

"

i.e.,

wilt find.
will bind)," etc.
(/.r.,

vi. 7,

have bound

(i.e.,

have seen). Job xix. 27. And mine eyes have beheld" " wilt anoint. " Thou hast anointed Ps. xxiii. have shut) iniquity hath shut Ps. cvii. 42. "And
"
will
5.
:

i.e.,

all

(i.e.,

will

her mouth."

Prov.
in their

i.

22." The scorners have delighted

21. "The hope
of the unjust

(i.e.,

will delight)

scorning."
xi. 7,
:

Prov.
i.e.,

men hath perished"

:

will perish

but just one's seed hath escaped

i.e.,

will escape. will

Prov.
evil."

xii. 21.

" And the

shall
fall, etc.

wicked have been

(i.e.,

be) full of

Jer. xxi.

9.

^"

Whosoever goeth
all

forth

and hath

fallen

unto the

Chaldeans

"

i.e.,

As we have
See
Isa. xi.
:

said above, nearly

the prophecies are thus written.

of the stock of Jesse," and

"And
13.

a rod hath

come out

often through the chapter.

John John

iii.

"

No man

hath ascended up into the heaven "

i.e.

ascend up, or can ascend.

iv.

38.

" Other

men

laboured, and ye have entered

(i.e.

shall enter, or are entered) into their labours."

Rom.
purpose)

viii. 30.

The called are spoken of as already

even
glorified.

(in

the Divine

in Christ, justified, yea,

ii.

Eph.
Heb.
a
little

6.

Believers
in

are regarded as already raised from the

dead and seated

ii.

the heavenly places.

7.

"Thou "We
if

hast

made

(i.e.,

while less than the angels."

viii.

For

this

Thou wilt make) Him for was a prophecy spoken

of Christ long before, in Ps.

Heb.

iii.

14.

have

been made

(i.e.,

we

shall

become)

partakers of Christ,

we

hold," etc.

S20

FIGURES OF SPEECH.
Heb.
xii. 22.

"

But ye have eome

(i.e.,

shall

come) unto .Mount

Zion," etc.
3.

The

Aorist for the Past.

is

The

Aorist, or indcfiiiitc past tense,

used to denote an action

definitely past

and completed some time ago.

3.

Matt.
him
"
:

xiv.

" Now

Herod, having

laid

hold of John, bound

i.e.,

had bound him.

xviii.

John

24." Now Annas

sent him

{i.e.,

had sent him) bound

unto Caiaphas."

4.

The

Aorist for the Present.

for a past action or state

The

.Aorist

is

sometimes put

continued

up to the present time.

was Matt. iii. 17. " This is my beloved son, in whom was and am) well pleased." So Mark 11, and Luke iii. 22.
1

{i.e.,

i.

Matt,
tinue to

xxiii. 2.--"

The Scribes and Pharisees

sat

{i.e.,

and con-

sit) in

.Moses' seat."

Mark
Luke
rejoice.

xvi. 19.
sit)

"Was taken

up into heaven, and sat

(i.e.,

sat

and

continues to
i.

on the right hand of God."

47.

" .My

spirit rejoiced "

i.e.,

hath rejoiced and doth

A.\'., "

hath rejoiced."

Luke
John
I

XV. 16.
i.

"And he was longing to have

" He that
loveth not,

filled

"

i.e.,

to

fill.

12.

" To them gave' he authority to have become

knew not
(i.e.,

(i.e.,

to

become, or that they might be) sons of God."

John

iv. 8.

knoweth

not,

or never knew) God."

John
there
is

xi.

56.

"What

think ye, that he will not have

"
?

come

(i.e.,

no hope of his coming) to the feast

XV.
6.

John
will

" K.xcept
5.

anyone abide
will

in

me

he was cast out

(i.e.,

be cast out), and was

(i.e.,

be)

burned."

See under

Ellipsis.

Tiie Present for the Past.

tliey

Matt.

ii.

13.

"And when
(i.e.,

were departed, behold, the angel

of the Lord appeareth

appeared)."

HETEROSIS (OF TENSES).

521 "

Mark
down.

ii.

4.

'

They are
iii.

letting

down the bed

and
xvi. 2.

i.e.,

they did

let

See also chaps,

19, 20, 31

of

John iii. 13. " No man hath ascended into man who is (i.e., who was) in heaven." Note
first

heaven, but the Son

that the perfect of

the

verb
ix.

is

used for the future, as already observed above.

Acts
Gal.
uprightly."

26.

"They

were

all

afraid of

him, not believmg (or

refusing to believe) that he

ii.

is (i.e.,

was. So the A.V.) a disciple."

14.

" But

when

saw that they do

(i.e.,

did) not

walk

Heb.
Heb.

ii.

16.

" For not, indeed, of angels' nature He taketh

He
taketh
(i.e
,

(i.e.,

took) hold, but of Abraham's seed

vii. 3.
vii. 8.
all

took) hold."
all

Heb.
viz.,

" He remaineth " One testified of

his
life.

(i.e.,

remained) a priest
(i.e.,

his life."

that he liveth"

that he lived,

a priest)

See above.
for the Future.
is

6.

The Present
the design

This
certainly

is

put

when

to

show that some thing

it

will

come

to pass,

and

is

spoken of as though

were already

present.

Matt.
is

ii.

4.

" Demanded of

then where Christ should be

(i.e.,

to be) born."

Matt.

iii.

10.
i.e.,

"

hewn down
Matt.

"

will

Every tree which bringeth not forth good be hewn down.

?
i.e.,

fruit is

" What reward have ye " " Elias indeed cometh Matt. xvii. Matt. xxvi. 29. " Until the day when drink
V. 46.
11.
(i.e.,
I

will

ye have

will

come)

first."

(i.e.,

shall be drink-

ing)

it

with you new,"

ix.

etc.

Mark
Luke
I

31.

" The

Son

of

man
I

is

delivered

(i.e.,

will

be

delivered) unto the hands ot men."

xiii. 32.
2.

Cor. XV.

" And the third day am " By which also ye are

(i.e.,

shall be) perfected."

(i.e.,

will be) saved."

is
(i.e.,

will

Cor. XV. 12. say some among you that there " or can be) no resurrection of the dead ?
1

" How

2 Pet.

iii.

II.

" Seeing

that

all

these things are

(i.e.,

shall be)

dissolved."

522

FIGURES OF SPEECH.
Pet. iii. 12. "And the elements are {i.e., Other examples may be seen in Matt. xi. 3.
2

shall be) melted."

John

vii.
i.

27, 33,
6.
1

34;
Cor.

viii.

58; 35
;

x.

17.

18;

xii.

26, 34;

xiii.

6,

27;

xvi.

16.

Acts

XV.

xvi. 5.

Rev.

xi. 5, etc.,

etc.

7.

The Present
24.

for the

Paulo post

fiitLirmn.*
(i.e.,

Matt. xxvi.

" The

Son

of

man

indeed goeth

will

soon

be gone, or given over), as

it is

written of Him."

So
18. U);

verse 45.
xvii.

Mark

xiv. 41.

Luke

xxii. 22, 37.

John
will

xiii.

3;

xiv.

3,

11, etc.

Luke
So

xxii. ig.

"Which

is

given

(i.e.,

which
Cor.
shall

soon have been

24.

given) for you."

also Matt. xxvi. 28.

Mark
I

xiv. 24.

xi.

Luke
promise of
2
1

xxiv. 49.

" Behold,
I

send
also

(i.e.,

soon have sent) the

my

1-^ather," etc.

Tim.

iv. 6.

" For
8.

So

John

xx. 17.
:

already

am

being poured (or offered) "

i.e.,

shall

soon have been offered up.

The Future

for the Past.

it

The

future

is

used for the past when

is

understood that the

thing or matter was future at the time of writing or speaking.

Ex. XV.

5.

"The
i.

depths

will

cover

(/>.,

have covered and

will

continue to cover) them."

Judges
Egypt and
I

ii.

"
it,

shall
{i.e.,

make

(i.e.,

made) you

to

go up out of

siiall

bring

svvare unto your fathers."

said
it

have brought) you into the land which When the angel spake this it was past:
future.
Israel) will

when Jehovah

was

Judges

V. 8.

" He

(i.e.,

choose

(i.e.,

he chose) new
affliction

Gods." For Deborah is speaking of the cause of the had fallen upon the People viz., idolatry.
:

which

in

Judges xxi. 25. his own eyes." 2 Sam. iii. 33.

2

" Kach
?

man

will

do

(/.f.,

did) wiiat

was

right

" And the

"
will

king lamented over Abner, and said,

(i.e.,

Will Abner die as a fool dieth

as

in A.\'..

Died Abner,

etc.).

Sam.

xii. 3.

" She

(i.e.,

did) eat of his

[i.e.,

own meat, and

lay)
in his

will

drink

(i.e., drank) of his own cup. and will lie and so she became unto him as a daughter."'

bosom,

This tense diflcrs from the simple or perfect future

by denoting

and

referring to something which will soon be past.

HETEROSIS (OF TENSES).

Isa. Ixiii.
3.

523:

"

shall tread

(/.e.,

have trodden)

."

as in the

rest of the verse.

9.

The Future

for the Present.

This
case

is

a case

in

which what was then future at the time of

speaking, remained, or remains, as a present fact.

is

The

present in this

often in the subjunctive or reflexive mood.

ii.

Gen.
parts
itself)

10.

" And
7.

thence

it

will

part

(i.e.,

gets

parted,

or

and becomes four heads."

xviii.

" I shall give (i.e., I do give) your priest's unto you as a service of gift " i.e., the gift at the time of speaking was future but, ministry remains an ever present gift.
office
:

Num.

Job
misery?
Ps.
Ps.
iii.

iii. 20. " Wherefore will " (?>., is light given).

i.

light

be given to him that

is

in

2.
;

"And
xxii.

in
;

His
xxv.

Law
1
;

he

will

(/.^.,

doth) meditate."
i.

So
be)

5 (6)

2 (3)

Matt.

xii.

31.

xxxi. 5 (6).

Hos.

2, etc.

"

Every

sin

and blasphemy

will

be

(i.e.,

may

forgiven to men.

Luke vi. 7. "Whether he 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).

Luke
I

xxiii. 46.

" Father, into thy hands

it is

shall

commend

(i.e.,

commend) my

spirit."

Rom. iii.

30.

" Seeing
10.

one God which

shall

(/.^.,

doth) justify."

The Future

for the Imperative.

is is

The Future
forcible

of the Indicative

by Hebrew idiom frequently used

the case, the Imperative
is

for the Imperative.

When
;

this

very

and emphatic not being so much a mere command as the assertion of a fact which could hardly be otherwise. All the ten

commandments

are in this form.

" T/iou ivilt not'' not

merely " shalt not."

soul,

Judges V. 21.

"

O my

thou wilt tread down strength

hast trodden

"

i.e.,
:

tread thou down (not, as " march on."

in A.V., "

down

")

or,

R.V.

So
I

Ps. V. 11 (12).
V.
13.

Cor.

" 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.

524

FIGURES OF SPEECH.
l\\
In

Hhtekosis

t)r

Pkrson and Xl.mijkr (Vhkbs).

make what is said more emphatic, Hebrew idiom sometimes chanj'es the number and person of the verb. In most of these cases the figure is correctly rendered in the A.\'., so that we
order to

need only

<ive

a few

examples which are there passed over.

1.

The
1

First

Person

for the Tliird.

Ecc.
reasoning
In
:

iii.

i8.

"
:

said in

my

heart according to the reasoning of

of

the sons of

men " i.e., according to the reasoning i.e., man says in his heart.
vii.,

man, or human
person,
is

Rom.

Paul, though speaking in the

first

saying

what

is

true of

all

who

share his experience

and not merely speaking

David

of his

own case
Spirit

as being peculiar or different from others.

Rom.
Holy
persf)n.

X. i8.

" But

say."
is

Who
now

says it?

But by the
in

what David

said

repeated by Paul

the

first

2.

The Second Person

for the Third.

{i.e.,

Isa.

i.

2g.

''They shall

be ashamed for the oaks which ye

they) have desired," etc.

For they desired them, of course ytt the persons addressed were equally guilty and are thus bj* the sudden change of persons charged
:

with the same

sin.

Isa. xlii. 20.

(i.e.,

"Seeing
in

many
(i.e.,

things, but thou observest

not":

he observes not) as
Jer. xxix. ig.

the rest of the verse.

they) would not hear."

Gal.

vi. I.

" But ye "Ye that are

spiritual restore

such an one,

in

the

considering thyself (instead of yourselves)." spirit of meekness, This is in order to emphasize the fact that those who are thus addressed stand each in the same individual danger.

3.

The Third person

for the First or

Second.
;

Gen.

xlix. 4.

then defikdst thou

Isa. liv.
I.

it

Because thou wentest up to thy father's bed he went (i.e., thou wentest) up to my couch."
the third person
is

Here
l.

rendered correctly

in

A.\'.

by the second.

Lam.
affliction."

iii.

'1

am

the

man,

he

hatii

{i.e.,

have)

seen

HETEROSIS (OF PERSOh' AND NUMBER).

525

Micah
address "

vii.

i8.

Here
The

we have

" his "

inheritance,

after

the

hUe thee."
4.

Plural for the Singular.

Gen. xxix.

27. "

Fulfil

her week, and

we

(i.e.,

I)

will give

thee

this also for thy service."

Num.
may
2

xxii. 6.

"

Peradventure

shall

prevail,

that

we

(i.e.,

1)

smite them."

Sam.

xvi.

20.

" Then
shall

said

Absalom
,

to

Ahithophel,

Give

counsel

among you What

xviii. 2.
?

Job
of

we

{i\e

1)

do

"
(i.e.,

"

How

long

Nvill it

be ere ye
I)

thou)

make an end
will
tell

words

mark, and afterwards we

ii.

(i.e.,

will speak."

Dan.

36.

"This

is

the dream; and

we
I)

{i.e.,

I)

the

interpretation thereof."

Mark
God
that
"
?

iv. 30.

" Whereunto shall we

(i.e.,
;

(i.e.,

liken the

kingdom of
testify

John
we

iii.

11.

" We

I)

speak that

we

{i.e., I)

know, and

(i.e., I)

have seen

John

xxi. 24.
i.

"And we " She

all

and ye receive not our

{i.e.,

{i.e.,

my) witness."
is true."^

I)

know
I,

that his testimony

Rom.
I

5.

" By whom we
15.
will

(i.e.,

Paul) have received grace and

apostleship."

(See also Heudiadys).

ii.

Tim.

be saved through the child-bearing

in faith," etc.

if

they

(i.e..

Eve and

her daughters) abide

5.

The Singular
is

for the Plural.

)

Num. xxxii. 25. " Spake "

;

(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 Scvir. This extraofficial

reading

is

the Textual
in

reading
of

in

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 sing, is put for the plural for here, agaiii,
the
:

Samaritan Text,

Targums

according to the

note

in
is

Dr.

Ginsburg's

Text,

the

verb

should

be

in

the

plural.
it

This
in

not only the reading according to the

Sevir,

but

is

the

Text of

many MSS.,
first

the Editio princeps

of the Prophets (Soncino, 1485-6), the

edition of the

Hebrew
9.

Bible (1488), the Targum, the

LXX.
xii. 7.

Syriac, and the Vulgate.

Ps.
Ixxiii. 7.

See also Est.

ix.

23.

Job

Prov. xiv.

1,

526

FIGURES OF SPEECH,
y. Hhtkrosis of Dbgree.

The Hebrew has no degrees of comparison other methods are adopted to express them. In the New Testament, while the language
; ;

in

the Adjective

hence

is

Greek, the thoughts

and idioms are Hebrew so that the Hebrew methods of comparison are frequently adopted and thus we have, by the use of Eiialla^e, (See under several examples of exchange in the expression of Degree.
Idiom).

1.

The

Positive for the Comparative.

is

Where
than,
it

the positive

used with the comparative particle

1/

(t^),

one sense a comparison, yet, in another and true sense, there is really no comparison at all for the use of the positive declares that the one case is so, rather than the other, which is not so.
implies that, though there

may

be

in

Ps. cxviii.
put confidence
is

8, 9.

"
"
:

It is

in

man

/>.,

good to trust in the Lord, rather than to the one is good, the other is not yea, it
;

accursed (see Jer.

xvii. 5, 7).
1

Matt.
than

xii. 7.

"

will

have mercy, and not sacrifice":

/>.,

rather

sacrifice.

is good for thee": i.e., (as in A.V.) it is But the meaning is that the one condition is good, and not the other. Hence it is expressed " rather than the

Matt,

xviii. 8.

"It

better for thee, etc.

other."

Mark iii. 4. " Is it lawful to do good on the sabbath-days or to do evil ?" i.e., more lawful to do good than to do evil. The evil His enemies did on the sabbath was in watching Him.
:

Luke

xviii.

14.

"1

tell

you. this

man went down

to his

house

justified ratlur

than the other."

A.\'.

Here, the

has ti'anslatcd

it

not as a comparative, but as

is

positive; supplying the

word

" rdtlicr," wliich

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 is concerning justification and
pr;iyer.

not about

See verse
vi. 27.

9.

John

" Laliour not

for the
life

the meat that endureth to eternal

":

meat which peiisheth, but for i.e., laJnutr more for tiie latter

than for the former, or ratlur than.

HETEROSIS {OF DEGREE).

527

John XV. 22. " If I had not not had sin " i.e., so much sin.
:

7.

come and spoken

is

to them, they

had

Cor.

iii.

" So
that

neither

the

planter anything,
i.e.,

nor the
in

waterer; but

God

maketh grow":

they

were nothing

comparison with God.

2.
1

The

Positive for the Superlative.

Sam.
:

smallest)

xvii. 14. David was the small one {i.e., the and the three great ones {i.e., the greater or greatest three)

"And

followed Saul.''
2

Chron.

xxi. 17.

"The
{i.e.,

small one

{i.e.,

the

smallest)

of his

sons."

Jonah iii, among them) to

Matt.
shortest
least in
V.

5.

" From

their

great

one

{i.e.,

the

greatest one

their small

smallest) one."

19.

"Whosoever
shall

therefore shall break one of

these

commandments and
same
X. 21.

shall teach

men

so,

he shall be called

the kingdom of heaven, but whosoever shall do and teach be

called

them, the

great in the kingdom .of heaven."

See under

Synceceiosis.

Heb.

"And
So
xiii.

having a great
20.

{i.e.,

highest) priest over the

house of God."

3.
1

The Comparative

for the Positive.

Tim.
or,

iii,

14.

" Hoping to come unto thee more

in

quickly "

i.e.,

soon

as in A.V., shortly.
i.

Tim.

18.

" And

how many
:

things he ministered to
;

me

in
:

Ephesus thou knowest better " i.e., well i.e., to well to need reminding of.
4.

or (as in A.V.), very well

The Comparative
32.

for the Superlative.

is

Matt.

xiii.

" Which
in

indeed

less

than (or least

of)

all

the seeds (which

men sow

the fields)."
is

Matt, xviii. i. " Who then heaven " or (as in A.V.), greatest.
:

greater

in

the

kingdom

of

John
{i.e.,

X. 29.

" iMy

Father, which gave them me,

is

greater than

greatest of) all."

I

Cor.

xiii. 13,

" But the greater

If in this life

{i.e.,

the greatest) of these

is

charity."
I

Cor. XV. 19.

all

"

only

we have hope

in

Christ,

we

are of

men more

{i.e.,

most, as

in

A.V.) miserable."

528

FK.iRF.S
5.

OF SPEECH.
for the
of"

The Superlative
'

Comparative.

John
before me).
;

i.

15.

For he was
is

first

me":
vi.
1
:

i.e.,

prior to

me
47
;

(A.\'.

So

the word Hrst

used

in

Mari<
xxi.

21

Luke

xix.

Aets

Rev. xxv. 2 earth " and Rev. xx. 6

xiii.
;

12; and perhaps Rev.

:

" the /cr///tT

heaven and
special

the fanner resurrection of the two foretold

in

in

the Old Testament and

the Gospels.

Not necessarily the

in
1

resurrection of the Chuixli of

God
So

revealed

Thess.

iv.

IG.
it

John
Hrst of
2

XV. 18.
i.e.,

"
3.

If

the world hate you, ye

1

know
1

that

hated
12.

me
i.e.,

you":

before you.

Cor.

xiv. 30.

Tim.

v.

Thess.
it.

ii.

"
*'

Kxcept there come the aposlacy Hrst":

before
1

John
we

iv.

19.

We

love

Him

because

He

Hrst loved

us"

i.e.,

before

loved Him.

\'l.

HhTBKOSIS

Ol--

N'l.MKHK.

1.

The Singular

for the Plural.

Gen.

iii.

8.

"

Hid themselves from the presence of the Lord

(i.e.,
;

or, perhaps, tree in trees) of the jarden " the sense of tree-growth or " a wood " as we speak of a collection of

God

amon(st the tree

trees.

Gen.
Ex.

xlix. 6.- " In their anj^er they slew a

man

{i.e.,

men) and
"

in

their self-will they

houghed an ox
A.\'.

(i.e.,

oxen)."

xiv. 17.

Here, the
a
I

has taken the singular " chariot

it

as

though put for t)ie plural. But it is a question whethei* case, owing to the alternate structure,
Pharaoh.
b His host. Pharaoh's chariot.
;

be so in this

(I
I

6
I

His horsemen.
:

Ex. XV.
riders."

I, 21.

"The
"I

horse and his rider"

i.e.,

horses and their

Ex.

xxiii.

28.

shall

send

tiic

hoinet

before

thee":

re.,

hornets (without the

article).
is

Lev.
/III

xi. 2.-

"This

the beast wiiich ye shall eat "

i.e.Jluse (ire

Iniist.t, ;is

in A.\'.

Cor.
in

xi. 26.

" Dangers
(i.e.,

in

the city

{i.e.,

cities,

or city-dangers),

dangers

the wilderness

wildernesses, or wilderness-dangers)."

HETEROSIS (OF NUMBER).

1

529

Cor.
:

vi. 5.

" One
xxi.
v. 6. 7,

who
31.

shall

be able to judge between his

brother "

i.e.,

his brethren.

Prov. Rev.

See also Num. xvii. 22; Hos.

all

Deut. xx.
ii.

19.

Sam.

xix.

41

(42).

Jonah

(4), etc.

xxi. 21, " street " for streets.

Also often
evil spirits.

And in New Testament, " demon " and " wicked

See John
viii.

ones " means

the

demons and
is

44,

and

Eph.
Deut.

vi. 16.

In

Pronouns the singular

Josh.
ii.

frequently put for the plural.

iii.

See

xxi. 10.

4.

2 Kings

3.

Ps. xxxv.

8.

Phil.

iii.

20.

2.

The

Plural for the Singular.

This

is

so put

when great
is

excellence or magnitude

is

denoted.

thus called to the importance of the thing or matter concerning which the statement is made.
attention

Our

Gen.

iv. 10.

Lev. xix.

" Bloods " shall 24. "

:

i.e.,

much

blood.

It

be holy to praise the

Lord
:

withal."

Heb. (margin), it shall be " holiness of praises to the Lord " i.e., 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 See under Prosopopccia. of Jehovah.

Gen.
2 Kings
2
I

xix. 11.

"And they smote

:

the

men

that were at the door

in

of the house with the blindnesses "

vi. 18,

i.e.,

with intense blindness (as

the only occurrences of this word).

28.

Sam.

iii.

"

Bloods "
3.

i.e.,

Chron.

xxviii.

much
:

blood. blood.
:

i.e.,

Ps. xxii. 3 (4). Thou that inhabitest the praises of Israel " the loud or perfect praise.

" O

"

Bloods "

i.e.,

much

Ps. xxviii.
strength of

8.

" The
:

Lord

is

their

strength,

and he

is

the
of

salvations "

i.e.,

great saving

strength or strength
" his strength," but
is

great and mighty salvation.

The margin has

in

^th

stands for
in

"iDI^b

written defective for plene, as

some ancient versions and noted

is
:

R.V.

margin.'''

shown and preserved The meaning

thus

"

Jehovah
is

is

the strength of his people.

And He
Ps.
helps or healths "
salvation.
*

the strength of great salvation of His anointed."

;

xlii. 5 (6), II (12)

:

xliii. 5.

"

shall yet praise

him

for the

i.e.,

the wonderful help, great deliverance, or great

See Dr. Ginsburg's edition of the Hebrew Bible.

SSO

FIGURES OF SPEECH.

Ps. xlv. 15 (16). " With gladnesses and rejoicing shall they be i.e., with great ^ladness and rejoicing. broujht "
:

Ps. xlvii. 6

(7).
(4).

Ps. xlix. 3

" Praises " " My mouth

i.e.,

great or loudest praise.

shall

speak wise things":

i.e.,

great

wisdom.
Ps.
li.

17 (19).

"The

sacrifices of

God":

the great sacrifice of

God

is

a broken

spirit.
I (2).

Ps. Ixxxix. wondrous mercy.

Ps. xc.
i.e.,

"

will sing of

the mercies "

xii.
1.

i.e.,

the great and

3.

So

often in N.T.,
if

Rom.

2 Cor.

i.

10.

" And
14.

by reason of strengths (or excellencies)

confess thee,
I

"

of s;reat strength.

Ps.

cxxxix.
{i.e.,

"

will

wonders

with great w^onder)

because that (with) have been distinguished, and

wonderful are thy works."

Ps. cxliv. 7. " Send thine hands from above rid me and deliver send thy gracious protection and great delivering power. i.e., me is actually the Textual reading, not only in some Manusingular The scripts, but in the Editio princeps of the Hagiographa (Naples, 148(S-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.

Hebrew

Bible.

Ecc.
Isa.

V.

(7).

xxvi.

2.

" Vanities" great vanity. " Which keepeth truths

:

i.e.,

"

i.e.,

the great

and

important truth of God.

Isa. Iviii. 11.

" In droughts " " spake unto thee Jer. xxii. 21.
:

i.e.,

in great droiiglit.

in

thy prosperities

(i.e..

in

thy

great prosperity), but thou saidst,

will

not hear."

Lam. Lam.
Ezek.

i.

9.

iii.

"Wonders " 22. " of the

:

i.e.,

a great wonder.
i.e.,

It is

Lord's mercies":
bloods":
i.e.,

great mercy.

xxii. 2.

"The city of the

the city where so

much

blood has been shed.

17.

Ezek. XXV.

"Vengeances"
xciv.
1.

i.e.,

great or terrible vengeance.

See A.V. margin and Ps.

Ezek.

xxviii. 10.
18.

" Deaths"
i.e.,

i.e.,

the awful death.

"Mercies": Dan. Matt. xxvi. 65. "Then the

ii.

great mercy.
his clothes":
i.e.,

High Priest rent

his great robe of office.

HETEROSIS (OF NUMBER).

531

John
blood
;

i.

13.

"Not
"

of bloods":

i.e.,

not of the best or purest

or not of the very best of

i.

human
"
1
:

parents.
i.e.,

Acts

7.

time and season.

Rom.
1

xii. i.

Cor. XV. 29.

" Mercies": has been

It

Times or seasons So 1 Thess. v. 1.

i.e.,

the great and important

vi. 15.

Tun.

Tit.

i.

3.

great mercy.
in this

suggested that
"

passage

we

have the plural for the singular.

baptized for the dead?" (plural)

What

shall

they do which are

put to death.

i.e.,

for Christ,

who was

But see
2

this passage
3.

Cor.

i.

Heb.

ix. 12.

Mercies great mercy. Into the holies": the most holy

" "
:

under Ellipsis (page

i.e.,

41).

"

i.e.,

place.

Heb. Heb.

ix.

23." With
;

better sacrifices

than these "

i.e.,

one better

and greater sacrifice

x. 28.
i.

for Christ offered only

:

one

sacrifice.

Jas. Father who

1

17.
is

" Without mercies " " Father of lights "

all

i.e.,

without the least mercy.

true light.

i.e.,

Hence, the

the source of
3.

true light (being the genitive of origin).

:

Not as being lords over God's heritages " i.e., great heritage. The word " God " is repeated, by Ellipsis, from verse 2, and presents the same truth as Acts xx. 28. " Neither as lording it The R.V. is a gloss and not a translation
Pet.
V.

"

is that God's People and that no man has a right to assume It is Peter who says this by the Holy lordship or headship over it. Spirit. The Greek is twv kAv/pojv (ton kleeron), the word from which we have the term " clergy.'" So that man's thought is just the opposite of God's. Man's thought is that the people are not to lord it over the This is just the clergy but that the clergy are to lord it over them. opposite of what is taught us and impressed upon us by the use of this figure in 1 Pet. v. 3, where the truth is that the clergy are not to

over the charge allotted to you."

are His great inheritance
;

The great

point

lord

it

over the
iii.

laity.

2 Pet.

holy, weighty,

II. "In holy conversations and godlinesses": and solemn conduct and piety.
:

i.e.,

Certain words are generally plural

e.g.,

alwve^ (aiones), ages.

This
as a

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,

whole.
ever

Hence we have ets rov alcova (Matt. xxi. 19. John vi. 51, 58.
eis
;

(eis ton
1

aidna), nnto the age or for

i.

Pet.

25 from

Isa. xl. 8, etc.).

i.

And
i,

Tovs aiwvas (eis tous aidnas), nnto the ages

(Luke

33.

Rom.

25

ix. 5.

Heb.

xiii. 8, etc.).

532

FIGURES OF SPEECH.
Ovpavol
(ourivioi), heavens, is jenerally plural
;

a usage arising from

the

Hebrew idiom where

the word

is

dual.

It

is

always plural

in

the

kingdom of heaven," where " heaven " is used by Metonymy The Hebrew idiom is sometimes rendered thus, (q.v.) for God. idiomatically, " kingdom of God." sometimes literally, and
phrase "

See under Idiom.

3.

Sometimes the plural

is

put for an indefinite number,

or for one of many.

In this latter case the

word

"

one "

is

to be supplied by Ellipsis.

Gen.
Gen.
which

viii. 4.

"The mountains": "The

cities in

i.e.,

one of the mountains, or one of

the great mountain.

xix. 29.

which Lot dwelt":

i.e.,

in

cities.

Judges xii. Neh. iii. 8.

i.e.,

Here the words ''one of" are supplied " Uzziel the son of Harhaiah, of the goldsmiths":
7.

in italics.

of one of the goldsmiths.

Job
graves "
:

xxi. 32.
i.e.,

" Yet
19).

shall

he
:

(the wicked)
i.e.,

be

brought to the

to o)ie of the graves

20.
iv.

his grave.

Matt. ii. meant (see Ex.

" They
Christ.

are dead

who

seek," etc.

only Herod

is

Matt.
one
is

ix.

8.

"Which

gave such power to

men

(pi.)."

Only

meant,

viz.,

Transition or
In these cases,

Change from the Singular

is

to the Plural.

it

not so

much
is

that one

number or person

is

exchanged

for

another as that there

a sudden change from one to

the other, calling our attention to

tlic

truth taught by this change.

See under Anaeoliithon.

Ex.
that ye

"And that thou maycst tell in the ears of thy son X. 2. may know how that am the Lord." Ps. xiv. I. "The fool hath said in his heart, Tiicrc is no God.'
.

They

are corrupt," etc.

ii.

Isa.

20.

" In that day

shall a

man

cast his idols

which

they have made each one for himself to worship."

Gal.
spirit of

iv.

6-8.

" Because
. .
.

ye are sons, (jod hath sent forth the

.
. .

His Son into your hearts

W'heiefore thou art no more

a servant, but a son

Hcjwbcit, then, wiicn vc

knew not

God,'' etc.

HETEROSIS (OF GENDER).

Gal.
spirit of
vi.
I.

533

" Ye which are spiritual restore

15.

such an one
3, etc.

in

the

meekness; considering thyself." See also 1 Thess. v. 1-10. 1 Tim, ii.

Rev.

i.

VII. Heterosis of Gender.

(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.

As

the

Hebrew
used,

masculine

is

1.

The Masculine

for the Feminine.

Acts
(in the

ix. 37. " Whom when they had washed." Here, though Greek) the masculine " they " is put, women are meant. ix.

Heb.
i.e.,

16,

17.

"The
is
:

testator," 6 Sta^e/xevos {ho diatheminos)

;

the covenant-maker,
it

masculine

but the word for sacrifice, to

is

which

refers, is

feminine

yet the masculine

it

used, because the

would have been feminine to agree with sacrifice (7} Ova-ia., Jiee tJiiisia). Thus, though the Greek word is feminine, the Heb. ni'l is masculine, and 6 StadefjLLvos agrees with the Heb. tJiouglif, rather than with the Greek word. (See pages 69 and 493).
sacrifice
2.

was Christ Himself; otherwise

The Masculine

for the Neuter.

is

Gen. him (man)

ii.

18.

"He

to be alone.

is not good": i.e., it See also Ps, cxix. 65.

not a good thing for 20;

vii.

Isa. v.

15.

He the Spirit of truth is come. He will guide you into all truth, for He shall not speak of Himself; but whatsoever He shall hear that shall He speak, and He will show you
John
xvi. 13.

"When

things to come."

Here, though the word " Spirit " is neuter, the pronouns are masculine, and this is so put in order to show and impress upon us that the Holy Spirit is a Person.
3.

The Feminine
evil

for the Neuter.

Gen.
it

1.

20.

" Ye thought
is

(fem.) against
i7T

me, but God meant

that
:

unto good (fem.)."

its

While the masc.

is

generally used for moral

viz.,

evil,

feminine Jl^T
evil.

used for the consequence of

(masc.) for good " Ps.
xii.

physical

So
;

here,

the feminine denotes mischief, hurt

it
:

"

Ye
to

meant me harm
turn
it

but

God meant
Job
v. 9.

i.e.,

meant

to good.

So

also

xxvii. 4.

534

FIGURES OF SPEECH.
Also for the use of pronouns (see Gen. xv. 6
;

xliii.

32.
11.

Ex.

x. 11.

Num.

xxiii. 23.

Ps. cxviii. 23.

Matt.

xxi. 42.

Mark

xii.

4.

The Neuter

for the

MascuUne or Feminine.
is

Matt.
in her."

i.

20. " For

i.

that (neut.) which

conceived (or begotten)

So LuUe
xviii.

35: "that holy thing."

Matt,
(neut.)

ii.

" For the

:

Son

of

Man

is

come

to save that

which was lost"

i.

i.e.,

lost sinners, of

both sexes.
of

John

46

Nazareth?"

" Can there any good thing (neut.) come out (47). The words were spoken with reference to Christ.
6.^

John
and that
that

iii.

" That
is

(neut.)

which

is

born of the flesh

is

is

flesh

(neut.)

which

born of the Spirit

spirit."
is

used to agree with the word " thing," though person

The neuter is meant because

:

which

is

born of the flesh or

spirit

is

rather the fleshly or

:

spiritual nature,

includes

than the man as an men and women. Heb. vii. 7. " And without all

individual

but also, because

it

contradiction the less (neut.)

is

blessed of the better."

See also Luke

i.

xvi. 15.

John

vi.

39 (compare verse 40).

Cor.

27, 28.
I
I.

John i. Him who was. I John V.

" That which

i.

was from the beginning,"

1,

etc.:

i.e.,

Compare John
4.
is

14.
is
:

" For whatsoever (neut.)

begotten of God."
but
it is

That

this refers to persons

clear from verses 1-5

put neuter both

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
included.
I

John

V.

8.^

" There

are three

tliat

bear witness

in

earth,

the spirit (neut.), and the water (neut.), and the blood (neut.), and these
(masc.) three are one."
is

Because persons are meant, the pronoun

masculine, though the other words are neuter.

HYPALLAGE
Hy-paV -la-gee,
sciii), to

or,

INTERCHANGE.
and
aAAacro-eii/ (allas-

hitevchange of Constniction.
vTraXXayt],

from iVo

(hypo), under,

change.

An

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
another, so that what
In the case of
is

said of or attributed to one thing ought to be

said of or attributed to the other.

two nouns
in

(the latter in regimen), they are inter-

changed

in sense,

not as

Antiptosis (where the former

becomes an

adjective instead of the latter), but they are reversed in order or con-

struction 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 would be (by Enallage) the qualifying word a hunting man of strength but, by Hypallage, there is an Interchange, by which the noun becomes the adjective a mighty hunter.
: ; :

Gen. xxix.
i.e.,

14.

"

And he abode
;

with him a month of days "

the days of a month

a calendar month.

A.V.

"

The space

of a

month."

Lev.
in

xii. 4.

" The blood of

3.

her purifying " or " purgation "

i.e.,

the purgation or cleansing from her blood.

Deut.
Josh.
2

xii.

"The "

graven images of their gods":

i.e.,

their

gods consisting of graven images.

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.

xii. 27.

the city of waters

" lest

"

i.e.,

taken or cut

have fought against Rabbah and have taken Verse off the waters of the city.
city, for

28 shows he had not taken the

I

Joab says to David, come

take the city."

536

FIGURES OF SPEECH.
When,
I

therefore, in verse 26,

it is

said he " took the royal city,"

it

must mean the royal part of the

Kings

xvii. 14.
{i.e.,

"Thus
the

city,

where the king

resided.

saith the

Lord God
fail."

of Israel:

The

harrel of meal

the meal in the barrel) shall not waste, neither

(i.e.,

shall the cruse of oil

oil in

the cruse)

Neh.
Est.

X. 34.

" For

the offering of

wood

"

i.e.,

the

wood

for the

offering, unless

it

mean the

free supply of
in

wood.
i.e.,

ix. 19.

"That
27.

dwelt

the cities of the villages":

in

the villages belonging to the cities.

Job. xxxi.
A.V. renders
it),

" Or

my hand

hath kissed

my mouth

"

i.e.

(as

my mouth

hath kissed

my

hand.

Ps. xix, 13 (14). " Keep back also thy servant from presumptions sins " i.e., keep back presumptuous sins from thy servant, " let them
:

not," etc.

Ps. cxxxix.
be any wicked way
I

23, 24.
in

" Search me, O God (El)

me
in

and see
:

if

there,

way everlasting " i.e., sec if be in any~\vicked way. The Heb. is "a way of grief: " where grief (the effect of a wicked way) is put (by Metonymy) for the wicked way
me, and lead
the

which causes

it.

See Metonymy.
23.

Prov. xxvi.

"

Burning

lips

and a wicked heart are

i.e.,

like a

potsherd covered with silver of dross"-:

Jer. xi. 19.
dish.

dross of

silver.

"

knew not that they had devised devices against

in his

me, saying. Let us destroy his dish

food "

i.e.,

the food

in

his

Ezek.
in

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."

Matt.
from

viii. 3.

" His leprosy was cleansed "

Or perhaps
leprosy
it.

i.e.,

he was cleansed
of the

his leprosy.

is

put (by Metonymy

adjunct) for the person diseased with

See under Metonymy.

:

Acts
life.

V. 20.

"All

the words of this life"

i.e., all

these words of

Rom.

V. 17.

"Abundance

of grace":

i.e.,

abounding grace (not

the body of this
;

gracious abounding).

Rom.
death
?

vii. 24.

"Who
until this

shall deliver
in

me from
die,

"

i.e.,

this

body of death (as

A.V. margin)

or, this mortal,

dying body.
glorified, shall

Not

mortal body shall

or be changed and

the saints be delivered from their conflict between the

It

old

and the new natures.

cannot be accomplished by vows or

HYPALLAGE.
resolutions, or by discipline, which
is

537

the fond idea and aim of

to Keswick.

all

who

are ignorant of this teaching, from

Israel, which followed after the law of i.e., to righteousness, hath not attained to the law of righteousness "
ix.

Rom.

31.

" But

Rome

the righteousness of the law.

Rom.
Illyricum,
filled,
I

XV. 19.

" So that from Jerusalem, and

fully

round about unto

:

preached the gospel of Christ " i.e., I have with the gospel of Christ, Jerusalem and round about, etc.

have

Cor.

iii.

7.

"

If

the

ministration
It

(or

ministry)

of

death

written and engraven in stones."

was the
"

letters,

not the ministry,

which were engraven on stones.

Gal.
vi. I.

"

The

spirit of

meekness

i.e.,

meekness of

spirit.

Eph. i. g. His will." The word jxva-Tt^piov (iiiusteerion) rendered mystery always means a ^secret. And here it is the Secret pertaining to God's purpose i.e., the Secret which He hath purposed or, by the figure Hypallage, His
: ;

" The mystery of

Secret purpose, because the noun

instead of the word which qualifies.
In Judith
ii.

in

regimen

is

the word qualified

we have the remarkable

all

expression:
all

nezzar " called together

his servants,

and
:

his great

Nebuchadmen, and

communicated with them his seeret counsel " i.e., the secret of his will. The word ixva-rqpiov is the same in each case, but in the case of Nebuchadnezzar it was the secret of his ftovXij (boulee) i.e., his will, because he had determined it while in Eph. i. 9, it is the secret of God's OkXi-jiio. {theleema) Hence the meaning is i.e., His will, because He desired it.
:

"

God's secret purpose or counsel."

they which are called might receive the promise of eternal inheritance " i.e., the eternal inheritance which
ix. 15.
.

Heb.

"That

had been promised.

Heb.

ix. 23.

Here, the

purification attributed to the heavenly

things really applies to those

who
is

shall enter

as

is

clear from the

former part of the verse.

Jas. ii. 17. "Faith ... has such faith is dead.
Jas.
will "
:

dead":

i.e.,

the

man who

says he

iii.

4.

" Wherever

the

impulse

of

the

steersman may
pilot) listeth.
:

i.e.,

as in A.V., whithersoever the governor

(i.e.,

Rev. xxi. 24. " And the nations of them that are saved " them that are saved of the nations. Compare vii. 9 and xix. 14.

i.e.,

METONYMY
TJic Cliaui^c

or,

CHANGE OF NOUN.
niiotlicr

of one Xoiin for

Related Noiui.

Me-toii

'-y-iiiy.

from

/iera (tueta), indicating cliniige,

Sometimes pronounced Met -o-Jiyui-y. Greek, .McTOii'i'/jtia, and ovo/xa (oiionia), a naiiie or, in
;

grammar, a uouu.

Metonymy

is

a figure by which one

it

name

or noun

is

used instead

of another, to which

stands in a certain relation.

The change
The names
stands
in

is in

the noun, and only in a verb as connected witli

it.

the action proceeding from

of persons are put by

a special relation to them.

Metonymy for something which Thus we speak of " a stanhope"

; ;

(carriage),

Brougham
Thus

from the Hon. Mr. Stanhope " a brougham," from Lord " boycotting," from Capt. Boycott a " blanket,'' " negus,"
;

a " spencer," a " d'oyley," etc., from the respective inventors.

it

will

be seen that Metoiiyniy

is

not founded on resemblance,

but on relation.

When we
a hand, but
writes.

say that a person writes " a bad hand,"

we use

we do not mean the noun " hand " for the characters which it
of the Cause, of the Effect, of the

Subject,

Metonymy is of four kinds and of the Adjunct.

viz.,

i.e.,

I. Metonymy of the Cause is when the cause when the doer is put for the thing done or,
; ;

is

put for the effect

the instrument for

that which is effected duced by the action,

I

or,

where the action

is

put for the effect pro-

I.

Metonymy

of the Effect

is

the opposite of the above

when the
put
;

effect is put for the cause.

III.

Metonymy

of the Subject
it:

is

wiien

the

subject

is

for

something pertaining to

as

tiie

possessor for the possessed

'

the

thing signified for the sign,

IV.

Metonymy

of the Adjunct, on
is

the contrary,
itself.

is

when

that

which pertains to anything

put

foi"

the thing
a
;

Some grammarians have added

antecedent
is

fifth

Metonymy, where the

it

put

for

the

consequent

but

really

belongs to

Metonymy

of the Cause.

METONYMY
The
following
is

(OF

THE CAUSE).
now

539

the complete outline of the figure

to be

treated of:

METONYMY
I.

Of the cause.
i.

The person

acting for the thing done.

for the thing effected.
it.

ii.

The instrument

iii.

The thing or The material

action for the thing produced by

for the thing

iv.

made from

or of

it.

II.

Of the effect.
i.

The
The The

action or effect for the person producing

it.

ii.

thing effected for the instrument or organic cause

of
it.

iii.

effect for the thing or action

causing

it.

iv.

The thing made

or produced.

for the material

from which

it

is

made

III.

Of the subject.
The
subject receiving for the thing received.
for the contents. for the thing possessed.
it.

The container
iii.

The possessor The

iv.

object for that which pertains or relates to

V.

The

thing signified for the sign.

IV.

Of the adjunct.
The accident
The contents
iii.

for the subject.

for the container.

The time
about

for the things

done or existing
its

in
;

it.

iv.

The appearance
it

of a thing for

nature

or,

the opinion

for the thing itself,

it.

v.
vi.
vii.

The The

action or affection for the object of

sign for the thing signified.

The name
thing.
I.

of a person for the person himself, or the

Metonymy of the CAUSE.

for the effect
(ii.)
;

(i.)

This is when the cause is put The person for the action
;

and

it is

of four kinds
I

The instrument

for the effect

540

FIGURES OF SPEECH.
The
thinf?

(ill.)

or the action for

its

product

and

(iv.)

The material
order
:

cause for the mutter made.

We will

consider these

in their

and

the examples themselves will explain the meaning and use of the figure.
i.

Tlw person acting for

for the gifts

the tlii)ig (tone.

Spirit.

1.

The Spirit
iii.

and operations of the

John Him":

34.

" For

Gcxl giveth not the Spirit by measure to

Spirit.

y.t'.,

the gifts and operations produced by the

is

The

and cannot, therefore, be measured out or given by measure. The "measure" must consequently mean the measure of His power or gifts bestowed.
a person,

Holy Spirit

John
(i.e.,

vi. 63.

"The words that

speak unto you, they, are

spirit

the gift and operation of the Spirit of God), and they are
life)."

life {i.e.,

they give and produce divine, spiritual and eternal

Acts

xix. 2.

Here, this must

"Did ye on believing mean the wondrous gifts

receive the Holy

Ghost?"

of the Spirit, because they

Verse 6 also shcnvs that this must be

are

had already received Him, or they could not have believed at all. so, for the very gifts and powers

named and
I

exercised.
12.

Cor. xiv.

" Forasmuch as ye also are zealous of

and
gifts

spirits "

and revelations. Here, the A.\'. has actually so rendered the figure, and put the literal Greek in the margin So verses 26 and 32.
i.e.,

of spiritual powers

Cor. xiv. 32.

"The spirits
:

(i.e.,

the spiritual gifts) of prophets

are subject to prophets"

i.e.,

they are able to use them to edification

in

according to the instructions given

Scripture.
Spirit)

Gal. iii. 2. " Received ye the Spirit (i.e., the gifts of the by the works of the law, or by tiic iicaring of faith ?"
Verse 5
:

" He, therefore, that ministereth to you the Spirit

{i.e.,

the gifts of the Spirit) and worketh miracles

among

you," etc.
i.e.,

Eph.

V.

18.

"Be

filled

witli

the Spirit":

nnt 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.
in

V. ig. "

Ouench

not the Spirit":

gifts.

i.e.,

do not hinder

in

yourself or

others the use of spiritual

METONYMY
The verb
for mortal
to

(OF

THE CAUSE).
(sbcnniiini), to
to

541

quench

is

(j(3ivvv}XL

put out, and always

It is
:

of extinguishing a light or

fire

hence,

extinguish^
Spirit of

impossible

man

to extinguish the

Holy

God

so that there

must be a figure here. That figure lies not in the word "quench," but These in the word " spirit," which is put for tlic gifts of the Spirit. 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
is

clearly the subject of the exhortation

in

for the very next

is to be obeyed do not treat them with contempt or scorn ; This is the meaning of i^ovOeveo) do not neglect or disregard them. (e.wutheneo) (see 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 xvi. 11. Gal. iv. 14, where it is rendered despise : and 1 Cor. vi. 4, to be least esteemed ; and 2 Cor. x. 10, contemptible).
it

sentence goes on to speak of the manner

:

which

" Despise not prophesyings "

2.

The Spirit
fying

is

put also for His quickening, regenerating and sanctiin

work

man,

in creating

the

new nature with

its

spiritual desires

and powers.
:

Ps. li. lO (l2). " Renew a right spirit within me " workings of the Spirit by which alone true obedience God. See Ezek. xi. 19. Eph. iv. 23. Rom. xii. 2.

i.e.,

the Divine

is

rendered to

Johp

iii. 6.

"

That which

is

born of the Spirit

" spirit " is used,
(q.v.,

is spirit."
it is

Here, the second time the word

sense, by the figure of Antanaclasis
it is

in

a different

page 286)
i.e.,

put for the

nature, in

efi"ect
all its

of the Spirit's operation:

and by Metonymy the New man, the

is

New

manifestations.
viii.

This

New

nature

constantly
is

spoken of as " spirit" (see Rom. spoken of as " flesh."

1-15), just as the

Old nature

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, 4,
V.

3; xxvi. .41. Acts

;

xvii.

16;

xix. 21

xx. 22.

Rom.

i.

9.

Cor.

vi.

20.

Pet.

iii.

4, etc.

Rom.
Holy
us)
Spirit,

viii.

2.

" For

the law of the spirit of

in the

life

(i.e.,

not the

but His life-giving work

New

nature created within

hath made
*

me

free

from the law of

:

sin

and death."

See
xi.

its

occurrences
it is

Heb.

34,

where

Matt. xxii. 20. Mark ix. 44, 46, 48. Eph. vi. 16. rendered " quench " and Matt. xxv. 8, where it is " gone
;

out, or going out " (marg.).

542

FIGURES OF SPEECH.
The Law
broujht the knowledge of sin
Spirit has freed
I
;

and

its

wages

death.
a totally

But the work of the Holy

given

me from

that Law, and has

me

new

nature, by which

serve and obey

Him from

different motive.
3.

The Spirit

is

put for special and extraordinary operations of the

Spirit acting externally in various ways, publicly or privately.

Num.
will

xi. 17.

"

will
:

take of the spirit which

is

upon thee and

put

it

upon them

"

i.e.,

not the Person of the Holy Spirit, but

His operations, enabling Moses, and afterwards the seventy elders, to

rule the People.

The
time
;

history goes on to
I

tell

how Joshua would have had two

official

of

them

forbidden

True specimen of

religion to-day,

ever ready to forbid the use of spiritual

of the ordinary course
!

and through all powers and gifts that

come out
till

Eldad and Medad are types of what has been true from that time
the present day.
2
;.f.,

Kings
;

ii.

9.

" Let a double portion of thy

gifts, spiritual

of thy miraculous

powers.

It

spirit be upon me" was so: and it was

in

so shown

for while Elijah's miracles

were

eigJit

number, Elisha's

were
"

sixteen.

an excellent spirit was in him i.e., the wonderful and extraordinary operations of the Spirit were manifest in him.
V. 12
vi. 3.
. . :

Dan.

and

"Because

John

vii. 39.

"This spake he
in

of the Spirit"

i.e.,

this outflow

of spiritual

power mentioned
17.
i.e.,

verse 38.

person could not flow

out from another person.

Luke
of Elijah "

i.

" And he shall go before him

the

in

the

spii-it

and power
in

same w(Miderful

spiritual

power should be
in

John

as

was
in

in Elijah.
i.

See under Heiuliadys.

Luke
i.e.,

80.

" And the child grew and

in
fill

waxed strong

spirit "

the special and peculiar manifestations of the Spirit.

i.

So
:

ii.

40.

Acts
shall

5.

" Ve shall

be baptized with the Holy Ghost"

i.e.,

ye

be immersed

spiritual

"power"

(see verse 8),

which

shall

cover you as well as

you and flow out from you.

Acts

vii. 51.

"Ye

do always

resist the

Holy Ghost":
Spirit's voice in

i.e.,

the

testimony of the Holy Spirit as given by the prophets.

resisted the prophets,

Their fathers

and would not hear the

them

Sec Ninnl'cr

in Scri/^tiirc,

by the same author and publisher, pajje 202.

METONYMY
and now
they, like their fathers,

(OF

THE CAUSE).

543

were resisting the same testimony as

in

given at Pentecost, and since then cuhiiinating

Stephen.

The Holy Ghost

in

His testimony

is

always resisted by the natural

is dvrnriTiro)

man

i.e.,

opposed by him.

He

cannot, of course, be resisted in the

sense of being successfully repelled.

(antipipto), to fall against, oppose.
It

The Greek word here

occurs only here, but the context

clearly

shows the nature and character of the opposition, the reference to the "ears " indicating that they refused to listen to His testimony.
natural ear
is is

The
"

opened
2

"

by

One who

always closed against the Divine testimony, until is stronger than the strong man armed.

it

Cor.

iii.

6.
:

" Who hath made us competent ministers also of the

{i.e.,

New Covenant
but of spirit

not of letter

the Divine

{i.e.,

the ministration of the Spirit, verse 8

in

Law of the Old Covenant), the New

:

Covenant as contained
4.

the Gospel)."

The Spirit

is

put also for special revelations and visions com-

municated by Him.

Ezek. xxxvii.
carried
2

i.

"The
{i.e.,

hand of the Lord was upon me, and

me

out in the Spirit of the

ii.

Lord

"

i.c,

in a vision. in

Thess.

2.

" That

ye be not soon shaken

mind, or be

troubled, neither by spirit

by a revelation professed to have been

{professed to be spoken by ns), nor by

received by the Spirit), nor by

letter as

word

has set

in."

from us {said to be written by iis), as that the Day of the Lord For the meaning of this last statement, see the next

verse under Ellipsis, pages 52 and 53.

I

John

iv.
is

1-3.

" Beloved,
:

believe not every spirit

{i.e.,

every

doctrine that

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 (or of demons and evil spirits) because many false prophets are

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

spirit (or doctrine)

is

that confesseth not

in

{i.e.,

that does not teach)

;

that Jesus Christ

{i.e.,
;

come

the flesh

is

not of

God

and

this is that
it

teaching) of Antichrist

whereof ye have heard that

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
(s and S) in this passage shows that the translators did not perceive the Metonymy here used.

544

FIGURES OF SPEECH.

Rev. i. lo. "I was in spirit," Here the A.V. uses a capita! and not a small one as in chap. iv. 2; xvii. 3, and EzeU. xxxvii. 1, " 1 became in a spiritual vision or etc., but, the meaning is the same. received a spiritual revelation;" which was afterwards ecstasy; or, written down. See also Acts x. 10 and xxii. 17, and 2 Cor. xii. 2, where similar visions and revelations are called a " trance." There is\ great divergence of the use of small and capital letters in all different
S,
I

versions.
5.

Parents and Ancestors are frequently put for their posterity, and for children and the name of the stock or race is
:

put for the patronymic.

jfapliit

and

SItciii

are put for their posterity (Gen.

ix. 27).

jfncob and Israel for the Israelitish people (Ex.

xxiv. 5, 17.

v. 2.

Num.
;

xxv. 21

Deut.

xxxiii. 28.

Kings

xviii.

17, 18.

Ps. xiv. 7

cxxxv.

4.

Amos

vii. 9).

Isaac for the people of Israel

(Amos

vii. 9). ix.

Esau

for the people

is

descended from Esau (Rom

13).
;

who is descended from David and therefore especially of the Messiah, who was of the seed of David according to the flesh (Ezek. xxxiv. 23). Compare Rom. i. 3; ix. 5.
Dill id

put for him

Abrahani
thee shall
xii.

is

put for Christ by the

same

figure of Mito)iyiiiy.
i.e.,

" In

all

families of the earth be blessed":

in

Christ (Gen.

3;

xviii.

18).

So
iii.

Isaac, xxvi. 4;
8, 14, 1(S.

and Jacob,
xxii.

xxviii. 14.
Ixxii.

This

is
iii.

explained
25,
2fi.

in

Gal.

Gen.

18.

Ps.

17.

Acts

6.

The

\\'riti:r is put for his writing or book.

Luke
prophets

xvi. 29.

"They
Acts

have Moses

(i.e.,

his writings)

and the

(i.e.,

their writings); let

xxiv. 27.

them hear them."

;

See Luke
7.

xv. 21

xxi. 21.

2 Cor.

iii.

15.

To

this first species of Mitiniyniy

word SoLL
Indeed,
4"'x/i
(

for

life,

must be referred the use of the which is the effect of it.

CJD3 {)itplusli)

when
ix.
I

so used, the

Hebrew

and the Greek

Judgesix.
Matt.

pstitcluc) are often so translated.

See Gen.
1

xxxvii. 21.
ii.

Ex.iv. 19.
viii. 11.

Lev.

xvii. 11.

17.

Sam.
39;

xxvi. 21.

Kings
xl.

23. Est.
5. x.

Ps. xxxiii. 19; xxxviii. 12(13);

Ivi.

13(14).
xvi.

Jer.

14;xlv.

Lam.
17;
xii.

v. 9.

Jonah
xiii.

ii.

(S.

ii.

20

X.

25; xx. 28.

John

25;

37, 38; xv. 13, etc.

METONYMY
8.

(OF

THE CAUSE).
when we say a
souls.

545
city contains so

The Soul

is

also put for the person, as

many thousand

We
soul"
I

have examples

in

such phrases as " Praise the Lord,

ciii.
1,

O my
{i.e.,

{i.e.,

myself)

(Ps.

etc.);
i.

or,
;

"My

soul

doth

myself do) magnify the Lord " (Luke

soul
15.
(/.t'.,

46)

xlix.

me) in Sheol" (Ps. xvi. 10. Heb. 16). Rev. vi. 9: "I saw the souls of them that w'ere beheaded": i.e., saw them {i.e., the persons of them) that were slain.''
1

my

Thou wilt not leave Acts ii. 27, 3L See Ps.

or, "

Compare
9.

xx. 4.

The Soul
Gen.

is

also put for the will, affection, or desire,

which are

its

operations and effects

xxiii. 8.

Ex.

xxiii. 9.

Deut.
x. 24.

xxiii. 24.

Kings

xix. 3.

Prov.

xxiii. 2.

Jer. xxxiv. 16.

John

10.

The word
Gen.

spirit

is

sometimes so used
manifestations
:

for the soul or

life

in

its

xlv.

27.
i.

Num.
1.

xiv.

24.

Judges
;

viii.

3.
(4),

2 Chron. xxi. 16;

xxxvi. 22.
xviii.

Ezra
ii.

Ps. Ixxvi. 12 (13)

Ixxvii.

(7).
li.

Prov.
11.

14; xxix.

11.
1, 3.

Ecc.

vii.
i.

9.

Isa. xxix. 10.

Jer.

i. 23; Ezek.

xiii. 3.

Dan.

Hag.

14.

Rom.

xi. 8.

Cor.

ii.

12.

ii.

The

ORG A NIC CA USE or instrnnient is put for the thing effected by

The Organs of Speech are put
is 6.

it.

1.

for the testimony borne.

The Mouth
Deut.
and Matt,
xvii.

put for the i^itness or testimony

borne by

it.

"At

the

witnesses or three shall he

xviii. 16.

mouth {i.e., on the testimony) ... be put to death." So Deut.

of

two

xix. 15,

The Mouth

is

put for the coiuinand or precept given.

to the

Gen. xlv. 21. " And Joseph gave them wagons, according mouth {i.e., comntandiiieiit, as in A.V.) of Pharaoh."
Ex.
xxvii. 14.

xvii.

I.

Israel
A.W)
26, 43.

journej-ed " according to the

mouth

{i.e.,
;

command))ient,

a.s
i.

in

of Jehovah."

So Num.

iii.

16,

39; xx. 24

Deut.

Deut. xxxiv. 5. " So Moses died there according to the mouth {i.e., the word) of Jehovah." The Targum of Jonathan takes this literally (or as AntliropopathpLcia, q.v.), and interprets it as a kiss!
.

546

FIGURES OF SPEECH.
The ToNGLE
Ps.
V. 9 (10).
is

put for what

is

spoken by
:

it.

"They flatter with their tongue "

(i.e.,

i.e.,

with what

it

says.

bone "

Prov. XXV. 15. "A soft tongue (i.e., overcomes obstinacy).

X. 20.

gentle speech) breaketh the

Prov.

" The tongue

(i.e.,

the

7uonh or

speeeJi)

of the just

is

as choice silver."

Jer. xviii. 18. hard words.

" Let us smite

is

him with the tongue

"

i.e.,

with

The Tongue

also put for the language peculiar to

any

people or nation.

Acts

ii.

4.

" They

began to speak with other tongues "

11.

i.e.,

in otJier ltin<(iiit<^es).

So verse

Mark

xvi. 17.

Cor.

xiv. 18.

The Lip

is

put for the language.

Gen.
Prov.
for ever."

xi. i.

"And the whole earth was of

"The
lips
lip (/.^..speech)

one

lip (i.e.,

language)

and of one speech."

xii. 19.

of truth shall be established

Verse 22
LoKo.''

"

Lying

(i.e.,

liars or lies)

are abomination to the

Prov. xiv. Prov.

xvii.

8.

"The
lip

lips

of

knowledge":

i.e.,

the

words of

wisdom, or wise words.

7.

" Excellent lip

(i.e.,

speech) becometh not a fool

:

much
xviii.
(S,

less
7.

does a

of

lying

prince "

i.e.,

lying

words.

So

Isa. xxxiii. 19.

" A people deeper of

is

lip (i.e.,

speech) than to be

understood."

The Palate
Prov.
V. 3.- "

put for the words spoken.

is

Her

palate
also
is

smoother than

oil "

i.e.,

her speech.

The TiiHoAT
Ps.
V.

put for the words spoken.

(i.e.,

(10).

"Their throat
iii.

their

speech)
xi.

is

an open

sepulchre."
2.

So Rom. The Hand

l.S,

explained by Luke

44.
it.

is

put for the actions performed by

;

These are many and various

as

finding,

counselling, thought,
" iiand " is put

purpose, impulse, effort, attempt, or care.

The

by

Metonymy

for all

these and similar things.

METONYMY
Deut. xxxii.
This
is

(OF

THE CAUSE).
their
"

547

36.

" When he seeth that

power
"
;

rightly rendered "

for

which the

hand was gone." hand " is put by

Metoiiy))iy.
1

Sam.
;

xxii.

17.

Saul

said,

Lord because their hand (i.e., help) is with they knew him when he fled, and did not show
the
priests helped
in

"Turn, and slay the priests of David, and because

it

to
;

me

"

i.e.,

the

David with their counsel, and with food and by not betraying him. All this is contained in, and expressed
" hand."

silence,

by, the

word
2 2

Sam. Sam.
Kings

iii.

12.

xiv. 19.

My hand not the

" " Is "

(i.e.,

my

help) shall be with thee."

(i.e.,

hand
all

the counsel) of Joab

with thee
1

in all this ?

X. 29.

"And

so for

the kings of the Hittites, and

their

for the kings of Syria, did they bring

in A. v.,

them out by
if

hand

"

(i.e.,

as

by their means).
vii. 3 (4).
in

Ps.

" O Jehovah my Elohim,

hands
"
:

have done this

if

there
i.

be iniquity

my
is

i.e., if

have done iniquity.

So

Isa.

15.

The Hand
Ezra.

also put for instrumentality or agency, especially in

connection with Inspiration.

ix.

10,

11.

"

Thy commandments which thou

is

hast com-

manded
In

by the hand
all

(i.e

the agency) of thy servants the prophets."

these cases there

an implied reference to testimony

preserved in writing.

Neh.
by) the

ix.

30." Thou
(i.e.,

testifiedst against

them by thy

Spirit in (or

hand

the agency) of thy prophets."

Zech.
in (or by)

vii. 12. "The words which the Lord of hosts hath sent His Spirit by the hand of the former prophets " i.e., by
:

their agency.

This

is

the testimony of one of the latter prophets to the Inspira:

tion of the " former "

viz.,

Joshua, Judges, Samuel, and Kings.

The Hand

is

also put for the writing

As we say
See
1

of one " he writes a

Col.
iv.

done by it or hand-writing. good hand."

Cor.

xvi. 21.

18.

The Hand
Ps. Ixviii. 31
unto

is

also put for a gift given to anyone.

(32).

" Ethiopia shall soon

stretch out her hands

God"

i.e.,

shall bring presents, as in verse 29, of

which

this is

548

FIGURES OF SPEECH.
As further explained
in Ps. Ixxii. 10.

the continuation.
Ix.
(i.

Isa. xHx.

7;

9.

Ps. xxii. 27 (28).

3.

The Sword

is

put for war or for slaughter.

Ex.
i.t'.,

V.

3.

" Lest he
6.

fall

upon us with pestilence, or with sword

the sword

"

with slaughter.

Lev. XX vi.
your land."
i.

" Neither

shall

(i.c

war) go through
Ps. cxliv. 10.

20. Jer. xiv. 12, 13, 15, So Isa. Rom. viii. 35, and many other passages.

16;

xliii.

11.

Matt.
for war).
eff'ect

X. 34.

"

came not

to send peace, but a

sword"

(i.e.,

but

of

it

That is to was war.

say, the object of

His coming was peace, but the

4.

LiNi-: is

used for the territory divided up or marked out by

17. " Thy land
siiall

it.

Amos
Micah

vii.

be divided by line"

i.e.,

divided

up among others.
ii. 5.

"Thou

wilt

have none that shall cast a cord by

lot

in the congregation of Jehovah." The land in Palestine round each village was divided by lot for the Referring to this, David says, year, for each family to sow and reap.

"Tile lines are fallen unto

to explain
it,

me

in

pleasant places," and then he goes on

xvi. 6)

" Yea,

have a goodly heritage" (Ps.

" line"
it

Hence the word

See Deut.
iii.

is
is

used of an inheritance measured out

(where

rendered "region").

Joshua

xvii.

14.

Ps. cv. 11 (the lot of your inheritance).

In this sense Israel

was (among the other

Deut.
xxxii. 8, 9.

nations) the line or lot

of Jehovah's inheritance.
2

Cor.

X.

16.

"In

another man's line":

/.<..

in

another man's

inheritance or sphere of labour.

Ps. xix. 4(5).

A.\'. interprets the
directioit."
It is

" Their line

Metonymy

is

gone out tiirough

all

the eartii."

The

incorrectly in the margin, ''their rule or

:

iiilierittiiiee i.e., the whole earth was the sphere words and speech went forth, and where the through which known. See Rom. x. 18.''' the stars was made imparted by knowledge

their

their

5.

Sii.vKW

is

put for the thing procured by

a servant
is

it.

Ex.
master.
*

xxi. 21.

Where

said to be the

money

of the

And The

Witness of the Stars, by the

same author and

publisher.

METONYMY
6.

(OF

THE CAUSE).
it.

549

Hyssop

is

put for the sprinkling which was effected by

Hyssop
used
in

humble moss-like shrub (1 Kings iv. 33; ceremonial sprinklings. See Lev. xiv. 4. Num. xix. 18,
(i^Tn) a small
li.

v. 13)

Ps.
purge

7 (g).

" Purge me with hyssop, and

;

etc.
:

shall be clean "

i.e.,

me

with the atoning blood

not with the herb.

is

iii.

The

THING

or

ACTION

put for that which

it.

is

the effect

or product of

Some

Rhetorists confine JSIetonyiny only to nouns, and deny

its

application to verbs.

But there seem to be certain words, even verbs,

if

the use of which cannot otherwise be classed except under the figure

Metonymy

words which,

not actually changed for or strictly used

instead of others, are yet analagous, and have the meaning of another

word taken conventionally with them so that a thing or action some effect which is understood as being consequent upon it.
;

is

put for

1.

In certain

NOUNS,

effects resulting or proceeding

where the Feeling or Affection is put from the feeling.

for the

Love
1

is

put for the benefits and blessings flowing from

i.

it.

John

iii.

"

" Behold,
i.e.,

what manner of
:

love the Father hath

bestowed upon us
manifestation of
it

not
it

in all

that

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

with

all spiritual

blessings in Christ.
it.

Mercy
etc."

is

put for the offices and benefits which are the outcome of
13.

Gen. XX. Gen.

and of
all

" This

is

thy kindness which thou shalt show,

xxxii. 10.

'*

am

not worthy of the least of

all

the mercies
i.e.,

all

the truth, which thou hast showed unto thy servant":

the material and spiritual benefits bestowed in kindness and faith-

fulness.

2
his

Chron. xxxv.
" (marg.

26.

" Now

the rest of the acts of Josiah, and

:

goodness

Heb. kindnesses)

i.e.,

his acts of kindness.

By

the same figure the Greek

kkei^ixoa-vvi) (pity,

or mercy)

is

put

for benefits

bestowed upon the poor.

vi.
I.

Matt.
and
eousness,

"

Take heed that ye do not your alms."

have
StK-aioo-iVv;
kXey]ixo(Tvi'i]

The R.V.

Critical Texts (G.L.T.Tr.A.)

(dikaiosunee), right-

instead

of

(eleeniosunee),

mercy.

The reading

550

FIGURES OF SPEECH.

doubtless arose from some scribe's not seeing the Metonymy, and trying
to explain
In
it.

either case the feeling

xi.

is

put for the acts which manifest

it.

So Luke

41.

Acts

x. 2. 4.

Angeh and W'kath

Ps. Ixxix.
not
6.

are put for punishment, and various acts which

flow from them.

" Pour out thy wrath

i.e.,

upon the heathen that have

I

known thee":

thy judgments.
will
it

Micah

vii.

g.

"I
it.

So

Sam.

xxviii.

18.
i.e.,

bear the indignation of Jehovah":

"
:

the chastisements which

inflicts.

Rom.

ii.

5.

Thou
15.

" treasurest

up unto thyself wrath

i.e.,

the

judgments produced by

Fom.
supplied
in

iv.

" The

law worketh

wrath

executes punishments and penalties.

The word

i.e., inflicts or " " exeeiite " is actually

:

Rom.
xiii.
:

xiii. 4.

Rom.
for

5.

" Wherefore

ye must needs be subject, not only

wrath

who
it

effects of the anger, etc., of those i.e., because ye believe govern, " but also for conscience sake "
i.e.,
:

"

on account of the

to be right according to the will of

Eph.

V. 6.

" For

God.
"

because of these things cometh the wrath of

:

God upon the children of disobedience by God on account of His wrath.

Justice
is

i.e.,

the punishments inflicted

put for the judgment or punishment which manifests

6.

it.

Ex.
xix. 29.
It is

vi.

"

will
i.e.,

redeem you with a stretched-out arm and

as in A.V., judgments.

with great justice "

As rendered

in

Prov.

Ezek.

xiv. 21, etc.

put also for the actual sentence and condemnation.

Jer. xxvi. 11.

this

"The judgment
is
(7c/

{i.e.,

the sentence) of death

is

for

man."
iii.

This Metonymy
[Kfi'uTi'i,

idiomatically rendered in X.\.

So

John

19

krisis,

the

or process oi judi^iui:;).
for the effects or

Sin and

its

synonyms are put

punishment of

sin.
i.e.,

Gen.

xix. 15.
in

punishment, as
the punishment

"Lest thou be condemned in the iniquity": margin of A.V. So Ps. vii. I(i (17).
will

Jer. xiv. 16.

"I

pour their wickedness upon them

"

i.e.,

on account of their wickedness.

Zech.

xiv. 19.

"This

shall be the sin (marg.) of

Egypt":

i.e.,

the punishment for Egypt's

sin.

METONYMY
When
Lev.
V.
1
;

(OF
to

THE CAUSE).
{i.e.,

551

joined with the verb

bear

to bear iniquity),

it

means

to bear the piiuislinicnt or

xx.

judgment

for iniquity, etc.

Isa.
liii.

See Ex.
4.

xxviii. 43.
xxiii. 35,

20;

xxii. 9.

Num.

xiv. 33.

Ezek.

49

xviii. 20.

When
ii.

Christ
{i.e.,

is

said to bear our sins,

it

means that He bore the

Heb.
ix.

punishment
24, etc.

death) which

was due

to them.

28.

Pet.

Work
Lev.
xix. 13.

is

put for the wages paid for

;

it.

Jer. xxii. 13.

Heb. laork A.V., "And doth not give him

If

laages.

his

work":

i.e.,

Heb. his

wage. A.V.

" for his work."

Rom.

xi. 6.

"

by grace, then

is it

no more of works"

i.e.,

of

wages or merit.

Rev. xiv.
with them."

13.

" And
is

their

works

{i.e.,

their rewards) do follow

Divination

put for the

money

received for

it.

Num.
hands."
the

xxii. 7.

" So the elders departed with divinations

put " the rewards of divination."
is

in their

Here, both A.V. and R.V. do not scruple to boldly translate

Metonymy and

Labour
Deut. xxviii.
knowest not eat up

put for that which

is

produced by

it.

33. "
:

" All
i.e.,

thy labours shall a nation which thou

the fruit of thy labours.
. .

all

Ps. Ixxviii. 46.

i.e.,

"

He

gave

their labour unto the locust "

the fruit of their labour.

Ps. cv. 44.

Ps.
i.e.,

" They inherited the labour of the people." "Thou shalt eat the labour of thine hands": cxxviii.
2.

that which the labour of thy hands has produced.

Prov.
stranger "
:

V.
i.e.,
ii.

10.

"

Lest

thy labours be in the house of

that which thou hast

19.
Isa. xiv. 14.

made
iii.

or produced.

So Ecc.

Jer.

24.

Ezek.

xxiii. 29.

Strength

is

put for that which

"

it

effects or produces.
it

Gen.

iv.

12.

When

thou

tillest
:

the ground,
i.e.,

shall not hence-

forth yield unto thee her

strength "

her fruits shall not be

brought forth freely and liberally to thee.

Prov.

V. 10.

"

Lest strangers be

filled

with thy strength

wealth.

"

i.e.,

that which thy strength brings forth.

A.V.

552

FIGURES OF SPEECH.
Hlntinc.
is

put for the flesh of the animal that

is

cauf^ht.

Isaac loved Esau because huntinj 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.

" And

his

page 26.

for

Gen. xxvii. 3. me some venison

"Hunt
2.

me

(as in A.V.).

a hunting": i.e., catch or take See Polyptoton, page 275.

In certain
is

VERBS.
but
it

The same Metonymy

verbs of
{d)
{n)

seen

in certain verbs,
(c)

is

confined to

Knowing,

{h)

Remembering,

Loving and Hating, and

Operation.
(a)

Verbs of Knowing
caring
for,

are used of the

effect

of knowing : i.e., understanding, approving, etc.

Job
Ps.

xix. 25.

"

know that my redeemer

fact.
(i.e.,

liveth "

i.e.,

believe,

or have a saving knowledge of the

i,

6.

"

The Lord knoweth

ii.

approvethj the

way

of the

righteous."

So Rev.
10 (II).
i.e.,

24.

Ps.
in

ix.
:

"They

that

know thy name

will

put their trust

Saviour.

thee "

they that understand Thee as their

II.

God and
I

Ps. XXXV.
of,

"False
I

witnesses did rise up;

:

they laid to
2 Cor.
v. 21.

my

charge things that

knew not"

i.e.,

things which

was not conscious

the

or did not acknowledge as true.

So
(i.e..

Ps.

li.

(5).

Ps. xc.

II. "Who

knoweth

Who
it

rightly considers)

power of thine anger?"

ordinary sense of the

Many may verb, but who

hear of
rightly

and know of it in the estimates it and under-

stands

it ?

Prov. xxiv. 23. -" It is not good to know (or discern) faces in judgment" i.e., to have respect or show favour to them. 17 (marg.) and xvi. 19. Job. xxxiv. 19. See Deut.
(giving) the
:

i.

Isa.

on to

" Israel doth not know." Tiic next parallel line "My people doth not consider." So Jcr. explain
i.

3.

goes

it:

viii. 7.

Luke

xix.

42

(cf.

Ps.

ci.

4).

This

comes

also

under

the figure

Exergasia

(q.v.)

" Let him that glorieth glory in this, that he underJer. ix. 24. Compare i.e., loves me and believes me. standeth and knoweth me"
:

verses 3 and

(i.

METONYMY
Jer. xxxi. 34. with a saving faith.

(OF

THE CAUSE).
know me
(i.e.,

553

" They "Ye

shall all

"

i.e.,

believe in

me

John

viii.

43.

cannot hear

receive,

and understand,
"

and approve)

my

word."

See verse

44.
I

John
I

X. 27.

" My sheep hear my voice, and

all

know them

i.e.,

love

them with

a shepherd's fondness.
is

John
sent."

xvii. 3.

believe on) thee

" This eternal that they might know the only true God, and Jesus Christ, whom thou hast
life

(i.e.,

Acts X. 34. " perceive (i.e., now understand and am made to know from what has taken place) that God is no respecter of persons " Rom. vii. 15. " For that which do know not." Here, the
I I

A.V. translates the Metonymy, "that which

do

allow not":

i.e.,

do not approve.
approve, as in

The
xi. 5.

old Eng. of the verb allow

is

allaud, to praise or
:

Prayer Book {i.e., Coverdale's) Version Lord alloweth the righteous " i.e., approveth him.

Ps

"

The

Cor.
:

viii.
is

3.

him

"

i.e.,

loved

" If any man love God, the same is known of and cared for by Him (see Heterosis 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.

"

He

(Potiphar)

knew not ought he had"

i.e.,

i.e.,

it.

25.

" And God knew them "

as in A.V., had respect

unto them.

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, vv^hich knew not the Lord ": i.e., which did not care for Him. I Chron. xvii. 18. " Thou knowest {i.e., hast respect to) thy

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 that would care for me. See under Ellipsis.

me "

i.e.,

Prov.
i.e.,

xii. 10.

" A righteous man knoweth the

it.

life

of his beast "

he regardeth and careth for

554

FIGURES OF SPEECH.
Prov. xxix.
Jer.
7.

" The
I

righteous knoweth (A.V., considereth) the

cause of the poor."

i,

5.

" Before
5.

formed thee

in

the belly

knew thee

":

i.e.,

cared for and loved thee.

Jer. xxiv.
carried

" So shall

know (A.W, acknowledge) them

known
of
iv.

that are

away
i.e.,

captive."

Amos
earth "
1
:

iii.

2.-^"

You only have

for.

all

the families of the

loved and cared

Cf. Deut.

20.

Thess. V. 12. " We beseech you, brethren, to know them which labour among you " i.e., to consider and care for them.
:

Tim.

ii.

19.

" The

them that are

his."

Lord knoweth (i.e., loves and cares See also under Heterosis.
experieiiei}ig, either

for)

Verbs of Knowing are used also oi

by saving

faith or by personal dealing.

Isa.
justify
gives.

liii.

II.

"By
i.

many":
vii.

i.e.,

See Luke

his knowledge shall my righteous servant knowledge of Him and the salvation wliich He "To give knowledge of salvation." 77.

gifts

"If ye then, being evil, know how to give good unto your children," etc. i.e., are able, notwithstanding all your innate blindness, to understand enough, in spite of your selfishness, to

Matt.

II.

give good gifts, etc.

(tyroi) by her body (i.e., by the i.e. (as in A.V.), that plague " healed of sensations of it) that she was " she felt." Himself did in verse Lord the just as experienced, She

Mark

v. 29.

"And

she knew

30,

where we have the same verb used of Him

Cor.
iv. 19.

"

knowing

in

Himself"

{(myvovi).
1

" But

will

come

to

you

shortly,

if

the Lord

will,

and will know (i.e., which are puffed up. but the power."
2 Cor.
i.

will find out and expose) not the speech of

them
i.e.,

9.

" W'e had the

sentence of death

in

ourselves "

we experienced

the feelings of those

who have had

the sentence of

death pronounced upon them.

ih)

\'erbs of Hi:.mi:.mmi:kinc.
////';//;

arc used of a strong desire or wish for the

Isa. xliv. 21.
"

mentioned or remembered.
.
.

shalt not be forgotten

thou Remember these. () Jacob and Israel " make for which things desire the i.e., me of
. :

your peace,

etc.

METONYMY

(OF

THE CAUSE).

555

Ezek. xxiii. 19. "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

(8).

When my soul

fainted within me,

called

therefore desired
8.

Him, and

I remembered upon Him).

that Jesus Christ of the seed of David was raised from the dead according to my Gospel " i.e., Believe and enjoy, and rest in, the blessed knowledge of the fact.
ii.
:

Tim.

" Remember
" If they
"
:

Heb.
return to

xi. 15.

whence they came out

it,

had been mindful of that country from if they had longed for it, or desired to they could have done so. This is clear from the verb to
i.e.,

" desire " in verse 16.

So the noun is used of the Lord's Supper, " in remembrance of by i.e., not a mere calling to mind, but that which is produced such remembrance viz., faith, love, hope, which are all bound up in

Me "

that acknowledgment of Christ's death (Luke

25).

xxii. 19.

Cor,

xi.

24,

Hitherto they had celebrated their deliverance from Egypt.

accomplished, and to desire His return, looking for

hope.

Henceforth they were to remember Christ, and the exodus which He it with loving

On

the other hand, the verb to forget

is

used of unfaithfulness,

and

rejection.

Hos.
me, and

iv. 6.

"

will also forget

thy children

Seeing thou hast forgotten the law of thy God, I i.e., seeing thou hast been unfaithful to
'
:

will reject

thy children.
{c)

Verbs of Loving and Hating

are put for the actions consequent upon them.

To Love
Ps.
it)

is

put for

to expect,

or desire, or take.
{i.e.,

xi. 5.

"

Him
17.

that loveth violence

and hence practises

liveth
in)

his soul hateth."

Prov. xxi.

"

He

that

loveth

(and

therefore

pleasure shall be a poor man," etc.

gratified his love of pleasure

He would

not be poor unless he

Matt.
in

vi. 5.

"They love to pray standing

it

by spending his substance.

in

the synagogues and

it.

the corners of the streets," and they do

because they love

i.e.,

Luke xi. 43. " Ye love the uppermost seats in the synagogues" ye not only love them, but take them because ye love them.

556

FIGURES OF SPEECH.

John
2

iii.

19.

" Men

loved darkness rather than

accordinjly).

li.^ht

"

(and

practised, and

lived,

and acted,

Tim.

iv. 8.

"All them also that love

10.

His appearing " (and

act,

and

live,

accordingly).
iv.
:

Tim.

" Dcmas

hath forsaken me, having loved this

it).

present world "

(and returned to

To Love

is

used of the exercise of the greatest possible care for

is

whatever

the object of the love.

While

to

hate

is

used

in

the opposite sense, of exercising less care, or of neglect.

Gen. xxix.
i.e.,

31.

" And when the Lord saw that Leah was hated "
more esteemed.
his
life

neglected, and the other

See verse
shall lose

30.

By some

this

is

called Hyperbole (q.v.).

it

John
cares

xii.

25. " He that loveth

life

"

i.e.,

that

more
is

for his

than for Christ.

of Matt.
:

See under
xvi.

Ellipsis

and

Hyperbole.

This
''

the

explanation

whosoever

shall save his life "

it

i.e.,

shall care

it,

instead of giving
is

up

for Christ.

25, where it reads, more for it, and preserve Compare Luke xiv. 2(S.
itself,
:

To Love
it,

used not merely for the act

17.

but for the

effect

of

it.

Ps. cix.
but did
it.

"

As he loved cursing"

i.e.,

not merely loved to do

Prov.
that loveth

xiii. 24.

"

He

that spareth his rod hateth his son

"
:

but he

him chastcncth him betimes

i.e.,

his

love takes effect,

and

is

seen, in the cliastening.

xviii.
19.

Prov.
i.e.,
it.

"He

loveth trangression that loveth strife":

he trangresses

who

strives, for

He does

it

because he loves to do

Prov.

viii. 36.

"All tiiey that hate

life

me

love

death"

i.e.,

so live

and act as to injure

and accelerate death.

\'erbs of
Oi>i-.i<ati()N.

(<i)

The verb to do
Gen. Haran "
:

often denotes the

effect

rather than the act.

{V\c)ri., iiuule)

xii. 5.
i.e.,

" The souls

"And now

that they had gotten

in

in

the servants which they had acquired

is

Haran.

Thus

the .Metonymy

here translated by the word " gotten."

30.

Gen. XXX.
The
shall
1

when

shall

do

for

my

house also?"
:

A.\'. translates

the Metonymy by the verb " provide "

"

when

provide?"

etc.

METONYMY
Matt. XXV.
i6.

(OF

THE CAUSE).

557

"

He

that had received the five talents went and

{i.e.,

traded with the same and

as explained in verse 20.

made them

gained) other five talents,"

Certain Verbs have not their

own proper
puiiisJi

signification,

but are
:

used of the actions or effects consequent upon them

To Judge
Gen. XV.
2
14.

is

put ior

or condemn.
I

" That nation whom they serve shall

12.

judge "

i.e.,

punish with judgments, not simply rule.

Chron. xx.

Acts

vii. 7.
?

"

our God, wilt thou not judge them

"

i.e.,

punish them.

Ps.

ix. ig (20).
xiii. 4.

Heb.
i.e.,

" Let the heathen be judged thy sight." " Whoremongers and adulterers God judge "
in

will

punish.

See also John

is

iii.

18 and

Rom.

xiv. 3.

To Judge

also used in the sense of acquit,

effect of judging.

which
"

is

also an

Ps. XXXV. 24.

" Judge me, O

is

See

Lord

my God

i.e.,

acquit me.

To Hurt

or even to Injure

put for the hurt or

iiijuiy

done.
:

Luke

X. 19.

"

any injurious

effect

Rom.
who can

viii. 31.

Nothing shall by any means hurt you upon you.

" If

"

i.e.,

have

God

be for

us,

who

can he against as
?

"

i.e.,

hurt us or bring any evils upon us

They

can, of course,

be "against us," but not have any hurtful effect.

iv.

The

MATERIAL
for

is

put for the thing made of or from

or
instruments

it.

1.

Trees are put

ar]}is

made from them.

The conwhich men make

Nah.
text

ii.

(4).

" The

fir-trees shall

be terribly shaken."

shows that "trees" are put

2

for the spears, etc.,

from them.

before

Sam. vi. 5. " And David and the Lord on all fir-woods." The
it

all

the house of Israel played A.V. and R.V. both treat this

as though

were an Ellipsis: "on

instruments,"

firwood," instead of seeing the

all manner of instruments made of Metonymy and saying simply, " On all
:

manner

harps and psalteries.

which are immediately mentioned viz., But according to a note in Dr. Ginsburg's Hebrew Bible, the Septuagint reads u'ltli all might and zcith songs instead of "on all manner of fir-woods.'' Compare verse 14 and
of
1

Chron.

xiii. 8.

558

FIGURES OF SPEECH.
2.

Brass

is

put for fetters, etc

Lam.

iii. 7.

"

He

hath made

my

brass heavy"

i.e.,

my

fetters,

or bonds, or chains.

Judges
2

xvi. 21.

"And bound him

A.V.

with two brasses":

i.e.,

two

brazen fetters.

Sam.

iii.
:

34.

" Thy hands were not

Curtains are put

bound, nor thy feet put

into brasses"

i.e.,

fetters, as in

3.

for tents.
;

2
in

Sam.

vii. 2.

"The ark of God dwelleth within curtains "

are
in

i.e.,

the curtain or tent.

Jer. iv. 20.

" Suddenly

my
a

tents spoiled, and

my

curtain

(i.e.,

my

tabernacle or dwelling)
iii.

moment."
(i.e.,

Hab.
tremble."

7.

" And the curtains

is

tents) of Midian's land did

4.

Corn
"
?

put for bread or food generally. say to their mothers.

Lam.

ii.

12. "They

Where

is

corn

(i.e.,

bread) and wine

5.

Goi.i)

AND SiLVKR and other metals and similar substances are put for what is made with them.
xxiii. 9.

Gen.

"That
is in
(i.e.,

he

may

give

me

the cave of Machpelah,

for silver
it (i.e.,

which he hath, which

the end of his

of
full

field,

money
in

made from
midst
(i.e.,

silver) full

value) he shall give

to

me

your

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 2
I

their weight ":

i.e.,

bracelets

Kings

V. 5.
xii.

"Six thousand of gold":

(5).

i.e.,

pieces of monej'.

Kings

where

it

is

rendered " money."

silver": for
full

Chron.

xxi. 22, 24.

full

"

l^^ill

money

value.

In

A.\'.

rendered "
I

price."
2.
*'

Chron. xxix.

Here, the figure

I

is
.
.

translated by the words

" things of" in italics.

have prepared

the gold for gold (things),

etc.

and the

silver for silver (things),

and the brass for brass (things),"

:

Ps. cxv.

" Their 4.

idols are silver and gold "

i.e.,

made of

silver

and

gold.

METONYMY
Matt.
X.
9.

(OF

THE CAUSE).
nor brass

559

" Provide neither gold, nor silver,

(i.e.,

money made from Acts iii. 6.

*'

these) in your purses."

like

siller "

"Silver and gold (i.e., money, and French V argent) have I none."
6.

the Scottish

Irox
5.

is

put for things

made

of

it.

Kings

vi.

"

As one was
it) fell

felling a

beam the

iron

{i.e.,

the

axhead, as the A.V. renders

Ps. cv. 18. " Whose foot they hurt with the gyve, his soul i.e., he was fast bound with iron chains. into iron "
:

into the water."

came

7.

Stones are put

for things

made
in

of them.
:

Ex. vii. 19. " Both in woods and wooden vessels and stone vessels.
Deut. XXV.
i.e.,

stones "

i.e.,

both

in

13.

" Thou shalt not have

perfect

in

thy bag divers stones "

weights.

Heb., a stone and a stone.

xi.
I.

Prov.
delight."

"A
II.

stone

{i.e.,

just

weight)

is

his

Isa. xxxiv.

"The
So
iii.

stones

of emptiness":

i.e.,

the stones

which characterize waste land.

Jer.
ii.

27.

" Saying ...

9.

to a stone

{i.e.,

to

an

idol),

Thou

hast

brought

me

forth "
iv. 10.

Zech.
in

"They shall see the stone of

is

tin

{i.c,

the plummet)

Zerubbabel's hand."
8.

Wood

put for things

made

of wood.
ii.

and

X. 8.

See above Ex. vii. 19 (for vessels). Hos. iv. 12 (for idols).

Isa. xliv. 19. Jer.

27

iii.

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, and for all the house of Israel his companions " i.e., take a tablet or
* '
' :

stick

made out

of wood.

Gen.
Josh.
2
viii.

xl. 19.

" Shall

hang thee on a tree"

vii. 9,

i.e.,
iii.

a gallows.
13.
1

So
ii.

29. Deut. xxi. 22, 23. Est.

10. Gal.

Pet.

24.

Sam.

xxi. 19.

"The
"

wood

{i.e.,

as in A.V., "staff") of whose

spear was

like

a weaver's beam."

Acts

xvi. 24.

And made

their feet fast in the

wood

"

i.e

" in

the stocks," as in A.V.

560
9.

FIGURES OF SPEECH.
Flax
is

put for the wick

made

of

it.

Isa. xlii.

3.

"The smoking

flax (i.e., wicks) shall

he not quench."

See under Tnpcinosis.

Isa. xliii. 17.
{A.V., tow).
10.

" They are quenched as the

for iikiu,

flax "

i.e.,

as a wick.

Dlst and Ashhs

19.

who

is

made

of dust.

Gen,
Gen.
Ps.
dust.

iii.

" Dust thou art ": xviii. 27. " Dust and ashes."
" He remembereth

i.e.,

made

of dust.

See under Paronomasia.

ciii. 14.

that

we

are dust"

i.e.,

made

of

Ecc.
as
it

xii. 7.

'"Then shall the

1

dust

{i.e.,

man) return

to the earth

was."
1.

Ski:d
. .
.

is

put for son or posterity.

Gen.

iv. 25.

"God

iiath

appointed

Gen. XV.

13.

" Thy seed shall he a stranger,"

s

me another seed
etc.

"

i.e.,

son.
;

where the period of sojourning is stated to in Ex. xii. 40, and Gal. iii. 17, where the period refers not to the
sojourning of

So Acts vii. 6 Whereas, be 400 years.

Abraham
is

seed (which could not

commence

till

Isaac

was born,

thirty years after the promise), but includes that of

Abraham

himself, the
12.

sum

given as 430 years.

is

FoHKST or WOOD

put for the

Jiouscs, etc.,

made

of

its trees.

Jer. xxi. 14; xxii. 7: compare these with

XXV. 9
will

iJer. Hi.

13.

2 Kings

and 2 Chron. xwvi.

19,

and

tiic

figures in the last

two passages

be explained.

1!.

Metonymy
is

01-

the

EFFECT.
it.

Tiiis

is

when
(i.)

the effect

put for the cause producing

the actor,
(ii.)

It

is

of

four

kinds:

The
it.

action for
(iii.)

The thing
it.

for
(iv.)

the

organic cause of

The

efl^ect for

the producer of

The
in

matter made for the material cause of their order

:

it.

We

will

consider these

i.

The

ACTIOS

or the

KFFliCT
\.

for the person produeini^ the eject,

it.

or for the author of

NOUN'S.
in

Gen. XXV.

23.

"Two

nations are

thy

womb"

i.e.,

two infants

whose progeny should become two

different nations.

METONYMY

(OF

THE EFFECT).

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.

xlix. 18.

"

who

shall bring

and work

have waited for thy salvation salvation), O Lord."

{i.e.,

for

Him

Neh.
italics,

xii. 31, 38, 40.

"

Two

great celebrations."

The A.V. and

in

R.V. have supplied the words implied by the Metonymy (the former
the latter in

roman

type),

by rendering " two great companies

is

of them that gave thanks." The effect of the praises or thanks, for the people who rendered them.

put

Ps. xviii.

I (2).

"

will love thee,

Jehovah

my

strength "

i.e.',

the author and source of

my

strength.

So

Ps. xxii. 19 (20). Jer. xvi. 19.

is

Ps. xxvii. I. " The Lord is not a Metaphor but a Metonymy

my
:

light

i.e.,

and Jehovah

my
is

salvation."

This

the source of
v. 9.

my

light,

and the author of

my

salvation.

Compare Heb.

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.
xlix.
I

6.

Saviour

whom

thou mayest be my salvation have sent) unto the end of the earth.''

"That
"

{i.e.,

the

Jer. xxiii.

6.

Jehovah our Righteousness

Justifier.

"

i.e.,

the Author of

our righteousness: our

Mark
Luke
dumb"
Matt.
:

ix. 17, 25.

"

A dumb

spirit "

i.e.,

a spirit which produced

the effect of

dumbness
14.

in

the person possessed.

casting out a devil, and
in
it was Compare

xi.

"

And he was
ix.

i.e., it

produced dumbness

the

man

possessed.

ix.

32, 33.
ii.
:

Mark

17, 25.

Luke
Isa. xlix. 6.

30.

"Mine eyes
11.

have seen thy salvation "

of Salvation.

i.e.,
iii.

Christ

the Saviour

the

Worker and Author

So

6 and

Luke

xiii.

" And, behold, there was

The negative p;

woman which had

spirit of infirmity."

{mee) implies that she felt unable

to straighten herself up,*

and indicates some nervotis disorder. So the Lord uses the remarkable language about Satan as binding her.
is ei's

* The Greek of this and Heb. vii. 25. Here,

to Trai'TcAcs
;

{eis to

panicles),

which occurs only here

N
1

to her full height

there, to their/;/// need.

562

FIGURES OF SPEECH.
This
is

not EiKillinrc,
is

^*

an infirm

spirit,"

but

it

\s

MitoiiYiiiy,

by
a

which the effect spirit which caused or produced this infirmity.

put for the cause.

The woman was troubled by

John
Worker
terror.
2

xi.

25.

"

am

the resurrection and the Hfe "

life.

i.e.,

the

of resurrection, and the Giver of resurrection

xiii.
3.

Rom.
Cor.

"

Rulers are not a terror":

i.e.,

a source of

i.

14.

" We are
in
1

your

rejoicinjj

(i.e.,

cause of rejoicing),

even as ye also are ours

ii.

the day of the Lord Jesus."

So

Thess.

19, 20.

Rev.
with me."

i.

12.

"And
i.

turned to see the voice

(i.e.,

Himj

that spake

So John

23.
2.

VERBS.
down,"
etc.
:

Gen.
cause of

xlii.

38.

" Shall ye bring

i.e.,

shall be the

my

death.

See under

Perif^lirnsis.
evil to
i.e.,

Gen.

xliii. 6.

"W^hy have ye done

?

me, to disclose to the

or

man

that ye had yet another brother

all

"

why have you brought

caused

this evil to be
xxiii. 8.

brought upon me.

gift
i.e.,

Ex.
produced.
I

"The
:

blindeth the wise, and perverteth the

is

words of the righteous"

an occasion by which these effects are

Kings
"
?

xviii.

9.

" What

have

sinned, that thou wouldest

deliver thy servant

slay

(i.e.,

cause to be delivered) into the hand of Ahab to

me

Ps. Ixxvi. 10
i.e.,

(11).

" Surely the wrath of man shall praise thee "

hast

shall be the occasion of praise to thee.

Isa.
i.e.,

xliii.

24.

"Thou

made me

to serve with thy sins "

I

thy sins have caused the hard service and Passion which

endured

on account of them.
Jer. xxxviii. 23.

"Thou
laid

shall

burn this city with fire":

i.e,

thou shalt cause

it

to be burnt.

See A.V. margin.

cities "
:

Ezek. xix. 7. " He them to be destroyed.

waste their

/..,

their sins caused

Acts
chased) a
died "

i.

18.

" Now

this

man purchased

(i.e.,

caused to be pur-

field."

Rom.
:

xiv. 15.

" Destroy not him with thy meat

for

whom

Christ

i.e.,

do not be a cause of destruction.

METONYMY
I

(OF

THE EFFECT).

563

Cor.

vii.

i6.

''

For what knowest thou,

? " etc.

O
1.

wife,

whether thou

shalt save

{i.e.,

be the means of salvation or the occasion of

much

blessing to) thy

husband

See

Pet.

iii.

ii.

The

THING EFFECTED
xlix. 6.

by an instninient for the instnmient

it.

or organic cause of

Gen.
assembly."

Lit., "

My

soul

{i.e.,

myself,

I)

will

not

come
in

into

their secret {counsel),

mine honour

shall

not be with them

their

Here, " honour

assembly.

" is

put for the tongue which gives

it

and

it

means

that he would not honour

Compare
6.

Deut. xxiv.

Ps.
"

them by speaking or taking Ivii. 8, and cviii. 1.

part in their

No man

shall take the nether or the

upper

for he taketh a jjian's life to pledge." millstone to pledge " life," the effect, is put for the means of livelihood by which the

Here
life is

preserved.

Ps.
myself

vii. 5 (6).

"

Let him

lay

mine honour

in

the dust"

i.e.,

who
:

gives honour.
9.

Ps. xvi.
rejoiceth "

" Therefore
(13).

my

heart
is

is

glad,

and

my
ii.

glory
26.

i.e.,

my

tongue gives glory, as

explained in Acts

Ps. XXX. 12

" To the end that my glory may sing praise to

"

thee and not be silent."

Here, the word " glory

it
:

may

be put for the tongue which gives

the structure, with verse 4:

but the structure of the Psalm suggests another explanation of the

Metonymy.

This verse corresponds,

in

" Sing to Jehovah,

ye saints of His."

Compare

2 Cor.

viii.

23.

So
Ps.

that verse 12 would

be "

To

the end that

praise to

Thee

"

" glory " being put for the saints

Thy saints may sing who give the glory.

Ivii. 8(9).

"Awake up, my glory"

i.e.,

my

tongue, wake up

and

glorify

God.
27.

Prov. xxvii.

"And thou

shalt have goats' milk

enough

for thy

food, for the food of thy household, and for the life {niarg.) of thy maidens " i.e., as the A.V. renders it, " for the maintenance of thy
:

maidens."

Mark
even
life.

xii.

44.

"

She
"
:

of her
i.e.,

all

her living (or

life)

all

want did cast in all that she had, her means of supporting herself in
life)
xii.

Luke
i.e.,

XV. 12.

" And

he divided unto them his living (or

life is

"

his means or property, by which

sustained.

So Mark

44.

564

FKiURES OF SPEECH.
Acts
xvii. 31.^

Lit., "
is

Whereof he

hiith j^iven faith

to

all
it

men."
rests.

Here
"

faith,

the effect,

put for the proofs or evidence

all

on which
:

Whereof He hath
is

afforded evidence unto

stated, " in

evidence or proof

and then the that he hath raised him from the dead."
" hath j^iven dssiinuici-."
is

men"

The A.V. and R.\'. well render it The Resurrection of Christ

the evidence

God

affords of His

purpose to judi^e the world by Him.

it the gospel] is the power of God unto sali.i\, the belief is the effect of the vation to ever}- one that believeth "
i.

Rom.

16.

" For

power of God through the preaching of the gospel.

I

John

V. 4.

" This

is

the victory that overcometh the world,

even our faith."

" Victt)ry," the effect, is

put for " our faith," which

it is

accomplishes

it.

From Eph.

vi.

16

we

Itarn that

through Christ;

who

is

the shield which faith uses.

iii.

Tin

EFFECT for

tJic thiiiir

or

(\f.fioii ciiiisiiig

or producing

it.

{(I)

In i\ou\s.

Ex.
from

X. 17.

" Intreat the

:

Lokd your God,

this plague

tiiat
is

he

may

take

away

me

this death only "

i.e.,

which

causing death.

have set before thee this day life and good, Deut. XXX. 15. " and death and evil " i.e., good things which end in life, and evil things which end in death. So in Deut. xxxii. 47, and Jer. \xi. 8, etc.
I
:

i.e., there is that " There is death in the pot " 2 Kings iv. 40. which produces death as the effect of eating it. How forcible is this Mttoiivniy, by the use of which time is-saved, and periiaps life too.
:

Prov.

X. 2.

" Righteousness
in

delivereth from death "

i.e.,

from

the things that end

death.
foolish

Prov.
i.e.,

xix.

13.

"A

son

is

the calamity of his father "

does that which brings or produces calamity.

Prov. XX.

I.

" Wine

is

a mocker, strong drink

its effects.
It

is

raging."

Here, wine,

etc., is

put for

brings him

who

drinks

to excess into derision,

and causes tumults.

thy bread
(i.e.,

Ecc.

xi.

I.

"Cast
"

the seed which produces

it)

upon the waters."

Isa. xxviii. 12.

This

is

the rest "

i.e.,

this

is

what gives

rest.

Jer.
fathers "
:

iii.
/.(.,

24.

" For
is
ix.

shame hath devoured

the

labour of our

the worship of Baal, which brought upon

them shame
in Jer. xi.

and

sorrf)w.

Shame
Hos.

put for an idol or for idolatry

Ki

(see margin).

10.

See also

>Ier. xKiii.

\'A,

etc.

METONYMY
Lam.
captivity.
ii.
:

(OF

THE EFFECT).

565

14.
i.e.,

"Thy prophets
18. "They

have seen vain thuigs for thee and

expulsions "

the things which led to expulsion from the land and

shall not gu'd

Ezek.
i.e.,

xliv,

themselves with sweat "

as in A.V., with anything that causeth sweat.

it.

The

effect "

sweat"

being put for the garments which cause

Hos.

iv. 18.

"Their

drink

is

rebellious, or turned aside "

i.e.,

Through not seeing the Metoiiyniy, the translators try to find other meanings for "ID (see text and margin). The verse refers to Isa. xxviii. 1 and v. 11.
has caused them
to turn aside from God.

Micah
Samaria?
Jerusalem
?

i.

5.

"What
:

is

the transgression of Jacob?

Is

it

not

And what
"
i.e.,

are the high places of

Judah?

Are they not

"
?

Samaria and Jerusalem were the cause of the

transgression of Israel

Hab.

ii.

5.

" What

is tJie

cause of Jacob's trangression

:

"

Yea, also because the wine transgresseth "

;

i.e.,

the

effects of the

wine was transgression

or,

" Yea, so surely as

wine

causeth trangression."

John iii. 19. " 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.
:

John
lasting "
:

xii. 50.
i.e.,

" And

know

that' his
life.

commandment
:

is

life

ever-

the effect of
3.

it is

eternal

John
eternal.

xvii.

"This

is life

eternal "

i.e.,

the effect of

it

is

life

Rom. vi. 6. " The body of sin " is more than " sinful body." It more than mere character. The effect is put for the cause which and sin is the is the old nature, that, through the body, works out sin which is thus used, here and in other parts of this epistle (chap, effect
is
; ; ;

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 the old tree itself which produces the fruits.
;

Rom.
law?)

vii.

7.

"

Is

the law sin

I

(i.e.,

Is

sin

the effect of the

"
!

But jt^ knew not sin except through the law 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.

God

nevertheless."

So
24.

it is.

Rom.

vii.

"

The body

of this death "

or,
in

iq.v.), as in A.V. margin, " this

body of death

"

by Hypallage which case, " of

566

FIGURES OF SPEECH.
is

death " cause

either,

by EiKilln^c, put for the adjective "

(hin<^,''

or

it

may

be the Metouyiny of the effect, and the result

riz., all

"death" put
(i.e.,

for the

that leads up

to,

and ends

in,

death.
is

Rom.

viii. 6.

" To be carnally minded

life).''

death

the cause of

death), but to be spiritually

and peace or peaceful

I

minded is So verse

life

and peace

(i.e.,

ends
"

in life

10.
:

And there are diversities of operations Cor. xii. 6. faculties and gifts effected by the Divine operations.
'

i.e.,

of

Cor. xiv. 3. ' He that prophesieth speaketh unto men i.e., words which build up, edification, and exhortation, and comfort exhort, and comfort.
1
''
:

The

A.\'. obtains this

meaning by supplying the word

" to."
:

2 Cor. i. ID. " Who delivered us from so great a death " i.e., from the persecution or trouble which threatened to kill them, and end
in

death.
2

Cor. xi. 23. " In deaths oft." This cannot, of course, mean that he had died more than once but that he had often been at death's door, and in troubles which cause or bring about death.
;

Phil.
i.e.,

i.

13.

" My
I.

bonds

in

Christ are manifest

in all

the palace "

the effect of his preaching

made

it

manifest that his bonds were

for

on account of his service for Christ, and not

any crimes.

Heb. vi. So ix. nature.

Rev.

"Dead

14,

works": i.e., works wrought by the Old according to Rom. vi. 23.

power was given unto them ... to kill with i.e., with pestilence the sword, and with hunger, and with death "
vi. 8.
:

" And

which produced death.

(b)

In
I

Vhkms.
:

Ps. xxv.
let

2.

" O my God,
So

trust in thee

let

me

not be ashamed,

not mine enemies triumph over

me

"

(and thus be a cause of

1

my

being put to shame).

verse 20. Ps. xxxi.

(2)

cxix. 116, etc.

in

Ps. Ixx. 4
thee "
thee.
"
:

(5).

" Let them rejoice and be glad

Thee,

all

that seek

i.e.,

let

there be a cause of rejoicing and gladness to

all

seeking
:

Through not seeing the Metioiyniy the A.\'. and R.V. render it Let all those that seek thee rejoice and be glad in thee." The cause and effect are joined together in Ps. v. (12), 12 (13).
1

Isa. xxviii, 16.

" He that believeth

flight is
it.

shall not

make
33;

haste."

Here, hastening away or

put as the effect for the confusion

and shame which

is

the cause of

See Rom.

ix.

x. 11.

Pet.

METONYMY
ii.

(OF

THE SUBJECT).

567

The sense is that he that beheveth 6, where the cause is put. have no need of hurried flight, he will wait God's time.
iv.

will

The

THING MADE, for the

15.

material from which

it is

made

or

produced.

Ps. Ixxiv.
i.e.,

"Thou didst cleave the

fountain and the flood"

the rock from which the fountain flowed.

Isa. xxviii. 28.

"

Bread

is

bruised "

i.e.,

the corn of which

is

it is

made.

The A.V.

supplies " cor;/."

civ. 14,

and Job. xxviii. 5. In Ps. the Metonymy of the cause.

Isa. xxxiii. 12.

The sense we have

clear from verse 27

the opposite of this in

"And
is

the people shall be as the burnings of

lime "

i.e.,

as fuel for lime-kilns.

2.

Isa. xlvii.

"

Take the millstones and grind meal

made.

"

i.e.,

grind

corn, from v/hich meal

III.

Metonymy of the SUBJECT.

The
adjunct
subject
:
:

third division of
i.e.,

for

e.g.,

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
:

which

is

contained

the possessor for the thing possessed, etc.

:

It is

divided into the five following heads

i.

The

SUBJECT

(i.e.,

the Thing or Action) /or

it (i.e.,

tliat

which

is

connected with
1.

the adjunct).

Nouns.

Gen. iii. 7. " And the eyes of them both were opened, and they 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
i.e.,

Sam.

i.

15

"

have poured out

my

soul before the

Lord

"

my
I

desires and longings.

Chron.
vii. g.

xii. 38.

" All these

came with a
and reins
"

perfect heart":

i.e.,

aff'ections

and

Ps.

" God
and

desires.
trieth the hearts
:

i.e.,

the thoughts
;

and

aff'ections
xxiii 7.

desires.

This

is

clear from Ps.

li.

(8)

Ixxiii.

11.

Prov.

Ps. xvi.

7.

"My reins

(/.(?.,

my

thoughts) also instruct

me

in the

night season."

568

FIGURES OF SPEECH.
Ps. xxvi.
2.

" Examine me, O

and my heart." xvii. 10 xi. 20
; ;

Lord, and prove me

Rev.
ii.

try

my

reins

(i.e.,

my

thouj^hts)
Jer.

See also

xx. 12.

23.

Ps. xxxviii. 8
of

(g).

"

have roared by reason of the disquietness

my

heart"

(i.e.,

my

thoughts).
before

Ps. Ixii. g. "Pour out your heart thoughts and desires. So Lam. ii. 19. Ps.
Ixii.

Him":

i.e.,

your

10 (II).

" Set not your heart

committeth

(i.e.,

your affections) upon

them."

Prov.

vi.

32.

" Whoso

adultery

with

woman

Here heart is put for (So Heb., see A.V. margin). " understanding," as in A.V.; because it is spoken of as the seat of wisdom and understanding. See Prov. ii. 10; viii. 3 xi. 29 xv. 14;
lacketh heart."
; ;

,xvi.

21.

Prov.
It is

vii. 7.

" A young man void of heart "

ix. 4,

i.e.,

of understanding.

so used in Prov.
32.

16;

x. 13, 21.

Prov. XV.
i.e.,

" He that heareth

t^ettetJi

reproof possesseth an heart "

as in A.V. margin,

uiitlerst(ni(fiii^.
(i.e.,
i.e.,

Prov. xvi. 23. " The heart wise maketh wise his mouth " cause. See A.V. margin.
Prov.
unto
xxii. 17.

the desires and thoughts) of the

his
'tc'ords,

by Met<))iyiy of the

" Apply thine heart

(i.e.,

thy thoughts and powers)

my

knowledge."

Prov. xxvi. 7. " The legs of the lame are not equal: so is a in the mouth of fools." So A.\'. 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
parable
:

when

a fool attempts to utter a parable, he soon exposes himself.

26.

Prov. xxviii.
understanding)
Isa. V. 21.
face "
:

"

He

that

trusteth

in

his

own

heart

{i.e.,

is

a fool."
that are
.
.

"Woe unto them

in their
I

prudent before their

i.e.,

in

themselves or

own view

of matters.

See

A.\'.

margin.
" Isa. xlix. 16. 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

Jer. xii. 2. " Thou art near in their mouth (i.e., their words, Met. of cause), and far from their reins " (i.e., their affections. Met. of
subject).

See

Isa. xxix. 13.

Hos.
heart "
:

iv. II.

" Whoredom and wine and new wine take away the
understanding.

i.e.,

the

That

this

is

meant

is

clear from

chap.

V. 11.

Hos.
i.e.,

vii. II.

"

Ephraim

also

is like

silly

dove without heart

"

without understanding.

Matt.

vi. 21.

" Where your treasure

is,

there will your heart

{i.e.,

your thoughts and affections) be also."

(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.

Matt. xvi.

19.

"

Whatsoever thou

shalt minister) shalt bind (see Met. of

Matt. xxiv.
happy)
is

45.

"

Who

then

{i.e.,

how

great and blessed and

a faithful and wise servant

"
?

" 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
Acts

i.

II.

" This same Jesus, which

is

taken up from you "

22.
{i.e.,

i.e.,

from your presence and company.

i.

So verse

24.
all

thoughts) of

" Thou, Lord, which knowest the hearts men," etc. See Ps. cxxxix. 2, 4.

the

Rom.
not a

vi. 6.

"Our old man

qualities

is

(Gr.,

was) crucified with him "

i.e.,

man
its
vi.

really,

but our Old nature derived from

2 Cor.

Adam

our old
22.

self

with

desires
12
;

and

Rom.

vii. 5, 7, 8.

and conditions. So Eph. vii. 1. Heb. xii. 1.

I

iv.

Compare

Rom.

XV. 24.

" If first

be somewhat

filled

with j'ou "

i.e.,

your company,

etc.,

as expressed in A.Y. margin and verse 32.

7.

xvi. 3, service of Christ.

Rom.

"My

helpers in Christ Jesus":

i.e.,

in

the

is a new creature" Thus a new standing is given to him, with new thoughts and desires, etc. So Eph. iv. 24. Compare Rom. xii. 2; viii. 2, -5. 1 Pet. iii. 4 and Rom. vii. 22, 2 Cor.

2 Cor. V. 17.

" If

any man be

in

Christ he

i.e.,

he has a new nature created within him.

iv. 16.

570

FIGURES OF SPEECH.
Gal.
iv. 15.

"Where
for

is

then the blessedness ye spake of":

of! for, etc.
:

i.e.,

how

^iviLt

was that blessedness ye spake

i.

Phil.

21.

"To me to
Him.

live is

Christ"

i.e.,

to serve Christ, to

work and labour

2.

Verus.
it
:

Where
where what

the action
is

is

put for the declaration concerning

is

or

said to be done
to

put for what

is

declared, or permitted,
to be

or foretold as

be

done

or where an action, said

done,

is

put

for the giving occasion for

such action.
ix.
1.

Gen.

ii. 7.

Gen.
i.e.,
I

xxvii. 37. "Behold,

;

See below, under Deut.

I

have blessed him

13.

and

this

have made him (Jacob) thy lord": was part of the blessing.
:

Gen. XXX.

now
ask

a mother.

"The daughters will call me blessed " i.e., I am For the parallels to this see Ps. Ixxii. 17. Luke i. 48.
12.

Gen. xxxiv.

^"Ask me
much,

never so

much dowry and

1

gift "

i.e.,

me

to give never so
12.
I

etc.

Gen. XXXV.
Isaac "
:

"And

the land which

gave Abraham and

promise.
I

i.e.,

which
13.

promised to give, or gave he restored

(i.e.,

in

Gen.

xli.

" Me

declared that
(i.e.,

should be

restored) unto mine office, and

him he hanged

declared he should

be hanged)."

Ex.
in

xiii.

2.

" Sanctify unto me

I

all

the first-born "

(i.e.,

i.e.,

declare

.My

name

to the People that

sanctify

separate) them, etc.

Which Moses
Ex. XX.
Lev.
shall

did in verses 11 and 12.

7.

"The

declare or pronounce.
xiii.
''

Lord will not make him Or " hold," as in A.V.

priest shall look
is

guiltless"

/.f.,

will

not

3. "And the

on him, and he
in

shall be
i.e.,

unclean (or

uncleanse him," for the verb

in A.\'.
:

the Piel) "

" he

pronounce him unclean," as

Deut.
day
"
:

ix. I.
it

" Hear,

Israel

Thou
ii.

art to pass over

Jordan this
that thou

i.e.,

is

declared this day that thou art to pass over Jordan.

With

this passage

compare Gen.
:

17:

"In the day

:

eatest thereof thou shalt surely die " that day, but
it

i.e.,

not that he should die in

i.e.,

should be declared "

in

that day "

thou shalt be

sentenced to
2

die.
vii. 22.

Sam.

"Wherefore thou art

:

great":

i.e.,

will

declare

and praise Thee as great See other examples in

or.

Thou

shalt be

known as

great.
xiii.

Isa. viii. 13. Jer. i.5, 10.

K/ek.

19; xx. 26.

METONYMY
Isa. vi. 10. that
xiii.
it

(OF

THE SUBJECT).
:

571

"

Make
so.

the heart of this people fat"

(Isaiah could not

i.e.,

declare

shall

become
iv.

make
xii.

it

fat, etc.)

So Matt,

14.
xi.

Mark
8.
i.

12.

Luke

viii.

10,

John

40.

Acts

xxviii. 26, 27.

Rom.

Jer.

ID.

"

the kingdoms, to root out

have this day set thee over the nations and over {i.e., to declare that they shall be rooted out),
to

and to

pull

down
{i.e.,

(i

e.,

prophesy that they shall be pulled down), and

to destroy

to declare that they shall be destroyed),

and to throw

down

{i.e.,

to foretell that they shall be

iv.

thrown down),"

etc.

Jer.

ID.

"Then

said

I,

Ah, Lord

God

(Adonai-Jehovah)
{i.e.,

surely thou hast vehemently (or verily) deceived this people

pro;

phesied that this People shall be deceived), saying,

Ye

shall

have peace

whereas the sword reacheth unto the soul."

should have peace (see chap.

The people deceived themselves, assuring themselves that they The Lord had declared by his v. 12). 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. xxxviii. 23.thou shalt declare that

be burnt, as though
it

"Thou
it
:

shalt burn this city with fire "

i.e.,

shalt be burnt.

A.V. renders

it

cause

it

to

were the Metonymy of the effect. It is clearly the Metonymy of the subject for Zedekiah was not personally to set
light to the city
!

will ye pollute me among my people for handf uls 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 " to prophesy (falsely) that they should die, and to promise life to those who should

Ezek.

xiii.

ig.

"And

not

live.

Ezek.

xiii.

22.

"Ye

have
life.

strengthened the hands of the

wicked, that he should not return from his wicked way, by quickening

him":

i.e.,

by promising him

Ezek. XX. 25, 26. " Wherefore I gave them also statutes that were not good, and judgments whereby they should not live {i.e., permitted them to receive such statutes from the heathen) And I polluted them in their own gifts," etc. i.e., I suffered them to pollute themselves in those gifts which, by the Law, they ought to have dedicated to Me.
I
; :

See A.V. margin.

See under Antanaclasis. Hos. vi. 5. " Therefore have I hewed them by the prophets {i.e., I have declared by the prophets that they shall be hewed) I have slain them by the words of my mouth {i.e., I have foretold by the words of my mouth that they shall be slain)."
;

572

FIGURES OF SPEECH.
Matt.
vi. 13.

"And lead us not into " Whatsoever

thou

temptation":

i.e.,

suffer us

not to he led.

Matt. xvi.

19.

shalt

hind

on earth

(i.e.,
:

declare to be binding; as a precept, etc.), shall be bound in heaven

and whatsoever thou shalt loose on earth

ing) shall be loosed in heaven."

{i.e.,

declare to be not bind-

But note that, whatsoever this may 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

vii.

29.

" And

all

the people that heard him, and the

:

Publicans justified God, being baptized with the baptism of John " to be just, and praised him for His justice and i.e., declared God

goodness;
chaps.
X.

in

that they

were baptized by John.

29
;

humbled themselves in confession of sin and So the word is used again in verse 35 and
be

xvi. 15, etc.

John
(i.e.,

XX. 23.

" Whose soever sins ye remit

them
:

(/.t.,

declare to

remitted) they are remitted unto

and whose soever sins ye retain

declare to be retained) they are retained."

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.

Acts

X.

15.^" What God hath cleansed

:

"

i.e.,

declared to be

(ceremonially) clean

as

is

clear from verse 28.

Rom.
its

vii. 9.

" But when the commandment

in

came
iii.

"

i.e.,
I,

when
in

power was declared

its

revealing

my

impotence to obey

it.

my

experience, suffered
2
its

penalty

death.
:

See Gal.
i.e.,

23, below.

Cor.

iii. 6.

"The letter killeth "

sin,
is

the

Law

of

God

manifests

power,

in

convincing of

self to death,

which

and causing the sinner to condemn himCompare Rom. vii. 10, and the wages of sin.

Hos.

vi. 5.

Gal.

iii.

23.

" Before faith came":

new

i.e.,

before the Gospel

was

declared, and brought a

object for faith.

i.c.,

"Was not Jas. ii. 21. declared to be justified.

Abraham our

father justified by works ?"

xxii.

See verse 23 and Gen.

12.

So

also

verses 24, 25.

" By works was faith made {i.e., declared to be, or Jas. ii. 22. manifested to be) perfect " i.e., true and sincere.
:

METONYMY
ii.

(OF

THE SUBJECT).

573

The

CONTAINER
1,

for the contents: and the

placed in
it.

PLACE

for the thing

Circuit

is

so put in

all

these cases for what

it.

is

contained within

Num.
circuit "
:

xxii. 4.

" Now
all

shall all

this

company
all

lick

up

all

our

i.e.,
i.

" all that are

round about us
:

" (as in A.V.).

Ezra

6.

" And
2.

their circuit "

is

i.e.,

that were about them.

Basket

put for

its

contents.

Deut. xxviii. 5. " Blessed 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.
is

The container
is

put for the contents.

Here, probably, the " basket "

;

put for the seed, and " kneading-trough " for the meal

the beginning

and the end of their labours.

3.

Wilderness
8.

is

put for the wild beasts

the

in

it.

Ps. xxix.
i.e.,

" The voice of

House

Lord shaketh the wilderness

is

"

the people and animals or inhabitants of the wilderness, as

viii.

clear

from the next verse, and Deut.

4.

15.

is

put for household.

all

Gen.
the ark."

vii. i.

" Come thou and

30.

thy house

{i.e.,

thy family) into

Gen. xxx.
family) also
"
?

"When shall
.
.

provide for mine

own house

{i.e.,

Gen.

xliii. 16.

Joseph

of his servants.

We

" said to the ruler of his house" use the word " establishment " in the sarrie

i.e.,
:

way

as the French also use " menage.^''

Ex.

i.

21.
I.-

Ex.
Levi."
2
will

ii.

" And there went a

God "made them houses"

man

i.e.,

families, or progeny.
{i.e.,

of the house

lineage) of

Sam.

vii. 11.

"Jehovah

telleth thee that

make thee an house

a posterity, especially referring to Christ, Who should be of "the seed of David," and sit on His throne for ever. Luke i. 31-33. Observe the Figure Epanadiplosis in the above rendering

Jehovah

"

i.e.,

of the
I

Hebrew.

Chron.

x. 6.

" So

house died together"

{i.e., all

Saul died, and his three sons, and all his his family), as explained in 1 Sam. xxxi. 6.

574

FIGURES OF SPEECH.
Ps. xlix. II
(12).

" Their inward thought

came
:

is

that their houses

(/..,

their families) shall continue for ever."

Isa. xxxvi.
son,

3.

"Then

forth unto
i.e.,

him Eliakim, HilUiah's

the descendants)
gives

which was over the house "

the servants, or household.

(i.e.,

Ezek.
of Israel."

iii.

i.

"Go

speak unto the house

of Ginsburg's

The margin

Hebrew
of

Bible

another

reading

" sons."

Ezek. xxvii. 14. " They of the house Togarmah's descendants. See Gen. x. 3.

Togarmah

"

i.e.,

of

Luke
Acts
all
I

xix.

9.

" This day

.

is

salvation

come

to this house"

i.e.,

to Zacchaeus

and

his family.
.

x. 2.

Cornelius

"feared God with

all

his

house":
"

i.e.,

his family or household.

hold "
1

Here the Greek word " house " family. "One that ruleth well his own Tim.
Cor.
:

i.

16.

is

rendered

house-

i.e.,

iii. 4.

house":

i.e.,

his

own

family.
2

Tim.
"
:

iii.

6.

" For

of

this

sort

are

they that creep into

houses
2 hold "

i.e.,

families.

Tim.
:

iv. 19.

Here
.

the

Greek, " house,"

is

rendered

'

house-

i.e.,

family.
II.
xi.

Tit.

i.

Heb.
house
"
:

" Who subvert whole houses" " i\oah prepared an ark

7.
. .

i.e.,

families.

to the

saving of

his

i.e.,

of his family.

5.

Islands are put

for their inhabitants.

Isa.

xli.

I.

''Keep
6.

silence

before
4
;

me,
li.

O
5.

islands":

i.e.,

the

inhabitants of the islands.

So
is

-xlii.

and

Tablk

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 a good
table,''

we mean

that

it

is

spread bountifully.

Ps. Ixxviii.
i.e.,

" Can 19.

upon
it.

God

(Sn,

the

name
in

power) furnish (Heb., order, see A.V. marg.) a table

set the things

the wilderness

of concentrated ? ":

Under

this

head comes also

"

Hos.

xiv. 2 (3).

So

will

we render

the calves of our lips."

METONYMY
Here, note
offer or
first,

(OF

THE SUBJECT).
" render "
is

573

that

the

word

UvXb

(shilem), to
i.e.,

pay a vow.

Next, that the word "calves" means oxen;

the animals used in sacrifice.

Then we have two Metonymies.

First, oxeii are put (by

;

Metonymy
put (by
that the

of the subject) for the sacrifices offered

"

and then

the lips are

MetoiiyDiy of the cause) for the confession

made by them.
in Ps.
li.

So

verse really should read

So

shall
is

we

offer

our sacrifices of confession

17 (19).
xiii.
'

and prayer him ...

Ixix.

"
;

being exactly what

expressed

The

sacrifices of
let

God

are a broken spirit, etc.," and Heb.

15:

"By
is,

us offer the sacrifice of praise to

lips,
;

God

continually, that

the fruit of our

giving thanks to
cxvi. 17
;

his

name."

See also Ps.

30

(31), 31 (32)

cxH.

2.

R.V., while trying to improve the translation, misses both Metonymies : " So will we render as bullocks i/^t^ offering of our lips "

The

retaining the "letter" ("bullocks" and "lips") and missing the "spirit"
(sacrifices

and confession).
xiii. lo.

Heb.

" We have an altar"

We

i.e.,

a sacrifice, referring to

the sin-offering which was burned without the

and the dung, no

verse reads on
:

soul having a right to eat of

camp including the skin it. So Christ is our sin-

That it is a figure is clear, for the have an altar, whereof (i^ or, e.v hoii, of which) they have no right to eat which serve the Tabernacle." People do not eat " altars " The word " altar " must, therefore, be used by
offering offered without the gate.
"
!

Metonymy
might eat

for the sacrifices offered

upon

it,

which were eaten.

But, here,
;

tabernacle "

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.

7.

Mountain
6.

is

put for mountainous region.

"
is

Josh.

xiii.

"

Mountain

put

for a
vii.

mountainous region,

translated here "hill country."

See Judges

24.
:

Judges
Ephraim
is

" Mountain of Ephraim " iii. 27 vii. 54. put for the mountainous region of Ephraim.
for idols

Mount

Mountains are also put

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.

576

FIGURES OF SPEECH.

Micah

i.

4.

"And

the mountains shall be molten under him,

as wax before the fire, and as the waters and the valleys shall be From a comparison with Ps. place." down steep a poured that are Ixviii. 2 and 1 Chron. xii. 15 (16) it seems that "mountains" and
cleft,

" valleys " are here put for their inhabitants.

8.

So

Ps. xcvii. 5.

The WORLD

is

put for

its

inhabitants.
:

John
the world,
exception.

iii.

16.

" God so loved the world "

distinction.

i.e.,

the inhabitants of
Israel without

now without

Before

it

was only

See further under Synecdoche.

1

Cor.

V.

ig.

" Reconciling
is

the world

{i.e.,

the inhabitants of

the world) unto himself."

I

John

ii.

2.

" Hje
^//iercpos

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

"ours" (which
I.e.,

is

{heonctcros)

and not

i'ifn7)v

(heenidn), of us

"our,"' as in the previous clause).

Heemeteros denotes that which

others'.
;

is

peculiarly ours as distinct from

xv. 4.

Tit.

See Acts ii. 11 xxiv. 6; xxvi. 5. Rom. 3. 1 John iii. 14. See also under Synecdoche and Ellipsis.
i.

2 Tim.

iv.

15.

John

V. 19.
in

"The
is

world) lieth
9.

the

whole world (i.e., all the inhabitants of the power of' the wicked one." See under Ellipsis.
put for a portion of
its

The woKLD
i.

inhabitants.
i.e.,

John
world.

ID. "The

world knew him not":

people of the

John
people
in

iii.

17." That the world through him might be saved

"

i.e.,

the world without distinction.

vi. 33.

John
world.

"The
life

bread of

God
"

is
:

he which cometh down from

i.e.,

heaven, and giveth

unto the world

to

God's People
17.

in

the

Compare

verse 51.
7.

Hence John

i.

9 and

iii.

i.e.,

cannot hate you, but the inhabitants of the world, as without God.
vii.

John

"The world

me

it

hateth "

John
cannot

xiv. 17.

"The Spirit of

truth

whom

the world

{i.e.,

men)

So xv. 19; xvi. 20, 33; xvii. 9, 14, etc. xiv. John 31. -" But that the world may know that i.e., that the godly in the world. Hence John I'ather '
receive.''
:

love the

i.

9:

"That

METONYMY
was the true
lighteth every
light,

(OF

THE SUBJECT).

577

which, coming into the world {i.e., among men), man," without distinction of race or language, etc.; as
is

heretofore only Israel, not without exception, for that

not the fact.

See under Periphrasis.

John
I

xvii.

2i.

"That

the world

may

believe":

?.e,,

many

in

the world, without distinction.

Cor.
:

xi.

32.

"That
"

we should not be condemned with

{i.e.,

the

world "
I

i.e.,

with the ungodly.

iii. i.

John

is

Therefore the world

those

who
i.e.,

are without

God) knoweth us not."

So

iv. 5,

and

v. 4, 5, etc.
:

So the Devil
inhabitants of
it.

the Prince (or god) of this world

2 Cor.

the ungodly

John

xii.

31

xiv.

30;

xvi. 11.

iv. 4.

Eph.

ii.

2;

vi. 12.

And

conversely, the world

10.

may

be put for God's people.

Ships are put

for the souls in them.

Isa. xxiii.

i.

" Howl, ye ships of Tarshish."

So verse
14.

Here

" ships " are

put for the people in them.

11.

Nests are put

for the birds in them.

nest "

Deut. xxxii. 11. "As an eagle stirreth up her (Heb., masc.) her young in the nest, as is clear from the rest of the i.e.,
:

verse.
12.

Ophir

is

put for the gold of Ophir.

gold as dust
;

Job
{i.e.,

xxii. 24.

"Then shalt thou lay up

13.

and Ophir

the gold of Ophir) as the stones of the brooks."

Clp

is

put for the wine

in

it.

Jer. xlix. 12.

in
it.

" Cup

" is

put for the contents

i.e.,

for the

wine

Ezek.

xxiii. 32.

" Cup "

xiv.

is

Luke
from verse
I

xxii. 17,
10,

20. "Cup"

put for what

is

is in it.

put for

its

contents, as

is

clear

and Mark
;

24 and Matt. xxvi. 28.

Cor.
" is

x. 16, 21

xi.

25, 26, 27, 28.

it.

In

these and other places

"

cup

put for the contents of

14.

Region

is

put for

its

inhabitants.
i.e.,

Gen.

xlvii.

15. "All Egypt came unto Joseph'':

all

the

Egyptians, as in A.V.

578

FIGURES OF SPEECH.

Ps. cv. 38. " Egypt was glad when they departed " Egyptians were glad.

i.e.,

the

Ps.
unto

" Ethiopia Ixviii. 31 (32). God " i.e., the Ethiopians.

:

shall

soon stretch out her hands

Job
See
vi.

i.

15.

" Sheba

fell

upon them

"

i.e.,

the Sabeans, as in A.V.

19 and Isa.
iii. 5.

xliii. 3.
(i.e.,

Matt.

" Then went out to him Jerusalem

all

the inhabi-

tants of Jerusalem) and

Juda?a

(i.e.,

the dwellers

in Judaea),'' etc.

Rom.

XV. 26.

" For
i.e.,

it

pleased Macedonia and Achaia to

in

certain contribution ":

the saints

make a Macedones and Achaia.

in
it.

15.

Grave

is

put for the dead buried

(i.e.,

Isa. xxxviii. 18.

" The grave

This
etc.,
is

those

who

are

buried
cxv. 17.

in it)

cannot praise thee."

16.

clear from verse 19

and Ps.

Tknts,
5.

arc put for the dwellers therein. are

Gen.

xiii.

"Tents"
"He

put for the

many

servants,

etc.,

who

dwelt

in

them.
refused the tabernacle (or tent
tribe of
:

Ps. Ixxviii. 67.

tribe) of Joseph,

/.t.,

the

and chose not the

2.

Ephraim."

Ps. Ixxxvii.
all

"The
in
it.

Lokd

loveth the gates of Zion

more than

the dwellings

(i.e.,

tribes) of Jacob."

Ps. xci. 10.

i.e.,

" Neither shall any plague come nigh thy dwelling ":
II.
in

those

who

dwell

Prov. xiv.
those

Here

"house" and "tabernacle"

are put for

who

dwell
17.

them.
aiv put for
its

The LAND or barth

inhabitants.
:

Gen.

vi. 11.

"The earth also was corrupt before God "

is

i.e.,

the

inhabitants of the earth, as

clear from the next verse.

Gen.
one speech

xi.

i.
i.e..

"And
tiie

the whole earth was of one language, and of

"
:

people on the earth.

" Shall
?

Gen.
Gen.
people
in

xviii. 25.

not
"

the Judge of

all

the earth

(i.e.,

the

people on the earth) do right

xli. 30.

"

The famine
all

shall

consume the land":

i.e.,

the

the land.
xli. 57.

Gen.
buy
"
:

"And
all

countries

came

into I'^gypt

to vioseph to

i.e.,

people from

countries.

METONYMY
Judges
V. 7.
villages, or the

(OF

THE SUBJECT).
:

579

" The villages ceased "

So

i.e.,

the inhabitants of the

Ellipsis

Peasantry.

also v. 11.

See under

and

Hoiiia'opropltcron
1

Sam.
:

xiv. 29.
i.e.,

" Then

said Jonathan,

My

father hath troubled

the land "

2

the People.

Sam.

XV. 23.

"And
2.

all

the country

{i.e.,

the people) wept with

a loud voice."

Prov. xxviii.
people of a country)

" For

the trangression of a land

{i.e.,

of the

Ps.
i.e.,

ix.

(9).

"

many And he

are the princes thereof."

shall

judge the world

in

righteousness

"

the inhabitants of the world.

in

Ps. xxii. 27 (28). " All the ends of the world {i.e., the people living the uttermost parts of the world) shall remember and turn unto the

Lord."

So

Ps.
I.-

Ixvii.

7 (8).

Ps. Ixvi.

" Make a joyful

" All the earth
1.
'

noise unto God,

all

ye lands "

i.e.,

ye nations.

Ps. Ixvi.

4.

{i.e.,

the peoples) shall worship thee."

So

Ps. Ixxxii. 8; xcvi.

Ezek.

xiv. 13.
:

Matt.

V. 13.

"Ye are the salt of the earth "

is

i.e.,

the peoples.
eflfects.

" Salt " also

used by Metaphor

{q.v.) for its

preserving

Land
Isa.
xliii.
3.

is

also put for

is

its spoils.

" Egypt "

Theatre
"

put for the spoils of Egypt.

put for
its

18.

is

spectacle.
to the world "
:

Cor.

iv. 9.
in

For we are made a theatre

i.e.,

a spectacle, as

A.V.
City, etc., put for
its

19.
I
i.e.,

inhabitants.

Sam.

xxii. 19.

"

And Nob,

the city of the priests, smote

he"

its

inhabitants.

Jer. iv. 29.

of the city.

" The whole city shall ''Cry, O city" " Speak unto
8." Here
:

flee "

i.e., all

the inhabitants

Isa. xiv. 31. Jer. xxvi.

representatives.
2.

i.e.,

ye inhabitants of the
"
:

city.

all

the cities of Judah

i.e.,

to their

Jer. xlviii.

" city," valley,"

and

" plain " are put for

their respective inhabitants.

580

FIGURES OF SPEECH.
Jer. xlix. 23.

" Hamath " "The

is

put for

its

inhabitants.

So Arpad
i.e.,

to<j in

vcisc 24, Damascus.

vi.

Micah
Matt. Matt,

9.

Lord's voice crieth unto the

" Bethsaida,"

city "

to

the inliabitants.
xi. 21, 23.

" Chorazin,"
-"

and

"

Capernaum,"
the

are put for their inhabitants.

xxiii. 37.

Jerusalem, Jerusalem":
" is
all

i.e.,

people

that dwelt there.

Mark Mark
inhabitants.

i.

5.

'

Judiea

put for
the
city

its

inhabitants.
"
:

i.

" And 33.

25.
:

was gathered

i.e.,

all

its

Acts
hides the

viii.

They
i.e.,

"

preached the gospel to

many
A.V^.

villages of

the Samaritans "

to their inhabitants.
it

The
etc.

evades and

Metonymy by rendering
20.
Hi-:avi:.\ is

" in

many,"

put for God,

Who

dwells there.
:

Ps.

Ixxiii. g.

"They set their mouth against the heavens"

dwells there.

i.e.,

against God,

Who

The

rest of the verse

confirms this:

"Their

tongue {Met. for

Here " earth " is put for the words) walUeth through the earth." " is put for Him who dwells " and so heaven people who dwell upon it
;

there.

So Dan.
Matt.
sphere
in
(ioiiiinioii

iv.

26, 29. 2

Chron.

xxxii. 20.

"The kingdom of heaven": i.e., of God; the iii. 2. which God rules and reigns. For the word /SairiXeia means 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

but

it is

certain

He

did not speak in Greek.

also certain that several passages,

in this:
is

which are exactly

Matt.
xi.

parallel

in
is

every other respect, are unlike

least
in

e.<^^.,

11:
{i.e.,

"

He

that

the kingdom of heaven

greater than he
is

Baptist)," and
is

Luke

vii.

28: "

He

that

least in

John the the kingdom of God

greater than he."

How
dom

is

this difference to be explained?

that the Lord speaking in Aramaic, or Hebrew, used the

of heaven."

Only by the assumption words " kingin

Then,

in

putting this into Greek,

;

.Matthew the
" king-

figure

was

/Tt.sirrtv/, literally

while

in

Luke

it

was

//(n/.s/r/Ztv/,

dom

of God."

METONYMY
'

(OF

THE SUBJECT).

581

say "
*' I

Heaven " is frequently put for " God," who dwells there. Heaven forbid," " Heaven protect us," etc. So the lost son

We
says,

have sinned against heaven."

He

means, against God

This does not at all affect the truths concerning the kingdom, as contrasted with the Church.

While the kingdom or reign is GocVs, yet it has different aspects. Matthew, the expression " Kingdom of heaven " corresponds with the aspect of the kingdom as presented in that Gospel.
In

Our suggestion
heaven
in
"

is

were the words spoken

is

Greek, the figure

each case the words " kingdom of Aramaic; but that, in presenting them translated, and given idiomatically in Mark and
that
in in

Luke.

The

effect of this

figure,
is

Enallage, the emphasis

then, here, is that, by the figure of placed on the words " heaven " and " God,"
;

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 phrase means that

Dominion,
world.
In
in the
in

this reign

is

the Divine or Heavenly

contrast with

all

the kingdoms which are of or from this

Matthew, the aspect of

reign and rule of

it is

other gospels the aspect

is

larger

Old Testament and Jewish; while and wider in its sphere.

all

The

God comprises
is

in

time and space, and

it.

many

are the spheres and departments embraced within

Thus,

while the Church of

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
;

God

universal

reign

of heaven;

the church

occupying
all

its

own unique

position as the

Body

of Christ, in

whom

things are to be headed-

up (Eph.

i.

10, 20-23).

Matt. xxi.
heaven
(i.e.,

"The baptism of John, whence was 25. from God), or of men ? " So Luke xx. 4.
18.

it?

from

Luke
John

XV.

" Father,

have sinned against heaven

(i.e.,

against God), and before thee."

iii.

27.

" A
"
:

him from heaven

i.e.,

man can receive nothing, except from God (who dwells there).

it

be given

582

FIGURES OF SPEECH.
Heart
put for nature and character.

21.

is

"

" He that hath clean hands, and a pure heart." 4. Here "hands" are put for the works done by them; while heart " is not the muscular organ of the body, but is put for the

Ps. xxiv.

inward character.
Ps. Ixxxiv. 2
(3).

" My soul longeth

:

{i.e.,

long), yea,

even fainteth
the
also

for the courts of the Lord living God " i.e., my soul
:

my flesh crieth out for and my body, my whole being. See

my

heart and

under SynccdocJie.
1

Pet.

iii.

4.

"

Let

it

be the hidden

man

of the heart "

i.e.,

the

new nature implanted

22.

within.

Belly

is

put for heart or thoughts.

Job

XV. 35.

"Their belly

prepareth deceit"

i.e.,

their thoughts

and desires.

Prov.
they go

xviii. 8.

"The words

chambers of the belly thoughts and feelings, moving them as the belly See Hab. iii. 16. So xxvi. 22. excitement.
into the

down

of a talebearer are as wounds, and " i.e., the innermost

:

is

actually

moved by

Prov. XX. 27. " The spirit of man is the candle (or lamp i.e., i.e., light) of the Lord, searching all the inward parts of the belly " mf)ving and influencing the thoughts and feelings, as the belly itself is moved.
:

John
is

vii. 38.

"

He

that believeth on me, as the Scripture hath

said, (jut of his belly shall flow rivers of living water."

Here, "belly''

put for the innermost thoughts and feelings, and what the Scripture
is

hath said of this

written

in

Prov.

xviii. 4.

iii.

The possessor
1.

is

put far the

tiling /^assessed.

Natio.ns are put for countries.

Deut.

ix. I.-

"To

possess nations "

i.e.,

their countries,

and

all

that they contained.

2

Sam.
it)

viii. 2.
f)f

" And he smote

"

the territory
within

the Moabites) with a

line,

Moab, and measured them (i.e., casting them {i.e., the cities
"

to the groimd."
7.

Ps. Ixxix.
s^oful

They have devoured Jacob

i.e.,

the riches and

things of the descendents of Jacob.

METONYMY
Mark
the
v. 35.

{OF

THE SUBJECT).
came from the
servants,

583

"While he yet spake, there

/.<'.,

ruler of

synagogue":

from his house:

is

/.c, his

whom

he

employed.
2.

Gen. XV.

3.

" And,

Person
lo,

put for possessions.

in

one born

my

house inherits
"

me
:

"

i.e.,

my

possessions or property.

" For ye suffer ... if a 2 Cor. xi. 20. goods or property, as expressed in Ps. xiv.
3.

man devour you

4.

i.e.,

your

Princes are put

for the

thousands

whom

they

led.

Matt. ii. 6. "Art 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.
4.

God

is

put for the sacrifices offered to Him.

Josh.
that the
to him,
xviii. 7.

xiii. 33.

"

The Lord God

"
:

of Israel

was

their (the Levites')

it is

inheritance, as he said unto them

see verse 14.

From which

clear

name
Deut.

of Jehovah

is

put for the sacrifices which were offered

:

and which He accepted

x. 9.

i.e.,

their priesthood, as
xviii. 8, 20.

stated in
xviii. 1-3.

Ezek.
5.

xliv. 28.

Num.

Deut.

Christ

is

put for His people.

People

Acts ix. 4. " Saul, who belong to Me.

xii. 12.

Saul,

why

persecutest thou
5;

me ? "
1

i.e.,

My
2.

I Cor. " For as the body is one, and hath many members and all the members of that one body, being many, are one body so
;

See verse

and compare verses

and

also

is

Christ " or the Christ:

i.e.,

Christ mystical; not personal; as

is

clear from verse 13

and what

follows.
in

Col.

i.

24.
is

"Who now rejoice

;

my

sufferings for you,

in

and

fill
:

up

that which

behind of the afflictions of Christ

not personal
is
;

my

flesh "
:

i.e.,

Christ mystical

as

is

clear from

what follows

" for His

body's sake, which

6.

the Church."

God
35.

is

put for the power manifested by Him.

:

Luke
i.e.,

i.

" The power of the Highest shall overshadow thee "

;

the Highest shall overshadow thee

and His power, which

in thee.

is infinite,

shall be put forth

upon or manifested

584

FIGURES OF SPEECH.
iv.

The

object
1.

is /'lit

for that
is

'n'hicli

pertains or relates to

it.

Jksls

put for His doctrine.

" For if he that cometh (i.e., the one who is 2 Cor. xi. 4. coming, perhaps from Jerusalem or the Twelve) preacheth another

Jesus":
Gal.
i.

/.f.,

a different doctrine or teachinJL* concerninji Jesus.

See

8. 2.

A con

is

put for his worship.

:

Ex. xxxii. I. " Make us a ^od which shall go before us" whom we may worship and honour. Compare Kings xii. 28.
1

i.e.,

3.

Atthibltes are put

I.

for the praise

and celebration of them.

"
:

Ps. xxix.

" Give
?

unto the Lord glory and strength

How-

can we give these to God

We

can praise
put,

Him

for these, but

we

cannot give them.

given to

They are thus

by Metonymy, for the praise

Him

for his glory

and strength.

So

also Ps. xcvi.

7.

Ps. viii. 2 (3). " Out of the mouth of babes and sucUlings hast thou ordained strength " i.e., praise for the manifestation and putting forth
:

of God's strength, as
"

is

clear from Matt. xxi. 16,

where

it is

rendered

Out

of the

mouth
4.

of babes and sucklings thou hast perfected praise."

BuRDHN

is

put for the prophecy.

Isa.
'*

xxi.

I.

"The

burden of the desert of the sea."

Mai.

Here,

burden
xiii.
1

" is put for the

;

prophecy of Divine punishment which follows.

i. 1

So

xxiii.

1,

etc., etc.

The burden might be

in

words,

or by a vision.
5.

Sin

is

put for the offering for

sin.

Gen.
word
Lev.
iv.

iv. 7.
is

" Sin
Num.
v.

{i.e.,

a sin offering) lieth at the door."

So
1

the

" sin "

frequently used for a sin offering.

viii. 8.

See Ex.
vii.

\x\. 10.

3;

vi.

25.

Ps.

xl.

6(7), etc.

Lev.

5,7.

Sam.

vi. 3. 4,

and 2 Cor.
14.

21.
It is

Ex. xxix.
sin.

"

a sin "

/'.(.,

an offering which atones for

Hos.
people."
2

iv.

"They

eat up the sin,

{i.e.,

the sin-offering) of

my

Cor.

V.

21.
isa.

" He hath
liii.

made him
v. 2.

to be sin

{i.e.,

a sin-offering)

for us."

See

10.

Kph.

METONYMY
6.

(OF

THE SUBJECT).
it.

585

Promise

is

put for the faith which receives

Rom.
seed
"
:

ix.

8.^" The
Gal.
iii.

children of the promise are counted for the

receive the promise of God, as
;

i.e.,

who beheve and

7,

is

clear

from

iv.

12, 16.

29

iv.

28.

7.

Covenant
viii.

is

put for the two tables of stone.

Kings

2i. "

have set there a place for the ark, wherein

{i.e
,

is

the covenant of the

Lord

the two tables of stone) which he

clear from Ex. xxxiv. 28

made with our

ix. 4.

fathers," etc., as
ix. 9,

is

Rom.

See especially Deut.

8.

11, 15, 17.

Blood
"

is

put for blood-shedding.

his ears

Isa. xxxiii.

15.

That stoppeth

from hearing of blood "

to Prov.
i

from listening to those who shed blood, according

9.

10, 11.

Double

is

used for that which

is

complete, thorough, or ample

blessing.

and

of full compensation,

whether of judgment or of
literal

This Metonymy arose out of the

use of the word.

See

Gen. xliii. 12, where the "double money" was to pay for the corn taken that time as well as for that which was taken the time
before.

Ex.
to be

xvi. 5.

The "double" manna was "twice

two days instead of one.

as much," so as

enough

for

Ex. xxii. 7, 9, where make compensation in full.

Deut. XV.
" double " of
Isa. xvi. 14
;

the thief was to restore "double":

i.e.,

to

18, where the liberated bond-servant was worth the an hireling in serving six years instead of three (compare

xxi. 16).

this literal use of the words uiisluich (r7DC?p) and kiphlayiin (d;^7D!)), the word '^double " is used by Metonymy, as follows:

From

Job
i.e.,

xi. 6.

"

far beyond, or

Job
(i.e.,

xli. 13.

The secrets of wisdom are double much more.

"

to that

which

is

"
:

Who

can come to him (leviathan) with his double

it is

strong) bridle."

Here,

^53

(kephel) in the singular.

Isa. xl.

2.

"For
i.e.,

she hath received of the Lord's hand double

for all her sins "

full

punishment.
shall
:

Isa. Ixi.

7." For your shame ye

in
:

have double, and for

confusion they shall rejoice

their portion

therefore, in their land

they shall possess the double

everlasting joy shall be unto them."

586

FIGURES OF SPEECH.

Here, we have the "double" denoting not full punishment (as in And this is marked in the 2), but complete compensation. where we have this completeness in the alternation of the four lines
xl.
:

and third lines; and the consequent joy and rejoicing second and fourth lines
first
:

in

the

For your shame ye

acquittal.

shall

have complete compensation or

full

b
I

And
!

for confusion they shall rejoice in their portion.

in their

a
I

Therefore
h

land they shall possess the complete pardon.

Hverlasting joy shall he unto them.

i8.

Jer. xvii.

"Destroy
first
i.e.,

them with double destruction'":

i.e.,

with a complete destruction.

Jer.
their sin

xvi. i8.

"And

will

recompense their iniquity and

double":

with a complete and thorough punishment.

Not

literally double,

but completely.
to the stronghold, ye prisoners of
will

Zech.
will

ix.

12.^" Turn you

1

hope
i.e.,

even to-day do
troubles.
1

declare that

render double unto thee "

full

completely pardon you and give you

compensation

for all

your

Tim.
{i.e.,

V.

17.

" Let
honour
tliin<i

the elders that rule be counted worthy of

(i.e.,

double

liberal)

maintenance)."

See under Idiom.

V.

The

signified

is

put for the sign.

put a redemption between

Ex. viii. 23 (19). people and thy people

of the redemption)
:

"And
(i.e.,

will

my

the judgment, which would be the sign

will this sign be."

for

to-morrow

Num.
sign

vi.

7.

"Because
is

the consecration (Heb. separation, see

margin) of his

God

upon

his

head

"
:

i.e.,

the hair, which was the

and symbol of

his separation.
3.

Deut.
affliction":
affliction in

xvi.
/.<'.,

" Unleavened

bread

even

the

bread

of

the bread which was the sign and symbol of their

Egypt.
xxii. 15, 17.

Deut.
letter of the

Here the Metonyniy

of the

is

supplied

in italics,

the

passage being so obviously figurative.

xiii. 17.

Kings

--"The arrow

Lokd's deliverance":

i.e..

the sign of the future deliverance which the Lord would work for His
Pidltle.

METONYMY
I

(OF

THE ADJUNCT).
:

587

Chron.

xvi. ii.

"

Ark and

of the Covenant, which

Seek the Lord and his strength " i.e., the was the sign and symbol of His Presence
according to Ps. cxxxii.
8.
i.e.y

strength.

So
6.

Ps. cv.

4,

Ps. Ixxviii.
cxxxii. 8.

"And deHvered
is

his strength into captivity"

1

the Ark of the Covenant, referring to

Sam.

iv.

11, etc.

See Ps-

Isa. xlix. 6i.

"It

a light thing that thou shouldest be

my

servant to raise up the tribes of Jacob and to restore the desolations

of Israel":
i.e.,

the land and the cities of

Israel

which have been

it

reduced to desolation. The A.V. renders

it

" preserved," not seeing the figure, but

puts

" desolations " in the margin.

Ezek.
i.e.,

vii. 27.

"

The

prince shall be clothed with desolation "

with his garments rent, which was the sign of his mourning.
IV.

Metonymy of the ADJUNCT.

Metonymy
is

The
Adjunct
It
is
is

fourth division of
(or Relation),

called the

Metonymy

of the

and

is

the opposite of Metonymy of the Subject.

so

called because

some circumstance pertaining

It
is

to

the

subject

put for the subject

itself; e.g.,

the contents for the container,

divided into the seven

the possession for the possessor, etc.

following parts
i.
:

is

The adjunct or accident

is

put for the

subject.
is

That which

an accident, or belongs to anything,

it

put for the

subject or the thing itself to which

1.

belongs.
or,

The abstract
Gen. xxxi.

is

put for the concrete;

is

the attribute

is

put for

that to which anything

54.

attributed.

"Then
its

Jacob

killed beasts
it.

upon the mount":

Here, by Metonymy,

i.e.,

he offered sacrifices, as the A.V. renders

is

the abstract

put for

concrete.
(/.^.,

Gen.
in

xlii. 38.

"Then shall ye bring down my grey hairs

is

me,

my

old age) with sorrow to the grave."

Gen. xlvi. 34. " For every shepherd abominable person) unto the Egyptians."
I

an abomination

{i.e.,

an

eternity of Israel will not lie nor repent." Here, the A.V. renders it " Strength," but the attribute " Eternity" is put for Him to whom it is attributed: i.e., the eternal

Sam.

XV. 29.

"And also the

One

i.e.,

God.

See A.V. margin.

588

FIGURES OF SPEECH.
2

Sam.
whc

xxiii. 23.

"And
1

David set him over his hsteners "

Kings
38.
{i.e.,

i.e.,

those

stood at David's door and hstened for his

command. Hence

his b()dy>iiard.

Neh. Job
iniquitous

V. 9.

" Because of the reproach

" So "
"
If

See

xx. 23.

i.

the reproachful deeds)

of the heathen our enemies."

V.

16.

the
his
I

poor hath hope, and

iniquity

(/ 1\,

the

man) stoppeth
help

mouth."
lifted

Job xxxi. 21. saw my less, when

I

have

up

{i.e.,

those

who
(i.e.,

helped

my hand me

aj.;ainst

the father-

or would be on

my
full

side) in the gate."

Job. xxxii.

7.-

said,

Days

men
(i.e.,

of days, or

men

of

age) should speak, and multitude of years

aged men) should teach

wisdom."
Ps.
faithful
xii.
I

(2).

" Help,
"They
: :

Lord,
fail "

for the godly

:

from the sons of men

2

i.e.,

faithful

man ceaseth men fail. So

for the
x.xxi-

Ps.

23

(24).

Sam.

xx. 19.
(g).

Ps. Ixv. 8

also that dwell in the uttermost parts are

afraid at thy tokens evening to rejoice "

thou makest the outgoings of the morning and

i.e.,

thou makest those

who go out
Ellipsis.

in

the morning

and return
Ps.
captive."

in

the evening to sing.

18 (19).

See under
hast
led

Ixviii.

"Thou
:

captivity

(i.e.,

captives)

Isa. xlix. 24. 3.

Jer. xxix. 14.

:

Ps. ex.
be) the

" From the womb of the morning

i.e.,

thou hast (or shall

born to thee

dew
is

of thy youth "

in

thy young

men

shall be

as

dew

born

the morning,

Prov.
to poverty:

xxiii. 21.

" For the drunkard and the glutton shall come and drowsiness {i.e., the sluggard) shall clothe a man {i.e.,

himself) with rags." Isa. Ivii. 13.

cxiiv. 4.
.las. iv.

"

Vanity

(i.e.,

vain

men)

shall take

them."

So

Ps.

14.

Jer.
idols),

xxxii.

ii. 5. -They "have walked after vanity (/.(., vain things, or and are become vain." See under Paroiioniasia. So Deut. 21. .ler. xiv. 22, and compare Acts xiv. 15.

Ezek.

xliv. 6.

"And thou

shalt say unto rebellion":

i.e.,

to the

rebellious People.

Amos
in

viii. 3.

"And

the songs of the temple shall be bowlings

that day."

Here, through missing the Metonymy

sentence, the A.V. has been obliged
tf)

in

the

first

part of this

alter the latter part,

and put

in

METONYMY
the margin, " Heb., shall
for singers, then

(OF

THE ADJUNCT).
if

5S9

liozcl."

But

we
:

we have

perfect sense

" And

note that " songs " are put

the singers of the

temple shall howl

in that day."

Luke
us "
:

i,

78.

" Whereby the dayspring from on high hath

Who
iv.

visited

i.e.,

the morning star which precedes the day.

is

Baptist, as the " morning star," preceded Christ,

So John the " the Sun of

20), etc.

Righteousness."

See

Isa. ix. 2 (1)

I

Ix.

1, 2.

Mai.

2
if

(iii.

John
believe,

xi.

40. " Said

not unto thee, that,

glory
{i.e.,

thou wouldest
work) of

thou shouldest

see the

the

glorious

God?" Rom.

iii.

30.

" Seeing
" The

circumcision

by

faith

it is one God, which and uncircumcision through

shall justify the

faith."

Here,

" circumcision " is put for those

who

are circumcised; and uncircum-

cision for uncircumcised persons, as in xv. 8

and Gal.

ii.

9, 12.
{i.e.,

Rom.
Rom.
it."

viii.

19.

earnest expectation of the creation

created things or creatures) waiteth."

xi. 7.

" But the election

(/.6'.,

elect persons) hath obtained

Eph.

i.

21.
:

possess them

" Far

Here,

the attributes are put for the beings

all

who

above

princes,

and powerful beings, and

in

mighty ones, and lords": i.e., all spiritual beings See also under Synonyniia and Polysyndeton.
Phil.
i.

heavenly places.

16.

my

captivity.
I

"Supposing to add affliction to See also under Prosapodosis.

17.

my bonds":

i.e.,

Pet.

ii.

"Love

the

brotherhood":

i.e.,

the brethren.

Compare
2.

v. 9.

Other adjuncts also are put for the subjects to which they pertain as Light for the sun. Oil for anointing, etc.

Gen. xxxiv.
A.V.

29.

"And

all

their strength":

i.e.,

wealth, as in

Ex.
for
1

his power."
his

I will be honoured upon Pharaoh and upon all Heb. is lb"'n: i.e., his power, which is put by Metonymy army, which was the expression of his power. See below

xiv.

4.

" And

Sam.

xiv. 48.
4.

Lev. xiii. days": i.e., as

31, 50.

" Then
A.V.,

the priest shall shut up the plague seven

that hath the plague."

in

"him

See verses

13,

590

FIGURES OF SPEECH.
Deut.
viii.

17.

"And

thou say

in

thine heart,
:

My
i.e.,

power and
wealth, as

the mi^ht of mine hand hath gotten

in A.\'.
I

me

this strength "

Sam.
Kings

xiv. 48.

"And
'*

he gathered a power" (Heb. ^^n,

i.e.,

an

host), as in A.\'.
I

See

Ix. xiv. 4.

vii. 9.

From

the foundation unto the coping."

i.e.,

ninDu)

{tepJiacUoth), spans,

put by Metonymy for the height:

Heb. from

the foundation to the summit.

Job
your

vi.

22.
:

"Give
i.e.,

a reward (or

perhaps "bribe'') for

in A.\'.
;

me

of

strength "

"of your substance," as

beheld the hght

i.e.,

that which

your strength has procured.

Job xxxi.
Here

26.

" If

when

it

shined."

" the liglit " is put for the sun, as in .\.\'. (see margin).
iii.

So

also xxxvii. 21 and Hab.

4. filled

Prov.

V. 10.

" Lest strangers be

X.\

with thy strength "

i.e.,

thy wealth, as

in A.\'.
6.

Prov. XV.
i.e.,

" In the house of the righteous

"Though your

is

much
It is

strength "

treasure, as in

Isa.

i.

18.-

sins be as scarlet."

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."
!

Ps.

li.

7.

Isa. X. 14.

"And my

hand hath found

:

(or found

means

to reach)

as a nest the strength of the peoples "

their strength, as in A.V.

i.e.,

their riches, gotten by

Isa. X. 27.
But,

" Because of the

may
be:
*'

oil

"

i.e.,

the anointing, as in A.V.

from

the

reference to Gideon's exploits

which

we
:

have
i.e.,

in

verse 26, the sense

And yoke snapt

at sight of oil "

oil (or resin)

as

Midian's yoke
in

-icas

distended

till it

snnpt before the

burning

Gideon's

lanif^s,

so will Asshur's yoke, again, recoil (T^D^, verse 26)

xxxvii. 7.

from thy neck, before the hot "blast" (see

xviii.

and compare Ps.

15 (16)

see, too, 2
6.

Thess.
will

ii.

8).

carry their strength {i.e., riches) upon Here " strength " is put for the riches and presents which Israel's ambassadors were taking down to Egypt, to induce 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 Metonymy for " Egypt," in who.se strength they trusted.
the shoulders of young asses."
*

Isa.

XXX.

"They

METONYMY
Isa. XXX.
7.

(OF

THE ADJUNCT).
is

591

" Their strength

to sit still."

These words are usually taken as an exhortation to the Lord's But the fact is just the opposite. people to sit still and do nothing. They are spoken of Egypt, on whom Israel was relying for help See verses 1,3: "The strength of Pharaoh " against the Assyrians. was what they trusted in. But Jehovah declared that that would be
a vain trust, for
"

The Egyptians
I

shall help in vain,

and to no purpose

Therefore have

cried concerning this.

to sit
still

Their strength
i.e.,

is

"
:

Egypt, when Israel's ambassadors arrived there (verses

still,

4-6),

would

and not help them at all. " Strength " for Egypt, in the strength of which Israel trusted.
sit

is

put by Metonymy

Jer. XX. 5.

" Moreover

will deliver all

the strength
.
.

{i.e., all

the

riches which are procured by strength) of this city

into the

hand

of their enemies."

Jer. xl.

7.

"And
4.

of the poverty of the

Land":
:

/.^.,

the poor

people of the country.

zek. xxxviii.
as in A.V.

" And
i.

all

thy power "

i.e.,

" all thine

army,"

Matt.
verses
2, 3,

viii. 3.

" His leprosy was cleansed "

42.

i.e.,

the leper.

See

and compare Mark

xiv. 54,

Mark
at the
fire,

And Peter " warmed

See John
. . .

himself at the light "

i.e.,

as in A.V.
xiv. 15.

xviii. 18.

Acts

" We
idols)

preach unto you that ye should turn from

these vanities
are
etc.).

{{.e.,

unto the living God."

Note that the term " Living God " is generally used when idols mentioned or implied in the context (See 1 Thess. i. 9, 10,
Gal.
13.

iii.

" Being made a

curse for us "

i.e.,

accursed, one

under the curse of the Law.

Eph.

V.

ignorant), but

" For ye were sometimes darkness 8.^ now are ye light {i.e., enlightened ones) in
that which contains them
:

{i.e.,

dark and

the Lord."
is

ii.

The

CONTENTS, for
for
xxviii. 22.

a)idwJiat

placed,

the place

where

it is

located.

Gen.
shall be

"And
:

this stone, this place,

God's house "

i.e.,

which I have set for a pillar, of which the stone formed

a part.

592

FIGURhS OF SPEECH.
Josh. XV.
19.

"Give me also
24.

springs of water":

i.e.,

land con-

taining
I

them as

well as the south land.

Chron.

ix.

" In four

four quarters, as in A.V.

winds were the porters": But see Jer. xlix. 32 below.

i.e.,

in

the

Ps. cxxxv.

7.

" Bringing

the wind out of His treasures "

i.e.,

treasuries, as the A.V. here properly renders the figure.

Isa.

xxiii.

3.

"The
"
1

harvest of

the river":

i.e.,

the country

through which the river flows.

Jer. xlix. 32.

will

scatter into

all

winds'':

i.e.,

all

quarters

(Heb., every wind).

Ezek.
into
all

V. 12.

"

will scatter a third part into all the

winds "

i.e.,

quarters.
5.

Ezek. xxvi.
Hos.

"

It

shall be the

spreading of nets "

i.e.,

a place

for the spreading of nets, as in A.\'.

ix. 6.

" Thorns shall

?

be in their tabernacles "

i.e.,

in

the

places where their tents were formerly pitched.

Amos
we may
granaries)."

viii. 5.

" Saying. When

will the

new moon be gone,

that
(i.e.,

sell

corn

and the sabbath that we may open wheat

Not

" set forth wheat," as in the A.V.

The

translators

have stumbled over the verb (see margin) through not seeing the
Metoiiviny of the noun.

Matt.
theii'

ii.

II.

"And when they had opened their treasures ":

or caskets
7.

i.e.,

treasuries

containing them Matt.

xii.

good

and

precious

presents.

So

Ps. cxxxv.

35, etc.
"
:

Matt.
treasury.

xii.

"A 35.
R.W

good man out of the good 'treasure

i.e.,

The words "of the heart" go out of the Text with the
" Which bringeth new and old."

Textual Critics and

Matt.

xiii. 52.

forth out of his treasure

(i.e.,.

treasury) things

Matt. xxiv. 31.^" They shall gather his elect from the four winds " i.e., from the four cjuarters of the earth. The elect Nation of
:

Israel

is

referred to.

Matt. XXV. 10. "They

marriage "
celebrated.
:

that were ready

went

in

with him to the

i.e.,

to

the

place

where

the

marriage

was

to

be

into

Matt. XXV. 21, 23. the place where the

" Hnter thou

into the joy of the lord "

i.e.,.

lord manifested his joy.

METONYMY
Luke
xxi. 4.

(OF

THE ADJUNCT).
in

593

"All
:

these have of their abundance cast

unto

the offerings of

those offerings

Acts
of prayer.

xvi.

God " i.e., into the chest or receptacle which received made to God. Compare Matt. xv. 5 xxvii. 6. i.e., a place 13, " Where we supposed was prayer "
; :

See verse 16. The word rendered " supposed" means that they looked for and expected to find a place of prayer as lawfully and
legally allowed.
I

Compare Luke

iii.

23.
in

Cor. ix. 24.

" Know
:

ye not that they which run

is

a race-

course (or stadium) "

i.e.,

a race which

run there.

Gal.

ii.

12.

" For

before that certain

came from James

xii.

"

i.e.,

from Jerusalem, where James presided.

See Acts
24.

17

xxi. 18.
:

Heb.
race which

xii. i.
is

Let us run the race-course (or stadium) "

i.e.,

the

run there.

Rev.
cense "
:

viii. 3.

is

So

Cor.

ix.

"

And another
See verse

angel came, having golden frankin5.

i.e.,

a censer.

iii.

TIME

put for the things done

1.

in

it,

or existing in

it.

The word Time or Times.

(33).

Chron.

xii.

32

" And of the children of Issachar, which

:

were men that had understanding of the times " i.e., who understood what was going on and being done, and needful to be done.
Est. i. 13. '* Then the king said to the wise men which knew the times " i.e., what was best to be done in connection with present and
:

future events.

Job

xi.

17.

"And

1.

above the noonday

shall be

thy time "

i.e.,

thy prosperity shall be brighter and clearer than noon.

Ps. xxxi. 15 (16). " My times (i.e., my or that can be done to me) are in thy hand."
according to Ps. cxxxix.
2

affairs,

and

all

that

do

All are

known

to Thee,

Tim.
will

iii.

i.

"This
i.e.,

know

also that in the last days difficult

:

times

come
in

"

difficult

things will be done

which things

are described
2.

verses 2-5.

Age

(alwv, a ion),

a period of time,
place in
it.

is

put for what takes

Matt.
i.e.,

xiii.

22.

" The cares of this world

life.

"

lit.,

" of this age "

the things of this

So Mark

iv.

19.
{i.e.,

Luke
those

xvi. 8.

" The

children of this world

of this age) "

p

who

are living for the present things of this world.

1

594

FIGURES OF SPEECH.

Rom.

xii. 2.

" Be not conformed to this age "

and maxims of
this world.
:

i.e.,

to the pass-

ing fashions, practices,

2 Cor. iv. 4. i.e., of the things done " The god of this age " and of the people who live in and for, this world.

in,

Eph.
follies of

ii. 2.

"Wherein
:

in

time past ye walked according to the

age of this world "

the world.
vi. 12.

i.e.,

according to the practices, and customs, and

Eph.

" The rulers of the darkness of this age "

;

the dark things done in this world

i.e., of all the word " age " pointing to a time

:

coming when that rule will be done away. See under Anaphora and A)itiinereia.
2

Tim.
i.

iv.

10.
"
:

" For
i.e.,

Demas hath
life

forsaken me, having loved

of this world.
(or constituted) the

this present age

the course and

also he

Heb.
i.e.,

2." By whom
all

made
it.

the world, and

that pertains to

So

xi. 3,

ages" where the verb is

:

KaTupTi^o) [kafarfizO), to adjust, pir/^arc, or restore.

3.

Yhaks

is

put for what happens

in

them.

Prov.
years
4.
{i.e.,

V. g.

" Lest thou give

is

thine honour unto others, and thy

life)

thy strength and labours and

unto the cruel."

in

Day, or Days,

put for what transpires

them, the context

showing what

it is.

Deut. iv. 32. what has been done

" For ask now of

in

the days that are past "

i.e.,

of

them, past history.

that

Job
his

xviii.
:

20.

"They

come

after

him

shall

be astonied at

day

"

i.e.,

at his fate.
I.

Job

xxiv.

" Why,
13.

seeing times are not

hidden
i.e.,

from the
understand

Almighty, do not they that know him see his days?"

His dealings with them.

Ps. xxxvii.
that his day
(i.e.,

"The

Lord
is

shall

laugh at him: for he seeth

his
7.

punishment)

coming."

Ps. cxxxvii.
the day
(i.e.,

" Remember, O
;

calamities) of Jerusalem

Lord, the children of Edom in who said. Rase it, rase it, even
day
the judgment) of the

to the foundations thereof."

Isa.

xiii.

6.

"

Howl ye;

for the

(i.e.,

LoKO

is

at

hand."
xxi. 29.

Ezek.

" The

wicked, whose day

is

come

"

/.('..

whose

calamity or judgment shall have an end.

Compare

verse 25.

METONYMY
Ezek. xxii. draw near."
Hos.
dead."
i.

(OF

THE ADJUNCT).
{i.e.^

595

4.

"

Thou hast caused thy days

thy judgments)

to

II

(ii. 2).

" Great shall be the day of Jezreel ":

and recovery of
day
"
life
!

?.^.,

great

shall be the

day of
15.

Israel's restoration,

from the

Joel
the

i.

"Alas for the day

So
ii.

for the
(iii.

{i.e.,

the judgment) of
20.

Lord

is

at hand."
ii.

1,

31

4).

Amos

v.

Zeph.

i.

14,

15, 16, 18;

Obad.

12.

"Thou shouldest not have looked on the day

{i.e.,

the

calamity) of thy brother."

Micah

vii, 4.

"

The day

of thy

watchmen

"

i.e.,

the calamity

which the watchmen

will see

coming.
:

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

Luke

xvii. 22,

26.

" The

necessary to secure

it.

Luke
thy day "
:

xix. 42.
i.e.,

" If

in this

time of grace, and of

thou hadst known, even thou, at least in this all the wonderful blessings

which have been brought to thee.

I

See verse 44.

I

Cor.

iv. 3.

"

It is
:=-

a very small thing that

i.e.,
;

should be judged of

you, or of man's day "

by

human judgment.
is

For now

is

the

time when
judge.

man

is

judging

but the Lord's day

coming, when

He will
:

Eph.
i.e.,

V. 16.

" Redeeming
evil
:

the time, because the days are evil "

because of the
Ixx.

deeds that are done.

Ixx.

See Dan.

ii.

8 (margin)

and

(both Versions
5.

and Theodotian).
is

Hour
"

is

put for what

done at the time.

if
it

Mark
John

xiv. 35.

" And prayed

:

that,

were

possible, the

hour
say

might pass from him

xii. 27.

" Now

i.e.,

the suffering, etc.

is

my
{i.e.,

soul troubled;
{i.e.,

and what
:

shall

Father, save

me from
is

this

hour

this time of trial)

but for this

cause came
6.

unto this hour

these sufferings)."

End

put for that which takes place at the end.

Prov.

xxiii, 18.

" For surely there

Here, " end
"

is

an end

and thine expecta-

tion shall not be cut off."

is

put for the reward which

comes
*

at the end.

See margin, and

xxiv. 14, 20. Price one

See

Foitr Prophetic Periods,

by the same author and publisher.

penny.

596

FIGURES OF SPEECH.
Jer. xxix. ii.

"To

give you an expected

end":

i.e.,

reward.

See under Hcndiadys.

Jas. V. seen the end
1

II.

"Ye

have heard of the patience of Job, and have

{i.e.,

the reward) of the Lord."

{i.e.,

Pet.

i.

9.'* Receiving the end

is

reward) of your faith."

7.

Feast-day
xxiii.

put for the sacrifices offered at the Festival.

Ex.
until the

18.

" Neither
Here, feast

shall
is

the

fat

of

my

feast

remain

morning."

put by Mtfoiiyniy for the sacrifice

offered on the day.

Ps. cxviii.
Isa.

27.
I.

" Bind the feast

to Ariel,
;

See margin.

(i.e.,

sacrifice)

with cords."

xxix.

"Woe

to Ariel, the city

kill

where David

dwelt

add ye year to year

let

them
:

sacrifices."

Here, the A.V.

translates the Metonymy " sacrifices," for which in the " feasts " i.e., the sacrifices. lit., " kill the feasts"
;

Hebrew

is

put

In Mai.

ii.

3,

where

it

is

so very clear, the A.V. leaves the

it,

word

"feasts" and does not render

as

in Isa. xxix. 1.

Mai.

ii.

3.

" Spread dung

:

upon your

faces,

even the dung of

your solemn feasts "

8.

i.e.,

of your sacrifices.

Passovhr
xii. 21.

is

put for the

Lamb

slain at the Passover.

i.e.,

Ex.
2

"
17.

Kill

the Passover":
" Killing

the lamb.
:

Chron. xxx.
xiv. 12.
xiv.

17.

of the Passovers"

i.e.,

the lambs.

Matt. xxvi.

"To eat the

1

Passover":

i.e.,

the lamb.

Mark Mark
Luke
may
cat."

" Killed the 14. " Where

"

Passover":
shall eat

i.e.,

the lamb.
:

the Passover"

i.e.,

the

paschal lamb.
xxii. 8.

Prepare us the Passover

{i.e.,

the lamb), that

we

Luke

xxii. 11.
xxii. 15.

"Where
"

shall cat the

1

Passover "

/.f.,

the lamb.
:

Luke
i

With

desire

have desired to eat this Passover "

e.,

this lamb.
9.

Slm.\ii;k

is

put for the fruits gathered

in

it.

" For the shouting for thy summer." Isa. xvi. 9. 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
10.

(OF

THE ADJUNCT).

597

Harvest
19.

is

put for the fruits of the harvest.

Deut. xxiv.
thy corn,
etc.
5.

"

When
it

thou cuttest down thine harvest":

i.e.,

Isa. xvii.

"And

shall be as
in A.V.),

the harvest

{i.e.,

the corn, as

when the harvestman gathereth and reapeth the ears with his
{i.e.,

arm."

Joel
corn)
is

iii.

13 (iv. 13).

" Put ye

in

the sickle, for the harvest

the

ripe."

11.

Fast

is

used for the time of year at which the Fast

9.

fell.

Acts
Lev.
xxiii.

xxvii.

" Because

the fast was

now

already past "

i.e.,

the time appointed for fasting,

27, 29

viz.,

the tenth day of the seventh month.

1,

(about our Oct.

when

sailing in those

seas

is

specially dangerous).

iv.

The

APPEARANCE
it,

is

of a thing, or an opinion about put for the thing itself.

1.

In

NOUNS.
is

Jer.

xxviii.

5,

10.

Hananiah

probably called a prophet,

1.

because he was reputed to be one.

See verse

Ezek. xxi. 4 (9). " Seeing then that I will cut off from the righteous and the wicked." Here it is probably Metonymy, i.e., those

who were
Matt.
outward
in their

reputed as righteous, but were not

viii. 12.

so.

See verse 3

"The children of the kingdom shall

:

(8).

be cast out

into outer darkness "

privilege
ix. 13.

i.e., those who were considered to be such as by and inheritance were so.

Matt.

"

am

not

come

to call the righteous

{i.e.,

righteous

own

eyes)."

Luke
ing"
:

ii.

48.

" Behold, thy father and

See
iii.

have sought thee sorrowvi.

i.e.,

reputed father.
i.

23,

and compare John

42.

Cor.

21.

" The foolishness of preaching."

man
thinks
it is,

The preaching
it is

of

the gospel
so-called.
1

is

not foolishness, but

and hence

here

Cor. Cor.

i.

25.

"The

foolishness of

God":

i.e.,

that which

man
is

thinks foolishness.
2
iv. 4.

" The god of

iv. 9.

Compare

verse 18.
this world."

Not that the Devil

for such.

really the

God, but that the world takes him

See above,

and compare Matt.

Luke

iv. 6, 7.

568

FIGURES OF SPEECH.
Gal.
i.

6.

" Another gospel "

it

was not the Gospel, though

it

was so

called.
i.

Tit.

12.

" A prophet
in
;

of their own."

prophet except
Jas.
ii.

the opinion of the Cretans.

Epiminedes was not a See under Gnome.

is

14, 17, 20, 24, 26.

The "faith" here

VERBS.

not real faith, but

that which passed for such

being only the external profession.

2.

Matt. xiv.
sorry).

g.

" And

the king was sorry " (or appeared to be

Mark

vi.

48.

"And

would have passed by them,"

at least, so

they thought.
3.

CONNECTED WORDS

or sentences.
:

2
i.e.,

Sam.

xxii. 8.

" The foundations of heaven moved and shook "

So
also
pillars

the mountains on which the heavens appear to rest.

Job xxvi.

II.

Ps. Ixxii. 9. shall lick humbled and prostrate as though they were
Isa. xiii.
5.

"The of heaven tremble." " His enemies the dust

of heaven "
:

"
:

i.e.,

shall be so

licking the dust.

i.e.,
;

" From the end

earth seems to touch the heaven.

So Deut.

iv.

32

xxx. 4.

from where the Neh. i. 9.

Matt. xxiv. 31.

v.

The

ACTION

or

AFFECTION

relating to an object

is

put for the object

1.

itself.

The Senses are put

for the object of them, or for the things

which

are perceived by the senses.

Lev.
i.e.,

xiii. 55.

"And

if

the plague have not changed his eye":

his colour.

Num.
Here

xi. 7.

" And the

eye of

it

as the eye of bdellium."

(See

A.V. margin).
" eye " is put for colour,

because

it is

the eye which sees and

distinguishes colour.

Ps. cxii.
he

7.

"

He

will

not be afraid of evil hearing "

talk, or,
it

i.e.,

of

what
the

may

hear; rumtjur,
xxiii.
31.

common

as A.V.,

evil tidings.
{i.e.,

Prov.
cup."

"When

giveth his eye

colour)

in

METONYMY
Isa.
xxviii.
"
i.e.,

(OF

THE ADJUNCT).
he

599

9.

" Whom
it

shall

make

to

understand

the

hearing

as in A.V., the doctrine.

(See A.V. margin).

Isa. xxviii. 19.

" And

shall be a vexation only to

understand

the hearing "

Isa.

i.e.,

liii. I.

"Who hath believed

our report, as
in

the rumour.

our hearing "

i.e.,

have heard:
Gal.
iii.

i.e.,

A.V.

So John

xii.

38.

what they Rom. x. 16.

2, 5.
i.

Ezek.
X. 9.

4.

"As
Lit., "

the eye

{i.e.,

colour) of amber."

So
"

viii.

Ezek.

vii. 26.

upon rumour."

Hab.
margin).

iii.

2.

Here, the Meto)iyiny boldly translated hearing upon hearing." O Lord, have heard thy hearing
is

rumour
thy

"

"

i.e.,

words, what thou hast said for

me

to hear.

A.V.

" speech " (but see

See under Polyptoton.

I.

Obad.
rumour, as

We
^"

have heard a hearing from the Lord":

Syria"

i.e., a.

in

A.V.

his

Matt. iv. 24. " And his hearing went throughout fame what was heard as A.V. So xiv. 1. Mark
;
;

all

i.e.,

i.

28.

Matt. xxiv.

6.

"And
Isa.

hearing

(i.e.,

rumours) of wars."

So

Mark

xiii. 7.

John

xii. 38.

See

liii.

1.

2.

Faith

is

put for the thing believed.

the Priests were obedient

Acts
Gal.

vi. 7.
:

" And a great company of

to the doctrine believed.
"

to the faith "

i.

i.e.,

23.

He

destroyed "

i.e.,

GaL
GaL
by faith
:

iii.

23.

the doctrine which he had

"

now preacheth the faith which once be now believed.

:

Before faith came "

i.e.,

before the true doctrine

of the Gospel

was

V. 5.

" We
:

revealed.

through the Spirit wait for the hope of

eternal,
(i.e.,

right-

eousness by
"

faith "

i.e., life

which

is

promised to the righteous

life)

The
iv.

just shall live

5.

have eternal

by

faith."

Eph.
baptism."
I

" One
"

Lord,

one

faith

(i.e.,

doctrine),

one

Tim.
i.

iv. I.

doctrine of Christ.

from the faith " i.e., from the See under Tapcinosis and Synathrcesmus.

Some

shall depart

Tit.

13.

" That

they

may

be sound in the faith "

i.e.,

the

doctrine of the Gospel.

600

FIGURES OF SPEECH.
Jude
Rev.
3.

" Earnestly
13.

contend

for

the

faith "

i.e.,

the

true

doctrine of Christ.
ii.

" And hast not

denied

my

faith"

i e.,

the doctrine

believed concerning me.

3.

Hope

is

put for God, or for the object on which

it is

set.
I

Ps. Ixxi.
Isa. XX.

5.

" Thou art my hope "

{i.e.,

i.e.,

the

One

in

whom

hope.

5.

" They shall be afraid and ashamed of

the Egyptians
in

Ethiopia their

expectation

{i.i\,

the help they expected from the Ethiopians) and of

Egypt their glory

verse
6.

whom

they gloried)."

See
Here,

Prov.
it

xiii. 12.

"

Hope

deferred maketh the heart sick."

is

nut hope that

is

deferred, but the object hoped for.

of Israel, the saviour thereof in time
Israel hopes.
is."

Jar. xiv.
of trouble "
:

8.

" O the hope

the

i.e.,

God

in

Whom

Jer. xvii.

7.

Jar. xvii. 13.

" Whose hope the Lord "The hope of Israel'':

the

God

in

Whom
in

Israel

hoped.
Jer.
1.

7.

"The hope
for the

of their fathers":

i.e.,

the

God

Whom

their fathers hoped.

Acts
chain "
:

xxviii. 20.
i.e.,

" For the hope of

Messiah's sake.
(i.e.,

Israel

am bound
hoped

with this
for.

Whom

Israel

See
seen

.\xvi. 6-8.

Rom.
not hope."
I

viii.

24.

" Hope

the object hoped for) that

is

is

See Epdiiadiplosis.
i.

Tim.
ii.

I.

"The Lord Jesus

-"

Christ, our

hope "

/.r.,

Who is the

object of our hope.

Tit.

13.

Looking

for that blessed

hope":

?.e.,

that blessed

object of hope, the coming of Christ.

4.

LovH
"

is

put for the person or object loved.

Jer.
object to

ii.

33.

Why
1

trimmest thou thy way to seek love

"

i.e.,

an

l(jve.

Jer.

xii. 7.
:

'

have given the love of

my

soul into the

her enemies"

i.e.,

the dearly beloved, as in A.V.

hand of See margm.

to

Hos.
love"
*'
:

ix.

10.

"Their abominations were according

their

i.e.,

to their idols, which were the objects of their love.

Not

as they loved," as in the A.V.

METONYMY
5.

(OF

THE ADJUNCT).

601

Desire

is

put for the person or thing desired.

took desirable of her eldest son Gen. xxvii. 15. Esau" i.e., the coveted raiment which perhaps Jacob had desired. Isa. xxxii. 12. " They shall lament for the teats, for the fields of The A.V. has treated it as Enallnge, i.e., which they desired. desire "
:
:

" And Rebekah

and rendered
their things

it

'

pleasant fields."

See margin.
i.e.,

Isa. xliv.

9.

"Their
"

delectable things shall not profit":

which they have desired.

ig.

Jer.

iii.

How

shall

give thee a land of desire "

i.e.,

a land

to be desired.

See A.V. margin.

7.

Lam.
desire "
:

i.

"Jerusalem

i.e., all

the things she had desired.

Enallnge, "pleasant," and, in

remembered ... all her things of The A.V. renders it by margin, desirable. So verse 10.
adversary, and
i.e.,

Lam.
slew
all

ii.

4.

" He stood with his right hand as an

:

the desires of the eye "

all

the objects that the eye

desired.

Ezek. xxiv.
is

16.

" The desire of thine eyes "

art a

i.e.,

thy wife,

who

the

object of thy desire.

See under Periphrasis, and compare

verses 18, 21 and 25.

Dan.
Hos.

ix.

23.

" Thou
,

man

of desires"

i.e.,

man

greatly

to be desired.
ix.

Or, as A.V.
16.

"greatly beloved."
I

See

x. 11, 19.

"Yet

will

slay the desires of their

forth.

womb
:

"

i.e.,

that which the

womb

had desired and brought See A.V. margin.

all

Amos
Hag.

V. II.

" Ye have planted vineyards of

nations shall
nations.
:

desire "

i.e.,

vine-

yards which ye had desired.

ii. 7.

" The desire of

16.

come

"

i.e.,

Christ,

who

shall be the object desired

I

by

all

John

ii.

" The lust of

God who
is

the eyes "

i.e.,

that which the eyes

desire.

6.

Fear

is

put for

feared, or for
:

any object of
the

fear.

Gen. xxxi. 42. "The feared. So verse 53.

5 (6). they feared a fear " afraid of.

fear of Isaac "

i.e.,

God whom
Heb.
:

Isaac

Ps.

liii.

"There were they

i.e.,

in

great fear."

"

There

there

was something that they were greatly

of hosts himself;

See under Polyptoton.

Isa. viii.

13. "Sanctify the Lord

:

and

let

him

be your fear

"

i.e.,

the

God

Whom

ye shall fear.

602

FIGURES OF SPEECH.
Prov.
i.

26.

'

will

that which you fear shall come.

Prov.
2

iii.

25.

"Be not afraid of

See under

modi when your fear comcth So verse 27.

sudden fear":
i.e.,

"

i.e.,

when

of a sudden

thin^ to be feared.

Aiitinicrcia.
i.e.,

Cor. V. II. " Knowing, then, the fear of the Lord": knowing, therefore, the Lord as one who is to be feared.
7.

Othku actions
them
;

are put for the object connected with, or related to

which object

is

shown by the

context.
:

Gen.

xliii. 11.

"Take of
;

the praise of the earth "

i.e.,

the fruits

which adorn and beautify the earth. and the Heb. praised in the earth "

The Chaldee has " which is "ibj (Z(iliiiioi') means to adorn.

it

See the

first

occurrence

in in

Judges

v.

3 (in Picl), where

is

used

in

connection with a song

primarily to praise, but

praise of God.

But
trini

")C|

does not mean

to embellish
is

Ex. XV.
I

2.

"The Lord
So

or adorn or

the song.
:

my

strength and song "

i.e..

He whom

and compare verses 15, 16. Here, "strength" is the Metonymy of effect: i.c producing strength in me. So that the whole verse means " Jah maketh me strong, and is the subject of my song."
praise in

my

song.

Ps. cxviii. 14,

Deut. xxviii.
i.e., all

8.

" And

in

every sending forth of thy hand "

things which thy hand accomplishes.

So

xii. 7.

Sam.

i.

27.

"And

the

Lord hath
i.e.,

given

Samuel) which I asked Him for": under Parotiomasia.

the object of

me my petition (i.e., my prayer. See

that 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.

8.

"Oh

Isa. Ix.
is

I.

" Arise, shine

"That
the sight of

for thy light

{i.e..

He who

is

thy light)

come."

Luke
Acts
for the

xvi. 15.
in

which
:

is
i.e.,

highly esteemed

among men

is

abomination
i.

God"

a thing abominated by God.

4.

" They
"

should not depart from Jerusalem, but wait

i.e.,

promise of the Father": promised.

that which the

Father had

Gal.

iii.

2,

5.

The hearing
pray

of faith "

i.e.,

the report which

faith believed.

Thess.

i.

11.

"We
:

that our

worthy of

this calling "

i.e.,

of that for which

God would count you He has called you viz.,

:

METONYMY
to deliver
saints before

(OF
;

THE ADyUNCT).
so that

603
glorified in

you out of the tribulation

He may be

His
9).

He comes

forth " in flaming fire," etc. (verses 8

and

For that coming forth

have come (eXOy,
Subj.

in

judgment

will

not take place until

:

He

shall

elthce),
its

thus to be glorified
xxi. 40.
xxiii.

e'At^j;

is

the 2nd Aor.

Compare
iv.
iii.

use in Matt.

John
2 Cor,

25;

xvi.

13.

Acts

35.

Luke Rom.

xvii. 10.
xi.

Mark
1

viii.

38.

27.

Cor.

xvi. 3.

16, etc.

Heb.
promises
"
:

xi.

13.

"These

all

died in faith, not having received the

i.e.,

the things which had been promised.

The promises

were what they had received, but not the things promised.
The

vi.

SIGN

is

put for

tlie

thing

sigiiijied.

1.

NOUNS.
.
.

Gen.
is

xlix. 10.

"The
is

sceptre shall not depart from J udah

(i.e.,
it.

until Shiloh

come." Here the sceptre

the

Rod of

tribal
5.

put for

Him who

entitled to hold

So

Isa xiv.

supremacy) Zcch. x. 11,

etc. " Blessed be the Lord, who hath delivered you out hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people out of the hand of the Egyptians." Herci 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 it.

E-x. xviii. 10.

of the

Num. xviii. 8. " By reason of the anointing."

it

Here, the anointing

is

put for the Priesthood, of which

2

was the

sign.
:

Sam.

xii. 10.

" The sword shall never depart from thy house "

i.e.,

manifested
I

hostility.

Kings
(of

xix,

10.

"Thrown down thy altars":

i.e.,

given up thy

worship

which the altars were the sign and symbol).

Job

V. 21.

"Thou
4.

shalt be hid from the scourge

(i.e.,

power) of

the tongue."

Ps. xxiii.
care and

" Thy rod and thy

:

staff'

they comfort

me

Thy

defence, of which these were the signs.

viz.,

" i.e., Thy The Shepherd

:

carried two implements

the " rod," to help the sheep, and the

" club," to destroy the sheep's enemies.

Ps. Ixxxix. 4
thy throne to
all

(5).

" Thy seed

:

will
i.e.,

establish for ever,

generations "
it.

will raise

and build up up those (esp. One)

who

shall sit

upon

604

FIGURES OF SPEECH.
Ps. Ixxxix 39 (40).

" Thou hast profound

thou
hast removed

it

to

the j^round "

i.e.,

his crown by casting him from his kingly

position.

Ps. xliv. 6
save

(7).

"

will

not trust

in

my

bow, neither shall

my sword

me

''
:

i.i .,

military science, of which the

bow and sword were the

signs.

Here, swords and plowshares, etc., are used for war Isa. ii. 4. and peace, of which they were the signs and symbols. See also under Polysytidifon and Syllo<(isniiis.
Jer. xlvii. 5.

" Baldness

is

come upon

Ga/.a "

i.e.,

grief,

from

the practice of shavin.n the head

in j^ricf.

Lam.
our
lives,

V. 9.

" We gat our bread with our

xxi. 3, 4 (8, 9).
{i.e.,

lives

(i.e.,

with

peril of

as in A,V.), because of the sword

{i.e.,

the fightings) of the

wilderness.'"

So Ezek.

Ezek.

vii.

Ezek. Here the diadem and crown are put who wears them.
Matt,
seat."
xxiii.
2.

without." war, or destruction) 15. "The sword " Remove the diadem, and take off the crown.'' xxi. 26.
is

for the

symbols of royalty of him

"The
3),

Scribes

and

Pharisees

sit

in

Moses'
iv.

Here

" sit " is put for public teaching (Matt. x.wi. 55.
2.

Luke
.Judg.

20.
10.

John
Matt,
"
*'

viii.

Acts
is

xxii.

or for judgment (Ex.

1).

xviii.

13.

v.

xxvii. 19.

Ps. xxix. 10; ex.

Moses"
Seat "
is

put for the

Law and

precepts and authority of Moses.

put for right, authority or rule.

Rom.
Luke
the

xiii. 4.

" He weareth
" \'e

not the sword

in

vain "
it

i.e.,

he does

not wear merely the sign, but he has the power which
xi. 52.

signifies.
"
:

have taken away the key of knowledge

entering
into,

i.e.,

means or power

of

or the

right

of

attaining

knowledge.

Acts
yoke
{i.e
,

XV.

10.

" Now

therefore

why tempt ye God,

disciples.''

to put a

a burden)
iii. 7.

on the neck of the

Rev.

" The

key of David."
it is

The key

is

put for govern-

mental authority, of which

the sign.

2.

V!-:rbs.
said,

Gen.

xxi. 6.

"And
all

Sarah

God hath made me

{i.e.,

to laugh {i.c,

to rejoice), so that

that hear will laugh

rejoice) with

me."

METONYMY
49.

fOF

THE ADJUNCT).

605

Gen. xxxi.

" The

absent) from one another."

Lord protect us when we are hidden The Metonymy is used so as to imply

(Joseph) shalt be over
all

{i.e.,

that

though hidden from one another, they were not hidden from God.

Gen.
subjection.

xli.

40.

" Thou
ii.

my

house, and
in

according unto thy word shall

my

people kiss

"

i.e.,

be ruled or

See Ps.
X. 8.

12 below, and A.V. margin.

(i.e.,

Deut.

"To stand
i. "Thou

to minister) before the

Lord."

Deut.

xxii.

shalt not see thy brother's ox or his sheep

"
:

go astray, and hide thyself from them

I all

i.e.,

go away and leave them.

seven thousand
in Israel,

Kings

xix. 18.
"

" Yet
:

have

left

me

the knees which have not bowed unto Baal, and every
i.e.,

mouth which

hath not kissed him

have not obeyed or worshipped him.

Job Job
and thy

V.

22. "At destruction

and famine thou shalt laugh "

i.e.,

thou shalt be secure against them.

viii. 21.

" Till

he

fill

thy mouth with laughing

{i.e.,

rejoicing),

lips

with shouting for joy."

27.

See A.V. margin.

been secretly enticed, or

Job xxxi.
mouth hath
Ps.
ii.

"And my heart hath

my hand":
"
i.e.,
I
:

my

kissed

have made the outward sign of

worship or homage.
12.

" Kiss the Son

xli.

Him. See Gen.

Ps. Ps.
be
safety."
iii.

40 above
"
I

i.e., submit to the Son, be ruled by and see under Ellipsis and Epiphonema.

(6).

laid
will

me down and
both lay
thou.

slept "

i.e.,

was

secure.
{i.e.,

iv.

(9).

"

me down

in peace,

and sleep

perfectly

secure)

for

Lord,

only

makest me dwell
"

in

Ps.
Ps.

X. 5.

" As for
(6).

all
:

he despiseth them.
xii. 5

" For the oppression of

I

A.V.

enemies he bloweth upon them puflFeth at them.

his

i.e.,

the poor, for the sighing

Jehovah; I will set him (i.e., each one) in safety he bloweth upon (i.e., he despiseth) it {i.e., the oppression)." The poor and needy being set in safetj' by Jehovah, despise the oppression of the enemy. Such have the sure words of Jehovah, and can despise the vain words of man.
of the needy,
will

now
:

arise, saith

Ps. xxvii.

5.

" In the time of

:

trouble he shall hide

(i.e.,

protect)
{i.e.,

me

in

his pavilion

in

the secret of his tabernacle shall he hide

protect) me."

Ps. xxxi. 20

(21).

"Thou shalt

hide

them

{i.e.,

protect them) in

the secret of thy presence from the pride of man."

606

FIGURES OF SPEECH.
Ps. Ixiv. 2
(3).

" Hide

{i.e.,

protect)

me from
filled

the secret counsel

of the wicked."

Ps. cxxvi.

2.

"Then

was our mouth

stood
(i.e.,

with laughter

(/.^.,

with rejoicing), and our tongue with singing."

Ezek.
Zech.
standing

viii.

11.

''And there

ministered) before

them
priest

seventy men." etc.

iii.

i.

"And

he showed

me Joshua

the high

{i.e.,

ministering) before the angel of the Lord."

Matt. V. 47. " If ye embrace {i.e., salute or welcome) your brethren only, what do ye more than others? " Compare Heb. xi. 13.

Luke
*

vi. 21.

-" For ye
rejoice)

shall laugh "

i.e.,

rejoice

and verse 25:

Ye

that laugh

{i.e.,

now."
i.e.,

Heb.
and hoped

xi.

13.

"And
:

embraced them":
the "promises.

welcomed, believed,

for

them
3.

i.e.,

Connected
loose

WORDS

and

PHRASES.
Matt.
xvi.

To bind and
xviii. 18.

put for exercising of authority.

19

To open and shut

Isa. xxii. 22.

is

put for power of administration.

Job

xii.

14

Rev.

iii.

7.

To Here it
inserted

be stiff-necked is put for pride

is

and obstinacy.

Ps. Ixxv. 5

(6).

a question whether the letter Alepli (^)

was not wrongly

so, it alters the whole sense, and the verse up your horn on high, nor speak arrogantly of should read :" Rock is put by Metonymy of adjunct for God. the where the Rock xxx. 8. Chron. also 2 See
in

the text.

If

" Lift not

Chdimess of

tcetli

put for famine.

is

Amos

iv. 6.

To
I.

lift

up the eyes
(S,

put for implore or pray.

Ps.

cxxi.

cxxiii.

E/.ek. xviii.

15.

To To

lift

up

or rejoicing.
lift

the head is put for Judges viii. 28. Ps

is

lifting

up the

soul, or taking courage,

xxi. 28.

Ixxxiii. 2.

Luke
viii.

up the face

put for boldness and courage.

Hcc.
is
viii.
1.

Deut.

xxviii.

50 (margin).

Num.

vi.

26,

Dan.

23.

To strengthen
vii.

the face

put for boldness or impudence.

Prov.

13.

To cover
nati(m.

the face or

head

is

put for self condemnation, or condem-

Sam.
to

xv. 30; xix. 4.

Job

ix.

24.

Est.

vii. 8.

Jer. xiv.

4.

The face

wax

pale

is

put for being afraid.

Isa. xxix. 22.

METONYMY
To have a whore's forehead To
boio the

(OF
is

THE ADJUNCT).
Jer.
iii.

.607

put for impudence.

3.

knee
ii.

is

put for compulsory submission.

Isa. xlv. 23.

Rom.
24. 2
V. 6.

xiv. 11.

Phil.

10.
is

To give

the

hand

put for voluntary submission.

Chron.

xxix.

Chron. xxx. 8. Also put for fellowship or confederacy. Jer. 1. 15. Ezek. xvii. 18. Gal. ii. 9.
the Jiand on
is

Lam.

To place

put for association.

Lev.

vi. 2.

To lift up the hand, or hands is put making a promise. Gen. xiv. 22. Ex. vi. (marg.). Put also for praying. Ps. xxviii. 2
;

for swearing
8.

an oath, or
26.
1

Ps.

cvi.

Isa.

iii.
ii.

7
8.

Ixviii.

31 (32).

Tim.

To
xvii. 3.

strike

hands

is

put for making a promise, or bargain.

Job.

To put hands on
xiii.

the

head

is

put for

grief.

Jer.

ii.

37. 2

Sam.
or
4,

19.

To put
for having

the hand or hands on the mouth no answer. Judges xviii. 19. Job

is

put for silence,

5; xxix. 9;
xl.

xxi.

Micah

vii.

16.

To pour water on To
sacred
fill

the

hands

is is

put for serving.

2 Kings

iii.

11.

the

hand or hands

put for consecrating anyone to a

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,
office,
; ;

12, etc.

To cover

the feet is put for

performing a duty of nature, because

beautiful

when stooping the garments fell over the feet. This is a example oi Euphemy (q-v.). Judges iii. 24. 1 Sam. xxiv. 3.
Eating and drinking
Similarly looking
is is

put for living or being

alive.

Ex. xxiv. 11.

used

in

Gen.

xvi. 13,

because Hagar had seen God

xiii.

and yet

lived.

Compare Gen.
ii.

xxxii.

30 and Judges

22.

The breaking of bonds

servitude.

(of various kinds) is

put for liberating

from

Ps.

3.

The clothing
13;
Ixix. 11 (12);

in sackcloth

put for sorrowing.

Joel
i.

Job
viii.

xvi. 15.

Ps. xxxv.

Lam.
is

ii.

10.

13.

Amos
i.

10, etc.

Making bald
Ps.
Ixxii. 9.

put for grieving.

is

Micah

16.
Isa. xlix. 23.

Licking the dust

put for defeat and submission.

Sniiting the thigh

Sittins"

is

put for

grief.
ii.

Jer. xxxi. 19.

So

also

is

on the s[round.

Lam.

10.

e06

FIGURES OF SPEECH.
the
rii^Iit

Xot d'tsceniin'^ Jonah iv. 1.

1

lumd from

the left

is

put for extreme youth.

{(I).

The whole
etc.,

utterance, which may consist of admonition, instruction, sometimes consists of sign or symbol, and the signs

are thus put for the things signified.

2

Kings

iv. 29.

The instructions given

verses
19,

by Elisha to Gehazi.

Jer.

ix. 17, 18.

Jehovah to Jeremiah.
9, 19, 20, 9, 10.

Jer.

X. 18.

And compare
LuUe

See

also Jer. xlvi.

Ezek. xxxix.
2 Cor.

Isa.

ii.

4.

Amos

v. 16.

Matt. xxiv. 20.

vii.

xxii. 36, 38.

vii. 3.

The

XAME

of a person for the person himself ; or the name of

a thing for the
thitis^ itself.
is

(1)

The

person,
1.

when
xvii.

that person

Divine.
x.
iv.

Deut.
25.

xxviii.
v.
;

58.

Ps. XX. 1(2); cxv.

i.

Prov.xviii. 10. Isa. xxx. 27. Jer.

Micah
;

4(3).
x.

12; iii. 18; John 1 John ii. 12, etc.

(2)

6;

xx. 31.

Acts

iii.

16

12

v.

41

43.

When

the person

is

human.

Acts

i.

15.

Rev.

iii.

4;

xi.

13

(margin), etc.
(3)

The name
21
;

of a

man
17.

for his posterity.

Deut. xxv.
1

17.
xviii.
ix.

Ex.
17,

v. 2.

Num.

xxiii.

xxiv. 5,
vii. 9,

Deut.
ix.

xxxiii.

28.
i.

Kings

18.

Ps. xiv. 7.
(4)

Amos
Phil.

16.

Gen.
thing

27. Mai.

2, 3.

Rom.

13.
i.

The name
ii.

of a
9.

for

the thing

itself.

Eph.

21

Dignities.

METALEPSIS
Two
Met'-a-lep'sis,

or,

DOUBLE METONYMY.
behind,

Metonymies, one contained in the other, but only one expressed.

from

juera

(nieta),

and

Xeiirw

(leipo),

to

leave,

a leaving behind.

The Figure is so called, because something more is deficient than Metonymy, which has to be supphed 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

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 its contents, but we first use the word *' house," and put it by Metonymy for the money it fetched when sold, and then, by a second Metonymy, the " money " is put for the drink it purchased, which was what the

man

actually drank.
Virgil (Buc. Eel.
i.

So home "

70) speaks of Meliboeus 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 Meliboeus means is that he will return after some years.
after
across

The Latins from one to

called

the

figure

TRANSUMPTIO
called
it

i.e.,

a taking

another.
;

They sometimes

TRANSLATIO,

a transferring across
ing

but this latter

name

is

best reserved as represent-

Metaphor rather than Metalepsis.

We
roof."

have one or two examples

xix. 8.

Gen.

"

Therefore came they under the shadow of

my

Here, "roof"

is first
:

put (by Synecdoche) for the whole house, of

is

which
it

it

was a part

and then the house

put for the protection

afforded.

Ecc.

xii. 5.

The Heb.

of this

is

literally "

and the caper-berry

shall be powerless.''

Almost every part of the caper-berry plant was used to make condiments but the berries were specially provocative of appetite,
;

610

FIGURES OF SPEECH.
nf)t

though
ilijVnN

restricted

to

sexual

desire.

Hence

it

was
to

called

((ivi't'voiiaJi),

desire

or appetite, from

niN

{avail),

desire.

Here, then, we have first the plant or berry put for the condiments made from it, and then the condiments put for the desire they created. The mcanin,i is that not only shall appetite or desire fail, but that

condiments and stimulants

effect.

shall be powerless to

produce their usual

literally:

The R.V. makes the sentence absurd by "The caper-berry shall fail." The

translating the figure

A. \'., with

its

elegant

idiomatic version,

much

better conveys the essential

fail."

meaning of the

passage

"

And

desire shall

Isa. xxxiii. 15.

"That stoppeth his ears from hearing of bloods."

put for bluod-sheddintr, and then blood-sliedditig

Here, "bloods"
is

is first

put for the murderers

In the

who shed
because
:

it.

See Prov.
the

i.

11.
'S

New

Testament, the expression "the blood of Christ"

:

the

figure

Metalepsis

first

" blood "

is

put

(by

Synecdoehe) ior blood-shedding

i.e.,

the death of Christ, as distinct

is

from His made by

it

life;
it,

and then His death

put for the perfect satisfaction

for all the merits of the

atonement effected by

it it

i.e.,

means not merely the

it.

actual blood corpuscles, neither does

mean
it

His death as an
associated with

act, but the merits of the

atonement effected by

and

xiv. 2 (3). "So will we render the calves of our lips." Here, " calves " are put by Metonymy (of Subject) for sacrifices, and

Hos.

then, by another Metonymy, these sacrifices are put for the confession

and praises rendered.

See under Metonymy, pages 57 A and 575.

in

Rom.
in

iii.

25. "Through faith

his

blood":
it.

i.e.,

through faith

the merits of the atonement accomplished by

Rom.
atonement.

V.

9.

"Being

now

justified

by

his

blood":

i.e.,

his

Eph.

i.

7.

"Redemption

through his blood":

/..,

through the

merits of His atoning death.

Eph.
far off are

ii.

13.

made
:

in Christ Jesus ye who sometimes were nigh by the blood of Christ " i.e., by His death, not
:

" But now

in

by His

life

yet not by His death alone, but by the

atonement made
24;

in

His obedient act

dying for His people.

So
i.

Col.

i.

14, 20.

Heb.

ix.

12,

14;

x.

19;

xii.

xiii.

12.

Pet.

2, 19.

METALEPSIS.
I

611

John
all sin."

i.

7.

" The
is

blood of Jesus Christ his Son cleanseth us

it is a question of "walking in the light," reminded of that which put him there and which alone can keep him there. Whereas, in chapter ii. 1 where it is a question of 5/;/ (" If any man sin "), the sinful child is reminded, not of

from

Here, when

the saved sinner

the blood, but of the

Father,

with

whom
us,

Christ,

the

righteous

One,

is

the Advocate, to show that relationship has not been broken.

i.

and washed us from our from our sins by His atonement, which was accomplished by His death (reading XvcravTL (litsaiiti),
5.

Rev.

" Unto

him that loved

i.e.,

sins in his

own blood":

loosed

us

freed, instead of Xovcravn (lonsanti), washed, with all the Critical Texts

and

R.V.).

Here note that

taken here, or
"
V.

(en),

whose
it

first

in all

the parallel passages

meaning is in, must not be so we must take it as meaning

;

by or through, a

meaning which
at
all,

frequently has:

e.g.,

Matt.

ix.

34:
the

He

casteth out devils through

:

(ev)

the prince of the devils."

(ev)

Matt.
(Iv)

34, 35

"

Swear not
iii.

neither by
is

heaven by
{Iv)
:

nor by

earth."
ii.

Gal.

11

"

No man

justified

the law."
i.e.,

2 Tim.

10: " Salvation which

in virtue of

is in (kv)

Christ Jesus"

Him;
it is

His atoning death.

In this very

by or through book (Rev. v. 9),

which

rendered " by thy blood."

So, here, in Rev.
i.

5, it

must not be rendered

defiled

" in his blood,"

is

not only contrary to Old Testament type (where nothing was ever
///

washed

blood
!)

which would have

is

and made unclean instead

spirit of

of cleansing

but
i.

contrary to the letter as well as the

the

Word.

Rev.

in virtue of,

means washed us or loosed us from our sins by, or through the merits of. His atonement. So Rev. vii. 14.
5 to be avoided, as "
in

So that such expressions are

blood of the

Washed
:

i)i

the

Lamb "
"

and the sentiment contained

is

the verse

There

a fountain

filled

with blood,
flood,

Drawn from Immanual's veins: And sinners plunged beneath that

Lose
all their guilty stains."

All such expressions are contrary to physiology

We
merits.

lose nothing of the facts, but gain

and common sense. immensely as to their

meaning, when we understand that, by Mctalepsis, " blood " is put for death, and " death " for the atonement made by it and all its infinite
In like
act, or for

manner "the Cross"

is

put

first for
:

the crucifixion as an
this
is

Him who was

crucified thereon

and then

put for the

resulting merits of His atonements procured thereby.

612

FIGURES OF SPEECH.
I

Cor.

i.

17, 18.

" The preaching

of the cross."

Paul did not

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.

should glory, save in the cross of Gal. vi. 14." Cod forbid that 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,
1
;

all

the precious
it.

merits of

Christ's

atonement

and the blessings

the blood of his
is

resulting from

Col.
cross."

" And, having i. 20. Here, again, " cross "

made peace through

is

put for His death, and His death

put for

all its

meritorious results.

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 easily see where the word " cross " is used,

literally

and

historically

and where

it is

used figuratively.

If

the latter

be substituted for the former, not only shall we introduce much error, but we shall lose much of precious Scriptural truth and teaching.

SYNECDOCHE
Syn-ek'-do-kee.

or,

TRANSFER.
idea.

The exchange of one idea for another associated

Greek,
o-i'vckSox''/,

from crvv (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
eKSoxy], a receiving from.

figure

exchange exchange

is is

made between two made between tivo

related nouns

while in Synecdoche, the

associated ideas.
is

Synecdoche of the Genus

where the genus where a species

is

put for a species.

Synecdoche of the Species Synecdoche of the Whole

Synecdoche of the Part
is

is

is
is

put for the genus.

:

is

where the whole

is

put for a part

and

where a part

put for the whole.

set forth as

These four divisions may be further described and

follows
:

I.

Synecdoche of the
.

GENUS.

All for the greater part.

i.

Universal affirmative does not affirm particularly,

Universal negative does not deny particularly.
Universals for particulars,

ii.

V.

v.

Wider meanings

for narrower.

II.

Synecdoche of the SPECIES.

.

Many

for

all.

i.

Narrower meaning

for wider.

ii.

Proper names for common.

V.

species put for whole genus,

:

v.
vi.

Verbs

special for general.

One example

or specimen for

all

kinds.

614

FIGURES OF SPEECH.
III.

Synkcoochi-:
i.

oi-

thk

WHOLE.

All or

every for the whole.

ii.

Collective for the particular,

iii.

The whole

for

one of

its
it.

parts,

iv.

place for a part of

for a part of
it.

V.

Time

IV.

Synecdoche of the PART.

i.

An

intej^ral

part

of

man

(individually)

for

the whole

man,
ii.

etc.

An

integral part of

men

(collectively) for the whole.

iii.

A
A

part of a thinj for the whole thing. part of a time for the whole time.

iv.

I.

Synecdoche of the
is

GENUS:
species
;

Where
particulars.

the

genus

put

for

the

or

universals

for

i.

All

is

put for the greater part.

the cattle of Egypt died":
i.e., all

Ex.
article.

ix. 6.--"

And

all

kinds of

cattle, not all the individual

animals of

all

species.

The Heb. has no

The kinds
so, for

of cattle are particularised in verse

stultify himself

no sane writer could

This must be 3. by meaning " all " in any

other sense, when he goes on to speak of other beasts immediately

after, in verse 10.

Ex.

ix.
:

25.

"And

the hail smote

it,

throughout

all

the land of

^'^Jiypt." etc.

i.e., all

parts of

or the greater part.

of)
:

Ex. xxxii. 3. -" And all {i.e., the greater part break off the golden earrings which were in their ears"
of the people

the people
that part

i.e.,

who wore them. " And all the sons of Verse 2fi together unto him " i.e., all who had
: :

Levi

gathered
in

themselves

not joined

the idolatry, for

see Deut. xxxiii.

9.

There were some Levites who were not spared.

64.
"
all

Deut. xxviii.
peoples"
:

And

the

Lokd

shall

scatter thee
nations.

among

all

i.e.,

among

kinds of people,

i.e., all

SYNECDOCHE (OF THE GENUS).

2

615 for all Israel's

Sam.
i.e.,

xvi. 22.

" In the sight of

" And Absalom

all Israel "

lit.,

eyes:
2
i.e.,

for

anybody

to see that chose.

.

Sam.

xvii. 24,

and

all

the

men

of Israel "

the greater part of Israel.

I

Chron.
''
:

xiv. 17.

"And the

fame of David went out

into all

lands

i.e.,

into lands in all parts of the world.

Ps. xxii. 7 (8). -" All they that see me laugh me to scorn " the great majority for there were many that believed.
;

i.e.,

Ps. cxviii. many.

Isa.
all
ii. 2.

10.

"

All nations

compassed me about

"

i.e.,

a great

" And
9.

all

nations shall flow unto it"

i.e.,

many from
against

nations.

See verse

3,

and Micah
all

iv.

1.

Jer.

xxvi.
in

" And

the

people
i.e.,

were

gathered

Jeremiah

the house of the

Lord":

a great

many

or most of

the people.
princes and

Not everyone; as
all

the

people
18.

"

is clear from verse 26, where "the spake " unto the priests and to the

prophets."

So verse
vii. 4.

Hos.
a whole.

" They are

I

all

adulterers "

i.e.,

most of them, or as
nations,

Hag.
desire of

ii.

7.

"

will

shake

all {i.e.,

people

in all)

and the

all (/ e.,

many

in all

nations) shall come."

Matt. iii. 5. " Then went out to him Jerusalem and all (i.e., people from all parts of) Judaea, and all the region round about
Jordan."

city

Matt. viii. 34. " And, behold, the whole came out to meet Jesus."

(i.e.,

nearly the whole)

Mark
door."

i.

Here

" And all the city was gathered together at the 33. " all " is put for the greater part.

Mark
i.e.,

ix. 23.

" All things are possible to

all

things comprehended in the promise.

FaitJi

him that believeth " Not all things indissaid or promised.

criminately.

always

Jias respect to

what

is

John
"
all

i.

16. "And

of his fulness have

all

we received":
is

i.e.,

" the "

we

"

who have

received grace.

The

" all "

thus defined

and

limited.

John
robbers":

X.

8."
all

All that ever

came before me

are

thieves and

i.e.,

who

did not enter in by the door, but climbed up

1.

some other way.

See verse

616

FIGURES OF SPEECH.
Other examples may be found
in
1

Matt.
vi.

x.

22;
;

xvi.

19;

xviii.
xiii.

18;
7.

xxi.

2(S;
ii.

xxiv. 9.
;

Luke
Col.
i.

xv.

1.

Cor.
16.

ix.

19,

22;

Phil.

21

iv.

13.

28.

Heb.

vi.

ii.

WJicii "(ill " aiul "t'j'tTV," ns universal affiniiafioiis, extend not to all
the individuals, hut to all kinds
;

or all that are speeificd or implied.

in his

Gen. xxiv.
i.e.,

lo.

"All the goods of his master were

Compare
9.

hand "

all

that his master had given him.

verse 53.

Kings
in his

viii.

present
in

hand {Metonymy
i.e.,

Damascus":

Hazael did not

strip

Hazael went to meet him, and took a for "with him ") and every good thing of every kind of, or all manner of good things. Damascus.

" So

Joel ii. 28 (iii. i). "And it shall come to pass afterward that will pour out my spirit upon all flesh": i.e., upon all kinds of people
all

out of

nations.
figure
is

Here the

in

the word " flesh," and the word "

" all flesh "
in

all

"

is

therefore to be taken literally.

from "Israel":
special gifts

The is used which before was the only People

Godlie down manner of

distinction

to

enjoy the

and
ii.

calling of

Zeph.
Matt.
R.V., "all

14.

"And flocks shall

:

in

the midst of her,

all

the beasts of the nations "

iv. 23.

i.e., all

beasts.
:

"And healing every sickness "

of disease."

i.e.,

as

in

A.V. and

manner
xi. 42.

Luke

" Ye tithe mint, and rue, and every herb, and

God":
i.e.,

pass

over judgment and the love of

kind, or, as in A.V., "
all

herb of every (tithable)

manner

of herbs."
"

John
i.e.,

i.

9.

We must take this with the R.V. margin.

This was
'

the true light, which lighteth every man, coming into the world
lighteth every

Hithcrt(j

man, now, without distinction, not without exception. only Israel had the true light the Shechinah or presence of

Jehovah.

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.
:

unto

John me "

xii.
:

32.

"

I,

if

be

lifted
;

up from the earth,

will

draw
It

all

i.e., all

-without distinction

clearly, not all without exception,

as this would be contrary

both to fact and experience.

:

must,

therefore, be the figure Synecdoche

by which the genus

of
all

is

put for

the species

and

" all "

means people

sorts

and conditions and

SYNECDOCHE

(OF

THE GENUS).

617
Israel,

nations and tongues, as distinguished from the one nation, which heretofore had been partaker of the Divine favour.

Acts
i.e.,

X.

12.

" Wherein weve

is

all

the quadrupeds of the earth "

;

every kind, both clean and unclean

as

it

goes on to describe the

wild beasts and creepit

species, for

ing things

which the genus and fowls of the

thus put

viz., "

air."

The A.V.

correctly renders

" all

manner
1

of four-footed beasts," etc.

ii.

Tim.

4.

"Who will have

all

men

to be saved,

and to come

unto the knowledge of the truth."

Here the " all " is the same as in verse 1, and must mean all kinds of men, the genus being put for the species. In verse 2, some of them are named: and this is in contradiswhen salvation was confined to tinction to the former dispensation the Jews (John iv. 22) but now it is extended to people out of all tongues, and nations, and peoples.
; ;

for

That he by the grace of God should taste death all manner of men, witliout distinction. It cannot mean without exception, or else every man must be saved, and if it be taken as literally as that, then all women are excluded, for this w^ord all is masculine. See below under Synecdoche
9.
:

Heb. ii. every man

"

"

i.e.,

of the

Whole

for part (Div. III. sec.

iv.).

Heb.

xiii. 4.

" Marriage
God
Otherwise

is

honourable
all

in all "

i e., all

kinds of

degrees which the law of

entitled to marry.

allows, or
it

cases

in

which persons are

cannot be honourable.

2 Pet.

word

'

iii. 9. " Not willing that any should perish." Here, the willing " is fSovXojxa.i {houlomai), to be -nulling or disposed, and

not deXo)
design.

(thelo),

as in
it

Tim.
"

i.

4,

which means
unthont

to

purpose, determine, or

Hence,
perish,

means
that

is

not disposed that any kind of person

distinction

should
"

but

all

should

come

to

repentance."

Whosoever
all
:

" is to

be taken

in

the same way; as meaning

:

some

out of

the genus being put for the species

i.e.,

all of

a properly

and carefully defined class or species.

fulfils

certain conditions:
etc.
It all

i.e.,

That "whosoever"

is

to say, "

believeth,

Whosoever " "whosoever"

walleth,

means

distinct

from
does

of these without exception, all these as the others who do not come within the specially
all

described characters, or correspond with the specified conditions.

It

not
all

mean

all

of

all

kinds

indiscriminately

without

exception, but

without distinction.

618

FIGURES OF SPEECH.
The English word "whosoever" same Greek word.
It is
is

not always the representative of

the

who, and

most often used to translate the relative pronoun (hos), he is sometimes followed by av (an), or edv {ean), perchance.
'js

When
following
TTtts
:

it

is

not

this

word,

then

it

represents

one

of

these

{pas),

all,

every
vi.

(sometimes with ar or
47;
xii. iv.
1
;

kdv, perchance).

See
;

Matt.
XX.
xix.

V.

22, 28.

18

(first).

LuUe John iii.

X.

10,

48;
viii.

xiv. 11,

33;
;

xvi.
xii.

18 (twice)

15, 16;

13;
ix.

34;
x.

xi. 2(S
1

46;
ii.

xvi.
iii.

2;
4,

12.

Acts

43.
;

Rom.
1,

ii.

v33

11.

John

23;

6 (twice),

9, 10, 15
tti'

v.

18.

John

9.

Rev.

xxii.

15.

iras OS

{pas hos an), everyone wJio perchance.

LuUe
24 34

xii. 8.

Acts

ii.

21.

Rom.
xiii.

X.

13.

.Vrts (host is), anyone 'who.

Matt.
xxiii.

v.

39, 41

vii.

x.

32, 33;
xiv.

xii.

50;
Gal.

12 (twice);
10. Jas.
ii.

xviii.

4;

12.

Mark

viii.

Luke

27.

v. 4,

10.

(Vot du (hosoi an), as

("xnref)

many

as perchance.

Luke

ix. 6.

Mark

vi.

1.

(hosper),

who

indeed.

Mark
xiv.
1 1

xv. 6.
;

(I Tts (ei tis),

if any.

Rev.

xx. 15.

edv or

di>

Tis (ean

or an

tis), if

perchance any.

John

xiii.

20; xx. 23.

iii.

nnivcrsal nci^ative does not deny particnlarly.

Ex. XX. ID. "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 forbidden: viz., "servile" or mechanical work (Lev. xxiii. 7, 8.
:

Num.
I

xxviii. 18).

Sam.
:

XX. 26.

" Nevertheless

Saul spake not anything that

day
f)f

"

i.e.,

concerning David or about his absence.

He

did speak,

course, but not specifically about the matter referred to.

Jer.

viii.

6.

" No

man repented him

of

iiis

wickedness "

i.e.,

scarcely any.
" Swear not at all " Matt. V. 34 /.(.. not lightly or thoughtlessly the particulars are given in verses 35 and 36.
:

Matt.
revealed "
:

X,
i.e.,

26.

" For

there

is

nothing covered, that shall not be

receiveth his testimony "

no heavenly doctrine.
:

natural

John iii. 32. " And no man man receiveth it of himself;

See Matt.
xi.

i.e.,

no

but only those to

xvi. 17.

whom

it is

given

of the Father.

25,

26;

SYNECDOCHE
John
is
is

(OF

THE GENUS).
:

619

XV. 5.

" Without me ye can do nothing "

right, or

i.e.,

nothing that

good and true and contrary to Him.

according to

God
said

but a great deal that

John
seditious

xviii. 20.

"In

secret have

nothing":
said

i.e.,

nothing
but

or

criminal.

In

secret

He had

many

things,

nothing which they particularly meant.

tarried

day is the fourteenth day that ye have having taken nothing " i.e., no proper meal, or having declined to take anything beyond proper necessaries.
xxvii. 33.

Acts

"This

and continued
not
oi'SeV.
iii.

fasting,

It is

jn)8ei'.,

Thess.

11.

" For we hear that there are some which walk

all,

among you
kind
is
:

disorderly, working not at

but are busybodies."

The
This

negative does not deny working universally, but working of a particular

i.e.,

not working
as

officially,

yet

working
:

officiously.

a beautiful example of Paveguicnon

:

(q.v.)
it,

" not ergazomenotis, but

perievgazomenous "
but busybodies.
I

i.e.,

we might put

not busy with their bodies,

Tim.
" the

vi.

3,

4.

" If
:

proud, knowing nothing "

teach,

i.e.,

any man teacheth otherwise ... he is nothing about what he professes to

is

doctrine

which

according to

godliness "

i.e

the

Mystery, the truth which specially concerns the Church of God.

iii.

See

16: " the great " Mystery of godliness.

iv.

Words denoting

universality do not always affirm

it

of particulars.
:

Mark
i.e.,

xvi. 20.

" They went

;

forth,

everywhere where they went where they were able to go.

in

and preached everywhere " every kind of place or everywhere

;

Luke
that

xviii.

i.

" And he spake

to pray,

a parable unto them to this end,

:

and not to faint " or at every opportunity, and not to grow weary.

men ought always

xxiv. 54.

i.e.,

on

all

occasions;

Luke
there.

"And were continually

stated

in

the temple "

i.e.,

at

every opportunity, at the proper and

times for assembling

concerning this sect, we know that it is everywhere spoken against " i.e., everywhere where it is known and spoken about it is spoken against as it is to this present day.
xxviii. 22.
:
:

Acts

" As
I

I
I

Cor.

iv.

17. "As

teach everywhere
is

teach in every place where there

in every church" an assembly, or wherever

i.^.,
I

as

go.

620

FIGURES OF SPEECH.
V.

Words of

a wider iiicmtlng are used in a narrower sense.

The

universal for the particular, but of the same kind.

1.

Flesh

is

put for

man

or mankind.
(i.e,

When
flesh "),
it

the word
is

"all " is

used
"

in

connection with " flesh "

"all

literal,

and the word

all
is

" flesh " is the figure [Synecdoche).

The

literality of

the word "

thus emphasized.
his

Gen.
i.e., all

vi. 12.

"All

flesh

had corrupted

way upon the earth"

mankind.

Ps. cxlv. 21.

"And
:

let

all

flesh bless his holy

name

"

/.^.,

all

men all mankind (Heb. Isa. xl. 5.- "The

flesh
(i.e., all

"all flesh shall bless."

See verse

10).
all

glory of the
it

Lord

shall

be revealed, and

people) shall see

together."
to another shall all flesh
(i.e.,

Isa. Ixvi. 23.

all

^"

"

From one sabbath

all flesh (i.e., all

men) come

to worship before me, saith the

Lord."

Luke
of God."

iii. 6.

And

people) shall see the salvation

Rom.
be justified

iii.

20.

" Therefore by the deeds

2.

of the law, shall no flesh

in his sight."

Creature

is

put for tnan.

Mark
all

xvi. 15.

" Preach the gospel to

fulfilled in
. . .

every creature"

i.e.,

to

people.

A
i.

precept

Col.
creature

23.

"The
is

which

Gospel under heaven "

which was preached to every i.e., to every person without

distinction.
I

Pet.

ii.

13.

" Submit yourselves to every ordinance of man."

"every human creation" or creature:
:

The Greek
KTurL<i

is

avOpMTrivi]

(anthropinee ktisis)
3.

i.e.,

institution.
is

Do.MiciLK
a

put iof prison.

Acts
oikeenui) "
:

xii.
i.e.,

7.

"And
it.

light

shone
it

in

the

building

(otKi][xa,

the prison, a particular kind of building defined by the

context.

It is

called a building, for

was no longer a prison

after the

angel had entered

Luke

xi.

51

"From

4.

HoLsi-:

is

put for temple.

. .

the blood of Abel

/.(.,

which perished
building,

between the

altar

and the House":

the temple

as

translated in A.\'.

SYNECDOCHE
Acts
vii. 47.

(OF

THE GENUS).
him an house
"
:

621

" But Solomon

built

i.e.,

a Temple,

a kind of house.
5.

Man

is

put for husband.

Matt. xix.
with his wife,"

10.

" If the

case of the

man

{i.e.,

a husband) be so

etc.
6.

The Tongue
it

is

put for the man.

evil-speaker
{i.e.,

As man

is

fallen,
(12).

generally
"

Ps. cxl. II be established

in

means an

Let not a

man

of tongue

an evil-speaker)

Ps.

ci. 5.

is

the earth."

"

Whoso
" the
shall
I

privily slandereth his neighbour."

{i.e.,

The Heb.
of his friend,

tongue

the slanderer), in the secret places

him

cut off."
will bite "
:

Ecc.
ing (which

X. II.

" Surely the serpent

is

without enchantment,

and a master of the tongue

is

no better

i.e.,

an adept

in evil-speak-

a particular kind of use of the tongue).

7.

See A. V. margin.

Change

is

put for

deatli.

Job

xiv. 14.

"All the days of

:

my

appointed time

will

wait,

till

my change come "

i.e.,

till

die

dying being one of

many changes
in in

experienced by man.

Prov. xxxi. 8. "Open thy mouth

all

for the

dumb
it

the cause of
the margin

the sons of

change."

Here, the A.V. renders

in

" sons of destruction,"

and

the Text

" such as are appointed to

destruction."
8.

Quadrupeds

(reTpaTroSa, tetrapoda) is

used for taine or domestic

animals.

Acts
classed
off,

X.

12.

"

of four-footed

beasts":

Wherein were all manner {Synecdoche of Genus) i.e., tame or domestic animals which are

as distinct from " wild beasts " which are also " four-footed."

9.

Statute

is

put for aUoivance, or necessary food.

Gen. xlvii. 22. the priests had a statute of (or from) Pharaoh, and did eat their statute which Pharaoh gave them wherefore they sold not their lands " i.e., they ate, not the statute, but the food assigned to them by one of the statutes which Pharaoh gave them.
:
:

" For

Ezek.

xvi.

27.

" Behold, therefore,

have stretched out

"
:

my

hand over thee and have diminished thy statute

apportioned to thee.
A.V.
:

i.e.,

the food

"ordinary food."

622

FIGURES OF SPEECH.
Prov. XXX.
8.

"

Feed me with food of my statute":

i.e.,

my

statutory food.

See A.V. margin.

12.

Job
than has

xxiii,

*'

my

appointed portion

have esteemed the words of his mouth more " The R.V. i.e., my ordinary allowance.
:

in

the margin,

literally,

my

oivn law.

But the meaning

is

that the

The A.V. Lord's word was valued by him more than his daily bread. of the figure beautimeaning catches the spirit of the words and the
fully
:

"

my

necessary food."
10.

The Bowels

are put for the heart.

in

Ps.

xl.

(9).

my

heart," as in

"Thy law is in the midst of my bcjwels": i.e., " A.V. (but see the margin). Compare verse 10.
11.

The

Living are put for

tuen.

Gen. iii. 20.^" And Adam called his she was the mother of all living" i.e., of
:

wife's
all

name Eve

because

living beings, or of all

people

who should
cxliii.

live hereafter.

Ps.
justified."

2.

" In

thy sight

will

no
"
:

living
e.g.,

(i.e.,

person) be

The A.V.

inserts the

word

"

man

"

no

man

living."

12.

A Common Name
'

is

sometimes put

for a proper one.

:

A name common
God
33.
is

called

to many is used of one par excellence as. when /," " The Strong " or " the Mighty One," it is because,

though others are strong.

Ps.
V.

He

is

stronger than

all.

Gen.
3.

xiv.

22;

xxi.

4 (5)

xxii.

(2), etc.
.\xi.

etc.

So Christ is called "the Lord." Matt. "The Teacher." Matt. xxii. 24. John
16.

John

xi.

3,

12,

xi.

28.

"The Angel."
Ex.
iii.

Gen. xlviii. Judges vi.

Ex.

xxiii.

20,

or "the Angel 0/ the Lord."

2.

11.

All others are

So Christ is "the seed of the wonuvi." Gen. seed of some woman, but Christ is the seed.
Hos.
xii.

iii.

15.

Moses
11, 12.

is

called "the Prophet."

13 (14). Deut. xxxiv. 10,

The Euphrates
Gen.
Ixxx. 11 (12).

is

called " the

river,"

because of

its

magnitude.
Ps.
Ixxii.

xxxi. 21. Josh. xxiv. 2,

where the A.V. has "

called lord.
is

flood."

8;

Micah

vii.

12.
is

So the Emperor Nero

13.

Acts xxv.

26.

The Plukal Nu.mber

\

put for the singular.

This
the

is

not Enallage

same

kind.

As when Sarah

because this singular must be and is one of " Sarah should have given said
:

SYNECDOCHE
children suck
?

(OF

THE

SPECIES).
is

623

"

Here, though the plural

:

used,

it is

used of her
in his old

only son
age."

as she goes on to say

xxi. 7.
7.

" for

have horn him a son

Gen.

Gen.

xlvi.

"

His daughters

"

i.e.,

his

one daughter" Dinah.''

i.e.,

See verses 15, 17. Verse 23: "The sons of Dan, Hushim
I I

"

his

one

son.'''

Chron. Chron.
: :

i.

41.
7.

ii.

" The sons of Carmi

;
; ;

"The sons of Anah

Dishon.""
;

Achar."*

The sons of Ethani Azariah."" Verse 8 "The sons of Appaim Ishi. And the sons of Ishi Verse 31 Ahlai." This Ahlai was a And the children of Sheshan Sheshan. daughter (see verse 34)
"
;
!

Chron.
i.e.,
i.

vii. 12.

"

Hushim, the sons

of Aher."

Chron. xxiv.
:

25.

" For the

vi. 45.
in

blood of the sons of Jehoiada the

20, 21.*

priest "

Zechariah his son.

2.

See verses

Mark
is
''

John
iii.

Acts

vii. 42.

^The

word
is

''prophets

"

put for the singular, because

written " (M.r\.
1).

only one prophet

the prophecy

"

That

it

But the case is different with Matt. ii. 23. might be fulfilled which was spoken by the prophets. He
is

shall

be called a

that Nazarene
Isaiah).

Nazarene." A difficulty is created by supposing from netzer, a branch (a word used of Christ only in

But apart from the most improbable, if not impossible etymology, and who will deny it was written. It says it was spoken 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.

Synecdoche of the SPECIES.

(the opposite of the

This

is

above), or

when the Species is put for the Genus when particulars are put for universals.
i.

Many

is

sometimes put for

sin of

all.

Isa.

liii.

12.

"And

he bare the

but for
i.

all

His own people according to verse

many." Yes, "many," 6, Heb. ix. 28, and Matt.

21.
is

* In these passages there has the singular number.

a reading called Sevir, and in

some MSS. which

,

624

FIGURES OF SPEECH.
Dan.
xii.
2.

" And
:

many
in

of

them that
"

sleep in the dust of the

earth shall awake "

V. 28.

i.e.,

all to

whom

the prophecy refers.

;

See John

But

" every

man

his

own order

or rank and time and

according to the Dispensation.

Rom.
brethren "
his
:

viii.
I.e.,

29

"That

he might be the first-born

to

among many

many
50.

relatively

others

but

nil

with respect to

own

brethren.
vi.

John
does eat of

" This

is

the bread which cometh

down from

heaven, that

anyone may

eat thereof,

and not

die "

i.e.,

everyone

who

it.

ii.

Words of a

limited

and

special sense are used with a

wider

and
1.

)iiore

imiversal nieani>ig.

Man
i.

is

used for both

1
;

sexes,
1.

men and women.

xvii. 5,
7,

See Ps.

xxxii.

cxii.

Jer.

and so frequently

as not to need further citation, or to be given

in full.

2.

One Relationship
(5).

is

put

for,

and includes others.

:

Ps. xxii. 4
lived before

*'

Our

fathers trusted in thee "

in

i.e.,

all

who had
with
all

them and trusted

6.

Ps. cvi.

"We

God

are included.
:

have sinned with our fathers "

i.e.,

who have gone before. 2 Sam. ix. 7. " And David

surely

show thee kindness

all

for

said unto him. Fear not, for Jonathan thy father's sake, and
1

will

will

restore thee

the landjof Saul thy father":

i.e.,

thy grandfather.

2 Sam. xix. 28. Mephibosheth said to David, " All of my father's house were but dead men before my lord the king": he means his
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.
ix.

10,

13. Asa's grandmother

10.

is

called his " mother."

See margin of \crsc

Judges
Gen.
" kindred."

I." Brethren
i

" is put for

other relations.

So

also

xiii.

8; xxxi 23; See margin.

Chron.

xii. 29,

where

it is

rendered

SYNECDOCHE
Jerome

(OF

THE SPECIES).
brethren "
xxvii.
1,
:

625

classifies four kinds of "

1.

"

brethren " by

Nature.
Nation.

Gen.

2.
3.

Deut. xv.

3.

Kindred.
Affection.

Gen.

xiii. 8.
1,

4.

" Sons " are put for posterity. Gen. xxix. Laban the son of Nahor Gen. xxiv. 48. Rebecca called Abraham's
Ex.
i.

Ps. cxxxiii.

etc., etc.

7.

So
is

also Jer. xxxi. 29.

5.

"

"

put for his grandson.

" brother's daughter,"

when she was the daughter not of Abraham.

2
"

of Bethuel

and granddaughter of Nahor,

is

Sam.

xix.

24.

Mephibosheth
is
1.

called " the son of Saul."

Son

" is here put (by Synecdoche) for his grandson.

vii. 24.

Josh.

Achan
is

called " the son of Zerah,"

which

is

put

for great grandson.

See verse
used
;

So
"the Son
xxii.

Matt.

i.

I.

Christ

called
in

of

The word
xii.

" son " being

a wide signification.

23;

XV. 22;

xx. 30, 31

xxi. 9, 15;

David" in a like waj\ So Matt. ix. 27 42. Mark xii. 35. Luke

xviii. 38, 39.

xix.

viii.

Compare Rom. i. 3. 2 Tim. ii. 8. Rev. xxii. 16. Hence David is called his father (Luke 32). Zacch^eus is in the same way called a " son of Abraham " (Luke Compare Luke xiii. 16. 9). All the Jews called Abraham their " father " (Luke 73. John 39, see verse 56. Acts vii. 2. Rom. iv. 1). The Samaritans called Jacob their "father" (John iv. 12).
i. i.

iii.

proper name

is

and
Isa.
of us,
Ixiii. 16.

the particular

put for a common ; an individual is put for many is put for the universal.

and

Israel

" Thou art our father, though Abraham be ignorant acknowledge us not."

Here,

the
Israel.

individuals

are

put

for

the

great majority of the

People of
I I

Cor.

iii. 6.

" Apollos "

For the patriarchs named were long since dead.

is

Cor.

vii. 16.

put for any minister.

"

"

Wife

"

and

man

" are put for all wives

and

all

husbands.
iv.

A
1.

species

of a tiling
etc.,

is

put for the

all

laJiole

genus.

Bow, Spear,

are put for

kinds of anris.

Ps. xliv. 6 (7).

save

"

will

not trust in

my bow, neither shall my sword

human means
R
1

me

"

i.e.,

will

not trust in any weapons or in any

H26

FIGURES OF SPEECH.
in

of defence, but
of the adjunct.

God

alone, see verse 7 (8).

x. 4.

This

may

be also Metouymy

So Zech.
(lO),

Ps. xlvi. 9
the earth
:

"
in

He maUeth wars
the
fire "
:

to cease unto the end of

;

in sunder wars are to cease, all kinds of implements of war must be included and represented in the few species named.

he breaketh the bow, and cutteth the spear

i.e.,

he burneth the charit)t

if

all

2.

Thk Ass
xiii.

is

put for

all

kinds of

tiiiinnils

not sacrificed.

Ex.

13. "And

every

firstling of

an ass thou shalt redeem

xviii.

with a lamb."

The

firstborn of all unclean beasts,

species

be sacrificed, had to be redeemed (see is named here, and in xwiv. 20.

3.

Num.

which might not 15), but only one

(joi.n

is

put

{'or ij^ifts.

Ps. Ixxii.
5-7.
4.

15.

" To him
gift
is

shall

be given of the gold of Sheba."

Hero, the principal

Ix.

put for

all

other kinds of

gifts.

See

Isa.

SroNHS arc put

for

whatever
be
in

is

hurtful to the

soil.

Job
field
:

V.

23. " For thou shalt

league with the stones of the

and the beasts of the

5.

field shall

be at peace with thee."

hi<ists.

Lio.\
1

is

put for

all

kinds of w/A/

Isa. XV.

9.

"

will

bring more upon Dimon, lions upon him that

escapeth of Moab."
6.

Commamjmi-.nt
Pet.
ii.

is

put for

all

ioniiuinuinuiits

and

docfriiies.

21.

"

It

had been better for them

delivered

the

way

of righteousness, than, after they had

the holy

commandment
7.

known known it, to turn from unto them." So chap. iii. 2.

not to have
is s:i.\it

H()M:v
8, 17.

is

put for whatever

and

del ii ions.
:

with

".A land flowing with milk and iioney " i.e.. tilled and delightful things, sweet and good i.e., a region irrigated and fruitful, abounding with pasture and fruits of all kinds. See Ex. xiii. 5; xxxiii. S. Lev. xx. 24. Num. xiii. 27; xiv. 8; xvi. 1?.

Ex.
all

iii.

satisfying

Deut.

vi. [i;

xi.

9; xxvi.
**

9,

.S

wvii. S

xxxi.

20.

viosh. v. H.

.ler. xi.

5;

xxxii. 22.

Ezek.
32.

xx. 6, 15.
'

Sometimes
2 Kings
xviii.

oil

is

added, or
I.S.

'

figs," etc.

Deut.

vii'.

\x\ii. K*.

E/ek.

xvi.

19.

Sometimes "butter." Job.

xx. 17.

SYNECDOCHE
8.

(OF

THE

SPECIES).
fish.

627

Bread

is

put for

all

kinds of food, including

It
xliii.

is

often translated "food."

31
;

Gen.
xx.

iii.

19;

xviii.
8.-^=

xxxix. 6

25,
xiii.
;

xlix.
1

20"

Lev.
xiv.
;

iii.

11
;

(food); xxi. 6,*

Num.
;

xxviii. 2.

Judg.
Ecc.

16.

Sam.

24 (food)

27 (meat)

xxviii. 20.

Job.

vi.

7 (meat)
ix.

xx. 14 (meat)
;

Ps. xli.9 (10); cii.4(5); cxxxvi, 25

Isa.
i.

cxlvi. 7.
v.
1 1
:

11

X.
ix.

19 (feast).
4.

iii.

Iviii, 7.
;

Jer.
2,

Iii.

33;

Dan.
xiv.

(feast).
etc., etc.

Hos.

Mai.

7.

Matt.

vi. 11

xv.

26.

Luke

Hence
a meal.

to " break bread " or to "eat

bread" means to partake of

Just as among the Arabs, " salt " (one particular and important kind of food) is put universally for the whole meal and for all kinds of food, and " to take
It is

the

common Hebrew

idiom to this day.

So " to break with anyone means to partake of his hospitality. bread " means not to partake of the Lord's supper, but to partake of an ordinary meal with others. By Synecdoche " bread " (one kind of
food)
is
is

salt "

put for

all

kinds of food (or meat), and

it

the breaking of

it

merely equivalent to carving or cutting

up.

See under Idiom.

it is

When
include
all

added kinds of solid and

"

water"

is

(i.e.,

" bread

and water"),

meant

to

liquid food necessary to eat

and

to drink.

See
9.

Isa.

iii.

xxxiii. 16, etc.

Peace

is

used for plenty, and happiness ; and of good and blessing.

:

all

kinds of

eartJtly

Gen.

xliii. 23.

Num.

vi. 26.

Ps. cxix.

" Peace be to you" peace and "The Lord give thee peace." every blessing) 165. Great peace
i.e.,
. .

all

blessings.

"

(i.e.,

have they

which love thy

law.''

Rom.
under

ii.

10.

"

But

glory, honour,

and peace
etc.
18.
iii.

(i.e.,

every earthly
this passage

blessing) to every

man

that worketh good,"

See

the figure of Ellipsis.

So
all

also Jas.

Peace
him that
you
"

is

also used of

heavenly and spiritual blessing.

;

Isa. Ivii. 19.

is

"

create the fruit of the lips

peace, peace, to

far off," etc.

John
:

xiv. 27.

See under Epizcuxis.

"

Peace

leave with you,

is

my

peace

give unto

i.e.,

not peace alone, which

kinds of blessings.
7.

only one species of heavenly

.xx.

gifts,

but

all
i.

So John

19, 21, 26.

Rom.
* "

"Grace to you, and peace."

God
"
:

Bread

of thy

i.e.,

food which

God

gives.

628

FIGURES OF SPEECH.

Rom.
ck pistcos,

V. I.

"TiKTctbre havin been justified by faith

as opposed to Uiw-priiiciplc)
;

(ck -i'o-tcw'J,

oil /(litli-priiuiplc,

we have peace
every heavenly

with Godthrouj^h our Lord Jesus Christ"

blessing, as verse 2 goes
:

and with

it

access also by faith

xiv. 17, etc., etc.

on to show " By whom we have obtained So also Rom. into this grace w herein we stand."

10.

Phhv

(^li?, that
is

which

is

taken

in

hunting

i.e..

one kind of food)

put for nuy diid all kinds of food.

Ps. CXI.

5.

"

He hath
:

given prey (so margin

i.e.,

meat) unto
in

them

that fear

him
!

"

i.e.,

those

who
it

fear

God

will

not have to hunt

cxlvii. 9.

vain for their fcjod

Prov. xxxi.

15.

" She riscth also while

"
:

He

will give

to them.

See Ps.
it is

yet night,

and giveth

prey to her household

i.e.,

finds
all

and prepares their food.

the tithes into the storehouse, that

Mai.
there

iii.

10.

" Bring ye

may

be prey in mine house."

11.

Bi.ooi) (Heb. often

Bloods)

is

put for iintrder or eruelty

or death generally.

Deut.
Ps.
for the

xix. 12.

ix. 12

"The avenger of blood": niiuder. "When He maketh inquisition for blood": {13).
i.e.,
;

i.e.

shedding of blood. So Hos. i. 4 iv. 2. Matt,

12.

xxiii.

35

xxvii. 24.

Blood

is

also put

i'or i^iiilf.

Lev. XX.
punishment,

9.

"His

blood shall be upon him":

/.t.,

his guilt or

etc., etc.

Deut. xix.
Deut. xxi.
them."
"

10.
8.

"And so blood
the blood

(i.e.,

guilt)

be not upon him."

"And

(i.e.,

the guilt) shall be forgiven

So

in

the next verse the A. \\ actually supplies the words:

So

shalt thou put

away the
4.

t^nilt

n/innocent blood fVom among you."

2
*'

Kings xxiv.
(i.e.,

" He

filled

Jerusalem
it)

witii

innocent blood."

Blood"
foi"

murder and the

guilt of

is

here put as the gravest

in

sin,

all

the other kinds of sins which

Jehoiakim committed

.lerusalem.

Ps.

li.

14 (16).

"Deliver

me from
full

blooLJs. ()

God

"
:

/.('..

(as in

A.V.), " from blood-guiltiness."

Isa.

i.

15.

" \'our hands are

of blood "

i.e.,

of murders and

blood-guiltiness.

SYNECDOCHE
13.

(OF

THE

SPECIES).

629

Clothixg

is

put for

all necessary things.

Isa.

iii.

6.

" When a man

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.
14.

i.e.,

Widows and Fatherless

xxii.
Surelj'
21.
it

are put for all kinds of

afflict

afflicted.

Ex.
child."

"

Ye
is

shall

not

any widow, or fatherless

afflict all

does not follow that they might

put for
all

others.

No

one kind or class

similar kinds of helpless people.

Deut.
and widow."

X.

i8.

" He doth execute the judgment

ig.

of the fatherless

Deut. xxvii.
xxiii. 10.

" Cursed
6;
religion

be he that perverteth the judgment

of the stranger, fatherless, and widow."

Isa.
i.
i.

So

also Ps. cxlvi.

xxii. 7.

9.

Prov.

17, 23. Jer. vii.

xxii. 3.

Ezek.

J as.

27.

"

Pure
visit

and undefiled before God and the

Father
etc.
:

is

this,

To

the fatherless and widows in their affliction,"

i.e., all in distress or trouble of any kind. This refers to " religion " which in itself is nothing. All who are " in Christ " will

surely manifest such evidence as this and

much more.

But

for those

not "

in Christ," all

the visiting of

all

the widows and fatherless in the

;

world
for

will

never accomplish the stupendous miracle of Divine grace

we

are saved by grace and not by works.

V.

Verbs having a special meaning are used

1.

in a

more general

sense.

"To Ascend"

is

used for

to

come, or

to enter into tlie

thoughts, or the mind.

of a

Kings xii. 4. man " i.e., as

:

" All the

in A.\'., "

money that ascendeth upon the heart that cometh into any man's heart " {i e.,
their sons

thoughts, his thoughts or mind).

which
i.e.,

"To burn vii. 31. commanded them not, come into my mind.
Jer.
I

neither did

it

and daughters ascend upon

in

the

fire

my

heart "

Ezek. xxxviii. 10. "At the same time shall things ascend upon thine heart " i.e., as in A.V., come into thy mind.
:

I
i.e.,

Cor.
in
is

ii.

9.

" Neither

have ascended upon the heart of

is

man

"

as

A.V., " Neither have entered into the heart of man."

Here

the idiom

Hebrew, though the language

Greek.

630

FIGURES OF SPEECH.
2.

To Make
XV.

(with time)

is

used for

to coitiiiiic

or abide.
:

Acts
as

"And, 33.

having

made a

time, they were let go "

i.e.,

in A.\'., "

After they had tarried there a space."

Acts
departed "
:

xviii.
i.e.,

as

23." And having made or done some time, he in A.\'., " After he had spent some time there."
there "
:

Acts XX. 3. " And having done three months A.\'., " And there abode three months."
2

i.e.,

as in

Cor.
:

xi. 25.
I

" A

night and a day have

in

done

oi-

made

in

the

deep

"

i.e.,

have passed or been

the deep.

Jas.
shall

iv. 13.

" Go to now, ye
city,

that say, To-day or to-morrow

we

go into such a

and

shall

do a year there

"
:

i.e.,

as

in A.\'.,

continue there a year.

So

Latin, agere vitam (to

live),

and agcre poenitcutiaju

in
all

which Rome, translating

penance."
3.

literally

her

versions,

(to repent) renders " do

To GO OUT and

co.me in
life in
.

is

used oi

official actions

or of

general.

Num. xxvii. 16, 17. " set a man over the congregation, Which 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." So verse 21. 2 Chron. 10. Ps. cxxi. 8. Isa. xx.xvii. 28. John x. 9. Acts 2L
.

i.

i.

4.

To

FIND

is

used for

to receive, to obtain. in

Gen.

vi.

8.

" Noah
12.

found grace

the eyes of the

Lord":

i.e.,

received grace from the Lord.

Gen. xxvi.
tiic

" Then

Isaac sowed

in

that land, and found

:

{i.e.,

received, as A.\'., see margin) in the

same year an hundredfold

for

and

Lord

blessed him."
i.

Luke
(i.e.,

30.

" Fear not,

.Mary

thou hast found favour with

received gi'ace from) God."

Rom. iv. I. "What shall we say then that Abraham our father, as pertaining to the flesh, hath found ?" i.e., received or obtamed.
Heb.
f(jr

ix. 12.

" By

his
{i.e.,

own blood he entered

in

once into the

holy place, having found

us."

obtained, as in A.\'.) eternal redemption

SYNECDOCHE
5. I

(OF

THE

SPECIES).

631

To

FIND
xiii.

is

also used of to have, or to he present witli.

Sam.
{i.e.,

15.

"

And Saul numbered

six

the people that were

found

were present) with him, about

ix. 36.

hundred men."

Luke
{i.e.,

"And

when
I

the voice

was past Jesus was found

(that
is,

was

present) alone."
vii. 18.

Rom.

" For
is

know
:

that in

me

in

does not dwell any good thing

to perform that

for to will is present with

find not
{i.e.,

my flesh) there me but liow

,

which

good

{i.e., is

not present with me)."

Phil.

ii.

8.

"And
"

being found

present) in fashion as a

man

he humbled himself."
Phil.
iii.

g.

Heb.
see death
;

xi. 5.

"And be found him." be present) By translated that he should not Enoch was
{i.e.,

in

faith

and was not found

{i.e.,

present), because

God had

trans-

lated him."
6.

To CALL UPON THE LoRD

is

is

used of Divine

icorsJiip.

special act

put for the general act of worship.

call upon {i.e., to worship) the See under Metony)ny.

Gen. iv. 26. name of the Lord

Isa.
xliii.

" Then began men to

"
:

i.e.,

Jehovah.

22.

" But

thou hast not called upon

to

me

{i.e.,

wor-

shipped me),

Jacob."
do homage by kissing
tlie

liand, the general

So the Greek -poa-Kwko {proskuneo), word for reverence is put

iv. 23, 24.
will

for the special act of worship.

worshippers

coming and now is, when the true for the in spirit and in truth God is a spirit and they Father seeketh such to worship him. See that worship him must worship him in spirit and in truth." also under Hendiadys below.

John

" The hour

is

worship the Father

7.

To Pass the Xight

is

used for abiding.

:

Ps. xlix.

12.

" Man
8.

being

in

honour, abideth not

he

is like

the

beasts that perish."

Isa.
i.

21.

"

Righteousness lodged

in it;
to

but

now murderers."

To Place
I

is

put for

make.

Rom.

iv. 17.

"

have placed thee

{i.e.,

made

thee) a father of

many nations." Heb. i. 2.

things."

'

\\'hom he hath placed

{i.e.,

appointed) heir of

all

632

FIGURES OF SPEECH.

9.

To Meet
Acts

(KiLravTaM, kataiitao)
I.

is

used of arriving at so as
to
(i.e.,

to touch.

xvi.

"Then

came he

and he arrived

at)

Derbe

and Lystra,"

etc.

Eph.
Phil.

iv. 13.

*'

Till

we

shall all

have come into

(i.e.,

arrived at)

the unity of the faith," etc.

might attain unto {i.e., arrive the dead."* Paul is saying He this from his point of view as a Jew, and not that of a saint. is speaking of what he formerly counted as his gains (verse 7), and which he now " counted loss for the knowledge of Christ that that I may know him ... if by any may be found in him means 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 frofii among the dead, which other Jews could not hope for. The Jews looked for a resurrection, but it was onlj- tmv v^KpMv (ton nekron), of dead persons, while Paul was willing to give up this and all his other supposed ' gains " for the blessed hope of an out-rising, Ik rdv veKpiov (ck ton
iii.

II.

"

If

by any means

at)

the out-rising, that one from

among

nekron),
I

from among

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, 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.
10.
I

To Drink
Cor.
1

is

used of partaking of food and drink of

I

all kinds.
:

in A.\'.,

iii. 2. gave you milk to drink and not meat " " have fed you. See under Zeugma.

i.e.,

as

1.

To Answkr,
iii.

or Oim-:\ the
tiiis

Mouth

is

put for speaking.

Job
day
"
:

I.

"After
said, etc.

Job opened

his

mouth, and cursed

his

i.e.,

Job
as

Ps. cxix. 172.

"

My

tongue shall respond to thy word "

tiiis

i.e.,

speak of

it,

in A.\'.

And

so,

very frequently,

Hebrew idiom

is

used

in

the

New

Testament.
"

KaTavTi'jO-M

ts-

Tv/j'

f^(i.yd(TTn(riy

riji'

'.k

ifK/iwr.

I.TTr.WM.

.tiuI

R.V.

read

Tiji'

iK for

Ttoi',

as rendered above.

SYNECDOCHE
Matt.
said
:

(OF

THE

SPECIES).
(i.e.,

633

xi. 25.

"At

that time Jesus answered

.

spake),

and

Even so, Father, for so it seemed good thank Thee Father, in thy sight." Thus our attention is called to what He said; for the 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
I
.
.

Jesus found
their burden

rest in

submission and resignation to the Father's

all

and, then, turning to

His servants

" weary and heavy laden " with

.
.

will,

and toil He graciously invites them to find rest where He had found it, saying: "Come unto me and I will give you rest. Take my yoke upon you, and learn of me and ye shall find rest."
.
;

Mark xi.
So Luke
12.

14.

" And Jesus answered and said unto

i.e.,

it

" (the fig-tree,

which had not spoken),

vii.

spake and

said.

40, etc.
peniuiiieiif condition in
sit in

To
Acts

Sit

is

used of

a.

which one
in

is

placed.
iv.

Isa. xlii.

"Them that "And he xviii

7.

darkness," quoted
there
"
:

Matt.
six

16.

II.

sat

a year and

months
of

teaching the word of

the verb " sat "
teaching.
13.
is

God among them

in

i.e.,

he continued there, but

his act

used

order to be

in

harmony with

See under Metonymy.

Sit

To

Down and
2.

Rise

Up

is

used for

all the

ordinary acts of

life %i.'hich

come betiveen them.

Ps. cxxxix.
rising."
14.

" Thou

knowest

my

downsitting and mine up-

To Come, nIH

(bo),

epxea-dai (erehesthai), is
li'ell

used of

goi)ig as

as coming.

Jonah

i.

3.

" But
2.

Jonah

found a ship coming

[i.e.,

going)

to Tarshish."

Mark
John

xvi.

vi. 17.

"They came "And (they)

(i.e.,

(i.e.,

went) unto the sepulchre."

entered into a ship, and

came
dark,

(i.e.,

went) over the sea toward Capernaum.

And

it

was now

and

Jesus was not come

gone) to them.

John
came
(i.e.,

xi. 29.

"As soon as she heard that, she arose quickly, and

went) unto him."

xxviii. 17.

Acts
Rome."

" And so we came

(i.e.,

went, as

in

A.V.) towards

634

FIGURES OF SPEECH.
Rev.
vi. I, 3, 5, 7.

In these verses, the

all

verb "and see "goes out,

In

according to the
verb

RX. and
used
in
e.g.,

the Critical Texts.

this case the

"come"

is

the sense of "go," as a

"
I

command from
I

the

were the noise of thunder, saw and behold a one of the four living creatures, saying. Go! and and he went forth." So in each of the other cases. white horse.
throne to the horsemen,

heard as

it

vi.

One

exniiiple or specimen
1

is

put for all kinds of similar things.

actions.
is

In

human

Deut.

xix. 5.

(3ne

kind of homieide

mentioned as an example

of e\ery kind.

Ps. cxii. 5. "Lending" is put as one l<ind of favour wliich a good man sheweth. The most rare is given as an example of all kinds
of merciful wcjrks.

Prov. XX.

10.

" Divers ephahs " are put for

usui-y "

all

kinds of measures.
is

Prov. xxvii. 14." Blessing" a

for all kinds of Hattery.

friend with a loud voice,

put

Jer. XV. 10.

" Lending on

is

put for

all

kinds of business
strife.

transactions and contracts which are liable to gender

Zech.
kinds of sin

V. 3.

are put for other kinds. " Raca " put for Matt.
V. 22.
is

" Stealing " and " swearing two of the commonest

"
all

kinds of opprobrious terms,

etc.

Matt.

vi. I.

"Take

heed that ye do not your righteousness."

an early corruption of the
is

The

figure here led to

text.

One

kind

of righteous acts, alms-giving,

{elccemosuneeu), alms,
ness.

put for

all

kinds.

Hence

A//xocrrv>;i'

was put

for

6iKiuo(ri'r;/i'

(ilikaiosnneen), righteous-

Matt. vi. 5. Prayer is only one of many things which are not to be done as the hypocrites do them.

Matt.

vi. 16. xi.

So

\\\th fasting.

Mark
thing,
xvii. 6.
is

23.
all

Removing
:

put for

mountains one kind of impossible kinds that are " impossible with men," So Luke
in

Matt.

xvii.

20

which
is

latter place the

word

" nothing "

shows
It

that removing mountains

is
1

only one of a class of impossibilities.

not

in

the nature of things for a 'uonl to pluck up a mountain.

See

Cor.

xiii. 2.

SYNECDOCHE
Job
This
is

(OF

THE WHOLE).

635

ix. 5.

" Which

removeth mountains, and they know not."

xviii. 27).

only one kind of things which are possible with God, though

impossible with

men (Luke

a good thing that the heart to be established with grace, not with meats, which have not profited them that have been occupied therein." Here " meats," one of the things about

Heb.

xiii, g.

" It is

which people are occupied,

is

put for

all

kinds of divers and strange

are occupied with them.

doctrines which do not profit those

2.

who

In Divine Precepts, etc.

Ex. XX.
stand
in

12.

"

Honour thy

father and thy mother "

i.e., all

who

the place of parents.

xxiii. 4.

Ex.

The "ox and ass" are mentioned only as examples,

would be included
in

for surely a horse, or camel, or child, etc.,

the

command.
Prov. XXV.
enemies.
21.

are only examples of

Rom. xii. 20. Surely many ways in which

is

the two things mentioned

love

may

be shown to our

Luke
I

iii.

11.
vi.

Tim.

One kind of vestment put for any kind. " Food and raiment " are put by example
8.

for

this world's goods.

See

John

iii.

17.

John

xiii.

14.

"

Washing the

feet "

is

only one

kind or one

example of humble service which one may do XXV. 41. 1 Tim. V. 10.

for another.

So

Sam.

III.

Synecdoche of the
is

WHOLE.
is

Synecdoche of the whole

when the whole

put for a part.

This
is

is

closer connection than that of

is

when the one

not merely of
of
it.

mere genus or species. It the same kind as the other, but

actually a part or

member
The

i.

li'holc is

put for every part of

if.

Num.
:

xvi. 3.

"Ye

take too

much upon

you, seeing

all

the

congregation are holy, every one of them, and the Lord is among them " i.e., the whole congregation having been separated to the Lord

from the other nations, each person was also included.

I

Kings

vi. 22.

"

The whole house he

overlaid with gold "

and

therefore every part of

it.

636

FIGURES OF SPEECH.
Matt.
iii.

5.

"Then went out to him Jerusalem, and

:

all {TrCura,

pasa)

Judaea, and

words Jerusalem, Jud;ca, and rej^inn, being used hy Synecdoche of the genus for the people in them. The word "all " is literal, and means the whole as including
all

the rejion round about Jordan

" the

every part.
Judara.

So

that "
i.

all

Judaea " means people from every part of

i.

So .Mark
yv/i',

5.

Acts

8.

Matt, xxvii.
-array W/r
XV.

"There 45.
In

was darkness over

"
:

ail

the land (fVJ

in .Marie

cpi pdstiii

fecii i^eeii)

i.e.,

the whcjle Land, as

33

(''>A/i',

lioleen).

Eph.
TTaa-a

ii.

21.

"

whom

all

the building,

fitly

groweth unto an holy temple

in

the Lord":

/.t., tlic

framed together, whole building

{pdsd), erery being put for every part of

it.

Eph.
is

iii.

15.

"Of
tiie

whom
R.\'.

the whole family in heaven and earth

tiic

named."

Here,
is

has rendered
in

figure literally " every

family," which
liood."

not sense, but

the margin has put " Gr./(////rr-

i.e., the whole family as made up of every principality, and power, and angel, and archangel " in heaven''

part or

"Every" member of

here

is

used for "the whole," and means every

:

the whole

(verse

10),

and of

Israel

from one Creator and Source (Heh.

and the Church on earth. All are of or ii. II). See Ellipsis.
ail

CoL
bodilj' :

ii. 9.
///.,

" For
:

in

him dwelleth

ceery

i.e.,

eiery part of;

the fulness of the Godhead meaning the whole fulness of

the

Godhead
2

in bodily
iii.

form.
is given by inspiration of God": not " every Scripture," as in the R.\'.. but

Tim.

16.

".All Scripture
;

/.('.,

the w

IkjIc

Scripture

every part of Scripture.

See under
it

Ellipsis,

page 44.

Acts
Israel "
:

iv. 10.

" Be
"To

known

to

you

ail,

and to

all

the people of

/.( ..

the whole of Israel.

Rom.
seed "
2
:

iv. 16.

the end the promise might be sure to

all

the

i.e.,

the whole seed.

i.

Thess.

10.

" When

He

shall

have come

(A^//, eltliee)

to be
. .

glorified in his saints,

in

and to be admired in all tliem that believe that day'': i.e., the whole body of believers. In like manner "every" {i.e., "all ") is used for tlie u-liole in .Matt.
.

-N.wi.

59. .Mark i.33;

ii.

.\iv.

55. Acts
is

ii.

47

vii.

10; xv. 22.

Phil.

i.

13.

tie

Collective

put for the

piirficiilar.
is

What
singularly.

is

said of the

whole, collectively,
;

sometimes

said

(by

Synecdoche) only of a part

and not

of

all

the parts, precisely and

SYNECDOCHE
Gen.
to
vi. 12.

(OF

THE WHOLE).

637

''

Gen. XXXV.
him 24 and
in

are the sons of Jacob, which were born Padan-Aram." This does not include Benjamin. See verses
26.

"These

All flesh.'' This did not include

Noah. See verse

9.

16.

Matt. xix. 28 "Ye which have followed me of man shall sit on the throne of his glory, 3'ealso shall
.

when the Son

upon twelve

sit

thrones, judging the

twelve tribes of Israel."

The "ye" does not

This does not include

include Judas Iscariot.

Heb. xi. 13. Enoch (see verse

I

" These
5),

all

died in faith."

Cor. XV.

22.

but only
"

all

all

be

made

alive."

For as But all

it

who died. in Adam all

will

die,

even so

in

Christ shall

not die (see verse 51).

Those who
all,

are " alive and remain " to the coming of the Lord will not die at

but be changed. Therefore

him

die,

so in Christ
in

The "all"

the

first

who are in also, all who are in Him shall be made alive. clause clearly does not include the all who shall
that, as, in
all

means

Adam,

be "alive and

remain," and cannot therefore include the "all"

in

the second clause.

iii.

The

icliole is

put for one of

its

parts.

Gen.
i.e.,

viii. 13. Noah removed the covering of the ark,'' not the whole roof, but the covering of the aperture which was in
it

"And
it
:

made

as a part of

Ex.
I

xxii. 13.

see

vi. 16.

" If

it

be torn

in pieces,

then

let

him bring

it (i.e.,

one of the pieces) for witness."

Sam.

V.

4.

"And
;

when they arose

early

on the morrow

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

hands were cut off upon the threshold only Dagon was left to him, I.e., only the body was left. So the A.\'. puts in italics "only the stump of Dagon was left."
his
:

Ps.
in

cii. 5 (6).

" My bones cleave to my

flesh,'' i.e., "

my

skin," as

A. v., see margin.

I

Sam.
i.

xix. 24.
8.

"

Naked
7.

''

for scantily clad.

xxii.

So

also Isa. xx. 2,

3.

Micah
ii.

John
iv.

xxi.

Job
all

xxiv.

10.

Matt. xxv. 36, 43.

is

Jas.

15.

Cor.

11.

In

these cases

"naked"

put for being

scantily clothed, or poorly clad.

Acts
is

xxvii. 33.
;

" And continued fasting."

i.e.,

Fasting, the whole,

put for the part

from real nourishment, or regular meals.

638
iv.

FIGURES OF SPEECH.
A
pldcc
is
is

put for

<i

pnrt of
in nil

it.

1.

Thi-.

W'okli)

put {or pirsoiis

so

ports of
/..,

it.

John
only
xxxiii.

iii.

i6.

" GoJ
in
ail

loved

the

worlJ":
Israel,

people

and

kindred and tonj^ues

Israel.

parts of the world.

Not, as heretofore,

This love was confined to

he loved the people "
to
:

according to Duet,
(chap.
vii. (S-8,

"Yea,

/.(.,

Israel

etc.).

But now His love was

^o out beyond

Israel to people of all nations

It is

of the world, without any such distinction.

not the world without

exception, hut without distinction.

John
(<i-r.).

xii. ig.

" Behold,
all sorts.

tlie

world

is jLone

after

iiini

"

i.e.,

multi-

tudes of people of

Syiucdoclw here

is

preferable to Hyperbole

Rom.
world
1
i.e.,

i.

8.

" \'our
'

faith

is

spoken of throuj^hout the whole

"

i.e.,

in all
ii.

parts of the world.

John

2.

Not

for ours only, but also for the v hole world "
distincti(jn.

for all people,

without

See Metonymy of the Subject.

it.

2.

" Thi-:

World"
I

is

put for a prininry part of

Isa. xiii. ll.-^"And

will

punish the world for their

evil "

i.e.,

Babylon

(see verse
ii.

1).

So
the

xiv. 17.

Luke
that
all

I.

"There
(i.e..

the world

went out a decree from Cicsar Augustus, ci\ ilised world, or Roman Rmpirc) should

be taxed."
S.

Ai.i. TH1-:

Hakth

is

put for

tlie

'greater part (fits inlidhitiints

/.{.,

Gen.
tries.

xli. 57.

-"In

all

lands":

in

many neighbouring
/.(..

coun-

Sam.

XV. 23.

".All

the country":

all

the country round

him.
Isa. xiii.
5.

"The whole land"

Tm:
|{

i.e., all

the land of Chald;ea.

4.

aktm

is

put for the land <f yiaiuti.

Hos.

i.

2.

Kendercd "land."
5.

So

iv.

1.

,Ioel

i.

2. etc.

Thk Land

(yij) is

put for./7i.

Matt. ii. 6. "And thou, Bethlehem, land (/.<., city) of Juda.' Not seeing the figure, the A.\'. interpolates the word *'/'/ " in italics.

SYNECDOCHE
6.

(OF

THE WHOLE).

639

The East

is

put for Persia, Media, and other countries east of Jerusalem.

1

Ezek. XXV.
7.

4.

Kings
is

iv.

30.

Isa.

ii.

6.

Matt.

ii.

1,

etc.

The South
xiii.

put for Egypt, with respect to Palestine.

xi. 5, etc.

Jer.
8.

19.

Dan.
put

The South
Gen.
xii.

is

for the

Negev, or the

hill

country of ^udcua,

with respect to Jerusalem.

9;
xiii.
1, 3.

EzeU. xx. 46, 47.

9.

The North
all

is put for ChaUhca a)id its chief city Babylon, because armies from beyond the Euphrates crossed high up and entered Palestine from the North.

Jer.

i.

13-15;

xiii.

20;

xlvii. 2.

Zeph.

ii.

13.

10.

The North
Jer.
vi.
1

is

put for Media and Persia, with respect to Babylon.

Ii.

(compare
is

11

and

27, 28)

1.

3, 41.

11.

The Te.mple
ii.

put for certain of the parts comprehended

xviii. 20.

in

it.

Luke

46.

John
V.

Ti)ne

is

put for a portion of time.

uh':hf

{Vohlain), for ever,

used

in

various limited significations.

for ever "
:

Ex. xxi. 6. " And he shall serve him he lives. So Deut. xv. 17, and Philem. 15.

i.e.,

as long as

Lev. XXV.
long as they
I

46.

" They
:

shall be

your bondmen for ever

"

i.e.,

as

live.
i.

Sam.

22.

"That he (Samuel) may appear before the Lord,

i.e.,

and there abide

1

for ever "

2.

as long as he

lives.

Chron. xv.

" For them (the Levites) hath the Lord chosen

and
to minister

to carry the ark of God,

unto him for ever":

i.e.,

without change.
2 Sam. xii. 10. " Now therefore the sword shall never (lit., not for ever) depart from thine house " i.e., while David or his family
:

lived.

i.e.,

The Babylonians are called Jer. V. 15. very ancient (compare Gen. x. 10).

"a

nation from eternity":

640

FIGURES OF SPEECH.
Jer. xvii.
4.
:

" ^'c

ha\c kincikd a Hrc

in

mine anger, which

shall

burn for ever"

Jer.
verse

/.< ..

until all is
''

consumed.

XXV.
to be
'*

"perpetual" to soften
1 1

Here it is rendered down, as the period is distinctly defined in seventy years.'' After which Babylon is to become
9.

Rternal desolations."
it

eternal desolation (verse 12). until

it

shall be rebuilt accordinj* to

many

prophecies.
tions
shall

and 12 clearly mean, therefore, that the desolabe complete and continuous during the whole period
N'erses 9

referred to.

time

Dan. ii. 4 as we say, So in Luke

;

vi. 21 (221, etc.

"O
liing."

Kini>. live for

ever"

i.e.,

a long

"

Long

live

the

xx. 9,

"a

long (a sufficient) time"

(\poj'os,

chrouos):

i.e.,

a year;

till

the next season.

1\'.

SvNRCIK)CHI-: OF

THK PART.
is

Syiuidiiclii of the

Part

is

wiien a part

put for the whcjie.

is

The

connection between the part and the whole

a

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. In Synvi'dnclic of the Part, one part or member is put for, and
includes, every part or
i.

member.
iiniii

All iiitcj^nd f^urt of

1.

(iudividittilh)
\i

is

put for the

/Mt/zft)

7choli: iiinii.

Thh
xii. 5.

Soli. (opD, luplusli, and

for the

t'\/,

is

put

"icliolc f>irsoii.

Gen.
in

-"The

souls

{i.e.,

the pei'sons) that tiiey had gotten

Haran."

Gen.

xiv. 21.
(i.e.,

"'And

the king of

Sodom
tiiat

said unto

Abram, Give

me

the souls

the persons) and take the goods to thyself."

Gen.

xvii. 14.

"That
2(i.

soul

(/.(.,

person) shall be cut off from

(marg.) Lev.
vii.

his people."

So Gen.
Josh. XX.
1

xlvi.

\rt,

27.

\i\. xii.

19;
ii.

\vi.

l(i

v.

2,
xiii.

4.
1.

3.

H/.ek.

x\iii. 4,
vi. 9,

20.

Acts

41,
:

43;
/.< ..

14.

Rom.

Pet.
In

iii.

20.

Luke
sense

" to save a soul "

man.
:

this

we must

take Rev.
"
:

vi.

9 and \\. 4

" the souls of

them that were

dead persons.
in XX. 4,
*'

slain or

beheaded

i.e.,
till

They could not reign we read that " they lived."

John saw the they were made alive, hence

the persons.

.Moreover,

how could

'*

souls

"

How long ?" or. as such, wear "white robes." which ''were cry given unto every one of them " (vi. 11)?

SYNECDOCHE
2.

(OF

THE PART).
etc.,

641

The expression

My

Soul, His Soul,

the idiom for me, myself, himself, etc.

becomes by Synecdoche See under Idiom.

the righteous"
:

Num.
i.e.,

xxiii. lo.
die,

" Let my soul die the death of

let

me

as in A.V.

Judges

xvi. 30.

"And Samson

See the margin.

said.

Let

my

soul

{i.e.,

me, as

in

A.V., see margin) die with the Philistines."

Job xxxvi.
youth."

14.

" Their

soul dieth

(i.e.,

they

die,

as

in

A.V.) in

Ps. iii. 2 (3). " Many there be which say of my soul So Ps. xi. 1. me), There is no help for him in his God."
Ps. xvi. 10.
i.e.,

(i.e.,

of

" Thou wilt not leave my soul

"
(i.e.,

(i.e.,

me)

in

Hades"

the grave.

His soul he) dwell at ease." humbled my soul myself) with fasting." Ps. XXXV. "Bless the Lord, O my soul": O myself. So Ps.
Ps. XXV. 13.
shall 13. "
I

(i.e.,

ciii. I.
2, 22,

i.e.,

in

verses

and Ps.
5.

civ. 1, 35.
it

Isa. Ivii.

"

Is

such a fast that

i.e.,

have chosen

a day for a

man

to afflict his soul

?
I

"

himself.

Luke
Acts

xii. ig.
ii.

31.

" His
"

will

say to

my

soul "

i.e.,

myself, etc.
left

soul

(i.e.,

He) was not

in

Hades

(the

grave), neither his flesh did see corruption."

Rom.
I

xvi.

4.

" Who have for my soul (A.V.,

who have
laid

life) laid

down

their

own necks":
Pet.
i.

i.e.,

9.

" Receiving
:

down

their

own necks

for

me.

the end of you faith, even the salvation

of 3'our souls "

3.

i.e.,

of yourselves.

Soul

(2>55> nephcsh) is also

used of animals
"

and when joined with the word

creature," as translated in Gen.
i.

" living

(kliayah),

means

" living

20, 21, 24, 30.

it is

So

also Rev. xvi. 3,

as well as of

man
4.

in

Gen.

ii.

7,

where
put for

rendered

" living soul."

The Body

is

tlic

person Jiimself.

Just as

we
3.

say, " a

Ex.
body

xxi.

"
i.

hand

" for a

workman.
servant)

If

he

(i.e.,

the

Hebrew
:

came

in

with his

(i.e.,

by himself, as

in A.V.) "
it.

i.e.,

alone, without a wife, as the

rest of the verse explains

Rom.
your bodies

xii.
(i.e.,

"

beseech you therefore

that ye present
s
1

yourselves) a living sacrifice," etc.

642

FIGURES OF SPEECH.
1

Cor.

vi. 15.

"

"

Know
is

ye not that your bodies

{i.e.,

ye) are the

members
Jas.

of Christ ?"
iii.

6.

So

the tongue
i.i\,

among our members,

that

it

defileth the

whole body

"

the whole being.

5.

Thf. Flesh,
xvii.
13.

aji intei^ral

part of man,
shall

is

put for
in

tlic li'Jiolc.

Gen.

" My

covenant

be

your
"

flesh "

i.e.,

in

your body, on your person.

Ps. xvi.
will rest in
9.

" My

flesh also shall rest in

ii.

hope

i.e.,

my
:

body

hope.

See Acts

26-31.

Prov. xiv. 30.

the body.
2

" A sound

heart

is

the

life

of the flesh "

i.e.,

of

Cor.

vii. I.

" Let

us cleanse ourselves from

all

filthiness of

the flesh

(i.e.,

of the body) and spirit."

6.

Thi-:

Fi.i-:sh is

put for

flie

7chole person.

Gen.
Here
all

vi. 12.

"All flesh

" flesh," being the figure for people, the

people, every person.

had corrupted his way upon the earth." word " all " is literal i.e., But even this excepts Noah. See above.
:

Ps.

Ivi.

(5).

"

will not fear

what

flesh

{i.e.,

man) can do unto

me."

See verse
Ps. Ixv. 2

11 (12).

(3)

" O Thou that hearest prayer, unto Thee

people.
all

shall all

flesh

come
for

"

i.e., all

Ps. cxlv. 21.

" Let

flesh

(i.e.,

let

all

people) bless his holy

name
flesh

ever"
5.

lit.,

" all flesh shall bless,'' as in verse 10.

Isa. xl.
{i.e., all

"The

glory of the
it

Lord

shall be revealed,

and

all

people) shall see

flesh
is

together."

See LuUe

iii.

6.

Isa. xl. 6.

Matt.

"All "And xix.

5.

grass."

See Metaphor.
:

they twain shall be one flesh "

!

i.e.,

one

person, not a soulless body

John

vi. 51.
iii.

Rom.

" My flesh": myself. 20. " By the deeds of the law there
i.e.,

shall

no

flesh

{i.e.,

not a single person) be justified."

Heie, the " flesh" being figurative,

the negative denies

I

literally.

So
no
flesh
(i.e.,

Cor.
in his

29.

"That

not a single person) should

glory
I

presence."
i.

Pet.

24.

"

All flesh

[i.e.,

every one)

is

as grass."

SYNECDOCHE
7.

(OF

THE PART).

643

Flesh
i.

is

put for
"

tJie

whole, and true, humanity of Christ.

Z.^.,

John
being.

14.

The Word was made flesh":

man, a human

John

vi.

51-56.

Here,

jointly as well as severally put for

"flesh" and "blood," (see below) are humanity as distinct from Divinity.
;

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.
I

Tim.

iii.

16.

"

Manifest

in

the flesh":

i.e.,

in

human

beings.

The "mystery" was

mystery.

manifest.

The reading

o (Jio),

which, corresponds

best with the context, and agrees with the neuter

word
:

Miicrrr/piov,
i.e.,

This mystery

is

Christ Mystical (not personal)

glory

Christ

the head of the

Body

in

Otherwise the
order.

last three facts at

and His members here upon earth. the end of the verse are quite out of
to Christ Mystical, but not as to

They describe the order as

Pet.
iii.

Christ personal.I

18.

" Being put to death as to

{i.e.,

the flesh

[i.e.,

as to his

human
spirit

nature), but quickened

raised from the dead) as to his

(i.e.,

his resurrection or spiritual body)."

either word: only the dative case, describing

body.
XV. i

This

is

the usage of the words " flesh

iv.
1.

There is no article with what happened as to the " and " spirit " in 1 Cor.

See also chap.

Heb.
flesh "
I
:

X. 20.

" By

new and

living

way, which he hath conveil,

secrated (marg., neiu made) for us, through the

i.e.,

that

is

to

say, his

his

human
{i.e.,

nature, Himself as truly and really man.

spirit that

John
in

iv. 2.

" Every
in
^*

confesseth that Jesus Christ

nature)
it

is

come

the flesh

His

real

human
Here,

is

of God."

Note the
the aorist

three forms of the verb ep^op/tiXijXvdoTa (cleeluthota),

participle,
6

is

the perfect participle,

v.

being come."
" this

In chap.
is

6,

it is

eA^wv
is

{Iio

elthon),

He
in

that came."

While
i.e.,

in

John

7, it

the present participle, kpxojxevov (erchomenoji), "

is

who
his

confess not that Jesus Christ

coming

the flesh "

in

human
(Acts
i.

nature, the
11).
8.

same Jesus,

in like

manner as he went

into

heaven

Flesh

is

put for

all living beings.

Gen.
" flesh "
*
t

vi. 13.

"The end of
creature.

all flesh is

come

before
is

me

"

i.e.,

the

end of every
is

living

Here, the "

all "

literal,

because

figurative.

See The Mystery, by the same author and publisher. See The Spirits in Prison, by the same author and publisher.

644

FIGURES OF SPEECH.
Gen.
vi. 17.

"
:

bring a flood of waters upon the earth to

livinj* thinj.

destroy all flesh "

i.f.,

every

Ps. cxxxvi.
livinj* thin.i>.

25.

" Who

jiveth

food to

all

flesh "

i.i\,

to every

9.

Thk Flksh
In

is

put for the animal

:

lusts,

Old nature

and for
there are

the

and the evil desires of Old nature itself.

See
:

the

Rom.
This

i.

llvviii. 39.
4.

many examples.
verse
3.

Rom.
nature.

viii.
is

" Who
'

walk not after the

in

flesh "

i.e.,

the Old

not the

same as
If

Rom.
ye
12,
live

viii. 13.

ye

live after

the flesh, ye shall die":

i.e., if

and are ruled by the principles of the Old nature.

in

So

in

verse

and frequently. See articles on Romans

Gal.
V. 6.

Things

to

Come, 1898 and 1899.

in

" Walk

in

the spirit

{i.e.,

the

New

nature),

and ye

shall not fulfil the lust of the flesh

10.

(i.e.,

of the old man)."

Bi,ooi)

is

put for man, as

21.

we say

" poor blood " for " poor fellow."

Ps. xciv.

"They
(i.e.,
i.e.,
:

gather themselves together against the

against the righteous man), and

soul of the righteous

condemn
some man

the innocent blood "

the innocent man.

i.e.,

Prov.

i.

II.

"
4.

Let us lay wait for blood":

for

whom we may
innocent blood

kill.

Matt, xxvii.
"
:

"

iiave

sinned

in

that

have betrayed the

i.e.,

the innocent man.

Acts
hath

xvii. 26.

God " hath made of

different nations.

one blood
:

all

nations of

for to dwell

on

all

the face of the earth "

i.e.,

out of one

men man God

over the
over the

made many
;

Man

is

the

same

all

world

and, though there are different nations and races

all

all

world, they are

11.

descended from one man.

is
:

Flesh and Bi.oon

put for the

human nature as

distinct

from the

Divine Nature

or for the body of

man

as animal,

mortal, and corruptible.

Matt.
heaven."

xvi. 17.

" Blessed art thou Simon

it

Bar-jona
"

for flesh

and
in

blood hath not revealed

unto thee, but

my

Father which

is

Here, the Lord uses Peter's

human name

human parentage, and "flesh and blood" in emphasize the distinction between these and the Divine origin of The figure of Svneedoehe here the communication and revelation.

and his order to contrast and

Simon

"

SYNECDOCHE
puts the emphasis on
this unto thee."
1

(OF

THE

PART).

645

man and humanity: "No human

being revealed

Cor. XV. 50. " Flesli and blood cannot inherit the kingdom of i.e., no mortal human being can enter there. Man must be God '* born again," and " born of the Spirit," and raised from the dead, or " changed " before he can find entrance into that Uingdom. See the rest of the verse, and compare verses 42-49.
"
:

Gal.

i.

16.

"
in

conferred not with flesh and blood"

i.e.,

with no

human

being

contrast with God,

Who

alone revealed to him the

Gospel which he was to preach.

Eph. vi. against human

See under

12.

"We

wrestle not against flesh and blood "

i.e.,

beings, in contrast with wicked spiritual beings.

Metoiiyiity of Adjunct.

Heb.
flesh

ii.

14.

" Forasmuch then

The Head

as the children are partakers of

:

He

and blood, he also himself likewise took part of the same " became flesh, and took part in a true and perfect human body.
12.
is

i.e.,

put for the

man

himself.

We
head.'"

use the figure

when we reckon anything

of a

at so

much

" per

Judges
i.e.,

V. 30.

"

To the head

one or two damsels per head, or for

Here, there
is

man, a damsel, two damsels each man.

"

double Synecdoehe,

"a womb"
the
?

being put for

" a damsel." 2

See below.
ii.

Kings
iii.

3.

" Knowest thou that

(i.e.,

Lord
"

will

take

away thy me:

master from thy head

Ps.
Ps.
i.e.,

from thee) to-day

lifter

(4).

"The

up of mine head":
soul."
shall return

i.e.,

of

"my
:

head" meaning the same as

vii.

"

16 (17).

my

"

His mischief

upon

his

own head"

upon
over

his

own

self.

Ps. Ixvi. 12.

i.e.,

"

Thou

hast caused

men

to ride over our heads "

us.

Prov.

X.

6.

"Blessings

are upon the head of the just":

i.e.,

upon the man himself.

"With songs, and everlasting joy upon their upon them, themselves. So "blood" is said to be upon the head of anyone, /.t'., where "blood" is put for the guilt of blood-shedding {Metonymy of the effect) and " head " is put (by Synecdoche) for the person himself.
Isa. XXXV. 10.
i.e.,

heads":

646
2

FIGURES OF SPEECH.

Sam.
1

i.

i6. "And David

thyself.
ii.

said

untcj

him, Tliy blood be upon

thy head'":

i.e.,

So

Kind's

37.

HzeU.
'*

xxxiii.

4.

Acts

xviii. 6. f^uilt

Matt, xxvii.

25.

His blood

(i.e.,

the

of

his

blood-

shedding, by Mitoiiviiiy of the effect) be on us, and on our children."

13.

The Sklll,
xvi. 16.

as a part of the man,

is

put for the

iiuiii hitiisclf.

Ex.
in A.\'.,

"An omer a

skull"

i.e.,

an omer per head,

or,

as

an omer "for every man."

other places.
is

See A.V. margin.

And many
14.

Thk Fack

put for the icholc

ninii, espccinllv

marking

and
See under
Pleoiiasni.

ciiiplidsiziiig Jiis presence.

Gen.
bread."

iii.

ig.

" In
seen,

the

sweat

of

thy

face

shall

thou
but, as
is

eat

When
for the

the face perspires, the person himself perspires

is
it is

it is

only the face that

" Bread,"

that which

is

mentioned, and

thus put

whole man, we have seen,

xix.
21.

is

put by Synecdoche for food

in

general.
thee) con-

Gen.
Gen.
himself. 2

" See,

cerning this thing also."

I have accepted thy face See A.V. margin.

(i.e.,

xxxii. 20 (21).

"And afterward

will see his

face":

i.e.,

There are three instances here.

xvii. 11.

Sam.
(i.e.,

Hushai says to

Absalom,

"

counsel

that

thy face

thou thyself) go to battle."

little

There can be but

diietiou
to

doubt, as Dr. Ginsburg points out

in his Intro-

the
to

Hebreio Bible (page 169), that the word

^"iITS (htwerav)

battle, is an abbreviation in the .MSS. for ^"ip^ which means /// tlie midst 0/ them. And so the Septuagint and the Vulgate translate it. Besides, l"lp (eh'rab) is never used in Samuel for battle. It is always riDnSc (niilehnmah). So that the

rendered

the

(b'cheerbani),

passage should read:

in

"

counsel

that thou go

in

the midst of

them

thine
I

own person."
ii.

Kings

20.

"And
"And

the king said unto her, .Ask,

"
:

my mother;
not say thee

for

shall not tiuMi

back thy face

i.e.,

as

in A.\'., "

ill

nay," with the emphasis on " thee."

I

Kings

x. 24.

all

the earth sought the face of

to speak with

Solomon

"

i.e.,

his presence, so as to see

him and

him personally.

SYNECDOCHE

(OF

THE PART).
i.e.,

647

" will

Job xi. 19. "Many shall intreat thy face": make suit unto thee." See A.V. margin.
Ps. xlii.5(6).

as in A.V.,

"
i.e.,

shall yet praise

Him

for the salvations (//^'^^ros/s

(q.v.)

of

number:
{i.e..

the great salvation) o^

His countenance ":

i.e.,

which
{i.e.,

He

His presence) shall give me.

"
I

So verse
God."

11 (12):

shall yet praise

the great salvation) of

my

countenance

Him who is the salvations {i.e., me myself), and my

So

Ps.

xliii. 5.

Ps. cxxxii.

10.

" For

thy servant David's sake turn not away

last

the face of thine anointed."

Here the

figure

emphasizes the

words, meaning not his face

not good "

merely, but David himself.

Prov. xxviii.
as in

21.

"

To have

respect of faces

is

i.e.,

A.V

" persons," so as to be influenced

by personal appearance

rather than by justice and right.

Ecc.

viii. I.

" A man's wisdom maketh his face to shine

his

{i.e.,

the

man
poor

himself),

and
15.

hardness
"

is

changed."
.
.

See under Metoiiyniy.

.

Isa.
?

iii.

"What mean ye that ye

:

grind the faces of the

"

So

xxxvi. 9
12.

Turn away the face

of one captain."

Lam.
{i.e.,

V.

"Princes
is

are hanged up by their hand: the faces

persons) of elders were not honoured."

15.

The Eye
16.

put for the

vision,

man

himself, in respect to his

mental or physical.
are your eyes
{i.e.,

Matt.
ye) see."
I

xiii.

" Blessed

ye), for

they

{i.e.,

So Luke
ii. 9.

Cor.

x. 23.

"

Eye hath not seen

"

i.e.,

no one hath seen.

And many
16.

other passages.
lifted

The Eye

up

is

put for a proud man, and

his high looks.

:

Ps. xviii. 27
bring

down high So Prov. vi.

wilt save the afflicted people (28). but wilt looks (Heb., soaring eyes) " i.e., proud people.
:

" Thou

17 (margin).
is

17.

The Mouth

put for the whole man,

''

in respect
{i.e.,

of his speaking.
I

Prov.
18.

viii. 13.^

The froward mouth

is

person) do

hate."

The Belly
xvi. 18.

put for man, in respect of his eating.

Rom.

"

For they that are such serve not our Lord Jesus
:

Christ, but their

own

belly"

i.e.,

their

own

selves.

648

FIGURES OF SPEECH.
Phil.
iii.

19.

" Whose God

"
:

is

their belly"

i.e.,

themselves, and

what they can

Tit.
i.

^et.

12.

" Slow bellies

is

i.e.,

slow persons,
slowly.

who by

reason of

large eating, have

19.

grown stout and move

put for a fenuile,
in

The Wo.MH

respeet to her beini( marriageable.

Judges

V. 30.

"

A womb two wombs

for

each man."

The A.V.

renders the figure here by the word " damsel."

20.

The Hkart

is

put for the -whole man,

or affection.

iu respect to his knoii'ledge

Jacob stole away the heart of Laban " So Laban's knowledge by hiding his intentions. i.e., Jacob bafHed in verse 2(S, where the A.V. renders it " unawares," but see the margin on verse 26; and in verse 27, " secretly."

Gen. xxxi.

20.

'-And

Sam.
:

XV.

6.

" So

Absalom

stole tiie hearts of the

men

of

Israel"

i.e.,

gained them through getting their affection.

Luke
hearts
21.
(i.e.,

xxi. 34.

"Take heed
tJie

to yourselves, lest at any time your

ye) be overcharged with surfeiting," etc.

The Fket
16.

are put for

"whole )nan, in respect to carefulness,

quickness, etc.

Prov.
Prov.
mischief."

i.

vi. 18.

"Their feet "Feet

lix. 7.

{i.e.,

they) run to evil."

in

{i.e.,

persons) that be swift

running to

So

Isa.

" How beautiful upon the mountains are the feet of Isa. Iii. 7. 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.

15.

"Their feet
men

(i.e.,

they) are swift to shed blood."

is

An

integral part of

{collectively)

put for the whole,

or others associated with them.

Ex.
hended
"

xii. 40.

One person
and

is

mentioned; but with him are compregrandfather Abraham.

his father Isaac,

his

Now

the sojourning of the children of Israel,

who dwelt

in

Kgypt,

was four hundred and thirty years." Note that it does not say that Israel's descendants dwelt in Kgypt 430 years, as the commentators assume, but that their "sojourning" reckoning from .Abraham (who is included by lasted that time
;

Synecdoche, as

is

Isaac also).

SYNECDOCHE
Four hundred and
as
is

(OF

THE PART).

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
thirty years

sojourning;

stated also in Gal.

iii.

Exodus.

army.

Ex. xvii. 8, 13. AmaleU (in verse So Josh. x. 28, 40. 1 Sam. xviii.

8) is put for
7, etc.

him and

his

whole

Deut. xxxiii, 7. Only " Judah " is named company with him Simeon is understood. For blessing was one. Josh. xix. 1 and Judges i. 3.

in

the blessing, but in

their inheritance

and

"And this for Judah," etc. I Kings viii. 66. " David

" is
;

understood

together
;

with him

see

named, but Solomon, his son, 2 Chron. vii. 10, where it

is is

expressly added
I
is

and

Kings

x. 9.
is

Kings
;

X. II.

"The
26, 27.

navy of Hiram"

named, but Solomon

included
1

see

ix.

Kings xi. 32. "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, in

Kings

xii.

20.

Kings

xvii. 18.
4.

Job

xxxii.

Isa. vii. 2, 5, 8, that tribe

The Levites and Benjamites, are included. Job named, but the others are included. " Ephraim named, because and
etc.,
is

g,

ix. 9.

" is

in

was Samaria, the

first

royal city

was Jeroboam, the

tribes are included.

king of Israel.

and because out of that tribe But by Synecdoche all the ten

Ps. Ixxx. 2. " Ephraim "'' includes the ten tribes, while " Benjamin " includes Judah and " Manasseh " includes the two-and-a-half
;

tribes.

Ps. Ixxx.
Israel.

I (2).

" Joseph " (whose son Ephraim was)

vi.
6.

is

put for

all

Amos
Jer. vi.

V.

15

and

"Joseph
put for

"

is

put for the ten tribes or

the kingdom of Israel.

I.

" Benjamin

" is

all

Judah, on account of their

ix.

close connection with the Gibeathites (see Judges xix. 16. Hos.
X. 9).
*

One

of the ancient readings called Severin has this:

etc.

"For

the sons of

Ephraim,"

650
.1

FIGURES OF SPEECH.
iii.

part of a

tJiin<( is

put for the wliolc of tlw thing.

is

1.

A FiHM)
xiv.
7.

(rnrb, s<uich)

put for a country or region.

field
{i.e.,

Gen.
tile
I

" And
7.

they smote the whole

country) of

Anialakites."

Sam.

xxvii.

" David dwelt

in

the

field

(i.e.,

country) of the

Philistines."

2.

CoHNKK

is

put for tower, which was usually placed

at the corner.

cities,

16. " A day of trump and alarm against the fenced i. and against the high corners": i.e., towers (with A.V.). The word is so translated in margin of chap. iii. 6.

Zeph.

3.

The Baptism of John

Not everywhere, but

is

put for

liis

ministry.

in

a few passages.

Acts

i.

22.

" 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.

4.

Stonks

is

put for the restored buildings.

pleasure
in

Ps.

cii.

14 (15).
Waf-i,
i.

"Thy servants take

put for
will
tlie

her stones."

5.

is

'whole eify eneo))ip(isse(i by

fire

it.

Amos

7.

"

send a
fire,

on the wall of Gaza

10, 14;

[i.e.,

will

burn the city of Gaza with

as the rest of the verse declares),

i.

which shall devour the palaces thereof." So and ii. 2, 5, etc.

(S.

compare verse 12;

In like

manner

(i Aii-: is

put for the

',.'Jiole

city.

Gen.

xxii. 17.

"Thy

seed shall possess the gate

{i.e.,

the cities)

of his enemies."

The phrase "within

E.\. x.\. 10.

thy gates"

means within thy

{i.e.,

cities.

See

Deut.

xii. 2.
-

12; xiv. 27; xvi. 5.

"

Ps. Ixxxvii.

The Lokd
will

loveth the gates

the city) of

Zion more than

Jer. XV.
cities) of
7.

all

the dwellings of Jacob."

I

" And

fan

them with

a fan in the gates

{i.e.,

the land."

SYNECDOCHE
7.

(OF

THE PART).

651

Gate

is

also put for the uiliabitants of the city, or for the people

who

assemble at

its

gates.

This

may

also be considered as

Metonymy of the Subject.

my

Ruth iii. (i.e., the people assembling there) of People doth know that thou art a virtuous woman.''

II. " All the gate

Ruth iv. lo. " That the name of the dead be not cut off from the gate of his place ": i.e., from his own city and People. " Howl, O gate The two are combined in Isa. xiv. 31
: ;

cry,

city."

In neither case could the gate or the city cry or howl.

Two
whole)
" city "
is
is

classes of people are addressed

put,

first "

gate " (a part of the

;

by Synecdoche, for those who assemble there and then put, by Metonymy of the Subject, for all the inhabitants of

the

city.

8.

The Death

of Christ

is

put for the atonement and

its results

(and see under Metalepsis).

Rom.
Son"
:

V. ID.

"We were reconciled to

formed only a
26. Col.
i.

God by

the death of his

i.e.,

not by the act or article of death only, bat by the atoneit

ment of which

part.

So

Cor.
ii.

xi.

22.

Heb.

14.

"That

through death he might destroy him that

it it

had the power of death."

Here, the first time the word " death " is used, atonement associated with it and the second time the article of death. See under Antanaclasis.
;

is

put for the

literally

means

9.

The Knob
X. 7.

of the Roll

is

put for the

MS.
it is

or hook

itself.

Heb.
Here
book

" In the

volume of the book

(en

written of me."

er Ke<^aA/.'6t (iiftXiov

kephalidi bibliou), in the head of the

(Ket^aAt's,
;

kephalis, head), is not a

synonym

for roll, as

some

try to

show
script

but

it is

the head or knob of the cylinder on which the manu-

was

rolled,
It

and which

is

put, by Synecdoche, for the roll

and

volume

itself.

thus corresponds with the

Hebrew

in

Ps.

xl.

7 (8)

1DD

n^lM
In

{Bimegillath sepher), in the scroll of the book, and

x. 7

is

not a

paraphrase, but gives the correct sense.

Heb.

this

but what about Ps.

is

xl.

book may be taken as referring to Ps. 7 (8), where the same phrase occurs
?

xl.
?

7 (8)

What

the book referred to there

Surely

it

must be the book of the eternal

covenant referred to

in Ps. cxxxix. 16.

652

FIGURES OF SPEECH.
iv.

part of time
is

is

put for the whole time.

definite

1.

A Yhak
2.

put for

ti)iie,

and

indefinite.

Isa. Ixi.
i.e.,

"

To proclaim

the acceptable year of the

Lord

"
:

the time of Christ's coming.

Isa. Ixiii. 4.

" The year of my redeemed

I

is

come."

Jer.

xi.

23. "

will

bring

evil

upon the men of Anathoth, even

the year of their visitation."

2.

I\

THK Day

is

put for an indefinite time.

Gen.

ii.

4.

"When they were created,

" In the

day that the Lord God made the earth and

the second line answers to "

the heavens."

Here
first line.

" in the

day

" in

when

" in the

Gen.
surely die."

ii.

17.

"In

the day that thou eatest thereof thou shalt

DV3

{b'yom), in the day.

in

noun with the preposition followed by the verb

the infinitive,
wlien, or after

as here, becomes an adverb of time, and

then, or after that.

means simply

Lev.
"

xiii.
in

14.

"In

the day that raw flesh

appear":

in

A.\'.,

when," and

R.V,, " whensoever."

Lev. xiv. 57. " To teach in the day of the unclean, and in the day of the clean." Both A. V. and R.\'. renders this "To teach when it is unclean and when it is clean " (see A.\'. margin).
:

Deut.

xxi. 16.

" In the day that

" In
it

{i.e.,

when) he maketh

his sons

to inherit that which he hath."

2
slain
I

Sam.
Saul
in

xxi. 12.

the day that

(/.(..

when) the Philistines had

Gilboa."
ii.

Kings

37."

shall be that,

on the day thou goest out, and

passest over the brook Kidron, thou shalt

shalt surely die."

know

for certain that

thou

servants,

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

make thee

to swear by the

sent for Shimei and said: "Did not Loud, and protested unto thee, saying.
;

SYNECDOCHE

{OF

THE

PART).
out,

653

Know for a certain, on the day thou goest any whither, that thou shalt surely die?"
After
all

and walkest abroad

"

this,

Solomon proceeded

to

make Shimei

know

for

certain that he should surely die."

Shimei had been not merely outside his house, but and had not onlj' 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 Sy)iecdocJie, for any indefinite yet certain time. It was so taken by Solomon here and it is perfectly certain that it is 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,"
In
this case

far

away

to Gath, one of the royal cities of the Philistines;

mon

niD {moth

tamuth).

and understand the figure Synecdoche, here employed, need not trouble themselves to invent some new and strange
and unscriptural theories as to death
2
;

Those who see

or resort to

strained inter-

pretations in order to explain a self-created difficulty.

Kings XX.

I.

" In
was
(19).
I

those days

{i.e.,

the days of Sennacherib's

invasion) Hezekiah

sick unto death,

and the prophet Isaiah came

unto him."

Ps.
calamity
"

xviii.
:

i8

"They
it
:

prevented

me

in

the

day of

my

i.e.,

Isa. xi. 16. " Like as out of the land of Egypt "

when

was

in trouble.

was

to Israel in the

day that he came up

it

i.e.,

not the actual day (for

was

dark),

but at the time or on the occasion

Jer. xi.
this
I

3, 4.

"Cursed be the man that obeyeth not the words of

I

when he came

up, etc.

covenant, which

commanded your

fathers in

the

day that

brought them forth out of the land of Egypt."

And
day that

in
I

verse 7

"

earnestly protested unto your fathers in the

brought them up out of the land of Egypt."

Now
xxvii.,

the commands and protest referred to are written in Deut. and were given some forty years after the Exodus. It is clear

654

FIGURES OF SPEECH.
is

from this that 01^3 {hiyoni)

the day
"
is

not to be taken

literally,

and that

" in

put by Syiwcdoclu- for the whole time covered by the events

referred to.

See

Jer. xxxi. 32; xxxiv. 13.

Ezek. xx.

5, 6.

In the day that have cleansed you from all your iniquities, shall also cause you to dwell in the cities, and the wastes will be builded."
I

zek. xxxvi. 33. "Then saith Adonai Jehovah:

I

shall

It is

clear that

all

this building will not be

done

in

a day, but

it

will all

be done

when

the time

comes
it

for the Lord's

word

to be fulfilled.

Ezek. xxxviii. 18. " And Gog's coming against the land of
Here, the A.V. renders DT^^
ill

shall

come

to pass in

the day of

Israel," etc.
{b'yoDi), at the

same time; and the R.V.,

that (lav.

And more
Ps.
i.e.,

generally n.ws are used for time.

cii.

II

(12).

"My
for

days are

like a

shadow that declineth

"

my

life.

Ps.

ciii.

15.

"As
in

man,

his

days are as grass":

i.e.,

he

himself, or his

life.

Isa. iv.

I.

"And

that day
etc.

(/.c,

at

that time) seven

women
. .

shall take hold of

one man,"

as

in

Isa. ix. 4 (3). "Thou hast broken the yoke of his burden the day of Midian ": i.e., at tlie time when .Midian was broken.

Hos.

ix. 9.

"As

in

the days of Gibeah "

i.e.,

at the time

when

the sons of Belial sinned at Gibeah (Judges xix. 22-25).

Matt.

ii.

I.

" In the

days

{i.e.,

in

the reign) of Herod the king."

:

Acts

V.

36. " I-or before these days"

i.e.,

before this time.

The
Gen. xxiv. 55.
ten
;

pku-al
"

oAvs

is

put for a full year.

after that she shall go."

Let the damsel abide with us days at the least This is, according to the A.\'. margin.

" a full year or at least ten

months."

Gen.
Ex.

xl. 4.

xiii.

"And they continued days {i.e., a year) in ward." 10.- "Thou wilt therefore keep this ordinance at
:

its

appointed season

from days to days"

i.e.,

from year to year.

then he
(i.e.,

Lev. XXV. 29. may redeem

a
full

"
it

If

man

sell

a dwelling house in a walled city,

it

within a whole year after

it."

is

sold

within days
full

year)

may

he redeem

Or

as

in

R.\'., " for a

year

shall

he have the right of redemption."

SYNECDOCHE
Judges
days
twice
{i.e.,

(OF

THE PART).

655

xi.

40.

"The
in

daughters of Israel went from days to

"yearly," as in A.V.) to talk with the daughter of Jephthah

the year."
v. 11.
I

the Gileadite four days

:

here and

in

chap.

It

The verb HDn (tahiiah) occurs only means to rehearse, to talk laitli or of

Judges
days
"
I
:

xvii. 10.

"

shall give thee ten shekels of silver for the

in

i.e.,

by the year, as
i.

A.V.

from days to days

or,

(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.
3.

Sam,

"And
{i.e.,

this

man

Sam.

xxvii.

7.

" And the time that David dwelt

"
:

in

the country

of the Philistines

was days and four months

i.e

full

year and

four months.
I

Kings

xvii. 7.

" And

it

came

to pass at the

end of days that

in
It

the

brook dried up, because there had been no rain

R.V., " after a while "
it

the land."

The A.V. and

full

is

not far out.

may mean

year; but

evidently
"

must include a whole season during which

"

rain might have been expected. In chap, xviii.

1,

many days
. . .

include the whole three years.

:

Amos
in
3.

iv. 4.

"

Bring

your tithes after three of days "

xiv. 28).

i.e.,

the third year (according to the Law, Deut.

The Sabbath
i.

is

sometimes put

for the full week.

:

Matt, xxviii.
of the week.

" In
"
I

the end of the sabbaths "

i.e.,

at the close

Luke
I

xviii. 12.
I.

Cor. xvi. day of the week.

4.

On
"

fast twice in the

sabbath

"
"

i.e., i.e.,

in

the week.
first

the

first

of the sabbath

on the

The Morning

is

put for a more lengthened period or

continuous time.

Job

vii. 17,

18.
?

"What
"
i.e.,

is

man

that thou shouldest visit

him every morning

Ps. Ixxiii. Ps.

continually.

14.

"

All
:

the
i.e.,

day long have

continually.

been plagued and

chastened every morning "

ci. 8.

" early," as in A.V.

will destroy the wicked of the land." Not morning by morning," as in R.V., as though in millennial days each morning would commence with, and each day begin with, executions It means more than that. It means continually ;
I
;

" At morn
!

nor, "

656

FIGURES OF SPEECH.
all

so that

tiiroiij^h
off.

the millennium

all

workers of iniquity

will

be

continually cut

Ecc.
Isa.

xi.

6.

"in
2.

the morninj^ sow thy seed'*:

i.e.,

early and

continuously.
xxxiii.

"Be

thou their arm every morninj

"

i.e.,

continually.

Lam.

iii.

23.
:

The

Lord's mercies and compassions are

"

new

every morning"
5.

i.e.,

always and continually new.

;

!-2\i:mn(i

ano .Mokmni} are put for the full day a day and nii^ht.

or, the xcliole

of

Gen.

i.

5, 8, 13, 19, 23. 31.

6.

Hoi

is

put for a special time or season.

John

iv.

23.

"The

hour cometh, and now

is,

when the
See

true
this

worshippers shall worship the Father in spirit and passage and verse 24, under Heitdiadys below.

in truth."

John
shall

V. 25.

"The

hour

is

coming, and now

is,

when the dead

shall live."
;

hear the voice of the Sen of

in this

God

and they that hear

"

Note that
verse 27,
man.''
ii.

almighty act Christ's

in

He

executes judgment
v.

So John
(A.\'., "

28;

xvi.

God " the earth because He is the (A.V., "time"); xvii. L

title is

Son

of

while, in
"
1

Son
ii.

of

Thess.
18,

17 (A. v., "time").

Philem. 15 (A.V., "season'").

John

twice
7.

time

").

In

Chkonologv

a part of a time or period

the

is

sometimes put

for

whole of such period.

is

Kings ii. 11. Compare 2 Sam. ii.

1

" Seven years"

11.

put for seven years and a half.

ten days.

Kings xxiv. 8. " Three nKjnths" Compare 2 Chron. xxxvi. 9.

is

put for three months and

HENDIADYS
Two
Hen-dt'-a-dys, from eV
two).
Lit.,

or,

TWO FOR

ONE.
two (from
8vo,

xvords used, but one thing meant,

{Jien),

one, 8ta (dla), by, 8ts (dis)

tivo.

one by means of

Two words

employed, but only one

thing,

thing, or idea, intended.

One

of the

two words expresses the

and the other (of synonymous, or even different, signification, not a

second thing or idea) intensifies
especially emphatic.
it

adjective of the superlative degree, which

by being changed (if a noun) into an is, by this means, made

The
found
used
in in

figure

is

truly oriental,
in

and exceedingly picturesque.

is

It

is

Latin as well as

Hebrew and Greek, and

:

very frequently

both Old and

New

Testaments.

The two words are of the same parts of speech i.e., two nouns (or two verbs) always joined together by the conjunction " and." The two nouns are always in the same case.

An example
Bible.

or two from the Latin will serve to explain the true

is

nature of this figure, which

one of the most important

in

the

i. 49. 5) says, " iiltio et satietas," lit., a revenge and a Here we have not two things, but only one, though there are two words. The latter noun becomes a very strong adjective, 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 adjective been used, the emphasis would then have been on " revenge,"

Tacitus {Ann.

sufficiency.

thus naturally qualified.

Tacitus, again {Ann.
dextera
i.e.,
i.

61),

speaks of one

who was
and

slain, "i)ifelici

et

suo ictu," by his hapless right hand,

"

by his hapless right hand, yes

82. end):

a
:

own blow blow dealt by his own hand

his
et spatio,"
i.e.,

too."

Tacitus

(An)i.

ii.

"tempore

time and space.

Here we

have not two things, but one

" time, yes

and a long-

extended time too."

Tacitus {Ann. iii. 65. 1): " postcritate et infainia," posterity and infamy i.e., " posterity, yes and an infamous posterity too."
:

658

FIGURES OF SPEECH.
Virgil {Afn.
vii.

15):

''

geniitns iraeqne," roars

and angers:

i.e.,

" roars, yes

and angry roars too."

vii.
i.e.,

V^iROiL (Acii.

772)

*'

niedicinae

ct

artis,"
skilful

medicine and

art, or
skill

healing and

skill

" healing, yes

and

healing too," or

(and great

skill

too) in healing.
i.

Horace
scars), yes

(Od.

35. 33):

''

cicatricnm
i.e.,

et

sceleris

fratritnupte,"
{i.e.,

scars and crime and brothers:

"scars and crime

criminal

and criminal
(b. g. iv. 18)
:

scars inflicted by brethren too."

This

is

case of Hoidiatris (see below).

C/KSAR
force, yes

" vi

et ariiiis,"

by force and arms

i.e.,

"by
is

and armed force too."

figure

Many more examples could be given of this commonly used in Latin. The Greek Classics also abound in examples
:

which

so

Sophocles (Ajax 145): fSura Kal Xelav {bota kni

plunder:
i.e.,

leiati),

cattle

and

"cattle, yes

and plundered cattle too."

Hendiadys always raises the qualifying word to the superlative

degree.

But we are not to suppose that whenever we find two words joined together by the word " and " we have the figure of Hendiadys.
It

may
It

in every case where two nouns are thus one idea. In the first place, there must be somehave only joined we thing to attract our attention, something out of the ordinary usage, and sometimes not strictly according to the letter.

be Epitheton. does not follow that

And

occasionally, even in an undoubted Hendiadys, the two

words

may

be equally true

when taken separately and

In

severally, as

when

joined together in one.

correct,

these cases

both letter and figure are

and the passage gains considerable additional light and force. 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
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 thcni. For example i^hil. 25, " know that shall abide and continue with you all for your furtlieranee and joy of faith." Here, in each the abiding in life, and continuing case, there are two distinct ideas
:

i.

with the Philippian saints; also, their " furtherance " was one thing,

and their

" joy " anot'ier.

HENDIADYS.

659
in

On
filled

the other hand, verse

1 1

may

be taken

both ways

"

Being

with the fruits of righteousness, which are by Jesus Christ, unto

the glory and praise of God."

glory of God,

This

may
;

be two things
it

either, to the
:

and the praise of God

XV. 4 "

or

may

be only one

"

Unto

the praise, yes

the glorious praise, of God."

:

So Rom.

written for our learning, that

Whatsoever things were written aforetime were we through patience and comfort of the
things, not one, because comforting
is

Scriptures might have hope."

Here there are two

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
will

*'comfort" (which the Scriptures give).

In

most

cases, the context

and the analogy of Scripture

decide the doubt.

examples 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.

Some

of the

actual illustration.

1.

NOUNS.

" Let us make man in our image, after our Gen. i. 26. likeness " i.e., in the likeness of our image.* Not two things but one, though two words are employed.
:

Gen.
evil

ii.

9.

"

The

tree of knowledge of

good and
{i.e.,

evil "

i.e.,

of

enjoyment.

Gen.

iii.

16.

" Multiplying

will

multiply

"

will greatly
"
:

multiply," see Polyptoton) thy

sorrow and thy conception

sorrow too
:

i.e.,

thy

sorrow, yes

and thy conceiving

[/or]

" in sorrow thou

shalt bring forth children."

Gen.
flock

iv. 4.

"And Abel, he also brought of

the firstlings of his

and of the fat thereof": i.e., he brought the firstlings of hisfiock, yes and the fattest ones too, or the fattest firstlings of his flock, with the emphasis on " fattest."

Gen. xix. 24. "Then Gomorrah brimstone and

the
fire

Lord rained upon Sodom and upon from the Lord out of heaven " i.e.,
:

"Image"
is

is

q^^

(tzelem), eiKOiv (eikbn),

Cor.
iii.

xi.

7; Col.

iii.

10.

"Like-

ness"

n^O"7

(d'tnuth), 6iJioi(t)(TLS (homoiosis), Jas.

9.

660

FIGURES OF SPEECH.

brimstone,

yes and burning brimstone too; brimstone " with emphasis on "burning."
xvii. 40. his leather bag "
I

or,

simply

"burning

Sam.

"And put them

:

in his

shepherd's vessel and

Tiiis is

in

i.e.,

in

his shcpJienVs Icatlur bui^.

vi. 8.

the

"scrip" of Matt.
1

x.

10.

Mark

Luke

xxii. 35, 36.

Sam.
:

xxviii. 3.

city "

i.e.,

in

Raniah, yes

They "buried him even his own

in

in

Ramah
;

and his own

city

or, in his

own

city,

Ramah.
2

Sam.
''
:

XX. ig.
i.e.,

" Thou seekest to destroy a city and a mother

and a niother city
is

in Israel
city.

a city, yes

too

* or, a metropohtan
;

Neither the A.V. nor R.V. sees the figure here

literally,

but both translate

the words
I

though the figure

33.

obvious.
i.e.,

Kings XX.

" Now the " Of fame

men divined and hasted":

divined, yes

and

quickly too; or, as in A.V., " diligently observed,"

with the emphasis on the word diligently.

See Ginsburg's Introduction,

of glorious

page 438.
1

Chron. Chron.

xxii.

5.

and of glory "

i.e.,

fame.
2
ii.

g.

"The house which

sees

am

about to

build, shall

be

great and wonderful."

Here, the
great, yes
A.\'.

(Heb., see margin).

the figure, and translates

it

accordingly:
is

" shall be wonderful great."

^and wonderfully great too."

xvi. 14.

The exact

sense, however,

" shall be

Chron.
X. 17.

" Sweet
all

odours and divers kinds

of kinds.
:

"

i.e.,

sweet odours, yes

and of

manner

" Changes and war are against me " changes, successive changes of 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
Job
i.e.,

yes^

i.e.,

it

x. 21.

shall

land of

darkness and

the

shadow

of death "

i.e.,

the land of

darkness, yes
Ps.
xxiii.

and
16.

the darkness of death's

shadow

too.

Compare

4; and see under Periphrasis.

Ps. Ixxiv.
i.e.,

"Thou

hast prepared the light and the

sun":
i.e.,

sunlight.

Ps. xcvi.
glory, yes
*

7.

"Give unto the

xi.

and great glory too.

same way "villages" are
Judges
26.

Loud glory and strength": See under Metonymy.

rffl^/i/<Ti

In the

called

(Num.

x\i. 25,

.'12;

.\xxii.

42.

Josh.

xvii. 11.

HENDIADYS.
Ps. cxvi.
I.

661

"

and
*'

my supplications

love the " i.e.,

:

Lord, because he hath heard my voice my supplicating voice, with emphasis on

supplicating."

Ps. cxix. 138. "Thy testimonies that thou hast commanded are righteous and very faithful." So the A.V. 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.
i.

13.

"

am

not

able

[to

assembly":
your

i.e.,

your

iniquity, yes

end^ire] your iniquity and your iniquitous assemblies, or

festal iniquity.

through

See R. v., and margin, and also A.V. for the confusion and obscurity failing to see the combined figures of Ellipsis and Hendiadys in

this sentence.

i.e.,

"Execute ye judgment and righteousness": execute ye judgment, yeaand righteous judgment "And do judgment and justice": execute Jer.
Jer. xxii.
3.

too.
i

xxii. 15.

e.,

judgment, yes
Jer.
saith the

and righteous judgment too. xxix. 11. know the thoughts that
^" I

think toward you,

Lord, thoughts of peace, and not of and expectation."

evil,

to give

you an end

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:

ing the spirit of the figure

" to give you the end, yes the end you hope for": i.e., the end which I have promised and on which I have caused you to hope and depend. All this, and more, is contained in and expressed by the figure Hendiadys.

Jer. xxxvi. 27.

"

Then the word

of Jehovah

came

to

Jeremiah

after that the king had burned the roll and the words which Baruch wrote " i.e., the roll, yes and the roll that contained the words of
:

Jehovah
"

too.
viii.

Dan.
stars
:

10.

"
"

It

cast

down some of the host and of the

Only one thing, not two.
:

i.e.,

of the starry host.

16.

Zeph.
trumpet, yes

i.

day of trumpet and alarm " and an alarming trumpet too.

i.e.,

of the

662

FIGURES OF SPEECH.
Matt.
iii.

ii.

"

He

shall baptize

with the Holy Ghost and

It is ev Triei'/xaTi
:

with

fire."

First observe that there are

TTvpi (en pttciDuati

no

articles.

aytw Kal
i.e.,

Imgio kai puri), with Holy Spirit and fire

spirit too.

with

Holy Spirit, yes and burning purifying Judgment but one thing
: !

Not two

things,

The contrast is with John's baptism, which was with icater 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 tliat.
would separate the chaff from the wheat by burning it up, as the *' in his words whose fan is will throughly and he purge his floor, and gather his in his hand, wheat into his garner: but he will burn up the chaff with unquenchThe "fire" in verse 11 is different from the "fire" in able fire." In verse 11 it is a figure for purifying and cleansing; and verse 12. But the effect of its in verse 12 it is a literal fire that is meant.
It

Baptist goes on to declare, without a breaU

operations are the 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
:

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
This

"

i.e.,

by

spirit of

judgment

His consuming.

is

the purging of the floor, and the burning up of the chaff,

which the Baptist speaks of in verse 12. John only foretold it; but Christ shall do it in the 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, shall be stubble (as in Matt. iii. 12) and the day that cometh shall burn them up, saith the Lord of hosts." Mai. iv. 1 (iii. 19). That future judgment is referred to, and not any ecclesiastical ordinance, is clear from verse 10. 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.
Christ " fans " to get rid of the chaff.

663

Satan

*'

sifts " to

get rid of

the wheat (Luke

xxii. 31).

Matt.

iv. i6.

" In a region and shadow of death."

:

This does

not denote two places, but one

region too, as
is

in

a region, yes
(viii.

in

death's dark

clear from Isa.

30.

ix.

1,2

23-ix. 1).

Matt. xxiv.
yes

"They shall see the Son of

" shall

clouds of heaven with

man coming in the power and great glory": ie, with power,
send his angels with a great sound
learn that the

with great and glorious power. And he Matt. xxiv.

31.

of a trumpet."

In

the margin

we

Greek

is

"with

Here, it is clear that we have not a trumpet and a great voice." two things but one: "a trumpet, yes and 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 " which represents the change of the second noun
;
;

into

an adjective
i.

in

a different way.
in

of

i.e.,

" He shall go before Him the spirit and power Luke Elijah": yes Elijah's powerful too. Luke xxi. " For give you a mouth and wisdom " a mouth {Metonymy, for speech), yes and a wise mouth
17.
i.e.,

in spirit,

in

spirit

15.

will

too

such wisdom of speech that "

to gainsay nor resist."

all

your adversaries

shall not

be able

John

i.

17.

" The law was given by Moses, but grace and truth
This must be the figure Hendiadys, because
literally

came by Jesus

Christ."

otherwise the words taken

would not be true to

fact.

Was
have
it

there no " grace " in the

Law?

How came

only Israel to

and not the Babylonians, Egyptians, Philistines, Assyrians, Yes it was all grace as God asks and tells them so earnestly etc. ? and so often in Deut. iv. 32-40, and other places.
; : ;

And was
was
truth.

there no " truth " in the

Law
is

Yes

surely, every

word

But, in John
Christ.

i.

17,

the contrast

given by Moses, and another and a different thing that

between one thing that was came by Jesus

The
the verse.

figure

Hendiadys explains the

difficulty

and sheds

light

on

664

FIGURES OF SPEECH.
;

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
nouns.

iii.

5.

This

is

literally,

"

begotten of water and spirit."

There

is

Except a man shall have been no article to either of the two

6 and

That only one thing is meant by the two words is clear from verses 8, where only the Spirit (the one) is mentioned.

verse 12).

The Lord is speaking to Nicodemus of "earthly things" (see And as "a master in Israel," he knew (or ought to have

known) perfectly well the prophecy of Kzek. xxxvi. 25-27 concerning Concerning Israel, in the day of their the kingdom (not the Church). " Then will restoration to their own land, Jehovah had declared And will sprinkle clean water upon you, and ye shall be clean
:

put

my

spirit within

you," etc.
is

The cleansing

of that day

not to be with

literal

water, as

in

the

ceremonial cleansings of the Law, but with the Spirit of God.

Hence only one thing

water, yes
of God."

is

meant
too,

" Except

man

be begotten of

and
That

spiritual

water

he cannot enter into the kingdom

spiritual

the Holy Spirit Himself: as

water stands, by another figure {Metonymy), for is clear from John vii. 38, 39: "water

(But this spake

receive
.
.

He

of the Spirit,

which they that believe on

Him

should

)."
is

water

no reference here to ceremonial or ecclesiastical Spirit which 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.

Hence there

but to that baptism of the

John
worship
?

iv.
its

21-24.

The one subject of these verses What

is

is

true

nature and

its

character.
'*
:

It

was the

sixth

word of the

Woman, believe me, the hour Cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye (Samarttans) worship ye know not what we {Jews) know what wc worship for salvation is of {i.e., proceeds from)
: :

Lord Jesus to the woman of Samaria

Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth for the
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

665

first that there is only one preposition (ev, en), ' in,' two nouns. It is not to be repeated as in the A.V. It is " in Moreover, one of the usages of this preposition spirit and truth." with the noun turns it into an adverb so that " in spirit " means

for the

" spiritually "

accordance with another of its meanings, with Then, the figure Hcndiadys comes the spirit, or with our spirits. " God is a Spirit and they that worship Him in to strengthen this.
:

i.e.,

in

must worship Him

left

spiritually, yes

in

a truly spiritual manner too."

Observe, further, that the Lord says, "

to our choice or taste in the matter.
all

iMUST

"

There

is

nothing
like this
!

This "great rubrick" overI

rides

others

so that
I

form of

service," or "

it is of no use for anj^one to say: " prefer that kind of service." It says, "

MUST "

God
i.e.,

is

a Spirit, and therefore

He

cannot be worshipped by the flesh

which are essentially of the flesh. We cannot worship God with our eyes, by looking at decorations, however 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
senses,
;
!

by means of any of our

or by

all

of

them together can we worship a

Spiritual Being.

All such
all

things are, really, only hindrances; which are destructive of

spiritual worship.

true

We, who cannot pray

or listen to a prayer without

wandering thoughts, need no such temptations to attract or distract It is our spirits from doing that which God can alone accept. a positive 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
in

rubric

impossible.

Hence

this

impressive figure used here,

conjunction with the word "

:

MUST."

"Ye MUST be born again"; It is the same word as in chap, iii. 7 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 enchance and enforce this interpretation of these words.
:

Acts i. 25. " That he may take part of this ministry and this apostleship, from which Judas by trangression fell": i.e ministry, yes this apostolic ministry, with emphasis on the adjective " apostolic," which is obtained by exchange for the noun.
,

Acts
Here,
.are
it is

iii.

14.

" But ye
:

denied the
"

Holy One and

is

perfectly clear that only

i.e.,

One Person

the Just." meant, though two

apparently described

ye denied the Holy One, yes

the

666

FIGURES OF SPEECH.

righteous Holy One, and desired a murderer (an unrighteous criminal)

to he granted unto you."

By
"

the use of this figure here the contrast

is

between that '* righteous and emphasized.

one and the criminal

strongly

marked

Acts xiv. 13. "Then the priest of Jupiter which was (i.e.y whose statue stood) before their city, brought oxen and garlands unto the gates, and would have done sacrifice." In the heathen worship, the victim to be sacrificed was always
decorated with a garland immediately before the sacrifice took place,
things then brought by the priest, but there

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

may

be seen to-day

in

pictures and sculptures.

is

only one idea

Acts

xxiii.

6.

"Of

the

hope and resurrection

am am

called in question":
I

i.e.,

of the hope, yes

of the

dead
. .

the resurrection hope

called in question.

Rom.
ship
"
:

i.

5.

" By
"

whom we

have received grace and apostle-

i.e.,

grace, yes
27.

and apostolic grace too.

Ellipsis,

Rom.
page 23.

ii.

Letter and circumcision." See under

with

Rom.
prolific root
I

xi.

17.

"And

them partakest
i.e.,

of

the

root

and

the fatness of the olive tree":

;

the root, yes

and

the fat or

or the rich blessings which

4.

i.e.,

" In demonstration of the Spirit and of power": Cor. of the Spirit, yes of the power of the Spirit too. " Forasmuch as he the image and glory Cor.
ii.

come

forth

from that root.*

xi. 7.

is

{i.e.,

the glorious image) of God."

Eph.

iv. II.

"And

and some, evangelists;

he gave some, apostles and some, prophets; and some, pastors and teachers": i.e.,
;

pastors (or shepherds), yes shepherds who should feed too or teachers, yes^teachers who should shepherd too. Not two classes of persons, but one implying that a shepherd who did not feed would fail in his duty and so would a teacher who failed to be a pastor.
;
;

Sec Article on "The

1899.

F'ig,

the Olive, and the

Vine"

in

Things

to

Conte (or

July,

HENDIADYS.
Eph.
V. 5.

667

" Hath
:

any inheritance

in

the kingdom of Christ

and of God truly God.

"

i.e.,

the kingdom of Christ, yes

of

Christ

who

is

Eph.
tion
in

vi. 18.

" Praying always with

saints "
:

all

the Spirit, and watching thereunto with

for all
i.e.,
:

prayer and supplicaall perseverance and

all

supplication
prayer too

praying with
prayer, yes

prayer (this

is

Polyptoton, q.v.) and supplication

;

i.e.,

with

supplicating

and watching thereunto with every kind of supplication,

yes, with persevering supplication too.

Col.

ii.

8.

" Beware

lest

any man

spoil

you through philo-

sophy and vain deceit." Here, we have not two

things, but one

through philosophy, yes

vain, deceitful philosophy too.

Col.

ii.

18.

" Let

no

man

beguile you of your

reward

in

voluntary humility and

worshipping

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

difficulties

created

certain that Opi^a-Kefa (threeskeia)

all It

means

religion (not
il*
:

worshipy

and

is

so rendered in
i.

the other places where

occurs (see Acts

"

xxvi. 5. Jas.

26, 27).

must be so rendered here

it

humility and

religion "
If

i.e.,

humility, yes

the religious humility of angels.

throws
all all

we

observe this figure,

the other words into their

right places,

and enables us

to give

them
(iiiee)

their right meanings.

This
It

gives sense also to the reading of

the Textual Critics, and with the

before the word " seen."
saints for angel-

R.V.

in

omitting the negative

fii]

also saves our having to

condemn these Colossian

nothing
in this epistle to
!

worship

Surely there

is

clusion that they had fallen as low as that

to the saints

The passage

warrant the conis a warning

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."

" boldness of access " as sons, '* angels " as messengers.

They had and not merely that which pertained to

We

cannot think that this

object of worship.

is amere warning not to make angels an Such a thought is far below the whole scope and

teaching of the epistle.

The verse then

having pleasure
in

will

read

" Let

no one deprive you of your

prize,

(so

Lightfoot)

the religious humility of angels,

668

FIGURES OF SPEECH.

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.

if we hold the great truth of the " Mystery" concerning the Head and members of the Body of Christ, we shall understand and take our proper standing before God, which He himself has given us.

To cease from
special
privileges

" holding the

as

members

attitude before God, in

" is to lose practically all our His Body. It is to take up an our access to Him, below that in which His

Head

of

love and grace has set us.

It is

to take the place of religious humility

as the angels, as servants instead of

is

sons even the sons

It is

of God.

It

to worship with veiled faces at a distance, instead of with unveiled

faces,

beholding the glory of the Lord.

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 (tiie Old nature), the only things which it can comprehend or understand. Hence the theme of ordinances being done away in Christ
follows in verses
1

1-15. "

Which

sort of things have indeed an appear-

ance of wisdom
(of

in

self-devised religious observances

;

and humiliation

mind) and discipline (of the body)

yet are not really of any value

to

remedy indulgence

of the flesh*
is

(i.e.,

the Old nature)."

is

The exhortation
individual,

plural

but the warning

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 most humble place, therefore it was only becoming that they should do the same. 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 throne of grace.

I

Thess.

ii.

I2.

"That yc would walk worthy of

"
:

God, who hath

called you unto his

kingdom and glory

;

glorious kingdom too

or,

kingdom, yes his his gkjrious kingdom, with emphasis on the

i.e.,

his

word

" glorious,''

I Tim. iii. 15. "The Church ground of the truth.''

of the living

God, the pillar and

See

R.\'.

nnil

Lightfoot

{Com.

in

loco)

for

this beautiful

and liappy

rendering.

HENDIADYS.
This
(verse 9),
is

669

spoken of "the truth"

" the

"the

mystery of the faith"

i.e.,

and

mystery

"

which

is

This

is

the

pillar,

yes

the

" confessedly great " (verse 16).

:

great foundation pillar of the truth

Christ Mystical, as set forth in verse 16.*

2

Tim.

i.

lo.

"Our
too.

Saviour Jesus Christ,

who hath

abolished

death and hath brought life and immortality to light":

i.e., life,

and immortal
2

yes

life

Tim.

iv. 1,2.

This verse requires re-translating;

Christ

owing to the

Figures, and the older readings witnessed to by the Critical Texts and

the R.V.
"
(1
I

adjure thee, therefore, before God, yes

v.

Jesus,

mean
and
too,

Tim.

21),

who

is

about

to

judge the living and

dead;

[/

adjure thee] by His appearing, yes

and

His royal appearing

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 fact that " the time will come when they will not endure sound teaching." This is no reason why preachers should seek for some;

thing that

word
full

of

men will endure, but it is given as the very reason why the God and that alone should be persistently proclaimed and
It is

taught.

a reason so strange that the charge has to be set in the

view of coming judgment.

stated.

Hence,

in
is

verses

and

8,

the fact of

judgment is twice and behind.

The charge

beset with judgment before

The
devices
this

figure Hcudiadys,

the force of the words, the

which the Spirit twice employs to enhance enemy uses to obscure it trading bj^ his
;

on the ignorance of those who profess to be preachers of

" Looking for that blessed hope and the glorious Not two things but one our hope is the glorious
:

Word.
13.

Titus ii. appearing."

appearing
!

The
two
:

latter clause is also

Hcudiadys

One Person

being meant, not

the appearing of the great God, yes

:

even

our Saviour Jesus

Christ

i.e.,

our Divine Saviour.

Jas.
the

iii. g.

God
*

"Therewith bless we God, even the Father." Lit., and Father: / e., God, yes even that God who is our FatJier.

See The Mystery, by the same author and publisher.

Price sixpence.

670
2

FIGURES OF SPEECH.
Pet.
i.

"Through the knowledge of

in

him who hath

called us

to

glory and virtue." But the Greek is " by," as stated

the margin, 8id (din) with the

genitive, denoting the cause or instrument.

his

The R.V. renders

it

" by

own

glory and virtue " (and tells us, in the margin, that
o-/o/'j</;/^/r/r/(f"),

"some

ancient authorities vedid through

literally,

translating the figure

it.

and

(like

the A.V.), missing the force of

But it is one thing, not two. Note that the Critical Texts read
Sia (dia), through,

i(5i^

(idea),

Jiis

own, instead of

the dative case denoting the agency, by.

Note also that dpen'j {aretee) means goodness, excellence in art or workmanship ; goodness, as shown by the possession of reputation for His bravery and merit. This is what God has called His people by own goodness, will and power, yes His glorious power too; His own excellent workmanship. His own gracious dealing.
:

2 Pet.

i.

i6.

"When we made known unto you

" For he
received from

coming
both.

''
:

i.e.,

either the

the power and coming power, or the powerful coming, or

2 Pet.

i.

17.
i.e.,

God

the

Father

honour

and glory
"

"

honour, yes

and glorious honour too.

Christ received this glorious honour, which was put upon Him,

on the holy mount

" of transfiguration.

act which there took place was the official anointand consecrating of Christ for His Priestly office and The only subject spoken of on that mount was " the sacrificial work. 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. ii. 9 distinctly tells us u7/v Christ was thus crowned: 2 Pet. i. 17, 18, tells us where. It tells us that He was made a little lower than the angels for the crowned with glory and honour, that He, by the suffering of death grace of God, should taste death for every man " (see Synecdoche).

The wondrous

ing, appointing,

This
that,

is

confirmed by E.xod.

xxviii. 2,

where we are

distinctly

told

when Aaron was consecrated

for

to his priestly office, " that he

may

me in the priest's office," "thou (Moses) shalt make holy Aaron thy brother, for glory and for beauty." Here are the same two words, rt/iiy kuI Su^h (finiec kai do.va), for honour, yes and for glorious honour too Can we resist the conclusion that on the Holy Mount the Lord Jesus was thus consecrated for His (Melchisedekian) priesthood. True,
minister unto

garments

HENDIADYS.
Moses was
hands.
It

671

there,

and Elijah

but this glorious honour with which

Christ was clothed and crowned was put upon

Him by no
of the

earthly

came
V,

"

from the excellent glory."*

Rev.
"

ID.

Here

And madest them

too,

to be unto our
i.e.,

we must adopt the rendering God a kingdom and

a kingdom, yes

R.V.

priests, and
great priestly

they reign upon the earth":

and a

kingdom

the plural

" priests "

being

put by Heterosis for the

singular, denoting the greatness.

2.

VERBS.
is

Matt.

xiii. 23.

The Hendiadys

disguised in the A.V, through

that

the separation of the two words: "

He

was sown upon the good

ground, this

who hears and understands the word." The person who heareth and understandeth is one. One act is meant, and
is

he

not two.

All hear, but this one heareth, yes

vi. 48.

and understandeth
The R.V.
in

it

too.

Luke
and

" He

is like

a
*

man

who dug and deepened,

:

laid the

foundation on the rock."

it
:

Here, the A.V. renders

digged and went deep."
It
is

and digged deep."

the
figure

"

who
two

clear

that

we have
yes
itself.

Hendiadys
;

the

verbs

the
till

man

digged,

and
.

very deep

deeper and deeper

indeed

he got to the rock

Acts ix. 31. "Then walking in the fear of the Lord

.

the churches
.

were edified and were multiplied.

.

Here,

in

the Received Text, the verbs are not in the

same
:

inflection.

But the
Kal

Critical

Texts (L.T.Tr.A.WH., and R.V.) read

being built up, yes
the Critical
plural)
plural).
;

oiKoSofiovfj-^vrj

Tropf.voixkvrj
:

(oikodovwjDiienee kai poreiiovienee), being built

i.e.,

progressing
assembly
multiplied

and increasingly so
:

up and

too.
(ecclesia)
,

Note also that

(instead
of

Texts read

kKKXi-jcria

and

kirXTjOvvero

{epleethuneto)

was

(instead
xiii. 41.

of

Acts
i.e.,

" Behold, ye despisers, and wonder and perish

perish, yes

and perish wonderfully too.

I Thess. iv. i. "As ye have received of us how ye ought to walk and to please God": i.e., how ye ought to ivalk,yes and how to please God in your walk, with emphasis on the verb to please.

Prophetic Teaching, by the

For further elucidation of the Transfiguration and same author and publisher.

its

objects, see Christ's

672
2 Pet.
iii.

FIGURES OF SPEECH.
12.

" Looking
it is

the day ot God."

" hasting "

Here, " looking

is cTTrerrtw (.s/'t(/o), /o

and hasting unto the coming of prosdokao)/' and ( //</5/t';/. Everywhere else+ the latter
for
for'' is 7r/)oo-8oK(ia

verbis intransitive; but here

for,"

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 earnestly looking for that coming too. We cannot hasten that day, which is fixed in the counsels of God, The R.V. but we can be more eager and earnest in our looking for it. " it is stronger the coming." This is better; but earnestly desiring has when we recognize the figure looking for and being earnest for, which is the figure Hendiadys ; earnestly looking for, with the emphasis on

earnestly.

Rev. XX.
thousand years

4.
"
:

" And
i.e.,

they lived and

reigned with Christ a

they lived, yes

Rev.
Not
but

xxii. 17.
let

ever willeth,
thirsty
'a'illing

let him that is athirst come. And whosohim take." Not two classes of persons, but one. ones who do not will or willing ones who do not thirst; thirsty ones, let them come. See under Epistrophe.
;

"And

and they reigned too.

iii.

.Miitt. xi. ;<;

xxiv.
;

.so.

Luke
fi

i.

21

iii.

l.S

vii.
iii.

19,

20;
14.

viii. -JO;

xii. ^(i.

Acts-

x.

24

xxvii. 'Mi
ii.

xxviii.
.S,

(twice). 2 Pet.
xxii.

12,

i;<,

t l^uUe

16; xix.

H.

Acts xx. 16;

IS.

HENDIATRIS
Though

or,

THREE FOR

ONE.

Three words used, but one thing meant.

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
Jer.

itself.

iv. 2.

" And thou shalt swear, The Lord

in
:

liveth, in

truth, in

judgment, and
{i.e.,

righteousness " i.e., thou shalt swear, in truth truly, yes justly and righteously). In swearing by Jehovah in truth, justice and righteousness is

included
3.

not only that people swear the truth (Lev.

v.

xix. 12.

Num.

xxx.

Jer. v. 2. Matt.

33), but also that

they swear by Jehovah alone

idols also, as, according to

{i.e.,

justly
i.

and righteously), and not by

in his day."

Zeph.

5,

they did

fell

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

is

Therefore the words are used as a figure, and the figure

All the people, yes
all

Hendiatris
fell

and people of nations and languages, down " For thine the kingdom, and the power, and Matt. " the glory for thine the kingdom, yes and the powerful and glorious kingdom too. This John xiv. " am the way, and the truth, and the
and worshipped.
vi. 13.
:

is

i.e.,

is

6.

life."

is

hidden

in

the A.V. which ignores the

first "

and."

The whole subject of conversation here is Christ as " the way." We have here therefore another example of See the context. Hendiatris : " I am the way, yes the true and living way for no man Cometh unto the Father, but by me."

Of
is

course, Christ
is

is

the " truth," as

He

not what
:

stated in this verse.

is also the " life " but this Here, only one subject is in
:

question
its

viz., "

the

way "

and the other two nouns are used to define

true nature and character.

Scott, Com.

ill

loco.

CATACHRESIS;
Cat
-a-cliree-sis.

or,

INCONGRUITY.
it.

One word changed for another only remotely connected with

Greek,
KaTaxp>;<ris,

Xpi'ia-dtu (chreesthai), to use.

from Kara Hence, misuse.

(kata),

against,

and

Catachresis

is

a figure by which one

word

is

changed
its

for another,
it.

and

this against or contrary to the ordinary

usage and meaning of

strict

The word

that

is

changed

is is

transferred

from

and usual
it.

signification to another that

only remotely connected with

abuse.

Hence
In

called by the Latins

In

ABUSIO,
is
is

Metonv.my there

a relation between the two words.

between them. In He.ndiadys But in Catachresis all this there is a real connection between them. is wanting, and the two words or meanings, though they may have between them something remotely akin or analagous, yet hax-e no and the connection is often incongruous. real or strict relation
association
;

Synecdoche there

some

When man

uses this figure,

it

may

often be from ignorance or

effect.

through carelessness, but often with good

Attention

is

some:

times arrested by a delightful incongruity, as

"

when Young
:

writes

Her

voice

was but

the shudoic of a sound "

where the sense is very forcibly conveyed by changing the ordinary usage of the word " shadow."
"

Sorrow was
is

big at her heart."

Or when we say
to the

that a thing

" beautiful to the ear," or "

melodious

eye";

or,

than articles of
But,
us
fix
;

when we apply the word "sweet" food which we taste.

Spirit uses this figure,
it

to things other

when the Holy

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
the
in

Catachresis,

the Original

e.g., in

Hx. xxxviii.
it

8,

they say

'

where there is Moses made

this

laver of brass,

and the foot of

of brass out of the looking-

glasses of the

women." (But see margin.) rendering the word correctly " mirrors."

The R.V. avoids

by

The

figure does not mislead

it

merely acts as spice or condiment

does to food.

CATACHRESIS.
Catachresis
.

675

is

of three kinds

Of two words, where the meanings are remotely

Of two words, where the meanings are Of one word, where the Greek
or foreign usage.
different.

akin.

i.

ii.

receives its real meaning by permutation from the Hebrew, or some other language,

i.

0} two

words,
30. "I

icliere the

meanings are remotely akin.

Lev. xxvi.
your
idols."

will cast

your carcases upon the carcases of

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.

ix. 18.

" At the mouth of Jehovah."

:

Here it is 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

Both A.V. and R.V. render

seethe in the margin. "

there
9.

is
1

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,

So

Sam.

ii.

15.

Compare

Joel

iii.

13

(iv.

13).

Deut. xxxii.
**

14.

"

Thou

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 There is an incongruity, because the two are only remotely grape. akin. But our attention is attracted to what is being said.
2

Sam.

xxiii. 17.
lives

"
"
?

Is

not this the blood of the

men

that went in

jeopardy of their
their blood

The water which the three mighty men brought

:

to

David

is

called

afrid

thus, in one incongruous word,

is

eloquently expressed
risked for David's

the shedding of their

sake.

own

blood, which the

men had

Job
This
tion.

iv. 12.
is

" Now a word was brought by stealth to me."

way
of describing an angelic

a most unusual

communica-

676

FIGURES OF SPEECH.
Ps. Ixxiv.
I.

" Why doth thine an}er smoke against

the sheep

of thy pasture

"
?

Ps. Ixxx. 4
of thy people
?

(5).

" How lon^ wilt thou smoke against " Free among the dead "
off,
:

the prayer

" (margin).

Used by

Cdttichresis for the heat of anger.

5.
i.e.,

Ps. Ixxxviii.

set at liberty is
'''^

put by Catachresis for cast

Isa. Ixii. 5.

deserted.

" For as a

young man marrieth a

virgin, so shall

thy sons marry thee."

To speak of sons marrying their mother is incongruous, and yet what else could be said ? How else could it be expressed ? But S^^ (bual) means not only to marry, but to possess; or as we express it This is the primitive and proper to have and to hold'' in possession. meaning of the word, and to marry is only a secondary usage. It See 1 Chron. iv. 22, " who had the means to have, own, possess. dominion in Moab " isa. xxvi. 13, "other lords beside thee have had
**
;

dominion over us."

It
is

which, through what looks

from not seeing the beautiful figure Catachresis here, by like an incongruity, that Bishop Lowth

iji^in

and others suggest an emendation of the Hebrew Text, by reading (bonahyik), thy builders, for"l"'D3 (bahnayik), thy sons. The change authority but it is destitute MS. or other ancient of any is plausible being arbitrary alterations Text are to deprecated, of the be such and Moreover, it is unnecessary, for the builder is not purely conjectural.
;
;

necessarily the possessor or the owner.

the figure arrests our attention

is

thus demanded, we find

The apparent incongruity of when we give the attention which the passage means that as a young man
;

and,

marries a virgin, so shall Zion's sons hold her

possession.

in

sure and

happy

Hos.
our
lips

xiv. 2

(3).

" So
See

will

we render

the calves of our lips"

;

i.e.,

as sacrifices.
xii.
5.

un^.\er

Meto)iyniy

and compare Heb.

in

xiii.

15.

Matt.

"On the
:

sabbath days the Priests

It

the temple

profane the sabbath, and are blameless."

state this as a fact

sounds incongruous to

but it expresses what was true according to the mistaken notions of the Pharisees as to manual works performed on
the sabbath.

Rom.

vii. 23.
:

"

see another law

in

my members."

He means
it

that he sees sin

which, through the authority with which

rules his

members, he

calls,

by Catachresis, " law."

See under Antanaclasis.

CATACHRESI9.
I

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.

Col.

iii.

the earth."
enumer'"

therefore your members which are upon The members which commit the sins are put by a forcible
5.

" Mortify

Catachresis for the sins themselves.

;d,

not the members.

For the See chap. ii. 11.

sins are

immediately

ii.

Of two

words, where the Dieaiiings are different.

in

Exod.
Pharaoh."

V. 21.

" Ye have made our savour to stink " And

the eyes of

Here "stink" and "eyes "are incongruously conjoined to our attention to the highest degree of abhorrence.

call

Exod. XX.

18 (15).

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.
i.

But see under

different nouns.

12 below).
vii. 21, 22.

Mark
an

" 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.

" is

Compare Matt.
I

xx. 15,

and see further under Asyndeton.

up
in

Tim.

vi.

ig. " Laying

store for themselves

foundation against the time to come, that they

life."

may

lay hold

a good on eternal

Here the
**

" laying
is

up treasure

"

is

joined with " foundation," and

is

laying

hold "

joined with the

house which

from

heaven.

2 Cor.

V. 2.

Rev. i. 12. " And I turned to see the voice that spake with me." Here " voice " is put by Metonymy (q.v.), for the person speaking. Apart from this, there is a Catachresis ; seeijig 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

pennutation from another language, or foreign usage.

Matt.

viii. 6.

of a servant, from the

Acts iv. 27. Where ivaU (pais), a child, is used Hebrew 1I?3 (nahar), which has both meanings.
and " child
"
in

The A.V. renders

it

" servant " in Matt.,

Acts

while

678

FIGURES OF SPEECH.
R.\'.

the

renders

it

" servant "

in

both places, spelling

it

in

Acts

" Servant."

Matt.
the

xi. 25;

Luke

x. 21

Rom.

xiv. 11
to

Heb.

xiii.

15.

uiioXoyfiy {Iionioloi^eiii), to confess, is

used of

praise or celebrate, like

Hebrew

T^^^^^f (Jiodah)

which has both meanings.

See Gen.

xlix. 8-

2 Sam.

xxii. 50.

Matt. xxiv.
Here,
on-a/xcts

29.

"And the powers of the heavens shall be shaken."

powers,

(dititaiiieis),

means

really

armies,

from the

Hebrew Stt

(cliayeel)
i.

which has both meanings.

/xi'a

Matt, xxviii.
it

(inia), one, is
tirsf, like
i.

the Greek cardinal numeral, but

is

used here for the ordinal,

the

Hebrew ITIN
(See Mark

(eeliad),

which

has both meanings.

See Gen.

5, etc.

xvi. 9.)

Luke
I'nilia

i.

37.

" For with God nothing shall be impossible.''

or saying,
is

Here,
{davar)

(rlieenia), icord

used for

////if,

the

Hebrew ^^7
;

having both meanings.

of forcing the
it

The R.V. renders

p;/xtt literally

at the expense
;

word

doiTarv/o-ei (adnnatecsei), sJiall be impossible

which

renders " shall be void of power."

Luke
one
tittle

xvi. 17.

"

It

is

easier for heaven

and earth to pass than

or fail,
iii.

of the law to

fail."

Here,
to be

TriVTetv (piptein), to fall

effect

is

used for not

Est.
10.

to be fulfilled,

or

of no

(Rom.

ix. 6.

Sam.

19).
14.

The Hebrew SdD

vi.

{naphal) has both

to the " tittle "

meanings.
interesting,

See Josh,

xxiii.

The reference

is

and very beautifully

Kepain (keraia),
little

includes both the meanings.

The

("ip,

(cheren), horn, is called in the

Greek

horn (Matt.

v.

18 and

Luke

xvi. 17).

Another, and

commoner Hebrew
is

name is D"'3Nn (taageem), little crowns.'^The Massorah explains that the little horn
or
a
little

or crown

an ornament

flourish

(something

like a tiny fleur-de-lis, of

various forms, or

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
:

tittle "

as being the diff'erence between two similar

(n)
;

e.g.,

Dalcth (1) and Resh

of the

Beth
that

(1)
it

and Kaph
is

(D), etc.

The meaning
fall,

passage
of

is

easier for heaven and

little

earth to pass away, than for one of these Taagim, or

or for the minutest

crowns to

word

God
is

not to be

fulHlltxl.

The

plural of

p|7

{chereti),

horn,

nl^^p

{ch'rahtioth), horns.

CATACHRESIS.

679

Acts
adjective,
mail, like

(dikaios), which is an used generally for a good the Heb., p"'^^ (tzaddeek), which has both meanings.

X.

22.

Luke

i.

ii.

25.

SUaios
is

and means

strictly righteous,

xiii. 34. " The sure mercies of David." Here the words ra oa-ia (ta Jiosin), holy or just things, are used for promises made, and mercies vouchsafed, in pure grace the Heb. D'^'TDrj (chasadeem) having both meanings. The quotation is from Isa. Iv. 3; and the reference is to Jehovah's unconditional covenant 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. renders it " I will give you the holy and sure blessings oi 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. was in question, and the holy things, i.e., the promises, there
; ;

Acts

made
I

in

grace to David.
ii. 6.

Cor.

"

Howbeit we speak wisdom among them that are

xeAetos (teleios) receives its true rneaning, initiated,
it

perfect."

Here the word

from the Greek mysteries, where initiated into them.

1

was used of one who had been

Cor. XV. 54. "Death is swallowed up in victory": i.e., for ever, as the Heb. TTl^ (netzach) means, as well as victory, when it has
the

Lamed
R.V.).

(^) prefixed.

See
1

Isa. xxv.

8 (R.V.).
xxi. 28.

Amos
iii.

i.

11 (both A.V.

and

Also Ps.
vi.

xiii.

(2).

Prov-

Cor.

12

vii.

15.

Luke
is

i.

78.

Col.

12.

Phil.

i.

8.

cr-Xdyx^'oi.

(splangna), bowels,

used for mercy,

like

the Heb., D"'On~l

(rachameem), which has both meanings.

See Gen. xliii. 30. Ps. Ii. 1 (3). Prov. xii. 10. word " mercies " itself, it denotes tender mercies.
,

When used

with the

Gal.
grace of

ii.

21.
:

"

God

for

if

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

dead
jxdrijv

[i.e.,

died) in vain."

put for

and the A.V. so translates it. The R.V. renders it " for nought." But, like the Heb. Q2n (chinnam), fxarriv means in vain, while Swpeav means without a cause. See Ps. cix. 3.
(mateen), in

vain;

Thess.

iv. 4,

and

Pet.

iii.

7,

utensil, is

used for the Heb. ^75

(k'lce),
xiii.

instrument or weapon.

See Hos.

where a-Kcvos (skeiios), a vase or which has a wider meaning, 15, and 1 Sam. xxi. 3-6.

eSO

FIGURES OF SPEECH.
Heb.
xi.

31;

Jas.

ii.

25.

"The

harlot

Rahab

"
:

where
7^'l^^

-opvif

(porHit),

It

harlot, receives its true

a.fiiii(ili'

meaning from the Heb.

(zouali)

which means
I

hostess, or huidlady, as well as luirlot.

()iKaiu(Tvi'if

Pet.

iii.

14.

((iikiiiosiiitci),

ri<^litcoitsiu'ss, is

used of

ordinary

f^tfty,

kiiidmss, etc.

So

2 Cor.

ix, 9.

Matt.

vi.

accordinj^ to

one reading (see Mitoiiyniy and

Syiiccdoclii).

Rev. ii. 7; xxii. 2, 14. "The tree of life." In the Greek ^I'Aoj' but receives its meaning of "tree" from the (.rv/("/) means a'co^/
;

Heb. yv

(tyt^), tree,

which

is

frequently rendered ^vkov (xyloii)

in

the

LXX.
Rev. xiv. 8 xviii. 3. " She hath made all nations drink of the wine of the wrath of her fornication." Here, Oviitk {tliiiiiios), wratli, means ticnt, as well as aut^cr like the Heb. rrcn (clicynnih), heat,
;

renoiii,

or poison. or

See Job

vi.

4,

{thiinios), evil

ajjlictioii,

as Matt.

vi. 34.

where the LXX. renders it Svixi'x; So that the meaning is "the

heating or poisonous wine of her fornication."

METALLAGE;
A

or,

A CHANGING OVER.
for the original
subject.

different subject of thought substituted

Mc-t'il -la-gee. Greek //.eraAXayr), from /xern. (uieta), beyond, or across ; and aXXayi] (allagee), a cliange, exc/iange (from dAAao-crw, allasso). Hence, Mctallage means a taking over in exchange. In this figure the word taken over is exchanged for a separate

object of thought.

AL! S,

substitution, and MATERIone material out of which something else is made. The figure Mctallage is used when a word is taken as the material, and out of it another object of thought is made and

The Latins
the

called

it

SVPPOSITIO,

mother stiff :

i.e.,

substituted.

Brydane exclaims, " O frightful and terrible perhaps ! " Whitefield " speaks of " Judas accosting his glorious Lord with a Hail, Master
'
! '

Hos. whoredom

iv.

i8.

"Their
:

drink

is

sour:

they

have
'

committed
ye.'

continually

her rulers with shame do love,

Give

"

ANTONOMASIA;
An
-to-no-nia-si-a.

or,

NAME-CHANGE.
;

Change of proper name /or appellative

Greek,
;

or rice versa.

di'Toro/xufrta,

different

name, from uiroro-

fxd^en', to

name
to

instead

and

this

from arn'

(anti), instead,

and

uvoixd^eiv

(pnomazein),

name (from
is

oi'o/xa

(onoma ), a name).
is

This figure

so called
;

because a proper name

is

put

for

common
name
of

or appellative noun

or because, on the contrary, an appellaput for a proper name.

tion derived

from some attribute

office,

As when a
is

some

dignity,

profession, science, or trade,

:

used

instead of the proper

name

of the person

e.g.,

when we speak
;

of the

Queen as Her Majesty, or of a nobleman as

wise

his lordship

or

when a

man

is

called a Solon, or a Solomon, etc.

When we
Apostle,"

speak of David as " the Psalmist," or of Paul as " the

the figure Antoiiomasia.
21.

we use

"the river" on account 8 Ixxx. 11 (12), where also " the sea " is put for " the Great Sea," which is another Antonomasia for the Mediterranean. See also Mic. vii. 12.
is

Gen. xxxi.

The Euphrates

called

of

its

greatness. See also Josh. xxiv.

2.

Ps.

Ixxii.

Sam.

I-chabOd), saying,

no glory.

"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.
iv.

21.
'

Isa. Ixii. 4.

"Thou

more be termed Forsaken Neither shall thy land any more be termed
shalt no
' '

'

Desolate':
is in

But thou

shalt be called

And thy

land

'

Hephzi-bah (i.e., my delight Beulah (i.e., married)."

' ' '

her).

Here note that the four

lines are alternate

the subject of the

is

first

and third being the People, while that of the second and fourth Land.

the

Hos.
Hos.

i.

6.-

"And He
(i.e.,

said unto him, Call

her

name

'

Not-having-

obtained-mercy
xii.

Lo-rnhamali)."

13 (14).

Moses

is

called

"a Prophet," because

brake]

he was

par cxccUenci the prophet.

See Deut.

xxxiv. 10, 11, 12.

Mark
thousand "
:

viii.
i.e.,

20.

" And

when

[/

the seven

among

four

the seven loaves.

ANTONOMASIA.
Acts
iii.

683
"

14.

" But ye denied the Holy One and the Just

See Hendiadys.
will,

i.e.,

the Lord Jesus Christ.

our fathers hath chosen thee, that and see that Just (or Righteous) One " i.e., the Lord Jesus. Thus was Paul led of the Spirit to avoid the use of any word which would excite and inflame them. By this means he " obtained audience, until, in verse 21, he had to use the word " Gentiles " And (" I will send thee far hence unto the Gentiles "), when we read they gave him audience unto this word."
xxii. 14.

Acts

" The God of

thou shouldest know his

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
Ps.
V.

is
;

called the Strong

xxii.
1

One (El)
called

or,

tJie

Most High (Elyon).

Matt.
xxi. 3.

4 (5) Christ

(2), etc.

is

in

the same

way

t!ie

Lord.

John

xi. 3, 12, etc.

X.

The Teacher ov Master. Matt. xxvi. 18. John xi. 28. The Son of man (see under Synecdoche). Matt. viii. 20; 23; xi. 19; xii. 8, etc. The Angel. Gen. xlviii. 16. Ex. xxiii. 20. The Angel of the Lord. Ex. iii. 2. Judges vi. 11
:

ix.

6;

So also other appellatives are used e.g., " The Seed of the woman," " The Messiah," " The Servant of Jehovah," " The Messenger of the Covenant," " The Prophet," etc.

EUPHEMISMOS
Chaugc of
Eu'-phce-iuis'-vws.
use
7,'liat is

or,

EUPHEMY.
for pUnsant.

iinphtisaitt

Greek, (V(f)i]iu<Tji('><;, from iv(j>mii(tiv {iuf^hc))tizeiit), to words of good onuii, from ev (en), 'well, and </^//^ (fliccnii), to speak Hence, Eng., Euphciuy. Eiiphcmy is a figure by which a harsh or disajreeable expression or, where an offensive is changed for a pleasant and aj^rceable one
;

word or expression for a modest word.

This figure
is

is

changed

for a gentle

one

or an indelicate word

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

but there are beautiful Enplicniics used

where

really delicate feelings or sentiments are affected.

Hebrew and one of the greatest proofs of other languages Inspiration. Other languages abound in terms of indecency and immorality, which are a corrupt reflex of the corrupt mind of fallen man. But "the words of Jehovah are pure words."
Indeed,

we may say
in

that the contrast between the

is

this

respect

there

uncomely parts," as the Holy Spirit terms them, word in the Hebrew for the female, and for the is employed. male a Enflumy

As

to our "

is

actually no

We may contrast with this the tendency of man, not only downward
and to make Kxamples abound in every day life. " A love-child " covers illegitimacy "a free life "glosses a debauchee " a gentleman of the road " covered a highway robber. So the Romans called a thief " a man of three letters," because the Latin word for
in this

direction, but in his vain attempts to cover his sin

is.

himself appear better than he

thief

is

"//-."

On

the other hand,

among
;

ourselves,

'*

the hydraulic

van "

shop has become an "establishment" or "emporium"; the butcher has blossomed into " a purveyor of meat " the hair-dresser is " an artist " or " professor,"
has superseded the water-cart
the
;

etc., etc.

But the Euphonisnis of the Bible arc not like tlicsc glossed over or " wrapped up," but spoken of plainly
I

Sin
in

is

not
its

all

abomination.
^)f

Man

is

not deceived by coloured and

pretty

ornaments

speech.

EUPHEMISMOS.
Compare, again, man's
used
in

6Kr
life

EjipJieniies

of "

"

and

"

death "

and

note the false teaching conveyed by them,

the word of God.
:

when compared with those

of
it

Man
but
;

calls "

death " a friend, and speaks of

as a terrible calamity,

"joining the majority "

God speaks
" the last

and
etc.,

calls

it

" the
in

enemy "

enemy," " the king of terrors,"

"put

the case of His own 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.

though,

to sleep

The change
words
tor one,

in

Enpheniy
is

is

necessarily obtained by using several

:

and

therefore a special kind of Periphrasis

i.e.,

Periphrasis used with a special object.

Hence
{peri),

it

was

called also
ttAo/ci)

PERIPLOCE
is

(Per-i-plok'-ee),
;

from

inpi,

around, and

(plokee),

a folding

a figure by which the

unpleasantness
agreeable.

of a

thing

wrapped round and made to appear

to the figure,

CHROMA
The Latins
In

(Cliro'-nia)

was another name given

also
call

from

XP^lxa (chroma), a colouring, an ornament, or embellishment.

called

it

INVOLUTIO
it

i.e.,

an involution.
i.e.,

English

we might
"

"a smooth handle":

i.e.,

a polite

expression for a rough or unpleasant one.

Gen. XV.

15.

Gen.

xlii.

38.

Thou shalt go to thy fathers" shalt "Then ye bring down my gray hairs
:

die.

shall

with

sorrow to the grave "

i.e.,

Judges
chamber."
cover his
the margin.
2

iii.

24.

" Surely
1

ye will

kill

me.
in

he covereth his feet

his

summer

When

feet.

an Eastern stoops down, his garments fall over and Hence the Euphemy, the meaning of which is given in

See also
xviii. 32.
?

Sam.

xxiv. 3.
:

Sam.
all

David enquired of Cushi

" Is the

young man
lord the

Absalom king, and

safe

And Cushi answered. The enemies

of

my

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.
iii. 9.

Ruth receive me
2 shalt die),

" Spread
way

thy skirt over thine handmaid "

i.e.,

in

the

of marriage.

Kings

xxii. 20.

"

will

gather thee unto thy fathers

{i.e.,

{i.e.,

thou
in

and thou shalt be gathered into thy grave

be buried)

peace."

686

FIGURES OF SPEECH.
Neh.
iv.

23 (17).

"None of
:

us put off our clothes, saving that

every one put them off for washing."

'veapou for water.)

(Margin, every one went

icitli

his

The R.V.

is

no clearer
to

"

None
is

went with his weapon text is probably faulty"!

fault
is

the water "

of us put off our clothes, every one and puts it in the margin " The
:

This

like

man; who always

thinks the

in

the Text instead of

in

himself.

When

he meets with a
lies in

difficulty, it

never dawns on him that the difficulty

his

own
each

head, or

is

of his

own

creating
:

The Hebrew is literally " None of us put man went with his weapon (or tool) and water"
:

off
:

our clothes

i.e.,

he diseharged his

water as hr ivas (or as he stood) i.e., there was neither time nor opportunity for retiring and for that laborious arrangement of the And thus the simple Eiipheniy is clothes which an Eastern requires. most expressive, and explains, instead of needing an explanation (which
after all does not explain)
!

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 it.

sword

a)id

water":

i.e.,

one single weapon and one measured ration,

it

" water "

being used

alone for a measured ration, as

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 Hence our Synecdoche of the whole ration of which it was a part.

term "salt-money";

When we
Synecdoche

say " a
;

man

and the Latin, salarium, and English, salary. is not worth his salt," we preserve this

and, putting a part for the whole,

we mean

that he

is

not

worth his salary.

The A.V. and R.W, with these more is meant than something marginal renderings, clearly show that sufficiently Euphemy figure of the believe that what is said. But we it. explains and satisfactorily There is, however, something to be said for Glassius's suggestion
So
it

may

be here

in

Neh.

iv.

23.

as to Synecdoche.

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 A single weapon and a single ration were all they supplies of food.

One

thing

is

clear,

the one fact that

is

specially

could take.

EUPHEMISMOS.
Or
so exigent

687

were the circumstances that there was not even

figure

the usual opportunity for performing the functions of nature in the

ordinary way.

In either case the

read

in

the

Hght of the

context shows the urgency of the circumstances.

Job X. 21, 22. Here, we have two beautiful P^n/j/zras^^s "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
strength"
him.

xviii.
:

13.

" The
is

first-born

of

death

shall

devour his

i.e.,

the cruellest and most calamitous death shall destroy

Job

terrible king

Death called "the king of terrors": the many subjects. Ps. xciv. 17. Unless the Lord had been my help, my soul had
xviii.
14.
i.e.,

who

claims so
"

almost (marg., quickly) dwelt

in

silence":

i.e.,

should soon have been

dead and buried.

Isa. xxxviii. 10.

go to the gates of the grave (Slieol) " i.e, I shall die. This explains Matt. xvi. 18 where the corresponding word (Hades) is used, and in the same sense i.e., death shall not prevail against the accomplishment of God's purposes.
I

"

shall

Ecc.
Ecc.

iii.

21.

xii.

See Appendix E, and Erotesis. 1-7. We have a series of connected

is

Periphrases and

Euphemisms.

One

of

them
5.

worthy of a longer notice

Ecc.
Metonymy.

xii.

"And
is

desire

shall
(q.v.),

fail."

We
it,

have
is

already
a double

considered this under Metalepsis

because there

But there
is

a beautiful latent Euphemy as well.

The

" caper-berry "

put for the condiment

made from

and then the

condiment is put for the appetite or desire created by it. 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
literal
fail

in

the R.V.

while to
greater,

make
it

the obscurity caused by the

translation

still

is

suggested

in
is

the margin that "

This
A.V.

certainly one of the

in

may mean " many passages

"

burst."
in

which the A.V.

far

exceeds the R.V.

is

beauty as well as accuracy, and shows that the a Version, while the R.V. is a Translation.
viii. 11.

Matt.
shall sit

" Many shall come from

Isaac,

the east and west, and

in

down with Abraham, and

and Jacob,

the kingdom of

heaven."

688

FIGURES OF SPEECH.
This was a beautiful Euphcmisni
;

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
of)

and

Luke

vii.

on the part

her children."

35.^" But wisdom By this Eupheiny

is

justified of (or

the Lord Jesus

condemns those who received Him not. True wisdom was shown in submitting to the Son of God " Be be instructed, ye judges of the wise now therefore, O ye kings earth." These words were written (Ps. ii. 10) with special reference
:
:

to the reception of the .Messiah

themselves.

and all who were truly wise submitted Those who did not are thus rebuked.
:

John
character.

ii.

25.

" He
;

condemnation of man

knew what was in man." This is a solemn and shows something of his true nature and
friend

John
I

xi. II.
1

"Our

Lazarus sleepeth
i.e.,

{i.e.,

is

dead); but

go, that

may awake him

ii.

out of sleep":

raise

him from the

dead.

Acts
and to
all

39.

" For the promise

:

is

that are afar off"

i.e.,

to the Gentiles.

unto you, and to your children, Peter did not wish

at that time to give unnecessarj' offence.

There are many other Eiiplieiiii.siii.<; which require no explanation, and which the student will now readily note and mark for himself.

AMPLIATIO
i.e.,

or,

AN OLD NAME FOR A NEW^ THING.

A
retaining of an old

ADJOURNMENT
after the reason for
it is

Name

passed aivay.
/i;7z '-^/f -a '-^/-o is

a figure discovered and

extend; hence,

named by
its

the Latins.

It

is

from am'-pli-o,
adjournment

to fill out,
:

sense, to adjourn
:

i.e.,

to

extend the time.

more special and technical So that Ampliatio means an

and the name is given to this figure, because a name or epithet is used of a subject either (1) before it has acquired the reason for giving the name, or (2) after the reason has ceased. In the latter case "the wolf" is still spoken of as the wolf in Millennial days, when its 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
Prolepsis
(q.v.).
(q.v.), 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 P rolep sis 'wKich. is distinguished from Ampliatio, opposed to Occupatio), but only as to time. It is a statement of future things as though present, the real interpretation of them bein^
(as

adjourned.

See under Prolepsis

involving Change.

and

ii

6 of the last subdivision of Figures

Gen.
flesh."

ii.

23.

" This

is

now bone

of

my

bones, and flesh of

my

Eve, yet the

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

still

called " a rod "

Aaron, when changed into a serpent, by way of Ampliatio.

X
1

is

690

FIGURES OF SPEECH.
I

Sam. XXX.

5.

Sam.

iii. 3.

Abigail
is

is

still

called,

by way of

Antplititio, " the wife of N'abal the

Carmelite," though Nabal was dead,

i.

and she was the wife of David.

Isa. xi.
in Millennial
6.

Compare Matt.

6.

The term "wolf" "

used, by Aiiipliafio, of the animal

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.
vi. 8.

Amos
was once so
Matt.

called,

abhor the excellency of Jacob " ic, that which but was no hunger worthy of the name, if this
1
:

were the Temple,

X. 3.

it is

so called

bj' Aiiipliatio.

" Matthew the Publican

The
6.

" is
:

still
i.e.,

so called, though he
"

had ceased to be a piiblicauus, or tax-farmer

formerly been a publican."

Matthew, who had

See
after

Epitlntoit.
xi.
5.

Matt.
they
still

blind are

said to

see,

and the lame to walk

Aiiiplidtio,

are

restored.

Thus,

by

the

figure

the

Epithet

clings to them.

Matt. xxvi.
healed.

" Simon
still

the leper "

is

so called after he

was

The
ii.

Epithet
11.

clings to him.

Luke

" Unto
is

you

is

born this day

this

in

the city of David

a Saviour." saving work,

accomplished.

He

so called proleptically, by
gives

way

of Aiiiplidtio. yet
to

His
be

which

Him

title,

had then

John
John

ix. 17.

The Epithet "blind

restored.

man"

is

still

used of the

man

after his sight

was

Compare
I

verses 13 and 24.

X. 16.

"Otiier sheep
in

have."

They are

so called, though

they were not yet

existence, except in the purpose of the Father.

Rom.
The
1

iv. 5.

"The

ungodly"

is

so called after he

is

justified.

Epitliet is still

used by way of Anipliatio.

Cor. XV.

5.

"The twelve'' are so-called after Judas's death,

until

way

of Aiiiplidtio, because they

were only eleven after, So Acts i. 21.22.

2

by were formerly twelve: although there Matthias was appointed.

Cor. iv. 3. "The perishing " are those who shall hereafter be destroyed, and who were then or are now on their way to destruction.

Rahab is still called "the harlot." xi. 31 and Jas. ii. 25. JCpitliet. But an see under Catdehresis. remains as The term

Heb.

i.e.,

ANTIPHRASIS; or, PERMUTATION: A NEW NAME FOR THE OLD THING.

opposite

A new and
An-tiph
-va-sis.

Name for

a thing after the original Meaning

has ceased.

Greek,

avr/f^pacrt?,
;

express by antitJicsis or negation

(

from dvTLcf)pd^eiv (antiphrazcin), to from dvri (a)iti), against, and (fipd^eiv

pjirazein).

Hence,

(f^pda-Ls

(phrasis), a laay of speaking.

is

The

figure
its

is

so called, because a

word or phrase
;

used
is

in

a sense opposite to
:

original

and proper

signification

the figure

thus one of change

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 of, and is indeed a species of, Irony ((/-i'-)The difference is that Antiphrasis is used only of single words or phrases, while Irony is used of connected sentences. Another
difference
is

that Antiphrasis affects rather the

?<3(7;n'o-

of words, while

Irony affects the application of words.

Hence Antiphrasis

is

called,

by the Latins,

PERMUTATIO,
of us "
:

or

permutation, because of this change of meaning.

Gen.

iii.

22.

" Behold,

the

man

is

become as one

i.e.,

he had become, not necessarily or really "a God," but what the tempter

promised him and now he from God's presence.

;

will get

the Tempter's

doom and

be cast out

Isa. xliv. 25.

"That

turneth wise
sight.

men backward":

?.^.,

those
''

who
truly

are accounted wise by themselves or others.

and
in

really wise in

God's

Not those who are So the word " knowledge is

used

the next sentence by Antiphrasis.

II.

Al-rrX'TIXG

THE ARRAXGEMEXT AXD ORDER

OE WORDS.
1.

Separate Words.

HYPERBATON
The
pldciiii^

or,

TRANSPOSITION.
its

of n

Word

out of

usual order

hi a Sentence,

Hy-per

-ha-tou.

Greek,

v-kpftaTiJv,

from

(bainein), to step.

Hence

V7repf3ar(k

v-rrij) {hyper), over, and ftaivuv and Hyperbciton, a stepping over,

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 arranj^ed 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 Even in one Syntax, which merely means a putting toilet her in order. language this order may vary in different stages of its history and development.

Hyperhaton
different

is

a putting together of words in a

way contrary
Hyperhaton
in

to or

from the usual order.

Hence, what
in

is

one

language
In

may

not be Hyperhaton

another.
in

English,

the arrangement of words

sentence usually

Hence, naturally, the suhjeet (with all that pertains to it) comes first i.e., the thing spoken of; then follows the copula i.e., the verb, and all words connected with it and then the predicate i.e., something said about the subject, called the object,
follows the order of thought.
:

with

its

adjuncts.

In

an inflected langnage
the

necessary to
sentence,

(like the Greek, for e.xample) it is not so keep to the formal arrangement of the words in a

indicated by the inflections.

variety
of

grammatical dependence of words being sufficiently Consequently there is great room for a arrangements, when has to be a particular word

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 Hyperhaton. So

HYPERBATON.
delicate are they, at times, that
it

693

is

scarcely possible to reproduce

them
verb
;

in

a translation.

Greek language, the object usually follows the governing sometimes comes before it. The predicate usually comes after the object but sometimes it stands first. The adjective usually 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 close for fear of losing the whole. When it is put out of its place, and 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

but

it

be said about
In

it.

the

old

Hebrew Syntax,
adjective

the subject usually precedes the

e.o'..

the

predicate, the

the substantive, pronouns

nouns, the

genitive the nominative, and the nominative the verb:

" seventy kings

Judges

i.

thumbs

of their

hands and

feet cut off, were."

In

more modern Hebrew Syntax, the

;

adjective follows the sub-

pronouns follow nouns; while the genitive follows the nominative which has a special form called the " construct."
stantive
In Chaldee, the verb after the noun.
It
is

placed after the subject, and the article

has been said that " proper words

for
is

in

proper places

is

the true

definition of style."
" style "

But an intentional deviation from the ordinary the purpose of attracting attention and expressing the
illustrate its use in this

emphasis

the definition of Hyperhnton.

We

may

way.

person has a particular

chair in his room, which he wishes his friends to notice.

to call, but

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 day he places this chair upon the table. Who can then fail to observe
it,

the

moment
is

the room

is

entered

This

exactly

what takes
is

place

with

words,

in

the

figure

Hyperbatoii.

Special attention

desired for
it

some

particular word.

Placed

in its

ordinary and usual position,

may

not be noticed.

But,

put out of

its

usual order and place at the beginning instead of at

it is

the end of a sentence,

impossible for the reader not to be arrested

by

it.

694

FIGURES OF SPFLCH.
If

we

say, for example, "

The mystery

of godliness

is

great," that
'*

is

the natural order of the English words.

But

if

we

say,

Great
is

is

the mystery of godliness,"

we

see at once that

all

the emphasis

to

Syn -chy-sis : which is from Hence, xi'o-ts (cinsis), cri'i' (sun), together, and xeiv (chein), to pour. a pouring, and Syuchysis, a mixing up, as of words in a sentenc^.
called

be placed on the word *' great." This figure has also been Greek,
o-ryxi-o-is,

SYNCHYSIS,
up,

from

cn-yx*"' (syiicliciii), to viix

We
a scroll."

now

give a few examples

Isa. xxxiv. 4.

"And

Here,

(in

the heavens shall be rolled together as the Heb.) the word "heavens " is emphasized by
:

being, by Hypcrbntoii, put last a scroll

"

And they

shall be rolled together as

the heavens."
i.

Jer. xiv.

"The
1

word of the Lorij that came

it

to

Jeremiah

concerning the dearth." Here, by Hyperbaiou, the Word of the Lord came, etc.

is

That which was

all

Jer

xvii.

3."

will give

thy substance and

is

thy treasures to
last:

the spoiler."

Here, the verb

all

emphasized by being put

"All

thy substance and

thy treasures to the spoiler

will

give."

Matt.
participle
is

V.

3-11. In these
its
:

verses, called the "Beatitudes," the

put out of

usual place, and

made

to begin the sentences

instead of ending

them

thus calling attention

t(j

the emphasis placed

upon

it.

its

Matt. vii. 13. " Hnter 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
placed
:

xvi. 11.

" Who will commit to your trust the true riches."

is

The Hyperbdttiu (in the Greek) shows where the emphasis " The true riches who will entrust them to you."

to be

John
article

i.

I.

Here

the subject, "the

it,

Word," being defined by the

which

is

prefixed to

can be placed at the end of two of the

was the Word, and God the Word was": i.e., in plain cold linglish, "The Word was in the beginning and the Word was God." The A.\'. preserves the Jlyperbatou in the first clause, but not in the last, because the Hnglish idiom will not bear it. But in each case we are to put the stress on " the Word." See under CHom
clauses:
" In the beginning
.
. . 1

HYPERBATON.
John
woman,
iv.
1

695
" Saith "
:

19.

The
thou

order of the words

"

is,

to

him, the

Sir,

perceive that a prophet art thou

thus emphasizing

both the words "

and " prophet," which should be greatly

God."
on the word
" Spirit,"

emphasized

in reading,

John
its

iv. 24.

"A Spirit
is

is

The true emphasis

being placed
(in

to be placed

through
In

the Greek) at the beginning of the sentence.

it

the ordinary order,

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.

John
to

vi. 60.

"

Hard

is

this saying."
is

Here again the predicate emphasize both.

put

first,

and the object

last, in

order

" For no one in secret doeth anything and same time] seeketh for it in public to be."
vii. 4.

John
John

[at the

ix.

31.

" Now

we know

that

sinners

God

does not

hear."

John

xvii.

5.

"And

now
I

glorify

Thyself, with the glory which

had, before the world was,

me. Thou, Father, with with Thee."

Here, the mysterious depths of the words are forced upon our attention

by the Hypevhaton.

The

force of
xvii.
:

it is

weakened by the

literalness of the A.V.

and R.V.

The true emphasis is here brought out by the 23. For passing through and beholding the objects of your worship, I found an altar also, on which stood inscribed, 'To an unknown God.' What therefore, unknowing, ye reverence, this I even I, announce to you."
Hypevhaton
"

Acts

His Son, Jesus Christ our Lord." the. Hypevhaton, 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.

Rom.

3.

" Concerning

Here, the A.V. entirely loses the emphasis of

The R.V.
difficult

restores

it,

but
:

we

give

our own rendering of

this

passage (verses

1-4)

" Paul, a servant of

Ellipsis),

separated unto God's Gospel which

in

Jesus Christ, by Divine calling an apostle (see He promised in former

times through His prophets

Holy Scriptures:

viz.,

the

Gospel

concerning His Son,

who was

of David's seed according to the flesh,

696

FIGURES OF SPEECH.
{(y

but was powerfully

^rra/iei)

demonstrated

to

In'

God's Son with

respect to His holy spiritual

nature, by His resurrection from the

dead

* (Ps.

ii.

Acts
8.

ii.),

even Jesus Christ our Lord.

the words are out of the natural order to
is
:

Rom.
to

V.

Here

excite our attention.

The Greek

"

But

commends

us

God."

The nominative

is

put

last,

His own love and the verb first, to

emphasize both.

Rom.

viii. i8.

" Not

worthy

are the sufferings of the present

time [co)npard

icitU]

the coming glory, to be revealed."

suffer-

Here, the emphasis

ings,

as

Rom. xi. 13. " For to you am of Gentiles the apostle."

is placed on the non-worthiness of the and the nearness of the revelation of the glory.
1

speak, to you Gentiles, inasmuch

Here the shades of emphasis can be traced in the unusual order of the words in which fleshly wisdom can discern only " bad grammar" The first and last words are seen to be very emphatic.
!

Rom.

xii. 19.

How unusual to commence

is

like this

"

Not your-

selves avenging (or, be no self-avengers), beloved, but give place to [Divine] wrath," thus emphasizing " yourselves."

Rom.
for

xiv.

I.

" Him that

i.e.,

weak

in

the faith receive ye,

biit

not

disputings of doubts":

doubtful disputations, with emphasis

on doubtful.

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
I

Cor.

iii.

g.

" For

another, and

He were one like ourselves. We are the fellow-workers with one we belong to God and work for Him. W'c worii, and He it is who giveth the increase.
Cor. angels."
I

xiii.

i.

*'

If

with the tongues of

men

speak and of

Eph.

vi. 8.

"Whatsoever thing each may have done that

is

is

good." Here the adjective

I

held oxortothe last

iv. 9.

in

order to emphasize
Tit.
iii.

it.

Tim.
:

i.

15

iii.

Tim.

ii.

11.

8.

" -uttix; o

Aoyo?
*

Faithful the saying."

" by a resurrection of dead persons"': ri:., that referred to in Matt.

Or

.\xvii. 52, 53.

See under Hystcrais and Heterosis.

HYPERBATON.

697

How much more

natural order
I
:

emphatic than the ordinary coldness of the

is

"

The
i6.

saying
"

faithful."
is,

Tim.
it is

iii.

Great

of godliness,

the mystery."

How
put as
last

wonderful
in

is

the emphasis thus placed on the word "great,"

is

before the subject, which

kept back and put as the very

Syuonyiiiia.
is

word

the sentence

(in

the Greek).

See under Synecdoche, Hcndiadys, and

I

Tim.

vi. 5.

" Supposing that gain

is

godliness."

Here the
"

principal
it.

our attention to

word is put out of its place, at the end, to call The emphasis is thus put on the word " godliness,"
gain."
fine

Supposing that godliness

I

Tim.
also,

vi.

12.

"

Keep on struggling the

life

good
life

struggle of

the Faith, lay hold on the

called

eternal, unto which

fine

thou wast

and

didst

confess the

confession

before

many

witnesses."

Here the adjective

each case.

" fine" (or

"good

")

is

greatly emphasized in

Heb.
and of
all

vi. 16.

"

For with men

it is

the Greater by

whom

they swear,

dispute they have a decisive settlement the oath."

vii. 4.

Heb.
spoils,

"To whom, even

a tenth,

Abraham gave out

kept back to the

of the

the patriarch."

Notice
order to

how

the subject of the verse

is
if

last, in

call

attention to the fact that,

himself gave the tithe. He to be greater, even than Abraham.

Abraham the whom he gave them must of

patriarch necessity

Heb.
I

X.

pense, saith the

30." To me vengeance belongeth, I (even Lord " emphasising the pronouns very
:

1)

will

recom-

strongly.

Pet.

ii.

7.

" To
The

you therefore
subject
is is

is

the preciousness

[unto you]
is:

who
I

believe."

put last in order to emphasize the

fact that the

Lord Jesus
21.

precious only to believers and to none else.

Pet.

iii.

" Which in baptism not a putting away of bodily of a good conscience to God, through
:

The order and emphasis of the Greek the antitype now saves you also namely, [water]
defilement, but an

appeal

the resurrection of Jesus

was water which was the instrumentality /.<?., that while it through which Noah was brought safely through, it is the Holy Ghost who is now the antitype of this, which we have through the resurrecChrist":
tion of Christ.

688
It

FIGURES OF SPEECH.
:

was often declared that He should thus baptize " with water: but He shall baptize you with the Holy Ghost."
I

baptize

John

ii.

24.

Here

again the

peculiarity of

the Hypcrbnton

and causes us to reflect on the words. " Ye, then, 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 [^''5/] taught you, ye will abide in Him."
attracts our attraction,
; :

Rev.
of the

xiii. 8.

"Whose names are not written

from the foundation
is
it.

in

the book of

life,

Lamb
last

slain,

of the world."
its

The

sentence

put by Hyptrbatoii out of

It
is

place, at the
it

end, so as to call our attention to

a question whether

does
tiie

not belong to the writing of the

Lamb:
world

"Whose
1.

names and not

to the slaying of

in
xii.

names are not written from the foundation of the Compare the book of life of the Lamb slain." As in xvii. 8.
Ps. Ixix. 28

Dan.

and

Isa.

liii.

7.

ANASTROPHE
A-nas'-tro-phee.

or,

ARRAIGNMENT.
from avd
{ana),

The position of One icord changed

Greek,

so as to he set over against the Other.

avaa-Tpo^i],

hack

again,

and

arpecfteiv (^strephein), to turn, a

turning hack.

The

figure

is

so-called because one

word

is

turned, or turned back

out of its proper or usual position in a sentence.

Hence
It is

it

is

a kind of Hyperhaton

but affecting only one word,

instead of several words, in a sentence.

called also

PARALLAGE,

Par-al' -la-gee.
alternate.

Greek, -rapaXXayq,

from -apa\\d(T(Tw

(parallasso), to

make things

Hence

Parallage

means a deviation,
arraignment.

a turning aside, variation.

And

SYNCATEGOREMA,
word
is

syn-cat-ee-gor-ee-nia,

from

cri'i'

(syn),
is

together with, a.nd Kari]y6pi]pM, an

Hence the

figure

so called because one

set

over against or arraigned against another.

English

Reversal would be a good

name

for this figure.

it

The Latins called

or trajcction of words.
of words.

TRAJ ECTIO i.e., a crossing over, a transposition And INVERSIO, a turning about, an inversion
:

The word thus put out

of

its

usual place receives great emphasis.

:

We
The Verb
"

have

many examples
Noun.

in

English

before its

Burns Marmion's swarthy cheek

its

likff fire."

Scott.

Adjective after
"

Noun.
involved him dark around."

He ceased; and death

Cowper.

Objective before the Verb.

"

Me

didst thou constitute a priest of thine."

Wordsivorth.

Preposition before the Participle.

" Into

what

pit

thou seest, from what height fallen."

Milton.

Preposition after the Noun.

"
It

only stands our lives upon, to use

Our strongest

iiands."

Shakespeare.

Noun

at end of sentence.

"Ape-born, not God-born,

is

what the

atheists say of

man."

Deut.

xxii.

i.

"

Thou

shalt not see thy brother's ox or his sheep

go astray, and hide thyself from them."

700

FIGURES OF SPEECH.
Here, the negative
is

put with "see" instead of with "hide,"

in

order to emphasize the command, which would otherwise tamely read: " If thou shalt see See under thou shalt not hide," etc.
.
,

Metonymy.

Micah
house
adverb
<jf
:

vi. lo.

"Are there yet the treasures of wickedness

In the

in

the

the
"

wicked?"

" Still are there in the

?

Hebrew, the verse begins with the house of the wicked man treasures of
negative
joined with the
is

wickedness

Acts

vii.

48.
it is

In the English, the

is

verb, with which

to be read

but

in

the Greek, the negative

put

at the beginning of the clause,

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."

SYLLEPSIS;
than
ill

or,

CHANGE
is

IN
is

CONCORD.
the

Graiiiinatical Syllepsis, by ivhich there

a cliauge in

Ideas rather

actual words, so that the concord

logical rather

than grammatical.
Syl-lcp'-sis.
(leepsis),

Greek,

fn'AA/;^i9,

from

crvv (sun), together ic'ifh,

and

Av/i/i?

a taking.

It is

a figure by which one word, or the meaning of one word,

is

taken icith another: or,

when one word

is

used, and another idea

it

is

meant.

When

involving

addition of words,
II.

or sense,

has ah-eady been

described in Div.
It is

a kind of Enallage, or Heterosis

in

that there

of genders, of numbers, or of both.

But

it

differs

is an exchange from Enallage, in that

the change takes place rather

It is

in

the idea than in the actual words.

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.

Syllepsis therefore

concord of

parts

of

speech

depends on a change or disturbance in the in making a logical rather than a

;

grammatical concord.

John
will

xvi.

13,

14.
all

"When
He,
is

he, the Spirit of truth,

is

come, he

guide you unto

truth," etc.
irvev/ia

Here, though the word

(pneuma), Spirit,
;

is

neuter, the

word

eKeivoi

(ekeinos).

masculine

agreeing with the Divine

Spirit."

Person rather than with the actual word "

John

xxi. 12.
?

" And none

(pi.)
'

(sing.) of
it

the disciples durst ask him

for all

Who

art thou

knowing

that

was the Lord."

;

The

figure points out that not one asked

knew.

2 Cor. V. 19. God was in Christ, reconciling the world (slug.,) unto himself, not imputing their trespasses unto them (pi.).'' Here, the figure Metonymy, by which the "world" is put for its
inhabitants,
is

interpreted by the use of the plural, "them."

TMESIS;
A
Tnie
Cliniigf by

or,
is

MID-CUT.
cut in
tiL-o,

which one W'vrd

put

and another Word

in between.
Tf/xi-fu- {teiunein), to cut.

-sis.

Greek,

t/xtJo-i?,

a cutting, from

It is

a figure by which a

compound word
its

or connected phrase

is

separated, and the position of

of one or

syllables chanj^ed, by the intervention

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,
Greek,

Di-ac

-o-pee.

Greek,

SiaKOTrv),

a cutting in two.

DI.'ERESIS,
through.

Di-iT

'-re-sis.

^mipea-t-i

{diaircsis),

a dividing

DIASTOLE,

Di-as-to-lee.
ta-sis.

Greek, ^ukttoXi], a separating through.

eK-Tfuns,

ECTASIS, Ec
asunder.

Greek,

a stretching out.
a dissolving or parting

D1AL^'SIS, Di-al

-y-sis.

Greek,

fSiaAr'ns,

DIVISIO,

Division.
">
:

There is an example of it in Eph. vi. 8 n ear {ho ti can), three words, which usually go together in this order, are divided and the last is put in between the other two, so that it reads "what soever thing,"
:

instead of

"what thing soever." Our English Tmesis here better expresses

which neglects the Greek Tmesis.
figure in
this

the Greek, than the

A.\'.

Through not seeing the

various readings created
in

passage, there are several

it.

order to explain

2.

Sentences and Phrases.

HYSTERON-PROTERON
The Second of two
Hys'-te-ron
-

or,

LAST-FIRST.
the latter,

things put First.

(hysteros),

Prot-e-ron,

from

vcrrepo^

and

Trporepos

(proteros), the former.

A
comes

figure in
first.

which the word that should be the

'

latter of

two words

It is,

therefore, a kind of Hypevhaton

It
it

the horse.'
in this

occurs occurs

in in

where the cart is put before most languages; but it is a question whether
:

sense

the Bible, as the figure

If it
is

is

considered rather a

blemish than an ornament.

used,

it

is

certainly for unusual

emphasis.
Phil.
iii.

19 has been cited

"

Whose end

is

destruction,

whose
earthly

God

is

their belly,

and whose glory

is

is in

their shame,

who mind

things."

Here, the " end "

put

first:

in

order that the mind

it.

may

dwell

with the greater horror on the things which lead to

The structure of these verses (18, 19) throv/s more light on them, and shows that after the words " many walk " there is a parenthetical break, which is resumed at the end of verse 19, to show who these "walkers" are, viz., " the earthly minded."
a
I

"

For many are walking

Whom

often told you, and do

calling them the

tell you now enemies of the cross of Christ,

;

even weeping,
;

Whose end
glory

destruction

whose god

^the

belly

and their

in

shame.

a
I

Such [namely] as are minding earthly things."

;

Here, in " a " and " a " we have the walkers while in " b " we have their walk, and in " b " their end. Hence their walk ends in destruction, their worship ends in their belly, and their glory ends in shame.

Heb.

iii.

8.

" Harden not

of

your hearts, as

in

the provocation, in

the day of temptation in the wilderness."

The provocation
but
is

God

followed the temptation in the wilderness

special temptation referred to.

here put

first to

mark out the

704

FIGURES OF SPEECH.
Heb.
iv.
2.

" For unto

us

was the Gospel preached, as

well as

Here, the order of time is inverted, to agree with the order of thought, and for emphasis. But, as we have said, it is a question whether we have any real

unto them."

examples of this figure

in

the Bible.

HYSTEROLOGIA
Hys'-tev-o-log'-i-a.

or,
:

THE
from

FIRST, LAST.
of Hysteron-Proteron.
{hysteros), last, Z-Xid
vcttc/jos

The First of two things put Last

Greek,

or, the opposite

vo-re/aoAoyta,

Aoyos

{logos), speech, discourse.

A
It

figure by

which that which

first.

is

put

last,

ought, according to the

usual order, to
is

come

the opposite of Hysteron-Proteron; except that

it

refers to

a transposition of connected events, rather than of words.

It differs

from

Hysteresis
xi.

(q.v.).

Gen. Gen.

X.

and

In
it,

chapter

x.

the dispersion of the nations

xi.

is

put before the cause of

xii.
i.

which

is

recorded in chap.

Here,
it

the call of

Abraham
Haran

is

put,

by Hysterologia,
xi.

after the obedience to

(or to a previous call) in chap.

31, 32.

Abraham and Terah came out

call
;

of

in

consequence of this

which

is

not recorded

till

afterward.

The figure thus emphasizes the fact that God had called them out of " 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 {i.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.

The

figure thus calls attention to the fact that in his day, as well
full

as in our own, family ties often hinder

obedience to God.

The two
in

calls are still further

marked by the contrasted expressions

forth from Ur of the and they came unto Haran, and
. . .

chaps,

xi.

31

and
31,

xii. 5.

In chap.

xi.

we

read

"They went
;

Chaldees, to go into the land Canaan

dwelt there.''
In chap.
xii. 5,

we

read, as to Haran, that " they

;

into the land of

Canaan
22-24.

went forth to go and into the land of Canaan they came."

is

Gen. XXX.
For
tali)
it

The birth of Joseph

described by Hysterologia.

happened,

really, after

birth of

and during the first Joseph that Jacob wished to go away and leave Laban.

the birth of the sixth son of Jacob (Naphseven years of his servitude. It was after the
In the

706
first

FIGURES OF SPEECH.
seven years were born

Naphtali,
xxxi. 41),

Reuben, Simeon, Levi, Judah, Dan, Then he served seven more years (chap. and Joseph. and in these were born Gad, Asher, Issachar, Zebulun, and
birth,

Dinah.

So Joseph's
Hysterologia
:

which took place after XaphtaU's,

is

recorded, by

after Dinah's.

Gen. xxxviii.
Joseph, which
is

The

history of

Judah
it

in

this chapter

is

put by

Hysterologia, for the greater part of

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

"^

Moreover, Jebus or Jerusalem was still in the hands of strangers (chap. xix. 10-12), whereas chap. i. 8, 21 describes its capture and
firing
I

by the tribe of Judah.

Sam.

xvi.-xviii.

Here, four events

in

the history of Saul and

David are transposed, by Hysterologia, in order to bring together certain and especially to the Spirit of God in relation facts relating to each In chap. xvi. 1-13, David is anointed, and the Spirit of God to each. comes upon him. Then, in order to contrast the Spirit of the Lord
;

departing from Saul, a later fact

14-23), which,
in

is

brought forward here (chap.

xviii. 9.
life,

xvi.

the history, really follows chap,

So

that
is

chaps,

xvii. -xviii.

record an earlier event

in

David's

which

brought

in

here parenttietically, describing one of the illustrations of

chap. xiv. 52, that,

when Saul saw any strong man

or any valiant man,

he took him unto him. Chaps, xvii. -xviii. 9 go on to give an instance Then of this with David, and tell how Saul thus found David. (after chap, xviii. 9) we have to go back again to prior events
(recorded
in

chap.

xvi.

14-23); while,

in

chap,
''

further facts concerning

Saul's

" evil

spirit

xviii. 10-30, we have and other events of

David's

life.

The whole

secticjn is beautifully

constructed

between the different members are clearly seen parenthetical to the other two, between which it

and the parentheses each member being

placed
:

is

See pamphlet on The Massorah, by the same author and publisher.

HYSTEROLOGIA.

707

A
I

xvi. 1-13.

DAVID

anointed.

The

Spirit of the

Lord comes upon him.

14-23.

SAUL

rejected.

The

Spirit of the

Lord

departs

from Saul, and an

evil spirit

troubles him.
his
life.

A
I

xvii. 1-xviii. 9.

B
So

10-30.

DAVID. An earlier incident in SAUL. The Spirit departed, and

evil spirit

troubling

him.
that, while
is

Saul and David alternate, we see

;

why

the special the facts

arrangement
recorded
in in

made

so

as to

bring out

into contrast

each pair of
is

corresponding members, which are not

recorded

their historical order, but in the order of the spiritual to be conveyed.

instruction which

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.

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
xxiii.
xxii.

Sam.

and

xxiii.,

Isa. xxxviii. 21, 22.

for, in

Here, the
cities are

sign

which Hezekiah had asked

verse 22,

is

described in verse 21, beautifully emphasizing the

Divine over-ruling of the history.

Amos

vi.

2. The

put according to logical emphasis,

rather than geographical sequence.

Matt, xxvii.
historical order.

52, 53.

Here, the

events which took place later,

are recorded in their consequential order, rather than in the actual

At the moment when the Lord Jesus

" yielded

up His Spirit

the earth 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.'

''

'

This seems to be the meaning of e/x^avt^etv (emphanizein), see

:

its

only

other occurrences

Heb.

ix.

24 and

xi. 14.

708

FIGURES OF SPEECH.
It is

a question whether
is

it

be not this which

is

referred to in
"

Rom,
God's

i.

where the Lord Jesus

said to have been

marked out as

Son ... as the result of raising (or rising) again of dead persons." For it is not k riov veKpm; froin among the dead, but simply veKpwv, of dead people. That He was so marked out is described in the history In both cases we have vtb? by the exclamation of the Centurion.
dov (without articles), " God's Son."

Some have
first in

suggested that
iv. 5, 9),

we have

this figure in the record of the

temptation (Luke

where the temptation which seems to come

last.

order of events
xii.

is

put

Compare Matt.
vi.,

iv. 5, 8.

Rev.
which
recorded

In this chapter, we have the prophetic record of

place before chapter
vi.-xi.

events,,
is

shall take
in

and lead up to what

chapters
vi.-xi.

ends

which Chap. xi. 18 therefore The Beast and false prophet are brings us parallel to chap. xx. 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
Chapters
with
give the exoteric view of the future history,

the

judgment

(chap.

xi.

18).

described,

till

chap.

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
But chapter
xii.

gives the esoteric view of the

vi.,

takes us back to a point prior to chap,

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
Hys'-ter-ee-sis.

subsequent Narration of prior Events.

Greek, vcrTeprjcrLs, from va-repew (Jiy stereo), to come later. Hence, a. coming after or later. This is a special form of Hysterologia, and does not refer to con-

some long

nected records or events, but gives, long afterwards, further details of prior events or, gives events never before recorded.
;

When

a record, written

particulars, quite disconnected

called Hysteresis

much later, gives supplemental or new from the original historical record, it is and hence has been called

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 made.

historical facts, of

which no mention had before been

in

Man
but
in
it

often does, and

is

allowed to do, this

human

literature

God may

not

and so man
;

cavils at this beautiful figure,

and sees

only " discrepancy "

instead of delighting in these subsequent

Spirit,

supplementary facts thus revealed to us by the Holy as none but He could give.

and such

Gen. xxxi.

7,

8.

Jacob

mentions

later,

certain

facts in his

history which had taken place before.

I

Sam.

xii, 12.

A prior event
in

is

here recorded, not mentioned

in the earlier narration.

I

Sam.

xxii. 9-16.

Certain supplementary details are given here

the account as narrated in chap. xxi.
feet they hurt
1-9.

which are not recorded

Ps. cv.
Hysteresis,
is

18.

" Whose

with fetters."
in

This, by

mentioned here, though not recorded

the history of

Joseph
Gen.

in

Genesis.
xii. 3-5 gives

Hos.
in

further particulars supplementing the history

xxxii. 24, etc.; xxviii. 12-19,

i.

and xxxv.
is

9-15.

Amos
no
in

I.

A particular earthquake
is

here mentioned, of which

historical record

given.
is

It is

possibly the earthquake mentioned

Zech.

xiv. 5.

Amos

said to have prophesied " in the days of

710

FIGURES OF SPEECH.
. . .

Uz/.iah

and Jeroboam"

and

it

is

added, " two years before the

Now, in Zechariah, we have no mention of Jeroboam. Hence it is very possible that, by the time the earthquake took place, How Amos came to be " among the herdmen from he was dead. " these men migrated, as it may seem, into Israelite why or, Tekoa But if we take the mysterious " it,"* territory, we are not told. which the Lord, by Amos, says, He will not " avert," to be this very earthquake, we avoid a very puzzling Ellipsis, and shall very likely be
earthquake."
;

correct.

Amos
the king of

ii.

i.

Moab

is

here said to have "burned the bones of

which we have no historical Mesha, king of Moab, evidently was a cruel man. In his superstitions he offered his own son upon the wall, and turned the
into lime," a fact of

Edom

mention.

tide of battle.

See further information concerning

Moabite Stone.

this

in

the history of The

Amos

V.

25,

26.

Here

we

learn the

names
in

of certain of the

gods which the Children of Israel worshipped

also Ezek. xx.
6, 7, 18, 22, etc.

the wilderness.

See

Zech. xiv.
Matt.
that
it

ii.

See above under Amos "And he came and dwelt 23.

5.

i.

1.

might be

fulfilled

in a city called Nazareth which was spoken by the prophets, He shall

be called a N'azarene."
difficulty of their

this Hysteresis, the commentators have created a own. First, 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 would not be removed: for it says "prophets" (plural), and the word netzer is used of Christ in only one prophet, Isaiah. So the difficulty is

Through missing

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 so! 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

is

masc. in

all

the eight occurrences

and

altvays followed by the

great pause.

HYSTERESIS.
world between rh pi]dev (to rheethen), which was spoken, and (ho gegraptai), which standeth written !
several prophets had declared by the

711

o yeypawTo.!,

Thus, this beautiful Hysteresis reveals to us the historical fact that

Holy

Spirit that the

Messiah

should be called a Nazarene.

But

for this Hysteresis

we should never
all

have known

it.

Matt,

xxiii. 35, 36.

"That upon you may come

of

the righteous

blood shed upon the earth, from the blood of righteous Abel unto the
blood of Zacharias son

Barachias,

whom

ye slew between the

temple and the altar."

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 we read, " The Spirit of God came upon Zechariah the son of
hastily

Jehoiada the priest

And they

conspired against him, and stoned

in

him with stones at the commandment of the king house of the Lord."

the court of the

By
God,
is

this inaccurate reference, the

Lord Jesus Christ, the Son of

" the son of

charged with making a serious mistake.

the son of

But note that when the Lord says that Zachariah was
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

lived only

probable that he referred to Zechariah the (last

whom he is speaking, verse 31), who 450 years before the Lord spoke the words ? Moreover, he is expressly called * the son of Berechiah " in Zech. i. 1, and i. 7.
but one) prophet (and the one of
It
is

Baruch,

who was martyred some 36

remarkable that there was another Zechariah, the son of years afterward (a.d. 69),

immediately before the destruction of Jerusalem, as recorded by Josephus (Wars, iv. 5, 4).

Matt, xxvii.
;

9, 10.
;

See under Gnome.

of Saul,

Acts ix. xxii. xxvi. In the three accounts of the conversion we have supplementary facts, disconnected from the historical
2

event.

Tim.

iii. 8.

" Jannes and Jambres "

;

are

named
in

as two of the

whose names are not given supplied here by the Holy Spirit.
Egyptian wise

men

Exodus, but are

712

FIGURES OF SPEECH.
Heb.
ix.

19.

The
is

sprinkling
in

of

the

book

is

supplementary

information which

not given

Ex. xxiv.
additional fact, which at once

Heb.
Gen.
xlvii.

xi.

21.

Here

we have an
xlviii.

explains and amplifies Gen.

31, as
is

12,

and

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

sons.

The two

together giving the beautiful lesson that Isaac's blessing was given

contrary to the will of the flesh (i.e., his blessing was given contrary to the will of

own man

will),
{i.e.,

while Jacob's

Joseph's will)

(Heb.

xi.

20, 21).

It is clear,

therefore, that the whole emphasis of the reference

t lie

is

to the occasion of
xlvii.

blessi)ig
it

of which there
refer.

is

not a word

in

Gen.

31,

and

to

which

does not

In Gen. xlvii. 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."

of Joseph

was "after these things" (Gen. xlviii. 1), that the blessing And, then, we have, in chap, and his sons took place. xlviii. 12, the worship of Jacob who *' bowed himself with his face to the earth." Jacob must, therefore, have been in 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 It was then, we gather that, took them "between his knees." chaps, xlviii. and xlix. are in the blessing of his own sons (for continuous), that he " leaned on the top of his staff." And this inspired addition to 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).
it

But

There
the

is

the various reading involved

no necessity, therefore, for us to discuss the question of in the Hebrew rr^p (niittah), the bed, and
Syriac rendering, the
staff,

LXX. and

which would require the

the word been used in the

Hebrew

to be pointed

npo

{niatteh).

Had

HYSTERESIS.

713

xlviii., the true pointing would have been there decided."''' But the point is decided for us in Heb. xi. 21 which clearly states that it was his "staff" that Israel leaned upon while worshipping God and blessing " by faith " the sons of Joseph. We must, however, point out " the incalculable quantity of idolatrous nonsense," to use the words of Dean Alford (ifi loco), which (he says) " has been written on these words by Roman Catholic commentators, taking as their starting point the rendering of the Vulgate et adoravit fastigmm virgae ejus [and worshipped the top of his staff] and thence deriving an argument for
; : ,

Hebrew of Gen.

the worship of images "

This corruption of the Vulgate

it
;

is

perpetu-

ated

in all

the

Romish

translations of

and

all

therefore

come under

the Dean's vigorous condemnation.

Heb.
in Ex. xix.

xii.

21 gives a particular which

xx.

we do

not find recorded

and

Jas. V. Kings xvii.

17.
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,
" evolving its

men have

forged " the book out of

this

of

Enoch

fancies

and

trivialities

historical

Hysteresis.

Had

a 5<n/f been intended in Gen.

;

xlvii. 31,

it

would probably have been

^J?D

(makkail), as in chaps, xxx. 37

xxxii. 10, etc.

SIMULTANEUM;
A
Si'-mul-ta -ne-nm.

or,

INSERTION.

parenthetic Insertion between the record of tico simultaneous Events,

Latin, from simnl, at the same time, together.

is

This figure
place,

used when,

in
is

a description of events, properly

belonging to the same time, one

and put

in

changed and put out of its historical others, which is thus divided so as to take two between

us by surprise.
It is,

therefore, a kind of historical parenthesis, or logical Tmesis

(q.v.).

Mark

xv. 12, 13, 14.

Where
:

Pilate's

words (verses

12,

14) are

interrupted by the shouts of the People (verse 13).

place literally
separately,
in this

The events took

Pilate's

order but, instead of describing the two events words and the People's are described at one and

the same time.

Rev.
to

xvi. 13, 14,15,16.

Here the description

15
is
;

(14, 16) of

the work

of the three unclean spirits in gathering together the kings of the earth

Armageddon

is

interrupted by verse

which

is

an injunction

specially referring to that

same

time, and

therefore introduced there,

by Simultaneum, for the sake of emphasis.

ANTITHESIS
A
An-tith'-e-sis.
(thesis),

or,
in

CONTRAST.
avrt
(anti), against,

setting of one

Phrase

Contrast with another.

Greek,

avr/^ecrts,

from

and

Oea-is

a setting, from TtdevaL (tithenai), to set 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 in Latin opposita and contraposita. For example
:

'

When
"

our vices leave

is

us,

we

flatter ourselves

we

leave them."

Curved
Straight

the line of beauty. the line of duty."

is

'

The

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
sentences
;

and thus often

falsely exaggerates

a contrast which
this
is

lies
it is

more

in

the words than in the thoughts.

also

When

the case

called Antimetahole, Parison, Annominatio, etc. {q-v.).

It is called

CONTENTIO

i.e.,

comparison, or contrast.

When

this contrast is

made by
abounds

affirmatives

and negatives,

it is

called Enantiosis, see below.

The Book
Isa.
21.

of Proverbs so

in

such Antitheses that we have

not given any examples from

i.

it.

Of Jerusalem
[lodge in
it]

it is
.

said " Righteousness lodged in it;

but

now murderers
Isa. lix. "
9.

We wait

for the light, but behold obscurity

in

For brightness, but we walk

Isa. Ixv. 13, 14.
also under Symploce.

darkness."

Where we have many beautiful Antitheses.

How
doth the city
sit

See

Lam.
people
*

i.

i.

'*

solitary that

was

full

of

"
!

When

this consists of words rather

(q-V-).

than of sentences,

it is

called Epanodos,

and Antimetabole
t

Dr. Robert Anderson in The Silence of God.

716

FIGURES OF SPEECH.

Luke
And

ii.

14.

"Glory

in

the highest to God, and on earth peace."

two Autithcta, a third " Good from them when coming together
then, after these
:

fact
will

is

stated as resulting
-

toward men."

See under

Ellipsis.

Rom.
upon
all

V. 18.

" Therefore as through one offence judgment came

of one, the free gift

men
not

to condemnation, even so too, through the righteous act

SiKaiocrvyr))

(SiKaltjfia,

came upon

all

men unto

a justifying (SiKaiwcris, spoken only of God's activity in justifying us) of

life " (or,

a life-long justifying).
V. 19.

Rom.

" For as hy one man's

disobedient act
{i.e.,

many were

made sinners, so by be made righteous."

the obedient act of one

His death) shall many

See also Paronomasia and Paregmeuon.

Rom.
Now,
him."
if

vi.

7, 8.

" For

he that died, has been justified from

sin.

we

died with Christ,

we

believe that

we

shall live also

with

Rom.
flesh

viii. 5.

(the

" For they that are (or live) after (or according to) Old nature) do mind the things of the flesh but they
;

that are (or live) after (according to) spirit (the

New

nature)

[do

mind] the things of the

nature.

spirit "

i.e.,

the things that belong to the

New

See under Metonymy.

viii. 13.

Rom.
but
if

"For

if

ye

live

according to

flesh,

ye shall die: ye

ye through

spirit (the

New
it

nature) do mortify the deeds of the

body
live."

{i.e.,

by reckoning that

died with Christ,

Rom.

vi.

11),

will

rise [and raise

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 D!) {neys), 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.
12.
;
:

Romi. XV.

" There shall be a root of

Cor.
it

iv. 17,

18 contains several beautiful Antitheses.

* Is

not clear that ei'SoKia {eudokia) refers to Divine complacency, and that
; ;

we find Mark
i.

6,

in the er^oKi^a {citdokirsa) of Matt. iii. 17 xvii. 5. xii. 18 Luke iii. 22. 2 Pet. i. 7? With these, contrast God's side (Heb. x. 8,38); and on man's side (2 Thess. ii. 12. How scholars can tolerate the
11.
tvrtoKifi'i (cuilokias) is

the explanation

Revisers' reading
*

a marvel.
to

Can

a parcllcl be produced

See articles on Romans

in

Things

Come, Vol. V.

ANTITHESIS.
2 Cor. vi. 8-10 contains a series of beautiful Antitheses.

717

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,
longsuffering.

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

A ntitheses

-8-10,

we have
;

a seven-fold

result

in

the following

deceivers,

and yet true unknown, yet well-known

dying, yet living

chastened, yet not killed

sorrowful, yet alway rejoicing

poor, yet enriching others
;

having nothing, yet possessing

Phil.
iii. 7.

all

things.

" But what things were

gain to me, those

counted

loss for Christ."

Note
Paul
is

that, hy 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

:

resurrection as well as righteousness, of course

but he was willing to

718

FIGURES OF SPEECH.
them
all

give

up

for that righteousness

for that "out-rising

which he had in Christ, and from among the dead," which he should have
verse 11, speak of something which he could

at Christ's appearing.

He

does not,

in

attain to as a Christian

more than other Christians

but he

is

contrast-

ing his "gains," as a Jew, and putting them in Antithesis with his

greater gains as a Christian.

2
liberty,

Pet.

ii.

19.

"While

they promise

them

{t'.e

their dupes)

they themselves are the servants of corruption."

ENANTIOSIS
E-nan-ti-6'-sis.

or,

CONTRARIES.
kvavrlo<i (enantios), opposite.

Affirmation or Negation by Contraries.

Greek,
is

evavrrwcrts,

from

The

iigure Antithesis

called Enantiosis

when the

contrast

is

expressed

by affirmatives and negatives.

negatively, or vice versa.

What is stated affirmatively is meant When it is stated both ways, it is a kind of

being that Pleofiasm refers to any

Pleonasm
Ps.

(q.v.).

The

difference

statement, while Enantiosis refers to affirmation by contraries.

contraries.

We Isa. xlv. 22.

i.

I.

have here a beautiful series of

affirmation

by

"

am

God, and there

is

none

else."
is

Luke
beautifully

vii.

44-46. The difference between reality and formality

series of contrasts

shown by a
viii. 15.
;

which are affirmatives by

the spirit of bondage

contraries.

Rom.
spirit),

" For ye have not received

cry, "

again to fear

but ye have received the spirit of adoption (or a sonship-

whereby we
iii.

Abba, Father."
be found
is

Phil.

9.

" And

in

him

(Christ), not having

mine

own
is

righteousness, which

of the law, but that [righteousness] which

is

faith."

through the faith of Christ, the righteousness which See under Synecdoche.

of

God by

ANACOLUTHON
A

or,

NON-SEQUENCE.
uot following,
av, ucgat'tve, and want of sequence part of which does not follow on

breaking off the sequence of Thouglit.

An

-a-co-lFi -thou.

Greek, avaKoXovdov,
foUoioiug
:

from a or

fiKoAoi'^os {akolouthos),

i.e.,

or connection

in

a sentence, the latter

or correspond with the former part.

This figure

is

so-called,

because the construction with which a

;

proposition begins isabandoned

and, either for the sake of perspicuity,

in

emphasis, or elegance, the sentence proceeds

a manner, different

from that have

the

in

which
figure

it

set out.

Human

writings of deep thought or feeling or argument frequently

Anacoluthon,

which

in

these

cases

is

mere

irregularity attributable to inadvertence, arising

from the negligence

is

or carelessness of the writer.

But, in the case of the Scriptures, where the Holy Spirit

the

Author, and

all is

perfect, the figure not only imparts grace, but strength

is

and force to the language, and

of the reader.
In
this
It

intended to catch and

fix

the attention

case, of course,

what

further necessary.

has served

argument passes on
1.

to that to

its purpose in which the attention

abandoned is not arresting, and so the

is is

to be given.

Sometimes the accusative stands alone

a sentence.

at the beginning of

This
for " or
'*

is

not an " accusative absolute,'' but

is

to be rendered " as

as to,"
xxi.
6.

behold": and then

"These things which ye and says: "There will come days.'' So that we must supply the words ''As to " these things, etc.
the Lord says:
off,

Luke

Here,
He

turns

"

Acts X. 36. Here, again, the sentence begins with the accusative The word wiiich He sent unto the children of Israel." Some MSS.,

not understanding the Audcoluthon, omit the relative pronoun " which."

But the sense is "As touching the word which He hath sent," etc. Or may depend on oi^urt, yc know, in the next verse " Ve know the word which He sent," etc.
it
:

Rom. viii. 3. "For what the law could not do, in that 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
it

ANACOLUTHON.
likeness of sinful flesh

721

and as an

offering for sin) did

namely,

"He

condemned
(StKaau/ua,

sin

in the flesh in

order that the righteous-requirement

be
fulfilled in

dikaioma) of the
{i.e.,

Law might

us

who walk not

{i.e.,

according to flesh
the the

the Old nature), but according to spirit

New
The

nature)."
figure requires the conclusion
to do,

Law

because

it

to the corruption of his

was impossible for i.e., man, owing nature, could not keep the Law and the Law
thing

this

was weak through the

flesh

was powerless, because

alter his nature.
sin in the

it

could neither pardon the trangressor, nor

This defect was overcome by God,

Who

condemned

death of His Son (who was the sin-offering personified). His People, therefore, having died with Him, are discharged from the claims of the Law and, being now " in Christ," fulfil in Him all its
;

righteous requirements.
2.

Sometimes the leading proposition

and,

when the
22-24.

is interrupted by a parenthesis, resumed, the grammatical connection is changed.

subject

is

John
Gal.
3.

vi.
ii.

6, 7.

Sometimes the construction suddenly changes (without a parenthesis)

verbs

by a change of persons or, from participles to or, from singular to plural, and vice versa.
; ;

finite

Mark
off

vi. 11.

"And whosoever
is

shall not receive

you

shake

the dust of your feet against them."

Here, the Anacoliithon

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 oVot av {hosoi an) whosoever or as

many

as (plural).

So

that the Anacoluthon

.

is

"

And whatsoever place

(sing.) will

not receive you

shake

ofl"

the dust of your feet against

them."

Luke
bread
?

xi. 11.

" From which of you, the

"
?

father, shall his son ask

Will he give him a stone

plural

Here the
1

"you

"

is

broken

off for

the singular " he."

Cor.

vii. 13.

"And the
is

woman

which hath an husband that

believeth not,

and

if

he be pleased

to dwell with her," etc.

Here the break

2 Cor.
V.
6,

from the feminine to the masculine.

the change
is

8.

Here

from participles to
z

finite

verbs

722
"

FIGURES OF SPEECH.
Being
confident then

always,

home

[here, in the body,

we

are from home,

sight).

and conscious that being at away from the Lord (for

by faith we are walking, not by

We
[here]

are confident, however,

and are content rather to be from home to be at home with the Lord [there] ."
with the Lord," as though

out of the body, and

These words are usually misquoted " absent from the body, present
it meant that the moment we are absent from the body we are present with the Lord. But this is exactly what and the Aiiacolnthon calls our attention to this. it does not say
:

iv. 14. Our two "the earthly house of this tabernacle {i.e., this mortal body) " is contrasted with " our oiKijn'ipLov riz. (pikeeteeriou), our spiritual or resurrection body " (see Jude 6) " our house which is from heaven," the future body of glory being called a " house," as compared with the present body in which we

The whole

subject

is

resurrection, starting from

1-5: viz.:

bodies are contrasted in

v.

groan, which

is

called a " tabernacle " or tent.

is

The argument

that,
;

while

we

are in

this " tabernacle "

we

cannot have that " house " and that while we are in this tent we are away from our real eternal home, which is with the Lord.

no thought (here or elsewhere) of our being at home, or with the Lord," apart from resurrection and our resurrection bodies.

There

is

Gal.

vi.

I.

" Brethren,
thou

if

man

be overtaken

in

fault,

ye

which are

spiritual,

restore such an one in the spirit of meekness

also be tempted."

considering thyself, lest

Here the abrupt transition from the plural to the singular, which (q.i'.), makes the general precept applicable to each individual, in order to emphasize the absolute necessity of the " spirit of meekness" which is enjoined.
is

a kind of Enallage

The

figure calls our attention also to the fact that restoration

is

the object, and not judgment.

that the text read
:

Experience would lead us to believe

spirit of bitterness

the use of this

" Ye which are s\^\r\x.Uc\\ judge such an one in the and harshness, not considering thyself!" Hence figure to arrest our attention, and correct our error.

Eph.
Col.

i.

20.

i.

" Having raised him ... he set him." 26. "The secret whicli had been lying hid
was made
e.g.

from the

ages and from the generations, but lately

saints."

manifest to his

Other examples may be found,

Change from Jirst person

to the second

Gal.

iii.

25,

26

iv. 5, 6,

20.

ANACOLUTHON.
Change from second person
iv.

723

to the
i.

first

Eph,
iii.
:

ii.

2, 3,
1

13,

14

31, 32; v. 2 (textual reading). Col.

10-13;

3, 4.

Thess.

v. 5.

Change from second person plural

1

to singular

Rom.

xii,

16-19, 20.

Cor.

iv. 6, 7.

Gal.

iv. 6, 7.
:

Change from
4.

third person to second

Jas.

ii.

16.

Sometimes the construction

is

is

broken
all.

off altogether,

and

not completed at
if

Mark
people."

xi.

32.

"

But

we

shall say,

Of men

they
off,

feared the

Here, the reasonings of the rulers are broken

and the sense

must be supplied by

Ellipsis (q.v.).
is

Rom.
of verse 12

V. 12.

This
;

usually given as an example of

to be an Anacohithon
:

because the sense seems broken

off at

what appears the end

but the structure of the passage shows us the connection,

and where the sense or argument is resumed. Many suppose that is verse 15 but the Correspondence of subjects shows that it must be verse 18.
this
;

The
and
is

section to which verse 12 belongs

:

is

that from verse 12 to 21,

as follows

THE STRUCTURE OF ROM.

V.

12-21.
all.

A
I

a
I

12.

By one man,
13.
I

sin

then, death upon

b
I

Sin not imputed where no

14.
I

Law

exists.

The
I

reign of death.

15.

Not as the

offence, so the gracious gift.

gift.

B
I

16, 17.

Not as by one person, so the

18, 19. By one man's offence, all men under condemnation by one man's disobedient act the many were constituted sinners and the counterpart. and the 20. The offence abounded when Law came
;

counterpart.
c
I

21.

The

reign of sin

and the counterpart.

and between [viz., verses 13-17) is practically in a parenthesis. Moreover, note that the three members of A are stated with their counterparts, and are thus distinguished from the three in A.
Here,
see that verse 12 corresponds with verses 18, 19,

we

consequently

all

Tim.

i.

3, 4.

Here, the A.V. supplies

" 50 do I

the sense by adding " so

do,"

The R.V. adds

now."

724
5.

FIGURES OF SPEECH.
Sometimes the change consists of a sudden
indirect to the direct

transition from the

form of speech.
;

Mark
two coats.

vi. 9.

" But " He

being shod with sandals

and put not on

Luke

V.

14.

charged him to tell no man, hut go

and

show

thyself," etc.

This
[he said]

may

be explained by the Ellipsis of the verb " say," " but

etc.

go and show thyself,"

V. 44.

John

" How can ye

believe,
is

another? and the honour that

" ^Vait for the Acts 4. me." The A.V. and R.V. treat
i.

only from God,

receiving honour one from ye seek not."

Father's promise which

ye heard

of

this as Ellipsis, supplying the

words

"

which

[saith

or said he] ye have heard of me."

Acts
is

xvii. 3.

" Opening and alleging, that Christ must needs

I

have suffered and have risen

the Christ

whom

announce

from among the dead, and that this The R.V. (and A.V. to you."
[said he]
I

margin) treat this as Ellipsis, "

6.

whom

preach," etc.

Sometimes the change

is

from the

direct form,

which passes

into the indirect.

John
the feast
;

xiii. 29.
or, that

" Buy those things that we

he should give something

have need of against

to the poor."

Acts
tribulations

xiv.

22.

" Establishing
in

the

souls

of

the

disciples,^

exhorting them
See under

to continue

the faith, and that through

many

must we
23.

enter into the

Kingdom

of

God."

Ellipsis.

Acts

xxiii.

" Get
The

may
SO."
7.

go to Cxsarea."

ready two hundred soldiers that they natural sequence would have been " and

Sometimes two equivalent constructions arc united

proposition.
It is

in

the

same

scarcely necessary to present these

in full.

The student can

Eph.
:

readily search

them out
vi.

for himself. 38.

See Mark

xii.

Rom.

xii.

4.

Cor.

xiv. 5.

v.

And

in

the Old Testament the following

3.

may

be noticed

27, 33,

Gen. XXXV.

Josh,

xxiii. HS.

Judges

xvi. 24.

Neh.

x. 30.

III.

AFFECTING THE APPLICATION OF WORDS.

to the last class of the three great divisions of

We

now come

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 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.
change
; ; :

When
plain

the

literal application of

the words

is

contrary to ordinary

human experience, or to the nature of the things themselves, then we are compelled to regard the application as figurative, though
the words themselves
still

retain their literal meaning; otherwise, the

application would lose

all its

force

and

all its point.

The
together
:

first

three important figures in this class should be studied

:

viz.

Simile (comparison by Resemblance), MetapJior (compari-

son by Representation), and Hypocatastasis (comparison by Implication),

because they are like three degrees of comparison in the emphasis conveyed by the inter-relation of words and their application. They
are the
positive,

comparative,

and superlative degrees of

relation

between words and thoughts.

In conforming to the order in

which we are presenting these

Figures of language,

we
to

lose

much

that would elucidate and bring out

the beauties of these three.

emphasis
head.

if

we were

They would each gain in force and combine them in one chapter and under one

Even if we could present the passages out of the order of the books of the Bible, one could be made to lead on and up to another, so as to enhance the general effect and force of the subject.
But we proceed on the
Application of words
lines

we have

laid

down, and consider the

1.

As TO Sense.

SIMILE
A
Sim

or,

RESEMBLANCE.
;

Dcchiratioii that one lliiug resembles another

or,

Comparison by

Rese)nblanee.
-i-le.

This

is

the Latin

similar, resembling closely, or in

name many

of the figure; from similis, likcr

respects.

This figure has no corresponding Greek name.

quite
literal,

Indeed

it

can
it

hardly be called a figure, or an unusual form of expression, seeing

is

and one of the commonest forms of expression in use. It is 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.
is

Accordingly,

when

this

resemblance
it

not apparent, or

is

counter

to our ordinary perception of things,

jars

upon the

ear.

Such Similes

abound in human them in the Word

work.

writings.

of God, where

Hence the pleasure of studying the use of we have the Holy Spirit's own perfect
in
:

Many examples could be given of false, or incongruous Similes human writings. Take, for example, Montgomery's poem on Satan
"

Lo

the bright dew-bead on the bramble

lies,

Lii\e liquid

rapture upon Beauty's eyes."

We
bramble
;

fail

to see

or,

any resemblance between beauteous eyes and a any meaning at all in " liquid rapture."
"

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 be found in the
;

Scriptures.

Quoted

in

Macbeth's Mif^ht and Mirth of Literature.

SIMILE.

727

When
study

one

is

used there,

it is

" for

our learning; " and the more we

in

it the more we may learn. They are usually marked by the Caph p) Greek by ws (Jios), as ; Ka9m (kathos), like as ;

or,
^^

Hebrew and in the by some seventeen

;

other kindred words " like," etc.

and the English: "as,"

like as,''

^^

even as,"

Simile differs from Comparison, in that comparison admits of dissimilitudes as well as resemblances.

Simile differs from Allegory

of the

(q.v.) in

that allegory

two things and leaves us to

find,

names only one and make the resemblance

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
it.

Simile,

therefore,

is

destitute of feeling.

It

is

clear, beautiful,

gentle, true to fact, but cold

and too deliberate for passion.

They require no They explam 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
All this will be seen as the Similes are studied.

explanation.

force.

Ps.

i.

3.

" He

shall be like a tree planted

tells

by the rivers of water."

meditates in
is

Here, the similitude

us that the

man who

God's

word

is

planted and protected, just as a tree in a garden

is

cared for

as a " tree of the field "

not.

See under
Ps.
the
*'

Ellipsis,

page 97.
but are like the chaff which
chaff and

i.

4.

" The ungodly are not so:

is

the wind driveth away."

The contrast between the driven

of the

most striking and solemn. The two comparisons are the great features structure of which is as follows
planted" tree
:

Psalm, the

a
I

1.

The godly blessed in not standing among the ungodly, b 2, 3-. Comparison (dn "'D). " Like a tree."
I

c
I

-3.
4-.
I

Prosperity.

The Contrary

" not so."

b
I

-4.

Comparison (DN

"'D).

"Like the

chaff."

a
I

5.

The ungodly punished

in

in

not standing

among the

godly.

same author.

See under the word "AS" Longman and Co.,

Critical Lexicon

and Concordance, by the

15s.

728

FIGURES OF SPEECH.
Then the
Ps.
last verse

stands out alone

in

solemn grandeur as giving

the reason for the whole.

V. 12 (13).

"With

favour wilt thou compass him as with a

shield."

And why

is

His " favour"

?

the unworthy) like a shield

XXX. 5 (6); hecause in
in

(i.e., His grace, which is favour to Because " in his favour is life," Ps. His favour there is mercy (Isa. Ix. 10); because
;

His favour there is preservation (Ps. Ixxxvi. 2, margin) because in His favour there is security, Ps. xli. 11 (12) and therefore the prayer
:

of

all

such favoured ones

8.

will

ever be Ps.

cvi. 4.

Ps. xvii.

" Keep me as the apple of

2.

the eye

[/5

kept] ."

Ps. cxxxi.
that
is

"

have behaved and quieted myself, as a child

:

weaned of
vii.

his

mother

my

soul

is

even as a weaned

child."

Matt.
Siniili,

24-27.

Here

we have
It

a magnificent and extended

It is

almost amounting to a parable.

to

too long to quote, and

clearly

too plain
forcibly its

need elucidation.
lesson.
.

explains to us very

and

own powerful
ix. 36.

Matt.

"They

were scattered abroad as sheep having

no shepherd.
Pet. ii. 25. "Ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."
I

Here we have
Proverb
in

Simile,

2 Pet.

ii.

22, as to the " sow."

the washed sow " return." the other to the mire.

in marked contrast to the Both the stray sheep and But the one returns to the shepherd, and

which stands

We

may

" note also that the verb " returned

;

as used of the " sheep "' is the pos-iive 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 "
act and free-will.

sow

"

returns of

its

own

See under Paraiiiia.

Sometimes a Simile

is really used as a figure, implying not merely a resemblance but the actual thing itself.

Gen. xxv.
this very day.

31.

" Sell me as on

this

day (DV5, knyyom) "

i.e.,

on

See, too, verse 33.

I.

Heb. reads :" And when the People was as murmurers, it was evil in the ears of Jehovah." Here the resemblance was real: i.e., they were murmurers.

Num.

xi.

The
!

Neh.
.lerusalein
faithful
:

vii.

2."

for he acted

gave as a

my

brother

Hanani
(

charge over
i.e.,

faithful

man

C?'N2

),

etc."

he

uV/5

man.

SIMILE.
Isa.
i.

729

7.

"

It

is

desolate as the overthrow of strangers."

See

A.V. margin. See under Anthnereia, and compare

Isa.
i.

Isa. xiii, 6.

9.

" Except the Lord

of hosts had left unto us a very

small remnant,

we

should have been as Sodom, and

we should have

been like unto Gomorrah."

Here the words

of the godly

remnant declare the resemblance

it

and

in

the next verse Jehovah endorses

as true

addressing the

" tmgodly but most religious nation actually as " the rulers of Sodom " and the people of Gomorrah."

Ps. cxxii.
together "
:

3.

"

Jerusalem

is

builded as a city that

is

compact

i.e., it

luns a city so built.

Hos.
the bound

V. 10.

" The princes of Judah were like them

they actually committed this
xix. 14
;

that remove

"

i.e.,

sin,

the greatness of

which

is

seen from Deut.

5.

xxvii. 17.

Matt. xiv.

" Because they counted him

as a prophet":

i.e.,

as actually a prophet.

Luke
blood "
:

xxii. 44.

"

His sweat was as

it

were

great drops of

i.e., it

was.

John

i.

14.

"

And we

beheld his glory, the glory as of the only

i.e.,

begotten of the Father":

the glory of

Him who was

really the

only begotten Son of the Father.

Rom.
faith,

ix.
it

32.

"Wherefore?
{i.e.,

but as

were
17.

actually) by the

Because they sought it not by works of the law."

the word of

2 Cor.

ii.

" We are not as many, which corrupt

in

God
in

but as of sincerity, but as of God,

:

the sight of

God speak we
and Divine

Christ "

i.e.,

we speak

really

and truly

sincere, pure,

words.
2 Cor.
iii.

18.

"We are
:

all

with unveiled face beholding as

in

mirror

(KaTOTrrpt^'o/xcvoi,

katoptrizomenoi) the glory of the Lord, are transto glory, even as from the by the actual operation of the Holy

figured to the

same image, from glory

i.e.,

Lord

the

Spirit "

really

is to glorify Christ; and those who are led occupy themselves with Christ the heavenly object, and thus become like Him, heavenly, and that without an effort. Indeed, the measure in which we are "filled with the Spirit" is the measure in which we are thus occupied with Christ.

Spirit.

His

office

by the

Spirit

do

730

FIGURES OF SPEECH.
Sometimes the word
"

as "

is

followed by the word " so," to

strengthen and heighten the comparison, and

it

make

more clear
shall be

as in

Isa. xxiv,

2.

" And

it

As with the people, So with the priest As with the servant, So with his master with the maid. As 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 shall make the land empty and desolate.
This
is

of the

judgment which

a combination of Syncn'sis with this form of Simile.

Isa. Iv. 10, II.

a
I

"

As
b
I

the rain cometh down, and the

snow

From heaven, And returneth

maketh
it

not thither, but watereth the earth, and

bring forth and bud,

it

That
eater.

may

give seed to the sower,

and bread to the

So
b
I

shall

my word be that Out of my mouth

:

goeth forth

c
I

It

shall not return

unto

me

void.
I

But
Here,

it

shall

accomplish that which

please,
it."

and

it

shall pi-ospcr in the thing

in

whereto

sent

this beautiful

comparison, we have

in

a and a the two

;

things compared, the

Word
in

resembling the rain and snow

in

b and b

we have
and
in

their 50/<nf;
d,

and

c,

their distiity, not returning void;

d and

their iiid prospering,

and the accomplishment of their

mission.

"AS"

and "SO."
*

We
and

have collected a number of these examples of the use of

together
;

as

"

" so "

and arranged them, not

in

the sequence of the

S>IMILE,

731

books of the Bible, or

in full

but

them

so as to illustrate the
(1)

ways

of

we have numbered them and God in grace

:

placed

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.
:

words explain the and the first and results as shown in

This explains
free gift

(2)

Offence and righteousness

V. 18)
;

judgment and

(Rom.

also

(3)

Disobedience and obedience: sinners and righteous (Rom.

V. 19).

Hence the
:

eternal results of
life

(4)

Sin and death

grace and eternal

its

(Rom.

v. 21).

Now we
(5)

pass from sin and

its
iii.

entrance and consequences to

of

remedy.

The Serpent and the Son

"

Man

(John
;

musts " (verses 7 and 14) and 14). Note the " liftthe parabolic miracle of Num. xxi. 5-9. ing up " spoken of in John xii. 32. The " all " means all

Note the two

without distinction (no longer the one People of Israel) not

" all " without exception. In

due time Christ came to be thus "

(6)

lifted up,"

and

do the Father's will, and Commandment, and (John xiv. 31), and

He

did

(7) suffered; (8)

Lamb dumb, and so He;

etc. (Isa.
ix.

liii.

7).

Hence

Once

to die,

and once offered (Heb.

27, 28).

Then
(9)

they are sent, " Sent

xvii. 18)

Me "

and

" sent

them
and

"

(John

(10) to bear

testimony of His grace

viii. 13),

" Believed "

"

done

"

(Matt.
(11) yea, of (12)

His

life-giving

grace

Life (John v. 26).

;

God

reveals

Himself:

Heaven and earth

ways and

thoughts
(13)
(14)

(Isa. Iv. 9),

:

and
Ixxiii. 22).
;

man, morally

Foolish as a beast (Ps.

etc.,

Fathers and sons,

ye (Acts

vii.

51)

and
ciii.

(15) physically, the

Flower that flourisheth (Ps.

15).

Then He
(16) (17)

reveals

His mercy
His

Heaven high and mercy great

East from
12),

(Ps.

ciii.

11),

forgiveness:
(Ps.
ciii.

west and

trangressions

removed

732

FIGURES OF SPEECH.
(18)
(19)

H\s pity His /oir

reveals

father and the

I

Lord (Ps.
(John

ciii.

13),

and

The Father and

xv. 9).

Then He
(20)

our relationships and duties:

Many members and one

xii.

body (Rom.
(21)

xii.

see
:

Cor.

12, 13).
iii.

Mutual forgiveness
walU
:

Christ forgave and do ye (Col.

ii.

13),

(22) Christ-like

Received and walk ye (Col.

6).

(23)

Divine consolations: Sufferings and consolation (2 Cor.

i.

5, 7).

(24) Missionary

work: Received and minister

(1

Pet.

iv.

10);

with
(25) the
(Isa.

Divine promise, Rain and snow

Iv.

the word of

God

10, 11);

and

(26) the Divine support,

xxxiii. 25).

Thy days and thy strength (Deut.

Oh may

our desire to do His will be according to, (27)_The hart panting, and the soul longing (Ps.

xlii.

(2)).

The JEW.
(28) All blessing

Stars and seed (Jer.

based on God's original covenant-promise: xxxiii. 22), see especially Gen. xv. 5,
18.

and Rom.

iv.

The covenant
and
Jer. xxxi. 32,

of works they brake,

see Ex. xxiv.

3,

and are now suffering

the consequences.
(29)

The

future blessing of Israel will be under the original

will
I

covenant of grace: as Mother comforteth, so

(Isa. Ixvi. 13).

comfort

(30) (31)

Bridegroom and thy God

(Isa.

Ixii.

5).
liv. 9,

The waters

of Xoah, and wrath (Isa.

I

10).

(32) Shepherd seeking and

will

seek (Ezek. xxxiv.

12).

must not separate what God has joined what God has separated (Matt. xix. 6). The Jew, the Gentile, and the Church of God, are distinct in their The preaching of calling, standing, hope, and destiny (1 Cor. x. 32).
together, nor join together

The gentile.

We

the Gospel

is

not to convert the world, but to take out a People (Acts

XV. 14); while the

world

will got

worse and worse

until Ciirist

suddenly

comes.
(33) Lightning,
(34)

and coming (Matt.

xxiv. 27).

The days

of Noah, and the

coming of the Son of

Man

(Matt. xxiv. 37-39).

SIMILE.

733

The

church OF
(35)

aspect to the Church.

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 come (Acts i. 11). Christ's resurrection is the type and
pledge of ours.

(36)

As

all

in

Adam

die, so all in

Christ

made
and

alive (1 Cor.

XV. 22).

Note the

" order " (verses 23

24).

SYNCRISIS
Syn
'-crisis.

or,

REPEATED
from

SIMILE.
with,

Repetition of a nmtiber of Resemblances.

Greek,

a-vyKpia-is,

a-vv (smi), together

and

Kpicris

(crisis),

a judging or deciding.

Hence, Syncrisis is the judging or comparing of one thing with 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
another
;

together.

Another name
(tithenai), to place.
It

for this

figure
;

is

PARATHESIS
-rrapd

(Pa-rath

-c-sis),

Greek, Trapddio-is, a putting beside

from

(para), beside,

and ndivai
a bringing

was

called by the

Latins

COMPARATIO

i.e.,

together

and comparing.
i.

Isa.

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 as the shadow of a great rock in a weary land."
Isa. Ixvi. 12.

in

a dry place,

" For thus saith

river,

peace to her like a

stream."

will extend the Lord, Behold, and the glory of the Gentiles like a flowing
I

METAPHOR
A
or,

or,

REPRESENTATION.
is

Declaration that one Thing

(or represents) another

Comparison by Representation.
fxeracfiopa

Met'-a-phor.

Greek,

(metaphora), a transference, or carrying

over or across.
to carry.

We

From /i-exa (incta), beyond or over, and c^tpeiv (pherein), may call the figure "Representation" or "Transference."

Hence, while the Simile 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. i. 24), the Metaphor carries the figure across at once, and says " All flesh IS grass " This is the distinction between the two. (Isa. xl. 6).

is

The Metaphor is, therefore, not so true to fact as the Siniile, but much truer to feeling. The Simile says " All we like sheep," while the Metaphor declares

that

"we are

the sheep of His pasture."

:

While, therefore, the word " resembles " marks the Simile " represents " is the word that marks the metaphor.

We
my
"
is

father," or " This

"

have recourse to Metaphor when we say of a picture, " This is The verb " is " means in this is my mother."
there

case represents;

may

not be the least resemblance

The verb

always has this meaning and no other when used as a metaphor.

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 The (q.v.) on the one hand, or distinguishing Simile on the other.

same confusion
Let
it

is

seen with reference to Allegory

(q.v.).

then be clearly understood that a Metaphor is confined to a distinct affirmation that one thing is another thi)ig, owing to some association or connection in the uses or effects of 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

736

FIGURES OF SPEECH.
which,
in

copula,

English,

must

always be expressed, and

never

understood by Ellif'sis. For example, " All flesh is grass." Here " flesh " is to be taken " is to be taken equally literally as the subject spoken of, and " grass
literally

as that which represents "flesh."

All

the figure

lies

in

the

verb "

is,"

This statement

is

made under strong

;
;

feeling, the

mind

some point of association but, instead of using the more rneasured verb " resembles," or " is like " which would be truer to the verb " is " is used, and the fact, though not so true to feeling
realising
;

meaning
is

of

one thing
but

is

carried across

not, as

some might
;

think, a

and transferred to the other. It mere Hebrew idiom to use " is " for

" represents "

it is

a necessity of language arising from the actual

condition and

character of the

We
figure tion
:

the words

loose way in which metaphor" and "metaphorical " are used, and confine the strictly and exclusively to this, its one true and proper significa-

must, therefore,
"

human mind. banish the common and

that of representation.
referred to in the figure
all

The Representation
surface,

may
the

not

lie

upon the
It

and may

not be at

apparent

in

the language

itself.

may

which it be in the uses Metaphor surprise, the often comes as a by the this case In produces. discovery of a point in which two apparently unrelated objects have some point in which they really agree. Hence the same thing may be used, by a Metaphor, to represent two totally different objects by some e.<^ a lion is different quality or character which may be referred to We are to " cease from man as used both of Christ and of the devil.
of the thing represented, or in
eflfects
: *

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 carryint^ 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.
:

It should be observed that the Hebrew has no verb substantive or copula answering to the Greek and English verb " to be." Consequently

the A. V. generally puts

in

italics
it is

the verbs

"/'.';,"

''are,"

"were," etc*
in

The verb "to

is

be," though

not necessary to be expressed

R.\'.

Hebrew,
italic

yet so really there that the

it

has abandoned the use of

type with regard to

* Cicero. Orat. xxvii.

in

the Old Testament, and so

the Revisers

METAPHOR.
state
it

737

in

their preface.

We

prefer the practice of the translators

correct.

of the A. v.,

and believe
as

it is

more

In the Greek,

we

shall

see

intended,

the

verb

substantative

below, whenever a MetapJwr otherwise it must be used

;

is
is

often omitted according to the

Hebrew usage

(see the Beatitudes^

It is, therefore, more easj' to discern a Metaphor in the New etc.). 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 dlstinguisli between these, we shall not fail to see what is a statement of fact, and what is a Metaphor.

Ps. xxiii. Metaphor ; and

I.

"The
it

Lord

is

my

Shepherd."
is

Here, we have a
set forth

in

a great and blessed truth as a Shepherd.

by the

representation of Jehovah
People, and does

It is

He who

tends his

sheep

All

that in this

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

more

His

titles

In verse

1.

(Gen.

xxii. 14),

"I shall not want," because He and will provide.

is

Jehovah-jireh

In verse

2.

(margin), because

" He leadeth me beside the waters of quietness He is Jehov'Ah-shalom (Judges vi. 24), and will give

peace.
In

verse

3.

"

He

restoreth

my

soul," for

Hi

is

Jehovah-

ROPHECHA
is

(Ex. XV. 26),

3.

and

will graciously heal.

In verse

He

guides

me

" in the paths of righteousness," for

He

Jehovah-tzidkexu (Jer. and I am righteous in Him

In verse 4.

xxiii. 6),

and

is

Himself

my

righteousness,

(Jer. xxxiii. 16).

In death's dark valley

xlviii. 35),

"Thou

art with me," for thou

is

art Jehovah-sha.m.mah (Ezek.

In verse 5.

and the Lord

there.

"Thou

preparest a table before

me

in the

presence of

mine enemies," for Thou art Jehovah-nissi (Ex. and will fight for me, while feast.
I

xvii. 15),

my

banner,

In verse

5.

"Thou

anointest

my

head with

oil,"

for

Thou

art

Jehovah-.mekaddeschem (Ex.

xxxi. 13, etc.), the

Lord

that sanctifiieth

me
all these blessings are mine for time and Jeho\ ah-rohi (Ps. .xxiii. 1), Jehovah my Shepherd, pledged to raise me up from the dead, and to preserve and bring me "through" the valley of death into His glorious kingdom

In verse 6.

"Surely"

eternity, for

He

is

(John

vi.

39).

A 2

738

FIGURES OF SPEECH.

"The Loi<n God is a Sun and Shield." Here, Ps. Ixxxiv. II (12). from the uses and effects of the two things Mitdphor is taken the He is my hght and my defence. See P.B.V. mentioned.
Ps. xci.
4.

" His truth

In Ps.

is

a shield and a buckler" (R.V.).

Here,
stated

we have the Metaphor, by which

as being the other.
as a Simile.

the one thing

is

carried over

and

v. 12,

we have the same

in

fact stated literally

See page 728 above.

the Old

Metaphors are so numerous

examples.

Testament, that

it

is

impossible to give more than these few to serve as specimens and

We
V.

add a few from the

New

Testament.
i.e.,

Matt.
represent)

13.

" Ve

are the salt of the earth":

ye are (or

what salt is to other things, preserving it from total corruption and destruction just as the few righteous in Sodom would have preserved that city.
with
regard to the earth
;

When
People (the

the Lord Jesus shall have returned

salt) to

and caught up His

meet Him
w-ill

in

the air and to be for ever with Him,

then the corruption

proceed apace, and the harvest of the earth

speedily be ripened for judgment.

Matt. xxvi. 26. "This

esti to soiiin niou).

is

my body"

{tovto eVrt to aMfid

fiov, toiito

Few passages have been more perverted than Rome has insisted on the literal or the figurative
as
it

these simple words.

sense of words just

suits her

own purpose, and not

idiom, " agere

at all according to the laws of

philology and the true science of language.

Hence the Latin

rendered
literally
in
all

pir>u'teiitiaiii,"

repent,

has been
various
!

her versions from

the
is

Vulgate, in
these cases,

languages, "

do penance," except when

pu'iiitciitinni

God

said to repent
in

Rome
which
:

dared not translate (igire

literally

proves her design in thus systematically perverting the Word of God and the false doctrine is thus forced into the woids under a show or

semblance of literal translation.* So the Mctaplior, " This is my body," has been forced to teach false doctrine by being translated
literally.

to the

No perversion of language has been fraugiit with greater calamity human race. Tens of thousands have suffered martyrdom at the hands of Rome rather than believe the " blasphemous fable" forced
*

Rome would
thoiijjh the

da

life,

not dare to translate the same Latin idiom ^^ agere vitam," to It means simply to live, as expression has passed into slanj".
to repent.

the other idiom

means

METAPHOR.
into these words.

739

The

exquisite

tortures

of the

Inquisition

were

invented to coerce the consciences of

this

men and compel them

to accept

he

Luther himself was misled, through his ignorance of

law of
figurative

language.

obstinately persisted in

this simple controversy with Zwingle, he maintaining the literal sense of the figure, and

In

his

thus forced it to have a meaning which it never has. He thus led the whole of Germany into his error! For, while his 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
substantive

figure, in a

metaphor,
is

lies,

as

we have

said, in

the verb
it

"IS"; and

not in either of the two nouns; and

is

remarkable fact that, when a pronoun

(as
it is

used instead of one of the nouns

two nouns are of different genders, the pronoun is in gender with that noun to which the meaning is carried across, and not with the noun from which it is carried, and to which it properly belongs. This at once shows us that a figure is being employed when a pronoun, which ought, according to the laws of language, to agree in gender with its own noun, is changed, and made to agree with the noun which, by Metaphor, represents it. Here, for example, the pronoun, "this" (jovro, touto), is neuter, and is thus made to agree with " body " (crwfjid, soma), which is neuter, and not with bread (oipros, 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. In Zech. v. 8, "This is wickedness." Here, "this" (fern.) does not agree with " ephah " (to which it refers), which is neuter (LXX.), but with " wickedness," which is feminine. "This" [fcm.) agrees with In Zech. V. 3, "This is the curse." "curse," which \s feminine, and not with "flying roll," which is neuter, (to which it refers), (Speiravov, drepanon, LXX.). In Matt. xiii. 38, " The good seed are the children of the kingdom."
here), artd the

always made to agree

'''

Here, " these " (masc.)

(oStoi, houtoi),\

kingdom

" (masc.),

and not with seed

(crirepfia,

agrees with " children of the sperma), which is neuter.

* In violation of this law,

a recent revision of the Marathi Prayer

Book has

deliberately changed the gender of the pronoun word for " bread "
!

and made

it

to agree with the

This pronoun

is

omitted

in

the English of the A.V. and R.V.

740

FIGURES OF SPEECH.
Luke
viii,

14,

"These are they which having heard,"

agrees with the participle

etc.

Here,.

*'

these "

(iiKisc.) {ovtoi, lioutoi)

(ol dKovcravre^,

which having heard," which is masculine, and not it refers), which is neuter. All this establishes our statement that, in a Metaphor, the two nouns (or pronoun and noun) are always literal, and that the figure Another remarkable fact is that in the vast lies only in the verb. language is literal, and there is no metaphor the where number of cases altogether,* Even when a Metaphor has omitted is the verb at all, suddenly from figurative to literal, passes language and the used, been the verb is at once dropped, by Ellipsis, as not being necessary for the
hoi nkoiisatitfs), " they

with the seed, (to which

literal sense,
1

as

it

Cor.

xii.

27, "

was for the previous figurative expression e.g., in Ye ARE the body of Christ." Here is a metaphor,
:

the change

and consequently the verb is used. But in verse 29, which is literal, is at once made, and the fact is marked by the omission of the verb, " [Arc] all apostles? [are] all prophets? [are] all teachers ? " [are] all workers of miracles ? Next compare other examples of Metaphors which are naturally Note the Parables of the Sower, used in the explanations of Parables. and of the Tares (Matt. xiii. 19-23, and 37-43). "He that soweth the good seed is {i.e., represents) the Son of man."

"The
"
" "
" "

field is

{i.e.,

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 " sii^nijies." The Apocalypse is full of metaphors, e.g. " The seven stars are {i.e., represent) the angels of the seven
:

churches."
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.
*

"And

i'his rule d>cs iu>i .ipply

it

l<

tlic

Hchicw,

ol

course.

;is

wc

luivc s.ikI .ihove:

because

li;is

no verb "

to be."

METAPHOR.
So
the cup
in

741

the very words

that

follow

" this

is

(i.e.,

represents or

signifies)
.

my
,
.

body," saying
.

we have an undoubted Metaphor.

. .

He

took

this is

my

blood."

Here, thus,

we have a

pair of metaphors.
it is

claimed that

In the latter,

former one, "this" refers to " bread," and into the " body " of Christ. "this" refers to "the cup," but it is not claimed that
In the
is "
'*

means changed
At
in

the cup

is

changed into

" blood."

least,

such a claim has been put forward.

we have never heard that The difference of treatment

is

which the same figure meets with the former is wrong.

In
1

these two verses

the proof that

Romanists,
" 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 " ?

Cor.
in

it

not clear that the figure in the words, "This is

literal

forced into a

my body," is statement with the set purpose and design of

?

making

it

teach and support erroneous doctrine

in this

Other examples of Metaphor

I

The cup of blessing which we bless, is it not {i.e., does it not represent) the communion of the blood of Christ," through which all blessing comes to us ?
Cor.
X. i6.

immediate connection are

"

the

" The bread which we break, is it not {i.e., does it not represent) 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

It
is

Cor.

x.

17 declares.

because those who eat of that bread do not " discern " or
{i.e.,

discriminate that " one body "

said to eat to their

Christ mystical) that they are

;

own condemnation

for they witness to the fact of

its

that " great Mystery " and yet are ignorant of

truth

And hence
it,

they condemn themselves.

Further, the verb,
et/xi

{eiini),

I am, or the infinitive of

to.

to he,
is

means

to be in

the sense of signifying, amounting

And

that this

one of its primary senses may be seen from the following passages, where it is actually translated " to mean," and not merely to be

"

But go ye and learn what that

Matt.
ix.

is "

(i.e.,

meaneth, as in A.V.),

13.

"

But

if

ye had

known what

that is

'

(A.V., meaneth). Matt.

xii. 7.

" "

He asked what these things were What is this ? " (.A..V., " What meaneth

" (A.V., meant),

Luke
ii.

xv. 26.
12.

this

")

Acts

742

FIGURES OF SPEECH.
"

Now, while Peter doubted

" (A.\'., "

in

himself what this vision

was

which

he had seen
etc., etc.

What
if

this vision should

mean"), Acts

x. 17, etc.,

On

the other hand,

an

nctiuil

change

is

meant, then there must

:

be a verb which shall plainly and actually say so never has or conveys any idea of such change.
'

" for the verb " to be

The usual verb to express such a change isyiVo/i-ai (ginomai), which means to be or become. Mark iv. 39, There was (i.e., there became) a great calm," and the storm was changed (or turned into) into calm. LuUe iv. 3, " Command this stone that it be viade (i.e., changed
into) bread."

John ii. 9, " When the ruler of the feast tasted the water that was made (i.e., changed into) wine." John xvi. 20, Your sorrow slinll be turned into joy." This was a
*

real transubstantiation.

Acts xxvi. 28, Agrippa said, "Almost thou persuadest

to

me

to be (i.e.,

become) a
Rev.

Christian.''

viii. 8,

"The

third part of the sea.becnme blood,"

11,"

Many men
:

died of the w^aters, because they were

and in verse made bitter."

In all these cases (but the last)

the verb

is

yiVo/xat (ginomai), to

become
that
is

meant that the bread became His body, The fact that He the verb He would have necessarily used.
and,
if

the Lord had

did not use

it,

but used the simple verb,

that

ei/xi

(eimi), instead,

i.e.,

"

is,''

proves

conclusively

no

change

was meant,

and

that

only

was intended. when we are looking over a map and say, " This is England," "This is America," "This is Palestine," etc., we do not mean that that piece of paper is England, but we mean that those marks upon it represent those respective countries. From all this it is philologically, philosophically, and scientifically clear that the words, " This is my body," mean " This [bread] represents 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 n'Uat 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
representation

Just

as

that the Lord Jesus then and there did transmute the bread into His

own body

(if

we can imagine such an

impossibility

!),

what then
?

Where Where
it

is
is

there a breath about His giving that power to any one else
there one word about such gifts being conferred
it

?
if

And,

be claimed, as

is

by some traitors

in

the Church of England, that

METAPHOR.
the words, "

743

Do

this,"

convey that power and authority,

it

could have
is

been conveyed only to the eleven that were present.

give to others,

Where
it

there a
to

breath about not only giving them power, but delegating

to

them
is

and these to others again

indefinitely

There

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 fabric of transubstantiation rests on absolutely no foundation whatsoever There is a " missing link " which is fatal to the whole position.
!

And
granted.

this,

on the assumption which we have only for the moment

But,

when

it is

seen that not only

:

is

there this link missing,

which can never be supplied but that there is also this claim which can never be substantiated we have an 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.

"

am
is

the bread of

life

"

i.e.,

supporting natural

life

a representation

of

what bread does what Christ does

life.

in

in

supporting and nourishing the new, Divine, spiritual

John

viii. 12.

"
"
I

John

X.

g.

am the light am jthe door "

I

of the world."
:

i.e.,

am what
we pass

a door
in

is.

am

the entrance to the sheepfold, and to the Father.

Yes, a door, and

not a flight of steps.

A
I

door, through which

one movement

from one side to the other.

John

XV. 5.

"

am

the true vine."

helps the figure, for
it

Here the word

akrjOivo'i (aleetliiiios)

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

v.

point in

such

Scriptures as Isa.

and Ps.

Ixxx.*
:

Gal.

iv. 24.

" Which things are an allegory

etc.

for these

are the

two covenants,"

See an

Article, by the

same author,

in

Things

to Cotite for

July, 1899.

HYPOCATASTASIS
.]

or,

IMPLICATION.
;

Declaration that implies the Resemblance or Representation

or Comparison by Implication.

Hv'-po-cat-as

-ta-sis.

Greek,

jVoKaTao-Too-i?, substitution or implication

a-ra(Ti<;

from iVo

(livpo),

underneath, kutu. (kata), doxi'u, and

(stasis),

stationing.

Hence, a putting down underneath.

figure,
it

As a
one

differs

from MetapJior, because

given
;

in

a metaphor the put down under-

two nouns are is named and the other is implied, or as Hence Hypoeatastasis neath out of sight.
hotli

named and

while, in Hypoeatastasis, only

it

were,

is

is

implied resemblance or
If

representation

i.e.,

an implied Simile or Metaplior.

Simile, then Hypoeatastasis
is

Metaphor
degree

is

more forcible than

Metaphor,

more

forcible than

and

expresses

as

it

were

the

superlative

of

resemblance.

For example, one may say to another, " You are like a beast." said, If, however, he This would be Simile, tamely stating a fact. " You are a beast " that would be MetapJior. But, if he said simply, " Beast " that would be Hypoeatastasis, for the other part of the
!

Simile or Metaphor (" you

"),

would be implied and not stated.

arouse the mind and attract

This

figure, therefore, is calculated to

and excite the attention to the greatest extent.

So
name.
its use,

well

known was
it

it

to the ancients, that

it

received this significant

But

is,

to-day,

unmentioned by

literary

men, though
is

it

is

often unconsciously used by them.

while the figure

is

Thus, their language unknown, even by name

!

enriched by

What
fallen;

has which ensued which has loss example of the consequent and what an
a proof of the sad neglect into
this great subject

This
Scripture.

beautiful

and

far-reaching

figure

frequently
it.

occurs

in

The Lord Jesus Himself

effect.
will

often used

and that with

or

wonderful
Its

beauty and force

be at once seen,

if

we compare one

two passages.

When, in Jer. xlix. against Kdom, it says

and the
assault
feelings are
is

19,
:

we read

of the king of Babylon

*'

Behold, he shall

against the habitation of the strong": etc.

coming up up like a lion come Here, we have a Simile,

. .

unmoved, as

it

is

only against Bdo.m that the

made.

HYPOCATASTASIS.
But Babylon
"
it is

745

a very different case

in Jer. iv. 7,

where the same king of

In

spoken of as coming up against Zion. excited feeling he is not named, but only implied.
is

the heat of

The

lion is
all

come up from
it

his thicket."
will

So, in

the other cases,

be well to contrast every example

in

of Hypocatastasis with both Simile

full force

and Metaphor,

order to gather the

of

its

meaning and the reason

for its use instead of either of

the other two.

Ps. xxii. i6

(17).

" Dogs have

; :

compassed me about."

Here He does not say that his enemies were like dogs, or no the word " enemies " 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
that they were dogs
:

Paronomasia.

Matt. XV.

13.

"

Every

plant,

which
is

my

heavenly Father hath

not planted, shall be rooted up."

This

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

be that of

God
effect

Himself,

all

is

vain.

It

is

useless therefore

to

attempt to
religious,

conversion or to impart a

appeals, persuasions, or excitement.

new nature by This is only to make

is

personal
the flesh

and

" that

which

is

born of the flesh

flesh."

Matt. xvi. 6." Beware of the leaven the Sadducees." There the word doctrine "
''

of the Pharisees,
is

and of

implied.

Had

the Lord

said, " the doctrine of the

Pharisees

is

like leaven," that would have

;

been Simile, and a

cold, bare

statement of fact

but

He

did not say so.

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.
said

Had He

" the doctrine

;

of the Pharisees is leaven," that

No wonder then that the attention of the disciples was excited and 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
. .
.

746

FIGURES OF SPEECH.

Then understood they how that he bade them

leaven of bread, but of the
6-12).

should beware of the leaven of the Pharisees and of the Saducees ? not beware of the
doctrine of the

Pharisees and of the

remarkable when we Sadducees" (verses chapter, which we give next previous the another, in with compare it and out of its textual order for the purpose of contrast.
This example
is

Matt. XV.
to cast
it

26.

"

It

is

not meet to take the children's bread, and

Here, the Lord Jesus, did not say to the woman of do<r Canaan, Thou art a of the Goitilcs (which would have been Metaphor), reference to her, and only referred to her by all but He left out The woman, unlike the implication, substituting a " dog " for herself.
to dogs."
disciples (in chap, xvi.), at once

implied, viz., that

it

was not meet

and give
"
It is

it

to a Gentile (or

saw and understood what the Lord which belonged to Israel a dog of a Gentile as they were called
to take that

by the Jews),
David,'
'

"And
;

she said. Truth, Lord."

art perfectly right
I
;

What
1

she

felt
*

is

clear:

quite true

Thou
;

called

Thee

the

Son
'

of

and

deserved no answer;

pleaded for 'help' and

said:
:

Lord, help

me

'

but

made no
Lord
:

confession as to

who

the

me was
'

no acknowledgment of
the Gentiles.'"
fall

my

unworthiness and unmeetness as

yet the dogs eat of the

a dog of

" Truth,

from their master's table.

crumbs which Then Jesus answered and said unto

her,

is thy faith." "great faith " to understand what the Lord implied by the use of this beautiful figure, and it is " little faith " not to understand it! even though the former was spoken of a Gentile woman, and the

woman, great
it is

So,

latter

of the apostles of the Lord.

See also under Synecdoche and

Meiosis.

John
it

ii.

19.

" Destroy this temple, and

did not

in

three days

will raise

His body was like the temple (that would have been Simile), or that it was His body (that He merely implied the word body, as would have been Metaphor).
up."

The Lord Jesus

say that

ver. 21 plainly declares:

"

He

spake of the temple of his body."

Here was neither "great faith" nor "little faith," but wilful His disciples remembered them after He was raised from the dead, and believed. His enemies remembered them " This fellow said, be/ore and perverted them am able to destroy the temple of (}od, and to build it in three days" (Matt. xxvi. 61). He What He foretold was that they would destroy said no such thing. "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 Heterosis.
unbelief of His words.
:

HYPOCATASTASIS.
Other examples are
:

747

Matt.

iii.

lo.

Where,

by the axe being

laid,

to the root of the

trees, etc., is implied the result of the ministry of

John the Baptist.

The same
Matt.
by Hyperbole

is

the case with ver. 12.

V. 29, 30.
(q.v.).

May also be explained by this figure better than

The
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 anyare compared

thing that perverts the vision.

Matt.

vii. 6.

Here
"
I

"dogs" and "swine" make you

to

by

implication to persons.

Mark

i.

17.

will

become

fishers of

men."

Lord does not say

resemblance
is

like fishers,

nor does

He

use direct metaphor.

The The
shall

only by implication.
29.

Acts

XX.

"

grievous wolves enter

in

know among

this,

that after

my

departing

you, not sparing the fiock."

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;
Al-le-go-ry.

or,

CONTINUED METAPHOR
(alios),

AND HYPOCATASTASIS.
Continued Cuniparison by Representation or Implieation.

Greek, dXkijyopia, from aAAos

another,
(i.e.,

and ayopevuv

(agoreuein), to speak or

make

a speech in the agora

assembly).

Allegory

been the subject of greater controversy than One class of have been more variously defined. Rhetoricians declare that it is a continued metaphor: and another But, as is often the case under such class declare that it is not.
figures have
or,
:

Few

circumstances, neither
the truth and put
it

is

quite correct, because both have a part of

for the whole.

Neither of the contending parties

takes into consideration the existence of Hypoeatastasis.

And

this fact

accounts for the confusion, not only with regard to Allegory, but also
with regard to Metaphor.
All three figures are based

on

coniparisoti.

Simile

is
;

comparison
Hypoeatas-

by reseniblanee ; Metaphor is comparison by representation tasis is comparison by implication.

In

the
;

first

the

comparison
it is

is

stated:

in

the

second

it

is

substituted

in

the third
is

implied.

Thus Allegory
Hypoeatastasis
;

continuation of the latter two. Metaphor or

(q.v.) is

while the Parable

a continuation of the Simile.

This definition clears the whole ground, and explains the whole of
the difficulties, and reconciles the different schools.

Metaphor

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 Hypoeatastasis (Ps. Ixxx. 8-15), where only one thing is mentioned (the vino), and what
Allegory, therefore,
(as in
;

The

Ps.

xxiii.),

is

asserted belongs properly to the secondary object

viz., to

Israel.

Israel

whom

it

really refers,

is

not mentioned, but only implied.

Isa. V. 1-6.

Th is is an. iZ/ti^^c?-)' which combines both forms. "Judah

"

and Jerusalem

(concerning

whom

Isaiah prophecies

i.

1)

are again

represented as a vine, and the Allegory

and afterwards proceeds to substitute Allegory thus differs from Parable,

Simile.
It

commences by implying them, them (vers. 3-7).

for a parable
is

continued

never departs from the simple statement that one thing

resembles another. While the allegory represents, or implies, that the one

ALLEGORY.
thing
is
:

749

is the other. As in the allegory of the Pilgrim's Progress What spoken of one person refers to another person in similar circumstances and experiences. In Ps. Ixxx. and Isa. v., what is spoken of a Vine refers

to Israel: but, in Genesis,

what

is

stated of Israel and Ishmael, Sarah

iv. it is

and Hagar
(Gal.
iv.

is all

true history, yet in Gal.

made

set forth other truths,

24).

and hence

there

it is,

and

is

to speak of and " called an " Allegory

No
And
not.
it

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 At any rate, we have only one which is distinctly declared to be such and that is Gal. iv. 22, 24. " It is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond-woman was born after the flesh but he of the free-woman 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

of the

word

allcgoria

is

thus quite

from

this Scriptural definition.

is

taken to

mean

fictitious
is

According to the modern sense narrative which has another and

deeper meaning than that which

expressed.
fictitious,
{i.e.,

An

allegory

may sometimes be

but Gal.

iv.

shows us that
have further

a true history
teaching
the truth
in

may

be allegorized

be shown

to

that which actually took place) without detracting

:

from

of the history. Here note this important fact that, in either case, Allegory is always stated in the past tense, and never in the
future.

Allegory

is

thus distinguished from Prophecy.

The Allegory
said.

brings other teaching out of past events, while the prophecy tells us

events that are yet to come, and means exactly what

is is

Gen.
of
it is

xlix.

The
4).

prophetical blessing of Jacob

mixed.

Part

Simile (verse

Some

the Metaphors are repeated, in

Metaphor (verse 9). In some parts which case we have Allegory.

is

Judges
heading
calls

ix.
it
;

7-15.

This

is
is

not a parable, as the A.V. chapter-

because there
It is

no similitude, by which one thing

is

likened to another.

a continued Hypocatastasis, only one of the

two things being

It is

plainly mentioned.

Were

it

not for the interpretation

is

given in verses 16-20, there would be nothing beyond what

interesting to note that the four trees referred
to-

implied.

the Fig-tree,
are used to

the Olive, the vine, and the Bramble combine the whole of Israel's history.

are the four which

750

FIGURES OF SPEECH.
The
Kic.-TREE represents the
iV<i//(><j/
it

position of Israel,

from which

we

learn (in the Synoptic Gospels) that

withered away and has been

cut down.

xi.)

The OMVE TREE represents the Covenant privileges of Israel (Rom. which are now in abeyance. The VINE represents Israel's Spiritual blessings, which henceforth
in

are to be found only

Christ, the

The

iJKA.MiJLE

represents the Antichrist,

yet trust, but who will " Jacob's trouble " " the great Tribulation."*

True Vine (John xv.). in whose shadow they will be to Israel a consuming fire in the day of
repeated Hypocafastnsis, only one

Isa. xxviii. 20

is

Allegory

i.e.,

part of the figure being mentioned: viz., the bed

and
is

its

covering, and

not the people to

whom

it

refers.

The prophet

speaking of the
in their false

great fear which ought to agitate the people of Judea at the speedy

coming of Sennacherib; but they preferred to be

security.

left

By

this beautiful allegorical illustration

they are informed

be soon

that

their

rest

should be restless, and their sleep should

disturbed.

Matt.
Matt.

iii.

10, 12 is

repeated Hypocatastasis, and therefore Allegory.

V.

13
is

is

the same, following on "

Ye are the

salt of the

earth," which

Metaphor.
is

Matt. vii. 3-5 beam, being named.

the same

only one thing, the mote and the

is

What

they

mean

only implied.

Matt,

ix, 15 is

the same, the meaning being implied.

17. The "old piece" on the new implies the solemn lesson as to the impossibility of reforming the Old nature.

Matt.

ix.

16,

Matt,
man,"
sp'w\x'^

xii,

43-45. When
'*

the unclean spirit

It is

is

gone out of a

etc.

This

is

an Allegory.

to be interpreted of the Jewish

By application also it teaches the unclean going out of his own accord, and not being "cast out" (verse 28, 29). When he is " cast out," he never returns but when he " goes out," he comes back and finds only a " reformed character," instead
nation, as verse 45 declares.
; ;

of the

Holy

Spirit indwelling in the

Luke

ix. 62.

" No man
for the

one w ho

is

born again.

having put his hand to the plough, and

looking back,

is fit

kingdom of God."
iv.

This
xi.

is

a brief allegory.
xiii.

For other examples, see John

12.
1

35.

Rom.
iii.

16-18, etc.;

11,

Cor. Gal.

iii.

fi-8.

12-15;
vi.

v. 7, 8.

2 Cor.

2,

3;

v. 1,

etc.; x. 3-5;

xi. 2.

vi. 8.

Iph.

11, etc.

See Things

to

Com*

for July, 1899.

A. Holness, 14 Paternoster

Row.

PARABOLA or, PARABLE CONTINUED SIMILE.

;

i.e.,

Comparison by continued Resemblance.

Par-ab-o-la.

Greek,

-n-apafiokr) (pa-rab'-o-lee),
-n-apa

a placing beside for the

purpose of comparison, from

to throic

(para), beside,

and

/JaAAeiv (ballein),

or cast.
classical use of the

The

word was
example,

for

one of the subdivisions of

a
presentation
of

irapd^ieiyixa

[paradeigma),

an

viz.,

an

analogous case by way of illustration.

In the LXX. it occurs about thirty times as the translation of and, if we look at some of the 7Q?p (mahshal), and of no other word sayings to which the word " parable " is applied, the meaning which
:

was attached
1

to

it

will

be clearly seen.

Sam. X. 12 We read of " the proverb," " Is Saul also among the prophets?" So xxiv. 14 (13): Of "the proverb of the ancients," " Wickedness proceedeth from the wicked." Compare Ezek. xii. 22
:

xvi.

44

xviii. 2.

Deut.

xxviii. 37.

2 Chron.

vii.

20.

Ps. xliv. 14 (15).

Jer. xxiv. 9.

But see below under Parcemia. Growing out of this came a later meaning of ^0p {mahshal) as used of any saying which required an explanation. We see this
In the

as early as in Ezek. xx. 47-49.

New Testament

instances of the word,

in

with a hidden meaning, without pressing,

it is used of a story every detail, the idea of a

comparison.

As the name of a Figure of Speech,

it

is

limited to

what we
by

may

describe as repeated

or

continued
is

Simile

an
is

illustration
It

which one
likeness,

set of circumstances
in

likened to another.

consists in

not

representation,
;

and therefore

not a continued

Metaphor, as some have said

but a repeated Simile.

This likeness

is

generally only in
in

some
is

special point.
in character,

One person
vice versa
;

may

be

like

another

appearance, but not

likeness

and
is

so that

when resemblance or

affirmed
all

concluded that the likeness

to all particulars.

may

be pressed in

not to be points, or extended

it

For example, a

lion is

of his strength and prowess.

used as a resemblance of Christ, on account The Devil is likened to " a lion " because

752

FIGURES OF SPEECH.
Christ
;

of his violence and cruelty.

is

compared

to a thief,

on account

of his cominj^, being unexpected

not on account of dishonesty.

presented, and the one important
in all

The resemblance
and
in

is

to be sought for in the scope of the context,

is

the one great truth which

lesson which is taught: and not these happen to be associated.

the minute details with which

The

interpretation of the parable

from any applicntiou which may be made of

Parable of the "Ten
to
\' irgins"

must be further distinguished it. For example in the

:

(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 Any lesson it commences, and by its place in relation to the context. for ourselves, as to watchfulness on our part, must come as anapplieation of
it

to present circumstances.

So with the parable

it,

of the Great

application to the present time

Supper (LuUe xiv. l(S-24). The must not blot out the interpretation of
invita-

which refers to the successive ministries connected with the

(1)

tions to " the great supper."

"A

certain

man

" sends " his

servant" to those who had been

first

previously "bidden."

This was Peter's

ministry (Acts

ii.-vii.).

All

excuse themselves.
" sends him again to " the streets (2) The " master of the house and lanes of the city." This is Peter's second ministry (Acts x.-xii.). " the lord " sends out another servant to " the highways (3) Then

and hedges."
xiii.-xxviii.)

This

is

Paul's ministry to

tlie

great Gentile woiMd (Acts

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
reasoning,

they are impossible, such as trees or animals speaking and

if the 1-ahle is explained, tiien we have ix. 8-15, Judges where we should have Fable, but for Allegory ((j.v.). See have of it, which we in verse 1(\ which renders it application the

we have Fable; and

Allegory.

W'c 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
make

caution, however,

the object of parables.

things clear

we must give and that is concerning The common idea is that they are intended to and plain. Hence every young minister and
:

PARABOLA.

753

Sunday-school teacher turns to the parables as though they were the Whereas they were spoken that the simplest things in the world. truth might be veiled from those who " seeing, see 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.
hear not."
I.

Paradeigma.
1.

Persons without words.

2.

Words without

persons.

3.

Both persons and words.

II.

Parabola or Parable.
1.

Icon.

Simile forming a complete image. Simile founded on certain points only.

2.
3.

Homoeon.
Epagoge.

Argument from

induction.

B 2

APOLOGUE
A
Ap'-o-logue.
Fictitious

or,

FABLE.
lUustratiou.

Sarrative

used for
aTTo (apo),
;

Greek,

dirdXoyo'i,

from

speech (from Acyeiv, to speak), a story, tale

from, and Aoyo? {logos), and especially a fahlc. Latin,

in

FABULA,

rt/rt/;/f.

An Apologue
describes what

(or Fable) differs

from a Parable,

that the Parable

is

is likely

or probable, or at any rate what

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, some maxim or truth.

Judges
verse 16.
ix.

is

a fictitious narrative intended to illustrate

8-15

would be a Fable, were

it

not

explained

in

As
God.

it

is,

there are no examples of Fable, as such,

in

the

Word

of

PARCEMIA
A
Par-oi'-mi-a.
oTfj.o'i

or,

PROVERB.
common
use.

wayside-say mg in

trite

way -side ; from Trapd (para), beside, and Hence Parcemia is a way side saying, a expression, or common remark, a proverb. As we say " a saw "
7rapoifj.ia,

(oinios), a

way or

path.

or adage.

Like Parable, Parcemia

translate the

is

used

in

the

Septuagint Version to

Hebrew word 700

{mahshal).

Now

this

noun S^Q
to

{mahshal) belongs to the verb

S^p

{mahshal), which

means

rule,

control, to have, or exercise control.

Hence
" a

it is

plain that there

must be
;

a close connection between

may be illustrated by and by the fact that we might term what we call the Proverbs of Solomon Solomon's Rules since that is just what they are: rules for guiding life. Indeed, if we ask what is the derivation of the word " Maxim," we may find its history not unlike that of Trapot/xta in Greek. It would seem to mean 'rt saying most widely used,' most in vogue,' in the market, by the roadside, and
and " a proverb."
'

rule "

This connection
'

our phrase "a ruling principle "

'

'

'

By degrees, usage separated the words Parable was limited to an illustration while Parcemia was confined to what we now call a proverb.
in

ordinary

life

generally.
;

Parable and Parcemia

a.nd

The

figure is

used, therefore, of any sententious saying, because

life.

these are generally such as control and influence

The word Parcemia

where
ii.

is

used
;

in

the

New Testament

it is

rendered " parable "

it is

and

in xvi.

(John x. 6), 25 (twice), 29, and 2 Pet.

Proverb.

22,

where

rendered " Proverb."

for the

The Latin name

figure

is

PROVERBIUM,

Hence, the name given to the book of Proverbs,- which consists of collections of such brief sententious sayings which govern the life and
control the walk.

Parcemia: or Proverbs occuring in Scripture

may

be divided into

three classes
(1)
(2)

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

the

Books of the Old Testament, by the same

author and publisher.

Price fourpence.

756

FIGURES OF SPEECH.
(3)

Those which appear

for

the

first

time

in

Scripture

but

which, owing to their fulness of meaning and their wide application,

have since passed into general use as proverbial sayings.

Pnraiiiicc u-liich arc quoted as bei)ig already in use as such.
X. g.

I.

Gen.
fore
it

" He was a

is

said,

'Like Nimrod

mighty hunter before the Lord: wherea mighty hunter before the Lord*"

(R.V.).

Num.
'

xxi. 27.

"Wherefore

Come into Heshbon,

they that speak in proverbs say, Let the city of Sihon be built and prepared,' " etc.

Three strophes are given from a popular poem, introduced by the word " wherefore."

The
their city

first (-27,

28)

is

an ironical
Israel
is

call

to the

Amorites to rebuild
25, 26).

Heshbon, which
second (verse 29)
tJiird

had destroyed (see verses

The
The
verse 29.

a prophecy of iMoab's ruin. the justification of the woe pronounced

in

(verse 30)

is

Verse 30
"I

is

obscure,

because

of

the
is

reading

of the

letter

in

TJPN

which, according to Massorah,

etc.,

one of the
(ish),

fifteen cases

in

which words,

are dotted.
ttJN iisli),

The

letter (^)

ought, therefore, to be

cancelled.

In this case
n'e

man,

is

put for

tZ?''N

men, and CJS?'!

{vaunashsheem),

have laid them waste, would then be the plural of

HDN

(isshali)

'women.
:

The strophe would then read

"

We

have shot at them,

Heshbon is destroyed even unto Dibon, The women also even unto Nopha, And the men even unto Medeba."*
I

Sam.
Sam.

X.

12.
?

among
1
'

the prophets

" Tiiereforc "

'

it

became a proverb:

'is Saul also

xxiv. 13.

"As

saith

the
:

proverb of

the

ancients,

Wickedness proceedeth from the wicked upon thee.' "

2

but mine hand shall not be

Sam.
shall

XX. 18.
surely

"They were wont to

ask counsel at Abel':

speak

in

old time, saying,

the

'They
matter."
*

and so they ended

See Ginsburg's Introduction to the Hebrew Bible, pp. 326-328.

PARCEMIA.
Jer. xxxi. 29.
edge.'
"
is

757

" In

those days they shall say no more,

'

The

fathers have eaten a sour grape, and the children's teeth are set on

This

what they did once

xvi. 44.

say.

See Ezek.

xviii. 2, 3.

Kzek.
this

" Behold, every

proverb against thee,

saying:

one that useth proverbs shall use 'As- is the mother, so is her

daughter.' "

See
iv.

xix. 2, 3.

Luke
'

23.

"

Ye
"

will

surely

say unto

me

this

proverb

Physician, heal thyself.'

This was a well known proverb.

" Physician, heal thine

It

may

be found in the Talmud,

own lameness."

John i. 46 (47). " Nazareth ? This appears from

in use.

" Can
vii.

there

any good thing come out of

have been a proverb already

41, 42, 52, to

John

iv. 37.

" And herein

"

is

that saying true

One soweth, and

another reapeth.'
2 Pet.
ii.

22.

"

But

it is

happened unto them according to the

true proverb (Prov. xxvi. 11):

"

The dog

is

turned to his own vomit again

And

the sow that was washed to her wallowing in the mire."

When we contrast this with 1 Pet. ii. 25, we see how forcible is the difference between the saved sinner and the " reformed character."
The
saint

may go

astray,

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,

or

sepulchre,

may

be cleansed or whitened
xxiii.

without, but within

it is all

uncleanness (Matt,

25-28).

Man

looketh on the outward appearance, but the

" (1

Lord

looketh

on the heart

Sam.

xvi. 7).

Truly " the Lord seeth not as

How many hirelings are 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
*

man there who

seeth."

Beresh. rab. sect. 23, and

in

Tanchuma,

fol. 4. 2.

758

FIGURES OF SPEECH.
know where
to find a
little

to

green grass, or fresh water, which has

feet of the goats, or defiled with the

not been trodden

down with the

?

" vomit " of the dogs

2.

Para)}iitc 'which, though not quoted as such, ivere very probably

already
" Like to a grain of
xvii. 6).

in use

as proverbial expressions.
xiii.

mustard seed " (Matt.

31, 32

xvii. 20.

Luke

This was doubtless a proverbial saying

(not the Greeks), to indicate a very small thing:

" a

among the Hebrews as we say, of rent, etc.,

peppercorn."

and above, under

"

Ellipsis

See Buxtorf Lex. Talmud, under the word T'^^^, and Synecdoche.
of

As the sand

the sea," or " as the sand."

This was used

proverbially, in order to express a vast multitude that could not be

numbered. See Gen.

1

xxii.

17; xxxii.
xvii. 11.

12;
1

xli.

49.
iv.

Josh.
20,

xi. 4.

Sam.
i.

xiii. 5.

Sam.

Kings
22;

29

(v. 9).

Judges vii. Job xxix.

;

12. 18.

Ps.

Ixxviii.

27;
(ii.
;

cxxxix. 18.
i.

Isa. x.

xlviii. 19.

Jer. xv. 8

xxxiii. 22.
ix.

Hos. Heb.
*'

10

xi.

12

1). Hab. and Rev.

9.

And

xx. 8.

in the New Testament See under Hyperbole.

Rom.

27.

As the dust of the earth," or " dust," is used proverbially, by Metonymy {q.v.), for an innumerable multitude. See Gen. xiii. 16; xxviii. 14. Num. xxiii. 10." 2 Chron. 9. Job xxii. 24; xxvii. 16. Ps. Ixxviii. 27. Zeph. 17. Zech. ix. 3. See under
i. i.

Hyperbole.
"

As the

stars of heaven," or " as the stars,"

is

used proverbially

to indicate a vast

number

that could not be counted.

i.
;

xxviii. 62.

See Gen. xv. 5; xxii. 17; xxvi. 4. Ex. xxxii, 13. Deut. 10; x. 22 1 Chron. xxvii. 23. Nch. ix. 23. Jer. xxxiii. 22. N'ah. iii. 16.
is

"It
(Matt.

easier for a camel to go through the eye of a needle"

24.

xix.

Mark

x. 25.

Luke

xviii.

25).

This was a proverbial

* Num. xxiii. 10. The A.V. renders this " Who can count the dust of Jacob, and number the fourth part of Israel." The K.V. renders the second line, " Or number the fourth part of Israel" and in the margin says, " Heb., Or, by number."' But Dr. Ginsburg points out in his Introduction to the Hebrew Bible (p. 168), that the word IDDD^ {uniispalir), rendered " and the number," is obscure, because the first two letters were originally a separate word, being the abbreviation of the first word of the first line, viz.: for "iD^j (tnd icho. Thus the two lines (dividing the word into two) are now seen to be a beautiful parallel

the

"

can count the dust of Jacob ? And who can number the fourth part of Israel

Who

"
?

PARCEMIA.
expression for a thing very unusual and very
{HorcB Hebraicae) quotes several examples
:

759
difficult.

Lightfoot

from the Talmud," where,

it says ** They do not show a man a palm-tree of an elephant going through the eye of a needle." The gloss is, *' A thing which he was not wont to see, nor concerning which he had ever thought." Another example is given, f where Rabbi Sheshith 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

concerning dreams,
gold, nor

impossible."
"
24).

That strain out a gnat, and swallow a camel " (Matt, xxiii. Not " straining at a gnat." See Buxtorf in Lex. Talinud, under

PD.
With what measure ye mete, it shall be measured to you again " (Matt. vii. 2). This was a very common proverb among the Jews. See
"

Bab. Sanhedrim,
Lightfoot.
" Let

fol.

100,

1,

and the Tract Sotah cap.

1,

quoted by

me

pull out the

Lightfoot quotes from the

mote out of thine eye," etc. (Matt. vii. 4). Baba Bathra, fol. 15, 2, a well known

proverb

" It

is

written in the days

when they judged the judges

{i e.,

in

the generation which judged their judges).

When

another
out the
"

'

beam out
34
i.

Cast out the mote out of thine eye,' of your own eye,' " etc.
shall not
;

any [judge] said to he answered, Cast you

'

There
Kings

an hair of your head perish,"

1

etc.

Acts
11.
1

xxvii.

and, in the Old Testament,

Sam.

xiv. 45. 2

(Luke xxi. 18, Sam. xiv.

52. Compare also Matt. x. 30. Whosoever shall exalt himself shall be abased and he that shall humble himself shall be exalted" (Matt, xxiii. 12. Luke xiv. 11). Many similar sayings might be quoted from the Talmud. SeeErubim, cap. Indeed, it was very ancient. See Job v. 11; xxii. 29. Ps. xviii. 27 (28) cxiii. 6 (7). Prov. xxix. 23, and the song of Hannah 52, 53). (1 Sam. ii. 6-8), and of Mary (Luke Shake off the dust of your feet" (Matt. x. 14. Mark vi. 11. Luke ix. 5. And Acts xiii. 51). The schools of the Scribes taught that the dust of heathen lands caused defilement.]: The shaking off "
:

i.

i.

'

Babyl. Berachoth.

fol. 55, 2.

\Baba Mezia,io\.Z^,2.
Gloss
X Tosaph. ad Kelim, cap. in Sanhedr., fol. 5. 2.
1.

Bab. Sanhedr.,

foi.

12.

1.

Bab. Shabb,
1,

fol.

15. 2.

Tosaph. in Sanhedr., cap.

article 30,

quoted by

Lightfoot.

760

FIGURES OF SPEECH.
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

It is

enough

for

the disciple that he be as his master, and the

x.

servant as his lord," etc. (Matt.

"
etc.

25.

Luke

vi.

40.

John

xiii.

16).:-

Every kingdom divided against

xii.

itself is
xi.

brought to desolation,"
17.

(Matt.

25.

Mark

iii.

24, 25.

Luke

(See Buxtorf. Lex.

Talmud, under ITt).

"To remove mountains " (Matt. xxi. 21. 1 Cor. xiii. 2) was a Hebrew proverb, as may be seen in Buxtorf. Lex. Talmud, under "Ipl?. It was common to say of a great teacher that he was a rooter up of
*'

mountains."
Sanhedrim,
fol.

(See Bab. Berachoth,

24.
1
;

fol. fol.

64.
3.

Enibim,

fol.

29.

Babn
1

Batlira,

2).

And thus what they

foolishly said of the learning of their wisest

humblest disciple. by this Pa rev m in.

"

In

Cor

xiii. 2,

men, Christ said of His knowledge and faith are combined

them

Whatsoever ye would that men should do to you, do ye even so to for this is the Law and the Prophets" (Matt. vii. 12. Luke vi. 31. (See Talmud, Bab. Sabbath, fol. 31. 1, and Buxtorf. Lf.i-. Talmud, under
:

"To
iii.

unloose the shoe-latchet " (Matt.

iii.

11.

Mark

i.

7.

Luke
8;

16)

was a proverb connected with the buying

fol.

of a servant: the

loosening of the shoe being a token of purchase.

See Ruth
shall be
iii.

iv. 7,

and Bab. Kiddushiii,

" If they

22. 2, cap.
in

1.

do these things
xxiii. 31),

a green tree,

what

done

in

the
also

dry?

"

(Luke

or better (comparing Matt.

10: "

Now,

the axe

is laid

unto the root of the trees.")

" If to a green tree, these things they are doing To the dry tree, what shall happen ? " +
Le.,
if

happen to the nation

"It
xxvi. 14.

they deal thus with Me, a green and flourishing Tree, what shall a dry and sapless trunk, when the Romans shall

presently lay their axe to it?

is

(See Ps.

i.,

and Jer.

xvii. 5-8).

hard for thee to kick against the pricks"

(Acts

ix.

5;

This was a proverb

common among

the Greeks as well as the

Hebrews.

Sec the
i.

Tiilimiil.

I},nuliotli,{:ap. 9 ;irul Cliiisar. c:ip. 20.

Also Abcn Ezra on

Hos.
I

2.

Talmud

Sanhcdriiu,

i|ii()tcd

by Diusiiis.

PARCEMIA.
3.

761

Pai'ceniue ivhich

appear for the

first

time in Scripture
their

but, which,

owing

to their

fulness of meaning

and

wide application, have

since passed into general nse as f roverbial myings.

Gen. xxii. 14. "As Lord it shall be seen.'

Deut. XXV. 4
because
it

is

it is

said to this day,

'

In the

mount

of the

a Scripture which afterward became a proverb,

is

brief

sententious

saying

with

many

applications.

*'Thou shalt not muzzle the ox when he treadeth out the corn (marg., Heb. tJiresheth). See 1 Cor. ix. 9 and 1 Tim. v. 18.

Chron. vi. 36. " For there is no man that sinneth not." This became a proverb on account of its great truth, as may be seen from Prov. xx. 9, Ecc. vii. 20. Jas. iii. 2. 1 John i. 8, 10.
I

Kings

viii. 46.

Kings XX.

II.

This
full

also has

come down

posterity as a proverb,
" Let not

of meaning,

to, and is used by and with many applications

:

him that girdeth on his harness Boast himself as he that putteth it off."

Job

vi. 5.

"

Doth the wild ass bray when he

?

is

at grass

or

loweth the ox over his fodder

"

(See A.V. margin).

the stones."
is

Job Job
Ps.

xiv. 19.

"

The waters wear

xxviii. 18.
Ixii. 9.

"The price of wisdom

men
:

above rubies."

" Surely
lie

of low degree are vanity,

and men of

high degree are a

to be laid in the balance they are altogether

lighter than vanity."

Ps. cxi.

ID,

"The fear of the Lord

xxviii. 28.

is

the beginning of wisdom."

10.

So Deut.
ably the
proverb.

iv. 6.

Job
use

Prov.

i.

ix.
it

Ecc.

xii. 13.

Prob-

first

is

in

Job

xxviii. 28,

but

passed into a

common

Prov.

i.

17.

" Surely

in vain

the net

is

spread

in

the sight of

any

bird."

Prov.
Prov.
as well.

i.

32.

iii.

12.

" The prosperity of destroy them." " For whom the Lord loveth He correcteth
fools shall

even

as a father the son in

It
is

whom
iii.

he delighteth."

referred to in
19.

Heb.

xii.

5,

Here we have a Simile 6. See also Job v. 17.

Ps. xciv. 12,

and Rev.

Prov. vi. 6. " Go to the ant, thou sluggard: consider her ways and be wise." Compare Job xii. 7.

762

FIGURES OF SPEECH.
Prov.
vi. 27.

" Can
life.

man
is

take

fire

in

his

bosom, and

his

clothes not be burned?" This

doubtless a saying arising from

common

observation of daily

Prov.
Prov.

X. 5.

X. 13.

He that gathereth "A rod the

"
is

in

summer

is

a wise son."
is

for

back of him who

void

of

understanding."

So

xxvi. 3.

Verse 19: " In the multitude of words there wanteth not sin."

Prov,
it."

xi. 15.
slidll

" He that
be
sore

is

surety for a stranger shall smart for

(so

Heb.

broken

A.V.

margin).

The common
;

experience of this fact has

are
that

made

this a

common

proverb

but they

blessed indeed who learn and know when Christ became Surety for His People, who were " strangers," He smarted for it, and was " sore broken " that they might be for ever

from a happy experience

blessed.

Prov. xxii.

6.

"Train up a child
it,

in

the

way he should
use than

go."
this.

Few
self."

proverbs have passed more into

" in the

common

Mr.

C. H. Spurgeon once put

way you wish you had gone your-

See under Plconnsni and

II. "As
folly."

Mefotiyiiiv.

Prov. xxvi.
returneth to his

a dog returneth to his vomit, so a fool

This
ii.

is

also a simile, which passed into a proverb.

See 2 Pet.

22,

quoted and referred to above.

6.

Prov. xxvii.
Verse 7
:

" Faithful are the wounds of a friend."

full

"
:

The

soul loatheth the

honeycomb."

Verse 17

"As

iron sharpeneth iron," etc.

Prov. xxviii.

21.

"To have respect of persons

xviii. 5,
is

is

not good."

Sec SynccdocJie, and Prov.

and

xxiv. 23.

Ecc.

i.

15.

"
xii.

That which
14.

crooked cannot be made straight."

So
"

vii.

13.

Job.

Isa. xiv. 27.

This perhaps gave

rise

to another expressive

Hebrew proverb
So

You cannot
Ecc.
Ecc.
i.

straighten a pig's tail."

18.

ix. 4.

" For much wisdom much grief." " l-or a living dog better than a dead
in
is

xii.

12.

is

lion."

Ecc.

X. I.

" Dead
Ellipsis.

flies

cause the ointment of the apothecary to

send forth a stinking savour."

See under

PARCEMIA.

763

Ecc.

xi. 6.

" In

the morning sow thy seed, and in the evening

withhold not thine hand."

" Jer. xiii. 23. " leopard his spots ?

Can the Ethiopian change

his

skin,

or the

Jer. xxiii. 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.).

Mai.
etc.

ii.

10.

"Have

we

not

all

one father?"

The Jews used

John
viii.

this proverb in their controversy with the

Lord

in

33, 39,

Matt.
with shall

V. 13.
it

be salted
"

" If the salt "

?

have

lost his

savour (or taste) where-

Matt.

V. 14.

Matt.
doeth."

vi. 3.

A city that " Let not thy

will

is

set

on a

hill

cannot be hid."
right

left

hand know what thy

hand

Matt.
also."

vi. 21.

" Where your

Greek, " there

treasure is, there will your heart be your heart also be," with emphasis on

" heart."

(See Metoiiyiny).
vi.

Matt.
meneia.

24.

" No

man can

serve two masters."

See Her-

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.

Matt.

ix. 12.
X. ID.
ix. 7,
:

Matt.
X. 7.
1

" They that be whole need not a physician." " The workman worthy of meat." So Luke
is

his

Cor.

etc.

Verse 22

"

He

that endureth to the end shall be saved."

This

Paramia is further used Dan. xii. 12. Matt. xxiv. 13. Mark xiii. 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-i'i'TeAeta (siinteleia), which is also translated end. The latter word is used of tJie time of the end, while the former (telos) is used of the end or crisis of the siinteleia. The siinteleia refers

764

FIGURES OF SPEECH.
the consummation of
all

to

the ages and dispensations

a joining

together of the ages, or ends, as it were, and is used of the whole time while the telos is the point of time at the of the " great tribulation "
;

end ->f it. It is of endureth t(j the end

this point that this saying

{tclos) shall

is

used:

"He

that

be saved (or delivered)."

The word

(ni'TeActo. [smitclcia)

occurs only
It will

in

Matt.

xiii.

39, 40, 49;

xxiv. 3; xxviii. 20,

and Heb. ix. student to distinguish it from

26.

be easy, therefore, for the

rt'Aos (tclos),

which

is

used

in

the other

passages.

Matt.

xii.

34.

" For
" A
If

out of the abundance of the heart the

mouth speaketh."
Matt.
xiii.

57.

prophet
house."

is

not without honour, save

in his

own country and

Matt. XV.
the ditch."

in his

own

14.

"

the blind lead the blind, both shall

fall

into

Matt. xxiv. 28.

eagles

" For wheresoever the carcase

is,

there will the

be

gathered together."
is

Parccmia, which

The word " for " introduces the from Job xxxix. 30. " Her young ones suck up

blood

and where the slain are, there is she." Had this Parccmia been understood, and the title " Son of Man" noticed as referring to Christ's title as exercising dominion in the Earth,* these words would never have been interpreted of the church as the "Body" of Christ. Luke xvii. 37 clearly shows that it is a time of judgment (see verses 24-37); and that the taking and the having 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
to the

without

it.

Mark
Luke
Acts
the goads.

ix.

50. See

Matt.

v. 13.

xvii. 37.
ix. 5.

See Matt. xxiv. 28 above.

It is

"

hard for thcc to kick against the pricks

"

i.e.,

Acts
is

XX. 35.--"

It is

more blessed

to give than to receive."

This
it

one of the un-recorded Panvniiu' or Logia of Christ. not follow that a papyrus which professes, some centuries
other Paramiw

But

does

later, to give

is

genuine and authentic.

Titles,

Sec The Divine Sanns and

by the same

aiitlidr

and publisher.

One

shilling.

PARCEMIA.
I is

765

Cor.

V. 6.

"A

little

leaven leaveneth the whole lump." Leaven

always used

in

a bad sense.

Even

in

the case of one of the two

wave-loaves,

leaven

was

to be

used because that loaf represented

human

nature; while the other loaf which represented Christ's perfect

Prov.

nature had no leaven.

See other examples of such Proverbs

XV. 2,

in

xi.

27

xii.

11, 15

33
11,

xvii. 1, 10, 19,

28

xix. 2,

24; xx.

4, 11, 14, 21,

25;
8,

xxii.

13

xxv.

16,

27;
etc.

xxvi. 4, 5 (see

under
12;
xii.

Ellipsis),
2, 6, 8, 9,

14; xxvii. 10;

5, 6.
xii.

10,
ix.

22
18
15
31

XXX. 15, etc.,

Ecc.

iv.

5,

v.

vi.

9;

X. 2, 8, 9, 15, 19,
vii. 2,
1

20;
x.

xi. 3, 4,

12.

5;
X.

ix.

16;
;

24,26;

xiii.

12.

Micah vii. Luke ix. 62;

2 Thess.
iii.

Matt.

v.

48;
Tit.

xxiii.
i.

Cor.

12

xv. 33.

2 Cor.
or,

ix. 6, 7.

10.

15

NON-CANONICAL,

SUPPOSED SCRIPTURE, PROVERBS.

;

There are many common sayings which are supposed to be in Scripture, even by those who should know better and pass current among those who are ill-informed. For example
"

God

tempers the ivind to the

sham
but
is
it

lamb.'"

This

is

not in the Bible

taken from Laurence-Sterne's

probably from the French of
hrebis tondiie.
:

Sentimental journey.

And he took

Henri Etienne, Dieii mesiire le froid a la have been acquainted with Isa. xxvii. 8 in the day of his east wind."
"

And both may

"

He

stayeth his rough wind

Spare the rod and spoil the

use this, thinking
sziys: "
it

child.'"

Many

Hnd ibras,
Solomon."
"

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
:

his son " (Prov.

xiii.

24).
loise
is

A word

to

the

sufficient.''

(Sometimes "/or them

is
:

"

is

added, whereas

it is

singular, not plural).

This has been quoted as Scripture. But it Terence* who himself is misquoted for he said
; ;

"

from the Latin of Dictum sapieuti sat

est" not Verbu)n sat sapieuti.

It is

said that the celebrated Robert Hall once planned a

sermon

on the words
" In the midst of
life ive
it,
;

are iu death,"

But he abandoned
to be found in the Bible
*

we

are told,
in

when he found

that

it

was not

but only

the Prayer-book.
in

Phormio, Ac.
is

iii.

sc. 3. v. 8.

that the Proverb

found

in

In Parry's edition of Terence, he says Plautus Persa iv. 7. 18.

a note

766

FIGURES OF SPEECH.
It

appears to have come from a

in

the tenth century, whose Latin

monk of St. Gall, named hymn contained the line

:

Notker,
"

Media

vita in Dior 1 1'

sum us."

MISQUOTED PROVERBIAL SAYINGS.

Even
tion
in

quoting

common

sayings from Scripture and the Prayer

is an habitual misquotawhich has become practically universal. It may not be out of place to give one or two examples by way of warning.

Book, which have passed into Proverbs, there

"

Mati
"

is

prone
is

to

siti

as the sparks

fly

upicard."

But Job

v.

says

Man
still

born unto trouble," etc.

is

"
(1

small voice "

generally quoted as " the

still

small voice

"

Kings

xix. 12).

"A
'

merciful

Ilia

is

merciful to his beast."

life
is

But Prov.

xii.

10 has

it:

righteous

man regardeth the

it

of his beast."

" Tlie truth as

is in

Jesus''

almost invariably thus quoted. The

the truth
is

Scripture says (Eph.

very different thing.

iv.

21):

"As

in

Jesus," which
is

is

The former

implies that there

is

truth apart from

Him.
else.

But the

latter implies that the truth

in

Jesus, and nowhere

''A nation shall be born in a day."

No

concordance

will give this

passage.

Isa. Ixvi.
?

8 asks: " Shall the earth be

?

made

to bring forth in

one day
"

or shall a nation be born at once

that he

"

So plain

who runs may

read."

On

the contrary.
it

So
and

plain
flee

was
'

to be the written vision that he

ii.

who

reads

may
said

run,

from the coming judgments (Hab.

2).

My
my

time

is

in

thy
'

hand.''

Thank
;

God,
in

He

" times
All

(Psa. xxxi. 15 (16)).

Yes,

My

times are always

thy hand."

my
All

times:
are
in

times of sc^rrow and of joy

of trouble and of danger.

the hand of

my God.
But John
viii.

" Let

him

cast the first stone.''

7 says

"

He

that

is

without sin

among
is

you,

let

him
in

first

cast a stone."

Shakespeare
he says:-"

misquoted
times

the other direetion.

He

said

"

The time

is

out of joint," not the

right, for

are out of joint.

The next
cursed spite
sc. 4, at

line

would

set people

The time is out of joint That was b:)rn to set

I

it

right."
i.

(Hamlet, Act

the close).
iv, 39, 40).

So Cowp.r

"

The cups that cheer," not

eiip.

(Sec his Task,

PAROSMIA.
"

767

How
:

great a

fire

little

)iiatter kindletJi."

But

in Jas.

iii.

it is

written

" Behold,

how

great a matter a Httle

fire kindleth.''

The Apostohc 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
Type.
or ensiuiiph of something future

and more or

less prophetic,

called the "Antitype."

Greek,

TiVo<;(/i/>o<;).

The varb Tvimw

(tupteiu), to strike,
;

make an

impress.

Hence Type means primarily a blow

by a blow
;

then, the impress or

mark
It is

left

then, a mark, print, jr impress of any kind.

In the

New Testament
:

the

word occurs

in

several of these senses.

rendered
1.

2.
3.
4.

mark (John xx. 25).''"' Figure (Acts vii. 43. Rom. v. 14). Form (Rom. vi. 17).
print or

Fashion (Acts

vii.

44).

5.

Manner (Acts
Pattern (Tit.

xxiii. 25). 7.

6.
7.

ii.

Heb.
x.
1

viii.

5).

Ensample

(1

Cor.
iii.

11.
v.

Phil.

iii.

17.

Thess.

i.

7).+

2 Thess.
8.

9.

Pet.
1

3
iv.

Example

(1
it

Cor.

x. 6.

Tim.

12).

The Greeks used

medical work entitled
sense
it

of the symptoms of a disease.

Galen wrote a
In a Legal

Trepi twi' tiVoji',

concerning 5i'/;//'/o/;/5.

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

was used

of

type of the

Coming One.
is

The

theological use of the

called (tkkx

New Testament
There
is,

(skitt),

word agrees more with what a shadow (Heb. x. Col.

i.

in
ii.

the
17).

what have 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 and therefore they are only but for such subsequent revelation
therefore, not

been called types by men.

much profit in Many are merely

following out
:

illustrations

illustrations

so far as their

teaching agrees with

clear

revelation

afterward made.
*

The second occurrence

in this

verse

is

read tottov, the placf, by Lachmann,

Tischcndorf, Trejellcs (marj;in).

t

According to the best texts, this

is sinj;ular,

as

in R.\'.,

not plural.

SYMBOL.
A
Greek,
{ballein),

material Object substituted for a moral or spiritual Truth.

a-viifioXov
to

from o-i'v {syn), together, and /3dXXeiv hence a casting together. Used by the Greeks, much in the same way as we use the word " coupon,'''' where one part corresponded with or represented another part. Hence, in language, the use of one thing to represent another or, the use of a material object to represent a moral or spiritual truth. The word does not occur in the New Testament, and nothing is
{symbolon),
cast
;
;

said in Scripture as to one thing being so used. The assertion as to anything being a symbol of another rests entirely on human authority,

and depends
Scripture.

for its

accuracy on

its

agreement with the teaching of

[xva-Wjp loi'

The nearest word to symbol is mystery ; and, by the Fathers, was used as being synonymous with cri'/x^oAov. ^h'o-Tijptov (uiysteerion) means secret ;'' and later it came to mean a
Justin Martyr (A.D. 148) says
f

secret sign or symbol.

that in

all false

religions the serpent

was represented as "a great symbol and mystery." Speaking of Isa. vii. 14, " Behold, a virgin shall conceive and bear

a son," he says, "since this refers to the house of David, Isaiah hss explained how that which was spoken by God to David, iy jj.v<rTrfp'n>)
{en mysteerio), in a mystery,

would actually come to

pass.

Perhaps,"
there were
;

he adds, " 3^ou are not aware,

my

friends, of this

that
;

many
ev

sayings written

e-tKeKaAr/x/xe'i'w? (epikekalunimenos), obscurely

or,

apa^oAats
;

{en parabolais), in

parables
(en

or, nvo-r-qpiois (mysteeriois), in

in

secret signs

or,

ev (tv[i/36Xol<;

symbolois),

symbols
said

prophets,

who
*

lived

after the

persons

who

or

which the did them,

expounded."

Thus

it

will

be seen that symbol

is

practically

latter use of niystery as

meaning

a secret sign.

times so used

in
:

Scripture:

In

Rev.

i.

20,

synonymous with the only two or three the stars which John saw
It is
;
:

were a mystery i.e., secret sign (or symbol) and in Rev. xvii. 5, 7, Babylon is said to be a mystecrion (or symbol) i.e., a secret sign of something spiritual and moral which it represented.
*

See The Mystery, by the same author and publisher.

i.

t Apology,
I

27.

Trypho,

c. 68.

c2

770

FIGURES OF SPFFCH.
Eph.
V.

sncramcntuni, \\\\\ch

32 shows us that it was also synonymous with the Latin is there used to represent the Greek wystccrion. So that the sacnuncntitm of the Latin Vulgate meant simply a symbol. have reference to a military oath, Sdininiiiifinii is said to but it must have been only because of some secret s;V;; used

in

clear that

From this it is connection with the administration of the oath. "the sacrament " so called is only a secret sign or symbol of
and acts or events which
it is

spiritual truths

used to commemorate.

Doubtless there are

care

many

symbols

in

the Scriptures, but great

and caution must be exercised in their interpretation. The different interpretations which have been given to the same so-called
symbol, are sufficient to serve as a warning. All Mcto)iy>iiics (q.v.) are, in a certain sense, symbols.

When,
xvi.

for

example,
cxvi. 13)
etc.,
;

"cup"
or,

is

used,

by Metonymy,
(Isa. Ixiv.

for
;

blessing (Ps.

"clay " for

man

(7))

or, "

5; gate " for entrance,

the one is practically a 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 transition stage is Hypocatastasis (q.v.) or substituted for it.
Implication.

The
(1)

stages

by which a
the one
is

symbol

is

reached,
is

therefore,

are

either by

Metonymy or Metaphor, one thing

(2)

used to represent
finally

another;
(3)
it

then

becomes permanently 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
substituted for
for that

used to imply the other; and it as a symbol of it.

which
(jr

is

corrupt

(1

Cor.

v.

(S-8).

Then by
finally
it

Implication
is

for

corrupt

evil

doctrine (Matt.

xvi. 6).

And

used as the

permanent ,sv//>('/ of it (Matt. xiii. 33). Indeed, "leaven" is always 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 18 authority, and especially the power of opening and closing (Rev. In Matt. xvi. 19, the power and authority of iii. 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 Observe, that they were the the nation of Israel (Acts ii.-viii., and x.). keys of the A'/i,'r/^"//, 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

to symbols.

scarcely necessary for us to attempt to say more with regard The subject would form a work by itself; and, ind'eed,

many works have been

caution as to their use.

written upon

it.

We

can only repeat our

ENIGMA
A
E-nig'-iuii.
to tell a
is

or,

DARK SAYING.
in obscure

Truth expressed

Lnitgnage.
nlvfa-a-ea-dai

Greek,
tale,

airiynn. (ni-iiig-iiui),

from

(ninisscstliai),

strange

then

to

speak darkly or

in riddles.

Hence an enigma

a dark or obscure saying, a puzzling statement or action.

statement
dis-

of which the

meaninj*

has to be searched for

in

order to be

covered.

Enigma thus
explained.
called an

differs

from Parable,
is

in

that the latter

is
it

i^encrally

When
Enigma,

a Parable
i.e.,

without any explanation,

S((ying.

may

be

dark or obscure

See Ps. Ixxviii. 2 quoted in Matt. xiii. 35. The " dark saying the Old Testament is Tl'l^Tl (elieedali), from "T^n (chood), to tie
knot, to twist
It
is
:

" of
in a

a knotty or intricate saying.

xlix.

rendered dark saying three times (Ps.

;

4 (5)

Ixxviii. 2.

Prov.
xii.

i.

6)

dark sentence, once (Dan.

(1

viii.

23); dark speech, once

1.

(Num.

8); hard question, twice

(S)
:

Kings

x.

2 Chron.
xiv.

ix.

1); proverb,

once (Hab. ii. 18, 19. Ezek.

riddle, nine

times (Judges

12, 13, 14, 15, 16, 17,

xvii. 2).
is

When the saying HYP.HXIGMA,

{hypo) prefixed,

very obscure indeed,

the

it

is

called

i.e.,

same word, with the

i.e.,

preposition

iVo

meaning under,

a saying deep as well as dark.

Also HYP.-'ENIXIS, from

mai), to speak darkly.

I'-d {hypo), under, and auto-cro/xai [ainissoHence, a speaking beneath : i.e., having anotiier is

meaning beneath what

actually said.

When
places,
it

the
is

Enigma is connected witii the names of persons or known by the name Polyonymia. (See the next Figure).
in

There are sayings dark and deep

that are actually so designated.

the Scriptures beside those

Gen.
Shiloh

xlix.

lo

is

in

the form of Enigma.

"

The

sceptre shall

not depart from Judah, nor a lawgiver from between his feet, until

come and unto him See under Metonymy.

;

shall

the gathering of the people be."

Judges
"

xiv. 14.

Samson's Enigma
came
came

is

well

known.

Out

of the eater

forth meat, forth sweetness."

And out

of the strong

ENIGMA.
The answer
"
is
:

773

given

in

verse 18, in the form of another question

(See Anteisagoge)

What

is

sweeter than honey

is

?
''

And what
This
is

stronger than a Hon

a saying both "dark" and "deep": for there

is

precious

truth hidden in that darkness

Philistines nor the natural

and those depths, which neither the

can understand or receive.
stronger than the strong
xii.

man

The Living
(Matt.
xii.

29.

Word (Christ) is Mark iii. 27. Luke

man armed
in

21, 22).

For the Lion means

Hebrew

tlie

strong one.

The Written Word (the Scriptures of truth) are sweeter than honey (Ps. cxix. 103; 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, yea, the poor and needj^ from him that spoileth him ? " (See Erotesis and Prosopopana).
All this blessed deliverance

who know

brings, cry out in the

The Law was

in

a strong Lion (Gal.

iii.

10)

but the honey

is

found

verse 13.

Sin

is

a strong Lion (Rom.

;

v.

21): but the honey

is

found

in

Rom.
honey

vi.

vii.

18-25.
is

And

Cor. xv. 56, 57.

viii.

The World
is

a strong Lion (Luke

xvi. 33.

14.

Gal.

v.

21): but the

found

in
is is

John

Affliction
but the honey
viii.

a strong Lion (Job

v. 6,

7; xiv.
71
;

1, 2.

Acts

xiv. 22)

found
xii.

in

Ps.

cxix.

67,

xxxiv.

19 (20).

Rom.

35-39. Heb.

11.
v. 12.

Death
is

is

a strong Lion (Rom.

i.

found

in 2

Tim.

10.

Hosea

xiii.

14,

Heb. ix. 27) and 1 Cor. xv.

but the honey

54, 55.

The answer
I

to these

thought to know this

it

Enigmas is found was too painful

in Ps. Ixxiii. 16, 17, "

When
into

for

me

Until

went

the sanctuary of God.

Isa. xi.
follows.
I is

Tlien understood

I."

a dark saying, and has to be interpreted by what

Isa. xxi. II, 12,

is

another dark saying.

Ezek. xvii. 2-10 gives a prophecy concerning the King of Babylon's coming to Jerusalem, and leading it into captivity, under the Enigma of two Eagles.

774

FIGURES OF SPEECH.
Dan.
V.

25-28.

The handwriting on the wall

fall

is

given in the form

of an Enigma, in which the immediate

of Babylon

was announced.
7.''.),

Three words were written, the

emphasis.

first

twice (by Epizeiixis,

for

mo,

M'lu'h.

hpr), Tkcl.
D-|5, P'ns.

NUMBERED. WEIGHED.
DIVIDED.

These three words are interpreted by Daniel in verses 26-28, and See under the fulfilment of them follows in verses 30, 31.
Parono)iiasia.

POLYONYMIA
An
one

or,
to

MANY NAMES.
Names of Persons
or Places.

Application of ^-Enigma

the

Pol-y-o-nyin'-i-a.

Greek,

TroAvwviyxta,

name
It is

from

ttoAis (polys),

having many names, or more than many, and 6vo[jm (onoma), a name.

not

uncommon

for persons or places to be

known by

different

names.
In

Matt. XV. 39, for example, there

is

no Enigma, but merely a

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

viii.

Matt viii. 28, the people are and Mark v. 1, Gadarenes. either different names of the same
In
26,

called Gergesencs

and

in

Luke

Some suppose
place, or

that these were

larger place.

It

is

a question also as to whether precisely the

event

is

described in these places,

two places forming one same or whether two similar events took

place at two different times.

So with the names

It is

of Esau's wives, which have formed a great

subject for the attention of infidels.

clear from a comparison of Gen. xxvi. 34
in

and

xxviii.

9,

that

Esau's wives were three

1.

number

"

The daughter

of Elon the Hittite "

called

Adah

(xxxvi. 2);

but she also had another name,

2,

Bashemath

(xxvi. 34).
;

The daughter of Anah the daughter of Zibeon the Hivite " called Aholibamah (xxxvi. 2) but not the Aholibamah of verse 25, who was her aunt (compare verses 2 and 25). She was called also
"
;

Judith, and

is said to be the daughter of no contradiction in this, for Anah appears to have been called Beeri, or the Spring-man, because he

in

xxvi.

34 this Judith
is

Beeri the

Hittite.

But there

discovered the

" hot-springs "

(see xxxvi. 24)*

not " mules," as in

A.V.
*

So the R.V.,
(Deut.
vii.

Dp'^rr (Hay-yc-meem), from

23.

Q^n
3).

{Hoo)ii),

to

put in commotion,

agitate
"

Micah

ii.

12.

Ps.

Iv.

The Syriac has "waters."

2.T.

Mules " are always "'TiQ [Pharahdeem), [2 Sam. xiii. 29; xviii. 9. 1 Kings x. 2 Kings v. 17. Ps. xxxii. 9, etc.). The 4.V Translators followed an error of the Talmud. Moreover, t^^D {matzah), to find, means to happen on, not to invent.

776

FJCiURLS
It is

OF SPEECH.
alias Beeri, is called

true that in xxxvi.

2,

Anah,
is

while

in xxvi. 34,

he
;

is

called " the Hittite."

The

latter

is liistory,

"the Hivite," and is

therefore general
cise.

the former
is

genealogy, and

is

therefore
is

more

pre-

"Hittite"
xxviii.

the general term; "Hivite"

i.

the special and

2 Kings
vii.CS;

more

particular term (compare Josh.

8,

4.

Kings

x. 29.

and Gen.

when Esau's
").

Hittite wives are

spoken of as

" daughters of
3.

Canaan

The third wife was " the daughter of Ishmael," and was Bashemath (xxxvi. 2), and Mahalath (xxviii. 8).

called

When
when down
occurs.

three persons are so carefully and minutely described,

to our

it

is

preposterous for anyone to create a difficulty about the similar names,

own day

precisely the

same phenomenon constantly

But

this feature of Polyouyniia

is

not what
in

we

are describing and

aliases.

discussing here.
It is

There
" or "

is

no Enigma
is

these

common

only

when another name

given, because of

some

special

deep " in it. that it becomes a Figure, being used some important signification beyond what figurative sense, having in a appears upon the surface.
meaning, " dark
Tlie Land of Shinar" is another name for Gen. X. id; xi. 2. Babylon must be intended by " the land of Babel or Babylon. Shinar" in the prophecy of the " Ephah " (Zech. v. 11). Had the
'

name Babylon been used here it might have been urged put by Enigma for some other place; but, when "the land
is

that
of

it was Shinar"

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.

Deut. i. 2, 44; ii. 8, etc. Edom is called Seir, and this was afterwards known in the Jerusalem Targum as nSsi, Gabla or Gchal.

We have the name in Psalm Ixxxiii. (S (7). " Gebal, and Amnion, and Amelek " i.e., Edom, Amnion, and Anielek three of Israel's greatest enemies at critical moments in the history of the Nation.
:

Kings

xxiii. 13.

The

.Mount of Olives

is

called

"the mount oi

corruption," because of the idolatries connected with

it.

Ps. Ixxxvii. 4

Ixxxix. 10

(11). Isa.

li. 9.

Egypt
the

is

called

Rahab
This

on account of

its

pride (Urn., Racliab, having this signification).

is in

judgment of Egypt
Isa.
xiv.
4.

Isa. xxx. 1-14.

The

Antichrist
final

is

called

'

King of Babylon,"

because he

is tlie

end and

outcome

of Babcl.

POLYONYMIA.
Isa. xxix.
I.

Ill

Jerusalem

is

called Ariel,

which means

the

Lion of
(cf.

God.

It is

so called to denote

its

greatness, gloiy, and strength

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.

fills

Nor

in Ezekiel.

Daniel, on the other hand,

little

in

these present times, and makes but

reference to what goes before or

comes

after, as in

Jeremiah and

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 Kabbalali, 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 " (^pm) spells Babel (Snin). 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 in

xxiii. 4.

her.

tabernacle.

Jerusalem is called " Aholibah ": i.e., my taberWhile Samaria (Israel) is called Aholah i.e., his (own) There is a depth of meaning, therefore, in each name.
: ;

Hos. iv. 15 x. 5. Bethel (tlic 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

Bcth-Aven

i.e.,

the house of

vanity.

GNOME;
Gno'-wce.
kno'u'ins;.

or,

QUOTATION.
iiuderstiuidiiii^
:

Greek,

y\'i!)fiij,

knowledge,

also a means of

From

yi'wi'ui (i^nonni), to k)io'a\

Hence, the term

Gnome

is

given to the citation of brief, senten-

tious, profitable sayings expressive of a universal

maxim or sentiment

which appertains to human

affairs, cited

as well-known, or as being of

general acceptance, but without quoting the author's name.

The In Prov. i. 2, they are called "words of understanding." Scriptures, as Bengel remarks, are so " full of the best things, that
these constitute, as
it

were, certain continued sentiments openly set

forth in the form of i^nioines."

When
figure
sense,
is

these are applied to a certain person, time, or place

;

or to

individual cases
called

or are clothed with circumstantial particulars, the

XOEMA,
is

i'o>y/xa

(no-ee-nin), (plural,

NOEiMATA),
called

i.e.,

tlioiii^Jit,

that which

thought, from
is

voa.v, to perceive.
is

When
Xpiu,
use).

the author's
use,

name
or

given, the figure

CHREIA,
to

chree'-a,

nsage,

usance,

(from

xpaofiai,

chraomai,

For the Greek name of the

figure

Gnome
is

the Latins substituted

:

SENTEXTIA

(sen-ten -ti-a), sentiment,

or a sententious saying

a.

philoits

sophic aphorism,

maxim, or axiom, which

quoted on account of

application to the subject in hand.

These are exactly what are referred to

"

in

Ecc.

xii.

1.

The words

of the wise
;

Are as goads

And

as tent-pegs well fixed are

[The words] of the masters of assemblies.*

A Gnome,
verb
is

however, differs from a Proverb

in this

that every Pro-

a Gnome, but every

is,

Gnome

is

not necessarily a Proverb.

:

and therefore this figure opens up the whole question of the Quotations from the Old Testament
(j)iome

properly speaking, a quotation

in

the New.

This
both
*

is

a large subject,
in

many volumes having been

written upon

it,

in

ancient and

recent times.

See under

Ellipsis, paf^c 74.

GNOME.
It
lie

779

is

also a difficult subject,

surface.

owing to certain phenomena which

upon
It is

its

a fact that there are variations between the quotations and

the Text quoted from.

from the Hebrew, and

both.

Sometimes they agree with the Septuagint translation, and differ vice versa ; and sometimes they differ from Sometimes they are
direct quotations; at

other times they are

in

composite quotations of several passages joined

are mere allusions.

one

while others

Consequently it is difficult for anyone to make a list or table of such quotations which shall agree with those made by others.

The general
passages quotedreckoning
:t
i.e.,

fact
in

seems to be that
the

there

are

189

separate

Testament, according to Spearman's counting* a passage only once, though it may be

Including the whole, there are, according to
:

New

quoted several times.

Bishop Wetenhall's method, 244 and 97 differ from it.

of

which 147 agree with the LXX,

Reckoning according to Spearman,

from
it,

we
and

find,

out

of the

189
18

passages quoted, 105 that agree with the Septuagint, 21 that differ

45 that

differ

from

both

it

the

Hebrew,

and

neutral.

These may be exhibited

* If

in

the following table

it

is

merely a

reference

there are

many more,

of course.

or allusion, as distinct from a quotation, then The Lord Jesus Himself referred to 22 out of
to 88 passages in 10 Old
In

our 39 Old Testament books.

In
In Matthew there are references Mark to 37 passages in 10 books.

Luke

to 58 passages in 8 books.

Testament books. In John

to 40 passages in 6 books.

are referred to
tion

Deuteronomy and Isaiah, the two books most assailed by the Higher Critics, more often than any other Old Testament books. While Revelacontains no less than 244 references to 25 Old Testament books.
In

Romans
all,

there are 74 references.

in

Corinthians, 54.

Gal., 16.

Eph.,

10.

Heb., 85.
In

out of 260 chapters

the

New

Testament, there are 832 quotations, or

of Ezra, Neh.

references, or allusions to the Old

Testament Scriptures.

Est.,

Every Old Testament book is referred to with the exception and Canticles. The Apocryphal books are not refen-ed to at all.
+ Letters to

a friend.

Edinburgh, 1759.

780 No. of Quotations

in

FIGURES OF SPEECH.

GNOME.
Heb.
is
(I

781

X.

15. Quoting
16.

Jer. xxxi. 33, 34,

"Whereof

the

Holy Ghost

zc'itiiess

to us."

9 (10), says, "This Scripture Holy Ghost, by the mouth of David, spake before concerning Judas." Observe, that while David spalce, the words were not his, but " the words of the Holy Ghost."
i.

Acts

Peter,

quoting Ps.

xli.
tJie

must needs have been

fulfilled,

which

Acts
of Christ,

iii.

18.

Peter,
^

referring to the Old

things,

says, "
all

Those

Testament prophecies which God before had sho^ced by the

suffer,

mouth

of

his

prophets,

that Christ should

he hath

so

fulfilled."

Acts
the

xxviii. 25.

Paul, quoting
it

Isa, vi. 9,

exclaims,

"Well

spake

Holy Ghost by Isaiah the prophet unto our fathers.

Old Testament passages are introduced
1.

in

various ways

yeypaTTTat (gegraptai),
8.

staudeth wvitteii.
x. 15.
1

Matt.
i.

iv.

4-10.
1

Luke
i.

iv.

4.

Rom.

i.

17;

iii.

4,

10;

Cor.

19, 31.

Pet.

16,

etc.
2.

Aeyct yap
ix.

1)

ypaifii'j

(legci

gar hee graphee), for

x.

the Seriptiire saith.

16).
1

Rom.
3.

17

(Ex.

ix.

16).

Rom.

11

(Isa.

xxviii.

Tim.

v.

18

(Deut. XXV.

4).

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 vo/aos {ho iioiiios)
Ixix. 4 (5),

in

Ex. xxi. 6;
12)

xxii.

8,9

(7,

8).

And

Cor. xiv. 21
49.

(from

Isa. xxviii.
is

11,

has a reference to Deut.

xxviii.

Thus the reference

still

carried back, not onlj' to the passage quoted, but to the one
in

earlier,

which

it

had

its origin.

In the

New Testament
: ;

eight

men
;

are specified

as the agents
; ;

employed by the Holy Spirit xMoses, 13 times; David 7 Elijah, once Isaiah, 12; Joel, once Hosea, once Jeremiah, twice; Daniel, once.
In

Matthew an agent
Mark,

is

named

13 times (Jeremiah, Isaiah, Moses,

David, and Daniel).

In
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). In
In
1

Cor., (Moses) once.

Hebrews, 3 (David, Moses).

In Rev., (Moses) once.

782

FIGURES OF SPEECH.
;

Thus, 14 passages are ascribed to the agency of Moses 8 to that of of of Daniel; David; 13 of Isaiah; 2 of Hosca; 2 of Jeremiah;
1
1

Joel

of Klijah.
;

because, for example, while These facts are deeply instructive book of Isaiah into two authorships, the divide the critics modern the New Testament ascribes 5/.v out of the thirteen passages to Isaiah in the first part of the prophecy (chaps, i.-xxxix.), and seven out of the
last

part (chaps,

xl.-xlvi.).

The

recognition of this one simple fact

demolishes completely the hypothesis of the Higher Critics, and will cause us to prefer the statements of God to the imagination of men.

making a cjuotation from the Old Testament in the New, Holy Spirit is at liberty to do what any and every Human liiiiiKiii writer may do, and frequently does, in his own works. 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

surely

the

applications.

This
subject.

is

the case with the quotations

all

in

the Bible, and this one

consideration explains

the so-called difficulties connected with the

Our work,
different
in

then,

in

considering these differences, becomes totally

dis-

character from that which treats them merely as

crepancies, arising from

human
new

infirmity or ignorance.

These
to

differ-

ences become

all

important,
to us

because they
truths.

convey

us

Divine

comments, and reveal

Spirit has before used,

words and expressions which the Holy 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 quoting, or using again,

we may note

In referring to these

them according

to these definitions

by way of illustration wc have not classified and divisions, as the student can

determine each case for himself. But we have followed the arrangement of Glassius in his chapter on Gnomes/
I.

As

to their

INTERNAL

form

{i.e.,

the sense as distinct from

the words).
1.

W'iierc the sense originally intended

is

preserved.

2.
H.

Where Where

the sense
the sense

is is

modified.

accommodated (accom.modatio).

Which Keach

translates almost verbatim, without any acknowledgment.

GXOME.
II.

7S3

As
1.

to their

EXTERNAL

form

{i.e.,

the ivonh as distinct from

the sense).

Where
Where

the words quoted are the same as the

Hebrew

or

the Septuagint.
2.

the words are varied as to omission, position, or

addition.
3.

Where words
(n)

are changed
:

{b)
(c)

by a reading by an inference
in

number
person
:

(d)
(e)

in
in

mood

or tense.
citations

4.

Where

several

are

amalgamated (composite

quotations).
5.

Where
now

the quotations are

made from books other than

:

the Bible.

We
I.

will

consider these forms of Quotation in order

As TO THEIR

INTERNAL FORM,

i.e.,

the sense as distinct

from the words.

must be taken to note Some is said to be " lurittoi." what and what is some were spoken by the prophecies were written and never spoken Prophet and afterwards written down in his " prophecies " others were " spoken " and never written down at all, and when, therefore, a
In the consideration of Quotations, care said to be " spoken,''
;
;

written

quoted as having been "spokeii," v;e may or may not find it But when it is said in the Old Testament Scriptures. to have been " ui-itfcii," then we shall find it surely written down in
passage
is

down

the Scriptures of truth.

Surely there
(to rheethen), that

is

all

the difference in the world between to p;^ev

6 yeypaTrrai {ho gegraptai), that

which was spoken, and

luhich standeth written.

There

is

quotations are prophecies.

a further consideration which will help us when the Prophecy is the utterance of the Lord
is

Jehovah

He Who was and

b.

and

is

to come.

His words, therefore,

may

often have

past, present and. future reference.

all

Prophecy frequently has

crisis
it.

at the time of its utterance; (2)

;

three: (1) the reference to the events a subsequent reference to some great
fulfil

and

(3)

a final consummation, which shall

and exhaust

784

FIGURES OF SPEECH.

When
exhausts
it.

prophecy
is

is

said,

therefore,

to

be

" fulfilled,"

that

In other cases,

the quotation
reference.

general

where that final fulfilment is still future, "as it is written," or some such indefinite
of prophecy consists in this

The mistake made by most students

that they do not bear in

mind

this threefold aspect of

prophecy
xi.

but

take one

f>nrt,

and put

it

for the whole.

in

For example, with regard to the prophecy

;

Dan.
;

There was

but this neither a reference to Antiochus Epiphanes, now past waits for which the yet future fulfilled nor exhausted the prophecy
revelation of one

who

shall

fill

it

full

while there

may

be a historical
is

reference to the course of

of the

events between.
but
neither

Each

true as part
icliolc

general

fulfilment

contains

the

truth

embodied in the fulness of the prophetic record. An example of this may be seen in the very first recorded fulfilment of prophecy in the New Testament (Matt. i. 23 below). We there see how the same Holy Spirit who first inspired that prophecy afterwards Himself interprets and applies it.
1.

Wliere the sense originally intended by the Holy Spirit

is

preserved,

though the words

may

vary.

Matt.
forth a son,

i.

23.

" 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
;

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 xcords 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, In the days of Isaiah for no virgin ever conceived and bore a child. a certain woman, who was a virgin at the time when the prophecy was uttered, afterwards brought forth a son, whom they were told to name "Emmanuel"; and, before that child was old enough to
fulfilled

to refuse the evil and choose the good, the deliverance promised to King Aha/ was wrought for him. But this prophecy did not have its complete and proper fulfilment in the days of Ahaz, because a real virgin did not conceive and biing forth a real Emmanuel. This is not a prophecy, therefore, where the original sense is modified
;

know how

for

this

was the sense

in

which

it

was

originally

intended.

GNOME.

785

although there was a preHminary and partial fulfilment at the time.*

Matt,
Heb. and
the

ii

6.

Quoted from Mic. v

2(1).

The words
is

differ

from the

LXX,
xi.

but the sense originally intended

preserved.

Matt. words

lo. (Mark
is

differ

Quoted from Mai. iii. 1. Here i. 2, etc.). from the Heb. and the LXX, though the original

sense intended

preserved.

Matt.
from the

xii. 17,

etc. Quoted from

is

Isa. xlii. 1-4.

The words

differ

LXX,

but the original sense

preserved.

Matt.

xiii. 14, 15.

xxviii. 26, 27).

(Mark iv. 12. Luke viii. 10. John xii. 40. Acts Quoted from Isa. vi. 9, 10, agreeing with the LXX.
5.

Matt. xxi.
Zech.
ix. 9,

(John

xii.

14,

15).

Quoted from

Isa. Ixii.

11

and

agreeing with

LXX.
'

Matt. xxi. 16. " Have ye never read, Ps. viii. 2 (3), Out of the mouth of babes and sucklings thou hast perfected (or prepared)
praise,' "

which agrees with the LXX.

42.

Matt. xxi.
from Ps.

(Mark
i.

xii.

10.

Acts

iv.

11.1 Pet.

ii.

7).

Quoted
34,,

cxviii. 22,

23 (LXX).
xii.

Matt.
35.
1

xxii.

44. (Mark
13).

Cor. XV. 25. Heb.

36. Luke x.\. Quoted from Ps.

42, 43.
ex.
1

Acts

ii.

(LXX).

differ
is

Matt. xxvi. 31. Quoted from Zech. xiii. 7. both from the Heb. and the LXX, the sense
xix. 24).

Though the words

originally intended

preserved.

Matt, xxvii. 35. (John (LXX).

Quoted from Ps.

Isa. Ixi. 1, 2.

xxii.

18 (19)

Luke
both
preserved.

iv.

18,

21.

Quoted

from

The words

differ
is

from the

Heb. and

LXX, though
Zech.

the

original

intention

John xix. 37. Quoted from from the LXX, but the sense is the
Acts
Acts
differ
iii.

xii.

10.

The words

differ

same.
xviii.

22, 23.

Quoted from Deut.

ii.

15-19 (LXX).

xiii. 33.

Quoted from Ps.

(LXX).
ix.

Acts XV.

16,

17.

Quoted
LXX,

from

Amos

11,
is

12.

The words
differ

from the Heb. and LXX., though the sense

xiv. II.

preserved.

Rom.

Quoted from

Isa. xlv. 23.

The words
is

both

from the Heb. and the

but the original sense

Ps.
Ixi.x.

preserved.

Rom.

XV.

3. Quoted from
in

9 (10) (LXX).

See Number

Scripture (page 63) by the

same

autlioi'

and publisher.
D 2

786

FIGURES OF SPEECH.

Rom.
Eph.
sense
is

XV. 12.
iv.

Quoted

from

Isa. xi.
i^s.

1,

10

(LXX).

8. Oiiotcd from

Ixviii.

18 (19).

Here the

orij^inal

preserved, thouj>h the words differ hoth from the Heb. and the

LXX. Heb.
Heb.

i.

8,

g. Quoted from
and
vii. 17.

Ps. xlv.
cii.

6,

7 (7, 8), etc.

(26), etc.

(LXX).

i.

10-13. Quoted from Ps.

25

(LXX).

Heb. Heb.
differ

V. 6
X. 5,

Quoted from
is

Ps. ex. 4.

from the

6. Quoted from Ps. xi. 6-9 (LXX). Here the words Hebrew (see below pa^e 793), thou<^h the orij^inal
preserved.

intention and scope of the words

I

Pet.
2.

ii. 6.

Quoted
tJic

from

Isa. xxviii. 16

(LXX).
(juot(itio>t

]\'Iurc

orii^inol sense

is

modified in the

or referenee.

Matt. xii. 40. Where, in the reference to Jonah words are used with a new and different application.

i.

17

(ii.

1),

the

John iii. 14, 15, where the words respecting the brazen serpent, though not directly quoted, are modified in their new application.
bone of him shall not be broken." Quoted where we have the words, " Neither shall ye break a bone thereof." That "another Scripture saith " this, is perfectly true, It was said of the passover lamb, and it but not in the same sense. to Christ. (See I Cor. v. 7). applied modified and is here

John

xix. 36.
46,

"A

from Ex.

xii.

Eph.

V.

31,

32.

Where,
new

in

the reference to Gen.

ii.

23, 24. the

words are used

3.

witli a

application.
that

Where

the sense

is

'u'hich

was first

intended,

accommodated, being quite different front and the sense is aeconunodated by

analogy

to quite a different event or circunista)ice.

Hence

this

particular

form of

tlie

figure

is

called

ACCO.M

MOD AT 10.
Matt.
has " have
I

ii.

15.

agrees with the

called my son," which " Out (jf Lgypt have Hebrew of Hos. xi. 1, and not with the LXX, which
I

sent for his

ii.

{i.e.,

Israel's) children."

Matt.

17,

18.

From

Jer. xxxi. 15: but differs both

from the
is

Heb. and the

LXX

(xxxviii. 15).

The sense

of each

is

given, but

accomnKjdated to the new circumstances.

GNOME.
Matt.
viii.

787

17.

Quoted

from

Isa.

liii.

4,

but differing from the

is

LXX, and
dated
;

exactly answering to the Hebrew.

The sense

accommo-

whereas the Spirit in 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
for,

accommodates them

to other circumstances,
viii.

viz.,

to Christ's healing

people of their bodily sicknesses (xMatt.

16),

But

this only

shows

the wonderful fulness of the Divine words.

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 thej' are accommodated by The words are Christ, the Speaker, to the present circumstances. 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
Matt.
xiii. 35.
:

Christ used

so

they were

(see

Ps. Ixxviii.

1,

2),

though they were afterwards

written down.

The

actual words differ

is

both from the Heb. and the

LXX,

as

well as from the sense which

accommodated

to them.

Christ was making known concerning that Kingdom certain things which would happen on its rejection. These things were not the subject of Old Testament prophecy, but had been " kept secret," and
are therefore called " the mysteries of (or secrets concerning) the

kingdom."

Matt. XV.
Septuagint, but

8,

9.

Quoted

from
first

Isa.

xxix.

13,

according to the

accommodated

to different circumstances

from those

to which the words referred when

spoken.
fulfilled

Matt, xxvii.

g, 10.

"Then was

that which

was spoken

by Jeremiah the prophet, saying. And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of
Israel did value
;

And gave them

for the

potter's field, as the

Lord
words more

appointed me."
In the
differ so

margin the reference given

is

Zech.

xi. 12,

13: but the

it is

widely both from the Heb. and the Septuagint that

is

than doubtful whether this can be the passage which

filled.

said to be ful-

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

78S

FIGURES OF SPEECH.
1.

It

was

a mistake of

Matthew's memory.

This was Augustine's

opinion, followed

hy Alford,
probably

Jeremiah, and
2.

is

"The citation is not from quoted from memory and unprecisely."

who
says:
is

The
It

reading, " Jeremiah "

spurious.

(Rupert von Deutz and

(Origen

others).
3.

occurs

in

work of Jeremiah's which has been

lost.

and others).
4.
5. It

was

in

Jeremiah, but the Jews have expunged

in

it.

(Eusebius).

That, Because Jeremiah,

writings

the Talmud, and

some

MSS

com-

mences the
their

" latter " prophets, his

name

is

put for the whole body of

(Lightfoot,

which would include

Jeremiah.

Adam

Clark, Scrivener, and others).

Wordsworth boldly asserts that the mistake was purposely made; the name Jeremiah being substituted for Zechariah in order to
6.

teach us not to depend on the prophets

not the sources of Divine Truth.

who were merely channels and

Concerning this Alford says: " put it to any faithful Christian to say, whether of the two presents the greater obstacle to his faith, the above), or that given in Wordsworth's solution given above (see Xo.
1 1

note."
7.

tradition
spirit of

Others again think Matthew's mistake arose from the Jewish "' '' ("Zechariah had the ZecJmriaiit habiiissc spirititni jfcirDiicc

Jeremiah

").

Need we
1.

say, with regard to these seven, that

Is

improbable: inasmuch as he quotes Zechariah elsewhere

(xxi. 5, xxvi. 31).

2.
kiiul.
3.

Is

devoid of

MS.

authority, wiiich
it,

is

essential

in

a case of this

Origeii

and Eusebius suspect

is

but only conjecturally.

This, too,

only a conjecture.

4.
5.

So with

this.
is

This has more weight, but

unlikely and

unsatisfactory: so

evidently a make-shift.
(i.

We

admire Wc^i'dsworth's

faith

in

the accuracy of the Bible

:

more
7.

than Alford's free handling of the

Word

but

it

is,

after

all,

wild conjecture.

The same

is

the case with this.

Now
than
all

these are just the sort of explanations which do

more harm

the assaults of the enemies of the Bible.

But they serve to

GNOME.
prove the truth of inspiration,
all

789

in

that the Bible

still

stands

in spite of

the defences of
If
it

its

friends
it

be a quotation from Zechariah,

or by
coiiipositioii
it

can be so only by acconi-

DiodntioH,

(see below page 797,

"composite quotaderived from

tions

"), in

which case

combines four

different quotations:

(a)

"

They took the

price of

thirty pieces of silver,"

which

is

the narrative, with special reference to Zechariah

(b)
(c)

"The
"

him that was valued," also

sold.

after Zechariah.

Whom

they bought of the children of Israel " (A.V. marg.) as

After Gen. xxxvii.
:

Joseph was bought and

{d)

"

And gave them

for the potter's field," the narrative of the

text,

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 and the latter, like the former, has field was bought in each case Thus they treasured up a witness special reference to the future. against their own perfidy, while Jeremiah witnessed to the Lord's
;

faithfulness.

But
the

in reality, all

these so-called explanations are utterly beside

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
point,

wrestled with, and the text wrested.

There
at
all.

is

not a word about the prophecy being luritten in Jeremiah

pi]6^v {to rheethen) "

It

says to

that which

was

SPOKEN

"

but

these clever critics practically take the trouble to exchange these two

words, and put

two others o yeypaTTTat {lio gcgraptai), or i]v yey/oa/x/xe'vov which is luritten." And then, having made the assertion that it was written in Jeremiah, they have to show cause
in

{een gegrmniiienoii), " that

why

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. It says: " That which was

Surely
it

is

neither suspicion
it

maintain that
" spoken by

by Jeremiah the prophet." nor conjecture, nor "unprecise" to was thus " spoken." Who can prove that it was not
"

SPOKEN

Jeremiah ? True, Zechariah may have written down similar words, though not referring to the same circumstances but it ought never to have
;

790

FIGURES OF SPEECH.
xxvii. 9, 10

occurred to anyone to say that Matt,

what

is

'u-rittcn

by ZccUariali,

when

it

positively

states that

was quoted from it was

" spoken by jftnniinJi.''

Acts

xiii. 40, 41.

Quoted from

Hab.

i.

5,

according to the

but accommodated to another set of circumstances, and to the

rather than to the Chaldeans.

LXX. Romans

Rom.
to the

ix. 27, 28.

Quoted
Isa.

from

Isa. x. 22, 23,

nearly according

LXX.
ix. 29.

Rom. Rom.

Quoted
is

i.

9,

according to the

LXX.

X.

6-8.

Where

righteousness which

what the Scripture (or, rather, "the of faith) " saith " (Deut. xxx. 12-14) is accom-

modated to different circumstances LXX, and verse 7 differing from it.

I

verses 6 and
Isa. xxix. 14

8 agreeing witii the

Cor.

i.

19, 20.

Quoted
LXX,
as

from
well

and

xxxiii.

18,

and

differing

from

the

as

accommodated
happened
unto

to

t)ther

circumstances.

Cor. ensamples." our sins and

I

X.

6,

II.

"These

things

them

for

Where
7.

the events cited are used and accommodated to

infirmities.

Rev.

i.

An allusion to Zech.
An
allusion to Isa.

xii.

10.

Rev.
from the

i.

17.

xli.

and

xliv.

6,

but differing

LXX.

Rev. xi. 4. Quoted from Zech. iv. 14, differing both from the Heb. and the LXX, and accommodated to different circumstances.
II.

As

to their

HXTLKNAL
words arc from

form

(i.e.,

the words, as distinct from

the sense).
1.

W'lnrc

tin-

the Hebre'u', or from the Se/'tuns^iiit.

1
:

Matt. ii. 6. fiom .Mic. v. 2(1); Matt. ii. 15, from Hos. xi. Matt. xii. 18-21, from Isa. xlii. 1-4. These and other passages are from the Hebrew and not from the LX.X.

Luke
preserved.

iv. 18

quoted from the

LXX.
in

of Isa.

Ixi.

1,

2.

We

have
is

already instanced this as a citation

But wc repeat
Spirit of the

it

which the original sense here because the words are varied.
is

"The
the poor;

Lord (Heb., Adonai Jehovah)

upon me
to

because he (Heb., Jehovah) hath anointed

he hath sent
to

me

to preach the Gospel to

me

to heal

the broken-hearted,

preach

deliverance

the captives,

and recovering of sight to the bhnd."

GNOME.
Thus
far

791

The last sentence " the Hebrew Text " while But the two the last sentence in the Hebrew is not in the LXX. words in the Hebrew contain both senses. TIJ^B (paJikacIi) means simply to open. Spoken once of the ears (Isa. xlii. 20) and often of

we have

the words of the

LXX.

recovering of sight to the blind," not being in the

the eyes
xxvii.

(2

Kings

iv.

35;

vi.

17,

20;

xix.

16.

Dan.
xlii.

ix.

18.

Job

19.

Prov. xx. 13.

Jer.

xxxii.

19.

Isa.

7).

Hence the

first of the two words means to open the eyes of: and the other Thus, in reading, the sense of the first word means prison. 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. The the prisoners. Or, to open [their eyes, and open or release] " of " tJie doors eyelids that the were called explanation lies in the fact xvi. vi. Job cxxxii. 4. Prov. 4. 16, aphappayim) (Ps. (D";B^QI?, the eyes and to equally the eyes applies to term "to open" the Hence etc.).
;

prison doors.
2.

Where

the

words are varied by omission, addition, or transposition.

Matt. iv. 10 and Luke iv. 8. "Thou shalt worship the Lord thy God," from Deut. vi. 13 and x. 20; and then the Lord added His own Divine conclusion from this: " And Him only shalt thou serve."

The Heb. and

the xcorship of

the
;

LXX. have

" fear"

but the fear of

in

God includes
question (see

God

and as worship was the matter

Trpoo-KiTv/o-cts

Matt.
is

iv. 9),

the

cjiofSajdja-i]

(phobeetJieesee), thou shalt fear, of the

LXX.
shalt

changed by the Lord to

Matt.
iv. 15, 16,

(proskuneeseis),

thou

worship.

from

Isa. ix.

1,

(viii.

23;

ix.

1).

Here, the

quotation differs both from the

this
is

partly

Hebrew and from the LXX. an accommodation; because in Isaiah (LXX)

Gospel
it is

But
it

is

propJiecy, while in the

fnlfihncnt that
:

is in

question.

Matt.

v. 31,

from Deut.
It

exact quotation.

but here it is not given as an xxiv. 1 introduces the words by the simple formula: " It

hath been said," implying that those meaning on what the Law said.

who thus
1-4.

said,

put their

own

Matt.
from the
*

xii.

18-21, from Isa.

xlii.

LXX,

scarcely a word being the

same

Here, the Gospel differs till we come to the

See Ginsburg's Hebrew Bible, which gives two readings.

792
last

FIGURES OF SPEECH.
clause.
it

It

differs,

too,

because

recorels the act of " fulfilment,"

from the Hebrew in the last clause, and not merely the words
therefore take the form of a

of the prophecy.

The words,

Divine

comment

or re-statement.

Matt. xix. 5. " And they twain " (01 8vo, hoi 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.
xxii. 24.

From
From
is

Deut. xxv.

5, 6.

But here

it

is

the Sad-

ducees,

who do
xi.

not quote, but merely give the substance of the matter

under the loose formula " Moses said."

Rom.

3,

4.

Kings

xix. 10, 14, 18.

Here neither the

while the

Heb. nor the

LXX
9.
it

followed, but the facts are recorded;

destruction of the altars and the killing of the prophets are transposed.
I

Cor.

ii.

From
is

Isa. Ixiv. 4 (3).

It is

clear from this that the

formula, "

As

written,'' refers to the sense rather

than to the

and that the Divine Author, in repeating the words, sometimes varied them, as He does here; first, by transposing the hear'uvj; and the seeing ; 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 See verse 10. in contrast to some particular things which are revealed.
words
;

From Isa. xxviii. 11, 12. Here the quotation differs I Cor. xiv. 21. both from the Heb. and the LXX and is accommodated to the new circumstances by the omission of the middle passage, which was not
:

relevant.

From Isa. xi. (v8. Here the words are not I Pet. i. 24, 25. Isa. xl. is referred to; and introduced by any formula as a quotation. and, therefore, certain words are used again by the same Author
:

some are
purpose
'.\.

omitted
hand.

as

not being relevant,

or

necessary

for

the

in

Wliere the u-ords are chiin<ged by a

readiiii^,

or an inference

or in number, person, mood, or tense.

We
them

all

constantly thus quote the Scriptures: and,

in

adapting

by application to

some

special circumstance,

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

perwjn, etc.

GXOME.
It is

793

no

less authoritative, as Scripture,

nor does

it

alter the

word

of God.
(a)

By

a different reading.

Heb.

X.

(7).

"

body hast thou prepared me."

differ

These words are like the LXX of Psalm xl. 6 (xxxix. 6), and from the Hebrew, which is, " Mine ears hast thou opened."

But
written "

this
;

is

not given as a quotation.

it

It

does not say, " as

"

it

is

when he coiiieth into the icorld.'" What he then said in the accomplishment of a prophecy must certainly differ from the form in which the event was foretold and written centuries before.
but
gives the words which

" he saith,"

What we

have here

is
;

page 786) of a prophecy

an adaptation or accommodation (see above and the words are changed to make it suit

the actual fulfilment of the prophecy.

It

consists of four lines arranged alternately

a
I

" Sacrifice

and offering thou didst not desire

b
a
I

Mine ears hast thou opened

offering

Burnt
h
\

and
I,

sin offering hast

I

thou not required

Then
in

said

Lo,

come ...

to do thy will,
;

O my

God."

Here
obedience.

a and a

we have

sacrifices

while in b and b

we have

This

is

another statement of the truth

"
I

in

Sam.

xv.

22

To obey
b
I

Is better

than

sacrifice,

a
I

And
b
I

to hearken

Than the

fat of

rams."

Here, again,
that
is

exactly

we have obedience and sacrifice set in contrast. And what we have in Heb. x. 5, except that the obedience is
symbol
1.

differently expressed.

In Ps. xl 6, the
in

is

the opening or boring of the ears, which

xlviii.
;

is

harmony with
;

Isa.

5;

8;

and an allusion to Ex.

is in

xix. 5*,

xxi. 5, 6
1

Sam

XV.

and Deut. xv. 16, 17 22 and Jer. vii. 22.

Heb.
to
x.

while the contrast

harmony with
to perform

The boring

of the ears signifies the

voluntary acceptance of bond-service,

it.

and the promise

But

in

we have
will of

not the promise (as in Ps.

xl. 6),

but the

actual performance, and therefore the words are changed by the

One
" in

who came

do that

God.

Surely

He had

the right to change

them, and to state as a

fact, "

body hast thou prepared

me

794

FIGURES OF SPEECH.
to obey,
is

and by that perfect obedience unto death to do that The "great dehght " (1 Sam. xv. 22) of the Father is expressed in Matt. iii. 17, as well as foretold in
w
hicli

which

"better than sacrifice."

Isa. xlii.

1.

Heb.

xi.

21.

This

is

not a quotation; but, as

it is

generally
31,

treated as such, and as being in'discrepancy with Gen.

refer the reader to Hysteresis (q.v.).

xlvii.

we

(h)

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 forth unto me that is to be ruler in Israel."
:

In Matt. ii. 6 we have "land of Judah'' instead of Ephrathah, which was its ancient name (see Gen. xxxv, 16, 19 xlviii. 7), as being better understood by Herod. Instead of the positive "art little," we have the negative, "art in no wise least," because, though little in the time of Micah, yet now, after the birth of the Messiah (Matt, i.), it could no longer be so called, in view of the event which had given the city true greatness.
:

Instead of "thousands," we have the Metonymy (^.r.), properly translated " princes," because Messiah was the Prince of princes.

Instead

of

margin

/is'tv/).

"be ruler," we have "be shepherd of" (A.V. rule, This explanation brings in the next verse but one in

and shall feed.") 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 " for," and the fact is added in the words, " my people."
("

Micah

He

shall stand

Finally,

the

Acts
and

vii. 43.

Here
v.

the citation differs both

;

from the Hebrew

LXX

(Amos

23-27) in words
to.

but, by Divine inference other

facts

and truths are referred

Instead of using the
equivalent, "

Greek

Hebrew name Remphan," is used.'''

is

"

Chiun,"

in

Amos

v. 2(S,

the

Instead of saying " the figures which ye

object for

made

for yourselves," the

which they were made

given by

Him, who knew

:

their

"

Ju^i as Ethiopia" is used for the Hebrew "Koosh"" "Egypt" Mizraim "; " Syria " and " .Mcsopotania " for the Hebrew " Anoii.'^

for

GNOME.
hearts

795

" figures which

But
this is

ye

made

to worship them," thus bringing out

and emphasising their idolatry.

Instead of saying " beyond Damascus," Stephen says: "beyond

Babylon."
assert.

no

" scribal error,"

or" inadvertence," as critics

Even the stoutest defenders

of verbal inspiration read both

Amos
and

and Acts, as though they both " referred to the Babylonian do not appear to notice that it says " beyond " Babylon.

exile,"

The fact is that it is "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 See will go captive. Damascus " or, beyond where Damascus
:
;

Amos
the

i.

5.

In other words, in the

Old Testament the Holy Spirit alludes

in

to

country,

and

refers to Assyria, 3.nd says

"beyond Damascus";
the past history.
farther
Israel

while speaking by Stephen,

alludes to
for
"

the light of

all

He

was removed while Judah was taken away to Babylon,

the
fact that Israel
"
it.

than Judah,

was removed

beyond

Rom.
Israel

the sand of the sea " (so

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 be as the sand of the sea," etc.
ix. 27.

"

same people are mentioned

in

other words.
"

Rom.
it

ix.

29

is

referred to as a difference in reading.

left

Except
i.

the Lord of Sabaoth had

is

us a seed"

{(nvkpjxa, sperina).

In Isa.

"

Except the Lord of hosts had

left

unto us a remnant

("T"'"'^,

sareed),
differ.

but sareed means the same thing exactly, though the words The seed that is left will form the remnant, and the " remnant"
will consist of
ix.

that

is left

the " seed."

believeth

Rom.
haste."

33.

" Whosoever

on

him

shall

not

be

ashamed." This,

in Isa. xxviii. 16, is "

He

that believeth shall not

make

The Hebrew
for

(QJ^n, chusli),

means
33
is

to flee, flee aivay,

hence, of the

feelings, to be excited.

Rom.

ix.

the Divine inference from this,

he

who

really believes has

but can patiently wait for

promises.

Hence, he

will

no need for fleeing or for excitement and expect the fulfilment of the Divine have no ground for that shame which

causes others to run away.

796

FIGURES OF SPEECH.
Eph.
iv.
8.

This
of Ps.

is

difference of reading.
F^ut the

The Enghsh
Ixviii.

supposed to be a case where there is a is: "and gave gifts unto men."
18(19)
is
:

Hebrew
the

"

Thou

hast received gifts for

men."
In

Psalm we have the prophecy "that Jah Elohim might

"; while in the Epistle

dwell

among them

gifts received

being "actually" given, and the Lord

we have the fulfilment God dwelling

But apart from
this
it

in

the

in

the

midst of His People by the Holy Spirit.

to be noted that the

ought

sense of
received.
xxvii.
ii.

first r^c^/i'/o'

Hence
xlii.

it

(lakacJi has the double and beautiful and then giving: i.e., receive and give what is See Gen. xviii. 5 is often rendered "to fetch."
\

Hebrew npS

13;

16.

Ex. xxvii. 20 "bring." Lev. xxiv. 2 "bring." 2 Kings

the Psalm

20 " bring."

We
it
:

ought, however, to note that

:

in

(baddani) with the article

i.e.,

in

the

man.
xiii.

So
"
:

that
i.e.,

"Thou didst man " (compare

receive gifts in
.Matt,
xxviii.

human nature
John

we have DINQ we may render as "the Son of

did give gifts to

18.

3).

He

men.
(t)

In

number.
tempt the Lord thy God."
If

Matt.
Deut.
all in
vi.

iv. 7.
it

"Thou
"

shalt not

In

16

is:

Ye

shall not tempt."

it

the

command

is

given to

general, then surely

it

applies to each individual in particular:

and so the Lord applied

in reply to

the Tempter.

Rom',

iv. 7.
1

" Blessed
in

In Ps. xxxii.

it is

are they whose iniquities are forgiven." the singular number: " Blessed is he," etc.
It is

But
imputed

this

is

not a direct quotation.

introduced by the words:

" David also describeth the blessedness of the

man unto whom God

Blessed
are they

righteousness

without works

[saying]

whose
the

iniquities are forgiven,

man
But
2.

to
in

whom
the

and whose sins are covered. will Lord not impute sin." the
the word "

Blessed

is

Hebrew
1

man

"

(07*?) '^oes not occur until

verse

In verse
:

it

is literally "

the happinesses of the forgiven

of transgression

the covered of sin."

And

this singular

may

be used

of a forgiven People collectively, and be Divinely expanded according to

its

sense

" Blessed are they."

In both places the plural is

meant, the singular being put

((/.v.).

for

it

in

the former case only by Synecdoche

Rom.

X. 15.

" How beautiful are

the feet of

them that preach

the Gospel of peace."

GNOME.

797

In Isa. lii. 7 the Heb. is "the feet of him," the singular being put by Synecdoche for the plural, just as "the feet" are put (the part for the whole) for the person who preaches.
{(1)

In person.

Examples of

this

may
is

be found under Heterosis of Person.

See

above, where one person

put for another.

In

(e)

mood and

tense.

Examples
above.

of this

may

be found under Heterosis of the Verb.

See
the

One

illustration
vi.

may

be given

in

Matt.

xiii.

14,

15,

where

(in

quotation of Isa,
iniperdtii'c,

10) the indicative

mood

is

put by Heterosis for the

4.

]VJiere

several citations are

amalgamated.

Composite quotations.

different passages

Sometimes a number of separate sentences are drawn from and presented as one connected passage.

This is a common use practised generally in all literature. Dr. Franklin Johnson gives some interesting examples from various
authors.
Plato, in his Ion
(p.

538), quotes
first

together by Plato himself, the

second, line 630,
col. 629.

two lines from Homer pieced from Iliad xi., line 638 and the
;

Xenophon (Memorabilia,
198 sqq.
Lucian,

bk.

I.,

ch. 2, sec. 58) quotes connectedly

as one passage, two passages from

Homer

(Iliad

ii.,

188 sqq. and

Homer.
different

in his Charon (sec. 22), runs five lines together from But Jacobitz + shows that they are brought together from passages :/:;.. Iliad ix. 319, 320, and Odyssey x. 521; xi.
:

539.

Plutarch,
lines of

in his treatise

on Progress
viz.,
II.,

in

Virtue, treats
vi.

two separate

Homer

as a single sentence,

Odyssey

187 and xxiv. 402.

Cicero, in

De

Oratore, book
in

sec. 80,

quotes from the Audria of

Terence, making up
129.
*

two

lines parts of

Terence's lines 117, 128 and

The Quotations of
p. 39.

the

New

Testament from the Old considered in the light of

general literature, pp. 92-102.

t Lucian

i.,

798

FIGURES OF SPEECH.
Philo, in his treatise,

Who

is

the

heir of divine things? sec. 5,

viz.,

quotes, as one address of Moses, parts of two,

Num.

xi.

13 and 22,

but both refer to the

In
xviii.

same matter.
he runs together parts of Gen.

the

same

treatise (sec. 46)

and xvii. 19. Conybeare and Howson (Life and Epistles of St. Paul, vol. I., p. 54) Ixviii. 27 (28) cxxii. 5, 2, quote, as one passage, parts of Ps. cxxii. 4 And these are not accompanied by any refer6, 7; and Ixviii. 35 (36).
14
; ;

ences or explanation.
Ruskin,
in

his
I

Modern Painters,
!

vol.

V.,

p.

146, quotes as
all

one

passage

"

How

love thy law

It is

my

meditation

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).
All

these composite quotations are

made up

of sentences that

relate

to the

same

subject.

And

this

is

always true of those which

in

we

find in the Scriptures.

Not so when man quotes the Scriptures

he thus strings texts together
it is

this

manner.
;

When

a very different matter

and, though

sometimes harmless,
be deprecated.

it is

often dangerous, and

By

a system, which

may

is a practice greatly to be called text-garbling, he is

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 This is a flagrant example, but less likely to harm than many of Me." 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

own

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
being
is

a composite quotation, the

first

sentence,
latter

*'

Tell

ye," etc.,

taken
ix. 9.

from

Isa.

Ixii.

11,

and

the

contracted

from

Zech.

In

Matt. xxi. 13 (Mark

:

xi.

17,

and Luke

xix.

46),

the

Lord

exclaimed

*'

It is

written.
it

but ye have

made

house shall be called the house of prayer The first half of this is from a den of thieves."

My

GNOME.
Isa. Ivi. 7,

799

and the second

slightly altered

from Jer.
is

vii. 11,

In both
;

passages (which agree with the LXX) the subject the Temple, and the right use of it.

the same

viz.,

Mark
Luke
Acts

i.

2,

3.

"As

it

is

written in the prophets, Behold," etc.

iii.

The prophets quoted

i.

are Mai.

1,

and
(iii.

Isa. xl. 3.

16, 17 is

from Mai,

iv. 5,

23, 24)

and

iii.

1.

i.

20

is

both from the Heb. and the

made up from Ps. LXX.

is

Ixix.

25 (26), and

cix. 8,

and

differs

Rom.
two

iii,

10-18
all

a long quotation

passages, which

refer to the

same

subject.
;

made up of the following They are composed of

and the particular verses 10-12 are taken from and liii. 2, 3 (3, 4), which speak generally of the universality. of sin while the second kind, verses 13-18, taken from 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 j?et 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
classes, the general
vii.

Ecc,

20.

Ps. xiv.

2,

'*

languages.
It

should be noted that

in

these cases the reasoning

;

is

always
is

correctly from the general to the particular

and

not, as
:

is

so often
false

the case with man, from the particular to the general

in logic

which

and

fatal as to the

argument,
Isa. xxviii.

Rom. ix. 33 is made up from both from the Heb. and the LXX.

16 and

viii.

14.

Varied

Rom. Rom.

xi.

is

made up from

Isa. xxix.

10 and Deut. xxix. 4.

lix.

xi.

26, 27 is

made up from

Isa.

20, 21

and

xxvii. 9,

and agreeing with the LXX.

1 Cor. XV. 54, 55 is made up from Isa. xxv. and varied both from the Heb. ancf the LXX.

8,

and Hos.

xiii.

14,

xxxvii. 27,

Cor. vi. 16 is made up from Lev. and is varied from the LXX.
iii.

xxvi.

11,

12 and Ezek.

Gal.

is

made up from Gen.

20
is

xii.

3 and

xviii. 18.

Heb.
I

ix. 19,
ii.

made up from Ex.

xxiv. 6, 7, 8,

and Num.

xix, 6.

Pet. 7 is made up from Ps. cxviii. 22 and Isa. viii. 14. Objectors have made a difficulty of these composite quotations,
as though the

Holy

Spirit, the

Word, may not

repeat, vary, or

Author of the words as well as of the combine His words in any way He

80<)

FIGURES OF SPEECH.
:

pleases

and as though
in all

He were
ages.

to be denied the rij^ht claimed

and

practised by writers

from seeing a difficulty in this, we may learn many important these variations, which are nothing less than Divine from lessons Comments on the Divine Word by the Divine Author.

So

far

5.

When

(juotatious arc

from secular
the Bihle.

icorks, or hooks other than

writings,
it

Sometimes the Holy Spirit quotes words from secular and human and either thus endorses the truth of the statement, or uses

against those

who

believed
"

it

and accepted

it

as truth.

Not
really so.
(2

all,

however, that are generally considered as quotations are

:

For example
8) is said to
vii.

As Jannes and Jambres withstood Moses"

Tim.

iii.

be a quotation from the

Uzziel upon Ex.

11.

But the Holy

dently, as a fact, quite apart from the believe the

Targum of Jonathan ben may give this indepenTargum altogetlier while many
Spirit
;

Targum

to be of a later date.

So, too, the prophecy of Enoch in Jude 14, 15 the foundation on which the so-called " Book of

may

just as well be
"

Enoch

was

after-

wards made
14,

up, as a quotation

prefer to believe that

made from that the book of Enoch was

as the
starting

book.

We

certainly

originated from Jude

15;

and, taking this

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.

We
"

will give

them

all.

The
being

first is

Acts
;

xvii.

28.

For

in

iiim

we

live,

as certain also of your

'

own

poets have said,

and mo\e, and have our For we are also his

'

ojjspriu!^

This is an 7'V exact quotation from .\katis, a native of Tarsus; who, being a poet,
(''''"''

*""'

yi'<)s' iiTjikv,

ton <^ar kai '^ciios esnten)."

had been requested by Anticonls (jonatas, son of Dj-:mktrii.'s, and King of Macedonia (273-239 m.c), to put into poetry an astronomical work of Eldoxls (an astronomer of Cnidus. 403This he did about 270 u.c. and 350 H.c), called Phainomeiia. he called his work Diosenieia {i.e., the Divine sii^nis), being a description and explanation of the signs of the Zodiac, and the Constellations, as

GNOME.
the Greeks then understood, or rather misunderstood, them."^'

801

The

poem opens with

occur
in

praise of

God

(Zens or Jupiter), and these words

the
"

fifth

hne :
strain
;

He whom mankind Zeus all public ways, and full the sea, All haunts of men, are full 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.
From Zeus we lead the Ne'er leave unhymned
;
;

of

Similar words,

a-ov

yap ykvos
in

ecriikv (ek

sou gar gcnos csmen) are

in

used by Kleanthes (Hyiiiu

Troas about 300

In Acts
-xvii.

b.c.

Also

in

at Assos The Golden Verses of Pythagoras.

jfov.
5),

who was born

28, the

word

" poets," being in the plural,

in

may

refer

to both of them, while the article

both cases refers to Zeus, or

was believed by the Greeks, For it could never be that Zeus is reallj- Jehovah, or that Jehovah is the " father " of everyone. The "universal fatherhood of God" the Devil's lie was " 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.
of the quotation

The statement

and

it is

used here as an argnineutuin ad honiinein.

to be called the sons of

I

God

"

(John

i.

12).

Cor.

XV.

"Evil 33.
)(p-i]ad'

communications

(or

companionships)
eetliee
cJireestli'

corrupt good manners."

(fiOeLpovcTLv
))0i]

ojxtXiat

Ku.Kai {phtlieironsin
in this

Itoiniliai kakai).

The words occur

form, according to Jerome,!

in

the Thais of Menander.

it

quoted

from Euripides.

Dr. Burton thinks Menander may have Meyer quotes Plato (Rep. viii. 550b).

common
said,
evil
'

These various opinions show that the words were current as a place quotation (Parosmia, q.v.), and are quoted as such here.
Tit.
i.

12.

"

One

of themselves, even

a prophet of their own,

'

The Cretians

are alway liars, evil beasts, slow bellies

(i.e.,

liars,

This involves another figure called Oxymoron (q.v.). Jerome^ says that the poet was Epimenides, and that the words occur in his work called de Oraculis (i.e., of Oracles) whence he is called a " prophet,' either by way of irony, or because of
wild-beasts, gluttons, lazy).
*
t

See The Witness of

the Stars,

by the same author and publisher.

In his Epistle to the Orator

Magnus.
E 2

Com.

in loco.

S02

FIGURES OF SPEECH.
title

the

of his work.
in

Callimachus
to Jupiter,
in
It

(a poet of

Cyrene) makes use of

tliese

words

hymn

and

satirizes the

boast that Jupiter was buried course) that Jove was immortal.

Crete, whereas

Cretans for their he maintains (of

was from

this that

Ovid said

Nee

fingunt omnia Crctes

(The Cretans do not always lie*). The origin of all this was that the Cretans had a certain sepulchre with this epitaph " Here lies one whom they call Jupiter.
'
' :

Because of this, the " Poet " charges them with a lie, saying "the Cretans are alway liars, evil beasts, slow-bellies; therefore (O Jupiter) they have built a Sepulchre for you. But thou hast not died,
.

thou always livest," etc. 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

But

all this

reasoning
is

is
!

set at rest
"

by the Holy Ghost,

who

says

" This testimony

In

true

Acts

xvii. 22, 23,

we have

not, indeed, a quotation, but a refer-

ence to a matter on which contemporary and later writers give confirmatory and interesting evidence. " I perceive that in all things ye are
unusually religious.
objects of worship,

For, as
1

passed by and carefully observed your

;

an altar also with this inscription Whom therefore, 'Ayvojo-Tw d(.M (Agiiostd tlieo) to an unknown God.'' him I make known you." reverence, to not knowing, ye
found
* ;

Jeromet 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 altars dedicated to unknown Gods," and that " Pausanias in h\s Attics, speaks of The Altars of Unknown Gods, which altars were the invention For, when Attica was visited with a of Epimenides, the Cretan. sore plague, they consulted the Delphian Oracle, whose answer was reported to be That they must offer sacrifices, but named not the
|

god^to

whom

they should be offered.

Epimenides,

who was then

at

Athens,

commanded^

that they should send the beasts intended for the

298.

*'

See Ovid, A. iii. 10, 19. Ellicott refers to Ovid, de A. quamvis sit mendax, Crcta negarc potest." t :

A.,

i.

This says

Epist.

ad

Magnum

Oratorem

Koitiauniii.

WA.

ill.

(Jpcrum,

f.

I4S.

He

Civit, Dei.

Book

VII.. cap. 17.

'

Hence

called 'a projilict

in Tit.

i.

12.

Sec The

Man

0/ God, by

tlic

same

author and publisher.

GNOME.
sacrifice

803

through the

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.

unknown

god, in order to pacify his

From
ii.

that time, therefore, to the time of Diogenes Laertius

these altars were visited.*

Col.

21.

" Touch not

taste not

handle not."

These ordin-

men were probably prescribed in these words, and are referred to as well known. We know them also to-day for man is the same, and human nature is not changed.
ances of
;

For further information on

this

subject,

see Sixtus Senensis, book

I.,

2,

Biblioth Tit. Arcc Athcncnsis Iiiscriptio.

biliiim, p. 4, v. 20, etc.

Also Wolfius, Vol.

Lectiomiiit Meiiiora-

AMPHIBOLOGIA
A Word
Ai)i-phib-o-log
(holos),
(I

or,

DOUBLE MEANING.

or Plirasc susceptible of tico Iiitirprctatioiis.

from the Greek u/x(/)/ (anit'Iii), oit both sides, ftoXos and Aciyos' {lo<((is),a 'u'ord ; hence d/mc/n/^oAoym is a word It is not synonymous or phrase susceptible of two interpretations. with what we speak of as ambiguous; which means that which is
-i-a,
thro'ii.',

uncertain or equivocal.

statement which

is

amphibological

has two meanings, both

has two meanings There are several such statements in Scripture, and indeed all prophecies are more or less of this character. They are the words of Jehovah, who was, and is, and is to come; hence His words have a fulness of reference and meaning which 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. Hence the Futurist and cation to the time between these two limits.
of which

are absolutely true.

(An

eijiiivocdtioii

also, but only

one of them

is

true.)

Pra'terist interpretations are both true, in so far as they

are each a
is

part of the truth.

But they are each wrong when the one

is

put for

the (jther, and a part

put for the whole.

Aiiipliibologia is furnished in

beautiful

example of

2 Kings V. i8. Naaman, who wished

he went with his

in peace." This was Elisha's answer to know whether the Loud would pardon if, when master, the king of Syria into the temple of Rimmon,

"Go
to

he bowed himself there.

answer was an Aniphibologia : " Go in peace." If he had you may bow," that would have been to sanction idolatry. And if he had said, '* No you must not bow," that would have been to put .\aaman's conscience under a yoke of bondage to Elisha.
Elisha's
said, "

Yes

Ezek.

xii.

13.

The

term Ampltibologia, however, refers more

especially to a prophecy like that concerning Zedekiah, king of Judab,

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 theie." This prophecy, by itself, is almost in the form of an .liiiigiiut {(/.v ) for it is capable of two interpretations, both of which are true. The other
:

is in

tier,

xxxiv. 3:

"Thine eyes

shall Itehold

the eyes of the king of

AMPHIBOLOGIA.

805

Babylon, and he shall speak with thee mouth to mouth, and thou shalt

go to Babylon."
Zedekiah,
in

his

unbelief and perverseness, determined

not to

believe either of these prophecies, because he could not understand them. So Josephus tells us. Yet both were perfectly true, as the
fulfilment proved.

Zedekiah had his eyes put out by the king of Babylon at Riblah He spoke to the king of 7. Jer. xxxix. 7; lii. 11). (2 Babylon, and saw him and he was afterwards taken to Babylon, but
Kings XXV.
;

did not see

it,

though he died there (Ezek.

xvii. 16).
I

"What I have written have written." Pilate 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 would not. The history seems to imply that he did afterwards either For alter it or permit it to be altered.
John
xix. 22.
said this to
;

(1) The inscription in John xix. 19 was written (probably and put on the cross before it left Pilate's presence. (2)

in

Latin)

The

inscription in

Matt, xxvii. 37 was written probably

in

Hebrew, and placed over his head, not by the soldiers who nailed him This to the cross, but by the persons, " they," who crucified him. was not so placed until after the garments had been divided, and the soldiers had " sat down to watch him there."

Luke xxiii. 38 appears to have been of Hebrew being put last, whereas in Pilate's (John) It was not seen till near the sixth hour, and was the Lati7i was last). apparently the cause of the reviling which followed, "Jesus" being omitted from 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 Hebrew. It is impossible for us, now, to know what discussion went on All that we know is, from John xix., that the Jews during the day.
(3)

The

inscription in

Hebrew

origin (the

earnestly desired to have

refuse at the time.
tinued,

it

altered,
it

and that Pilate did not decidedly

probable that the discussions con-

So that

is

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 put up. various translations that were so From these considerations we would suggest that the difficulty felt as to the variations in the wording of the inscriptions may be
:

j<06

FIGURES OF SPEECH.
easily

removed more

and

satisfactorily by helicvinj^ that

there were
the day,

at least three inscriptions

put up at different times

differed

duriiij*

and that these, being changed,

from each other.

is

If this

be not
to

the explanation then another series of difficulties

the sequence of the events recorded
in

created

as
in

the different gospels.

Our
things

present suggestion meets both sets of dilTiculties at once.

xvii. 22
is

Acts
I

another example.

"

Ve men

of Athens,

all

perceive

that

ye are very religious."

(See

R.\'.

margin,

soniiu'lKit nlii^/oiis).

This has two interpretations: for they were truly very "religious," and yet Unew nothing of true Christianity.

We
To

thus learn that Christianity

say that a person

is

religion

but

religic^n

is

not

necessarily Christianity.
is

religi<jus tells

us nothing

for he

may
is

be a
" in

Buddhist, a

Mahommedan,
;

a
it

Roman

Catholic, or a votary

of any

other religious system

but

does not follow that such an one

Christ," and therefore a Christian.

EIRONEIA
TJie

or,

IRONY.
its

Expression of Tlioiight

in a

form

that naturally conveys

opposite.

I'-ron-y.

Greek, dpwvda

(cironcia), dissinmlation.
etpeiv (eirein), to

Hence, a dissembling,

especially in speech,

from

speak.

The

figure

is

so called

when

the speaker intends to convey a sense

contrary to the strict signification of the words employed: not with

the intention of concealing his real
of adding greater force to
figure in Scripture.
it.

meaning, but for the

purpose

There are not many examples of this Irony has too much of contempt in it to suit the

which is rather the spirit of the Scriptures. And, moreover. Irony in the Scriptures is generallj'^ connected with serious words which make its use perfectly patent and clear.
pity

There are three classes of Irony

1.

from
dvTi
(anti),

ANTIPHRASIS,
and
(f^pdcns

an-tiph -rasis,

against

or

opposite,
to speak).

(phrasis), a
is

way of speaking (from

cf^pd^eiv,

phrazein,

This name

or a single expression. court of vengeance.'"

2.

given to Irony when it consists of one word As when "a court of justice" is called "a

PERMUTATIO
SARCASMOS,

or permutation,

when the Irony

Greek,

consists of

phrases, and sentences, or longer expressions.

3.

sar-cas'-mos.
to

crapKaG-jxos

(Latin,
;

sarcas)nos),

from a-apKa^M (sarkazo),

tear flesh

as dogs
;

do

hence,

a rending or tearing or wounding with cutting words

is

sarcasm.

Irony

so called

when

it is

used as a taunt or

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.

Divine Irony,

II.

Human
in

Irony.

HI.

Peirastic

Where the speaker is Divine. Where the speaker is a human being. Irony. Where the words are not spoken ironically
:

the ordinary sense, but peirastically

i.e.,

by way of

trying or testing
lY.

Simulated Irony.
Deceptive Irony.
critical,

(PEIRASTIKOS). Where the words are

used by

man

in

dissimulation or hypocrisy.

V.

W'here the words are not only hypo-

but false and deceptive.

808

FIGURES OF SPEECH.
I.

Divine Irony:
the speaker
is

Where

Divine.

Gen. iii. 22. "And the Lord God said: become as one of us, to know good and evil."

Behold the man

is

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.
their rock in
sacrifices,

37.

" And

he shall say

Where

are their gods,

of their
rise

whom

they trusted,

Which

did eat the fat

let

and drank the wine of their drink-offerings? up and help you, and be your protection."
This
is

them

Divine Sarcasm

for their

gods were no rock or defence,

neither did they accept offerings or give help.

chosen

and cry unto the gods which ye have you in the time of your tribulation." This was Divine Sarcasm, for those gods could neither hear nor deliver.

Judges
;

X.

14.

"Go

let

them

deliver

Job
knowest

xxxviii.
?

4.

"

Where wast thou when

"

laid

the foundations

of the earth
?

"

Verse

5.

Who

hath

laid the

or

who hath

stretched the line

measures thereof, if thou upon it ? " So throughout

this chapter.

This
weight,

is

the Divine
tell

Sarcasm on

all

scientists
its

who
and

profess to underits

stand and

us

all

about the earth,

size,

shape, and

its

etc., etc.

Considering the various changes which have taken place during

the centuries
in

what

is

called " science,"

it is

we may

well

lay

this

question to heart, emphasised as

by being Divine Irony, This

is

Ps.

Ix.

8 (lo).

" Philistia triumph thou over me."

is

said

ironically; for the truth

Philistia will
1

put literally

in

Ps.

cviii.

9 (10):

"Over
9
(5).

triumph."
9
is

See margin and compare E.xodus

viii.

Ecc.
so regard
all

xi.
it.

generally considered to be Irony, but

we can hardly
:

It is

almost too solemn to be Irony.

that for
all

It

says
will

Do

it

do

this

" but

know thou
''

these things

God

bring thee

into judgment,"

Isa.

ii.

ID.

Knter into the rock, and hide thee

for the glory of his majesty."

in

tlie
is

dust, for

fear of the

Lord and

This

Irony

to

show that neither rocks nor any other shelter can save man from the judgments in "the day of the Lord."

IRONY.
Isa. viii. g, lo.
to naught.

809

This Irony
"

is

meant
in

to emphasise the fact that,

it

however much men may

Isa. xvii.
I

unite together against God,

will all

come

These are the words of God

3.

the

srael "

of Israel

They shall be as the glory of the children of Damascus and Syria shall fade as the glory had passed away. The word "glory " is thus marked by Aiitii.e.,

mouth

of the prophet.

the glory of

phrasis to point us to that which had been lost, and the height from

which

Israel

had

fallen.
is

Isa. xxi. 5.

This
I.

preparation for defence would not prevent the ultimate cry

is fallen, is

God'smessageto Babylon: to show that all her " Babylon

:

fallen."

Isa. xxix.
city for

"Woe
!

See verses
"

6-9.
{i.e.,

to Ariel, to Ariel

where David dwelt

is

This glorious
in

title is

the lion of God), th^ put by Metonymy (q.v.)

Jerusalem: and,

used here

order to emphasise, by Irony, the

its

depth to which the City had fallen from the height of

Isa.
for light
1.

past glory.

II.

This

is

Divine Irony to show the vanity of striving

It
is

and happiness apart from God.

a solemn warning

for all those to-day

who

are

seeking to bring about a

millennium

without Christ.
Isa. Ivii. 12. " I will declare thy righteousness and thy works." These words were addressed, by sarcasm, to an apostate and wicked People. The word "righteousness," by A ntiplirasis, msivks 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.
thee."
in

Ivii. 13.

"When

thou

criest,

let

thy companies

deliver

To show
vii. 21.

that the abundance of riches or people cannot deliver

the day of trouble.

Jer.
Israel
:

"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 Iro)iy is clear from what follows. They were the sacrifices of hypocrites which Jehovah would not accept.
Jer. xi. 15.

" What

hath

my
is

beloved to do

in

mine house
in

"

What
word
in

follows clearly
" beloved."

shows what

meant by the Antiphrasis

the

" Go up to Lebanon, and cry and lift up thy voice Bashan, and cry from the passages." This is Irony, or Sarcasm, addressed to the family of Jehoiakim, who looked to Egypt for help

Jer. xxii. 20.

against the king of Babylon

but 2 Kings xxiv. 7

tells
;

us that " the

for the king

king of Egypt

came not again any more out

of his land

SIO

FIGURES OF SPEECH.

of Babylon had taken from the river of Egypt unto the river Euphrates
It was no use, therefore, Jehoiakim to go up to the passes of Lebanon or Bashan and cry out for those who before had helped.

all

that pertained to the king of Egypt."

for

Jer. xlvi.

g.

The

words of God to Egypt.

Shown

to be Irony

by verse 10.
Jer. xlvi. ii.

" Go

up into Gilcad, and take balm,

virgin, the

daughter of Egypt."
be cured."
Jer.
so
li.

This is shown to be Inviv by the words that follow: "In vain shalt thou use many medicines; for thou shalt not

8.

" Howl
be

for her

be she

may

healed."

destruction, and not healing,

(Babylon) take balm for her But the context shows that that awaited her. So verse 11.
;

pain,
it

if

was

Lam.
This
is

iv. 21.
;

Inniy
is,

for

simply

that,

" Rejoice and be glad, O daughter of Edom," etc. The meaning judgment is announced in verse 22. however much Edom might rejoice, the punishment of

her iniquity should be accomplished.

Ezek.

iii.

24." Go, shut

find

thyself within thine house."

But the

25th verse shows that however closely he might shut himself up his

enemies should

him and bind him.

Ezek. XX.
Lord

39.

"As

for you,

Goo
It is

Go
is

ye, serve ye every

O house of Israel, thus saith the one his idols," etc.

command
idolatry.

impossible that Adonai Jehovah should

clear from the context.

It is

Irony, as

Ezek.

xxviii. 3

" Behold, thou art

wiser than Daniel

there

is

no secret that they can hide from thee."

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

and your tithes after three years: And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you (/<., you love to do this), () ye children of Israel."
and bring your
sacrifices every morning,

multiply transgression

TJKit this

is

Imuy and sarcasm

Deut.
xiv.

is

clear from

tlie
\[\

conclusion of the
aie the passages

address
referred

in
to.

verse 12.

28 and Lev.

vii.

IRONY.

811

Nahum
in vain.

iii.

14.
:

" Draw

thee waters for the siege, fortify thy

will,

strongholds": etc.

i.e.,

prepare as you

but

all

your labour

will

be

(See under Heterosis).

xi. 13.

Zech.
opposite.

"A goodly price."

is

The word "goodly"

used

by

Aiitiphrasis,

to

denote

the

Mai.

i.

9.

" And now,

pray you, beseech

God

(El) that he will

be gracious unto us."

These words are put by God answer is given in what follows.

in

the

mouth

of the priests,

and His

Mark
becomingly.

vii. 9.

Here the Irony

is

beautifully brought out by trans-

lating K-aAws (kalos) " full well."

ko.Xws

means with

propriety, suitably,

It 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
philanthropists and reformers,
that which
"

force, to-day, to all

mere
order

who preach a "social"

Gospel,

in

to raise the ungodly in the social scale, but leave the

masses short of

God

requires.
reject."

Well do ye
xi. 41.
all

No, ye do

evil

Luke

" But rather give

it

and, behold,

things are clean unto you."

alms of such things as ye have It is Irony. It was what

the Pharisees taught, but

was not

true.

Luke
following
:

xiii. 33.

"

mustw'alk to-day, and to-morrow, and the day

for

it

cannot be that a prophet perish out of Jerusalem."

This
" that

is a message to Herod, whom He calls (by Hypocatastasis) fox" (or that vixen), and the last words are Ironical, as is clear

from the solemn exclamation which follows

in

the next verse.

:

The sense
for

of the whole passage seems to be

We are
:

still

three
:

days' walk from Jerusalem.

To Jerusalem

must get

to die there

Jerusalem

is

become the natural place

for prophets to perish in.

his jurisdiction

So you need not threaten me with death from Herod. It is not within (see xxiii. 7: "As soon as he knew that He belonged that must die. to Herod's jurisdiction ")

John

iii.

these things

10. "Art thou a master of Israel, " This is a species of mild Irony.

and knowest not

812

FIGURES OF SPEECH.

John

vii.

28

is

know not " points to the they knew not Christ.

1

Inmy, and refers back to verse 27. " Whom ye fact that they knew not God, and, therefore,

Cor.

vi. 4.

-"

Set them to judge

who

are least esteemed

in

the

church."

The next verse shows

tion of
is

clearly that this

what they had

really done.
"

not a wise

man among you?

?

is Irony, and a condemnaFor he asks, "Is it so that there No; not one that shall he able to

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

MSS.

(7re/j,

as I snppose, for ye, at least).

There

is

no sense unless

the Irony

" If indeed being clothed also, we shall not be is seen. found naked," as some of you believe who say " that there is no

resurrection of the

dead"

(1

Cor. xv.

12),

and therefore no resurrection

body

for us to be clothed-upon with.

2

Cor.

xiii. 5.

'

Examine

yourselves, whether ye be in the faith

pnne your own selves." The Hypcrbaton (q.v.), by which

yourselves,
is

the pronoun kavTov<; (Jicautous),

placed at the beginning of the sentence, (the object before

is

the subject), shows the emphasis which

tells

to be placed

upon

it,

and

us that this

is

the serious irony of a grieved heart, and not a

saints, having

general

command.

These Corinthian

been beguiled by

the Jewish enemies of the apostle to question his apostleship, actually

sought a proof of Christ speaking in him So he meets their questionings with another 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

apostleship.

to this question, thus ironically

seals

put,
real

would prove
proof of his

of

his

ministry,

and the

Here
they are
in

is

no

command
;

for tlic

practise continual self-examination

the faith

for Christ is

saints to-day, no admonition to and introspection, to see whether in them. Read the words in con-

nection with the context, and the force of this sok-nin Irony will be at

once seen: and

children,

it

will

be used hd more to vex and perplex God's dear

.s7(//c

by taking words which refer to their

is

to upset their

standing, which

perfect and complete "in Christ."

IRONY.
II.

813

Human Irony:
is

]]'hcn' the speaker

I

a liunian being.
:

a vaHant
duty.

Sam. xxvi. 15. The words of David to Abner man ? And who is like to thee in Israel ? "

"Art thou not

neglected his

This sarcasm was used to show

how Abner had

The words of Elijah I Kings xviii. 27. were sarcasm of the severest kind.
1

to the prophets of Baal

Kings

xxii.
:

and Jehoshaphat
2

"

15. The words of the prophet Micaiah to Ahab Go, and prosper " to show by Irony the false
;

prophecies of Ahab's

own

prophets.

Kings

viii. 10.

The words of Elisha to

Thou mayest

Hazael

"Go, say unto

him
the

{i.e.,

the king of Syria),

certainly recover: howbeit

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.

Job
die with

xii.

2.

" No doubt but ye are the people, and

This powerful
Irony
is

wisdom
:

shall

emphasise the fact that Job's friends had no more knowledge than he and may be used with great truth of many who arrogate to themselves the right to sit in judgment on their sinful fellow-servants.
you."
to

meant

Job

xxvi.

2,

3.

The
is

words of Job to
etc.

his friend

"

How

hast

thou helped him that

without power,'

Matt.
sinners.

xi. 19.

it

"

friend of publicans

and sinners."
all

This was

said in Irony, but

expresses a blessed fact for

Divinely-convicted

Luke
them."
for all

XV.

2.

" This
feel

man

receiveth

sinners,

and eateth with

This was said

in Irony,

but

it

expresses a most blessed truth

who know and

themselves to be sinners.

John xviii. 38. -" Pilate saith unto him. What is truth ?" By his not waiting for the answer it seems that the question was
not seriously put.

(See under Erotesis).

So, his words in

John
I

xix. 14.
iv. 8.

Cor.

" Behold your king," were also Irony. This verse true Iroiy. But other
is

figures are
(of the sub-

involved.
ject).

See under Asyndeton, Anabasis, and Metonymy

S14

FICrURES
2

OF SPEECH.
not," the Apostle intimates, to be

Cor.

X. 12.

In the words, " we dare

by Ini\\ that he was far beyond those

somebodies.
2

who thought themselves

Cor.
Cor.

xi. ig.

"Ye

suffer fools gladly, seeing ye yourselves are

wise."
2
xii. 13.

" Forgive me this wrong."

111.

Peirastic Irony:
of trying or testing.

By way

the words may not mean is where what they seem to say, but are used by way of trial to the persons to whom they were spoken, not sarcastically, but peirastically The Greeks called this PEIRASi.e., by way of trying and testing. Tl KOS, Treip(urTtK(k, fitted for trying and testing from ttci/xi^w (peirazo),

This third kind of Irony

exactly

to niiike

proof or
xix.

trial. 2.

Gen.
in

The
night."

angels said to Lot,

"Nay;

but

we

will

abide

the street
;

all

This was said to try Lot, to see what he

in

would do

for they

were not sent to abide

Sodom

at

all.

Gen.

xxii. 2.

God

said to

Abraham,

"

Take now thy

son, thine
;

thou lovest, and get thee into the land of Moriah and offer him there for a burnt offering upon one of the mountains
only son, Isaac,
will tell thee of." God said this (it distinctly says) to try which him (not tempt, in our modern use of the word).
1

whom

Verse 12 farther shows that God never intended that the sacrifice Abraham thoujjit He did, and believed that, if Isaac had been offered, God would have raised him from the
should actually take place.
dead.
It

See Heb.

xi.

17-19.
this

seems very probable that

was the spot where the

altar of

liurnt offering
xxii.
1,

was afterwards
iii.

erected.

Compare

Chron.

xxi. 2(S,

28;

and 2 Chron.
24.

1.

Matt. XV.
as a matter of
said by

Jesus said

to tiie disciples

what was

perfectly true
I

fact,

and as though

to endorse their position, "

not sent except to the lost sheep of the house of Israel."

But

it

was was

way

of trial to the

woman's

faith.
:

So

also in verse 26,

when He

said to lier

"

It is

not meet to take

^///////trf/'/J, 7. :),

the children's bread (with emphasis on children, by

and to cast it to the little dogs," meaning herself (by Hyf>oeatasta.sis, /.i'.). See also this verse under Meiosis and Synectloelie.

IRONY.
IV.

815

Simulated Irony:
used by
niait either in

Where

the

words

in question are

dissinudation or hypoerisy.

Gen. xxxvii. ig. Joseph's brethren said The Heb. is stronger than this, as cometh.''
:

this dreamer shown in the margin " Behold that Master of the dreams, there he comes." They did not mean this, for see verses 5 and 11.
:

"

Behold
partly

is

Sam.
this

vi.
!

20.
"

Michal to David
is

"

How

glorious
"

was the king

of Israel to-day

That
him
in

was

hypocritical

shown by verse 16:

it

her heart."

And

so David understood

(verses 21, 22).

She despised Note

that the iineovering of which Michal spoke referred only to his royal

robes; as

is

clear from

Chron.

xv. 27,

which

tells

us what he was

" clothed " with.

Ps. xxii. 8
him."

(g).

"

He

trusted in the

Lord

that he would deliver

Most
is

true, but not

meant as truth

clear from Matt, xxvii. 43.

in the lips of His enemies, as See also under Heterosis.

is

Isa. V. ig. These words are used hypocritically, as the " Woe " pronounced on the speakers in verse 18.

clear from

Matt.

xxii.

16.

The
:

disciples

of

the

Pharisees,

and

the
etc.

Herodians say to Christ

"Master, we know that thou art true,"

Matt
42 and 43
;

xxvii. 2g.

" Hail,

King of the Jews!

"

So

also verses 40,

Mark

xv. 29, etc.

V. Deceptive Irony:

Where words

are clearly false as laell as Jiypoeritieal.

Gen. iii. 4, 5. Words clearly false, for Satan knew the opposite: and Eve ought to have known the same, as they flatly contradicted the words of the Lord God.
Matt.
that
I

the young child

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
ii.

8.

Herod

worship him).
This was
false, for

Herod wanted

to slay

Him, and not

to

worship

Him.

OXYMORON;
A
O.v
-y-inC) -roil.

or,

\A^ISE-FOLLY.
{oxiis),

W'isf sayiiii^ that seems FoolisJi.

ft^r/xojpor,

Greek,
(hill,

from

d^'t's-

sharp, pointed, and

/iw/)os

{moras),
is

foolish.
in

This

a figure,

which what

is

said at first sight appears to be

it,

foolish, yet
It is

when we C(Mne

to consider

we

find

it

exceedingly wise.

a smart saying, which unites words whose hteral meanings

if

appear to be incongruous,

not contradictory; but they are so cleverly

to

and wisely joined together as

enhance the

real sense of the

words.
aciitus,

The Latins

called

it

ACUTIFATUUM

{a-cu-ti-fat'-u-iim),

from

sharp or pointed (English, ncute), and

fatiius, 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."'

Examples
" Festinn
Iciite

abound

in

common
;

use:

^-.i.^,
;

"cruel

kindness";
weak,"

" (hasten slowly)

" cruel love "

" blessed misfortunes."

Many Americanisms
*

are

Oxymorons

c.i(.,

" powerful

cruel easy," etc., etc.

The Scriptures have many examples: which are very instructive, because God's wisdom is esteemed foolish by man, and is yet so wise as to be far beyond his comprehension. This affords a wide field for
the use of this most expressive figure.

Job
ful

xxii. 6.

"And stripped the naked of their clothing."

((j.v.)

Here the
O.xymormi.
Isa. Iviii.

figure Syiiecdoehe

turns the phrase into a power-

lo.

"Thy darkness

shall

be as the noon-day."

See

under A ntimetathesis.
Jer. xxii. 19.
/.<'.,

" He shall
and
if

be buried with the burial of an ass":

not buried at all; he shall

(\

2 Chron. xxxvi.

Jer. xxxvi.

have an unburied burial! Compare 'M) and see under liiialla^e.

;

Matt.

vi.
is

23. "

therefore the light that

is in

thee be darkness,

how

great

that darkness."

OXYMORON.

817

How

can light be darkness

The Oxymoron
for the
iv. 18).

arises

from the
of

Metonymy by which " hght " is put natural man, which is darkness (Eph.
Matt. xvi. 25. whosoever will lose

human wisdom
life

the

" Whosoever
his life for

will

save his

shall

lose

it

and

my

sake shall find

it."

So iMark

viii.

35. " Rejoicing that they

Acts shame for

This

V. 41.

were counted worthy to suffer

his

name."

been "
to be

may sound folly to the natural man, but those who have made wise " understand it. The two contrary Greek words
:

mark the Oxymoron more emphatically

accounted very worthy, and
as unworthy, or with indignity.
I

KaTa^iova-Oai (kataxionsthai),

b.Tijj.u.<76rjvaL

(atimastheenai), to he treated

(See under Metonymy).

Cor.

25.

" The foolishness of

is

God

is

wiser than

men

and

the weakness of

God

stronger than men."

(of Adjunct),

See under Parcchcsis, Metonymy

and Catachresis.

I Cor. i. 27-29 is a beautiful and elaborate Oxymoron; in order to enhance the conclusion "that no flesh should glory in his presence."
1
I

Cor.

ix. 17.

"

If

do this thing willingly

(ckwv, luithout wages),

have a reward

{fiicrOov,

ivagcs)."

See under Paronomasia and Meiosis.

2

Cor.
.

vi,

4,

8-10.

"Approving
;

ourselves as the ministers of

God

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
;

all

things."

2 Cor, viii.
their liberality."

2.

"Their deep poverty abounded unto the

riches of

This

is

a most elegant Oxymoron.

2 Cor. xii. 10.

"When " In

am

weak, then

am

strong."

man, but blessed truth to those who know by experience the true wisdom.
This
is folly

to thejnatural

2 Cor.

xii.
I

II.

nothing

am

behind the very chiefesr

apostles, though

be nothing."

f2

818

FIGURliS

OF SPEECH.
all

Eph.

iii.

8.

" Less than

:

the least of

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 " was not behind the very chiefest A D. 60), he said tFIis, (in In a.o. (S2, he could say that he was "less apostles" (2 Cor. xi. 5)
I

than

the

least

of

all

saints,"

wliile,

later than

this,

(a.d.

67), his

knowledge of God's grace made him see himself as sinners" (1 Tim. 15, 16). See under Miiosis.
i.

" the

chief of

Tim.

V.

6.

" She

that liveth in pleasure

is

dead while she

liveth."
Tliis Oxyiiioroii arises

denoting the absence of spiritual

from a latent Place ((y.i.), the word "dead" " dead in trespasses and sins." life
:

IDIOMA;
Id-i-d'-i)ia.

or,

IDIOM.
t'Stos

The peculiar usage of Words and Phrases.

Gveek,
l8l(Dixa,

a peculiarity, fvom

(idios),

one's

own,'-"-

and
it

tStwTtcr/xos (id-i-o-tis'-inos), the

the Latin
is

name IDIOM. The word is used

couunon manner of speaking. for the figure IDIOTISMUS. The English

Whence name for

in

three significations

(1)

The language
The language The language

peculiar to the vulgar, as opposed to

what

is

classical.
(2)

peculiar to one nation or tribe, as opposed to

other languages or dialects.

(3)

peculiar to any particular author or speaker.

it

It is in

the second of these senses that

becomes important as a

figure of speech.

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

The

New Testament

No one
it

is

able to understand the

phenomenon

or explain

how

comes to pass: and not a matter

While Hebrew.

for Inspiration is a fact to

be believed and received,

to be reasoned about.

therefore, the ivords are Greek, the thoughts

and idioms are

Some, on
defend
it,

this account,
it is

have condemned the Greek of the

;

New

Testament, because
authors.
*

not classical

while others, in their anxiety to

in classical

have endeavoured to find parallel usages

Greek

Hence

iStwTT^S {idivtees), our English idiot

i.e.,

a private person, as opposite

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 professional 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 art or science 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.
to one
;

820

FIGURES OF SPEECH.

Both might have spared their pains hy recognising^ that the New Testament Greek abounds with Hebraisms: i.e., expressions conveying Hebrew usages and thoughts in Greek words.
It will be seen at once that this is a subject which has a h\rge and important bearing on the interpretation and clear understanding of many passages in the New Testament.

But in said in favour of a hteral translation. makes no sense whatever, and would sometimes What is wanted is an idiomatic version i.e., the nonsense. reproduction, not of the words, but of the thought and meaning

Much

is

cases this

many make
exact
of the

phrase.
\'ersion

It is in

this that the difference

is
is

seen between the Authorized

a Version, while the latter
is

and the Revised.

The former
is

a tnuisldtioii.
not.

Hence the A.V.

English, while the

R.V. often

is

This refers to words as well as to phrases. To bring the matter home, imagine an Englishman and an American translating from the Gare, the one would render " Station," and the other French "Depot": W'di^on dc marciiandises would be in English "GoodsTruck"; and in America, " Freight Car": Bureau (de billets) would
:

be " Booking Office " and " Ticket Office " respectively En Voitiire and in America, " All would be, in English, " Take your seats "
;
:

abroad."

Fancy rendering Mont de pi'ete, literally mountain of piety, instead pawn-shop " or Commissionaire de Pii'te, literally Commissionaire or Faire dcs chateux en Espaij;ne, of Piety, instead of " Pawnbroker" literally to make castles in Spain instead of " to build castles in the
of "
!
!

air"!

Or Tomber dans
" to
fall

Veau, literally
iyr

to the ground,"

more

to fall into the voter, instead of colloquially " to fall tiirough "
!

On
" "

the other

hand,

what would a Frenchman understand

if
:

How How

do you do ? " were rendered literally, instead of idiomatically do you carry yourself," ' or " the water of life," Eau de vie

instead of "
All this

Eau

vive."

idiomatic, there

makes it perfectly clear that, unless the translation be must be grave mistakes made; and that, if a translait

tion be absolutely literal,

will

be a fruitful source of errors.

hardly
of,

The importance of this fact can considering the way in which many talk
* Or the (>irm;m
;

be over-rated

and,
'^

and

insist on, a " literal

How

j;>C3 it

wic

jjclits

IDIOM A.
translation,
it

821

is

necessary to press the

point

and enforce

it

by
the

-examples from the Scriptures.

Idiom, however,

is

not generally classed

technical sense of the word.

But, as the words do not

among Figures mean

in

literally

what they

say,

signification, they are really Figures;

and are not used or combined according to their literal and we have, therefore, included

them

here.
will"

We
I.

consider them under the following divisions: giving only a

:

few examples under each by way of illustration

Idiomatic usage of Verbs.
Special idiomatic usages of

II.

Nouns and Verbs.

III.

Idiomatic

Degrees of Comparison.

IV.

Idiomatic use of Prepositions.

Idiomatic use of Numerals.

V.
VI.

Idiomatic forms of Quotation. Idiomatic forms of Question.

VII.

VIII. Idiomatic Phrases.

IX.

Idioms arising from other Figures of Speech.

X.
XI.

Changes
Changes

in in

usage of usage of

Words Words
in

in

the Greek language. the English language.

in

I.

Verbs

General.

i.

Idiomatic usages of Verbs.

active verbs to express the agent's design or

1.

The Hebrews used

attempt to do anything, even though the thing was not

actually done.

Exod.
not."

viii.

i8 (14).

"

"

And

the magicians did so

lice,

(i.e.,

attempted

to do so) with their enchantments, to bring forth

but they could

Deut. xxviii.
your enemies
.
. .

68.

Ye

shall be sold

(i.e.,

put up for sale) unto

and no man

shall

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
in

buy you."

the

Matt.
things "
:

xvii.

11.

New

Testament.
first,

" Elijah

truly

cometh

and restoreth
so,

all

I.e.,

shall begin to restore or design or

attempt to do

for

822

FIGURES OF SPEECH.

ever,

all things. The contrast here, howand John, as brought out by the /xtr and the " Elijah, indeed (/itr, /// one n'spat) cometh, and will restore all 0. say unto you that Elijah is come things, but {Se, hi atiothcr respect)

Christ will be the real Restorer of

is

between

llijah

already," etc.

Gal.
fied)

V. 4.

" Whosoever of you are justified

ye are
fallen
is

{i.e.,

seek to be justi-

by the law;

distinctly declares that "

no man

grace": for chap. iii. 11 justified by the law in the sight of

from

God."
Phil.
perfect."
I
iii.

15.

"As
a liar."

many

as be

{i.e..,

would

be,

or try to be)

John

i.

10.

"We

make him

{i.e.,

we attempt
v. 10).

so far as in us

lies to
I

make him)

(See also chapter

I

John

ii.

26.

"These things have

(or deceive)

written unto you concerning

that would, or that try to,

them that seduce

deceive you.
2.

you

":

/.c,

Active ]'crbs are sometimes used to denote the effect of the action

expressed.
Isa. Ixv.
I

I.

"

am

sought of them that asked not for

me":

i.e.,

am

found of them that sought

xvi. 5.

me

not, as in

Rom.

x. 20.

John
question
3.

" None of you asketii

Lit.,

me
;

whither goest thou ":

i.e.,

none of you knoweth or hath discovered

in xiii. 36.

for

Peter had asked that

None

is

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
etc.,

Priest
is

is

said to cleanse or pollute according as he declares

that the thing

See Lev. xiii. 6, 8, 11, 13, 17, 20, where it is actually translated " pronounce." See under Metonymy (of the subject) and Synecdoche.
clean or polluted.

Acts

X. 15.

" What God

{i.e.,

hath cleansed A.V.

'*

{i.e.,

declared to be clean)

do not thou pollute

Isa. vi. 10.
cars heavy,"
i.e.,

as

in

call

common'')."
fat,

" Make

the heart of this people

and make their

declare, or foretell that the heart of this people will

xiii.

be

fat, etc.
is

(See Metonymy). In Matt.

is

15, this

idiomatic use of the

'*

verb

not literally translated, but

is

idiomatically rendered

the heart
in

of this people

waxed gross."

So

in

Acts

xxviii. 27.

While,

John

IDIOM A.
xii.

823

40,

it

is

rendered
etc,
;

literally

according to the
so
is

Hebrew idiom

"He

hath blinded,"
Jer.
i.

but

who hath done

not said.

10.

"

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

is

now

literally fulfilling this

prophecy

Ezek. xliii. 3. "According to the vision that I saw when I came to destroy the city," etc. i.e., when I came to prophesy or
:

"

declare that

it

should be destroyed.
2.

Ezek.

xxii.

Son

of

man,

wilt

city of bloods

{i.e.,
:

of great bloodshedding) ?"

" Yea,

thou judge, wilt thou judge the This is explained in the

words that follow

all

her abominations."

thou shalt shew her (Heb., make her know) See under Heterosis.

4.

Active verbs were used by the Hebrews to express, not the doing
of the thing, but the permission of the thing which the agent
is

said to do.

Thus
:

Gen. xxxi.

7.

Jacob says to Laban

God
suffered
I

"God did
not, etc.
{i.e.,
I

not give him to do

me

evil "

i.e.,

as in A.V.,

him

Ex.
all
is

iv. 21.

"

will

harden his heart

he shall not

will

permit or suffer

his heart to be hardened), that

let

the people go."

So

in

the passages which speak of the hardening of Pharaoh's heart.

clear from

As

the

common

use of the

same Idiom

in

the following

passages,

Ex.
people
?

V.

22.

" Lord,

wherefore hast thou so

to be so evil entreated.

evil

entreated this

"

i.e.,

suffered
ID.

them

Ps. xvi.

" Thou

wilt

not give thine Holy

One

{i.e.,

suffer

Him)

to see corruption."
iv. 10.
i.e.,

So the A.V.

Jer. people "

the false

God, surely thou hast greatly deceived this thou hast suffered this People to be greatly deceived, by prophets, saying Ye shall have peace, etc.
:

" Lord
9.

Ezek.
a thing,
I

xiv.

"

If

the prophet be deceived

that prophet "
:

when he hath spoken

i.e., I

the

Lord have deceived

25.
I

have permitted

him

to deceive himself.

Ezek. XX.
not good "
:

" Wherefore

gave them also statutes that were

in

i.e.,

permitted them to follow the wicked statutes of the

Lev.
xviii. 3.

surrounding nations, mentioned and forbidden

824

FIGURES OF SPEECH.
Matt,
vi
13.

" Lead
1

us not

(i.e.,

suffer us not to be led) into

temptation."

Matt,
hid
{l.i\,

xi 25.

"

thank thee,

Father

because thou hast

not revealed) these things," etc.

xiii.

Matt.

11.

"It
. .
.

is

given to

know unto you,"

etc.

{i.e.,

ye

are permitted to

know
29.

but they are not permitted to

know them.

" When they (i.e., the rulers, verse 27) had was written of him, they took him down from the i.e., they permitted Joseph of tree, and laid him in a sepulchre " Arimathea and Xicodemus to do so.

Acts

xiii.

fulfilled

all

that

Rom.
to

ix. 18.

"Whom he
Not that
rest

will

he hardeneth "

i.e.,

he suffereth

be hardened.

this in

any way weakens the absolute

were suffered to slumber":

sovereignty of God.

Rom.
become

xi.

7.

"The
fall

were hardened":

7.^.,

blind (as in A.\'. marg.).

xi. 8.

Rom.
2

"God hath given them the

asleep.
11.

spirit of

I'.e.^

hath suffered them to

Thess.

ii.

" For this

cause
lie

God
"
:

shall

send them strong

will

delusion, that they should believe a

i.e.,

God

leave

and
all

suffer

them

to be deceived

by the great Lie which

will

them come on

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.

38.

"
(i.e.,

If

mischief befall him by the

way

then

shall ye bring

down

yc shall be the occasion of bringing down)

my

gray hairs,"
I

etc.

Kings

xiv. 16.

Jeroboam "made

Israel to sin ":

in
(i.e.,

i.e.,

was the

cause of Israel's sin by setting up the two calves

Bethel and Dan.

Acts

i.

18.

" This man purchased a

is

field "
7.

caused the

field

to be purchased), as
6.

plain from Matt, xxvii.

Two

imperatives are sometimes united, so that the

a condition or liniitdtion
in

first
;

expresses

regard to the second

by

which the
This idiom was
alscj

latter

becomes a

future.
ct

used by the Latins ''Divide

inipera," not

divide and govern, but divide

and

tJiou
:

wilt govern.
i.e.,

John

vii. 52.

" Search and look"

search and thou wilt see.

IDIOM A.
I

825

Cor. XV.
will

34.

"

Awake

to righteousness,

and
of

&in

not"

i.e.,

and

then ye
I

not

sin.

Tim.
life "
:

vi.
i.e.,

12.

" Fight

the good fight

of, etc.

faith, laj^

hold of

eternal

thou shalt lay hold

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.
ii.

Special idiomatic usages of Xoniis

(in

and Verbs,

(1)

(2)
(3)

Noun Noun
Plural

regimen) for Adjective.

See under Heterosis. Ste Hendiadys. See Heterosis.

in

(a

second) for Adjective.

for

Nouns

emphatic singular.

(4)

Certain Adjectives or
in

Nouns used

the

New

Testament,
:

according to Hehrew idiom,

"

a sense peculiar to themselves

and
17.

ability.

Able," when applied to God or Christ, denotes both li'iUingiiess Rom. iv. 21 xi. 23; xiv. 4 xvi. 25. Heb. ii. 18.
; ;

" All " often denotes the greater part.

1

Cor.

viii.

1,

for see verse

Cor.

xi. 2.

"All"
it is

often
1

means the greatest degree or

xiii. 2.

quality of that to which

i.

applied.
"

Cor.

2 Tim.

i.

15. Jas.

2.
iv.

All "

signifies

some

of every kind.

Matt.
"
all,'"

further for the

Synecdoche.
"

usage

of

the

word

23. Acts x. 12. See under Metonymy and

blessing

" signifies a gift.

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. 11.

Jacob says

blessing

(i.e.,

my

gift

Sam. XXV.
XV. 29.

27.

"

This blessing

{i.e.,

gift

margin, present)

which thine handmaid hath brought."

Fom.
the
gift)

"

shall

come

in

the fulness of the blessing

{i.e.,

of the Gospel of Christ."

ix. 5.

Cor.

"That they

up beforehand your blessing

marg.).

"

would go before unto you, and make i.e., your gift to the saints (see A.V.

"Doctrine"
it is

(8i8a;(7j, (fiWac/z^^)

means the thing taught

(q.v.), for

but

it

is

used idiomatically and by Metonymy

taught.

the discourse in which

826

FIGURhS OF SPEECH.
This
is

because
e.tr.,

it

has to do with the

taught.

style of

denotes more than 8t8acrKaXla {didaskalia), for it teaching; the manner as well as the thing
vii.

See,

Matt.
'*

28, 29.

Mark
said unto

iv. 2.

He

taught them
i.e.,

many

things by parables, and

them
18
;

in

his

doctrine":

his teaching or discourse.

So

chap.

xi.

xii.

38.

Acts
doctrine "
i.e.,
:

ii.

42.

"And

they continued stedfastly

in

the apostles'
:

i.e.,

they regularly attended at the teaching of the apostles

taught.
26.

when they
I

Cor. xiv.
:

" Every one of you hath a As

the

psalm, hath a doctrine,

etc. "

i.e.,

a discourse to give.

"

To

eat or drink."

Hebrews used the nouns

q.v.),

tneat

and

drink of knowledge (by Metonymy,

so they naturally used the

verbs eating and drinking to denote the operation of the mind in

receiving, understanding, kind,

as

we speak
it.

of "digesting"

and applying doctrine or instruction of any what is said, or of "inwardly

digesting "
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

did eat them."

The

rest of the verse explains the figure.

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.
.
.
.

Ezek.

" Son of man

:

the house of Israel"

i.e.,

consider

it,

" 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 is nourished by feeding upon Christ in our hearts by faith.

John

vi. 51.

heaven:

if

So, verse 53

" Except ye eat

life in

tiie

flesh of the
:

Son

of

man, and

drink his blood, ye have no

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 sluit out all who, from age and infirmity or other cause, had not par;

taken of that supper.

It

cannot refer to the Mass, as there

is

no drinking at

all in

the

Mass.

IDIOM A.

827
will

By comparing

verses 47 and 40 with verses 53 and 54,

is

it

be

seen that believing on Christ

exactly the

same thing as eating and

into

drinking of His flesh and blood.

1
i.e.,

Cor.

xii. 13.

receive.
"

"And have been Compare Luke xiii. 15.

is

all

made to drink
and

one

spirit "

Not
i.

to be "
;

a Hebraism for

to he abject

vile, to be

nothing

(1

Cor.
"

28)

while on the other hand,

To be
God

i.

28).

means to be in high esteem, or of great value (1 Cor. hath chosen " things which are not, to bring to nought
So
6
also
(9).

"

things that are."

2

Sam.
:

xix.

"Thou
is

regardest
;

neither

princes
is

nor
"

servants."

Here, the figure

translated

for the

Heb.

(as in the
:

margin " that princes and servants are not to thee.") nought unto thee."

R.V.

Are

"To
i.e., if

permit."
so orders

God
i.e.,

it,

Heb. vi. 3 "This will we do, if God permit": and gives the needed grace and strength.
:

"To
seek "
:

seek."

Matt.

vi.

32

they put them

in

the

"After all these things do the Gentiles first place, and are over-anxious, with
30.
:
.

excessive solicitude.
"

So Luke
Acts
xviii.
i.e.,

xii.

" And when he had gone up, and had held familiar intercourse with them. Compare xx. 1, See also xxi. 7, 19 xxv. 13. This is shown from the opposite 2 Kings iv. 29 " Salute him not " i.e., do not

To

salute."

22

and saluted the church "

stop to talk with him.

"

So Luke

x. 4.

To touch "
ii.

for to hurt or to 11;

ii.

do any harm
Ps. cv. 15.

to.

Gen.
xii.

xxvi. 29.

Ruth

9.

Job

i.

xix. 21.

Jer.

14.

Ezek.
Prov.

xvii. 10.

Zech. ii. 8. Heb. xi. 28. 1 John v. 18. Also, "to touch" is used for cohabitation.
1

Gen.

xx.

6.

vi.

29.

Cor.

vii. 1.

Also, for detention, or for diverting from

"

any purpose.

John xx.

17.

To come

"

to Christ's advent.

where the simple verb is used Matt. xi. 3. 1 John iv. 2, 3

;

for all that pertains

v. 6.

'/ To see another " is used for making war with him, or of meeting him in battle. 2 Kings xiv. 8, 11 xxiii. 29, etc.
;

"

To

build
14.

" is

used for restore anything to

all its

former glory.

Ezek. xxvi.
"

To walk "

is

used for proceeding happily and prosperously.

Hos.

xiv. 9.

828

FIGURES OF SPEECH.
is

'To hear" Luke viii. 15.

used of understanding and obeying.

John

viii.

47.

"To confess"
according to truth.
X. 32.

is
1

used of abiding

in
x.

the faith,
9,

and walking
also

John

iv.

15.

Rom.

10.

So

Matt.

"Able to say" is. used of being able really and truly to affirm from the heart. Prov. xx. 9.
I

Cor.

xii. 3.

" No man can say

that Jesus
;

is

the Lord, but by

the Holy Ghost."

with the

Any one can utter the words but no one can truly, whole heart, own Jesus as his Lord, and take Him for his

Master, but by the Holy Ghost.

To eat and drink " is a Hebraism used not merely for chewing food or swallowing any liquid, but for good living and drinking wine; Matt. xi. 18, 19 with Luke vii. 33, 34 and Prov. xxxi. 4.
"
"
is

To do

" for to bring to pass,

in Ps. xxxvii. 5.
(i.e.,

do a very great deal, do

ix.

all.

So

it

translated
"

Dan.

19.

To do
iii.

John

9.

commit) sin " means to sin See 8, 10; v. 18. John viii. 34.
i.

wilfully

and

willingly.

"To do
earnestly
justified.

justice or righteousness"

is

used

for

willingly,

and joyfully walking and 1 John iii. 7.

" is

living as

one

whom God
human

has

"

To work
iv. 4, 5,

used of seeking to gain salvation by

xi. 6).

merit.

Rom.

as opposed to grace (chap.

"To
Matt.
"

but to suffer

give account" means not simply to render a mere account, all the consequences of unrighteousness. 1 Pet. iv. 5.
will "

xii. 3(S.

To

is

used for to wish

viii.

to do anything speedily
is

and

spontaneously.

2 Cor.
10)

11.

The
x.

figure

well translated " to be

forward" (verse

as being greater even than the actual doing.

35
;

Also for eager desire (Mark

well translated

xii.

38),

where the

figure
iv.

is

"which

love to go in long clothing," etc.

Gal.

21,

where it is well rendered "desire." "Tell me, ye that desire (love) to be under the law." So it ought to be rendered in 1 Tim. vi.9: " They
that will to be rich "
:

i.e.,

love to be rich.

"To
pleasure
17 (18)
;

look

felt

see " is often used (a) implying the deli i^ Jit or by the beliolder (whether it be sinful or innocent): Ps. xxii.
;

" or " to

XXXV. 21

lix.

10 (11).

(b)

Sometimes

also as implying sorrow

IDIOM A.
and grief: Gen.
10-14.
vision
:

829
xix.

xxi.

16;

xliv.

34.

John
1

37 (compare Zech.

xii.

Rev.

i.

7).

(c)

And sometimes
vii.

implying attention and

x.

prois

2 Kings

X. 3.

Matt.

5.

Cor.

12 (where the figure

iv.

well translated
"

"take heed," as
is

it is

also in Col.
alive,

17),
life,
1

To
all

live "
that

used not merely of being

life

or having

but of

having
X. 24,

makes

worth

living, flourishing

and prospering.

Sam

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. XXV. 6, it is rendered " That liveth in prosperity.'" Ps. xxii. 26 (27) Ixix. 32 (33). Ecc. vi. 8. 1 Thess. iii. 8. (The opposite of this is 1 Sam. xxv. 37: " his heart died within him ").
;

The word
iii.

" life "

has also the same usage, Ps. xxxiv. 12

in

(13).

Pet.

10,

as

it

has also

our English idiom.

aKovetv
(akoncin), to hear,
It
is

"

To

atically

hear." The verb when followed by the

used idiom-

accusative case.

then means, not only

is

to hear the voice of the person speaking (which

genitive case following),

indicated by the

but to understand,

to receive, to believe, etc.,

what

is

said,

having regard, not to the speaker, but to the subjectix.

matter.

The apparent discrepancy between Acts

explained by this idiomatic use of
u.koviv

and Acts

xxii.

is

(akouein).

In the former

passage
the

it is

followed by the genitive case, and

;

means that they heard

it

sound of the voice

while

in

the latter passage,

is

followed by

the accusative case, and means that they did not hear the subject-

matter

i.e.,

they heard the sound of the voice, but did not understand

what was

said.
viii. 43.

John

"

Why
(i.e.,

because ye cannot hear

do ye not understand receive) my word."

my

speech

even

John
believe).

ix. 27.

"

have told you already, and ye did not hear

In the latter clause
in

(i.e.,
it

Why

again do ye desire to hear?"

;

is

used

in its

ordinary sense

the former idiomatically.

I Cor. xiv. 2. " He that speaketh in an unknown tongue speaketh not to men, but to God, for no one heareth (i.e., understandeth) him." The A.V. so renders it, and puts " heareth " in the margin.

Gal.
(i.e.,

iv. 21.

"Ye,

that desire to be under law, do ye not hear

?

understand) the
I

Cor. V.

I.

"

Law
It is

"
is

fornication

among

you."

commonly heard (i.e., understood) that there The A.V. has " reported."

830

FIGURES OF SPEECH.
" Hearing"
cIko-j
:

(akoee)

is

used, not merely of the act of hearing

but of what

is

heard

narration, report, fame.

This

is

a Itind of

Metonymy

(r/.r.).

Matt. xiv.
fame) of Jesus."

I.

" Herod the

tetrarch heard the hearing

(i.e.,

the

John
report).

xii.

38.

" Who

hath beheved our hearing

"

(i.e.,

our

" Called."
or simply of being.
I

Tc

be called is

used of being acknowledged, accounted,

John

iii.
''

i.

" That we should be called the sons of God."

is

"

Holy

means primarily that which

ceremonially clean and

free

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 For places and inanimate things can clearly be holy only in sense, and not as regards intrinsic moral purity.
beneficent.

special use.

this special

The word Holy in Hebrew sometimes means bountiful, merciful, And so may have the same meaning in some passages of
Testament.

the

New
"

See Titus

i.

8.

Heb.

vii.

26, etc.
in

Honour"
6.

has a wide range of meaning

Hebrew, and

is

used

of nourislnnoit, maintenance.

Matt. XV.
his

" And shall not honour

(i.e.,

support) his father or

mother."
I

Cor.

xii. 26.

" Or

one member be honoured

it."

(i.e.,

nourished)

all

the
I

members

rejoice with
3.

Tim.
4.

V.

" Honour

widows that are

really

widows,"
is

i.e.,

maintain them out of the funds of the church, as

verse
I

clear

from

Tim.
Pet.
i.e.,

V. 17.

"Let the
:

ciders that rule well be counted worthy

of double
I

honour"
iii.
J.-

i.e.,

of a liberal (see

Metonymy) maintenance."
unto the weaker

"Giving honour unto the wife as

in

vessel":
"

nourishing and supporting her, etc.

Hand."

word
"

" hand," see

For various idiomatic phrases under Metonymy.

connection with the

the thing to which

Living" was used by the Hebrews to express the excellency of it is applied. In some cases the A.V. has " lively."

IDIOM A.

831

John
Acts Heb.
I

iv. 10, II.

vii. 38.

"Living water."

" Living oracles."

X.

20." Living way."

4, 5.

Pet.

ii.

Rev.
" to

vii. 17.

" Living stones." " Living fountains."

money, but an abundance of that
;

Riches
it is

" denotes not merely

which

applied

as our English

word

" wealth "

is

used of things

other than money.

Rom.
his

ii.

4.

" Or despisest thou the riches

i.e.,

(i.e.,

the greatness) of

goodness?"

Eph.
Eph.
purposes

i.

7.

" According to the

His abounding goodness, or wealth of goodness.

riches
{i.e.,

the great abundance

or wealth) of his grace."

iii. 8.

" The unsearchable (or the untrackable) riches

This greatness consisting of
;

{i.e.,

wealth or greatness) of Christ."

in

all

God's

Christ as set forth in this epistle

ment

saints could not trace out or understand.

i.

which the Old TestaSee 1 Pet. i. 10, 11.

Col.

27.

"

What

is

the riches

{i.e.,

the great abundance) of the

glory of this Mystery."

CoL
ing "
:

ii.

2.

" All

riches of the

full

assurance of understand-

i.e.,

the abundant or fullest assurance of knowledge.

sanctify " often means to make ceremonially clean : i.e., to cleanse a thing from those defilements which made it unfit for sacred uses. Hence, it means simply to set apart, fit, or prepare for a
particular purpose.

"

To

Jar.
I

xii. 3.

"Sanctify

{i.e.,

prepare)

them

for the

day of slaughter."

Cor. vii. 14. is 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 object of respect and veneration ?
wife,
:
:

" For the unbelieving husband

" Spirit "

was used

in

various combinations by the

denote the greatest degree of any mental quality. spirit or essence of any person or thing!

Hebrews to As we speak of the

832

FIGURES OF SPEECH.

Luke
Acts
zealous.

X. 21.

"Jevsus rejoiced
25. " Being
xii. 11.

in spirit" in

i.e.,

exceedingly.

xviii.

fervent

spirit "

means
i.e.,

exceedingly-

So Rom.
xix. 21.

Acts

Acts
i.e.,

XX. 22.

" Paul purposed spirit": " Behold, go bound the

in
I

firmly resolved.
:

in

spirit

unto Jerusalem "

with a fixed determination and settled purpose.

Rom.
fervent
"
i.e.,

i.

9.

" Whom
is

serve with

my

spirit "

i.e.,

with the most

zeal.

Walk "

used of one's continued course of action and

life

the habitual habit and

manner

of

life.

Gen.

V. 22, 24.
viii. i.
7.

" Enoch walked

"
faith,

w'ith

God."
flesh," etc.

Rom.
"

2 Cor. V.

Who walk not after the We walk by not by sight."

"

Word "

(Aoyos,

logos)

in

the

New Testament

follows

the
is

Hebrew idiom; and

of

signifies not

merely a word, but speech, which

the outcome of words.

Hence,

it is

used of any matter, thing, or affair

ministers of the Word'':

any kind.

Luke
i.e.,

i.

2.

"Were eye witnesses and

Christ.
It is

the Living

Word, the Lord Jesus

Acts
God
word
{i.e.,

vi. 2.

"

not reason that

we should

leave the

word of

the preaching and ministry of the Gospel), and serve tables."

X.

Acts
"
:

44.

"

The Holy Ghost

fell

on them that heard the

/.(.,

the Gospel which Peter preached.

24.

Matt. xxi.

"
"
I

also shall ask you one

word":
{i.e.,

i.e.,

one thing,

or a question as to one matter.

Acts
what

X. 29.

ask therefore for what word

as in A.V., for

intent) ye have sent for

me."
a word."

Acts

xix.

38.

"Have

The A.V. has

rf

matter; but

according to the Heb. idiom, an accusation.

" If ye keep in memory by what word preached what was the subject-matter of my preaching. Thus the word must take its colouring from the context. In Ex. So in Rom. xiii. 9. xxxiv. 28, it means the ten comnnnutments. Cor. xiv. 19, it means sentences. In The word " son " was used, not only by Synecdoche {(].v.), but idiomatically, and not accoi'ding to Greek usage.
I

Cor. XV.
"
:

2.

unto you

i.e.,

IDIOMA.

833

"A
rendered

son of death "

in

(1

Sam.

xx. 31)

means devoted
Soxxvi.
16,

to death,
cii.

and

is

A.V.

" he shall surely die."

and Ps.

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.''

"Sons

of the bride-chamber."

Matt.

ix.

15.

Luke

v. 34.

A
" "

" son of hell."

Matt,

xxiii. 15.

Sons of the wicked one."

Matt.
xiii.

xiii.

38.

Son

of the devil."

Acts

10.

Sons of disobedience." This is very much stronger than the mere tame expression disobedient children. It means that they pertain to and belong to Satan in a special manner are those in whom he works (Eph. ii. 2), and on whom the w^rath of God comes (Eph. v. 6). It does not say that God's children were such, but only that we had our
"
;

conversation "

among " them.

We

" were, by nature, " sons of wrath

(Eph.

ii.

3)

i.e.,

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.

ii.

3.

John

xvii. 12)

is

one who

a very emphatic and terrible sense.

See under Syueedoche.

iii.

Idiomatic Degrees of Comparison.

In the ^Hebrew there are several idiomatic

adjectives,

ways

of emphasizing

and making them

1.

superlative.

Preposition after Adjective.

By

the use of the preposition " in " or "

" a lion, strong

among "
among

after a simple
:

adjective, as Prov. xxx. 30,

beasts "

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.

By
it /;/

using a noun (by Enallage) instead of an adjective, and putting

: as " angels of might," which is stronger than simply " Kingdom of Heaven " i.e., using the ordinary adjective " mighty."

regimen

God's kingdom, as greater and better than all kingdoms which are "of " (k) this world. See for examples under Enallage.
G 2

834

FIGURES OF SPEECH.
3.

Noun repeated
same noun

in

Genitive Plural.
tlie

By

repeatinj^ the
"
:

in

tcnitive

plural,

as "

Heaven

of heavens

/.<

the hi<hest heaven.

4.

See under

Polyf-fntnii.

"Of God"
God

as Adjeetive.

By
1

using the words " of

xiv.

" instead of

an adjective,
"
:

r.if.,

Sam.

15. " Trembling's

of

God

i.e.,

i^ieat

or

very

mighty tremblinos, meaning an earthquake.

Ps. xxxvi
6
(7).

"Mountains

of

God":

/.< .,

tlie

loftiest

or

grandest mountains.
5.

See under

Eiinlldi^c.

Duplieation of
of the

Xoun

as Adjective.
as "peace,

By

the repetition

same word,
Rabbi
"
:

peace":
RabJii.

i.e.,

perfect peace.

So
:

Malt,

xxiii. 7

" Rabhi,

if.,

most excellent

/.( .,

Matt. vii. 21. " Not every one that most gracious Lord.

saith unto me. Lord,

Lord ":

Mark

xiv. 45.

".Master,
6.

master":

i.e.,

most excellent Master.

See further under Kpi:.eu.\is.

Two Nouns

conjoined.
in

By using
Ileiidiadys) in

a noun instead of an adjective, not

regimen, but (by

to the

the

same case and number, and joined

other

noun by a conjunction.
2
city.

Sam.

XX. 19.-

-"A

city

and

mother":

i.e.,

metropolitan

Acts

xiv.

13.

"Oxen

garlanded oxen too.

7.

and garlands": See under Heniiituiys.

ie.,

oxen

yes,

and

Plural

Noun

for Singular Adjective.

F^y

using the plural instead of the singular.

li.

Ps.
;.<.,

17 (ig).

"

The

sacrifices of

God

are a broken spiiit," etc.

is

the great

sacrifice

contrite heart.

which (}od recjuires See under Heterosis.

8.

a broken spirit and a

\'erb

and Cognate Noun.

liven

tt

verl)

adjective, by using with

can be exalted to a superlative degiee. as well as an it cognate noun: (.;-.,

:i

IDIOM A.

835
iiave

Luke
Acts

xxii.

15.

"With
severelj'.

desire

desired":

/.;.,

have

greatly desired.
iv.

17.

"Let
"

us threaten them with a threat":

i.e.,

let

us threaten

them very

Acts
^^

V. 28.

not straitly charge you.

Did we not charge you with a charge'': See under Polyptotoii.

9.

i.e.,

did

Verb and

its

Participle.
it

A
its

verb can also be emphasized superlatively by combining with

cs^.,
I

participle:

"

Dying thou

wilt

"Seeing I have seen": i.e.. have surely seen. die " i.e., thou wilt surely die. See under Polyptotoii.
:

iv.

Idiomatic Use of Prepositions.

Prepositions are used in the New Testament not according to the Greek idiom, but to the Hebrew. The Greeks had many prepositions, but the Hebrews had very few. Consequently, used according to the

Hebrew Idiom,
definiteness.

the manifold relations cannot be expressed with great

prepositions are used in the Old Testament with

The few Hebrew

various meanings which can be easily gathered from the context.

For
at,

example, the Hebrew 1

(bcth)

means

primarily?;/; but

it

also frequently
:

means

by (witli reference to the instrument used), or (iiuoiig

icitli.

or

or

near; also upon, a.nd

Now

the Greeks have, and would have

used, a different preposition for each of these.

It is
is

a great mistake, therefore, always to translate

in

Iv (en), in,

as

too frequently done

all

Testament. It must be taken with the shades and breadth of meaning which the Hebrew hetli (2) has.
the
the Greek of the

New

When
is

New Testament

is

put into Hebrew, this fact

at

once clearly seen.

For example

Matt.

iii.

ii.^John

said, "

Matt. vii. 2. measure ye meet."

"

indeed baptize you

u'ith
. .

water."
.

]]'itli

what judgment ye judge

'a'itli

what

Matt.
feet."

vii. 6.

" Lest they trample them

''By the prince of the
"ir////

zuitli

(A.W, under) their

Mark Luke Luke

iii.

22.

devil,<."

xi.

20. the finger of God." xxii. 49. " Shall we smite the sword,"
luitJi

836

FIGURES OF SPEECH.
Kev.
i.

5.-

"Washed
as \.\
/^/."
.

us from our sins by (or throui^h) his

own
in

blood," not

"

///,"

The R.V. renders

it

this " by,"

and puts

the margin, " Greek,

Rev.

V. 9.

Here the A.V. renders

V.

properly

"/.iv."

Idiomatic Use of Xuiiicrals.

(heis), one,

1.

According to the Hebrew idiom, the numeral eU is used instead of the ordinary pronoun.
viii.

Matt.

19.

" One
xvi.

scribe said to

him

"

i.e.,

one of

the

scribes, or a certain particular scribe.

See also
17;
xii.

ix.

18;
v.

14;
17.

xviii. 24,

28;

xxi.
vii.

19; xxvi. 69.

Mark
Rev.

x.

42.

Luke

12,

John

vi.

9;

21;

xx.

7.

viii.

13, etc.

2.

Sometimes, following the Hebrew idiom, the negative

the verb instead of with the predicate:

is

joined with

c.f(.,

Matt. X. 29. Greek idiom would

3.

" One
be, " not
irds

of

them

shall

not

fall."

one

(ovBeis)

of

them
is

shall fall."

The ordinary Luke xii. 6.

The

adjective

(pas), every or all

frequently so used.

The Hebrews would say

Ps.
ciii. 2.
i.

cverythi)i<j^ is o/,
is.

and

this is put instead of

the ordinary Greek idiom, nothing

" Forget not

all

his benefits"

i.e.,

forget not any.

Luke
nothing
is

" Kvery 37.

1
i.

thing will not be impossible with

God
39
;

"

i.e.,

impossible.
20.
I(S.

So Matt. xxiv. 22. Mark xiii. Cor. 29. Gal. ii. Rom. iii. 20.
4.

John iii. John ii.

15,

16;

vi.

xii.

4(S.

21.

Rev.

xviii.

22.

In

Hebrew

the numeral

is

doubled to express distribution.

We Hnd this in the New Testament, instead of the Greek idiom which expresses it by the preposition am (ana). We find the Hebrew idiom, e.g in Mark vi. 7, "He sent them two two " (i.e., two and two
,

together):

i.e.,

in pairs.
is nf)t

Compare

the Greek idiom

in

Luke
it

x.

1.

This idiom nouns e.g.,

:

confined to numerals, for

we Hnd

with other

Mark vi. In Mark

Compare Luke

39, by

companies
both the
2 Cor.
iv.

(so Hx.

viii.

14 (10).

LXX).
idioms are used.

vi. 40,
ix.

Hebrew and
1(S.

(ireck

14.

IDIOM A.
vi.

837

Idioiiiatic

forms of Quotations.
" sayimr,"

In quotations the

Hebrews generally omitted the word

Hence

whenever the words of another speaker were quoted.

frequently stand alone without the verb " saying.''

They very
it

is

often
are

See Ps. 2, omitted, and the passage is most obscure.

supplied

by

italics.

ii.

but sometimes even

italics

5;

in italics at the end of verse end of verse 19 being the words of See this passage David's adversaries which they spake against David. under Ellipsis (page 33).

Ps. cix.

''Saying''
down

should be added
the

all

the words

to

Ps. cxliv. 12 should begin with the word ''saying"; verses 12 to

the middle of verse 15 being the "vanity" and the "falsehood" which the " strange children " spake (verses
8, 11).

See

this passage also

this

Prom
a question.

usage

under Ellipsis (page 33). another idiom followed,

in

the

asking

of

vii.

Idiomatic Forms of Question.

often begins with "if":
is
i.e.,

In

Hebrew a question
tell

"if this be

done " means " used the "if"

it

me

w^hether this

done."

in

this sense in

order to

But the Greeks never ask a question. In Greek

always expresses a condition.

Yet, following the

Hebrew
"
i.e.,

idiom,

we have

Luke
smite, etc.

xxii. 49.

" //
viii.

we

shall smite with

sword

shall

wc

Idiomatic Phrases.

1.

"Answered and said" was

kind of speech
It

used by Hebrew idiom of whatever

is

in

question.

said,"

should therefore not be rendered literally, "Answered and but translated so as to express whatever may be the particular kind of speech referred to in the verb " said " e.g.
;

Matt.
thee,

xi. 25.

"At that time Jesus answered

and

said,

thank

Father," etc.
etc.

This should be, " At that time Jesus prayed and said,"

Mark
taught
in

xii.

25. " At that time Jesus answered and

said,

while he

the temple.
it

How

say the scribes that Christ, etc."

Here

should be " Asked and said."

So Mark

xiii. 2,

etc.

838

FIGURES OF SPEECH.

Mark

xi. 14.

" And

Jesus answered and said unto

it,

No man

eat fruit of thee hereafter forever." It is clear that this cannot be hterally meant, for the tree had
said nothing*.
It

should be " Jesus addressed the tree, and said to

it."

2.

My

soul,

your

soul, their souls,

is

the

Hebrew idiom

for myself,

yourself, yourselves, etc.

See Num.

xxiii.

10.

Judi^es xvi. 30. Ps.

1(S).

lix.

3 (4); xxxv. 13;

ciii.

cxxi. 7. Jer. xviii.

20
'

(cf. xxxviii.

Ps. xvi.
"

10.

Thou
This

wilt not leave

is

my
in

soul

{i.e.,

me)

in

Sheol (or

Hades, the grave).

explained

the next line as

meaning

thou wilt not suffer thine Holy

One

to see corruption."

So Acts
It is

ii.

27, 31

xiii.

35.
is

resurrection from the grave which

is

taught and referred to

is

here, as

clear from

Ps. xlix. 15 (16),

SyiieedoeJie.

where Sheol

properly trans-

lated " grave."

See under
3.

"

Out of the Way."

iK jiiuov (2

Thess.

ii.

become developed

" out of the midst," as

;

of prophetic students

must not be translated literally, arise or is done by a certain school because it is a Greek idiom for being out of the
7)

way, and always implies decisive action, either of the person's own
will or of force

on the part of others. Plutarch (Timol. 238. 3) says: " He determined to live by himself, having got himself out of the way " (i.e., from the public).

Herodotus (3. 83 and 8. 22). The speaker (in 8. 22) exhorts some, and says: "Be on our side, but if this is impossible, then sit down out of the way," or as we should say in our idiom "stand aside" (not
" arise out of the midst "
!

The same idiom is found in Latin. Terence [Phorm. v. 8. 3) says: " She is dead, she is gone from among us" {i.e., forced or torn away by the cruel hand of death, " medio abiit "). The opposite expression shows the same thing. In Xenophon {Cyr. v. 2. 26), someone asks: " What stands in the way of your joining us ? " (e'r /iemo itrTi) i.e., your standing in with us. The same idiom is found in the Scriptures.
t:

.Matt.
{i.e.,

xiii.

taken away by force).

Acts

xvii.

The wicked are "severed from amouir the just" 33. " Paul departed among them."
49.
/re///

IDIOM A.
Acts
xxiii. 10,

839

Paul was taken " 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
c\wa.y

from among you."

vi.

2 Cor.

17.

"Wherefore

come out from among them, and be

ye separate."
Col.
ii.

14.

against us.

read of the handwriting of ordinances which was Christ " took it out of the way."
in

We

We
Isa.

have the same idiom

lii.

the Septuagint.

11.

"Depart

ye ... go ye out of the midst of her,"

and
Isa. Ivii.
1

(Ixx. 2).

"The righteous
in 2
[to Jiis

is

taken away from the

evil

to

come."
It is

thus perfectly clear that,

holds fast

Thess.

ii.

7,

he
is

who now

position] will continue to

where it says that do so until he

cast out, the " he "

is

Satan,

who

is

holding on to his position in the

xii.),

heavenlies, until the great

war
xiii.

shall take place (Rev.

and he be cast

out into the earth.

Then
sea,"

it is

that (Rev.

1) "

he stands (R.V.) on the sand of the

and as the
ii.

therefore, " arise "

2 Thess.

two beasts rise up. They cannot, Satan is cast out. This is the teaching of See further under Ellipsis.
result of this the
till

4.

"

Breaking of Bread."
aprov (klasai arton),
is

"

To break bread,"

KXda-a.L

the

literal
it

renderto

ing of the

Hebrew idiom DhS

D~i3 (paras lechem),

and

means

partake of food, and is used of eating as in a meal." The figure (or idiom) arose from the fact that among the 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

Indeed so close

cut.
is

Hence the

origin of

the phrase to break bread.

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. xxvi. 14, and Job xlii. 11.
Isa. Iviii. 7.

"

Is

it

not to break thy bread to the hungry

to cat salt,

"

Just as

among

the Arabs to-day, the Idiom,

means partaking

of a

meal.

840

FIGURES OF SPEF.CH.
Lam.
iv.

4.

"

The

young

children

asU

bread,

and no man

breaketh

it

unto them."
xviii. 7.

Ezeli.

"

Hath

broken

(A

iven)

bread

to

the

hungry."

We 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 connection with ordinary eating. See .Matt. xv. 3(S Mark viii. 6. H'
;

xiv. 22.

Luke

xxiv. 30.

" And
i.e.,

it

came

to

pass, as he sat at

meat

witii

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
breaking of bread,"
as

in

He

sat at

meat with thou.

the fourteenth day that ye have

Acts

xxvii. 33-36.

" This day

:

is

tarried and continued fasting, '' having taken nothing.

Wherefore
.

pray you take some meat

of

for this

is

for

your health

And when

he had thus spoken, he took bread, and gave thanks to God in presence them all and when he had broken it, he began to eat. Then were
;

they

all

of good cheer, and they also took

perfectly clear that in
all

It is
is

some meat." " these cases the " breaking of bread

in

the ordinary

Hebrew idiom
till it

for eating as

a meal.

The bread
is

could not be eaten

\yas broken,

hence the idiom which

used by

Hebrews down
It is

to the present day.

also evident that the Passover

it,
1

was a meal, and

Matt. xxvi. 26.

it

meal, and of

that the idiom

is

used

in

was at this Mark xiv. 22

is

Luke
to

xxii. 19.

Cor.

xi.

24.

mentioned and therefore could not eat of them in the Temple. So that though they went to the TempU- t<> worship, they ate their meat at home in their
In

Acts

ii.

46, their breaking bi"ead at

fact

home (margin)
offered

emphasise the

that they no longer

sacrifices,

private houses.
It
is

incredible,

therefore,
in

expression can

mean

that in Acts xx. 7, the idiomatic any sense the Lortls supper, as is clear also'

from verse
break."

The one
This

solitary passage left

is

is

Cor.

x.

16,

"The

bread which

we

Lord'ssupper in ignorance of the prevailing custom of the early Christians w hen meeting together on
referred by
to the

some

See under Synecdoche.

IDIOM A.

841

the first day of the week. AssembHes were few, and the members were scattered. Many came from long distances, and food had to be brought for the day's sustenance. The early fathers tell us that the people brought from their own homes hampers filled with cooked fowls, 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
dyd.in],

the

ecclesiastical

"love-feasts" (from
richer brethren
It is

brotherly love, see

Jude

name, agapai or 12), because the

made them for the benefit of the poor. 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
easy to see
;

others drunken

(1

Cor.

xi.

21).

itself came to be spoken of as " the Lord's supper," from the fact that each received an equal

This looks as though the feast or meal

portion, as on that night

it

when

the Lord Himself presided, and received

as from Himself and not merely from one another.

But

in

process of time, a special ordinance was added at the close

of these feasts, at the end of the assembly, and at the end of the day. to which the name, " the Lord's supper," was afterwards confined,

Up

to the time of
it

Chrysostom

it

followed the feast

;

but, as superstition

increased,

preceded the feast

:

but for 700 years after Christ they

accompanied each other

separate ordinance
!

and the Lord's supper was unknown as a

As
supper
;

late as a.d.

an aoapce, or

feast, as the
in

692 the close of the Lenten fast was celebrated by 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, and never, until recent years, used of the Lord's supper as a separate
and
the iiuiuuds,
i.e.,
;

ordinance.

The
idiom
;

error has arisen from the misunderstanding of the

is

Hebrew
figurative

and, from translating literally that which

used as

ix

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
!

S42

FIGURES OF SPEECH.
it

argues that as

only says " bread," and wine

is

is

not

mentioned

therefore the " wafer "

sufficient

Had Gentiles been acquainted with the Hebraism, neither malice nor i^norance could have diverted the words from their simple and
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.

(-!.

To

"

Open
xi.

the

Mouth "
3(S,

is

Hebraism, used for speaking

at length

or with gi-eat solemnity, liberty, or freedom.

Judges
viii.

35,

Job
x.
vi.

iii.

xxxiii. 2.
v. 2,

Ps. Ixxviii.
xiii.

2.

Prov. xxxi. 26.

i.

Kzek. xxiv. 27.

Dan.

US.

Matt.
Rev.
to

with

35.

Luke
a

64.

Acts

35;

x.

34. 2 Cor.

11.

xiii. 6.

So the
silence:
Acts

opposite, " not

xxxviii.

open the

nioutJi,'"

is

Hebraism
7.

for
7.

Ps.
32.
"

13(14); xxxix. 9

(10).

Prov. xxiv.

Isa.

liii.

viii.

7.

To

Taste 'Wine
V. 2.

" is a

Hebraism
indulgence.

for drinking with others to

Dan.

So

also to " drink

8.

av'/zf."

Prov. xxxi.

4.

"

What

to

me and
which

to thee
is

"
?

Ti kjioi

Koi

(Toi {ti enioi ktii soi)

is

rendered, "

do with thee ? " means what have we m common.

2 Sam.
viii.

there between thee and

What me
:

have
i.e.,

to

what
Matt,

xvi. 10;
i.

xix. 22.

Kings

xvii.
ii.

18.

2 Kings

iii.

13.

29.

.Mark

24.

Luke
9,

iv.

34.

John

4.

"

The Son

of

Man."
of

Under Synecdoche we have considered the ordinary mcaiimg

" S(jn of .Man "
;

but, with the definite article, the phrase appears to

its

have a special idiomatic usage of

but Christ Himself.
reference
is

own.

No one was
in

ever so called,
i.

He

first

thus calls Himself

John
Ps.

51 (52).

The

where the title is seen to involve universal dominion in the earth. Dominion was given to the first man, Adam, and lost. It is to be restored in "the Son of man," "the second man," "the Lord from Heaven."
to the
first

occurrence of the phrase

in

viii.,

IDIOM A.

843

From John
title

xii.

34

(cf. viii. 28),

the

Jews

rightly inferred that the

involved His Messiahship.

That the
the fact that

title
it

has to do with dominion

in

in

the earth

is

clear from

does not occur

it

the Epistles, and does not, therefore,

pertain to Christ in relation to the

Church
in
i.

the Body
xiv.
14).''''

of

which He

i.;

the Head, though

occurs constantly
:

the Gospels, as well as in the

Apocalypse (but here only twice

10.

13,

and

"Turn
the

to

Ashes."
God's acceptance of fire to fall from having its origin in this
for

Ps. XX.

3.

This was
:

Hebrew idiom

offerings by fire

i.e.,

He

accepted them by causing

sacrifice.

heaven and consume the

No

fire

world ever consumed the sacrifices which

God

accepted.

The
It is

sacrifices of the

apart from God.

He
all

heathen were wholly independent of and neither commanded them, nor accepted them.
is

even so with

worship now that

fire."

not the fruit of the Holy

Spirit

(who
is

is

symbolized by burning

fire).

For the

flesh

to offer

worship

the offering of " strange

which kindled the incense on the Golden Altar of worship 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
fire

The

within the

acceptance of the offering

may

be seen from the fact that the

(Lev.
1),
ix.

fire

of

God

fell

from heaven at the

first

24) (at the Tabernacle),

fire

and

again at the Temple (2 Chron. burning.

vii.

and that

was kept continually

place

Whenever God accepted an

which
only.
1

offering
fell

away from the one

xiii.

He had

appointed the

fire
;

especially

upon that occasion

15-23; David,

See Gideon, Judges vi. 21 Chron. xxi. 26 and Elijah,

;

xManoah, Judges,

Kmgs
in

xviii. 38.

Gen. iv. 4, when " the Lord had respect unto Abel and to his offering," 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. therefore human inventions in Divine worship This is how Abel " obtained witness that he was righteous." This is how "God testified of his gifts." This is how Abel " being dead,
This, therefore,
is

what

is

meant

See The Divine Names and

Titles,

by the same author and publisher.

S44

FIGURES OF SPEECH.
xi. 4),

yet speaketh" (Heb.

the great fact that

Few understand He made known how He would be approached, and how He would be worshipped. In the last chapter of Exodus (xl.), we have fourteen
but few hear his voice.

God

left

nothing for man's imagination when

times ''thou shalt " (2-15),

in

the directions given to IMoses

all

and eight

times the significant words that

wasdone
.
.

" as the

Lord commanded

Then Leviticus, the book of worship, opens with the words: LoHo called unto Moses out of the Tabernacle of the congregation (for Moses was not able to enter in, Ex. xl. 35), saying
Moses."
"

And

the

any man of you bring an offering unto the Lord, ye shall bring," etc. Thus it is the Lord who dictates the particulars as to how He will be approached. And, if He does not accept the sacrifice by tiirniii}; it to nslws, in vain would they worship Him. It is the same to-day. The true worshippers, wlio 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 on His People. " B\' H l.M " it is that we offer the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to His
If

name (Heb.
There
worshippers

xiii.

15).

is

no other worship now which

tiie

He

accepts, and no other

whom
1

Father seeks to worship

of

Him

(John

iv.

23).

1.

"

The Sons

God "

(Sons of Eloliini).
In

This
It

is

the

Hebrew

idiomatic expression for angels.

every

place where the expression occurs, angelic beings are to be understood.

occurs

in

Gen.
Eloliiiii),

vi. 2, 4.

Job
7.

i.

6;

ii.

i.

Where
is

it

is

D"'rT'Srr""'D3 {beiuii Iki-

sous of the liloUitn.

Job
I'Johini."

xxxviii.

Where
(7).

it

without

the

article,

''Sous

of

Ps. xxix.
sous of Eylcciu.

Ixxxix. 6

-Where

it is

D^Sn '33

{hcnai Eylcan).

Dan.
It is

iii.

25. Where
in all,

it

is

singular, ''A son (Chald., 13) of (iod."

it

Seven times
th'ir

and

in

each case

means

angels. '
in

elear, therefore, that aui^cls

is

are meant
it

Gen.

vi. 2. 4.

and

"sin"
In Hos.

there recorded.

How

was committed we are not

TT Sn my
""Dl

i.

10

(ii.

I),

it

is

a different form
in

(Bcnai El hat), sons

is u.scd )f

of till livini; (toil. not angels, for it

The context leaves us

is

no doubt that this

men, and

put in contrast with '^Q^ (anitnai),

piopti\

IDIOM A.
told.

845

In

2
in

Pet.

ii.

4,

9 and Jude

6,

it

is
it

further described, and

is

spoken of
iii.

connection with Noah.

Is

not strange that in

*'

Pet.

where exactly the same connections occur (/.f., Noah," and and " prison ''), they should be taken for men 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."
18, 19,

" chains,"

He

is

said to have a spirit, but not to be one.

In

Gen.
:

vi.

4,

the progeny of

these
^DIl,

fallen

angels

is

called

Ncplicleein

i.e.,

the fallen ones

(from

awful were the consequences that

the only one

all fiesh

and so was corrupt, and Noah was

naplial, to fall):

who was

not tainted.*

All the race, therefore, had to be destroyed. Noah's sons' wives were tainted, and this may be the solution of the Ethnological problem as to the different races. There were Nephelecm in the days of Moses (Num. xiii. 33), because it appears from Gen. vi. 4 that there was another irruption "after that " i.e., after the days of Noah. It was
:

for the extermination of this awful breed of beings that Israel

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.
It

was

to these fallen

angels,

"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

'suffer"

bidding
12.

them

too, to look

forward to the "glory" which

shall surely follow.!

"

Three days and three

quoted
in

nights."

Jonah

i.

17

(ii.

1),

Matt.

xii.

40.
is

The

expression, "three days and three nights,"

an idiom which

covers any parts of three days and three nights.

In 1 Sam. xxx. 11 (12), it is said that a certain Egyptian had not eaten bread and drunk water for " three days and three nights," and

yet

it

was only three days

iv.

since he

fell

sick (ver. 13), not four days.

will fast

In Est.

16,

Esther says she and her maidens

it

days and three nights," and yet

*

was on

" the third

day

" that

"three Esther

Tolcdoth,

The two words "generations " are not the same in Gen. vi. 9. The first is meaning tlic offspring in succession, while the second is Dorothai, which
(Isa.
liii.

has respect to breed

8).

t See The Spirits in Prison, by the

same author and pubhsher.

S-JH

FIGURES OF SPEECH.
in

went

to tlic kinu

not the

A'///7//

day, which

it

must have been

if

the expression were hterally understood.

It

may seem absurd

to Gentiles

and to Westerns to use words

in

in

such a manner, but that does not alter the fact. Now the New Testament is for the most part Hebrew
but Greek
in l(iti<^iin!^c.

idiom,

This

is

the simple explanation of the difference

between
Original.

it

and
This
in

classical Greek.

Moreover, there
it,

is

reason to believe

that the First Gospel, as

is

we have
40.

is

a translation from a

Hebrew
1),

one of the idioms.

xii.

It is

used

in

Jonah

i.

17

(ii.

and

by our Lord
should
rise,

Matt.

And
rise

yet

many

Scriptures say that

He

and did actually

on " the third day."

This could not

It must have been if the expression were used in its literal sense. have been the fourth day and not the " third." The fact is that the idiom covers any part of " three days and

three nii^hts."

This method of Hebrew reckoning

is

as distinct from

Gentile reckoning, as their

commencing

it

are peculiar to

commencing the day at sunset and our All these different modes of reckoning midnight. at the respective peoples and languages and must be duly
in

taken into account.

The Lord's words Scripture assertion that

Matt.

xii.

He

should

rise

40 do not disagree with the on " the third day."

and

have the expression "after three days" once (Matt, xxvii 63), But the common expression is days " once (John ii. 19). "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 foiirfli day
" in three
!

We

Paul preached the resurrection on "the third day" according to the

Scriptures
(1

Cor. xv.

4),

and

this

is

the great Scriptural fact which

we

cannot get away from. Neither can we alter the

the week."
burial as taking place the

fact that

He

rose on "the

first

day of

Neither can we alter the history which records His death and day before the Sabbath. "The sabbath
;

"the day before the drew on" (Luke xxiii. 54. Matt, xxvii. (S2) 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 fourth) since these things were done " (Luke xxiv. 21).

From
face of
all

all

this

it

is

perfectly clear that nothing

xii.

is

to be gained by

forcing the one passage (.Matt.

40) to have a literal meaning, in the

these other passages which distinctly state that the Lord

died and
it,

viz.,

was buried the day before the Sabbath and rose the day after on the first day of the week. These many statements are

IDIOM.4.
:

847

but the one passage is an idiom which means literal and are history 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 satisfy both the idiom and the history. When It may be added that we have a similar usage in English. a person is sentenced to " three days' imprisonment," it may be late in
the evening of the
first

day when he arrives at the prison, but when

In other words,
it

the doors open on the morning of the third day (not the fourth) he

walks out a free man.

prison for three days
it

and he reaches

if a person is commited to on Monday night he leaves

the

first

thing on

Wednesday morning.

See The Coming Prince, by Dr. Robert Anderson, C.B.

On
"

the other hand,

Thou
fact

sayest
that

" is not, as

is

generally supposed, an idiomatic

expression, conveying merely a simple affirmation or consent.

thou saidst," for the and forms part of the verb. If therefore the cri' (su), flioii, is used as well, it makes it very emphatic; and indeed it places all the emphasis upon the pronoun {thou) instead of on the verb {sayest) and causes the phrase to mean " thou (and not I)
is

The

eiTras {eipas)

already

means

"

pronoun pronoun

is

included

in

host said
it

it''

or It

is

thou that modest the statement

is

or TJiou
"

Jiast

said

thyself.

So
e.g.,

clear

this

emphasis that the words

legeis),

and not I

" are

often added.'''

So, too, av Aeyets {su

thou thyself dost allege.

See,

Matt. xxvi. 25:

said.
I.

"Then
I

Judas, which
said unto him,
fatal

betrayed him,

answered and
it

Master,

is it

He

thyself," not
lips.

Thou hast taken the

Thou hast said word "traitor" on thine

own

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
of

Son

Jesus saith unto him, " Thou hast said it thyself," not I. I Thou hast spoken the word. But then neither affirm it nor deny it. Jesus says: "Only, not to leave the matter in further suspense. tell you, hereafter ye will see the Son of Man sitting on the right hand

God."

of Power,
It

and coming upon the clouds of heaven."

cri-

has been suggested that

in

diras {su cifas).. thou saidst, should

be read

the text of Matt.

xvi. 18,

instead of

crv

elYLeTpos {su ei Petros),

tJiou art Peter.

*

Euripides and Sophocles both have examples.

11.

pare Matt, xxvii.

Mark

xv. 2.

Luke

xxii.

70;

xxiii. 3.

See Wetstein. John xviii. 37

And com;

(and Sept.

Exod.

X. 29).

S4S

FIGURES OF SPEECH.
Hilt this
is

merely an invention to
in

.<et

out of a supposed

diffieulty.

It is

based on the faet that

the most aneient .MSS. there were no

it

divisions between the words,

tliree

and hence

has been

su,<<,iested

that the

words
:iY Kl
tlioii
(ii't

IIETPO:^
Petros

(su ei Petros)
{i.e.,

Peter, or a stone)

might originally have been written as one word,

ITEin:^
:i^'

(siteips),

and could be differently divided into two words, thus:

Kiri:^ (su eips, abhr. of eipas)
tliou sdidst.

Hut against
1.

this are to be placed the following objections

There are the Palwos^rnpliienl objections as

:

to the suggested

abbreviations (d) of eips for eipes or eipns

(b)

of ps ior petros.

The
of the
II

only

Unown ancient abbreviation of Petros or Peter is in one Vienna Papyrus Fragments from Fayum, where it is written
,

KT.

(pet:-), i.e
2.

the
is

first

three letters instead of the

first

and the

last.

There

the objection arising from the absence of definite

MS.

authority, which

makes the evidence conjectural rather than docu-

mentary.
3.

There
;

is

unquestioned
it:

the objection arising from the actual context, which is the two words " thou sayest " do not follow at all. Try
1

"And

say to thee, That thou snidst, and upon this rock

It

shall
is

build

My

Church."

will

be seen at once that

the

difficulty
in

increased instead of being removed!

declaration

Had

the words been

;

the

previous verse, the case would be different

in

but,

coming

after the
I

verse 17, and especially after the formula,

"And

also

say to thee," the

words

" thou 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 petni, a roek, or eliff, which cannot be moved. Thou art a petros (a vacillating, unstable man, no one can build on thee), but upon this petra (this rock which flesh and blood cannot reveal, but which is revealed only by God Himself, upon Christ as '* shall build My Assembly. the Son of God "), And so it came to pass. For in Gal. 15, l(i Paul says, "When might preach him in me, that it pleased God ... to revedl His S(mi conferred not with flesh and among the Gentiles immediately
;

i.

blood

"

i.e.,

conferred not with those

who know

not

all

the truth

Sec the Supplemcntutn Nov.

Test. Graci, 1896, p. 67.

By Ed.

Nestle, of Ulm.

IDIOM A.
involved in preaching Christ as " the

849

Son

of God."

For

all

such are
in

born of blood, or of the will of the flesh, and they learn these truths
only by Divine
xvi. 17 (as

rcvclatioji.

We

have the same word "reveal"

Matt,
is

we have

also "flesh

and blood") and Gal.

i.

16,

which
ix.

most
first

significant.

Paul was the wise master-builder.

Paul was the

20.

to preach Christ as " the

Son

of God," as declared in Acts

This therefore was the pctra

the living
;

the

rock foundation of the Church of

God and no mere pefros

or unstable man.

Thus we have the

contrast between the two, the petros and the petra, the stone and the

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.

rise to a

For example. Pleonasm gives

important, from Anthropopatheia.
figure
:

few
will

but the following are

be

They

found under that

"

To To To To To To To To To To To To To To To To To

hide from one's eyes. swear by one's soul. hide one's face.

hide one's eyes.

spare with the eyes.

stretch forth the hand.

put forth the hand.

shake the hand.

make the hand heavy. make the hand light.

withdraw the hand. turn the hand upon. lift up the hand.
spread forth the hand.
turn the hand back.

smite or clap the hands.

open the hand,"

etc. etc.

Synecdoche and Metonymy also give rise to the peculiar usage of

certain
to,

words

in

certain phrases

and these Figures must be referred

H 2

as

it is

unnecessary to repeat them here.

850
X.

FIGURES OF SPEECH.
Clidiiges of

Usage of Words,

in tJic

Greek Language.

These may be added as another class where the meanings of words change in the course of centuries, even among the same people.
:

The Greek

of the

New Testament

is,

as

we have

seen,

full

of the

But there is more than this. Greek is a language which was spoken and used by different races under different conditions at different times and in different countries.
idioms of another language (Hebrew).
In the interpretation of Scripture,

the fact that Greek

was a

living

language,

marked by constant gradual changes.

four centuries later than Attic Greek.

to take into account and was consequently The New Testament Greek is
It
is,

we have

therefore, impossible for

us to depend solely on Attic Greek for

its

understanding and meaning.

:

Examples could be given

^Moiroulv (zodpoiein)
offspring,

of these changes

which meant

in classical

Greek

to prodiiee live

had changed to preserve

(

alive or

make

alive, to quicken.

7rdpoLKo<;

paroikos)

which meant neighbour, had come to mean

sojourner.
TrpvLKTwp

(praktor) which
v. 25.

meant

tax-gather,

had come to mean

jailor (Matt.

Luke

xii.

5S).

We

learn this from the use of the

word

in

the recently discovered Papyri.

the other hand, .Modern Greek exhibits similar changes of
:

On

New

Testament Greek
\p('n'o<;

e.g.,

which meant

time,

is

used to-day
is

in

Greece of a year.

Kaipt><;

which meant season,

clear

to-day

in

Greece used of weather.

interpretation

It

is

therefore

that

any correct

of

New

Testament Greek must take

but also changes of usage.
its

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 attention and study which it demands. It is a neglected study, and is destitute alike of Lexicon and Grammar.-

forms one of

We

can, here, give only a few examples of the idiomatic usage of

certain important Greek words in the

changed from their original

different Biblical sense.
It is

Testament, which had been meaning, and were used in a clear that many words which had been used
classical

New

The late Professor Hatch, of Oxford, has shown the importance of this branch of Bibhcal study, and laid the foundations for it in his Essays iii liiblical Clarendon Press, 1S.S9. (iriik.

IDIOM A.

851

spiritual

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. The same phenomenon is encountered to-day, wherever the attempt is made to translate the Bible into a heathen language. The knowledge of these changes as they affect the more important
theological words
is

absolutely necessary to the correct interpretation

Scriptures.

of the

New Testament
Hatch
:

Dr.

gives

(among

others)

the

following

instructive

examples

ayyapei'etv (angareuein).

In classical
'

reference to the Persian system of

Greek it was used with mounted couriers (Herod.

strict
8. 98.

Xen. Cyr.

8. 6, 17).

But the customs of other countries changed the meaning

forced transport of military baggage (Jos. Ant. 13.
4. 1, 79).
2, 3.

to the
Z)/55.

Epictetus,

In the

New

Testament, therefore,

it is

carry the load or baggage of another person.

32.

used of being compelled to See Matt. v. 41 xxvii.

;

Mark

xv. 31.

Compare Luke

iii.

14.

draytvio(TKLv {anaginoskein) meant originally to persuade ; then, to know well, to gather exact knowledge of, hence to read. But later usage extended the reading to reading aloud with comments

so as to persuade others.

(See Epictetus, Diss.

3.

23,

20 and

1.

10, 8).

So

in

the

New Testament

him that readeth " means let words in the assembly take care to understand them. It explains also 1 Tim. iv. 13.
aTToo-To/xaTt^etv {apostomatizein).

Mark xiii. 14), "Let him who reads and comments on these
(Matt. xxiv. 15.

Its classical use was to dictate to 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 (Pollux 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

a pupil

questioning a pupil.
apeTi]

(aretee)

in classical

Greek meant
Hence, Latin,

excellence
vir-tus,

especially of

manly

qualities.

of any kind, manhood, valour,

prowess,
In

skill.

the
3.

LXX
Zech.

it

is

used for the translation of "Tin (hod), glory.

Isa.

Hab.

iii.

vi.

13.
xlii. 8,

Also of n^rrjp (fhillah), praise.

12;

xliii.

21

Ixiii.

7.

852
In the

FiaURkS OF SPEECH.

New

Testament, therefore,
iv.

it

must have one of these two

ii.

senses.
(virtue)
;

See
i.

Phil.

8 (virtue).

Pet.

9 (praises). 2 Pet.

i.

5 (virtue).
{gldssokoiiion)

yAw(T<r<)Ko/jioi'

was the

cdsc

in

which the
it

toiig^iics

(yXonra-iu) of

musical instruments were kept

(toiiij^iit'-ciisc).

All trace of this vanishes in later

Greek, and

was used
or
coffer.

of

any

dust, especially of what

In the
xii. 9, etc.,

we should
in
K-t/iiuros-

call the strong-box,

LXX

it

Ts

used

2 Chron. xxiv.
{kihotos), of

8, 10, 11.

where we have
its

See what we should

xiii.

Kings
tJie

call

iiioticy-bo.v.

Hence

meaning and use

in

John

xii.

29.

and rtet n'ijii/xoi'ia {deisidaniioiiia) were used of religion or religiousness in a good ^ense. But in later Greek they were used in a had sense and this is ti.e
8io-i8:i(/z(oi' {(h'isiddiiiinii)
;

sense

in

Acts

xvii.

22

xxv. 19.

^idfiokij-;

(diabolos)

was used
:

of shmdcrons or nuilicions dccnsntiou.

In the

LXX
viii.
1.

it

is

used with or without the article of a single

person, like the Heb. iip, Satan

Est.
vii.

and 11, Tsar.

cviii.

See
(See

Chron

xxi.

1.

4;

Ps. cix.

6 (LXX,

6).

Num.

xxii.

22,

where opposition
kind.)

is

the meaning without implying accusation of any

In the
1

New Testament
11.

it

is
ii.

used as a proper name, except

in

Tim.
its

iii.

2 Tim.

iii.3. Tit.

3,

where

it is

used as an adjective, and

in

ordinary sense of malicious accuser.

In classical
(2)

SiadijKi] (diatheekec).

Greek

it

had two meanings:

(1)

a last will or testament,

and

very rarely, of a covenant.

In the
is

LXX

it

is

used 280 times, and always of a covenant.

This

its

only use

in

the

New

Testament, and though

it

it

is

translated

"testament" several times, ix. 16, 17, see under Ellipsis.

Dr.

should always be

t(>;'t'rn//.

For Heb.
certain

passages
with
its

its classical

Hatch observes that "the attempt to give it meaning (jf testament is not only
' '

in

at variance

use
in

in

Hellenistic Greek, but

is

probably also the survival of a

it

mistake:
rendered

ignorance of the philology of later and vulgar Latin,

'

was formerly supposed that

in
'

testamentum,' by whicli the word

in

is

the early Latin versions as well as

or
'will,'

the Wiigate,
if

meant

'testament
*

whereas

in fact

it

meant

also,

not exclusively^

covenant.

"
'

Opii(TKia {tlireeskcia)

was

u.secl

(in the

pi.)

by Herodotus

(2.

37) of

external ceremonies of the Egyptian priests.

IDIOM A.
In Biblical

853

Greek

it is

not used of these, but

is

transferred to any

similar ccn'iiioiiial observances

and to these only

not of Christianity,
18 ("worship-

but of that which has

Tills is its

its

origin in feelings or experiences, or of piety.

xxvi. 5 (" religion "). Col.
ii.

meaning
i.

in

Acts

ping

").

Jas.

26,

27

(" religion ").

juvcr-nyptov

(iiiiistecrioii)

always rendered or rather transliterated

secret.

" mystery "

but meaning a

See a pamphlet on

Tlie

Mystery,

by the same author and publisher.

was used of nuuiaging 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."
otKoi/d/xos

But

in later

xvi. 23.

-etpa^etv
(

(peirasein) usually translated to

tempt:

and

Tretpacr/xos

peirasmos), temptation.

The
Oil. 16.

classical use of the verb

;

319; 23. 114

9. 281).

To,

was to make proof or trial of (Homer, make an attempt (Polyb. Fr. hist.
:

60).

In the

LXX

the meaning

by

affliction or disaster.

was extended to the mode of trial viz., Hence " trial " came to mean trouble as
:

being that which most effectually tries anyone.

In the

New Testament
:

there are several passages where this sense

of tribulation, trouble, and even chastisement and persecution are the

more

suitable renderings
viii.

Luke
Matt.
Matt.

13 (Matt

xiii.

21.

Mark

iv.

17).
trial,

(Luke xi. 4) Bring us not into from him, or that, which does the mischief.
vi. 13
iv. I

but deliver us

devil (hence

(Mark i. Heb. iv. 15).

13.

Luke
i.e.,

iv.

2) to

be tried or afflicted by the

Acts
iv.

XX. 19

" Perils "

hardships through the plots and

24, 26).

conspiracies of the Jews (2 Cor.

12.

xi.

Heb.

ii.

18.

Pet.

i.

Rev.

iii.

10.

-ovqpo'i (poneeros) is defined by Aristotle as being only 7L'eak, having a good-will, and therefore only " half-wicked," because what is

done

is

not done from malice.

the contrary
in

On

the

LXX,
vii.

the meaning seems to point to the

activity of mischief: of wild beasts (Gen. xxxvii. 20.

Ezek.

xiv. 15)
lix. 7)

of

the plagues of Egypt (Deut.

15)
;

of blood-shedding (Isa.
x. 1).

of

violence and mischief (Isa. xxxv. 9

854

FIGURES OF SPEECH.
So
in

the

New

Testament,
Matt.
xii.

active haniifitlncss

and

niischicvousucss

are the prevailing meaning.

xii.

Matt.

v.

11,
xi.

39;
26).

vi.

13; xxii. 18

(Mark

15.

Luke

xx. 23).

45 (Luke

In

some
the
;

of the apocryphal books, the sense

;

grudging
56.
vi.

(Sir. xiv. 4, 5

xxxi.

23).

In

New Testament
11

this
;

seems to be that of See Prov. xxiii. 6. Deut. xxviii. seems to be the sense in Matt.
15.

19-24

vii.

(Luke

xi.

13)

Matt. xx.
in

TTapdKkijTO'i {paraklcetos)

meant
in a

classical

Greek merely

called to

one's aid,

assisting, especially
Jielpcr.

court of justice.

Hence

legal

adviser or

But
for him.
in xiv.

this falls short of the

meaning
of the

it

afterwards obtained

viz.,
it

not only of helping another to do a thing, but to help him by doing

It is

used only

in

John
7.

Holy

Spirit's help (by Christ)

16,
1

26; xv. 26;

.xvi.

And

of Christ's help (by the

Holy

Spirit) in

John

ii.

1.

TTto-Tfj (pistis),

faith.

In classical Greek,

conviction

rhetorically, proof

it meant, psychologically, which brings about the conviction; and

morally, good-faith or nmtual trust.

In Biblical Greek, there
gically,
is

an ideal virtue:
believes that,
its

viz

a full assurance

added a fourth usage, which is, theolo(Rom. iv. 20, 21). And,
said

since

it

what God has

He

will surely

bring to pass,

therefore,
xi.

objects are also objects of hope as well as faith (Heb.

1).
(rvKO({j(i.i'Teiy

(suhophantcin).

This

word

meant

originally

an

informer, and

was used
figs

of one

who gave

information against persons

fig-she^L'cr.

who exported
informer
;

from Attica. Literally, a

2. 9, 4-6).

Hence

common

cspecudly with the view of extorting money, a black-mailer

(Xenophon, Mem.

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.

Hence

in Biblical

ing,

So Gen.
Job
X.

xliii.

18.

(See Gen. xxvi. 20.

Ixxii. 4
1
;
;

Lev.

vi. 2.

Deut. xxiv.
;

14.

3; XXXV.
3, 16.

9.

Ps.
iv.

cxix. 122, 134.

vii. 8.

Prov.

xiv. 31

xxii.
vi.

16
)

xxviii.

Ecc.

v.

Ezck.
in

xxii.

12. 29.
iii.

Jcr.
;

In the

New Testament

it is

used only

Luke

14
in

xix. 8.

The
lations
:

distinction

between the following words

(jrcek
is

classical
in

and

Septuagiiit and

New Testament

not observed

the Trans-

IDIOM A.
TTcvr/s

855

(penees)

is

poor, as opposed to rich

one who has to

work

for his Hving.

is destitute,

TrTw^os (ptochos)

and

in

want

a pauper, or beggar,
o/ayt'Ao? (orgilos),
S07<7'.

irpavs {praus) is easy -tempered, as

opposed to
or

passionate
TttTreivos

and
is

iriKpo^; (piki'os), bitter

(tapeinos)

dejected as well as lowly.

In the

LXX

these words are used interchangeably to represent

inferiority in morals, but
(fellaJiiii),

the same

Hebrew words, and do not denote

:

only in outward condition

quiet, peaceful lives,

viz.,

the peasantry

who

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
;

(18)

Ixxii. 4,
is

This

9 (10) cxlvii. 6. the sense underlying these words in the

;

13

Ixxvi.

New

Testament.
Testa-

Professor Deissmann* has recently illustrated

many New

ment idiomatic usages and expressions from the collections of papyri at Berlin and Vienna. They were recently discovered in Egypt, and are of the age of the Ptolemies. They consist of petitions, letters, receipts,
accounts, divorces, bribes, etc.

His contention
at

is

that these contain

marks, not of what

vernacular
planted palm

is

called "

New Testament
that
iii.

Greek," but of the

he

usage
trees.

of

words

time

e.g.,

shows that

ve6cf)VTos (iieophytos)

novice (1 Tim.

6) is

used

in

the papyri of ncivly

ddeT-qa-is (atheteesis),

disanulling (Heb.
is

vii,

18 and

ix.

26)

is

used as

a technical legal expression, and

a depriving of authority,

often found with aKvpwo-t? (akiirosis)

to /3e/3atWts (bebaiosis), a

and
to

in Antithesis

confirniing, or establishing.
dva-rrefXTTU)

(anapcmpo),

send up (Luke

xxiii. 7, 11, 15.

Acts xxv. 21)

used

is

used of sending up to a superior authority.

dn^X'^ (apecho), to have in full (Matt.
vi. 2, 5, 16.
:

Luke

vi.

24)

is

in

two Fayum receipts dated respectively

See also
(A.V.,

Dec. 29th, 44
18.
is

a.d.,

and

Sept. 6th, 57 a.d., oi giving a discharge for an account.

ironical turn to these passages.
kiria-KOTToi

This gives an

Phil.

iv.

(episcopoi),

overseers
first

bishops),

used of

civil
;

functionaries in Rhodes, in the

centuries, both b.c.

and

a.d.

and

also of an official in the temple of Apollo.

7r/3cr/?i'Tpot

(presbyteroi), elders,
officials, in

is

used of

civil

functionaries in

Egypt, and also of temple

* Bibelstndien,

the

Fayum

papyri.

Marburg, 1895, and Netie

Bibelstiidicn, 1897.

S5H

FIGURES OF SPEECH.
tr(/)/>uyt'^'(u

{sphni,i>izd), to scdl, is

used oi certifying
iii.

(is
i.

correct.

This
i.

may
iv.

explain

Rom.

xv.

28.

John

33.

2 Cor.

22.

Eph.

13;

30.
u/iTu'u;7o
{(iiiief(iiioeetos),
iiiipeiiiteiit

(Rom.

ii.

5)

occurs

in

pitpvnis
in
it.

record of a sale, denoting that there was to be no change

f:iM^oniu {bitizonini),

siijlfer

violence {Matt.
it

\\.

\'2),

is

usually taken
:

as passive, but a Lycian inscription uses

as a deponent

i.e.,

the

kingdom of God
render Jas.

f^resses itself

on the notice of men.

trying
(1

^oKijuov {(lokiniion),
i.

the
is

Pet.

i.

7).

This usage would

3, "

What
1

genuine
9, "

in

your

faith."

a/)T>/ ((iretee),

Pet.

ii.

That ye should show forth the

2 Pet.
i.

praises

of him

who hath

called you."

And

3, "

Him

that hath called

us to glory and virtue."

Inscriptions are quoted from
that
a/)T//

the

Egyptian pnpyri, which show

was used at that time in the sense of a display of power. And this is exactly what it means in the above passages f<jr God's wondrous power is displayed and manifested forth in His calling of (See above, page 851). 18, 19. His People. See Eph.
;

i.

xi.

Clianges of Usage if

Wards

in (he

English Language.
:

It

is

otherwise

many

most important that these should be carefully noticed w(jrds and expressions in the English of the A.V.
to observe the evidence afforded by

cannot be understood.
It is

most instructive
of

many
;

of

these changes as to the constant effect of fallen

in
its

human nature

which.,

use
:

words,

is

constantly

lowering and

degrading

their

meaning

This is an old Anglo-Saxon All to brake" (Judges ix. 53). it word tnhrecan, from which the prefix " /o " has got separated. means altogether or completely smashed. (See Spenser's Faerie So that "all Miltort's Conius 379, " all to ruffl'd. iv. 7. 66 Quecne
"

to "

meant
"

" altogether ").

if "

And
if.

(Matt. xxiv. 48.

Cor.

vii.

11).

"But and

if":

i.e.,

hut even

A
'

work"

(2

Chron.

ii.

18).

fishing " (John xxi. 3). The " a" is a sf)fteniiig .Anglo-Saxon "on " "on sleep" (Acts xiii. 36).
:

down

of the

"

Away

with

" (Isa.

i.

13)

meant

to tolerate.

IDIOM A.

857

By and by" (Luke xxi. 19) meant iiiiiucd'uitely. Come at " (Num. vi. 6) meant to come near, as in R.V. "Company with" (1 Cor. v. 9. Compare v. 11) meant
"
"

to

have

company
below)
"

witlt,

as

in

R.V
(2

i.e.,

to associate with.
1)

"Do
:

to

wit"

Cor.

viii.

meant make

to

kmnu
to

(see

"Wit"

to certify.

Fetched a compass

" (2

Kings

iii.

9)

meant

make

a circuit,

or round-about course (as in R.V.).

"

So Acts

xxviii. 13.

For

to do

'

(Deut.
:

iv.
i.e.,

1)

Here, the "for" was used

in

the

sense of " in order that "

"

that ye
:

may

do.

Full well

"

(Mark

vii

9)

i.e.,

icith fid!

knowledge.

"
"
in

Go On

to

" (Jas. iv. 13)

meant come now.

sleep"

(Actsxiii. 36).

The "on

"

has now become softened

modern usage
"

to

"a" asleep.
xii. 16.

Phil,

ii

Presently" (1 Sam. ii. 16. Prov. 23) meant immediately.

(Ps.
lix.

xMatt. xxi. 19; xxvi. 53.

"Prevent"
1

10 (11); Ixxix, 8

Ixxxviii. 13 (14)

cxix. 148.

Thess.
xii.

iv.

15)

meant to go

or come before, precede.

See under

Ellipsis,

Ps.

(7).

"Strike hands" (Job

shaking hands.

xvii. 3)

meant

to

conclude a

bargain by

"Trow" "Wit"
it

(Luke

xvii.

9)

meant

to

suppose

or

imagine

(A.S.,

treowian, to believe).

or "to wit" (Gen. xxiv. 21. Ex. ii. 4) meant to knoic. came to mean any special cleverness (as a noun), and then humour. So " loot " meant to kiiozo (Acts iii. 17. Rom. xi. 2, etc.), and " li'itty " (Prov. viii. 12) meant simply skilful or clever, and " xcittingly "

Hence

(Gen.
"

xlviii.

14) knowingly, skilfully.

"

Wist

(Mark
xx

xiv.

40)

is

tlie

past tense of

icit,

knew.

"

Un-

wittingly "
error.

(Josh,

3)

meant

iiiiknoivingly.

R.V. margin, through

"Whit
luiht,

" (1

Sam.

iii.
;

18.

2 Cor.

xi. 5).

This

is

the Anglo-Saxon,
at
all.

a person or thing

hence " not a

Prov.

lohit "

meant not
John
vii.

"Very"
true, real.

(Gen.

xxvii. 21.

xvii. 9.

26;

viii.

4)

meant

So there are

certain words which have changed their

:

meaning

in

the course of years

858

FIGURES OF SPEECH.

"Advisement"
L-itin ad, to,

(1 Chron. xii. 19) meant and visum, seemed j*ood).

diitberation

from the

'Adventure" (Deut.
to
o-o.

xxviii.

56.

Acts

xix.

31)

meant

t<>

venture

artilhiria,

"Artillery" (1 Sam. xx. 40). This meant (from the Low Latin any warlike weapons, hence) bo'u's and nrro'u\s. To-day we confine the word to quite another class of weapon.
" "

Assay " (Job. iv. Beeves " (Num.

for ox.

2)

meant

to attempt, to try.

xxxi. 33, etc.)

was the

plural of "

beef"

the

Norman- French
"

Bonnet

" (Kx. xxviii. 40)

was

at one time used of a

man's head-

dress: and
"

is still

so used in Scotland.
" (Jer. xlvi. 4
;

Brigandine

li.

3)

was

a coat of mail.

Now we

use the word

hri<r(tfid in

a special sense.
15).

"Carriages"
Greek \'erb we have
(middle:
i.e.,
I

(Acts xxi,
Crnr/^ii.'^t'

From
:

the

three voices of the

I

(passive

i.e.,

that which

carry)

Carry

carries me).
is

how carry myself); Carriai^e (active: i.e., that which The former of these uses of the word (from the Passive)
(Josh.
ix.

now
"

obsolete.

Clouted "
(1

5)

meant patched.
12.

And " Clouts

" (Jer.

xxxviii. 11, 12).

"To ear"
.Anjlo-Saxon
1

Sam.
to

viii.

crian,

plough).
it

Sam.

viii.

12, spelling
(i,

meant to plough (from So the R.V. now renders it in "plow," but in Isa. xxx. 24, "till." ComIsa. xxx. 24)
;

pare Gen.
xxi. 4.

xlv.

" Neither earing nor harvest."

Ex. xxxiv. 21. Dcut.

"Earing"
plowing.
"

(Gen.

xlv.

(S.

Ex.

xxxiv.

21)

meant, as

in

R.\'.,

Eared

"

(Deut.

xxi. 4)
i.

meant ploughed.
Eph.
i.

"

Earnest

" (2 Cor.

22.

14)

meant a pledge

but differ-

ing from an ordinary pledi^e in this, that while a pledge might be of a

different kind, the earnest

was a pledge
was used
in
1)

of the

same

kind.

"
"

Fast" (Ruth
Fat
" (Joel
ii.

ii.

8)

the sense of

close, near.

24.

Mark

xii.

was used

for a I'at,

from Anglo-

Saxon
"

/r/t7,

which was pronounced

" (Matt. xx. 11)
vi.

vat.

Goodman

meant householder
a

(as in R.\'.).

"Libertines" (Acts Romans.

9\

class

of freedmett

nmonst the

IDIOM A
'

859

iii. 29) meant merely vigorous ; and Lust meant simply pleasure or desire generally, as Ex. xv. 9. Deut. xii. 15, etc.

Lusty

" (Judges

2 Tim. iv. 3 John form of desire.

"

viii.

44.

John
is

ii.

16.

Now we use

it

of one special

Mote

" (Matt. vii. 3)

the Anglo-Saxon mot,

i.e.,

a particle of

dust.

"Naughty"
naught, zaorthless.
special form.
"

(Prov.

vi.

12;
use
it

xvii,

4.

Jer.
evil,

Now we
(Judges
v.

of any

xxiv. 2) meant icortli and sometimes of some

Nephew "
1

xii.

14.

Jobxviii. 19)

meant

a grandson.

See

Isa. xiv. 22.

Tim.

from the Latin ncpos.

to

"Occupy" (Luke xix. 13) meant from the Latin occupare, to lay hold of.
tion

Hence our word

(9),

carry on business, to trade, " occupa-

"
" "

Outgoings,"' Josh.

xvii. 9.

Ps. Ixv. 8

meant utmost

limits.

was used of any piece of money. Even silver money used to be so called. Hence the phrase " to turn a penny." In Icelandic, peningr means cattle, as well as money. Now it
(Matt. xx. 2)
:

Penny

"

is

oi denarius).

limited to a particular coin, which we represent by " d" (the initial " A penny a day " was the idiom for the ordinarj'^ wage
In

for such labour.

Luke

x. 35,

the

"

two pence" equalled two days'

wages or double pay.

"

Publican

"

(Matt.

ix.

10, etc., etc.)

is

was the Latin Puhlicanus, a

Ps.
1

tax-collector.

Now
x.

the usage
xiii.

changed

to a Vintner.
xvi. 30.
iv.

"

Quick

" (Lev. 42.

10, 24.
iv.

Num.
1.

Iv.

15;

c.xxiv. 3.
is

Isa. xi. 3.

Acts

2 Tim.

Heb.

12.

Pet.

iv. 5)

the
the

Anglo-Saxon cwic,
sense of
"
lively

alive, as

opposite to dead.

Now we

use

it

in

as opposite to sluggish.
"

So
Rom.
1

Quicken

means

to

make

alive (Ps. Ixxi. 20; Ixxx. 18; cxix. 25,

xiii.

37, 40, 88, 107, 149, 154, 156, 159; cxliii. 11.

11).

"
ii.

Quickened,"
1

niade alive (Ps. cxix. 50, 93.

Cor. xv. 36.

Eph.

1, 5.

Pet.

iii.

18.

2 Cor.
"
'

" Quickeneth," maketh alive (John iii. 6 (marg.). 1 Tim. vi. 13.

21

vi.

63.

Rom.

iv.

17.

Quickening," making
Silly" (Job.
v. 2.

alive (1 Cor. xv. 45).

vii.

as Anglo-Saxon, saelig, timely, then, happy, and innocent.

meant, originally, But now, because a person who acts thus is supposed by the world to be foolish, so it has come to be used. The same is the case with the word
11.
iii.

Hos.

2 Tim.

6)

S60

FIGURES OF SPEECH.
witliout guile, open, artless.
is

" Simple," which meant, originally, But now, because a person who acts thus,
sense,
it

considered devoid of
is

all

has come to mean foolish.

cxix. 130.
;

in its original

word sense, as the usage had not then changed. See

In the Bible the

used
13;

Ps. xix.

7 (8); cxvi. 6;
xiv. 15,
'

Prov.

i.

4, 22,

32;

vii.

7;

viii.

5;

ix. 4,

18;

xxi. 11

xxii. 3.
is

Ezek.
in

xlv. 20.

Rom

xvi. 18, 19.

:

Simplicity "
i.

used

the corresponding sense

i.

Sam.

xv.

'.

Prov.
"

22.

Rom
is

xii. 8.

2 Cor.
22)

12;

xi. 3.

Sottish "

(Jer.

iv.

meant
its

stupid, dull, litdvy.

Now, because

person

made
"

so by drink,

use

is

limited

to stupidity thus

induced.
iv. 12, 14. Acts xix. 13. Ps. cix. 10) meant from Latin vagari, to 'icniidcr. But, because those who thus wander, are generally compelled to do so on account
''

Vagabond
ti

(Gen.

originally,

'i^iiudcrcr,

of their worthless character, so the

special sense.

word came

to be limited to this

2.

As TO Persons.

PROSOPOPCEIA
Pros'-o-po-poe'-i-a
(i.e.,

or,

PERSONIFICATION.
Greek,
TrpoarojTroTroua,

Things represented as Persons.

pros'-o-po-pee-ya).

from

-/)6crw-ov {prosopon), face or person,

and

izoidv (poiein), to

make.
;

or,

A figure by which things are represented or spoken of as persons by which we attribute intelligence, by words or actions, to inanimate
The
figure
is

objects or abstract ideas.

present
(e.g.,

when the dead

is

employed when the absent are spoken of (or to) as are spoken of as alive or when anything
;

a country)

addressed as a person.

is the English name for the figure. The Latins called it PERSON FICATIO, or PERSONS. FICTIO, the making or feigning of a person. Also CONFORMATIO,

Personification

conforming or fashioning, deUneation, conception.

The

figure of Personification
:

may

be divided into the following

six

classes or groups
I.

The members
Animals.

of the

Human

body.

II.

III.

The products

of the earth.

IV. Inanimate things.

V.
VI.

Kingdoms, countries, and

states.

Human
i.

actions, etc., attributed to things, etc.

Tlie

members of

the

human

body.

Gen. xxxi.
anger.

35.

Heb.,
:

Let not the eyes of

Isa.
8.

my

lord kindle with

So

xlv.

5 margin
14.

Gen.

xlviii.

and compare
''

iii.

He made

his

hands to understand

"

k^^^,

sikkeyl), skilful.

Deut.
I

xiii.

8.^" Neither shall thine eye pity him."

.

Kings

XX. f
/.f.,

" Whatsoever

is

pleasant (or desirable, marg.)

in

thine eyes":

pleases thine eyes.

So Ezek.

xxiv.
1

16 (see under
ii.

Periphrasis and Metonymy), 21 (see Paronomasia).

John

16.

862

FIGURES OF SPEECH.

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 Prosopopici a.
It
is

more than putting the

It is

" eye,"

by

-Vf^o;/o;_)',

for

any one who used the eye and saw.

;

the actual personification

of the eye

and, therefore,
7.

much more

expressive.
i,e.,

Job
I

xxxi.

'*

If

covet that which

have seen.

mine heart walked after mine eyes," Compare 1 John ii. 16.
bones shall say, Lord, who
is

if

Ps. XXXV.
thee," etc.

10.

".All

my

like

unto

When
or person.

it is

written " All

my

bones,''

it

is

the figure Synecdoche,

by which a part or some of the members are put for the whole being

When

it

is

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.
:

these words and said,

David could say that he, with all his members and powers, used " Jehovah! Who is like unto thee," etc.
in like

The Lord Jesus could use them

there
is

manner
:

of Himself.

But

a further application
All the

to Christ

mystical

a truth not then

revealed.
thing.
(1

members
16
see

of Christ's

body now say exactly the same

In

Ps. cxxxix.

we
vi.

see the formation of those

members

Cor.

xii.).

We

how they
Ps.

are placed in the Body.

2 (3).
xxii.
xii.

They are

" vexed."

They "broken"
Their

are

"sundered"

(Ps.

14

(15),

margin),

but

never

(Ps. xxxiv. 20 (21).

Ex.

46): therefore Christ's literal

bones were not to be broken (John

Ps. xxxiv. 18 (19), (and

xix. 33, 37).

Ixix,

"hearts" are broken, as His was (Ps.

cf.

20).

See

verse 20), but they themselves, never!

all

They
all

all

are " pocjr and needy," and they

say one thing.

is

They
like
19.

own Jesus

as "the Lord"

and

all

confess that there

none

Sometimes they ask the question (Ps. Ixxxix. 6(7); Ixxi. Ex. XV. 11), and sometimes they answer it (Deut. xxxiii. 26, Sam. ii. 2).
Him.
1

27.

They thus confess Him as beyond compare, because the " poor and needy" from the strong spoiler.

He

delivers

From the Law which was too strong (Gal. iii. 10 and 13). From 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.

PROSOPOP(EIA.

863

Ps. Ixviii. 31 (32). " Ethiopia shall soon stretch out her hands unto God." Here, Ethiopia is first put, by Metonymy (of subject), for the inhabitants who lift up their hands. Otherwise, it is a Prosopopoeia, This will be fulfilled in the day of Ps. for Ethiopia has no hands
!

Ixxii. 15.

Ps. Ixxiii.
the wicked

9.

"

who walk through

Their tongue walketh through the earth." It is the earth, using their tongues against

God.
Ps.
ciii. I.

"All
in

that

is

within me, bless his holy name."

See

also Synecdoche

and Idiom.

Ps. cxix. 82.

are

"Mine

eyes

fail

for thy

word":

i.e.,

mine eyes
:

consumed
I

looking for the

fulfilment of
123.

Thy Word

i.e.

(by

Synecdoche)

am

consumed.

So verse

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

my
15.

right hand."
"

Ps. cxlv.

The eyes

of

all

wait (marg., look unto) thee."

Prov.

x. 32.

Isa. xiii. 18.

Ezek. XX.
eyes."

7.

"The mouth of the just bringeth forth wisdom." " Their eye shall not spare children." " Cast ye away every man the abominations of his

See under Enallage.

vi.
3.

Matt.
P(ira:inia.

"Let
"

not

thy

left

hand

know,"

etc.

See

2 Pet.

ii.

14.

Having eyes

full of

an adulteress."

(See A.V.

margin.)
I

Cor.
I

xii. 15, 16.

" If the foot shall say,

;

Because

am
?

not the

hand,

am

not of the body

I

Is

it

therefore not of the body

I

And

if

the ear shall say. Because

it

am
"
?

not the eye,

am

not of the body; Is

therefore not of the body

ii.

A)timals.
will
I

Gen.

ix. 5.

" At the hand of every beast

require

it.''

Beasts

are thus spoken of as intelligent and responsible.

How much more

man

864

FIGURKS OF SPEECH.
Job
xii. 7.

" Ask now the beasts, and they shall teach thee:
air,

and
11,

the fowls of the

etc.

they shall

tell

thee."

Compare

verses

8,

Job
a spear."

xli.

29 (21). "He (leviathan) laugheth at the shaking of

Joel

1.

6.

"

nation

are the teeth of a

licjn,

is come up upon my land whose teeth and he hath the cheek teeth of a great lion."
. .

So verse
done.

4.

Animals are represented as doing what the hostile nation had

See further illustrations under Allegory.
iii.

Lev. xix. 23. " Ve shall count the fruit thereof as uncircumFor three years the fruit of a young tree was not to be eaten, cised." e., but in the fourth year it " shall be holiness of praises to Jehovah it shall be counted holy to the great praise and glory of Jehovah. See
' :

The products of

the earth.

Heterosis.

In the fifth year

i.

it

Joel
xvi. 8.

10.

"The land
i.

might be eaten.
oil

mourneth -the
"

languisheth."

So

Isu.

Nahum
iii.

4.

Hab.
Hos.
ix. 2.

17 (margin).

The labour

of the olive shall lie."

So

iv.

IiKiniiiuite things.

Gen.
So
in

iv, 10.

"The voice of
See under

thy brother's blood crieth unto

me

from the ground."

verse 11.

Heterosis.
is

The earth

represented as opening her mouth

to receive the blood of Abel.

Gen.
Gen.
land.

xlii. 9, 12.

xlvii.

" Tlie nakedness of the land." 19. Desolation spoken of as the

is

death

of the

Ex.
Lev.
tants."

xix. 18.

" .Mount Sinai quaked as thougli with fear." xviii. 25, 28. "The land vomiteth out her inhabiitself

"

It

spued out the nations."

Dtut. xxxii. 42. Arrows are said to be made drunk sword is said to devour. Compare Isa. \xxiv. 5. (\ Jer. xlvi.

and the

10.

The

four lines are as follows:

a
1
j

will

h
j

make mine arrows drunk w itii blood, And my sword shall devour flesh
;

a
I

(Iniiik

with the blood

(jf

the slain and

t)f

the captives,

from the hairy head of the enemy (R.V. marg).

PROSOPOPaSIA.
Here
a refers to the arrows
:

865

work

of the

sword mentioned
27.

in b.

mentioned in a while b refers to the See under Parallelism.

it

Josh. xxiv.
hath heard
all

"This

stone shall be a witness unto us; for

the words of the

Lord which he spake unto

in their

us."

Judges
1

V. 20.

" The stars

courses fought against Sisera.''

See under Hoinoeopropheron.

Kings

iii.

19.

Here, the figure

is

translated

" And shall mar

is

every good piece

of land with stones "

The Heb.
light,

grieve.

(See

A.V. marg.)

Job
neither

iii. 9.

Let the night "look for

but have [or

see'\

none;

let it

see the dawning of the day."

text).

morniHg.

(See A.V. marg. and R.V.

xxviii. 22.

Heb., the eyelids of the So xli. 18 (10).

Job

" Destruction and death say. We

" If

have heard of

the fame thereof with our ears."

Job xxxi. Job

all

38.

my

land cry against me, or that the furrows

likewise thereof weep."

(A. V.,

complain.

M^irg., lueep).

xxxviii.

7.

"When
God

the morning stars sang together, and

the sons of

God

{i.e.,

the angels) shouted for joy."

in Ps. cxlviii. 3.

The

stars are

also called on to praise

Ps. xix.

I (2).

-"The heavens declare the glory of

(17).

God."

=-

Ps. Ixxvii. 16

"The waters
:

saw thee; they were afraid the depths Epizenxis). Thus is the history of Ex.
expressed.

also

saw thee, O God, the waters were troubled." (See under xiv., powerfully and beautifully

Ps. xcvi. II, 12

It is

xcviii.
:

7,
it

8 are beautiful examples of Pro5o/>o/'a'/V(.

a figure of speech

but

emphasises the rejoicing of the whole

shall return to

creation of God,

when Christ

remove

its

curse,

and

cause

its

groanings to cease.
ciii. 16.
vii.

Ps.
pare Job

" The place thereof shall know

viii.

it

no more."

Com-

10;
19.
6.

18, etc.

Ps. civ.

Song
Isa.

i.

iii.

26.

"The sun knoweth his going down." So " The sun hath looked upon me." " Her gates shall lament and mourn":
See Job
i.

i.e.,

after

the eastern custom.

*

20;

ii.

13.

See on the whole of this wondrous Psalm, The Witness of

publisher.

tlic

Stars,

by the
I

same author and

Pages

1-6.

S66

FIGURES OF SPEECH.
Isa. V. 14.

^"

Sheol hath enlarged herself, and opened her mouth

:

witiiout

measure
8.

"

and

this, to

show the great mortality

of that day.

Isa. xiv.
Isa.
xiv.

"The fir-trees rejoice at thee." g-ii. Dead people the grave

in

are represented as

speaking.

And

Shfol or the grave (margin)

is

represented as being

moved and
to the "

stirred.

That

it

is

the grave

is

clear from the reference

worms."
4.

Isa. xxiv.

" Tlic earth mourncth,"

in
i.

(See under Paronomasia).

9.

Similar examples are seen

verse?;

xxxiii.
i.

Jer.

iv.

28

xii.

4.

Lam.

ii.

8.

Hos.

iv.

3.

Joel

10.

Amos
moon

2, etc.

Isa. xxiv. 23.

"Then
And

the

shall be

confounded, and the

sun ashamed,"

etc.

this, in

order to emphasise the glory of the

presence of the Lord.

Jer.
li.

48.

"

Then the heaven and the

Babylon
"
:

earth,

and

all

that

is

therein, shall sing for

great*

i.e.,

the joy over her

fall

shall be

and universal.
Iv.

Isa.

12.

"The
is

mountains and the

all

liills

shall

break forth

before you into singing, and

the trees of the

field

shall clap their

hands."

.And thus

coming day of
xlix.
i;-{.

her glory,

emphasised the universal joy of Israel in the when Jehovah shall comfort her. So
represented as weeping.

Jer. xxxi. 15.

S(j .Matt.
ii.

Rachel, long since dead,

ways
of Zion do

is

18.
i.

Lam.

4.

"The
21, 22.

mourn,"

etc.

This most

elegant Prosopopwia graphically describes the desolation.

Ezek. xxxii.
out of Shcol
:

Dead
is

people are represented as speaking

clear from the whole context.
slain with the

i.e.,

the grave, as

Verses 22-32 are about those who have been and are fallen and lying in their graves.

sword,

Hos. ii. 22 (24). See also this verse under Anaphora, Clinia.v, 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 hanii of (>od. So Jonah 4.
:

i.

Rom.
waiteth
for

viii.

the

Metonymy

(of

For the earnest expectation of the creature of the sons of OoJ." See under Adjunct), Ellipsis, and Kpitreehon.
19.
'*

manifestation

Rom.

ix. 20.

" Shall

the thing formed say to him that formed

"

it,

Why

hiist

thou made

me thus?

PROSOPOPCEIA.

867

Rom
Rev.
standing
it

X. 6-8.

"The righteousness which

The dead

is

of faith speaketh on

this wise," etc.

vi. 9, 10.

are represented as speaking, notwith-

says that they had been slain.

For, after the Church shall have been taken away, the
suffer great persecution.

Remnant

of Israel will be dealt with and go through a "great tribulation" and

Many

will

the

witness

of

Jesus and

for

the

be martyred and " beheaded for 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 Prosopopoeia, as speaking and asking. How long it would be before the earth should be judged, and That this is not the language of the Church is their blood avenged. i.e., Despot, clear for they address the Lord as Aeo-Tron/s (Despote/s) Master, esp., a master of slaves. Despot (see Luke ii. 29. Acts iv. 24.
;

2 Pet.

ii.

1.

Jude

4).

And

not as Ki'ptos (Knrios), Lord, as the Church

to

always does.

They have "white robes" given

Prosopopoeia.

them, thus keeping up the

(q.v.).

The word

" souls "

is

put for persons by Synecdoche

Moreover the dead do not speak. See Ps. cxv. 17; cxlvi. 4, etc.
V.
1.

Kiugdoiiis, Countries,

and

States.

whole people as an individual man.

should ye be stricken any more
is
?

Isa.
revolt

i.

5,

6.

" Why
:

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 Thus the whole Jewish nation is elegantly under Hypotyposis). addressed 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.
the whole head
sick,
2.

more and more

A
i

whole Nation

is

spoken of as a Man.

Lam.
He
This
is

iii.

(2).

"

am

the

man

that hath seen affliction

hath led me,"

etc.
It is

generally but wrongly taken of Christ.

is

the figure by

which a People

personified.
. . .

Dan.

ii.

31.

" This great image

stood before thee."

86S

FIGURES OF SPEECH.
3.

w hole People or State as a

Woman.

" 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. xvi. and xxiii. Hos. ii. etc. Jer. iii. 1, 3, 4 17. on such passages as Ex. xxxiv. 15, 16. Deut. x.\xi. 16. Judges Isa. xxiii. 15-17. Ivii. 3. \ah. iii. 4. Isa. i. 21

Isa. xxxii. 9-11.

ii

4.

City spoken of as a Mother

(i.e.,

a metropolitan city).

Sam.
ii.

XX. ig.

See also
Hos.
2.

for a city or
xxiii. 2.

See under Hendiadys. People spoken of as a mother,

Gal.
iv.

Isa.

1.

1.

Ezek.

26.

5.

Cities

and

X'illages are

spoken of as Daughters.

Josh. xvii.
Josh. XV. 45, 47
xiii.
;

16.

Num.

xxi. 25.
17.
1

Judges
Chron.

xi.
vii.

26,
28,

etc.

See
xviii.

esp.
1,

xvii. 11.

16,

29;

19

xxviii. 18, etc.

Ps. xlv 12

(13).

" The daughter of

among

Tyre"

i.e.,

as explained by

Epcxcgcsis iqv.), the rich

the peoples.
It is

Ps. cxxxvii.
the "
little

8.

The " daughter of Babylon."

may
i,

possible that

ones

"

of verse 9

be small offshoots of Great Babylon,

and not

literal infants.
i.

Lam. Lam.
Zech.
Jer.
iv.

6;
2.

ii.

etc.

The "daughter of
See
Isa.
i.

Zion."

ii.

ix. 9.

The "daughter of Judah." " Daughter of Zion," " Daughter of Jerusalem."

often.
iv.

And elsewhere
31
;

8;
iii.

x.

32;

xvi.

xxxvii. 22.

vi. 2.

Micah

10, 13.

Zeph.

10, 14.

" \'irgin of Israel." Jer. xxxi. 4, 21. So chap, xviii. 13, and Amos v. 2. Sometimes " virgin " and " daughter " are combined.

1.

Isa.

xxiii.

12; xxxvii. 22;

xlvii.

Jer. xlvi. 11.

Lam.

ii.

13.

vi.

IIiiiiKui

Actions attributed

to

Things,

etc.

Called

from
like a

crojp/ (sniiin),

(So -ni,it-o-pa''-i<i). Greek a-utfiaroTroua, and ttouIv (f^oieiii), to make. Hence, to make body or person, as we speak of embodying.
a body,
iv. 7.

SOMATOPCEIA

Gen.

" Sin

lietli

at the door."

PROSOPOPCEIA.

869

sin-offering

See Metonymy, by which " sin " is put for sin-o^erijig, and this is a live animal represented as a person waiting at the

door.

The Hebrew
xviii.
is

j'l"i

(mJivatz)

is

specially used of animals.

Gen.
This

20. " The

cry of

Prosopopoeia, whereas in Jas.

33.

Gen. XXX.
time to come."

" So

shall

Sodom and Gomorrah is great." v. 4 we have it literally. my righteousness answer for me in

See under Antinicrcia

(of Adv.).

Ex. xviii. 8. So Gen. xliv.

29.

" All the travail that had found them."

34.

Num.

xx. 14.

Deut. xxxi.

17,

21, 29.

Job. xxxi.

Ps. cxvi. 3; cxix. 143.

Job
face."

xvi. 8.

" My leanness rising up

10
(11).

in

mebeareth witness
truth
are

to

my

Ps.

Ixxxv.

"Mercy
is

and

met together;

righteousness and peace have kissed each other."

lya. lix. 12.

Isa. lix. 14.

Our sins "Judgment

"

testify against us."

turned away backward, and justice

^

standeth afar
Jer. xiv.
I

off."
7.

" Our iniquities testify against us."

5,6,
7.

Cor.
i.

xiii. 4,

Jas.

15.

" When

"

Human
lust

actions are attributed to charity.

it

hath conceived,

bringeth forth sin."

See under Climax.

Rev.

xviii. 5.

Her

sins

have reached unto heaven."

or,

ANTIPROSOPOPCEIA ANTI-PERSONIFICATION
;

The opposite of Prosopopaia

Persons represented as
is

iiKiiiiiiuite

things.

An
cti'Ti

-ti-pros-o'-po-fa'-ia.

This

(anti), opposite, prefixed.

the name of the former figure with The name is given to this figure because
:

it

is

the opposite of the other

persons being represented as

things,

instead of things as persons.

2

Sam.
1

xvi. 9.

the king,

Why

said Abishai the son of Zeruiah unto should this dead dog curse thy lord, the king? let me

"Then
;

go over, 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,

etc.,

to

God.

Au-throp'-o-path-ci'-a. Greek, dydp(07roTrd9eia,

from

avdpojTros (autJiropos),

man, and

Tra^os {pathos),

affections

and

feelings,

etc.

(from

7rao-xiv>

paschein), to suffer).

This figure

is

used of the ascription of

human

passions, actions,

or attributes to God.

had a name for this figure, and called it Benai Adam), the way of the sons of man. The Greeks had another name for it: SYNCATABASIS (Syn'-cat-ab'-a-sis), from criV (syn), together with, Kara (kata), down, and

The
"';;^

Hebrews

D"TN

T)^., {Dcrecli

f3aiveiv (bainein), to

this figure,

go : a going doiun together with : i.e., God, by using condescends to the ignorance and infirmity of man.
it

Hence, the Latin name for

descension.

was

CONDESCENSIO,

con-

The
figure
I.

following are the divisions in which the various uses of this

may

be presented

Human and Rational

1.

Beings.

2. 3.

Parts and Members of Man. The Feelings of Men. The Actions of Men.

4.

Circumstances
{a)
{b)
(c)

Negative.
Positive.

[d)
{e)

Of Place. Of Time. Of Person.

II.

Irrational Creatures.
1.

Animals.

2.

3.
4.

The Actions of certain Animals. Parts or Members of certain Animals.

Plants:
(a)
{b)

Of Genus. Of Species.

872

FIGURES OF SPEECH.
III.

Inanimate Things.
1.

Universals.
Particulars.

2.
3.

The Elements. The Harth.

I.

4.

Human and Rational

Beings.
of the

1.

Parts and Members of

Man;

or,

Human

Body.

A Soul
in
i.e.,

is

attributed to

God
will

condescension, so that

we may understand His essence and

will set
:

God
soul

Himself.
II.

Lev. xxvi.

"And
i.

my

tabernacle

among you

my

shall

not abhor you "

i.e.,

I myself (see

and under Idiom and

:

Synecdoche).

So Ps. xi. 5. Isa. 14; xlii. 1. Jer. v. 9, 29; xv. (rendered mind "). Matt. xii. 18. Heb. x. 38. Hence the expression " to S7i>ear by one's soul," Jer. li. 14. (See A.V. marg.) Amos vi. 8, where it is rendered, " by himself."
1

"

Lam.

iii.

20.

"And thy soul

will

This was the primitive text, and

we

condescend to me." find here one of the eighteen

it

emendations of the Sopherim, who altered in me." (See Appendix E).

to, "

My

soul

is

humbled

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

recall to
I

my

heart,

Therefore

have hope."

A Body
Col.
ii.

is

used of Christ.

17.

"Which
lillipsis,

are a shadow of things to come: but the

:

body of Christ

is

the substance "

i.e.,

Christ Himself, either personally

(verse 9) or mystically.*

See under
iv.

and compare

Tim.

iii.

1(S.

Hph.

i,

22,23;

12. 15,
*

1(S,

See The Mystery, by the same author

anti publisher.

ANTHROPOPATHEIA.
The Head
I
is

873

spoken of Christ.

Cor.
viii.

xi. 3.

"The head of Christ

is

to His

human
29.

nature, and

is God." This is in respect spoken of Christ as man. John xiv. 28.

Rom.
Eph.

So Christ
i.

is

said to be head of the Col.

i.

Body
xii.

i.e.,

the Mystical Body.

avaK<^aAatw(rao-^at
i.

22;

iv.

15.

18.

See

Cor.

Hence

( anahephalaiosasthai ) , to

reduce to one head, or to head up in Eph.

to signify presence.
in

10.

The Face,
It
is

used of the Divine presence

:

happiness and of Divine

is

favour.

Ps. xvi. 11

"In thy face

{i.e.,

presence)

fulness of joy."

So
Ps.

Ps. xvii. 15.

Ex. xxxiii.
li.

20,

23.

Compare

Cor.

xiii.

12.

Jonah

i.

3.

11 (13).
(21).

Ps. xxxi. 20
i.e.,

"Thou wilt hide them

my

in

the secret of thy face

":

of thy presence, in Divine grace

and favour.
"
:

Ps. xvii.

2.

"

Let

sentence come forth from thy face

i.e.,

Thy presence
face "

or Thyself, in righteousness and truth.

(16).

Ps. Ixxxix. 15
:

" They
Thy

will walk,

Lord,

in

the light of thy

i.e.,

in

the light of

presence, enjoying

Thy favour and

face ":

blessing.
I

A. v.,

Chron. xxix. 12. " Riches and honour come from thy " of Thee " i.e., from Thy grace and favour.
:

So Num.
(4, 8, 20).

vi.
ix.

25, 26.
17.

Ps.

iv.

6 (7);

xxxi. 16(17);

l.x.xx.

3, 7,

19

Dan.

Matt, xviii. 10. "Their angels do always behold the face of my Father": ?.^., enjoy or stand in His presence, which is explained by
2 Kings XXV. 19. Est.
1.

14.

Hence the hiding of God's face meant the withholding

and favour.
Ps.
xiii.
1

of His grace

(2): xxvii. 9; xxx. 7 (8).

in

Ezek. xxxix. 24.

It is

used of the Divine presence

ix. 3 (4).

anger and judgment.

{i.e.,

Ps.
at

"They shall
in

fall

and perish from thy face"

Thy presence manifested

Ps. xxi. 9
(10).

judgment).
fiery

"Thou

time of Thy face"

{i.e..

shalt make them as a Thy presence in judgment).

:

oven

in

the

The A.V.

actually renders this " anger "

but not in

874

FIGURES OF SPEECH.
Ps. xxxiv.
i6.

"The face of
"The

the

Lord

is

against them that do

evil"

(i.e.,

the anger of the Lord, as

in xxi.

9 and

Lam.
it

iv.

16.

See

A.V. marg.)
2
*'

Thess.

i.

g.

face of the Lord."

Here,

is

rendered

presence."
It is

See under Ellipsis. So 1 Pet. iii. 12. used of Jehovah Hi^nself, for emphasis.
is

Ex.
Ex.
angel."

xxxiii. 14, 15, as

20,
etc.,

explained doubtless

in

verse 16, and Isa.

is

Ixiii.

9.

xxiii.

where
"

Christ

meant by

" the

So Ex.
empty."

xxiii. 15

None

shall

appear before

my

face

{i.e.,

Me)

Lev. xvii. 10. " will set my face (i.e myself) against that soul." So Jer. .\xi. 10. Hence the shewbread was called the bread of the presence (lit., the bread of the faees), because it was in the holy place in the manifested
1
,

presence of God.

Ex. XXV.
faces (D^3Q,

30.

"

Thou
before

shalt set

paliiieeiii)
(</.!',).

me C^Q/,

upon the table the bread of the I'pliahiiai) alway." Observe

":

the Paroiioiiuisiu

Ps. xxvii.
Ps.
Ps.
xxi.
1
:

8.

" Come before his face before Him) with singing." cv. 4. " SeeU his face Himself) evermore." So 2 Sam.
c
2.
(i.e.,

" SeeU ye my face

(i.e.,

i.e.,

seek me.

"

And David enquired

7.

of the

Lord"

///.,

soiis^ht the

face of the
" (A.V.,

Lord.

(See A.V. marg.)

Ps. cxxxix.
presence)
2
:

"Whither
"

shall

flee

from thy face

i.e.,

from Thee.

Chron. vii. 14. Hence " Face to face

means great

intimacy.

Deut.

v.

xxxiv.

Num. xii. 6, 7, etc., which is explained by Ex. xx. 18-21. In Num. xii. 8 we have "mouth to mouth " for the first time. See below.
10.

Evics are attributed to God.

" The Lohd will behold with his eye." 2 Sam. xvi. 22. 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.

eye."

Zech. ii. 8 (12). " He that touchcth you touchcth the apple of my So the primitive Helirew text read, but was altered by the Sopherim to " his eye." See Appendix E.

ANTHROPOPATHEIA.
Eyes are used
Ps.
"
:

S75

of God's observation.
his

xi. 4.

" His

eyes behold,

ej'ehds

try,

the children of

men i.e., the Lord observeth and noteth and. understandeth the acts and ways of men. See Job. xxxiv. 21 " His eyes are upon the ways 16. Heb. iv. 13. of man, and he seeth all his goings." So Isa.
:

i.

Hos.
1

xiii. 14.

"

Repentance
xi. 29.

shall be hid

from mine eyes":

i.e.,

will

not repent.

So Rom.
to

Hence the phrase

upon or regard. See

" hide

from

one's eves "

ix. 3.

means not

to look

Isa. Ixv. 16.

Amos

Eyes

are used of God's grace and favour.

eyes of the Jehovah thy God, are always Deut. xi. 12. upon it " i.e., regarding the Land with Divine benevolence. So 1 Kings
:

" The
9.
:

ix. 3.

2 Chron. xvi.

Ps. xxxii.
"
I

8.

A.V.

"I

will

guide thee with mine eye."

Lit., I cause

R.V.

will
to

counsel thee with mine eye upon thee."

concerning thee
:

mine
to

eye

take counsel

i.e.,

will

cause

My

Spirit

graciously to inform thee and lead thee in the right way.

(See A.V.

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.
: ;

V. 11

vii. 4.
I

"
lost

am

cut off from before thine eyes " (Ps. xxxi. 22)
the apple of the eye " (Deut. xxxii. 10).

i.e.,

have

Thy favour. " To keep as

Ears are attributed

Ps. X. 17.

to

God.

" Thou wilt cause thine ear to hear." " Bow down thine ear to me." Ps. xxxi. 2 " xMine ears hast thou opened or bored": Ps. 6
(3).

xl.

(7).

i.e.,

Christ

says, "

servant for ever hast thou

xxi.

pare Ex.

6 and Deut. xv. 17

See margin, and comand see under Metonymy.

prayer,

made me."

Ps.

Iv. I (2).
2.

Ps. Ixxi.
to the voice of

Ps. cxxx.

2.

Incline thine ear unto me and save me." "Lord, hear my voice: thine ears be attentive
"
let

" Give

ear to

my

God."

my

supplications."

Ezek.
yet will
I

viii. 18.

"Though they

crj' in

mine ears with a loud

voice,

not hear them."

876

FIGURES OF SPEECH.
Jas.
V. 4.

"

The
1.

cries of

them which have reaped are entered

into the ears of the

Lord of sabaoth."
4, 5,

See also

Isa.

where Messiah speaks.

God.

N'osTHii.s are attributed to

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.

nostrils are they

his anger," as Isa. xxx. 33.

consumed." See

Deut. xxxiii. 10. " They shall put (or let them put) incense to thy nose." A.V. and R.\'., " before thee." (But see A.V. marg.)
Ps.
xviii. 15.

nose."

zek. viii. So the Heb. Text

" At the blast of the breath of thy nostril." " Lo, they put the branch (the Asherah) to 17.
originally read,

my

but was altered by the

Sopherim, " to their nose."

See Appendix E.

MoL'TH and Lips and a Tongue are attributed to God, in connection with His will, His word. His commands, etc.
xii.
8.

Num.
mouth
"
:

" With
'

/.<.,

familiarly,

him (Moses) will speak and with really audible words.

I

mouth

to

Deut. viii. 3. By every word that proceedeth out of the mouth of Jehovah doth man live." So .Matt. iv. 4.
Josh.
ix.

14.

"And
mouth

the

men took

of their victuals,

and asked

not counsel at the

of the Lord."

Job
thee."

xi. 5.

"Oh

that Gf)d would speak and open his lips against

Isa. xi.

4.

" He shall smite the earth

in

witli the

rod of his mouth,

and with the breath of

This
is

his lips shall he slay the wicked."

quoted of Christ

2 Thess.
full

ii.

8.
liis

Isa. xxx. 27.

His

lips

are

of

indignation, and

tongue

as a devouring Hre.'
Isa.
Iv. II.

" So
.\

shall

my word

bo that goeth Forth out of

my

mouth."
\'()icK is

attributed to God.

Isa. xxx.

heard "
ing

i.t\,

shall cause the glory of His voice to be as in A.V. and R.\'., " his glorious voice," thus interpretI lypallngc ((/.?.).

30. "Jehovah

and rendering the

See

I^s. .xxix.

ANTHROPOPATHEIA.
Arms
are attributed to God, to indicate His strength and power,

877

which

in

men

lies

so largely in the arms.

like

Ex. XV.

i6.

Job

xl. 9.

" Hast thou an arm

God

"

Ps. Ixxvii. 15 (16). " Thou hast with thine arm redeemed thy people." (So Ex. vi. 6. Deut. ix. 29. Ps. cxxxvi. 12).
to the greatness of thine arm." Here, the A.V. and R.V. both actually render it " thy power (marg. tJiine arm).
II.
'

Ps. Ixxix.

"According
(11).

Ps. Ixxxix. ID
the

^"

arm
Isa.

of thy strength."

Thou hast scattered thine enemies with So R.V. But A.V., "with thy strong arm "

(see margin).
li. 9.

" Awake, awake, put on strength, O arm of the Lord.''

8.

See

also under Epizeuxis.

Isa. lix. 16.

Isa. Ixii.

" Therefore his arm brought salvation." So Jehovah hath sworn by his right hand, and by the
Ixiii. 5.

"

arm

of his strength"

i.e.,

by His strong arm,

or,

His strength.

Luke

" He hath shewed strength with his arm." " Thou hast an arm with might (see Ps. Ixxxix. 13
i.

51.

(14).

"

A.V.

and R.V. margin).

Here A.V. and R.V. both render

Isa.

it

" a

mighty arm."

arm."

XXX. 30. Jehovah Here His voice is used

" shall

of thunder,

shew the lighting down of his and His arm denotes His

lightning.

The Arm

of the

Lord not
executed

onljin

denotes power, but power

judgment.

See Ps. cxxxvi.

12.

The Arm

of the

Lord

is

also used of the

in

His grace
Isa.
lii.

making known wondrous power.

in

of

10.

"Jehovah hath made bare His holy arm

Verses
7,

the eyes

of all the nations."

8 clearly

show that

this

was His power

manifested
Isa.

in

grace to Israel.
I.

liii.
?

"Who
whom
xii.

hath believed our report (see Metonymy of

is

Adjunct)

and to

the

arm

of
i.

Jehovah revealed
16.

"

Compare John

38 and Rom.

878

FIGURES OF SPEECH.
is

A Hand

attributed to God, by which various powers and actions

are indicated

Power and Mikacli.ols Opkration.

Num.
Job

xi. 23.

"
So

Is

Jehovah's hand waxed short?"

1.

i.e.,

has His

power got less?

X. 8.

Isa. hx.

Job
Job
Ps.

xii. 9.
xii.
viii.

" Thine hands have made me and fashioned me." " The hand of Jehovah hath wrought this." 10. " In whose hand the of every living thing."
is

life

(7).

"Thou

madest him to have dominion over the

works of thy hands."

Ps. xcv.
Isa.
5.

xi. II.

" His hands formed the dry land." "The Lord (Adonai) shall set His hand
Plkposk.

again the

second time to recover the remnant of His People."

Acts

iv.

28. "To

do whatsoever thy hand and thy counsel

determined before to be done."

Pkothctiox, gracious deliverance, and security.
Ps. xxxi. 5
(6).
7.

" \nU) tiiine

hand

commit my

spirit."

Ps. cxliv.

" Send

me

out of great waters."

thine hand from above: See under Heterosis.

rid

me, and deliver

John John
hand."

X 28.
X.

" Neither shall any pluck them out 29. None can pluck them out
''

of
(A'

my my

hand."
Father's

Acts

iv. 30.

" By stretching forth

"Thou openest

thine hand to heal."

Providhnch.
Ps. civ. 28.
gi
)(

thine

hand, they are

filled

with

)(.!."

Ps.

cxlv.

16.

"Thou

openest thine hand, and

satisfiest

the

desire of every living thing."

Prosperinc.

Neh.
of

ii.

8.

"The

king granted me, according to the good hand

my

Cjod upon me."

ANTHROPOPATHEIA.
Neh.
ii.

879

i8.

"Then

told

them

of the

hand of my God which

was good upon me." So Ezra vii. 6, 9, 28;

viii.

18.

Preservation.

John X. hand." And

28." Neither
verse 29
:

shall

"

No man

any man pluck them out of is able to pluck them out of

my my

Father's hand."

Punishment.

Ex.
etc.

ix. 3.

" Behold the hand

of the

Lord

is

upon thy

cattle,"

Job

xix. 21.

"The

hand of God (Eloah) hath touched me."

all

(See under Tapeinosis).

Ps. xxi. 8 Ps. xvii.

(g).

14.

" Thine hand shall find out " From men which are thy
in

thine enemies," etc.

hand,
i.e.,

(marg.,//w;/ men by thine hand.

who

are instruments

Compare R.V.) Thy hand, O Jehovah."

presseth

Jehovah "from the men

"

Ps. xxxviii. 2

(3).

"Thy hand

me

sore."
is

Acts
thee."

xiii. II.

"And
21.

now, behold, the hand of the Lord

upon

Ezek. xxxix.
that
I

have executed, and

(xxiii.

So Job
punishment,

2)

"

My

see my judgment upon them." uses the word " hand," by Metonymy, for his hand {i.e., punishment) is heavier than my

"All

the

heathen
I

shall

my hand

that

have

laid

groaning." (See A.V. marg.).

See

xxvii. 11.

Hence the
Idiomatic Expressions.

"
5.

To

stretch forth the

7.

hand
25;

"

i.e.,

to send
;

judgments upon.
x.
ii.

Ex.

vii.

Ps. cxxxviii.
vi.

Isa. V.
xvi.

ix.

12, 17, 21
i.

xiv.

27

xxxi. 3.

Jer.

12.

Ezek.

27

xxv. 7. Zeph.
i.e.,

13.

''To put forth the hand"':

ii.

to inflict punishment.

Job

i.

1 1

5.

" "

To shake To make

the the

hand."

Isa. xix. 16.

hand heavy

"

i.e.,

to

make

the chastisement severe.

Ps. xxxii. 4.

"To make
1

the

hand light":

i.e.,

to

reduce the chastisement.

Sam.

vi. 5.

880 "

FIGURES OF SPEECH.
To
li'ithdraw the

hand

"

i.c.,

to take

away the punishment.

Ezek.
"
Isa.
i.

XX. 22.

To
25.

ttiDi

the

hand npon "

i.e.,

to

repeat

the

punishment.

Jehovah asks why

"

this sliould be in verse 5.

tlie

To

lift lip

or spread out

hand''
i.

i.e.,

to call for the receiving

of mercy, or invite to receive.

"

Prov.
to

24.

Isa. xlix.

22;

Ixv. 2.

To open
;

the

liand "

i.e.,

bestow or give bountifully.

See

Ps. civ. 28

cxlv. 16 above.
tJie

''To clap or smite

disdainful anger
"

hands together"
xxi.

i.e.,

to express derision or

Ezek.

17; xxii
i.e.,

13.

To

lift

up the hand "

to swear solemnly.

Ex

vi.

8 (margin). Deut. xxxii. 40.

xiv. 22).

Ezek. xx.
difficult

5,

xxxvi. 7, etc.
xvii. US.

(See also Gen,

This explains the

verse Ex.

See the Text and margins of A.X. and R.\'. There is the Ellipsis of the verb which is clearly understood from the idiom, thus " Surely the hand is lifted upl on the banner of Jehovah." So that the A.V. is
quite correct
Introduction
"
in

sense:

"The Loro
" a

hath sworn."

(See Ginsburg's

to the

Hebreic Bible, page 382, 383).

the

The hand of
Kings

Lord upon
2 Kings

man denoted
E/.ek.
i.

also the

power of

the prophetic
1

spirit.
iii.

xviii. 4(S.

15.

3;

viii.

xxxiii. 22.

Ric.HT

Hand

is

attributed to

God 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

35 (36)

in

delivering and saving His

people.
Ps.
xviii.
;

xx. 6 ;7) (margin)

xliv.

3 (4)

Ixiii.

8 (9)

Ixxx.

15, 17 (16. 18).

It
is

used also of the place accorded to Christ

in

His

human
55.56.

nature as

now
1.

exalted.
.Matt. xxvi. 64.
iii.

Ps. ex.

.Mark

xvi.

19.

.Acts

ii.

33, 34
3. 4
;

vii.
1.

Rom.

viii.

34. Col.

1.

etc.

Eph.
is

i.

20-22.

Hob.

i.

viii.

So

Christ's

dignity

further
1

described
.xv.

by

the
iv.

figure

THEOPREPOS,

icorthy of a god.

Cor.

25.

Eph.

10, etc.

ANTHROPOPATHEIA.

881

Finger

is attributed to God, to denote the putting forth of His formative power, and the direct and immediate

act of God.

Ex.

viii.

19;

xxxi. 18.

Ps.

viii.

(4).

So Luke

xi.

20,

by which,

according to Matt. xii. 28, the Spirit of God is meant. Isa. xl. 12 (a span of the fingers). See xlviii. 13.

A Heart
Gen.
his
vi.

is

attributed to God.
1

6;

viii.

21. Jer. xix. 5(6).

Sam.

xiii.

14: "

A man after

His own Divine and eternal purpose; having regard, not to David's worthiness or unworthiness, but to God's own

own heart":
So Acts

i.e.,

will.

xiii.

22.

See also

Jer. xxxii. 41.

Bowels

are attributed to

God
His

to denote His mercies

and

pity.

All these figures of Anthropopatheia are figures o{ Metonomy, by which one thing is put for another. Here, because, when a person is much moved by deep feeling, there is a movement of the bowels, so they are put, by Metonymy, for the feeling itself.

Isa.

Ixiii.

15.

" Where

is

thy zeal and

thy strength,

the
Jer.

sounding of thy bowels and of thy mercies towards

xxxi. 20.

me ?

"

So

Luke
of our

i.

78.

"

(See A.V. margin).

Through the bowels of the mercy of our God." Here it is translated, " through the tender mercy

God."
ix. 36.
xiv.

Matt
moved.
xliii.

"

He was moved
i.

with compassion":
;

lit.,

his

bowels

So
1

30.
1

Ps.

li.

(3).:

Mark 41 vi. 34, etc. (See also Gen. Kings iii. 26. And compare this as attributed to God, " The multitude of thy tender mercies.") So Isa. Ixiii. 7.
14; xv. 32.
is
1 1

A Bosom
Ps. Ixxiv.

attributed to
(the

God
the

to denote comfort

and

rest.

hand
15).

in

bosom denoting bosom

ease, according to

Prov.

xix.

24 and xxvi.

Isa. xl. 11.

John

i.

18 (" In the

of the Father").

Num.

xi.

12.

Feet

are attributed to
in

God;

to denote His presence in the earth,

power,

in universal
1.

dominion.
13.

Isa. Ixvi. 1.

Ps. Ixxiv. 3; ex.

Isa. Ix.

In this respect the

earth

is

spoken of as His " footstool."

K 2

882

FIGURES OF SPEECH.
Footsteps are
also attributed to

God.

Ps. Ixxvii. 19 (20); Ixxxix. 51 (52).

2.

H L.MAN Akkections
affections

iiiui

Fhelings

(ire

attributed to God.
to

Human
He has such

and feelings are attributed

God

not that

feelings; but, in infinite condescension,

He is thus

spoken

of in order to enable us to

comprehend Him.
is

Rejoicing

attributed to God.
shall rejoice in his

Ps. civ.
Ixii. 5.

31. "The
xxviii.

Lord
9.

works."

So

Isa.

Deut.

63; xxx.

Jer. xxxii. 41, etc.

Sorrow and
Gen.
vi. 6.

Grii:k arc attributed to God.

"

it

grieved him at his heart."

Judges
ness,

X. 16.

Ps. Ixxviii.

" His soul was grieved for the misery of Israel." the wilder40. " How oft did they provoke him
in in

and grieve Him

Isa. Ixiii. 10.

the desert

"
!

" They
H/.ek.

rebelled,

and vexed

his holy Spirit."

So

Kph.

iv.

30.
xi. 8.
vi. 9.

See Zech.

Rkphntance

is

attributed to God.

Gen.
earth."

vi. 6.

" It

ivpented Jehovah that he had

2

made man on

the

So Ex.
xxvi. 3.

xxxii. 12, 14.

xi. 8.

Sam.
3, 6.

xxiv. IH.

Ps. cvi. 45. Jer. xviii. 8:

13, 14.

Hos.

.Amos

vii.

Joel

ii.

Anger, Vengeance, and H.atred are attributed to God.

Ex. XV.
Ps.
Isa.

7.

V. 5 (6).
i.

"Thou sentest forth thy Mrath." " Thou hatest workers of iniquity."
all

14. " N'our

new moons and your appointed

avenge

feasts

my

soul

hateth."
Isa.
"
1
1

i.

24.
9.

"

will

me

of mine enemies."

Jer. ix.
1 i

" Shall

not

my
is
:

soul be

avenged on such a nation as

s ?
i,

2. "God Nah. Lord revengeth, and is

(HI)

jealous, and

furious

the

Lord

will

Jehovah revengeth the take vengeance on his

;

adversaries, and he reserveth wrath for his enemies."

ANTHROPOPATHEIA.
So EzeU.
1

8S3

V. 13.

Ps.

ii.

12

Ixxxv. 5 (6).

Deut.

i.

37

xxxii. 16.

Kings

xi. 9.

Co.MFORT
Isa. Ivii.
6.

is

spoken of God.
"

Ezek.

V. 13.

" Should "And

I
I

receive comfort in these?

will

be comforted."

Jealousy,

Ex. XX. " For the Lord thy God am a jealous" God (El)." "That consumed not the children of Israel Num. XXV.
5.

II.

in

my

jealousy."

Deut. xxxii. 16. " They provoked him to jealousy with strange gods." So in verse 21, and in 1 Kings xiv. 22. Isa. ix. 7 (6). Ezek.
viii. 3.

Joel

ii.

18.

Zech.

i.

14.

"

great jealousy."

I am jealous for Jerusalem and for Zion with a See also under Polyptoton.

Isa. ix. 7

(6).

"The zeal of the Lord of hosts

Displeasure.
I

will

perform this."

Zech.
are at ease
:

i.

15.

"
I

am

very sore displeased with the heathen that

little

for

was but a

displeased,

and they helped forward

the affliction."
Pity.

Joel

ii.

18.

" Then will Jehovah

Human Actions

pity

His People."

3.

are attributed to God.

Knowing.

Not actual knowledge as such, but the acquiring

of

knowledge as though before ignorant.

Gen. xviii. 21. " I will go down now, and see whether they have done altogether according to the cry of it,f which is come unto me; and if not, I will know."
* It is

noteworthy that

N3P
D

(kabah) out of

its

si.x

occurrences,

is,

in

five,

connected with
\

^^

(0' God.

The

Scvcriis

Codex reads

"or Tf

t'

>

their cry, instead of " the cry of it."

See Gin iburg's

Iiitrodiietion to the

Hebrezv Bible, page 412.

884

FIGURES OF SPEECH.
Gen.
xxii. 12.

" Now
it

know

that thou fearest God, seeing thou

hast not withheld thy son, thine only son from me."

God, of course, knew

already; but,

in

wondrous condescension,

He

stoops to

make Abraham understand.

Deut. viii. 2. " The Loud thy God led thee, etc. ... to know The Lord knew already So xiii. 3 (4). what was in thine heart." " For He knoweth the way of the righteous" (Ps. 6; x.xxi. 7 (8).
:

i.

Tim.

ii.

19).

Ps. xiv. 2. "The Lord looked down from heaven upon the children of men, to see (/ c, to know) if there were any that did understand," etc.

So Ps. liii. 2 (3). (See also this verse under Epanadiplosis). The very action of our prayer to God involves an AiitJiropopatluia. God knows all our petitions before we pray. And yet we have to pray Phil. iv. 6. as though we were making them known to Him.

Not
him,

Knowinc;, the opposite of knowledge,

iii.

is

attributed to God.

Gen.

9.

" The
thou?"
is

Lord God

called unto

Where

art

This implies ignorance.

Adam, and said unto The Lord knew;

realise his

but the i.|uestion

condition.

put to

make Adam know and

Abel thy brother
in

changed

Gen.
These
See under

iv. 9.
first

"

Where

"
?

is

two Divine questions

the Bible are very significant.

lirotcsis.

Num.
I

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.

here, Klijah

"
?

To

this figure

must be referred the passages which represent God

as doubting, or having to wait to see certain results.

I-:zek. XX. 8.

Hos

xi. 8, 9.

Also when God

not know, but that

tries,

or proves, cw searches,

it

is

not that

He does

He may make

others know.

Ps. vii. 9 (10). "The righteous God trieth the hearts and reins." (See Mitcuyviy of subject).

So Jer. xi. 20. Rev. ii. 23. Cor. ii. So Christ declares that He will say Matt. viL 23: "I never knew you Luke xiii. 25, 27.
1

\0.

''
:

xxv. 12:

"1 know you

not.''

ANTHROPOPATHEIA.
The questions of Christ same Figure.
Matt.
son
?

885

in

the

New Testament

are to be referred

to the

xxii. 20.

Also verse 45:

"
viii. 45.

image and superscription ? " "If David then call him Lord, how is he his
"

Whose

is

this

Luke

" Who touched me

"

Remembering.

Gen.
i.

viii. i.

"And God remembered Noah."

; :

Soxxx. 22.

Sam.

11, 19.

Gen. ix. 15, 16, and Ex. vi. 5, where God speaks of remembering His covenant. So Ps. cv. 8, 42 ' cvi. 45 " He remembered for them His covenant," though "they (verse 13) soon forgat His works," and
(verse 21) " they forgat
It

God

their saviour."

denotes specially a remembrance for good.

39; cxv. 12; cxix. 49;
ii.

As

in Ps.

xxv.

6, 7

Ixxviii.

cxxxvi. 13.

Isa. xliii. 25.

Rev.

xviii. 5.

Ex.

with Isaac, and with Jacob."

Synonyiiiia,
I

his covenant with Abraham, See this passage under the figures Anaphora, Polysyndeton, and Metonymy (of the Cause).
24.
i.

" And God remembered

II.

Sam.
Sam.

"
;

thine handmaid."
I
1.

If thou wilt reniember me and not forget See under Pleonasm.

.

19.

"

And
it is

the

Hypocatastasis here

for

implied that

Lord remembered her." There is He heard Hannah's prayer

that they were but flesh."
:

(verse 9), and did according to her request.

Ps. Ixxviii.

39.

"

He remembered

This stands

in

solemn contrast with verse 42

"They remembered not

His hand."
Ps.
ciii. 14.

"

He knoweth

our frame; he remembereth that we

are dust."

This

is

the one thing that

man

will

not do:

he

will

not remember our

infirmities.

Man

are the very things that

in

power.

God will He remembers our weakness.

sins.

remember our5/5; but these Infinite not remember (Isa. xliii. 25).
will

Perfect

in holiness.

He

will

not remember our

This remembrance, though in mercy to His people, involves the punishment of their enemies. See Ps. cxxxvii. 7. Rev. xviii. 5.
* See the Structure and publisher.

of this

Psalm

in

A Key

to the

Psalms, by the

same author

886

FIGURES OF SPEECH.
FoRGBTTiNC. and

Not
"

Forc.kttinc.

is als(j

attributed to God.

Ps.

ix.

i8 fig).

"

For the needy

shall not

alway be forgotten."

Ps. Ps.

xiii. I

(2)."

How
1

long wilt thou forget me,

Jehovah."

xlii.

9 (10).

"

will

say unto

God

(El)

my

rock,

Why

hast

thou forgotten

me

Isa. xlix. 15.

will utterly forget you, and I will I, 1, Jer. xxiii. forsake you ": i.e., the false prophets, who would say "the burden of

"Yet " even 39.

will

not forget thee."

the Lord."

Hos. Metonymy

iv.

6.

"

will

also

forget

thy children."

(See under

of Cause.)

Luke xii. 6. " Not When God says He

their

one of them
will

is

forgotten before God."

not forget
will

His enemies,

it

means

that

punishment
xi.
6.

is

certain,

and

not be indefinitely deferred.

Job
The

" Know

therefore that

God causeth
*'

to be

forgotten

for thee of thine iniquity."

A.\'.

and

R.\'. botii

render this
:

God

e.xacteth 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.
is:

than thine iniquity dcservctli "

"

He

constantly lendeth to thee "

i.e.,

crediteth thee like a lenient

creditor.

Ps. Ixxiv. 23. " Forget not the voice of thine enemies" not defer their punishment.

i.e.,

do

Amos
1

viii.

7.

"1

will

never forget any of their works":

for

i.e.,

will surely

remember them and punish them

Thinkinc;.

them.

Gen.
thought
Ps.
it

1.

20. "

\'e

thought

{i.e.,

devised) evil against

me

but

God

for good."

xl. 5 (6).

"The thoughts which are to uswarJ

order unto
thee.''

they cannot

be reckoned up

in

Ps. xcii. 5 (6). "O Lord, how great are thywnriisi and thy thoughts are very deep." Ps. cxxxix.
17.

" How

precious also arc thy thoughts unto me,

O God"

(HI).

ANTHROPOPATHEIA.
Isa. Iv.
8.

SS7

These

words may be presented according to their

structure.

(See under Epanocfos).

a
I

For

my
I

thoughts are not

a
I

your thoughts, neither are b your ways My ways, saith the Lord (Jehovah).
b
I

" I know the thoughts that I thinU toward you, Jer. xxix. ii. saith Jehovah, thoughts of peace, and ^not of evil, to give you an

expected end."
Hendiadys).

(See this verse also under Mt'toiyiiiv of Adjunct and

28, etc.

So

Jer. H. 12;

iv.

Hissing.
Isa. V. 26.

'

He

will

lift

and

will

hiss

unto them from the end of the earth."

up an ensign to the nations from far, (See under

the utter-

Hypotyposis).

Isa. vii. 18.

"Jehovah
I

shall hiss for the fly that

is in

most parts of the

rivers of Egypt," etc.

will hiss for

Zech. X. 8. redeemed them."

"

them

and gather them,

for

have

Breathing.

Gen.

ii,

7.

" The

Lord God formed man

of the dust of the

life
;

ground, and breathed into his nostrils the breath of

and man

became a living soul."''' Compare Ezek. xxi. 31

(36),

and John

xx. 21.

L.4UGHIXG

Ps.

ii.

4.

" He that sitteth

in

the heavens shall laugh: the Lord

(Adonaii) shall have them

in derision."

Ps. xxxvii. 13. " Adonait his day is coming." (See under

shall laugh at

him:

for

he seeth that

Mctoiiyjiiy of Adjunct).

Crvixg Olt.
Isa.
his
xlii. 13.

"

He

shall cry, jea, roar;

he shall prevail against

I

enemies."

And
Ps.

verse

14

"

Now

will

cry

like

a travailing

woman." Compare
*

Ixxviii. 65.

Or "living creature,' as

in

chap.

i.

20, 21. 24, 30.

t Or "Jehovah,'' according

to another reading.

888

FIGURES OF SPEECH.
Spbakinu, by way of discourse or command.

See Gen.
14; XV.- 18, to

i.

3;

ii.

16; Ex.

iii.

9;

vi.

13, to

Abraham.

iii.

4, 5, etc.,

to

Noah. Gen. Moses.

xii.

xiii.

These instances occur so frequently that a great part of the Bible would have to be transcribed if we gave them all.
Standing.
xviii. 22.

Gen.
*

"

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
pdthcia.

(See Appendix E).

Sitting.

Mai.

iii.

3.

Seeing.

Gen.
xvi. 8.

i.

4, 10, 12, 18, 21,

25;

xvi. 13:

Ex.

ii.

25; xxxii.

9.

Sam.

Ps.

xi. 4.

Hearing.

Gen.
cxxx.
2.

xvi. 11.

Ex.
1

ii.

24.
v.

So
14.

Ps.

iv.

3;

v.

1,2,3:

-x.

17;

Ixvi.

18;

Isa. Ixv. 24.

John

S.MELLING.

Gen.
viii.
ii.

viii.

21.

Ex. xxix.

18,

25,

41.

Lev.

i.

9;

ii.

12;
Test.
:

iii.

16;

21.

Num.

xxviii. 2.

Ezek.
iv.

xx. 28, 41, etc.

So New

2 Cor.

15.

Eph.

v. 2.

Phil.

18.

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.

Ps.

xviii.

10 (11);

Ixviii.

33

(34).

Isa. xix.

1.

Meeting.

Num.

xxiii. 4, 16.

Returning.
Hos.
v.

15.

ANTHROPOPATHEIA.
Rising up.

889

Num.
(14).
Isa.
ii.

X. 35.

Ps.

xii.

5(6);
10.

xliv.

26(27);

Ixviii.

(2);

cii.

13

19,

21;

xxxiii.

Passing through.
Ex.
xii.

12, 23.

Amos

v. 17.

Begetting.
Ps.
ii.

7.

Heb.

i.

5.

So, those
;

who

believe, are said to be begotten

by God.
iii.

Ps. xxii. 31 (32)

Ixxxvii. 4-6.

See especially

John

li.

29

9, etc.

Washing.
Ps.
li.

(4).

Isa. iv. 4.

Ezek. xxxvi. 25.

Hiding,

for protection
(3)
;

and defence.

Ps. xxxi. 20 (21) (See

Metonymy)

Ixiv.

xci. 1.

Wiping,
in

judgment.
8.

2 Kings xxi. 13 (See Polyptoton);

vii.

and

in

mercy,

Isa.

XXV.

Rev.

17.

Girding.
Ps.
xviii,

32 (33)

xxx. 11 (12)

xlv. 3 (4).

Building.

Gen.
(rrCDiJD

ii.

22 (marg.).

Ps.

xxviii.

"

Because they regard not

the works (Sl^D poal

contrivance) of Jehovah, nor the operation

ma'aseh

= the actual execution) of his hands."

2

So

Jer. xlii. 10.

Sam.

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. Mal.
iii.

etc.

10.

Proving and Trying.

Ps.
18-22).
xvii.

3;

Ixvi. 10.

Zech.

xiii. 9.

Mal.

iii.

3 (compare Ezek. xxii.

Breaking.
Ps.
ii.

9;

iii.

7
;

(8).

Isa.

xxxviii.

13 (compare Ps.

xxii.

16(17)

under Paronomasia)

xlv. 2.

89()

FIGURES OF SPEECH.
Sll-Tl\H.

Amos

ix. 9.

Bl.OTTINc;

OLT.
li.
1

Ex. xxxii. 32,

33 (compare under Aposiopcsis). Ps.

Katino, or Swallowing.

(3).

Ex. XV

7.

Isa.

XXV.

7,

8 (compare

Cor. xv. 54).

Enlakoixo.

Gen.

xxvi. 22.

Ps

iv.

(2).

MakINO
Ps.
v.

a STHAIC.HT WAV.

(9).

Isa. xlv. 2, 13 (marg.).

Polk INC.
Ps. Ixxix. 6.

olt.
13, 21,

Ezek.
the

ix.

8;
of)

x\.

33.
in
ii.

Hence the pouring

abundant measure.
17, 18, 33.

out
Joel
Tit.

(i.e.,
ii.

giving

gifts

the
10.

Spirit

28,
5, G.

29

(iii.

1, 2).

Zech.

xii.

Acts

Rom.

v. 5.

iii.

LoOSKMNC.
Isa. xlv.
1.

THI-:

LOINS.

WoLNDING
Ps. ex. 6.

THI-:

HHAD.

Breaking forth.
2

Sam.

v.

20

vi.

8.

Shooting with arrows.

Ps. Ixiv. 7 (8) (compare verses 3, 4
(4, 5)).

Writing.
Ex. xxxi.
Jer. xxxi. 33.
18.

xxxii.
viii.

1(S.

Deut.

i.\.

10.

Isa. iv. 3.

Dan.

xii.

1.

So

Heb.

10.

|-A\M\(>.
Jer. XV. 7.

So

.Matt.

iii.

12.

LuUe

iii.

17.

SwHHPINvl.
isa.
xiv. 24.

CirriNG
Ps.
I

oi-i-

THI-:

Spirit.

xxvi. 12 (13).

ANTHROPOPATHEIA.
Anointing.
Ps. xxiii. 5
:

891

xcii.

10(11). 2 Cor.

i.

21.

4.

RCL'.M STANCES aix nttvibiited to

God.
five

Circumstances are attributed to God, and may be divided into

classes
{a)
:

Negative (when, by Aiithwpopatlieia,

being able to do anything),

He

is

represented as not

(b) Positive,
(c)

As
As As

to place,
to time,

(d)
(e)

and

to person.
(a)

Negative.

Gen.
.
.
.

xxxii. 28 (29).

"As

a prince hast thou power with

xii. 3,

God

and

hast prevailed."
10.

So Hos.

(4, 5).

Ex. xxxii.

"

Now

therefore

let

me

alone, that

my
I

wrath may

wax hot
Isa.
with.")

against them."
i.

13,

"

am

not able to endure " (A.V., "

cannot away

See under

Ellipsis

and

Idionia.

Ps. cvi. 23.

" He
18.

said that he
in

would destroy them, had not

the breach, to turn

IMoses his chosen stood before him

away

his

wrath, lest he should destroy them."

Ezek.
sister."

xxiii.

" Like
is

as

my mind was

alienated from her

(b)

Positive.

When God
1-16, etc.

or

Christ

Synecdoche), or a vinedresser.

spoken of as a Husbandman (i.e., by See Isa. v. 1-9. John xv. Matt. xx.

As a Blilder. As a Warrior.
l.Kxvi.,

Heb.

ii.

xi.

10.
;

Ex. xv.

3.

Ps. xlv. 3-5 (4 6)

xlvi. 8,

(9, 10)

etc.
Isa. ix.

As a Counsellor.

(5).

As a Physician. As a Shepherd.
v.

Ex. xv. 26. Ps.

Ps.
xxiii.

cxlvii. 3.
;

Ezek. xxxiv. 23
x. 11.

xxxvii. 24.

Micah
ii.

4 (3)

vii.

14.

Zech.

xiii. 7.

John

Heb.

xiii.

20.

Pet.

25

V. 4.

892

FIGURES OF SPEECH.
As
a Father.

Deut. xxxii.

6.

Ps.

Ixviii.

5,

6.

Isa,

Ixiv.

(7).

Matt.

vi. 1, 6, 8, 9.

Rom.

viii.

15.

Heb.
6

xii.

5-10.
;

As
etc.

a Kino, Prince, etc.

Isa. ix.

(5)

Iv.

xxxii.

xxxiii. 22,

As
John
Rev.
iii.

a Si'OLSE.
29.

Matt.

ix.

15; xxv.

1.

Mark

ii.

19.

Luke

v.

34.

As
i.

a W'lT.N'Ess.

Isa. xliii.

10;

iv.

4.

Jer. ::xix. 23.

Mai.

iii.

5.

5;

iii.

14.

John

xviii. 37.

(c)

As

to Place.
in

When God
Heaven
xxiv. 3.
is

is

spoken of being

circumstances which have to do

with Pldce and Time as

men are
1

his dwelling place,

Kings

viii.

39, 43, etc.

Ps.

ii.

Isa. xxvi. 21.

Micah

i.

3.

He He

ntiinis to his place.

sits

Hos.
xi.

v.

15.
xlvii.

on a throne.
v. 34.

Ps.

8 (9);

ciii.

19.

Isa. Ixvi. 1.

Jer. xiv. 21. Matt.

Christ, also in the dignity of His

human

nature,
xix.

is

spoken of as

having a throne.
iv.

Ps. xlv.
iii.

6.

Isa.

xvi. 5.

.Matt.

28.

Heb.
Matt.

i.

16

viii.

1.

Rev.

21.

Also as having a footstool

etc.
1

the

earth.
is

Isa.

Ixvi.

1.

v.

35,

The Ark

of the

Covenant

spoken
7.

of
ii.

as
1.

His footstool.

Chron.

xxviii. 2.

Ps. xcix. 5; cxxxii.

all

Lam.

Also as having
25.

Heb.
viii.

i.

13,

denoting
i.

Ps.

(7).

Eph.

enemies under His feet. Ps. ex. 1. 1 Cor. xv. the completeness of their subjection. 22. Heb. ii. 8, etc.
Ps.
x.
1.

X?, standni<r

afar

off.

As As

staiidiu^ at the rii^ht

sittint^ sittinf^
sittinir

hand of His

People.

Ps

xvi. 8.

.Acts

ii.

25.

upon the flood, or at the

upon the Cherubim.

flood.
1

Ps. xxix. 10.

(2);

As
As

Ps. Ixxx.

xcix.

1.

arch of heaven, as

upon the circle (i.e., the horizon) of the earth, and the it appears to us. Isa. xl. 22: i.e., high above all.
Ps.
Ixviii.

As

dwellinf!^ in the sanctuary.

:

17 (18).

Lit.,

according to

the primitive orthography

Sanctuary.''
In Zion,

"The Lord
15.

hath

come from

Sinai into the

Ps. cxxxii. 13, 14; cxxxv. 21.

Ivii.
l(i.

and contrite heart, Isa. John xiv. 23. 2 Cor. vi.

In the humble With His People, Ezek. xxxvii 27.

thick
tlarkness,
1

In

the

Kings

viii.

12.

ANTHROPOPATHEIA.
In the SJicchiiia, Lev. xvi. 2.
Isa. vi. 4.

893
xvi.
10.

Ex.

xiii.

21,

22;

Num.

ix.

15.

Matt.

xvii. 5.

(d)

As

to Time. Ps.
cii.

Years are attributed to God.

i.

24,

27

(25,

28).

(Heb.

12).

Job xxxvi.

26.
vii. 9.
xiii. 8.

Days.

Dan
is

Mic.

v.

2 (1) (see the Heb.). 2 Pet.

iii.

18 (see

the Greek). Heb. Christ

Col.
i.

said to be the "Jirst-boni " as to time.

Rom.

viii.

29.

15, 18.
(c)

Heb.

i.

6.-

As

to Circumstances connected with the person.

Anns

are attributed to
1.

God
20.

i.e.,

weapons of war.

Ps. xxxv. 2, 3.

Isa. lix. 17, 18. Jer.

25;

li.

Bow and
xxxii. 23, 42.

Arrow. Job vi.

Ps. xxi. 12 (13).

4.

Lam.
;

ii.

iii.

12, 13.
ix.
iii.

Deut.
14.
11.

Ps. xxxviii. 2 (3)

Ixiv.

(8).

Zech.

The Arroii's of God. Sword.

xxxiv.
5, 6.

Ps. xviii. 14 (15); cxliv. 6.

vii.

Hab.

Deut. xxxii. 41. Judges

20.

Ps. xvii. 13. Isa. xxvii. 1;

Ezek.

xxi.
iii.

9 (14). Zech.
1 1.

xiii. 7.

Spear.

Hab.

Shield or Buckler.
xviii.

Gen. xv.

1.

Deut. xxxiii. 29.

Ps.

iii.

3 (4);

2 (3)

xxviii. 7

Ixxxiv. 11 (12).

(See under Metaphor.)

Ps.
Ixviii.

Chariots are attributed to God.

vi.

17 (18).

Kings

16, 17.

Clouds are represented as His chariots.

civ. 3. Isa. xix. I.

Ps. xviii. 10, 11 (11, 12);

Riches.
viii. 9.

Prov.
i.

viii.
ii.

18.

Rom.
iii.

ii.

ix.

23
i.

x.

12;

xi.

33.

2 Cor.

Eph.

7,

18;

4,

7;

8, 16.

Col.

27.

Phil. iv. 19.

9.

An
xii. 7, 8.

Inheritance

is

attributed to God.

Deut. xxxii.

Jer.

ii.

7;

A Book is attributed to God. A book cf providence and

be applied to the
of Christ.

new

of grace (Ps. cxxxix. 16) which may birth of the members of the body

A Book
xi.

15.

Pf.

Ivi.

Ex. xxxi*. 32, 33 (compare verse 10). of Life. 8 (9); Ixix. 28 (29). Is2. iv. 3. Dan. xii. 1. Mai.
iii.

Num.
iii.

16.

Phil.
*

iv. 3.

Rev.

xiii.

xvii.

xx. 12, 15; xxi. 7.

See

article,

"Word,"

in

BuUinger's Lexicon and Concordance.

Longmans.

894

FIGURES OF SPEECH.

Book of

jfiidgiiniit.
is

Dan.

vii.

10.

Rev. xx.

12.

Heb. i. 9) (8). Isa. Ixi. 1. which may apply to the Holy Spirit. Acts x. 38 The word " Christ " means anointed, both m its Hebrew form n^bo, Mfssiali, and its Greek form xpicrT6<;, cliristos. See Ps ii. 2. Dan. ix. 25, 26. John i. 41 (42); iv. 25.
attributed to
(Ps, xlv. 7
" Christians" are therefore only those

Oil or Anointing

God

who
xxviii.

arc thus anointed by

the Holy Spirit.

2 Cor.

i.

21.

John

ii.

20, 27.

Acts
2

xi.

26.

Bread John vi. 35,

is

attributed to God.

Num.

(see Synecdoche).

48.
is

A
and
in

Seal

attributed to God.
is

Jer. xxii. 24.

In a

Hat.

ii.

23.

Treasure

attributed to God.
xxxii. 34, 35,

judgment, Deut.
of this
Ii.

good sense, Deut. xxviii. 12; which is referred to in Rom. ii. 5,

I.

9, 10.

Out

He

brings Arms, Jer.

25; and Winds, Ps cxxxv.

7.

Jer. X. 13;

16.
Isa.

Spiritual blessings are also said to be in the Divine treasuries.

xxxiii. 6.

Matt.

vi.

20;

xix.

21.

Mark

x.

21.

Luke

xii.

33;

xviii.

22.

2 Cor.

iv. 7.

Raiment
lix.

is

attributed to God.

Ps.

xciii.

civ.

1,

2.

Isa.

Ii.

9-

17.

A Banner
Ix.

or Flag
ii.

is

attributed to God.

Ex.
19.

xvii.

15 (16).

Ps

4 (6). Cant.

Isa. v.

26

xi.

10 (12)

lix.

A
4,

and, by Metonymy,

Rod, Staff or Sceptre is attributed to God or Christ. Ps. is put for His power and authority. I-'s.
2.

xxiii.
ii.

9;

xlv.

6 (7); ex.
II.

Heb.
is

i.

8.

God

figured by an Ihkatio.nal
1.

Ckeatlkk.

A.MMAI.S.

Christ

is

called

Lamb.

John
v. 5.

i.

29.

Cor.

v. 7.

Pet.

i.

19.

Rev.

V.

xiii. 8.

Christ
2.

is

called a Lion.

Rev.

The Actions of Ci:ktai\ Animals are attributed

roar.
i.

to

God.
Hos.
xi.

To belhnc or
Joel
iii.

Isa. xlii.

13, etc.

Jer. xxv. 30.

10.

16.

Amos
is

2.

Thunder
of Christ
is

called the voice of the Lord.

Ps. xxix.

3,

The cry

called roaring.

Ps. xxii.

(2) <sce

Heb.

v. 7).

Ps. xxxviii.

(9).

ANTHROPOPATHEIA.
Tojiy.
2

895

Sam.

xxii. 11.

Ps. xviii. 10 (11).

i.

To brood or
3.

incubate.

Gen.

2.

Parts or Members of Certain Animals are

attributed to God.

A
i.

horn. 2

Sam.
is

xxii. 3.

Ps. xviii. 2(3). Messiah

is

so called.

Luke
Ps.

69 (Hence

it

used,

by Metonymy, for strength and power.

ii.

Ixxv. 10 (11); cxii. 9.

Lam.

3)

Wings and Feathers are attributed to God. Ps. xci. 4. Hence "the shadow of his wings" denotes His care. Ps. xvii. 8; xxxvi. Ixiii. 7 (8). 7 (8); Ivii. 1 And "the covert of His wings" denotes
;

protection.

Ps.

Ixi.

(5).

Compare Deut.

xxjsii.

11.

Isa xxxi. 5.

Matt,

xxiii. 37.

4.

Certain Plants are used as

{a)

figures of

God.

Genus.

A
Zech.

Branch or Sprout.
iii.

Isa. iv.

2;

xi. 1.

Jer. xxiii. 5;

xxxiii. 15.

8;

vi.

12.

The Fruit of

the Earth.

Isa. iv. 2.

Wood (green or living). Luke xxiii. 31. A Root. Isa. xi. 10. Rom. xv. 12. Rev.
{b)

v.

5; xxii. 16.

Species.

A A
Ill

Cedar.
Vine.

Ezek.

xvii. 22, 23.

John

xv. 1-5.

Inanimate Things are sometimes used as figures of God.

1.

Universals.
xi. 7, 8.

The heights of heaven.

Job
is

Eph.

iii.

18.

Magnitude or greatness

attributed to God.
v. 8.
i

Ex. xv. 16
1

xviii. 11.

Num.

xiv. 19.

Deut.

iii.

24.
ii.

Ezra

Ps.

xlviii.

(2)

xlvii. 2 (3).

Jer.

xKxii. 17, 18, 19.

Dan.
is

45.

Mai.

14, etc.

Comparison

used of God.

Greater than man.

Greater
tlian

Job

xxxiii. 12.
1

our
all.

lieart.

John
29.

iii.

20.

Greater than

John

x.

Multitude or fulness
cxxx.
7.

is

attributed to God.

Ps. Ixxxvi. 15

ciii.

8;

896

FIGURES OF SPEECH.
In spite of all this condescension,
it

is

impossible to c<jnvey to

human
and
etc.

understanding, the jreatness, vastness, inimitable perfection

infinity of

God.

Ps. xxxvi. 5-8 (6-9).

Rom.

xi.

33.

Cor.

ii.

10,

2.

Pdrticiddrs.

to

It would require a volume 1 John 5. and carry out all that is taught by this wondrous First, we shcnild have to understand what Light itself is, Metaphor. and science was never more baffled than to-day in defining it or So is God incomprehensible. A little while ago they explaining it. Professor Rontgen has now shown that they do thought they Unew.

God

is

spoken of as Ligltt.

i.

investigate

not yet know.

Lights.
Jas.
i.

17,

"The Father
all

of lights"

i.e.,

the source, not

only of light

itself,

but of

light

producers and light-bearers and

light givers: 172., the sun,

moon,

stars, planets,

and

all

the fountains

of light contained
light of all kinds.

in

earthly substances producing electricity, gas, and

Ps. xxvii.
origin of
vi.

I.

"The

Lord
xliii. 3,

is

my

light":

i.e.,

the

source and

my

life

and grace and salvation,

etc.

etc.. etc.

Compare Num.

25.

Ps. xxxvi. 9 (10);

3.

Ckrtain Elements are used as

Deut.
iv.

enibleiiis of

God.
Isa. x.
1
;

God
17.

is

spoken of as a Fire.
of
fire

24

ix.

3; xxxii. 27.
Ps. Ixxiv.

Hence the smoke

denotes His anger.

Ixxx.

4 (5) (margin). Deut. xxix. 20.

God
i.

is

spoken of as a
is

Lamp.

Sam.

xxii. 29.

Ps.

xviii.

28

(29).

Hence His word

19.

so called.

Ps. cxix. 105.

Prov.

vi.

23.

2 Pet.

God
Job
iv. 9.

is

spoken of as Air or Wind, and

xviii.

bretitli

is

attributed to Him.

Ps.
is

15 (16). Isa. xxx. 33.

Jer.
ii.

God
(9, 10).

spoken of as Water.
vii.

13;

xvii.

13.

Ps. xxxvi. 8, 9

John

37-39.

The
ii.

gift

of the
(iii.

figure.

Isa. xliv. 3. Joel

iii.

28, 29

1,

Holy Spirit pertains to this Zech. xii. 10. Acts ii. 17, 2).
Isa. Iv.
i.

18, 33. Tit.

5, 6.

The
iv.

blessings and merits of Christ are called the

10, 14.

water of
Zech.

life.

John

Compare

h'/ek. xxxvi. 25.

xiv. 8.

God is figured A Stone. Ps.

by things which pertain to

cxviii. 22.

tlie

EARTU.
i\.

Matt. xxi. 42.

Acts

II.

Pet.

ii.

7.

ANTHROPOPATHEIA.

897

A
Isa.
1

corner-stone,

Eph.

ii.

20, 21

2ind
9.

foundation and stumbling stone,

viii.
ii.

14

xxviii. 16.

Zech.

iii.

Luke

ii.

34.

Rom.

ix. 32, 33.

Pet.

4, 6, 7, 8.

A
xlii.

rock (in situ).

Ixxiii.

Deut. xxxii. 31. Ps.

Isa. xxvi. 4

xviii.

2 (3)

xxxi. 2, 3(3, 4)

9;

26 (margin).

(margin).

nienon

So Christ is thus spoken and Syllepsis).

of Matt. xvi. 18.

(See

under Pareg-

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.
i.

Ps. cxxi. 5.

Ps. xci.
is

1.

Isa.

Ii.

16; xlix. 2.

Compare Luke 32, Compare Ex. xxxiii.

34, 35.

This shadow

called the " back-parts.''

20-23.

L 2

ANTIMETATHESIS;
A
Aii-ti-)iic-tatli -e-sis,

or,

DIALOGUE.
to,

Tnuisfcrcncc of Speakers.
di'Tt (nnti),

from

against, ov opposite

and

iif.Tu.i)ia-L^

{metathesis), a placing differently (and this

from

/xcra (nieta),

beyond, or

over,

and

ridkvai (tithenai), to place or set.

is

So that Antimetathesis

a figure by which there

is

a transposition

of one thing over against another, especially of one person over against

another; as when the writer or speaker addresses the reader or hearer

in

the second person as

if

he were actually present.

Hence the
pon, from

figure

is

called also

POLYPROSOPON, pol
tt/xjo-w-oi'

-y-pros-6

ttuAi's

(poliis),

many, and

(prosopon), a person.

Hence many persons, or more than one person. Sometimes the address is simple sometimes
;

it

is

continued,

in

which case
In

it is

called a Dialogue.
ii.

Romans

the Gentile

is

personified,

and by Antimetathesis
in

is

addressed personally instead of being described as

chapter

i.

"Therefore thou art inexcusable,

judgest "
(ii.

man, whfjsoever thou

art that

1,

etc.).

Then, after describing and defining a true Jew, and distinguishing him from one wh(} is not, we have apparently a dialogue in chapter iii., as Macknight has pointed out. Thus
:

ye'ii'.

"

What

advantage then hath the Jew

?

or what profit

is

there of circumcision

"
chiefly,

Apostle. " Much every way: committed the oracles of God."

yeii.'.

because that unto them were

"

But what
?

if

some have not

believed
[7i-hi>

Will not their

to be the

unbelief

make

void the faithfulness of

"

God

promised

God

of Abraham's seed]

" Far be it Apostle. No, let God prove true [to His covenant] though every man be a liar (/';/ denying thai jfesus is the Messiah as it is written, 'That thou mayest be justified in thy wordiiO/ threatening] and mayest overcome when on thy trial.' "
:

y<7i'.

" liut

if

our unrighteousness
/;/

[in

rejecting Christ^

estab-

lisheth the righteousness of

say

God

is

not

God unrighteous who

casting us off],

what

shall
is

we
?

visiteth us with his anger,

He

(/

say this in the character 0/ an unbclic'cer)."

ANTIMETATHESIS.
Apostle.
\vorld
?

899
shall

"By

no means: otherwise how

God judge

the

"
;

yew. " [This is hardly satisfactory] for, if the truth of God [in His nation with His wrath] hath redounded unto His glory through my lie [in affirming that jfesus is not the Messiah] why am I " also [as an individnal] still further judged as a sinner ?
visiting
,

Apostle.
practise,

"And why

not add, (as

we

are slanderously reported to

'

and as some affirm that we say), Let us do may come ? Of these the condemnation is just."
'

evil

that good

jfeiv.

" Well, then "

Do we
;

J-eivs

excel the Gentiles

"

Apostle.
(ii.

Not
(in

at all
(i.

for

we have

already proved

21-24) and Gentiles

18-32) to be all under sin.

both Jews Even as it

standeth written

various Scriptures, which are selected and quoted

from Ps.

liii.

1-3; xiv. 1-3, etc.)."

Thus the

figure

Antiinetatliesis,

or

Dialogue,
in

helps

to

clear

the sense and to

indicate the

manner

which certain words and

expressions should be translated.

Rom.
thee."

xi.

i8.

" Boast
is

not against the branches.

But,

if

thou

boastest [knoiu thou that] thou bearest not the root, but the root [beareth]

Here the apostle

saints of God.

addressing "you Gentiles" as such: not the

Rom.
off,

xi. ig.

" Thou wilt plead then. The branches were broken

in."
effect,

that

might be graffed

This was true as to the

but not as to the cause.

It

was what
!

a Gentile, as such, would say, but not what the Holy Spirit said. No On the contrary, it was " Because of unbelief they were broken off."

And

so he goes on to speak of the Gentiles by Antinietathesis,

greatly enhancing and intensifying the argument.

Rom.

xiv. 15.

" But,

if

thy brother

is

grieved with thy meat."

Here, the change of persons emphasises the point that it is " thy Not merely a fellow-man, but thy brother's brother " in Christ.
Christian conscience, which
is

stumbled at thy eating that which has

been offered to
I

idols.

Cor.

vii. 16.

Here, the individual husband and wife are singled

out and addressed, as though they were present.

I

Cor. XV. 35.

Here,

an objector

is

singled out: perhaps the

actual words of a

known person

are quoted and dealt with.

ASSOCIATION;
]\'liiii

or,

INCLUSION.
H'ith tJiose

the ]]'rifir or

Spcdkcr associates himself

he addresses.

whom

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.
:

\Vc have examples

in

Acts
might

xvii. 27.

" That they should seek

the Lord,

if

haply they

feel after

him, and find him, though he be not far from every

one of us."

trespasses and sins

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 Among whom also we all had our children of disobedience

Eph.

ii.

1-3.

"And
;

Wherein
:

conversation
Tit.
iii.

in

times past,"

etc.

1-3.

After

speaking of the exhortations to be given to

others, the apostle includes himself

when he comes
"

to speak of the

state and condition of every sinner by nature,

For

we

ourselves

also

were sometimes

foolish," etc.

Heb.
Heb.

iii. 6.^

" But

Christ as a son over his

own house
of

whose

house are we."

X.

25.

together, as the

" Not forsaking the assembling manner of some is."

is

ourselves
That

Sometimes
is

this turning to include others

only apparent.

to say, there

may
and

be a change from

tlic

immediate context, but not

structure.

from the

real continuation as
i.

shown by the

See Heb.

ii.

than the angels"

("

A
A

i.
I

God speaking to " us." -2-14. The Son (God) " better B God speaking to " us." ii. 1-4.
1, 2-.
I

them

").

Ii
I

5-18.
ii.
1

The Son (man) "lower than the angels" ("them").

is

Here
ii.

the real continuation of

i.

is

the real continuation of

14,

2-, and not of and not of ii. 4.

i.

i.

14

while

So

that the change of persons here

is

only apparent, and docs

not arise from the Figure Association.

3.

As TO Slbject-.Matter.

APOSTROPHE.
A
A-pos
Titniiiig
-tro-phe.

Aside from the direet Subjeet-Matter

to

address others.
diro (apo),

Greek,
a-Tpecfjeiv

aTroo-r^o^-//,

a turning ati'ay from, from

aicay from, and

(strephein), to turn.

The
auditory
is

figure

is

so called
is

when the speaker turns away from the

it

real
It

whom

he

addressing, and speaks to an imaginary one.

to

a sudden breaking off in the course of speech, diverting

or thing.

some
'-sis),

new person
It is

called also

PROSPHONESIS
to
:

(7rpocr(f>(x)V)]m<;,

pros-pho-nee

an addressing one's self

speak.

from

Trpds (pros), to,

and

<fjon'h'

(phonein), to

Also by the Latins,

AVERSIO,
the

aversion, or a turning from.

The examples
follows
:

of

use of this

figure

may

be arranged as

APOSTROPHE
I.

ADDRESSED

To God.
To
1.

II.

Men-.
Definite.

2.
3.

One's

self.

Indefinite.

4.
III.

In prophecies.

To Animals.
To Inanimate Things.
I.

IV.

Apostrophe to GOD.

Neh. IV. 4 (iii. 36). Nehemiah turns from his description of the opposition of his enemies to address God (by Apostrophe) in prayer:
"Hear, O our God; for we are despised: and turn their reproach upon their own head," etc.

902

FIGURES OF SPEECH.
There
is

another beautiful and sudden Apostrophe

in

Neh.
shall be

vi. g.

" For they

After

all

made

us afraid, saying. Their hands

fore,

weakened from the work, that it be not done. God, strengthen my hands."
addressing us concerning

Now,
in

there-

Ps. xxxiii^

God

the

third

person, the Psalmist suddenly turns away, and concludes (verse 22) with a brief Apostrophe addressed to God,

" Let thy mercy,

Lord, be upon

us,

according as

we

hope
of

in thee."

Ps. Ixxxii.

After speaking of

God
;

(verse 8) and the wickedness

man

(verses 1-7), he suddenly concludes with the Apostrophe,

" Arise, nations."

God, judge the earth

for

thou shalt inherit

all

Ps.

civ.

24.

After

enlarging on the wonderful works of God,

all

he exclaims, "

Lord,

how
:

hast thou
evil for

made them

manifold are thy works in wisdom the earth is full of thy riches."
!

Ps. cix.
turns aside

After

describing
evil

how

his

enemies had rewarded him

good, and spoken

against him (verses 6-20), he suddenly

in verse 21, and prays, " But do thou for me, O Goo Lord (Jehovah Adonai), for thy name's sake: because thy mercy is good, deliver thou me," etc.

the

II.

Apostrophe to
1.

MEN:

eithl-r Livi.nc;

or Dead.

To

certain definite persons.

Sam.

i.

24, 25.

In
(in

David's lament over Saul and Jonathan, he

suddenly turns, and,

verse 24), addresses the daughters of Israel.

And

in

verse 25 he turns from these to dead Jonathan.

Sam.

vii.

23.

In

the midst of Davids beautiful prayer, he

suddenly turns from addressing Jehovah as to what

speaks to the people " to do for Ps.
ii.

10-12. After

He had done, and you great things and terrible." speaking of wiiat 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 in trouble to address those who h;id lirought the trouble upon him. " Depart from me, all ye workers of iniquity," etc.
Isa.
i.

4, 5.

Tiie prophet

turns

from the third person to the

second,

**

they have provoked the Holy

are gone

away backward.

"

Why

One of Israel unto anger, they should ye be stricken any

more

" etc.

APOSTROPHE.
Jer. V. lo
fulfil is

903

an Apostrophe, addressed to the enemy who should

the prophecy which

was being

delivered.

Israel

Jer. xi. After prophesying the evils to come upon the houses of and Judah, he breaks off in verse 18, and speaks of himself.

" And the Lord hath given me knowledge know it then thou shewedst me their doings."
:

of

it,

and

Acts XV. ID. 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.
Jas.
verses

xi. 13, 14.

He turns

and addresses

"

you Gentiles "

in

the midst of his revelation concerning the past and future of Israel.
iv.

1-6

He has been addressing the poor and oppressed: but, in he turns away, and apostrophizes the rich oppressors,
7.

returning to his former subject in verse

2.

To

one's oivn self.

This
is

is

done by the
5, II

common Hebrew idiom, by which one's

" soul "

put (by Synecdoche) for one's

Ps.
soul."

xlii.

(6, 12).

"Why

self.

art

thou cast down,

O my

See also under

Ps.

Cycloides, Heterosis,

and Synecdoche.

ciii. I,
1
;

22. "Bless the Lord, O my soul."

So

Ps. civ

cxlvi. 1, etc.

3.

To some second person or persons

indefinite (put,

by Synecdoche,

for anyone).

Ps. xxvii.

14.

After prayer to God for himself,

:

David turns and

addresses anyone

who is in like circumstances, and exhorts him. "Wait on the Lord: be of good courage, and he shall
strengthen thine heart
See
singular,

wait,

say, on the Lord."

also under Epanadiplosis.

Ps. xxxiv. 12 (13). He suddenly turns from the plural to the " Keep thy and addresses some undefined individual
:

tongue from
Gal.
vi.

evil,
I.

and thy

lips
if

from speaking guile,"

a

etc.

" Brethren,

man

be overtaken

in

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."

904

FIGURES OF SPEECH.

See also Rom. ii. 17 ("thou"); ix. 19 ("Thou"), 20 (" O xii. 20 ("thine"); xiii. 3 ("thou"); xiv. 4 ("thou"), 10 Cor. vii. 16 (" O wife," "O man"). ("thou"). See under Gal. iv. 7 (" thou"). A)ttiiiiet(it!u'sis and Mi'foiiyniy.

man");

4.

Ill

Prophecies.

In

certain solemn prophecies, the

Prophet

is

told

what

to say

directly (instead of indirectly or obliquely).

Isa. vi.

g.

" And he

said.

Go, and
'

tell this

people,
xiii.

'

Hear ye
xxviii.

indeed, but understand not,' etc. (See under Polyptotoii, and compare Matt.
26, 27, etc.)

14.

Acts

Isa. xxiii. i6.

Tyre
III.

is

addressed as a person, after a prophecy

concerning* the city.

See also

xlvii. 1.

Apostrophe to ANIMALS.

Ps. cxlviii.

Joel

ii.

22
IV.

" Be
i.

7 (dragons), lo (beasts).

not afraid, ye beasts of the field,"

I

etc.

Apostrophe to

NAN MATH THINGS.

I

Deut. xxxii. speak: and hear,

"

Give

ear.

ye heavens, and

will

earth, the

words of

my
this

mouth."

Thus solemnly and emphatically opens

end) and
call

"Song

of

Moses"

(which describes the whole history of Israel from the beginning to the
us to give our attention to
Israelite
it

and

to consider

it.

and study it (see verses 44-47) its importance to the interpreter of prophecy must be very great indeed. It is the key to Israel's history past, present, and
to learn

As every

was expected

future.
Its

structure
i.

may

2
I

Sam.

21.

be seen under Correspoiidtine (page 375).

'

Ye mountains

of Gilboa."
in the word thus saith the Lord, etc."

of the

Kings xiii. 2. LoRo and said,

"And
O

he cried against the altar

altar, altar,

Ps. cxiv. 5. " What ailed thee, O thou sea, that thou fleddest ? thou Jordan, that thou wast driven back? Ye mountains that ye skipped like rams? and ye little hills, like lambs? Tremble, thou earth, at the presence of the Lord (Adon), at the presence of the God
(Eloah) of Jacob."

APOSTROPHE.
Ps. cxlviii. 3-5.
ye stars of light.

905

" Praise ye him, sun and moon

O
heavens, and give ear,

praise him,

all

Praise Him, ye heavens of heavens, and ye waters

that be above the heavens," etc.

Isa.
i.

2." Hear,

earth

for the

Lord

hath spoken."

These words were chosen

Jer.
12.

for,

and invariably put

in,

the title-page

of the early printed editions of the English Bible.

ii.

"

Be

astonished,
earth,

Jer.

xxii.

29.

"O

ye heavens, at this,"
the

etc.

earth, earth, hear

word

of the

Lord."

See Epizcuxis.
6.

Jer. xlvii.

" O

ere thou be quiet?"

thou sword of the Lord, how long See Ezek. xxi. 16.

will

it

be

Ezek.
hailstones.

xiii. 11.

After
ye,

saying that an overflowing storm shall burst

upon the work of the

false prophets,

"And

he turns away and addresses the great hailstones, shall fall; and a

stormy wind
Hos.
xiii.

shall rend
4, 8.

it."

Ezek. xxxvi.

"Ye
1

mountains of
I

Israel,"

compare verse
;

1.

14. " O death,

will

be thy plagues

grave,

will

be thy destruction."

See

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 Lord will do great things."
;
:

Micah
etc.

vi. 2.

"

Hear

ye,

mountains, the Lord's controversy,"

Zech.

xi. I.

" Open thy doors, O

fir-tree "
;

Lebanon,"
"howl,

etc.

Verse 2. " Howl,

etc.

ye oaks of Bashan."

PARECBASIS;
A
tciiiporary
Tiir>ti)ti[

or,

DIGRESSION.
to

Aside from one Subject

a
digression,
/iuo-is

auotlicr.
Tru/joi

Par-ck -basis.
beside,

Greek,
out
of,

Tru/jcK^ao-is,

from

(para),

(ek),

or from, and

(basis), a

stepping (from

(iaiviiv (baiiieiii), to step).

by which the speaker or writer steps from beside his and makes a digression, changing his subject-matter, and adding something beyond the scope of his subject, though necessary
figure

subject,

to

it.

Sometimes
it

this digression

is

mentioned, and a promise given

to return to

again.

The

figure

digression,

was hence called by the Latins DIGRESSIO, or and was known by other names among the Greeks
:

PARA BASIS
aside.

ipar-ab

-a -sis),

from the above roots, a stepping

a throiuing out, from eK

ECBOLK.
out,

Greek, eKfSoXy
(ballein),
to

(ec '-bo-lee),
:

(ek),

and ftdWeiv
is

tliroic

hence, a digression in which a

person

introduced speaking (or throwing out) his

own words.

APHODOS.
uTTo (apo), a'lcay

Greek,

cit/joSos

(aph-od'-os), a

going a-way from, from

from, and

o8os' {Jiodos),

a 7aay.
is

The nature
wanting
It

of this figure therefore

clear; and examples are not

in

Scripture.

is

more than a mere Parenthesis

is

{q.v.):

being a digression to

quite a different subject.

parenthesis

really part of the

same
i.e.,

subject, but Parecbasis

is

a stepping aside to another.

Gen.
itation
is

ii.

8-15,

is

a Parecbasis

a digression, or change of
for

subject-matter, by which the provision

described.
original subject
is
is

made by God
in

man's hab7.

The

then resumed

verse Ki, from verse

a Parecbasis, a turning aside from " the generations of Isaac" (xxv. 19 xxxv. 29) to "the generations of Esau"

Gen. xxxvi.

(xxxvi. 1-8),

and "the generations of Esau, in Mount Seir," before continuing "the generations of Jacob " in xxxvii.

etc. (9-43)

Gen. xxxviii.
of Joseph
in

is

a Parecbasis, a stepping aside from the history

in tiie
life

order to introduce an episode

life,

of Judah.
till

So

that Joseph's

wiiich lugaii in xxxvii.,

is

not resuiiicil

xxxix.

PARECBASIS.

907

Rom.
Parechasis.
i.

i.

The
It
is

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

was always revealed (corresponding with xvi. 25-27, the subject of which is " the Mystery," which was never revealed, but always hidden).
Chap. i. 1 is, therefore, properly part of the epistolary subject, which is resumed in verse 7 and continued to verse 15 (corresponding with the Epistolary portion at the end, xv. 15-xvi. 24): and chap, 2-6 is, therefore, a Parechasis, and is thus made to correspond with
i.

the closing chap. xvi. 25-27 verse

1,

';

while verse 7

is

the continuation of

and not of verse

6.

Such digressions as

this often arise out of,

Structures or Correspondences of which the Scripture

and form part of, the and is made up

:

the figure Parechasis must be studied in connection with them.

* See the structure of the whole Epistle under Correspondence (page 385).

METABASIS;
A
Mc-tah
-(i-sis.

or,
u)ic

TRANSITION.
subject to another.
(nicfn),

ftissiiig

from

Greek,

/xerd/iao-t-;,
<^o,

from [UTd

beyond or over, and

transition,

fSuh'dv (bniucitt), to step or

a stepp'nig from one thing to another. Latins,

Hence, called

by

the

TRANSITIO,

and

IN'TERFACTIO,
The
said,

a doing or putting a thing in bet'iccen, as in passing

from one thing to another.

figure
is

used when the speaker or writer passes from one

said.

thing to another by reminding his hearers or readers of what has-been

and only hinting at what might be said, or remains to be Sometimes, however, it is used of an abrupt transition.
I

Cor.
;

xi. i6, 17.

In verse
in

16,

Paul only hints at the contentions

of others

and then passes on,

verse 17 to the subject of the Lord's

Supper.
I

Cor,

xii.

31.

Having

hinted at the best spiritual

gifts,

Paul
all
:

suddenly makes the transition to one which is more excellent than viz., Divine love, which becomes the subject of chapter xiii.
I

Cor. XV.

The apostle hints at the subject matter of his former

the Corinthians; but,
in

preaching

among
vi. 1-3.

verse 12, he passes on to

discuss the great subject of the resurrection of the dead.

Heb.

In verse

1,

the "first principles" are mentioned;

at,

and, these having been briefly hinted

to the subject in hand.

the transition

is

at once

made

EPANORTHOSIS;
A

or,
in

CORRECTION.
order to correct
it

Recalling of ivhat has been said,

as

by

an

Afterthought.

Greek, tircwopOMo-is, from kiri (epi), upon, avd {ana), up or again, and opdovv (orthonn), to set straight (from opOo^ (orthos),
Ep'-a-nor-tho-sis.
straight).

Hence Epanorthosis means a

setting upright again.

The
thing,

figure

is

so called

when a
it

writer or speaker has said somein

and immediately
said.

recalls

order to substitute
this

something

better, or stronger, or weightier, in its place, thus correcting

what has

been

Hence the Latins

called

figure

CORRECTIO,

correction.

The Greeks had other names for it, owing to its beauty and power, and also to the frequency of its employment. They called it

DIORTHOSIS
(orthoun),

((Y/-or-///o '-5/s),

from

Sta (dia), through, a.nd opOovv

to set straigJit.

EPIDIORTHOSIS
evri {epi),

{ep'-i-di-or-tho'-sis).

The above name with

fxeravoeio

upon, prefixed.
{met'-a-ncc'-a),

METANCEA
noed), to

an after-thought, from

{ineta-

change

one's
is

mind.
of three kinds
:

Epanorthosis
1.

Where Where Where

1.

the retraction
it is

is

absolute.

2.

partial or relative.
conditional.

3.

it is

Where

the Retraction
I

is

ABSOLUTE.
remembering
his

Mark
says]

ix. 24.

" Lord,

believe; [but,

weakness,

the speaker immediately corrects this great profession of faith, and

help thou mine unbelief."

John xii. 27. The Lord Jesus prays as perfect man, " Father, me from this hour: [and then, remembering, as perfect God, the work which He had come to do, He adds] but for this cause came
save
I

unto this hour."

See under Metonymy.

910

FIGURES OF SPEECH.

servant

another man's [And then, remembering the blessed fact of the security of such an one, and the provision made for all his need, the Apostle adds Yea, he shall be holden up: for God is able to make him stand."
xiv.
4.

Rom.
?

" Who

art thou^

that judgest

to his

own master he standeth

or falleth.

2.

Where

it

is

PARTIAL

oh

RELATIVE.

This phase of the figure has been called

COLLATIO,

Col'ation.

Prov.

vi.

16.

'-These six things doth the

Lord hate:

yea,

seven are an abomination unto him."

Matt.
xi. 9.

See chap. xxx.

15, 18.

then, as though correcting

But what went ye out for to see ? A prophet ? (and it and them, the Lord adds), yea, I say unto you, and more than a prophet."
'

John
margin.)

xvi. 32.

" Behold,

the hour cometh, yea, is

now come,
(See A.V.

that ye shall be scattered, every

man

to his

own home."

Then another Epanorthosis immediately

follows:

"and

shall leave

me

alone

'with respect to men, but not with

,

respect to God.

we have the Epaiiorthosis] not alone, because the Father is with me."
Therefore
I

and yet

am

know
I

Acts xxvi. 27. "King Agrippa, that thou helievest."

Cor.
vii. 10.
-

helievest

thou the prophet?

"And

unto the married

command

yet not

but the Lord."

See also under
I

Zcm^niKi.

Cor. XV.

10.

"

laboured more abundantly than they

all

yet

not L but the grace of

Gal.
i.

God which was with me."

. .

6.

"
<

marvel that ye are so soon rcmoxcd

unto

another

(eVe/)!)?,
f)f

di iff rent) Gospel.

"Which

is

not another

(aAAos-,

another

the

same

kind)."
1

Gal.
in

ii.

20.

"Nevertheless
"

live

yet net L but Christ liveth

me."
See under
Gal. iv
g.

Ziiii^iiKi, Lpaiiadif^losis,

and Polyptotou.
:

But now, after that ye have known (jod

or rather

arc

known

of God."
Apmtriif^hc.

Sec under

EPANORTHOSIS.
2

911

Tim.
:

iv.

8.

" Henceforth

there

is

laid

up for

me

a crown of

righteousness, which the Lord, the righteous judge, shall give

that day
[then
all

comes a
2.

beautiful Epaiiorthosis]

me at and not to me only,

[then

but unto
I

them
ii.

also that love his appearing."

he
is

John

"And

the propitiation for our sins:

comes the

Epanorthosis, pointing out that

Gentiles as well as Jews, so John adds]

He was the Propitiation for and not for our's only,

but also for the whole world." See especially under Synecdoche and Metonymy.
3.

Where

it is

CONDITIONAL.
many
things in vain
?

Gal.

iii.

4.

" Have ye

suffered so

If

it

be yet in vain."

AMPHIDIORTHOSIS or, DOUBLE CORRECTION.

;

sittiiii^

hotJi

Hearer and Speaker right by a Correction

botJi

li'hicli

aets

zcays.
(aiiiphi),

Am

-phi-di-or-thC) -sis.

From

a/xc/)t

about,

on

both

sides,

8id

(dia), through,

and opOovv
is

(ortJioiin), to set

straight (from updo's (orthos),

straight).

The
it

figure

so called because, like the former Figure, Epanorthosis,

is

a recalling or correction of what has been said, yet not merely

with reference to the meaning of the speaker, but also as to the feeling
of the hearer.

So that the correction

is

is

on both sides.
it is

When

this,

or

rather a similar figure,

sis;

used

in

Argumentation,

called Prodiortho-

and

in Prodiorthosis it is
all

not so

much

are calling, so that there

may

be no shock at

(as in Amphidiortliosis), but a preparing for a

shock

that does actually come.

tion

Some have confounded these two between them.

I

figures, but this

is

the distinc-

Kings

the prophet

and then to ing ? that day ? even now." See also under Ellipsis and Aposiopesis.
'
'

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 say.

'

Cor.
?

xi.

22.

"What

am

to

say to you?

Commend you

herein

No, indeed."

ANACHORESIS;
A
(ana),

or,

REGRESSION.
from
avcT

Return

to the

Original Subject after a Digression.

di'axw/i>/o-ts,

An-a-cho'-ree-sis.

Greek,
x^^PV^'-'^

a going or draiving back, a

back,

and
is

(cJioreesis),

withdraiving or retiring (from

;)(wpew, choreo, to retire,

withdraiv).

This figure

a return from a digression which has been made. the

Latins,

Hence

called

by

REGRESSIO,
for
it,

regression,

and

RECESSIO,

a receding or recession.

The Greeks had another name

Ep-an-a-clee-sis,

calHng

it

EPANACLESIS,
kA^ctis (kleesis),

from

Itti

{epi),

upon, ava (ana), back,

a calling back

a calling (from kuAcw (kaleo),

in the

to call),

upon, or recalling,

sense of returning from a digression.

iii.

See Eph. resumed.

14,

where the subject commenced

in verse

is

Rom.
is

i.

7,

where the subject (the salutation) commenced

will easily

in

verse

resumed. Further examples

be found by the observant reader.

h2

PROLEPSIS (AMPLIATIO) ANTICIPATION.

All Anticipation of sonic
hilt
fiitiirc

or,

Time which cannot yet

deferred.

be enjoyed

has

to be

Pro-lccp-sis.

Greek,
is

7r/;<>A>;;^t,

a taking beforehand, anticipation.

The Figure
The name
is is

so called

when we

anticipate

what

is

going to be

done, and speak of future things as present

also given to the Figure

when we

anticipate

what

is

going to be said, and meet an opponent's objection.

that case, the opponent's objection

But that
;

Prolepsis
in

distmguished by the further description " Occnpatio "

is

because,

not only anticipated, but seized

and

taken possession of (as the

word means).
it

Whereas
is

Prolepsis
of,

when

anticipates time which

it,

it

cannot

Jiold
it

or keep pessession

but has to defer

after having anticipated

distinguished from the other by the word " Ampliatio," which

means

an adjourning, God Uimself 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

X.
;

2g

is

proleptic of

the final departure

of
4-8.

Moses from

as .Moses did speak to him again.

xxii.

See

xi.

Kings

50

(51).
iii.

Jehoshaphat's

death

is

spoken of pro-

leptically.

See 2 Kings

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

in this

ning spoken of future things

way, and why

He had from the beginHe had done so.

is

Luke
Prolepsis.

iii. The imprisonment 19, 20. Compare Matt. xi. 2, etc.

ii. 8.

of viohn

recorded

by

Heb.
feet."

"Thou hast

put

all

things

in

subjection under his

This
not yet
In

is

said by Prolepsis, as

it

is

distinctly declared that "

We

see

all

things put under him."

like

manner we are
in

to understand

those Psalms which are

written for use

millennial days; especially those

commencing "the

PROLEPSIS.

915

Lord

reigneth."

The Lord does not now

reign in the special

in

sense

and manner
Psalms.
or Prolepsis.

definitely

spoken of and described

these and similar

We

use them

now

(by
is

way of

application and) by Anticipntion

will

But the day

coming when they

be used

literally,

and be true by a
viz.,

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 nd with a reference to Jioliiiess. This is because, when the Lord does actually reign, as here described, all will be holy. His name will be " hallowed" on earth as it is in heaven. " In that day shall there be upon the bells (or bridles) of the horses, HOLINESS UNTO THE LORD and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be And it is holiness unto the Lord of hosts" (Zech. xiv. 20, 21). Avritten in Isa. xxiii. 18: "Her merchandise and her hire shall be holiness to the Lord."
;

This

is

why

also,

the

four

living

creatures

who

call

for

judgments (Rev.
<Rev.
iv. 8).

vi.)

which

shall issue in the Lord's reign

on earth, do

so with the three-fold cry of these three Psalms.

" Holy, holy, holy "

This

is

why

their cry

is

foretold in

Isa. vi. 3 in

connection with

Adonai upon his "throne, high and lifted up" (verse 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 Feelinc.

PATHOPOEIA;
Tlie

or,

PATHOS.
irdOoi

Expression of Feeling or Emotion.

iradoTroita,

PatJi'-o-pce-i-a.

Greek,
is

from

(pathos), a feeling or

passion,

and

irouli'

(pdein), to make.
so called, because the writer or speaker manifests
:

This figure
of mind.
It is

some pathos or emotion

of four kinds

or betrays

some strong and excited condition

Two Two
may

arising out of pleasure: love arising out of pain

:

and joy.

And
in full, 9,

hatred and sorro7c.

Kxamples, which are too many and too long to be quoted be found in Isa. xxii. 4; xlix. 15. Jer. ix. 1, 2; xxiii.
Hos.
xi. 8,

10;
xix.

xxxi. 20.
41, 42.

9.

Markiii. 5;
2 Cor.
ii.

vii.

34
iv.

x.

14,21.
2 Tim.

Luke
i.

Acts

vii.

54, 57.

4.

Gal.

19, 20.

16-18.

ASTEISMOS
An
As-te-is'-nios.

or,

URBANITY.

Expression of Feeling by %va^ of Politeness.

Greek,
;

dcrretcr/xos,

refined ov polite talk; clever, witty, or

pleasing language

graceful or happy turn of phrase.

:

It is from acrretos (asteios), of the toiun (from ao-rv (astu), city) i.e., the poHte 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 Asteismos is used as an addition aflfecting the sense of words by way of reasoning. For this, see page 488.

ANAMNESIS;
An
-a))i-nce -sis.

or,

RECALLING.
of Recalling
to

A)t Expression of Feeling by

Way
a

Mind.

Greek,

diri/xvj/cris,

calling to

rewenibnutcc, from uvd

in

(ana), again,

and

fiLiJ.vi](TKiiv

(niinnieeskein). to

put

mind.
is

This figure

is

used when the course of the direct statement

;

changed, to recall something to mind

stated as a fact, as
it
it

and the matter, instead of being might have been, is mentioned by way of calling

to

memory.
It
is

a very effective method of emphasising what

we wish

to

impress on another.

The Latins

called

it

RECOLLECTIO,
and Hyperbole
is in

recollection.

Rom.

ix.

is

an interesting example; which has been already

('/.i'.).
?;i'xo/Jt>/>'

referred to under Epitrechon

We
his

should note that the verb

the imperfect tense

(eeuchonieen),

and has the sense of / nsed to icish. And it may refer to former condition as a Jew, and to his old hatred of the very name
It

of Christ.

occurs as the opening of the Dispensational part of the Epistle

to the

Romans.

See under Correspondence.

BENEDICTIO;
An
Ben
blessing,

or,

BLESSING.
it

Expression of Feeling by

Way
:

of Benediction or Blessing.

'-e-dic '-ti-o.

English, benediction
blessiiig itself.

and

means both

the

act

of

and the
latter
is

The

called a beatitude or blessi)ig.

large

field

of study

is
it.

here opened out before us.

It

is

unnecessary for us to exhaust

The student

will find

much

spoil in

searching out and classifying the various blessings and beatitudes which come under this figure. See, for example, Deut. xxviii. 3-6. Ecc. x. 17. Isa. xxx. 18. Eph. i. 3.

Then they may be considered collectively. The three blessings at the creation. Gen. The blessings in the book of Psalms (i.
xxxiii. 12
(5, 6, 13)
; ;

i.

22,
ii.

28

ii.

3.
1,

1;

12;
;

xxxii.

2r

xxxiv. 8 (9) Ixxxix. 15 (16)

; ;

xl.
;

4 (5) xciv. 12
;

xli.
;

(2)

Ixv.
1
;

4 (5)

Ixxxiv. 4, 5, 12
1,

cvi.

cxii.

cxix.

cxxvii. 5

cxxviii.

(2)

cxxxvii. 8, 9; cxliv. 14, 15; cxlvi. 5).

The
xix.

seven blessings in the Apocalypse.

xxii. 7, 14.

Rev.

i.

xiv.

13

xvi.

15

9; XX. 6;

EUCHE;
All Kxf^ressioii of Feeling by

or,

PRAYER.
Prayer, Curse, or Imprecation.

way of

Eh

-chee.

Greek,

ei'^r/,

a prayer, wish, or vow.

;

Latin

VOTUM.
;

This includes a prayer, or wish

urse, imprecation.

also a prayer for evil

hence

This figure
in

is

a change by which a statement

is

expressed as a

prayer, instead of as a matter of fact.

And where

the prayer

comes

by way of parenthesis caused by the sudden change.

Its

use arises from and betokens an excited condition of feeling.

of
all

The Scriptures abound with examples

kinds,

which may be
Acts xxvi. 29.
be treated of

sought out and studied for instruction and example. See Deut. xxviii. 67. Isa. Ixiv. 1, 2 (Ixiii. 19; Ixiv.

1).

Rom. ix. 3. The subject

<iuite separately
:

to which this figure introduces us

may

as the prayer

may

be introduced as an ejaculation, as

a
I

parenthesis, or as an addition or conclusion, etc.

Ps. cxviii. 25. " Save now, I beseech thee, beseech thee, send now prosperity."

O Lord O
:

Lord,

PAR^NETICON;
An
Par '-cc-net '-i-con. Greek,
This figure
is

or,

EXHORTATION.
from Trapaw^w (paraineo),
is

Expression of Feeling by u'ay of Exhortation.

TrapatveriKos, hortatory,

to recoDiDicnd, advise, exhort.

employed when a direct statement

changed, and

put into the form of exhortation.

The Scriptures abound with examples, which the reader may

easily find

and note

for himself.

CEONISMOS;
An
Expression of Feeling by
QL'-o-nis'-mos.
dii'iiKition.

or,

WISHING.
or hoping for a thing.

way of wishing

Greek, olwvurfios, a divining by the flight of birds, Then, because these diviners generally saw what they
it

wished to
rj

see,

came

to

mean

a looking for, especially in the sense of

foreboding.

changed from a plain statement to the expressing of it as a hope, or an ardent desire, or lively anticipation, See Deut. v. 29 (26). often introduced by the words " O that," etc.

By

this figure,

The Latins named the what is said

figure
is

OPTATIO,

a hoping for, or wishing.

Num.

xiv. 2.

See Deut.
Ps.

xxxii.

29

"

O
I

that

they

were

wise,
"
!

that

they

understood this, that they would consider their latter end

Iv. 6. (7).

" Oh

that

had wings

like a

dove

"
!

and

Israel

Ps. Ixxxi. 13 (14). had walked in

Isa. xlviii. 18.
!

"Oh that my people had hearkened unto me,

my
ways! "
etc.

"O that thou hadst hearkened

river,

to

my command-

ments then had thy peace been as a the waves of the sea."
Isa. Ixiv.
I

and thy righteousness as

would rend the heavens,

(Ixiii. 19).

" Oh that thou

that thou wouldst

at thy presence."

come down,

that the mountains might flow

down

See also under Euche. There are many examples, which the Bible student mind or search out for himself.
Gal.
you."
V. 12.

will

call to

"

would that they were even cut

off

which trouble

THAUMASMOS;

or,

W^ONDERING.
way of Wonder.

All Expression of Feeling by

The figure is used Greek, Oavixaa-fjio';, a vinrvelling. Thau-mas'-nios. when, instead of describing or stating a thing as a matter of fact, it is expressed in the form of marvelHng at it, either directly or by
impHcation.

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, O Jacob."

it,
I

Matt. viii. 10." When Jesus heard them that followed. Verily say unto you,
I

he marvelled, and said to

have not found so great

faith, no,

not in Israel."
xi. 33.

Rom.
ways past
This

" O the depth of the riches both of the wisdom and

how unsearchable
"
!

knowledge of God!
finding out
is

are his judgments, and his

a proper EcpJionesis, except that

it is

it

expresses wonder and

astonishment, so that

Gal.
different)

i.

6.

"

combined with Thaumasmos.

marvel that ye are so soon removed from him

that called you into the grace of Christ unto another (eVepov (heteron),

Gospel."

simple statement would have expressed the fact, "

etc.,

removed,"

but thus solemnly

Correspondence

is

Ye are soon our attention called to the whole

order
of

subject-matter of the epistle.

See under
Epistles).

(the

the

seven

Pauline

Pi^ANISMOS;
An
Pw-nn
Traiai'
-is -nios.

or,

EXULTATION.

Expression of Feeling by calling on Others

to Rejoice.

Greek,
or

7raiuvto-/xds,

the

chanting of the pecan.

///ij^/c/Vi;/,

The

(pican)

was a term
of

first

applied to a

then generally

of

any

saviour,

deliverer.

Then

it

deliverance,

or

triumph
it

after

victory,

was used of a song of and even before it, as

a war-song.

Then

was used

of a)iy solemn song of triumph.'^'o)i

So

that the figure consists of a calling

others to rejoice over

something, instead of merely stating the thing as a matter of fact

thus emphasizing and calling attention to
it.

Deut. xxxii.
with

43.

The

song

of

J\Toses,

having

commenced

the whole under Correspondence, page 375), ends with a glorious and triumphant Picanismos, 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.

an

Apostrophe

(</.t'.),

and

carried

us

through

history

of Israel

(see

The

fourth booU of the Psalms anticipates this time of rest and

peace for the earth.

Hence

all

are called on to rejoice

now

(by Pro-

hpsis) in view of that glorious time.

This

is

also written 7ruttuv'i(r/io?

as the

name from which

it

is

derived

is

also written 7r<ti(rjr. Indeed, accordinj to the 1890 edition of Liddell and Scott, the " <ij " in these words and their derivatives would seem to have been the Attic

Moreover, acL-ordinj to L. and S., 7riai', TTdtvycoi' (whence perhaps the Attic form) was, originally, the name of " the physician of the gods " In this character, they tell us, " he cures the wounded Hades and Ares " (see Horn. //.
form.
! !

V.

401

and

899).

From

him,

it

seems, the name came to be applied to

human

physicians.

After

Homer,

L.

and

S. tell

us,

" the

name and

office of healing

were transferred to Apollo." And from his son, Esculapius (Asclepius, in its more Greek form), physicians got another of their titles. So, then, 77ai<tr meant a choral song, of which the main burden was (contracted from I'v/t'e, apparently, which would seem to be connected with laofmi., " / lieal ") or ttuku', 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 nfter battle. Thence, again, any solemn song or chant often sung, as an omen of success, before an undertaking.
/'ly
I'lrj,

PMANISMOS.
xcv. Exhortation for His

925
" to

People and sheep (verse

2).

1),

come

before His presence with thanksgiving" (verse

For the Lord

" for

is" great" (verse

3).

xcvi.

A summons
xcvii.

to sing the "

New

Song,"

he

Cometh."
b
I

The New Song,

"

The Lord Reigneth."

xcviii.

A summons

to sing the "

New Song

"

" for

he

Cometh."
b
I

xcix.

The New Song,

"

The Lord Reigneth."

3),

c.

Exhortation for His People and sheep (verse

presence with singing " (verse

to "

come
is

before his
"

2), for the

Lord

good

" (verse 5).

Isa. xliv. 23.

" Sing, O
all

ye heavens; for the

Lord hath done

it,

Shout,"

etc.
iii.

Zeph.

14.

" Sing, O daughter of Zion

the heart,

shout,

Israel

be

glad and rejoice with

daughter of Jerusalem."

Then

follows the reason to the end of the prophecy.

ix.
9.

Zech.

" Rejoice
:

daughter of Jerusalem

greatly, O daughter of Zion shout, behold thy King cometh unto thee " etc.
; :

O
I

Luke
thank thee,
babes."

X. 21.

" In that hour

Jesus rejoiced

in spirit,

and

said,

Father, Lord of heaven and earth, that thou hast hid

these things from the wise and prudent, and hast revealed them unto

See under Catachresis.

Phil.
Rejoice."
iv. 4.

"

Rejoice

in

the

Lord alway

and again

say,

See under Epanadiplosis.

Jas.
exalted."
i.

9." Let the brother

of low degree rejoice in that he

is

The Scriptures abound with

Isa. xlii. 10
;

beautiful examples.

See Ps.

Ivii.

(9),

xlix. 13. Jer.

li.

48. Rev. xviii. 20, etc.

ASTERISMOS;
Hie Calling Attention
As'-ter-is'-mos.
to

or,
by

INDICATING.
making
a

Star or Mark.
to

Greek,
in

tto-Tepio-/uio5,

a calling of attention
a star).

a thing by

making an astmsk (from

a star
''

a<TTTi]pf

asteer,

marking by putting

or

"^S;./'

),

order to direct particular attention to a passage

or statement.

Hence the figure is used when we employ (not an asterisk) but some word, which answers the same purpose, in directing the eye and the heart to some particular point or subject, such as " Lo!" "Behold!" As a concordance will furnish a complete list of these, it is not We will only note that the word necessary for us to give examples. " behold is not a mere interjection, but is really a verb, telling us
''

actually to look and see, and observe and note attentively.

"

Behold

''

seems

to

be specially the word used by the Holy

Spirit as the

Inspirer of Scripture: while

;

word used by the Lord Jesus

Father.

and

"

Yea

"

"Verily" (amen) is is the word of God

it

the
the

Ps. cxxxiii.

I.

" Behold, how good

in

and how pleasant

is

for

brethren to dwell together

unity

"
!

ECPHONESIS;
Ec'-pJio-nee'-sis.
(ek), out,

or,

EXCLAMATION.
out,
c^o^v-;;

All Expression of Feeling by u-ay of Exclamation.

Greek,

?K<^wi'7;crts,

a crying

an exclamation, from

/c

and

c^ojveti/

(phonein), to speak,

from

(phonee), voice or sound.

The
speech
;

figure

is

used when, through feehng,

we change our mode

it

of

and, instead of merely making a statement, express

by an

exclamation.

So
is

emotion, and
It

that Ecphonesis is an outburst of words, prompted by not used as though any reply were expected.

was

called also

ANAPHONESIS,

an'-a-pho'-nee'-sis,

the same

word, with uvd

voice.

(ana), up, prefixed instead of k (ek), out, a lifting up of the

The

exclamation

itself

is

called

ANAPHONEMA

{An-a-

pho-nee'-ma).

The Latins called it EXCLAMATIO, exclamation. But note that, \vhen the exclamation occurs at the end of a sentence, as an addition by way of conclusion, it is called Epiphonema
(see page 464).

When
it is

the Ecphonesis

is

an exclamation thrown

in

parenthetically,

called Interjectio (see page 478).

Josh.
Jordan,"
I

vii.

7.

" And
17.

Joshua

said,
all

Jehovah), wherefore hast thou at

etc.
xi.

Alas, O Lord God (Adonai brought up this people over

said, Oh that one would give me drink of the water of the well of Bethlehem, that is at This would come also under the figure OEonismos (q.v.). the gate "
!

Chron.

"And

David longed, and

Ps. xxii.
saken

(2)."

My God (Eli), my God

Mark
xv. 34).

(Eli),

why

hast thou for

Epizeuxis.

me

"

(Matt, xxvii. 46.

See under

Ps.

Ivii. 7 (8) is also

a beautiful Ecphonesis.

" How amiable [i.e.. How lovely, or Ps, Ixxxiv. 1(2). delightful) are thy tabernacles, O Lord of hosts," etc.

How

Isa.

i.

4.

" Ah sinful nation, a people laden

5.

with iniquity, a seed

of evil-doers, children that are corrupters."

See under Synonymia and Anabasis.

Isa. vi.

"Then

said

1,

Woe

is

me!

for

am undone";

etc.

This

is

the true Ecphonesis of a convicted soul.

of

what he has done, but

what

confession, not of he IS; as to nature, condition, and

928
deserts.

FIGURES OF SPEECH.
Of such an exclamation the
result
is

ever (as recorded

in

the

next verse) "

THEN

flew," etc.
I

Ezek.

ix. 8.

"

fell
!

upon
etc.

my

face,

and

cried,

and

said,

Ah Lord
in

God
is

(Adonai Jehovah)

"

Hos.

xiii. 9.

" O

Israel,

thou hast destroyed thyself; but

me

thine help."

Matt. XV. woman, great

Matt.

28.
is

" Then
:

thy faith

be

Jesus answered and said unto her, it unto thee even as thou wilt."
said,

xvii. 17.

"Then Jesus answered and

an Ecphonesis.

O faithless and

perverse generation," etc.

Acts

vii. 51 is also vii.

Rom.
me from
This
chapter,

24. " O wretched

? "

man

that

am

who

shall deliver
Ellipsis,

this

body of death

(marg.).

See Hypdlage,

and

Metonymy.
is
it is

a true Ecphonesis

but, as

concluding the whole of the

(q.v.).

also in that respect a kind of Epiphouema

This verse
child of

expresses the continuous experience of every true

the conflict between the two natures the flesh and the
spirit,
:

the old

God, who understands man and the new man

the old nature

and the Divine nature implanted within him by the Holy Spirit. This conflict is the one thing of which a merely religious person is It is the one thing that cannot be imitated by the hypocrite. destitute. He never has an abiding sense of inward corruption and of the conflict with it because he has not the New nature by which alone it is He has no standard within him to manifested and brought to light. 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
oU
tree itself is

of the old tree are dealt with in the former portion of

this Doctrinal part of the Bpistle

(Rom.
12 to

i.

16 to
39,

v.

11)
is

dealt with in chap,

v.

viii.

and

and then the shown to be (in

:

God's sight) as dead, having been crucified with Christ. Thus, the conflict goes on till this body of death {i.e., until this dying body),
either dies, or
is

"

changed"
in

at Christ's appearing.
will

Tiicn

the

longing

desire

be

realised,

and

faith

will

be

rewarded, as expressed

the words that follow, where the Ellipsis

must be supplied : "

He will deliver me [and reckoning 1 thank God having already died now as with Christ (vi. 11) even thank myself deliver me througli will Jesus He Christ our Lord." that God,

APORIA;
All

or,

DOUBT.
way of Doubt.
loss,

Expression of Feeling by
airopia,

A-po

-I'i-a.

Greek,

being in doubt, or at a

from

a-n-opos

(aporos), ivithout a

passage

(a,

privative,

and

rropos (poros), a passage).

used when the speaker expresses himself as though or when we express a doubt as to what we ought to think or say or do.
figure
is

The

he were at a loss what course to pursue

It

was

also

called

DIAPORESIS
and

(Di'-a-po-ree'-sis).

Greek,

SiaTToprjcris,

from

Sid (dia), through,

uTroprjcris {aporeesis),

a being with-

out passage or resource.

The Latins
uncertainty, doubt,

called

and

it DUBITATIO, a wavering, ADDUBITATIO, the former word

doubting,
to,

with ad,

denoting

the

beginning of the hesitation or doubting.

Ephraim, what what shall I do unto thee ? " See under Erofcsis.
vi. 4.

Hos.

" O

shall

do unto thee

Judah,

Hos.

xi.

8."

How

shall

give thee up,

Ephraim

how

shall

deliver thee, Israel?" etc.

See under Anthropopatheia.

Matt, xxi,
heaven, or of

25, 26.

" The baptism of John, whence was

;
;

it ?

from

we

shall say.

him ? hold John as a prophet."

believe

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
;

Luke
shall
I

xvi.
?
;

3.

" Then
I

the steward said within himself.

What
:

do

for

my

lord taketh

away from me the stewardship

cannot dig

to beg

am ashamed."

N 2

EPITIMESIS;
Ep'-i-ti-mee'-sis.

or,

REPRIMAND.
reprimand,

All E.vpn'ssioii of Feeling by -uuiy of Censure, Reproof, or Reproach.

Greek,

c7rtT/'/x7;cris,

reproof,

from

tVtTt/xuw

(epitimao), to put a price upon,

It is

from rtp;

(timee),

worth or value.

also called

EPIPLEXIS,

ep'-i-pleex'-is.

Greek,

7ri7rA>/^ts%

chastisement, punishment, blame.

The
conveyed.

figure

is

used,

where a rebuke, reproof, or reproach

is

Seeing that God's ways and thoughts are the opposite of man's,
it is

impossible that

God should speak

;

to

man without many rebukes

and reproaches. These are of various kinds and some have their own special names, as will be seen below. We give merely one or two by way of example, and as showing what we may learn from them.

Luke
and
said.

ix. 55.

"

He

turned, and rebuked them (James and John),

of spirit ye are of." etc.
() fools,

Ye know not what manner

xxiv.
25. " Then

Luke

he said unto them,

and slow of

heart to believe

all

that the prophets have spoken.''

This was the rebuke for Jewish disciples, but Christians to-day

need

not "

it as much for both believe and receive some Scriptures, but ALL." The Jews received the passages which spoke of Christ's "glory,"
:

but

rejected those that told of

His "sufferings":
folly.

and

Christians

to-day are guilty of the opposite

The
not
yet

.lews thought the Lord Jesus

was not good enough

for the

world, and so they cast

Hmi

out.

Christians, tc-day, think they have

made
out.

the world good enough for Christ, and so would fain

for the

keep

Him

therefore,

Both take a part of the truth, and put come under this solemn rebuke.

it

whole; and both,

The correction for the folly of both is gi\cn in the words which "Ought not Christ to have suffered these things, AND to enter into his glory?" The Jews thought the foi-mer humiliating; and Christians call the latter " carnal " and so Jews reject the Scriptures
follow,
:

which testify of the sufferings, and Christians neglect the Prophecies which speak of Christ's comini; glories.

EPITIMESIS.

931

The Holy
^

Spirit saith (2 Pet.

i.

19),

concerning these prophecies,

Tiie world
it.'

is

light in

and ye do well to take heed to the only Christians, to-day, say that prophecy is a dark place, and
a dark place
;

ye do well to avoid

it

Rom.
against

ix.
?

20.

" Nay

but,

O
"

God

Shall the thing

Why

hast thou

made me thus

man, who art thou that repliest formed say to him that formed it. etc. See this passage also under

Apostrophe and Fyosopopceia.

ELEUTHERIA;

or,

CANDOUR.
Freedom of Speech
in

All Expression of Feeling by i^ay of bold

Reprehension.

El-eu -ther-i
(eleiitJicrios),

-(I.

Greek, eXtvBepia, liberty or

licenee.

Hence,

tXtvOepio's,.

speaking or acting like a free man, frank.

is

The

figure

so called, because the speaker or writer, without

intending offence, speaks with perfect freedom and boldness.

Flciitheria
It is
is

therefore the bold reprehension oi free speech.

called

PARRHHSIA
called
it

(Par-rhee'-si-a).

Greek,

Trappija-la,

free

spokenness, openness, boldness, frankness.

The Latins

LICENTIA,

licence.

The words
this figure.

of Elihu (Job xxxii.-xxxvii.) are a beautiful example of

Luke
John

xiii. 32.

" Go ye, and

He was

tell

that

fo.\,"

was a very frank and

and the

fearless message to Herod.

viii. 44.

" Ye are of your father the

is

devil,

lusts of

your father ye

will do.

a murderer from the beginning,

and

abode not in the truth, because there See under Idiom and Metonymy.
I

no truth

in

him." etc.

John
is

ill.

10.

" In this the children

;
;

of

God

are manifest, and

the children of the devil."

This

free-speaking indeed

too free for the false toleration and

charity-mongering of the present day

but these are the words of the

love.
is

God

of love, through

John the apostle of

The

following places
will furnish
is

where the word Parrhcsia

interesting examples.

used

in

the

New

Testament

many
:

The word

translated

" Boldness of speech," 2 Cor. " Plainness of speech," 2 Cor. " Boldness," Acts
iii.

vii. 4,
iii.

12 (marg. boldness).

iv.

13,

29, 31.
1

Kph.
iv.

iii.

12.

Phil.

i.

20.

Tim.

13.

Hcb.

X. 19

(marg. liberty).

John
.

17.
.

" "
ii.

Be much
With
iii.
.

bold," Philem. 8 (7roAA/r

irappifo-iav iXiav).
iii.

confidence," Acts xxviii. 31. Hcb.

v.
1-'.

6;

x. 35.

John

28;

21

ELEUTHERIA.
Dative: "Boldly," John
vii.
vii.

933

26.

" Openly,"

Mark

viii.

32.

John

13;

xi.

14;

xvi. 25, 29.

With
vii. 4.

ev (en) in
ii.

or

laitJi,

"boldly," Eph.

vi.

19.

"Openly," John
" Freely,"

Col.

15.
(iiicta),

With
ii.

fiera

with,

" boldly,"

Heb.

iv.

16.

Acts

29.

AGANACTESIS;
An
Af^'-an-ak-tee
-sis.

or,

INDIGNATION.
way
of Indignation. pain and irritation
;

Expression of bccling by

Greek,

ayai'UKT>/o-i?, physical

hence

vexation, indignation.

The

figure

is

used when an exclamation proceeds from the deep

10; xx. 9; xxxi.
2(S.

feeUng of indignation. See Gen. iii. 13:

iv.

Acts

xiii. 10.

Here

nation at the opposition

we have a forcible example of Eljmas the Sorcerer.

of Paul's indig-

APODIOXIS;
^n
Ap'-o-di-6x'-is.

or,

DETESTATION.
way
of Detestation.
;

Expression of Feeling by

Greek,

dTro8cM^L<;,
to

a chasing

away

from

uttcI

(apo),

away

from, and

Buokccv (diokein),

pursue.

The
thing,

figure

is

so called, because the speaker or writer repels someit

and spurns

as absurd or wicked.
it

The Latins

called

REJECTIO,
:

a rejecting

or

rejection

DETES-

TATIO,
Ps.

a detesting or detestation

and

ABOMINATIO,
God
saith,

an abominating

or abomination.
1.

i6.

" But unto the wicked

do to declare
thy mouth
Isa.
"
?

my

statutes, or that thou shouldest take

What hast thou my covenant

to
in

is a solemn expression of Jehovah's detestation of such as existed among, and was manifested by, the Jews at Christ's first coming. This passage describes the most minute atteni.

12-15

religion, /'^r5f,

tion to every religious observance,

with which the Lord repudiates

the heart.

it all,

which only heightens the indignation because it does not proceed from

inns,

See this passage also under and Hypotyposis.

Jer.
ix.

Ellipsis, Anthropopatheia, Synathrces-

(i).

We

have Jeremiah's

detestation

of

Israel's

idolatry.

Matt. Matt.
Satan
:

iv. 10.

xvi.

" Get thee hence, Satan said unto Peter, Get thee behind me, 23. " He
:"

etc.

thou art an offence unto

fact of this

me

for thou savourest not the things

that be of God."

The

repulsion following so closely upon the other

18,

words addressed to Peter in verses 17, precluded the Romish perversion of them.

should have for ever

Acts viii. 20-23. Simon Magus that the

with money.

Peter
gift of

repels

with horror the thought of

the Holy Ghost could be purchased

DEPRECATIO;
An
Dep-re-ca'-ti-o.
literally a

or,

DEPRECATION.
way
is

Expression of Feeling by

of Deprecation.

The name
used
in

of this figure

from the Latin, and means

praying against, an act of deprecation.

three senses
evil,
:

The
(1)

fij^ure is

praying against

so as to avert or prevent
etc.,

its

results:

as

when
(2)

an Advocate pleads former good character,

on behalf of

the accused person.

Where
;

the speaker prays against others, that evil

may

fall

upon them

or even against himself.

This

is

properly

LMPRECAremoval

TION.
(3)

When

the ejaculatory prayer

is

for the prevention or

of any evil generally.

We

have an example

in

the Deprecation of
I

Moses

Ex. xxxii. 32.- -" Blot me, pray, thee out of thy book." See this passage under Aposiopesis and Anthropopatheia.

DIASYRMOS
Di'-a-syrm-os.
(diasurein);

or,

RAILLERY.
tearing

All Expressioii of Feeling by

way of

away

Disguise.

Greek,
this

Siacnip/zo?,

a tearing in pieces,
o-i'petv (surein), to

from
to

Biacrvpeiv

and

from

8td (dia)

and

drag,
:

force

away.
3,

"

Twice the word is used in connection with Paul hahng " and Acts xiv. 19, " drew."
;

Acts

viii.

This figure
ever
it

is

so called, because

it

tears

away the
all

veil,

or whatit

may

be covering the real matter

in question,

and shows
"

up as

really

is.

Hence,

raillery

which tears away

disguise.
?

Matt. xxvi. 50.

" Friend, wherefore art thou come

own mistake

John vii. 4. The Lord's brethren seek to reflect upon Him, as if He were mismanaging His affairs. But, in this case, the Diasyrmos
proceeded from
was. " There
is

their

as to what His mission really

no

man

that doeth anything in secret, and he himself

seeketh to be known openly."

CATAPLEXIS;
Au
Cat
-a-plecx'-is.

or,

MENACE.
way
of Menace.

Expression of Feeling by

Greek,
is

KaTaTrAr/^is, a striking

down, terrifying menace.

This figure

used where the speaker or writer employs the

language of menace.

EXOUTHENISMOS;
An
ment.
Ex'-ou-tJien-is'-nios.

or,

CONTEMPT.
contempt, or disparage-

Expression of Feeling by ivay of Contempt.

Greek,

e^ov9evta-fi6s, scorn,

The

figure

is

used where a speaker or writer expresses contempt

20.

of anything.

See 2 Sam.

vi.

Job

xxvi. 2. Jer. xxii. 23.

MALEDICTIO
Expression of Feeling by
Mal'-e-dic'-ti-o.

or,

IMPRECATION.
or Execration.

way of Malediction
Latin

This

is

the

name, and means denunciation,

cursing, imprecation, or execration.

Hence the other Latin names,

LMPRECATIO and EXECRATIO,

COMMINATIO.

Also

ARA,

an altar, by which, and at which, oaths

and execrations were pronounced. The Greeks called it APEUCHE, ap-en-chee, from aTrei'xo/xai, to pray a thing away, to pray that a thing may not be, and MI SOS, mi-sos,

Greek /xio-os, hate, hatred, a hateful object or 17. See 1 Sam. iii. 17. Ruth
i.

thing.

for evil to

Ps. cix. 6-19, where we have the Imprecation of David's enemies come upon him. See under Ellipsis.
2.

Ezek. xxxiv.
feed themselves
"
!

" Woe

be to the shepherds of Israel that do

A woe
the flocks."

that

comes upon

all

shepherds to-day who do not " feed

for this
find the

See the whole chapter for the reasons A concordance will enable students to
selves,

solemn " Woe." examples for themin

as they begin with

Isa.
iii.

"Woe," such
Matt.
xi.

as
21.

those

Deut.

xxviii.

11-19.

11.

Jer. xlviii. 46.

DEASIS
An
De'-a-sis,

or,

ADJURATION.

Expression of Feeling by Oath or Asseveration.

So^crts,

from Greek,
called
it

an entreating, obtestation, or calling ta

a beseeching, imploring,

witness.

The Latins

OBSECRATIO,

and

OBTESTATIO,

an adjuring, or calling of God to luitness. The figure is used when the speaker or writer calls God or heaven

to witness to the truth of

what
to

is said,

or to the facts which he states.

is

Apart from this

Apostrophe
xxvii.
xxxiii.
(q.v.).

calling

witness,

the figure
xxx. 19.

of the

nature of
20.
v.

For examples, see Deut.

5.
1 1

iv.

26;

Sam.
5.

xx.

Job
11;

Isa.
;

xiv.

24;

Ixii.

8.

Jer.

xxii.

5;
"

xxvii.

Ezek.

xxxiv. 8.

Acts
if

xx. 26.
:

It is

exemplified in such phrases as

so unto me,''
I

Be
;

it

far

from

me

"
;

"

The
and
i.e.,.

Lord do
"

do or do not,

etc.

"

As the Lord

liveth,

as thy soul (thy

own

self) liveth."

Be

it

be

it

as far

from me " seems to mean " profane be it to from me as I could wish a profane thing to be.
far

me

"

CHLEUASMOS
A)t

or,

MOCKING.
make a

Expirssiuii

of Feeling by Moekiiig and Jeering.

x^^^"''^l^^^>

Clileu-iis -nios.

Greek,

"'ocking, scoffing, sneering, jeering,

X'^ei'"-C"*

from

xXev)].

(cJileuee),

a jest,

and

{(-'hleuazd), to

jest of,

scoff at.

EPICHRTOMESIS,
sneering or jeering.

Greek,

eViKepTo//7;(ri?

(Ep-i-kcr-to-niee-sis), a

MYCTERISMOS,
up of the nose
at,

Greek,

iivKTi]pi(Tix.6<i

{inuk-tecr-is-mos),

a turning
the

sneering, or

sniffing,

from

fivKTi'ip

(inukteer),

nose, snout, tiostrils.

The

figure

is

used when the speaker or writer excites laughter by

a jeer or sneer; or excites ridicule by turning up the nose. This is exactly what the Holy Spirit says the F^harisees did at the

Lord s teaching in Luke xvi. 14, and which led Him to rebuke them, and put them to shame and silence by a parable similar to tliose they were fond of using (See Lightfoot). It is also what Jehovah will do, in return, to those who have thus treated His Anointed.
Ps.
ii.

4.

" He

that sitteth in
in derision."

the heavens shall

laugh

the

Lord

shall

have them

Prov. i. 24-33. This is a solemn example of the See also Isa. xiv. 4, 12. Micah ii. 4,

figure.

5.

As TO Argumentation.

We

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.

now come

involving

It

is

neither the

smallest

division,

nor

is

it

the

least

in

importance.

The

application of words

is

so wide that

it is

difficult to
;

separate

every Figure, and say that one belongs to a certain class

frequently overlap, and belong to

because they

more than one

in

class.

For example: we have put

of argument.
In like

this last section, Argiuiientation,

is not always used by way manner we have included Dialogisinus but as it represents two or more persons speaking, it might have been classed

Erofesis, or Interrogating; but interrogation

under the use

" as to Persons."

So

that, while

the separate heads,

we have

each figure cannot be arbitrarily arranged under placed them in the order which seemed to

be most proper to themselves, and most instructive and helpful to the Bible student.

Under
nineteen
Erotesis.

this last division, Arguineritation,

;

figures

and

first,

as

being

we have put no less than one of the most important,

;

Separate works have been published on this figure alone would form the subject of years of fruitful study by itself.

and

it

EROTESIS;
Er'-6-tee'-sis.

or,

INTERROGATING.
7L'itIiout i^'aiting

The Asking of Questions

Greek,
:

for the Ansiuer.

ipiorav,
to

ipMn^a-f^,

interrogation

(from

ask, to

enquire, to question

also to request).

This figure

is

used when

a speaker or writer asks animated

Instead of making a plain 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
questions, but not to obtain information.
question,

without waiting for an answer.

Instead of declaring a

conviction, or expressing indignation, or vindicating authority, he puts

it in

the form of a question without expecting any reply.

944

FIGURES OF SPEECH.
The
fijJure is
it

so important that not only

It is

is

it

of frequent occur-

rence, but

has several other names.

(f'cii-sis).
:

called

PKUSIS
TTfi'dofuii

Greek,

Trcro-is,

nu asking, inquiry (from

(f'tiitlioiiini)

poetic present of irvvBdvoixaL {piDitJinnomai), to

ask, in(jiiin').

PYSMA
intcrrotration

(pys

-Ilia).

Greek,

ttiV/zu

(piisnia),

what

is

learnt by the

(from the same root).

called
it

The Latins
and

PERCONTATIO,
an interrogating.
all

an asking, inquiring after

INTKRROGATIO,
itself is called

While these names are

question

used of the act of interrogation, the

(er'-o-tee'-ina).

EROTEMA

There are questions in the Hebrew which are not reproduced in the English and some are given below, though the labour of making 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
that

when we
it

state that, in the 1,189 chapters into

It

which the Bible

is

is

divided, there are no less than 3,298 questions.

is

clear, therefore,
all

impossible for us here to quote, or even to give,

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

the

Old
of

Testament
the

contain

2,274

questions
less
is

while

260 chapters of

questions
2.75

New Testament contain no in the New Testament

(i.e.,

than 1,024.

The average

much

higher, per chapter, than

that in the Old Testament.

is
is

For, while the average of the whole Bible

2^ questions for every chapter), the Old Testament average 2.3 (or 2^), and the New Testament nearly twice as much viz., 3.9
:

(or nearly 4).

This

is

how

the Bible

is

affected as a whole.
first

When we come

to

we find that Job stands while Jeremiah comes next with 195.
the separate Books,
in the

with 329 questions; with

New

Testament, the Gospel of Matthew stands

:

first

177 questions; then John's Gospel with 167

etc.
first

When we come to separate chapters. Job xxxviii, stands with 40 (.|uestions; then 2 Sam. xix., with 22 questions. In the
Testament, 1 Cor. ix. stands by John vii., which has 19.
first,

New

with 20 questions; followed closely

are not

These
chapters
;

facts are interesting, but

important, as to the

inasmuch as these are only human in their origin, and are often very incorrectly dividei'. As to the two Testaments and the

E ROTES IS.

945

separate books, however, they serve to show us the relative distribution

of this beautiful figure Erotesis.

With regard

to the questions themselves, their classification

is

another matter altogether.

attributes of pause, wonder, and admire. God, and of the depravity of man. The very first Divine question of the Old Testament reveals the condition of man by nature " ART THOU ? " It comes from God to the sinner, now " far off" (Eph.
:

Some are searching, causing Some are revelations of the

the mind to

WHERE

ii.

13),

from God.

While the
the

first

question

in

the

New Testament
him
to turn to
cry,

reveals the effect of this on the sinner's heart, causing

that Saviour

whom

New Testament

reveals,

and

"WHERE

IS

HE?"
The questions
of the Bible, whether

or whether

man

turns to

God addresses them to man God; or whether he questions himself;

;

.contain a mine of truth and teaching

while the heart is awakened, and the attention 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 figures 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
in

found "

the temple, sitting in the midst of the doctors, both hearing

them, and asking them questions " (Luke ii. 46). Doubtless He could teach them much that would astound them, by the use of this Figure, in spite of the disparity of age. For a

may question, when he may not teach ; by this simple means, teach more effectively than the greatest No wonder that " all that heard him were astonished." of teachers. All writers 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.
child of twelve years of age
yet,

and

its Greek (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

questions soon prick and burst the bubble. Scientia means real or intuitive knowledge, as does
representative
yi'wo-ts (gnosis).

is life ?

What
?

is light ?

What
all ?

is

electricity
is

What

is

gravitation

or, Is

there any such thihg at

What
?

the history of our

own

earth
o 2

geologically

Who can tell

us this

So long ago

as 1806, the French

946
Institute

FIGURES OF SPEECH.
tabulated more than eighty geological
?

theories,

and how

many

have there been since then

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

We

Divine certainty.

We

turn, then, to

its

questions

and our best course

will

be to

indicate certain divisions into which they

may

be classified; so that
place the questions,

the Bible-searching student

may have somewhere to

as he seeks them out and finds them.

Several classifications have 'been attempted by various writers from Glassius downwards, and probably none is either correct or

complete.

The subject is too large, and its divisions over-lap too much, to allow of too minute an arrangement. We might classify them under their subject matter, or under the
which
etc.).

words with ** Whether,"

they

commence

("

Who,"

"

How,"

"

Why,"

If we used both these divisions they would get mi.xed up, and many questions would appear in each. So that we present the following, as embracing practically all the divisions into which the

questions of the Bible

1.

may

be classified.

In

positive affirmation.

2. 3.

In negative affirmation. In affirmative negation. In demonstration.

4.

5. 6.
7.

In

wonder and admiration.

In rapture.
In wishes.

8. 9.

In refusals
In

and denials.

doubts.

10.
11.
\'J.

In
In

admonition.
expostulation.

In prohibition or dissuasion. In pity In

In

i;^
1-J.

and commiseration.

disparagement.
reproaches.

15.

1(%
17.

In
In

lamentation.
indignation.
impossibilities.

and b. Double questions.

\^.

In absurdities

EROTESIS.
1.

947

In Positu^e Affirmation.

Where

the answer must be in the affirmative.

"Wilt not thou deHver my feet from faUing ? " (Ps. Ivi. 13 (14)). Here the present comes in between the past (" thou hast delivered my soul from death ") and the future (" that may walk
[Yes, thou wilt]
.

before
"
?

God

in

the light of the living."

;

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. H. 19): i.e., by
thee
.

every one.
"
will

Which

of

you

shall

have an ass or an ox

fallen into a pit,

?

and

not straightway pull him out on the sabbath day

"'

(Luke

xiv. 5).

[No one]
2.

In

Negative Affirmation.
is

Where
must be
thus
in

the question

put

in

the negative form, and the answer

;

the affirmative, and very emphatically so

the truth being

much more
" Is not the

forcibly brought out by the question than

by a mere

cold and formal statement of the fact.

whole land before thee

" (Gen.
?

xiii.

9)

i.e.,

yes,

it is.

"Do

not thy brethren feed in

Shechem

"

(Gen. xxxvii.

13).

A.V. and R.V., the words " the flock" are inserted (in the latter not in italics). This is because of the words " their father's flock," which occur in the previous verse. But this is one of the fifteen dotted words in the Hebrew Text, which means that
[Yes, they do.]

Here,

in

they had got into the Text at a very early date and the scribes, not liking actually to remove them from the Text, put a row of small dots
;

Text, though they had not been taken out.

are dotted in the Hebrew, verse 12,
themselves in

along the top to show that the word or words ought not to be in the As the words " the flock "

means

that they had gone to feed

2, 8,

Shechem

(Compare Ezek. xxxiv.

Levite thy brother,
i.e.,
I

10,

and

Isa.

Ivi.

11,12).
" Is

not Aaron the

?

whom

know
xi.

to be

eloquent

" (Ex.

iv.

14)

know
side
?

that he

is so.

"Are they not on the other

" Shall
" Is
(1
it
I

Jordan
" etc.

" etc. (Deut.

iii.

30).

not seek rest for thee

I

(Ruth

1).

not

that

commanded
Sam.

the people to

be numbered

"

Chron.

xxi.

17; confpare 2

xxiv. 17).

948

FIG r RES

OF SPEECH.
vii.

"Is there not a warfare to man upon the earth?" (Job

R.V.); mar^., a time of service.
"
vi. 6).

1,

(See the A.V. margin).

i^rave) (Ecc.

Do

go to one place ? " (i.e., to Sheol, or the The answer is Yes, they do
not
all
:

" Is
I

my hand

shortened at

all,

that

it

cannot redeem

or have

no power to deliver?" (Isa. I. 2). Here, we have a combined can No my hand is not shortened. affirmative and negative redeem and, have power to deliver. Compare lix. 1.
:

"

Do

not

fill

heaven and earth

is

saith the

Lord

" (Jer. xxiii. 24).

Yes.

The previous question

" Is not the

positive.

meat cut

off before

our eyes? " (Joel

i.

16).

" Is

it
1

not even thus,

1).

ye children of Israel? saith the Lord''

"
?

(Amos

ii.

" Shall not the day of the

Lord be darkness, and

not light

(Amos

V. 20).

See under Metotiymy and Pleonasm.

" Lord, Lord, have

we

name have
works
"
?

cast out devils

vii.

" (Matt.

22).

in thy name ? and in thy and in thy name done many wonderful See under Epizeuxis.

not prophesied

Do

ye not therefore err, because ye

know not

the Scriptures,

neither the power of

(Mark xii. 24). Here, the " not " is p; {mee) which denies subjectively, and implies not merely negative See ignorance, but positive unwillingness to know the Scriptures.

God

"

Matt.

xxii. 29.

"The cup
members
blood.

of blessing which
(1

we
16).

bless, is

it

not the

communion

of

the blood of Christ?"

"

Cor.

x.

Yes,

it is

the fellowship of the

the merits of Christ's

of the one Body in partaking The bread which we break, is " fellowship) of the Body of Christ ? The next vefse makes it perfectly

of
it

all

not the

communion
the

(or

clear

that

Body here

mentioned

is

Christ Mystical, because the

give the reason

"
12.

Holy Spirit goes on to For we being many arc one bread, and, one Body."
fortli

See

Cor.

xii.

"Are they not all ministering spirits, sent them who shall be heirs of salvation ? " (Heb.
So Obad.
5. 8.

to minister for

i.

14).

Jonah

iv.

1.

John
is

iv.

35

vi.

70;

xi. 9.

Sometimes the negative

2

omitted by Ellipsis

{(j.v.).

Sam.

XV. 27.^"
"
?

The

king said also unto

Zadok the

priest,

Art

not thou a seer

EROTESIS.

9481.

Here the negative

is

supplied in
of

italics.

But not

in
?

Ezek.

viii. 6.
?

"

Son

man, seest thou what they do

xxxi. 20,

"

i.e.,

seest thou not

Sam. ii. 27, and especially Jer. Ephraim my dear son ? /5 lie clear from what follows.

So

where

it

should be
?

*'

/5 not

not a pleasant child

" as is

3.

In Affirmative Negation.

This
is

is

a very important division, because some of the weightiest

i.e
,

truths are conveyed by this form of question:

where the question

is

put

in

the afHrmative, and the answer to be supplied by the mind

a very emphatic negative.

" Is anything too hard for the
is

Lord

" (Gen. xviii. 14).

xxxii. 17.

No
Zech.

there
viii. 6.

nothing too hard for Him, for compare Jer.

iii.

Matt.

xix. 26.
I

Luke

i.

37.
I

"Shall
xviii.

hide

from Abraham that thing which

" (Deut.

do?" (Gen.
I

17).

"
*'

How

can

dispossess them

vii.

17)

i.e.,

cannot do

it.

Who

is like

unto thee

" is

the cry of

all

the " poor and needy "

ones
Deut.

whom Jehovah
xxxiii. 26, 27.
1

has delivered.

(Ps. xxxv. 10).

Ixxiii.

See Ex.

xv. 11.

Sam.

ii.

2.

Ps. Ixxi. 19;

25; Ixxxix. 6 (7);

cxiii. 5.

" Shall they escape by

shall not.
"

iniquity

"

(Ps.

Ivi.

7 (8)

).

No, they

Who
me

up
is

for

will rise up for me against the evildoers ? or who will stand against the workers of iniquity? " (Ps. xciv. 16) i.e., there
: ;

no one to do this but God

"

as verse 17 clearly shows.

Who
all
ix.

can utter the mighty acts of the

?

forth

his praise

" (Ps.

cvi. 2).

Lord The answer is

:

who can show

that no one can.

Ps.

Jehovah's mercy,

14 (15) does not conflict with this for there it is a prayer for so that he " may show forth " all His praise.
xl.

Compare Ps
Ecc.
"
iii.

5 (6)

cxxxix. 17, 18.

21.
,

Here, we must take

xxiii.

the question

"who know

whether," etc

as requiring a negative answer.

See under Appendix E.

I

saith the

Can any Lord

is

hide himself in secret places that

" (Jer.
24).

shall not see

him

No, none can so hide.

" (Matt.

The
26)

follow-

ing question
"

negative.

How

shall then his

kingdom stand?

xii.

i.e., it is

impossible.

950

FIGURES OF SPEECH.
"

Which

of you convicteth

me

of sin

"

(John

viii.

46).

iXeyxnf

{elengcho) does not

mean
xvi. 8.

to convince,

but

to convict

by bringing in guilty,
in

lay bare, expose.

No one

could ever bring Christ

guilty of sin.

This explains John

"

See Prosapodosis.
?
iii.

What
God

if

some

did not believe

effect
?

Shall their unbelief

3).

make the

faith of

God without

"

(Rom.

See under Tapcinosis.

?

" If
"

be for us,

who 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.
See under
in

viii.

31-35).

Epist raphe,

Anaphora,

Ellipsis,

which are

all

employed
"

these verses.

Who

hath known the mind of the Lord

or

who hath been

it

his

counsellor?

Or who hath

first

given to him, and

xi.

shall

be recom-

pensed unto him again ?" (Rom.

34, 35).

Who goeth
(1

a warfare any time at

his

own charges?"
art

etc.

Cor.
'

i.x.

7).

Son

" (Heb,

Unto which of the angels said he at any time. Thou i.e., to none of them, but to the Son only. 5)
i.
:

my

These

words, "
5, for

Thou

art

my

anointing of Christ: Matt.

Son," appear to be the Divine formula for the iii. 17, for His office of prophet; Matt. xvii.

His

office of priest,''

and Ps.

ii.

7 (cf.

Heb.

i.

5), for

His

office of

king.
'

hand, until

To which of the angels said he at any time. Sit on my right make thine enemies thy footstool ?" (Heb. 13), i.e.. He
I

i.

never said this to any created angelic being.

See, for other instances. Gen.
Isa. xl. 13, 14. Joel
i.

1.

19.

Sam.

ii.

25.

Job

xl. 2,

etc.

2, etc.,

and many other places.

in

Sometimes the negative

the answer

is

not absolute,

but only relative.

*

Who

every one.

knoweth the power of thine anger?" (Ps. See verses 13 and 1(S.
find

xc.

11).

Not

See also under .Metonymy.

'Who can

a virtuous

woman?"

(Prov. xxxi. 10):

i.e.,

not

that there are absolutely none, but that they are relatively few.

See

the structure under /fcrosfichioii.

*

See

Christ's Prophetic Teaching,

by the same author and publisher.

EROTESIS.

951

"Who
those to

hath beUeved our report? "

it

(Isa. Hii. 1).

whom
is

is

given

the
shall

Remnant.

Not, no one, but See under Hypotyposis

and Metonymy.
"

Who

wise,

and he
?

understand these things

)
:

prudent,
is

and he

shall

know them

" (Hos. xiv. 9 (10)

i.e.,

not that no one

wise, but that such are relatively few.

4.

In
is

Demonstration.
used to make an affirmation as to a

Sometimes a question

certain subject, demonstrating a fact or proving a truth.

"What man
is

is

he that feareth the

Lord?

" (Ps. xxv. 12).

This

to call attention to the demonstration in the next verse.

"Son of man, seest thou [)iot] what they do?" (Ezek. viii. 6). have already had this under a negative affirmation, but its object was to say, Behold, thou art a witness of their abominable idolatry.

We

"
is

What went

ye out into the wilderness to see

:

"

This question

three times repeated

to demonstrate to the People the greatness of

xi. 7, 8, 9").

John the Baptist (Matt.

So

Ps. xxxiv.

12,

13 (13,

14). Jer.

ix.

12(11). Hos.

xiv.

9 (10)

might also be put under this head. Prov.

5.

xxii.

29

xxix. 20.

In

Wonder and

Admiration.
is

" Shall a child be born unto

him that

And

shall Sarah, that is ninety years old, bear

an hundred years old ? ?" (Gen. xvii. 17), in

wonder

See Rom. iv. 17-21. Abraham laughed 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."
at the Divine power.
for he
fell

for joy,

"

How
What

is

it

that thou hast found

it

so quickly,

my

son

" (Gen.

xxvii. 20).

"
"

is

this that

God hath done unto

us

" (Gen.

xlii.

28).

in

How good and how pleasant it is for brethren to dwell together unity!" (Ps. cxxxiii. 1). See under Asterismos.
"

Who

is

this that

Bozrah?"
to the

(Isa. Ixiii.

1, 2).

cometh from Edom, with dyed garments from See under Prosopopoeia.

This refers not to Christ's work of redemption for His People, but day of His vengeance and judgment on His enemies as the
;

context clearly shows.

952
"

FIGURES OF SPEECH.

How weak is thine heart, saith

\vi.
:?()).

the Lord

God
"

(Adonai Jehovah) ?"

(Kzek.
"

How
also

soon

is

the fig-tree withered

away?

(Matt. xxi. 20\

?

Or

hetter How can

the fig-tree have withered by this time

vi.

So

Mark
1

37.
ix.

See also

Sam.
6.

21.

Hab.

iii.

8.

In
is

Raptlkk oh Exultation.
!

"

Oh how

great

thy goodness

" (Ps. xxxi. 19 (20)

).

" How precious How great is the sum "What is man,

cxiiv. 3.

also are thy thoughts

of

unto me,

O God
viii.

(El)

them

!" (Ps. cxxxix. 17).

See AnthropopatJuia.
4 (5);

that thou art mindful of him?'' (Ps.

ii.6),

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).
Jobvii. 17. Heb.
to

"Who am
It

I,

Lord

God

(Adonai Jehovah)

? "

(2

Sam.

vii.

18).

was the

revelation of the greatness of God's grace that enabled

" sat in his house," a house for

David thus to take the place of a true worshipper. In verse 1, David and before himself; then his thought was to build

God

but,

when he
in,

learnt that

God was

going to build him

a house, then he went

and " sat before the Lord."

"Is
(2

this the
vii.

Sam.
()

19).

" manner of man, O Lord God (Adonai Jehovah) ? The margin of the R.V. reads"/."; this the law of

man,

and the A.V. margin says, " Heb. la'ic." 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.

Lord

G"!>,"

7.

In

Wishks.

"

Who
is

will give

me
?
''

drink of the water of the well of Bethlehem,

(2

which

by the gate
I

Sam.

xxiii. 15,

Heb.).

See under (Hon isiiios.

?

"Whom shall send, and who will go for us " (Isa. vi. 8). " Who shall deliver me from this body of death ?" (Rom. vii.
(marg.)).

24

Metonymy, Hypallagc, and ICllipsis. By these figures is this height of Christian experience emphasised i.g., the knowledge of the fact as to what (lod had done with " sins " (Rom. " (v. Ti-viii. 39) IH-v. 1), and also as to what He had done with " sin so that, although the fruits of the old tree are still seen and mourned

See under

Ecphoiicsis,

i.

EROTESIS.
over, there
is

953

the blessed knowledge that

God reckons

it

as dead

as

having died with Christ, and that

8.

we

are to reckon the same.

In

Refusals and Denials.

"
shall
I

How
:

shall

curse,

defy,
i.e.,

whom
I

the

whom God (EL) hath not cursed ? or how Lord (Jehovah) hath not defied ? " (Num.
?

xxiii. 8)

neither can nor dare do so.

I

"

What
viii.

have
xi.

to do with thee

"
1

(John

ii.

4).

Also Judges
Matt.

12.

Sam.

xvi. 10.

Kings
28.

xvii. 18.

See under Idiom. 2 Kings iii. 13.

29.

Mark

v. 7.

Luke
9.

viii.

In

Doubts.
herself,

"

Therefore Sarah laughed within

old shall
I

saying,

After

am
I

waxen

have pleasure
shall
4).

" (Gen. xviii. 12).

See above.

O Ephraim, what do unto thee ?" (Hos. vi.

"

O Judah, what shall I do unto thee ? See under Aporia. So Hos. xi. 8.
before the Lord, and

Wherewith

shall

come
vii. 6).

bow myself

before

the high
"

God
in

? "

(Micah

is of faith, speaketh on this wise. 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

But the righteousness which

thine heart.

Say not

Who

shall

righteousness.
10.
'

In

Admonition.

Hearest thou not,

my daughter?"

(Ruth

ii.

8):

i.e.,

diligently

hearken. "
"

Go

not to glean in another

field."

Who hath warned you (with the emphasis on the "you the wrath to come ? " (Matt. iii. 7). from
11.

") to flee

In Expostulation.

To show Adam where he art thou ? " (Gen. iii. 9). and the condition into which he had fallen, having lost fellowship and communion with God.
"

Where

really was,

"What
18,
19).

is

this that thou hast

done unto
thee

me?"

etc.

(Gen.

xii.

"What

is

that betwixt
I

me and

" (Gen. xxiii. 15).

iii.

"Who am

that

should go into Pharaoh ?" (Ex.

11).

954 "

FIGURES OF SPEECH.

What

could have been done more to

it ?

my

vineyard, that
it

have

not done in

wherefore,

when

looked that
" (Isa. v. 4).

should bring forth

grapes, brought
"

it

forth wild grapes

fore have
Iviii. 3).

Wherefore, have we fasted, 5^ v tJuv, and thou seest not ? wherewe afflicted our soul, and thou taUest no knowledge ? " (Isa.
xxxi. 26, 27; xliv. 4, 15.
(2).

So Gen.
Ezek.
xii.

Ps.

xi.

1.

16 (see Apodioxis).
in

22; xviii. 1 prophecy of Malachi.

Dan.

iii.

14;

and many examples

the

12.

In Prohibitions.
in

"

Why

should

be deprived also of you both

one day

"

(Gen.

xxvii. 45).

"Why
to
kill

should

kill

thee

" (1

Sam.

xix. 17)

i.e.,

let

me

not have

thee.

"
let

Wherefore should the heathen say,"

etc. ?

(Ps. Ixxix.

10)

i.e.,

not the heathen say.

at thy voice,

" Wherefore should God be angry work of thine hands ? " (Ecc. v, 6).

and destroy the

Why "Why
"
xxvii. 13).
i.e.,

shouldest thou die before thy time ?" (Ecc.

will

vii.

17).

ye

die,

So verse

17, "

thou and thy people, by the sword?" (Jer. " Wherefore should this city be laid waste ?
be laid waste.

Do

not die.
will

Do

not

let this city

"Why
Obtestatio.

ye die,

Turn from your ways, so that ye

house of Israel?" (Ezek. xxxiii. 11): i.e.. die not. See under Epizen.vis and
10, etc.

So

Sam.

ii.

22.

2 Chron. xxv. 16. Dan.

1\

i.

13.

Pity and Commiskr.ation.

sit solitary,

"
i.
1
;

How
ii.

doth the city

1,

see
"

etc.).

was full of people ?" (Lam. See under AntitJicsis and Ellipsis.
that
I

How

often would

have gathered thy children,

etc. ?

''

(Matt,

xxiii. 37).

There arc many examples

14.
*'

in

the

Book

of Lamentations.

In

DlSPARAOIi.MENTS.
is in

Cease ye from man, whose^breath

" (Isa.
ii.

his nostrils: for

wherein

is

he to be accounted of?

22).

EROTESIS.
*'

955

What
ix.

cities are these

13).

which thou hast given me,

my

brother

"

(1

Kings

15.

In

Reproaches.

"

saying,

them.
xxiii.

When this people, or the prophet, or a priest, shall ask thee, What is the burden of the Lord ? thou shalt then say unto What burden ? will even forsake you, saith the Lord" (Jer.
I

33.

So

35, 36).
is

"What

truth

" (John xviii. 38).

16.

See Irony.

In Lamentation.
!

i.e.,

how are they increased that trouble me how come mine enemies to be so many ?
" Lord,
"

" (Ps.

iii.

(2)

Why
?

hast thou forsaken

me

" (Ps. xxii.

(2)

).

" Will the

more

Is his

evermore ? shut up his arise from self-occupation (see verses

(verse 10), that leads us into

Lord cast off for ever ? and will he be favourable no mercy clean gone for ever? Doth his promise fail for Hath God forgotten to be gracious ? Hath he in anger tender mercies ?" (Ps. Ixxvii. 7-9 (8-10)). These lamentations
1-6).
It is

our natural

" infirmity "

it. The only remedy is to cease from and look away from ourselves to God (verses 10-20) then happiness and praise take the place of lamentation.

self-occupation,

Compare

Ps.

Ixxiii.

where the same experience

is

gone through,

only then the trouble arises from looking around instead of looking
zuitJiin. But the remedy for this " foolishness " (verse 22) is the as for the " infirmity": viz., looking up (verses 17 and 23-28).

same

The
is this.

lesson from questions in these two Psalms (Ixxvii. and

If

Ixxiii.)

we want

to be miserable,

all

we have

to do

is

to look within.

If
if

we want we would
"

to be distracted,

be happy,

all we have to do is to look around. But we must look up, away from ourselves and others,

to God."-

How
is

is

the faithful city become an harlot!" (Isa.

that the loyal city has turned
harlot
?

i.

21).

Or,

"

How

it

"

See under

Synecdoche and Antithesis.

" Shall the

women
ii.

eat their fruit,

and children of a span long

Shall the priest and the prophet be slain in the sanctuary of the

Lord
*

"

(Lam.

20).

See Things

to

Come

for Oct., 1899.

9.S6

FIGURES OF SPEECH.
17.

I\

Indignation.
?

"Why
a vain thing
'

do the heathen
?

raj^e

and

['ivliy

do] the people imagine

"

(Ps.

ii.

1).
?

How

long shall

(Matt.

xvii. 17).

be with you See Ecphonesis.

I

How

long shall

suffer

you ?"

18.

I.\

AUSLRDITIES ANO IMPOSSIBILITIES.

?

"

Who

can bring a clean thing out of an unclean

" (Job xiv. 4).

"Shall mortal
"

man

be more just than

" (Job
iv.

God

or shall a

man

be

more pure than His Maker?

17).
?

Can

the Ethiopian change his skin, or the leopard his spots

then

may
"

ye also do good, that are accustomed to do

evil " (Jer. xiii. 23).

See

Ptiraniiu.

"

How How

can a
can

man be born when he is old ? " etc. (John iii. 4). this man give us his flesh to eat ? " (John vi. 52).
and hence they thought
it

It

was

" a hard saying " (verse 60),

"

absurd.

Have any
vii.

of the elders or of the Pharisees believed

(John
for not

48). This question forms, from that day to this, acknowledging the claims of God or His Truth, unless the great

on him ? the excuse

"

and the
(}<)d.

influential of the

before God, instead of studying to

Church receive them. It is the putting of man show ourselves approved only to
of

"Who

is

this

Son

man?" John
ui.E

xii.

34).

This was the

expression of the absurdity on the part of Christ's enemies.

19.

DoL

Questions.

Sometimes double questions are employed, repeating the same question in different words so as to express the fact more emphatically. Sec Job iv. 17 vi. 5, etc. viii. 3 x. 4, etc. xi. 2, 7 xxii. 3.
;
;

Isa. X. 15. Jer. v. 9, 29.

DIALOGISMOS;
Di'-al-o-gis-mos.

or,

DIALOGUE.
Sta-^

Greek,

StaAoytcr/xos,

conversation, arguing, from

Xoyt^ea-Oai {dialogizesthni), to converse, argue.

This figure

is

used when

we

represent one or more persons as

it

speaking about a thing, instead of saying

ourselves

Dialogue.

The persons speak

condition.

in

manner

suitable to their character

or

When

there are not two persons represented, but the objecting the figure is called is done by the one speaker, and what is stated is said to be in dialogismo, or in

and answering

LOGISMUS,
logismo.

Sometimes the speaker brings forward another as speaking, and

uses his words, adapting them to the object in view.

The Latins same thing.

called this figure

SERMOCINATIO, which means the

shall

Isa. xiv. 16-19.

thee,

^"They that see thee and consider thee, saying.

Is

narrowly look uponi

this the

man

that
etc.,

made

the earth to tremble, that did

shake kingdoms?

But thou

art cast out of thy grave like

an abominable branch,"

etc.

Isa. Ixiii. 1-6.

" Who
?

is

this that
is

cometh from Edom, with dyed

garments from Bozrah

in

This that
?

glorious in his apparel, travelling

the greatness of his strength

I

that speak in righteousness, mighty to save.

art thou red in thine apparel,
?
;

Wherefore

and thy garments

like himi

that treadeth in the winefat

and of the people there I have trodden the winepress alone was none with me for will tread them in mine anger, and trample them in my fury and their blood shall be sprinkled For will stain all my raiment. upon my garments, and the day of vengeance is in mine heart, and the year of my redeemed is come." etc.
;

Thus, vividly and powerfully,

is

the day of vengeance, and of

judgment, described.

And

yet there are persons

who

take this passage

!

as treating of Christ's past

work of grace on Calvary

958

FIGURES OF SPEECH.

Micah

ii.

4.

" In
under

that day shall one take up a parable against

you, and lament with a doleful lamentation, and say,

spoiled: " ete. (See
Polyptotoii).
It

We

be utterly

Zech.

viii.

20-23.

"

shall yet

come

people, and the inhabitants of

come to pass many cities: And

that there shall

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. Some think that Paul, when he says, in I Cor. ix. 24, " So run, that ye may obtain," does not directly
in

exhort the Corinthians himself; but by a Strinoiinatio, brings forward

and uses that incitement which the trainers and spectators

public contests usually employed.

the

Other examples may be found under

XXV. 37-39.

Atit'uiietatJiesis,

and

in

Matt.

Luke

xiii.

6-9

xv. 20-32.

DIANCEA;
Di'-a-nce'-a.

or,

ANIMATED DIALOGUE.
revolving in the mind.

Greek,

^tavoui, a

This Figure

is

employed when the speaker uses animated questions and answers developing an argument.

in

The Latins
a responding.
It is

called

it

SUBJECTIO,
(q.v.).

a substituting,

RESPONSIO,

a form of Dialogismos

AFFIRMATIO;

or,

AFFIRMATION.

SpotitiUieons Ajjiniuitlon.

to a question
It

Affirmation becomes a Figure when it is used otherwise than in answer or, instead of a bare statement of the fact.
;

emphasizes the words thus to affirm what no one has disputed. The Apostle uses it in Phil. i. 18, "What then? notwithstanding, and I ever)' way, whether in pretence, or in truth, Christ is preached
;

therein do rejoice, yea, and will rejoice."

NEGATIO;
Negation
is

or,

NEGATION.
when
it

Spontaneous Negation.

used

in

a similar

way

as a Figure,
:

is

a denying of

that which has not been affirmed i.e., when, instead of merely making a statement, it is put in the form of a denial. Paul uses it in Gal. ii. 5, " To whom we gave place by subjection, no, not for an hour." (See Synecdoche). When the negation is very important, the negative is repeated, or See combined with another negative to increase its emphasis.

Repeated Negation.

p 2

ACCISMUS;
Ai-tis
-iittis,
(I

or,
all

APPARENT REFUSAL.
tliruuij^h,

LnttiiiL(

but

from the Latin, accido.

refusal.
'*

This

Figure

is

so

named because

it is

an apparent or assumed

Have Matt. XV. 22-26. When the woman of Canaan cried 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, "

am

not sent but unto the lost sheep of the

house of Israel."
again, there

"Then came she and worshipped him, saying. Lord help me." But was no confession as to the "me." It was not like the

Publican, "

God

be merciful to

me
the

a sinner."

It

might have been a

self-righteous " me."

So the
combines
"
it

Lord again uses

Figure Accismus, but

He now
it

with Hypocatustusis; and says:

not meet to take the children's bread, and to cast
to

It is

dogs."

Now came

the confession

fact as to her condition as

She admitted the she saw the point. "^ dog of the GciitiUs,'' and said, "Truth,
for her.

Lord :" and received the blessing which had been determined

Matt. xxi. 29
real refusal, altered

is

sometimes given as an example

but this was a

by after repentance.

^TIOLOGIA;
Tlie rendering a

or,

CAUSE SHOWN.
icliaf is

Reason for

said or done.

Greek AlrtoXoyla, rendering a reason, from and A6yo9 (logos), a descriptio)i. The figure is used when, either directly or indirectly, the speaker or writer renders a reason for what he thinks, says, or does. The figure was also called APODEIXIS (Ap-o-deix'-is). Greek, d-68i^L<;, full deino}istratio}i, horn dTroSeLKvvvai, {apodeiknunai), to point

Ae

-ti-o-log -ia (Aetiology).

<urla (aitia), a cause,

out, demonstrate.

The Latins

called

it

CAUS. REDDITIO:

rendering a reason, or

shoi^'ing the cause.

Rom.
that
I

that oftentimes

would not have you ignorant, brethren, I purposed to come unto you, (but was let hitherto,) might have some fruit among you also, even as among other
i.

13.
I

" Now

Gentiles."

Verses
at

15, 16:

"I
I

Rome

also.

For

am ready to preach am not ashamed of

salvation."

the Gospel to you that are the Gospel of Christ

;

for

it is

the power of

God unto

"

So Rom. iii. 20; iv. 14, 15, and all other passages where th^ word For " points out the reason, or " Therefore " shows the cause. but their significance These are too numerous to be quoted
;

should always be noted.

ANTEISAGOGE;
The
Aiis'ii'eriiig

or,

COUNTER-QUESTION.
tiskiiig aiiotlur.

of one (Question by
dvTeia-aywyi'j,
;

A)i-tcis'-(i-gd'-gec.
ai'T('

Greek,

a bringing in instead; from

ayetr {agcin), to lead or bring.
is

{anti),

against or instead
is

ek

(eis), in ;

The
another.
It is

figure

so called, because a question

answered by asking

called also

ANTICATALLAXIS
off"

(an '-ti-cat'-al-lax'-is). Greek,

dyTiKHTaWa^i'i, a setting
(as in trade).

or balancing of one thing against another

The Greeks
Greek,
vTTo {hnpo),

called

it

also

ANTHUPOPHORA
an objection
;

{an -thu-poph -o-ra).

{anti), against,

dv6vTro(fioi)d,
<fiipeii'

a reply

to

from dvri

{pherein), to bring.

Hence the Latin names

pensafion, and

of the Figure:

COMPENSATIO,

eoni-

CONTRARIA ILLATIO,
8.

a bringing in against.

answer to Samson's " riddle" is given in the form of a question, and is thus an Anteisagogc. See under Enigma.

Judges

xiv.

The

beautiful example
;

is

furnished

in

Matt. xxi. 23-25 where, when the chief priests and elders asked He said, " also will ask you one Christ by what authority He acted in like wise will tell you by what authority thing, which if ye tell me, 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

ix.

(7.^'.).

yet find fault

say then unto mc, Why doth he " For who hath resisted his will ? " Nay but, () man, who art thou that repliest against God ? Sec below, under Prolepsis.

Rom.

ig, 20.

"Thou wilt

ANTISTROPHE
A
against,
tiiniiiii^

or,

RETORT.
liiiiiself.

the

Words of

Speaker against

An-tis'-tro-pJiee.

Greek,

avTia-Tpof^i],

a tuniiiig about, h-om

olvtl (aiiti),

and

a-Tpkc^ui [strepho), to
is

turn.

The

figure

so called because the

words of a speaker are turned

called

against himself in Retort.

When
Hence

the

retort

is

violent,

it

is

BIyEON
and

{Bi-ae'-on),

Greek, Bmioi', foreible,

the

violent, conipulsory.

Latin,

VIOLENTUM,

violent,

INVERSIO,

inversion, a turniiig against.

Matt. XV.
reply to Christ.

26, 27.

The woman of
said "
It is

Canaan used

this figure in her

He had
it

not meet to take the children's

bread, and to cast

to dogs."

And
fall

she said, "Truth, Lord; yet the

dogs eat of the crumbs which

2 Cor. xi. 22.
ites ?

from their master's table," and

thus turned His words against Himself.

"Are they Hebrews?

thus
is

so

am
?

I.

so

am

I.

Are they the seed of Abraham

words
turned
against

so

am

Are they IsraelI." See also

are

under Epiplioza.

When

the

the

speaker

an

aecnsation, then the figure

called

ANTICATEGORIA;
The use of a
All -ti-eat'-ee-gor
ai'W
(anti),
-i-n.

or,

TU QUOQUE.
n eomiter-ehnrge
:

Coiiiifcr-CIiarge, or Reeriniiitatioi.

Greek, dvTiKaTijyopla,

from
to
re-

against,

and

K<fT>/yopc(o,

to

speak

against

hence,

eriininate, to accuse in turn.

The

figure

is

used when we
in

retort

upon another
against us.

the
It

very

insinuation or accusation which he has

made
it

differs

from Antistrophc (see above);

It is

that

has to do, not with anyor,

general kind of words, but with a particular accusation.

what the Latins

or,

called a

TU QUOQUE;

ACCUSATIO
a

ADVERSA,
another;

an opposite accusation, or an accusation turned against

TRAXSLATIO

IN

ADVERSARIUM,

transferring

against an adversary.

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 an accusation.
it

a simple question instead

()f

METASTASIS;
A
crrda-L's,

or,

COUNTER-BLAME.
one's self to another.

transferring of the

Blame from
from

Me-tas'-ta-sis.

Greek,

/xeracrTafrts,

ixerd

(meta), beyond,

over,

and

a standing or placing (from

lo-ravai (histanai), to

put or place).

Hence, Metastasis means a placing beyond: i.e., a transferring. Hence called by the Latins TRANSLATIO, a translating. The Figure is so called because it is a transferring of blame from one person or thing to another. Elijah used the figure in his answer to Ahab
1

in

Kings

xviii. 17, 18.

" When Ahab saw Elijah, that Ahab said

?

unto him, Art thou he that troubleth Israel

not troubled Israel
2
;

And he answered,
etc.

have

but thou, and thy father's house,"

Kings
r

ix. 19.
is

"
"

Is it

peace

What
is

hast thou to do with

peace

"

This

also the Figure Anteisagoge

(q.v.).

Rom.

vii. 14.

We

know

that the law

spiritual

but

am

carnal, sold under sin."

ANACCENOSIS
An
An-a-coe-no-sis.

or,

COMMON
{ana),

CAUSE.

Appeal

to others

as having interests in

Common.

Greek, avaKoivoxris (ana koinosis), from uvukoivovv (ana;

koinoun), to communicate

from

um

up,

and kowovv

(koinoun), to

make common (from

koivo'j, koinos,

common).

Figure by which a speaker appeals to his opponents for their

:

opinion, as having a common interest in the matter in question as, " If the case were yours, how would you act ? " or " What do you " think about it ? " or " What would you say ?

The Greeks
y3oi'A.7/o-t?,

also called

it
:

SYMBOULESIS
from
a-vv

{sym-boul-ee'-sis,

av^-

a counselling together

[sun

or syn), together,

and

povXi], a counselling.

Hence,
it

fSovXevea-Oai (bouleuesthai), to deliberate.

The Latins
The
figure

called
is

COMMUNICATIO,

a making common.

which they have

the matter.

in

an appeal to the feelings or opinions of others, common with ourselves, and to which we submit
a form of Erotesis

W^hen

this

is

done by way of

question,

it is

(q.v.).

Isa. V. 3, 4.

" And now, O inhabitants of Jerusalem, and men of

me and my
I

Judah, judge,
1

pray you, betwixt

vineyard.
in

What
it ?

could

have done more to

my

vineyard, that
I

have not done

is

" etc.
?

Mai.
if
1

i.

6.

"

If

then
is

be a father, where
fear? saith the

mine honour
of hosts

and

be a master, where

my

Lord

unto you,

priests, that despise

my name."

Luke xi. 19. I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges."
Acts iv. ig. " But I^ctcr and Joiin answered and said unto them, Whether it be right in the sight of God to iiearkcn unto you more than unto God, judge ye."
I

"If

Cor.

iv.

21.^

" What
in

will

ye

Shall
?

come unto you with

judge ye what

rod, or in love,
I

and
15.

the spirit of meekness

"
1

"

Cor.

X.

speak as to wise

men

say."
I Cor. w(jman pray

xi.

13,

14.

"Judge
uncovered
long
?

in

untt^ (jod

you, that,

if

man have

iiair,

yourselves: is it comely that a Doth not even nature itself teach " it is a shame unto him ?

ANACCENOSIS.
Gal.
iv. 21.

969

" Tell me, ye that desire to be

"
?
iii. 1,

under the law, do ye

not hear the law

See also

Jer. xxiii. 23. Gal.

2, 5, etc.

SYNCHORESIS;

or,

CONCESSION.
to

Making a Concession of one Point

gain another.

Syn -cho-rce'-sis. Greek, a-vyxtjprja-L'i, concession, acquiescence, consenting, from crvyx'^p'^^ (syncJioreo), to come together, agree.

The

figure

is

used when we make a concession of one point

In this case
in

in
is

order

to gain another.

the concession or admission

made,

and may be rightly made,

It

order to gain a point.

thus differs from Epitropc (see below), where

is

we admit someis

thing that

wrong

in itself for

the sake of argument.

admission or

Synclioresis, therefore, is concession, while Epitropc

surrender.

The Latins

called

it
it,

had another name for

ment upon a point.
Jer.
xii.
let
i.

COXCESSIO, concession, while the Greeks KPICHORESIS (Ep'-i-cho-ree'-sis), an agree-

"

Righteous art thou,

Lord, when
?

plead with
:

thee

yet

me

talk (marg. reason the case) with thee of thy

judgments

Wherefore doth the way of the wicked prosper " they happy that deal very treacherously ?

wherefore are

all

Hab.

i.

13

"Thou

art of purer eyes than to behold evil,

;

and

canst not look on iniquity

the

wherefore lookest thou upon them that

deal treacherously, and boldest thy tongue

when

the wicked devoureth

man
(jf

that
ii.

is

more righteous than he

" etc.

Rom.
sake
21,

17-20.
in

All these claims of the

Jew

arc admitted for the

in

argument,

order to emphasize the weighty reproof

verse

"Thou
1

therefore,

thyself? " etc.,

which teachest another, teachest to the end of verse 23.

8.

thou

not

Cor.

iv.

He concedes the point as to their desire to reign,

I

but ironically adds, "

reign with you."
2

would to God ye did

reign, that

we

also might

Cor.
:

X.

I.

He
The
;

them
point.

iiut

verses 2 and
in xii. 16.

concedes the point that he was base among 1 show that he does so only to gain another
1

So

Gal.

iv.

15.

apostle grants the fact, which

was

indisputable,

as to the great friendship and love that existed between himself and the Galatian saints
in

order to gain another point, and add to his

SYNCHORESIS.
argument, when he asks your enemy because
Jas.
well
:

971

in

the next verse, "

"
?

Am

therefore

become

tell

you the truth

ii.

19.

"Thou believest that there

is

one God

thou doest

the devils also believe, and tremble."

EPITROPE;
Admission of
E-pit'-ro-pt'f.
W'roiii^
in

or,
order

ADMISSION.
to
liinin

what

is

Rii^lit.
e-iT/ae-iren', to

Greek, kimpoTn], reference, arbitration, from

iirt

turn over, surrender, (from

turn).

(epij,

upon, and rptTreLv itrepcin),

to

The Figure is used when we surrender a point which we feel to be wrong, but we admit it for the saUe of argument. In Svnclioresis {'j-i'.),

we concede what is right in itself; but, in Epitrope, we admit what wrong, giving way to the feelings or unreasonableness of another, order that we may more effectually carry our point.
The Latins
surrender.

is

in

called

it

PERMISSIO,

giving

up,

unconditional

The
sake.

figure
is

sometimes approaches
really

to Irony (q.v.)

when

"

what

is

admitted "

not

granted, but only apparently so for argument's

xxii. 15. " Go, and prosper: for the Lord shall deliver hand of the king." Micaiah (by Epitrope and Irony) admitted what was in Jehoshaphat's heart, and thus exposed and
I
it

Kings
the

into

condemned
Ecc.

it.

xi. 9.

" Rejoice, O young

in

man,

in

thy youth

and

let

thy

heart cheer thee

the days of thy youth, and walk

:

in

the ways of
all

thine heart, and in the sight of thine eyes

but

know

thou, that for

these things
Jer.
ii.

God
28.

will

bring thee into judgment."

" But

where are thy gods that thou hast made

is

thee ?"

Here, the admission as to these gods

made; but only

for

the sake of exposing, by Irony, the fact that they were no gods.
vii.

So

21,

and

i^/.ck. xx. S9.

Amos

iv. 4, 5.

See

under Irony.

Matt, xxiii. 32. " Fill ye up then the measure of your fathers." Christ was not inciting to murders and martyrdoms but, using the figure Epitrope, He granted their position, and ironically told them to
;

act accordingly.

John

xiii. 27.

"That

thou doest, do tiuickly."

it.

The Lord

is

not

sanctioning the

evil,

but permitting

Rom.

xi. 19, 20.

"Thou

(Gentile, verse 13) wilt

1

say then,

The

branches were

iirola-n off, that

might be graffed

in.

Well

because

EPI TROPE.
of unbelief they were broken
off,

973;

and thou standest by

faith.

Be not

highminded, but fear."

Here, it is not Synchoresis, i.e., a concession of what is right, but an admission of what is wrong, for the sake of argument. Indeed, it " The is a mixture of the two, for there are two propositions,

branches were broken off":

(though not cast away, verse
but " that
that
is
I

i.e.,

the Jews were cast off for a time

is

might be grafted in " what you Gentiles will say,

off.

the Holy Spirit

broken
reason

It

That point is conceded was not the object " Thou wilt say." It is not what says. That was not the cause why the Jews were was " because of unbelief " That was the true
1),

that
?

true.
!

No

that

r;

PAROMOLOGIA;
A
Par-o-nio-log'-i-a.
by, or )U'ar,

or,

CONFESSION.
to

Concession in

Argument

gain Favour.

Greek, TrapofioXoyia, confession, from Trapd (para),

(honwingein), to confess.

and

o/AoAoyeii'
is

This Figure
confession

used when we acknowledge some fault or wrong

with a view to gain favour.

,

Hence the Latins

called

it

CONFESSIO,

acknowledgment.

PROTHERAPEIA
Pro-ther-a-pei-a.
TTpo {pro), before,

or,

CONCILIATION.
is

The securing of Indulgence for ichat

Greek,
Trpodepairela,

about

to be said.

previous care or treatment, from

and
is

OepaTreia (therapeid), service.

The Figure
about to say.
It
is

used when, by

way

of

precaution,

indulgence, or conciHate others, with reference to something

we secure we are
from
-n-po
:

called also

PROEPIPLEXIS,

pro'-ep-i-pleex'-is,

(pro),
i.e.,

before,

and

e-Tr/TrA^/^ts,

blame, a blaming (of one's

self) beforehand

in

order to secure the attention or favour of another.

it

When
Epitherapeia

is

added at the

end of

what

is

said,

it

is

called

(q.v.).

John
from God,"

iii,

2.

" Rabbi,
16.

we know
behold,

that thou art a teacher

come

etc.

Matt.

xix.

" And,
This

Good Master." See under

Acts
margin)
xvii. 22.

Synocceosis.

one came and said unto him. So Mark x. 17. Luke xviii. 18.
I

" Ye men of
is

Athens,

perceive that

in all

things

ye are very religious."

the meaning of the word (see R.V.

carefid in the discharge
It

Seto-tSat/Aoveo-repos (deisidaimonesteros),

For religion in itself is nothing. of religious services. entirely on what the religion is, whether true or false.
;

depends

There are only two religions in the world and there never have been more from Gen. iv. to the present day. They are put in the foreGod's way and man's way Abel's and Cain's front of Revelation. God's way, and man's attempted improvement on it.
;

All kinds of false religion agree in

and

all

at one in

one thing. They are all alike, demanding that the sinner must do soinetJiing, be
feel,

something, give, pay,

experience, or produce something, to merit

bitterly as to
it;

God's favour.
be.

They quarrel

what that something

all

is

to

Controversies rage concerning

;

the blood of martyrs has been

shed

battles have been fought

say, "

but yet they are

agreed that the

sinner must

Something

in

my hand

bring."
is

Whereas the one and only

words,
"

true religion

expressed

in

the

NOTHING

in

my hand

bring."

976

FIGURES OF SPEECH.

So that a man may be " very religious," and yet he unsaved, and " far off" from God (Kph. ii. 13).

Acts xxvi.
See also

2,

is

another beautiful example of true Frotlunipcin.

xxii. 3-b, etc.

PRODIORTHOSIS;
Something said
Pro'-di-or-tho'-sis.
irpo (pro),

or,

WARNING.
a making straight, putting

to

prepare for a shock.

Greek,

TrpoSiopdcocris,

a preparatory apology, from

before,

and

Stdp^wcrts (diorthosis),
),

right;

from Siopdow
is

(diortJioo

to

make

straight, set straight.

This

the previous Figure of Protherapeia used to prepare the

hearers or readers for what might otherwise shock or offend them.

Q2

PALINODIA
Approval of one
Pal'-i-nod
-i-a.

or,
after

RETRACTING.
reproving for another Tiling.
;

TJiiJig

Greek, TraAti'wSm, a song repeated a second time

hence

a retracting of a former one.

The Figure
person or thing,

is

used when, having spoken against or reproved any

of
in

we speak well Examples may be found

:

him or it. some of the Epistles to the Seven

and
1.

Churches.

Ephesus
Sardis
:

Rev.

ii.

6,

after the reproof of verses 4

5,

5.

Rev.

iii.

4 and

after the reproof of verse

In the Old Testament, examples

xix. 3.

may

be seen

in 2

Chron.

xv. 17

Ps. Ixxxix. 33

cvi. 8, 44.

PROLEPSIS (OCCUPATIO) ANTICIPATION.

The answering of an Argument by anticipating
Pro-leep
'-sis.

or,

it

before

it is

used.
(pro),

Greek,

Trp6Xi]\pi<i,

a taking beforehand,
to take

from

Trpo

beforehand, and Aa/x/Saretv (lambanein),

or receive.
anticipate objections to

This

is

a beautiful figure; by which

stating.

we

what we are

The other general names

of this figure are

PROCATALEPSIS
APANTESIS
The Latins

(Pro'-cat-a-Ieep-sis).

Greek,

TrpoKardXrjxIyis,

seizing beforehand, pre-occiipation.

(Ap-an-tee'-sis). Greek, d-ai'T>;a-is, meeting;

hence

n meeting of an objection by anticipation.

called
it

OCCUPATIO,

anticipation.

ANTEOCCU PATIO,
PR^MONITIO,
All these different

anticipation beforehand.

a defending beforehand, obviating objections.

names show us the importance

of the figure in

argumentation.

There
Jt is

is

another kind of Prolcpsis, which has to do only with time.

it

distinguished from our present figure in that while

anticipates

and speaks of future things as present it really adjourns the application of the words, and is called AMPLIATIO, or adjournment. (See pages 689 and 914). The form of Prolepsis which we are considering is an anticipation which has to do with Argumentation; and hence is distinguished from the other by the word OCCUPATIO: i.e., we not only anticipate what is coming, but occupy and deal with it, instead of adjourning or putting it off. See Section 4, above.
Prolepsis, as relating to
or, closed
I,
;

Argumentation

is

of

two kinds:

(i.)

Tecta,

and

(ii.)

Apcrta, or, open,

is

Tecta, or Closed Prolepsis,

where the anticipated objection

;

is

merely stated or implied, not answered

not plainly stated.
II

or answered, but

Apcrta, or

Open

Prolcpsis,

is

where the anticipated objection

is

both answered and stated.

980

FIGURES OF SPEECH.

We

will

consider these

in

order with the different names which

have been given to them.

I.

Thcta:

From the Latin tego, when it anticipates the

it.

to

roof or cover.

The

Proli-psis

is

so called

objection, but confines itself merely to stating

liy-popli -o-ra.
is

It is

called

HYPOPHORA,
:

Greek,
but

iVo</)o/itt,

a hold-

ing under, putting forxcard

then, that ichieh

is

held forth, an objection.

is

Sometimes the objection answer which is given.

not stated,

implied

by

the

Rom.
effect.

ix. 6.

" Not as though

all Israel
is

the word of

God hath taken none

Israel."

For they are not

objection which

which are of
this:
If

The
off for a
failed,

met

is

Israel be rejected

and cast

time (as
is

is

going to be shown), then the

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
ineffectual.
!

No

of grace.

Rom.
Rom.
which he

X. i8.

" But

say,

Have they not heard

Yes

(Anticipating

the objection that they have not heard.)

xi.
I.

verily," etc.

"I
God
I

say then, Hath

forbid," etc.

(Anticipating the objection, which

replies, "
xi. II.

God cast away his people?" many make even until to-day.) To
that they should

Rom.
fall

"

say then,

Have they stumbled

(Thus anticipating the objection that they had done so, and meeting it in the words that follow), or, " Their falling awa> was not the object (or purpose) of their stumbling, was it ?"
for ever]
II.

?"

Apkhta.
is

Latin, aperta, open.

This use of the figure

;

so called, because not

only
is

is

the objection anticipated

but

it is

stated,

and the answer also

an -tinfrom aiTi (aiiti),

given.

The names
poph
-o-ra.

for this variation are

dvdi-TroilxJpn,

ANTHYPOPHORA,
;

Greek,

a reply to an objection

vt76 {hypo), under, and ifioptta (phoreo), to bring or put under. 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.

against,

It

was

also called

PROLEPSIS.

981

SCHESIS,

schee'-sis.

Greek,

o-xrja-i'i,

checking;

because,

by

anticipating the objection,

we check

the opponent, and keep him from

speaking or replying.

ANASCHESIS,
one's self.

nn-a'-schc-sis'.

Greek,

avacrxco-ts,

taking on

PROSAPODOTON,
giving back to or besides.

pros-a-pod'-o-ton.

Greek,

Trpoo-aTro'Sorov,

HYPOBOLE,
Isa. xlix. 14.
verse, but "
is

hy-pob'-o-lee.

Greek,
is

viro/SoXij,

a throiuing under.

Zion's objection
in

not merely anticipated in this

answered
said,

the next.

But Zion

The Lord hath forsaken me, and my Lord hath

forget her sucking child, that she should not have

forgotten me."
"

Can a woman

compassion on the son of her

1

womb

yea, they

may

forget, yet will

not forget thee."

Matt.

ill.

9.

"Think
:

not to say within yourselves.

I

We

have

Abraham
these

to our father

for

say unto you, that

God

is

able even of

stones

to

raise

up children

unto Abraham."

See

under

Parechesis.

Rom.
how
and met.

iii.

i-io.

Under the figure Antiiuetathesis, we have shown

2,

the objections of an imaginary Jewish opponent are here stated

See section
iv.

above

"

As
is

to persons."

Rom.
by works
grace.

1-3. The objection his faith being a work.

met, that
is

Abraham was
in
first

justified

This

shewn

verse 4 and the

principles of

following verses to be impossible, as denying the very

Rom.
in sin

vi. I, 2.

that grace

Are we to continue " What shall we say then ? may abound ? God forbid. How shall we, who have
"
?

died to sin, live any longer therein

That

is

to say:

If

those

who

are "in Christ" died in

live in sin
?
?

God's

purpose when Christ died, how can they

Rom.
God
forbid.

vii.

7.

" What
I

shall

we say then
sin,

that the

Law

is

sin ?

Nay,

had not known

but by the Law."

?

Rom.

ix. 14, 15.

"

What

shall

we say then

Is

there unright-

eousness with

God

God

forbid.

For," etc.

Rom.
Rom.

ix. 19. xi. 20,

See above under ^7//^/5a^o^^. 21. See above under Epitrope.

982

FIGURES OF SPEECH.
I

Cor. XV. 35, 36. " But some man will say. How are thJ dead raised up ? and with what body do they come ? Thou foolis| man that which thou sowest is not quickened, except it die."
!

APPENDICES.

A.

On the Use of Different Types

Versions
...
...

in

the English
...

...

...

985

B.

On the Usage of the

Genitive Case

...

...

989

C.

On Homceoteleuta in the MSS. and Printed Text of the Hebrew Bible ... ... ... On Hebrew Homonyms
... ...

1003

D.

...

...

1005

E.

On the Eighteen Emendations

of the Sopherim

...

1017

APPENDIX A
ON

THE USE OF DIFFERENT TYPES

VERSIONS.
On
page
It
2,

IN

THE ENGLISH
way
in

under the figure

Ellipsis,

we have

referred to the

which

this

was indicated
be well to

may

EngHsh Versions. add, by way of Appendix, some

in

the

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 Miinster, 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)

from the

" put
it

in

that word, which, lacking,

letters, as

made the
in

sentence obscure, but set

in

such

may

easily be discerned

common

text."

The example was followed and extended

the Bishops' Bible (1568, 1572); and the

Roman and
letter

Italic-'-

types of

these Bibles (as distinguished from the black

and Roman type of

in

previous Bibles) were introduced into the A.V. (1611). The italics were used very loosely and inconsistently

the A.V.
the same

These inconsistencies were manifest on the same page and

verse.

in

The Cambridge Bibles of 1629 and 1639 made a great reform which was extended by Dr. Paris in 1762 and Dr. Blayney in 1769. In these two Bibles, the number of words in italics was largely increased, though their use and application is far from 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 type dedicated to the States of Italy, by Aldus Manutius, about the year 1500.

986
1.

FIGURES OF SPEECH.
To supply To supply
Once, at
1

the omissions under the figure Ellipsis, or what they

considered to be Ellipsis.
2.

the words necessary to give the sense,

is

when the

figure called Zengnui

3.

employed

(a kind of Ellipsis).

least, to indicate
ii.

a word or words of doubtful iMS.

authority.
less

John

23

from the Vulgate).

4.

in Cranmer's Bible Perhaps also Judges xvi. 2 and xx. 9.

(first

introduced

doubt-

Where

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

speak of the Authorized Version of the English Bible

in 1611),

we

are immediately confronted with the fact that

;

and that they differ in Both are in the British .Museum.* Many subsequent editions followed, which contain very many not unimportant changes. Some oT 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.

two editions were published in that same year many material points, the one from the other.

Some of these emendations have been discarded in later editions, and also some notable misprints, but many have been retained.
1629 and 1638 appear to have 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 parallel textual references in the margin were greatly increased in these editions, and have been still further extended in those
folio editions of
;

The Cambridge

been a complete revision

but,

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.
in

editions since
set," instead

1817.

Among
set,''

the

latter.

16: "
xviii.
1

He had
:

of

"ye had

as in 1611.

Ezek.

"

The word

of the Lord," instead of "

And

the

word," as in 1611.

Press murks

30.S0
is

j.

and

.S050

j;.

respectively.

as to which of these

the original edition, as one of

which in the other is have been printed subsequently, though in ihc saiiuprinter's error in Kxodus,

There can be no doubt them contains a serious corrected this must therefore
:

year.

A pp.
Hos.
1611.
xiii.

A.

DIFFERENT TYPES.
instead of "

987

3
3

"

The whirlwind,"

whirlwind," as

in

Acts

vi.

"

Whom

appoint," as in 1611.

ye may appoint," instead of " we This mistake continued down to 1646.

may

An
certain

edition published in 1660, by Hills

marginal notes then added

and Field, is remarkable for and subsequently increased in

a Cambridge Bible of

1682 with a great number of fresh textual

references, probably by Dr. Scattergood.

which were 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 editions of Dr. Paris, in 1762, and of Dr. Blayney, which superseded it in 1769, contained additions in the use of italic type, marginal notes, dates, and textual references. These versions modernised the
edition of 1701 first contained the marginal dates,
chiefly those of
;

An

diction,

needless

and made many emendations of the Text some of them very and also introduced errors of their own, not always those
;

pertaining to the printer.

Since that date controversies have been carried on

and attempts

have been made to

efforts
in

eff'ect

a revision of the A.V., with the view to

provide an edition which should prove to be a standard Text.

;

But

all

came to nothing and a new Revised Version was issued instead 1881. The remarks of the revisers in their preface, as to the use
;

inasmuch as they reviewed the whole subject and adopted certain principles which tended " to
of italic type, should be carefully studied

diminish rather than increase the 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
adopted, as their rule, the following resolution of their
"
'

Company
as are

That

all

such words, now printed

in

in

italics,

plainly

implied in the

Hebrew and necessary

the English, be printed in

common
'

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.

988

FIGURES OF SPEECH.
The use
of large capital
letters for certain

words and phrases

of the

originated
"

with the Authorised Version.

None

previous or

former translations " have them.

The
in

revisers

ahandoned

this practice, but

it.

have not been consistent

in

the plan they substituted for

In

most of the cases they have

three
12),

used small capital letters instead of the large capitals; but,

cases (Jer.
xxiii.

6 and Zech.

iii.

8;

vi,

they have used ordinary

Roman

type.

destitute of

of the large capitals by the translators of the A.V. are any authority, and merely indicate the importance which they attached to such words and phrases thus indicated. The following is a complete list
:

The use

Large capitals
Ex.
iii.

in
I

A.V.

Small capitals

in

R.V.

14
14.

"1
1

Ex.
Ex. Ex.

iii.

"

am

that

am."

am."

vi.

" Jehovah."

xxviii.

36; xxxix. 30: "Holiness (R.\'.,

"holy")

to the Lord."

Deut.
Ps.

xxviii.

58

'

The Lord thy God."

Ixviii.

" Jah."

Ps. Ixxxiii. 18:

Isa. xxvi.

"Jehovah."

4: "Jehovah."
:

Dan.
Zech.
Matt.
Matt.

V.

25-28

"

Mene, Mene, TeUel, Upharsin

" (verse 28, Peres).

."

xiv.
i.

20
:

" Holiness

(R V., " holy ") unto the Lord

21

"Jesus."
" Jesus."

i.

25

Matt, xxvii. 37:

XV. 26.

Luke
i.

xxiii. 38.
;

The inscriptions on the Cross. John xix. 19.

:

Also Mark

Luke
Acts
Rev.

31

ii.

21

"Jesus."
the (R.V.,

xvii. xvii.

23

"

To

"an

")

unknown God."

Mother of (R.\'., "the") Harlots and (R.V., "of the") Abominations of the Earth."
Rev. xix. 16: " King of kings, and Lord of lords."

5: " Mystery, Babylon the Great, the

Large capitals
Jer. xxiii. 6:

in A.\'.

Small

Roman

letters in R.\'.

"The Lord our

"

Righteousness."

Zech. Zech.

iii.

Branch."

vi.

12: " Branch."

APPENDIX
o\

THE USAGE OF THE GENITIVE CASE.

have observed, on page 497, under the figure of Aiitiiiiereia, that (i.e., 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 noun in regimen
It is

We

to stop

used in many ways and whenever the word "of"

:

it is

ever the business of the student

ask,

is

met with, and

"What

is

the

meaning of

it ?

" in

each case.
differ

Grammarians
themselves
;

widely as to the

mode

of classifying the

various usages of the genitive case.

They
;

differ

the

number

of their varieties

both as to the classes and the names by which

they are called.

We

therefore present our own.

The name
placed
is

of the case in

which the

latter of these

two nouns
it

is

called the genitive, from yevtKTj (genikee), because

is

designates
generated.

the genus to which anything

It is,

referred, or

from which
:

it is

what we may call the birth-case i.e., the case of and from that primal sense all its other meanings may be drawn. Our English word "of" is, properly speaking, a preposition governing the objective case and is thus very often, but by no
therefore,
birth or origin,
;

means always, a representative or

There
is

substitute for the true genitive. therefore a danger in supposing that " of " in English always

represents a genitive case in

Hebrew or other languages.

answers the question, Whence
?

The

genitive case, of

itself,

and

as the answers to the question

may

be various

in kind, so

are the

classifications of the nature of the genitive case (in Antimereia of the

noun) of various kinds

It
is

also.
difficult
It

sometimes

particularly belongs.

to decide to which class an example might often be quite correct to place it under

more than one head.

It
is

for the student,

sign of the genitive, to consider

it

belongs

and

to test

it

whenever he finds the word " of " as the and decide to which of these classes by trying it under each until he can determine
to be placed.

the head under which

it is

990

FIGURES OF SPEECH.

We
in

give the examples as they stand in the original, with the

;

interpretation

and the reader must see

are by no

for himself

how

it is

rendered

the A.V. and the R.V.

The examples given

thus
left for

means exhaustive.

further investigation on the part of those

Ample scope is who desire to

pursue this study.

We

have

classified

them thus:

The Genitive of
1.

Character.
Origin and efficient cause.
Possession.

2.

3.

4.
5.
6.

Apposition.
Relation.

Material.

7. 8.
9.

Contents.
Partition.

Two

Genitives depending one on the other.

1.

The Genitive of Character.

adjectival than the others,

and is 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 Antiinercia where they will be found on
This
is

emphatic.

more purely The emphasis

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 effecting, and thus originating, whatever is spoken of.
supplied
;

Num.

xxiv.

4, i6.

" Words of
:

God

"

i.e.,

from

El,

and

" the

vision of the

Almighty"

i.e.,

from El Shaddai.

of his sons

19. " He abhorred them because of the provoking and of his daughters": i.e., because of the provocation produced by the conduct of His People.

Deut. xxxii.

Ezra
i.e.,

iii.

7." The grant

I.

that they had of Cyrus king of Persia "

from him.

Job

xiv.

*'

Man

that

is

born of a

woman

"
:

i.e.,

woman-born.

APP. B.:
Ps. xxxvii. 22.
the earth
;

USAGE OF GENITIVE CASE.

991

Him,

in

" For such as be blessed of him shall and they that be cursed of him shall be cut off": each case: i.e., His blessed ones, His cursed ones.
i.

inherit
i.e.,

by

Isa.

7.

"As the overthrow of strangers "

Or,
it

i.e.,

as overthrown
:

by strangers.
like

may

be possessive, as strangers' overthrow

(see verse 9).

i.e.,

Sodom's and Gomorrah's overthrow

Isa. ix. 6.

" Prince
"

of Peace."

The Prince who makes and

etc.

ogives peace,

and brings
2.

peace on earth."

Isa. xi.

"The
"
5.

spirit of

wisdom and understanding,"

"
i.e.,

i.e.,

who

gives wisdom, etc.

Isa.

liii. 4.
liii.

Isa.
<;ured

Smitten of God "The chastisement of

:

by God.
our peace":
i.e.,

which pro-

and gives us peace.

Isa. liv. 13.

i.e.,

" All

thy childi'en shall be taught of the

Lord

"
:

by Jehovah.

Ezek.

i.

I.

Hag.

i.

"Visions of God" " Haggai, the

13.

i.e.,

from God.

Lord's

messenger":

i.e.,

the

messenger from Jehovah.

Matt. iii. 2, etc. " The kingdom of theheavens " i.e., the kingdom which has its origin 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
:
;

the sign of the genitive case, but

Jroin, as to its origin.

is

the preposition 4k

(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. Dom is an abbreviation of doom or judgment. Hence it denotes
the sphere
in

which anything

is
is

exercised, as

earl-dom,

wis-dom,

Christen-dom.
his rule

Hence a kingdom

the sphere where a king exercises

and

jurisdiction.

In his absence, therefore, there can be no

Jiingdom.
is

When
"

the Lord said to His enemies,

xvii. 21,

"The kingdom
in

of

God

among you

(Luke

margin),
it

He meant

the person of the

of His

liing.

He

could not
for

mean

that

was "within" the hearts

life.

enemies,

who

rejected the King and sought His

The kingdom
but from heaven.

which we pray, therefore,

is

not " from hence,"

for
"

The word " heaven," here, is used, by Metonymy, See further under the Figure Metonymy.

God."

992

FIGURES OF SPEECH.

Luke
salvation.

i.

69.

" An
is

horn of salvation "

i.e.,

which worketh

The word

"

horn "

used, by Metononiy {q.v.), for Christ

-as

being

strong and powerful, and able to procure, and bring

salvation.
i.e.,

John
effects.

vi.

29.

"This

is

the

work of God":

which God

John

xii. 43.

" They

loved the praise of

{i.e.,

from men) more than the praise of God

that

men {i.e., that came comes from God)."

Here, the

Rom.

i.

5.

"The

obedience of faith" (see margin).

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 {ek) [procuring] obedience produced by
faith

among
In

all

the Gentiles.

was kept we have the apostolic commission committed to the same apostle with the same object unto all the Gentiles. It is possible that the words " faith " in these two places may be
the latter (in connection with the iMystery which
secret from of old),

the

Atitiiiiereia

of the noun, and denote faith-obedience

distinct

i.e.,

obedience

on faith-principle as

from law-principle.
(i.e., in

Rom.
has
its

i.

17.

" For

therein
l(->)

the Gospel, the good news

concerning Christ, verse

source and origin
the principle of faith.

is

the righteousness of
is

in

God) revealed," and

God {i.e., which imputed to man on

i.f.,

Rom.

iv.
its

II.

"The

righteousness of faith":
is

which comes
faith.

from God as

source, and

enjoyed instrumentally by
faith ":
i.e.,

Rom.
Rom. Rom.

iv. 13.

" The righteousness of

of life"

imputed on the

principle of faith as distinct from law.

V. 18.

"Justification

i.e.,

which gives

life.

XV. 4." Comfort of the Scriptures": i.e., the comfort which the Scriptures supply. The word " patience " is better taken

by itself, as being patience exercised by "the comfort " which the Scriptures give.
2

us,

and combined here with

Cor.

xi.

26.

"Dangers
gift of

of

rivers":

dangers occasioned by

rivers.

Eph.

ii.

8.

" The
life

God

''
:

i.e.,

which God gives.

the
life

Eph.

iv.

18. " Being

alienated from
gives.

of

God

"
:

i.e.,

destitute of the

which (jod

APP. B
Phil.
iv. 9.

USAGE OF GENITIVE CASE.

of peace "
:

993

"The God

i.e.,

the

God who has made

peace and gives peace. This differs from " the peace of God."
genitive of Possession.

See below under the

Col. Col.

i.

23.

ii.

12.

" The hope of the Gospel " produced by " Faith of the operation of God " faith effected,
:

i.e.,

it.

i.e.,

originated and produced by Almighty power.

I

Thess.

i.

3.

"

Work
its

of faith "

i.e.,

work produced by or

proceeding from and having

to

origin in their faith,

when they

" turned

God from
"

idols " (verse 9).

Labour of

love "
in

love, as

manifested

i.e., the labour or service proceeding from " a desire " to serve the living and true God
:

(verse 9). " Patience of hope "

i.e., patience which was the outcome of the hope, while they waited for God's " Son from heaven " (verse 10).
:

Heb.
power
is

i.

3,

" By

the word of

his power."
is

This

is

hardly His

powerful word

but the word which

the instrument, by which His

carried out.
is

After certain verbs of sense or feeling, the genitive

or the affection proceeds.
E.g.,

used to

indicate the source or origin from which the sense

the verb

to

hear

of the voice comes,

;

The source or person from whom the sound

is

expressed by the genitive

is

while the words or that which the voice

speaks

put in the accusative case.

:

In John X. 27, " My sheep hear of my voice " (gen.) i.e., they hear and recognize that which comes from Me, as being Mine; while Matt, vii. 24, " Whosoever heareth my words " (ace), the words, sayings, facts, truths, or commands which I utter. In Acts i. 4, we have both in one verse, " the promise which (ace.)

ye heard of

me
:

" (gen.).
difficult

This explains two otherwise

statements
person
In Acts
ix. 7, "

and apparently contradictory

i.e.,

Hearing a voice" (gen.):

i.e.,

the sound, or the

9,

who was

the source of the words; but, in Acts xxii.

:

"

They

heard

not the voice " (ace.)

3.

what was actually

said.

The Genitive of Possession.

use of
.^

This

is

perhaps the most commo.i and frequent

Its

the

genitive case.

fundamental meaning denoting Whence

is (.\e3.r.

K 2

994

FIGURES OF SPEECH.
the origin and source naturally f\ows Possession, especially
in

From
use

the

of the

personal

pronouns

" the

daughter of

me

"

i.e.,

my

daughter; " the disciples of Him": i.e., His disciples. the words "son," "brother," "wife," "house," etc.

Hence, after

We
examples

can give only a few of the more

difficult

and important

business of my Father": i.e., His "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." teaching us that the ?i'/// of God was the source of our salvation, the work of Clirist the channel of it, and the iL>it)iess of tJie Holy Spirit

Luke

ii.

49.

"The

the power of

it.

See Heb.

x. 7,

12, 15.
:

Eph.
shield

vi. 16.

"

The

shield of faith "

i.e.,

faith's

shield.

The

which

faith

possesses and uses:

viz.,

Christ (Gen. xv.

Ps.

Ixxxiv. 11(12)).

It is

not the genitive of Apposition, which would regard

;

faith itself as the shield

but, as in the next verse

:

Eph.
" which
is

vi. 17.

"The sword of the Spirit"

peace of

i.e.,

the Spirit's sword,

the word of God."

iv. 7.

i.e., God's peace the peace which reigns in His presence, where the end is known from the beginning, producing a peace which nothing can therefore disturb. but if our It is the unknown future which disturbs our peace requests are made known to God, we need not be full of care about anything; and something of God's peace will keep and guard our

Phil.

" The

God

"

hearts and minds.

Col.
to Satan.
2
i.e.,

i.

13.

"The
iii. 5.

power of darkness

"

i.e.,

the power belonging

Thess.

"The patience of
;

Christ" (margin, and R.V.)

the meaning of
rTro/ioriy

Christ's patient waiting

for this

is

{hypo-

moucc), which always has the idea of endurance and waiting.

2

Tim.

iii.

17.

" Tlie man of God "

in

the popular

name
6.

of a prophet, for

i.e., God's man. This was him the Peopl.? recognised God's
:

spokesman.

Heb.
order.

V.

"The

order of MelchiscdcU "

i.e.,

iMelchisedek's

Rev.

xiv. 12.

" The

patience of the saints "

i.e.,

possessed and

manifested by the saints.

*

Compare

xiii.

10.

Sec The

Man

of God, by the

same author

aiul ptihlishcr.

APP. B.
4.

USAGE OF GENITIVE CASE.

995

The Genitive of Apposition.

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.

"

^"

The heights

of the clouds "

the height, that

is to

John
him
"
:

ii.

21.

He

spake concerning the temple of the body of

is to

which means the temple, that

iv. II.

say,
:

Rom.
itself

" A sign of circumcision "

His body.
i.e.,

circumcision was

the sign.

no

13. iv. " Through righteousness of faith." There is and the genitive " of faith " is in Apposition i.e., through " faith-righteousness " i.e., righteousness on the principle of faith, or on faith-principle.
article,
; :

Rom.

So verse

18

"Justification of
23.

life "

life -justification (5t/<at'wcrts).

Rom.

viii.

"

The
,

firstfruits of
is to

the Spirit "

i.e.,

the

first-

fruits [of our inheritance']

that

2 Cor. V.
that is to say,

I.

"The
"The
So
i.

say, the Spirit.

i.e.,

house of our tabernacle":

earnest of the Spirit":
22.
:

the house,

our tabernacle.
i.e.,

2 Cor. V. 5.

the earnest,

which

is

the Spirit.
iv. 3.
iv.
is to

Eph.

Eph.
parts, that

g.

" The bond of peace " the bond, luhich peace. "The lower parts of the earth": the lower
i.e.,

is

i.e.,

say, the earth.

Eph.

vi. 14.

"The breastplate

Compare

Isa. xiv. 14.

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.
tion, that

vi. I.
is to

"The foundation
6.

of repentance":

i.e.,

the founda-

say, repentance, etc.

2 Pet.

ii.

"The

cities
etc.

of

Sodom and Gomorrha "

i.e.,

the

cities, that is to say,

Sodom,

5.

The Genitive of Relation and Object.

all

This
a great

is

perhaps the most interesting of

in

the usages.
the

It offers

variety
;

the

manner

of expressing

peculiar relation

intended

and this relation can be gathered only from the context, and from the general analogy of Scripture truth.

996

FIGURES OF SPEECH.
It

must be borne

in

mind that

it

is

often impossible to define and

is

determine the exact sense, in which the genitive case very frequently it may be used in more senses than one.
" the

used.

And

Gospel of Christ " may either refer to orif>iit has Christ for its author or relation, which has Christ for

Forexample the Gospel which

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.

Gen.
Gen.

ii.

9.

iii.

"The tree of life": which preserved " the way 24. " The way of the tree "
i.e.,
:

life.

i.e.,

pertaining

(or leading) to the tree of life."

Gen.

1.

4.

" The days of

:

his

mourning

"

i.e.,

of

mourning

(lit.,

weeping) with respect to him or for him.

Judges
child,

xiii. I2.

"What shall be the manner (or ordering) of the

child,
is

and of his work " i.e., what shall be the ordering of the and what shall we do with reference to him.
2

" manner of man, O Lord Goo ? The Heb. is: "And this is a law of humanity" (07^17 nnin) i.e., Thus is indithe law for, or relating to, or extending to all mankind. blessing given in grace David to was to cated the fact that the embrace the whole world in its scope.

Sam.

vii. 19.

" And

this the

Ps.

iv. I (2).

" O God of
my

my
But

righteousness."
it is

This
:

may
for

be,

by
the

Antimereia,

my

righteous God.

this,

and more

it is

God who

justifies

and who defends

my
is

righteous cause.
included.
i.e.,

All, in fact,

that has relaticjn to

righteousness

Ps. xliv. 22 (23).

slaughter.

"As
^"

sheep of slaughter":

destined for

Ps.
to die.

cii.

20

(21).

The

children of death

''
:

i.e.,

persons destined
throat "

Ps. cxlix.

6.

"The exaltations of
God.
"Tile fear of the
is

God
:

arc

in their

/.<.,

their praises, exalting

Prov.

i.

7.

Lord"

i.e.,

the fear which

v.

is felt

with reference to the Lord, as

so beautifully expressed in Ps.

i.e.,

7 (8).

Prov. XXX.
earth
:

24.

"Little of the earth":

the least

in

the

or, earth's little ones.

iii.

Isa.

14.

"The

spoil

of the

taken tVom the poor.

one.

Observe that

"

poor": poor"

i.e.,

which they have

is

singular:

the

poor

APP.
Isa.

B.

USAGE OF GENITIVE CASE.

people of

997

xxxiv.

5.

"The

my

curse":

i.e.,

the people

devoted to destruction.
Isa.
Iv.
3.

"

The sure mercies

'

of David "
in

David, which Jehovah promised to him

xiii.

34.

Jer. of

1.

28.

"The vengeance of
7.

...
:

i.e.,

pertaining to

Sam.

vii.

Compare Acts
the vengeance

his

temple "
its

i.e.,

God connected with His who had destroyed it.

Ezek. XX.
his eyes.

temple, avenging

destruction on those

"The abominations of

his

eyes":

i.e.,

pleasing in

Joel iii. (iv.) 19. " On account of the violence of the sons of Judah " i.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 " i.e., the good news connected with, or relating to the coming kingdom. It is often erroneously said that there can be only one " gospel " but 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 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.
or sky.

vi. 26.

" Fowls of the air":

" Lilies of the
field "
:

i.e.,

which

fly

in

the heaven

Matt.

vi. 28.

i.e.,

which grow

in

the

field.

998

FIGURES OF SPEECH.
Matt. Matt.
X. I.

" Power of unclean spirits":

I.

i.i.,

with reference to

or over them.
xiv.

"The

fame of Jesus"

i.e.,

in

connection with, or

concern inj Jesus.

Mark
to,

i.

4.

" Baptism
22.

of repentance "
it.

i.e.,

which had reference

with respect to God,

or stood

in

connection with

Mark
Compare

xi.

" Have

faith of

God

":

i.e.,

toward Him, such

Col.
ii.

faith as his faithfulness

demands and warrants.

pertaining to God, and
ii.

12.
4.

Luke which He
John
for or

xxi.

" The gifts of God "

This
is

i.e.,

accepts.
nrii^iii.

quite different from Eph.

8.

which

is

the genitive of
ii.

17.

"The
it.

zeal

of thy house "

i.e.,

with respect to

it,

concerning
V.

John
John John
1

29.

" Resurrection
damnation
"
:

of

life

"

i.e.,

with a view to

life.

" Resurrection of
vii.

i.e.,

for the purpose of

judgment.
i.c.,

35.

"The

dispersion of the Gentiles":

among.
Sec
vi. 7-

The dispersed people

xvii.
2.

(of the

Jews) among the Greeks (Gentiles).

of all flesh":
{e.vousia),
i.e.,

"Power
k^ova-ia

over

all flesh.
1.

other examples with

Cor.
ix.

power: Matt.

x.

Mark
as

12.
iv. g.

Acts

"A good work of

and
(the)
all

an impotent

man

"

/.<.,

in

the

A. v., "the good deed done to" him.

Acts
bodies
:

xxiii. 6

other passages where we have the expression

it

" resurrection
/.( .,

of

dead,"

means the resurrection

of

dead

the resurrection connected

1

with dead bodies as such.

i.

Acts

3. xxiv. 15, 21. Rom. i. 4. Cor. .xv. 13. Heb. vi. 2. 1 Pet. But when the resurrection of Christ, or that of His People is spoken of, the preposition ex {ck),x)ut 0/ or from among, is always used. Sec
iv. 2.
1

Acts

Cor. xv.

8, etc.

is

With regard to Phil. iii. 11:" The resurrection of the dead," there more than one thing to remark. P'irst, note that the word "resuris

rection " here

not the ordinary word.

It is (^uvdnrTatri-i

(cxdnastdsis),
is

out-rcsurnctiou.

Secondly, that the reading

ryy kn {tccn ck), 'which

from or out
1

of, must be inserted in the Text, according to the R.\'. and all the Critical Greek Texts. So that the words read: "If by any means may arrive at the out-resuirection, that which is from among the dead." We must note, furtiicr. that Paul's stand-point here is tiiat of a Jew. He has been showing all through the chapter what was his

APP. B.
standing
in tlie flesh,

USAGE OF GENITIVE CASE.

999

and what

he says, to give up

all

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 from among the dead, which was a secret not before revealed brought to light 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 some-

thing

higher,
;

which

other Christians

(or

all

of them) would not

loss,

enjoy

but that he, as a Jew, counted his gains but

blessed

that he
Christ's

might enjoy this

appearing.

hope of the out-resurrection

faith of

at

Rom.
has respect

iii.

22.

"

By

Jesus Christ "

i.e.,

faith
it

which
as the

to,

or which embraces or rests on

is

Him. Some take

genitive of Origin, faith which

the gift of Jesus Christ, according to

Eph.

ii.

8.

Compare

Gal.

iii.

22 and Rev.

xiv. 12.

Rom.
Christ,

viii.

17.

" Joint-heirs
" Sheep
xliv.
(i.e.,

of

Christ "

i.e.,

in

relation

to

and hence partaking with Christ.

viii.

Rom.
slaughter.

36.

of slaughter "

i.e.,

sheep devoted to

See Ps.
ix. 9.

22 (23) above.
of promise
is

Rom.

" For,
is

this

relating to the promise

the promise

word " i.e., made to Sarah).

:

this

word
,

is

Lit

" For,

of promise, the

word

this."

Rom.

X. 2.

" They have a zeal of

;

God

"

i.e.,

a zeal for God, or

with respect to Him. 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.
them.

xiii. 3.

" Not a terror of

good works

"

ie.,

in

respect to

Rom.
saints."

xvi. 2.

"Worthily

of the saints":
saints.

i.e.,
:

in

connection

with, or in a

manner becoming
5.

to the

A.V.

"

As becometh

2 Cor. X.
i.e.,

" Obedience of Christ

"Every

"

i.e.,

rendered to the Christ

loyalty to

Him.
16.

Kph.
Col.

iv.

joint of the

supply":

i.e.,

every joint or

sensation for the purpose of supply, or with a view to supply.

i.

24.

"The

afflictions of

Christ":

i.e.,

the afflictions per-

taining to Christ Mystical, the apostle having an abundant

measure of

lOOO

FIGURES OF SPEECH.
a

them as

member

of that

Body

of Christ.

S(j that,

if

other

members

had fewer afflictions, Paul made up any deficiency by having more than the average share.
Hei'e, the word rendered which never means 'worship, hut always reUgion, or religious ritual. See Acts .x.xvi. 5. Jas. 26, 27 (its only occurrences in the New Testament), and Wisd. .\iv. 1(S, 18,

Col.

ii.

l8.

" Worship

of angels. "

"worship"

is

Bpiia-Kiin

{tlirccskcia)

i.

27

in

the Septuagint.

Then, the Greek reads: "Humility and religion," which, by Hcndiadys {(].v.), means religious linnnlity (with emphasis on religious).

So

that the genitive, here,

to,

means

pertainitig to

i.e.,

the

religious

humility pertaining

or entertained by angels

in their

access to God.

The context teaches

which
i.

is
ii.

that this is rot proper Christian standing, that of " sons," not of servants (which angels are. See Heb.
5
;

14

and

Cor.

vi. 3).
:

Verses 18, 19 may thus be rendered ''Let no one defraud you of your prize, having pleasure in the religious humility entertained by
angels, taking his stand

puffed up by the
fast the

mind of
etc.

upon the things which he hath seen, vainly his flesh {i.e., his Old nature), and not holding
good works"
with respect to good

Head,"
li.

Tit.

14.

" Zealous of
12.

i.e.,

works.

Heb.
Heb.

iii.

"An

evil

heart of unbelief":

i.e.,

an

evil

heart in

respect to unbelief.
V. 13.

" Unskilled of " V'essels of

"The

the word of righteousness":

i.e.,\i\

respect of the word of righteousness.

Heb.
Heb.
Jas.
is

ix. 21.

the ministry":

/.(.,

pertaining to the

ministering.
xi.

26.

reproach of

Christ":

i.e.,

reproach

in

connection with Christ.

i.

13.

"Cannot
ig.

be

tempted of

evil

(marg., evils)":

i.e.,

not to be tempted with respect to evil things.

I

Pet.

ii.

"Conscience of God":

i.e.,

conscience toward

(]od.
I

John

ii.

5.
;

"The
or,

love of

God":

i.e.,

either our love

(cf.

goes out to
xiv. 23).

God
10.

His love with regard to us

especially

which John

Rev.

iii.

"The word

of

my

patience":

/.<..

.My word, which

enjoins a patient waiting.

APP. B.:

USAGE OF GENITIVE CASE.

testimony of Jesus "
:

1001

Rev.

xix. 10.

"The
6.

i.e.,

the testimony

concerning Jesus.

The Genitive of

the

Material.

Denoting that of which anything

is
:

made.

Gen. Gen.

iii.

21.

vi. 14.

" Coats of skins made out of skins." "An ark of gopher wood made out of
"
i.e.,

"

i.e.,

that

kind of wood.

Judges
of barley.

vii. 13.

" A cake of barley bread "

:

i.e.,

bread made out

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

Sam.
ii.

vii. 2.

Dan.

38.

"Thou art this head of

made
the
7.

"A house of cedar"

i.e.,

built of
:

cedar-wood.
represented by

gold "

i.e.,

the head of the image, which was

of gold.

The Genitive of

Contents.
is filled.

Denoting that with which anything

I

Sam. xvi. 20. "And Jesse took

:

an ass of bread, and a bottle

"

of wine "

i.e.,

an ass laden
"

laith

bread, and a bottle filled with wine."

:

A cup of cold water Matt. xxvi. "An alabaster box of

Matt.
X. 42.
7.

i.e.,

filled

with.
:

very precious ointment"

i.e.,

filled

with
i.

it,

or containing

it.

John
John
water.

14.

" Full of grace and truth "

Lit.,

i.e.,

filled

with grace and

truth (See under Hendiadys).

ii.

7.

" Fill

the waterpots of water"

i.e.,

full

with

Acts
8.

vii. 16.

"A sum of money."

The Genitive of Partition, Separation, or Ablation.

is closely connected with the fundamental idea of the which answers the question, Whence ? This genitive denotes a part taken from the whole, and is so easily recognised that we need add only a very few examples by way of illustration.

This

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.

1002

FIGURES OF SPEECH.

Luke
in
it.

XX. 35.

Lit., "

To

attain of that world "

i.e.,

to have part

Cor. XV.
Pet.
i.

9.
I.

"The least of the apostles." "Elect sojourners of the dispersion":

" strangers scattered."

i.e.,

so-

journers, being a part of the Diaspora, or " Scattered Nation."

Rendered by the A.V.,

9.

Two

Genitives depending on each other.

Lev.
i.e.,

vii.

(possession)
this
is

"This is of the anointing {partition) of Aaron 35. and of the anointing {partition) of his sons {possession) "

part of the perquisites of the anointing.

vi. I.

John
tion) "
:

"The
it).

sea of Galilee {relation) of Tiberias (apposi;

i.e.,

the sea pertaining to Galilee

tliat

is to

say, Tiberias (as

the Gentiles call

Acts

V.

32.
:

"

We
i

are

witnesses of him (possession)

of these

things (relation

i.e.,

with respect to)."

Acts XX. 24 and

Thess.
of

ii.

9.

" The

gospel of the grace of

of relatioti)

God":

i.e.,

the Gospel

(or concerning, gen.

God's

grace (gen. of origin or possession).

2 Cor. V.
I.

"The

earthly house of us (possessio)i, our) of the

is to

tabernacle

''
:

i.e.,

Phil.
(relation
:

ii.

30. "The
in

our earthly house, that

lack

say,

our tabernacle.
your) of service

of you

(possession,

i.e.,
i.

respect of service)."

Eph.
in

18.

" And what the riches of

i.e.,

the glory of his inheritance

the

saints":

and what the

rich,

or exceeding

rich

glory
If it
is-

(Hypallage), pertaining to or in (gen. of relation) the saints.

Enallagc,

it

will

mean

the glorious riches, etc.

APPENDIX C
HOMCEOTELEUTA IN THE MSS. AND PRINTED TEXT OF THE HEBREW BIBLE.
As a Figure
of Speech, Homoeotcleiiton 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

Hoinccoteleiiton is

used of a certain class of mistakes

made by

copyists in the transcription of the sacred text.

Scribe, in copying a MS., would

it,

come

to a certain

word; and,

having written

he would sometimes carry his eye back, not to the

just copied, but to the

word which he had

same or a
in

similar word, or

a word with the same termination occurring

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 II. chap, vi.) is It is devoted to this subject, which is there treated of for the first time. there shown that, while the Septuagint preserves Homa'oteleiita which are omitted in the present Hebrew text, there are examples of Honiaotclcuta in the LXX itself, arising from the same cause. The printed Hebrew text also exhibits Homceotelenta, as compared with the MS. text. One or two examples may be quoted by way of explanation
:

Josh.

ii.

I.

" And they went,

and came

[to

Jericho,

and they

came]

into an harlot's 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 LfORD [and the inhabitants of Gibeon became hewers of wood, and draivers of water for the altar of the Lord] even unto this day." (This is preserved in the LXX). Josh.
the
X.

12. " Then spake Joshua

in

to the

Lord

in

the day

when

Lord

delivered up the Amorites before the children of Israel,

Gibeon, and they were destroyed from and he said in the sight of Israel," etc.

[when they destroyed them

(This

before the children of Israel,]

is

preserved

in

the

LXX).

In

Josh,

xxi., verses
all,

Hebrew

text at

36 and 37 are not in our ordinary printed The LXX and they are omitted in most MSS.

1O04

FIGURES OF SPEECH.
:

preserves them
explanation.

and they are inserted

in

the A.\'. without a word of

The R.V.

calls attention to

them

in a

marginal note.

xvi. 13 head with the web.

I be

Judges

(14).

"

If

thou weavest the seven locks of

my

weak as another

and fastenest them with a pin [then shall man. And it came to pass, when he was asleep,
Iiis
,

that Delilah took the seven locks 0/

and fastened them with a pin

I

head, and wove them with a and said unto him," etc.
I

iceb,

Kings

viii. 16.

" Since the day that

chose no city out of

brought forth

my people

Israel out of

Egypt,

all
;

the tribes of Israel to

build an house, that

that

my name
be there,
in

my name might
(The

might be therein but I chose Jerusalem and I chosej David to be over my people
this).

Israel."

LXX

some .MSS. preserves

We
examples.

must

refer the

reader to Dr. Ginsburg's work for further

Some
due

various readings

in

the Gr^ek

New Testament

are doubtless

to a similar cause.

APPENDIX D
HEBREW HOMONYMS.
Horn
name.
-o-iiyiii,

from the (jreek

0//69 (Jioiuos), flic

same, and ovo/ia {onoina),

This term is given to words which are spelt have different meanings.

exactlj' alike,

but

The term
Paronomasia
of

is

sometimes used

for

but only pronounced alike, as bear and bare.

{q.v.),
is

words which are not spelt alike, But this is properly

and not a Homonym.

is is

The

essential peculiaritj'

Homonyms

that the spelling

precisely the

same

in

each case

though the meaning

quite different.
different senses.
roots.

Neither is it the same word used in two words sometimes are from entirely different

The

For example, we have many

Baste.
1.

in English,

such as

To

beat.

2. 3.

To pour fat over To sew slightly.

To
pray.

meat.

Bid.

1.

2. 3.

To command.

To make an To puff. To bloom.

offer at a sale.

Blow.

1.

2.
3.

stroke or

hit.

Bray.

1.

To

bruise or pound.

2.

To make

a harsh noise as an ass.

Court.

1.

2. 3.

A A A

j^ard.

royal palace.

place of justice.

4.

To woo

or seek favour.

1006

FIGURES OF SPEECH.
Lease.
1.

To To To
To

let

tenements.

2. 3.

glean.
lie.-

Let.

permit.
hinder.

2.

3.

To To To

give a house for hire.

rest.

Lie.

1.

2.

To speak To
To To

falsely.

Lighten.

1.

illuminate.
alleviate.
flash.

2. 3.

Like.

1.

Similar.

2.

To be

pleased with.

Mail.

1.

Steel net-work.

2.

letter- bag.

Repair.

1.

2.

To renew. To resort.
Repose.

Rest.

1.

2.

To remain. To move towards.

Tend.

1.

2.

To To
To

care

for.

Tike.

1.

fatigue.
decli or dress.

2.

3.
-4.

An To

iron hoop.

tear a prey.

5.

train of a dress.

Well.

1.

liNc.-IIontly.

2.
3.
W'li.i..

spring

oi-

fountain.

To
To

spring up as water. be willing.

1.

2.
In

Desire.
;

Old

iiiiKlish

Sec

A. V., Ps. iv. 2

v. 6.

APP. D.

HEBREW HOMONYMS.
Homonyms
in

1007

These are examples merely of English Homonyms; but the

of

fact

the existence of

similar

Hebrew has not been

sufficiently investigated. Very often, 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
it can be used in such opposite senses. And, often, through not observing this difference, difficulties have been introduced into Translations and into Interpretations; and passages have been sometimes obscured by a forced accommodation of the context to the one sense through not seeing the Homonym, or word with another sense.

or,

how

We

give a few examples

'''

y\^ (azav).

1.

2.

To leave or forsake. To help or restore ; hence,

1.

to

strengthen or fortify.

It

means

to leave

or forsake.

Gen.
mother."

ii.

24.

" Therefore
6.

shall a

man

leave his father and his

Gen, xxxix.

"And he
I

left all

that he had in Joseph's hand."

Neh.
Mai.

V.

10. "

pray you,

let

us leave off this usury."

Ps. xlix. 10

(11).

iv. I (iii. ig).

They " leave their wealth to others." " shall leave them neither root nor branch."
It

2.

It

means

to restore, repair,

or fortify.

Neh.
rendering
wall."

iii.
it

is

clear

upon
"

this point:

in this verse.

They

fortified
it

and both versions agree in so Jerusalem unto the broad

But, having thus rendered

in

fortify in the text, both versions

suggest

the margin the word "

left "

as an alternative rendering.
is

Another similarly interesting example

thou see the ass of hmi that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely

Ex.

xxiii. 5.

"

If

help with him."

Both A.V. and R.V. take the right sense of the word
the text
;

" help " in

but, apparently repenting of

it,

the A.V. substitutes the sense

to render
it

of leave in the margin.

They were compelled

" help " in

the former clause (in the margin as well as in the text), for they could
*

Those who wish to study

itn

sinnigen Wortcr

this subject further, may consult Die gegenAlt-und Neuhebrdischcn, by Dr. E. Landau, Berlin, 1896.

lOOS

FIG U RES

OF SPEECH.

not well say " and wouldest forbear to forsake him."

clause:

But, having thus used " help," the A.V. suggests (as one alternative) for the latter

"And
surely leave

wouldest cease to leave thy business /or

it

////;/.

thou

slialt

to join with him."

literal

Young's "
from leaving

translation "
:

//

to

it

" then thou hast ceased is worse thou dost certainly leave // with him." This
:

renders the obscurity more obscure.

The R.V. seeks

term "
release "
in

the margin

to escape from the difficulty by using the neutral " A)id wouldest forbear to release it for
:

him, thou shouldest surely release

it

with him."

But the supposed

difficulty

docs not really exist

for,

when

the

Homonym

is

observed, the italics so plentifully suggested are wholly

unnecessary.

The word here

the verse reads
:

thou see the ass of him that hateth thee lying under his burden, and wouldest forbear from helping him, thou shalt surely help him."
If

"
"

is

y\^ (azav) in the sense of to raise up or help

and

That " help

is is

the real and only meaning of the word

evident from Deut.
.xxii.

in

the

passages before us

4,

where we have the

iDi; Cp^ Dp^T (hakcm takeem immo)* raising thou shalt up with him. This is used in Deut. xxii. 4 for IGI? l^iTl y\^ (acov tazov immo),'' helping thou shalt help with him, as in Ex. xxiii. 5.

synonym
raise
it

strengthen, or fortify,

Having thus established the meaning of azav, to help, restore, we have now sufficient authoritative information
us to elucidate
the

to

enable

otherwise

unintelligible

expression,

"shut up and left" which really means ,';///// /// atid fortified, or stren;^thcncd and defended. The following are the passages
:

Deut. xxxii.
and there
"
is

36. " For

repent himself for his servants,

the Lokd shall judge his people, and when he seeth that their power is gone,
:

none shut

in

or fortified "

t.e.,

sheltered or protected.

Shut up

or left "
there

makes no sense whatever.

none remaininir, shut up or
1

Nor

is

the R.\'.

any

better, "

And

is

left at

large."

I Kings xiv. 10. " will bring i\i! upon the house of Jeroboam, and will cut off from Jerobo.im him that is strengthened and fortified {i.e., all the men and the men in the strongholds), and will take away the remnant of the house of .leroboam as a
. .

Here wc have

Paronor.iasia (q.v.), as well as Polyptoton (q.r.).

APP. D.

HEBREW HOMONYMS.
it

1009

man
2

taketh
ix. 8.

away dung,
xiv. 26.

till

be

all

gone."

So chap.

xxi. 21,

and

2 Kings

Kings

" For
:

the

Lord saw

the affliction of Israel,

up, nor

that

it

was very

bitter

for there

was not any shut

any

left,

nor any helper for Israel."

This yields no sense whatever
shut up nor
left
!

Nor

is

the R.V. any better.

left,

Not
none
place

seeing the Honiojiyiii, they keep to the meaning

at large "
!

and add any

"

But the sense

fortified
"
:

is,

" for there " not

was not

any

strong
In all

man

nor

any

place,"

or,

strengthened, nor any fortified

they were weak and defenceless. these passages the R.V. seeks to avoid the difficulty by
i.e.,

rendering

l"!^ left is

at large

in spite of the fact that in Ex. xxiii. 5,

Deut.
leave

xxii. 4, it

rendered
!

help,

and not

"

and and wouldest forbear to

him

at large " xlix.

Jer.

25

is

also

spoiled
its

in

both versions.

mourned over because

lament
is

of

emptiness and desolation.

Damascus is And the

?":
z.^'.,

"How

is

the

city of

renown become
it,

unfortified

unprotected.

Whereas the A.V. renders

left "
;

"

How

is

the city of praise not

?
!

and the R.V.,

"

How

is

the city of praise not forsaken

"
It

this
left

was the very thing that is the subject of the lamentation and forsaken, and had become defenceless.
"rpn
Mercy, goodness, or grace.

But was

(chesed).

1.

2.

Shame,

disgrace, or blasplienij.

1.

Mercy, kindness, goodness, or loving kindness.

given.
vi.

These are the common renderings

2 Sam.
vii.

15.

Chron.

xix. 2.

2 Chron.

14.

See Gen. xxiv. 12 Job xxxvii. 13. Ps.

ciii. 4, 8,

11, 17, etc.

is

But there
2.

Homonyn which means

etc.

Shame, disgrace, reproach, blasphemy,

17.

Lev. XX.
and the R.V.

Where

the A.V. renders

it

" a

wicked

thing,"

" a

shameful thing."
13.

Job xxxvii.

" He causeth
whether
it
:

it

to

come

(/.^.,the thick

cloud and

lightning, verse 11, R.V.)

be for correction (marg. a rod) or

for his land, or for chastisement." The A.V. and R.V. here render this last word " mercy " but " lightning " is not for mercy, but for

judgment.
s 2

1010

FIGURES OF SPEECH.

7,

Both versions are compelled to recognise the Homottyvi 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 shame," and R.V. " revile thee."

it,

"put thee

to

Jonah
own mercy."

ii.

(g).

" They that observe lying vanities do not heed

A.V. and R.V.. " forsake their

their correction," or chastisement.

FjtDD

{iiesheph).

1.

Darkness.
Daylii^ht.

2.

Not seeing the Homonym, the renderings are confused, and the
difficulties are

evaded by the rendering

1.

twilight.

Darkness.

Job xxiv. 15. " The 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

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. V. II.

The A.V. and

^The A.V.

R.V. render
it

it

night.

Isa. xxi.

4.

renders

" night "; and R.V., "twilight."

it

Isa.

lix.

10.

The

in

A.V. renders

" night,"

and R.V. renders

it

" twilight." Jar.

xiii.

16.

The
:

A.V.
"

"dark," and gives

iii.

margin

renders it "dark"; and R.V., So Job Heb. mountains of twilight."

9, etc.
2.

Daylight.

Job

vii. 4.

"

am

full

of tossings to

and

fro

unto the daylight."

The A.V. and R.V. render it, here, "dawning The introduction of the word " dawning
daylight.

of the day."
" shortens the period of

the tossings, which the context requires to be extended into the broad

"And David smote them from the daylight (or I Sam. XXX. 17. Here, the A.V. and R.\'. both say, morning) unto the evening." " from tlie twilight to the evening of the next day."

A pp. D.
Ps.
cxix. 147.

HEBREW HOMONYMS.
both A.V. and
it

1011

Here,

R.V.

are
"
I

compelled to
anticipated the

recognise the Hoinonyin, and render

"

morning."

advent of the daylight."

^NS

(gaal).

1.

2.

To redeem or save. To reject or defile.

save.

1.

To redeem or

Ex.

vi. 6.

"
Ps.

will

redeem you with a stretched out arm.'

So

Isa. xlviii. 17.

Ixxii. 14, etc.

2.

To

reject

or

defile.

Ezra

ii.

62. " Therefore were they rejected from the priesthood."

were they, as polluted, put from They polluted and put from." have, to make sense, mixed up h^^ {gddl) which sometimes does mean polluted. The context clearly shows that the simple meaning is rejected. So also Neh. vii. 64 xiii. 29. Isa. lix. 3. Lam. iv. 14. Zeph. iii 1.

The A.V. renders

the priesthood."

this: "Therefore

The

R.V., "

deemed

Mai.

i.

7.

If^'n {taav).

1.

To

desire or long for.

2.

To abhor

To

desire or long for.

Ps. cxix. 20, 40, 174.

2.

To abhor.
:

"

where the parallelism of the two lines is noticeable abhor the excellency of Jacob, and hate his palaces." Both versions recognize this Homonym.
vi. 8,

Amos

'^'22

[nachar).

1.

To mistake To acknowledge.

2. 3.

To

deliver.

1.

To mistake.
their

Deut. xxxii, they say. Our hand

this."

27. " Lest

is

adversaries

mistake
not

it,

lest
all

high,

and

the

Lord

hath

done

Here, the A.V. renders it strangely " and the R.V., " misdeem."
;

" should

behave

themselves

1012

FIGURES OF SPEECH.
2.

To

ackiioivlcdcre.

" Nor regardeth the Job xxxiv, So K.V. thus admitting the Hoiiioiiyiii.
3. I

ig.

rich

more than the poor."

To

deliver.

Sam.

xxiii.

7.

" And

Saul said,
"

God

hath

deUvered him

(David) into mine hand."

R.V. margin
:

"

Heb. alienated him

^IPN

(asapli).

1,

To
To

protect,
s)!atcli

or

Iieal,

or recover.

2.

away

or destroy.

1.

To

protect or heal.

shut out from the camp seven Num. xii. 14, 15. A.V., " received in," days, and after that let her be recovered again." and "brought in "; R.\'., "brought in." So verse 15.
2

" Let her be

Kings

V. 6.

"To recover him

of his leprosy."

So A.V. and

R.V.

Ps. xxvii. 10.

then the

" When
take
2.

Lord

will

But the

HoiiuDiyiii is:

my father and my mother forsake me, me up." A.V. margin " Heb. luill gather me." "Then Jehovah will become my protector."
:

To snatch

aioay, or destroy.

Ps. xxvi.

9.

" Snatcli me not away

;

with sinners"
it,

i.e.,

destroy

me

not with them.

Here, the A.V. and R.V. render

by the neutral

term, " gather not "

Jer. xvi.
5.

and margin,

" Or,

Take not away."'

"

have snatched away

R.\'.

my

Here, both A.\'. and

" taken away."

recognize the

Iloinonyin,

peace from this People." and render it

Tni

(pachad).

1.

2.

To fear. To rejoice.

1.

To

fear.

Deut.
and
R.\'.

xxviii. 6G.

"Thou

shalt fe:;r

day and night."

So

A.\'.

Job

xxiii. 15.

" When

consider,

am

afraid of him."'

APP. D.:
2.

HEBREW HOMONYMS.
rejoice,

1013

To

ov praise.
see,

Isa. Ix.

5.

"Then

thou shalt

and flow together, and thine

heart shall rejoice and be enlarged." A. v., " Thine heart shall fear "
!

R.V., " Thine heart shall tremble "

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 goodness." (R.V., " come with fear unto.") But the context leaves
;

us in no doubt as to the Hoiiionyiii.

("ii;*

(avon).

I.

Might, strength.
Suffering, pain.

2.
\.

Might, strength.
art

Gen.
Deut.

xlix. 3.

" Reuben, thou

strength."
is

my

first-born,

my

might, and

the beginning of

my

xxi. 17.

Job

xxxi. 25.

" He the beginning of thy strength." " My wealth was great, and because mine hand
2.

had gotten much.

Suffering, pain,

and sorrow.
:

Gen. XXXV. 18. " She called his name Ben-oni " i.e., according to the margin of A.V. and R.V., " The son of my sorroia." Thus both versions recognise this Honioiiyin, as they do also in the other two
passages
:

Deut. xxvi.

Hos.

ix. 4.

"The bread of
TT^"!

14.

"

have not eaten thereof mourners."

].

in

my

mourning."

So A.V. and R.V.

(tzivvah).

To command.

2.

Tq forbid.

\.

To command.
;

This
places,

is

the general rendering of the verb

but,

in

two other

we have the Homonym.

2.

To forbid.

Deut. iv. 23. " Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he hath made with you, and

1014

FIGURES OF SPEECH.

make you a j^raven image, or the likeness of any thing, which the Lord thy God hath forbidden thee." So A.V. and R.\'. but, in
;

Judges
translate
it

xiii.

14 where the same

Honioiiyni occurs, both \'ersions

"

commanded

" instead of forbidden.

P^Q (panitz).

1.

2.

To increase or enlarge. To break up.

1.

To

increase or enlarge.

Gen.

Ex.

i.

XXX. 43. "And the man increased exceedingly."^ "The more they them, the more
12.

afflicted

they

multiplied and grew "

i.e.,

increased.
2.

To break

up.

Ahaziah, the

Chron. xx. 37. "Because thou hast joined thyself with Lord hath broken thy works." Both the A.V. and R.V.

recognise the

Homonym

in this verse,

and do not render

it

" increase."

See

this

passage under Epixenxis.

5t

n^^Nfn'n':''*tJnn

KKDfC
two

Kl)

IA( -SIMII.E OF MS. (OR. ni.O IN .MISKIM LIMR.VRY

tli

THK MRITISH
liottoin.

iShiiwiriK

linrs of thf M.issorab at tlic top of the pagi', A'm/- at

(l.c-V.

and

/tro at tho sido)

xi. 4-311.

APPENDIX E
"THE EIGHTEEN EMENDATIOiNS OF THE
SOPHERIM."
The
Standard
Massorali,-"i.e.,

the

small
as

writing

in

the

shown in the consists of a concordance of words and phrases,

Hebrew

Codices,

margins of the accompanying plate,

safe-guarding the

etc.,

sacred text.

A note in
of

the Massorali against several passages in the manuscripts

:

Hebrew

Bible states

" This

is

one of the Eigliteen Emendations of

the Sophevim,'" or

words to that

effect.

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
eighteen.
;

so that the total

number exceeds

From which
SipJirii

it

would appear that these examples are

simply typical.

The

adduces
the

seven passages;
TaiicJiHnin,i

the

Yalkut,l ten;

the
St.
list

MecJiiItha,\\

eleven;

seventeen;

while
in

the

Petersburg Codex gives two passages not included

(Mai.
i.

any other

12,

and

iii.

9 (see below).

before the

These emendations were made at a period long before Christ, Hebrew text had obtained its present settled form, and

* For full particulars of The Massorah, see Dr. Ginsburg's Introduction to the. Hebrew Bible, Part II., chap, xi., published by the Trinitarian Bible Society.

Also a popular pamphlet, called The Massorah, by Dr. Bullinger, published by

Eyre and Spottiswoode, price

t X

Is.

An

ancient

commentary on Leviticus

(circa a.d. 219-247).

A
An

Catena of the whole

Hebrew

Scriptures,

composed

in

cent.

xi.

from

ancient sources by R. Simeon.

P

ancient

commentary on Exodus, compiled about

a.d. 90

by R. Ishmael

b. Elisa.

A commentary on the Pentateuch, compiled from Tanchuma b. Abba, about 440 a.d.
;;

ancient sources by

lOlS

FIGURKS OF SPEFCH.

before the Text passed out of the hands of the Sophcrinr into the hands of the Massorites.l and was handed on to the Xnk(Uinim\. We cannot call these emendations a corruption of the text

because a note was placed

text.

in

the mar^in,

in

order to

call

attention to

the fact that these were emendations, and not part of the primitive

Moreover, most change of one letter, great as it appears to An examination

of the emendations were

so that in the

made by

the simple
is

Hebrew

the alteration

not so

be

in

the English.

of the various passages and

emendations

will

show that the only object was, from a mistaken sense of reverence, to remove from the text certain Anthropoinorphisnis {q.v.), so that
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
expressions

presented the text without the Massorctie safeguard

lost to the
it,

iiotes

which were intended

to

the

knowledge

of these emendations, together

in

with

the vast mass of information enshrined

the Massorah, have been

students of the

Hebrew

Bible.]
{q.i'.),

As these emendations we here give a complete list

students.
1.

affect the figure Anthropopatheia

of them, for the benefit of English Bible

Gen.

xviii. 22.

" But Abraham stood

The

yet before the Lord."

The
felt

primitive text

was

"

Lokd

to be derogatory
;

for the

Abraham." It was Lord to stand and wait Abraham's

stood yet before
it

pleasure

and so the text was altered, as we have

all its

in

the present

Hebrew
2.

Bible and

versions.
Kill
;

Num.
in

xi.

15."

me,
let

pray thee, out of hand,

not see

if

have
///.,

found favour

thy sight

and

me

my

wretchedness,"

my

evil.

The
((/.;.)

primitive text

for

was " Thy evil " " evil " being put by Metonymy the punishment or evil which God would inflict on the
:

People.

The
The The

original editors of the then current text.

auth()rit;itivc
ofVicial

custodians and prcscrvci's of the sacred texts.

copyists of the standard codices.

Dr. Ginsbur^ has put the whole world of Bible students under a lasting
obligation by his edition of the Masionth in three folio volumes, and by the fourth

volume

<in I^nglish).

now

in

the press (IS99), which will complete this great

work

APP. E.:
3.

EMENDATIONS OF SOPHERIM.

1019

Num.

xii.

12.

Here
:

the original reading was

flesh,"

*'

our flesh,"

and "our mother's." This was changed to " the

and

" his mother," as being

derogatory to the dignity of the great law-giver, Moses.

4.
I

Sam.

iii.

(marg.,

Oi',

accursed),

13. " Because his sons made themselves vile and he restrained them not (marg., Heh. froumcd

not upon them)."

The R.V. renders

it

"Because
:

his sons did bring a curse

"

upon
but

themselves, and he restrained them not."

The

primitive Text read

"

Because
tlieni.

his sons cnrsed

God

n^N,

God, was changed to DnS,

for they render
"

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 R.V., though the revisers did not altogether depart from the Textus
translators of the Septuagint
;

The

emendation

it

spake

evil of

Receptus.
5.

Sam.

xvi. 12.

David
:

said, " It

may
;

be that the
eye).

Lord

will

look on mine

affliction " (marg., " Or, tears

Heb.

The R.V. renders it "It may be that the Lord will look on the wrong done unto me " (marg., " Some ancient Versions read, my
affliction ").

The
"I

primitive Text was, "

'i3''^5,

It

may
eye,

be that the

Lord

will

behold
:

with His eye."

to
'j

b'ayno.

His

one

letter being altered

viz.,

making it my eye ('2"'i?5, b'ayni). The LXX, Syriac, Vulgate, A. v., and R.V. translate the kethiv, and render it affliction ; which was a later emendation of the text doubtless with a view of making it
clearer.
6.
7.

2
I

Sam.
Kings

XX,

i.

xii. 16.

2 Chron. x. 16. Every man to his tents, O Israel." The primitive Text was " to his gods." The emendation was made by transposing the VnhiS being changed into vShnS.
8.

"

and the

h,

9.

Jer.

ii.

II.

"

But

my people
glory

have changed their glory."

kevodec, being

(See

Nos. 11 and

15).

This was originally

ITTI?, kevodo).
10.

My

(''7"i'^5,

changed into

Ezek.

viii. 17.

"They put the branch

to their nose."

1020

FIGURES OF SPEECH.
This was originally
to

My

nose (""2N, appdi, being

changed to DSN,

(ippani).

The

primitive Text which

sin.

awful extent of Judah's

was thus toned down set forth the The "branch" referred to was the

Asherah (the plinllns as an object of worship: the trees being cut into this shape in the " groves," 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

AsIicniJi to the
{q.v.).

nose of Jehovah

Himself, by the figure Anthropopatheia

11.

Hos.
15).

iv.

" 7.

will

change their glory into shame."

(See

Xos. 9 and

The
12.

primitive Text

was

" .My glory they

have turned into shame."

Hab.

i.

12.

"Art

thou not from everlasting,

Lord,

my

God, mine Holy One? we

shall not die."

diest not.''

This latter clause originally read, " Thou

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, tlion diest not." The R.V. takes no notice of any of
the other emendations.
13.

Zech.
:

ii.

8 (12).

"

He

that toucheth you toucheth the apple

of his eye "

i.e.,

of his

But the primitive

14.

own eye. text was " My

was

eye."
it."
ofliee,

Mai.

i.

13 " Ye
text

have snuffed at

The
iniN,

original

" at Me,'' (""nl.S,

being changed to

otiiu).

15.

Ps. cvi. 20.

" They changed their glory."

Why
''

This was originally ".Vv glory," CTIIIB, kevodce, being changed to C7123, kevodam). See Nos. 9 and 11.
1(S.

Job

vii. 20.

have

become

burden to myself."
being changed to

This was originally

"Sr, aim).
17.

iiuto

Tine,"

("TySi;, uleeha,

Job

xxxii.

3.

".And yet had condemned Job."

The
(STT^N,
18.

primitive text was,

Eloliini,

"and because
ill'N,

they had condemned

God"

being changed to
20.

yob).

Lam.
to me).

iii.

"And
I

my

soul

...
'i^^ill

is

humbled

in

me."
" {or conmiplislii).

This was originally ".

//r/

thy soul

mount over me
"'tp?3D,

descend

("^tOD?, iuip}tslieeJm,

being eiianged to

A pp.

E.

EMENDATIONS OF SOPHERIM.

1021

The R.V. The

reads, "

My

soul

...

is

bowed down within me."

following passages are noted by the Massorah, though they

lists.

are not included in any of the special

2

Sam.
Lord

xii. 14.

" Thou hast given great occasion

Thou hast
is

to

the enemies

of the

to blaspheme."

The received

text really reads, "

greatly blasphemed

the enemies of the Lord," but this

not sense.

Hence the A.V. and

it

R.V. have wrongly taken the Piel,

i'ND, as

causative; a sense which

never has.

The

primitive text was, " Tho^l hast greatly blasphemed the Lord.'''

This was altered; to soften the sin of David;

difficulties of translators.

and gave

rise to the

Ps. X.

3.

is

"

blesseth the covetous,

The wicked boasteth of his heart's whom the Lord abhorreth (margin,
Lord)."
"
clearer.
"

desire,

and

the covetous

blcsseth himself, he abhorreth the

The R.V.

no

And
in

the

contemneth the Lord

(and gives

covetous renounceth, yea the margin, " Or, the covetous

blesseth himself, he abhorreth the

Lord'').

The

primitive

text

was,

''And

the

covetous

blaspliemeth,

yea

abhorreth the

Lord"
;

Here, as well as in 1 Kings xxi. 10, 13. Job i. 5, 11 ii. 5, 9, the word which was in the primitive Text was ^?(^ (kalal), to curse, or ^71 (gadaph), to blaspheme, and to avoid having to pronounce these words in connection with God, the word 112 (berech), to bless, was substituted, and a note to this effect was put in the margin. The

meaning, however,
it

is

so transparent that the translators have rendered

curse, instead

of the

printed

Hebrew

Text, which

is

bless

and
curse,

commentators, ignorant of

the real fact of

the emendation, have

to

laboured to prove that 1~12 (berech) means both

bless

and

to

which

is

not the case.

iii.

Ecc.
though

21.

This

is

one of the emendations of the Sopherim,

the
official lists.

it is

not included

in

It is

without a doubt that the primitive Text read and punctuated

:

the

as an interrogative
"

i.e..

Who

knoweth whether the

spirit of

spirit

of

man
ward

goeth upward, and whether the

to the earth
?

the beast goeth down-

(The answer being no cne knows.) The Chaldee,

the Septuagint, the Syriac, the Vulgate, Luther, the Geneva (English)
Version, and the Revised Version follow this reading.

10122

FIGURES OF SPEECH.
But
tlie

A.V. follows Coverdale and the Bishops' Bible

;

in

adopting

the reading of another school of editors the sensitiveness of

psychological
rr

who, out of

respect to

some who listened to the public reading of the passage, endeavoured to remove the appearance of scepticism, or the
problem raised by the question, by punctuating
.
.
.

the

and that goeth as the article pronoun, " that goeth upward Enpliciny, avoiding and evading thus, by the Figure downward "
:

the supposed difficulty/'

aee

Gmsburg's

littryjiiuctioii to thi

Ihbriw

liibu, pp. 4bl-2.

INDEXES.

I.

Index of Figures (Proper Names).

II.

Index of Figures (English Equivalents).

Index of Texts Illustrated.

III.

IV.

Index of Structures.
Index of Subjects. Index of

V.

VI.

Hebrew Words

Explained.

VII.

Index of Greek

Words

Explained.

I.

INDEX OF FIGURES,
PROPER NAMES.*

1026

FIGURES OF SPEECH.

Cliiaston

1028

FIGUKKS OF

S Pi: ECU.

l^arcmptosis

II.

IiNDEX OF FIGURES,
ENGLISH EQUIVALENTS.
PAGE

PAGE
Demeaning.

A
Abating Abecedarian
463
180
..

Character, Description of
...
...

... ...
...

159

448
342 419

Deprecation
Derivation...

936
304

Circular Repetition

Accommodation
Acrostic
Actions.
tion of

786
180

Circumlocution
scription of

...

Description of Actions
...

Circumstances, De... ...

...

452 448 450

449

Descrip
..

456
294

Description of Character

...

452 689
941

Co-habitation

Adjournment
Adjuration...

... ... ...

Combination

296,442
345

Description of Feelings
...
...

Combined
tion

Repeti-

Admission
Affirmation

...

972
748
171

Description of Man-

487,960
... ... ...

Common

Allegory
Alliteration

cause Concession
Conciliation

968
970
975

ners

...

...

Description of Per-

sons

...

...

446
453
451

Amplification

462
9.59

Concluding

sum...

Description of Place

Animated Dialogue
Anticipation
Anti-personification

mary
sion of

...

468
165
871

Description of Sa\ings
... ...

914,979

Conclusion,
...

Omis... ... ...

870
901

Description of
Detailing

Time 453
394
... ...

Apostrophe Apparent refusal Arraignment

Association

...

Condescension
Confession...

...

962
699

974

Detestation
Detraction...

935
481

900
48,S

Assumption

Connected yoke ... 135 939 Contempt Continued Metaphor and Hypocatastasis
... ...

Dialogue

...

898,957
959

Dialogue. Animated
Digression...
... ...

906
435

748
751

Distribution

Beginningand middle
repetition
Be-littleing.
...

Continued
260
155

Simile
...

Contraries...

719
714

...

Contrast
Correction
... ...

Blessing
Bye-leading.

...

919 482

909 363 967

301

Double correction Double meaning ... Double Metonymy Doubt

Duplication
...

912
804

609

929
189

Correspondence Counter-blame Counter-change

... ...

... Candour ... ... Cause shown Change in Concord Change of noun ... Changing over. A
'

932

Counter-question...

964

Eithersand Ors
Ejaculation
Ellipsis
...

... ...

238 479
1

963
701

D
Dark- saying
Definition
...

...

538
681

...
...

772 443

Encircling

245
149

End-cut

\0M)

luul-yoUc
I-Inignia

...

l-Iiuinicriition
l-:pithct

Hiiphcmy

...

l*]!xaf}cr:ition

Kxamplc
I.\chaiigc
...

Exchange of Accidence Hxchanjc of Cases Exchange of Parts

of speech

Exclamation (by way

of Conclusion)
...

Exclamation
pression of
ing)

(exfeel-

Exhortation
Exultation
...

INDEX
Reprimand

II.

1031

III.

INDEX OF TEXTS AND PASSAGES

ILLUSTRATED.GENESIS.
PACE
1,2
:i7,
I0(-!.

Genesis.

251
308,

4
4,

..

...

274 815
37

...

5
..

22, 24

895

6
7

888 888
.S,S,

..

567
413,

8
9
13
15

..

KM 9, 2:^,31

528
934

...

656
495

..

884, S88. 953

2, 4 4
...

9,

10
... ...
... ...

..

10
11

888
275 888 888
24, -M...
(S41

..

622
...

6 8
11

... ... ...

...

16
19

..

273

12

..

356, 560, 627,

18
20,

646
622
1001

12

'Jl.
...

20
21

..

21
I,

888
ii.
'A

13
14 17

...

..

...

2S

...

919 888
659
914
81

22
24

9
..

152, 691,

... ...

808 996

2(1

28

30

...

517
..

18, 19

er,^),

843
.301

19
21
i.

...
...

652
...

4,

5
...

410
94

584, 517,
529,
...

868
884
1

9
10

...

..

570, 641, 887

...

934
4
..

..

8-l.S

533 906
659,
37,
t)96

10, 11

864
.5

12

...

551

M
10
Ifi

..

12, 14

860
37
132
3.50

13 21

... ...

..

523

13

... ...

..

272,
272,

888
652 889
(i89

20
24

17

..

23, 24
...

22 23
2-1

.., ... ...

SI
.308,

25 26

...
...

560
631

423, 1(K)7

410,

IXDEX
Genesis.

in.
Genesis.

1033

15,

16
...

...

885

8
11

406
888 607

12
14 17
ii.

...
...

884
761

20 25 27
X.

36
...

... ...

283

13

427, 650, 758

308, 544, 608

and

.\i.

705

505 642

406 502 545

13
X.

6 8
9
11

1-31

...

299 756

14 17

640
951

558
517 517

9
10

... ...

535,
...

776
...

13

627

15 16
V.

953 492

546,

578
776

14

...

949

17

949,
...

953
544

...

408
406
409

18

...

20
21

...

869 883

10
21

616
857 558
625 654

308,

22 25
705,
...

888,1018 578
155, 308,

22

48
55

888 544
640 639
62

27

442,

560
153

556,

814

23 28 30
31

...

560
552
191

16
18, 19

...
...

303

8
11

609
529

26,

953

12 15
1,

210
550

728
47
...

32 34

...

639 578
624 947

21

646 409 659

352
532

210

241,
...

22
24

8
9
14

4 7

544,

758
32

...
...

25

888
758

29

12

630

16

427,

22
3

890
775
561

152

34

7
19,

...

...

650
4

513 934
549 419

35

20
...

9
13 16
i.

48
/ii.

625

21

...

640
622

607,

3
15

275,

552
601 951

...
...

893
583

6
16

... ... ...

...

604

20
21

3 5

440,
...

829 622

857

...
...

758
534

33
ii.

33
34

275

6
13
14

276 409
570
159

472,
...

560
557

36
2
9, 11

814

37
44

15

685
649,

210
190

18

888

11

..

45

954

io:y

FIGURES OF SPEECH.

xlix

1().S6

INDEX

III.

1037

Numbtrs.
6,

Numbers.

627

35

...

9
ii.

...

551

40
42
iv.

... ...

407

246

12 14 15

8
/.

...

191

17
20, 21

29 46

...

654 639

23

...

...

6,

7
...
...

6
11

... ...

548
872 28

8
12

12, 24,

8SS
675

14, 15

30

...

33

...

NUMBERS. .s.
18
...

3
16,

...

39
...
...

32 33

23

...

18

...

6
7

... ...

25, 26

26

...

12

...

15

... ...
...

18

20

lo.ss

FIGUKi:s
Numbers.
;<,

ur SPEECH.

Deuteronomy.
18

1040 J

INDEX
I

III.

1041

Samuel.

Samuel.

Samuel.

12 15

... ...

709
631

40

858

24, 25

902
342
342

25
9-16

...
.
.

709 547 579

27

427, 758
7

17

..

309
57
...

19

504

8
14

22 1012 27

954
53

881

15

..

834 627
407

3
9,

...
...

607
115

303,

357

24

..

10
...

3
7 12

690
5

25

..

13
14

756
155

29
45

..

579

547

...

759 590
3

18

515
529

48
XV.

..

28 303 29 33
34

420
522

6 6
7
..

829 825
494
424,

138
47

17
31

558

22 29

..

793
587

37
41
xxvi.

829
635
10

..

26

xvi.-xviii.

706

xvi.

15
4
a2:>

...

813
8fB3

6-

53
151

16 21
...

8 20

104

544

890

8
11

888
36
1001

23
xxvii.
7
xxviii.

246
557
650, 655

20
xvii.

890
4-7..

165

660 550
...

815, 939

14

..

527

18

34-36

212 410

20

627

,5.58,

1001

37 40
.xviii.

..
..

192

660
11

690
845
...

11

573

18
19

952
952, 996
...

649

17

1010

22 23
3
11
...
...

570
902 889

26 38
954

SAMUEL.
517

27

...

17

... ...

24

637

582

16
18

646
116
...

26
27
31

...
... ...

618
627

19
21

342
904 427
12
12,
1 ...

...

624 246 253

116,
...

...
.
.

833

23

1042

FIGURES OF SPEECH.
2

Samuel.
7.S6
6(S0,

Kings.

3
10
14

S22
603,
...

IS 19

... ... ...

29

427

639
1021

834 868
941

30

639

20

16

276
535
1

18
...
... ...

417

27

874
651:!

635

12

19

...

607

19
i.

559

590
...
..

36

276
3

26

440
36

895
597 895

47

11

...

759
547

11

19

12 16
21

...

892
1004

29
6
II
2:<
...

648 860

^-^

896 309
897

585
284

^'
x.xiii.

27

579, 638
...

and

x.xiv.

707

39
39, 42 39, 43

408
473 892
761

27
:)

948
60(i

5 15
1

199

952 675
5

46
52 53

...

596

17

492
.
.

9
10 12

870
842, 953
..

20 23
V.

411

588

66

649

1019

20
22
615,

525
1

13

...

955

874
16

882
424

11

646,

758
426 615
6
...
... 1
I

11

649

13

KINGS.
71

24

646
427

24
iii.

27

29

547

12

26
515

25

829
276,

23
32
X\

40
52

...
...

424

9
12

883

685
193

504.

759
25

410
27

11

656
64(;

32

649

20
827
23
... ...

544

246
10,

36
37

253 842 625

413

310 646. 652

16

1019

22
24
.S4

904
12
... ...

104

22
;

20
10

27
1008
S4
14

41

529
20
1019
I .

427

912
104

20, 29

758

15

INDEX
I

III.

1043
2

Kings.
3

KINGS.
... ...

Kings.

16

824

645 542

14

... ...

22

883

9
17

...

93,
...

17
xiv.

276 586

12, 14
...

212
515
14
... ...

...

504
1009

10, 13

624
3
...
...

26 529 857 607

xvii.

22

303,

357

9
11

13
14

...

411

517,

56
...

13
7
...

842,
... ... ...

953 880
865

18
xviii.

649

655

15

14

536
842,

19

18

953

23
25

273
71
XIX.

21

... ...

494

32

626

...
...

...

655
562
13
.

9
24

276,
...

411 193

...

262,

277

17, 18
...

544, 608, 967

...
... ...

19

...
...

48
...

413
404

29

608,
...

827 564

24

426

26
27

40

...

...
...

813 880
1

...

417,
...

653 884

46

...

463
.

14, 15

558
1012
804
13
xxii.

6
3
9,
..

268,

889

545
884

18

13
...

26

213

10
12

603
766 605
5
...

18

48
685

...
...

20 559
16, 17

18

893

xxiii.

25

...
...

20
38

13

776
...

6
7

... .., ... ...

861

33

25
x.xiv.

247

413

10
11

428
761

5,

1010

3
4

... ... ...

498 628

33 34

116,
...32,

660
82
9
10
...
...

656

616 813
3

20
27

10 13

1021
1021

24
19
... ...

967
84
I

27

CHRONICLES.
41
... ...

15

813,

972
515 515
27

829

22

623

30

36
47

12
xii.
I

133

246
914

623
4

50

558,

629

623

U)U

INDEX
2

III.

1045

Chronicles.

Nehemiah.
545
9
10

XXXVl.

22

588
1007

19

536
525

23

EZRA.
573

902

JOB.
728

6 1046

xlii.

1048
Psalms.
4

FIGURES OF SPEECH.
Psalms.
Psalms.
641

...

... ...

54S

13

...

860
3S1
.s;w

15

29
311

1,2
4
... ... ...

7-9
13

..

...

16
i.

...

8 372
2

9
XXXIII.

624 327,919 ... 877 ... 875 ... 516

...

568
1012
4
... ...
...

... ...

...

409,608 880

22
I

38 902
181

561, 896

8
9
11
...

879
87;^

533
605
874

x\xiv.

8
12

... ...

919
829, 903
...

35
9.

12

64, 89S

9
10 13
14
iii.

873
1012
118
247, 903

12, 13

951

16
17
193, 622. 683.

... ...

...

874
6

894, 927, 955

XXXV.
1-3

2 3
4
...
... ...

52;^

399
...
... ... ... ... ... ...

529
624 156

2,3
2
5 7
..

607

893 400

889 893 529

6
7

8
10
11

...

615
513, 517, 815
...

862,
...

529 949
5.52

..

8
14

411
1

13
...

607,641,838
...

16
17

28. 310, 745

584, 844

16

... ... ... ...

105

828 410
64

1,2
3, 4, 5, 7

327,415

20
21

...
... ...

412

20
21

346
894

828
5.57

3,9
8 9
10
...

24
.\x.\vi.

22

412 829 579 889

573

26
27
31
ii.

... ...

346
892

6
7

...
...

...

503

408, 895
181

376,
1 ...

891

7
11

737

2
4

499
603, 894
519, 574, 891
..

12 15

873 889 563

766

828
13 15 18
...

887
594

553
991

5 19
V.

22
27
2
.

544
499, 875

...

514

3
4
..

373 892
582
241
181

2,3
5

897
523, 878

xxxviii
1

94
879, 893
568, 894
.544,
...

6
15
...
...

518 593

10
I.

8
12

16
19

873 952
875

..

523
951

13

919 842

...

2
12

518, .566

20
22

605, 873, 889

...
...

440

INDEX

III.

1049

050

FIGURES OF SPEECH.

INDEX
Psalms.

III.

1051

052
Psalms.

FIGURES OF SPEECH.
!

Psalms.

cxviii.
10, 11
11
... ...

242

14
15,

16
...

18

18, 19

22

... ...
... ...

23 25
27
cxi.x.
1,

2
... ... ... ...

13

25
37

40 50
5(i

65

... ...

82 88

...
... ... ...
..

89 93
105 107
114

130 138
143

...

...
... ...

147

148
154

...
... ... ... ... ...

156 159
165 172
c.w.
2,

3
...

7
Lxxi.
1

...

1.2
3, 4

5
7

... ... ...

lOM

INDEX
Ecclesiastes.

III.

1055

ISAIAH.
39 762
954
194

12

13
17

24

647 29

4
11

762
627 765

18

...

85,

2,

8,9
...

11

15

...
... ... ...

17 19

20

3,

4
.,

6
7

1-7

5 7
11

12

lOSH
Isaiah.

FIGURES OF SPEECH.
Isaiah.

Isaiah.

l.S

INDEX
XXVlll.
1

III.

1057

499
..

503
195

9
10
12

35, 599

564
566, 897
..

16 19

599 750 568

567

20 26 28
..

596, 777, 809

427
10

545

22

606

6
14

590, 591

65
...

16 17 i8
21

314
61

919
...

499

24

858
608, 876
...

27

28 30

867 453

876, 877
...

33

1,

3
.

354
417, 879

105 112

895

2
5-7

6
7

9-11
11

12 19
XXXlll.

lO.SS

FrciUKi-:s
Isaiah.

OF speech.
Isaiah.
Isaiah.

xlvii.
5(-)7

12

1 1

623

-3

.>-/

91-4

880, 881
18
...
...

8 9
13

922 758

19

...

vS97

6
7
l.S

...

561

3
4

516
..

925
981

8
10, 11
11

14
l.S

...

4.S0,

S86, 916
...

Ifi

568
166

12

20
22

... ... ...

880
607
587
Ivii.

3-7

23
61

.,

5
fi
1

:<,S9,
..

S(ss

8
9
12

948 876
809
195

4,5
11
li.
1

..

13 15

200
..

19
h'iii.

2
4

402, 8vS9

..

200
...
...

3
7

..

200 359
897 947
lix.

8,9 9 ..
16
19
..

10
11

776, 877
...

..

20
lii.
1

..

354, 499

...

5,

6
...

499
..

9
10
12
14

...

(i48
... ...

...
... ... ... ...

10
13
liii.
I

..

877

..

415

16
.S99.
.,

877, 95

17

551,99!
991
...

17, 18

5
7
11

19
Ix.

...

.. ..

842
554

..

...

1060

FIGURES OF SPEECH.

i.

Jeremiah. 2

...

1062

29
31

5,

INDEX

III.

1063

DANIEL

1064

FIGURES OF SPEECH.
JOEL.
2

1066

1068

FIGURES OF SPEECH.

INDEX

III.

1069

1070

FIGURES OF SPEECH.
Mark.
13

Luke.

INDEX
Luke.
Luke.

III.

1071

33,34

1072
Luke.
41

FIGURES OF SPEECH.
Luke.
John.

INDEX
John.
21

in.
John.

1073

John.

...

112,859

21-29 24 25
... ... ... ...

2S

29
44 45

39,40
...

...

4 9
10
17

21

27

28
28,

29

29
32

33
35 35-48 37
106,

39
39, 40, 44

45 50
51

531

51-56

52

53
54

58 60 62 63 70

7
21

24

26

1074

Fri}rRi:s
John.

of
Jonn.

spr.r.cii.

ACTS.

...

INDEX
Acts.
Acts.

III.

1075
Acts.

...

1()7(S

FIGURES or SPEECH.
Acts.

Acts.

540
(i
.
.

Ki

... ... ... ...

15

20
21 31

...
... ...

34

35

3
7,

...

19
...

12

22,

2.S
...
...

24

26

29
30
35
xxi.

... ...
...

15

...

39
xxii.

...

3-6

9
14

... ... ...

18
xxiii.

6 9
12 14

... ... ...

...
...

23
24
xxiv.

...

26
XXV.
13

...

...

19
21

... ...

26

...

1078

FIGURES OF SPEECH.
R

lOSO
Corinthians.

FIGURES OF SPEECH.
3

1(KS2

FIGURES OF SPEECH.
Philippians.

COLOSSIANS.
396 589 960
570
206
Coloj
390-1

Thessalonians.

15-17

...

...
...

175

16

..
,. ..

...

2-10
10-13
II
...
...

370

18
21

25,

...

723

...

508, 993

501,506
501,505,994
...
...

22, 24

...

13
14
15,

23
25

415, 416, 492

9
11

... ... ...

...

...

610 893
337
,

1002

...

658

18
...
...

89, 225

12

16

...

13-16
17
...

6
6-8

... ...
..

...

202 496
.

18

501

873

433
...
... ... ... ... ...

20 22
23 24

...

610, 612
501. 651 620, 993
583, 999

23

...

i,631

668 370 656 414

... ...
...

9
10
21

608
607

...

14

616
857
1002

26
27

...
... ...

722
508, 831, 893

5 7
...

23 30

493 25
..

28

616

...

829

205 319
,

...
..

...
... ...

831

...
... ...
...

25, 671
.. ..

...

225
451

8
9
10-12
12

667

4,5
5
5-7...

...

636
19

5
12
13

679 422 422 422

371

284
144

...

... ...

993
445

...
..

... ... ... ... ...

717
631,

14, 15

13-v. 11

9
10
11

719
136

17

... ...

872
667, 853
... ... ... ...

14

... ...

89

18

15

857
457

632, 718 998

14 , 109

18, 19

1000

15-17
17
...

13 15 16

19
21

...

279 803
474

632

...
...

31 ,821

...

517 477 703

,

21, 22

18, 19

...

...

531

19

... ... ...

648 529
501
i

I,
1

2, 4,

... ...

265 533
554
144

20
21

...

...

880
723
103

1-10

3,

4
...
... ... ... ...

5
12

... ...

504. 723
...

205
3
4

5
11

677
24
!

14-18
19
...
... ...

893
249, 925
496, 508

540
175

12
14

679
501

23

5 7

...
...

...
...

994
205, 852 237, 337, 993
...

16

337

8 9
10
11

2 17
...

THESSALONIANS.
...

829
...

466
51

18

...

547

2 Thcssnioiiians

392

13 16 18
19

616
44
I

.501

855, 888

THESSALONIANS.
Thessalonians...
391

9
10

47, 874

636
602

893

11

1084

FIGURES OF SPEECH.

HEBREWS.

INDEX
Hebrews.

III.

1085

1086
Peter.

FIGURES OF SPEECH.
2
1

John.

REVELATION.

21

..

IV.

INDEX OF STRUCTURES,
GENESIS.

INDEX
Psalms,
cxliv.
...

IV.

1089

33,34,364
184, 373
...

cxlv.

...

13-20
cxlvi.
cxlvii.
cxlviii.
...

184

...

383
374 384

...

...

...

...

PROVERBS.
i.

8-19
26, 27

366 358
...

iii.

16

358
353
185

xxiv. 19, 20
.xxxi.

...

10-31

...

ECCLESIASTES.
xii. 11
... ...

74

ISAIAH.

1090

FIGURES OF SPEECH.
ACTS.

PHILIPPIANS.
370

HEBREWS.
i.,
ii.

vii.

l-o3

Whole
iii.

Epistle

389
136

367
763

10, 11
18,

X.

ROMANS
Whole
ii.

19

703

Hpistlc

3S5-7

17-20
I'J

370
723
^"^

PETER.
Epistle

V.

21

COLOSSIANS.
Whole
Epistle
...

Whole
iii.

392
364

viii.

19-21

;<90-l

18-22

xi.

21-23

<61

CORINTHIANS.
Kpistle

THESSALONIANS
Epistle
...

PETER.
...

Whole
i.

387
:^61

Whole
i.

391

Whole

Epistle

393

24,

2.S

2-10
13-16
13

370

xi. 8,
XII.

...

303
1-t-

ii.

370
11

iv.

V.

371
I

XV.

42,

43
ii.

JOHN.
355

15,

16

CORINTHIANS.
Epistle
...

18
2

THESSALONIANS.
Whole
i.

303

Whole
i.3
^'''!-

388

Epistle

...

392
16
2

300,361
-'^'-i^

1.12

25,26

69

JOHN.

X.

12

280

GALATIANS,
Whole
ii.

Epistle
...

7,

16
V.

17

V.

INDEX OF SUBJECTS.
A
" A body hast
thoLi

PAGE

PAGE

prepared
...

me"
...
...

793

Able, for willingness

825

came to pass Angels, Worship of

"
it

And

"
...

...

413

667, 1000
...
...

Able to say, for affirming Abraham, Temptation of

828
814 309 722
587

...

Abram
"

the

Hebrew

...

...

Absent from the body " ... Abstract put for Concrete ... Accommodated quotations ... Action put for the declaration concerning it ... Action relating to an object put
for the object itself...

786

Anger ... ... Anger put for punishment Answer put for speaking " Answered and said " Antigonus Gonatas ... Antiochus Epiphanes ...
Apodosis ... ... Apostasy, the ... Apostrophe to animals
to
,,

426
550 632 837

... ... ...

800
784
53

...
...

570

... ...
...

52

904
901

598,602
821

God

...

Active verbs for agent's design

,,

to inanimate things

904

for declaration

as 822 822 823

824
169
of

,,

to indefinite persons
to

903 902

to action
,,
,,

,,

men

...

...

for effect of action

for

to one's
in

own

self

... ... ... ... ...

903
904

permission
action

,,

prophecies
for thing
...
...

,,

for the occasion of

Appearance put Appendices ...

Appendi.x 4
... ... ... ... ...

597

983
985

action

Addition, Figures involving

B
C

...
... ...

...
... ...
...

989
1003
1005 1017

Adjunct put for subject Advent, Premillennial... " Adventure "

"

587 52

D
E
Application
affecting

858 858 856

in
it

...

Advisement "
...

of
...

words,
...

change
...
...

" A-fishing "

725

Age, put for whattaUes place

593 25

Apposition, Gen. of

... ...
... ... ... ...

994
794

"AH

in all"

...

Aram
Ariel

...

...
... ... ...

"All " put for greater part 614, 825 "All to brake" ... 856 ... All, without distinction or exception
... ... ...

Aratus (quoted)
...

800
5

"Artillery"

...

858
629
1020

31,

32

"As "and "So"

Asherah
...

730-733
... ...

" Also,"

The usage
for
...

of the

word
...

90
575 575

Ascend, put for thinking

...

Altar

put
it

sacrifice
... ...

offered

on

Ass, put for

ficed

all

animals not sacri...

...

Altar," "

We

have an
... ...

...
... ...

...
...

... ...
...

626
858
584

Anathema
'And if"

...
...

279 856

" Assay "

Attributes put for their praise

1092

FIGURES OF SPFFCH.
Bow put for all arms Bowels put for heart Brass put for fetters Bread put for food
Breaking of bread " Brigandine
...
... ...

Authorized \'ersion, IHll,

625

Changes
"

in

...

28
986 856

2 editions in 161!

... ... ... ...

Away

with "
...

...

... ...

"A

work"

...

856

Build, put for restoration

Babylon, Destruction of Judgment on " Baptized for the dead" Baptism of John, put for ministry ... Be, for esteeming Beasts of Hev. .\iii The twc
,

21

315
...41,476

Burden put for prophecy "Busybodies" ... " By and by ...

"

622 ... 558 ... 627 627, 839 ... 858 ... 827 ... 584 ... 619 ... 857

..
..

650
827 235 694
Call on the Lord put for worship 631 " Calves of our lips " ... 575,610

..

Beatitudes,
" Beeves Behold
"'

The

..

..
..

858 926
647 582 682

Callimachus

...

...

...

801

Belly put for person

,,

...

..

put for thoughts

...

..

Beulah
Bible, Authorised \'ersion

Cambridge Bibles ... Caperberry, The ... Capital letters, words in "Carriage" ..
..

985,986
609, 687
... ...

985, 986

987
,,

A. \'., Chronological dates

in
...
...
...

... ...

987 985 987

,,

Bishops'

Bianey, Dr. (his ed.

of)

Cause, Gen. of ... ... Change, figures involving ... from direct to indirect 724 from indirect to direct 724 ,, from one " person " to another (Anacoluthon) 721-3
,,

988 858 990 489

,,
,,

Cambridge ... Geneva ... Cramner's ... Hills and Field's

ed.

985,986 ... 985 ... 985 ... 987

... ... ... ...

in

construction (Anacoluthon)
...

...

723

Changes
,,

in

usage

of
...

Knglish
...

words
in

Lloyd's (Bp.) ed. of

Paris, Dr. (his ed. of)
,,

987 987 987 985

usage of Greek words

...
..

856 850
621

Change
Chiun

put for deatii

...

,,

Revised Version Sebastian .Vliinster's

Character, Gen. of
...

498-506,990
... ...
...

...
...

794

,,

Words

in capital letters
...
...

988
572
1021
985, 987

Christ, Gospel of

997 583 656 573

891

Binding and Loosing

Bless, for curse, by

Christ put for His people

iilaney. Dr. (his ed. of Bible)

Chronology

...

...
...

47,

Sopherim
...

... ...

Cicero (quoted)

797,816
...

Blessing put for

gift

825

Circuit put for contents

Blood of Christ, The ... Blood put for bloodshedding

,,

...
... ... ...

610
.585

Circumstances attributed to God

City, etc., put for its inhabitants

579
531

put for guilt

... ... ... ... ... ...

628
644

,, .,

put for
put for

man
murder

Clergy Clothing put

saries

...

...

...

for
... ...

other
... ...
...

neces..

...

628
641

629 858 858

Bloods," " Not of

529,530
... ...

Body put
"

person Body," " This is my

for

"Clouted" "Clouts"

... ... ...

..

738

Bonnet " ... Book of Mnoch

...
...

... ...

858 800

Collective put tor particular ' Come at " ... ...

636
857

... ...

Come

put for go

...

633

INDEX
-Commandment put for all com mands Common name put for Proper.. " Company with "
Composite quotations... Concord, change in
Confess, for abiding
in

V.

1093

626
622 857
797
701

the faith

828
149
1001

Coniah
Contents, Gen. of Contents put for container

591

Conybeare and Howson (quoted Corn put for food Corner put for tower ...
Correction, absolute
,,
,,

798

558 650 909

911

...

conditional
partial

910
379
..

Correspondence, Complex Extended Alternation

,,

368
372 365 374
585

Repeated Alternation Simple Alternation

Introverted
...

..

,,

Covenant put for the Two tables Cranmer's Bible "Creature" put for man
Cross of Christ, the Cup put for the wine in it Curtains put for tents...

985 620
611

577

558

David, " a

man

after God's

1094
Ellipsis of

FIGURES OF SPEECH.
Verb Subst.

INDEX
Give account put for suffer conse quences of actions .. God figured by irrational crea
tures
,,

V.

1095
in

828
894 583 583
584

Hour put for what is done House put for household House put for temple ...

it
...
...

595 573

620

Human
things

actions
...

attributed
...

to
...

put for His power put for sacrifices

gifts
...

868
882 813 552

,,

Human
God

feelings
...

attributed
...
...

to
...
...

,,

put for his worship put for money, etc.

...

Gold put for

,,

626
558

Human

irony

...

Hunting put
caught

for flesh of
...

animal
...

" Goodman " Go out and come

official

858
in

...

put

for

actions

630

Gospel of Christ Gospel of the Grace of God Gospel of the Kingdom

"

997 997 997

857

Ichabod

Go

to

"

Grace of God, Gospel of the Grave put for the dead

997 578

H
Hagar
Hand, The {Metonymy) Haphtarah, The Harvest put for its fruits
57

546
49
597

Head put for person ... Hear put for believing Hear put for obeying ...
Hearing put for report Hearing put for things heard Heart put for nature ... Heart put for person ... Heaven, Kingdom of ...

645 829

828
830 598
582

648
991

Heaven put for God Hebrew Homonyms Hephzibah

Herod's jurisdiction
Hills

... ...

580
1005

682
811

and Field, their edition of

987
put far his self
64)

Bible

" His soul " Holy Ghost, Holy Spirit, Holy Spirit,
gifts of

The

sin against the

...

384

Gifts of

49
50 1003
3005 1005 1007

Faith's e.xercise of

Homoeoteleuta Homonyms, English

...
...

Hebrew

Honey put for sweet things Hope put for object Hour put for special time

626
600

656

1096

FIGURES OF SPEECH.
Type, Principles governing
the use of
,,

Italic

...

986 985

Use of

...

...

Lucian (quoted) Ludovicus \'ives " Lusty "

797

802 859

Jacob worshipping Jannes and Jambres

Jasher,

... ...

...

712
116
149

711,800
... ...
...

The Book
...

of

...
...

Jeconiah

Jehovah
Jot
...

Titles,

The

...

737
584

Jesus put for His doctrine

... ... ...

...
...

Jot and

tittle

...

340 678

K
Kabbalah, The ... ... Kingdoms, etc., represented as
people
777

INDEX
Mouth put
Mules
Munster,
for

V.

1097

person
...

... ...

...

647
775

...

Sebastian (his Latin Version) ... ... ... 985 Musical Services ... 333-335

"

My soul" put for myself 641 ... Mystery, The... ... 129,694,697

N
Naaman Name of
... ...

...

804

a person put for himself

608
582

Name

of the Lord,

The
...

409, 410
...

Nations put for countries

"Naughty" ... Nazarene, He shall Negeb, The ...

...

859 639 859

577 534
765

be called
... ...

623, 710
83,
...

"Nephew"

...

Nests put for birds in them ... Neut. put for Masc. or Fem. ... ... Non-Canonical Proverbs Non-Scriptural Proverbs ... North put for Chaldxa ... North put for Media and Persia Not to be put for vile ... ...

765 639 639

827 269

Number, Significance

of

...

Object put for that which pertains to

it
...

109S

FIGURES OF SPEECH.
(Two
equivalent.

Propositions

combined)...

INDEX r
Simile, difference between
it

1099

and
...

Synecdoche of the Species

727

Hypocatastasis
Simile, difference

...

between
...
... ... ...
...

it

and
...

Metaphor

...
...

Ill

"Simple"

...
.

860 860
815 327
384 584
1017

"Simplicity"...

Simulated Irony
Sin
... ...

... ...
...

Sin against the Holy Ghost

Sin put for sin-offering
Siphri
Sit
...

...
...

...

down and
living
...

rise

up put
...
...

for
...
...

633 633

remaining Skull put for person

Sit put for

... ...

... ...

646
120 1017 122 159

Sleep,

He

giveth in

Sopherim, The Eighteen emendations of

,,
.

Emendations
... ...
...

of

... ... ...

Some

Song of Moses, The Son of Man ... Sons of God... "Sottish" ... Soul, Metonymy of
,,
,,

375

219, 408, 504, 842

... ...

502,504,844 860 ...

... ... ... ...
...

... ... ... ...

544
641

put for animals

put for
life

544 545

,,
,,

put for person

put for whole
for

man
...

640 867 639 639

625 625
831

Souls under the altar

... ... ...

... ... ... ...

Egypt ... put for Negeb ... Spear put for all arms Species put for genus ...
South put
Spirit put for essence of thing
,,
,,

put for His gifts

541-4

Metonxmy

of

...

...

542
621

" Spirits in prison,"

The

364, 845
...

Statute put for allowance

Stones put for hurtful things ... Stones for things made of them ... Strength put for effects ... put for wealth ,, " Striive hands " ... ...

626 559
551

589 857

Summer

put for

its fruits

... ...

596
679

Sure mercies of David, The

Sword put

for slaughter

...
...

548
614

Synecdoche

of

Genus

...

of Part

...

...

640

1100

FIGURES OF SPEECH.
Goti,

Unknown

The

VI,

INDEX OF HEBREW WORDS

EXPLAINED.
s
"f5N

1102

VII.

INDEX OF GREEK WORDS

EXPLAINED.

1104

l-ICii-Ri:s

OF SPEECH.

Date Due

BS537 .B93
Figures of speech used
in

the Bible:

Pnnceton Theological Seminary-Spr Library

1012 00011 3839

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