04.07. I. Affecting Words
I. AFFECTING WORDS 1. OF LETTERS AND SYLLABLES (a) Of the same Letters
-------- Homœopropheron; or, Alliteration The Repetition of the same Letter or Syllable at the commencement of Successive Words
Ho-mœ-o-proph´-e-ron, from
We may as well, at the same time, do so according to its structure (see under Correspondence) and we present the structure first in outline, before setting it out in full. The structure of Jdg 5:1-31 in outline:
A Jdg 5:2. Praise to Jehovah for the avenging of Israel.
BaJdg 5:2-3. Israel. The people’s voluntary service. bJdg 5:4-8. Contrasted states of the country. aJdg 5:9. Israel. The leaders’ voluntary service. bJdg 5:10-11. Contasted states of the country.
BbJdg 5:12-18. Contrasted conduct. aJdg 5:19-22. The Enemy. Assault and defeat. bJdg 5:23-27. Contrasted conduct. aJdg 5:28-30. The Enemy. Presumption and disappointment.
A Jdg 5:31. Praise to Jehovah for the avenging of Israel.
Adhering to this form, we may set the song forth thus:- AJdg 5:2. Bless ye Jehovah, BaThat the Leaders in Israel took the lead; That the people willingly offered themselves.
Hear, O ye kings; Hearken, O ye princes;
I, even I, will sing to Jehovah, Will strike the strings unto Jehovah, Israel’s God. bJehovah, when thou settest forth from Seir, When thou wentest forth from Edom’s field, The earth trembled, yea, the heavens dropped;
Yea, the clouds dropped down water, The mountains melted away before Jehovah, Even yon, Sinai, before Jehovah, God of Israel.* [Note: Hyperbole (q.v.).] In the days of Shamgar, son of Anath, In Jael’s days, The highways were effaced; The travellers had to walk in tortuous ways, Effaced were Israel’s hamlets-effaced Till I, Deborah, rose up-rose up a mother in Israel New gods had they got them, Therefore the press of war approached their gates. Was there found shield or spear among forty thousand in Israel? aMy heart is with the leaders of Israel, Who willingly offered themselves among the People:
Bless ye Jehovah. bYe who ride upon white asses, Ye who recline upon rich rugs, Who walk by the way-Speak!
Instead of the shouting of the archers among the water-drawers.
They praise there the righteous acts of Jehovah, His righteous acts in His villages in Israel.
Then the People of Jehovah hastened down to the gates.
B b Awake, awake,† [Note: Geminatio.] Deborah!
Awake, awake, speak the song!
Barak, arise! conquer thy conquest, Thou son of Abinoam.
Then down against the robust rushed a remnant;
Jehovah’s Host rushed with me against the powerful, From Ephraim’s stock-the victors over Amalek:
After thee marched Benjamin among thy peoples; From Machir came the Masters, Men that wield the Marshall’s staff out of Zebulun. But the princes of Issachar were with Deborah, Yea, Issachar was like Barak, When into the valley his men threw themselves at his feet, While by the brooks abode Reuben, With great resolutions of heart.
Why sittest thou among the folds listening to the shepherd’s flute? By the brooks Reuben has great searchings of heart.
Gilead stays beyond Jordan, And Dan-Why does he abide in his ships?
Asher stays still on the shore of the sea, Staying still in its bays, But Zebulun hazarded his soul unto death With Naphthali, upon the heights of the field. aKings 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- Of the rushings‡ [Note: Epizeuxis (q.v.).] strong ones. bCurse ye Meroz, commands Jehovah’s Angel, Curse ye, curse ye her inhabitants, Because they came not to Jehovah’s help, To Jehovah’s help* [Note: Epizeuxis (q.v.).] amid the mighty.
Blessed above women be Jael, Heber the Kenite’s wife, Blessed above women† [Note: Anaphora (q.v.).] of the tents!
He asks for water, she gives him milk; In a beauteous bowl she carries him cream: With her left hand she takes the tent-peg, With her right 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† [Note: Anaphora (q.v.).] he lies, writhes again, and falls, As he writhes himself again he falls-dead!‡ [Note: Asyndeton (q.v.).] aSisera’s mother looks 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;[Note: Some critics have quoted this as a specimen of the low moral standard of theScriptures, not seeing that it is merely telling us what the heathen woman (Sisera’s mother) said! And in that woman’s language we have the key to the victory which one woman won; and to the vengeance which another woman wrought.] Booty of purple robes for Sisera, Yea, booty of purple robes!
Two for each neck of the captors?” [Note: Aposiopesis (q.v.).] ASo fall all thy foes, O Jehovah, But let them that love Him shine forth as the sun in his strength.
Rom 11:33.-“How unsearchable (
Here, the two important words are rendered still more emphatic by commencing with the same syllables. His judgments are anexereuneeta (unsearchable), and His ways anexichniastoi (untrackable). This means that His judgments are incomprehensible, and His ways untrackable. The former word occurs nowhere else in the N.T.; the latter only here, and in Eph 3:8, where it is rendered “unsearch-able”:-“The unsearchable riches of Christ.” This does not merely vaguely express that Christ’s riches are uncountable or untold, but that they cannot be traced out. The context shows that this present interval between “the sufferings of Christ” and “the glory that should follow,” had been kept a secret (
1Th 1:2.-“We give thanks to God always for you all.” The last words are emphasized by being put as a beautiful Homœo-propheron. The Greek is
1Th 5:23.-We give our own rendering: “And may the God of peace Himself sanctify you wholly (
Here the two words are “holoteleis kai holokleeron.”
Heb 1:1.-“God who at sundry times and in divers manners, etc.”
Here, there is both Homœopropheron and Homœteleuton: the two words both beginning with poly- and ending with -ōs.
-------- Homœoteleuton; or, Like Endings The Repetition of the same Letters or Syllables at the end of Successive Words
Hō´-mœ-o-tel-eu´-ton. From
These two figures are for the most part involved in others which affect the whole of the connected words; and therefore we shall meet with other examples as we proceed.
Mark 12:30.-“This is the first commandment.” In the Greek this sentence consists of three words, each ending with the same syllable:
1Pe 1:3-4.-“Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away.”
Here, the Homœoteleuton emphasizes the wondrous character of this inheritance:-
We might say, incorruptible, indefilable, indestructible, but this would be at the expense of exact accuracy in translating.
-------- Homœoptoton: or, Like Inflections The Repetition of Inflections
Ho-me-op´-to-ton, from
It will be seen, therefore, that this figure belongs peculiarly to the Original languages, and cannot always be transferred in translation.
Rom 12:15.-“Rejoice with them that do rejoice, and weep with them that weep.” Here the inflections of the infinitive and participles necessarily go together in the Greek, though, of course, not in the English.
2Co 11:3.-Lest your minds “be corrupted from the simplicity (
2Ti 3:2-3.-In these two verses nearly all the words end in -
These similar endings may arise, as above, where the words are quite different. 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-
-------- Paromœosis: or, Like-Sounding Inflections The Repetition of Inflections similar in Sound
Par´-o-mœ-o´-sis. Greek,
It is called also PAROMŒON,
Sometimes it is wrongly called Parechesis,
Mat 11:17.-“We have piped unto you, and ye have not danced (ōrcheesasthe); we have mourned unto you, and ye have not lamented (ekopsasthe).”
Here the two words have the same ending, sasthe, which greatly emphasizes the sense. It is as though we could render it, “We have piped for you, and ye never stept; we dirged for you, and ye never wept.” Though this would emphasize it, it would be by another figure (Paronomasia, q.v. [Note: Which see.] ), because the words are similar, only vaguely in sound, but are not spelt with the same letters.
And, though the similar ending is caused by the inflection of the verb, it is not the figure of Homœoptoton, 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
John 10:1.-“He that entereth not in by the door into the sheep fold.” Is beautifully expressed in the Syriac
1Co 1:23-24.-In these verses there is a beautiful combination of four different words from the same root in order to emphasize the solemnity of the passage:
“We preach Christ crucified (
-------- Acrostichion: or, Acrostic Repetition of the same or successive Letters at the beginnings of Words or Clauses The English name of this figure is Ac-ros´-tic, and comes from the Greek,
These letters may be thus repeated at the beginning or end of lines, either in the same order in which they occur in the Alphabet (in which case they are called ABECEDARIAN), or in some other certain 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 (
Psa 10:1-18.-These two Psalms are linked together by an irregular alphabet running through, and thus combining the two. Psa 9:1-20 beginning with
Other significant expressions also occur in each of the two Psalms:
“Arise,” Psa 9:19, Psa 10:12-; “the oppressed,” Psa 9:9, Psa 10:18; “forget not the poor,” Psa 9:12, Psa 10:12; “the heathen,” Psa 9:5, Psa 9:15, Psa 9:17, Psa 9:19-20, and Psa 10:16.
Psa 9:1-20 is “the expectation of the poor” (Psa 9:18). Psa 10:1-18 is “the desire of the meek” (Psa 10:17). The acrostic alphabet is incomplete and irregular, like the “times” which these Psalms describe. We cannot reproduce the two Psalms here, but can only indicate the Acrostic in them:-
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.
Psa 25:1-22 -Here again the Acrostic is designedly irregular, proving its genuineness rather than suggesting its corruption. This design is shown by the fact that, in Psa 34:1-22, the same letter
Psa 24:1-10 -Here, as in Psa 25:1-22, the sixth letter
Thus far the two Psalms (Psa 25:1-22and Psa 24:10) are framed on the same model. In this Psalm, with the above exception, there is one letter left for each verse in its order.
Psa 37:1-40 -Here the series is complete. The
Every letter has two verses of two lines each, except three:
Psa 111:1-10 -The acrostic here is perfect. The Psalm has twenty-two lines, which commence successively with the twenty-two letters of the Hebrew alphabet.
Psa 112:1-10 is formed on precisely the same model, and the two Psalms form a pair, Psa 111:1-10 being occupied with Jehovah and Psa 112:1-10 with the man that feareth Jehovah. They may be thus compared-the letters marking the Correspondence (q.v. [Note: Which see.] ).
Psa 111:1-10 aPsa 111:1-3.-
Psa 112:1-10 aPsa 112:1-3.-
Psa 119:1-176 -This Acrostic Psalm differs from every other. It consists of 176 verses, divided into 22 groups of eight verses each: (8 × 22 = 176). The eight verses of each group begin with the same letter. For example: the first eight verses each begin with Aleph
It is very difficult to preserve this in a translation, and impossible where the letters of one language are not the same either in power or number or order.
It so happens, however, that the ninth portion (Psa 119:65-72), in which each verse begins with Teth
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 it into another language. We offer the following as an example:-
A.
Ah! the happinesses of the perfect in the way, Such as walk in the law of Jehovah.
Ah! 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 To keep Thy statutes.
Ashamed, then, I shall never be, While I have respect unto all Thy commandments.
All my heart shall praise Thee in uprightness, While I learn the judgments of Thy righteousness.
All Thy statutes also I will keep:
Leave me not utterly.
B. By what means shall a young man cleanse his way? By taking heed thereto according to Thy word. By every means my heart hath sought Thee:
Let me not err from Thy commandments.
Besides, I have laid up Thy word in my heart, That I might not sin against Thee.
Blessed art Thou, O Jehovah, Teach me Thy statutes. By my lips have I recounted All the judgments of Thy mouth. By walking in Thy Mandate’s way, I found joy beyond all wealth. By Thy precepts shall I guide my musings, And shall pore o’er Thy paths, By thy statutes shall I be delighted;
Thy word I shall not forget.
Psa 145:1-21 -Here the Acrostic is perfect, with the exception of the letter Nun,
It 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 Æthiopic Versions were made, as they contain the verse. One Hebrew ms. has been found by Dr. Ginsburg containing the verse; which reads, “The Lord is faithful in all His words, and holy in all His works.”
Moreover, it falls in with the structure of the Psalm, for the member, in which verse nun (
It is as follows:-
Psa 145:1-21 A1Psa 145:1-2. Praise promised (first person) for Jehovah Himself.
B1 Psa 145:3. Praise offered (third person) to Jehovah.
A2 Psa 145:4-7. Praise promised (first and third persons alternately) for Jehovah’s works.
B2 Psa 145:8-9. Praise offered (third person) for Jehovah’s works.
A3 Psa 145:10-12. Praise promised (third person only) for Jehovah’s kingdom.
B3 Psa 145:13-20. Praise offered (third person) for Jehovah’s kingdom.
A4 Psa 145:21. Praise promised (first and third persons) (
Pro 31:10-31 is a perfect alphabetical Acrostic, marking and calling our attention to this song in praise of a virtuous woman. Döderlein calls it “a golden A B C for women.” It follows here, the words of a faithful mother. The following is the structure of the passage:- APro 31:10. The woman and her worth.
B1 Pro 31:11-12. Her husband.
C Pro 31:13-22. Her work.
B2 Pro 31:23. Her husband.
C Pro 31:24-27. Her work.
B3 Pro 31:28-29. Her children and her husband.
A Pro 31:30-31. The woman and her worth.
Like Psa 145:1-21 it consists of twenty-two verses, and each verse contains two lines.
Lam 1:1-22 is an acrostic chapter. It consists of 22 verses, each of which commences with a successive letter of the alphabet, and each consists of three lines, except Lam 1:7 (
Lam 2:1-22 is the same, except that in this case it is Lam 2:19 (
Lam 3:1-66 is different. It consists of 66 verses; the first three each commencing with
Lam 4:1-22 -Here, there are 22 verses, each verse commencing successively with the letters of the alphabet, and consisting of two lines. Here, also as in Lam 2:1-22 and Lam 3:1-66, the
These are all the Alphabetical Acrostics.
There are, however, others, to which our attention is called by the Massorah, as well as by their being written in larger characters in certain Manuscripts. In these cases the Acrostic letters spell certain words. But these are no more accidental than those which are alphabetical. Other acrostics have been found; but, as they are without Massoretic or Manuscript authority (and, therefore, probably are undesigned) we do not notice them.
Psa 96:11.-The Massorah has a rubric calling attention to the name of Jehovah here in a complete sentence of four words:-* [Note: Reading the English words backwards.]
“Let the heavens rejoice, and let the earth be glad” (lit., “Let-rejoice the-heavens and-let-be-glad the-earth”). 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.
Psa 96:1-13 is a call to “all the earth” (Psa 96:1) to sing the “new song,” and Psa 97:1-12 is, or rather will yet be, the earth’s glad answer to that call.* [Note: See A Key to the Psalms.]
Esther.-In the Book of Esther four times the name of Jehovah occurs in the form of an Acrostic.† [Note: See a separate pamphlet on this subject by the same author and publisher, The Name of Jehovah in the Book of Esther.]
Jehovah had declared (Deu 31:16-18) that if His people forsook Him He would hide His face from them. Here this threatening was fulfilled. But, though He was hidden from them, He was present, working 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 for 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. The First occurs in Est 1:20. It is formed by the initial letters, for the event was initial. It is formed by spelling the word backwards, for Jehovah was overruling and turning back the wisdom of man. The four Hebrew words are
(Est 5:4) is formed, as before, by the initial letters; for Jehovah was initiating His plans: but it is spelt forwards (as in our common form of Acrostics), for Jehovah was ruling rather than overruling. The four Hebrew words are-
“Let the King and Haman come this day,” or, “Let Our Royal Dinner be graced this day by the King and Haman.” The name of Jehovah appears in the invitation; for He was to be there in order to bring the counsels of man to nought and” take the wise in their own craftiness.”
Nothing happens at the dinner beyond an invitation to Haman to dine at the royal table the next day. “Then went Haman forth that day joyful and with a glad heart” (Est 5:9). Yes, “that day,” for it was his last! The Third Acrostic
(Est 5:13) is the beginning of the end. Hence it is formed by the final letters, for the end was approaching. It is read backwards, for the Lord was turning back all the proud purposes of Haman. Haman goes home to his wife and says:
“This availeth me nothing,” or “Yet am I saD, foR nO avaiL is all this to me.” This sadness was a precursor of, and foreboded, his coming execution. Haman dines on the morrow with the king and queen; and events soon reached their climax; which comes in The Fourth Acrostic
(Est 7:7). It is again in the final letters, for Haman’s end had come. It is spelt forwards; for Jehovah was ruling, and had determined the 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 had been determined not by King Ahasuerus, but by Jehovah: and the evil came swiftly upon him, for he was at once taken out and hanged.
Thus these four Acrostics at once conceal and reveal the Name of Jehovah, and emphasize the four pivots on which the whole history turns.
Est 7:5.-This is another Acrostic for which there is Massoretic authority, the letters being written in larger characters in certain MSS
It is that name by which God revealed himself to Moses and to Israel, the “I 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 He has caused it to be emblazoned on the pages of the history. When Ahasuerus learned from Esther, that “the Jews’ enemy” had laid his plot to destroy the whole nation, he cries out in his ignorance, “Who is he, and where is he that durst presume in his heart to do so?” He uses the words of which the final letters spell the name EHJHE (pronounced E-he-yhe both backwards and forwards).
EHEYEH knew who Haman was and where he was. He who is the great “I 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 Exo 2:23-25; Exo 3:14-15).
Acrostics, like many other figures, occur only in the Originals, and cannot be reproduced in a translation.
It is possible also for figures to occur in a translation which are not in the Hebrew or Greek! In such cases they are, of course, either accidental or designed. In either case they are of no value or weight. An Acrostic can be made, for example, in the English of John 3:16, which is accidental. But as it may be useful to some in teaching others, we note it here-
John 3:16 God so loved the world, that he gave his
Only begotten Son, that whosoever believeth in him should not Perish, but have
Everlasting
Life. This verse contains the good news of the Gospel, which, by a singular coincidence, is the very word which may thus be written as an Acrostic.
2. Of the Same Word (a) In the Same Sense
There are no less than twelve ways in which the same word may be repeated in the same sense in the same sentence. The first is called
-------- Epizeuxis: or, Duplication The Repetition of the Same Word in the Same Sense When the word is repeated in close and immediate succession, no other word or words coming between, it is called GEMINATIO, pronounced Gem-i-nā´-tio, which means a doubling, duplication, a re-doubling. It is also called ITERATIO (It´-er-ā-ti-o), iteration; CONDUPLICATIO (con-dū-pli-ca´-tio), conduplication, or full doubling. When the words do not immediately succeed each other, but are separated by one or more intervening words, the figure is then called EPIZEUXIS, pronounced Ep´-i-zeux´-is. It is the Greek word
We may give the figure the English name of “Duplication,” “Gemination,” “Iteration,” or “Repetition.”
It is a common and powerful way of emphasizing a particular word, by thus marking it 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 order to impress us with their importance!
Gen 6:17.-“And, behold, I, even, I, do bring a flood of waters upon the earth.”
Gen 7:19.-“And the waters prevailed exceedingly.”
Here, as in other passages, the doubled adverb is used for a superlative.
Gen 22:11.-“And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham.” This is the first occurrence of this figure, used of names. There are ten such in the Scriptures (the number ten completing the cycle of Divine order).* [Note: See Number in Scripture, by the same author and publisher.]
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.
Used by God to men. (7)
Old Test. (4) 1.Abraham, Abraham (Gen 22:11).
2. Jacob, Jacob (Gen 46:2).
3. Moses, Moses (Exo 3:4).
4. Samuel, Samuel (1Sa 3:10).
New Test. (3) 5.Martha, Martha (Luk 10:41).
6. Simon, Simon† [Note: “Satan hath desired to have you (ὑμᾶς, plural) that he may sift you (ὑμᾶς, plural) as wheat: but I have prayed for thee (σοῦ singular) that thy faith fail not.”
Satan “sifts” to get rid of the wheat! Christ “fans” to get rid of the chaff (Mat 3:12).] (Luk 22:31).
7. Saul, Saul (Acts 9:4).
Used under other circumstances.‡ [Note: Each of these three examples is unique. In No. 8 it is the name of the Lord used by man. In No. 9 it is used of God’s city and people by Christ. In No. 10 it is used of God by Christ.] (3) 8.Lord, Lord (Mat 7:21-22. Luk 6:46; Luk 13:25).
9. Jerusalem, Jerusalem (Mat 23:37. Luk 13:34).
10. Eloi, Eloi (Mark 15:34. Mat 27:46. Psa 22:1).
It is to be noted that in raising the dead the Lord Jesus never used this figure! As much as to say it needed no emphasis whatever to make the dead hear His voice (see Mark 5:41). The disciples may cry, “Master, Master, we perish!” (Luk 8:24), but He calmly rebukes the winds and the waves.
Gen 25:30.-“And Esau said to Jacob, “Feed me, I pray thee, with that same red pottage.” The Hebrew having no superlative, doubles the adjective (see under Idiom),
Exo 2:12.-“And he looked this way and that way.”
Here the Hebrew
Exo 4:16.-“And he shall be, even he shall be to thee instead of a mouth:” i.e., he shall surely be, etc.
Exo 15:16.-“Till thy people pass over, O Lord, till the people pass over, which thou hast purchased:” i.e., till thy people have completely passed over and are safe on the other side.
Exo 23:30.-“By little and little I will drive them out from before thee,”
Exo 28:34.-“A golden bell and a pomegranate, a golden bell and a pomegranate upon the hem of the robe round about:” i.e., alternately.
Exo 34:6.-“And the Lord passed by before him, and proclaimed, JEHOVAH, JEHOVAH.”
Here, if we were to translate the figure idiomatically, it means that He proclaimed the wonderful name, Jehovah! (which He did in the sixth and seventh verses).
Lev 6:12 (Lev 6:5).-“And the priest shall burn wood on it every morning.”
Lev 24:8.-“Every sabbath he shall set it in order before the Lord continually.”
Hebrew
Num 17:12-13 (27, 28).-After Aaron’s rod had been brought forth, the people were frightened and cried to Moses, “Behold, we die, we perish, we all perish. Whosoever cometh near, cometh near unto the tabernacle of the Lord shall die: shall we be consumed with dying?”
Here the figure is
There is also the repetition of the word
Deu 28:43.-Here the figure is really translated idiomatically, and not literally. “The stranger that is within thee shall get up above thee very high,” i.e.,
Thus the figure emphasizes the depth of the misery into which Israel should be brought if they would not hearken to the voice of Jehovah (Deu 28:15).
Jdg 5:22.- “Then did the horsehoofs stamp: By reason of the pransings, the pransings of his mighty ones.”
1Sa 2:3.-“Talk no more exceeding proudly.”
Here the repeated adjective is idiomatically translated as a superlative.
2Sa 7:5.-“Go and tell my servant David (Heb., to my servant, to David), Thus saith the Lord, Shalt thou build, me a house for me to dwell in?”
Here there is great emphasis to be placed on the repeated pronoun, “me,” in order to rebuke the popular and universal thought of the natural heart, which ever says, “See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains.”
2Sa 18:33.-“O my son Absalom, my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!”
Here the figure emphasizes the vehemence of David’s grief.
2Ki 4:19.-“And he said unto his father, My head, my head.” (
How eloquent: and what a volume is contained in this simple figure, so naturally used by the child; as an English child would say, “My poor head.”
2Ch 4:3.-“Compassing the sea round about.”
Psa 22:1.-“My God, my God (
Psa 67:6-7 (Psa 67:7-8).- “God shall bless us, God shall bless us:” i.e., God shall really and truly bless us in very deed.
Psa 77:16 (Psa 77:17).- “The waters saw thee, O God, The waters saw thee.”
(See under Prosopopœia.) Thus emphatically describing Exo 14:1-31
Psa 96:13.- “For He cometh, for He cometh:” i.e., for He shall surely come.
Psa 118:11.-Twice “They compassed me about”; and in Psa 118:15-16, we have three times “The right hand of the Lord.”
Psa 137:7.-“Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof,” i.e.,
Pro 20:14.-“It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.”
Heb. is
Ecc 3:18.-Lit., I said in my heart respecting the estate of the sons of men that … they, even they are like beasts.”
Here the figure of Pleonasm (q.v. [Note: Which see.] ) first emphasizes the word “men,” and then the Epizeuxis again increases that emphasis.
Ecc 7:24.-“That which is far off and exceeding deep, who can find it out?”
Isa 6:3.-The holiness of Jehovah is emphasized beyond measure, and the three persons in one God are indicated by the thrice repeated “Holy, holy, holy is the Lord of hosts.” Here the highest degree of holiness is ascribed to Jehovah.
Isa 21:9.-“Babylon is fallen, is fallen”: to emphasize the certainty and the greatness of the fall of that great city, and the completeness of its final overthrow. See also Rev 18:2.
Isa 26:3.-“Thou wilt keep him in perfect peace.”
Here the figure is idiomatically translated. The Hebrew reads (see margin)
Professor Driver mentions this duplication of words as being a post-Isaian feature of literary style (Introduction to the Literature of the Old Testament, pp. 233, 234). He says, “The literary style of chapters 40-56 is very different from that of Isaiah”: one of the “literary features” being the repetition of words. It is remarkable, as being characteristic of the wisdom and acumen assumed by the higher critics, that though Professor Driver mentions the repetition of
Isa 28:10.-This is probably the ironical language of the “scornful men” (Isa 28:14), introduced by the Ellipsis of Isa 28:9 : “Whom [say they] shall he teach knowledge?… for [it is] precept upon precept; precept upon precept; line upon line; line upon line; here a little, and there a little.” And, then, the Prophet retorts: “For (or Yea, verily) with stammering lips (marg. [Note: arg. Margin.] , stammerings of lips) and another tongue will he speak (marg. [Note: arg. Margin.] , he hath spoken) to this people.” In the English the Epizeuxis is not perfect, because the word “upon” comes between, but in the Hebrew the words follow each other closely.
See also Isa 28:13.
Isa 40:1.-“Comfort ye, comfort ye my people, saith your God.” Here the Epizeuxis consists of one word in the Hebrew,
Isa 51:1-23.-In this Scripture we have three calls emphasized by this figure.
A1 Isa 51:9-11. A call to the arm of Jehovah:-“Awake, awake, put on strength, O arm of the Lord.”
B1 Isa 51:12-16. Followed by comfort.
A2 Isa 51:17-20. A call to Jerusalem:-“Awake, awake, stand up, O Jerusalem.”
B2 Isa 51:21-23. Followed by comfort.
A3 Isa 52:1-2. A call to Zion:-“Awake, awake, put on strength, O Zion.”
B3 Isa 52:3-12. Followed by comfort.
Isa 57:19.-“I create the fruit of the lips:-Peace, peace to him that is far off and to him that is near,” etc.: i.e., great peace, perfect peace as in Isa 26:3 (q.v. [Note: Which see.] ).
Jer 4:19.-“My bowels, my bowels!” to emphasize the great distress experienced.
Jer 6:14.-“They have healed also the hurt of the daughter* [Note: These words are supplied, apparently from Jer 8:11, Jer 8:21.] of my people slightly, saying Peace, peace; when there is no peace.” Here the figure contrasts with the fact that there was no peace for Jerusalem the fact that her false prophets continually promised plenty of peace, much peace.
Jer 22:29.-“O earth, earth, earth, hear the word of the Lord.”
Eze 21:9-13 (Hebrews 14-18).-“A sword, a sword is sharpened, and also furbished.” This is to call our attention to “the sword of the Lord,” viz., Babylon, and to show that His sword is a sword for war, and not a sword worn for honour. This is the key to this difficult passage. That there are difficulties is 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 his “rod” or “sceptre” (Eze 21:10), which was merely for honour, and was no use against a tree. But this sword (Eze 21:10) “contemneth the rod (or sceptre) of my son, as [it despiseth] every tree (or wood).” Eze 21:12 should be, “Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: my people shall be delivered to the sword: smite therefore upon thy thigh” (which was the symbol of fear in man, as beating the breast was in woman). Eze 21:13. “Because it was proved, and what? (i.e., what will happen? what will be the result?) if the sword shall not despise the wood, saith the Lord! It will not be, saith Adonai Jehovah!” (i.e., it will not despise it! it will destroy it!) Thus we have the sword of Jehovah emphasized: and the structure of these verses explains their meaning.
A Eze 21:8-10. The sword of Jehovah (Babylon). Its sharpness and brightness.
B Eze 21:10. Its contempt for the rod or sceptre of His son Judah.
A Eze 21:11-12. The sword of Jehovah. Its destroying power.
BEze 21:13. Its contempt for the wooden rod or sceptre of Judah. 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.
Eze 21:27.-“I will overturn, overturn, overturn it; and it shall be no more until he come whose right it is; and I will give it him”: i.e., I will completely and thoroughly overturn it. The threefold Epizeuxis emphasizes the completeness of the overthrow of the throne of David; hence, by implication, the certainty of the promised fulfilment of the prophecy that He who is David’s Son and David’s Lord, shall surely reign upon that same throne according to Luk 1:32-33, and many other Scriptures.
Eze 22:2.-“Wilt thou judge, wilt thou judge?”: i.e., Wilt thou really and truly judge? See under Heterosis.
Eze 33:11.-“Turn ye, turn ye from your evil ways.”
Eze 34:11.-“Behold, I, even I, will both search my sheep and seek them out.” And Eze 34:11 : “Behold I, even, I, will judge between the fat cattle 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 114).
Eze 34:17.-“I judge between cattle and cattle.” (
Dan 5:11.-“Whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians”: i.e., thy father the great and mighty king Nebuchadnezzar.
Dan 10:19.-“Be strong, yea, be strong:” i.e., be very strong.
Zep 1:14.-“The great day of the Lord is near, is near, and hasteth greatly”: i.e., is very near.
Mat 5:37.-“But let your communication (R.V. [Note: The Revised Version, 1881.] , speech) be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.”
Here the figure emphasizes the fact, not that we are forbidden to say, “Yea” or “nay” twice; but that we are merely to say, “Yes” or “no,” and not to indulge in vehement asseverations and oaths; “for whatsoever is more than these cometh of evil.”
Mat 23:37.-“O Jerusalem, Jerusalem, thou that killest the prophets,” etc.: emphasizing the pathetic appeal by the exceeding guilt of the city in killing the prophets of Jehovah.
Luk 23:21.-“Crucify him, crucify him,” emphasizing the vehemence of the cry, and the determination of the priest-led people.
John 1:51.-“Verily, verily, I say unto you.”
Apart from the Repetition, which occurs only in the fourth Gospel, there is something to be learnt from the number of times the word occurs.* [Note: See Number in Scripture, by the same author and publisher.]
Heb 10:37.-“Yet a little while,” Lit., how little, how little.” Greek:
Eph 3:9.-Lit. “And to enlighten all [as to] what [is] the dispensation of the Mystery which has been hidden away, away, from the ages in [or by] God.” Showing the completeness with which the secret was hidden in former times. Compare Rom 16:25, and Col 1:26.
-------- Anaphora; or, Like Sentence-Beginnings The Repetition of the same Word at the beginning of successive Sentences
A-naph´-o-ra, from two Greek words,
Anaphora differs from Epibole (q.v. [Note: Which see.] ). In the case of Epibole several words are repeated, consisting of a sentence or phrase; whereas, in Anaphora only one word is thus repeated.
Scripture abounds with this figure, which adds great importance to many of its solemn statements. We give a few examples:-
Deu 28:3-6.- “Blessed shalt thou be in the city, and blessed shalt thou be in the field: blessed shall be the fruit of the body, and* [Note: See Polysyndeton.] 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 Deu 28:16-19 with the word “cursed” repeated at the beginning of successive sentences.
2Sa 23:5.-According to the Hebrew, each line begins with the word
“For is not my house thus with God? For He hath made with me an everlasting covenant, ordered in all things and sure, For this is all my salvation, and all my desire. For shall He not make it to prosper?”
These four lines are in the form of an introversion:- aQuestion. bAnswer and Reason. bAnswer and Reason. aQuestion. In a and a the question is concerning David’s house; while in b and b the subject is Jehovah’s covenant. See under Correspondence.
Psa 3:1-2 (Psa 3:2-3).- “Many are they that rise up against me, Many there be which say of my soul,” etc.
Psa 94:3-4.-“How long” In Psa 94:4 it should be repeated by Ellipsis and put in italics twice. In the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] it is thus put only once; in the R.V. [Note: The Revised Version, 1881.] not at all, the figure not being seen.
Psa 115:12-13.- “He will bless us.
He will bless the house of Israel.
He will bless the house of Aaron.
He will bless them that fear the Lord.” This figure stands here in immediate contrast with the figure of Epistrophe (q.v. [Note: Which see.] ) in Psa 115:9-11, where the same phrase ends successive clauses.
See also in the Songs of Degrees, Psa 121:7-8; Psa 122:6-7; Psa 123:2-3; Psa 124:1-2; Psa 3:1-8; Psa 4:1-8; Psa 5:1-12; Psa 126:2; Psa 127:1; Psa 128:5-6; Psa 129:1-2.
Psa 148:1-4.-“Praise” is seven times repeated at the beginning of successive sentences. So also in the whole of Psa 150:1-6 Isa 51:1; Isa 51:4; Isa 51:7.-Three times we have the Divine call “Hearken unto me.”
Jer 1:18.-“Behold, I have made thee this day a defenced city, and an iron pillar, and brazen walls- against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land.” The figure, here, emphasizes the fact that the prophet in being God’s spokesman was recognised as the “man of God,”* [Note: See The Man of God, by the same author and publisher; price one penny.] 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 4:23-26.-We have “I beheld” four times repeated; to enchance the solemnity of the desolation of Jehovah’s judgments.
Jer 5:17.-“They shall eat up” is three times repeated; to emphasize the complete devouring of the land by the enemy.
Jer 50:35-36.-“A sword” is four times repeated; to emphasize the slaughter in the destruction of Babylon.
Jer 51:20-23.-Ten times we have the words “with thee” repeated to amplify the statement in Jer 51:20. “Thou art my battle ax,” spoken of Israel.
Hos 3:4.-“For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim.”
Here there is something more than a simple Polysyndeton (q.v. [Note: Which see.] ), as another word is joined with the conjunction. The employment of this figure emphasizes the present desolation of Israel.
Mic 5:9-13.-“I will cut off” is repeated four times; to amplify and extend the prophecy in Mic 5:9.
Mic 7:11-12.-Here we have “In that day” repeated to emphasize the time; and “from” to amplify the places whence they shall come.
Zep 1:2-3.-“I will consume,” three times repeated, indicates the solemnity of the threatening and the certainty of its execution.
Mat 5:3-11.-The word “Blessed” nine times repeated.
Mat 5:22.- “Whosoever is angry, etc.
Whosoever shall say, etc.”
Mat 11:7-9.-“What went ye out … to see?” This question is three times repeated; to emphasize and call attention to the fact that, though they were all attracted to John, yet they rejected him, and his ministry, and his testimony. See under Erotesis.
Mat 11:18-19.-This is lost in the English Version: as in the Greek the verb “came” is put out of its natural place (by the figure of Hyperbaton, q.v. [Note: Which see.] ), and is made to commence the two successive sentences.
It is a very remarkable Anaphora.
Rom 8:33-35.-Here we have the three questions, each beginning with “Who shall?” (See page 87). The first two questions should be answered like the third.
“Who shall lay anything to the charge of God’s elect? Shall God that justifieth? Who is he that condemneth? Shall Christ that died, …? Who shall separate us …? Shall tribulation? etc.”
1Co 3:9.-This, too, is hidden in the translation. In the Greek the figure is clearly seen.
“God’s fellow-labourers we are:
God’s husbandry, God’s building, ye are.”
Note, that the fellow-labourers are ourselves with one another; and not we who are fellow-labourers with God. We are not to dishonour God by bringing Him down and making Him one of ourselves. The popular explanation is only another instance of man’s nature, which made him so easy a prey to Satan’s temptation-promise, “Ye shall be as gods” (Gen 3:5).
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 (Php 2:6, R.V. [Note: The Revised Version, 1881.] ). Equality with God was not a thing to be obtained, but a thing to be either inherently possessed (as He possessed it as the Son of God), or to be received as the gift of God (as He received it as the Son of Man).
1Co 6:11.-“And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God.”
“All things [or rather meats] are lawful unto me, but All things [to eat] are not expedient:
All things [or meats] are lawful for me [to eat], but I will not be brought under the power of any.”
Here the figure is combined with another called Mesarchia (q.v. [Note: Which see.] ).
1Co 11:3.-“But I would have you know that the head of every man is Christ: and the head of the woman is the man: and the head of Christ is God.”
We have here Polysyndeton (q.v. [Note: Which see.] ), as well as an irregular Climax (q.v. [Note: Which see.] ).
1Co 12:8-11.-We have the repetition of the words, “to another.” In the Greek the word is not exactly the same in each case. It is
1Co 13:4.-In the first three verses we have the figure of Polysyndeton (q.v. [Note: Which see.] ), or “many ands.” In 1Co 13:4-7, we have a combination of two figures:-Asyndeton (q.v. [Note: Which see.] ), or “no-ands”; and Anaphora in the repetition of the word “Charity” (1Co 13:4). In 1Co 13:7, the Greek order of the words is: Charity “all things beareth, all things believeth, all things hopeth, all things endureth.’ In 1Co 13:8 :
“Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.” In 1Co 13:9 :
“In part we know, and in part we prophesy.” In 1Co 13:11. “When I was a child, as a child I spake, as a child I understood, as a child I thought.”
2Co 11:26.-Here we have the repetition of “in perils” eight times.
2Co 7:11.-We have the repetition of the word “yea” to increase the effects and results of true godly sorrow for sin in seven particulars. Referring to six different aspects of their sorrow as manifested in three different directions. The word rendered “yea” really means but; and it may be preserved by supplying the Ellipsis:-what carefulness (or rather earnestness) it wrought in you, but not earnestness merely-that is saying too little- in respect of themselves. but self-defence, but indignation, in respect of Paul. but fear, but vehement desire, in respect of him who had done the wrong. but zeal, but revenge, The first “but” combines the additional figure of Epitasis (q.v. [Note: Which see.] ), which is here an emphatic addition to a statement or argument of six particulars.
Eph 6:12.-“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” This is to emphasize the fact that our conflict is spiritual, and that Satan’s sphere of operations is not immorality or crime, but religion. See all the references to him in Scripture, and note how opposed they are to popular Satan-myth of the world and of Christendom.
Php 3:2.-Note the repetition of the word “beware.”
Php 4:2.-“I beseech Euodias, and beseech Syntyche.”
Php 4:8.-We have here the repetition of the word “whatsoever things” with which the figure of Asyndeton (q.v. [Note: Which see.] ) is 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 (q.v. [Note: Which see.] ).
1Jn 1:1-3.- “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon … That which we have seen and heard declare we unto you.” This five-fold repetition of the pronoun
Jas 5:7-8.-Three times we have “Be patient” with reference to the coming of the Lord.
Jas 5:13-14.-Twice we have the question “Is any?”
“Is any among you afflicted?
Let him pray. Is any merry?
Let him sing psalms. Is any sick among you?
Let him call,” etc.
Here are contrasted prayer and praise; and praying with singing. Teaching us that prayer is not to be sung.* [Note: See Intoned Prayers and Musical Services, by the same author and publisher.]
1Jn 3:5; 1Jn 3:8.-“He was manifested to take away our sins; … the Son of God was manifested that he might destroy the 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.
Other examples of Anaphora may be seen in Gal 1:8-9. Rev 7:5-8 (with Epistrophe), and elsewhere: for these examples are given only as specimens.
-------- Epanalepsis; or, Resumption The repetition of the same word after a break, or parenthesis
Ep´-an-a-lep´-sis. It is from the Greek
A-pos´-ta-sis is from the Greek
Moreover, the word so taken up and resumed may not be necessarily from the beginning of the sentence, but it may be taken up again from the middle or from any other part, as in this sentence:-
“The persecutions undergone by the Apostles were a trial to their faith, and a confirmation to ours; a trial to them,” etc.
It differs from Anaphora (q.v. [Note: Which see.] ) 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 3:25-26.-“Whom God hath set forth to be a propitiation through faith in his blood, to declare [his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say], at this time his righteousness:” etc.
1Co 4:11; 1Co 4:13, where the words in 1Co 4:11, “unto this present hour,” are taken up again at the end of 1Co 4:13, “unto thid day.”
1Co 10:25; 1Co 10:29.-Here, after a parenthesis (1Co 10:26-28) the word “conscience” is repeated from the end of 1Co 10:25, and the argument is resumed in 1Co 10:29.
Eph 3:1; Eph 3:14.-“For this cause I, Paul, [the prisoner of Jesus Christ.… (then after a parenthesis of thirteen verses he resumes in Eph 3:14), For this cause] I bow my knees,” etc.
Php 1:22; Php 1:24.-In Php 1:20, the apostle had been speaking of glorifying God “by life, or by death.” For, if he lived, it would be “Christ,” and if he died, it would be “gain” to him, and would release him and give him rest from all his labours. The real conclusion is that if he continued to abide in the flesh it would be better for them. But this conclusion is interrupted by the mention, parenthetically, of a third thing, which made him unable to say which of the two (living or dying) he would really prefer, because this third thing was so much better than either of the other two; for it was-the return of Christ. Then, having mentioned this, he takes up the statement again, repeating the beginning of Php 1:22 (“in the flesh”) and continuing it in Php 1:24.
Php 1:23 :-“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* [Note: συνέχομαι, I am being pressed.] out of† [Note: ἐκ occurs 857 times, and is never translated “betwixt” anywhere else, But it 165 times rendered “out of.”] these two, having a strong desire unto the return,‡ [Note: This is not the infinitive mood of the verb depart, but three distinct words. εἰς (eis), unto, τὸ (to) the, ἀναλῦσαι (analusai), return. This verb occurs in N.T. only in Luk 12:36, “when he shall return from the wedding.” It does mean, to depart, but from thence to here, not from hence to there. See Tob 2:1. Jdt 13:1. 1Es 3:3. Wis 2:1; Wis 5:12. Sir 3:15. 2Ma 8:25; 2Ma 9:1; 2Ma 12:7; 2Ma 15:28. Josephus Ant. vi., 4, 1.] and to be with Christ, which is a far, far better thing): but to remain in the flesh] is more needful for you” [i.e., than dying-not better than Christ’s return].
He had told the Thessalonian saints that “we which are alive and remain shall not precede those who 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 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 (
-------- Polysyndeton; or, Many-ands The repetition of the word “and” at the beginning of successive clauses
Pol´-y-syn´-de-ton. Greek,
It is called also POLYSYNTHETON, from
Polysyndeton is merely one special form of Anaphora (q.v. [Note: Which see.] ): i.e., it is a repetition of the same word at the beginning of successive sentences: but this is always one special word “and.” To understand the full significance and use of Polysyndeton, the student must consider along with it the opposite Figure A-syndeton (the same word syndeton with “a” prefixed, meaning no, instead of “poly,” meaning many). See A-syn´-de-ton, i.e., NO-ANDS (page 137). The two Figures form a pair, and should be studied together. The Laws of Grammar decide for us how the conjunction “and” should be used. If we are enumerating a number of things, we (by usage) place the conjunction immediately before the last. This is the cold law, which leaves what we say without any special emphasis. But this law may be legitimately broken in two different ways for the sake of emphasis. In order to attract the attention of the hearer or 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 uses “many-ands,” there is never any climax at the end. Instead of hurrying us on, breathlessly, to reach the important conclusion; we are asked to stop at each point, to Weigh each matter that is presented to us, and to consider each particular that is thus added and emphasized.
One illustration of each will make this quite clear. We have an example of both in one chapter (Luk 14:1-35), and, strange to say, in connection with precisely the same four words. In Luk 14:13, we have Asyndeton (no-ands): and in Luk 14:21, 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 important and weighty conclusion:-
Luk 14:13-14. “When thou makest a feast, call the poor,
-the maimed,
-the lame,
-the blind:
and thou shalt be blessed.” In other words, we are taught that, though we are not obliged to make a feast at all, yet, even if we do, we can call whom we please: but, if we call such persons as are here described, there is a great blessing attached: 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 point is they must not be able to return it. On the other hand, the Master’s servant is commanded to “bring in” such persons to the Lord’s feast, as a matter of simple obedience: and when he has done this, he has done no more than his duty, and is at the best, but an “unprofitable servant.” Hence, by the use of this figure of Polysyndeton in Luk 14:21, we are not hurried on to any climax at the end, but we are detained at each step, and are thus asked to consider carefully what is taught Us by the mention of each of these various classes:- “Go out quickly into the streets and lanes of the city, and bring in hither the poor (i.e., those whom no one would think of inviting, but who would welcome the invitation (Luk 15:1. Mat 20:31):-“the poor” who could not afford to buy “a piece of ground” (Luk 14:18), or “five yoke of oxen” (Luk 14:19). and the maimed (i.e., those who would be most unlikely to be able to say, “I have married a wife” (Luk 14:20), and the halt (
Here, by this figure, instead of being hurried forward to a weighty conclusion we are led gently backward by each “and” to think of these four classes, and to contrast them with those 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.
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 8:22.-Here the completeness of the covenant and the fulness of the blessing, and the certainty of the Divine promise, is set forth in a double four-fold description:- “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.”
Gen 19:12.-“And the men said unto Lot Hast thou here any beside? son-in-law, and thy sons, and thy daughters, and whatsoever thou hast in the city, and bring them out of this place.” See also Gen 19:16, Gen 19:19; and Gen 19:17 for Asyndeton.
Gen 22:9; Gen 22:11.-The solemnity and deliberation of Abraham’s actions is emphasised, and each is marked off from the other by this figure:- 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 25:34.-“Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: And Esau despised his birthright.”
Here our attention is drawn to the deliberateness of Esau’s action. There is no haste in the words, as there was none in Esau’s deed. Each part of it is minutely pointed out, and dwelt upon, as showing that Esau did not fall under some sudden temptation, but that he deliberately and wilfully “despised his birthright.” (See Heb 12:16-17.)
Gen 43:8.-This is shown more clearly in the Hebrew; it is partly hidden in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , to suit the English idiom. Here, the Polysyndeton is used to heighten the effect of Judah’s appeal to his father to let 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.”
Exo 1:7.-Here the figure is employed in order to impress us with the marvellous increase of Israel by the Divine blessing (See Psa 105:24; Psa 107:33).
“and the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding great, and the land was filled with them.”
Jos 7:11.-Jehovah shows to Joshua (and to us) the greatness of Achan’s sin, by bringing out emphatically all the acts which formed part of it. The Hebrew reads:- “Israel hath sinned, and they have also transgressed my covenant, which I commanded them; and (
Five times we have
Jos 7:24.-Here, to show the awful solemnity of the judgment executed upon Achan, and the magnitude of his sin, twelve times we have the conjunction, eleven of the times with
“And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.”
1Sa 17:34-36.-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 I went out after him and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both (
2Ki 2:12; 2Ki 2:14.-“And he took hold of his own clothes, and rent them in two pieces: and he took up (he took up also) the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? and when he also had smitten the waters, they parted hither and thither, and Elisha went over.”
All this to show us the importance, not of any great climax, but of each part of that wondrous miracle.
2Ki 5:26.-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?”
1Ch 29:11-13.-Here the greatness and the goodness of Jehovah is set forth in David’s Thanksgiving. The whole structure* [Note: For these structures see under Correspondence below.] of this thanksgiving is as follows:-
Praise.
Aa1Ch 29:10. David blessing Jehovah b1Ch 29:19. Jehovah’s eternity.
B 1Ch 29:11. Jehovah’s greatness “above all.”
B 1Ch 29:12. Jehovah’s goodness “unto all.”
Aa1Ch 29:13. David blessing Jehovah, b1Ch 29:14-15. David’s mortality.
Prayer.
C1Ch 29:16. The House and its provision, D1Ch 29:17. “I give” “mine heart.” (Time past and present).
D 1Ch 29:17-19. Prepare their heart to give. (Time to come).
C1Ch 29:19. The house and its provision. The figure occurs in B and B:- “Thine, O Lord, is the greatness (Psa 145:3), and the power (1Ch 29:12 and Psa 21:14), and the glory (beauty, 1Ch 29:13. Psa 96:6), and the victory (lustre, 1Sa 15:29), and the majesty (Psa 21:6); for all that is in the heaven and in the earth (is thine):* [Note: Or, omitting the italics “because of all in the heavens and in the earth.”] Thine is the Kingdom, O Lord, and thou art exalted as head above all, (The figure is lost by saying “both riches and honour.) and the riches and the honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all: and now, our God, (not “Now therefore”) we thank thee, and praise thy glorious name!”
Psa 107:35-37.-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 dry ground into watersprings, and there he maketh the hungry to dwell, that they may prepare a city for habitation; and sow the fields, and plant vineyards, which may yield fruits of increase.”
Isa 2:11-19.-Here the figure is employed to set forth the completeness of the manner in which Jehovah will shake terribly the earth” (Isa 2:19, Isa 2:21). 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. 2, and ends with chap. 4. Thus:- AIsa 2:1-5. Promise.
B Isa 2:6-22. Threatening of judgment (general).
B 3-4:1. Threatening of punishment (particular).
A Isa 4:2-6. Promise.
Then these members may be expanded thus:- A. The Promise, Isa 2:1-5.
A C Isa 2:1-2. Zion, its exaltation. All people flowing unto it.
D Isa 2:3. What they say: “Come ye, … we will walk, etc.”
C Isa 2:3-4. Zion, its rule. The word going out from it.
D Isa 2:5. What the people say: “Come ye, … let us walk, etc.”
Then the second member B, with which we have to do (the figure o Polysyndeton marking it and stamping it as a, whole), may be expanded, thus:-
B. Threatening of judgment (general), Isa 2:6-22. (With special reference to men.)* [Note: In B (3-4:1) the reference is specially to women. In A (Isa 4:2-6) the reference is:- aIsa 4:2. General. bIsa 4:3. To men. bIsa 4:4. To women. aIsa 4:6. General.] EFIsa 2:6. Jehovah ceasing from His People.
G Isa 2:6-9. Reason. Because they exalt themselves before God, and humble themselves before their idols.
G Isa 2:10-21. Judgment. The People humbled, and Jehovah alone exalted. Idols abolished.
F Isa 2:22. “Cease ye from man,” &c.
Once more, the member G may be expanded, thus:- G. The Judgment (Isa 2:10-21).
GH1aIsa 2:10. Concealment. “Go to the rock,” etc. bIsa 2:10. Reason: “For fear of the Lord,” etc. by Jehovah.
JcIsa 2:11. Man abased. Jehovah exalted dIsa 2:12-16. High things brought low cIsa 2:17. Man abased. Jehovah exalted dIsa 2:18. Idols utterly abolished
H2aIsa 2:19. Concealment. “They shall go to the rocks,” etc. bIsa 2:19. Reason: “For fear of the Lord,” etc.
J Isa 2:20. Idols cast away by man.
H3
We may note in passing that in J we have Jehovah and Idols: while in J we have Man and his Idols.
Now, we are prepared to see how the judgment executed by Jehovah in J (Isa 2:11-18) is further emphasized by the figure of Polysyndeton; as it is still further marked and emphasized by the figure of Synonymia (q.v. [Note: Which see.] ):-
MAN JcIsa 2:11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day.
Jehovah’s judgment on GOD’S WORKS (seven members). dIsa 2:12-16. For the day of the Lord* [Note: This is the first mention of “the Day of the Lord.” For the significance of this, see Number in Scripture by the same author and publisher.] of hosts shall be upon every one [or thing] that is proud and lofty, and upon every one [thing] that is lifted up; and he shall be brought low: and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, Jehovah’s judgment on MAN’S WORKS (four). and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all pleasant pictures.
MAN. cIsa 2:17. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low; and the Lord alone shall be exalted in that day.
Jehovah’s judgment on man’s works. dIsa 2:18. And the Idols, he shall utterly abolish.
Isa 3:17-26; Isa 4:1.-Here, we have, in these few verses, the “many ands” marking the minuteness of the Lord’s judgment on the daughters of Zion.
These verses form one member (B) of the larger structure (see above), which may be expanded, as follows:- B. 3-4:1. Threatening of judgment (Particular).
BeIsa 3:1-7. Threatening. What Jehovah will “take away” from Jerusalem and from Judah. fIsa 3:8-9. Sin. Tongue, doings, countenance. eIsa 3:9-11. Threatening. “Woe, woe.” fIsa 3:12. Sin. Weak and oppressive rulers (Isa 4:4).
Here, in the last member
Isa 37:37.-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 went, and returned, and dwelt at Ninevah.”
Jer 31:28.-Here the figure emphasises both the “scattering” and the “gathering” of Israel:- “And it shall come to pass, that, like as I have watched over them to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build and to plant, saith the Lord.”
Hag 1:11.-To enhance the description of the troubles which had fallen upon Israel, a nine-fold “and” is employed (nine being the number of judgment)* [Note: See Number in Scripture, by the same author and publisher.] :- “And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.”
Mat 7:25.-Here the perfect security of the “wise man,” who hears the sayings of Jesus, and is likened unto a man who built his house upon a rock, is emphasized by a five-fold “and” (five being the number of grace).
“And the rain descended (on the roof), and the floods came (at the foundations), and the winds blew (at the sides), and beat upon that house: and it fell not.”
While, on the other hand, in Mat 7:27, the insecurity of the “foolish man,” who hears, but does not, the sayings of Jesus, is set forth by a six-fold “and” (six being the number of man and of human independence and imperfection:- “And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.”
Mat 24:29-31.-Here, to emphasize the wondrous events of the day of the Lord, and the order of them, the figure is used.
“Immediately after the tribulation of those days The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers* [Note: See under Catachreesis.] of the heavens shall be shaken, and then shall appear the sign of the Son of Man† [Note: See under Idiom and Synecdoche.] in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man† [Note: See under Idiom and Synecdoche.] coming in the clouds of heaven with power and ‡ [Note: See under Hendiadys.] great glory. and he shall send his angels with a trumpet and ‡ [Note: See under Hendiadys.] a great sound (marg. [Note: arg. Margin.] ), and they shall gather together his elect from the four winds,* [Note: See under Metonomy (of the adjunct).] 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 Psa 9:9; Psa 10:1. Jer 30:7. Joe 2:11; Joe 2:31. Amo 5:18. Zep 1:14, etc. Rev 6:17): so that there is, therefore, no interval for a millennium of peace and blessedness before the coming of the Lord. This is the coming of the Lord with His saints (the Church), not His coming for what will already have previously taken place before the Great Tribulation begins. The Second coming corresponds with the First Coming (so-called) in that the first part of it answers to His “coming forth” at Bethlehem (Mic 5:1-15), and the second part answers to the “cometh unto” at Jerusalem (Zec 9:9), the latter being referred to in 2Th 2:2, R.V. [Note: The Revised Version, 1881.] , and the former revealed in 1Th 4:16-17.
Consequently his title, “The Son of Man,” agrees with the scope of the passage; which has to do with dominion on the earth. While the elect can only be the elect of Israel (see Deu 30:4 (lxx.) Zec 2:6, etc.).
Mark 3:31-35.-Here each part of the instructive scene is emphasized to attract our attention:- “There came then his brethren, 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 is my brother, and my sister, and mother.” The scene which is thus emphasized is connected with verse 21 as appears from the structure† [Note: For what is meant by Structure see below under Correspondence.] of this whole passage.
AaMark 3:21. Jesus’s kindred (margin), bMark 3:21. Their interference with him. cMark 3:21. Their disparagement of him.
BdMark 3:22. The Scribes’ first charge: “He hath a devil.” eMark 3:22. The Scribes’ second charge: “By the prince of the devil scasteth he out devils.”
BeMark 3:23-27. His answer to the second charge. dMark 3:28-29. His denunciation of the first charge.
AaMark 3:31. Jesus’s kindred, bMark 3:31-32. Their interference with Him, cMark 3:33-35. His disparagement of them. From this structure we learn that (1) the object of the visit, is explained in Mark 3:21-31, and that (2) the reference of Mark 3:28 is to the first charge of the Scribes-explaining what is called “the unpardonable sin”: and (3) that the “kindred” of verse 31 included his mother in the design and conspiracy.
Luk 1:31-32.-Here the birth of the Lord Jesus is presented as it is in Isa 9:6-7, with the “sufferings” overleaped, and the present season of His rejection not noticed. Our attention is called to all the wondrous details and separate parts of His glory, which, though thus linked together and connected with His birth, are not immediately consecutive.
“And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.”
It is Mat 1:21; Mat 1:23, which refers to Isa 7:1-25, and thus connects the King with the “sufferings”: while it is Luke, which refers to Isa 9:1-21, and thus connects “the Man” with the glory that shall follow.† [Note: See below under Rev 12:1-17]
Luk 7:11-18.-Here, there is no climax, but we are asked to stop and dwell upon each additional circumstance, and see why it is mentioned, and what is its peculiar lesson for us:- And 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, I 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 Judæa, 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,” 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 Mat 11:2 : which is thus explained. John was languishing in prison; and, when he heard that Jesus was raising the dead, he naturally wondered, if Jesus were “He that should come,” why he should be suffering in prison.
See also Mark 3:1-6, the miracle of the man with the withered hand.
Luk 7:38.-Here the woman’s devotion to the Lord is set forth in a gracious five-fold enumeration of the parts of which it was made up:- “And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.”
Five “ands” in one verse!
Luk 10:27.-Here a five-fold description is given in order to set forth that love which is “the fulfilling of the Law”:- “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.”
It is sometimes said that we are never commanded to do that which is impossible. But the truth is, the Law is given, and the perfection of this command is thus emphasized, in order to reveal and bring to light our own impotence, that we may thankfully cast ourselves on God’s omnipotence in that Saviour whom He has provided and anointed.
Luk 12:45-46.-Here, the sin of the wicked servant, who said, “My lord delayeth his coming,” is set forth in a fourfold description:- “And shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken.”
Likewise his punishment is described in a fourfold manner:- “The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will 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 till after the Tribulation are the ones who “smite” their fellow-servants; and this merely because they hope to be taken away before it comes!
Luk 15:20.-Here, five particulars give the fulness of Divine grace in receiving the lost sinner:- “When he was yet a great way off, his father saw him (eyes), and had compassion (heart), and ran (feet), and fell on his neck (arms), and kissed him” (lips).
There is no climax; but we are asked to dwell separately on these five aspects of grace, five (4 + 1) being the number which is symbolical of grace.* [Note: See Number in Scripture, by the same author and publisher.]
Luk 15:22-23.-Here, we have an eight-fold enumeration of the gifts: showing the completeness of the blessings poured upon accepted one:- “The father said to his servants, Bring forth the best robe (but do more than that); and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat and be merry.”
John 10:27-28.-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 I know them, and they follow me; and I give unto them eternal life; and they shall never* [Note: See under Repeated Negation.] perish, and not anyone shall pluck them out of my hand” (so Greek).
Acts 1:8.-“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.”
Thus is emphasized for us the fact that there is one message, for all places and for all times. “Preach the Gospel to every creature.” 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” (2Ki 17:33). (3) “And unto the uttermost part of the earth,” which was the place of no religion. 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 Saviour. This is to be the witness: and this is the Gospel.
Rom 8:29-30.-Here there is no climax or conclusion, but each great fact is to be weighed and duly considered. We emend the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] only by putting the word “also” in the correct place* [Note: See a pamphlet, entitled, Also: a Bible-Study on the use of the Word, by the same author and publisher.] “For whom he did foreknow, he did predestinate also …
Moreover whom he did predestinate, them he called also: and whom he called, them he justified also: and whom he justified, them he glorified also.”
Rom 9:4.-Here the figure is used to impress us with the wonderful possessions and privileges of Israel,
“Who are Israelites; to whom pertaineth the adoption (
1Co 1:30.-“But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” The R.V. [Note: The Revised Version, 1881.] rendering does not alter the fact that these four wondrous things are distinctly separated, so that we are to study them, each one by itself, and to learn the weighty lessons and the equal importance of each. 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.e., the redemption of our bodies from the power of the grave (Rom 8:23. Eph 4:30).
Eph 4:31.-“Let all bitterness (
Here there is 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.
* [Note: There is an “and” here in the A.V., but the Greek is δέ (de), but. This is omitted by Lachmann, and put in the margin by Tregelles, Westcott and Hort.] “Be ye kind (
-tender-hearted (
-forgiving one another (
Thus the Spirit emphasises these three great fundamental principles of Christianity, and asks us to dwell upon each, noting the necessity of making all our worship wholly spiritual (John 4:23-24); making the Lord Jesus the source of all our joy; and renouncing all attempts to work out a righteousness of our own.
1Th 2:11.-“Ye know how we exhorted and comforted and charged every one of you, as a father doth his children.” (See under Ellipsis, page 89).
1Ti 1:5.-Here, the figure points us to the true genealogy of charity, or love.
“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.”
If the faith be not right and unfeigned, then the “conscience” cannot be “good.” Conscience is the result of faith. It will condemn us in the doing of what we believe to be wrong. It will approve the doing of what we believe to be right. Hence, the importance of a true “faith.”
If the conscience be not “good,” the heart cannot be pure; and if the heart be not pure, there can be no true, divine love.
2Ti 4:17-18.-Contrast this passage with the example of Asyndeton in 2Ti 3:10-11. In that passage we are not detained over the manner of the Lord’s deliverance, but pointed to the great fact that He did deliver out of all. 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 strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered* [Note: See under the figures of Ellipsis and Polyptoton.] out of the mouth of the lion. and the Lord shall deliver me from every evil work, and will preserve me† [Note: See under the figure of Paregmenon.] unto his heavenly kingdom, to whom be glory for ever and ever. Amen.”
Heb 13:8.-“Jesus Christ the same yesterday, and to-day, and for ever.”
Jas 1:24.-Here the repeated “and” greatly emphasises what Bengel calls the “hastiness joined with levity” of the natural man.
“For he beholdeth himself, and goeth his way, and straightway forgeteth what manner of man he was.”
Jas 4:13.-The Polysyndeton here, Bengel says, expresses the caprice of a mind secure and indifferent-the will of a mind at ease.
“Go to now, ye that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain.”
2Pe 1:5-7.-Here the sevenfold “and” points to all that is included in and follows the greatest gift of God (1Pe 1:3). Faith itself is God’s gift (Eph 2:8), and therefore it is not added to anything. It is the “precious faith” which is “obtained” through the righteousness of God (1Pe 1:1).
“And besides this (
Thus “faith” 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 14:23), and “the end of the commandment is love” (1Ti 1:5).
Another important figure is combined here with Polysyndeton (see under Climax (which is repeated Anadiplosis).
Rev 1:11.-Here the seven churches are to be separated as being equal in importance, and distinct in their position:- “What thou seest write in a book and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Rev 3:17.-Here, the figure is used to bring out the Laodicean condition of soul.
“Because thou sayest, I am rich and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.”
Rev 6:15.-Here, to show the universality of the fear which will be manifested when “the great day of his wrath is come”-all classes of society are named and stated with all formality in order to impress our minds:- and the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondmen, and every free man, hid themselves in the dens and in the rocks of the mountains.”
Rev 12:1-17 -This chapter is rendered remarkable by the figure of Polysyndeton. Forty-four times the word “and” is repeated, bringing before us a variety of details connected with matters which are thus shown to be of the greatest possible importance. In Rev 5:1-14, we have the book written “within and without” (
Rev 12:1-17 does not, therefore, go forward, but takes us back to the time, even before Rev 5:1-14, and gives us the esoteric or inner meaning, and reveals to us the sources, springs, and secrets of all that leads up to the judgments recorded in chaps, 6-11 Chapters 13-14 introduce supplementary information which must be read into those earlier preceding chapters (6-11), showing the part that the Dragon and his agent the Antichrist will have in them.
Rev 12:1-17 is constructed as follows:.-
Rev 12:1-17 AaRev 12:1-5. The woman, the dragon, and the child. bRev 12:6. The woman’s flight, and its duration (1,260 days).
B Rev 12:7-13. War in heaven (
AbRev 12:14. The woman’s flight and its duration three years and a half aRev 12:15-16. The woman, the dragon, and the rest of her seed.
B Rev 12:17. War on earth.
Each of these members can, of course, be expanded. For example:- a: (Rev 12:1-5). The woman, the dragon, and the child. The woman. acRev 12:1. A great sign in heaven. dRev 12:1. A woman. Her description (“crown,”
BhRev 12:7-8. Heaven. War in heaven. iRev 12:9. Earth. The dragon cast into the earth. hRev 12:10-12. Heaven. Rejoicing in heaven. iRev 12:13. Earth. The dragon cast into the earth. i (Rev 12:9) thus:- The dragon cast out on earth. ijRev 12:9. The Dragon. kRev 2:9. Place; cast out into the earth. jRev 12:9. His angels. kRev 12:9. Place. Cast out with him. h (Rev 12:10-12) thus:- Rejoicing in heaven. hlRev 12:10. Heaven. Rejoicing. mRev 12:10. Earth. Salvation come for it. nRev 12:10-11. Reason. “For the accuser, etc.” lRev 12:12. Heaven. Rejoicing. mRev 12:12. Earth. Woe to the inhabiters. nRev 12:12. Reason. “For the devil is come down,” etc. The woman and her seed and the dragon takes us back to Gen 3:1-24, 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* [Note: Just as the seven stars in chap. 1 are the symbols of the Churches.] ) were the symbols. (See Gen 37:1-36). The Zodiac is a certain zone of the heavens extending about 9° each side of the Ecliptic. This is divided into twelve parts, each of which has its own peculiar “sign.” The word “Zodiac” is not to be derived from
See The Witness of the Stars by the same author and publisher.] The birth of the seed of this woman is set forth in the Old Testament in two distinct prophecies, showing its two-fold character, one answering to “the sufferings of Christ”; the other, to “the glory that should follow.” In Isa 7:14, we have the Incarnation of “Emmanuel-God with us” (Mat 1:23).
While, in Isa 9:6-7, we have the birth presented, with the scene of humiliation overleaped. The former is the “suffering” aspect: the latter is the “glory” aspect of the birth of this Child.
It is remarkable that in Matthew-(the gospel of the kingdom)-we have the suffering aspect from Isa 7:14; while in Luke-the gospel of Christ as man-we have the glory aspect from Isa 9:6-7. See and compare Luk 1:31-33. In Rev 7:5, it is this latter, or the glory aspect of Messiah’s birth that is presented, as referred to in Psa 2:1-12; Psa 87:1-7 It leaps over the “sufferings of Christ,” and over the whole of the interval of this present dispensation, and goes forward at once to the time when He shall reign over and rule all nations. “Who was to rule” (Rev 7:5) is
It is Christ Personal therefore, in the first instance, who is the subject of this prophecy. He was the “man-child” “caught up to God and His throne.” But this does not exhaust the prophecy. The word rendered “man-child” in Rev 7:5 is a peculiar word.* [Note: The masculine form, ἄρσην (arseen), occurs only in Mat 19:4. Mark 10:6. Luk 2:23. Gal 3:28, where in each case the sex is emphatic.] The R.V. [Note: The Revised Version, 1881.] renders it “a son, a man child.” Here it is, according to all the critical texts (including the Revisers’ Text) and Ancient MSS,
Some see in this “man-child” the Church of God. But the Church is neither “woman” nor “child,” “neither male nor female” (Gal 3:28). The Church is “one new man” in Christ (Eph 2:15). The Church was before creation, “before the foundation of the world” (Eph 1:4), and is not, therefore, the subject of prophecy, as is the kingdom and dominion in the earth, which was “from the foundation of the world” (Mat 13:35; Mat 25:34, etc.). On the other hand, we have such distinct prophecies in the Old Testament of this woman and her child that it surprising any should fail to connect them. A time is coming when a new nation is to be brought forth in Israel; a nation bringing forth the fruits which Israel should have brought forth; the nation referred to in Mat 21:43.
Concerning that day Jehovah bids Zion to “sing” (Isa 54:1-10). Of that day Jehovah has said, “Before she travailed, she brought forth; before her pain came, she was delivered of a MAN-CHILD. Who 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 once? for as soon as Zion travailed she brought forth her children” (Isa 66:5-14).
Again Mic 4:9-10 distinctly foretells this travail of Zion; while Mic 5:2-3 connects together this composite man-child. In verse 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. [Note: arg. Margin.] ) in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth.”
Surely, if there is any connection whatever between prophecy and its fulfilment, we have it in Rev 12:1-17, where we see in this woman, Zion, “travailing in birth, and pained to be delivered” (Rev 12:2), and the dragon standing “before the woman which was ready to be delivered, for to devour her child as soon as it was born.” This was true of Messiah, and it will be true of the servant (the composite “child”), as the rest of the chapter goes on to explain.
It is this birth of a nation “in one day,” which will lead to the “war in heaven,”* [Note: See a small pamphlet, Things to Come, by the same author and publisher.] (see Dan 10:20; Dan 12:1), 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 2Th 2:6, under Ellipsis. 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 13:1-9.-Here the figure is used to mark, to emphasize, and to call our attention to the solemn events, which will follow upon Satan’s being cast out into the earth, to find no more place in heaven (Rev 12:8). Forty-five times the word “and” is repeated in this chapter!
Rev 12:1-17 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 (Rev 12:5) which causes the “war in heaven (Rev 12:7-12), and ends in the casting out of Satan. This is the great event which is the beginning of the end, and which ushers in the Apocalyptic scenes and judgments.* [Note: Rev 9:1, though coming before Rev 7:1-17, records a vision subsequent to it. John says, “I saw a star lying fallen πεπτωκότα (peptōkota) from heaven.” not “all,” as in A.V. R.V. has “fallen.”]
Consequent on this follows a great persecution of Israel; which will be to those who are left, the first exoteric or visible sign of the Devil’s “great wrath” (Rev 12:12). But this persecution will for a time be thwarted. “The earth” will “help the woman” (Rev 12:16). That is to say, the settled state of the peoples of the earth will stop this persecution.
Then the Dragon at once proceeds to organise his great rebellion. In the Greek the twelfth chapter ends with the first sentence of chap. xiii.: where, as in the R.V. [Note: The Revised Version, 1881.] , the true reading is-“And HE stood upon the sand of the sea.” The best MSS., with Lachmann, Tregelles, Alford, and Westcott and Hort, read
John sees them “rising up.” The word is
A Rev 13:1. The vision (
B Rev 13:1. The first Beast (Antichrist).
C Rev 13:1. His origin. The sea (
D Rev 13:1-2. His description.
E Rev 13:2. His power (
F Rev 13:3-8. His deeds.
GaRev 13:9. The Spirit’s call: “Let him hear.” bRev 13:10. The lesson: “Here is patience and faith.”
A Rev 13:11. The vision (
B Rev 13:11. The second Beast. “The False Prophet” (16:13; 19:20).
C Rev 13:11. His origin. The earth (
D Rev 13:11. His description.
E Rev 13:12. His authority (
F Rev 13:12-17. His deeds.
GbRev 13:18. The lesson: “Here is wisdom.” aRev 13:18. The Spirit’s call: “Let him count.”
Here A to F and A to F relate to the Beasts, while G and G relate to the saints. The order of the two members of G and G is an introversion, to make them off from the rest.
Rev 18:12-13.-Here the figure heaps up and amasses the wealth of Babylon. Each item is to be dwelt upon: there is no climax:- “The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen (merchandise, not the gift of grace as with the Bride, Rev 19:8, “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 (amomum, an Italian shrub of sweet odour), and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts (of burden), and sheep, and horses, and chariots, and slaves,* [Note: (Greek σώματα somata, bodies, was used by the Figure of Synecdoche as a term for slaves, as we use “hands” for labourers. See lxx. Gen 36:6. Hebrew
Many other examples of Polysyndeton are to be found, e.g., Num 20:1-29 : 2Ch 32:27-30. Isa 3:18-24. Zep 1:15-16. Mark 4:1-9. Eph 1:21. Php 4:9. Rev 11:17-18; Rev 20:9-15; Rev 21:8; Rev 21:22-27; Rev 22:1-6; Rev 22:17.
-------- Paradiastole; or, Neithers and Nors The Repetition of the Disjunctives Neither and Nor, or, Either and Or
Par´-a-di-as´-to-lee. Greek,
Hence the Latins called it DISJUNCTIO, Disjunction. Its use is to call our attention to, and to emphasize, that which is thus written for our learning.
Exo 34:4.-“The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost.”
Thus are the false shepherds indicted for their unfaithfulness and neglect.
Luk 18:29.-“And he said unto them, Verily I say unto you there is no man that hath left home, 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, life everlasting.”
John 1:13.-“Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
Thus is emphasized the important doctrine that the new birth is entirely the work of the sovereign grace of God.
Rom 8:35.-“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?”
Thus is emphasized the blessed fact that our eternal security depends not on human “perseverance,” but on 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 6:39). This is followed up by the wondrous answer to the question in Rom 8:38-39. “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”
1Co 3:21-22.-“All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s; and Christ is God’s.
Thus the riches of the glory of our inheritance in Christ is revealed and set forth and displayed before our eyes.
2Th 2:2.-“That ye be not quickly shaken from your mind, nor yet be troubled, neither by spirit, nor by word, nor by Epistle as from us as [though we had said] that the day of the Lord has set in.”
Thus does the apostle emphasize his strong desire that nothing might loosen them (as a ship is loosed from its moorings) from the 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 to meet Him,” and thus be for ever with Him. This he had taught them in the first epistle (1Th 4:13-18) for their comfort, but now some person or persons must have deceived them by asserting that the apostle had said, or written to say, that “the Day of the Lord had set in.” If this were so, they might well be troubled, for he was proved to have deceived them and to have given them a false hope, for they had not been “gathered” to Christ to meet Him in the air before the day of the Lord. So he writes
Nothing stands between the day of Christ and our ascension to meet Him in the air. Many things stand between that event and our coming “with” Him in “the Day of the Lord.” The teaching of Paul by the Holy Ghost is very different from popular Christian teaching to-day. The popular teaching is that that shall not come till the world’s conversion comes: the truth here stated is that it cannot come till the apostacy shall have come!
Popular teaching is that the world is not yet good enough! The figure here points us to the fact that the world is not bad enough! There yet lacks the coming of the Apostacy and of Antichrist. See further under Ellipsis, page 14-17.
-------- Epistrophe; or, Like Sentence-Endings The Repetition of the same Word or Words at the end of successive Sentences
E-pis´-tro-phee. Greek
It is a figure in which the same word or words are repeated at the end of successive sentences or clauses, instead of (as in Anaphora) at the beginning.
It is sometimes called ANTISTROPHE (an-tis´-tro-phee), a turning against; also EPIPHORA (e-piph´-o-ra), a bringing to or upon. The Latin name is CONVERSIO (con-ver´-si-o), a turning round.
All these titles express the character of the figure, which is thus the opposite of Anaphora.
Gen 13:5.-“And the land was not able to bear them that they might dwell together: for their substance was so great that they could not dwell together.”
Deu 27:15-26, where each clause ends with the word “Amen.”
Deu 32:10.-* [Note: The Errata section of the print edition marks this example for deletion.] It is beautifully expressed in the Hebrew by the repetition of the pronoun
He instructed him. As the apple of His eye He kept him.” So also in Deu 32:12 :- “So the Lord alone did lead him, And there was no strange god with him.”
Psa 24:10.- “Who is this King of glory? The Lord of hosts, He is the King of glory.”
Psa 115:9-11.- “O Israel, trust thou in Jehovah, he is their help and their shield.
O house of Aaron trust in Jehovah, he is their help and their shield.
Ye that fear the Lord, trust in Jehovah, he is their help and their shield.”
Thus is emphasized by Epistrophe the strength and security of Jehovah’s people.
Psa 118:18-19.-Twice we have the Epistrophe:- “Than to put any confidence in man.” And three times (Psa 118:10-11):- “But in the name of the Lord I will destroy them.”
We have also Anaphora in Psa 118:8-9, and Psa 118:10-12.
See also in the Psalms called the “Songs of degrees”:
Psa 120:2-3, “false or deceitful tongue”;
Psa 121:3-4, “not slumber”;
Psa 123:4-5, “contempt”;
Psa 125:1-2, “for ever”;
Psa 131:2, “a weaned child”;
Psa 132:2, Psa 132:5, “the mighty God of Jacob.”
Psa 136:1-26 is a notable example of this figure, for every clause ends with the well-known words, “for his mercy endureth for ever.”
Eze 33:25-26.-The words are twice repeated to emphasize their solemnity. “And shall ye possess the land.”
Joe 2:26-27.-Twice are the Words repeated and thus solemnly emphasized. “And my people shall never be ashamed.”
Rom 8:31.- “If God be for us Who can be against us?”
Rev 7:5-8, which have the repetition of the sealing and the number, as we have Anaphora at the beginning in the words “of the tribe.”
Rev 22:11.-We have here the word “still” repeated at the end of four successive sentences. The figure of Polysyndeton is also seen in the repetition of the word “and” at the beginning of these sentences (Rev 22:17). The repetition of the verb “come.” This figure may not only exist in the originals, and be hidden in the translation, but there may apparently be a repetition in the English when there may be none in the original. For example, Acts 19:15, “Jesus I know, and Paul I know.” But, in the Greek, the two words for “know” are quite different. Jesus I know (
-------- Epiphoza; or, Epistrophe in Argument The Repetition of the same Word or Words at the end of successive Sentences: used in Argument
Ep-i-pho´-za, from the Greek
2Co 11:22.- “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; or, Encircling The Repetition of the same Word or Words at the beginning and end of a Sentence
Ep´-an-a-di-plō´-sîs. Greek
It means a doubling upon again, and the Figure is so called because the same word is repeated both at the beginning and at the end of a sentence. The Latins called it INCLUSIO, inclusion: either because the first word of the sentence is included at the end, or because of the importance of the matter which is thus included between the two words.
They called it also CYCLUS, from the Greek
*Gen 9:3.-“Everything (
Here the first, according to our English idiom, is every, while the last means the whole.
Exo 32:16.-“The tables were the work of God, and the writing the writing of God, graven upon the tables.” See also under Anadiplosis.
*Lev 7:19.-“The flesh that toucheth any unclean thing shall not be eaten: it shall be burnt with fire; and as for the flesh, all that be clean shall eat of the flesh.”
*Lev 23:42.-“In booths shall ye dwell seven days; all that are Israelites born shall dwell in booths.”
*Num 3:33.-“Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari.”
*Num 8:12.-“The Levites shall lay their hand upon the bullocks: and thou shalt offer the one for a sin-offering and the other for a burnt-offering, unto the Lord, to make an atonement for the Levites.”
*Num 31:40.-“And the persons (Hebrew, souls) were sixteen thousand: of which the Lord’s tribute was thirty-and-two persons (Hebrew, souls).”
*Num 32:1.-“And cattle, a very great multitude, had the sons of Reuben and the sons of Gad; and when they saw the land of Jazer, and the land of Gilead, behold the place was a place for cattle.”
*Num 32:41.-“And Jair, the son of Manasseh, went and took the small towns thereof, and called them Havoth-Jair.”
*Deu 31:3.-“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.
*Jos 15:25.-“And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor.”
*Jdg 11:1.-Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot, and Gilead begat Jephthah.”
*1Sa 26:23.-“Jehovah render to every man his righteousness and his faithfulness: for the Jehovah delivered thee into my hand to-day, but I would not stretch forth mine hand against the anointed of Jehovah.”
*2Sa 9:12.-“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.
*2Sa 19:8.-“Now (
*1Ki 22:47.-“A king there was not in Edom; a deputy was king.”
*2Ki 23:25.-“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.”
*1Ch 9:8.-The verse begins and ends with “Ibneiah.”
*Neh 11:21.-“The Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.”
*Est 7:7.-“The king, arising from the banquet of wine in his wrath, went into the palace garden. And Haman stood up to make request for his life to Esther the queen: for he saw that there was evil determined against him by the king.”
Psa 27:14.-“Wait on the Lord; be of good courage, and He shall strengthen thine heart, wait (I say) on the Lord.”
See also under Apostrophe.
Psa 53:2.-“God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.”
Psa 122:7-8.- “Peace be within thy walls And prosperity within thy palaces. For my brethren and companion’s sake, I will now say, Peace be within thee.”
Ecc 1:2.-“Vanity of vanities, saith the preacher, vanity of vanities; all is vanity.”
There is also the figure in this verse of Mesadiplosis (q.v. [Note: Which see.] ).
Ecc 7:2.-“A good name is better than ointment that is good.” The figure is lost by the translation both in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and the R.V. [Note: The Revised Version, 1881.] There is another figure in this verse: Paronomasia (q.v. [Note: Which see.] ).
Mark 7:14-16.-Hearken (
See under Polyptoton, for the figure employed in the last sentence.
Mark 13:35-37.-“Watch ye, therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.”
Luk 12:5.-“Fear him, which after he hath killed hath power to cast into hell: yea, I say unto you, Fear him.”
John 3:8.-In this verse the figure is hidden both in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] The word is
Now the word
If then we keep here the translation “spirit,” which is used everywhere else, the verse will read and the figure appear as follows:-
“The Spirit breatheth where He willeth, and thou hearest His voice, but thou knowest not whence He cometh or whither He goeth; so is every one that is born of the Spirit.” The wind has no will, but the Spirit has a will and a voice, and it is of Him that we are born. The verb
Moreover, it is not correct to assert this of the “wind.” We do know whence it comes and whither it goes, and the Scriptures them-themselves assert that the comings and goings of the wind can be easily known and traced. See Job 1:19. Psa 18:10. Ecc 1:6, Eze 37:9. Luk 8:23. But not so of the Spirit (see Ecc 11:5), where “spirit” is placed in direct contrast with “wind” in the previous verse. The things opposed in the immediate context are flesh and spirit, earthly things and heavenly things, nature and grace, and AS the Spirit in His movements is contrary to nature and above nature, SO is every one who is born of the Spirit. Those who are thus born are “sons of God, therefore the world knoweth us not, because it knew Him not” (1Jn 3:1). As the world knoweth not and understands not the motions and working of the Spirit of God, so the new breathings, and new will, and new desires, and new motions of the new nature in those who are born of the Spirit are also unknown.
Rom 8:24.-“Hope that is seen is not hope.”
Gal 2:20.-In this verse the figure, which is in the Greek, is lost in the translation owing to the difference of idiom. In the Greek it reads:-
“Christ, I have been crucified-together-with, yet I live: and yet it is no longer I that live, but, in me, Christ.”
See also under Hyperbaton.
Php 4:4.-“Rejoice in the Lord alway: and again I say Rejoice.”
Jas 2:14-16.-The passage begins and ends with the words, “What doth it profit.” The repetitions at the beginning and end of distinct portions, or independent passages (such as Psa 8:1-9, ciii., etc.), belong rather to the subject-matter and are classed under Correspondence (q.v. [Note: Which see.] ).
-------- Epadiplosis; or, Double Encircling Repeated Epanadiplosis When Epanadiplosis occurs at the beginning and end of successive sentences, it is called EPADIPLOSIS (Ep-a-dip´-lo-sis), a doubling upon.
Psa 47:6.- “Sing praises to God, sing praises:
Sing praises unto our King, sing praises.”
Rom 14:8.-“For whether we live, to the Lord we live; and whether we die, to the Lord we die.”
-------- Anadiplosis; or, Like Sentence Endings and Beginnings The Repetition of the same Word or Words at the end of one Sentence and at the beginning of another
An´-a-di-plo´-sis. Greek,
It is also called EPANASTROPHE (Ep´-a-nas´-tro-phe), from
Also PALILLOGIA (pa-lil-log´-i-a), from
*Gen 1:1-2.-“In the beginning God created the heaven and the earth. And the earth became without form and void.”
Thus Anadiplosis is the very first Figure employed in the 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 earth”; the following statement proceeds to speak of only one of them, leaving the other entirely out of consideration.
Both were created “in the beginning.” But the earth, at some time, and by some means, and from some cause (not stated) became a ruin:-empty, waste, and desolate; or, as it is expressed by another Figure (Paronomasia, q.v. [Note: Which see.] ), tohoo and bohoo. Now, whatever may be the meaning of tohoo (
*Gen 7:18-19.-“And the ark went upon the face of the waters: and the waters prevailed exceedingly.” (See under Epizeuxis).
*Gen 31:6-7.-“Ye know that with all my power I have served your father: and your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.” (See under Hysterologia and Idiom.
*Gen 31:33-34.-“Then went he out of Leah’s tent and entered into the tent of Rachel. Now Rachel had taken the images,” etc. Here, by rendering it “Rachel’s tent” the figure is hidden, and the emphasis on Rachel is lost.
*Exo 7:16-17.-Here the figure is entirely hidden in the English. The words
*Exo 12:4-5.-“Every man, according to his eating shall make your count for the lamb. The lamb shall be without blemish.”
*Exo 32:16.-“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 Anadiplosis in the repetition of the word writing (
*Num 33:3-4.-“Israel went out with an high hand in the sight of all the Egyptians. For the Egyptians buried all their firstborn, etc.”
*Deu 31:3-4.-“And Joshua, he shall go over before thee, as hath said Jehovah, and Jehovah shall do unto them as he did to Sihon and Og, etc.”
*2Sa 9:12-13.-“All that dwelt in the house of Ziba were servants unto Mephibosheth. So Mephibosheth dwelt in Jerusalem.”
*2Sa 19:10-11.--“Now, therefore, why speak ye not a word of bringing back the King? And the King David sent to Zadok,” etc. This emphasis on the word king is lost in the English.
*Est 6:5-6.-“And the king said, Let him come in. Then came in Haman.”
*Est 7:7-8.-“He saw that there was evil determined against him by the king. Then the king returned out of the palace garden.”
Thus tbe fourth acrostic containing the name of Jehovah is emphasised.* [Note: See under Acrostichion (page 186), also a pamphlet on these four acrostics by the same author and publisher.]
Psa 98:4-5.-The Hebrew figure is lost in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , but is preserved in the R.V. [Note: The Revised Version, 1881.] In the Hebrew, verse 4 ends with the word
“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.”
Psa 113:8.- “He lifteth the needy out of the dunghill, That He may set him with princes; The princes of His People.”
Psa 115:12.- “The Lord hath been mindful of us, and He will bless:
He will bless the house of Israel.
He will bless the house of Aaron.
He will bless them that fear the Lord,” etc.
Here, the figure of Anadiplosis passes on into Anaphora.
*Psa 121:1-2.- “I will lift up mine eyes unto the hills from whence cometh my help. My help cometh from the Lord which made heaven and earth.”
*Psa 122:2-3.- “Our feet shall stand within thy gates, O Jerusalem, Jerusalem is builded as a city that is compacted together.” The difference between this figure and that of Epizeuxis will be seen by comparing Mat 23:37; when the same word is repeated, but in quite a different manner; for another purpose and with another emphasis.
“Then said they among the heathen,
The Lord hath done great things for them,
The Lord hath done great things for us, whereof we are glad.”
Psa 127:1-2.- “Except the Lord keep the city, The watchman waketh in vain. In vain ye rise up early,” etc.
Psa 145:18.- “The Lord is nigh unto all them that call upon him; To all that call upon him in truth”
*Pro 13:21-22.- “To the righteous shall be repayed good. A good man leaveth an inheritance,” etc.
*Isa 24:4-5.-“Languish do the haughty people of the land.
The land also is defiled under the inhabitants thereof.”
These four lines form an Epanodos (q.v. [Note: Which see.] ).
*Hos 2:21-22 (Hebrews 23, 24).-“And they shall hear the land: and the land shall hear the corn,” etc.
See also under Anaphora, Polysyndeton, Climax and Prosopopœia: so richly emphasized is the wondrous prophecy.
Mat 7:22.-“Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? Here the Anadiplosis develops into Anaphora by the repetition of the words at the beginning of the last sentence. See under Erotesis.
Hab 3:2.-“Revive thy work in the midst of the years, in the midst of the years make known.” See also under Pleonasm.
Mat 10:40.-“He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.” The figure is Clearer in the Greek than in the English.
John 14:11.-“Believe me that I am in the Father, and the Father in me.”
John 18:37.-It is difficult to express the figure in this verse in English. The “I” is repeated thus:
“Thou sayest that a King am I. I to this end was born.”
Rom 8:17.-“If children, then heirs: heirs of God, etc.”
Rom 9:30.-“What shall we say then? That the Gentiles which followed not after righteousness have attained to righteoushess; righteousness which is of faith.”
Rom 10:17.-“So then, faith cometh by hearing, and hearing by the word of God.”
2Co 5:17-18.-To see the figure, which is in the Greek, we must translate “Behold, become new are all things, and all things are of God.”
2Co 9:6.-“He that soweth sparingly, sparingly shall reap also: he that soweth bountifully, bountifully shall reap also.”
Here is combined also the figure of Symploce (q.v. [Note: Which see.] ) in the repetition of the words “sow” and “reap.” There is also a double Epanodos in the arrangement of the lines.
Gal 4:31; Gal 5:1.-So then, brethren, we are not children of a bondwoman, but of the free (
Php 2:8.-“And being found in fashion as a man, he became obedient unto death, the death of the cross.”
Jas 1:3.-“The trying of your faith worketh patience, but patience-let it have its perfect work, etc.” See below, under Climax.
-------- Climax; or, Gradation Repeated Anadiplosis When Anadiplosis is repeated in successive sentences, it is called Climax, from
Hence, in Latin, it is called SCALA, a ladder; GRADUS, a step; or, GRADATIO, a gradation. By some, it is called 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 the sense is concerned. A climax of words is a figure of Grammar; and a climax of sense is a figure of Rhetoric. We have confined our use of the word climax to the former; as there are other names appropriated to the latter. A Climax in Rhetoric is known as Anabasis (q.v. [Note: Which see.] ), where the gradation is upward; and Catabasis (q.v. [Note: Which see.] ), where it is downward: and these have other alternative titles. See below under figures of sense.
Climax relates to words; and is, as we have said, a repeated Anadiplosis, or a combination of successive Anadiplosis and Epanadiplosis: where the last word of one sentence is repeated as the first word of the next, and the last of this next sentence is repeated as the first word of the sentence following, and so on.
Sometimes there may be two or three words, only one of which is repeated; or the repeated noun may be represented by a pronoun.
It is a beautiful figure, very expressive; and at once attracts our attention to the importance of a passage.
Hos 2:21.-“And it shall come to pass in that day, I will hear. saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.”
Thus does the Spirit emphasize the blessing wherewith Jehovah will bless His People-when they shall obtain mercy, and He will betroth them unto Himself for ever.
Jezreel (i.e., Israel, by the figure of Metonymy, q.v. [Note: Which see.] ) shall cry out for and expect the corn and wine and oil; and these, by the beautiful figure of Prosopopœia (q.v. [Note: Which see.] ), 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 (Deu 28:23-24), 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 14:22).
Thus the figures Epizeuxis (“I will hear”), Polysyndeton, Climax, and Prosopopœia are heaped together to express the coming fulness of Israel’s blessing.
Joe 1:3-4.-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 1:1-2.-“In the beginning was the Word: and the Word was with
God: and
God the Word was, and the same [word] was in the beginning with God.” The order of the words as thus placed in the Greek exhibits, by the figure of Climax, a great solemnity in 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. His attributes and their effect are similarly marked in verses 4 and 5:- John 1:4-5.-“In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.”
Rom 5:3-5.-“And not only so, but we glory also* [Note: See “Also”: a Biblical Study, by the same author and publisher.] in tribulations: knowing that tribulation worketh patience; and patience [worketh] experience; and experience worketh hope; and hope maketh not ashamed.”
Rom 8:29-30.-“For whom he did foreknow, he did predestinate also to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom He did predestinate, them he called also; and whom he called, them He justified also; but whom he justified, them he glorified also.”
Rom 10:14-15.-“Whosoever shall call upon the name of Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they may be sent.”
Jas 1:3-4.-“Knowing this that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”
Jas 1:14-15.-“But every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death.”
2Pe 1:5-7.-“We have already considered this verse under the figure of Polysyndeton, which is almost inseparable from the figure of Climax. It is there very differently exhibited, however, to show that figure.
We need not further explain the passage here, but merely exhibit it to show the sevenfold Climax.
“Add to your faith virtue: and to virtue knowledge: and to knowledge temperance: and to temperance patience: and to patience godliness: and to godliness brotherly kindness: and to brotherly kindness, charity.
-------- Mesarchia; or, Beginning and Middle Repetition The Repetition of the same Word or Words at the beginning and middle of successive Sentences
Mes-ar´-chi-a´, from the Greek
It differs little from Anaphora, where the sentences are independent.
It resembles also Epizeuxis, when the repetition comes very close together.
Num 9:20.-“According to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed.”
Here, the repetition is at the beginning and the middle of the passage.
Ecc 1:2.-“Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity.” This may be regarded also as combined with Epanadiplosis (q.v. [Note: Which see.] ).
Jer 22:10.-“Weep ye not for the dead, … but weep sore for him that goeth away.” (See also Polyptoton).
Eze 37:25.-“And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they Shall dwell therein, even they and their children and their children’s children for ever.”
Zep 1:15-16.-“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 middle of the first sentence. Afterwards it becomes the figure of Mesodiplosis, inasmuch as the word “day” occurs in the middle of successive sentences, the first part of which consists of the repetition of the Ellipsis: “That day is …”
Mat 10:40-41.-Here the verb “receive” is repeated several times at the beginning and middle of several sentences.
-------- Mesodiplosis; or, Middle Repetition The Repetition of the same Word or Words in the middle of successive Sentences
Mes-o-dip-lo´sis, from the Greek
Sometimes called MESOPHONIA (Mes-o-Pho´-ni-a), from
2Co 4:8-9.- “We 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; or, Middle and End Repetition The Repetition of the same Word or Words in the middle and at the end of successive Sentences
Mes-o-tel-eu-ton, from
2Ki 19:7.-“Behold I will send a blast upon him, and he shall hear a rumour, and shall return to his own land: aud I will cause him to fall by the sword in his own land.” The repetition greatly emphasizes the fact stated.
Isa 8:12.-“Say ye not a confederacy to all them to whom this people shall say a confederacy.”
There is the figure also of Polyptoton (q.v. [Note: Which see.] ) in “say ye” and “shall say.”
Mark 5:2-3.-“And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs.”
See also Polyptoton.
-------- Repetitio; or, Repetition Repetition of the same Word or Words irregularly in the same Passage This name is generally given as an alternative to the figure of Geminatio or Epizeuxis. But as that figure already has several names, and there is another form of repetition which seems to be without a name, we have appropriated Repetitio (i.e., Repetition), to that form which comes under none of the figures already enumerated. A word or words are repeated, not in immediate succession, as in Epizeuxis; not at the beginning, middle, or end of sentences (as in those just treated); not at definite intervals; but frequently in the same passage and irregularly for the sake of emphasizing and calling attention to it. The name clearly defines the nature of the figure, which may frequently be met with. We append a few examples:-
Eze 36:23-29.-Here the words “you” and “your” are very frequently thus repeated, giving great emphasis to the whole of this precious promise for Israel in the latter day. The use of this figure strongly forbids the interpretation of this passage to any but Israel (Eze 36:22, Eze 36:32).
John 14:1-4.-The repetition of the pronouns “I” and “you” emphasizes the fact that nothing is to come between the Lord and the hearts of His people, so that His promised return may be the object ever before them.
John 16:12-15.-Here, the verbs “shall” and “will” are repeated eleven times in these four verses, in order to impress us with the importance of the promise and the absolute certainty of its performance.
“I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth, is (shall have) come, He will guide you into all truth (“all the truth,” R.V. [Note: The Revised Version, 1881.] ): for He shall not speak of (i.e., from) Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come. He shall glorify me: for He shall receive of mine, and shall show it unto you. All 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 not be made known at that time. We have it in the seven Epistles addressed to churches by the Holy Spirit, through Paul.* [Note: See Things to Come for 1898 and 1899.] That great promise cannot find its fulfillment subjectively or individually, giving “truths” to different persons, so different (not to say opposite) that fierce controversies rage concerning them. It cannot have been fulfilled in the inspiration of any one church. 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 contains such a body of Christian Theology. Every Scripture is written for us, “for our learning”; but these are written specially about the Church of God.
Gal 4:9.-“How turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage.” By this repetition we are pointed to the key to this whole passage, as well as to the explanation of an obscure word and a difficult expression. All turns on the meaning of the word, which is rendered “elements” (
Gal 4:3 reads:-
“Even so we, when we were children, were in bondage under the
It is clear what the cosmos is, for it is the world with reference to its creation, and embraces the whole world. But what are the stoicheia? The answer is given in Gal 4:8, “When ye knew not God ye did service (or ‘were in bondage,’ the same word as in Gal 4:3 and Gal 4:10) unto them which by nature are no gods.” The stoicheia were the rites and ceremonies of heathen idolatry. In Greece to-day every mountain, tree, and grove and fountain has its stoicheion or god, who has to be appeased and propitiated.
These Galatians had been such idolators (Gal 4:8), 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 the Church. The same term is thus applied both to Paganism and Judaism, and from the stand-point of being “all one in Christ Jesus” (Gal 3:28). The Jewish rites of circumcision, purification, and the observance of “days and months and times and years,” etc., are put upon the same level as the worship and propitiation of spirits in trees and mountains, etc. And the Holy Spirit asks by the apostle, “When ye knew not God ye were in bondage unto them which by nature are no 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 I have bestowed upon you labour in vain” (Gal 4:8-11. Compare Col 2:16-18).
Hence, stoicheiolatry consists of introducing that which belongs to the world (
1Th 5:1-2; 1Th 5:4-5.-The repetition of the pronoun “you” and “ye” in these verses stands in marked contrast to the repetition of the pronouns “they” and “them” in 1Th 5:3, thus pointing out to us the significant lesson that those who are “waiting for God’s Son from Heaven” are not concerned with “times and seasons” which have to do with “the day of the Lord,” and His coming as “a thief” on the ungodly. The day of the Lord is His coming with His saints unto the world. But, before this can happen, He will have come forth into the air to receive them to Himself (1Th 4:1-18.) Therefore, though “times and seasons” have to do with “the day of the Lord,” they have nothing to do with those who look for “the day of Christ.”
2Ti 3:14-15.-“But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them: and that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation.” This is in harmony with the whole of this second epistle to Timothy, which is thus marked as being so different from the first epistle. In the first epistle we see the Church in its rule; and in the second, we see it in its ruin. In the first, Timothy is instructed as to how he is to conduct himself in the Church in its corporate capacity; whom he is to appoint to its various offices; and what are to be their qualifications, etc., etc. But when we pass to the second epistle we find all changed. The corporate position and testimony of the Church is gone, and all now is individual-intensely individual, as may be seen all through. In the four chapters we have the four stages of the “Down-grade movement.” In 2Ti 1:15 all turn away from Paul’s teaching: but “I am not ashamed: for I know whom I have believed” (2Ti 1:12): “Be not thou ashamed” (2Ti 1:8), “I call to remembrance the unfeigned faith that is in thee” (2Ti 1:5). In 2Ti 2:18-19, others err “concerning the truth. Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let everyone that nameth the name of Christ depart from iniquity.” In 2Ti 3:8 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 2Ti 4:4 there are and shall be those who turn away their ears from the truth, and shall be turned unto fables.” The immediate injunction follows: “but watch thou in all things … make full proof of thy ministry, etc.”
All this is emphasized and forced upon our notice by the repetition of the pronouns in this epistle.
Rev 8:7-12.-Eleven times are the words, the “third part” repeated (
-------- Polyptoton; or, Many Inflections The Repetition of the same Part of Speech in different Inflections
Po-lyp´-tō-ton. Greek,
It is called also METAGOGE (met-a-gō-gee). Greek
We have arranged the different forms of Polyptoton, as follows:- I.Verbs.
1. Verbs repeated in different moods and tenses.
2.Verbs with their imperatives, or participles (HOMOGENE). a.In strong affirmation. b.In strong negation.
3. Verbs with cognate noun.
4. Verbs with other parts of speech (combined Polyptoton).
II. Nouns and Pronouns.
1. Nouns repeated indifferent cases.
2.Nouns repeated in different numbers. a.In singular and plural. b.In singular and dependent genitive plural.
III. Adjectives.
I. Verbs 1. Verbs repeated in different moods and tenses Gen 1:24.-Here, the Hebrew is: “God, when He visiteth, or in visiting, will visit you.” And this, in order to emphasize the certainty of Joseph’s belief in the promise of God, as is stated in Heb 11:22. “By faith Joseph, when he died made mention of (margin, remembered) the departing of the children of Israel; 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 fulfillment by the use of this figure.
It is translated: “God will surely visit you”: but to give effect to the figure we might render it: “God will most certainly visit you,” putting great emphasis on the words “most certainly.”
Exo 23:5.-“If thou wouldest forbear to help him, helping thou shalt help with him”: i.e., as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “thou shalt surely help with him” (See Appendix D, Homonyms).
2Ki 21:13.-“And I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down.” The figure is thus used to emphasise the completeness with which the Lord would empty Jerusalem.
Jer 8:4.- “Shall they fall and not arise? Shall he turn away and not return?” As these words stand they are unintelligible and the figure is obscured. The R.V. [Note: The Revised Version, 1881.] is no improvement:- “Shall men fall, and not rise up again? Shall one turn away and not return?” The Massorah* [Note: Ginsburg’s Edition, Vol. II, page 54.] calls attention to the fact that of the two words “turn and,” the first letter of the second word should be the last letter of the first word, this being one of the examples where words are wrongly divided.
Thus read the sense comes out in agreement with the context of which Israel is the subject:- “Shall they fall and not arise? Shall they return [to Him] and He not return [to them]. This agrees also with Mal 3:7, and it brings out the correspondence between the two lines, as well as exhibits more clearly the Polyptoton.
Mat 11:15.-“He that hath ears to hear, let him hear,”
Six being the number of man, He spoke the words six times as “the Son of Man” on earth: and eight being the number of resurrection), He spoke the words eight times as the Risen Lord from heaven.
Though the occasions were fourteen (7 × 2) on which the words were used, the actual number of times the words are written down by the Holy Spirit is sixteen (4 × 4, or 42), two being in the parallel passages in the Gospels.* [Note: For the significance of these numbers see Number in Scripture (pp 20-47). by the same author and publisher.]
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 6:9 (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 written down in the Scriptures of Truth. When the great change was announced in consequence and fulfillment of this! then, fourteen times did the Lord Himself emphasize the important fact that only the opened ear would be able to understand it; implying that it referred to secret things, and that only those to whom that secret was revealed would be able to understand it or receive it. For the interpretation of these fourteen occurrences, see Things to Come (July to Dec., 1896; Jan. and Feb., 1897; Sept. and Oct., 1898, etc.)* [Note: G. Stoneman, 39 Warwick Lane, London, E.C.] We here give merely their order.
1. Elijah and John the Baptist (Mat 11:15).
2. The parable of the sower (Mat 13:9; Mark 4:9; Luk 8:8).
3. The candlestick (Mark 4:21-23).
4. The parable of the tares (Mat 13:43).
5. The two dispensations (Mark 7:16).
6. The tower; the king and the salt: or, the great supper and its lessons (Luk 14:16-35).
7-13. The epistles to the seven churches (Rev 2:1-29, Rev 3:1-22).
14. The beast from the sea (Rev 13:9).
Mat 13:9; Mat 13:43.-See Mat 11:15.
Mat 19:12.-“He that is able to receive it, let him receive it.” (
John 12:40.-See Mat 13:13.
John 13:7.-Here there is apparently a Polyptoton of the verb “to know,” but it is only in the English, not in the Greek. “What I do thou knowest not now, but thou shalt know hereafter.” In the Greek the two verbs are different. The first is
John 13:10.-Here again there is no Polyptoton of the verb to wash, as appears in the English, for in the Greek the two words are quite different. “He that is washed (
John 17:26.-“And I have declared unto them thy name and will declare it.”
John 17:25.-“O righteous Father, the world hath not known (
Rom 2:21-23.-“Thou therefore that teachest (
Thou that preachest a man should not steal, dost thou steal (
Thou that sayest a man should not commit adultery, dost thou commit adultery (
Thou that makest thy boast of the law (
1Co 6:2.-“Do ye not know that the saints shall judge (
2Co 1:10.-“Who delivered us from so great a death, and doth deliver: in whom we trust that He will yet deliver us.”
Gal 1:8-9.-“But though we, or an angel from heaven, preach any other gospel (
See also under Anaphora.
2Ti 3:13.-“But evil men and seducers shall wax worse and worse, deceiving and being deceived.”
2Ti 4:17-18.-“And I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work.”
There is also the figure of Polysyndeton in this verse (q.v. [Note: Which see.] ).
1Jn 3:7.-“Little children, let no man deceive you; he that doeth righteousness is righteous, even as He is righteous.”
See also this verse under the figure of Tapeinosis.
Heb 10:37.-“He who cometh will come”: i.e., He will surely come.
See also under the figure of Epizeuxis.
Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6; Rev 3:13; Rev 3:22; Rev 13:9.-See Mat 11:15, and, under Correspondence, “The seven epistles to the churches” by the Holy Spirit through St. Paul.
2. Verbs with their Infinitives or Participles In this case a verb and its participle are used in combination in order to add an intensity to the sense; or to give the verb, as it were, a superlative degree. This form of the figure is sometimes called Ho-mog´-e-nee (from
HOMOGENE means therefore of the same kindred, akin, because the two verbs are akin.
It is used in two ways:- a. In strong and emphatic affirmation. a. In strong negation.
(a) In strong affirmation or exhortation Gen 2:16.-“Of every tree of the garden thou mayest freely eat.” Hebrew, eating thou shalt eat. The conjugated verb is strengthened and emphasized by the infinitive preceding it. This infinitive Eve omitted in Gen 3:2, and thus “diminished” from the word of God.
Gen 2:17.-“Thou shalt surely die.” Hebrew, dying thou shalt die.
Here again Eve (Gen 3:3) alters the Word of God by saying “Lest ye die”!* [Note: Not only does she thus diminish from and alter the Word of God but she adds to it the words “neither shall ye touch it,” which the Lord God had not spoken!]
Thus she changes a certainty into a contingency.
See this verse under the figure of Synecdoche.
Gen 3:16.-“Unto the woman He said multiplying, I will multiply thy sorrow, etc.,” i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “I will greatly multiply.”
Gen 28:22.-Hebrew, “Tithing, will I tithe for thee,” i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “I will surely give the tenth unto thee.”
Gen 37:33.-“Joseph is without doubt torn in pieces.” The Heb. is
“The tunic of my son! A wild beast hath devoured him!
Tearing-Joseph is torn.”
I.e., he hath been certainly killed or cruelly mangled.
Exo 3:16.-“I have surely visited you.” Hebrew, visiting I have visited you.
Exo 19:12.-Here the figure is translated: “He … shall be surely put to death.” Lit., stoning, he shall be stoned. So Exo 19:13 : “He shall surely be stoned.”
Jos 24:10.-“But I would not hearken unto Balaam: therefore he blessed you still.” Hebrew, blessing, he blessed you: i.e., he kept blessing you, or he surely blessed you, or he did nothing but bless you, or he blessed you exceedingly.
2Ki 3:23.-“The kings are surely slain.” Hebrew, destroying they are destroyed.
Psa 118:18.-“The Lord hath chastened me sore.” Hebrew, Jah chastening hast chastened me.
Isa 6:9.-“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 was about to take place.
1. Mat 13:14. Mark 4:12. Luk 8:4.
2. John 12:39-40.
3.Acts 28:25-27, 4.Rom 11:8.
Thus, seven times in all, this great prophecy is written down by the Holy Spirit in the Scriptures of Truth.
See Mat 11:15 above (page 269).
Jer 22:10.-“Weep sore for him that goeth away.” Hebrew, weeping weep.
Jer 23:17.-“They say still unto them that despise me,” etc. Hebrew, saying they say: i.e., they maintain, or they keep saying, etc.
Dan 11:13.-“He shall certainly come.” Hebrew, coming he shall come.
Zec 8:21.-“Let us go speedily.” Hebrew, going let us go.
Mat 13:13.-“Because they seeing see not, and hearing they hear not”: i.e., they are determined not to hear and not to see.
See also Mark 4:12. Luk 8:10. John 12:40. Acts 28:26; and Rom 11:8 : where Isa 6:9 is quoted.
Acts 7:34.-Here the figure of Polyptoton is translated as though it were Epizeuxis (q.v. [Note: Which see.] ). Lit. it is “Seeing I have seen”: i.e., I have surely seen.
Acts 28:26-27.-See Mat 13:13.
Rom 12:15.-In this verse we have two examples of the repetition of the infinitive and participle.
“Rejoice with them that do rejoice (
Two other figures are combined here-Homœopropheron and Homœoptoton (q.v. [Note: Which see.] ).
Heb 6:14.-“Surely blessing I will bless thee, and multiplying I will multiply thee”: i.e., Surely in blessing I will most certainly bless thee, etc.
(b) In strong negation Gen 3:4.-“And the serpent said unto the woman, Ye shall not surely die.”
Here the serpent emphatically denies Jehovah’s words, and says, dying thou shalt not die.
He is thus introduced to us in his special sphere-denying the Word of God. For he is the god of this world’s religion and not of its crimes and immoralities. And his sphere is in the corruption of the truth rather than in the degradation of the flesh.* [Note: See The Silence of God, by Robert Anderson, LL.D., C.B., published by Hodder and Stoughton.] Exo 5:23.-“Thou hast not delivered them at all.”
Thus beautifully is the figure rendered. Hebrew, delivering thou hast not delivered them.
Exo 34:7.-“And 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.
Psa 49:7 (Psa 49:8).-“None of them can by any means redeem his brother.”
Thus beautifully is the figure rendered, which the R.V. [Note: The Revised Version, 1881.] has not attempted to improve.
Hebrew, a brother 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 verb and a cognate noun are used together, when great emphasis is placed upon the assertion or expression. It is a kind of superlative degree in verbs to declare the magnitude and gravity of an action or the greatness and importance of its results.
Gen 1:11.-“Let the earth bring forth grass, the herb yielding seed.” Lit., seeding seed. Thus emphasizing the fact that trees, etc., were created bearing the seeds: and not the seeds producing the trees. 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 8:21.-“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 Anthrōpopatheia (q.v. [Note: Which see.] ) is involved.
Gen 27:3.-“Take me some venison.” Lit., hunt me some hunting, i.e., fetch me some game. The lxx. similarly expresses it
Venison, so called from the Latin venatio, to hunt.
Gen 27:33.-“And Isaac trembled very exceedingly.”
Thus beautifully is the Hebrew figure turned into an English idiom. The Hebrew is: “And Isaac trembled with a great trembling greatly.” (See margin).
Gen 27:34.-“And … Esau … cried with a great and exceeding bitter cry.”
Gen 28:20.-“And Jacob vowed a vow,” i.e., solemnly vowed.
Gen 30:8.-“And Rachel said, With great wrestlings have I wrestled with my sister.” Lit., “with wrestlings of God, have I wrestled with my sister”; where we have another figure, Enallage, by which the Noun “of God” is used instead of the adjective “great,” denoting therefore “with very great and super-human wrestlings have I wrestled.” (See Enallage).
Gen 35:14.-“And Jacob set up a pillar
Num 11:4.-“And the mixt multitude that was among them fell a lusting.” Hebrew, lusted a lust: i.e., lusted exceedi Num 16:30.-“But if the Lord make a new thing.” Hebrew, create a creation: i.e., do something wonderful.
1Sa 4:5.-“All Israel shouted with a great shout”: i.e., with a very loud and prolonged or sustained cry.
2Sa 12:16.-“And David fasted,” lit., fasted a fast: i.e., completely or truly fasted.
2Sa 13:36.-“And all his servants wept very sore.” In Hebrew the figure is “wept a great weeping greatly.”
1Ki 1:40.-“The people piped with pipes, and rejoiced with great joy”: i.e., their joy scarcely knew bounds.
2Ki 4:13.-“Thou hast been careful for us with all this care”: i.e., exceedingly careful.
2Ki 13:14.-“Now Elisha was fallen sick of his sickness”: i.e., was exceeding sick so that he died.
2Ki 19:7.-“He shall hear a rumour,” lit., hear a hearing, * [Note: See Metonymy (of adjunct).] i.e., he shall hear important news, something that will upset his plans.
Psa 14:5; Psa 53:5.-“There were they in great fear.” The Figure is “they feared a fear.”
Psa 144:6.-“Cast forth lightning.” Heb., lighten lightning, i.e., lighten exceedingly, and destroy them.
Pro 30:24.-“Wise, made wise.” Here, the emphasis created by the repetition in the form of Polyptoton, makes a superlative adjective and is beautifully and idiomatically rendered “exceeding wise.”
Man is by nature ignorant. He is born more ignorant than the beasts. He has, therefore, to be “made wise”; and, in spiritual things, this can be done only by the Holy Spirit of God.
Isa 8:12.-“Neither fear ye their fear, nor be afraid (i.e., fearful). Sanctify the Lord of hosts Himself, and let Him be your fear.”
Isa 22:17.-“Behold, the Lord will carry thee away with a mighty captivity.” This verse and the next are very difficult, as is attested by a comparison of the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] with their marginal readings. The above words are literally, “Behold, Jehovah will hurl thee with the hurling of a [strong] man.” The R.V. [Note: The Revised Version, 1881.] expresses it: “The Lord will hurl thee away violently.”
Jer 22:16.-“He judged the cause.” Lit., He judged the judgment; i.e., righteously judged. So Lam 3:59.
Jer 51:2.-“And will send unto Babylon fanners (
Eze 18:2.-“What mean ye that ye use this proverb? Heb.:
Eze 38:12.-“To take a spoil, and to take a prey.” Lit., to spoil spoil and to prey prey; i.e., to take great spoil and a great prey.
Dan 11:3.-“A mighty King shall stand up that shall rule with a great rule”; i.e., have a vast dominion.
Jon 1:10.-“Then were the men exceedingly afraid.” Lit., feared with great fear.
Mic 2:4.-“In that day shall one take up a parable against you, and lament with a lamentation of lamentations”: i.e., shall exceedingly lament. Or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] “lament with a doleful lamentation.” See below, page 284.
Nah 1:15 (2:1.).-“Keep thy solemn feasts.” Hebrew, Feast thy solemn feasts. The figure gives a superlative degree, as it were, to the verb, implying that, before this, feasts had only been formally observed: henceforth they are to be truly celebrated.
Hab 3:2.-“O Lord, I have heard thy speech, and was afraid.” Hebrew, I have heard hearing of thee, i.e., I have heard thy fame.
Zec 1:2.-“The Lord hath been sore displeased with your fathers.” The figure is thus beautifully rendered. Lit., it is “Jehovah hath been displeased with displeasure with your fathers.”
Zec 1:14. “I am jealous for Jerusalem and for Zion with a great jealousy,” i.e., I am exceedingly jealous.
Zec 1:15. “I am very sore displeased with the heathen that are at ease.” Lit., “with a great wrath am I wroth.”
Zec 7:9.-“Execute true judgment.” Thus elegantly is the figure expressed: “Judge judgment of truth.” See John 7:24. This Hebrew idiom appears in the New Testament, showing that though the words are Greek the thoughts and idioms are Hebrew. (See under Idioma).
Mat 2:10.-“They rejoiced with exceeding great joy.” (
See this verge under Ellipsis.
Mark 4:41.-“They feared exceedingly” (
Luk 22:15.-“With desire I have desired to eat this passover with you.”
Having translated the figure literally in the Text, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] half repents it, and gives the English idiom in the margin, “I have heartily desired.”
John 6:28.-“What shall we do that we might work the works of God?” i.e., might really do what God wills us to do.
John 7:24.-“Judge righteous judgment” (
Acts 23:12.-“Certain of the Jews banded together, and bound themselves under a curse.” (Marg. [Note: arg. Margin.] , or, with an oath of execration). And then, in Acts 23:14, to emphasize this, they say, “We have bound ourselves under a great curse.”
Anathematizo means to devote, and so to separate from; especially to devote to destruction.
Eph 6:18.-“Praying always with all prayer,” i.e., earnestly praying.
Col 2:19.-“Increaseth with the increase of God” (
1Ti 1:18.-“That thou … mightest war a good warfare” (
2Ti 4:7.-“I have fought a good fight” (
Jas 5:17.-“He prayed earnestly.” This is the beautiful rendering of the figure
Rev 16:9.-“And men were scorched with great heat.” Lit., burnt with great burning, i.e., exceedingly burnt.
Rev 17:6.-“I wondered with great wonder” (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , admiration), i.e., I wondered exceedingly. This figure exists even when the noun is absent through the figure of Ellipsis:
Num 11:14.-“I am not able to bear [the burden of] all this people alone, because it, [i.e., the burden] is too heavy for me.”
Num 11:17 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).
Psa 13:3.-Here the noun is actually supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] “Sleep the sleep of death,” i.e, sleep the last solemn sleep of death.
4. Verbs with other parts of speech. (Combined Polyptoton)
Isa 24:16.-“My leanness, my leanness,* [Note: This is the figure of Epizeuxis (q.v.).] woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.”
Here, from the two roots “deal” and “treachery” is heaped together this variety of inflections, to enhance the result of the enemy’s treatment.
Hos 10:1 (R.V. [Note: The Revised Version, 1881.] ).-“Israel is a luxuriant vine, which putteth forth his fruit: according to the multitude of his fruit he hath multiplied his altars, according to the goodness of his land they have made goodly pillars” (i.e., images).
Here, in the repetition of the various inflections of the words “fruit,” “multiply,” and “good,” and in the repetition of “according 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.
2Co 10:12.-“For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. This is still more emphatic when we see the structure of this verse. aFor we are not bold (
Here in “a” and “a” we have the declaration, in “a” as to what we are not, and in “a” as to what they are not. In “b” and “b” we have comparison (
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.
Gal 5:7-10.-“Ye did run well: who did hinder you that ye should not obey (
Here we have three forms of the same word, or three words from the same root. This is lost in the translation.
Perhaps the word “confidence” may best be repeated: “who did hinder you that ye should not have confidence in the truth? This self-confidence cometh not of him that calleth you … but I have confidence in you,” etc.
Eph 1:3.-“Blessed (
II. Nouns and Pronouns 1. Nouns repeated in different cases
Eze 28:2.-“Son of man, say unto the prince of Tyrus, Thus saith the Lord God (Adonai Jehovah): Because thine heart (
John 3:13.-“And no man hath ascended up to heaven (
It is to be remembered that the last clause is doubtful. “Many ancient authorities omit it,” as the R.V. [Note: The Revised Version, 1881.] 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 ever gone up to heaven that is by his own act (see Pro 30:4), for the verb “ascended” is active: and the tense is the Perfect, meaning no one hath ascended up, and is in heaven. The verb, too, is
It does not deny that men like Enoch and Elijah had been taken up by God, which is a very different thing. And then the expression
Compare, for this sense, John 9:25; John 19:38. Luk 24:44. 2Co 8:9. And see above, under Ellipsis (page 22), and Heterosis.
Rom 4:18.-“Who against hope believed in hope (
Rom 11:36.-“For of Him, and through Him, and to Him are all things.”
Gal 2:19-20.-“For I through the law am dead (died) to the law (
See further on this verse under the figure of Epanadiplosis.
2. Nouns repeated in different numbers (a) In singular and plural
Psa 68:15-16 (Psa 68:16-17).-In the Hebrew it is clearer than in the English, because what in English requires two or more words, in Hebrew is only one word, or a compound word.
“A mountain of God is the mountain of Bashan. A mountain of mountain peaks is the mountain of Bashan.
Why look ye askance (or envy) ye mountain peaks. At the mountain which God hath desired for His abode?
Yea, the Lord will dwell in it for ever.”
Thus, is the Hill of Zion specially marked out as the place which Jehovah chose for His House.
Isa 2:11.-The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down. So also in Isa 2:17, where the singular and plural are used together (as here) to emphasize the far reaching effects of the day of the Lord, here (Isa 2:12) mentioned for the first time in the Bible. In other places also we have the same figure: and it tells us that God makes a distinction between “man” and “men,” opposite to that which the world makes. As for “man” God has condemned him root and branch, while the world would deify him. As for “men” God saves and blesses them with an everlasting salvation, while the world makes very little of “men” as individuals, and indeed pursues them with persecutions, and fights against them with “wars and hatreds.”
See further on this whole passage, under the figures of Polysyndeton and Synonymia.
Jer 15:16.-“Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart.”
Here the two numbers (sing. [Note: ing. The Singular Number.] and pl. [Note: l. The Plural Number.] ) in close conjunction, bring out the contrast between the separate “words” and the “word” of God as a whole.
Compare John 17:8; John 17:14; John 17:17.
(b) In singular and genitive plural A noun is repeated in the genitive plural in order to express very emphatically the superlative degree which does not exist in Hebrew. See under Idiom.
Thus this figure is a kind of Enallage (q.v. [Note: Which see.] ), or exchange, by which a noun in the genitive plural, is used instead of a superlative adjective.
Gen 9:25.-“A servant of servants shall [Canaan] be”: i.e., the lowest and most degraded of servants, or the most abject slave.
Exo 26:33, etc.-“Holy of holies.” In A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “the most holy.”
Num 3:32.-“Chief of the chief.” In A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “chief over the chief.”
Deu 10:17.-“For Jehovah your Elohim is Elohai of the Elohim, and Adonai of the Adonim, a great El.”* [Note: See in Divine Names and Titles, by the same author and publisher.] In A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] this is rendered, “The Lord your God is God of Gods, and Lord of Lords, a great God,” etc.
1Ki 8:27.-The heaven and heaven of heavens cannot contain thee”: i.e., the highest heaven.”
Ecc 1:2, etc.-“Vanity of vanities”: i.e., the greatest vanity.
Song of Solomon 1:1.-“The song of songs,” i.e., the most beautiful or excellent song.
Dan 2:37. Eze 26:17.-“A king of kings”: i.e., the most mighty king.
Dan 2:47.-“God of gods”: i.e., the great, living, or true God. The most mighty God.
Dan 8:25.-“The Prince of princes”: i.e., the most powerful Prince.
Hos 10:15.-“So 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.”
Mic 2:4.-“A lamentation of lamentations,” i.e., a great lamentation. See above, page 278.
Php 3:5.-“A Hebrew of the Hebrews,” i.e., a thorough Hebrew. See this verse under Asyndeton.
1Ti 6:15.-“The King of kings, and Lord of lords.” Compare Rev 17:14; Rev 19:16.
Rev 1:6.-“The ages of the ages,” i.e., to the remotest age, for ever and ever.
III. Adjectives
John 1:11.-“He came unto His own, (
1Co 2:13.-“Comparing spiritual things with spiritual.” In the Greek it is
Or, as in the English order, “declaring (sunkrinontes, see Num 15:34) spiritual things (pneumatika, neuter plural) to spiritual persons (pneumatikois, masculine gender dative plural).* [Note: Compare 1Co 3:1; and see The Mystery, by the same author and publisher. And see under Ellipsis, page 77.]
2Co 9:8.-“And God is able to make all (
(b) Repetition of the same word: in a Different Sense
-------- Antanaclasis: or, Word-Clashing Repetition of the same Word in the same Sentence, with Different Meanings
Ant´-an-a-cla´-sis, from
It is in frequent use in all languages: e.g., “while we live, let us live”: or “learn some craft while you are young that when you are old you may live without craft.” When the Declaration of American Independence was being signed, Hancock said, “We must be unanimous; there must be no pulling different ways.” “Yes,” said Franklin, “we must all hang together, or most assuredly we shall all hang separately.” A correspondent recently wrote concerning a certain subject: “The more I think of it the less I think of it,” where the meaning is obvious. With this figure we combine in our references the figure of
-------- Ploce: or, Word-Folding pronounced plo´-kee. Greek
ANACLASIS, an´-a-clas´-is, a breaking back.
ANTISTASIS (
DIALOGIA (di-a-log´-i-a), the interchange of words or of their meanings. In Latin the figure is called REFRACTIO (re-frac´-ti-o), a breaking back; similar in meaning to Antanaclasis.
RECIPROCATIO (re-cip´-ro-ca´-ti-o), interchange of words or meanings.
There are instances of two words being spelt exactly alike, and yet having different meanings. These are called HOMONYMS. We can hardly class them with Figures of Speech, because they are not used as such, and are not used in Repetitions. We have, however, given a list of the most important in Appendix D. The following are examples of Antanaclasis, or Ploce:-
Jdg 11:40.-“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” is first used by Syncedoche for a year (i.e., year to year), and afterwards literally for days of twenty-four hours (“four days”). See under Synecdoche.
Jdg 15:16.-The word
1Sa 1:24.-“And the child was young.” Hebrew: And the child (
Psa 141:5.-“It shall be an excellent oil (oil of the head) (
Isa 37:18.-“Of a truth, Lord, the kings of Assyria have laid waste all the nations (
Isa 58:10.-“If thou draw out thy soul to the hungry and satisfy the afflicted soul.”
Here, the word “soul” is first put (by Metonymy) for the feelings of kindness, liberality, and charity; and then (by Synecdoche) for the person himself who is in trouble.
Isa 66:3-4.-Here, the words of Jehovah are emphasized and solemnised by the structure of the passage which exhibits Epanodos or Chiasmos (q.v. [Note: Which see.] ); and the words when repeated are used in another sense, the first time of the natural acts of men, and the second by Anthropopatheia (q.v. [Note: Which see.] ), of God. aTheir soul delighteth in their abominations. bI also will choose their delusions and will bring their fears upon them: cBecause when I called, none did answer: cWhen I spake, they did not hear; bBut they did evil before mine eyes, and chose that aIn which I delighted not.
Here, in “a” and “a,” we have delighting: in “b” and “b,” the choosing: while, in “c” and “c,” we have the reason given for each.
Jer 7:18-19.-“That they may provoke me to anger. Do they provoke me to anger? saith the Lord.” In the first place, it is used of the act of the people in provoking God: in the latter, it is used of the punishments inflicted. Do they provoke me? No; they bring upon themselves the anger and fury of Jehovah, as the next verse goes on to explain.
Jer 8:14.-“Let us be silent there.” Thus the People propose to rest in quietness and security in their sin. But the prophet answers them with the same word in a different sense: “The Lord our God hath put us to silence;” i.e., the silence of Divine punishment-the silence of death.
Jer 34:17.-“Ye have not hearkened unto me, in proclaiming liberty … behold, I proclaim a liberty for you, saith the Lord.” The people had refused to give “liberty” to the oppressed, which He had commanded in Jer 34:9. Therefore He will proclaim another kind of liberty-liberty for the sword, and pestilence, and famine to destroy them; as the context shows.
Eze 20:24-26.-Here the figure is heightened by the structure of the passage.
AaBecause they had not executed my judgments, bbut had despised my statutes, Band had polluted my sabbaths …
AbWherefore I gave them statutes that were not good, aand judgments whereby they should not live:
B and I polluted them in their own gifts, etc.”
Mat 8:22.-“Let the dead bury their dead.” In the former place, the word refers to the spiritually dead, “dead in sin”; in the latter, to those who have departed this mortal life.
John 1:10.-“The world was made by Him (the Word), and the world knew Him not.” The former place refers to the created world, the latter to unbelieving men.
John 1:11.-“He came unto His own, and His own received Him not.” In the former place, it refers to His own possessions (neuter plural); in the latter, to His own people (masculine plural). See under Polyptoton.
John 2:23-24.-“Many believed (
John 3:31.-“He that is of the earth (
John 4:31-32.-“His disciples prayed him, saying, Master, eat. But He said unto them, I have meat to eat that ye know not of.” In the former place, the word is used naturally of eating food; in the latter, spiritually, of doing the Father’s will. See John 4:34.
John 19:22.-“What I have written, I have written.” In the former place, it refers to the act of writing; in the latter, to the writing which standeth written.
Rom 2:12.-“As many as have sinned without law (
Rom 2:26.-“If the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision.” In the former place, the word “uncircumcision” denotes the Gentiles; and in the latter, their condition as fulfilling the requirements of the Law. For this is the force of
Rom 3:21.-“But now the righteousness of God without the law is manifested, being witnessed by the Law and the Prophets.” In the former case, the word denotes moral law (no article) without the works of the law, as opposed to faith; in the latter case, the word denotes the Mosaic Law (with article).
N.B.-There is no article before the word righteousness, so that it means a Divine righteousness: the same as in Rom 1:17.
Rom 3:27.-“Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith.” In the first place it refers to divine law; and in the second not to law at all but to faith itself by the genitive of apposition, “the law, i.e., faith,” as in Rom 1:17. (See Appendix B).
Rom 7:13.-“But sin, that it might appear sin.” In the former place, sin is used of the old nature; while, in the latter it is used of its real sinful nature and character.
Rom 7:23.-“But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” In the first and third places, the word “law” refers to the old nature, which is indwelling sin, because it once lorded it over him, though now it only struggles to usurp again; in the second it refers to the divine law (i.e., the new nature) implanted in him, which is contrary to the former, and contests its claims.
Rom 9:6.-“They are not all Israel which are of Israel.”
Here the former place refers to the true spiritual seed of Israel; the latter denotes Israel according to the flesh, the natural descendants from Israel’s loins.
Rom 12:13-14.-“Given (
1Co 11:24.-“And when He had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you.”
Here the verb to break is used, in the former case, in its proper signification: while, in the second place, it is used spiritually for the sufferings and crucifixion of Christ; as is clear from Luk 22:19, where the word is “given.”
1Co 15:28.-“And when all things shall be subdued (
“All,” being an adjective, must be associated with some noun (expressed or implied) which it qualifies. Here the nouns are implied, and the omission (see under Ellipsis) produces the figure of Antanaclasis.
2Co 5:21.-“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, in the former place, it means “sin” in the ordinary acceptation of the word; while in the latter place, it is put by Metonymy (q.v. [Note: Which see.] ) for a sin-offering.
Eph 1:3.-“Blessed (
1Ti 6:5-6.-“Supposing that godliness is to be a way of making gain … but godliness with contentment Is a great way of making gain.”
Here the word
Heb 2:14.-“That 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.
1Pe 3:1.-“That, if any obey not the word [
-------- Synœceiosis; or, Cohabitation The Repetition of the same Word in the same Sentence with an Extended Meaning
Syn´-œ-cei-o´-sis from
Mat 5:19.-“Whosoever … shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.” In the former place, the allusion is to the distinction which the Pharisees made between different commandments (just as Rome has since made the distinction between “venial” and “mortal” sins). There is no such distinction, and therefore, 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.
Mat 18:1.-“Who, in that case, is the greatest in the kingdom of heaven?” In Mat 18:4 Christ answers, “Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven.” In the former place the disciples use the word in its ordinary sense of pre-eminence. But in the latter place Christ (alluding to the former sense) means that no one except Himself has ever humbled Himself thus: and who is to dispute that He must be greatest in that kingdom. The occasion also is important; compare Mat 18:1 with Mat 17:24-27.
Mat 19:16-17.-“And behold one came and said unto him, Good Master, what good thing shall I do that I may have eternal life? And He said unto him, Why callest thou me good? There is none good but one, that is God.” In the former case, the young man uses the word “good” of mere creature goodness, such as he supposed Christ to have; while in the latter case, the Lord alludes to the first, using the word in the same sense, but not in the same way; thus teaching that there is no real “good” apart from God-no “good” except that which comes from God and returns to Him.
John 6:28-29.-“What shall we do that we might work the works* [Note: See Polyptoton.] of God? Jesus answered … them, This is the work of God, 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 26:28-29.-Here the apostle repeats the word “almost” (or “with little” R.V. [Note: The Revised Version, 1881.] ) in the same sense, but with a far higher and more extended meaning.
-------- Syllepsis; or, Combination The Repetition of the Sense without the Repetition of the Word
Syl-lep´-sis, from
It is called SYNESIS (Syn´-e-sis), a joining or meeting together, and SYNTHESIS (Syn´-the-sis), a putting together, compounding, from
2Ch 31:8.-“They blessed the Lord and his people Israel.”
Here there is a duplex statement. They blessed the Lord, that is they gave Him thanks and celebrated His praises; and they blessed His People Israel; but in a different way; they prayed for all spiritual and temporal blessings for them in the name of the Lord.
Two meanings are thus given to the word, which is used only once. The sense is repeated, but not the word, and the sense is not the same in each case.
Joe 2:13.-“Rend your heart, and not your garments.”
Here the word “rend” is used only once, but with two significations: in the former sentence it is used figuratively; in the latter literally-the heart not being rent in the same sense in which garments are rent.
3. Of Different Words (a) In a similar order (and in the same sense)
-------- Symploce; or, Intertwining The Repetition of different Words in successive Sentences in the same Order and the same Sense
Sym´-plo-kee´, from
It is a combination of Anaphora (q.v. [Note: Which see.] ) and Epistrophe (q.v. [Note: Which see.] ). The Latins called it COMPLEXIO, combination, and COMPLICATIO, a folding together. When phrases or sentences are thus repeated, instead of single words, it is called Cœnotes (q.v. [Note: Which see.] ).
Though there may be more than one word in the English, it does not follow that there is more than one in the original.
Isa 2:7-8.-We have it in alternate lines:
“Their land also is full of silver and gold, Neither is there any end of their treasures; Their land is also full of horses.
Neither is there any end of their chariots; Their land also is full of idols, etc.”
Isa 65:13-14.-“Thus saith the Lord God, “Behold my servants shall eat, But ye shall be hungry.
Behold my servants shall drink, But ye shall be thirsty.
Behold my servants shall rejoice, But ye shall be ashamed.
Behold my servants shall sing for joy of heart, But ye shall cry for sorrow of heart.” In the last two lines we have Epistrophe in the word heart.
Jer 9:23 (Jer 9:22).-Here, in the Hebrew, the three sentences begin, “Let him not glory” (
1Co 12:4-6.-Here in the Greek each verse begins With “diversities” or differences (
1Co 14:15.-Here the two words repeated and emphasized by Symploce are “the spirit” and “the understanding.”
1Co 15:42-44.-Here we have four pairs, a kind of double Anaphora.
“It is sown in corruption;
It is raised in incorruption.
It is sown in dishonour;
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.”
2Co 9:6.-Here the Greek exhibits a beautiful example of this figure.
“He that soweth sparingly, sparingly shall reap also:
He that soweth bountifully, bountifully shall reap also.” With this is combined the figure of Anadiplosis (q.v. [Note: Which see.] ), in the repetition of the words “sparingly” and “bountifully.”
Rev 18:21-23.-To emphasize the complete overthrow of Babylon six times we have the repeated words “no more.”
Babylon … shall be found no more at all, and the voice of harpers, and musicians, and of pipers, and trumpeters shall be heard in thee no more at all. and no craftsman, of whatsoever craft he be, shall be found in thee any more at all: and the sound of a millstone shall be heard in thee no more at all. and the light of a candle shall shine in thee no more at all: and the voice of the bridegroom and of the bride shall be heard in thee no more at all.”
Here we have Anastrophe (i.e., Polysyndeton) combined with Epistrophe.
(b) In a different order (but the same sense)
-------- Epanodos; or, Inversion The Repetition of the same Words in an inverse Order (but same Sense)
E-pan´-o-dos is from
After two, three, or more words have been mentioned, they are repeated, not in the same order again, but backward. The Latins called it REGRESSIO, i.e., regression, and INVERSIO, i.e., inversion. When propositions are inverted and thus contrasted, and not merely the words, the figure is called ANTIMETABOLE (see the next figure). When only the subject matter is thus related it is called CHIASMUS (q.v. [Note: Which see.] ), though this may also be called an Epanodos. This we have given under Correspondence. When words or phrases are repeated in this inverse order it is called SYNANTESIS, a meeting together.
Gen 10:1-31.- aGen 10:1. Shem, bGen 10:1. Ham, cGen 10:1. and Japheth. cGen 10:2-5. The sons of Japheth. bGen 10:6-20. The sons of Ham. aGen 10:21-31. The sons of Shem.
Exo 9:31.- a“And the flax band the barley was smitten, bfor the barley was in the ear, aand the flax was bolled.”
Isa 6:10.- a“Make the heart of this people fat, band make their ears heavy, cand shut their eyes; clest they see with their eyes, band hear with their ears, aand understand with their heart.”
Rom 2:14.-“Which have not the law (
N.B.-The words “by nature” must be read with “who have not the law,” and not with the verb “do.” Gentiles by nature are not under the Law of Moses, yet they do many things unconsciously in accordance with it; and so far, they endorse it, and condemn themselves. The keeping of this law can no more save them than the law of Moses can save the Jews. All are under sin (Rom 3:9), the Gentile (Rom 1:1-32), the Jew (Rom 2:1-29), and all alike guilty before God (Rom 3:19).
2Co 1:3.- a“Blessed be God, beven the Father of our Lord Jesus Christ, bthe Father of mercies, aand the God of all comfort.”
3Jn 1:11.- a“Follow not that which is evil, bbut that which is good. bHe that doeth good is of God; aBut he that doeth evil hath not seen God.” For further illustration see under Correspondence.
-------- Antimetabole; or, Counterchange Epanodos, with Contrast or Opposition
An´-ti-me-tab´-o-lee, from
It is also called DIALLELON, from
Gen 4:4-5.- aAnd the Lord had respect bunto Abel and to his offering: bBut unto Cain, and his offering ahe had not respect.
2Ch 32:7-8.- aThere be more with us bthan with him; bWith him is an arm of flesh, abut with us is the Lord our God.
Isa 5:20.-“Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.”
Isa 55:8.- a“For my thoughts bare not your thoughts, bneither are your ways amy ways, saith the Lord.” In Isa 55:9 these words are in their natural order. In Isa 55:8-9 taken together, the figure is a simple Epanodos: a“For my thoughts are not your thoughts, bNeither are your ways my ways, saith the Lord. bFor as the heavens are higher than the earth, so are my ways higher than your ways, aand my thoughts than your thoughts.”
Here in a and a we have “thoughts”; while in b and b we have “ways.”
Further, there is another involved Epanodos in b and b, between the “my” and “your”; as there is between a and b.
Mark 2:27.- a“The sabbath bwas made for man, band not man for athe sabbath.”
John 8:47.- a“He that is of God, bheareth God’s words, bye therefore hear them not (i.e., the words) abecause ye are not of God.”
John 15:16.- a“Ye have not chosen bme, bbut I ahave chosen you.”
John 14:17.-“Even the Spirit of Truth; awhom the world cannot receive, bbecause it seeth him not, cneither knoweth him: cbut ye know him; bfor he dwelleth with you, aand shall be in you.”
Here the words are not repeated in b and c, but the fact is stated as to seeing and receiving
1Co 11:8-9.- a“For the man bis not of the woman; bbut the woman aof the man. cNeither was the man created dfor the woman, dbut the woman cfor the man.”
Gal 5:17.- a“The flesh lusteth bagainst the spirit, band the spirit aagainst the flesh.”
1Jn 2:18.- aLast time (little children) bAntichrist to come (and as) bmany come (even now) alast time (whereby).
2Jn 1:6.- a“This is love, that we walk bafter his commandments. bThis is the commandment, athat … ye should walk in it.”
3Jn 1:11.- a“Follow not that which is evil, bbut that which is good; bHe that doeth good is of God, abut he that doeth evil hath not seen God.”
Other examples of introverted parallelism (of lines) may be studied in Gen 12:16. Deu 16:5-6; Deu 28:1-2. 1Sa 1:2; 1Sa 25:3; 2Sa 3:1. 1Ki 16:22. Pro 30:8-9. Isa 56:3-7. Joe 2:18-21; Joe 2:30-31. Mic 3:12; Mic 4:1-2. Zec 9:5. But they are to be found everywhere, and they abound in the Psalms.
These examples Will be sufficient to explain and illustrate the figure and show its importance.
See further under Parallelism and Correspondence.
(c) Similar in sound (but different in sense)
-------- Paregmenon; or, Derivation The Repetition of Words derived from the same Root
Pa-reg´-me-non, from
Psa 68:28 (Psa 68:29).-“Thy God hath commanded thy strength (
Mat 16:18.-“Thou art Peter (
Here note (1) that Petros is not merely Simon’s name given by our Lord, but given because of its meaning. “Petros” means a stone, a piece of a rock, a 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. This difference is preserved in the Latin, in which petros is saxum, while petra is rupes or scopulus.
(2) In the case of petros, we have another figure: viz., Syllepsis, for the word is used in two senses, though used only once. There is a repetition, not of the word but of the thought which is not expressed: “Thou art
(3) While petros is used of Peter, petra is used of Christ: for so Peter himself understood it (see 1Pe 2:4-6, and Acts 4:11-12; and so the Holy Spirit asserts in 1Co 10:4. “And that rock (
John 13:7 appears to be the Figure of Paregmenon in the English. But there is no figure in the Greek. “What I do thou knowest not now; but thou shalt know hereafter.”
Here, the two words “know” are different in the Greek. The first is
John 15:2.-“Every branch in me that beareth not fruit he taketh away (
Acts 8:31.-“Understandest thou what thou readest” (
Here, the former verb means to know by learning, to get to know; and the latter (which is the same verb compounded with
Rom 2:1.-“Thou art inexcusable, O man, whosoever thou art that judgest (
Rom 5:19.-“For as by one man’s disobedience (
Rom 12:3.-“Not to think of himself more highly (
1Co 11:29.-“For he that eateth and drinketh unworthily, eateth and drinketh damnation (
Here the last words “of the Lord” go out (according to L. [Note: . Lachmann and his critical Greek Text.] T. [Note: . Tischendorf and his critical Greek Text.] Tr. [Note: r. Tregelles and his critical Greek Text.] WH. [Note: H. Westcott and Hort, and their critical Greek Text.] and R.V. [Note: The Revised Version, 1881.] ). And the former word krima means not damnation, but a matter for judgment, an accusation; while the latter word diakrinōn means to distinguish, to make a distinction; though, by the act of 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 others, they condemned themselves, they accused themselves. For, while they ate and drank thus, they did so unworthily: and by that very act they condemned themselves.
1Co 11:31-32.-“For if we would judge (
2Co 4:8.-“Perplexed (
2Co 5:4.-“Not for that we would be unclothed (
2Co 10:6.-“Having in a readiness to revenge all disobedience (
2Th 3:11.-“Working (
It is difficult to express the thought in English. The latter word means to overdo anything; to do with pains what is not worth doing. We might say doing nothing, yet over-doing; or, not as official, but officious; or, not busy, but fussy; or, not doing their own business, but the business of others.
Heb 10:34.-“Ye … took joyfully the spoiling of your goods (
Jas 2:4.-“Are ye not then partial in yourselves, and are become judges of evil thoughts?” There the two words
John 3:20.-“For if our heart condemn (
Both words are from the same root, and mean to know, but the former to know something against; and the latter, simply to know, or rather get to know, learn. For nothing can be hidden from God. Man cannot get to know our hearts by any means which he may try. God can; and does.
-------- Paronomasia; or, Rhyming-Words The Repetition of Words similar in Sound, but not necessarily in Sense
Par-o-no-ma´-si-a, from
Some rhetoricians misname this figure Prosonomasia, others include it in Antanaclasis or Parechesis. The Latins called it ANNOMINATIO, or AGNOMINATIO, from ad, to, and nominatio, a naming (from nominare, to name). The word thus has the same meaning as the Greek name. This figure is not by any means what we call a pun. Far from it. But two things are emphasized, and our attention is called to this emphasis by the similarity of sound. Otherwise, we might read the passage, and pass it by unnoticed; but the eye or the ear is at once attracted by the similarity of sound 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 referred to by the other. Sometimes a contrast is made; sometimes a thought is added. The figure is very frequently used and is never to be disregarded. This figure is common to all languages, but the instances cannot readily be translated from one language into another. In some cases we have attempted to express the Hebrew or Greek words by the use of similar words in English; but this is generally at the sacrifice of exact translation. Only by a very free translation of the sentence can the two words be thus represented.
Sometimes we have found even this to be impossible: but in each case we have given the original words in English characters, so that the similarity of sound may be perceived. We have not in each case stopped to point the lesson taught by the figure, as it is generally sufficiently plain and clear.
Neither have we made any classification of the passages, otherwise they might well be divided into those which are connected with proper names, or prophetic denunciations, etc. Or we might have classified them as (1) synonymous; (2) antithetic; and (3) of varied signification.
Gen 1:2.-“And the earth had become tohū (
Gen 4:25.-“She called his name Seth (
Gen 9:27.-“God shall enlarge (
Gen 11:9.-“Therefore is the name of it called Babel (
Gen 18:27.-Abraham says, “Behold now, I have taken upon me to speak unto the Lord, which am but dust (
Gen 29:34.-“Now this time will my husband be joined (
Gen 29:35.-“Now will I praise (
Gen 41:51.-“And Joseph called the name of the firstborn Manasseh (
Gen 41:52.-“And the name of the second called he Ephraim (
Gen 49:8.-“Thou Judah (
Gen 49:16.-“Dan (
Gen 49:19.-“Gad (
Exo 32:18.-“And he said, It is not the voice of them that shout (
It may be Englished thus: “It is not the sound of those who strike, neither the sound of those who are stricken: but the sound of those who strike up (musically) do I hear.”
Num 5:18.-“And the priest shall have in his hand the bitter water (
Num 18:2.-“And thy brethren also of the tribe of Levi (
Num 24:21.-“And he looked on the Kenites (
Deu 30:3.-And in all the passages where Jehovah says, “I will turn or bring again (
1Sa 1:27-28.-“For this child I prayed; and the Lord hath given me my petition (
1Sa 13:7.-“And some of the Hebrews (
N.B.-“Abram the Hebrew” was so called to describe him as the man who had come from the other side of the Euphrates and had crossed over into Canaan. They are so called by Saul in 1Sa 13:3. See also 1Sa 14:11, 1Sa 14:21, where the Philistines call them so.
2Sa 22:42.-“They looked (
See also Psa 18:41 (42). From the two similar roots
1Ki 2:36.-“And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither” (
1Ch 22:9.-“For his name shall be Solomon (
2Ch 28:11; Neh 8:17. See Deu 30:3.
Job 11:12.-“For vain (
Psa 18:7.-“The earth shook (
Psa 22:16 (Psa 22:17).-Every important Massorah gives a list of words which occur twice in different senses. The word
“They tore (
“Like a lion they tore my hands and feet.”
Exactly as in Isa 38:13.
Psa 25:16.-“Turn thee unto me, and have mercy upon me; for I am desolate and afflicted” (
Psa 39:11 (12).-“When thou with rebukes dost correct man (
Psa 40:3 (4).-“Many shall see it (
See also Psa 52:6.
Psa 56:8 (9).-“Thou tellest my wanderings (
Psa 64:4 (Psa 64:5).-“Suddenly do they shoot at him (
Psa 69:30-31 (Psa 69:31-32).-“I will praise the name of God with a song (
Psa 96:5.-“For all the gods (
Psa 119:13.-“With my lips (
Psa 122:6.-“Pray for (
Psa 126:1; Psa 126:4.-See Deu 30:3.
Psa 137:5.-“If I forget thee, O Jerusalem, let my right hand forget her cunning.” This is how the passage stands in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] It has also been treated as an Ellipsis (see pp. 9, 10); where we have supplied “me” after the verb, i.e., let my “right hand forget me.” The first verb is
Dr. Ginsburg suggests that in the transcription from the ancient Phoenician characters to the present square Hebrew characters, the aleph ( =
“If I forget thee (
Pro 6:23.-“For the commandment is a lamp, and the law (
Pro 18:24.-The Paronomasia here lies in the word “friends,”
“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.”
Ecc 7:1.-“A good (
See under Epanadiplosis.
Ecc 7:6.-“As the crackling (marg. [Note: arg. Margin.] sound) of thorns (
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 Psa 58:9; Psa 118:12, and Ecc 2:2.
It may be Englished thus: “As the sound of the nettle under the kettle;” or, “as the flaming of whin* [Note: Furze or gorse.] neath a caldron of tin;” or, “as the blazing of grass neath a caldron of brass.”
Isa 2:19; Isa 2:21.-“When He ariseth to shake terribly (
Isa 5:7.-“He looked for judgment (
We might English this by rendering it, “He looked for equity, but behold iniquity; for a righteous nation, but behold lamentation.”
Isa 7:9.-“If ye will not believe (
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 10:16.-“And under his glory he shall kindle (
Isa 13:4.-“The Lord of hosts (
Isa 13:6.-“Howl ye; for the day of the Lord is at hand; it shall come as a destruction (
Isa 15:9.-“For the waters of Dimon (
Isa 17:1.-“Behold, Damascus is taken away from being a city
Isa 17:2.-“The cities (
Isa 21:2.-“Go up (
Isa 22:18.-“He will surely (
Isa 24:3.-“The land shall be utterly (
Isa 24:4.-“The earth mourneth (
Isa 24:17-18.-“Fear (
See also Jer 48:43-44.
Isa 25:1.-“O Lord, thou art my God: I will exalt thee (
Isa 25:6.-“And in this mountain shall the Lord of hosts make unto all people a feast (
Isa 30:16.-“But ye said, No; for we will flee (
Isa 32:6.-“For the vile person (
Isa 32:7.-“The instruments also of the churl (
Isa 32:19.-“When it shall hail (
Isa 41:5.-“The isles saw it (
Isa 54:8.-“In a little (
Isa 57:6.-“Among the smooth stones (
Isa 61:3.-“To appoint unto them that mourn in Zion, to give unto them beauty (
Jer 1:11-12 (R.V. [Note: The Revised Version, 1881.] )-“The word of the Lord came unto me, saying, Jeremiah, What seest thou? And I said, I see a rod of an almond tree (
Jer 50:1-46 and Jer 51:1-64 give us the day of reckoning with Babylon for the plunder and destruction of the temple. Jer 50:4-5 tells us when it shall take place. So again Jer 50:20. If we compare the following passages, it is clear that all this is yet future. Compare:
with | ||
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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-sheshach.* [Note: See Jer 25:26; Jer 51:41.] For the Figure involved in these three words, see under Ænigma.
Jer 1:17.-Here there are two Paronomasias which are alternated:-
“Be not dismayed (
Lest I confound thee (
Jer 6:1.-“Blow (
Jer 8:13.-“I will surely (
Jer 10:11.-“The gods that have not made (
Thus is the verse emphasized, and our attention called to it. And when we look at it 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 2:4-49; Dan 3:1-30; Dan 4:1-37; Dan 5:1-31; Dan 6:1-28; Dan 7:1-28. Ezr 4:8-24; Ezr 5:1-17; Ezr 6:1-18; Ezr 7:12-26, where Israel is under Gentile power. Jer 30:3; Jer 30:18; Jer 31:23; Jer 32:44; Jer 33:7; Jer 33:10-11; Jer 33:25-26. See Deu 30:3.
Jer 48:2.-“In Heshbon (
Jer 48:9.-“Give wings unto Moab, that it may flee (
Jer 48:43-44.-See Isa 24:17-18.
Jer 48:47; Jer 49:6; Jer 49:39.-See Deu 30:3.
Lam 2:5.-“And hath increased in the daughter of Judah mourning (
Lam 3:47.-“Fear (
Eze 7:6.-“An end (
Eze 12:10.-“Say thou unto them, Thus saith the Lord God: This burden (
Eze 24:21.-“I will profane my sanctuary, the excellency of your strength, the desire (
Eze 25:16.-“Behold I will stretch out mine hand upon the Philistines, and I will cut off (
Eze 29:14; Eze 39:25.-See Deu 30:3.
Dan 5:26-28.-“This is the interpretation of the thing:
MENE (
TEKEL (
PERES (
Hos 8:7.-“The bud (
Hos 9:15.-“Their princes (
Hos 12:11.-“Is there iniquity in Gilead (
Amo 8:1-2.-“And he said, Amos, what seest thou? And I said, a basket of summer fruit (
I.e., they are now like the ripe fig, ready to be cut off, or ripe for judgment.
Jon 4:6.-“And the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow (
Mic 1:10.-“In the house of Aphrah (
“Declare ye it not at Gath, weep not at Accho”† For so it should read,
“In the house of Aphra (Dust town) roll thyself in the dust.”
“Pass ye away thou inhabitant of Saphir (Fair town) in nakedness and shame” (R.V. [Note: The Revised Version, 1881.] and see margin A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ).
“The inhabitant of Zaanan (Flock-town) is not come forth” (R.V. [Note: The Revised Version, 1881.] ).
“The wailing of Beth-ezel (House-of-sloth) shall take from you the stay thereof” (R.V. [Note: The Revised Version, 1881.] ).
“For the inhabitant of Maroth (Bitter-town) waiteth anxiously for good (R.V. [Note: The Revised Version, 1881.] marg. [Note: arg. Margin.] , “is in travail”), because evil is come down from the Lord into the gate of Jerusalem.”
“Bind the chariot to the swift steed, O inhabitant of Lachish (Horse-town): she was the beginning of sin to the daughter of Zion: for the trangressions of Israel were found in thee.”
“Therefore shalt thou give a parting gift to Moresheth-gath (Gath’s possession).”
“The houses of Ackzib (Lie-town or False-town) shall be a lie to the kings of Israel.”
“Yet will I bring an heir unto thee, O inhabitant of Mareshah (Heritage-town).”
“He shall come unto Adullam (Rest-town) the glory of Israel.”
Nah 2:10.-“She is empty (
Hab 2:18.-“What profiteth the graven image that the maker thereof hath graven it: the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb (
Zep 1:2.-“I will utterly (
Zep 2:4.-“For Gaza (
Zep 2:7; Zep 3:20.-See Deu 30:3.
Zec 9:3.-“And Tyrus (
Zec 9:5.-“Ashkelon shall see it (
Mat 21:41.-“He will miserably (
Mat 22:3.-“They would not come.”
Mat 24:7.-“There shall be famines (
Rom 1:29.-“Fornication (
Rom 1:31.-“Without understanding (
Rom 9:18.-“Therefore hath He mercy on whom He will have mercy.” Lit., so then on whom he will
1Co 9:17.-“For if I do this thing willingly (
2Co 8:22.-“And we have sent with them our brother, whom we have oftentimes (
2Co 9:8.-“Having all sufficiency in all things,”
Php 3:2.-“Beware of the katatomee (
Thus are contrasted the false and the true circumcision. True circumcision is “to worship God in the spirit, to rejoice in Christ Jesus, and to have no confidence in the flesh” (Php 3:3). It is “of the heart in spirit, and not in letter” (Rom 2:25; Rom 2:29). To go back therefore to ordinances, and to this ordinance, after having been made free in Christ is mutilation, not true circumcision. The verb
1Ti 1:18.-“War a good warfare,” strateian strateuein.
1Ti 4:3.-This passage has been referred to under Ellipsis and Zeugma; but there is a latent Paronomasia in one word that is omitted. The Greek is
1Ti 6:5-6.-Where the word porismos, gain, is connected with peirasmos, temptation, in 1Ti 6:9.
Heb 5:8.-“Though he were a Son yet learned he (
Jas 5:17.-“With prayer (
-------- Parechesls; or, Foreign Paronomasia The Repetition of Words similar in Sound, but different in Language
Par-ee-che´-sis. Greek,
Parechesis is a Paronomasia, when the repeated words of similar sound are in another tongue. The examples of Paronomasia which we have given are such only in the Hebrew and the Greek, not in the English rendering of them There is no figure in the English Translation; except when it may be possible to reproduce the similar words in translation (as is done in Rom 10:19, disobedience and obedience, etc.). So far as the English is concerned, and as related to it, all the examples of Paronomasia are really Parechesis, because they exist in 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 Parechesis 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 Parechesis is found when the two words are not in the same language. The Greeks also called this figure PAROMŒOSIS, from
PARISON or PARISOSIS, from
It follows, from what we have said, that all the examples of Parechesis must occur in the New Testament:
Mat 3:9.-“God is able of these stones to raise up children unto Abraham.”
Here, there is no Paronomasia either in the Greek or the English, but there is in the Hebrew thought. Hence, these would be this Parechesis:-
“God is able of these abanim to raise up banim unto Abraham.”
Mat 10:30.-“The very hairs of your head are all numbered.”
Mat 11:17.-“We have piped unto you, and ye have not danced (
There is a Homœoteleuton in these two Greek words but no Paronomasia. The Parachesis is seen by the Syriac, referring to which the Lord doubtless used. There we see a beautiful example of Paronomasia, for the word “danced” would be
Mat 11:29.-“I am meek, and ye shall find rest.” In the Peshito we have
Mark 8:32.-The words of Peter to Jesus are rendered in the Lewis-Codex:-“As if he pitied him: be it far from thee.” This is
Luk 7:41-42.-See Rom 13:8.
John 1:5.-“The light shineth in darkness, and the darkness comprehended it not.” In Syriac the word “darkness” would be
John 10:1.-“He that entereth not by the door into the sheepfold” would be
Rom 13:8.-“Owe no man anything but to love one another.” In the Greek (as in the English) these words are very different: but, to a Hebrew, the two words would immediately be, in the mind,
Rom 15:4.-“That we through patience … might have hope.” This would be
“That we through sabbar might have saubar.”
1Co 1:23-24.-“We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.”
Here, there is a beautiful combination of words. By a simple change of letters, the words signify cross, stumbling-block, foolishness, power, and wisdom:-
2Co 11:17.-“But as it were foolishly, in this confidence of boasting.”
Here, foolishness and boasting are (from the same root)-
(d) With a different sound (but similar sense)
-------- Synonymia; or, Synonymous Words The Repetition of Words similar in Sense, but different in Sound and Origin
Syn-o-nym´-i-a, from
Synonymia, 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 are heaped together to attract the attention, and impress the mind.
We have not, except in a few important instances, attempted to define the various Synonyms employed. This is a work by itself, and will well repay the most patient and careful study.
Exo 1:7.-“And the children of Israel were fruitful, and increased, and multiplied.”
Here, we are impressed with the extraordinary great and rapid increase of Israel in Egypt, on which the Divine Comment in Psa 105:24 is, “He increased His People exceedingly.” See also Gen 46:3; Deu 26:5; Acts 7:17. The figure of Polysyndeton (q.v. [Note: Which see.] ) is combined, here, with Synonymia.
Exo 2:23-25.-“And the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.”
Here the distress of the People is emphasized; as in the next verses the faithfulness of God to His covenant is impressed upon us:
“And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob: and God looked upon the children of Israel, and God had respect unto them.”
Here we have Anaphora (q.v. [Note: Which see.] ), in the repetition of the word “with”: Polysyndeton (q.v. [Note: Which see.] ), in the repetition of the word “with,” combined with Synonymia, and all this in order to emphasize this remarkable crisis and turning-point of Israel’s history.
Exo 12:2.-“This month shall be unto you the beginning of months: it shall be the first month of the year to you.”
Thus the important fact of the change of the beginning of the year is emphasized. It was no ordinary event; and it is thus impressed upon the People.
Exo 15:16.-“Fear and dread shall fall upon them.”
Exo 34:6-7.-The import of the name “Jehovah” is revealed by a nine-fold 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.”
Deu 13:4.-“Ye shall walk after the Lord your God, and fear him,
and keep his commandments,
and obey his voice;
and ye shall serve him,
and cleave unto him.”
Here the synonyms are heaped together in order to emphasize the steadfastness with which the people were to follow Jehovah, and to impress them with the perfection demanded by the Law. With this is combined Polysyndeton (q.v. [Note: Which see.] ).
Deu 20:3.-“Hear, O Israel, 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.”
Psa 5:1-2 (Psa 5:2-3).- “Give ear to my words, O Lord, Consider my meditation;
Hearken unto the voice of my cry, my King and my God.” So David’s words and meditation and cry and prayer and voice are thus emphasized.
Psa 6:8-9 (Psa 6:9-10).- “The Lord hath heard the voice of my weeping, The Lord hath heard my supplication, The Lord will receive my prayer.”
Here we have Anaphora (q.v. [Note: Which see.] ) and Synonymia in David’s prayer, as well as in Jehovah’s hearkening thereto, in order to emphasize the great truth conveyed in these two verses.
Psa 7:14, (Psa 7:15).- “Behold he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.”
Here we have a double series of synonyms: in the nouns, as well as the verbs.
Psa 7:15 (Psa 7:16).- “He made a pit and digged it, And he is fallen into the ditch which he made.”
Psa 8:4 (Psa 8:5).- “What is man that thou art mindful of him? And the son Of man that thou visitest him?
Psa 10:17.- “Lord, thou hast heard the desire of the humble:
Thou wilt prepare their heart, Thou wilt cause Thine ear to hear.”
Here Synonymia is enforced in the last line by Polyptoton (q.v. [Note: Which see.] ).
“Give the Lord, O ye sons of God (i.e., Angels; A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “mighty”) Give the Lord glory and strength.
Give the Lord the glory due unto His name;
Worship the Lord in the beauty of holiness.”
Psa 32:1-2.- “Blessed is he whose trangression is forgiven, Whose sin is covered.
Blessed is the man unto whom the Lord imputeth not iniquity.”
These three synonyms must be understood, in order to receive the blessing which the figure here announces.
(1) Trangression is
(2) Sin is
(3) Iniquity is
“Oh! the blessednessess!
Rebellion forgiven;
Errings atoned for;
Perverseness not imputed (or remembered).”
Compare Psa 103:14 and. Isa 43:25, where our infirmities which man will not remember or make allowance for, God remembers, but our sins and iniquities which man always remembers, God will remember no more for ever.
Psa 89:30-31 (Psa 89:31-32).- “If his children forsake my law, And walk not in my judgments;
If they break my statutes, And keep not my commandments.”
Here the Synonymia is alternated (positive and negative); together with alternated Anaphora.
Pro 4:14-15.-Here, the synonyms are heaped together to emphasize the necessity, of avoiding all evil and evil persons.
“Enter not into the path of the wicked, And go not in the way of evil men;
Avoid it,
Pass not by it,
Turn from it, And pass away.”
Isa 1:4.-Here, four synonymous descriptions are used to give some estimate of Israel’s condition. See under Anabasis and Eiphonesis.
Isa 2:11-17.-We have already seen under the figure of Polysyndeton (q.v. [Note: Which see.] ), how this passage is emphasised both by that figure and by its structure.
We have now to note the bearing of another figure upon it: viz., Synonymia. But the use of this figure, the Synonyms are heaped together in order still further to attract our attention; and to impress as with the importance and emphasis, which the Holy Spirit would have us give to this Scripture; in which “the Day of the Lord” is first mentioned, and in which the essence of its meaning and character is 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 Lord, which shall mark that Day, and the other the abasement of man which shall then take place.
Isa 2:11. The lofty (
Isa 2:12. For the Day of the Lord of hosts shall be upon every one that is proud (
Isa 2:13. And upon all the cedars of Lebanon that are high (
Isa 2:17. And the loftiness (
Here we have five words for high repeated fourteen times; and two words for low repeated five times. The five:-
These two words occur also in Isa 2:9.
It will be seen that the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has quite destroyed the figure by its variety of rendering. The R.V. [Note: The Revised Version, 1881.] has evidently aimed at more uniformity, and has preserved one English word for each Hebrew word, except in two cases, where in Isa 2:13-14 they have rendered
A Isa 2:11. Definition of the Day. “Man” and “Men” brought low, and God alone exalted.
B Isa 2:12. Persons (every one).
B Isa 2:13-16. Things (every thing).
AIsa 2:17. Definition of the Day. “Man” and “Men” brought low, and God alone exalted. The order of the words too in A and A is remarkable. In connection with the loftiness of man they are arranged alternately.
Aa
Aa
Ac
Ad
Thus the future exaltation of the Messiah is emphasized.
Jer 13:17.-“But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive.” This sorrow of the prophet thus emphasized was seen in greater solemnity when the Saviour in later days wept over Jerusalem (Luk 19:41).
Jer 48:29.-“We have heard the pride of Moab, (he is exceeding proud), his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.”
Here is a six-fold Synonymia combined with Parenthesis (q.v. [Note: Which see.] ) and Polysyndeton. And all to exhibit the terrible pride of Moab which was to be punished. Compare Isa 16:6.
Nah 2:11-12 (Nah 2:12-13).- “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.
Zep 1:15.-“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 (q.v. [Note: Which see.] ), Zep 1:14, Mesarchia (q.v. [Note: Which see.] ), Mesadiplosis (q.v. [Note: Which see.] ), Paronomasia (q.v. [Note: Which see.] ), and Asyndeton (q.v. [Note: Which see.] ).
Zep 2:9.-Moab and Ammon shall be as Sodom and Gomorrah, “even the breeding of nettles, and saltpits, and a perpetual desolation.”
Mark 12:30.-“And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.”
Thus is the first and great commandment emphasized by the combined figures of Homœoteleuton (q.v. [Note: Which see.] ), Polysyndeton (q.v. [Note: Which see.] ), and Synonymia, 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 Luk 10:27).
Luk 10:27.-See Mark 12:30.
Acts 2:23.-“Counsel and foreknowledge, Crucified and slain.”
Rom 2:4.-“Or despisest thou the riches of His goodness, and forbearance, and longsuffering?”
Here Polysyndeton (q.v. [Note: Which see.] ) is combined with Synonymia.
Rom 2:7.-“To them who by patient continuation in well-doing seek for glory, and honour, and immortality, [He will give] eternal life.”
See under Ellipsis.
Rom 2:8-9.-“But unto them that are contentious, and do not obey the truth, but obey unrighteousness, [will be rendered] indignation and wrath, tribulation, and anguish.”
See under Ellipsis.
Rom 2:10.-“But glory, honour, and peace [will be rendered] to every man that worketh good, etc.”
See under Ellipsis.
Rom 2:18-20.-In these verses the synonyms are heaped together to describe the Jew who causes the Name of God to be blasphemed among the Gentiles (Rom 2:24).
Rom 6:6.-“Knowing this that our old man is (was) crucified with him (Christ), that the body of sin might be destroyed, that henceforth we should not serve sin.”
Here all three terms refer, by the figure of Synonymia, to different aspects of the same thing: The “old man” expresses the origin in Adam. By reason of its powers and operations it is called “the body of sin,” or sinful body.
And, lastly, its very nature and character is expressed by the name of “sin.”
Rom 9:33.-“Stumbling-stone and rock of offence.”
Rom 10:15.-“Gospel of peace, and … glad tidings of good things.”
1Co 14:21.-“With men of other tongues and other lips, etc.”
Gal 1:12.-“For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.”
Thus is emphasized the special commission which Paul received direct from God; and thus is it distinguished from that commission which had been given to the Twelve.
Gal 5:19-21.-The works of the flesh are emphasized by sixteen synonyms, and by the figure of Asyndeton (q.v. [Note: Which see.] ).
Eph 1:20-21.-To describe the exaltation of Christ we are told how He has been set “Far above all principality, and power, and might, and dominion, and every name that is named,” etc.
Eph 5:19.-Here the three synonyms, “Psalms, and hymns, and spiritual songs,” are used to emphasize the true inward and spiritual occupation of the heart with Christ, which is at once the result of being “filled with the Spirit” (Eph 5:18), and the test or the measure of being so filled.
It may be well to define these synonyms:
Although the first word, psalmos, implies musical instruments, it was only in Old Testament worship that these were used: not in the New Testament, nor in the Primitive Church. Basil, Ambrose, and Chrysostom all speak in panegyrics on music, but do not mention instrumental music. Indeed, Clement of Alexandria, forbade the use of the flute in the Agape, though he permitted the harp. Basil condemns it, 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 for the destruction of spiritual worship, under the guise of aiding it; and few discern the meshes of his marvellously clever snare.† [Note: See Intoned Prayers and Musical Services, by the same author and publisher. One penny.]
Music and singing are clearly defined in these two passages Eph 5:19 and Col 3:16. The three verbs are “speaking,” “teaching,” and “admonishing.” This is to be done “to yourselves,” “in you,” “in your hearts,” “admonishing yourselves” (
“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” (
It will be the singing of the “heart,” and not of the throat: and it will 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. The heart which is indwelt by the Spirit, can sing to God. It will need no “soloist” to do it by proxy. For we are not commanded to listen to the singing of another or others, however exquisite it may be, but to sing ourselves as worshippers. This singing requires no “ear for music,” but it needs a “heart” for Christ. For this music comes from God and returns to God. In the Word of God, prayer is always spoken, and never sung:- “Moses besought the Lord, saying” (Deu 3:23; Exo 32:11, etc.).
“Manoah intreated the Lord), and said” (Jdg 13:8).
“Hannah prayed, and said” (1Sa 2:1).
“Elisha prayed, and said” (2Ki 6:17).
“Daniel prayed, and made confession, and said” (Dan 9:4; Dan 9:20).
Indeed prayer is contrasted with praise, for “Solomon spread forth his hands towards heaven, and said” (1Ki 8:22-23; 1Ki 8:54). But when it is a question of praise then we read that it was made with music and singing. (2Ch 5:12-13). In the upper room the Lord and His apostles “sang a hymn” (Mat 26:30); but when in Gethsemane “He fell on his face and prayed, saying” (Mat 26:39). In Jas 5:13 they are again set in contrast: “Is any among you afflicted? let him pray. Is any merry? let him sing psalms.” This universal testimony of Scripture settles for us the question as to the distinction between prayer embodied in hymns and prayer sung instead of said. That testimony of Scripture is dead against the singing of prayers in any form or manner. It draws no distinction between intoning prayers and singing them. Intoning is singing, and nothing else: it is merely singing on one note instead of many. It is art and artificial; it is unnatural and unreal-neither pleasing to God nor edifying for man.
Public worship is that in which the Word of God should be read, prayers prayed, and praise sung. God’s Word we read, not as our own, but as His, for our instruction. In prayer and praise we say and sing our own words, as our own. It is therefore no argument to urge that the Psalms were sung and they contain prayers. For
(1) We do not admit the first premises. Too little is known to justify the assertion that all the Psalms were sung. Some were, undoubtedly; and these may be sung by us to-day, if we can adopt the words as our own; but not otherwise.
(2) We cannot adopt the words of all the Psalms as our own, but only so far as they are in harmony with the New Testament teaching as to our standing in Christ. The language of those which were under the Old Covenant of Works cannot be adopted as the language of those who are under the New Covenant of Grace.
We may read them as we read the other Scriptures for our instruction, but we might just as well sing the Lessons as sing some of the Psalms.
Again we repeat, therefore, the other New Testament Rubrick-“Is any afflicted? let him pray. Is any merry? let him sing Psalms” (Jas 5:13); and we conclude that prayer is to be said, and praise is to be sung. Praise may even be said; for three times are songs said to be spoken. The Song of Moses (Deu 31:30); the Song of Deborah (Jdg 5:12); and the Song of David (2Sa 22:1; Psa 18:1-50 Title). But, while praise may be spoken, prayer is 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.
Php 4:9.-“Those things which ye have both learned, and received, and heard, and seen in me, do.”
Col 1:16.-“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 invisible world, of which so little is revealed.
1Ti 1:2.-“Grace, mercy, and peace.” So also in the other two so-called “Pastoral Epistles,” 2Ti 1:2, and Tit 2:4. In all the other epistles it is only “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.
1Ti 3:15.-“That thou mayest know how thou oughtest (R.V. [Note: The Revised Version, 1881.] , how men ought) to behave thyself [or what conduct is incumbent on us] in the house of God, which is the Church of the living God, the pillar and ground of the truth.”
What this is is shown in the next verse, viz., the “great secret” concerning Christ Mystical and not Christ Personal.* [Note: See The Mystery, by the same author and publisher.
See also under Hendiadys.] This great Mystery is the Body of Christ, the House in which God dwells by His Spirit; the assembly of the saints peculiarly belonging to the living God, as purchased with the blood of the everlasting covenant; and this is the pillar and ground-the great foundation pillar of the truth, so specially revealed to Paul to make known among the Gentiles.
2Ti 3:14-15.-“But continue thou in the things which thou
hast learned and
hast been assured of, knowing of whom thou
hast learned them. And that from a child thou
hast known the holy scriptures, which are able to make thee wise, 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.
-------- Repeated Negation; or, Many Noes The Repetition of divers Negatives This seems to deserve a place by itself, though the Greeks did not classify it, or name it. They used it, 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 in English to strengthen and increase the emphasis: just as we say “No, no,” “No, I will not.” But in the Greek this is done much more emphatically. Two or more negatives are used to strengthen the assertion.
These negatives are
Mat 22:29.-“Ye do err not (
Indeed, so strong is it, that whenever man used it the result always belied it. See:- Mat 16:22 : where Peter says “This shall not be unto thee.” But it was.
John 13:8 : Peter says again, “Thou shalt never wash my feet.” But Christ did.
Mat 26:35 : where Peter affirms “I will not deny thee.” But he did.
John 20:25 : Thomas says, “Except I shall see, etc., I will not believe.” But he did. On the other hand, our Lord often used this figure: and, whenever He did so, He always made it good:-
Mat 5:18.-“Till heaven and earth pass, one jot or one tittle* [Note: This is a little ornament something like a fleur-de-lis over certain letters. The Hebrew name for this is Taag, or little crown (plural Taagim). The Greek is κεραία (keraia), a little horn, which is exactly what the Taag is. See The Massorah, by the same author and publisher, One Shilling. The jot or yod is the smallest letter of the alphabet. For full information on this subject see Dr. Ginsburg’s Introduction to the Hebrew Bible, published by the Trinitarian Bible Society.] shall in no wise pass from the law, etc.” Here we have the certainty of Divine Truth.
Mat 5:20.-“Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” Here we have the absolute necessity of Divine righteousness.
Mat 5:26.-“Thou shalt by no means come out thence till thou hast paid the uttermost farthing.” Here we have the inflexibility of Divine justice.
Mat 13:14.-As in Acts 28:26, we have here the solemn announcement concerning Israel’s judicial blindness, emphasising and strengthening its certainty.
Mat 16:28.-The certainty of His promise as to the manifestation of His coming glory (see Mat 17:1-5, and 2Pe 1:16-18).
Mat 18:3.-The absolute necessity of conversion.
Mat 23:39.-The certainty of His words concerning the conditions as to His return.
Mat 24:2.-Completeness of the overthrow and dismemberment of the Temple.
Mat 24:21.-The greatness of the tribulation.
Mat 24:34.-The fact that when once these things begin to come to pass (
Mat 24:35.-The inviolability of Christ’s words.
Mat 26:29.-The certitude of Christ’s pledge (Mark 14:25. Luk 22:18).
Luk 6:37.-The certainty of divers promises. So Luk 10:19.
Luk 18:7.-The speediness of the Divine avenging.
Luk 18:30.-The certainty of the future recompense.
Luk 21:18.-The perfectness of Divine protection.
Luk 22:67-68.-The accuracy of the Lord’s foreknowledge.
John 4:14.-The satisfying power of the Divine gifts.
John 4:48.-The obstinacy of unbelief.
John 6:35.-The satisfying power of “the bread of life.”
John 8:12.-The perfection of the Divine light.
John 8:51-52.-Eternal security for the keepers of Christ’s sayings.
John 10:5.-The miraculous power of His sheep’s spiritual instinct.
John 10:28.-The Divine preservation of Christ’s sheep.
John 11:26.-The certainty of being “changed in a moment” for those who are “alive and remain” till His coming.
Once this repeated negation was used by an angel-Gabriel, in Luk 1:15, of John the Baptist, that “he shall neither drink wine nor strong drink.” And this was perfectly fulfilled (Mat 11:18). 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 6:37.-“All (
4. Repetition of Sentences and phrases
-------- Cycloides; or, Circular Repetition The Repetition of the same Phrase at regular Intervals
Cy-clo-id´-es means having the form of a circle; from
2Sa 1:19; 2Sa 1:25; 2Sa 1:27.-Where we have the burden of the lamentation three times, “How are the mighty fallen.”
Psa 42:5; Psa 42:11 (6, 12) and Psa 43:5.-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!”
Psa 46:7; Psa 46:11.-Here, the phrase occurs twice, “The Lord of hosts is with us: the God of Jacob is our refuge.”
Psa 56:4; Psa 56:10 (5, 11).-Where we have the sentence repeated, to emphasize the fact that when our enemies seem mightiest, we can say, “In God will I praise His word.”
Psa 80:3; Psa 80:7; Psa 80:19 (4, 8, 20).-Three times we have the prayer: “Turn us again, O God, and cause thy face to shine, and we shall be saved.”
Jer 3:12; Jer 3:22.-Where we have the twice repeated command to the backsliding People to “return.”
Eze 32:20-26; Eze 32:28-32, -Twelve times we have the expression repeated “Slain with the sword,” at intervals, irregularly, but twelve times to denote the judgment as being executed by Divine government.* [Note: See Number in Scripture, by the same author and publisher.]
-------- Amœbæon; or, Refrain The Repetition of the same Phrase at the End of successive Paragraphs
Am-œ-bæ´-on. It is from the Greek
Cycloides may occur at the beginning, or middle, or any part of the circle, but Amœbæon only at the end. This burden, therefore, thus emphasized is the main point for us to notice in what is being said.
Psa 118:1-4.-Where, we have the refrain “For His mercy endureth for ever.” (See under Symploce).
Psa 136:1-26 -Where at the end of every verse, we have the refrain, “For His mercy endureth for ever.”
Isa 9:12; Isa 9:17; Isa 9:21; Isa 10:4.-Where we have the four-fold burden, to emphasize the solemn warning, “For all this his anger is not turned away, but his hand is stretched out still.”
Amo 4:6; Amo 4:8-11.-Here we have the solemn refrain five times repeated “Yet have ye not returned unto me saith the Lord.”
Mat 6:2; Mat 6:5; Mat 6:16.-Where we have the thrice repeated lesson, “Verily … they have their reward.” See under Idiom.
Luk 13:3; Luk 5:1-39.-Where, twice, we have the solemn words, “I tell you, Nay; but except ye repent ye shall all likewise perish.”
John 6:39-40; John 6:44; John 6:54.-Four times we have the glorious fact repeated for our assurance, I will raise him up at the last day.”
This, of course, is the Resurrection which was the subject of Old Test ment prophecy, and the one referred to in Rev 20:1-15 (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 1Th 4:16.
Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6; Rev 3:13; Rev 3:22.-Seven times, at the end of each of these Epistles is the solemn burden repeated “He that hath an ear, let him hear what the Spirit saith unto the Churches.”
These words are in the figure called Polyptoton (q.v. [Note: Which see.] ,) but this seven-fold repetition, is the figure of Amœbæon. See under Polyptoton for the significance of this phrase, as here used.* [Note: Also the series of articles in Things to Come, commencing September, 1898.]
Rev 18:21-23.-Here, the figure Epistrophe in the repetition of the words “no more at all” becomes the figure Amœbæon in that the words are a solemn burden or refrain in announcing the judgment on Babylon.
-------- Cœnotes; or, Combined Repetition The Repetition of two different Phrases: one at the Beginning and the Other at the End of successive Paragraphs
Cee´-no-tees. Greek,
It is a combination of Anaphora and Epistrophe; but, affecting phrases rather than single words. The Latins sometimes called this figure (as well as Symploce) COMPLEXIO, combination.
Psa 118:2-4.-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.”
Psa 118:8-9.- “It is better to trust in the Lord than to put confidence in man:
It is better to trust in the Lord than to put confidence in princes.”
See also Psa 118:15-16.- “The right hand of the Lord doeth valiantly, The right hand of the Lord is exalted: The right hand of the Lord doeth valiantly.” In Psa 118:10-12 there are three figures combined: There is Anaphora, in the repetition of “They compassed me” at the beginning of several clauses; Epistrophe, in the repetition of “In the name of the Lord I will destroy them” at the end; and in Psa 118:11 we have Epizeuxis in “they compassed me” being repeated in immediate succession.
Psa 136:1-3.-Where the three successive verses begin with the words, “O, give thanks,” and end with the words “for his mercy endureth for ever.”
-------- Epibole; or, Overlaid Repetition The Repetition of the same Phrase at irregular Intervals
E-pi´-bo-lee is from
It thus differs from Anaphora (q.v. [Note: Which see.] ) in that it consists of the repetition of several words, whereas in Anaphora only one word is repeated.
Exo 16:35.-“And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.”
Num 9:18.-“At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched.”
Jdg 5:27.- “At her feet he bowed, he fell, he lay down: At her feet he bowed, he fell: where he bowed, there he fell down dead.”
See under Anaphora, and Asyndeton.
Psa 29:3-4 (twice), Psa 29:5, Psa 29:7-9.-Where seven times, we have the words, “The voice of the Lord,” commencing seven successive clauses. The number of spiritual perfection.
Isa 2:7-8.-“Their land also is full of silver and gold … Their land also is full of idols.”
Isa 5:8; Isa 5:11; Isa 5:18; Isa 5:20-22.-Six times we have paragraphs beginning “Woe unto them.”
Mat 6:19-20.-We cannot forbear to quote these verses according to their structure.
ALay not up for yourselves BTreasures upon earth, CWhere moth and rust doth corrupt, DAnd where thieves break through and steal:
ABut lay up for yourselves BTreasures in heaven, CWhere neither moth nor rust doth corrupt, DAnd where thieves do not break through nor steal.
It will be seen how in each member there is the Correspondence (q.v. [Note: Which see.] ) of the same words, or thought, by way of comparison or contrast.
Acts 20:22; Acts 25:1-27.-Where two solemn statements are emphasized by commencing “And now, behold, I go … And now, behold, I know.”
-------- Synantesis; or, Introverted Repetition The Repetition of the same Sentences or Phrases in Inverse Order
Syn-an-tee´-sis, from
It is similar to Epanodos and Antimetabole (q.v. [Note: Which see.] ), 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 earliest times. De Rossi,* [Note: Kitto. Bib. Cyc. III. 702.] a learned Jew of the sixteenth century, first published a mass of information on the subject in a remarkable work, Meor Enajim (i.e., The Light of the Eyes). Bishop Lowth translated chapter 60† [Note: Lowth’s Translation of Isaiah, Prel. Dis. p. xxviii. (15th Ed. 1857).] , which deals with the construction of lines: and Bishop Jebb in his Sacred Literature extended the study. But none of these got beyond Parallelism as it is applied to lines. This has universally gone under the 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, synonymous terms.
Parallelism is of seven kinds: three simple and four complex:- I.Simple.
1. Synonymous or Gradational.
2. Antithetic or Opposite.
3. Synthetic or Constructive.
II. Complex.
1. Alternate. Two lines repeated only once (four lines in all).
2. Repeated Alternation. Two lines repeated more than once.
3. Extended Alternation. Three or more lines repeated.
4. Introverted.
I. Simple 1. Synonymous or Gradational This is when the lines are parallel in thought, and in the use of synonymous words. The oldest example, and the first in the Bible, is in
Gen 4:23-24.-In these oldest human poetic lines Lamech celebrates the invention of weapons of war: and it is significant that this should be the first subject of poetry! Lamech’s son was “an instructor of every artificer in brass and iron,” and the injury of others was the earliest application of the art.
Lamech is so elated with that which would give him power among men that he at once breaks out in eulogy; and boasts that if any one injures him, he would outdo even Jehovah in His punishment of those who should injure Cain.
There are three pairs of lines, and the synonymous words will be at once seen, as we have exhibited them:- “Adah and Zillah hearken to my voice;
Ye wives of Lamech listen to my speech. For I can slay a man, if he injures me, And a young man, if he hurts me.
If Cain shall be avenged seven-fold, Truly Lamech [shall be avenged]* [Note: See under Ellipsis.] seventy-seven-fold.”
Luk 1:46-47.- “My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour.”
Psa 1:1.-“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”
Here, we have three series of gradation:-
Walketh, | standeth, | sitteth, |
Counsel, | way, | seat. |
Ungodly, | sinners, | scornful. |
These gradations point us to the fact that there is a mine of truth contained in the verse, on which a volume might be written. The tenses also have their lessons for us too, for they imply “that never did walk … stand … sit”: and so help to teach us that in this first Psalm David speaketh “concerning”: i.e., “with an ultimate reference to” (
2. Antithetic, or Opposite This is when the words are contrasted in the two or more lines, being opposed in sense the one to the other.
Pro 10:1.- “A wise son maketh a glad father; But a foolish son is the heaviness of his mother”
Pro 27:6.- “Faithful are the wounds of a friend, But deceitful are the kisses of an enemy”
3. Synthetic, or Constructive This is where the parallelism consists only in the similar form of construction:-
Psa 19:7-9.- “The law of the Lord is perfect, converting the soul: The testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: The commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: The judgments of the Lord are true, and righteous altogether”
Here, there is neither gradation nor opposition of words in the several lines; which are independent, and depend for their parallelism on their construction. In all the above cases the lines are simply parallel, and are chiefly in pairs. When the parallelism appears in four or more lines, then it may be called
II. Complex
1. Alternate This is when the lines are placed alternately. In this case, the first and third lines, and the second and fourth lines, may, as a rule, be read continuously, while the intervening line is thus placed in a parenthesis.
These alternate lines may be either synonymous or antithetic.
Gen 19:25.- a“The cities (and He overthrew) bThe plain (and all the plain), aThe inhabitants of the cities, bThe produce of the plain.”
Deu 32:21.- a“They have moved me to jealousy bwith that which is not God: aThey have provoked me to anger bwith their vanities: cAnd I will move them to jealousy dwith those which are not a people: cI will provoke them to anger dwith a foolish nation.”
Deu 32:42.-Here a and a are continuous, and likewise b and b. They must be so read, thus dispensing with the italics. The line b we give from the R.V. [Note: The Revised Version, 1881.] a“I will make mine arrows drunk with blood, band my sword shall devour much flesh; awith the blood of the slain and of the captives, bfrom the head of the leaders of the enemy.”
Here a and a relate to the arrows, while b and b refer to the sword.
1Ch 21:22.- aRequest. “Grant me the place of this threshingfloor.” bDesign. “That I may build an altar therein unto the Lord.” aRequest. “Thou shalt grant it me for the full price.” bDesign. “That the plague may be stayed from the people.”
Here a and a are continuous, likewise b and b. We must read on from b to b, placing a in a parenthesis. This shows that the plague was stayed, not because David paid the full price for the place, but because of the atoning sacrifice which he offered.
Est 8:5. aThe king. “If it please the king.” bEsther’s personal influence. “And if I have found favour.” aThe king. “And the thing seem right before the king.” bEsther’s personal influence. “And I be pleasing in his eyes.”
Pro 18:24, -The parallel here is lost owing to an obscurity in the Hebrew. The Massorah records that the word
See under Paronomasia.
Pro 24:19-20. a“Fret not thyself because of evil men, bneither be thou envious at the wicked; aFor there shall be no reward to the evil man; bThe candle of the wicked shall be put out.”
Isa 1:29-30.- a“For they shall be ashamed of the oaks which ye have desired, bAnd ye shall be confounded for the gardens that ye have chosen. aFor ye shall be as an oak whose leaf fadeth, bAnd as a garden that hath no water.”
Isa 9:10.- a“The bricks are fallen down, bbut we will build with hewn stones: aThe sycomores are cut down, bBut we will change them into cedars.”
Isa 14:26-27.- a“This is the purpose that is purposed upon the whole earth: bAnd this is the hand that is stretched out upon all the nations, aFor the Lord of hosts hath purposed, and who shall disannul it? bAnd his hand is stretched out, and who shall turn it back?”
Isa 17:7-8.- a“At that day shall a man look to his Maker, band his eyes shall have respect to the Holy One of Israel, aAnd he shall not look to the altars, the work of his hands, bneither shall respect that which his fingers have made:”
Isa 18:6.- aFowls. “They shall be left, etc.” bBeasts. “And to the beasts, etc.” aFowls. “And the fowls, etc.” bBeasts. “And all the beasts, etc.”
Isa 31:3.- a“The Egyptians are men, band not God: aAnd their horses flesh, band not spirit.”
See under Pleonasm.
Isa 34:6.-Here the first and third lines are continuous, as are also the second and fourth lines. a“The sword of the Lord is filled with blood, bit is made fat with fatness, aand with the blood of lambs and goats, bwith the fat of the kidneys of rams.”
Isa 51:20 (R.V. [Note: The Revised Version, 1881.] ).-Here a and a, and b and b must be read together in order to catch the sense. a“Thy sons have fainted, bthey lie [i.e., are cast down] aat the top of all the streets, bas an antelope in a net.”
Isa 59:5-6.- a“They hatch cockatrice’ eggs, band weave the spide’s web; aHe that eateth of their eggs dieth … bTheir webs shall not become garments.”
Isa 61:4.- a“And they shall build the old wastes, bThey shall raise up the former desolations, aand they shall repair the waste cities, bThe desolations of many generations.”
See also under Epanodos, Antimetabole, and Chiasmos.
2. Repeated Alternation This is not confined to two alternate lines repeated, making four lines in all, as in the preceding examples; but in the repetition of the two parallel subjects in several lines.
Isa 65:21-22.- a1“And they shall build houses, b1and inhabit them; a2And they shall plant vineyards, b2and eat the fruit of them. a3They shall not build, b3and another inhabit; a4They shall not plant, b4and another eat.”
Or, these may be arranged in four longer alternate lines, thus:-
Positive. aHouses (they shall build), bVineyards (they shall plant).
Negative. aHouses (they shall not build), bVineyards (they shall not plant). Where the first two lines are positive and the last negative.
1Jn 2:15-16.- a1“If any man love the world, b1the love of the Father is not in him, a2For all that is in the world. b2is not of the Father, a3but is of the world.”
3. Extended Alternation The Scriptures abound with other illustrations of the arrangement of alternate parallel lines. But these alternate lines may consist not merely of two pairs, or of four lines; or, of repeated alternations: the alternation may be extended. That is to say, the alternation may be extended so as to consist of three or more lines.
Jdg 10:17.- a“Then the children of Ammon bwere gathered together, cand encamped in Gilead. aAnd the children of Israel bassembled themselves together, cand encamped in Mizpeh.”
Mat 6:19-20.- a“Lay not up for yourselves treasures upon earth, bwhere moth and rust doth corrupt, cand where thieves break through and steal: aBut lay up for yourselves treasures in heaven, bwhere neither moth nor rust doth corrupt, cand where thieves do not break through nor steal.”
See under Epibole.
4. Introverted Parallelisms This is when the parallel lines are so placed that if there be six lines, the first corresponds with the sixth, the second with the fifth, and the third with the fourth. When this Introversion consists only of words and of the same words, it is called Epanodos (q.v. [Note: Which see.] ). When Propositions are introverted, it is called Antimetabole (q.v. [Note: Which see.] ). When Subjects are introverted, it is called Chiasmus (see under Correspondence).
Gen 3:19.- aEnd. “Till thou return unto the ground.” bOrigin. “For out of it was thou taken.” bOrigin. “For dust thou art.” aEnd. “And unto dust shalt thou return.”
Exo 9:31.- a“And the flax band the barley was smitten: bFor the barley was in the ear, aand the flax was bolled.”
Num 15:35-36.- a“And the Lord said unto Moses, bThe man shall be surely put to death: cthey shall stone him with stones, dall the congregation without the camp. dAnd they brought him forth, all the congregation without the camp, cand stoned him with stones, band he died; aas the Lord commanded Moses.”
Deu 32:16.- a“They provoked Him to jealousy bwith strange gods: bwith abominations aprovoked they Him to anger.” This shows that when “abominations” are spoken of, idols are meant.
1Sa 1:2.- a“The name of the one was Hannah, band the name of the other was Peninnah: bAnd Peninnah had children, abut Hannah had no children.”
2Sa 3:1.- a“Now there was long war between the house of Saul band the house of David: bbut [the house of] David waxed stronger and stronger, aAnd the house of Saul waxed weaker and weaker.”
1Ki 16:22.- a“But the people that followed Omri prevailed bagainst the people that followed Tibni the son of Ginath: bSo Tibni died, aand Omri reigned.”
2Ch 32:7-8.- aOur resource. “There be more with us.” bHis resource. “Than with him.” bHis resource. “With him is an arm of flesh.” aOur resource. “But with us is the Lord our God.”
Psa 76:1.- a“In Judah bis God known: bHis name is great aIn Israel.” This shows how “the Name” of God stands, and is put for God Himself. See under Metonomy.
Psa 115:4-8.- aPsa 115:4. The idols. bPsa 115:4. Their fabrication. cPsa 115:5. Mouth without speech (singular in Heb.). dPsa 115:5. Eyes without sight (plural). ePsa 115:6. Ears without hearing (pl. [Note: l. The Plural Number.] ) fPsa 115:6. Nose without smell (sing. [Note: ing. The Singular Number.] ) ePsa 115:7. Hands without handling (pl. [Note: l. The Plural Number.] ) dPsa 115:7. Feet without walking (pl. [Note: l. The Plural Number.] ) cPsa 115:7. Throat without voice (sing. [Note: ing. The Singular Number.] ) bPsa 115:8. The fabricators. aPsa 115:8. The idolators.
Psa 135:15-18.- aThe idols of the heathen. bTheir fabrication. cMouths without speech. dEyes without sight. dEars without hearing. cMouths without breath. bThe fabricators. aThe idolatrous heathen.
Pro 1:26-27.- a“I also will laugh at your destruction, bI will mock when your fear cometh; bWhen your fear cometh as desolation, aand your destruction cometh as a whirlwind.”
Pro 3:16.- aBlessings. “Length of days.” bHand. “Is in her right hand.” bHand. “And in her left hand.” aBlessings. “Riches and honour.”
Isa 5:7.- a“For the vineyard of the Lord of hosts bis the house of Israel, band the men of Judah aHis pleasant plant.”
Isa 6:10.- a“Make the heart of this people fat, band make their ears heavy, cand shut their eyes; clest they see with their eyes, band hear with their ears, aand understand with their heart.”
See under Polyptoton, page 299.
Isa 11:4.- a“He shall smite the oppressor, bwith the rod of his mouth, band with the breath of his lips aShall He slay the wicked.” The current Hebrew Text reads
Isa 50:1.- a“Where is the bill of your mother’s divorcement, whom I have put away? bor which of my creditors is it to whom I have sold you? bBehold, for your iniquities have ye sold yourselves, aAnd for your transgressions is your mother put away.”
Isa 51:8-9.- a“For my thoughts are not your thoughts, bNeither are your ways my ways, saith the Lord, bFor as the heavens are higher than the earth, so aremy ways higher than your ways, aand my thoughts than your thoughts.”
Here the whole paragraph is introverted. In a and a we have “thoughts,” in b and b we have “ways.” But the pronouns in a and a are alternate as to the “thoughts”:- cMy thoughts. dYour thoughts. cMy thoughts. dYour thoughts.
While they are introverted in b and b as to the “ways”:- eYour ways. fMy ways. fMy ways. eYour ways.
Further we may note that a and b are negative; and b and a are positive.
Isa 60:1-3.- a“Arise, bShine; for thy light is come, cand the glory of the Lord is risen upon thee. dFor behold darkness shall cover the earth, dand gross darkness the people: cbut the Lord shall arise upon thee and His glory shall be seen upon thee. bAnd the Gentiles shall come to thy light, aand kings to the brightness of thy rising.”
All these structures may be described, as well as set forth in full. Thus:- aThe rising of Israel. (“Rising up.”) bThe Light received. cThe glory of the Lord. dThe darkness of the earth. dThe darkness of the peoples. cThe glory of the Lord. bThe Light reflected. a-The rising of Israel. (Dawning: “Thy sunrise.”)
Dan 5:19.- aSeverity (“Whom he would he slew”). bFavour (“and whom he would he kept alive”). bFavour (“and whom he would he set up”). aSeverity (“and whom he would he put down”).
Mat 6:24.- a“No man can serve two masters: bFor either he will hate the one cand love the other: cor else he will hold to the one band despise the other. aYe cannot serve God and mammon.”
Mat 7:6.- a“Give not that which is holy unto the dogs, bneither cast ye your pearls before swine, blest they trample them under their feet, aand turn again and rend you.”
Here, the introversion shows that it is the swine who tread the pearls under foot, and the dogs which rend.
Rom 11:21-23.- a“If God spared not the natural branches, btake heed lest He also spare not thee. cBehold therefore the goodness dand severity of God: don them which fell, severity; cbut toward thee, goodness, … botherwise thou also shalt be cut off. aAnd they also (the natural branches), if they abide not still in unbelief, shall be graffed in.” This passage occurs in the Dispensational part of the Epistle to the Romans (Rom 9:1-33, Rom 10:1-21, Rom 11:1-36). See under Correspondence. 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 Rom 8:1-39. 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 separation.
1Co 1:24-25.- aPower. “Christ the power of God.” bWisdom. “And the wisdom of God.” bWisdom. “Because the foolishness of God is wiser than men.” aPower. “And the weakness of God is stronger than men.”
2Co 1:3.- aDeity. “Blessed be God.” bPaternity. “Even the Father.” bPaternity. “The Father of mercies.” aDeity. “And the God of all comfort.”
2Co 8:14.- aEquality. “By an equality.” bLiberality. “That now … at this time your abundance may be a supply for their want.” bLiberality. “That their abundance also may be a supply for your want. aEquality. “That there may be … equality.”
Gal 2:7-8.- aPaul’s commission. “When they saw that the Gospel of the uncircumcision was committed unto me.” bPeter’s. “As the Gospel of circumcision was unto Peter.” bPeter’s. “For he that wrought effectually in Peter to the apostleship of the circumcision.” aPaul’s commission. “The same was mighty in me toward the Gentiles.”
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Correspondence
It was reserved for Thomas Boys to extend and develope the study of Parallelism. What others before him had thought to be confined to lines, or only to short passages, he discerned to be true also of whole paragraphs; yea, of whole sections and even of books. He therefore discarded the term Parallelism as being altogether inadequate when used of paragraphs and subjects. He adopted the term Correspondence as applying to and covering all the Phenomena connected with the structure of the sacred text. In 1824 he gave the world his Tactica Sacra, and in the following year he gave his Key to the Book of Psalms, which opened out the whole subject, and gave some examples from the Psalms. In 1890, Dr. Bullinger edited from Mr. Boys’s Interleaved Hebrew Bible, and other of his papers,* [Note: These were most kindly placed at his service by the Rev. Sydney Thelwall (Vicar of Radford), in whose possession they are. See Mr. Thelwall’s preface to the Key to Psalms.] 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, rather than of Lines, or Propositions.
These subjects may be repeated in three different ways, or rather in two, for the third is only a combination of the other two. They may be repeated alternately; or they may be introverted, when it 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. In whatever form we may have this figure, it is always of the greatest possible use and 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. The subject, which may not be mentioned in one member may be named in the other. We are thus helped to a correct interpretation. For example, in the structure of 1Pe 3:18-22 it is not clear who or what may be “the in-prison-spirits” of 1Pe 3:19. But in the corresponding member (1Pe 3:22) they are mentioned by name as “angels.” We thus learn that the subject of the former member (1Pe 3:19) is the disobedience of angels in the days of Noah (Gen 6:1-22), while the subject of the latter (1Pe 3:22) 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” (Psa 104:4. Heb 1:7). We at once connect their sin in the days of Noah and their prison with Gen 6:1. 2Pe 2:4, and Jude 1:6. We thus have the clue to the true interpretation of this passage, which if followed out will lead to a correct exegesis.* [Note: See a pamphlet on The Spirits in Prison, by the same author and publisher.] For another example see Psa 144:1-15. (page 33), where the structure (an extended alternation) clearly shows that Psa 144:12-15 consist of the “vanity” which the “strange children” speak, and the “falsehood” which they utter. The Psalm ends with a solemn conclusion (Psa 144:15), which stands out apart from the structure by itself in all its solemnity.
Psa 144:1-15 - APsa 144:1-4. Thanksgiving.
B Psa 144:5-7. Prayer (“Bow thy heavens,” etc.).
C Psa 144:8. Description of the strange children and their vain words: “Whose mouth,” etc.
A Psa 144:9-10. Thanksgiving.
B Psa 144:11. Prayer (“Rid me”).
C Psa 144:11-15. Description of the strange children. After
Then we have, in the concluding sentence, the true estimate of happiness, and in what it consists, as opposed to the vain and false estimate of the strange children:- “Blessed the people whose God is Jehovah,” as is further set forth in Psa 4:6-7; Psa 146:5. The correspondence, here, corrects the common and popular interpretation of this Psalm, and rescues it for the glory of God.
It is clear, therefore, from this, that the subject of Correspondence cannot be too diligently studied, if we would discover some of the wondrous perfections of the Word of God, or arrive at its proper interpretation.
Correspondence may be thus arranged:- I.ALTERNATE.
1. Simple: where there are only two series, each consisting of two members.
2. Extended: where there are two series, but each consisting of several members.
3.Repeated: where there are more than two series: a.consisting of two members each. b.consisting of more than two members each.
II.INTROVERTED. III.COMPLEX, or COMBINED, where there is a combination of the other two.
I. Alternate Correspondence of Subjects This is when the subjects of the alternate members correspond with each other, either by way of similiarity or contrast.
We now give a few examples selected from all parts of Scripture.
1. Simple Alternation
We so call it when it consists of only four members: i.e., two series with two members each. In this case the first member of the first series corresponds with the first member of the second, while the second member of the first series corresponds with the second member of the second series. In other words, it is alternate when, of the four members, the first corresponds with the third, and the second with the fourth.
Jos 9:22-25.- AJos 9:22. The question of Joshua. “And Joshua called.”
B Jos 9:23. The sentence of Joshua. “Now therefore” (
A Jos 9:24. The reply of the Gibeonites. “And they answered.”
B Jos 9:25. Submission to Joshua’s sentence. “Now, behold” (
Psa 19:1-14 - AJos 19:1-4. The heavens.
B Jos 19:4-6. The sun in them (
A Jos 19:7-10. The Scriptures.
B Jos 19:11-14. Thy servant in them (
Pro 1:8-19.- APro 1:8. Two-fold exhortation. “My son, hear … forsake not.”
B Pro 1:9. Reason. “For they shall be,” etc.
A Pro 1:10-15. Two-fold exhortation. “My son, if … my son walk not.”
B Pro 1:16-19. Reason. “For their feet,” etc.
Isa 32:5-7.- AThe vile person shall be no more called liberal, BNor the churl said to be bountiful.
A For the vile person will speak villany and his heart will work iniquity to practise hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail.
B 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. A and B are negative; and A and B are positive.
A Jer 17:5. Cursed is the man (
B Jer 17:6. For he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.
A Jer 17:7. Blessed is the man (
B Jer 17:8. For he shall 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 be careful in the year of drought, neither shall cease from yielding fruit.
Eze 36:26-27.- A“A new heart also will I give you, BAnd a new spirit will I put within you:
A And I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
B And I will put my Spirit within you.
Here, in this prophecy concerning Israel in the day of their coming glory, there are four members and two subjects. In the first and third it is the “heart,” while in 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 is imparted. This is the teaching of Rom 1:16-32; Rom 2:1-29; Rom 3:1-31; Rom 4:1-25; Rom 5:1-21; Rom 6:1-23; Rom 7:1-25; Rom 8:1-39, where in 1:16-5:11, sins are first dealt with, as the fruit of the old nature, and then, from 5:12-8:39, 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 that old nature, i.e., himself, as having died with Christ, and he has now a new nature. The old nature is not taken away, as it will be in the case of Israel in that day: so the believer has in himself one nature that cannot but sin, and another that cannot sin (1Jn 3:9; 1Jn 5:18). 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 1:1-14; Heb 2:1-18 - AHeb 1:1-2. God speaking.
B Heb 1:2-14. The Son of God: “better than the angels.”
A Heb 2:1-4. God speaking.
B Heb 2:5-18. The Son of Man: “lower than the angels.”
Here the two subjects are arranged alternately. And note that B is in a parenthesis with respect to A and A; while A is in a parenthesis with respect to B and B. In other words, A and A read on continuously, without reference to B, while B and B likewise read on without reference to A, which is thus practically in a parenthesis.
Hence the word “therefore,” Heb 2:1, is not consequent on Heb 1:14, but on Heb 1:2. And the “for” in Heb 2:5 is consequent, not on Heb 2:4, but on Heb 1:14. The respective members therefore read on
Thus: (Heb 1:1) “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son … (Heb 2:1) therefore we ought to give the more earnest heed to the the things which we have heard, etc.”
And: (Heb 1:14) “Are they not all ministering (worshipping) spirits, sent forth to minister for (to serve) them who shall be heirs of salvation?… (Heb 2:5) for unto the angels hath he not put into subjection the world to come, etc.”
2. Extended Alternation This is when there are still only two series, but each series consists of more than two members. And these are so arranged that the first of the one series corresponds with the first of the other; and likewise the second of the former corresponds with the second in the latter. This has been called by some Direct Chiasmus, reserving the term “Indirect Chiasmus” for what we have called Introverted Correspondence, or Chiasmus proper.
Bengel calls this “Direct Chiasmus”: but this is contrary to the very 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 is or are arranged.
We prefer to consider it merely as Alternate Correspondence in an extended form, reserving the term Chiasmus for Introverted Correspondence.
Psa 66:1-20 - APsa 66:1-2. Exhortation to praise.
B Psa 66:3. Address. God’s works in the world.
C Psa 66:4. Address. Promise for the world.
D Psa 66:5-7. Invitation: “Come and see.”
A Psa 66:8-9. Exhortation to praise.
B Psa 66:10-12. Address. God’s dealings with His People.
C Psa 66:13-15. Address. Promise for himself.
D Psa 66:16-20. Invitation: “Come and hear.”
Psa 72:1-20 - APsa 72:2-4. Messiah’s goodness to the poor.
B Psa 72:5-10. Other attributes.
C Psa 72:11. General adoration.
A Psa 72:12-14. Messiah’s goodness to the poor.
B Psa 72:15-17. Other attributes.
CPsa 72:17. General adoration. The two members B and B form together a wonderful introverted Correspondence.* [Note: See The Key to the Psalms. Edited by the same author, and published by Eyre & Spottiswood.]
Psa 132:1-18 -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:- APsa 132:1-2. David swears to Jehovah.
B Psa 132:3-5. What David sware.
C Psa 132:6-7. Search for and discovery of the dwelling-place.
D Psa 132:8. Prayer to enter into rest.
E Psa 132:9. Prayer for priests.
F Psa 132:9. Prayer for saints.
G Psa 132:10. Prayer for Messiah.
A Psa 132:11. Jehovah swears to David.
B Psa 132:11-12. What Jehovah sware.
C Psa 132:13. Designation of the dwelling-place.
D Psa 132:14-15. Answer to prayer in D.
E Psa 132:16. Answer to prayer in E.
F Psa 132:16. Answer to prayer in F.
G Psa 132:17-18. Answer to prayer in G.
Acts 7:1-53.- AActs 7:2. Mesopotamia.
B Acts 7:3-8. Abraham.
C Acts 7:9-19. Joseph.
D Acts 7:20-38. Moses.
E Acts 7:39-43. Resistance.
A Acts 7:44. The wilderness.
B Acts 7:45. Joshua.
C Acts 7:45-46. David.
D Acts 7:47-50. Solomon.
E Acts 7:51-53. Resistance.
Rom 2:17-20.- A“Restest in the law, Band makest thy boast of God, Cand knowest His will, Dand approvest the things that are more excellent Ebeing instructed out of the law;
Aand art confident that thou thyself art a guide of the blind, Ba light of them which are in darkness, Can instructor of the foolish, Da teacher of babes, Ewhich hast the form of knowledge and of the truth of the law.” In the first series, we have what the Jew considers as to himself. In the second series, how he uses it in relation to others.
1Th 1:2-10; 1Th 2:13-16.- A1Th 1:2-4. The thanksgiving of Paul and his brethren.
B 1Th 1:5. Reason: Reception of the Gospel in the power of God.
C 1Th 1:6-9. The effect of the Gospel thus received.
D 1Th 1:10. Believing. Thessalonians “wait” for God’s Son.
E 1Th 1:10. Deliverance from the wrath to come.
A 1Th 2:13. The thanksgiving of Paul and his brethren.
B 1Th 2:13. Reason: Reception of the Gospel in the power of God.
C 1Th 2:14. The effect of the Gospel thus received.
D 1Th 2:15-16. Unbelieving Jews “killed” God’s Son.
E 1Th 2:16. Delivered to the wrath to come.
A 1Th 4:13. Instruction necessary as to “them which are asleep” (
B 1Th 4:14. First reason (
C 1Th 4:15. Second reason (
D 1Th 4:16-17. Third reason (
E 1Th 4:18. Encouragement: “Wherefore comfort one another with these words.”
A 1Th 5:1. 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.
B 1Th 5:2-6. First reason (
Thus the marked use of κοιμάομαι in the first series, and of καθεύδω in the second series teaches us that the hope of Resurrection and Ascension before the Day of the Lord is for all who are Christ’s, whether they are dead or alive; whether they are watchful or unwatchful.] (See note on page 372).
C 1Th 5:7-8. Second reason (
D 1Th 5:9-10. Third reason (
Thus the marked use of κοιμάομαι in the first series, and of καθεύδω in the second series teaches us that the hope of Resurrection and Ascension before the Day of the Lord is for all who are Christ’s, whether they are dead or alive; whether they are watchful or unwatchful.] or sleep (
E 1Th 5:11. Encouragement: “Wherefore comfort yourselves together,” etc.
2Ti 3:16; 2Ti 4:2.-There is a beautiful extended alternation between the subjects of these two verses. See pages 146 and 148. The Word of God is God-breathed and profitable for A“doctrine, Bfor reproof (or conviction), Cfor correction, Dfor instruction.”
Therefore.
A“Preach the word, Breprove (or convict), Crebuke, Dexhort,” etc.
3. Repeated Alternation Alternate correspondence is repeated when there are more than two series.
(a) Two members in each series In this case the first member of the first series corresponds with the first member of the second, third, fourth series, etc.; while the second member of the first series corresponds with the second member of the other series. These we have indicated as A1, A2, A3 and B1, B2, B3 respectively, A corresponding with A2, A3, etc.: and B1 with B2, B3, etc.
Psa 26:1-12.- A1Psa 26:1. Prayer.
B1 Psa 26:1. Profession.
A2 Psa 26:2. Prayer.
B2 Psa 26:3-8. Profession.
A3 Psa 26:9-10. Prayer.
B3 Psa 26:11. Profession.
A4 Psa 26:11. Prayer.
B4 Psa 26:12. Profession.
Psa 80:1-19.- A1Psa 80:1-3. Prayer (People).
B1 Psa 80:4-6. Representation (People).
A2 Psa 80:7. Prayer (People).
B2 Psa 80:8-13. Representation (Vine).
A3 Psa 80:14-15. Prayer (Vine and Vineyard).
B3 Psa 80:16. Representation (Vine and People).
A4 Psa 80:17-19. Prayer (People)
Psa 145:1-21.- A1Psa 145:1-2. Praise promised; from me (to Jehovah).
B1 Psa 145:3. Praise offered.
A2 Psa 145:4-7. Praise promised; from others and me (to Jehovah for His works).
B2 Psa 145:8-9. Praise offered.
A3 Psa 145:10-12. Praise promised; from others and works (to Jehovah for His kingdom).
B3 Psa 145:13-20. Praise offered.
A4 Psa 145:21. Praise promised; from me and others.
Here, in “David’s Psalm of Praise” we have seven members, with two subjects in an extended alternation.
(b) More than two members in each series This is a combination of Extended with Repeated Correspondence. In this case, the first members of each series correspond with each other; while the second member corresponds with the second, the third with the third, etc.
Psa 24:1-10.-Here, we have an alternation of three members repeated in three series:
A1 Psa 24:1-2. Right to the earth.
B1 Psa 24:3. Questions.
C1 Psa 24:4-6. Answer.
A2 Psa 24:7. Right to heaven.
B2 Psa 24:8. Question.
C2 Psa 24:8. Answer.
A3 Psa 24:9. Right to heaven.
B3 Psa 24:10. Question.
C3 Psa 24:10. Answer.
Psa 147:1-20.- A1Psa 147:1-3. Praise, and reason. (Kindness to Israel).
B1 Psa 147:4-5. General operations. (Kingdom of nature).
C1 Psa 147:6. Contrast. (What the Lord does).
A2 Psa 147:7. Praise.
B2 Psa 147:8-9. General operations. (Kingdom of nature).
C2 Psa 147:10-11. Contrast. (What the Lord delights in).
A3 Psa 147:12-14. Praise, and reason. (Kindness to Israel).
B3 Psa 147:15-18. General operations. (Kingdom of nature).
C3 Psa 147:19-20. Contrast. (What the Lord has shown).
A4 Psa 147:20. Praise.
II. Introverted Correspondence This is where there are two series, and the first of the one series of members corresponds with the last of the second; the second of the first corresponds with the penultimate (or the last but one) of the second: and the third of the first corresponds with the antepenultimate of the second. That is to say, if there are six members, the first corresponds with the sixth, the second with the fifth, and the third with the fourth. And so on. The Greeks called it CHIASMOS or CHIASTON from its likeness in form to the letter Chi (X.). For the same reason the Latins called it CHIASMUS, as well as DECUSSATA ORATIO from decusso, to divide cross-wise (i.e., in the shape of an X). The Greeks called it also ALLELOUCHIA (from
Bengel observes with regard to this form of the Figure, that “its employment is never without some use: viz., in perceiving the ornament and in observing the force of the language; in understanding the true and full sense; in making clear the sound Interpretation; in demonstrating the true and neat analysis of the sacred text.”* [Note: See The Structure of the Books of the Bible, by the same author and publisher.]
Gen 43:3-5.- AJudah’s words: “The man did solemnly protest unto us, etc.”
B Jacob’s act: “If thou wilt send.”
B Jacob’s act: “But if thou wilt not send him.”
AJoseph’s words: “For the man said unto us, etc.” In A and A, we have Joseph’s words; and in B and B, Jacob’s action.
Lev 14:51-52.- A“And he shall take the cedar wood, and the hyssop, and the scarlet, Band the living bird, Cand dip them in the blood of the slain bird, and in the running water, Dand sprinkle the house seven times:
DAnd he shall cleanse the house Cwith the blood of the bird, and with the running water, Band with the living bird, Aand with the cedar wood, and with the hyssop, and with the scarlet.”
Note also the figure of Polysyndeton (q.v. [Note: Which see.] ) emphasizing each particular item in this ordinance.
Deu 32:1-43 (the Song of Moses).-
A Deu 32:1-6. Call to hear; and the reason. The publishing of Jehovah’s Name, His perfect work and righteous ways.
B Deu 32:7-14. The goodness and bounty of Jehovah to Israel. (Period of the Pentateuch).
C Deu 32:15-19. Israel’s evil return for the good. Their pride; forsaking of God: despising the Rock of their salvation. Moving Him to anger. (Period of past history).
D Deu 32:20. Divine reflections on the period while Israel is “Lo-ammi.”* [Note: Hebrew: not my people.] God’s hiding from them (Hosea).
E Deu 32:21. Jehovah’s provocation of Israel. (Period of Acts and present dispensation).
E Deu 32:22-25. Jehovah’s threatening of judgment. (The great tribulation).
D Deu 32:26-33. Divine reflections on the period while Israel is “Lo-ammi.”* [Note: Hebrew: not my people.] Their scattering from God (Hosea).
C Deu 32:34-38. Israel’s evil return for Jehovah’s goodness. Their helpless condition moving Him to pity. He not forsaking them. Their rock useless. (Period of present history).
B Deu 32:39-42. The vengeance of Jehovah. (The period of the Apocalypse).
A Deu 32:43. Call to rejoice; and the reason. The publishing of Jehovah’s kingdom. Vengeance on Israel’s enemies. Mercy on His land and His people. (Fulfilment of the Prophets).
Psa 23:1-6 is a simple introversion, which is marked by the use of the persons.
A Psa 23:1-3. First and third persons: “I” and “He.”
B Psa 23:4. First and second: “I” and “Thou.”
B Psa 23:5. First and second: “I” and “Thou.”
A Psa 23:6. First and third: “I” and His.
Psa 103:1-22 is a beautiful example of a large introversion of ten members:- APsa 103:1-5. Exhortation to bless.
B Psa 103:6-7. Gracious goodness. (Kingdom of Grace).
C Psa 103:8. Merciful goodness.
D Psa 103:9. Sparing goodness.
E Psa 103:10. Pardoning goodness.
EPsa 103:11-13. Pardoning goodness DPsa 103:14-16. Sparing goodness.
C Psa 103:17-18. Merciful goodness.
B Psa 103:19. Glorious goodness. (Kingdom of Glory).
APsa 103:20-22. Exhortation to bless. The Visions of Zechariah.- AZec 1:1-17. False peace under the kingdom of the Gentiles.
B Zec 1:18-21. Providential workings to break up the empires of Dan 2:1-49, and restore Judah, Israel and Jerusalem.
C Zec 2:1-13. Deliverance of the true Jerusalem out of Babylon.
D Zec 3:1-10. Priesthood and Royalty remodelled. Jerusalem changed before God after the pattern of Messiah.
D Zec 4:1-14. Royalty and Priesthood remodelled. Jerusalem changed before men after the pattern of Messiah.
C Zec 5:1-11. The evil of the false Jerusalem sent into Babylon.
B Zec 6:1-8. Providential workings to break up the kingdoms of Dan 7:1-28, and restore Judah, Israel, and Jerusalem.
A Zec 6:9-15. True peace under the kingdom of Messiah.
A “And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
B I indeed baptize you with water unto repentance:
Cbut he that cometh after me is mightier than I, Cwhose shoes I am not worthy to bear:
B He shall baptize you with the Holy Ghost and with fire.
A 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 chaff with unquenchable fire.”
A“And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, Bwho had his dwelling among the tombs;
C and no man could bind him … no, not with chains:
Dbecause that he had been often bound with fetters Eand chains, Eand the chains had been plucked asunder by him, Dand the fetters broken in pieces:
C neither could any man tame him.
B And always, night and day, he was in the mountains and in the tombs crying and cutting himself with stones.
A But when he saw Jesus afar off, he ran and worshipped Him.”
John 5:8-11.- A“Jesus saith unto him, Rise, take up thy bed, and walk.
BAnd immediately the man was made whole, CAnd took his bed and walked;
D And on the same day was the sabbath.
D The Jews therefore said unto him that was cured, It is the sabbath day.
C It is not lawful for thee to carry thy bed.
BHe answered them, He that made me whole, AThe same said unto me, Take up thy bed and walk.”
Here in A and A we have the words of Christ; in B and B the man made whole; in C and C the bed he carried; and in D and D the Sabbath.
John 5:21-29.-We have a combined series of introverted and alternate correspondence in these verses:- AJohn 5:21. Concerning quickening and resurrection.
B John 5:22-23. Concerning judgment.
B John 5:24. Concerning judgment.
AJohn 5:25-29 Concerning quickening and resurrection. The last member A is alternate, and may be thus extended:- AcJohn 5:25-26. Concerning life and resurrection. dJohn 5:27. Concerning judgment. cJohn 5:28-29. Concerning resurrection. dJohn 5:29. Concerning judgment.
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 2:16.- A“Knowing that a man is not justified Bby the works of the law, Cbut by the faith of Jesus Christ, Ceven we have believed in Jesus Christ, that we might be justified by the faith of Christ, Band not by the works of the law: for by the works of the law Ashall no flesh be justified.” The Epistle to Philemon.- APhm 1:1-3. Epistolary aPhm 1:1-2. Names of those with Philemon. bPhm 1:3. Benediction.
B Phm 1:4-7. Prayers of St. Paul for Philemon. Philemon’s hospitality.
C Phm 1:8. Authority.
D Phm 1:9-10. Supplication.
E Phm 1:10. Onesimus, a convert of St. Paul’s.
F Phm 1:11-12. Wrong done by Onesimus. Amends made by St. Paul.
G Phm 1:12. To receive Onesimus the same as receiving Paul.
H Phm 1:13-14. Paul and Philemon.
I Phm 1:15. Onesimus.
I Phm 1:16. Onesimus.
H Phm 1:16. Paul and Philemon.
G Phm 1:17. To receive Onesimus the same as receiving Paul.
F Phm 1:18-19. Wrong done by Onesimus. Amends made by St. Paul.
E Phm 1:19. Philemon a convert of St. Paul’s.
D Phm 1:20. Supplication.
C Phm 1:21. Authority.
B Phm 1:22. Philemon’s hospitality. Prayers of Philemon for Paul.
APhm 1:23-25. Epistolary. aPhm 1:23-24. Names of those with Paul. bPhm 1:25. Benediction.
It will be observed that the first and last members are alternate.
III. Complex Correspondence This is where the members of a structure are arranged both in alternation (simple or extended) and in introversion, combined together in various ways, giving the greatest possible variety and beauty to the presentation. Not only is this complex arrangement Of a passage complete in itself; but very often there is a double arrangement, the one within the other, and consistent with it, though differing from it. And further, the longer members of any particular structure generally contain and have their own special arrangement, and may be 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 a whole, as well as separately, are beautiful examples of complex structure. Take the fourth as a specimen (Exo 20:8-11):- AExo 20:8. The Sabbath-day to be kept in remembrance by man.
BaExo 20:9. The six days for man’s work. bExo 20:10. The Seventh day for man’s rest.
BaExo 20:11. The six days for Jehovah’s work. bExo 20:11. The seventh day for Jehovah’s rest.
A Exo 20:11. The Sabbath-day blessed and hallowed by Jehovah.“
Here, it will be noted that the first half (A and B) is concerning man’s side and duty, and the latter half (A and B) is concerning God’s side.
Psa 84:1-12 - AaPsa 84:1-4. Blessedness of the dwellers. bPsa 84:5-7. Blessedness of the approachers.
B Psa 84:8. Prayer.
B Psa 84:9. Prayer.
AaPsa 84:10. Blessedness of the dwellers. (“For.”) bPsa 84:11-12. Blessedness of the approachers. (“For.”) This Psalm is a simple introversion of four members, but the first member, “a,” while it thus forms part of a larger member is itself constructed as an extended introversion, which helps to the understanding of Psa 84:1-4. acPsa 84:1. “Thy tabernacles.” dPsa 84:2. Desire for the courts of the Lord. ePsa 84:3. As the sparrow. ePsa 84:3. As the swallow. dPsa 84:3. Desire for the altars of the Lord. cPsa 84:4. “Thy house.” The two members d and d read on connectedly thus: “My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God … even thine altars, O Lord of hosts, my King and my God.”
Thus we are prevented from supposing that birds could build nests in the altar of burnt offerings, on which fires were always burning, and which was overlaid with brass; or in the altar of incense, which was within the Holy Place, and overlaid with gold! (see page 96).
Psa 49:1-20. is perhaps one of the most striking examples of Complex Correspondence which the Scriptures afford. The Psalm, as a whole, is alternate, with a Thema, or general subject. The first and third members are arranged as an introversion; while in each of the four members of which it is composed, a couplet is answered by a quatrain, and a quatrain by a couplet. The Thema, or Subject, anticipates the double form of the Psalm itself. It is in two quatrains: (1) All people to hear (2) I will speak. The first two lines of each quatrain are broken up and arranged alternately, while the second two lines of each quatrain are introverted:
(1) All People to hear. sPsa 49:1. “Hear this tPsa 49:1. All ye people, sPsa 49:1. Give ear, tPsa 49:1. All ye inhabitants of the world. uPsa 49:2-. Low vPsa 49:2. and high. vPsa 49:2. rich uPsa 49:2 and poor.”
(2) I will speak. wPsa 49:3. “My mouth shall speak xPsa 49:3. of wisdom, wPsa 49:3. and the meditation of my heart shall be xPsa 49:3. of understanding. yPsa 49:4. I will incline mine ear zPsa 49:4. to a parable; zPsa 49:4. I will open my dark saying yPsa 49:4. upon the harp.”
Then comes the Psalm proper: The Psalm itself.
AaPsa 49:5. Why fear? (couplet). bPsa 49:6-9. No redemption for the worldly (quatrain, alternate). cPsa 49:10. Death (couplet). dPsa 49:10-11. Worldly wisdom (quatrain, introverted).
B Psa 49:12. Man compared to beasts (couplet).
AdPsa 49:13. Worldly wisdom (couplet). cPsa 49:14. Death (quatrain, introverted). bPsa 49:15. Redemption for me (couplet). aPsa 49:16-19. Fear not (quatrain, alternate).
B Psa 49:20. Man compared to beasts (couplet).
Here note that, as in other cases, the corresponding members (which are marked by the same letters) may be read on, the one being explanatory of the other: the question in “a” (“Why fear?”) being answered in a (“Fear not, etc.”) Psa 105:1-45. affords another beautiful example, but we can give only the key to it.
A Psa 105:1-7. Exhortation to praise the Lord (second person, plural).
B Psa 105:8-12. Basis of praise, God’s covenant with Abraham, in promise.
CaPsa 105:13. The journeyings of the Patriarchs. bPsa 105:14-15. Their favour and protection. cPsa 105:16. Their affliction. dPsa 105:17-22. Mission of Joseph to deliver.
CaPsa 105:23. The journeyings of the People. bPsa 105:24. Their favour and protection. cPsa 105:25. Their affliction. dPsa 105:26-41. Mission of Moses to deliver.
B Psa 105:42-45. Basis of praise. God’s covenant with Abraham, in performance.
A Psa 105:4. Exhortation to praise the Lord (second person, plural).
Here, the Psalm as a whole is an introversion, while the two central members are placed in strong correspondence by an extended alternate arrangement; in which we have in the first (C) the history of the Patriarchs (Genesis), and in the second (C) the history of the Nation (Exodus).
Note also that while A and A are in the second person plural, all the rest of the Psalm 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 C and C), thus:- BePsa 105:8-10. The Covenant remembered. fPsa 105:11. The Land promised. gPsa 105:12. The People described.
BePsa 105:42-43. The Covenant remembered. fPsa 105:44. The Land inherited. gPsa 105:45. The People described. In like manner the two longer members d and d may be shown to have the same wonderful structure. dhPsa 105:17. The sending of the deliverer. iPsa 105:18-19. His trial by the word. kPsa 105:20-22. The deliverance. dhPsa 105:26. The sending of the deliverers. iPsa 105:27-36. Egypt’s trial by the word (see Psa 105:27, margin). kPsa 105:37-41. The deliverance.
Psa 146:1-10 :.-This Psalm affords another beautiful example of the combined correspondence. As a whole the Psalm is an Introversion; while the inner members consist of an extended alternation:- APsa 146:1-2. Praise. Hallelujah.
BaPsa 146:3. Wrong trust, in man. bPsa 146:3. Man powerless. cPsa 146:4. Man perishable.
BaPsa 146:5. Right trust, in God. bPsa 146:6-9. God all-powerful, cPsa 146:10. God eternal.
A Psa 146:10. Praise. Hallelujah.
Psa 148:1-14.- APsa 148:1. Hallelujah.
BaPsa 148:1. Praise from the heavens (second person). bPsa 148:2-4. Enumeration of heavenly things. cPsa 148:5. Injunction to praise (third person). dPsa 148:5-6. Inducements: (“for”).
BaPsa 148:7. Praise from the earth (second person). bPsa 148:7-12. Enumeration of earthly things. cPsa 148:13. Injunction to praise (third person). dPsa 148:13-14. Inducements: (“for”).
A Psa 148:14. Hallelujah.
Here, again, while the whole Psalm is introverted, the two centre members are arranged as an extended alternation.
AaMark 3:21. His kindred. “His friends” (marg. [Note: arg. Margin.] kinsmen). bMark 3:21. Their interference. “Went out.” cMark 3:21. Their disparagement of Him. “For they said, etc.”
BdMark 3:22. The Scribes: Their first charge, “He hath.” eMark 3:22, Their second charge, “He casteth out.”
BeMark 3:23-27. His answer to the second charge. dMark 3:28-30. His denunciation of the first charge.
AaMark 3:31. His kindred. “There came then his, etc.” bMark 3:31-32. Their interference. “Sent, calling.” cMark 3:33-35. His disparagement of them. From this beautiful complex structure, we learn that, as “d” corresponds with “d,” the sin against the Holy Ghost is the saying that Christ was possessed by a devil! And also, from the correspondence of “b,” with “b” we learn that the interference of the mother and brethren of Christ was because they said He was “beside Himself.” No wonder then that their disparagement of Him (in “c”) is answered by His disparagement of them (in “c”).
We give examples of the Seven Epistles addressed by the Holy Spirit through St. Paul to the Churches: but for the fuller development of them we must refer the reader to our larger work on this great and important subject.* [Note: What is the Spirit saying to the Churches? See a series of articles commenced in Things to Come, Sept., 1898.] THE PAULINE EPISTLES TO THE SEVEN CHURCHES.
Epistle to the Romans.-
Introversion.
A Rom 1:1-6. The Gospel. Always revealed: never hidden.
B Rom 1:7-15. Epistolary.
Ca1:16-8:39. Doctrinal. b9-11. Dispensational.
Ca12:1-15:7. Practical. b8-13. Dispensational.
B 15:14-16:24. Epistolary.
ARom 16:25-27. The Mystery. Always hidden: never before revealed. The Expansion of B and B (1:7-15, and 15:14-16:24).
Epistolary.
BcRom 1:7. Salutation. dRom 1:8-9. Prayer, etc. (his for them). eRom 1:10-13. His journey. fRom 1:14-15. His ministry.
BfRom 15:15-21. His ministry. eRom 15:22-29. His journey. dRom 15:30-33. Prayer, etc. (theirs for him). cRom 16:1-24. Salutation. The whole of this epistle is marvellously constructed, and the construction is absolutely essential to its correct interpretation.
It is hardly the design of this work to go too deeply into these structures; but the doctrinal portion (a |1:16-8:39) is too important to be passed over.
It is divided into two parts. The first deals with the old nature, and with the fruits of the old tree. The second deals with the tree itself, and the conflict between the two natures in the believer.
C. Rom 1:16-32; Rom 2:1-29; Rom 3:1-31; Rom 4:1-25; Rom 5:1-21; Rom 6:1-23; Rom 7:1-25; Rom 8:1-39.
Doctrine.
It is of the greatest importance to note that the break occurs at the end of Rom 5:11.
Up to that point the question dealt with is “sins.” From that point it is “sin.” And, unless this great distinction be made the doctrine cannot be understood. The two parts, then, stand, as follows:- aD1:16-5:11. SINS. The products of old nature. The fruits of the old tree.
E5:12-8:39. SIN. The old nature. The old tree itself The First Division, D (1:16-5:11). SINS. The old nature and its fruits.
DgRom 1:16-17. The power of God unto salvation to every one that believeth God’s Gospel revealing a righteousness from God. hRom 1:18. The wrath of God revealed against all ungodliness and unrighteousness. h1:19-3:20. The wrath of God revealed against all ungodliness and unrighteousness. g3:21-5:11. The power of God unto salvation to every one that believeth God’s Gospel revealing a righteousness from God. The Second Division, E (5:12-8:39). SIN. The old nature itself, and its conflict with the new nature.
EiRom 5:12-21. Condemnation to death through a single sin of one man (
Dispensational.
A Rom 9:1-15. Paul’s sorrow regarding Israel’s failure.
BlRom 9:13. God’s purpose regarded only a portion. mRom 9:14-29. God’s purpose regarded only a remnant.
Cn1Rom 9:30-33. Israel’s failure in spite of the Prophets. n2Rom 10:1-13. Israel’s failure in spite of the Law. n3Rom 10:14-21. Israel’s failure in spite of the Gospel.
BmRom 11:1-10. God’s purpose regarding the remnant accomplished. lRom 11:11-32. God s purpose will ultimately embrace the whole.
A Rom 11:33-36. Paul’s joy regarding God’s purpose.
Expansion of a (Rom 12:1-21; Rom 13:1-14; Rom 14:1-23; Rom 15:1-7).
Practical. aoRom 12:1-22. Personal and individual. pRom 12:3-8. Ecclesiastical. qRom 12:9-18. Social. rRom 12:19-21. Civil. rRom 13:1-7. Civil. qRom 13:8-14. Social. pRom 14:1-23. Ecclesiastical. oRom 15:1-7. Personal and individual. The First Epistle to the Corinthians.- A1Co 1:1-9. Epistolary. Salutation. Introduction.
Ba10-4:16. Ministerial, ecclesiastical and corporal. bc1Co 4:17. Mission of Timothy. d1Co 4:18-21. Visit of Paul.
C 5, 6. Things reported to Paul.
C 7, 8. Things enquired of by Paul.
Ba9-15. Ministerial, ecclesiastical and corpora1. bd1Co 16:1-0. Visit of Paul. c1Co 16:10-18. Mission of Timothy.
A1Co 16:19-24. Epistolary. Salutation. Conclusion. The Second Epistle to the Corinthians.- Extended Alternation.
A 2Co 1:1-2. Salutation.
Ba2Co 1:3-11. Thanksgiving. b2Co 1:12. His ministry.
C 1:13-2:13. Epistolary.
Ba2Co 2:14-17. Thanksgiving. b3-7:4. His ministry.
C 7:5-13:10. Epistolary.
A 2Co 13:11-14. Salutations.
Expansion of C (1:13-2:13) and C (7:5-13:10).
Epistolary.
CDc2Co 1:13-14. Present Epistle. d15-2:2. Visit. g2Co 1:15-16. Purpose. h17-2:2. Vindication.
Eei2Co 2:3-11. Former Epistle. k2Co 2:12-13. No rest in spirit. f2Co 3:13. Macedonia. Journey.
CEek2Co 7:5-7. No rest in flesh. i2Co 7:8-16. Former Epistle. f8, 9. Macedonia. Journey.
D d 10-13:1. Visit.
h10:1-12:13. Vindication. g14-13:1. Purpose. c2Co 13:2-10. Present Epistle. The Epistle to the Galatians.- Complex. Repeated Alternation.
A Gal 1:1-5. Epistolary and Salutation.
B1a6-2:14. Apostleship. b15-4:11. Doctrine.
B2aGal 4:12-20. Apostleship. b21-6:10. Doctrine.
B3
AGal 6:16-18. Epistolary and Salutation. The Epistle to the Ephesians.-
Introversion.
A Eph 1:1-2. Epistolary. Salutation.
B 1:3-3:21. Doctrinal.
B 4:1-6:22. Practical.
AEph 6:23-24. Epistolary. Salutation. The Expansion of B (1:3-3:21).
Doctrinal.
BacEph 1:3-14. The purpose of God in Himself (Eph 1:9) concerning Christ Personal. “The Mystery of God.” dEph 1:15-23. Prayer to “the God of our Lord Jesus Christ,” as to “c.” bEph 2:1-22. Ourselves the objects of these purposes and prayers. acEph 3:1-13 The purpose of God in Christ (3:11) concerning Christ Mystical. “The Mystery of Christ (3:4).” dEph 3:14-21. Prayer to “the Father of our Lord Jesus Christ,” as to “c.” The Expansion of “b” (chap. 2). Alternation.
Ourselves. beEph 2:1-3. Past. fEph 2:4-10. Present. eEph 2:11-12. Past. fEph 2:13-22. Present.
Expansion of B (4:1-6:22). Alternation.
Practical.
BgEph 4:1-16. Their walk among themselves as worthy of their calling being members of the One Body. (Ecclesiastical). h4:17-5:21. Their walk among others. (Spiritual). g5:22-6:9. Their walk among themselves. (Domestic). hEph 6:10-20. Their walk among others. (Spiritual). The Epistle to the Philippians.-
Introversion.
A Php 1:1-2. Epistolary. Salutation.
B Php 1:3-26. Paul’s concern for the Philippians.
C 27-2:18. The first example: Christ.
D Php 2:19-24. The second example: Timothy.
D Php 2:25-30. The third example: Epaphroditus.
C 3-4:9. The fourth example: Paul.
B Php 4:10-20. The Philippians’ care of Paul.
APhp 4:21-23. Epistolary and salutation. The Epistle to the Colossians.-
Introversion.
A Col 1:1-2. Epistolary, and Salutation.
B Col 1:3-8. Mutual reports and messages by Epaphras; our dear fellow-servant and your faithful minister.
C 9-2:7. Paul’s prayer and concern for the Colossian saints. We “pray for you”: and that concerning his preaching of the Mystery.
D Col 2:8-23. Doctrine and Instruction consequent on having died with Christ. Correctional.
D 3:1-4:1. Doctrine and Instruction consequent on being risen with Christ. Correctional.
C Col 4:2-6. The Colossians’ prayer and concern for Paul: “praying alway for us”: and that concerning his preaching of the Mystery.
B Col 4:7-9. Mutual reports and messages by Tychicus and Onesimus, “beloved brethren.”
A Col 4:10-18. Epistolary and salutations.
All these may be severally expanded according to their respective structures. We give three such expansions:- The Expansion of C (1:9-2:7).
Paul’s prayer and concern for the Colossians.
Ca1Col 1:9-11. Solicitude that they might be filled with wisdom concerning Christ. b1Col 1:12-22. The Mystery revealed. (The wisdom and fulness of Christ). a2Col 1:23-25. Solicitude that they might stand fast in “the faith.” b2Col 1:26-27. The Mystery declared. a328-2:2-. Solicitude and conflict. b3Col 2:2-3. The Mystery acknowledged. a4Col 2:4-7. Solicitude that they might be established in “the faith.” The Expansion of D (Col 2:8-23). Extended Alternation.
Doctrine and Instruction consequent on having died with Christ.
DcCol 2:8. Caution. dCol 2:9-10. Christ the Head, and His People complete in Him. eCol 2:11-15. Ordinances, therefore, done away in Christ. cCol 2:16-18. Caution. dCol 2:19. Christ the Head, and His People nourished by Him. eCol 2:2-23. Ordinances, therefore, done away in Christ. The Expansion of D (3:1-4:1). Extended Alternation.
Doctrine and Instruction consequent on being risen with Christ.
DfCol 3:1-9. The rule of the old man over. Died and risen with Christ. gCol 3:10-11. The new man put on. hCol 3:12-14. Effects seen in the exercise of love as the bond of perfectness. fCol 3:15. The peace of God ruling our hearts. The peace of His presence enjoyed by us as seated with Christ. gCol 3:16. The word of Christ indwelling. h17-4:1. Effects manifested in the exercise of love the bond of all domestic relations. The First Epistle to the Thessalonians.- Complex Introversion.
A 1Th 1:1. Epistolary (Introduction).
Ba1:2-3:10. Narration. Thanksgiving and appeal. In four members (alternate). b1Th 3:11-13. Prayer, in view of “the coming of our Lord Jesus Christ.”
Ba4:1-5:22. Exhortation and Instruction. In four members (introverted). b1Th 5:23-25. Prayer, in view of “the coming of our Lord Jesus Christ.”
A1Th 5:26-28. Epistolary (Conclusion).* [Note: For the further structure of all these various members see pages 370, 371. Also The Structure of the Two Epistles to the Thessalonians by the same author and publisher.] The Second Epistle to the Thessalonians.- Complex Introversion.
A 2Th 1:1-2. Epistolary (shorter).
Ba2Th 1:3-10. Thanksgiving (longer). b2Th 1:11-12. Prayer (shorter). c2Th 2:1-12. Admonition (longer, prophetic and general).
Ba2Th 2:13-15. Thanksgiving (shorter). b16-3:5. Prayer (longer). c2Th 3:6-15. Admonition (shorter, more immediate and personal.
A 2Th 3:16-18. 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.* [Note: For the structure of particular portions of these Epistles, and expansions of the various members, see the series of articles commencing in Things to Come for Sept., 1898.] We add the structure of the two Epistles of St. Peter:- The First Epistle of Peter.-† [Note: For the expansion of these various members, see The Spirits in Prison, by the same author and publisher.] Complex Introversion.
A 1Pe 1:1-2. Epistolary.
B 1Pe 1:3-12. Introduction. Thanksgiving; foreshadowing the subject of the Epistle.
Ca1:13-2:10. Exhortations (General) in view of “The End,” as to Hope in the Fiery Trial. b2:11-4:6. Exhortations (Particular) as to Sufferings and Glory.
Ca1Pe 4:7-19. Exhortations (General) in view of “The End,” as to Joy in the Fiery Trial. b1Pe 5:1-9. Exhortations (Particular) as to Sufferings and Glory.
B 1Pe 5:10-11. Conclusion. Prayer; embodying the object of the Epistle.
A1Pe 5:12-14. Epistolary. The Second Epistle of Peter.- Complex Introversion.
A 2Pe 1:1-4. Epistolary. Grace and knowledge to be increased. Divine gift (2Pe 1:3). God and Saviour (2Pe 1:1).
Ba2Pe 1:5-7. Exhortation (second person, plural imperative, with participle preceding). Diligence. Positive, to acquire every grace. b2Pe 1:8-9. Two reasons.
Cc2Pe 1:12-15. Peter. df2Pe 1:16-18. Apostles. g2Pe 1:19-21. Prophets. e2Pe 2:1-22. The wicked.
Cc2Pe 3:1. Peter. dg2Pe 3:2. Prophets. f2Pe 3:2. Apostles. e2Pe 3:3-13. The wicked.
Bh2Pe 3:14-16. Exhortation. “Wherefore (
A 2Pe 3:18. Epistolary. Grace and knowledge to be increased. Traced to Divine glory. “Lord and Saviour.”
It will be noted that the Epistle as a whole is an introversion of six members. While B and B are a simple alternation, and C and C an extended alternation, with which another inner introversion is combined.