Arran % ae ee ye Repth na bie a inet ae eee eee a ead Sige EUR WME eer cra A er Atarae Bey ccd Sea i ra 23 tn ee Te aah em ye erie Ea Capes Pera RR a aie He a 7 CAR ae ePrice eae eee ris Sorte eae) ig Ra erey ~ pire : mpeen tie ce 4 eee eet = an at erate mie ae CORNELL UNIVERSITY LIBRARY Cornell University Libra BS537 .B93 Overs PIGURES OF SPHECH USED IN THE BIBLE. FIGURES (OF SPEECH USED IN THE BIBLE: EXPLAINED AND ILLUSTRATED. By EE. VW, BuLLInGcer, D.D. LONDON : MEssrs. EYRE & SPOTTISWOODE, GREAT NEW STREET, E.C. NEW YORK: ~ Messrs. E. & J. B. YOUNG & Co., Cooper Union, Fourth Avenue. 1898. PRINTED AT THE GRAPHO Press (1898), Lrp., Lonpon AND WEALDSTONE. PAGE SOME ERRATA. LINE “FOR READ 20... .... nominative ...... accusative 3... ... . Heroditus .. ... Herodotus note ... 0... és hy. “ots és 5m «Ree. « pte Are eae, ae Have last ... 0... 5, ies aay 2 note... ... moa baie Ae Se betsinnor vi. batsinnor — 120 ee a DD abs NES nb2 Se ite nashah sae SG nahsah De cseee 16 Vkikahm Bey =m Vuikam O38 ae and epyatos cos Tae Cpyeirys last ... ... dytediaBeuevor 2... ... dv tebuaBepevor - 24 un OX. words Se Bose words, <‘ 6 ... \.s. nominative... ... accusative 1D cate Aus 16 cee, hie TO DSi) asin eae SevAud. cite east detAcas deilia «S ... 2... deilias note ... ... Samuel on. Samuel's last... Oonm (vattacham) OMIM (vattachas) ¢ transpose the letters y and Bs sie. Gabe onmn . oe. Aas onn OTN Ss a OTIN 28° zed. ees 12 seh. okt iz SE ae aes meen wn mee SD. ae es po a, tees ™po wn. WO “as. “Age A andB te ae AvandA DT 2B is sus Band A . .. Band B Dee con, 9605 be aa Sa be ye 146 149 159 160 161 172 173 177 180 181 187 191 206 215 220 232 241 711 19 10 34 18 15 19 15 last 11 19 note, 27 ERRATA furnish : aro évavTtos were Synonimia settest B peta KyaLovTwv Ta.pa. verse I verse 2 oomizeh Lord resume G furnish aro evavTlos were yet Synonymia settedst B % pPETQ kAasovTwy , Tapa verses 1, 2 verse 3 % oomizzeh Lorp resumes G insert B take out Rom. i. 27 where (in the Received Text) is éppnv (urreen), male, and should be dpaev (arsen), neuter, as in Rev. xii. 5, 13, according to the authorities cited in Text. delete the example Deut. xxxii. 10, lived only 450 ... died some 500 INTRODUCTION. EHOVAH has been pleased to give us the revelation of His mind and will in words. It is therefore absolutely necessary that we should understand not merely the meanings of the words themselves, but also ‘the laws which govern their usage and combinations. All language is governed by law; but, in order to increase the power of a word, or the force of an expression, these laws are designedly departed from, and words and sentences are thrown into, and used in, new forms, or figures. The ancient Greeks reduced these new and peculiar forms to science, and gave names to more than two hundred of them. The Romans carried forward this science: but with the decline of learning in the Middle Ages, it practically died out. A few writers have since then occasionally touched upon it briefly, and have given a few trivial examples: but the knowledge of this ancient science is so completely forgotten, that its very name to-day is used in a different sense and with almost an opposite meaning. These manifold forms which words and sentences assume were called by the Greeks Schema (cxjpo) and by the Romans, Figura. Both words have the same meaning, viz., a shape or figure. When we speak of a person as being “a figure’ we mean one who is dressed in some peculiar style, and out of the ordinary manner. The Greek word Schema is found in 1 Cor. vii. 31, “The fashion of this world . passeth away”; Phil. ii. 8, ‘being found im fashion asa man.” The Latin word Figura is from the verb fingere, to form, and has passed into the English language in the words figure, transfigure, configuration, effigy, feint, feign, etc., etc. We use the word figure now in various senses. Its primitive meaning applies to any marks, lines, or outlines, which make a form or shape. Arithmetical figures are certain marks or forms which represent numbers (1, 2, 3, etc.). All secondary and derived meanings of the word “ figure” retain this primitive meaning. Applied to words, a figure denotes some form which a word or sentence takes, different from its ordinary and natural form. This is always for the purpose of giving additional force, more life, intensified vi. FIGURES OF SPEECH. feeling, and greater emphasis. Whereas to-day “ Figurative language” is ignorantly spoken of as though it made less of the meaning, and deprived the words of their power and force. A passage of God’s Word is quoted; and it is met with the cry, “Oh, chat is figurative ’’— implying that its meaning is weakened, or that it has quite a different meaning, or that it has no meaning at all. But the very opposite is the case. For an unusual form (figura) is never used except to add force to the truth conveyed, emphasis to the statement of it, and depth to the meaning of it. When we apply this science then to God’s words and to Divine truths, we see at once that no branch of Bible study can be more important, or offer greater promise of substantial reward. It lies at the very root of all translation; and it is the key to true interpretation . . . As the course of language moves smoothly along, according to the laws which govern it, there is nothing by which it can awaken or attract our attention. It is as when we are travelling by rail- way. As long as everything proceeds according to the regulations we notice nothing ; we sleep, or we read, or meditate as the case may be. But, let the train slacken its speed, or make an unexpected stop ;—we immediately hear the question asked, “ What is the matter ?” “ What are we stopping for?” We hear one window go down and then another: attention is thoroughly aroused, and interest excited. So it is exactly with our reading. As long as all proceeds smoothly and according to law we notice nothing. But suddenly there is a departure from some law, a deviation from the even course—an unlooked for change—our attention is attracted, and we at once give our mind to discover why the words have been used in a new form, what the particular force of the passage is, and why we are to put special emphasis on the fact stated or on the truth conveyed. In fact, it is not too much to say that, in the use of these figures, we have, as it were, the Holy Spirit’s own markings of our Bibles, This is the most important point of all. For it is not by fleshly wisdom that the “words which the Holy Ghost teacheth” are to be understood. The natural man cannot understand the Word of God. It is foolishness unto him, A man may admire a sun-dial, he may marvel at its use, and appreciate the cleverness of its design; he may be interested in its carved-work, or wonder at the mosaics or other beauties which adorn its structure : but, if he holds a lamp in his hand or any other light emanating from himself or from this world, he can make it any hour he pleases, and he will never be able to tell the time of day. Nothing but the light from God’s sun in the Heavens can INTRODUCTION. vii. tell him that. So it is with the Word of God. The natural man may admire its structure, or be interested in its statements; he may study its geography, its history, yea, even its prophecy; but none of these things will reveal to him his relation to time and eternity. Nothing but the light that cometh from Heaven. Nothing but the Sun of Righteous- ness can tell him that. It may be said of the Bible, therefore, as it is of the New Jerusalem—* The Lamb is the light thereof.” The Holy Spirit's work in this world is to lead to Christ, to glorify Christ. The Scriptures are inspired by the Holy Spirit; and the same Spirit that inspired the words in the Book must inspire its truths in our hearts, for they can and must be “ Spiritually discerned ” (1 Cor. ii. 1-16). On this foundation, then, we have prosecuted this work. And on these lines we have sought to carry it out. We are dealing with the words “ which the Holy Ghost teacheth.” All His works are perfect. “The words of the Lord are pure words”; human words, indeed, words pertaining to this world, but purified as silver is refined in a furnace. Therefore we must study every word, and in so doing we shall soon learn to say with Jeremiah (xv. 16), ‘Thy worps were found, and I did eat them; and Thy Worp was unto me the joy and rejoicing of mine heart . . .” It is clear, therefore, that no branch of Bible-study can be more important: and yet we may truly say that there is no branch of it which has been so utterly neglected. John Vilant Macbeth (Professor of Rhetoric, etc., in the University of West Virginia) has said :— ‘“« There is no even tolerably good treatise on Figures existing at present in our language—Is there in any other tongue? There is no consecutive discussion of them of more than a few pages; the examples brought forward by all others being trivial in the extreme and threadbare; while the main conception of what constitutes the chief class of figures is altogether narrow, erroneous, and unphiloso- phical. Writers generally, even the ablest, are wholly in the dark as to the precise distinction between a trope and a metonomy ; and very few even of literary men have so much as heard of Hypocatastasis or Implication, one of the most important of figures, and one, too, that is constantly shedding its light upon us.’’* * The Might and Mirth of Literature, by John Walker Vilant Macbeth, Pro- fessor of Rhetoric, etc., in the University of West Virginia, New York, 1875, page xxxviii. This work was published simultaneously in London, but the edition had to be sent back to New York, owing to the fact that there was no demand for it! viii. FIGURES OF SPEECH. Solomon Glassius (1593-1656), a converted Jew, and a distinguished theologian, in Germany, two centuries and a half ago, published (in 1625) his important work Philologia Sacra, in which he includes an important treatise on Sacred Rhetoric. This is by far the fullest account of Biblical Figures ever published. But this work is written in Latin, and has never been translated into any language. Benjamin Keach (1640-1704) published in 1682 his Troposchema- logia : or, a Key to open the Scripture Metaphors and Types. He does not hesitate to avail himself largely of Glassius’s work, though he barely acknowledges it, or the extent to which he is indebted to it. There is much that is good and true and useful, with much that is fanciful, in Keach’s volumes. John Albert Bengel (1687-1752) is the only commentator who has ever taken Figures of Language seriously into account as a key to the interpretation and elucidation of the Scriptures. It is this fact which gives his commentary on the New Testament (which he calls a Gnomon) such great value, and imparts such excellence to it, making it unique among commentaries. M. John Alb. Burk has drawn up an explanatory Index of over 100 of these “technical terms” occuring in Bengel’s Commentary, and a Translation of it, by Canon Fausset, is added to T. and T. Clark’s English Edition of Bengel, to serve as a key to that work. Beyond this there is but little. Dr. McGill, in his Lectures on Rhetoric and Criticism, Glasgow, 1838, devotes one chapter to the subject of Figurative language, and describes about sixteen Figures. Alexander Carson in a Treatise on the Figures of Speech,* classifies and names about forty-three figures. Archdeacon Farrar in A brief Greek Syntax, London, 1867, has one chapter on Figures, and describes a few, illustrating them from the classics. Horne’s Introduction to the Bible devotes one chapter out of his four volumes to “Figurative Language,” but confines himself to describing only ten Figures. There are one or two small works of more recent date. The Rhetorical Speaker and Poetical Class-book, by R. T. Linnington, 1844. He describes some 35 Figures, but uses them only as a study for rhetorical effect, and illustrates them from general literature for purposes of recitation. * Bound up in a Vol., with An Examination of the Principles of Bib lical Interpretation, New York, 1855. INTRODUCTION. ix. The S.P.C.K. also published, in 1849, a course of lectures on the Figurative Language of the Holy Scriptures, delivered in the Parish Church of Nayland in Suffolk in 1786. Thus we are justified in saying that Bible students can find no complete work on the subject of Figurative Language in its relation to the Bible. There are several small works on Rhetoric. But Rhetoric is an adaptation of Figurative Language for the purposes of elocution; and, treatises on Rhetoric hardly come within the scope of our present object. Translators and commentators, as a rule, have entirely ignored the subject ; while by some it has been derided. There is great need, therefore, for a work which shall deal exhaustively with the great subject of Figurative Language; and, if possible, reduce the Figures to some kind of system (which has never yet been completely done either by the Ancients or Moderns), and apply them to the elucidation of the Word of God. The gems and pearls which will be strung together will be exquisite, because they are Divine; but the thread, though human, will be of no mean value. The mode of treatment is new and comprehensive. It is new; for never before has Figurative Language been taken as a subject of Bible study: it is comphrensive, for it embraces the facts and truths which lie at the foundation of the Christian faith, and the principles which are the essence of Protestant truth. It is moreover a difficult study for the general reader. For, besides the difficulty which naturally arises from the absence of any standard works upon the subject, there are three other difficulties of no mean magnitude which have doubtless tended much to deter students from taking up the subject, even where there may have been a desire to study it. The first difficulty is their nomenclature. All the names of these figures are either in Greek or Latin. This difficulty can be, to a great extent, cleared away by a simple explanation, and by sub- stituting an English equivalent, which we have here attempted. The second difficulty is their number. We have catalogued over 200 distinct figures, several of them with from 30 to 40 varieties. Many figures have duplicate names which brings up the total number of names to more than 500. John Holmes, in his Rhetoric made easy (1755), gives a list of 250. J. Vilant Macbeth, (in his work already referred to), deals with 220, which he illustrates only from English and American literature. x FIGURES OF SPEECH. While G. W. Hervey’s System of Christian Rhetoric (1873) defines 256 with 467 names. The third difficulty is the utter absence of any classification. These figures do not seem to have ever been arranged in any satisfactory order. If the Greeks did this work, no record of it seems to have come down to us. The three great Divisions into which they usually fall are: I. Figures of Erymotocy: which are departures from the ordinary spelling of words. These consist of some 18 Figures, such as Apheer'esis, front-cut, ’ghast for aghast, ‘fore for before, etc. Syn ‘cope, wid-cut, e’er for ever, o’er for over. Apoc'ope, erd-cut, Lucrece for Lucretia, etc., etc. II. Figures of Syntax or GRAMMAR: which are alterations of the ordinary meaning of words. III. Figures of Rueroric: which are deviations from the ordinary application of words. With the first of these, we are not now concerned, as it has nothing to do with our present work. It is only with the Figures of Syntax and Rhetoric that we have to deal. These have been sometimes mixed together, and then divided into two classes :— I. Figures that affect words. II, Figures that affect thought. But this is a very imperfect arrangement; and, as Dr. Blair says, “Is of no great use; as nothing can be built upon it in practice, neither is it always clear.” Another arrangement is (1) figures that are the result of fecling, and (2) those that are the result of tmagination. But this also is defective and inadequate. In the absence of any known authoritative arrangement of the Figures, we have grouped them in this work under three great natural divisions :— I. Figures which depend for their peculiarity on any Omission: in which something is omitted in the words themselves or in the sense conveyed by them (Elliptical Figures). IJ. Figures which depend on any Apvition, by REpEtition of words or sense (Pleonastic Figures): and INTRODUCTION. xi. Ill. Figures which depend on Cuance, or Alteration in the usage, order, or application of words. We have fully set out this arrangement in a Summary of Classifi- cation, and, in an Analytical Table of Contents; where, for the first time, will be seen a complete classified list of Figures, with English equivalents, brief definitions, and alternative names. A figure is, as we have before said, a departure from the natural and fixed laws of Grammar or Syntax; but it is a departure not arising from ignorance or accident. Figures are not mere mistakes of Grammar; on the contrary, they are legitimate departures from law, for a special purpose. They are permitted variations with a particular object. Therefore they are limited as to their number, and can be ascertained, named, and described. No one is at liberty to exercise any arbitrary power in their use. All that art can do is to ascertain the laws to which nature has subjected them. There is no room for private opinion, neither can speculation concerning them have any authority. It is not open to any one to say of this or that word or sentence, “This is a figure,” according to his own fancy, or to suit his own purpose. We are dealing with a science whose laws and their work- ings are known. If a word or words be a figure, then that figure can be named, and described. It is used for a definite purpose and with a specific object. Man may use figures in ignorance, without any particular object. But when the Holy Spirit takes up human words and uses a figure (or peculiar form), it is for a special purpose, and that purpose must be observed and have due weight given to it. Many misunderstood and perverted passages are difficult, only because we have not known the Lord’s design in the difficulty. Thomas Boys has well said (Commentary, 1 Pet. iii.), “There is much in the Holy Scriptures, which we find it hard to understand: nay, much that we seem to understand so fully as to imagine that we have discovered in it some difficulty or inconsistency. Yet the truth is, that passages of this kind are often the very parts of the Bible in which the greatest instruction is to be found: and, more than this, the instruction is to be obtained in the contemplation of the very difficulties by which at first we are startled. This is the zztention of these apparent inconsistencies. The expressions are used, in order that we may mark them, dwell upon them, and draw instruction out of them. Things are put to us in a strange way, because, if they were put in a more ordinary way, we should not notice them.” xii. FIGURES OF SPEECH. This is true, not only of mere difficulties as such, but especially of all Figures: z., of all new and unwonted forms of words and speech: and our design in this work is that we should learn to notice them and gain the instruction they were intended to give us. The Word of God may, in one respect, be compared to the earth, All things necessary to life and sustenance may be obtained by scratching the surface of the earth: but there are treasures of beauty and wealth to be obtained by digging deeper into it. So it is with the Bible. ‘All things necessary to life and godliness” lie upon its surface for the humblest saint; but, beneath that surface are “ great spoils” which are found only by those who seek after them as for “hid treasure.” THE PLAN OF THE WORK IS AS FOLLOWS :— 1. To give in its proper order and place each one of two hundred and seventeen figures of speech, by name. 2. Then to give the proper pronunciation of its name. 3. Then its etymology, showing why the name was given to it, and what is its meaning. 4. And, after this, a number of passages of Scripture, in full, where the figure is used, ranging from two or three instances, to some hundreds under each figure, accompanied by a full explanation. These special passages amount, in all, to nearly eight thousand. We repeat, and it must be borne in mind, that all these many forms are employed only to set forth the truth with greater vigour, and with a far greater meaning: and this, for the express purpose of indicating to us what is emphatic; and to call and attract our attention, so that it may be directed to, and tixed upon, the special truth which is to be conveyed to us. Not every Figure is of equal importance, nor is every passage of equal interest. But we advise all students of this great subject to go patiently forward, assuring them that from time to time they will be amply rewarded ; and often when least expected. THE USE OF THE woRK, This work may be used either for the direct study of this important subject ; or it may be used simply asa constant companion to the Bible, and as a work of reference. INTRODUCTION. xill. A copious index of Texts and Passages illustrated has been com- piled for this purpose; and will be found, with six other Indexes, and five Appendixes, at the end of the volume. ETHELBERT W. BULLINGER. 25 Connaught Street, London. November, 1899. NOTE ON FIGURES IN GENERAL. FIGURE is simply a word or a sentence thrown into a peculiar form, different from its original or simplest meaning or use. These forms are constantly used by every speaker and writer. It is impossible to hold the simplest conversation, or to write a few sentences without, it may be unconsciously, making use of figures. We may say, “ the ground needs rain”: that is a plain, cold, matter- of-fact statement; but if we say “the ground is thirsty,” we immediately use a figure. It is not true to fact, and therefore it .must be a figure. But how true to feeling it is! how full of warmth and life! Hence, we say, “the crops suffer”; we speak of “a hard heart,” “a rough man,” “an iron will.” In all these ‘cases we take a word which has a certain, definite meaning, and apply the name, or the quality, or the act, to some other thing with which it is associated, by time or place, cause or effect, relation or resemblance. Some figures are common to many languages; others are peculiar to some one language. There are figures used in the English language, which have nothing that answers to them in Hebrew or Greek; and there are Oriental figures which have no counterpart in English; while there are some figures in various languages, arising from human infirmity and folly, which find, of course, no place in the word of God. It may be asked, ‘How are we to know, then, when words are to be taken in their simple, original form (7.e., literally), and when they are to be taken in some other and peculiar form (‘¢., as a Figure)?” The answer is that, whenever and wherever it is possible, the words of Scripture are to be understood literally, but when a statement appears to be contrary to our experience, or to known fact, or revealed truth; or seems to be at variance with the general teaching of the Scriptures, then we may reasonably expect that some figure is employed. And as it is employed only to call our attention to some specially designed emphasis, we are at once bound to diligently examine the figure for the purpose of discovering and learning the truth that is thus emphasized. xvi. FIGURES OF SPEECH. From non-attention to these Figures, translators have made blunders as serious as they are foolish. Sometimes they have translated the figure literally, totally ignoring its existence ; sometimes they have taken it fully into account, and have translated, not according to the letter, but according to the spirit ; sometimes they have taken literal words and translated them figuratively. Commentators and interpreters, from inattention to the figures, have been led astray from the real meaning of many important passages of God’s Word; while ignorance of them has been the fruitful parent of error and false doctrine. It may be truly said that most of the gigantic errors of Rome, as well as the erroneous and conflicting views of the Lord’s People, have their root and source, either in figuratively explaining away passages which should be taken literally, or in taking literally what has been thrown into a peculiar form or Figure of language: thus, not only falling into error, but losing the express teaching, and missing the special emphasis which the particular Figure was designed to impart to them. This is an additional reason for using greater exactitude and care when we are dealing with the words of God. Man’s words are scarcely worthy of such study. Man uses figures, but often at random and often in ignorance or in error. But “the words of the Lord are pure words.” All His works are perfect, and when the Holy Spirit takes up and uses human words, He does so, we may be sure, with unerring accuracy, infinite wisdom, and perfect beauty. We may well, therefore, give all our attention to “the words which the Holy Ghost teacheth.” SUMMARY OF CLASSIFICATION. PAGE First Division. Figures Invotvinc OMISSION ... ae 1 I. Affecting words re we i Ne 3 Il. Affecting the sense... i ws iis 151 Second Division. Ficures Invotvinc ADDITION bd 171 I. Affecting words She ake ie beh 171 II. Affecting the sense, by way of 1. Repetition bis ie sis he 394 2. Amplification... ee as sts 405 3. Description sey oe nee 2 444 4. Conclusion “ey we eo ws 459 5. Interposition ... 34s es oe 470 6. Reasoning we i ta ate 482 Third Division. Figures Ixvotvinc CHANGE ... ane 490 I. Affecting the meaning and usage of words ue 490 I]. Affecting the order and arrangement of words ... 692 III. Affecting the application of words, as to 1. Sense ... ees as “a syed 726 2. Persons es tes ss a 861 3. Subject-matter ... ae od im 901 4, Time ... oe ee ine ae 914 5. Feeling is me a sig 916 6. Reasoning ay as RS uo 943 ANALYTICAL TABLE OF CONTENTS. FIRST DIVISION. FIGURES INVOLVING OMISSION. I] APFECTING WORDS. ELLIPSIS: or, Omission. The omission of a word or words in a sentence A. ABsoLuTE Ex.ipsis, where the omitted word or words are to be supplied from the nature of the subject 1. Nouns and pronouns 1. The Nominative 2. The Accusative 3. Pronouns ; 4. Other connected words ... Il. Verbs and participles 1. When the verb finite is wanting: ... (a) especially the verb to say 2. When the verb infinitive is wanting : (a) after b> (yahkél), to be able (b) after the verb fo finish (c) after another verb (pers. or impers.) ... 3. When the verb substantive is wanting 4, When the participle is wanting III. Certain connected words in the same member of a passage PAGE Oem ee 18 20 25 26° 32 35 35 36 36 37 46 47 XX. FIGURES OF SPEECH. IV. A whole clause 1. The former part : 2. The latter part, or A podosis (ANANTAPODOTON) 3. A comparison ... B. Rerative ELwipsis: I. Where the omitted word is to be supplied from a cognate word in the context 1. The noun from the verb 2. The verb from the noun II]. Where the omitted word is to be supplied from a contrary word III. Where the omitted word is to be supplied from analagous or related words VI. Where the omitted word is contained in another word : (SYNTHETON, COMPOSITIO, CONCISA LOCUTIO, CONSTRUCTIO PR4IGNANS) C. Exuipsis oF REPETITION: I. Simple: where the ommision is supplied from a preceding or succeeding clause 1. From a preceding clause (a) Nouns and pronouns (b) Verbs (¢) Particles ... (i.) Negatives (ii.) Interrogatives 2. From a succeeding clause II. Complex: where both clauses are involved (sEmI- DUPLEX ORATIO) 1. Single words 2. Sentences Favse Extipsis in A.V. 51 51 53 55 56 56 56 57 58 61 62 70 71 71 71 81 93 93 94 103 110 110 111 114 TABLE OF CONTENTS. ZEUGMA: or, Unequal Yoke. Two words unequally yoked by one verb 1, Protozeucma: or, Ante-yoke (INJUNCTUM) 2. Mesozeucma: or, Middle-yoke (conuuncTum) 3. HypozeucMa: or, End-yoke... : 4, SYNEZEUGMENON : or, Connected-yoke (aDuuNc- TUM) ... ASYNDETON : or, No-Ands. An enumeration of things without conjunctions (ASYNTHETON, DIALYSIS, DIALY- TON, SOLUTUM, DISSOLUTIO, EPITROCHASMOS, PERCURSIO) APHAERESIS: or, Front-Cut. The cutting off the front syllable of a word ... oe ies APOCOPE: or, End-Cut. The cutting off the last syllable of a word ke se Il. AFFECTING THE SENSE. APOSIOPESIS: or, Sudden Silence (ReTICENTIA). Breaking off what is being said, with sudden silence 1. In Promise so 2. In Anger and Threatening 3. In Grief or Complaint 4. In Enquiry and Deprecation MEIOSIS: or, a Be-littleing. A be-littleing of one thing to magnify another (LITOTES, DIMINUTIO, EXTENUATIO) TAPEINOSIS: or, Demeaning. A lessening of a thing in order to increase it (ANTENANTIOSIS, ANZRESIS) 1. Positively ... 2. Negatively... CATABASIS (see Anabasis, page 429). SYLLOGISMUS: or, Omission of the Conclusion (SIGNIFICATIO, RATIOCINATIO, EMPHASIS) ENTHYMEMA: or, Omission of the Premiss (com- MENTUM, CONCEPTIO) xxi. 131 131 134 134 135 137 149 150 151 151 152 153 154 155 159 159 160 165 167 SECOND DIVISION. FIGURES INVOLVING ADDITION. I]. AFFECTING WORDS. 1. Repetition of LETTERS AND SYLLABLES. (a) Of the same Letters. HOM@OPROPHERON : or, peiterting Successive words beginning with the same letters or syllables HOMC@OTELEUTON : or, Like Endings. Successive words ending with the same letters or syllables HOMCOPTOTON: or, Like Inflections. Successive words ending with the same inflections PAROMCQOSIS: or, Like-Sounding Inflections. The repetition of inflections similar in sound (pAROMa:ON) (b) Of different Letters. ACROSTICHION: or, Acrostic. Repetition of the same or successive letters at the commencement of words or phrases (PARASTICHIS) 2. THE REPETITION OF THE SAME Worp. (a) In the same Sense. EPIZEUXIS: or, Duplication. Repetition of the same word in the same sense (GEMINATIO, ITERATIO, CONDU- PLICATIO, SUBJUNCTIO) 171 176 177 178 180 189 TABLE OF CONTENTS. ANAPHORA: or, Like Sentence-Beginnings. -Re- petition of the same word at the beginning of succes- sive sentences ... EPANALEPSIS: or, Resumption. Repetition of the same word after a parenthesis (RESUMPTIO, APOSTASIS) POLYSYNDETON: or, Many-Ands. Repetition of conjunction “and.” The enumeration of things, using a conjunction with each (POLYSYNTHETON) ... PARADIASTOLE: or, Neithers and Nors. The repetition of disjunctives... EPISTROPHE: or, Like Sentence-Endings. The repetition of the same word or words at the end of successive sentences (ANTISTROPHE, EPIPHORA, CON- VERSIO) ... EPIPHOZA: or, Epistrophe in Argument ... EPANADIPLOSIS: or, Encircling. The repetition of the same word or words at the beginning and end of a sentence EPADIPLOSIS: or, Repeated Epanadiplosis ANADIPLOSIS: or, Like Sentence-Endings and Beginnings (EPANASTROPHE, PALILLOGIA, REVERSIO, REDUPLICATIO) ... CLIMAX: or, Gradation. Repeated Anadiplosis MESARCHIA: or, Beginning and Middle Repe- tition. The repetition of the same word at the beginning and in the middle of a sentence ... MESODIPLOSIS: or, Middle Repetition. The repe- tition of the same word in the middle of successive sentences (MESOPHONIA) ... MESOTELEUTON: or, Middle and End Repetition. The repetition’ of the same word in the middle and at the end of a sentence REPETITIO: or, Repetition. The repetition of the same word or words irregularly in the same passage xxii. 199 206 208 238 241 244 245 250 251 256 260 261 262 263 xxiv. FIGURES OF SPEECH. POLYPTOTON : or, Many Inflections. The repetition of the same noun or verb, etc., in different declensions and conjugations (METAGOGE, CASUUM VARIETAS) 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 II. Nouns and pronouns: 1. Nouns repeated in different cases 2. Nouns repeated in different Numbers... (a) In singular and plural ... : 28 (b) In singular and dependent Genitive plural III. Adjectives. (b) In a different sense. ANTANACLASIS: or, Word-Clashing, and PLOCE: or, Word-Folding. The repetition of the same word in the same sentence with different meanings (ANACLASIS, ANTISTAS!S, DIALOGIA, REFRACTIO) SYNCECEIOSIS: or, Cohabitation. The repetition of the same word in the same sentence with an extended meaning (CO-HABITATIO) ... SYLLEPSIS: or, Combination. The repetition of the sense without the actual repetition of the word (SYNESIS, SYNTHESIS) 3. THE REPETITION OF DIFFERENT Worps. (2) In a similar order (but same sense). SYMPLOCE: or, Intertwining. The repetition of different words in successive sentences, in the same order and same sense (COMPLEXIO, COMPLICATIO) 267 268 272 274 275 280 281 282 282 283 286 294 296 297 TABLE OF CONTENTS. (6) In a different order (but same sense). EPANODOS: or, Inversion. The repetition of different words in a sentence, in an inverse order (but same sense) (REGRESSIO, INVERSIO) ANTIMETABOLE: or, Counterchange. Epanodos with contrast or opposition (DIALLELON, METATHESIS, COMMUTATIO) (c) Similar in sound, but different in sense. PAREGMENON: or, Derivation. The repetition of words derived from the same root: similar in sound, but different in sense (DERIVATIO) ... PARONOMASIA: or, Rhyming-Words. The repeti- tion of words similar in sound, but not necessarily in sense or origin (ANNOMINATIO, AGNOMINATIO) PARECHESIS: or, Foreign Paronomasia. The re- petition of words similar in sound, but different in language (d) Different in sound, but similar in sense. SYNONYMIA: or, Synonymous Words. The repeti- tion of words different in sound and origin, but similar in meaning a tae REPEATED NEGATION: or, Many Noes. The repetition of two or more negatives (Greek) for the sake of emphasis 4. THe REPETITION OF SENTENCES AND PHRASES. CYCLOIVDES: or, Circular Repetition. The repetition of the same phrase at regular intervals AMCBAZON: or, Refrain. The repetition of the same phrase at the end of successive paragraphs CCENOTES: or, Combined Repetition. The repetition of two different phrases: one atthe beginning and the other at the end of successive paragraphs (COMPLEXIO) XXV. 299 301 304 307 321 324 339 342 343 345 XXVi. FIGURES OF SPEECH. EPIBOLE: or, Overlaid Repetition. The repetition of the same phrase at irregular intervals oo SYNANTESIS: or, Introverted Repetition. The re- petition of the same sentence or phrase in an inverse order ... 5. THE REPETITION OF SUBJECTS. PARALLELISM: or, Parallel Lines. The repetition of the same or opposite subject in sucessive lines 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 CORRESPONDENCE. The repetition of various sub- jects in successive paragraphs I. Alternate 1. Simple. Two series of two members ... 2. Extended. Two series of several members 3. Repeated. More than two members (a) of two members each (6) of more than two members each II. Introverted (cHIASMOs, CHIASTON, DECUSSATA ORATIO s ALLELOUCHIA) III. Complex: or, Combined. A combination of Alter- nate and Introverted Correspondence ... 346 348 349 350 350 351 351 351 351 355 355 356 363 365 365 368 372 373 374 379 TABLE OF CONTENTS. Il. AFFECTING THE SENSE (Figures of Rhetoric). 1, REPETITIO. By way of Repetition. PROSAPODOSIS: or, Detailing. A repetition in detail (REDITIO, REDDITIO, DISJUNCTIO, DIEZEUGMENON) EPIDIEGESIS: or, Re-Statement. A repetition in order to re-state in full EPEXEGESIS: or, Fuller-Explaining. A repetition in order to explain more fully (EXEGESIS, ECPHRASIS, EPICHREMA) EXERGASIA: or, Working-Out. A repetition in order to work out and illustrate what has been already said (EPEXERGASIA, EXPOLITIO) ee a EPIMONE: or, Lingering. A repetition in order to dwell upon a subject for the sake of emphasizing it (COMMORATIO) bse HERMENEIA: or, Interpretation. A repetition for . ‘the purpose of interpreting what has been already said (INTERPRETATIO) BATTOLOGIA: or Vain Repetition 2. AMPLIFICATIO. By way of Addition or Amplification. PLEONASM: or, Redundancy. When more words are used than the Grammar requires ... I. Words. 1. Certain idiomatic words _ 2. Other words II. Sentences. 1. Affirmative 2. Negative. ... 2m wis ae 5 PERIPHRASIS: or, Circumlocution. When a de- scription is used instead of the name (cIRCUMLOCUTIO, CIRCUITIO) XXvii. 394 397 398 399 401 402 404 405 406 414 415 416 419 XXVill, FIGURES OF SPEECH. HYPERBOLE: or, Exaggeration. When more is said than is literally meant (EPAUXESIS, HYPEROCHE, HYPER- THESIS, SUPERLATIO) ANABASIS: or, Gradual Ascent. An increase of sense in successive sentences ean AUXESIS, ANAGOGE) CATABASIS: or, Gradual Descent. The opposite of Anabasis (DECREMENTUM) MERISMOS: or, Distribution. An enumeration of the parts of a whole which has been mentioned (EPIMERIS- MOS, DIALLAGE, DISTRIBUTIO, DISCRIMINATIO, DIGESTIO) SYNATHRCESMOS: or, Enumeration. The enume- ration of the parts of a whole which has not been mentioned (APARITHMESIS, ENUMERATIO, CONGERIES, SYRMOS, EIRMOS) EPITROCHASMOS: or, Summarising. A running lightly over by way of summary (PERCURSIO) DIEXODOS: or, Expansion. A lenghtening out by copious exposition of facts é EPITHETON: or, Epithet. The naming of a thing by defining it (APPosITUM) Sad aay SYNTHETON: or, Combination. The placing together of two words by usage HORISMOS; or, Definition. A definition of terms (DEFINITIO) 3. DEscrIPTIO. By way of Description. HYPOTYPOSIS: or, Word-Picture. Visible represen- tation of objects or actions by words (REPR-ESENTATIO, ADUMBRATIO, DIATYPOSIS, ENARGEIA, PHANTASIA, ICON, EICASIA, IMAGO) ... PROSOPOGRAPHIA: or, Description of Persons (PERSON DESCRIPTIO) EFFICTIO: or, Word-Portrait fo} CHARACTERISMOS : or, Description of Character 423 429 432 435 436 438 439 440 442 443 444 446 447 448 TABLE OF CONTENTS. ETHOPCEIA: or, Description of Manners (noratio, MORUM EXPRESSIO) : PATHOPGIA: or, Description of Feelings MIMESIS: or, Description of Sayings (imiratio) PRAGMATOGRAPHIA: or, Description of Actions (REI AUT ACTIONIS DESCRIPTIO) TOPOGRAPHEIA: or, Description of Place (Loci DESCRIPTIO) aga ins ee CHRONOGRAPHIA: or, Description of Time (TEm- PORIS DESCRIPTIO) a wee PERISTASIS: or, Description of Circumstances (CIRCUMSTANTIZ DESCRIPTIO, DIASKUE) PROTIMESIS: or, Description of Order 4, ConcLuslo. By way of Conclusion. EPICRISIS: or, Judgment. The addition of conclusion by way of deduction EPITASIS: or, Amplification. The addition of con- clusion by way of emphasis ANESIS: or, Abating. The addition of conclusion by way of lessening the effect oe aes EPIPHONEMA: or, Exclamation. The addition of conclusion by way of exclamation PROECTHESIS: or, Justification. The addition of conclusion by way of justification EPITHERAPEIA: or, Qualification. The addition of conclusion by way of modification 8 EXEMPLUM: or, Example. The addition of con- clusion by way of example ie SYMPERASMA: or, Concluding Summary. The addition of conclusion by way of a brief summary (ATHRESMOS) XXIX. 449 450 451 452 453 455 456 457 459 462 463 464 465 466 467 468 XXX, FIGURES OF SPEECH. 5. INTERPOSITIO. By way of Interposition. PARENTHESIS: Parenthesis. Parenthetic addition by way of explanation: complete in itself ... . EPITRECHON: or, Running Along. Parenthetic addition by way of statement thrown in: not complete in itself (SUBCONTINUATIO) Lis a CATAPLOCE: or, Sudden Exclamation. Parenthetic addition by way of exclamation 72 PAREMBOLE: or, Insertion. Parenthetic independent addition re ey ma ae in INTERJECTIO: or, er Parenthetic addition by way of feeling & oe uke abs EJACULATIO: or, eiecuieeas Parenthetic addition by way of wish or prayer HYPOTIMESIS: or, Under-Estimating. Parenthetic addition by way of apology or excuse (MEILIGMATA) ANZAERESIS: or, Detraction. Parenthetic addition by way of detraction (Parenthetic Tapeinosis) 6. RatiocINaTIO. By way of Reasoning. PARADIEGESIS: or, A Bye-Leading. Addition of outside facts by way of Reasoning oe Eee SUSTENTATIO: or, Suspense. Addition, suspending the conclusion, by way of Reasoning (EXARTESIS) PARALEIPSIS: or, A Passing-By. Addition (brief) of what is professedly ignored (PARASIOPESIS, PRETER- MISSIO, PRATERITIO) se PROSLEPSIS: or, Assumption. Addition (full) of what is professed to be ignored (assumprio, circu MDUCTIO) APOPHASIS: or, Insinuation. Addition of insinuation (implied) by way of Reasoning CATAPHASIS: or, Affirmation. Addition of i insinuation (stated) by way of Reasoning ASTEISMOS: or, Politeness. Addition by graceful disclosure of what is professedly concealed... 47( 47% 478 476 478 479 480 481 482 483 484 485 486 487 488 THIRD DIVISION. FIGURES INVOLVING CHANGE.* Ii AFFECTING THE MEANING OF WORDS. ENALLAGE: or, Exchange. The exchange of one word for another see es nas fos 490 ANTEMEREIA: or, Exchange of Parts of Speech 491 I. ANTEMEREIA OF THE VERB ae wa a 492 1. Infinitive for Noun... ve 508 he 492 2. Participle (active) for Noun ... ee ei 493 3. Participle (passive) for Adjective gee ate 494 II]. ANTEMEREIA OF THE ADVERB... ae ii 494 1. Adverb for Noun... oe Ses is 494 2. Adverb for Adjective oy i ee 494 HI. ANTEMEREIA OF ADJECTIVE ce NG 3 495 1. Adjective for Adverb 5 tee ee au 495 2. Adjective for Noun sh i me 495 IV. ANTEMEREIA OF THE Noun a ve an 496 1. A Noun for a Verb... ae ee cit 496 2. Noun for Adverb_... se ae ee _ 496 3. Noun for Adjective .. inh “gs 497 4+. Noun (repeated) for ndjective: i 264 497 5. Noun (2n regimen) for Adjective oes 2 497 6. Noun (governing) for Adjective (HYPALLAGE, see page 535) 3 504 7. Former of two Nouns (both in yousinan foe Adjective i 505 8. Latter of two Nounagbothd in veri for Adjedtive 505 9. One of two Nouns in the same case (and not in regimen) for Adjective... es 506 10. Notun (in regimen) for Superlative of edhacbivey, 506 * See page 489 for Summary Classification of these. xxxii. FIGURES OF SPEECH. ANTIPTOSIS: or, Exchange of Cases. The exchange of one case for another ... oe ae Ae HETEROSIS: or, Exchange of Accidence I. HeTERosIS OF THE VERB (FORMS AND VOICES) 1. 2: 3. Intransitive for Transitive Active for Passive ... Middle for Passive ... II. Heterosis oF Moops ... 1. 2. Subjunctive for Indicative 3. Imperative for Indicative 4, 5 6 Indicative for Subjunctive Imperative for Subjunctive . Infinitive for Indicative . Infinitive for Imperative III. Hererosis of TENSES so 10. OANANRWN . Past for Present . Past for Future . Aorist for Past . Aorist for Present ... . Present for Past . Present for Future... a3 . Present for Paulo-post-futurum Future for Past Future for Present ... Future for Imperative IV. Heterosis oF Person anp NumBer (VERBS) 1. . Second for Third aa . Third for First and Second ... . Plural for Singular... . Singular for Plural ... ar WD First Person for Third V. HeTERosis OF ADJECTIVES AND ADVERBS (DEGREE) aR wh . Positive for Comparative Positive for Superlative Comparative for Positive . Comparative for Superlative Superlative for Comparative 507 510 512 512 512 512 513 513 513 513 515 515 516 517 517 518 520 520 520 521 522 522 523 523 524 524 524 524 525 525 526 526 527 527 527 528 TABLE OF CONTENTS. VI. Hersrosis oF Nouns... 1. Singular for Plural.. 2. Plural for Siugulaes.. a ie 3. Plural for Indefinite Numbers or, one of many VII. HeETEROosIs oF GENDER 1. Masculine for Feminine 2. Masculine for Neuter 3. Feminine for Neuter 4. Neuter for Masculine or Beeainine HYPALLAGE: or, Interchange. Interchange of con- struction : METONYMY: or, Change of Noun. The change of one noun for another related noun ass I. Mertonymy OF THE CAUSE 3 is . The person acting, for the ching done ... ii. The instrument, for the thing effected... iii. The action, for the thing produced by it iv. The material, for the thing made from it I]. Metonymy oF THE EFFECT : es i. . The action or effect, for the person evodualne H it - The thing effected, for the instrument effecting it . The effect, for the thing or action causing it II]. MetTonysy OF THE SUBJECT i. The subject receiving, for the thing vecaived ii. The container, for the contents iii. The possessor, for the thing possessed iv. The object, for that which pertains to it v. The thing signified, for the sign IV. Metonymy oF THE ADJUNCT i. The adjunct, for the subject ... ii. The contents, for the container : Bie iii. The time, for the things done or existing in it ... iv. The appearance of a thing, for its nature; or the opinion about a thing, for the thing itself v. . The action or affection, for the object of it . The sign, for the thing signified . The name of a person, for the person hinsself, or the thing itself xxxiii. 528 528 529 532 533 533 533 533 534 535 538 539 540 545 549 557 560 560 563 564 567 567 573 582 584 586 587 587 591 593 597 598 603 608 XXxiv. FIGURES OF SPEECH. METALEPSIS: or, Double Metonymy. Two Meto- nymies, cne contained in the other, but only one expressed SYNECDOCHE: or, Transfer. The exchange of one idea for another associated idea ue I. ae OF THE GENUS . All, for the greater part - Universal affirmative does not affirm particularly . Universal negative does not deny particularly .. iv Universals, for particulars v. Wider meaning, for narrower II]. SYNECDOCHE OF THE SPECIES i. Many, for all a4 ii. Narrower meaning, for wider iii. Proper names, for common... iv. A species, put for a whole genus v. . Verbs: special for general . One example or specimen, for all inde. Il]. SyNEcDOCHE OF THE WHOLE i. The whole, for every part ii. Collective, for the particular iit, The whole, for one of its parts iv. A place, for a part of it v. Time, fora part of it IV. SYAEEDOGHE OF THE Part . An integral part of man (individually), for the whole man Lie ae oe i. An integral part of men cleats for the whole ... : iil. A part of a thing, for the Pihnke ‘ine iv. A part of time for the whole time HENDIADYS: or, Two for One. Two words used, but one thing meant 1. Nouns 2, Verbs HENDIATRIS: or, Three for One, Three words used, but one thing meant 609 613 614 614 616 618 619 620 623 623 624 625 625 629 634 635 635 636 637 638 639 640 640 648 650 652 657 659 671 673 TABLE OF CONTENTS. CATACHRESIS: or, Incongruity. One word changed for another only remotely connected with it (aBusio) I. Of two words, where the meanings are remotely akin II. Of two words, where the meanings are different III. Of one word, where the Greek receives its meaning from the Hebrew, etc. METALLAGE: or, A Changing Over. A different subject of thought substituted for the original subject (SUPPOSITIO, MATERIALIS) ... ANTONOMASIA: or, Name-Change. Change of proper name for appellative ; or vice versa ... EUPHEMISMOS: or, Euphemy. Change of what is unpleasant for pleasant (PERIPLOCE, CHROMA, INVOLUTIO) AMPLIATIO: or, Adjournment: i.c., An Old Name fora New Thing. A retaining of an old name after the reason for it is passed away ANTIPHRASIS: or, Permutation: ie, A New Name for the Old Thing. A new and opposite name for a thing after the original meaning has been lost (PERMUTATIO) Il. AFFECTING THE ARRANGEMENT AND ORDER OF WORDS. 1, SepaARATE Worbs. HYPERBATON: or, Transposition. The placing of a word out of its usual order in a sentence ANASTROPHE: or, Arraignment. The position of one word changed so as to be set over against the other (PARALLAGE, SYNCATEGOREMA, TRAJECTIO, INVERSIO) SYLLEPSIS: or, Change in Concord. Grammatical Syllepsis, by which there is a change in the ideas, rather than in the actual words, so that the concord is logical rather than grammatical XXXV. 674 675 677 677 681 682 684 689 691 692 699 701 XXXVi. : FIGURES OF SPEECH. Py TMESIS: or, Mid-Cut. A change by which one word is cut in two, and another word put in between (DIACOPE, DIZRESIS, DIASTOLE, DIVISIO) 2. SENTENCES AND PHRASES. HYSTERON-PROTERON: or, The Last, First. The second of two things put first : HYSTEROLOGIA: or, The First, Last. The former of two things put last (the opposite of Hysteron-Pro- teron) ... Au sig we me HYSTERESIS: or, Subsequent Narration. A subse- quent narration of prior events ie ae SIMULTANEUM: or, Insertion. Parenthetic inser- tion between the record of two simultaneous events ANTITHESIS: or, Contrast. A setting of one phrase in contrast with another (CONTENTIO) ENANTIOSIS: or, Contraries. Affirmation or negation by contraries ANACOLUTHON : or, Non-sequence. A breaking off the sequence of thought 1. Accusative alone at beginning of sentence . Interruption by parenthesis ... . Change of persons ... — . Non-completion after breaking off Transition from indirect to direct . Transition from direct to indirect Two equivalent constructions united NOOR WN Ill. AFFECTING THE APPLICATION OF JVORDS. 1. As to Sense. SIMILE: or, Resemblance. A declaration that one thing resembles another. Comparison by resemblance SYNCRISIS: or, Repeated Simile. A repetition of a number of resemblances (PARATHESIS, COMPARATIO) ... 702 705 709 714 TABLE OF CONTENTS. METAPHOR: or, Representation. A declaration that one thing is (or represents) another. Comparison by representation ... HYPOCATASTASIS: or, Implication. A declaration that implies the resemblance or representation. Com- parison by implication ALLEGORY: or, Continued Metaphor and Hypoca- tastasis. Continued representation and implication PARABOLA: or, Parable: i.e, Continued Simile. Comparison by continued resemblance APOLOGUE: or, Fable. A fictitious narrative used for illustration (FABULA) PARCEMIA: or, Proverb. A wayside saying in common use (PROVERBIUM) 1. Paremie which are quoted as being already in use as such 2. Paremie which, though not quoted as such, were very probably already in use as proverbial expressions 3. Paremie which appear for the first time in Scripture; but, which, owing to their fulness of meaning and their wide application, have since passed into general use as proverbial sayings 4, Non-canonical, or non-Scriptural, Proverbs 5. Misquoted Proverbial sayings TYPE. A figure or ensample of something future, called the antitype ‘3 vr 4 SYMBOL. A material subject substituted for a moral or spiritual truth ENIGMA: or, Enigma: ie, A Dark Saying. Atruth expressed in obscure language aay say i POLYONYMIA: or, Many Names. An application of Enigma to the names of persons or places ... " XNXVii. 735 744 748 751 754 755 756 * 758 761 765 766 768 769 772 775 XXXVili. FIGURES OF SPEECH. GNOME: or, Quotation. A quotation without giving the author’s name (SENTENTIA) 8g £84 we CureIA; or, usage, if author’s name given Noema; or, sense, if it apply to person, time, or place ... AccommMopaTIo; or, accommodation. If the language be adopted, but used in a different sense ... I. As to their InTERNAL form (i.¢., the sense as distinct from the words) 1. Where the sense originally intended is preserved, though the words may vary 2. Where the sense is modified ... 3. Where the sense is accommodated (accommo- DATIO) ... II. As to their EXTERNAL form (7.¢., the words as distinct from the sense) 1. Where the words quoted are the same as the Hebrew or Septuagint 2. Where the words are varied as to omission, position, or addition 3. Where words are changed (a) By a reading ... (b) By an inference (c) In number (d) In person (e) In mood or tense 4. Where several citations are amalgamated (Com- posite quotations) 5. Where the quotations are made from books other than the Bible AMPHIBOLOGIA: or, Double Meaning. A word or phrase susceptible of two interpretations 778 790 790 791 792 793 794 796 797 797 804 TABLE OF CONTENTS. EIRONEIA: orlIrony. The expression of es totenes ina form that conveys its opposite ANTIPHRASIS, when it consists of one word PEeRmuTATIO, when it consists of a phrase or sentence iis Sarcasmos, when it is Sain I. Divine Irony II]. Human Irony HI. IV. Vv. Peirastic Irony (PEIRASTIKOS) ... Simulated Irony Deceptive Irony OXYMORON: or, Wise-folly. to be able. (6) after the verb to finish. (c) after another verb, personal or impersonal. 3. When the verb substantive is wanting. 4. When the participle is wanting. III. Certain connected words in the same member of a passage. ie IV. A whole clause in a connected passage :— 1. The first clause. 2. The latter clause or Apodosis (Anantapodoton). 3. A comparison. B. ReativeE Eviirsis— I. Where the omitted word is to be supplied from a cognate word in the context. 1. The noun from the verb. 2. The verb from the noun. II. Where the omitted word tis to be supplied from a contrary word. III. Where the omitted word is to be supplied from analogous or related words. IV. Where the omitted word is contained in another word: the one word comprising the two significations—(Concisa Locutio, Syntheton or Compositio, Constructio Pregnans). * 4 FIGURES OF &PEECH. C. Evuipsis oF REPETITION— : I. Simple: where the Ellipsis is to be supplied from a preceding or a succeeding clause. 1. From a preceding clause. (a) Nouns and Pronouns. (6) Verbs. (c) Particles. (i.) Negatives. (ii.) Interrogatives. (d) Sentences. 2. From a succeeding clause. II. Complex: where the two clauses are mutually involved, and the Ellipsis in the former clause is to be supplied from the latter, and at the same time an Ellipsis in the latter clause is to be supplied from the former. (Called also Semiduplex Oratio). 1. Single words. 2. Sentences. A. Apsotute ELLIpsis: That is, the omission of words or terms which must be supplied - only from the nature of the subject. The omitted word may be a noun, adjective, pronoun, verb, participle, adverb, preposition. ! I. THE Omission oF Nouns AND PRONOUNS. 1. The Omission of the Nominative. Gen. xiv. 19, 20.—Melchizedek said to Abram, “ Blessed be the most high God, which hath delivered thine enemies into thine hand. And he [i.e., Abram] gave him tithes of all.” From the context, as well as from Heb. vii. 4, it is clear that it - was Abram who gave the tithes to Melchizedek, and not Melchizedek to Abram. Gen. xxxix. 6.—“And he left all that he had in Joseph’s hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well-favoured.” Here it is not at all clear which it was of the two who “ knew not ought he had.” If we understand Potiphar, it is difficult to see how he only knew the bread he ate: or if Joseph, it is difficult to understand how he knew not ought he had. If the Ellipsis, however, is rightly supplied, it makes it all clear. ‘ ELLIPSIS (ABSOLUTE: OF NOMINATIVE). 5 _ .The verse may be rendered, and the Ellipsis supplied as follows :— “And he (Potiphar] left all that he had in Joseph’s hand: and he [Potiphar] knew not anything save the bread which he was eating, And Joseph was beautiful of figure, and beautiful of appearance.” All difficulty is removed when we remember that “the Egyptians might not eat bread with the Hebrews, for that is an abomination unto the Egyptians” (xliii. 32). Everything, therefore, was committed by Potiphar to Joseph’s care, except that which pertained to the matter of food. 2 Sam. iii. 7‘ And Saul had a concubine, whose name was Rizpah, the daughter of Aiah, and... said to Abner, Wherefore, etc.” Here it is clear from the sense of the next verse and 2 Sam. xxi. 8 that “ Ishbosheth”’ is the word to be supplied, as is done in italics. 2 Sam. xxiii. 20.—*“ He slew two lionlike men of Moab.” The Massorah points out* that the word Ariel occurs three times, in this passage and Isa. xxix. 1. In Isa. the word is twice transliterated as a proper name, while in 2 Sam. xxiii. 20, margin, it is translated lions of God: the first part of the word “8 (aree) a lion, and the second part x (é2) God. But if we keep it uniformly and consistently as a proper name we have with the Ellipsis of the nominative (sons) the following sense: “ He slew the two sons of Ariel of Moab.” 2 Sam. xxiv. 1.—* And again the anger of the Lorp was kindled - against Israel, and he moved David against them to say, Go, number Israel and Judah.” Here the nominative to the verb “ moved” is wanting. Someone moved, and who that was we learn from 1 Chron. xxi. 1, from which it is clear that the word Satan or the Adversary is to be supplied, as is done in the margin :—‘“ And again the anger of the Lorp was kindled against Israel, and [the Adversary] moved David against them to say, Go, number Israel and Judah.” 1 Chron. vi. 28 (12).—* And the sons of Samuel; the firstborn Vashni (marg., called also Foel, ver. 33 and 1 Sam. viii. 2) and Abiah.” Here there is an Ellipsis of the name of the firstborn: while the word "0, Vashni, when otherwise pointed (U1) means “and the second”’ ! so that the verse reads, ‘ «And the sons of Samuel; the firstborn [¥oel] and the second Abiah.” This agrees with the Syriac Version. The R.V. correctly supplies the Ellipsis, and translates vashni “ and the second.” “Joel” is supplied from ver. 33 (see also 1 Sam. viii. 2, and the note in Ginsburg’s edition of the Hebrew Bible). *Ginsburg’s Edition, Vol. i., p. 106. ‘ 6 FIGURES OF SPEECH. Ps. xxxiv. 17.—“(They] cry, and the Lord heareth, and delivereth them out of all their troubles.” The immediate subject in ver. 16 is evildoers. But it is not these who cry. It is the righteous. Hence the A.V. and the R.V. supply the words “the righteous” in italics. The nominative is omitted, in order that our attention may be fixed not on their persons or their characters, but upon their cry, and the Lord’s gracious answer. The same design is seen in all similar cases. Ps. cv. 40.—‘[They] asked, and he brought quails,” 2.€., the People asked. The nominative is supplied in the A.V. But the R.V. translates it literally “ They asked.” Prov. xxii. 27.—“If thou hast nothing to pay, why should one [ie., the creditor] take away thy bed from under thee ?” Isa. xxvi. 1.— In that day shall this song be sung in the land of Judah ; we have a strong city; salvation will one [z.e. God] appoint for walls and bulwarks.” The A.V. interprets by supplying the nominative. The R.V. translates it literally. Jer. li. 19.‘ He is the former of all things, and Israel is the rod of his inheritance.” ‘ Here both the A.V. and R.V. supply the Ellipsis from x. 16. Had. it been supplied from the immediate context, it would have come under the head of Relative Ellipsis, or that of Repetition. Ezek. xlvi. 12.—‘‘ Now when the Prince shall prepare a voluntary offering or peace offerings voluntarily unto the Lorp, one shall then open him the gate that looketh toward the East, &c.,” i.e., Tw the gate-keeper (supplied from the noun YW, the gate), which follows, shall open the gate. Zech. vii. 2“ When they (Heb. he) had sent unto the house of God, Sherezer and Regem-melech and their men, to pray before the Lorp ” [7.c., when the people who had returned to Fudea had sent]. Matt. xvi. 22.—“ Be it far from Thee, Lord.” Here the Ellipsis in the Greek is destroyed by the translation. The Greek reads, ““IAews cot, Kipre” (hileds soi, kyrie), which is untrans- latable literally, unless we supply the Ellipsis of the Nominative, thus: “ {God be| merciful to Thee, Lord!” Thus it is in the Septuagint 1 Chron. xi. 19, where it is rendered “God forbid that I should do this thing,” but it ought to be, “(God] be merciful to me [to keep me from doing] this thing.” Acts xili. 29.—‘ And when they had fulfilled all that was written of him, they took fim down from the tree, and laid him ing sepulchre,” ELLIPSIS (ABSOLUTE: OF NOMINATIVE). 7 i.e., Joseph of Arimathza and Nicodemus took him down. But it is the act which we are to think of here rather than the persons who did it. Hence the Ellipsis. 1 Cor. xv. 25.—“ For he must reign, till he hath put all enemies under his feet,” ie., “he [the Son] must reign, until he [the Son] shall have put all things under his [the Son’s] feet.” Here the subjection refers to the period of Christ’s personal reign. This is one of the seven New Testament references to Ps. cx. 1, “Jehovah said unto Adon—Sit thou at my right hand, until I make thine enemies thy footstool.” The English word “make” occurs 1,111 times in the Old Testament, as the rendering of 49 Hebrew words. The one so rendered here is MW (Sheeth) and means to put, place, set, or appoint, and is rendered make only 19 times out of 94. Its proper meaning is put or appoint. (See Gen. iii. 15; iv. 25; xxx. 40. Ps. cxl. 5. Isa. xxvi. 1, &c.) The word in the N. T. is ré@yps (titheemi), and has the same mean- ing. It is rendered make only 10 times out of 91, but in these cases it means to set or appoint (Acts xx. 28. Rom. iv. 17, &c.). In every case the verb is in the second aorist subjunctive, and should be rendered “ shall have put.” Six of the seven references (Matt. xxii. 44. Mark xii. 36. Luke xx. 42. Acts ii. 34. Heb. i. 13; x. 13) refer to Christ’s session on the Father’s throne (not to His veign upon His own, Rev. iii. 21). And this session will continue until such time as the Father shall: have placed Christ’s enemies as a footstool for His feet. When that shall have been done, He will rise up from His seat and come forth into the air for His people, to receive them to Himself, and take them up to meet Him in the air so to be ever with the Lord. Then He will come unto the earth with them, and sit upon the throne of His glory, and reign until He shall have put all enemies under His feet. The other szx passages refer to Christ’s session. This one refers to His reign upon His own throne (not to His session on His Father’s throne, Rev. iii. 21). And this reign will creat until He (Christ) hath put all His enemies under His feet. Note, that in the six passages His enemies are placed “as a foot- stool for His feet,” and there is not a word about their being under His feet. In the one passage (1 Cor. xv. 25) there is not a word about being placed “as a footstool,” but the word “under” His feet is used. We must distinguish between placing and making, and Christ’s session and His reign. Then all these passages teach the Pre-Millennial and Pre- Tribulation coming of Christ for His people before His coming with them.* * See Things to Come for October, 1898. 8 FIGURES OF SPEECH. 1 Cor. xv. 53.“ For this corruptible [body] must oe on incorruption, and this mortal [body] must put on immortality. The noun “ body” must also be supplied in the next verse. Eph. i. 8.—“ Wherein he hath abounded towards us in all wisdom and prudence.” It is not “wherein,” but 4s (hees) which, ie., “ [the knowledge| or grace, which he hath made to abound in us in all wisdom and prudence.” Titus i. 15.—“ Unto the pure all things ave pure.” The noun “meats” (i.e., foods) must be supplied as in 1 Cor. vi. 12, “All [meats] indeed are clean to the clean.” The word “clean” being used in its ceremonial or Levitical sense, for none can be other- wise either “pure” or “clean.” Heb. ix. 1.—“ Then verily the first covenant had also ordinances of divine service.” Here the word covenant is properly supplied in italics. 2 Pet. iii. 1.—‘*This second epistle, beloved, 1 now write unto you; in both which I stir up your pure minds by way of remembrance,” ie, “In both which [epzstles] I stir up,” etc. 1 John v. 16.—“If any man see his brother sin asin which is not unto death, he shall ask, and he shall give him life, etc.,” z.e., [God] shall give him life.” See also Matt. v. 11, 15; Luke vi. 38, where men must be the word supplied. 2. The Omission of the OpsEcT or AccuSATIVE, etc., after the verb. 2 Sam. vi. 6.—‘*And when they came to Nachon’s threshing- floor, Uzzah put forth his hand to the ark of God.” Here the omission is supplied. The Ellipsis is used, and the accusative is omitted, in order to call our attention to the act, rather than to the manner of it. 1 Chron. xvi. 7.—‘“ Then on that day, David delivered first this psalm to thank the Lorp, etc.” The Ellipsis might also be supplied thus: “ David delivered first [the following words] to thank the Lorn, etc.” Job. xxiv. 6.—“ They reap everyone his corn in the field.” This hardly makes sense with the context, which describes the wicked doings of those who know not God. The question is whether the word woba (beleeld) translated “his ~~ corn” is to be taken as one word, or whether it is to be read as two words 15 ba (belee 16) which mean not their own. In this case there ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 9 is the Ellipsis of the accusative, which must be supplied. The whole verse will then read, «They reap [their corn] in a field not their own: ~ They glean the vintage of the wicked,” which carries on the thought of the passage without a break in the argument. If we read it as one word, then we must supply the Ellipsis differently :— They reap their corn in a field [not their own],” so that it comes, in sense, to the same thing. Ps. xxi. 12 (13).—‘* When thou shalt make ready thine arrows - upon thy strings.” Ps. xliv. 10 (11).—‘ They which hate us spoil for themselves.” The word spoil is TOW (shahsah), and means to plunder. And it is clear that the accusative, which is omitted, should be supplied :— “They which hate us plunder [our goods] for themselves.” The emphasis being, of course, on: the act and the motive in the verb “plunder,” and “for themselves,” rather than on the goods which they plunder. In verse 12 (13), both the A.V. and R.V. have supplied the accusa- tive, “thy wealth.” Ps. lvii. 2:(3).—‘ 1 will cry unto God most high; unto God that performeth all things for me.” Here the object is supplied in the words ‘all things.” Other translators suggest “ His mercy,” “ His promises,” “my desires.” Luther has “my sorrow,” the Hebrew being 02 (gamar), to bring to an end, complete, etc. The Ellipsis is left for emphasis. Nothing is particularised, so that we may supply everything. The mention of any one thing necessarily excludes others. In Ps. cxxxviii. 8 we have the same verb (though with a different construction) and the same Ellipsis: but the former is translated “ the Lorp will perfect,” and the latter is supplied “that which concerneth ” me”: ie., will consummate all conswmmations for me. Ps. xciv. 10.—“He that chastiseth the heathen, shall not he correct [you among the heathen] ?” This is evidently the completion of the sense. The A.V, fills up the Ellipsis in the next sentence. This is of a different character, and comes under another division: “ He that teacheth man knowledge, shall not he know ?” ‘Ps. ciii. 9.— Neither will he keep his anger for ever.” So in Nah. i. 2; Jer. iii. 5, 12: Ps. cxxxvii. 5.—‘“If I forget thee, O Jerusalem, let my right -hand forget her cunning.” 10 FIGURES OF SPEECH. Here both versions thus supply the accusative. But surely more is implied in the Ellipsis than mere skill of workmanship. Surely it means, “If I forget thee, O Jerusalem, let my right hand forget me.” Let it forget to work for me, to feed me and to defend me, if I forget to pray for thee and to defend thee. Prov. xxiv. 24.—‘He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him ;” z.e., “He that saith to the wicked [Aing].” This is clear from the context. Verses 21-25 read literally. «Fear the Lord, O my son, and the king. With men that make a difference (7), shanah see Est. i. 7; iii. 8), between a king and an ordinary man thou shalt not mingle thyself. For their calamity (whose? evidently that of two persons, viz., that of the king and also of the common man) shall rise suddenly ; and who knoweth the ruin of them both? These matters also belong to the wise.” To make no difference between man and man belongs to everyone alike, see Deut. i. 17; but to make no difference between a man and a king is a matter that pertains only to the wise. ‘“Jé is not good to have respect of persons in judgment. He that saith to the wicked [hing, as well as common man], Thou art righteous; him shall the people curse, nations shall abhor him; but to them that rebuke him (i.¢., the wicked king) shall be delight, and a a blessing shall come upon them.” Here there is accuracy of translation and consistency of interpre- tation. There is only one subject in verses 21-25.* Here it is the command not to flatter a wicked king; and this. explains the word “both” in verse 22, and the reference to “people” and “nations” in verse 24. Unless the Ellipsis is thus supplied, the meaning is not clear. That which is a true admonition as to kingcraft, is also a solemn warning as to priestcraft. The “ wise”? makes no difference between a * Each “ proverb” or paragraph in the book of Proverbs is occupied with only one subject, even if it consists of several verses. This may sometimes throw light on a passage, ¢.g., Prov. xxvi. 3-5, where verses 4 and 5 follow up the subject of verse 3, not changing the subject but enforcing it; i.e., “For the horse a whip, for the ass a bridle, and for the fool’s back a rod.” In other words you cannot reason with a horse or an ass, neither can you reason with a fool. Then follow two very finely stated facts, not commands. If you answer him according to his folly, he will think you are a fool like himself, and if you answer him not accord- ing to his folly, he will think that he is wise like yourself! So that we havea kind of hypothetical command: Do this, and you will see that ; Do that, and you will see, &c. ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 11 so-called priest and another man; for he knows that all the people of God are made “ priests unto God” (Rev. i. 6), and “an holy priest- hood” (1 Pet. ii. 5). Those who make a difference do so to their own loss, and to the dishonour of Christ. Isa. liii. 12.—* Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong”; i.c., “Therefore will I [Jehovah] divide (or apportion) to him a great multitude [ for booty], and the strong ones will he (i.e., Messiah) divide as spoil.” The structure shows that liii. 12 corresponds with, and is to be explained by lii. 15. The passage is concerning :— Fehovah’s Servant—the Sin Offering. A. | lii. 13. His Presentation. ~ B. | 14. His Affliction. C.| 15. His Reward. A, | liii. 1-3. His Reception. B.| 4-10. His Affliction. C. | 10-12. His Reward. Hence the “many nations” of lii. 15, answer to the “great multitudes” of liii. 12; and “the kings” of Iii. 15 answer to “the strong ones” of lili. 12. Thus the two passages explain each. other. The first line of verse 12 is what Jehovah divides to His Servant; and the second line is what He divides as Victor for Himself and His host. Compare Ps. cx. 2-5, Rev. xix. 11-16. The word 7] (nazah) in lii. 15, means to leap, leap out: of liquids, to spurt out as blood: of people, to leap up from joy or astonishment. So the astonishment of verse 15 answers to that of verse 14. Moreover the verb is in the Hiphil, and means to cause astonishment.* , Jer. xvi. 7.—“Neither shall men tear themselves for them in mourning.” The word tear is DIB (paras) to ‘break, cleave, divide. So that the Ellipsis will be, “ Neither shall men break [bread] for them in mourning” (as Ezek. xxiv. 17, Hos. ix. 4, etc., and A.V. marg. and R.V.). See under Idiom. Jer. viii. 4.—* Thus saith the Lorp, Shall they fall, and not arise ? Shall he turn away and not return ?” This is unintelligible, and the R.V. is no clearer :—‘“ Shall one turn away and not turn again?” * See Things to Come, August, 1898. 12 FIGURES OF SPEECH. The fact is that the Massorah* calls attention to this passage as one of several examples where two connected words are wrongly divided. Here, the first letter of the second of these two words should be the last letter of the preceding word. Then the sense comes out most beautifully : “ Shall they return [¢o the Lord] And He not return [fo them]?” Agreeing with Mal. iii. 7, and with the context; and bringing out the parallel between the two lines as well as exhibiting more clearly the figure of Polyptoton (q.v.) : Matt. xi. 18.—“John came neither eating nor drinking.” Clearly there must be an Ellipsis here; for John, being human, could not live without food. The sense is clear in the Hebrew idiom, which requires the Ellipsis to be thus supplied in the English :— “John came neither eating [with others] nor drinking [strong drink|.” See Luke i. 15. Or, observing the force of the Greek negative: “John came [declining invitations] to eat and drink.” Luke ix. 52—“And sent messengers before his face; and they went, and entered into a village of the Samaritans, to make ready ei for him,” i.e., to prepare reception for him. John xv. 6.—“If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them and cast them into the fire, and they are burned.” : Here the accusative “them” is not repeated. But the meaning of the verse is obscured, or rather a new meaning is read into it by inconsistency of rendering. Why, we ask, are the words édv pi} (ean mee) translated “except” twice- in verse 4, and here inverse 6 “if . . not”? It is an expression that occurs fifty- two times, and more than thirty of these are rendered “ except.”} Here it should be rendered “ Except anyone abide in me.” In the preceding verses the Lord had been speaking of His disciples “you” and “ye.” Here in verse 6 He makes a general proposition concerning anyone. Not, if anyone who is already in Him does not continue in Him, for He is not speaking of a real branch; but except anyone is abiding in Him he is cast forth AS a branch.” * See ncte on this passage in Ginsburg’s Edition of the Hebrew Bible. +See Matt. v. 20; xii. 29; xviii. 3; xxvi. 42. Mark iii. 27; vii. 3,4. Johniii. 2, 3, 5, 27; iv. 48; vi. 44, 53, 65; xii. 24; xv. 4 (twice) ; xx. 25. Acts viii. 31; xv. 15 xxvii. 31. Rom.x.15. 1Cor. xiv. 6,7,9; xv. 36. 2Thess. ii. 3. 2Tim.ii. 5. Rev, ii, 5,22. ei py (ci mee), if not, is also rendered ‘except ” Matt. xix. 9; xxiv. 22. Mark xiii. 20. John xix. 11. Rom. vii. 7; ix. 29. 2 Cor. xii. 13. ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). : 13 _ Likewise, in- verse 2, the verk is aipw (airé) to lift up,* raise up. i Every branch in me that beareth not fruit he lifteth up,” i.e., He raises it from the ground where it can bear no fruit, and tends it, that it may bring forth fruit, “and every branch that beareth fruit, he pruneth it, that it may bring forth more fruit.” ‘Thus there are two conditions spoken of—two kinds of branches: one that bears no fruit, and one that does. The former He raises up that it ina: bear fruit, and the latter He prunes that it may bear more. “ Arise, and make thy bed.” Here both versions translate the figure. The Greek reads, “ Arise, and spread for thyself,” i.e., spread [a bed] for thyself: in other words, “make thy bed.” : Acts x. 10.—* But while they made ready, he fell into a trance,” i.e., while they made ready [the food]. Rom. xv. 28.—* When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain”: i.., “When, therefore, I have performed this business.” 1 Cor. iii. 1.—*And I, brethren, could not speak unto you as unto spiritual [men], but as unto carnal [men].” (See under 1 Cor. ii. ee 1 Cor. vii. 17.—* But as God hath distributed to every man.’ This is literally :—“ Only as God hath apportioned [the gift] to each.” 1 Cor. x. 24.—“ Let no man seek his own [advantage only], but every man that of his neighbour [also].” “ Wealth,” in the A.V. is the old English word for well-being gener- ally. As we pray in the Litany, “In all time of our wealth”; and in the expression, “Commonwealth,” 7.e., common weal. Compare verse 33, where the word “profit” is used. The R.V. supplies “ good.” 2 Cor. v. 16.— Wherefore henceforth know we no man after the flesh (karé odpxa, kata sarka, according to flesh, i.e. according to natural standing): yea, though we have known Christ after the flesh, yet now, henceforth know we him [thus] no more.” Our standing is now a spiritual one, “in Christ’? risen from the dead; a standing on resurrection ground, as the members of the Mystical or Spiritual Body of Christ. 2 Cor. v. 20.—* Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” Here the word “you” is incorrectly supplied. Paul was not *Asin Luke xvii. 13. John xi. 41; Acts iv. 24. Rev. x. 5. x 14 FIGURES OF SPEECH. beseeching the saints in Corinth to be reconciled to God. They were reconciled as verse 18 declares, ‘Who hath reconciled us to himself by Jesus Christ.” Then in verse 19 he goes on to speak of “ men Wis and in verse 20 he says that he beseeches them, as though God did beseech them by us; we pray them in Christ’s stead, and say :—“ Be ye reconciled to God.” This was the tenor of his Gospel to the unconverted. 2 Cor. xi. 20.—“ If a man take [ your goods].” Phil. iii. 13.—‘‘ Brethren, I count not myself to have apprehended [the prize (from verse 14)].” 1 Thess. iii. 1.—‘ When we could no longer forbear.” Here oréyw (stegd) means to hold out, to bear, to endure, and must have the accusative supplied :—“ Wherefore, when we could no longer bear [our anxiety], etc.” The same Ellipsis occurs in verse 5, where it must be similarly supplied. 2 Thess. ii. 6, 7.—“ And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth ~~ - already work: only he who now letteth will let, until he be taken out of the way.” Here, there is an Ellipsis. But the A.V. treats it as though it were the verb that is omitted, and repeats the verb “will let.” The R.V. avoids this, by translating it thus:—‘ only there is one that restraineth now, until, etc.” : Both the A.V. and R.V. fail to see that it is the Ellipsis of the accusative atter the verb in both verses. The verb is xatéxw (katechd), which is rendered “withhold” in verse 6 and “Jet” in verse 7 (and in R.V.“ restrain” in both verses). But this verb, being transitive, must have an object or accusative case after it; and, as it is omitted by Ellipsis, it has therefore to be supplied. The verb xatéxw (katech6) means to have and hold fast. The pre- position card (kata), in composition, does not necessarily preserve its meaning of down, to hold down; but it may be intensive, and mean to hold firmly, to hold fast, to hold in secure possession. This is proved by its usage; which clearly shows that restraining or withholding is no necessary part of its meaning. It occurs nineteen times, and is nowhere else so rendered. On the other hand there are four or five other words which might have been better used had “restrain” been the thought in this passage. Indeed its true meaning is fixed by its use in these epistles. In 1 Thess. v. rien read “hold fast that which is good,” not restrain it or “withhold” that which is good! But the idea is of keeping and ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 15 retaining and holding on fast to that which is proved to be good. So it is in all the passages where the word occurs :— Matt. xxi. 38. Let us seize on his inheritance. Luke iv. 42. And stayed him, that he should not depart. Luke viii. 15. Having heard the word, keep it. Luke xiv. 9. Thou begin with shame to take the lowest room. John v. 4. Of whatsoever disease he had (i.c., was held). Acts xxvii. 40. And made toward shore (i.e., they held their course, or kept going for the shore). Rom. i. 18. Who hold the truth in unrighteousness. Rom. vii. 6. Being dead to that wherein we were held (margin and R.V.). 1 Cor. vii. 30. As though they possessed not. 1Cor. xi. 2. And keep the ordinances. 1Cor. xv. 2. Ifye keep in memory what I preached. 2Cor. vi. 10. And yet possessing all things. 1 Thess. v. 21. Hold fast that which is good. Philem. 13. Whom I would have retained with me. Heb. iii. 6. If we hold fast the confidence. Heb. iii. 14. If we hold the beginning. Heb. x. 23. Let us hold fast the profession. This fixes for us the meaning of the verb katéyw. But wHat is it that thus holds fast “the man of sin’? and wuo is it that holds fast something which is not mentioned, and which has therefore to be supplied? For, in verse 6, that which holds fast is neuter, 73 karéyov (to katechon), while in verse 7 it is masculine 6 karéywv (ho katechén) : so that in verse 6 it is something (neuter) which holds the man of sin fast, while in verse 7 some one is holding fast to something. We submit that in verse 6, that something is 7d ¢péap (to phrear) the pit (Rev. ix. 1, 2 and xi. 7) out of which he ascends, and in which he is now kept in sure possession until the season arrive when he is to be openly revealed: meanwhile, his secret counsels and plans are already working, preparing the way for his revelation. : The whole subject of the context is the revelation of two person- ages (not of one), viz., ‘the man of sin” (verse 3) and “ the lawless one” (verse 8). These correspond with the two beasts of Rev. xiii. This is clear from the structure of the first twelve verses of this chapter :—* * See The Structure of the Two Epistles to the Thessalonians by the same author and publisher. 16 FIGURES OF SPEECH. 2 Thess. ii. 1-12.° A | 1-3-. Exhortation not to be believing what the apostle did not say. B | -3,4. Reason. “For, etc.” A | 5,6. Exhortation to believe what the apostle did say. B | 7-12. Reason. “For, etc.” Or more fully, thus :— A | 1-3-. Exhortation (negative). B | a|-3-. The Apostasy (open). b | -3.. The Revelation of the “Man of Sin.” (The Beast from the Sea, Rev. xiil. 1-10). c|4. The character of his acts. See Rev. xiti. 6-8. A | 5-6. Exhortation (positive). B|a|7. Lawlessness (secret working). b|8. The Revelation of the Lawless one. (The Beast from the Earth, Rev. xiii. 11-18). : c | 9-12. The character of his acts. See Rev. xiii, 13-15. Thus the open working of the apostasy and the secret working of the counsels of the Lawless one are set in contrast. We must note that the word “ mystery” means a secret, a secret plan or purpose, secret counsel.* Thus we have here two subjects: (1) ‘The Man of Sin” (the beast from the sea, Rev. xiii. 1-10), and the open apostasy which precedes and marks his revelation; (2) “The Lawless one” (the beast from the earth, Rev. xiii. 11-18), and the working of his secret counsels which precedes his revelation, and the ejection of the Devil from the heavens which brings it about. An attempt has been made to translate the words, é« pécov yevntat (ek mesou geneetat) be taken out of the way, as meaning, “arise out of the midst.” But this translates an idiomatic expression literally ; which cannot be done without introducing error. é& pécov yevnrat is an idiom,t+ for being gone away, or being absent or away. This is clear from the other places where the idiomatic expression occurs.} ; * See The Mystery, by the same author and publisher. + See below under the figure Idioma. { In Matt. xiii. 49, the wicked are severed from among the just” (i.e., taken away). In Acts xvii. 33, ‘Paul departed from among them” (i.e., went away). In xxiii. 10, he was taken “by force from among them” (i.e., taken out of the way). 1 Cor. v. 2 is very clear, where he complains that they had not mourned that “he that hath done this thing might be taken away from among you.” In 2 Cor. vi. 17, we are commanded, “‘ Wherefore come out from among them and be ye separate.” In Col. ii. 14 we read of the handwriting of ordinances which was ELLIPSIS -(ABSOLUTE: OF ACCUSATIVE). 17 Thus the lawless one is, at present, being held fast in the pit (while his secret counsels are at work); and the Devil is holding on to his position in the heavenlies (Eph. ii. 2; vi. 12). But presently there will be “war in Heaven” (Rev. xii.), and Satan will be cast out into the earth. Then in Rev. xiii. 1, we read, “and he (Satan) stood upon the sand of the sea” (R.V.) Then it is that he will call up this lawless one, whom John immediately sees rising up out of the sea to run his brief career, and be destroyed by the glory of the Lord’s appearing. The complete rendering therefore of these two verses (1 Thess. ii. 6-7), will be as follows:—“And now ye know what holds him [the lawless one] fast, to the end that he may be revealed in his own appointed season. For the secret counsel of lawlessness doth already work; only, there is one [Satan] who at present holds fast [to his possessions in the heavenlies], until he be cast out [into the earth, Rev. xii. 9-12; and “Stand upon the sand of the sea,” Rev. xiii. 1, R.V.], and then shall be revealed that lawless one whom the Lord Jesus shall slay with the spirit of his mouth, and destroy with the brightness of his coming ”’ (Isa. xi. 4). Jas. v. 3.—‘Ye have heaped treasure together for the last days.” The R.V. is tame in comparison with this, “Ye have laid up your treasure in the last days.” Oycavpitw (theesaurizo) means simply to treasure up. In Rom. ii. 5, we have the expression “treasurest up wrath.” So here, there is the Ellipsis of what is treasured up. We may supply “wrath” here. ‘“ Ye have treasured up [wrath] for the last days,”’ or in last (or final) days, z.¢., days of extremity. 1 Pet. ii. 23.—“But committed himself to him that judgeth righteously.” Here the omitted accusative is supplied, but it is a question whether it ought to be “ himself,” or rather as in the margin both of A.V. and R.V. “his cause.” against us ; Christ ‘took it out of the way.’ We have the same in the Septuagint in Isa. lii. 11: “ Depart ye . . . . go ye out of the midst of her,” and Isa. Ivii. 1: “the righteous is taken away from the evil to come.” The same usage is seen in Classical writers—Plutarch (Timol. p. 238, 3) : “ He determined to live by himself, having got himself out of the way,” i.e., from the public ; Herodotus (3, 83; and 8, 22): The speaker exhorts some to “ be on our side; but, if this is impossible, then sit down out of the way,” i.e., leave the coast clear as we should say, keep neutral and stand aside. The same idiom is seen in Latin—Terence (Phorm. v. 8, 30): ‘She is dead, she is gone from among us” (e medio abiit), The opposite expression shows the same thing. In Xenophon (Cyr. 5, 2, 26), one asks, “‘ What stands in the way of your joining us?” (ev perp elvat). a 18 FIGURES OF SPEECH. 3. The Omission of the PRONOUN. Where there can be no doubt to whom or to what the noun refers, the pronoun is frequently omitted in the Greek, and in most cases is supplied in italic type in the A.V. The omission of the pronoun makes it more emphatic, attention being called more prominently to it. Matt. xix. 13.—“That He should put the hands [of Him] upon them,” .e., His hands. Matt. xxi. 7.—‘‘And put on them the clothes [of them] ” ie., their garments, ‘and he sat upon them.” This is the reading of the critical editions. : Mark v. 23.—“ Come and lay the hands [of thee] upon her ” 4 ees thy hands. Where the A.V. does not even put thy in italics. Compare Matt. ix. 18, where the pronoun (cov, soz) thy is used. Mark vi. 5.—‘“ And he laid the hands [of him] upon a few sick folk,” i.e., his hands. So also viii. 25, xvi. 18; Acts ix. 17. Luke xxiv. 40.—“ And when He had thus spoken, He showed them the hands and the feet [of Him], i.e. as in A.V., “his hands and his feet.” ; : John xi. 41.—‘ And Jesus lifted up the eyes [of Him],” i.e., his eyes. Acts xiii. 3.—“ And when they had fasted and prayed, and laid the hands [of them] on them,” i.e., their hands on them. Acts xix. 6.— And when Paul had laid the hands [of him] upon them,” 7.e., his hands. Eph. iii. 17, 18.— That ye, being rooted and grounded in love, may-know what is the breadth [of it], and length [of it], and the depth (of it], and the height [of it],” i.e., of love. ‘That ye may know what is [its] breadth, and length, and depth, and height, etc.” - Heb. iv. 15.—“ But was in all points tempted -according to the likeness [of us] apart from sin,” i.e., according to [our] likeness. Rom. vi. 3, 4.—May be perhaps best explained by this figure. “ Know ye not that so many of us as were baptized into Christ Jesus, unto his death we were baptized? Therefore we were buried together with him by the baptism [of him] (i.e., by his baptism) unto death.” For He had “a cup” to drink of (His death), and “a baptism to be baptized with” (His burial), and when He died and was buried, His people died and were buried with Him, and, as the next verse goes on to say, rose again with Him. ELLIPSIS (ABSOLUTE: OF THE PRONOUN). 19 So the passage reads: “ Therefore we were buried with him by his baptism-unto-death [ie., his burial], in order that just as Christ was raised from among the dead by the glory of the Father, so we also, in newness of life should walk. For if we have become identified in the likeness of his death, certainly in that of his resurrection also we shall be: knowing this, that our old man was crucified together with [him] in order that the body of sin may be annulled, that we should no longer be in servitude to sin. For he that hath died hath been righteously acquitted from the sin [of him], 2.e., his sin. Now if we died together, with Christ, we believe that we shall live also together with him.” ; : The whole argument lies in this that we are reckoned as having died with Him, and as having been buried with Him in His burial (or baptism-unto-death). (See Matt. xx. 23; Mark x. 38, 39; Luke xii. 50). Hence all such are free from the dominion and condemnation of sin, and stand in the newness of resurrection life. This is “the gospel of the glory”’ (2 Cor. iv. 4), for it was by the glory of the Father that Christ was raised, and it is glorious news indeed which tells us that all who are in Christ are “ complete in Him” (Col. ii. 10), «accepted in the beloved” (Eph. i. 6), “ perfect in Christ Jesus” (Col. i. 28). With this agrees Col. ii. 10-12. “And ye are complete in him, which is the head of all principality and power. In whom (év @, en hé) also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in the baptism [of him] i.e., in his baptism-unto-death, - in whom (ev 6, not “ wherein,” but as it is rendered above) ye were raised together also through the faith of the operation of God, who raised him from among the dead,” etc. Here, again, the whole argument turns on the fact that the “ circumcision” and the “baptism” spoken of are both “ made without hands,” and both are fulfilled in Christ. The whole context of these | two passages must be studied in order to see the one point and the great truth which is revealed: viz., that in His death we are circumcised and cut off, “crucified with Him” (Rom. vi. 6): in His burial (or baptism-unto-death) we are baptized (Rom. vi. 4; Col. ii. 12): and in His vesurrection we now have our true standing before God. We have all in Christ. Hence, our completeness and perfection in Him is such that nothing can be added to it. All who are baptized by Him with the Holy Spirit are identified with Him in His death, burial, and resurrec- tion. Hence, those who are being baptized are baptized for the dead, if the dead rise not (1 Cor. xv. 29, see below), for they do not rise if 20 FIGURES OF SPEECH. Christ be not raised. But, if Christ be raised, then we are raised in Him; and “ Christ being raised from the dead dieth no more . . . for in that he died, he died unto sin once for all; but in that he liveth, he liveth unto God. Likewise ye also reckon yourselves dead indeed unto sin, but alive unto God, IN CHRIST JESUS” (Rom. vi. 8-11). Rom. ii. 18.—Thou “ makest thy boast of God, and knowest the will [of him],” ie. his will: the will of God. ri Tim. vi. 1.—‘ That the name of God and his doctrine be not blasphemed.” The R.V. reads “that the name of God and the doctrine be not blasphemed,” but it is better “the doctrine [of him],” t.e., his doctrine, as in the A.V. 4. The Omission of OTHER CoNNEcTED Worpbs. ' 1 Kings iii. 22.—“ Thus they spake before the king.” It is not to be supposed that two women under these exciting circum- stances would confine themselves to the few concise words of verse 22! Moreover, there is no “thus” in the Hebrew. Literally it reads— “and they talked before the king,” i.., “they talked [very much] or kept talking before the king.” : 2 Kings vi. 25.—‘“ An ass’s head was sold for fourscore pieces of silver, and the fourth part of a cab of dove’s dung for five pieces of silver.” Here it is more correct to supply (with the R.V. margin) “‘shekels” instead of “ pieces,” and translate “was at eighty shekels of silver.” 2 Kings xxv. 3.—‘“ And on the ninth day of the fourth month the famine prevailed.” The Hebrew reads, “and on the ninth month.” But the Ellipsis is correctly supplied from Jer. lii. 6. Ps. cxix. 56.—“This I had, because I kept thy precepts;” 1.é., this [consolation] I had. Luther supplies the word “ treasure.” Jer. li. 31.—“ One post shall run to meet. another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end.” The R.V. translates “on every quarter”! Another version renders it “to its utmost end.” Another “at the extremity.” Thus it is clear that there is an Ellipsis, and much confusion in supplying it. The Hebrew is “from the end”: or with the Ellipsis supplied “from [each] end.” So in chap. 1. 26 (A.V. and R.V.), “come against her from the utmost border.” (Margin: “ Hebrew, from the end”), ie., as we have suggested, “from [each] end.” ELLIPSIS (ABSOLUTE: OF CONNECTED WORDS). 21 And so the prophecy was exactly fulfilled. The Babylonians, after their first discomfiture by Cyrus in the field, retired to the city. ..and, as Heroditus says, “remained in their holds.”* The forces of Cyrus, having turned the waters of the Euphrates, entered the city by the bed of the river at each end; and the messengers who entered at the end. where the waters quitted the city ran to meet those who had come in where the waters entered the city; so that they met one another. Herodotus expressly describes this in his history (book i. §191). Those who were at the extremities were at once slain, while those in the centre were feasting in utter ignorance of what was going on. See Daniel v. 3, 4, 23, 30. Thus the correct supply of the Ellipsis is furnished and established by. the exact fulfilment of the prophecy, proving the wonderful accuracy of the Divine Word. Ezek. xiii. 18—“ Woe to the women that sew pillows to all armholes.” : This may be translated literally, “ Woe to those who sew together coverings upon all joints of [the people of ] my hands,” i.e., my people. ‘The context supplies the Ellipsis, for the subject is the deception of God’s people by the false prophets; and the covering and veiling of verse 18 corresponds to the daubing and coating of verse 14, etc., z.e., the making things easy for the people so that they should not attend to God’s word. The R.V. reads, “that sew pillows upon all elbows,’’ margin, * Heb. joints of the hands.” A.V. margin, “elbows.” Matt. xix. 17.—“ Keep the commandments,” te., of God. Mark vi. 14-16.—The parenthesis in verse 14 must be extended to the end of verse 15. What Herod said is stated in verse 16. The rumour of what others said is stated in the parenthesis :—‘ And king Herod heard [of these mighty works]; (for his name was spread abroad, and [one] + said that John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. Others said, It is Elias; and others said, It is a prophet, or as one of the * OF BaBvdrddvon. . . écowbéevtes TH paxy KaTeAiOnoav és 7d gory. HEROD. Hist. lib. i. §190. See also XENOPHON, Cyrop. lib. vii. Compare Jer. li. 30,“The mighty men of Babylon have forborne to fight, they have remained in their holds.” + The Greek reads éAeyev (elegen), one said. The reading put by Tr. and RV. in the margin, and by Lachmann, and Westcott and Hort in the Text is éheyov {elegon) some said. 22 FIGURES OF SPEECH. prophets), But when Herod heard* thereof,+ he said, It is John whom I beheaded: he is risen from the dead.” Luke xiv. 18.—They all with one consent began to make excuse.” dad juas (apo mias) with one [mind], or with one (declining]: i.e., they all alike began to decline the invitation. John iii. 13“ No man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven.” The words translated “which is” are 6 &v (ho on) the article, and the present participle of the verb “to be "literally, the one being: te., who was being, or simply who was. Compare John i. 18 “ who was -(6 dv) in the bosom of the Father.” John ix. 25, “ Whereas I was blind” (rvpAbs bv). John xix. 38, “ being a disciple,” i.e, who was a disciple. Luke xxiv. 44, “I spake whilst I was yet with you” (és dy, eti on). 2 Cor. viii. 9, “Though he was rich” (rAotvovos wv, plousios 6n). Hence our verse reads, “Even the Son of Man who was in heaven.” This agrees with John vi. 62, where we have the words, “ What and if ye shall see the Son of Man ascend up where he was before?” + The fact taught us by this is, that the human body of the Lord Jesus cannot be in more than one place at the same time. This fact cuts at the roots of all errors that are based on any presence of Christ on earth during this present dispensation. The presence of the Holy Spirit is the witness to the absence of Christ. There can be no presence of Christ now except by the Holy Spirit. He will be present again bodily only at His personal return from Heaven. Now He is seated at the right hand of God, “henceforth expecting,” until the moment arrives for God to place His enemies as a footstool for His feet, when He shall rise up to receive His people to Himself and come with and reign until He shall have put all enemies under His feet. (See above, page 7). Any presence, therefore, of Christ in the Lord’s Supper, other than by His Spirit in our hearts,{ is a denial of His real human nature, and of His return from Heaven: and this is an error which affects both the first and second Advents. The Lord’s Supper, therefore, is the witness of His real absence ; for it is instituted only “till He come.” And not until that glorious day will there be any “real presence’? on earth. And then it will be a bodily presence, * Repeated from verse 14. + Or when Herod heard these various opinions. t See the Rubrick at the end of the Communion Service of the Church of England. ELLIPSIS (ABSOLUTE: OF CONNECTED WORDS). 23 for it is “on the Mount of Olives,” that His feet will rest, and “on Mount Zion” that He shall reign. Acts x. 36.—“‘The word which God sent unto the children of Israel preaching peace by Jesus Christ.” The Ellipsis here is caused by a Hebraism, a as in Hag. ii. 5. “ According to the word-that I covenanted with you,” etc. So this will _ read, “ [According to] the word which God sent, etc.” Or it may be taken as parallel to Ps. cvii. 20. “He sent his word, and healed them.” So Isa. ix. 8. God “sent” when His Son came, through whom God proclaimed the Gospel of peace. ‘Hence “ [This is] the word which God sent.” Acts xviii. 22.—“And when he had landed at Cesarea, and goneup . . . and saluted the Church, he went down to Antioch,” u.€., “Gone up [to Ferusalem].” As is clear from verse 21, as well as from the circumstances of the case. Rom. ii. 27.—“ And shall not uncircumcision which is by. nature, if it fulfil the law, judge thee, who by the letter and circum- cision dost trangress the law?” Here we have, first, to note the figure of Hendiadys (q.v.) “letter _-and circumcision” and translate it literal circumcision. And next we have to preserve the emphasis marked by the order of the words, which we can well do if we correctly supply the Ellipsis :— “And shall not uncircumcisfon which by nature fulfilleth the law, condemn thee [though thou art a Few], who, through the literal circumcision, art a trangressor of the law?” 2 Rom. xi. 11.—“I say then, Have they stumbled that they should fall (for ever]? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.” The ‘fall mentioned here must be interpreted by verse 1 “cast away,” and verse 25 “until,” and by the condition of verse 23. Is their fall the object or end of their stumbling? See John xi. 4. Rom. xii. 19.—“ Dearly beloved, avenge not yourselves, but rather give place unto wrath.” This does not mean “yield to the wrath of your enemy,” but “ give place to the wrath* [of God], for (the reason is given) it is written, Vengeance is mine; I will repay, saith the Lord.” Rom. xiv. 2.—“For one believeth that he may eat all things; another, who is weak [in the faith], eateth herbs [only].” Rom. xiv. 5.— One man esteemeth one day above another,” * ry Spy (tee orgee). 24 FIGURES OF SPEECH. ie, “one man indeed (sé), esteemeth one day [more holy] than another; but (8¢) another esteemeth every day [alike].” Rom. xiv. 20.—* All things indeed are pure,” i.e. “all [meats] indeed [are] clean; but [it is] evil to the man who eateth with offence [to his weak brother].” ‘Clean” here means ceremonially clean, and hence, allowed to be eaten. Rom. xiv. 23.— And he that doubteth is damned (or condemned) if he eat,” ze., ‘and he that holdeth a difference [between meats] is condemned if he eat, because [he eateth] not from (éx) faith; for whatsoever is not of faith is sin.” 1 Cor. vii. 6.—“ But I speak this [which I have said] by permis- sion and not commandment.” 1 Cor. ix. 9, 10.—* Doth God take care for oxen [only]? Or saith he it altogether for our sakes ?”’ I Cor. xii. 6.—The expression “all in all” is elliptical: and the sense must be completed according to the nature of the subject and the context, both here, and in the other passages where it occurs. Here, “it is the same God, which worketh all [these gifts] in all [the members of Christ’s body]:”’ what these gifts are, and who these members are, is fully explained in the immediate context. See verses 4-3]. 1 Cor. xv. 28.— Then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” The word zavra occurs six times in the 27th and 28th verses and is in each case translated correctly “all things” except in this last occurrence. We have no liberty to change the translation here. It must be “all things,” and to complete the sense we must render it “that God may be fover} all things, in all [places] ; i.e., over all beings in all parts of the universe. Eph. i. 23.—“The church, which is His body, the fulness* of him that filleth all in all.” Here, we must supply :—* that filleth all [the members of His body] with all [spiritual gifts and graces].” Com- pare chap. iv. 10-13. Col. iii. 11.—Christ is all, and in all.’ Here the Greek is slightly different from the other occurrences, but it is still elliptical ; and the sense must be completed thus :—In the new creation “there is - * The termination of the word wAijpwpa denotes the result or product of the verb to fill, i.e. of the act of the verb. Hence this fulness means aq filling up in exchange for emptiness. His members fill up the Body of Christ, and He fills up the members with all spiritual gifts and graces. ELLIPSIS (ABSOLUTE: OF CONNECTED WORDS). 25 neither Greek nor Jew, circumctsion nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is [created in] all [who believe] and in all [places of the world],” t.e., no man is excluded on account of earthly considerations of condition or location from the blessings and benefits of the new creation. See Gal. iii. 28, where the same truth is expressed in different words. 1 Cor. xiv. 27.—‘“ If any man speak in.an unknown tongue, let it be by two, or at the most three [sentences, or perhaps, persons} and that by course (i.e., separately); and let one interpret.” 2 Cor. i. 6.—‘‘And whether we be afflicted, it is for your con- solation and salvation, which is effectual [zz you] in the enduring of ‘the same sufferings which we also suffer, etc.” 2 Cor. v. 5.—‘* Now he that hath wrought us for the self same [desire], is God.” Gal. v. 10.—“ I have confidence in you through the Lord, that ye will be none otherwise minded.” The Greek reads “that you will think nothing differently [from me).” Phil. i. 18.—* What then [does it matter] ? at any rate, in every way, whether in pretence or in truth, Christ is preached; and] therein do rejoice, yea, and will rejoice.” 1 Thess. iii. 7‘ Therefore, brethren, we were comforted over you in all our affliction and distress by your faith,” i.e. “by [the news received of] your faith.” 1 Thess. iv. 1.— As ye have received of us how ye ought to walk and to please God, so ye would abound more and more [Preretta 2 See also verse 10. Heb. xiii. 25.—‘ Grace be with you all,” i... “The grace [of God be] with you all.” 1 John v. 15.—“ And if we know that he hear us [concerning] whatsoever we ask, we know that we have the petitions that we desired of him.” 1 John v. 19.—“ The whole world lieth in wickedness:” R.V., “in the wicked one.” But this is not English. The Ellipsis must be supplied thus:— The whole world lieth in [the power of] the wicked ” one. II. THe Omission OF VERBS AND ParTICIPLES. A verb is a word which signifies to be, to do, or to suffer, and expresses the action, the suffering, or the being, or the doing. When therefore the verb is omitted, it throws the emphasis on the thing that is done rather than on the doing of it. 26 FIGURES OF SPEECH. On the other hand, when the noun is omitted, our thought is directed to the action of the verb, and is centred on that rather than on the object or the subject. Bearing this in mind, we proceed to consider a few examples :— 1. When the Vers FiniTE is wanting. Gen. xxv. 28.—And Isaac loved Esau, because he did eat of his venison.” Or it may be that there is no Ellipsis, and it may mean “ because hunting was in his [Esau’s] mouth,” i.e., on his tongue. The A.V. has given a very free translation. But here again, the correct supply of the words omitted enables us to retain a literal rendering of the words that are given: “because the food taken by him in hunting [was sweet, or was pleasant] in his mouth.” Num. xvi. 28.—* And Moses said, ‘Hereby ye shall know that the Lorp hath sent me to do all these works; for not of my own mind.’ ” Here we may render it, “for not of mine own heart [have I said these things]. See verse 24. 1 Sam. xix. 3.—“I will commune with my father of thee; and what I see, that I will tell thee.” : The R.V. translates “and if I see aught.” But the Hebrew with the Ellipsis supplied, is: ‘and will see what [he replies], and will tell thee.” 2 Sam, iv. 10.—“ When one told me, saying, behold, Saul is dead, thinking to have brought good tidings, I took, hold of him, and slew . him in Ziklag, who thought that I would have given him a reward for his tidings.” 4 Here the A.V. has supplied the verb “thought,” but perhaps the verb “had come” is better, z.e., “who [had come] that I should give him a reward for his tidings.” The R.V. translates, “which was the reward I gave him for his tidings.” 2 Sam. xviii. 12.—“ Beware that none touch the young man Absalom.” 2 Sam. xxiii. 17.—This is a case in which the Ellipsis is wrongly supplied in the A.V. “And he said, Be it far from me, O Lorp, that I should do this: is not this the blood of the men that went in jeopardy of their lives?” The R.V. rightly supplies from 1 Chron. xi. 19, “ Be it far from me, O Lorp, that I should do this: shall I drink the blood of the men, etc.” ELLIPSIS ‘(ABSOLUTE : OF THE VERB FINITE). 27 _ I Kings xi. 25.—* And he was an adversary to Israel all the days ‘of Solomon, beside the mischief that Hadad did,” ie, that Hadad wrought or brought upon him. , ‘x Kings xiv. 6.—I am sent to thee with heavy tidings.” The Hebrew is, “I am sent to thee hard.” The Ellipsis may thus be supplied: “I am sent to thee [fo tell thee, or to bring thee, or to prophesy to thee] hard [things]. See verse 5. 1 Kings xxii. 36.—* And there went a proclamation throughout the host about the going down of the sun, saying, “ Every man to his city, and every man to his own country.” Here the verb return is to be. supplied. “Let every man return to his city, etc.,” or “ [Return] every man to his city, etc.’ 2 Kings xxv. 4.—The word “ fled” is not in the Hebrew. The . Ellipsis is thus supplied in the A.V. and R.V. correctly in italics. Ezra x. 14.—“ Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges theres until the fierce wrath of our God for this matter be turned away.” The Hebrew of the last clause reads, “ Until (1) the paves wrath of our God be turned back from us, until (Ty) this matter [be carried out].” This filling up of the Ellipsis enables us to take the other words in the verse literally. The non-observance of the figure leads the A.V. to give two different meanings (viz., “ until” and “ for”) to the word ty until, which is used twice in the same passage. The R.V. reads, “ Until the fierce wrath of our God be turned from us, until this matter be dispatched,” and gives an alternative in the margin for the last clause “ as touching this matter.” Ezra x. 19.—“ And being guilty, they offered a ram of the flock | for their trespass.” Here the Ellipsis of the verb is properly sanpled ~ Job. iii. 21.— Which long for death, but it cometh not; and dig for it more than for hid treasures [but find it not].” The A.V. supplies the first verb, but not the second. Job iv. 6.—“ Js not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?” The R.V. renders it:—Is not thy fear of God thy confidence, and thy hope the integrity of thy ways?” 28 FIGURES OF SPEECH. These two lines are arranged as an introversion in the Hebrew :— Is not thy fear / thy confidence? And thy hope the integrity of thy ways? Or by transposing the words they may be exhibited as an alternation : Is not thy fear thy confidence ? And the integrity of thy ways, thy hope? It should be noted that the A.V. of 1611 originally read, “Js not this thy feare thy confidence; the uprightness of thy wayes and thy hope?” The change first appears in the Cambridge edition of 1638. But by whom this and many similar unauthorised changes have been made in the text of the A.V. of 1611, is not known, and can only be conjectured ! * Job xxxix. 13 seems to have caused much trouble to the translators. The A.V. reads, “ Gavest thou the goodly wings unto the peacocks ? or wings and feathers unto the ostrich?” The R.V. and other versions which ignore the Ellipsis (which the A.V. correctly supplies) have to give a very unnatural translation, and miss the challenge which is connected with all the other wonders of God’s works in these chapters. ; The scanty featherless wing of the ostrich (0°229 renana, not peacock) is contrasted with the warm full-feathered wing of the stork (TTPO chaseedah, not ostrich), and man is challenged, “ Didst thou give either the one or the other?” Ps. iv. 2.—“O ye sons of men, how long will ye turn my glory into shame?” Ps. xxii. 16.—“ They pierced my hands and my feet.” Through not seeing the Ellipsis of the verb in this verse, the word in the Hebrew text “82 (haree), as a lion, has been translated as though it were a verb YN? (kdroo) they pierced.t+ But we have no authority thus to ignore the printed text. On the contrary, verse 16 corresponds exactly with verse 12. In verse 12 we have two animals, “bulls” and “a lion” (the first plural, and the second singular). So also we have in verse 16, two animals, “dogs” and “a lion.” If, however, we take karee as a noun, there is an Ellipsis of the verb, which we may well supply from Isa. xxxviii. 13, andthenwe may translate * See Appendix A. } In the first case the Kaph 9 is rendered as” and is prefixed to asic (aree) a lion ; in the latter case it forms part of the verb 949 (karoo). ie _ SELIPSIS (ABSOLUTE: VERBS AND PARTICIPLES). 29 the ies pe Hterally: “As a lion [they will break up| my hands and my feet.’”* The structure of the passage proves that this is the case. Verses 12-17 form the centre of this part of the Psalm :— A | 12-13. They. Beasts surrounding: “ bulls” (pl.), and ‘a lion ” (sing.). B | 14-15. I.~ The consequence. ‘I am poured out like water.” A|16. They. Beasts surrounding: “dogs” (pl.), and “a lion” (sing.). B|17. I. The consequence. “J may tell all my bones.” Ps. xxv. 15.—‘Mine eyes ave ever towards the Lord,” i.e., “mine eyes are ever lifted up or looking toward the Lord.” See Ps. cxxi. 1. The verb is omitted, that we may not think of the act of looking, but at the object to which we look. , Ps. cxx. 7.—“ 1 am for peace; but when I speak, they are for -war.” There are.no basi in the Hebrew, which is :—*I peace; but when I speak, they for war.” The verbs to be supplied are doubtless, “T [love] peace; but when I speak they [cry out] for war,” or “they break forth into war.” Ecc. viii. 2.—“ I counsel thee keep the king’s commandment.” Isa. lx. 7.—“ For your shame ye shall have double.” Here the Ellipsis is properly supplied. (See this passage under other Figures). Isa. Ixvi. 6—*“ A voice of noise (tumult, R.V.) from the city, a voice from the temple, a voice of the Lorp that rendereth recompense to his enemies”: 7.¢., a voice of tumult 7s heard from the city, a voice sounds forth from the temple, etc. : Jer. xviii. 14.—“ Will a man leave the snow of Lebanon which cometh from the rock of the field?” There is no sense whatever in this rendering, and the R.V. is but little better: “Shall the snow of Lebanon fail from the rock of the field?” The Ellipsis is not to be supplied by the verb “cometh.” But it should be: “Will a man leave the snow of Lebanon for the rock of the field? Or shall the cold flowing waters be forsaken for strange waters? ” Jer. xix. 1.—“Go and get (R.V. buy) a potter’s earthen vessel and take of the elders of the people, &c.” ~ Hos. viii. 1.—“ He shall come as an eagle against the house of the Lorp:” 2.e., as an eagle shall the enemy come against the house of the Lorp. Amos iii. 11.—“ Thus saith the Lord Gop (Adonai Jehovah): an adversary there shall be, etc.” So the R.V. But “an adversary shall come,’ would be better.” * See Ginsburg’s Introduction to the Massoretico-Critical Hebrew Bible, p. 969. S 30 FIGURES OF SPEECH. Matt. xxvi. 5.—‘ But they said, not on the feast day,” i.¢., Let us not do it on the feast day (so also Mark xiv. 2). Acts xv. 25.—‘ Certain which went out from us have troubled you with words, subverting your souls, saying, ye must be circumcised, and keep the law,” i.e., saying, ye ought to be circumcised, and to keep the law. Rom. ii. 7-10.—There are several ellipses in these verses which may be thus supplied. “To them who by patient continuance in well doing seek for glory and honour and immortality [he will give] eternal life. But unto them that are contentious and do not obey the truth, but obey unrighteous- ness, [shall come] indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile*; but glory, honour, and peace [shall be rendered| to every man that worketh good, to the Jew first and also to the Gentile.” Rom. iv. 9.—‘‘ Cometh this blessedness then on the circumcision only, or upon the uncircumcision also?” le., “This blessedness, then, [cometh it only] on the circum- cision?” Rom. vi. 19.—‘“ For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.” Ie., “To [work] iniquity”: and “to [work] holiness.” Rom. xi. 18.—‘ Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee,” i.e., but if thou boast, I tell thee (or know thou) thou bearest not the root, but the root beareth thee. Rom. xiii. 11.‘ And that, knowing the time, that now it zs high time to awake out of sleep, etc.” ; The Greek is xal rotro (kai touto), ‘and this [J add or I exhort] knowing the reason, that [it zs] already the hour [ for us] to awake out of sleep.” * In Deut. xxviii. 53, this is applied to the few (cf. Sept.). ‘In thy anguish and tribulation wherewith thine enemy shall afflict thee.” (A.V., “In the siege and in the straitness wherewith thine enemies shall distress thee”). Cf. Isa. viii. 22. While in Isa. xiii. 9, this is applied to the Gentile. Thus these words are applied even in the Old Testament: “to the Jew first, and also to the Gentile.” ELLIPSIS (ABSOLUTE: THE VERB FINITE). 31 1 Cor. ii. 12.—“‘Now we have received, not the spirit of the world, but the Spirit which is of God.” There is no verb in this latter clause, and the verb “is” which is supplied in the A.V. should be in italics. But “which [cometh] from God,” is better; or ‘is received,” repeated from the previous sentence. 1 Cor. iv. 20.—“ For the kingdom of God is not in word but in power.” There is no verb in the whole of this verse; consequently one must be supplied:—“ For the kingdom of God [is established or governed] not by word (or speech as in verse 19) but by power.” 1 Cor. xiv. 33.—‘ For God is not the author of confusion, but of peace, as in all churches of the saints.” There is no verb in the latter clause, therefore one must be supplied. The word “God” may also be repeated as in the R.V. :— “For God is not [a God] of confusion, but of peace, as [He is] in all churches of the saints.” Or, “as in all the churches of the saints [is well known].” 2 Cor. ix. 14.—“ And by their prayer for you, which long after you for the exceeding grace of God in you.” The Greek is éf ipiv (eph’ humin) upon you, and requires the verb to be supplied, “for the exceeding grace of God [bestowed] upon you.” 2 Cor. xii. 18.—I desired Titus [to go to you], etc.” Gal. v. 13.—*‘ Only use not liberty for an occasion to the flesh.” Here the A.V. supplies “use.” But it might well be “misuse or abuse.” Eph. iv. 9.—“ Now that he ascended.” The Greek reads as in R.V., “ Now this, He ascended.” But the Ellipsis must be supplied : “ Now, this [fact}” or “ Now, this [expression], He ascended, what is it unless that he also descended first into the lower parts of the earth?” Eph. v. 9.—“ For the fruit of the Spirit zs in all goodness and -. righteousness and truth: ” .e., [consists] in these things. All the ancient MSS. and critical texts, and the R.V. agree in reading durds (phétos) of the light, instead of rveipartos (pneumatos) of the Spirit ; and thus “ the fruits of the light” are contrasted with “ the unfruitful works of darkness.” Phil. iii. 15.—‘ Let us therefore, as many as be perfect, be thus minded:” i.e., [desire to be] perfect. There is no verb, and the word “be” ought to have been put in italics. 1 Tim. ii. 6.—‘* Who gave himself a ransom for all, to be testified in due time.” Here there is no verb in the latter clause. The Greek ’ reads, “the testimony in due times ” or in its own seasons. Hence-the 32 : FIGURES OF SPEECH. AV. has boldly substituted a verb for the noun “to be testified”; wpe the R.V. has rendered it: “ the testimony to be borne in its own times.’ We may supply the Ellipsis more fully thus: “the tosnmanay [of which, was to be borne by us] in his own appointed season.’ The word “all” must be taken here in the sense of “all” wathout distinction, because before Christ’s death the ransom was only for one nation—Israel. It cannot be “all” without exception, for in that case all would and must be saved. See under Synecdoche. Philem. 6.—‘ [I pray] that the communication of thy faith may become effectual, etc.” 1 Pet. iv. r1.—“If any man speak, let him speak, as the oracles of God [require]. 2 Pet. ii. 3.—‘‘Whose judgment now of a long time lingereth - not.” There is no “now” in the Greek. ‘Whose judgment [threatened] of old, lingereth not. See Jude 4. 1 John iii. 20.—“ For if our heart condemn us, God is greater than our heart, and knoweth all things.” In the Greek, the word ér (hoti), that, occurs twice, and the construction is difficult. The A.V. avoids it by translating the first éru “for,” and ignoring the second occurrence altogether. The R.V. evades it by adopting for the first 67. the reading (6 7s for 671), which, beyond the Alexandrian Codex, has scarcely any MS. support, and only that of one Textual critic (Lachmann). The R.V. connects verse 20 with verse 10, and translates ‘‘and shall assure our heart before him, whereinsoever our heart condemn us, because God is greater, &c.” But this English is as difficult as the Greek. The difficulty is met by supplying the ellipsis before the second ér, and translating it “that,” as it is rendered 613 times in the N.T. :— “Por if our heart condemn us [we rae that God is greater than our heart.” (a) THe VERB “to say.” This is frequently omitted in the original, but is generally supplied in italics in the A.V. Where it is omitted the emphasis is to be placed on what is said rather than on the act of saying it. Gen. xxvi. 7.—‘“ Lest, said he, the men of the place should kill me.” 1 Kings xx. 34.— Then said Ahab.” Ps. ii. 2.— Why do... the rulers take counsel together against the Lord, and against his anointed, saying.” ELLIPSIS (ABSOLUTE: THE VERB “TO SAY.) 33 Ps. cix. 5.—The structure of this Psalm shows that the verb “saying must be supplied at the end of verse 5. A| 1-5. David’s prayer for himself: and complaint. B | 6-20. David’s enemies’ words against him: (ending “ that speak evil against my soul.’”’) A | 21-28-. David’s prayer for himself: and complaint. B | -28-31. David’s enemies’ acts against him: (ending “that condemn his soul.”) Here in B and B we have David’s enemies. In B (6-20) their words and in B (-28-31) their acts. So that verses 6-20 are not David’s words at all, but the words of David’s enemies, the evil which they speak against his soul. The evil which they speak.is contrasted with the “good” which he prays for himself in the next verse (21). “ Let them curse,” he says in verse 28, “ but bless Thou!” Let them say “let Satan stand at his right hand” (verse 6); but he is assured (verse 31) that not Satan but Jehovah shall “stand at the right hand of the poor to save him from them that condemn his soul.” Hence in verse 20 David prays, “ Let this be the wages* of mine enemies from the Lord, and of them that speak evil against my soul.” So that verse 5 will now read :— “And they have rewarded me evil for good, And hatred for my good will [saying].” Then the Psalm goes on (verses 6-19) to describe the “hatred.” Having said in verses 2 and 3 that “The mouth of the wicked and the mouth of the deceitful are opened upon me. They have spoken against me with a lying tongue. They compassed me about also with words of hatred,” it is only natural to supply the verb saying at the end of verse 5. Ps. cxliv. 12 is similar. The structure shows that verses 12 to 15 contain the words of the “ strange children,” and not the words of David. A1 | 1-7. David’s words (Thanksgiving and Prayer). B1 | 8. The words of the strange children (vanity and falsehood). A? | 9-11-. David’s words (Thanksgiving and Prayer). B? | -11-15-. The words of the strange children (vanity and / falsehood). A’ | -15. David’s words. The true conclusion as opposed to the “ vanity.” * mbpp (teullah), wages, as in Ley. xix. 13. Isa. xl. 10; xlix. 4; Ixi. 8; Ixii. 11. Jer. xxii. 13. 2 34 : FIGURES OF SPEECH. The word say should be put in italics after the word “that” verse 12, and then all the many italics inserted in verses 11- 15 can- be dispensed with. It is clearly suggested in verses 8 and 11. So clearly that there is hardly any necessity to use it or repeat it in verse 12, The pronoun 78x (asher), who, is clearer than “that.” Lit., “who [say].” Then the Psalm (B.11-15-) goes on to give the vanity and the falsehood as to what constitutes the true happiness of any people :—Who say “Our sons ave as plants grown up in their youth ; Our daughters are as corner-stones, polished after the similitude of a palace ; Our garners are full, affording all manner of store ; Our sheep bring forth thousands and ten thousands in our streets ; Our oxen are strong to labour. There is no breaking in nor going out. There is no complaining in our streets. Happy people that are in such a case!” Then comes, in contrast, David’s true estimate: “NO! Happy is that people whose God is Jehovah.” This is the truth as to real happiness, as is so beautifully declared in Ps. iv. 6, 7:— ‘There be many that say, Who will show us good? Lorp, lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart, More than in the time that their corn and their wine increased.” Yes, this is the only real “good.” This is the only source of abiding happiness and gladness for any People. It is not the increase of corn and wine, but the light of God’s countenance; it is not the store which men put in their garners, but it is the “ gladness ” which God puts in our hearts. The structure of the whole Psalm agrees with this, and indeed necessitates this interpretation. So, in Ps. cxlvi. 6, happiness is declared to consist in having the God of Jacob for our help, and our hope and help in the LORD our God: for there is “no help” in man (verse 3). Isa. v. 9.—‘‘ In mine ears said the Lorp of hosts.” Isa. xiv. 8.—“ Yea, the fir trees rejoice at thee, and the cedars of, Lebanon, saying.” Isa. xviii. 2.—“That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying.” Isa. xxii. 13.—“ And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: {saying] Let us eat and drink; for to-morrow we shall die.” ELLIPSIS (ABSOLUTE: THE VERB “TO SAY,.”) 35 Isa. xxiv. 14, 15.—“They shall cry aloud from the sea, [saying], Wherefore,” etc. Isa. xxviii. 9.—“ Whom shall he teach knowledge ?” etc. That is, “Whom [say they] shall he teach knowledge?” This verse and the following are the scornful words of “the scornful men” mentioned in verse 14, They ridicule the words of the prophet, saying, “ for it 7s tsav upon tsav, tsav upon tsav, &e.,”* not “must be” but “ 7i¢ is.” | Then, in verse 11, the prophet answers “For,” or “ Yea, verily, with stammerings of lip and another (or foreign) tongue will he speak to this people,” and he tells them why “the word of the Lorp was unto them precept upon precept ;” viz. (verse 13), that they might fall and be broken. Jer. ix. 19.—*“For a voice of wailing is heard out of Zion, [saying], How are we spoiled!” Jer. xi. 19.—“I knew not that they had devised devices against me, saying.” Jer. 1. 5.—“They shall ask the way to Zion with their faces thither- ward, saying.” Lam. iii. 41.—* Let us lift up our heart with our hands unto God in the heavens, [saying].” Hos. xiv. 8.— Ephraim shall say,” etc. Acts ix. 6.— And the Lord said unto him,” etc. Acts x. 15.—“And the voice spake unto him again the second time.” Acts xiv. 22.—« Confirming the souls of the disciples, and exhorting them to continue in the faith, and saying that we must through much tribulation enter into the kingdom of God.” 2 Cor. xii. 16.—* But be it so, I did not burden you: nevertheless [you say that] being crafty, I caught you with guile.” 2. When the Infinitive of the verb is wanting: (a) After the Hebrew 59> (yahkol) able. Ps. xxi. 11.—“ They imagined a mischievous device, which they are not able to perform.” Ps. ci. 5.“ Him that hath an high look and a proud heart will not I suffer,” z.e., 1 am not able to bear. *See under Paronomasia. 36 FIGURES OF SPEECH. Isa. i. 13.—“ The new moons and sabbaths, the calling of assem- blies, I cannot away with,” ic., | am not able to endure. See Jer. xliv. 22. Ps. cxxxix. 6.—*Such knowledge is too wonderful for me; it is high, I cannot attain unto it.” Here the Ellipsis is properly supplied: i.c., 1am not able to attain unto it. Hos. viii. 5.—‘ How long will it be ere they attain to innocency ?”’ i.c., how long ere they are able to practise innocency ? i Cor. iii. 2.—“I have fed you with milk, and not with meat for hitherto ye were not able to bear it,” 1.c., to eat, or partake of it, or, to digest it. (b) After the verb to finish. 1 Sam. xvi. 11.—‘“Are here all thy children?” Here the Ellipsis is avoided by a free and idiomatic translation. The Heb. reads, “Are the young men finished?” ze., “ Are the young men finished passing by?” or done passing before me? Matt. x. 23.—‘‘ Ye shall not have gone over the cities of Israel till the Son of Man be come.” Lit. “ Ye will not have finished going over the cities,” etc., referring to verses 6 and 7. Matt. xiii. 53.—‘‘ When Jesus had finished these parables,” i.c., when Jesus had finished speaking these parables. (c) When the INFINITIVE is wanting after another verb, personal or impersonal. Gen. ix. 20.—“ And Noah began ¢o be an husbandman,” or, “ And Noah the husbandman began and planted, etc.” 1 Kings vii. 47.—“ And Solomon left all the vessels wnweighed because they were exceeding many,” i.e., and Solomon omitted to weigh, etc. Prov. xxi. 5.—“The thoughts of the diligent tend only to plenteousness: but of every one that is hasty only to want.” Here plenteousness is INNO (méthar) that which is over and above, excess, (from IM? (yahthar) to be superfluous). “The thoughts of the diligent tend only to excess, and [the thoughts| of every one that hasteth [to get riches tend| only to want.” The R.V. supplies the Ellipses thus. «But every one that is hasty hasteth only to want”; “ hasting to want” is very obscure, but the “hasting to get riches ” tending to want is clear. Mark xv. 8.—* And the multitude crying aloud began to desire him to do as he had ever done unto them,” i.e., that he should do. ELLIPSIS (ABSOLUTE: OF INFINITIVE). 37 Luke xiii. 33.—“ Nevertheless I must walk to-day, and to-morrow, and the day following,” etc. The R.V. has ‘“ Howbeit I must go on my way.” But the Greek is “ Howbeit it behoves me to-day, and to-morrow, and the day follow- ing, to go on [to work],” 7.e., to continue working. Rom. iv. 25.—‘* Who was delivered [to die] for our offences.” » 3. When the VERB SUBSTANTIVE is omitted. - The Hebrew having no verb substantive, this is generally expressed in italics in the A.V. But inasmuch as it is absolutely necessary for ' the sense in English, the R.V. has printed it in roman type. (See preface to R.V.). Gen. i. 2.—“ Darkness was upon the face of the deep.” Gen. ii. 10.—Lit. “ And there was a river going out of Eden.”’ Gen. iii. 6.—‘‘ And when the woman saw that the tree was good for food, and that it was pleasant to the eyes,” etc. Gen iv. 13.— My punishment is greater than I can bear.” Gen. v. 1.—* This is the book of the generations of Adam.” Num. xiv. 9.—“ Only rebel not ye against the Lorp, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lorp 7s with us; fear them not.” These are the words of Joshua and Caleb to the people to encourage them to go up in spite of the false report of the other spies. Note first the marginal rendering of the word “defence.” It is given “ Heb. shadow,” i.e., “Their shadow is departed.” So in the R.V. the word “shadow” is treated as though it were a figure (Metonymy). The literal meaning of the word is departed from, as well as the literal rendering of the preceding sentence. This is sons 2 (kee lachmenoo) “ for they are our bread.” The A.V. correctly supplies the Ellipsis, i.e, our bread aptly represents their condition. What was their “bread”? It was manna. What was the manna like? It was most marvellous bread, for it was so hard that it had to be ground in mills, or beaten in a mortar (Num. xi. 8); and yet its consistency was so peculiar that it melted in the sun! (Ex. xvi. 21). If it were not gathered every morning before the sun arose and the shadows departed, ‘when the sun waxed hot, it melted” !* *Marvellous bread indeed ! A standing miracle, both as to the manner in which it was given, and also as to its consistency. Bread indeed, hard, and yct melting like ice in the sun. 38 FIGURES OF SPEECH. — The wicked spies had just said (Num. xiii. 31) that Israel could not go up against the people of the land, for they are “ stronger than we”: they were strong and hard. No, replies Joshua, it may be they are strong, but so is our bread the manna—so strong that it needs grinding and crushing, and yet, when the shadow goes from off it, it melts away. Even so is it with them, as the words of Rahab testify (Josh. ii. 11). The two spies whom Joshua afterwards sent heard the very same truth from the lips of Rahab, which he, one of the two faithful spies whom Moses had sent, forty years before declared. She tells them :—“As soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you.” Thus, while the literal signification of the words gives no sense, they point to the true figure; and then, in turn, the figure explains the literal signification of the words, and the true meaning of the passage. So that we may render it thus :—‘“ Only rebel not ye against Jehovah, neither fear ye the people of the land; for they [are like] our bread; their shadow hath turned aside from off them, and Jehovah is with us; fear them not,” 7.¢e., as when the shadow turns aside from off our bread, it melts away and disappears, so these enemies, hard and strong as they might be, would surely melt away before the Lord God, the Sun and the Shield of His people. In no sense could Jehovah be the shadow or defence of the people of the land against whom Israel was about to fight. i Sam. xix. 11.—“ To-morrow thou shalt be slain.” 2 Kings vi. 33.—“ Behold, this evil 7s of the Lorp.” 2 Chron. ili. 9.—‘“ And the weight of the nails was fifty shekels of gold.” The verb is omitted to show that the emphasis is on the “ nails” and their “weight.” And what a wonderful emphasis it is! For in all the requirements for “ the. house of God,” the fir-trees, the fine gold, the precious stones, the beams, the posts, the walls, etc., are mentioned; yet, the “nails” that held all together are not omitted. Though they were small, yet God used them: though out of sight, they were necessary. Ps. xxxiii. 4.—“ For the word of the Lorn is right.” Ps. xcix. 9.—‘ For the Lorp our God is holy.” It is worthy of note that there are three Psalms which begin with the. words: “ The Lorp reigneth,” viz., xciii., xcvii., and xcix. They each end with a reference to holiness. ELLIPSIS ‘(ABSOLUTE : OF VERB SUBSTANTIVE). 39 Ps. xciii. “ Holiness becometh Thine house, O Lorp, for ever.” Ps. xevii. ‘“ Give thanks at the remembrance of His holiness.” Ps. xcix. The third Psalm, three times: Verse 3. “ It ¢s holy.” » 9. “He is holy.” » 9. “The Lorp our God is holy.” To those who have ears to hear, this plainly declares that when the Lord shall reign, all will be holy; that when His kingdom comes, His name will be hallowed on earth as it is in heaven. “In that day shall there be upon the bells (or bridles) of the horses, HOLINESS UNTO THE LORD; and the pots in the Lorp’s house shall be like the bowls before the altar. Yea, every pot in Jerusalem and Judah shall be HOLINESS unto the Lorp of hosts” (Zech. xiv. 20, 21). “Her merchandise and her hire shall be holiness to the Lord” (Isa. xxiii. 18). The cry of the living creatures (Rev. iv. 8, etc.) is “ Holy, holy, holy,” and their call is for the judgments which will issue in the Lord’s reign, which is celebrated in these three Psalms. Those who teach that the Cherubim (or:the Cherubs) are the Church fail to see that their chief function is to call for judgment ! Ps. cxix. 89.—“For ever, O Lorp.” The verb must here be supplied. The verb in the parallel line answers to the verb here :— “For ever [art Thou]O Lorn; -Thy word is settled in heaven. Thy faithfulness zs unto all generations ; Thou hast established the earth, and it abideth.” In the first and third lines, we have Jehovah. In the second and fourth lines, we have what He has settled and established. Ecc. vii. 12.—** Wisdom 7s a defence.” Isa. xliii. 25.—“ I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” -We may take this in connection with Ps. ciii. 14.‘ For he knoweth our frame; he remembereth that we are dust.” Here the verbs are omitted to throw the emphasis on the persons, rather than on the acts. This points us to Jehovah in the former passage, and ourselves in the latter—His Deity, and our vanity—and to contrast His thoughts with our thoughts, His ways with our ways. God remembers our infirmities; but this is the very thing that man will not remember! Man will make no allowance for our infirmities. On the other hand, man will remember our sins. Let any one of us 40 FIGURES OF SPEECH. fall into sin, and many will remember it after many years: but this is what God says He will not remember! “ Their sins and their iniquities will I remember no more.” He is Jehovah, we are dust ! Hence our sins, which man remembers, God will forget; but our infirmities, which man forgets, God will remember. Blessed be God! Isa. xliv. 6.—“I am the first and I am the last, and beside me there is no God.” Ezek. xxxiv. 17.—“ And as for you.” The Ellipses of this passage may be thus supplied: “ And ye, O my flock, thus saith the Lord Gop (Adonai Jehovah): Behold, I judge between cattle and cattle, between the rams and the he goats. [Is 7¢] a small thing to you [goats] to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures ? and to have drunk of the deep waters, but ye must foul the residue with your feet? And [is it a small thing that] my flock [i.e., my sheep] eat [or must eat] that which ye [goats] have trodden with your feet ; and drink that which ye have fouled with your feet ?” The contrast is between the sheep and the goats. Sheep never become goats, and goats never become sheep, either in nature or in grace. The Chief Shepherd knows His sheep here; He separates them now, and will eternally separate them from the goats in the coming day, when He shall “save his flock, and judge between cattle and cattle” (verses 20, 22, 23). The characteristic of the goat alluded to here, is graphically set forth in a paper read before the Victoria Institute, Feb. 1, 1892, by J.W. Slater, Esq., F.C.S., F.E.S. He says, “The native flora and fauna of St. Helena have been practically extirpated by the goat. These young seedlings were browsed down as fast as they sprung up, and when the old giants of the forest decayed there were no successors to take their place. As a necessary consequence, the insects and birds disappeared in turn. The same ‘horned wretch ’—fit type of evil— which, as Sir Joseph Hooker shows, has ravaged the earth to a greater extent than man has done by war, is now in the very same manner laying waste South Africa. To such an extent has the mischief already. been carried, that a troop of the Colonial Cavalry on the march actually gave three cheers on meeting a tree!” Have we not here a fit illustration of Ezek. xxxiv.? And may we not see in ecclesiastical affairs around us (through the unfaithfulness of the shepherds) the ravages of the “goats” in treading down and laying waste, and fouling the pastures of the flock of God? The goats have turned our churches and chapels into places of amusement and ELLIPSIS (ABSOLUTE: OF VERB SUBSTANTIVE). Al of musical entertainment, where they may have “ pleasant afternoons,” and “make provision for the flesh”; so much so that the Lord’s sheep are “ pushed ” and “ scattered,” and scarcely know where to find the “green pastures” and the “living waters” of the pure Word of God and the Gospel of His grace! Thank God, the Chief Shepherd is coming: and, when He comes, though He will scarcely “ find faith on the earth” (Luke xviii. 8), He will “ save His flock” and separate them from the goats for ever, and be their One True Shepherd. _ Luke ii. 14.—“ Glory to God in the highest,” i.e., Glory be to God in the highest. Luke xxii. 21.—“ The hand of him that betrayeth me is with me on the table.” John iv. 24.—*God is a Spirit.” See under Hendiadys and Hyperbaton. Acts ii. 29.—*“ Men and brethren, let me freely speak unto you of the patriarch David.” Here the verb “speak” is the infinitive: lit., “to speak,” and “let me” is the present participle (é£dv, exon),* permitted or allowed. So that we must supply the verb substantive (éorw, esto), let me be :—* [let me be] permitted to speak freely unto you, or I am, or may be, permitted, etc.” 1 Cor. vi. 13.—“ Meats [ave] for the belly, and the belly [is] for meats.” / 1 Cor. xv. 29.—“ Else what shall they do which are baptized for the dead, if the dead rise not at all?” This passage has been supposed to refer to a practice which. obtained even in those apostolic days of persons being baptized on behalf of and for the spiritual benefit of those who were already dead. As this practice thus receives a tacit approval, and yet is destitute of any historical evidence as to its existence, apart from this passage, various methods have been proposed of meeting the difficulty which is thus raised. Some have erroneously suggested that “the dead” refers to Christ : but they have done so in ignorance of the fact that the word is plural, as is clearly shown by the verb “rise.” Others (with Mac- knight) suggest the supply of the words “resurrection of "— What shall they do which are baptized for the [resurrection of] the dead?” But * éfdv (exon) occurs only three times, of these the first (Matt. xii. 4) has hy (cen), was, after it; while in the other two places (here, and 2 Cor. xii. 4) it stands alone. In 2 Cor. xii. 4 it seems plain that we must supply éotty (estin), is; and so probably we should do here. 42 . FIGURES OF SPEECH. this implies the omission of the very word which is most essential to the argument; and would be a form of Ellipsis seldom, if ever, found. There are a multitude of other explanations; but the true solution of the difficulty is (we submit) to be sought in punctuation, and in the correct supply of the Ellipsis. : We must bear in mind that there is no punctuation in the ancient manuscripts, beyond the greater pauses. All interpunctuation is purely human in its origin, and we may be thankful that it is so seldom necessary to question its accuracy. We have also to note the structure of the whole context, for this, like all other texts, must be interpreted in harmony with the scope of the whole passage, and with the design of the whole argument. ' The following is the structure of 1 Cor. xv. 12-58.* A|12. The difficulty stated (as to the fact). “How?” B | 13-32. The difficulty met. C | 33, 34. Practical application. : A | 35. The difficulty stated (as to the manner). “ How?” B | 36-57. The difficulty met. C | 58. Practical application. The structure of “ B” (verses 13-32). The difficulty met. B |a| 13-18. Negative hypothesis and its consequences. b | 19. Conclusion (positive) as to Christ’s in this life. a | 20-28. Positive assertion and its consequences. b | 29-32. Conclusion (negative) as to Christ’s in this life. The structure of “a” (verses 13-18). Negative hypothesis. : a|c|13. If no resurrection: Consequence—then Christ is not risen. d| 14,15. If Christ not risen. , Our preaching vain. Consequences: - Your faith vain. We false witnesses. c|16. If no resurrection: Consequence—then Christ is not risen. d|17,18. If Christ not risen. : (your faith vain. | Consequences : / Ye yet in sins. (The dead perished. *The first eleven verses are constructed as follows :— D|1-. The apostle’s declaration. E | -1,2. The Gospel he preached. D | 3-. The apostle’s declaration. E | 3-11. The Gospel he received. ELLIPSIS (ABSOLUTE: OF THE VERB SUBSTANTIVE). 43 The structure of “4” and “B” (verses 35-57). The , difficulty stated. A |e| 35. Question: How are the dead raised up > f | 35. Question: With what body do they come ? B f | 36-49. Answer to “f.” e | 50-57. Answer to “e.” The structure therefore of this chapter shows that verses 20-28 (“a”) are placed, practically, in a parenthesis, so that this 29th verse reads on from the 19th verse, and continues the argument thus :—“17. If Christ be not raised, your faith is vain; ye are yet in your sins. 18. Then they also which are fallen asleep in Christ are perished. 19. If in this life only we have hope in Christ, we are of all men most miserable. 29. Else what shall they do which are being baptized ?’* But here comes in the matter of punctuation. In Rom. viii. 34 we have a very similar construction, which, if we treat it as 1 Cor. xv. 29 is treated in the A.V. and R.V., would read thus, “ Who is he that condemneth Christ that died ?”” But the question is made to end at the word “ condemneth,” and the Ellipsis of the verb substantive is supplied thus :—“ Who is he that condemneth ? /t is Christ that died” (or better, “Js it Christ who died?” See below). Now if we treat 1 Cor. xv. 29 in the same manner, it will read, “ What shall they do which are being baptized? Jt is on behalf of the dead if the dead rise not at all!” From Rom. vi. we learn that our circumcision is in Christ’s death, our baptism is in Christ’s burial. ‘ Buried with Him by the baptism of Him, (2.e., by His baptism-unto-death)”; and if He is not raised, we ~ cannot be raised, Rom. vi. 4. (See above, pages 18, 19). “ Buried with Him in the baptism-of him,” i.e., His baptism (Col. ii. 11, 12). Therefore if Christ be not raised, we are not raised in Him, and our baptism is for the dead. Whenever we have the word vexpds (nekros), dead, with the article (as it is here in 1 Cor. xv. 29), it always denotes dead bodies, corpses. (See Gen. xxiii. 3, 4, 5, 6, 8, 13, 15. Deut. xxviii. 26. Jer. xii. 33. Ezek. xxxvii. 19. Luke xxiv. 5.) On the contrary, when it is without the article it denotes the persons who are dead, dead people. (See Deut. xiv. 1. Matt. xxii. 33. Mark ix. 10. Luke xvi. 30, 31; xxiv. 46. John xx. 9. Acts x. 41; xxvi. 23. Rom. vi. 13; x. 7; xi. 15. Heb. xi. 19; _ xiii. 20). , *Alford (who arrives at a very different conclusion) points out that ot Bamifopevor (hoi baptizomenoi) is the present participle and not the past, i.c., those who ave being baptized. He observes: ‘The distinction is important as affecting the interpretation.”’ 44 FIGURES OF SPEECH. So that this is an additional argument why, if Christ be not raised, and we are buried with Him, then baptism is in the interest of those who are to remain dead corpses, and not of risen ones, raised with Christ. é This is the force of the word irép (hyper). Like the English “ for,” it denotes the object of interest, not merely the subject, and ranges from mere reference to actual substitution, ¢.g., 2 Cor. viii. 23, “« Whether any enquire about Titus”; Matt. v. 44, ‘* Pray for those who persecute you”; Mark ix. 40, “ He who is not against us is for us”; 2 Cor. i. 6, ‘“Whether we be afflicted, it is for your consolation”; Philem. 13, “That he might minister to me instead of thee.”* If Christ be not raised, well may those who are being baptized into Christ’s burial be asked, ‘What shall they do?” Truly, “ Ié zs for the dead.” Forthey will remain dead, ascorpses. In this life they “die daily” (verse 31); in death they perish (verse 18); and are thus ‘of all men most miserable” (verse 19). “What shall they do who are being baptized? It is for the dead if the dead rise not at all!’ It is to remain dead, as corpses, without hope of resurrection. Thus, the expression, “baptized for the dead,” vanishes from the Scripture, and is banished from theology; for the assumed practice is gathered only from this passage, and is unknown to history apart from it. 1 Cor. xv. 48.—‘ As is the earthy [an, Adam] such [shall be] also they that are earthy; and as is the heavenly (ian, the Lord] such [shall be] they also that are heavenly.” This is clear fram the verse that follows :—“ And as we have borne the image of the earthy [man, Adam] we shall also bear the image of the heavenly [man, the Lord].” See Phil. iii. 21. ~ 2 Cor. xi. 22.—“ Are they Hebrews? So am I,” etc. Eph. iii. 1.— For this cause | Paul, the prisoner of Jesus Christ for you Gentiles,” z.¢., “1 Paul [am] the prisoner,” etc. Phil. iv. 16.—“ For even [when I was] in Thessalonica ye sent once and again unto my necessity.” 2 Tim. iii. 16.—* All Scripture is given by inspiration of God, and is profitable.” + With this we may take eight other passages, where we have the same construction: viz., Rom. vii. 12. 1 Cor. xi. 30. 2 Cor. x. 10. 1 Tim. 1.15; ii. 3; iv. 4; iv. 9. and Heb. iv. 13. *See also Rom. ix. 27. 2 Cor. i. 11 3; viii. 23, 24. 2 Thess. ii. 1. Col. i. 7. } See this passage also under the figures of Asyndeton and Paregmenon. ELLIPSIS (ABSOLUTE; OF THE VERB SUBSTANTIVE). 45 These nine passages may be taken together, and considered in their bearing on the translation of 2 Tim. iii. 16 in the Revised Version, which is as follows :— “ Every scripture inspired of God is also profitable,” etc. In each of these passages we have the very same Greek construction, and four of them are in the Epistles to Timothy. The A.V. translates all these nine passages in precisely the same way, and on the same principles. But the R.V. translates eight of them in one way (i.e., like the A.V.), while it renders one on quite a different principle. Here are the passages, and the rendering as in the Authorized Version :— Rom. vii. 12. 4 évtodi} ay ta Kat Sixato The commandment | is | holy | and | just. , 1 Cor. xi. 30. moXXot do deveis Kal ‘ dppwocror many | are | weak | and | sickly. 2 Cor. x. 10, émirtodai Bapetas kat ioyupat his letters | are | weighty | and | powerful. 1 Tim. i. 15 and iv. 9. Turrds | 6 Adyos | kal | rdons dmodoxyjs &&vos faithful is the saying and | worthy of all accepta- tion. 1 Tim. ii. 3. TOUTO Kadov kat da dSexTov this | is | good | and | acceptable. 1 Tim. iv. 4. mav Kriopa Qeov | | Kadov | | Kab ovdey dardBAnTOV Every creature of is good and | nothing to be refused. ; God 2 Tim. iii. 16. race ypar | | Ocorvevotos Kat | ped tos All Scripture is given by inspira- | and is profitable. tion of God ; HEB. iv. 13. advra. yupve. Kab TeTpaXyAcopEeva All things ave naked | and | opened. Now the case stands thus. The Revisers have translated eight of these passages, which we have cited, on the same principles as the AV., ie., supplying in italics the verb substantive “is” and “are” respectively, and taking the copulative kai, “and,” as joining together AG FIGURES OF SPEECH. the two predicates. But when the Revisers come to the ninth passage (2 Tim. iii. 16), they separate the two conjoined predicates, making the first a part of the subject, and then are obliged to translate the «at in the sense of “also,” when there is nothing antecedent to it. Thus:— “ Every scripture inspired of God 7s also profitable.” .Now, if the Revisers had translated the other eight passages in the same way, the renderings would have been consistent, whatever else they might not have been. Rom. vii. 12 would have been— “The holy commandment is also just.” 1 Cor. xi. 30 would have been— “ Many weak ones are also sickly.” 2 Cor. x. 10 would have been— “ His weighty letters ave also powerful.” 1 Tim. i. 15 and iv. 9 would have been— “The faithful saying zs also worthy of all acceptation.”’ 1 Tim. ii. 3 would have been— “This good thing is also acceptable.” 1 Tim. iv. 4 would have been— ‘ ‘“‘ Every good creature of God is also nothing to be refused.” Heb. iv. 13 would have been— ‘“All naked things are also opened,” etc. But the Revisers do not translate them thus! And the fact that they render the whole of these eight passages as in the A.V., and single out 2 Tim. tii. 16 for different treatment, forbids us to accept the inconsistent rendering, and deprives it of all authority. Without inquiring as to what the motives of the Revisers may have been, we are justified in regretting that this should be the passage singled out for this inconsistent and exceptional treatment, reducing it to a mere platitude. It is only fair to add that the correct rendering of the A.V. 1s given in the margin. Philem. 11.—“ Which in time past was to thee unprofitable, but now [ts] profitable to thee and to me.” 4, When the ParticipLe is wanting. Num. xxiv. 19.—* Out of Jacob shall come he that shall have dominion.” The R.V. is more literal:—*And out of Jacob shall one have dominion.” The Heb. is simply :—*“And one shall rule (or have dominion) out of Jacob.” ELLIPSIS (ABSOLUTE: OF THE PARTICIPLE). 47 The Ellipsis of the participle being supplied, it reads :—* And one shall rule [being born] out of Jacob.” 1 Sam. xv. 7.— And Saul smote the Amalekites [dwelling] from Havilah unto Shur.” This refers to the region occupied by the Amalekites, and not to the people smitten, as is clear from chap. xxx. Isa. lvii. 8.—“ Thou hast discovered thyself to another than me,” i.e., “thou hast discovered thyself, departing from me,” "AND (meittee). Ezek. xi. 11.—‘ This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you Reuee in ' the border of Israel.” Mark vii. 4.—“ And [on coming] from the market, they eat not except they wash.” Mark vii. 17.—‘‘And when he was entered into the house [getting away] from the people.” Acts xili. 20.—‘“‘ And after that-he gave unto them judges about the space of 450 years.” Lit., “After these things [were done],” i.e., after the division’of the land by Joshua.* 2 Thess. i. 9.—‘* Who shall be punished with everlasting destruc- tion [driven out] from the presence of the Lord.” Heb. ii. 3—‘‘ Which at the first began to be spoken by the Lord, and was confirmed unto us by them that-heard him,” i.e., “which at the first began to be spoken by the Lord, and, [being brought] unto us by them that heard him, was confirmed,” etc. III. WHEN Certain CONNECTED WoRDS ARE OMITTED IN , THE SAME MEMBER OF A PASSAGE. This particular form of Ellipsis has a distinct name, BRACHY- LOGIA (Bpaxvroyia from Bpayxt's, brachus, short, and ddyos, logos, discourse), English, Bra-chyl’-o-gy. Or from the Latin, BREVILO- QUENCE, it means brevity of speech or writing, and is used of an Ellipsis, in which words are omitted chiefly for the sake of brevity ; which words may easily be supplied from the nature of the subject. Gen. xxv. 32.—* And Esau said, Behold, I am at the point to die ; and what profit shall this birthright do to me?” There must be supplied, the thought, if not the words :—“ I will sell it.” So with the next verse. “And Jacob said, Swear to me this day [that thou wilt * For the question as to the Chronology involved in this difficulty, see Number in Scripture, by the same author and publisher, page 5. 48 FIGURES OF SPEECH. sell it me]; and he sware unto him: and he sold his birthright unto Jacob.” Gen. xlv. 12.—“ And behold, your eyes see, and the a of my brother Benjamin, that it is my mouth that speaketh unto you.” Lit., it is, “ because my mouth (*)-9, kee phee) is speaking unto you.” If we supply the Ellipsis, we may retain this literal rendering. Joseph had been speaking of his glory (verse 8): but, on the principle of Prov. xxvii. 2: “Let another man praise thee, and not thine own mouth,” he breaks off and says, “ Now, behold, your eyes are seeing, and the eyes of my brother Benjamin; because my own mouth is speaking unto you [I cannot speak of all my glory], but ye shall Beas to my father all my glory in Egypt, and all that ye have seen,” z.e., THEY were to describe what HE could not well say of himself. 2 Kings xix. 9—“ And when he had heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: [he turned his army against him; and, having conquered him, he returned to Ferusalem, and| he sent messengers again unto Hezekiah.” 2 Kings xxii. 18.—*Thus saith the Lorp God of Israel, As touch- ing the words which thou hast heard.” So the R.V. but without italics. But surely the sense is:—“ Thus saith the Lorp God of Israel: The words which thou (Josiah) hast heard [shall surely come to pass, ages because thine heart was tender, and thou hast humbled thyself,” etc. ... “thou shalt be gathered into thy grave in peace; and thine eyes 9 shall not see all the evil which I will bring upon this place.” 1 Chron. xviii. 10.—‘ He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass.” The R.V. supplies “and he had with him.” But the Ellipsis is to be supplied from 2 Sam. viii. 10, thus, “ And all manner of vessels of gold and silver and brass were in his hand” (iy 43). Ezek. xlvii. 13—“ Joseph shall have two portions,” i.e., shall inherit. Matt. xxi. 22.—* All Phineas, whatsoever ye shall ask in prayer, believing, ye shall receive,” i.¢., add “if it be His will.” Compare Matt. xxvi. 39-44; Jas. v. 14, 15; 1 John v. 14, 15. This is the one abiding condition of all real prayer, ane the Ellipsis must be thus supplied wherever it is found. ELLIPSIS (ABSOLUTE: BRACHYLOGIA). 49 In Mark y. we have by way of illustration three prayers— 1. In verses 12, 13. “The devils besought him,” and “Jesus gave them leave.” 2. In verse 17. The Gadarenes “ began to pray him to depart out of their coasts.” And Jesus left them. 3..In verses 18,19. “He that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not.” “No!” is an answer to prayer! and often, very often, a most gracious and loving answer too. No greater calamity could come upon us than for God to answer “ Yes” to all ourignorant requests. Better to have our prayers refused with this man who had been the subject of His grace and love and power, than to have them answered with Devils and Gadarenes. Matt. xxv. 9.— But the wise answered, saying, Not so; lest there be not enough for us and you ;” i.e., “ But the wise answered, By no means, for look, there will not be enough, &c., or we cannot give to you, lest, &c.” Mark xiv. 49.—“ But the Scriptures must be fulfilled.” The Greek is, “But that the Scriptures may be fulfilled.” The R.V. correctly supplies the Ellipsis, “ But this is done that the Scrip- tures should be fulfilled.” (Compare Matt. xxvi. 56.) Luke vii. 43.—‘“‘ Simon answered and said, I suppose that he to whom he forgave most [will love him most].” John ii. 18.— What sign showest thou unto us [that thou art the Messiah], seeing that thou doest these things?” As in Judges vi. 17, - Gideon says, “Show me a sign that thou [art $ehovah that] talkest with me.” John vii. 38.—* He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.” : The difficulties of this verse are great, as may be seen by a refer- ence to the commentators. It will be noted that a comparison is suggested by the word xa6us (kathds), like as, and that there is an Ellipsis which must be supplied. Bengel suggests “as the Scripture hath said so it shall be,” or “so shall it be.’ But something more is evidently required. Is there not a reference to the Haphtarah, i.e., the portion selected (from the Prophets) as the lesson to be read on the first day of the Feast of Tabernacles, which was Zech. xiv. 1-21.* The _ * The portion from the Law (Acts xiii. 15) read in conjunction with this was Lev. xxii. 26—xxiii. 44; with Num, xxix. 12-16. : D 50 FIGURES OF SPEECH. Lord was not present then, for it was not until “ the midst of the feast ” that He went up (verse 14). But in “the last day, that great day of the feast, Jesus stood and cried,” with evident reference to the Scripture which had been read, “ He that believeth on me (as the Scripture hath said [concerning Yerusalem: so shall it be]) out of his heart rivers of living water shall flow.” What the Scripture had said concerning Jerusalem in Zech. xiv. 8 was this :—* And it shall be in that day, that living waters shall go out from J erusalem ; half of them toward the former sea, and half of them toward the hinder sea,” &c. To this agree the words of the prophecy in Ezek. xlvii. 1-11. These prophecies shall yet be literally fulfilled with regard to Jerusalem: and what will then actually take place illustrates what takes place now in the experience of every one who believes in Jesus. Even as those rivers will flow forth from Jerusalem in that day, so now the Holy Spirit, in all His wondrous powers, and gifts, and graces, flows forth from the inward parts—the new nature of the believer. John xiii. 18—*1 speak not of you all: | know whom I have chosen: but [I have done this] that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.” Com- pare verses 26-30. John xv. 25.—“ But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.” The abbreviated expression emphasizes the statement to which we are thus hastened on. And our attention is called to the fact that Swpedv (dorean) here rendered “ without a cause” is in Rom. iii. 24 rendered ~« freely.” —* Being justified freely by his grace”: ie. there was no - more cause why we should be “ justified” than there was why Jesus should be “ hated”! John xv. 27.— Ye have been with me from the beginning [and are still with me].” Compare xvi. 4, and see 1 John iii. 8 below. Rom. ix. 16.—Here the reference is to Esau and Jacob, spoken of in verses 10-13, and to the history as recorded in Gen. xxvii. 3, 4. “So then [election is] not of him who willeth [as Isaac wished to bless Esau according to “the will of the flesh”*], nor of him that runneth [as Esau ran for venison that his father might eat, and bless him], but of God who showeth mercy.” *As Jacob was asked to bless Ephraim and Manasseh according to “the will of man” (Joseph) (Gen. xlviii. 5-14). Both cases are instanced in Heb. xi. 20, 21. as acts of “ Faith,” i.e., faith’s exercise of gifts contrary to “the will of the flesh,” as in the case of Isaac ; and contrary to “ the will of man” in the case of Jacob. ELLIPSIS (ABSOLUTE: BRACHYLOGIA). 51 _ I Cor. ix. 4.—“ Have we not power to eat and to drink [at the expense of our converts or of the Church] ?” Without this there is no sequehce in the apostle’s argument. Or we may supply [without work- ing with our own hands], see verses 6 and 7. 2 Cor. v. 3.—“If so be that being. clothed we shall not be found naked.” Here the blessed hope of Resurrection is described as being clothed upon with the heavenly body. This is ‘the subject which com- mences at 2 Cor. iv. 14. In chap. v. 3 the «af is’ ignored in both A.V. and R.V. The Greek is, “If indeed BEING CLOTHED also, we shall not be found naked [as some among you say].” There were some among the Corinthians who said “there is no resurrection of the dead” (1 Cor. xv. 12, 35), and here those assertions are thus referred to. Gal. ii. 9—“‘ They gave to me and Barnabas the right hands of fellowship; that we unto the heathen, and they unto the circumcision, [should carry the apostolic message and decrees] .” Eph. iv. 29.—Here the word «i (e7) if is omitted in the translation both in the A.V. and R.V. Not observing the Ellipsis, the word. “ if” was omitted to make sense. With the “if” retained, the Ellipsis is properly supplied thus :— “Let no corrupt communication proceed out of your mouth, but, if any [speech be] good to the use of edifying, [Jet it be spoken] that it may minister grace unto the hearers.” Phil. iv. 11.—‘‘I have learned in whatsoever state I am, therewith to be content.” The R.V. reads “therein to be content,” without italics. But what is‘he to be content with? Surely not content with the circumstances, but with the will of God. So that the verse will read, “I have learned, in whatsoever state I am, to be content with [the will of God].” 1 John iii. 8—* The devil sinneth from the beginning [and still sinneth].” IV. Wuen A WHOLE CLAUSE IS OMITTED IN A CONNECTED PassacE. 1. When the FIRST MEMBER of a clause is omitted. Matt. xvi. 7.—“And they reasoned among themselves, saying, It is because we have taken no bread.” Here the first member of the latter clause is wanting. It is supplied in the A.V. by the words “It is.” The R.V., not seeing this Ellipsis, has boldly omitted the or (hoti) because, and translated :— 52 FIGURES OF SPEECH. © “And they reasoned among themselves, saying, We took no bread” (giving the A.V. in the margin). i The Ellipsis of the first member is properly filled up-thus :—‘ And they reasoned among themselves, saying [Fesus spoke thus, v verse 6], because we have taken no bread.” See further under Hypocatastasis. Mark iii. 30.—“* Because they said, He ‘hath an unclean spirit.” Here the first clause is omitted :—* [$esus said this unto them], because they said, He hath an unclean spirit.” Luke ix. 13.—‘He said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.” There is something wanting here, which may be thus supplied :— “ We have no more than five loaves and two fishes; [therefore we are not able to give to them to eat) except we should go and buy meat for all this people.” John v. 7.— The impotent man answered him, Sir, [J am indeed willing, but], 1 have no man, when the water is troubled, to put me into the pool,” etc. ; 2 Thess. ii. 3—* Let no man deceive you by any means: for that day shall not come, except there come a falling away first.” (Lit., the apostasy.) The R.V. fills up the Ellipsis of the prior member, by the words “ it will not be,” which is weak and tame compared with the A.V. _ What is referred to is the day of the Lord,* mentioned in the preceding verse. “Let no man deceive you by any means: for [the day of the Lord shall not come] except there come the falling away first :” i.¢., the great apostasy, which is the subject of many prophecies, must precede the day of the Lord. But it does not precede the day of Christ. Hence the saints in Thessalonica might well be troubled if the day of the Lord had set in, and they had not been previously gathered together to meet the Lord in the air in the day of Christ, as had been promised (1 Thess. iv. 16, 17; 2 Thess. ti. 1).+ This is not the popular teaching, but it is the truth of God. Popular theology is very different. It says, “That day cannot come until the world’s conversion comes.” The Scripture says it cannot come until the apostasy shall have come. Popular theology says the world is not good enough yet for Christ to come. The Scripture teaches that the world is not yet bad enough! The Thessalonian .* Not “the day of Christ,” asin A.V. The R.V. and the Ancient MSS. and Critical Texts read correctly ‘the day of the Lord.” : + See Four Prophetic Periods, by the same author and publisher. ELLIPSIS (ABSOLUTE: OF ANANTAPODOTON). 53 a saints believed their teachers, and are an example for’ all time for holiness of walk and for missionary zeal. People to-day believe their teachers, and all men see their works! : 2. The Ellipsis of a LATTER CLAUSE, called Anantapodoton, i.e., _ without apodosis.* ‘It is a hypothetical proposition without the consequent clause. Gen. xxx. 27.—* And Laban said unto him, I pray thee, if I have found favour in thine eyes [remain with me: for] 1 have learned by - experience that the Lorp hath blessed me for thy sake.” 2 Sam. ii. 27.—‘‘ And Joab said [to Abner], As God liveth, unless thou hadst spoken [the words which gave the provocation (see verse 14)],_ surely then in fhe morning the people had gone up (marg. gone away) every one from following his brother.” — 2 Sam. v. 6-8.—The Ellipsis here involves a retranslation of this difficult passage :—‘ And the king and his men went to Jerusalem, unto the Jebusites, the inhabitants of the land: which spake unto David, saying,t Thou shalt not come in-hither, for (or but, OND, kee zem, see Ps. i. 3,4; ‘for,’ Prov. xxiii. 18; Lam. v. 22). the blind and lame shall drive thee away (so Coverdale) by saying (iand, laim6r, saying, margin), David shall not come in hither. Nevertheless, David took the stronghold of Zion; the same is the.city of David. And David said on that day, Whosoever getteth up by the Tsinnor,t and smiteth the Jebusites, and: the: lame and the blind, who hate David’s soul (R.V. margin), he shall be chief or captain, because they (the blind and the lame) had said, He shall not come into the house (A.V. margin),” or citadel. The Ellipsis is supplied from 1 Chron. xi. 6; and thus, with one or two simple emendations, the whole passage is made clear. ' It would seem that the citadel was so strong that the Jebusites put their blind and lame there, who defended it by merely crying out, “ David shall not come in hither.” Matt. vi. 25.—“Is not the life more than meat, - the — than raiment ? [and if God vouchsafes the greater, how much more that which is less] ey * Apodosis, Greek drddocts, a giving back again : hence, it is the consequent clause. The former clause is called the Protasis (rpéracrs, 1 to stretch before). +Both the A.V. and the R.V. transpose the following two sentences. tond’a (betsinnor) in, or by the Tsinnoy, which was an underground waterequise, ‘recently discovered by: Sir Charles Warren. See his Recovery of Ferusalem, pp. 107, 109, 124. ‘ 54 FIGURES OF SPEECH. Matt. viii. 9 —* For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it [how much more art Thou, who art God, able to command, or to speak the word only that my servant may recover] .” Mark xi. 32.“ But if we shall say, Of men: [what will happen to us ?] for, they feared the people.” Or we may supply, “i# will not be wise.” Luke ii. a1.— And when eight days were accomplished for the circumcising of the child [then they circumcised him, and] his name was called JESUS.” John iii. 2.—‘ Rabbi, we know that thou art a teacher come from God: for no man can do these miracles which thou doest, except God be with him: [therefore am I come to thee, that thou mayest teach me the way of salvation] .” John vi. 62.—* What and if ye shall see the Son of man ascend up where he was before?” Here the Afodosis is entirely wanting. The Greek reads simply “Tf then ye should see the Son of man ascending up where he was before?” The thought is the same as in John iii, 12: “If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?” So that the apodosis may be supplied thus, “ wll ye believe then?” or, “ye will not be offended then,” i.e., ye will marvel then not at My doctrine but at your own unbelief of it. Compare viii. 28 and iii. 13. (But see further under the figure of Aposiopesis). Rom. ix. 22-24.—Here we have a remarkable anantapodoton. The conclusion of the argument is omitted. It begins with “if” (verse 22), ‘and the apodosis must be supplied at the end of verse 24 from verse 20, ie., if God chooses to do this or that “who art thou that repliest against God?” What have you to say ? Or, indeed, we may treat it as the Ellipsis of a prior member, in which case verse 22 would commence “[what reply hast thou to make], if God, willing to show his wrath,” etc. Jas. ii. 13.—* For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment [to hin: that hath showed mercy].” 2 Pet. ii. 4—The apodosis is wanting here, but it is difficult to supply it without breaking the argument; which is, «If -God ELLIPSIS (ABSOLUTE: OF ANANTAPODOTON). 55 spared not the angels that sinned,” neither will he spare the false prophets and teachers, mentioned in verse 1. It is deferred till verse 12, where we. have it :—they “ shall utterly perish in their own corruption.” 3. When the Comparison is wanting. This isa kind of anantapodoton. Rom. vii. 3.—In verses 2 and 3 the hypothesis is given in which the husband dies, while in verse 4 the fact to be illustrated is the case in which the wife dies. Death ending the power of the marriage- law in each case. At the end of verse 3, therefore, the other hypothesis must be supplied (mentally if not actually) :— “If her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man [and I need not say that tf she be dead, she is, of course, free from that law]. Where- fore, my brethren, ye also have died to the law through the body of Christ ; that ye should be joined to another, even to him who is raised from the dead,” /.e., God’s people have died in Christ; and, on the other side of death, have risen with Christ, and are united to Him. Thus being dead with Christ, the Law has no longer any dominion over them, and they are free to be united to another, “ being dead to that wherein we were held” (verse 6, margin, and, R.V.). Compare the following Scriptures on this important doctrine :—Rom. viii. 2; vi. 1-11; Gal.. ii. 19; v. 18; vi. 14; Col. ii 14; iii. 3; 1 Pet. ii, 24. This figure comes under the head of Rhetoric, and is then called Enthy- mema (q.v.). 1 Tim. i. 3, 4.—‘ As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith [so I repeat my charge, that thou remain at Ephesus, etc.]” 2 Tim. ii. 20.—“In a great house there are not only vessels of gold and of silver, but also of wood and of earth, and, some to honour ; and some to dishonour : [so in the great house of the church there are not only the elect saints, which are the vessels of honour, but there are the impious and reprobate, who are the vessels of dishonour].” Therefore the admonition follows, in verse 21, to purge ourselves from these ; 7.e., not from the vessels of gold and silver, or wood and earth, but from persons. Still less does it say we are to purge the persons or the assembly! Each one is to “ purge himself,” not the others. 56 FIGURES OF SPEECH,. We now come to the second great division. B. Revative Exv.ipsis: Where the omitted word must be supplied from the words actually related to it and employed in the context itself. : I. WHERE THE OMITTED WorD IS SUPPLIED FROM A COGNATE Worp ‘OCCURRING IN THE IMMEDIATE CONTEXT. 1. Where the Noun is suggested by the VERB. Lev. iv. 2.—“If a soul shall sin through ignorance against any of the commandments of the Lorp concerning things which ought not to be done.” Here the verb “shall sin” supplies the noun “sins,” i.¢., “con- cerning sins which ought not to be done.” The R.V. evades the difficulty by a freer translation. But the correct supply of the Ellipsis enables us to retain the literal translation. Num. xi. 14.—‘‘I am not able to bear all this people alone, because it is too heavy for me.” Here the noun is latent in the verb, and is naturally supplied by it thus :—“I am not able to bear the burden of all this people alone, because it is too heavy for me.” The word “it” does not refer to the’ People, but to the burden of them. ‘ : In verse 17 it is translated fully. 2 Kings xvii. 14.—“ Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers,” i.e., like to the hardness of the necks of their fathers. Ps. xiii. 3(4).—“ Lighten mine eyes, lest I sleep the death,” ie., the sleep of death. Ps. 1xxvi. 11.—* Vow, and pay unto the Lorp your God,” i.e., pay your vows. Ps. cvii. 41.—* And maketh him families like a flock.” Lit., maketh like a flock the families. The two parallel lines are thus completed by supplying the Ellipsis :— “Yet setteth he the poor on high from (or, after) affliction, And maketh like a flock the families [of the affitcted] .” Hos. ix. 4.—‘ They shall not offer wine to the Lorp,” Z.é., wine offerings. Asin A.V. ELLIPSIS (RELATIVE: OF COGNATE WORDS). _ 57, Gal. iv. 24.—“ Which things are an allegory: for these [two women] are the two covenants; the one, indeed, from the mount Sinai, which bringeth forth [children] into bondage, which is Hagar.” The apodosis or conclusion is suspended till verse 26. “ But Jerusalem which is above is the free [woman], who is the mother of us all.” In’ verse 25, it must be noted that the word “this” is the article rd, which is neuter, while “ Hagar” is feminine. 6, therefore, must agree with some neuter word, which must be supplied, such as évoya (onoma) - name :—‘“ For this [zame] Hagar is (or, denotes) Mount Sinai in Arabia.” It is a fact that in Arabia the word Hagar (which means a stone) is the name for Mount Sinai. 2. Where the VERB is to be supplied from the Noun. i Sam. xiii. 8.—“ And he tarried seven days, nt to the time that Samuel [had appointed} .” : 1 Chron. xvii. 18.— What can David speak more to thee for the honour of thy servant ?”’ ze., the honour put upon thy servant. Ps. xciv. 10.—“He that chastiseth the heathen, shall not he > correct ? he that teacheth man knowledge, shall not he know oe Compare verse 9, where we have similar questions. Hos. i. 2.—‘ Go, take thee a wife of whoredoms and children of whoredoms.” The sense, as we see from verses 3, 6, and 8, must be “ and [beget] children,” etc. Micah vii. 3.—‘The prince asketh, and the judge asketh for a reward.” Here the A.V. supplies the Ellipsis by repeating the previous verb. The R.V. supplies it with the verb “is ready,” i.e., “the judge is ready for a reward.” But the verb is latent in the noun (“ judge”’) and is to be supplied from it, thus :— “The prince asketh, and the judge judgeth for a reward.” f The subject of the former sentence must be supplied from the latter, and then the two lines will read thus :— “The prince asketh for [a reward, And the judge [judgeth] for a reward.” Rom. xii. 6-8.— Having then gifts differing according to the grace given to us, whether prophecy, let us prophesy BerOnding to the proportion of the faith [given or dealt to us, verse 3].” The verbs must also be supplied in the following exhortations :—“ Or ministry, 608) 4 FIGURES OF SPEECH. [let us be diligent] in the ministry: or he that teacheth, [let him be faithful] in teaching; or he who exhorteth, [let him employ himself] in exhortation: he who distributeth, [let him distribute] with simplicity ; he who presideth, [et him preside] with care; he that showeth mercy, [let him show it] with cheerfulness.” In the A.V. and R.V., some are supplied and some are not. Rom. xiii. 7‘ Render therefore to all their dues; tribute to whom tribute is due, etc.” Here the verb to be due is latent in the noun dues. 1 Cor. i. 26.—*“ For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called.” Here the thought or subject is the “calling ’—the act of calling, _te., not the persons who are called, but the persons who call. The following verses go on to explain the manner in which God calls: viz., by choosing the weak and the base to confound the wise and the mighty. So in fike manner He had chosen weak instruments like Paul, Apollos and Cephas to call the saints in Corinth, and to produce such wondrous results, in order “ that no flesh should glory in His presence.” The Ellipsis would in this case be better supplied thus :—* Not many wise men after the flesh, not many mighty, not many noble call you.” 2 Cor. v. 17.“ Therefore if any man be in Christ, he is a new creature.” Here the verb substantive is supplied twice, but the verb created must be supplied from the noun “creature ’”’:—*“If any man be in Christ, [he is created] a new creature.” Or else there is only one Ellipsis, and the sentence reads on, thus: “Tf any man be in Christ a new creation, old things have passed away ; behold, all things are become new.” Eph. iii. 16.—“ [Praying] that he would grant you,” from “ bowirfg my knees” in verse 14. I]. WHERE THE OMITTED WorpD IS TO BE SUPPLIED FROM A CONTRARY Worp. | Gen. XXx1ll. I0.—‘‘ And Jacob [refused and] said, etc.” This word is latent in the contrary words which follow. Gen. xxxiii. 15.—“ And Esau said, Let me now leave with thee some of the folk that ave with me. And he [¥acob] said, What needeth it? [Thou shalt not leave any],” etc. ELLIPSIS (RELATIVE: OF CONTRARY WORDS). 59 Gen. xlix. 4.“ Unstable as water, thou shalt not excel.” R.V. marg., “ Bubbling over as water, thou shalt not have the excellency.” The word rendered “unstable” is 1 (pachaz), to bubble up and overflow, to flow down like water. (So Sam. and Syr.). The Ellipsis is supplied from the contrary words, “ Flowing down like water [it shall pass away], thou shalt not have the excellency.” This follows on verse 3. “Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power, with rapidity, like water, [all this shall pass away], thou shalt not have the excellency !” And so it came to pass. See 1 Chron. v. 1. Judges v. 6.—Here, because the Ellipsis has not been obser'ved, liberties have been taken in the translation. The Heb. is literally “In the days of Jael the high-ways ceased ” (as in verse 7). The A.V. and R.V. both render, “ The high-ways were unoccupied.” The R.V. tries to preserve the correctness of translation by giving in the margin “ the caravans ceased.” But the Ellipsis when supplied by the contrary words which follow makes all clear :—“ In the days of Jael, the highways ceased [to be safe], and the travellers walked through by-ways.’ Ps. vii. 11.—“ God judgeth the righteous, and God is angry with the wicked every day.” . Ps. Ixv. 8.—“ Thou makest the outgoings of the morning and of the evening to rejoice.” This does not mean the outgoings of the evening as well as the morning. The? contrary ware must be supplied, viz., “[ the incomings or veturn] of the evening.” Ps. lxvi. 20.—‘ Blessed be God, which hath not turned away my prayer, nor his mercy from me.” This is not “my prayer from me,” but “ my prayer [from himself].” Ps. Ixxxiv. 10.—“ For a day in thy courts is better than a thousand [elsewhere, or in any other place}.” Prov. xix. 1.— Better is the poor that walketh in his integrity, than [the rich, that is] perverse in his lips, and is a fool.” Here the A.V. has supplied “he that is.” It is necessary merely to define the person as rich to complete the contrast which is clearly implied. Prov. xxiv. 17, 18.—‘ Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: lest the Lorp see it, and it displease him, and he turn away his wrath from him [to thee].” 60 FIGURES OF SPEECH. Without the supply of this Ellipsis “to thee,” there is no sense in the words. : Prov. xxviii. 16.—“ The prince that lacketh understanding [and] also a great oppressor [shall cut off his days], but he that hateth covetousness, shall prolong his days.” Jer. xviii. 15.—“ My people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [so that they forsake] the ancient paths,” etc. Dan. iii. 15.—Here the Ellipsis is so patent that it is supplied. “Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; [well and good].” Compare Luke xiii. 9. ; Luke xiii. g—*“ And if it bear fruit, well; and if not, then, after that thou shalt cut it down.” Here the omitted verb is suggested by the contrary verb that is given. Thus: “If it bear fruit [thou shalt leave it to stand, or shalt not cut it down], and if not, after that, thou shalt cut it down.” See further under the figure of A fosiopesis. Rom. vi. 17.—‘* But God be thanked, that ye were the servants of sin, but ye have obeyed,” etc. Here the word 6¢ (de), but, in the latter clause implies and points us to the word pév (men) which is omitted in the former clause. The two go together in a sentence of this character, and the employment of the one reveals the omission of the other. It should be rendered:—“ But God be thanked that [although] ye were the servants of sin, yet ye have obeyed from the heart that form of doctrine which was delivered unto you.” e ; This is clearly the sense, for we are not to thank God that we were the servants of sin, but that, though we were, we are so no longer.* , * For the importance of this word pev (men), although, compare 1 Pet. iv. 6, where both the A.V. and R.V. ignore it, though it is there in the Greek, thus translating the words :—‘‘ For this cause was the gospel preached to them that are dead also, that they might be judged according to men in the flesh, but live according to God in the spirit.” Surely, it cannot be that the gospel was preached in order that men might be judged! And it is unaccountable why the A.V. and R.V. should both altogether ignore the important word pév (men), although, and leave it untranslated !- They have both created an Ellipsis in the English, though there is none in the Greek, which reads iva kpiOdoe péy (hina krithdsi men), “in ordér that, though \ ‘ ELLIPSIS (RELATIVE: OF CONTRARY WORDS). 61. 1 Cor. vii. 19.— Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God [ts everything] ,” 1.€., alone avails. 2 Cor. viii. 14.—‘ But by an equality, that now at this time your abundance may be a supply for their want, that fat another time] their abundance also may be a supply for your want, that there may be equality.” 1 Tim. iv. 3.—* Forbidding to marry [and commanding] to abstain from meats.” (See under Zeugma.) II]. WHERE THE omITTED WorpD IS TO BE SUPPLIED FROM ANALOGOUS, or RELATED Worps. Gen. 1. 23.—* The children also of Machir the son of Manasseh were brought up upon Joseph’s knees.” Margin, borne. R.V., born. But the Ellipsis of relation is:—“[and educated] at Joseph’s knees.” a Exod. xiii. 15.—“ Therefore I sacrifice to the Lorp all [beasts],” etc. Lev. xxi. 4.— But he being a chief man [a priest] among his people, shall not defile himself [for his wife] to profane himself.” See verse 14; and Ezek. xxiv. 16, 17. Deut. xv. 12.—“ And if thy brother, [or thy sister], an Hebrew man, or an Hebrew. woman, be sold unto thee,” etc. Ps. cxlii. 4.—“ I looked on my right hand, and beheld [on my left hand].” Isa. xxx. 17.—* One thousand teu es at the rebuke of one; at the rebuke of five shall ye [all] flee.” Isa. xxxviii. 12.—“ I have cut off as a weaver my life,” z.¢., I have cut off my life as a weaver [his thread]. Matt. iii. 4.—“And a leathern girdle [was bound] about his. loins.” In John vii. 39, the verb given is rightly supplied in the A.V.: “For the Holy Spirit was not yet given.” they might be condemned according to the will of men’ as to the flesh, yet they might live ((@ot 58, zosi de) according to the will of God, as to the spirit.” That is to say, the gospel was preached to those who had since died, not ‘that they might be judged” thus, but “that THOUGH they might be judged.” (See a pamphlet on The Spirits in Prison, by the same author and publisher.) @ Greek cata évOparous (kata anthropous), just like Rom. viii. 27, where the A.V. and R.V. both supply the words “ the will of ” in nataes :—kaTa Oeov (kata theon) according to the will of God. 62 FIGURES OF SPEECH. Rom. xiv. 21.—“J¢ is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth,” «e., nor to do any thing whereby, etc. The point is not merely abstaining from the use of anything that other people abuse, but from that which is a cause of stumbling to the weak conscience of the brother in Christ, who thought it wrong to eat or drink that which has been offered to an idol. Rom. xvi. 16.—‘ Salute one another with an holy kiss.” Here, the fact that dAAjAous (alleelous) is masculine, and the undoubted and overwhelming testimony of the Primitive Church, necessitate an Ellipsis; which must certainly be understood, if not actually supplied. It was, and is, contrary to all Eastern usage for | women (who were always covered, 1 Cor. xi. 5) and men to kiss each other indiscriminately. The Ellipsis understood is :—“ Salute one another [men and women respectively] with a holy kiss.” The Apfostolical Constitutions (Cent. III.) say:—* Let the men salute one another (masc.), and the women one another (fem.), with a kiss.” In this sense are to be understood also 1 Cor. xvi. 20; 2 Cor. xiii. 12; 1 Thess. v. 26; 1 Pet. v. 14.* IV. WHERE THE OMITTED WorD IS CONTAINED IN ANOTHER Worb, THE ONE COMBINING THE TWO SIGNIFICATIONS. This has been called MeTatepsis: but this is hardly correct ; for Metalepsis (q.v.) is a compound Metonomy, and a Metonomy has to do only with nouns. It has also been called SyNTHETON, or SYNTHESIS (Latin, Compositio), which signifies the placing of two things together. (See under the Figure of Metonymy). It has also a Latin name: “Concisa LocutTio,” i.¢., a concise form of speech, or abbreviated expression. It is also called Constructio PrR&GNANS, when the verb thus derives an additional force. Gen. xii. 15.—“*And the woman was taken into Pharaoh’s house.” Here the figure is translated, for m> (lagach) signifies to catch, or capture. (Gen. xiv. 12. Num. xxi. 25. Deut. ili, 14; xxix. 7. 1 Sam. xix. 14, 20. Isa. lii. 5. Jer. xlviii. 46). And here the two senses are combined (take, in the sense of catch, and take, in the sense of lead), to * For an exhaustive treatment of the whole subject, see a work, entitled Salute One Another, by the Rev. Jas. Neil, M.A. Lond.: Simpkin and Marshall. ELLIPSIS (RELATIVE: OF A COMBINED WORD). G63 take possession of, and lead into, i.e. “The woman was taken [and brought] into Pharaoh’s house.” See for a similar use, seized, or caught and led, or taken and brought, etc., Gen. xv. 9, 10. Ex. xvili.2; xxv. 2; xxvii. 20. Num. xix. 2, Est. ii. 16. Gen. xliii. 33.—*“ And the men marvelled one at another.” They did not marvel one at another, but, marvelling at what Joseph did, they looked one at another. The two senses are contained in the one verb, thus :—‘“ And the men marvelled [and looked] one at another.” In verse 34, the two senses are translated both in A.V. and R.V., “and he took and sent messes unto them from before him.” For this use of the verb NB (nashah) to take, see also Ex. xviii. 12; xxv. 2; Xxvili. 20, etc. . Ex, xxiii. 18, and xxxiv. 25.—Here the Hebrew M21 (zavach) to sacrifice, or slay, is not literally translated, but the two senses, slay and pour out (the blood) are-combined in the one word “ offer.” The Heb. 5y (al) is also in consequence translated with, instead of upon. The result is that there is no sense in the translation. The filling up of the Ellipsis preserves the literal signification of the other words as well as the sense of the verse, thus:—*“ Thou shalt not slay [and pour out] the blood of my sacrifice upon leavened bread.” Lev. xvii. 3.‘ What man soever there be of the house of Israel that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, and bringeth it not unto the door of the tabernacle of the congregation . . blood shall be imputed unto that man .. that man shall be cut off from among his people.” This appears to be quite at variance with Deut. xii. 15, 21, which expressly declares, “Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after.” The difficulty is at once removed by supplying the second sense which is included in the same word, “ that killeth [i sacrifice] .” Num. xxv. 1.—Here, through not seeing the Ellipsis, by (el) which means fo, is translated with. “And the people began to commit whoredom with the daughters of Moab,” z.e., they “ began to commit whoredom [and to join them- selves] to the daughters of Moab.” Josh. viii. 29.—“Joshua commanded that they should raise thereon a great heap of stones that remaineth unto this day.” Here, as well as in x. 27, the Ellipsis is supplied. 64 FIGURES OF SPEECH. 2 Chron. xxxii. 1.—« And thought to win them for himself.” Here rox oyp2d (Ckikahm eylaiv) means (as given in the margin to break them up, but this being “for himself,” conveyed no sense; s¢ the translation of the verb, which means “break up,” was modifiec to “win,” in order to agree with the preposition “for.” But the correct supply of the Ellipsis makes the meaning clear, and enables us to retain the literal sense of the verb:—He “encamped against the fenced cities, and thought to break them up [and annex them] to him self,” or “thought to rend them [from the eee of fudah, and annea them] to himself.” Ezra ii. 62.—Here the figure is translated. The Heb., as giver in the margin, reads literally, “ Therefore they were polluted from the priesthood.” This is translated, “ Therefore were they, as polluted, put from the priesthood.” But a more correct translation of the figure would be: “Therefore they were polluted [and put] from the priesthood.” Ps. xxi. 12.—We Laie already noted the Ellipsis of the accusative in this verse, “thine arrows.” Now we have the Ellipsis, in the same verse, of the second signification of the verb :—* When thou shalt make ready thine arrows upon thy bowstrings [and shoot them] against their face.” Ps. xxii. 21.—“ ee hast heard me [and delivered me], ein the horns of the unicorns.’ So Ps. cxviii. 5, where the Ellipsis is ere supplied. See alsc Heb. verse 7, below. Ps. lv. 18.—“ He hath ae ere my soul in peace.” R.V.: “ He hath redeemed my soul in peace.” ; The sense is obtained by supplying the Ellipsis—* He hatt redeemed my soul [and set it] in peace.” Ps. lxiii. 8.—‘“ My soul followeth hard after thee.” Here to get the sense, the Heb. TPIT (dahvqah), which mean: to cleave, to stick (see Gen. ii. 24. Deut. xxviii. 60. Ps. cxix. 31 Lam. iv. 4), is translated followeth hard, in order to combine it witl TN (achareyach) after thee. “My soul followeth hard after thee.’ The supply of the Ellipsis makes the sense clear and retains the litera meaning of the words, thus:—‘ My soul cleaveth to [and followeth. after thee.” Ps. Ixvi. 14.—The Heb. is:—‘“ Which my lips: have opened.’ See margin. The A.V. translates freely, “‘ Which my lips have uttered.’ But the sense is:+—“ Which (vows) my lips have opened [and vowed].’ ELLIPSIS (RELATIVE: OF A COMBINED WORD). 65 Ps. Ixviii. 18.—* Thou hast received gifts for men.” The Heb. is :—‘‘ Thou hast received gifts among men,” i.¢., “Thou hast received [and given] gifts among men” ; compare Eph. iv. 8. Ps. Ixxiii. 27.—“ Thou hast destroyed all them that go a whoring from thee.” : : To make sense we must read :—“Thou hast destroyed all them that go a whoring, [departing] from thee,” i.e., “Thou hast destroyed all them that practise idolatry, departing from thee.” Ps. Ilxxxix. 39.—Here the Ellipsis is supplied. “Thou hast profaned his crown [by casting it] to the ground.” Ps. civ. 22.—‘ The sun ariseth, they gather themselves together, and lay them down in their dens.” The Heb. is:—“And unto their dens (ansivo-5x9) they lie down,” i.e, “The sun ariseth, they gather themselves together, [depart, and] lay themselves down in their dens.” Prov. xxv. 22.—The Heb. reads :—“ For coals of fire thou shalt receive upon his head,” i.e., “for coals of fire thou shalt receive [and place] upon his head.” The verb TMM (chathah) means to take hold of, to seize, spoken once of a person, Isa. lii. 5 (7), and elsewhere always of taking up fire or burning coals. See Isa. xxx. 14. Prov. vi. 27. J.e., the coals of fire which thine enemy. casts at thee, thou shalt take them and put them upon his head: he will thus get what he intended for thee. The “burning coals” are put by Metonymy (q.v.) for cruel words ~ and hard speeches (see Prov. xvi. 27; xxvi. 23). Ps. cxl. 9, 10. But if thou doest good to him who uses cruel words of you, that will burn him as coals of fire. Matt. iv. 5.—‘‘ Then the Devil taketh him up into the holy city.” TlapakapBévw (paralamband) means to take and bring with one’s self, to join one’s self. There is no equivalent for “up.” The double sense ~ of the verse must be supplied in the Ellipsis :—* Then the Devil taketh him with himself {and leadeth] him,” etc. So verse 8 and xxvii. 27. The sense is sometimes completed by a second verb, Matt. ii. 13, 20. John xix. 16. Acts xxiii. 18. Mait. v. 23.—* Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee”; 7.e., “if thou bring thy gift [even thy sacrifice] to the altar.” An offering was the only gift that could be brought to an altar. In Lev. ii. 1, 2, the Septuagint translates, “If a soul bring a gift, a sacrifice, to the Lorp, his gift shall be,” etc., and thus supplies the explanatory words. To E 66 FIGURES OF SPEECH. apply these words to the placing money on the Lord’s Table is a perverse use of language. Luke iv. 1, 2.—And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, being forty days tempted of the devil.” The A.V. connects the forty days with the temptation: but we learn from Matt. iv. 3 that it was not till after the forty days that the tempter came to Him, when He was hungry. The words are elliptical, and are a concisa locutio, i.e., an abbreviated expression, in order that our thought may dwell on the fact of the leading, rather than on the fact of His being there. The Greek is:—“He was being led by the ‘Spirit into the wilderness, [and was in the wilderness} forty days.” Luke iv. 38—*“And he arose out of the synagogue,” i.e., “ And rising up [he departed] out* of the synagogue, and entered into the house of Simon.” By this figure our attention is directed to the fact which is important, viz., His rising up, and thus preventing any comment on the miracle; rather than to the mere act of going out of the synagogue. Luke xviii. 14.—‘I tell you, this man went down to his house justified rather than the other.” The Greek reads, “This man went down to his house justified. than the other,” but the A.V. correctly supplies the disjunction contained in the comparative # (ce), when following a positive assertion. The thought lies in the Heb. use of the word jf (mii), Ps. exviii. 8,9: “Ié is better to trust in the Lorp than [7.e., and not] to put confidence in man. It is better to trust in the Lorp than [i.e., aud not] to put confidence in princes.” So Jonah iv. 3. ‘Now, O Lord, take, I beseech thee, my life from me; for it is better for me to die than [2e., and not] to live.” So in the N.T., Heb. xi. 25: “Choosing rather to suffer affliction with the People of God, than [7.c., and not] to enjoy the pleasures of sin for a season.” So here the doctrine is that the Publican was justified and not the Pharisee. Not that the Pharisee was justified a little, and the Publican was justified a little more! The parable is wholly concern- * The ancient reading was ad, from, supported by the Critical Texts of Tischendorf, Tregelles, Alford, and Westcott and Hort. It was altered later by some copyist who did not see the force of the figure, so as to make it agree better with the single verb employed. , ELLIPSIS (RELATIVE: OF A COMBINED WORD). 67 ing justification (verse 9), and not a parable about the nature of prayer. The manner of the prayer is merely the vehicle for the illustration of the truth.* Luke xix. 44.—“And shall lay thee even with the ground.” adie (edaphizein) signifies both to level to the ground, and to dash to the ground. In this last sense it occurs in Ps. cxxxvii. 9. Hos. x. 14; LXX, Luke xx. 9.—* A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time,” i.e., “he went into a far country, [and remained there] a long time”; or, we may supply, “and was absent for a long time.” Luke xxi. 38.—“ And all the people came early in the morning to him in the temple, for to hear him.” But op§pi(w (orthrizd) does not mean to come early, but to rise up early, and the sense is:—“And all the people rising early in the morning, [came] to him in the temple.” : John i. 23.—“He said, I am the voice of one crying in the wilderness,” etc.: 2, “I [am he of whom it is written] the voice of one crying in the wilderness.” John vi. 21.—* Then they willingly received him into the ship.” Here the figure is hidden by a free translation. The Greek is :— They were willing, then, to receive him into the ship, {and they did receive him].” Acts vii. 9.—* And the patriarchs, moved with envy, sold Joseph into Egypt,” z.e., “And the patriarchs, moved with envy, sold Joseph [and sent him away] into Egypt. *ArodiSwpse (apodidémi) does not mean merely fo sell, but to put away by giving over, whether for money or for any other return. Acts xx. 30.—‘ Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them,” i.e., “speaking perverse things [and seeking] to draw away.” Acts xxlii. 24.—“And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.” The Greek * Ignorance of the doctrine of justification, it may have been, or oversight as to the point of the parable, that gave rise to the difficulties presented by the Text, which was altered and glossed in various ways in order to make sense. The Textus Receptus has 7) ékeivos, the MSS. APQ, &c. have 7} yap éxeivos, with T.Tr. marg. (i.e., ‘‘ This man went down to his house justified... or was it then the other, &c.”), The MSS. BLS have rap éxeivov, with L.Tr.WH.AIf. (i.e., passing over the other). 68 FIGURES OF SPEECH. is, lit., :—* diacd(w (diasdz6) to save through,” i.e., “and keep him in safety [and bring him] unto Felix.” Here, by the omission of the verb to bring, which is required by the preposition, our attention is called to the fact which is of greater importance, viz., the preservation of Paul from his enemies. Gal. v. 4.“ Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” The Greek is:—xatnpyijOnte dd tot Xpiwrtod (kateergeetheete apo tou Christou); and the R.V. translates it:—“ Ye are severed from Christ,” and puts in the margin, Greek “ brought to nought.” But we may take the Greek literally, if we put the margin in the Text and supply the Ellipsis correctly :— “Ye are made void [and cut off] from Christ.” Eph. iv. 8.—‘‘ When he ascended up on high, he led captivity captive and, [receiving] gifts, gave them to men.” See Ps. Ixviii. 18 above. , 2 Tim. i. 10.—* And hath brought life and immortality to light through the gospel.” Here, following the order of the Greek, we may read :—“ And brought to light, [and procured for us] life and immortality through the gospel.” By the Figure of Hendiadys (q.v.), that which is procured is immortal life, showing us that the emphasis is on the word “ammortal.” 2 Tim. ii. 26.—“And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.” Here both the figure and the sense are lost by defective transla- tion. The margin tells us that the words “ recover themselves” are used to render the Greek “awake,” i.e., “lest they may awake [and be delivered] out of the snare of the devil.” The structure of this Scripture makes the whole passage clear :— Subversion. A | 14. The aim of the enemy “ Subversion ” (katartpody). B | 15. The workman (épydros). C | 16. Exhortation. “Shun.” D | 17, 18-. Hlustration. “ Canker.” E | -18. Effect on others. “ Overthrown.” E | 19. Effect on Foundation. “ Standeth sure.” D | 20, 21. Illustration. “ Vessels.” C | 22, 23. Exhortation. “ Flee. . Avoid.” B | 24, 25-. The Servant (SotAos). A | -25, 26. The aim of the enemy. * Opposition ” (av 7dtareHepevor). ELLIPSIS (RELATIVE: OF A COMBINED WORD). 69 Then by expanding this last member A, we see the meaning of verses -25, 26 :— A, The aim of the enemy. A |a| -25-. “Lest God should give them repentance” b | -25. “ Unto (eis) the knowledge of the truth,” 26-. “And lest, being taken alive by him, [by God, asin “a” they may awake [and be delivered] from the devil’s snare” b | -26. “Unto (eis) his [God's] will (i.e., to do the will of God ).” Here in “a” and “a” we have the action of God in delivering, while in “b” and “b” we have the object for which the captive is delivered. a 2 Tim. iv. 18.—* And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: ” ie., “ preserve me, (and bring me].” Thus fixing our thought rather on the wondrous preservation than on the act of bringing. Heb. v. 3.—‘ And by reason hereof he ought, as for the people, so also for himself, to offer [sacrifices] for sins.” Heb. v. 7.—‘And was heard [and delivered} from his fear.” ard THs evAaPevas (apo tees eulabeias). (Only here and Heb. xii. 28). See Ps. xxii. 21, above. Heb. ix. 16, 17.—‘* For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all whilst the testator liveth.” It is-clear that it is a “covenant” to which these words refer, and not a testamentary document. The reference to the “first” covenant at Sinai mentioned in the verses which immediately follow, decides this for us. See Ex. xxiv. 5-8. And the mention also of the sprinkling of the blood shows that sacrifices are referred to. The. word translated “testator” is the participle :—d.a6éuevos (diathemenos), and means appointed.* Its use shows that the sacrifice * Participle of duatiOnue (diatitheemi), to appoint (see Luke xxii, 29). ‘ And I appoint unto you a kingdom, as my Father hath appointed untome.” Acts iii. 25: “The covenant which God made with our fathers.” Heb. viii. 10: ‘This is the covenant which I will make with the house of Israel after those days, saith the Lord.” So also Heb. x. 16. These are the only places where the verb occurs, except this passage. 70 FIGURES OF SPEECH. by which the covenant was made is really contained in the word. And the word 864xn (diatheekee) everywhere means covenant. So that, in accordance with these Scriptures and facts, we may translate verses 16-18, as follows :— «“ For where a covenant is, there must also of necessity be the death of him (or that) which makes [the sacrifice]. For a covenant is of force over* dead [victims or sacrifices] ; otherwise it is never held to be of force while he who is the appointed [sacrifice] is alive. Where- upon neither the first [covenant] was dedicated without blood,” etc. Heb. x. 23.—“ Having our hearts sprinkled from an evil con- science,” i.e., “ Having our hearts sprinkled [and so being delivered] from an evil conscience.” 1 Pet. iii. 20.—* Were saved by water,” i.c., “ Were preserved [and delivered] by water.” Rev. xiii. 3.—‘ And all the world wondered after the beast.” éricw (opisd) is an adverb of place or time, and means back, behind, after (see Rev. i. 10; xii. 15). It cannot, therefore, be taken in connection simply with wondered. But the following is the sense :— - « And all the world wondered [and followed] after the beast.” Rev. xx. 2.-And bound him a thousand years,” 7e., “ And bound him [and kept him bound] a thousand years.” C. THe Ex.ipesis oF REPETITION: Where the omitted word or words is, or are to be supplied out of the preceding or following clause, in order to complete the sense. This Ellipsis is either simple or complex. Simple, when anything is to be repeated separately, either out of what precedes or follows. Complex, when two things are to be repeated; one out of a pre- ceding clause into the following clause; and at the same time another out of the following into the preceding clause. x 27 . . : éré means over, as marking the ground or foundation of the action. See Matt. xxiv. 47. Luke xii. 44; xv.7(7), 10; xix. 41; xxiii, 38. Acts viii, 2. 1 Thess. iii. 7. Rev. xi. 10; xviii. 11. It is translated, ‘upon’? and ‘‘on,” etc., many times; but “after” only here and Luke i. 59. s ELLIPSIS (OF REPETITION: NOUN FROM PRECEDING CLAUSE). 71 I. Simpce. 1. Where the Omission is to be supplied by REPEATING a word or words out of the PrecEpING CLAUSE. (a) Nouns and Pronouns. Ex. xii. 4.— Let him and his neighbour next unto his house take it,” z.e., the lamb from verse 3. _ 1 Kings i. 6.—“And [Haggith] bare him after Absalom.” 2 Kings ili. 25.—“ Only in Kir-haraseth left they the stones thereof.” i The Heb. reads (see margin) :—‘ Until he left the stones thereof in Kir-haraseth.” The Ellipsis is to be supplied from verse 24. “Until in Kir- haraseth [only] they left the stones thereof [to the Moabites].” Ps. xii. 6, (7).—‘ The words of the Lorn are pure words: as silver tried in a furnace of earth, purified seven times.” Here there is an important Ellipsis. It has been a great difficulty with many to think that the Lorp’s words should require purifying, especially after the declaration in the first part of the verse, that they are “pure.” What increases the difficulty is the fact that the word for earth is PpuN (eretz), the earth: 1.e., the dry land or the world as created, as in Gen.i.1: “In the beginning God created the heaven and the earth” (prs, eretz). It is generally taken as though it were used of a crucible made of earth or clay; but in this case it would be 778 (adamah), ground, soil, clay; and not eretz, the whole earth. Moreover, the Lamed prefixed (%) means to or pertaining to. It is the sign of the dative case and not of the genitive. The Revisers note this and render it:—‘ As silver tried in a furnace on the earth,” as though it was important for us to note that it is not in or under the earth! But this does not touch the real difficulty. This is removed only by correctly supplying the Ellipsis, and repeating the noun “words” from the beginning of the verse. Then, all is clear, and we not only may, but must then take the rest of the words in their literal sense. Thus:— The words of the Lorp are pure words, as silver tried in a furnace; [words] of the earth: (or pertaining to the earth), purified seven times.” That is to say the words in which Jehovah has been pleased to make His revelation, are not the words of angels (1 Cor. xili. 1), nor. the “unspeakable words of Paradise” (2 Cor. xii. 4), but they were 72 FIGURES OF SPEECH. words pertaining to man in this world—human words—but refined and purified as silver. Hence, in taking human language, there are many words which the Holy Spirit has not chosen, and which cannot be found in the Scriptures: Some are exalted to an altogether higher meaning as dpery (aretee), as man had used it, meant merely excellence of any kind, manhood, nobility, valour, prowess. But, in the Scrip- ' tures, it is used in the higher sense of glory (Hab. iit. 3), praise (Isa. xlii. 8, 12; xliii. 21; Ixiii. 7). And so in the New Testament, Phil. iv. 8; 1 Pet. ii. 9; 2 Pet. i. 3, 5. HOos (eethos) was only the haunt of an animal, but it became custom, morals, character. 2 Some are used in a totally different sense from that in which they had ever been used before. xopnyéw (choreeged) was simply to furnish or lead a chorus, but it was changed to furnish or supply. 1 Pet. iv. 11: “My God shall supply all your need.” ebayyéduov (euangelion) was merely the dispatch containing the news, but it was used in the new sense of the gospel of God. exxdnota (ekkleesia) was used by the Greeks of any assembly, but especially of citizens, or as we should say of a selection from them, “ burgesses.” The word means an assembly of those called out, an elect assembly. Hence it is used in the Septuagint of Israel as called out from and as being an election from the nations. Then, it was used of the congregation worshipping at the Tabernacle as distinguished from the rest of the people. In this sense it is used in the Old Testament, the Gospels, and partly in the Acts. But in the Pauline Epistles the Holy Spirit uses the word and exalts it to a far higher meaning; vis., of the special election from both Jews and Gentiles, forming them as members of Christ’s Mystical Body into a new ecclesia or assembly. This is a sense in which it had never before been used. cwrnpia (sdteeria) was merely preservation or deliverance from danger, but in the Scriptures it is “the salvation of God.” mapdéxAntos (paracleetos) was merely the legal assistant or helper. In the New Testament there is one Paracleetos within us that we may not sin (John xiv. 16, 26; xv. 26; xvi. 7); and another Paracleetos with the Father if we do sin (1 John ii. 1). * See The Mystery, by the same author and publisher. ELLIPSIS (OF REPETITION: NOUN FROM PRECEDING CLAUSE). 73 eed (skandalon) was used only of the trigger of a trap to catch animals; but in the New Testament it is used in a new and moral sense, of that which causes any one to be caught or made to trip. Other words were coined by the Holy Spirit Himself, and cannot be found in any human writings. cxavdadifw (skandaliz6) isa new word altogether. It is never used in Classical Greek, it means to cause to stumble or fall, to give cause of offence. 5 ervovovos (epiousios) is a word used only by our Lord (Matt. vi. 11 and Luke xi. 3) in the Lord’s Prayer, where it is rendered “ daily.” Hence the difficulty in interpreting it, as there is no usage to help us. It is a question, therefore, of etymology. It is the preposition éi (ep7), upon, prefixed to the participle of a verb. But what verb? It cannot be the participle of the verb eiyé (ermz), to be, for its participle is otca (ousa), and the combination of otoa with emi would be érovcs, It must be edu (eimi), to go or come, for its participle is iotoa (iousa), and the com- bination of totea with éré will be éruvca, as used by our Lord. The word means, therefore, coming upon or going upon, and would refer either to bread for our going or journeying upon, or to the bread coming or descending upon us from heaven, asthe manna descended and came down upon Israel (John vi. 32, 33). Hence it combines the two ideas of heavenly and daily, inasmuch as the manna not only came down from heaven, but did so every day, and on the strength of this they journeyed. It is a word therefore of great fulness of meaning. That the Ellipsis exists in Psalm xii. 6 (which verse we are con- sidering), and may be thus supplied, is shown further from the structure of the Psalm :— A|1. Decrease of good. a |2. Man’s words (Falsehood). b| 3,4. Their end: “cut off.” C | 5-. Oppression. D | -5-. Sighing. D|-5-. I will arise (for sighing). C | -5. I will deliver (from oppression). a|6. Jehovah’s words (Truth). b|7. Their end: (preserved). A | 8. Increase of bad. 74 FIGURES OF SPEECH. Here in B, Jehovah’s words are placed in contrast with man’s words in B: inaand a, their character respectively: and in b and b their end. Finally, we may expand a (verse 6) as follows :— a | c | The words of Jehovah.are pure words. d | As silver tried in a furnace: c | [Words] pertaining to the earth. _ d | Purified seven times. Here in cand we have “words,” and ind and d we have the purifying of the silver. Ps. Ixviii. 18.— Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lorp God might dwell among them,” ie., among or with those rebels who have been taken captives. Ecc. xii. 11.—The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.” Here, instead of repeating “the words” from the first clause, the A.V. inserts the word “by,” thus producing incoherence in the passage. The structure shows us at once how the Ellipsis should be filled up. a | The words of the wise b | ave as goads, b | and as tent-pegs well fixed, a | are [the words] of the masters of the assemblies. Here, in a and a, we have “words,” and in b and b, what they are compared to. In “a” we have the words of those which act like goads, inciting to action, or probing the conscience; while in a we have the words of those who are the leaders of assemblies, propounding firmly established principles and settled teaching. “Both of these (not “ which”) are given by the same shepherd.” That is, as a chief shepherd gives to one servant a goad for his use, and to another a stake, or “ tent-peg,” to fix firmly in the ground, so the God of all wisdom, by the Chief Shepherd in glory, gives to His servants “ words,” different in their tendency and action, but conducing to the same end, showing the one source from which the various gifts are received. He gives to some of His under-shepherds “words” which act as goads; while He gives to others “ words ” which “ stablish, strengthen and settle.” ELLIPSIS (OF REPETITION : NOUN FROM PRECEDING CLA USE). 75 Isa. xl. 13.—* Who hath directed the Spirit of the Lorn, or being his counsellor hath taught him?” Here the Ellipsis is arbitrarily supplied by the word “being,” which necessitates a departure from the Heb., which is given in the margin, “made him understand.” The Ellipsis is correctly supplied thus :—“ Who hath directed the Spirit of the Lorp; or [who] as His counsellor hath made him to understand ?” Amos iii. 12.—“ As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in . Damascus in a couch,” i.e., “and [in the corner of ] a couch.” Mal. ii. 14.—Yet ye say, Wherefore?” i., from verse 13, wherefore [does He not regard our offering, etc.] ? Acts vii. 15, 16.—* So Jacob went down into Egypt, and died, he, .and our fathers, and were carried over into Sychem, and-laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.” Here the article rot (tou), of the, rendered “the father,” should be ev (en), in, according to Tischendorf, Tregelles, Westcott and Hort, and the R.V. There must have been three purchases altogether, of which two are recorded in Genesis, and one in Acts vii. (1) According to Acts vii. 16, Abraham bought a sepulchre from the sons of Hamor. There is no record of this purchase in Genesis. But Stephen, “full of the Holy Ghost,” supplies the information. It was purchased ; of Hamor, the son of Shechem, for “a sum of money.” Shechem was the place where God first appeared to Abraham in Canaan (Gen. xii. 6), and where he first built an altar (verse 7). Here it was that (accord- ing to Acts vii. 16) he bought “a sepulchre.” The original Shechem must have been an important person to have given his name toa place; and it was of his son that Abraham bought it. _(2) According to Gen. xxiii., Abraham purchased a field with trees in it and round it; and a cave called Machpelah at the end of it. It was situated at Hebron (Mamre), and was purchased of Ephron the Hittite, the son of Zohar, for 400 shekels of silver. Here Abraham .buried Sarah, and here he himself was buried. Here also were buried Isaac, Rebekah and Jacob (Gen. xlix. 29-32; 1. 13). (3) Jacob’s purchase in Gen. xxxiii. 19, was years afterward, of, another Hamor, another descendant of the former Shechem. What 76 FIGURES OF SPEECH. Jacob bought was “a parcel of a field,” of Hamor, a Hivite, perhaps the very field which surrounded the “sepulchre” which Abraham had before bought of an ancestor of this Hamor. Jacob gave 100 pieces of money (or lambs, margin) for it. Here Joseph was buried (Josh. xxiv. 32), and here Jacob’s sons were “ carried over,” or transferred, as Joseph was. Now Acts vii. 15 speaks of two parties, as well as of three purchases :—‘‘he” (i.e., Jacob), and “our fathers.” In verse 16 the verb is plural and must necessarily refer not to “he” (Jacob), who was buried in Machpelah, but to “our fathers.” They were carried over and laid in the sepulchre that Abraham bought, not of “ Ephron the Hittite’ (Gen. xxiii.), but of Hamor the Hivite. In the abbreviated rehearsal of facts well known to all to whom Stephen spoke, and who would gladly have caught at the least slip, if he had made one, Stephen condensed the history, and presented it elliptically thus :— “So Jacob went down into Egypt, and died, ‘he and our fathers, and [our fathers] were carried over into Sychem, and laid in the © sepulchre :—[he, i.e., facob] in that which (¢, ho*) Abraham bought for a sum of money, [and they in that which was bought] from the sons of Hamor in Sychem.” a It is probable that the rest of the “ fathers ” who died in Egypt were gathered to both of these burial places, for Josephus says (Ant. lib. ii. 4) that they were buried at Hebron; while Jerome (Ep. ad Pammach.) declares that in his day their sepulchres were at Shechem, and were visited by strangers. : Rom. vi. 5.—‘ For if we have been planted together in the like ness of his death, we shall be also in the likeness of his resurrection.” Here it is, “We shall be raised [in the likeness] of his resurrection also.” (See above, pages 18, 19). Rom. xii. 11.—‘* Not. slothful in business.” Lit., “not slothful in earnest care [i.e., earnest care for others (from verse 10) ].” 1 Cor. ii. 1r.— For what man knoweth the things of a man?” ie., the [deep] things (or depths), from verse 10—the secret thoughts and purposes of the spirit of man. “ Sothe [deep] things (or depths) of God, knoweth no man but the Spirit of God.” 1 Cor. ii. 13.—‘* Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.” * Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Wordsworth, West- cott and Hort, read @ (0) in that which, instead of 6 (ho) which. ELLIPSIS (OF REPETITION: NOUN FROM PRECEDING CLAUSE). 77 Here we have, first, to repeat in the second clause the expression “in the words” from the first clause:—“ Not in the words which man’s wisdom teacheth, but [in the words] which the Holy Ghost teacheth.” This prepares the way for the supply of the important Ellipses of the last sentence. The two adjectives “ spiritual ” (one neuter nominative plural and the other masculine dative plural) must have nouns which they respectively qualify, and the question is, What are these nouns to be? The A.V. suggests “ things ” (which ought to have been in italics). The R.V. suggests, in the margin, two different nouns :— “interpreting spiritual things to spiritual men.” Much depends on the meaning of the verb cvykpivw (sunkrind) which occurs only here, and in 2 Cor. x. 12, in the New Testament. Its etymological meaning is clear, being a compound of kpive (krind), to separate or sift (hence, to judge) and ovv (sun), together with, so that it means literally to separate or take to pieces and then to put together. When we do this with things, we com- pare them by judging them, or we judge them by comparing them; hence, ovyKpivy (sunkrino), is translated “ compare” in 2 Cor. x. 12, and is used of the foolishness of those who “measuring themselves by themselves, and comparing themselves among themselves, are not wise ”’ (margin, “understand it not”). Here the force of the idea of judging is clearly seen. So also the verb is used in Wisdom vii. 29, where wisdom “ being compared with the light is found before it.”, In Wisdom xv. 18:—“ They worshipped those beasts also that are most hateful: for being compared together, some are worse than others.” In 1 Macc. x. 71, the idea of judging is very clear, being translated “try.” Apollonius says to Jonathan, “Now therefore, if thou trustest in thine own strength, come down to us into the plain field, and there let us try the matter together;” 7.c., let us judge or determine the matter together. In Gen. xl. 8, 16, 22; xli. 12, 15, it is used for IMB (palthar), to open, hence, to interpret; and in Dan. v. 13, 17 for the Chald. WA (p’shar), to explain, interpret ; also in Num. xv. 34 for W1D (pahrash), to separate or divide, hence (in Pual), to declare distinctly.* “And they put him in ward, because it was not declared what should be done to him” (i.e., to the man who had gathered sticks on the Sabbath). Hence, for these are all the occurrences of the verb cvyxpivw (sunkriné), the general meaning of the verb is to communicate distinctly so.as to expound or interpret or make anything clear and plain: 1e., to * See also Neh. viii.8, “distinctly,” and Ezra iv. 18, “ plainly.” 78 FIGURES OF SPEECH. separate or take anything to pieces and put it together again so as to make its nature or construction known. This meaning—to make known or declare—thus seems to combine all the various ideas included in the verb. For we cannot become known to ourselves by measuring our- selves with others (2 Cor. x. 12). Hence the dreams were interpreted or made known (Gen. xl. 8, etc.), and it was not made known what was to be done to the Sabbath-breaker (Num. xv. 34).. This meaning, too, agrees with 1 Cor. ii. 13, where it is used in connection with persons. Some propose to supply the Ellipsis with the word “words” from the former part of the verse. But though it is true, in fact, that the apostle declared spiritual things with spiritual words, it is not in harmony with what is said in the larger context here. In verse 1 he explains that when he came to them he could not declare unto them “the mystery of God.” For so the words must be read, as in the R.V., and all the critical Greek Texts.* He was obliged to confine his teaching to truths connected with “Christ crucified,” and could not go on to those glorious truths connected with Christ risen (as in Eph. and Col.) Howbeit (he adds) we do “teach wisdom among them that are initiated” (verse 5), even the mystery (verse 6) which had been hidden, but which God had now revealed (verse 10) to him and to the Church through him: viz., the hitherto profound and absolute secret of the Body of Christ, consisting of Christ the glorious Head in heaven, and His people the members of that body here upon earth; Jews and Gentiles forming “one new man” in Christ. . But these Corinthians (when he went to them) were all taken up with their own “ Bodies.” One said, “I am of Paul”; and another, “J am of Apollos.” How, then, could they be prepared to hear, and be initiated into, the wondrous secret concerning the One Body ? No! These “ spiritual things” could be declared and made known only (verse 13) to “spiritual persons,” and the apostle says (iii. 1-6): “J could not speak unto you as unto spiritual, but as unto carnal.” This, then, is evidently the scope of the whole context, and it shows us that to receive these “ spiritual things” we must be “ spiritual persons”’: members of the One Body of Christ, rather than of one of the many “ bodies” of men. Then we shall be prepared to learn the “deep things of God,” which were afterwards taught to these Corinthian saints by epistle in 1 Cor. xii.+ 4 , ' ‘ i Muorijprov (musteerion), mystery, and not poaptiproy (marturion), testimony. + See further on this subject in a pamphlet on The Mystery, by the same author and publisher. \ ELLIPSIS (OF REPETITION: NOUN FROM PRECEDING CLAUSE). 79 1 Cor. iv. 4.—“For I know nothing by myself, yet am I not hereby justified.” Ie, “For I am not conscious to myself of any [unfaithful, from verse 2] thing, yet I am not justified by this; but he that judgeth me is the Lord,” and He is able to bring all such hidden and secret things to light. The R.V. has “ against myself.” 2 Cor. iii. 16.—« Nevertheless when [their heart, from verse 13] « shall turn to the Lord, the veil shall be taken away [from it]”: i.e., “is taken away” (R.V.), for it is the present tense, and is very emphatic because it explains why their heart shall turn to the Lord! We might almost read it “ When the veil is taken away from [their heart], it shall turn to the Lord.” See Mal. iv. 6. 2 Cor. vi. 16.—“ And what agreement hath the temple of God with [the temple of | idols?” 2 Cor. xi. 14, 15.— And no marvel; for Satan himself trans- formeth himself into an angel of light. Therefore it is no great [marvel} if his ministers also transform themselves as ministers of righteousness ; whose end shall be according to their works:” what- ever may be their present appearance or “ reward.” This is the most dangerous of all Satan’s “devices.” (1) He goes about as “a roaring lion” (1 Pet. v. 8), and we know that we must flee from him. (2) He beguiles through his subtilty, as “the old serpent” (2 Cor. xi. 3), and there is great fear, lest we be “corrupted.” But (3), most dangerous of all, he transforms himself into “an angel of light.” Here it is that God’s servants are deceived and “ join affinity ” with Ahabs and Jezebels to “do (so-called) good’! Eph. iii. 17-19.—* That Christ may dwell in your hearts by faith ; that ye being rooted and grounded in love, may be able to comprehend with all saints what is the breadth and length and depth and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” We following the R.V. rendering and supplying the Ellipsis from the preceding clause :— “That Christ may dwell in your hearts through faith; to the end that (iva) ye, being rooted and grounded in love, may be strong to apprehend with all the saints what the breadth and length and height and depth [of love is] even (re) to know the love of Christ which passeth knowledge,” etc. We are to be rooted as a tree, in love; we are to be founded asa building in love; but we can never know what it is in all its length 80 FIGURES OF SPEECH. and breadth and height and depth until we know Christ’s love for us, for that surpasses all knowledge. Bengel beautifully explains the four terms: the “length” extending through all ages from, everlasting to everlasting; the “breadth” extending to people from all nations; the “height” to which no man can reach or attain, and from which no creature can pluck us; its “depth,” so deep that it cannot be fathomed or exhausted. (See on this verse above, page 18.) 1 Tim. i. 16.—“ Howbeit, for this cause I obtained mercy that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting.” Here patos (protos), translated “ first,” is the same word which is translated “chief” in the preceding verse. If we retain this rendering, we may also supply the Ellipsis from the same context, thus :—‘“ That in me the chief [of sznners], Jesus Christ might show forth all long suffering.” The R.V. renders “that in me as chief,” etc. Heb. ii. 11.—‘ For both he that sanctifieth and they who are sanctified ave all [sons] of one [father] : for which cause he is not ashamed to call them brethren.” 5 Heb. vii. 4.—“ Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.” There is here no word for “man” in the Greek, and we may better supply the word “priest” from verse 3. ‘Now consider how great this [priest] was.” Titus iii. 8.—“ This is a faithful saying, and these things I will that thou affirm constantly.” The Greek reads, as in the R.V., “con- cerning these.” The A.V. and R.V. supply “things.” But we may repeat the word “heirs” from the preceding verse:—“That being justified by his grace, we should be made ‘heirs according to the hope of eternal life. This is a faithful saying, and concerning these [heirs] I will that thou affirm constantly (R.V., confidently), that they which have believed in God might be careful to maintain good works.” I John ii. 2.— He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” The words here are correctly repeated from the preceding clause. The contrast is between “ours” and “the world.” A very emphatic word is here used for “ours,” not the genitive case of the ordinary pronoun qpor (heemdn) “ our,” which is used in the first clause, but a special possessive pronoun, which is very emphatic, *jerépos (heemeteros), ELLIPSIS (OF REPETITION : NOUN FROM PRECEDING CLAUSE). 81 our own. It is used of that which is peculiarly ours as distinct from that which belongs to others, e.g. :— Acts ii. 11. We do hear them speak in our tongues. Acts xxiv. 6. According to our law. Acts xxvi. 5. Sect of our religion. Rom. xv. 4. Were written for our learning. 2Tim. iv. 15. He hath greatly withstood our words. Tit. iii. 14. And let ours also learn. 1John i, 3. And truly our fellowship is with the Father and his Son, Jesus Christ. So that “our sins” refers to the writer and his People, as Jews, as distinct from the rest of the world. Before this, propitiation was only for the sins of Israel; but now, and henceforth, Christ’s propitiation was for all without distinction, “ out of every kindred, and tongue, and people, and nation”: not for all without exception, for then all must be saved, which is not the case. See further on this verse under Synecdoche. (b) Where the omitted VERB is to be REPEATED from A PRECEDING Clause. Gen. i. 30.—The verb “I have given” is correctly repeated in the A.V. from verse 29. Gen. iv. 24.—If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold,” i.e., “* Lamech [shall be avenged] seventy and sevenfold.” : , This is spoken with reference to what is stated in the preceding verse, which is very obscure both in the A.V. and R.V. The A.V. renders it “] have slain,’ and margin “J would slay,” while the R.V.. renders it “J have slain a man for wounding me,” etc., and margin “J will slay.” But we must note that these words of Lamech were called forth by the fact that through his son, who was ‘an instructor of every artificer in brass and iron,” Lamech was in possession of superior weapons. This is the earliest form of poetry in the Bible. It is significant that it should be in praise of that violence which was soon to overspread the earth. It is in praise of the new weapons of war which Lamech had now obtained; and so proud is he of his newly-acquired power, that if anyone injured him he declares that he would be so avenged that he would outdo Jehovah in His punishment of Cain. See further for the poetical form, under Parallelism. F 82 FIGURES OF SPEECH. Deut. i. 4.—“And Og, the king of Bashan, which dwelt at Astaroth [he (i.e., Moses) slew] in Edrei.” See Num. xxi. 33, Deut. iii. 1. 1 Kings xx. 34.—‘ Then said Ahab.” The verb must be repeated from the preceding clause. Ps. i. 5.—“Therefore the ungodly shall not stand in the judgment, and sinners [shall not stand] in the congregation of the righteous.” Thus, the blessing of the righteous is, that they do not stand among “sinners” (verse 1) now; and the punishment of the ungodly will be that they shall not stand among the righteous in the judgment (verse 5). Ps. xlv. 3.—“Gird thy sword upon thy thigh, O most mighty : (gird thyself | with thy glory and thy majesty.” Ps. cxxvi. 4.—“Turn again our captivity, O Lorp, as the streams in the south.” There must be a figure employed here, as the grammatical con- struction is not complete. There is neither subject nor verb in the second clause, as will be apparent if we set them forth, thus :— Subject. Verb. Object. O Lorp as turn again | our captivity, the streams of the south. Consequently, it is clear that a figure is employed, and that this figure is Ellipsis. The correct supply of the Ellipsis will enable us to give a literal translation of the other words. The comparison employed shows us that the verb required in the second sentence must be repeated from the first. “Turn again our captivity, O Lorn, as [thou turnest] the streams in the south.” But this does not yield the whole sense, unless we see the correct and literal meaning of the words. The word “streams” is DDN (apheekecm). It is from the root PAN (aphak) to put a force, constraint or restraint upon (Gen. xiii. 30; xlv. 1. Est. v. 19). It is the proper name for a narrow and practically inaccessible water-course, either natural (in a gorge, or underground); or artificial (in an aqueduct), in which the water is forced, restrained, and turned about by its strong barriers in various directions. It occurs eighteen ELLIPSIS (OF REPETITION: VERB FROM PRECEDING CLAUSE), 83 times.* Six times with the word “sea” or “waters.” Thus in Ps. xlii. 1 and Joel i. 20, the hart is pictured op ay-by (al apheekai mayim), over (not “ for,” see Gen. i. 2, “darkness was upon the face of the deep”; i. 20, ‘fowl that may fly above the earth,” etc.), above the apheekai mayim. The hart hears the rushing of the waters far below in their rocky bed, and she “crieth out” (Wy (arag) to cry, to long for, only here and Joel i. 20) for the waters she cannot reach. ~ Then as to the word rendered “south” (233, Negeb). This is the proper name of a certain district in Canaan. It was “ south” relatively to Canaan, but not absolutely. This is clear from Gen. xii. 9, where we read, “ Abram journeyed [from Bethel] going on still toward the south” (7732377, the Negeb). Afterwards we read (xiii. 1): “And Abram went up (north) out of Egypt... into the south” (Tala77, the Negeb).+ * 2 Sam. xxii. 16. “The channels of the sea appeared.” Job vi. 15.‘ As the stream of brooks they pass away.” Job xii. 21. “He weakeneth the strength of the mighty” (i.e., the apheekcem). Job xl. 18.‘ His [Behemoth’s] bones are as strong pieces of brass”? (i.e., like apheekeem or aqueducts of brass). Job xli. 15. “ His [Leviathan’s] scales are his pride”? (marg., strong pieces of shields). Ps. xviii. 15. ‘Then the channels of waters were seen.” Ps. xlii. 1. ‘As the hart panteth (marg., brayeth) after the water-brooks:”” i.e., the apheekeem. So also Joel i. 20. Ps, exxvi. 4. ‘Turn our captivity, O Lord, as the streams in the south.” Song Sol. v. 12. ‘‘ His eyes are as the eyes of doves by the rivers of waters ”” (i.e., inhabiting the rocky cliffs of the apheekecm). Isa. viii. 7. “He [the king of Assyria] shall come up over all his channels” (i.e., over the rocky barriers of the apheekeem). Ezek. vi. 3. “Thus saith the Lord Gop to the mountains, and to the hills, to the rivers, and to the valleys” (i.e., to the gorges and the valleys, answering to the mountains. and hills of the first line). So also xxxvi. 4, 6. Ezek. xxxi. 12.“ His boughs are broken by all the rivers of the land.” Ezek. xxxii. 6. ‘ The rivers shall be full of thee.” Ezek. xxxiv. 13. ‘“ And feed them upon the mountains of Israel by the rivers.”” Ezek. xxxv. 8. “And in all thy rivers, shall they fall that are slain with the Joel iii. 18.‘ All the vivers of Judah shall flow with waters.” (sword.”’ + It is still more clear from Deut. i. 7, where we have four distinct topo- graphical names :—“ in the plain (i.e., in ARABAH, the Jordan Valley), in the hills (i.e., the HILL COUNTRY of Judah), and in the vale (i.e., in SHEPHELAH, the plain of Philistia), in the south ” (i.¢., in the NEGEB, the region south of the hill - country of Judah). For other passages, see Num. xiii. 17, 29; xxi. 1, Deut. xxxiv. 3. Josh. x. 40: xii, 8; xv. 21. Judges i. 9. 1 Sam. xxx. 1. der. xvii. 6. Noting these words, several passages are greatly elucidated, such as Jer. xxxii. 44: xxxiii. 18. Zech. vii. 7. Gen. xiii. 1, etc. 84 FIGURES OF SPEECH. The Negeb is intersected by deep and rocky gorges, or wadis, called “apheekcem.” Springs and wells are almost unknown in that region. We can now take the literal signification of these words, and supply the Ellipsis by repeating the verb of the first clause, in the second, and thus learn the meaning of the passage :—‘“ Turn again our captivity, O Lorn, as [thou turnest] the apheekeem in the Negeb,” z.e., as those rushing waters are turned hither and thither by their mighty, rocky barriers, so Thou canst put forth Thy might, and restrain the violence of our enemies, and turn us again (as the rocky cliffs and walls turn about the apheekeem) into our own land. Prov. x. 23.—‘“‘I/t is as sport to a fool to do mischief: but a man of understanding, hath wisdom,” z.¢., “Jt is as sport to a fool to do mischief, but [to exercise] wisdom [is as sport] to a man of understanding.” Prov. xvii. 21.—“ He that begetteth a fool doeth it to his sorrow,” ie., begetteth him to his sorrow. 1 Kings xiv. 14.—*The Lorp shall raise him up a king over Israel who shall cut off the house of Jeroboam that day: but what? even now,” i.¢., “ but what [do I say] ? even now fhas he raised hin up|:” for Baasha, who was to cut off the house of Jeroboam, had even then been born. Chap. xv. 27, etc. See under A poszopesis. 2 Kings ix. 27.—“And Jehu... said, Smite him also in the chariot, and they did so,” i.e., “ And [they. smote him] at the going up to Gur.” rt Chron. ii. 23.—“ All these belonged to the sons of Machir, the father of Gilead.” Here the Ellipsis is arbitrarily supplied in the A.V. by introducing a new word into the text. The verb “took”? must be repeated from the preceding clause, and not the verb ‘ belonged” brought in from nowhere :—* And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, even threescore cities, All these [took] the sons of Machir the father of Gilead.” Neh. v. 4.—“ There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards.” Here the words “we have mortgaged” must be repeated from verse 3. Thus:—‘ There were also some that said, We have borrowed money for the king’s tribute, [we have mortgaged] our lands and vine- yards.” ELLIPSIS (OF REPETITION: VERB FROM PRECEDING CLAUSE). 85 Ecc. x. 1.—Here the Ellipsis is supplied by the words “so doth.” But it is better to repeat the verb, thus :—*“As dead flies cause the ointment of the apothecary to send forth a stinking savour: so a little folly [causeth] him that is in reputation for wisdom and honour [to send forth an offensive odour] .” Isa. viii. 19, 20.—*And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for [should] the living [seek unto] to the dead? To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them.” Amos vi. 12.—‘ Shall horses run upon a rock? will one plow there with oxen ?” i.e., “ Shall horses run upon a rock ? will a husband- man plow [a rock] with oxen?” Mark xii. 5.—‘ And again he sent another; and him they killed, and many others [whom he sent, and they used them shamefully, from verse 4], beating some, and killing some.” Mark xiv. 29.—* Although all shall be offended, yet will not I [be offended.” Luke xxii. 37“ For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned amongst the transgressors: for the things [written] concerning me have an end.” This was the last prophecy written of Him which was to be fulfilled before His betrayal, so He now abrogated a precept, necessary at the presentation of Himself, but no longer necessary now that He had been rejected, and was about to die. Now, therefore, they might not only carry asword, but buy one. So that He was only “reckoned” by man among the transgressors. John xv. 4.— No more can ye, except ye abide in me,” e., “No more can ye [bear fruit] except ye abide in me ” (see above, pages 12, 13). Rom. i. 12.—“ That is, that I may be comforted together with you.” The verse begins in the Greek, totro 8€ éore (touto de esti), but this is. The verse reads, “But this [imparting to you some spiritual gift] is (or means) our being jointly comforted by our mutual faith.” He refers to his desire to see these saints in Rome, and the verb is repeated from verse 11, “ For I long to see you.” 86 FIGURES OF SPEECH. Rom. vii. 24, 25.—‘O wretched man that I am! who shall deliver me from the body of this death? 1 thank God through Jesus Christ our Lord.” The sense in this last clause is manifestly incomplete as an answer to the previous question. Following the most approved reading, instead of “I thank God,” we take the more ancient words, ‘Thanks be to God,” and repeat the words from verse 24, thus :—‘‘ Who shall deliver me from the body of this death? Thanks be to God, [He will deliver me] through Jesus Christ our Lord.” The deliverance here desired is from the conflict between the oid nature and the new, the flesh and the spirit.t But as the flesh is bound up with this “body of death,” z.e., this dying body, this mortal body, there is no deliverance except either through death and resurrection, or through that “change” which shall take place at the coming of Christ. The old heart is not changed or taken away, but a new heart is given, and these two are contrary the one to the other. They remain together, and must remain until God shall “deliver” us from the burden of this sinful flesh—this mortal body—by a glorious resurrection like unto Christ’s. This deliverance is further described in viii. 11 and 23; and it is “through Jesus ” that our mortal bodies shall be raised again. See 1 Thess. iv. 14, dua Inoov (dia Ieesou), ‘ by means of Jesus,” and 1 Thess. v. 9: “God hath-not appointed us to wrath, but to obtain salvation (z.e., full deliverance from this body of sin and death) by (e., by means of, or through) our Lord Jesus Christ.” See this passage under the Figures of Mctonymy, Hypallage, Ecphonesis, and Erotesis. * Through not noticing the Ellipsis, attempts have been made from the earliest times to get sense by altering the text. The T.R. has evyapicro To Dew, with Griesbach, Scholz, and AKLP&. But xX apes TT Bew Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort, and R.V. Also the Vatican MS. Others read, ‘But thanks be to God,” and others, “It is the grace of God” (DE), and others, “ It is the grace of the Lord” (FG). t It is to be noted that “spirit” with a small ““s” is one of the names given to the new nature which is implanted in every believer who is born again of the Holy Spirit ; and this term “ spirit ” is to be distinguished from the Person of the Holy Spirit, from the context as well as from the absence of the article. Even in Rom. viii. 1-15, the Person of the Holy Spirit is not mentioned. Not until verse 16, “ spirit of God” in viii. 9 and 14 is divine spirit, i.c., divine nature” (2 Pet. i. 4), ‘spirit of Christ ” (viii. 9) is Puewma-Christou, Christ-Spirit, another term for the new nature. So, “spirit of adoption ” (verse 15) is “ sonship-spirit,” and ‘the spirit of Him” (verse 11) is “the new nature [given by] Him who raised up,” &c, ELLIPSIS (OF REPETITION: VERB FROM PRECEDING CLA USE). 87 Rom. viii. 19-21. may be explained thus :— Al 19. For the earnest expectation of the creature waiteth for the manifestation} Expectation. of the sons of God. B | 20-. For the creature was made subject to vanity, not willingly, but by reason of} The Reason. him who hath subjected the same : -20. [Waiteth, I say (from verse 19)] in hope, A } Expectation. B | 21. Because the creature itself shall be delivered from the bondage of conto into the glorious liberty of the children of God. Here, A, corresponding with A, shows us that we are to repeat in the latter member, A, the verb used in the former, A; the subject of each member being the same. Rom. viii. 33.—‘* Who shall lay anything to the charge of God’s elect ? It is God that justifieth. Who is he that condemneth ? It is Christ that died.” We have to remember that, while only the greater pauses are indicated in the ancient manuscripts, there is no authority for the minor interpunctuation. This can generally be accurately gathered by the devout student of the context. Here it is probable that the questions ought to be repeated :—* Who shall lay anything to the charge of God’s elect ? [Shall] God who justifieth [them]? Who is he that condemneth [them]? [Js it] Christ who died [for them]? Yea, rather; that is risen again, etc.” | The Reason. 1 Cor. iv. 15.—‘ For though ye have ten thousand instructors in Christ, yet have ye not many fathers.” Here the verb “ ye have ” is correctly repeated in the A.V. I Cor. xv. 23.—‘‘ But every man [shall be made alive (from verse 22)] in his own order: Christ the firstfruits ; afterward they that are Christ’s at his coming. Then the end,” ze., not “then cometh the end,” for 73 réAos (to telos) is used of the last company of a body of soldiers.* 73 TéAos (to telos) is the end: but of what, or what end, can be determined only by the context. Here the subject is the various bodies téypata (tagmata) ranks, i... every man in his own proper band. Of these bands or ranks Christ is first; then they that are * Hom. Il. 7, 380; 10, 470, etc. 88 FIGURES OF SPEECH. Christ’s at His coming ; then the last of these bands at the end of the thousand years (Rev. xx. 5), when Christ shall deliver up the kingdom. The second of these is not the resurrection foretold in 1 Thess. iv. 16, as the privilege of those who are “in Christ,” but the “ first” of the two resurrections referred to in the Old Testament, the Gospels, and the Apocalypse. 2 Cor. i. 6.—“ And whether we be afflicted, it 7s for your consola- tion.” Here the A.V. supplies the verb substantive. It is better to repeat the verb “[we are afflicted) for your consolation.” 2 Cor. iii. 11.—“ For if that which is done away was glorious, much more that which remaineth is glorious.” Here the two words 6a 8éns (dia dovees), by means of glory, and év 66£) (en doxee), in glory, are both translated by the same word, “ glorious,” while the verb substantive (“ was” and “is”) is thus necessarily, though incorrectly, supplied. The R.V. renders the verse, “ Por if that which passeth away’*(margin, is being done away) was with glory, much more that which remaineth is in glory.” But, if we repeat the verbs already used by the Holy Spirit, we can take the Greek literally :—“ For if that which is done away [is done away] by glory (see verse 10), much more that which remaineth, [remaineth] in glory.” 2 Cor. xii. 2. Such an one [I knew] caught up, etc.” The verb dprd(w (harpazd) does not. necessarily mean that the catching is “up,” but rather “away.” In Matt. xi. 12. John vi. 15. Acts xxiii. 10 it is rendered take by force. In Matt. xiii. 19. Acts vill. 39 it is catch away. In John x. 12 it is rendered “catch” ; in John x. 28, 29, it is “pluck” ; while in Jude 23 it is pull. See also Ezek. viii. 3. Rev. i. 10. “Such an one [I knew] caught away:” and this either with reference to place or time, ie. caught away to some present place (Acts viii. 39, 40), or toa vision of some future time (as in Ezek. viii. 3. Rev. i. 10; iv. 2, etc.). Gal. ii. 7—“The gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was [committed] unto Peter.” Gal. v. 17.—“ For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other, so that ye cannot do the things that ye would.” Here the word emifupéw (cpithumed) is connected with kard (kata), against, te., to desire that which is against, or contrary to. The same ELLIPSIS (OF REPETITION: VERB FROM PRECEDING CLAUSE). 89 verb is used both of the flesh and of the spirit (i.¢., the newnature), and the Ellipsis of the verb with reference to the latter enables it to be used in its bad sense with regard to the flesh and in a good sense with regard to the spirit :—‘ For the flesh desires that which is against the spirit, and the spirit desires that which is against the flesh; and these desives are contrary to one another, so that ye cannot do the things that ye would,” z.e., so that your new nature is hindered ofttimes in doing those good things that ye would, and, thank God, your old nature is also hindered from doing the things which it lusts after. Eph. i. 13.—“In whom ye also ¢rusted.” Here the verb is repeated from verse 12: but it seems rather that another verb should be repeated, from verse 11: “In whom ye also were allotted as God’s own inheritance,” for it is the inheritance which is the subject of the context and not the matter of trusting. The R.V. neither sees, nor supplies the Ellipsis, treating it as an » Anacoluthon (q.v.). Eph. iv. 22.—We must repeat from verse 17, “(J say also} that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts.” 1 Thess. ii. 11.—“ Ye know how we exhorted and comforted and charged every one of you, as a father doth his children.” Here all three verbs are to be understood, i.e. ‘as a father [exhorteth, and comforteth, and chargeth] his children.” (See under Polysyndeton). The R.V. better preserves the order of the Greek, supplying and treating the Ellipsis as absolute. “As ye know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, etc.” 1 Thess. iv. 14.— For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” R.V. :—“ Even so them also that are fallen asleep in Jesus will God bring with him.” The two clauses of this verse, as they are thus translated, are so inconsequent that the passage has been a source of difficulty to many, and is practically unintelligible. When this is the case we must ask whether there is a figure employed, and, if so, what it is. Here it can be only the figure Ellipsis. But what are the omitted words, which if supplied will cause the passage to yield sense as to teaching, and completeness as to structure? ‘90 FIGURES OF SPEECH. Before we can answer this question we must institute an enquiry into the usage of the word translated “even:” as this is the key that will open this lock, besides explaining and throwing light on many other passages. The word “even” here is kai (kai), and Kai (kat) is the ordinary conjunction, and, which has two distinct senses, (1) and, (2) also or even. It is the latter of these with which we are now con- cerned. It is a matter of great importance that we should always know what is the word which it emphasizes. In the Greek, this is never in doubt.* But in English literature, including both the A.V. and the R.V., its usage is very inconsistent and defective. In the Greek, xa’, when it means also, is always placed immediately BEFORE the word which it emphasizes; while in English usage it may be placed either before or after the word. When we add to this that both in the AV. and R.V. it is often dissociated altogether from this word, the confusion and ambiguity can be imagined. : The word «ai is used in the sense of also some 636 times in the New Testament.{ In 258 of these it is placed (in the A.V.) after the word. In 275 it is placed before the word, or in connection with another word to which it does not belong. In 60 places it is not translated at all. In 43 places it is rendered even, and placed before the word. Sometimes the A.V. and R.V. agree in this, and sometimes they differ. Now, remembering that the English word “also” must immediately follow the word which it emphasizes, we ask what is that word here (1 Thess. iv. 14)? As the Greek stands, it reads, “If we believe that Jesus died and rose again, even so them which sleep in Jesus, GOD also will bring with him.” But this yields no intelligible meaning. The hope that is mentioned in the second clause cannot be conditioned on our belief of the fact stated in the former clause. But notice, before we proceed, that the preposition é¢ (dia), when it governs the genitive case, as it does here, denotes agency, and is rendered “ by” 235 times, “ through ”’ 87 times, etc.; but “in” only 8 times. See its use in the very next chapter (1 Thess. v. 9), “ We are appointed to obtain salvation by our Lord Jesus Christ” (8:4 Tod xupiov ypov "Incot Xpurrot); Rom. vii. 25, “1 thank God through Jesus Christ * Nor is it in the Hebrew, as the ) is always joined to and forms part of the word with which it is connected. { See a pamphlet on the usage of the word “ Also” in the New Testament, by the same author and publisher. ELLIPSIS (OF.REPETITION: VERB FROM PRECEDING CLAUSE). 91 our Lord” (84 "Inoot Xpurrot) ; Rom. v. 9, “ We shall be saved from wrath through him ” (6:’ avrod). No wonder therefore that the R.V., while translating it here “in Jesus,” says in the margin, “ Greek, through,” and adds the alternative rendering, “ Will God through Jesus . bring.” The one thought and subject is Resurrection, as the great and blessed hope of the Lord’s people. The three clauses are perfectly balanced, as will be seen in the following structure of verse 14 :— a| Ifwe believe (Belief) b| that Jesus died (Death) c | and rose again, (Resurrection) a| In like manner [we believe] also (Belief) b | That them which are asleep (Death) c | will God (by Jesus) bring with Him [from the dead]. (Resurrection). Here in a and a we have the statement of our belief, in b and b we have death (in b the death of Jesus, and in b the death of His saints), while in c and c we have resurrection (in c the resurrection of Jesus by God, and in c the resurrection of His people by God), but in an explanatory parenthesis it is explained that the Lord Jesus will be the agent, as the context goes on to show (see John v. 21: xi. 25, 43). It was God who brought Jesus from the dead (Heb. xiii. 20). In like manner will He—by Jesus—bring His people from the dead. Hence, we must repeat the verb “we believe” from the first clause: “If we believe that Jesus died and rose again, in like manner [we believe] also that God will, through Jesus, bring, with Him, them that are fallen asleep.” This is the scope of the passage, which immediately goes on to explain how this will be accomplished. We have the same hope pre- sented in the same manner in Rom. vi. 5; viii. 11. 2 Cor. iv. 14, vzz., that Resurrection and Advent are the only hope of mourning saints. Heb. iii. 15.—“ While it is said, To-day, etc.” (SoR.V.). The Greek is “év ro Néyer Oa, Zijpepov,” “in (or by) its being said, To-day.” The simplest solution of this confessedly difficult passage is to repeat the exhortation from verse 13: “[As ye are exhorted] by the saying, To-day, etc.” Heb. iv. 7.—“ Again [seeing] he limiteth,” from verse 6. Heb. iv. 10.—‘‘ For he that hath entered into his rest, he himself also hath rested from his works, as God [rested] from his.” 92 FIGURES OF SPEECH. Heb. vii. 8.—“And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.” The reference is clearly to Melchisedec, and it is not testified of him that he now liveth. In Ps. cx. 4 it is testified of Christ, “ Thou art a priest for ever after the order of Melchisedec.” That which marked “the order of Melchisedec” as being different from “the order of Aaron” was the fact that the days of Aaron’s order of priesthood began at 30 years of age, and ended at the age of 50 years, whereas the days of Melchisedec’s had neither such a beginning nor such a limitation: his priesthood had “ neither beginning of days nor end of life,” but he remained a priest continually, 7.e., all his life (vii. 3). eis TO Ounvexes (eis to dieenekes) means for a continuance, the duration being determined by the nature of the context. In chap. vii. 1 it must mean that Melchisedec remained a priest all his life; in chap. x. 1 it must mean that the sacrifices were con- tinually offered until the end of the Mosaic dispensation; in x. 12 it means that the one sacrifice of Christ is efficacious in perpetuity (or, with Macknight, that Christ offered only one sacrifice during His whole life) ; while in chap. x. 14 it means that the perfection arising from this sacrifice is limited only by the life of those who are sanctified. Hence, here in vii. 8 the Ellipsis may be thus supplied :—*“ And here men that die receive tithes; but there [a man received them] of whom it is testified that he lived [a priest all his life.]”* As Melchisedec was a priest all the days of his life, and his was a mortal life; so Christ was a Priest after the same order; and there- fore, as His life is eternal, and has no limit, His priesthood (unlike that of Aaron’s) must also be without limit, and He is “a priest for ever.” Heb. xii. 25.—“ See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.” Here the words are correctly repeated from what precedes. 2 Pet. i. 19.— We have also a more sure word of prophecy ; whereunto ye do well that ye take heed, as unto a light that shineth in * The present tense is here (as is often the case) put (by the figure of Enallage (q.v.), or ‘* Exchange ’’) for the preterite as in Acts ix, 26), not believing that he is a disciple (/.e., was); Heb. vii. 3, he remaineth (i.e., remained) ; Mark v. 15, they come and see (é.e., came and saw); John i. 29, John seeth (i.e., saw), John i. 46, Philip findeth and saith (i.¢., found and said) ; John ix. 18, they bring him (i.c., they brought), etc., etc. In all such cases the figure of Enallage marks the action which is thus emphasized. ELLIPSIS (OF REPETITION: VERB FROM PRECEDING CLAUSE). 93 a dark place, until the day dawn, and the day star arise; eee heed, I say] in your hearts.” It cannot be that we are to take heed until we are illuminated by God’s Spirit, or until we are converted! but that we are to take heed to the word of prophecy in our hearts; for it is like a light shining in a dark place. A light is for our eyes to see, and for our feet to use, but the prophetic word is for our hearts to be exercised with. This is contrary to popular theology. This word declares that the world is the “dark place,” and prophecy is the only light we have in it, to which we do well that we take heed. Popular theology says that prophecy is the “dark place,” and we “do well” to avoid it ! , 1 John iii. 10.—* Whosoever doeth: not righteousness is not [born] of God,” from verse 9. So also verse 12, “ Not as Cain, who was [born] of that wicked one.” Also verse 19, “‘ We know that we are [born] of the truth.” 2 John 2.—* [Loving you] for the truth’s sake,” from verse 1. 2 John 12.—“Having many things to write unto you, I would not write with paper and ink.” Rev. xix. 10.—* And I fell at his feet to worship him. And he said unto me, See thou do it not,” i.e., “See [thou worship me} not.” (c) Where an omitted Partic.e is to be repeated from the preceding clause. (i.) Negatives. The negative is frequently omitted; and is generally supplied in the A.V. and R.V. Deut. xxxiii. 6.—‘ Let Reuben live, and not die; and let not his men be few.” 1 Sam. ii. 3.—“Talk no more so exceeding proudly; let not arrogancy come out of your mouth.” 1 Kings ii. 9.—“ Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.” This has been a favourite text with “those that oppose them- selves” (2 Tim. ii. 25). Misunderstanding the phrase, where David is called “a man after God’s own heart” (as though it referred to David’s character, instead of to David’s calling, being chosen by God and not, as Saul was, by man), infidels have pointed to 1 Kings ii. 9 to show David’s faithless and bloodthirsty character! But if, as in so 94 ; FIGURES OF SPEECH. many other cases, we repeat the negative from the preceding clause, there is no such difficulty: “but his hoar head bring thou [not] down to the grave with blood.” True, Solomon did put Shimei to death, but this was for quite another reason, and as Solomon said, Shimei’s blood was upon his own head (verse 37). Thus the passage is brought into agreement with David’s oath to Shimei, which is repeated in immediate connection with this verse (verse 8 from 2 Sam. xix. 23). Ps. ix. 18.—* For the needy shall not alway be forgotten: the expectation of the poor shall zot perish for ever.” - Here the negative is supplied by the A.V. in italics. Ps. xxxviii. 1—“*O Lorp, rebuke me not in thy wrath: and chasten me [not] in thy hot displeasure.” Ps. Ixxv. 5.—‘‘ Lift not up your horn on high: speak not with a stiff neck.” Here the negative is supplied, as it is in many passages. Prov. xxv. 27.—“ Jt is not good to eat much honey: so for men to search their own glory 7s not glory.” Isa. xxxviii. 18.—“ For the grave cannot praise thee, death can not celebrate thee.” It is open to question whether Gen. ii. 6 is one of these cases. The three verses 4-6 describe the condition of the earth before the creation of man (verse 7), and before the plants and herbs of the field grew. (Compare verses 4 and 9). Then three negative reasons are given why these did not grow :— (1) “ For (13) the Lorp God had not (x5) caused it to rain upon the earth, (2) and (1) there was a man nowhere (j7X) to till the ground, (3) and (1) [no ]mist went up to water the whole face of the ground.” (ii.) Interrogatives. . mab (lammah). Why ? Ps. ii. I, 2.— Why do the heathen rage, and [why do] the people imagine a vain thing? [Why do] the kings of the earth set themselves, and [why do] the rulers take counsel together ? ” Ps. x. 1.—Here the A.V. repeats it: “ Why (7195) standest thou afar off, O Lorp? why hidest thou thyself in times of trouble?” 723 (kammah). How oft ? Job xxi. 17.—“ How oft is the candle of the wicked put out! and how oft cometh their destruction*upon them!” Here the words “how ELLIPSIS (REPETITION : PARTICLES FROM PRECEDING CLA USE). 95: oft” are correctly repeated in the A.V. But why not repeat them also in the following sentences, instead of supplying the word “God,” and translate thus: “ [How oft] He distributeth sorrows in His anger |. [How oft] are they as stubble before the wind, and as chaff that the storm carrieth away! [How oft] God layeth up calamity for his (i.c., the wicked man’s) children.* He recompenseth him and he shall know it; his eyes shall see his destruction, and he shall drink the wrath of the Almighty.” Pe (epkh). How? Ps. lxxiii. 19.—“ How are they brought into desolation, as in a moment! they are utterly consumed with terrors.” But it is better to repeat the word “how” :—“ How are they utterly consumed with terror!” TS (evykah). How! An exclamation of pain and grief “How!” This gives its title to the book of Lamentations in the Hebrew Canon} “Eykah.” Three prophets use this word of Israel :—Moses uses it of Israel in his glory and pride (Deut. i. 12): Isaiah, of Jerusalem in her dissipation (Isa. i. 21) : and Jeremiah, of Jerusalem in her desolation (Lam. i. 1, etc.). Hence, the word very frequently occurs in the book of Lamenta- tions; and its Ellipsis or omission is frequently to be supplied by ‘repetition. In many cases this is done in the A.V. Note, for example :— Lam. i. 1, 2.—‘ How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary! 2. [How] she weepeth sore in the night,” etc. 3. [How] is Judah gone into captivity ... 4. [How] the ways of Zion do mourn.” See also ii. 1, 2, etc.; iv. 1, 4, 8, 10. 79 (mah). How! Joel i. 18—How (79) do the beasts groan! [How] are the herds of cattle perplexed!” mp-Tty (ad-meh). How long ? Ps. iv. 3.—*O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity ?” *The R.V., missing the proper Ellipsis, arbitrarily introduces the words “ Ye say, God layeth up iniquity for his children,” taking the words as the words of the wicked man instead of the children ! + The title in the English Version is from the Latin Vulgate. See The Names and Order of the Books of the Old Testament, by the same author and publisher. 96 FIGURES OF SPEECH. Here the interrogative is repeated, but why not repeat it ser instead of supplying the word “and”? Thus:— [How long] wi ye seek after leasing ?” Ps. Ixxxix. 46.—“ How long, Lorn? wilt thou hide thyself for ever? [How long, Lord] shall thy wrath burn like fire ?” MoT (ad-mahthai). How long ? Ps. xciv. 3, 4.—* Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things? [How long] shall all the workers of iniquity boast themselves ?”’ (d) Where the omission of ConNEcTED Worps is to be supplied by repeating them out of a preceding clause. This form of Ellipsis, though it is very clear, is not always supplied in the A.V. Num. xxvi. 3, 4.—‘‘And Moses . . spake . . saying, Take the sin of the people, from twenty years old and upward,” which words are correctly repeated from verse 2. Josh. xxiv. 19.—‘‘And Joshua said unto the people, Ye cannot serve the Lorp: for he is an holy God,” etc. The words must be supplied from verses 14-16: see also verses 20, 23. Thus :—‘ Ye cannot serve the Lorn [wnless ye put away your idols|, for he is a holy God,” etc. Ps. Ixxxiv. 3.—“ Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lorn of hosts, my King and my God.” There is evidently a figure here: for in what way could birds build nests and lay young in the altars of God? The one was covered over with brazen plates, with fires perpetually burning and sacrifices con- tinually being offered upon it; the other was overlaid with gold, and was within the Holy Place! The question therefore is, What is the kind of figure here? It is the figure of Ellipsis, which the A.V. and R.V. have made worse by inserting the word “ even ” (the A.V. in italic type, the R.V. in Roman). It must be correctly supplied by repeating the words from the preceding clause: “so hath my soul found thy altars, O Lorp of hosts,” i.c., as the birds find, and love, and use their house, so I find and love Thy house, my King and my God. ELLIPSIS (REPETITION : OF PRECEDING CONNECTED WORDS). 97 If we observe the structure of the passage,* we see how this supply of the Ellipsis is necessitated :— Ai a | 1. How amiable are thy tabernacles, O Lorp of hosts! b | 2. My soul longeth, yea, even fainteth for the courts of the Lorp: my heart and my flesh crieth out for the living God. c | 3. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, b | even thine altars, O Lorn of hosts, my King and my God. 4, Blessed ave they that dwell in thy house: they will be still praising thee. Selah. € a This structure at once puts c andc practically in a parenthesis, and b and 6 may be read on literally and connectedly without a break, and without any apparent Ellipsis; thus :— b | 2. My soul longeth, yea, even fainteth for the courts of the Lorp: my heart and my flesh crieth out for the living God, b | even thine altars, O Lorn of hosts, my King and my God. But 6 read after c must have the Ellipsis supplied :—*«The sparrow hath found an house, and the swallow a nest for herself... [so have I found] thine altars, O Lorn of hosts.” Prov. xxi. 1.—* The king’s heart is in the hand of the Lorp, as the rivers of water: he turneth it whithersoever he will.” “Here the second sentence is manifestly incomplete. There is a subject, but there is no verb, and no object, as will be seen if we present it in this way :— - Subject. Verb, Object. The King’s heart | is | in the hand of the Lorp. as the rivers of water It is clear from this that we have to supply both the verb and the predicate in the latter sentence. What they are to be will be seen more clearly when we translate the other words more correctly. The expression “ rivers of water” is in the Hebrew pnb (pal- gey mayim). Palgey means divisions of, and is the plural construct of abn (palag), to divide} The name of the Patriarch Peleg (t.e., division) was so called “because in his days was the earth * See Key to the Psalms, p. 79..:-Edited by the same author. tap (palag), to divide, occurs only in Gen. x. 25. 1 Chron. i. 19. ‘In his days was the earth divided.” Job xxxviii. 25, “Who hath divided a watercourse,” and Ps. Iv. 9. ‘‘ Destroy their tongues and divide them.” G 98 FIGURES OF SPEECH. divided” (Gen. x. 25). The term palgey mayim™ is the technical term for the little channels, or gullies, of water which divide the Eastern garden into small squares of about 12 feet each, for purposes of irrigation. Hence the word is used for any little channel by which the water is distributed or divided, especially the channels which divide-up a garden. It is used also of the trickling of tears. In Ps. i. 3, the‘man who meditates in the law of God is like a tree planted by the palgey mayim, i.e., in a garden, where it will have a sure supply of water and the constant care of the gardener! Not left out in the plain to shift for itself; to thrive if it gets water, and to die if it does not! These little channels were filled by the gardener with water from the spring, or well, or fountain, which every Eastern garden must possess; and then the water was sent first into one channel, then into another, by the simple movement of his foot: “the land whither thou goest in to possess it, is not as the land of Egypt from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs” (Deut. xi. 10). The gardener did not deign to use a tool, or to stoop down and use his hands. By simply moving the foot he dammed up one little stream, or by a similar move- ment he released the water in another. Now we are able to supply the Ellipsis correctly in this verse :— “The king’s heart is in the hand of the Lorp as the palgey mayim [are in the hand of the gardener|: He turneth it whithersoever He will.” To an Eastern mind this would be perfectly clear without the supply of the Ellipsis. Just as in England the expression, “* A coach and four” is perfectly clear, and the supply of the Ellipsis “horses” is wholly unnecessary. But an Esquimaux or a South Sea Islander, or an Arab, would ask, “A coach and four what?” It would be unin- telligible to him, while with us it needs no explanation. *The word is used of any very small artificial channel. The following are all the occurrences :— Job xxix. 6. The rock poured me out rivers of oil. Ps, i. 3. Like a tree planted by the rivers of water. Ps. xlvi. 4. A river the streams whereof shall make glad. Ps. Ixv. 9. Enrichest it with the river of God. Ps. cxix. 136, Rivers of waters run down mine eyes. Prov. v. 16. (And) rivers of waters in the streets. Isa, xxx. 25. Rivers and streams of waters. Isa. xxxii. 2. As rivers of water in a dry place. Lam. iii. 48. Mine eye runneth down with rivers of water. ELLIPSIS (REPETITION: OF PRECEDING CONNECTED WORDS). 99 © So when we learn and understand the customs and peculiarities of the East we can often supply the Ellipsis from such knowledge, as Easterns would supply it naturally. . The teaching of the passage then is that just as the little channels of water in a garden are turned about by the gardener by the simple movement of his foot, so the king’s heart is as easily turned about by the Lorp, “ whithersoever He wills.” Oh how full of comfort for ourselves, for our friends, for our children, to know this, and to be assured of it! “On that night could not the king sleep” (Est. vi. 1). A sleepless night! The king’s heart turned—the law of the Medes and Persians reversed—and Israel delivered. Oh how simple! Let us never again limit His almighty power—for it is almighty power that is required to turn the heart of man. We know how difficult it is to convince even a friend on the simplest matter of fact. But let us remember that the heart of even an Eastern despot is as easily turned by the Lorp’s mighty hand as the palgat mayim are turned by the simple movement of a gardener’s foot. Job iii. 23.—* Why is light given to a man whose way is hid, and whom God hath hedged in?” . : Here the words, “why is light given,” are correctly repeated from verse 20. This expression about giving light is similar to that of “seeing the sun” (vi. 5, and vii. 5). Both are idioms (g.v.) for living or being alive, as is clear from verses 20, 21. ‘Wherefore is light given,” z.e., why is life prolonged, in the case of those who are in misery _ and long for death ? The latter part of the verse may be cleared by noting that the word “hid,” as applied to “a way,” differs from that in Ps. ii. 12. In Ps. ii, 12 Th (avad) is to lose a way which is already known. Here, it is IND (sathar) which implies that the way is not known at all. It hides itself. In this case God has hidden it and it cannot be found. What good is life, Job complains, to a man if God has completely covered up the way? The word 720 (sakak), rendered “hedged in,” refers to the way, not to the man, and means, not “ hedged in,” but covered up (see xxxviii. 8). It is not the same word as i. 10 (which is WwW (sook), to hedge in), nor as xix. 8, as indicated in the margin (which is 173 (gadar) to fence up). Ecc. vii. 11, 12 has evidently given some trouble, as is clear from the italics in Text and margin both of A.V. and R.V. “ Wisdom is good with an inheritance: and by it there is profit to them that see the sun.” Margin, “ as good as aninheritance, yea, better too.” 100 FIGURES OF SPEECH. The R.V. reads :—“ Wisdom is as good as an inheritance: yea, more excellent is it for them that see the sun.” Margin, “ is good to- gether with aninheritance: and profitable unto them,” etc. We must take 09 (im), with, in its idea of accompaniment, i common with, ie., like or as (see Gen. xviii. 23, 25. Job iii. 14, 15; ix. 26; xxi. 8; xl. 15. Ps. Ixxiii. 5, 25; exliii. 7. Ecc. ii. 16), and translate :— “Wisdom is good, as an inheritance is good, and more excellent to them that see the sun” (i.e., for living men, see above under Job iii. 23), For to be in (a, b, which is ignored by A.V. and R.V.) the shelter (5x, tel, Gen. xix. 8; Num. xiv.9; Ps. xvii. 9) of wisdom [is more excellent than to be| under the shelter (a) of money; and the advantage of wisdom zs that wisdom preserveth the life of them that possess it.” That is to say, briefly, wisdom is good: and money is good, but wisdom has this advantage over money; it can preserve life, while an inheritance or money cannot. Zech. xiv. 18.—The verse reads in the Hebrew (see margin) :— “And if the family of Egypt go not up, and come not, not upon them there shall be the plague wherewith the Lorp will smite the heathen that come not up to keep the feast of tabernacles.”’ Here, there is evidently a figure: because, read with verse 17, there is not only no sense, but quite an opposite sense to that which is clearly intended. Our duty is to ask, What is the figure ? For we arc not at liberty to suggest an alteration of the Text, or to make even a free translation of it. The R.V. resorts to the easy method of suggesting in the margin: “The text is probably corrupt.” This is avery common practice of commentators! It never seems to enter their heads that the difficulty lies with themselves. It would have been more becoming to have said, ‘‘ Our understandings are probably at fault”! The R.V. arbitrarily inserts words, as does the A.V., and even then both Versions fail to make sense. The A.V. says: “ That have no rain” (marg., ‘upon whom there is not”). The R.V.: “Neither shall it be upon them” (marg., “ shall there not be upon them the plague?” etc.). The Ellipsis is correctly and simply supplied by repeating “there shall be no rain” from the preceding clause : which, describing millennial days, says :— ““Whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lorp of hosts, even upon them ELLIPSIS (REPETITION: OF PRECEDING CONNECTED WORDS). 101 shall be no rain. And if the family of Egypt go not up, and come not, not upon them [shall there be no rain];* there shall be the plague, (aforesaid, verse 12] wherewith the Lorn will smite the heathen that come not up to the feast of tabernacles.” Matt. ii. 10.— When they saw the star, they rejoiced with exceeding great joy:” i.e., “When they saw the star [standing over where the young child was], they: rejoiced.” The words are to be repeated from verse 9. Matt. xiii. 32.—“ Which indeed is the least of all seeds [which a man takes and sows in a field]; from verse. 31; i.e., not the least, absolutely, but relatively, as to those seeds which are usually sown in _ the field. Mark v. 23.—And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed.” Here the A.V. adds: “I pray thee,” but it is better to repeat the verb from the beginning of the verse, and then we may take the other words literally: —“I beseech thee earnestly that having come thou wouldest lay on her thy hands,” etc. John i. 18.—*No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” Here the sense is to be completed by repeating the words from the preceding clause, thus: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath [seen God, and] declared [the Father].” John ix. 3.—Here the Ellipsis is to be supplied from verse 2. “Neither hath this man sinned, nor his parents [that he should be born blind]: but that the works of God should be made manifest in him.” See below (page 107). Rom. iv. 12.,—“ And the father of circumcision to them who are not of the circumcision,” etc. Here the words are to be repeated from the preceding clause :— “And the father of the circumcision [that righteousness might be imputed] to them who are not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.” * Because Egypt has no rain, as it is, and is therefore thus excepted here. 102 , FIGURES OF SPEECH. Rom. v. 3.—‘ And not only so, but we glory in tribulations also,” ie., “And not only do we [rejoice in hope of the glory of God], but we glory also in tribulations.”* Rom. v. 11.—“ And not only so:” i.e. “And not only [ave we saved from wrath through him]|, but we also+ joy in God [as our God] through our Lord Jesus Christ, by whom we have now received the reconciliation.” : : It is at this point that the great doctrinal portion of Romans divides into two portions. It runs from i. 16 to viii. 39. Up tov. 1] the subject is “sins”: from verse 12 it is “sin.” Up to this point the subject is the products of the old nature: from this point it is the old nature itself. Up tov. 11 it is the fruits of the old tree: from v. 12 it is the old tree itself. Up to this point we are considered as “in the flesh’: from this point we are considered as “not in the flesh,” but _ the flesh is in us.} Rom. vii. 7.‘ What shall we say then? [that] the law [zs] sin? God forbid! Nay, I had not known sin but by (or through) the law; for I had not known lust [to be sin] except the law had said, Thou shalt not covet. But [J say that] (from verse 7) sin taking occasion by the commandment, wrought in me all manner of concupiscence (or desire). For without the law sin [is] dead.” Rom. viii. 23.—“ And not only they,” i.e., “ And not only [every creature groaneth|, but ourselves also,” etc. Rom. ix. 10.—“ And not only this,” i.e., “ And not only [was there that limitation of the promise to this son], but when Rebecca also had conceived [twins] by one, even by our father Isaac . . . . it was said unto her, The elder shall serve the younger.” Rom. x. 8.—* But what saith it? The word is nigh thee, even in thy mouth and in thy heart: that is, the word of faith, which we _preach [is nigh thee].” I Cor. xv. 42.—“ So also ts the resurrection of the dead.” Here instead of using the verb substantive we must repeat the words from * In the Greek the emphasis is on the verb “glory.” “We GLORY also in tribulations,” i.c., we not only have them like all other people, but by grace we are able to glory inthem. For the usage of the word “ also” see page 90. + In the Greek the emphasis is on the word “joy.” ‘*We JOY also in God.” See a pamphlet on the biblical usage of the word Also, by the same author and publisher. {See further, on this, a series of articles in Things to Come commencing September, 1898. ELLIPSIS (REPETITION: OF PRECEDING CONNECTED WORDS). 103 verses 37 and 41, and then we can preserve the proper emphasis shown by the position of kad “also” :—“ So the RESURRECTION also of the dead [is with a different body]. This preserves the harmony of the whole argument. , 2 Cor. viii. 19.—“ And not that only,” i¢., * And not only [is his praise throughout all the churches], but he was chdsen* also of the churches to travel with us with this grace (or gift),” i Col. iii. 4.—“‘ When Christ, who is our life, shall appear.” It is a question whether this Ellipsis should be supplied (as in A.V. and R.V.) by the verb substantive, or whether the words should be repeated from the preceding verse, “ When Christ, [with whom] our life [7s hid], shall appear, then shall ye also appear with him in glory.” Many ancient MSS., with Lachmann (margin), Tischendorf, Tregelles, R.V. margin, read “your life.” 2 Tim. i. 7.—‘ For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” _ Here, by way of contrast, the words are to be repeated in the -second clause: “but [God hath given to us the spirit] of power, and of love, and of a sound mind.” : More properly it should be “a” spirit, not ‘the spirit,” and the fact that a noun is used (by the figure of Enallage, q.v.) instead of an adjective, shows us that the emphasis is to be placed on the adjective. “a COWARDLY spirit,” rveiua decdias (pneuma deilias) ; decArd (deilia), means timidity, fearfulness, cowardice, and always in a bad sense (see the verb SeAudw (deiliad), John xiv. 27. The adjective, Matt. viii. 26. Mark iv. 40. Rev. xxi. 8). I John ii. 19. Here the Ellipsis is correctly supplied in the A.V., “they went out.” I John v. 15.—“ And if we know that he hear us, whatsoever we ask [according to his will], we know that we have the petitions that we desired of him.” Here the words, “according to His will,” are to be supplied from the preceding verse. 2. Where the omitted word is to be supplied out of a SucceEDING : Clause. Josh. iii. 3.—“ When ye see the ark of the covenant of the Lorp your God, and the priests the Levites bearing it [going before], then ye shall remove from your place, and go after it.” * In the Greek the emphasis is on the word “ chosen” :—‘t CHOSEN also.” 104 FIGURES OF SPEECH. Here the words “going before” are necessitated, and are to be supplied from the words that follow—“ go after.” Judges xvi. 13, 14.—“ If thou weavest the seven locks of my head with the web, [and fastenest them with a pin in the beam (from verse 14), then shall I be weak and be as another man (from verses 7 and 11)}: and she fastened if with the pin, etc.” The Arabic and Vulgate Versions supply these words to complete the sense. See Appendix C. Homeo- teleuton, where it is shown that this is not really an Ellipsis, but an ancient omission on the part of some scribe. 1 Sam. xvi. 7.—* The Lorp said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance (Heb. on the eyes), but the Lorp looketh on the heart.” / Here the verb “seeth” is correctly repeated from the succeeding clause. It is not necessary to repeat “the Lorp,” though it is true, and greatly beautifies the English. It may be simply “for it is not as man seeth,” or, “for J see not as man seeth,” which comes to the same thing. 1 Kings iii. 12,.—“Lo, I have given thee a wise and. under- standing heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee,” z.e., among the kings, which words follow in verse 13. See also x. 23. 1 Kings xiv. 15.—‘For the Lorp shall smite Israel, [shaking lim] as a reed is shaken in the water.” i Chron. iv. 7.—‘And the sons of Helah were, Zereth, and Jezoar, and Ethnan, [and Coz]”: supply from verse 8. So, at the end of verse 13 supply “‘ Meonothai” from verse 14. Also, in chap. vi., at end of verse 27, supply “ Samuel his son” from verse 28.* In chap. vii. at end of verse 18 supply “and Shemidah” from verse 19. In chap. viii, at end of verse 7 add “and Shaharaim” from verse 8. * In this verse there is a strange confusion. Samuel or Shemuel’s firstborn was Joel, see verse 33. Vashni (1)y))) is not a proper name, but means ‘the second.’ And the verse reads, ‘And the sons of Samuel, the firstborn [Foel, verse 33], the second Abiah.”’ See 1 Sam. viii. 2, and see also above, page 5. ELLIPSIS (OF REPETITION: FROM SUCCEEDING CLAUSE). 105 In chap. xxv. at end of verse 3 add “and Shimez” from verse 17, where he is named. In verse 3 only five out of the six are named. In the A.V. and R.V. Shimei’s name is supplied in the margin. Neh. v. 2.—‘* For there were that said, We, our sons, and our daughters, [being] many, [are mortgaged],” supply from verses 3, 4, 5. Job xx. 17.—Here the word “ floods” means, as in the margin and R.V., streaming or flowing, and belongs to the word “ brooks.” But it must be repeated also before the word rivers, thus :—‘ He shall not see the flowing rivers, the flowing brooks of honey and butter.” Job xxxviii. 19.—The Ellipsis is to be supplied thus :—‘‘ Where is the way [to the place where] light dwelleth? and as for darkness, where is the place thereof ? ” . Ps. xxxv. 16.—“ With hypocritical mockers in feasts,” 2.e., repeating the latter words of the former sentence. “With hypocrites [at feasts], mocking at the feast,” i.e. like parasites who, for the sake of their belly, flatter others. Prov. xiii. 1.— A wise son heareth his father’s instruction: but a scorner heareth not rebuke.” Here the Ellipsis is plain, and is correctly supplied in the A.V. Isa. xix. 11.— How say ye unto [the wise] Pharaoh, I am the son of the wise?” etc. Isa. xxxi. 5.—“ As birds flying, so will the Lorp of hosts defend Jerusalem.” Here the word “birds” is feminine. It refers therefore to female birds, and to maternal love: “As mother-birds fluttering (see Deut. xxxii. 11), or as fluttering birds [defend their young (from the next clause)] ‘so will the Lorp of hosts defend Jerusalem.” One of the words for defend is TDD, (pahsok), from MDP (pasak), Passover. T1DB (pasak) means primarily to halt (see Isa. xxxv. 6. Lev. xxi. 18. 2 Sam. iv.4). So 1 Kings xviii. 21, “ How long halt ye (D°TTD3) between two opinions?” Heb.,as birds hop backwards and forwards on two boughs. Hence in Ex. xii. 13, it isnot “when I see the blood, I will pass over you ;”” but, it is ordy ‘AMDD, “1 will halt or stop at you, and the plague shall not be upon you,” i.e., Jehovah will stop or halt at (by) the door and not suffer the destroyer to enter. So the precious blood of Christ stops the hand of justice, and is a perfect defence to the sinner who is sheltered by it. 106 FIGURES OF SPEECH. Hab. ii. 3.—‘ For the vision [is deferred] for an appointed time,” which word is clearly implied in the following sentence. See also Mal. i. 10. Luke i. 17.—“ And [the hearts of the] disobedient to the wisdom of the just.” Luke xxii. 36.—The Greek reads, “He that hath not, let him sell his garment and buy a sword.” Here the A.V. boldly, correctly, and idiomatically supplies the Ellipsis in the first member from the follow- ing sentence :—* He that hath no sword, let him sell his garment and buy one” (see on Luke xxii. 37 above). John vi. 32.—‘*Moses gave you not that bread from heaven,” ie., “that [true] bread,” from the succeeding clause: “ But my Father giveth you the true bread from heaven.” John vi. 35.—“1 am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” The exquisite English of this can never be improved. As an idiomatic version it is perfect. The R.V. in attempting a more literal transla- tion is very lame: “not hunger” and “never thirst.” If we are to be literal, we must supply the Ellipsis by repeating the word mérore (popote), at any time, from the end of the verse. Both Versions prac- tically ignore it by including it in the word “ never.” “He that cometh to me shall in no wise hunger [at any time]; and he that believeth on me shall in no wise thirst at any time,” z.e., “never,” as expressed thus in both sentences in the A.V. It is very instructive to note that the negative here is most emphatic, a doubled negative, which signifies, by no means, in no wise,in no case ; and it is very solemn to notice that whenever it was used by man, man was never:able to make good his asseveration, ¢.g., Peter, in Matt. xvi. 22, said, “This shall not be unto thee,” but it was. Again in xxvi. 35 he said, “ Yet will I not deny thee,” and in Mark xiv. 31, “I will not deny thee in any wise,” but Peter did deny the Lord Jesus! His enemies, in John xi. 56, declared, ‘He will not come to the feast,” but He did! Peter, in John xiii. 8, declared, “ Thou shalt never wash my feet,” but Jesus did! Thomas, in John xx. 25, declared, “I will not believe,” but he did, and that without fulfilling his condition!* On the other hand, how sure, how true, how certain are the declarations of the Lord Jesus when made with this same positiveness. Among others note :— *In all this we have a solemn warning to let our yea be yea, and our nay nay (Matt. v. 37). ELLIPSIS (OF REPETITION: FROM SUCCEEDING CLAUSE). 107 Matt. v. 18. “One jot or one tittle shall in no wise pass from the law till all be fulfilled.” 2 Matt: v. 20. ‘Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” Luke xxii. 34. ‘The cock shall not crow this day.” John xiii. 38. John vi. 387. ‘ Him that cometh unto me, I will ix no wise cast out,” i.e., no never, no never cast out. Heb. viii. 12. “ Their sins and their iniquities will I remember no more,” i.e., in no wise will I remember any more. Heb. xiii. 5. ‘I will never leave thee nor forsake thee.” 1 Pet. ii. 6. ‘He that believeth on him shall not be confounded.’* John 1x. 2.—‘And his disciples asked him, saying, Master, who did sin, this man [that he is blind], or his parents, that he was born blind?” (See above, page 101). John xii. 25.—“ He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” Here two expressions are to be repeated from the latter clause, in the former :—“ He that loveth his life [ix this world] shall lose it [unto eternity] .” Acts ii. 3.—“ And there appeared unto them cloven tongues like as of fire, and it sat upon each of them,” i.e., the Holy Spirit, as is clear from the next verse. The verse may be rendered:—“And there appeared unto them, distributed, tongues like as of fire; and he [the Holy Ghost] sat (or dwelt) upon each of them.” The tongues were not divided into two parts, as suggested by the popular term “cloven tongues,” but they were divided, or distributed, among the Twelve. Acts vii. 59.—“ And they stoned Stephen, calling upon God, and / saying, Lord Jesus, receive my spirit.” . The Greek reads, “calling upon and saying.” There is evidently an Ellipsis after the verb “calling upon,” which the A.V. supplies with the word “God.” The R.V. supplies the word “Lord.” The meaning is clear, that Stephen being full of the Holy Ghost addressed his prayer to Christ,and his words were “ Lord Jesus, receive my spirit.” Both words must therefore be repeated thus:—“ calling *For other examples see John iv. 14; viii. 12; x. 28. Rom. iv. 8. 1 Thess. iv. 15; v. 3, Heb. x. 17. 2 Pet. i. 10. Rev. iii. 12, etc. All these are the immutable promises and purposes of the living God, and though we are to ‘cease from man, whose breath is in his nostrils,” the word of the Lord endureth for ever. See further under the figure called Repeated Negation, below. 108 FIGURES OF SPEECH. upon the Lord Jesus and saying [Lord Fesus] receive my spirit.” By this Ellipsis the emphasis is thrown on the act of invocation and shows that this act of prayer was addressed to the Lord Jesus, 1.6, Lord, who art Jesus: or, Jesus who art the Lord. Where two substantives are placed together in the same gender, number and case, the latter is in apposition to, and is explanatory of the former; or, there is an Ellipsis of the words of explanation, “that is to say,” or “that is.” Sometimes this is supplied by the A.V. and sometimes it is not. See Deut. xxii. 28, ‘a damsel that is a virgin.” Judges xi. 1, margin, “a woman an harlot.” Gen. xiii. 8, margin, “men brethren.” Num. xxxii. 14, “an increase of sinful men,” the Hebrew reads:—“ an increase of men who are sinners.” Matt. xvili. 23, “a certain King”; Greek, “a man that is a King,” as in xx. 1, where the Ellipsis is supplied, “a man that is an householder.” Luke ii. 15, margin, xxiv. 19, “a prophet’; Greek, “a man that is a prophet.” Acts ii. 29, “men and brethren”; Greek, “Men who are brethren,” _ and verse 22, “men of Israel’; Greek, “men who are Israelites.” So here, Acts vii. 59, “Lord, who art Jesus’-—compare Rev. xxii. 20. Rom. ii. 12.— For as many as have sinned without law, shall perish also without [being judged by] law: and as many as have sinned in the law (or under law) shail be judged by the law.” Rom. ii. 28, 29 is an elliptical passage in the Greek, which the A.V. covers by a free translation. Adhering to the order and literal meaning of the words in the original, we must translate and supply as follows :— “Bor not he that [is a $ew] outwardly, is a Jew, neither that which [is ciycumcision] outwardly in the flesh, is circumcision; but he that [isa $ew] inwardly, is a Jew, and circumcision of heart in the spirit and not in the letter [zs circumcision] .” Rom. iv. 13.—This verse is translated very freely in the A.V.. Following the R.V., we may supply the Ellipsis from the end of the verse, which it has missed:—‘For not through [righteousness of | law was the promise {made] to Abraham, or to his seed, that he should be the heir of the world, but through righteousness of faith.” Rom. v. 16.—“Also not as [the judgment or sentence came] through one that sinned [is] the free gift: for the judgment (kpipa) [was] after one [transgression] unto condemnation (kardkpia); but the free gift is after many offences unto dicadwya (ie., a righteous acquittal).” (See below, page 111). ELLIPSIS (OF REPETITION: FROM SUCCEEDING CLAUSE). 109 N.B.—It is not S:xcatorivy (dikatosunee) which is the attribute of righteousness; nor is it Sixaiwors (dikaidsis) which is the act of the Judge in justifying ; but it is dcatwpa (dikaidma) which is the outcome of the act, the just thing done. 1 Cor. i. 26, 27.—“ For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise,” etc. Here the words “are called” are repeated from the preceding clause, but “ave chosen,” 1.e., to confound, etc., might be supplied from ° the succeeding clause. (See above page 58). 1 Cor. v. 4, 5.—We must supply in verse 4 the verb “to deliver” from verse 5:— “ [To deliver] in the name of our Lord Jesus hrist (ye, and my spirit, being gathered together, with the power of our Lord Jesus Christ), to deliver [J say] such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.” 1 Cor. vi. 12.—‘ All [meats-(from verse 13)] are lawful unto me [to eat], but all are not profitable; (see x. 33) all [ymeats} are lawful for me [to eat], but I will not be brought under the power of any [imeat].” Compare x. 23. 1 Cor. xiv. 22.—‘ But prophesying [7s for a sign (from previous sentence)] not for them that believe not, but for them which believe.” 1 Cor. xv. 47. The first man is of the earth, earthy: the second man, the Lord from heaven, [ts heavenly (from verse 48).” See above on Acts vii. 59, as to these two nouns, “the second man [who is] the Lord.”’ 7 2 Cor. v. 10.—* That every one may receive the things done in his ‘body, according to that he hath done, whether good or bad.” Here the verb “done” is correctly supplied from the succeeding clause. : Eph. ii. 1.—There is evidently an Ellipsis in this verse; which has been variously supplied by translators; the usual mode being to supply the words from a succeeding clause (verse 5) as in the A.V. So in the R.V., “did he quicken.” But it is worth consideration whether it may not be supplied from i. 19, 20, “the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead and you [when you were raised in Him, and quickened with Tbe were dead in trespasses and sins,” etc. 110 FIGURES OF SPEECH. It may also be supplied by repeating the verb from i. 23, “ Which is his body, the fulness of him which filleth all [Ais saints] with all (spiritual gifts]. And you [hath he thus filled] who were dead in tres- passes and sins ’(chap. ii. 1): «al dués dvras, “and you when ye were,” must be compared with verse 5, ai évtas jas, “and we when we were.” This points to the use of the verb “quickened” in each case. Phil. iii. 13.—‘ Brethren, I count not myself to have apprehended [the prize (from verse 14)]: but this one thing I do, forgetting those things which are behind [me], and reaching forth unto those things which are before [se], etc.” 2 Tim. i. 5 —‘* When I call to remembrance the unfeigned faith that is in thee.” There is no verb in the Greek, and the words that is should have been placed in italics. The Greek reads, “Taking remembrance of the unfeigned faith [dwelling in thee (from the succeeding clause)], which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am persuaded that [ct dwelleth] in thee also.” Here it is repeated from the preceding clause. Tit. ii. 2—“That the aged men be sober, grave, etc.” Supply the verb “exhort” from verse 6 here, and also in verses 4 and 9:— “(Exhort] that the aged men be sober, etc.” Heb. viii. 1—* We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens,” i.e., “such a high priest [as became us|” (from vii. 26). I]. Complex: WHERE BOTH CLAUSES ARE INVOLVED. An abbreviated form of expression, in which an Ellipsis in the first of two members has to be supplied from the second, and at the same time an Ellipsis in the second member has to be supplied from the first. Simple Ellipsis puts one member, and leaves the other to be inferred. Complex Ellipsis puts two members, and implies two others, and these two are interchanged. Hence this figure has been called “ Semz- duplex Oratio,” i.e., semi-double discourse. 1. Where sINGLE worps are involved. ' Prov. x. 1.— A wise son maketh a glad father: but a foolish son is the heaviness of his mother.” ELLIPSIS (OF REPETITION: COMPLEX, OF SINGLE WORDS). 111 Here the word “ father” in the former clause is to be understood in the latter; and the word “mother” in the latter clause is to be understood in the former. For a wise son is a joy to a mother as well as to a father, and a foolish son is a heaviness to a father as well as to a mother. See also chaps. xv. 20; xvii. 25; xxiii. 24; xxx. 17. Matt. xxiii. 29.“ Woe unto you, scribes and Pharisees, hypo- crites! because ye build the tombs of the prophets, a garnish the sepulchres of the righteous.” ‘Here the word “build” refers also to the « sepulchres” of the latter clause; and the word “garnish” refers also to the word “tombs” of the former clause. I.e., ye not only build the tombs of the prophets, but ye garnish them: ye not only garnish the sepulchres of the righteous, but ye build them. Rom. v. 16.—“And not as it was by one that sinned so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.” There is evidently an Ellipsis here, as is shown by the italics employed in the A.V. and the R.V. But the question is, Is the omission correctly supplied ? We submit the following, treating the first clause as a complex Ellipsis :— “And not, as [the judgment came] by one that sinned, [does] the free gift [come by one who was righteous]: for the judgment [was death] after one [offence] to condemnation, but the free gift [7s pardon] after many offences, unto justification;” ie, Adam brought the judgment of death by one sin, Christ by bearing that judgment, brought life and pardon for many sins. (See above, page 108). Rom. x. 10.—‘ With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Here “righteousness” is to be understood in the latter clause, as well as “salvation”; and “salvation” is to be understood in the former clause, as well as “righteousness.” Moreover “ confession ” must be made with the heart as well as with the mouth; and right- eousness includes salvation. The full completion of the sense is:— “With the heart man believeth unto righteousness [and salvation] and with [the heart and] the mouth confession is made unto [righteousness and] salvation.” 2. Where SENTENCES are involved. Ps. i. 6.“ For the Lorp knoweth the way of the righteous ; but the way of the ungodly shall perish.” 112 FIGURES OF SPEECH. In the former sentence we have the cause, in the latter the effect. But both effect and cause are latent in each statement: “The Lorp knoweth the way of the righteous [and it shall not perish], but [the Lorp knoweth] the way of the ungodly [and zt] shall perish.” Ps. xlii. 8.— The Lorp will command his loving kindness in the daytime and in the night his song shall be with me.” Here the Ellipsis is insufficiently supplied by the words, “shall be.” The Ellipsis is complex, and to be understood thus:—The Lorp will command his loving kindness [and his song with me] in the daytime, and in the night also [he will command his loving kindness and] his song. = Isa. xxxii. 3.—‘ And the eyes of them that see shall not be dim, [and they shall see]: and the ears of them that -hear shall [not be dull, but] hearken.” John v. 21.—* For like as the Father raiseth up the dead, and quickeneth them ; even so the Son quickeneth whom he will.” Here the Ellipsis is treated as being Simple, instead of Complex, and is supplied by the word “them.” But the words “ raiseth up the dead” in the former clause are latent in the latter, while the words “whom he will” in the latter clause are latent in the former, thus :— ‘For as the Father raiseth up the dead, and quickeneth [whom he will |] ; even so the Son [raiseth up the dead, and| quickeneth whom he will].” : Or according to the Greek, “So THE SON also.” John viii. 28.--“ I do nothing of myself; but as my Father hath taught me, I speak these things;” z.e., “ Of myself I do nothing [nor speak| ; but I speak these things as the Father hath taught me, [and I do them.” See a similar illustration in verse 38. John xiv. 10.— The words that I speak unto you I speak not of myself: but the Pather that dwelleth in me, he doeth the works.” This complex Ellipsis must be understood as follows:—The words which I speak unto you, I speak not of myself, [but the Father that dwelleth in me, he speaketh them|: and [the works which I do, I do not of myself], but the Father that dwelleth in me, he doeth the works.” John xvii. 26.—* And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them,” z.e., “And I have declared to them thy name, ELLIPSIS (OF REPETITION : COMPLEX). 113 and will declare [thy love]: that the love wherewith thou hast loved me may be in them, and I [and my love] may be in them.” Rom. vi. 4.—“ Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father,” etc. The complex Ellipsis here may be thus worked out: “Therefore we are buried with him by His baptism-unto-death [and raised again from the dead], that like as Christ was [buried and] raised again from the dead by the glory of the Father, even so we also should walk in new- ness of life.” (See pages 18, 19, on the context of this passage). Heb. xii. 20.—“ And‘if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.” In Ex. xix. 13, the text is, “ There shall not a hand touch it, for he shall surely be stoned or shot;through with a dart ; whether it be man or beast, he shall not live.” Here the man was to be stoned and the beast shot. In the MSS. words have been gratuitously inserted by transcribers to make sense, in ignorance of the complex Ellipsis. The sense is made clear thus:— “And if so much as [a man or] a beast touch the mountain— [if aman touch] it, he shall be stoned [and if a beast touch it, it shall be] thrust through with a dart.” FALSE ELLIPSIS. THERE are not only many instances where the Ellipses which exist in the original have been incorrectly supplied in the translation: but there are cases also of italics being inserted, where there is really xo Ellipsis in the original. In these cases the italics have been necessitated by the faulty translation, and not by the Text. - We give a few examples, arising from various causes: Gen xxxvii. 12, 13.—“And his brethren went to feed their father’s flock in Shechem. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem?” The Massorah gives the words rendered “ their father’s flock” as one of the fifteen dotted words,* i.., words which ought to be cancelled in reading, though they have not been removed from the Text. If these words are removed, then the inference is that they had gone to feed themselves and make merry, and the words “ the frock™ in verse 13 need not be inserted in italics. ’ Num. xvi. 1.—The last word “men” is necessitated by having put the verb “took” out of its place. There is no Ellipsis. The verse reads that “ Korah ... and Dathan and Abiram ... and On took the sons of Reuben.” Or that Korah ... took Dathan... and Abiram ... and On, the son of Peleth, the son{ of Reuben. Deut. xxix. 29.—* The secret things belong unto the Lord our God, but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.” The italics thus supplied make excellent sense in English, but this is not the sense of the Hebrew. The Massorah gives the words, ‘to the Lorp our God,” as being one of fifteen examples in which the words are dotted and which are therefore to be cancelled in reading.} If these words be removed the sense will be, “The secret things and the revealed things ave for us and for our children for ever, that we may do all the words of this law,” * See Ginsburg’s Andreea, pp. 320, 325. Also The Massorah, by the same author and publisher. + According to the Samaritan Pentateuch and the Septuagint Version and a few MSS. + See Ginsburg’s Introduction, pp. 370, 572. FALSE ELLIPSIS. 115 ie., the secret things which have not been, but will yet be revealed. Compare chap. xxx. 11-14. Deut. xxxii. 34, 35.—Here, in verse 35, the word “ belongeth” is inserted in italic type through reading the Hebrew % (lee) as being the preposition and pronoun “to me.” But the > (yod) is really the abbreviation of the word OF (yénr) day," as is clear from the Targum of Onkelos, the Samaritan Pentateuch, and the Septuagint translation. Taking, then, % (lee) as being an abbreviation of ond (Pyom) for the day, the four lines form an alternate correspondence: the first line reading on consecutively with the third, and the second with the fourth, thus :— a | Is not this laid up in store with me, b | Sealed up in my treasuries a | For the day of vengeance and recompense, b | For the time when their foot shall slip ? Here, b is in-a parenthesis with respect to a and a, while a is in a parenthesis with respect to b and b; and the passage really reads thus as regards the actual sense; “Is not this laid up in store with me for the day of vengeance and recompense: “Sealed up in my treasuries for the time when their foot shall slide ?” : The word ons (yom), for the day, corresponds with ny (Path), for the time. The R.V. renders the last two lines, “Vengeance is mine and recompense, at the time when their foot shall slide.” Josh. xxiv. 17.—‘“ For the Lorp our God, He it is that brought us up and our fathers out of the land of Egypt.” Here the two words “it is” are supplied in italics, because it is not observed that there is an Homeoteleutont (q.v.) in the Hebrew Text; 7.e., the Scribe having written the word “He” omitted the next word ‘‘is God,” his eye going back to a second “ He” which follows it. This is clear from the fact that the words “is God” are preserved in the Septuagint translation. The passage therefore reads, “ For the Lorp our God, He is God, He brought us up, etc.,” thus emphasizing the pronoun “He” by Repetition (q.v.). ; 1 Sam. xxiv. 9, 10.—‘ David said to Saul . . . some bade me kill thee, but mine eye spared thee.” The Hebrew Text as it now stands is OMM) (vattacham) but she spared thee. This yields no sense, so the * See Ginsburg’s Introduction, Part II., chap. v., pp. 165-170. + See Ginsburg’s Introduction, Part II, chap. vi. pp. 171-182. 116 FIGURES OF SPEECH. A.V. and R.V. have followed the Vulgate and inserted “ mine eye” in italics. But Dr. Ginsburg points out* that in all probability in the transcription of the Text from the ancient Pheenician characters into the square characters, Py (which is 8) was mistaken for X (which is M) and so DIN, she spared, was written instead of DTN, I spared. There can. be no question that this was the primitive reading as it is preserved in the LXX. Chaldee, and Syriac. 2 Sam. i. 18.—‘He bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.” Here the words supplied are manifestly incorrect. It should be, “He commanded them to teach the children of Judah ‘The Bow,’ or [this Song of ] ‘The Bow,’ behold, it is written in the took of Jashar,” ie. the upright, a book of national songs, probably, but of which nothing is known. It is clear that this song of David’s had not already been written in that book, but he gave directions that it should be there written. See also Josh. x. 13. , 2 Sam. i. 21.—* For there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.” The italics are wrongly supplied through not knowing that ba (b’lee) not should be 159 t(R’lee) weapons. With this emendation the verse reads :-— “Por there the shield of the mighty ts vilely cast away, The shield of Saul, the weapons anointed with oil,” or, “The weapons of him anointed with oil.” 1 Kings xx. 33.—‘*Now the men did diligently observe whether anything would come from him, and did hastily catch it.” The A.V. is a loose paraphrase. The R.V. indicates the difficulty. In the Eastern Recension the words are divided differently from the Textus Receptus,t and should be rendered, “Now the men divined and hasted [i.c., by Hendiadys (q.v.) quickly divined (his drift)] and they pressed whether it was from him, and they said, etc.” * Introduction, pp. 291, 292. | This is the reading of the first Edition of the Hebrew Bible, Soncino, 1488; also of the Syriac and Arabic Versions, and the Chaldee paraphrase. The mistake of 3 for 9 could be easily made. See Ginsburg’s Introduction, p. 144. { See Ginsburg’s Introduction, p. 438. FALSE ELLIPSIS, 117 Neh. iv. 12.They said unto us ten times, from all places whence ye shall return unto us, [they will be upon you],” margin, “ that from all places ye must return to us.” The R.V. puts the margin of A.V. in the Text, and the Text in the margin. It appears that it is not a case in which the afodosis is to be supplied, but it may be taken literally. “They said unto us ten times, From all places ye shall return unto us.” Ps. i. 4.—“ The ungodly are not so.” Lit., “ Not so the ungodly.” The structure of the Psalm shows that Verse 1 corresponds with verse 5. mw 2 » 9 AS 8 op oe Verses 1-3 concerning the godly. Verses 4 and 5 the ungodly. Thus :— A | 1-3. The godly ) t. B | 4, 5. The ungodly Len A | 6-. The godly future. B | -6. The ungodly a The first two may be expanded thus :— A |a]|1. Their blessing (not standing with the ungodly now) b | 2. Their character c | 3. Comparison B b | 4-. Their character c | -4. Comparison 5. Their punishment (not standing wit the godly in the judgment) The godly. } Their way. i } Their way. i hpthe ungodly. Therefore verse 4 corresponds with verse 2; and verse 2 must be understood, if not supplied, thus :—“ Not so the ungodly: their delight is not in the law of the Lorp, neither do they meditate in His law, etc.” For the Ellipsis in verse 5 see page 82. Ps. ii. 12.—“And ye perish from the way.” R.V. “and ye perish in the way.” There is no “in” or “from” in the Hebrew: it is literally, “and ye lose the way.” To lose the way is a Hebrew idiom for perishing, or being lost. It ought either to be translated literally, “ and ye lose the way,” or idiomatically, “and ye be lost,” or, “and ye perish.” Psalm i. ends with the perishing of “the way,” and Psalm ii. ends with the 118 FIGURES OF SPEECH. perishing of those who refuse to walk in it, by submitting themselves to the Son. “Kiss,” Ps. ii. 12, is the same as *“ be ruled by ” in Gen. xli. 40, margin. Ps. x. 3.—‘‘ For the wicked boasteth of his heart’s desire, and blesseth the covetous whom the Lorp abhorreth.” Margin, “ and the covetous blesseth himself, he abhorreth the Lord.” The struggles of the Revisers to make sense of the present Hebrew Text may be seen in their rendering: “ Por the wicked boasteth of his heart’s desire, and the covetous renounceth, yea, contemneth the Lorp.” Margin, “and blesseth the covetous, but; revileth the Lorp.” The simple fact is that this is one of the passages altered by the Sopherim through a mistaken reverence, in order to avoid the utter- ing of the words involving a curse on Jehovah. But in this case, having altered “he blasphemeth” into “he blesseth,’ the word “blesseth” they did not remove it from the text. Hence both words now stand in the printed text, which is as follows: “Ror the wicked boasteth of his heart’s desire; and the robber blesseth, blasphemeth the Lorp.’’* If we simply remove the word “ blesseth,” we have the primitive text without more ado, and have no need to supply any Ellipsis. Ps. xix. 3.—“ There is no speech nor language, where their voice is not heard.” Here the word “‘ where” seems to be unnecessarily supplied. The R.V. omits it. The sense appears to be, as expressed in the margin, “without these their voice is heard.” That is to say, with regard to the heavens “ [they have] no speech nor language; their voice is not heard,” and yet they do utter speech, they do declare knowledge; and their words go forth through all the earth.t+ Ps. xxvii. 13.—‘“I had fainted unless I had believed to see the goodness of the Lorp in the land of the living.” The words, “I had fainted,” both in the A.V. and R.V., are an arbitrary addition in order to make sense. The difficulty arises from disregarding the fact that the word “unless” is dotted in the printed text, and should be cancelled in reading. It is cancelled in the LXX. Syriac and Vulgate, and the clause should be rendered: * See Ginsburg’s Introduction, p. 365. t See The Witness of the Stars (by the same author and publisher), pp. 4-6. FALSE ELLIPSIS. 119 “TI believe that I shall see the goodness of the Lorn in the land of the living.” * Ps. Ixviii. 16—* Why leap ye, ye high hills? This is the hill which God desireth to dwell in.” Here, by taking 18) (ratzad) as meaning to leap, the sense has been obscured, and then the attempt is made to clear it by the use of the italics. ‘Ty Occurs only here, and is an Arabic word, which means to look askance at, or to envy, and the verse reads naturally: “ Why do ye envy, O ye high hills, the hill God desired for His seat?” i.¢., Sinai, see verse 17. The R.V. agrees with this. Ps. lxix. 4—‘ They that would destroy me, being mine enemies wrongfully.” The Syriac supplies a letter (y), thus giving the reading, “more than ny bones,” instead of “they that would destroy me being,” etc. So that the verse reads: “They that hate me without a cause are more than the hairs of my head; “ They that are mine enemies falsely ave more than my bones.” Ps. lxix. 20 (21).—“I looked for some to take pity, but there was none; and for comforters, but I found none.” Translated more closely with the Chaldee, Septuagint, Syriac, and Vulgate, we may dispense with the italics :— “TI looked for a sympathizer, but there was none. And for com- forters, but I found none.” : Ps. Ixxv. 5 (6).—“ Lift not up your horn on high: speak not with a stiff neck.” Here, owing to the fact that quiescent letters are sometimes inserted and sometimes omitted in the Heb. text, the &® (aleph) is inserted in the word A¥2 (b’tzur) rock, making it INI (b’tzaveahr) neck. The LXX. evidently read it as rock, without the aleph, and the passage ought to read without the italics :— “Do not exalt your horn toward heaven, nor speak arrogantly of the Rock.” Ps. cxviii. 5.—‘I called upon JAH in distress: Jehovah answered me, and set me in a large place.” According to the Western Recension of the Heb. text (which the Textus Receptus follows) Marmpa (Bammerchavyah) is one word, and means in a large place, and hence, with freedom or with deliverance (compare Hos. iv. 16, * See Ginsburg’s Introduction, p. 333. 120 FIGURES OF SPEECH. Ps. xxxi. 8). But according to the Eastern Recension the reading is presented in two words 7} 177792,* and the verse should be rendered: “1 called upon JAH in my distress. He answered me with the deliverance of JAH.” It will be noted that both the A.V. and R.V. ignore the Textus Receptus, and not only divide the word into two, but remove it from the end to the beginning of the line. Consequently they have to supply the sense with the italics, “and set me.” Ps. cxxvi. 3.—Whereof we are glad.” Here the word “ whereof” is unnecessary. The structure gives :— a | 2-. Our gladness. b | -2. The Lorn’s great things. b | 3-. The Lorn’s great things. a | -3. Our gladness. Or se thus :— 2-. Then was our mouth filled with (iaeheee and our tongue with singing. -2. Then said they among the heathen, The Lorp hath done great things for them. b | 3-. The Lorp hath done great things for us : a | -3. We are glad. It will be seen how a answers to a, and b to b. Ps, cxxvii. 2—“J¢ is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so he giveth his beloved sleep.” Here the word “for” is unnecessarily introduced, creating a con- fusion of thought and hiding the meaning. Translated correctly, the sense is perfect without any human addition. The word “so,” is ]} thus, in this inanner. It refers to what follows, vis., to the Lord’s way of giving in contrast to man’s way of “works.” God’s spiritual blessings are not obtained by incessant labour—rising early and sitting up late, nor by painful and sorrowful effort. ‘“ Thus He giveth ’—this is the way He giveth to His beloved—How ? “ sleeping” or while they sleep: NW (sheynah) is an adverbial accusative, meaning “ in sleep.” It was in this way He gave His wondrous gifts to Solomon. His name was (mT) “Vedidiah,” i.e., beloved of Fehovah (2 Sam. xii. 25). The word here is also TT Yedeed, i.e., beloved. And this Psalm relates to Solomon, as we learn from the Title. Solomon knew by a blessed experience how God gave to him His richest. blessings while he was *See Giftsburg’s Introduction, pp. 385, 386. FALSE ELLIPSIS. 121 “sleeping” (1 Kings iii. 3-15). Even so He gave to Adam a Bride (Gen. ii. 21, 22); to Abram, the everlasting Covenant (Gen. xv. 12-16), and to Jedidiah “ His beloved,” wisdom, riches and honour. “Thus He giveth to His beloved while they sleep” ; when they are helpless and are unable to put forth any effort of works, by which to earn the blessing, and in which the flesh might glory before God. (1 Cor. i. 29.) How wondrously He gives! E'en while we sleep— When we from all our “works” have ceased, and rest < And He our life doth mercifully keep, Then, without works, are His beloved blest.* Yes! ‘His beloved”! lovéd not because Of any work which we have ever done; + But loved in perfect grace, “ without a cause”: + This is the source whence all our blessings come. He gives in sleep! In vain we toil and strive— And rise up early and so late take rest : But, while our powers in sweetest sleep revive, And we abandon all our anxious quest— Then He bestows His gifts of grace on us, And where we’ve never sown, He makes us reap A harvest, full of richest blessing. ‘Thus He gives to His belovéd while they sleep.” Song Sol. viii. 6.—“ For love is strong as death: jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.” This last sentence is the rendering of one word in the Textus Receptus mnie (Shalhebethyah), but, according to the Eastern Recension, and several early editions, it is divided into two words, “the flames of fah.” Hence the sense is: u ‘“‘ Love is strong as death. Affection is inexorable as Hades. Its flames are flames of fire. The flames of Jah.’’§ The second and fourth lines are the intensification of the first and third. The R.V. renders the last line, “A very flame of the Lorn.” * Rom. xi. 6. } Tit. iii. 5. { Rom. iii. 24. “Being justified freely by His grace.” The word ‘ freely” here is the same word (Swpedv) dorean as in John xv. 25, where it is rendered ‘without a cause.” (‘* They hated me without acause”’). There was absolutely no cause why our blessed Lord Jesus was ‘“‘ hated.” Even so it is with regard to our justification :—‘ Being justified without a cause by His grace.” § See Ginsburg’s Introduction, p. 386. 122 FIGURES OF SPEECH. Ezek. xxii. 20.—“ As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it: so will I gather you in mine anger and in my fury, and I will ‘leave you there and melt you.” It will be noticed that this last sentence is a non sequitur, both as to rhythm and parallelism. The R.V. is no clearer: “ And I will lay you there.” The fact is that the letter D (Pe) in NTIBiT) (v’hippachtee), in the ancient and primitive text was mistaken for (nun), (owing to the similarity of the Phoenician characters, when transcribed into the more modern square characters); and thus J will blow became I will leave, and then the two words, “you there,” had to be supplied in order to make sense.* The parallelism is thus beautifully perfect: a | As they gather... b | to blow... c | to melt it: a | So will I gather... b | and I will blow c | and melt you. It will be seen how the words, “I will leave,” mar this structure. Hos. iv. 7.—“ As they were increased, so they sinned against me: therefore will I change their glory into shame.” The word “therefore” is inserted by the translators; who did not know that this is one of the eighteen emendations of the Sopherim+ by which the primitive text, “my glory,” by the change of one letter (> for D) became “their glory,” and the first person became the third. The original text stood :— “ As they increased, so they sinned against me: They have changed my glory into shame; They eat up,” etc. A like alteration was made in Jer. ii. 11, and very anciently; for it is followed by the LXX., the ancient versions, and A.V. and R.V. It should be “ my glory,” not “their glory.” Jonah iii. 9.—“ Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not ?” Here it is not necessary to put the word “if” in italics. The Hebrew idiom, in the formula or expression YTW WM (meen yddeah) means who knoweth ? in the sense of no one knows whether, or no one * See Ginsburg’s Introduction, p. 294. + See Appendix E: and Ginsburg’s Introduction, p. 357. FALSE ELLIPSIS, 123 knows but that (see Ps. xc. 11. Ecc. ii. 19; iii. 21; vi. 12; viii. 1. Joel ii. 14), The R.V. translates Jonah iii. 9 as the A.V. renders Ecc. ii. 19, “who knoweth whether ” (without italics). Ralph Venning* beautifully expresses the theology of this and similar passages} in the following lines :— ‘“‘ But stay! Is God like one of us? Can He, When He hath said it, alter His decree ? Denouncéd judgment God doth oft prevent, But neither changeth counsel nor intent ; The voice of heaven doth seldom threat perdition, But with express or an implied condition : So that, if Nineveh return from ill, God turns His hand: He doth not turn His will.” . Mal. iii. 9.—* Ye are cursed witha curse: for ye have robbed me, even this whole nation.” This must be added to the eighteen emenda- tions of the Sopherim.+ The primitive text was, “Ye have cursed me with a curse.” The active was changed into the passive by putting 2 for 2. Matt. xx. 23.— To sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” This supply of the Ellipsis has caused much confusion. The R.V. also unnecessarily inserts “but it is for them for whom it is prepared of my Father.” The passage reads:—“ To sit on my right hand, and on my left, is not mine to give but [it is already given] to them for whom it is prepared of my Father.” Mark xi. 13.—‘‘And seeing a fig-tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves ; for the time of figs was not yet.” Here, want of accuracy in the translation has created a difficulty, and the word “yet’’ has been added, in order to meet it. Want of attention to the full meaning of the Greek has led to alterations of the Text itself by various copyists: for man is always ready to assume anything to be at fault, except his own understanding. The last clause, by the figure of HyPERBATON (q.v.), is put out of its grammatical order; for the purpose of calling attention to it, and to complete the structure (see below). Naturally, it would follow the * Orthodox Paradoxes, 1650-1660 a.p. + Such as 2 Chron. xxxiv. 19-21. Isa. xxxix. 5, 8. t See Appendix E: and Ginsburg’s Introduction, p. 363. 124 FIGURES OF SPEECH. word “thereon.” The word “for” introduces the explanation of “if haply.” It does not give the reason why He found nothing, but the reason why it was doubtful. The R.V. translates literally, “for it was not the season of figs:” but still leaves the difficulty of Jesus going to find figs when it was not the fig-season. There are two or three points to be noted: The word katpés (kaivos) means not “time,” which is xpdvos (chronos), but a limited portion of time, and always with the idea of suitability ; hence, the right time, proper season, stated season, when the thing referred to comes to a head, or crisis. Hence, applied to a tree, it denotes the ordinary and regular fruit-season of that tree.* The Passover did not occur at the proper fig-season; but figs remained .on the trees (dried) right through the winter. These, which could generally be found, were called 18 (pag). The name is preserved in the word Bethphage (ByO¢ay%, for “AND-INMI, house of figs). At the time of the Passover, such figs might well have been looked for. The Lord went to see “if consequently (i dpa) he might find anything thereon.” It was “if consequently,” because “ it was not the proper season of figs” (cixa, suka: not d6AvvO01, olunthoi, as the others were called, and for which He sought). We must also remember that in the East all fruit trees were enclosed in gardens, and had an owner. This tree, though, by the roadside (Matt. xxi. 19) must have been enclosed, and as it grew over the wall, passers by might partake of the fruit. But the owner had probably shaken the fruit off, or gathered it himself, and hence deserved the judgment which came upon him (see Lev. xix. 9, 10; xxiii. 22. Deut. xxiv. 19-21). This is one of the two miracles of destruction wrought by Jesus: and we know that in the other case the owners of the swine were justly punished. The miracle has its prophetic teaching for us. In the preceding verse we read how Jesus went into the temple, and “looked round about upon all things,” and went out to Bethany. In the morning He destroyed this tree on His way to the cleansing of the Temple; after which (verse 17) He taught them, saying, “Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers” (R.V.). The fruit of such a tree was for all who passed by (Deut. xxiii. 24): but it did not answer its end, and it was * It is interesting to note that in modern Greek, the word Katpos (kairos), season, has come to mean “ weather” ; while xpdvos (chronos), time, is now used not merely of time, but “year.” FALSE ELLIPSIS. 125 destroyed. In like manner that House, which through the greed of man had failed to fulfil its purpose, would be destroyed as that fig-tree had been. The verse then reads thus: ‘And seeing a fig-tree afar off, having leaves, he went if consequently anything [i.e., any dAvyO01 (olunthoi), dried figs] he should find on it: for it was not the time of figs (cvxa, suka): and on coming up to it, nothing found he save leaves.” The explanatory clause (though it belongs to the former clause, as here rendered) is put last to complete the structure which is as follows :— Structure of the passage (Mark xi. 13). A | And seeing a fig-tree afar off B | having leaves, C | a | he came, b | if haply he might find anything thereon: C | a | and when he came to it, b | he found nothing B | but leaves only, al | for it was not the proper season of figs. The subjects correspond thus :— A | Fig-tree. B | Leaves. C | a | Coming. b | Finding. C | a | Coming. b | Finding. B | Leaves. A | Figs. John viii. 6.—Here the A.V. has given an addition which per- tains rather to the expositor than to the Translator : “But Jesus stooped down, and with his finger wrote on the ground as though he heard them not.” It is impossible to know all the motives of the Lord Jesus in this act; but, judging from Eastern habits of to-day, there was a silent contempt and an impressive rebuke implied in this inattention to their insincere charge. Rom. i. 7. : fe Called to be saints,” and I Cor. i. 2. Rom. i. 1, and 1 Cor. i. 1.—* Called to be an apostle.” It is a question whether there is any ellipsis here, or whether it* is correctly supplied. The Greek is xAnrois dyiouw (kleetois hagiois). ' 126 FIGURES OF SPEECH. But we have these same words in the Septuagint translation of Lev. xxiii. 2, which throws light upon the expression. ‘“ Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lorp, which ye shall proclaim to be holy convocations, even these are my feasts.” The LXX. translates the words “holy convocations,” kAytds aylas (kleetas hagias), i.e., assemblies by special calling as holy to the Lord. Hence, in the New Testament expressions the meaning is the same, i.¢., saznts by the calling of God, or by Divine calling: viz., those who have been Divinely selected and appointed as saints. So also of an apostle it denotes one who has by a special calling, of God been made an apostle. In other words, “ by Divine calling, saints ;” or “ by Divine calling, an apostle.” Rom. xii. 3.—“ For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think.” It is a question here, whether the thinking ought to be limited by the insertion of the words “of himself,” as there is no limitation in the Greek. The verb trepppovéw (hyperphroned) occurs only in this passage, and it means to think more than one ought, not merely of one’s self, but of anything. It denotes especially a highmindedness about any subject, which makes one proud, arrogant, boastful or insolent. Indeed, there is in this verse another figure, or peculiar form of words, called PAREGMENON (q.v.), where several words of acommon origin are used in the same sentence. This figure is used for the purpose of calling our attention to the statement so as to emphasize it. The words can be only inadequately expressed in translation : “For I say, through the grace given unto me, to every man that is among you, not to THINK - more-highly (ireppoveiv hyperphronein) than he ought to THINK (fpoveiv phronein), but to THINK (dpoveiv, phronein) so as to THINK - soberly (cu¢poveiv sdphronein), according as to each one [of you] God hath distributed [his] measure of faith.” The verses which follow show that God has dealt out spiritual gifts in different measures (verse 6), and thathe who hasa larger measure than another is not on that account to be proud, or to think on any subject beyond his own measure of faith. 2 Cor. vi. 1.—* We then, as workers together with him, beseech you also, &c.” The insertion of the words, “with him,” here, and in the R.V. also, gives a totally false view of. our position as workers. The sense is quite complete without any addition whatever. We are not fellow- workers with God, but with our brethren; with you, not with him, FALSE ELLIPSIS. 127 should be the words supplied, if any. The verse reads: “ But working together (or as fellow-workers with you), we exhort also that ye receive not the grace of God in vain.” Gal. iii. 24.—“ The law was our schoolmaster to bring us unto Christ.” Here there is no need to introduce the words, “to bring us,” the sense being complete without them: on, hishkeel) of God and the wisdom (S>w, sekel) of God.” “ACROSTICHION: or, ACROSTIC. Repetition of the same or successive Letters at the beginnings of Words or Clauses. Tue English name of this figure is Ac-ros'-tic, and comes from the Greek, &xpos (akros), at the point (i.e. at the beginning ov the end) and otixos (stichos), a row or order. It is a figure of repetition, not of the same letter, but of different letters at the beginning or end of words arranged in lines. 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 (rapaczuyis) from rapa (para), beside, and orixos (stichos), a row, meaning that the letters are placed at the side. By the use of this peculiar figure, our attention is attracted to the special importance of certain passages. There are thirteen such passages in the Scriptures, and whenever we meet with them, we are asked to give great attention to them, and to put marked emphasis. upon them. The following are all the Acrostic or Abecedarian passages in the Bible, in which the order of the Alphabet is followed :— Pss. ix. and x.—These two Psalms are linked together by an irregular alphabet running through, and thus combining the two. Ps. ix. beginning with & and Ps. x. with b, which begins the last half of the alphabet. The figure tells us that we are to connect these two Psalms together, and shows us that we are to read them together, and that their: subject is one: wz.: “the man of the earth” (x. 18), the Antichrist ; whose days, character, and end they give. While “the Great Tribu- lation” is referred to twice (ix. 9andx. 1). Za minyd, “times of trouble.” A phrase which occurs only in these two places. Other significant expressions also occur in each of the two Psalms: “Arise,” ix. 19, x. 12; “the oppressed,” ix. 9, x. 183. “ forget not the poor,” ix. 12, x. 12; “the heathen,” ix. 5, 15, 17, 19, 20, and. x. 16. Ps. ix. is “the expectation of the poor” (18). Ps. x. is “the desire of the meek” (17). ACROSTICHION. 181 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 :— N commences each of the four lines of verse 1; 9, verse 2; 3, verse 5; “J is wanting; ™, verse 6; }, verses 7, 8, 9, 10; f, verse 11; Ti, verse 13; (4), verse 15; 5, verse 17; 35, verse 18. 4, x. 1; 2, verse 5; y, verse 8; 3, D, BD, ¥ are wanting; P» verse 12, is repeated from ix. 19 in order to call our attention to the same words of the same prayer; “ is found in verse 14; wy, twice in verse 15; f, in ~ verse 17. : We must believe that the Acrostic is purposely incomplete, but what the design and the lesson may be must be left to the patient students of God’s word. It may be that it is to correspond with these ~ “times of trouble,” for they also will be broken up and incomplete. Ps. xxv.—Here again the Acrostic is designedly irregular, proving its genuineness rather than suggesting its corruption. This design is shown by the fact that, in Ps. xxxiv., the same letter } is omitted, and the same letter 5 is duplicated by being added for the last verse. Ps. xxv. 22 and xxxiv. 22 commence with the same word 78 (pahdah), “redeem,” and both verses thus marked contain a similar sentiment: Ps. xxiv. 22, “Redeem Israel, O God, out of all his troubles”: and xxxiv. 22, ““The Lorp redeemeth the soul of his servants.” These two verses are thus made to stand out by themselves. The Acrostic letters are thus distributed :—N, verses 1 and 2; 3, verse 2 (second word); }, verse 3; “I, verse 4; , verse 5; } omitted; 7, verse 6; Fi, verse 7; [0, verse 8; %, verse 9; ‘3, verse 10; b, verse 11; t, verse 12; 3, verse 13; D, verse 14; }, verse 15; 5, verse 16; Y, verse 17; P omitted; "9, verse 18,19; wy, verse 20: J), verse 213 (repeated), verse 22. : Ps. xxxiv.—Here, as in Ps. xxv., the sixth letter } is omitted, the alphabet ending at verse 21; and the 5 repeated thus puts verse 22 outside the alphabetical series. : Thus far the two Psalms (xxv. and xxxiv.) are framed on the same model. | In this Psalm, with the above exception, there is one letter left for each verse in its order. Ps. xxxvii.—Here the series is complete. The J) being masked behind the preposition 4 (in the word pb, for ever, verse 28), and the fF) behind the conjunction } “ but,” in verse 39. 182 FIGURES OF SPEECH. Every letter has two verses of two lines each, except three: "7, verse 7; 5, verse 20, and p> verse 34, which have but one verse of three lines each.* The Acrostic is as follows :—X commences verse 1; 3, verse 3; 3, verse 5; 5, verse 7; M9, verse 8; 3, verse 10; f, verse 12; Th, verse 14; {4, verse 16; », verse 18; 3, verse 20; b, verse 21; 1D, verse 23; 3}, verse 25; D, verse 27; 4, verse 28, third line (“they are pre- served for ever”); 5, verse 30; Y, verse 32; Pp, verse 34; ", verse 35; wv, 87; Py,t verse 39. Ps. cxi.—The acrostic here is pérfect. The Psalm has twenty- two lines, which commence successively with the twenty-two letters of the Hebrew alphabet. , Ps. cxii. is formed on precisely the same model, and the two . Psalms form a pair, Ps. cxi. being occupied with Jehovah and Ps. cxii. with the man that feareth Jehovah. They may be thus compared— the letters marking the Correspondence (q.v.). Ps. exi. cxi. | a | 1-3.— His righteousness for ever. b | 4-8.—} Gracious and full of compassion; ever mind- ful of His covenant. | c | 9, 10.— His covenant and praise for ever. Ps. exii. cexii. | a | 1-3.—§ His righteousness for ever. b | 4-8.—} Gracious and full of compassion; in ever- lasting remembrance. | c | 9, 10.— His exaltation for ever. Ps. cxix.—This Acrostic Psalm differs from every other. It consists of 176 verses, divided into 22 groups of eight verses each: (8 x 22176). The eight verses of each group begin with the same letter. For example: the first eight verses each begin with Aleph § (A), the second eight with Beth 3 (B); and so on through the whole Psalm. It is very difficult to preserve this in a translation, and impossible where the letters of one language are not the same either in power or number or order. It so happens, however, that the ninth portion (verses 65-72), in which each verse begins with Teth % (T), begins also with T in the Authorized Version in all the verses except two (67 and 71). These. * It is noteworthy that the first of these (J) occurs seven verses from the beginning ; the last (Pp), seven verses from the end; while the middle letter (3) is the middle of the whole Psalm. + Ginsburg’s Hebrew Bible omits the Vau (}): ACROSTICHION. 183 can be easily made to begin with T also, by changing the word “ Before” in verse 67 to Till; and the words “It is” in verse 71 to ‘Tis. Then it will exactly correspond to the Hebrew original. Attempts have been made to render other portions in a similar manner, but with little success. What comes naturally in an Original Text, 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. 184 FIGURES OF SPEECH. Ps. cxlv.—Here the Acrostic is perfect, with the exception of the letter Nun, ) (N), which comes between verses 13 and 14. 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 2thiopic Versions were made, as they contain the verse. One Hebrew MS. has been found by Dr. Ginsburg containing the verse; which reads, “The Lorp 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 (3) occurs, consists of verses 13-20 and is as follows :— a | 13. “Thou,” second person. b | 14. “He,” third person. a| 15,16. “Thou,” second person. b | 17-20. “ He,” third person. The members b and b thus commence with similar words. The Psalm is “ David’s Psalm of praise.” It is the only Psalm that is dignified by this title. It is a special Psalm, therefore, and the Acrostic marks it as such, there being exactly 22 verses, one letter for each verse, and each verse consisting of two lines. The structure (see under Correspondence) shows that it consists of seven members, arranged alternately, the subject of the first being Praise promised, and that of the second, Praise offered in fulfilment of that promise. It is as follows :— Psalm cxly. At | 1, 2. Praise promised (first person) for Jehovah Himself. B? | 3. Praise offered (third person) tc Jehovah. A® | 4-7, Praise promised (first and third persons alternately) for Jehovah’s works. B? | 8,9. Praise offered (third person) for Jehovah’s works. A® | 10-12. Praise promised (third person only) for Jehovah’s kingdom. B® | 13-20. Praise offered (third person) for Jehovah’s kingdom. , At 21. Praise promised (first and third persons) (44 ;, shall bless, as in verse 10). Prov. xxxi. 10-31 is a perfect alphabetical Acrostic, marking and calling our attention to this song in praise of a virtuous woman. ACROSTICHION. 185 Déderlein calls it “a golden A BC for women.” It follows here, the words of a faithful mother. The following is the structure of the "passage :— A | 10. The woman and her worth. Bt | 11, 12. Her husband. C | 13-22. Her work. B? | 23. Her husband. C | 24-27. Her work. BS | 28, 29. Her children and her husband. A | 30, 31. The woman and her worth. Like Ps. cxlv. it consists of twenty-two verses, and each verse contains two lines. Lam. i. 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 verse 7 (}, Zayin) which contains four lines. Lam. ii. is the same, except that in this case it is verse 19 (Pp: Koph) which contains four lines. J) and ) (verses 16 and 17) are transposed. Lam. iii. is different. It consists of 66 verses; the first three each commencing with § (A); the second three each commencing with (B), and so on. Here, also as in chap. il, J and 5 (verses 46-48 and 49-51) are transposed. Lam. iv.—Here, there are 22 verses, each verse commencing successively with the letters of the alphabet, and consisting of two lines. Here, also as in chaps. ii. and iii., the J) and 5 (verses 16 and 17) are designedly transposed. These are all the Alphabetical Acrostics. There are, however, others, to which our attention is called by the Massorah, as well as by their being written in larger characters in certain Manuscripts. In these cases the Acrostic letters spell certain words. 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. Ps. xcvi. 11.—The Massorah has a rubric calling attention to the name of Jehovah here in a complete sentence of four words :—* * Reading the English words backwards. 186 FIGURES OF SPEECH. paws San) ows aw earth-the glad-be-let-and heavens-the rejoice-Let. “ 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. Ps. xevi. is a call to “all the earth” (verse 1) to sing the “ new song,” and Ps. xcvii. is, or rather will yet be, the earth’s glad answer to that call.* Esther.—In the Book of Esther four times the name of Jehovah occurs in the form of an Acrostic.+ Jehovah had declared (Deut. xxxi. 16-18) that if His people forsook Him He would hide His face from them. Here this threatening was ful- filled. 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 i. 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 mam ow Sa ie., “All the wives shall give,” or exhibiting a similar Acrostic in English— “Due Respect Qur Ladies shall give to their husbands, etc.” This counsel resulted in bringing Esther to the throne; so thats when Haman’s plot had been made, it might be thwarted (iv. 14). THE SECOND (v. 4) is formed, as before, by the initial letters; for Jehovah was * See A Key to the Psalms, + See a separate pamphlet on this subject by the same author and publisher, The Name of $ehovah in the Book of Esther. ACROSTICHION. 187 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— oy yom tSp5 wd “Let the King and Haman come this day,” or, “Let Qur 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” (v. 9). Yes, “that day,” for it was his last! Tue Tuirp Acrostic (v. 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 purposesof Haman. Haman goes home to his wife and says: , CS pw poN “ 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 execu- tion. Haman dines on the morrow with the king and queen; and events soon reached their climax; which comes in THe Fourtuy Acrostic (vii. 7). It is aga’n in the final letters, for Haman’s end had come. It is spelt forwards; for Jehovah was ruling, and had determined the event :— mim pox andes 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. 188 FIGURES OF SPEECH. Est. vii. 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-vyhe both backwards and forwards). 7 A AT NT EHEYEH knew who Haman was and where he was. He whois 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 Ex. ii. 23-25; iii. 14, 15). Acrostics, like many other figures, occur only in the Originals, and cannot be reproduced in a translation. It is possible also for figures to occur in a translation which are not in the Hebrew or Greek! In such cases they are, of course, either accidental or designed. In either case they are of no value or weight. An Acrostic can be made, for example, in the English of John iii. 16, which is accidental. But as it may be useful to some in teaching others, we note it here— John iti, 16. G od so loved the world, that he gave his O nly begotten S on, that whosoever believeth in him should not P erish, but have E verlasting L ife. This verse contains the good news of the Gospel, which, by a singular coincidence, is the very word which may thus be written as an Acrostic. REPETITIONS OF WORDS. 2. OF THE Same Worp. (a) Im 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-nd'-tio, which means a doubling, duplication, a rve-doubling. It is also called ITERATIO (It'-er-d-ti-o), iteration ; CONDUPLICATIO (con-di-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 EPIZEUNIS, pronounced Ep'-i-zeux'-is. It is the Greek word érifevéss, from émi (epi), upon, and (evyvupi (seugnumt), to yoke, or join closely together. The intervening words thus form the yoke which joins the repeated words. The Latins give this figure the name of SUBJUNCTIO (Sub- junc'-tio), which is derived from the Greek and has exactly the same meaning, subjoining (from jugum, a yoke). 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. vi. 17.—‘‘ And, behold, I, even, I, do bring a flood of waters. upon the earth.” Gen. vii. 19.—“ And the waters prevailed exceedingly.” Here, as in other passages, the doubled adverb is used for a superlative. “THA TNO (medd, medd), greatly, greatly. We have 190 FIGURES OF SPEECH. the same words in xvii. 2, “And I will multiply thee exceed- ingly (medd, medd). So also verse 6, exceeding; and verse 20, exceedingly; xxx. 43, “And the man increased exceedingly (meod, nredd)” ; Ex. 1.7, “ Waxed exceeding”; Num. xiv. 7, “It is an exceeding (medd, meod) good land”; 1 Kings vii. 47, “ Because they were exceeding (medd, medd) many” ; 2 Kings x. 4, “But they were exceedingly (imedd, medd) afraid”; Ezek. ix. 9, And Judah is exceeding (medd, medd) great”; xvi. 13, “ And thou wast exceeding (medd, medd) beautiful” ; xxxvii. 10, “An exceeding (medd, medd) great army.” / Gen. xxii. 11.“ And the angel of the Lorp 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).* Seven of these are used by God to man (four of which are in the Old Testament, and three in the New), the other three being used under other circumstances. When thus used, the figure calls special attention to the occasion or to the person, and to some solemn moment of importance in the action, or of significance in the words. 1. Abraham, Abraham (Gen. xxii. 11). bia \ Veet 2. Jacob, Jacob (Gen. xlvi. 2). Cesk by 3. Moses, Moses (Ex. iit. 4). | (4) God 4. Samuel, Samuel (1 Sam. itt. 10). a 5. Martha, Martha (Luke x. 41). New | 6. Simon, Simont (Luke xxii. 31). | Test. | ae 7. Saul, Saul (Acts ix. 4). ) @) @) 8. Lord, Lord (Matt. vii. 21, 22. Luke Used vi. 46; xiii. 25). under 9. Jerusalem, Jerusalem (Matt. xxiii. 37. other Luke xiii. 34). circum- 10. Eloi, Eloi (Mark xv. 34. Matt. xxvii. 46. | stances.+ Ps. xxii. 1). (3) * See Number in Scripture, by the same author and publisher. + “ Satan hath desired to have you (buds, plural) that he may sift you (ipas, plural) as wheat: but I have prayed for thee (cov singular) that thy faith fail not.” Satan ‘‘sifts”’ to get rid of the wheat! Christ “fans” to get rid of the chaff (Matt. iii. 12). + 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. EPIZEUXIS. 191 It is to be noted that in raising the dead the Lord Jesus never used this figure! As much as to say it needed no emphasis whatever to make the dead hear His voice (see Mark v. 41). The disciples may cry, “Master, Master, we perish!” (Luke viii. 24), but He calmly rebukes the winds and the waves. Gen. xxv. 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), OTST OWT (hah-ahdom, hah-ahdom), red, red, i.e., this very red [food] ; or, this deliciously red food. Ex. ii. 12.—‘“ And he looked this way and that way.” Here the Hebrew 713) 77) (koh vahkoh), this and this, is well translated, The repetition emphasizes the fact that he looked in every direction. See also Josh. viii. 20, /.e., in any direction. 2 Kings ii. 8. Also Josh. viii. 33, TO. 7M (mizzeh oomizeh), i.e, on all sides, 1 Kings ti. 36, “Go not forth thence any-whither” 728) 138 (ahneh vah-ah-nah), this and this. 2 Kings iv. 35, see margin. Ex. iv. 16.—‘*And he shall be, even he shall be to thee instead of a mouth:” i.c., he shall surely be, etc. Ex. xv. 16.—“ Till thy people pass over, O Lorp, till the people pass over, which thou hast purchased:”’ i.e., till thy people have completely passed over and are safe on the other side. Ex. xxili. 30.— By little and little I will drive them out from before thee,” byD YY (je-at, me-at), “ little, little, I will drive, etc.:” i.e., | will drive them out by very slow degrees. There s no “by” or “and” in the Hebrew of this passage. These words should be in italics. The figure is beautifully rendered in English idiom, where two adverbs are used to express the superlative. Ex. xxviii. 34.—“A golden bell and a pomegranate, a golden bell and a pomegranate upon the hem of the robe round about:” iz., alternately. , Ex. xxxiv. 6.—“And the Lorp 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, fehovah! (which He did in the sixth and seventh verses). Lev. vi. 12 (5).—“And the priest shall burn wood on it every morning.” P22 7P22 (babboker, babboker), morning, morn- ing: 7.2, every morning, regularly, and without intermission. Lev xxiv. 8.—“ Every sabbath he shall set it in order before the Lord continually.” 192 FIGURES OF SPEECH. Hebrew naw ova naw ova (Beyom hashabbath beyom hashab- bath), on-the-day-of the- Sabbath, on-the-day-of the: Sabbath: ie., every Sabbath, with emphasis on the word “every,” i.e. every Sabbath without fail. Num. xvii. 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 Lorp shall die: shall we be consumed with dying?” : Here the figure is IPT WPT (hakkahrev hakkahrev), cometh near, cometh near. It is idiomatically translated by the A.V., but literally by the R.V. There is also the repetition of the word 1277218 (ahvadnoo), “we perish, we all perish.” Deut. xxviii. 43.—Here the figure is really translated idiomatic- ally, and not literally. “The stranger that is within thee shall get up above thee very high,” ze. hyn myn (nahalah, mahalah), high, high ; “and thou shalt come down very low” (i.e., 7 7d (mattah, mattah), low, low). 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 (verse 15). Judges v. 22.— “Then did the horsehoofs stamp: By reason of the pransings, the pransings of his mighty ones.” MUTT MTID (middaharoth daharoth), i.e., the violent pransings, if translated idiomatically. See under Idiom. 1 Sam. ii. 3.—‘ Talk no more exceeding proudly.” MIA MTAI (gevohah, gevohgh), proudly, proudly, i.c., arrogantly or haughtily. Here the repeated adjective is idiomatically translaved as a superlative. 2 Sam. vii. 5.—‘Go and tell my servant David (Heb., to my servant, to David), Thus saith the Lorp, 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.” EPIZEUXIS. 193 2 Sam. xviii. 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. 2 Kings iv. 19.—*“ And he said unto his father, My head, my head.” (WRI WN, voshee, roshee.) 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.” : 2 Chron. iv. 3.—‘ Compassing the sea round about.” 22D VAD (sahveev, sahveev), around, around: i.¢., completely round, all around. The same repetition is used, to express complete surrounding, in Ezek. xxxvii. 2; xl. 5, 14, 16 (twice), 17, 25, 29, 30, 33, 36,43; xli. 5, 6, 7, 8, 10, 11, 12, 16 (the second “ round about”), 17, 19; xlii. 15, 20; xliii. 12. In all these descriptions of the new and future Temple, the repetition of TAD DAD (sahveci, sahveev) emphasizes the completeness of the measurements. Ps. xxii. 1.—“My God, my God (Sx x, Elee, Elee), why hast thou forsaken me ?”’ Who can tell the depth of meaning and of feeling, which this figure here reveals? It is thus impressed upon us, because it cannot be expressed by words. See Mark xv. 34. Ps. lxvii. 6, 7 (7, 8).— “God shall bless us, God shall bless us:” i.e, God shall really and truly bless us in very deed. Ps. Ixxvii. 16 (17).— « mp.) For the emphasis in this passage, see the notes on it under the figure of Ellipsis (page 40). Dan. v. 11.—* Whom the king Nebuchadnezzar thy father, the king, J say, thy father, made master of the magicians”: i.e., thy father the great and mighty king Nebuchadnezzar. a”? Dan. x. 19.—‘‘ Be strong, yea, be strong:”’ z.¢., be very strong. Zeph. i. 14.—‘‘ The great day of the Lorn is near, is near, and hasteth greatly”: 7.e., is very near. Matt. v. 37.—‘“‘ But let your communication (R.V., speech) be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” Here the 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.” Matt. xxiii. 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. 198 FIGURES OF SPEECH. Luke xxiii. 21.—‘‘ Crucify him, crucify him,” emphasizing the vehemence of the cry, and the determination of the priest-led people. John i. 51.—‘‘ Verily, verily, I say unto you.” dyijy, apay (ameen ameen). Twenty-five solemn sayings of the Lord Jesus are thus emphatically marked in John’s Gospel: viz., i. 51; iti. 3, 5,11; vy. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xi. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18. It might prove a useful study to trace the sequence of truth in these successive statements. 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.* Heb. x. 37.—* Yet a little while.” Lit., how little, how little.” Greek: ér yap puxpsv dcov écov (ett gar mikron hoson hoson). Eph. iii. 9.—Lit. “And to enlighten all [as to] what [es] 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. xvi. 25, and Col. i. 26. * See Number in Scripture, by the same author and publisher. ANAPHORA; or, LIKE SENTENCE- BEGINNINGS. The Repetition of the same Word at the beginning of successive Sentences. A-napl'-o-ra, from two Greek words, ava (ana), again, and dépw (phero), to bring or carry. It means a carrying back, reference, or repeating over again. / This figure is also sometimes called EPANAPHORA: which is the same word with é7i (epi), upon, prefixed. In Latin it is called RELATIO. This figure is so-called because it. is the repeating of the same word at the beginning of successive clauses: thus adding weight and emphasis to statements and arguments by calling special attention to them. Anaphora differs from Epibole (q.v.). 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 :— Deut. xxviii. 3-6.— ‘« Blessed shalt thou be in the city, and blessed shalt thou be in the field : blessed shall be the fruit of the body, and* the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. blessed shall be thy basket and thy store, blessed shalt thou be when thou comest in, blessed shalt thou be when thou goest out.” See the same figure in verses 16-19 with the word ‘‘cursed”’ repeated at the beginning of successive sentences. 2 Sam. xxiii. 5.—According to the Hebrew, each line begins with the word 72 (kee), For. t v * See Polysyndeton. 200 FIGURES OF SPEECH. ‘¢ 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 :— a | Question. b | Answer and Reason. b | Answer and Reason. a | Question. 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. Ps. iii. 1, 2 (2, 3).— ‘« Many are they that rise up against me, Many there be which say of my soul,” etc. Ps. xciv. 3, 4.—‘‘ How long?’’ In verse 4 it should be repeated by Ellipsis and put in italics twice. In the A.V. it is thus put only once; in the R.V. not at all, the figure not being seen. Ps. cxv. 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 Lorp.” This figure stands here in immediate contrast with the figure of Epistrophe (q.v.) in verses 9-11, where the same phrase ends successive clauses. See also in the Songs of Degrees, Ps. cxxi. 7, 8; cxxii. 6, 7; Cxxtii. 2,3; cxxiv. 1, 2, and 3, 4,5; cxxvi. 2; cxxvii. 1; cxxviii. 5, 6; cxxix. 1, 2. Ps. cxlviii. 1-4.—‘‘ Praise’’ is seven times repeated at the beginning of successive sentences. So also in the whole. of Ps. cl. Isa. li. 1, 4, 7.—Three times we have the Divine call ‘“‘ Hearken unto me.” Jer. i. 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.” ANAPHORA. 201 The figure, here, emphasizes the fact that the prophet in being God’s spokesman was recognised as the “ man of God,’’* but also (and therefore) as necessarily “ against” man. For, inasmuch as man’s thoughts and man’s ways are always the opposite of God’s, he who is for God cannot help being opposed to man. Jer. iv. 23-26.—We have “I beheld” four times repeated; to enchance the solemnity of the desolation of Jehovah’s judgments. Jer. v. 17.—‘“* They shall eat up” is three times repeated; to emphasize the complete devouring of the land by the enemy. Jer. 1. 35, 36.—‘*‘ A sword” is four times repeated ; to emphasize the slaughter in the destruction of Babylon. ' Jer. li. 20-23.—Ten times we have the words “ with thee” repeated to amplify the statement in verse 20. “Thou art my battle ax,”” spoken of Israel. Hos. iii. 4.—‘ For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim.” Here there is something more than a simple Polysyndeton (q.v.), as another word is joined with the conjunction. The employment of this figure emphasizes the present desolation of Israel. Micah v. 9-13.—‘“I will cut off” is repeated four times; to amplify and extend the prophecy in verse 9. Micah vii. 11, 12.—Here we have “In that day” repeated to emphasize the time ; and “from” to amplify the places whence they shall come. Zeph. i. 2, 3—“I will consume,” three times repeated, indicates the solemnity of the threatening and the certainty of its execution. Matt. v. 3-11.—The word “ Blessed ” nine times repeated. Matt. v. 22.— “ Whosoever is angry, etc. Whosoever shall say, etc.” * See The Man of God, by the same author and publisher ; price one penny. 202 FIGURES OF SPEECH. Matt. xi. 7, 8, 9.—‘‘ What went ye out .. . to see 2? 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 Evotesis. Matt. xi. 18, 19.—This is lost in the English Version: as in the Greek the verb “ came ” is put out of its natural place (by the figure of Hyperbaton, q.v.), and is made to commence the two successive sentences. ; It is a very remarkable Anaphora. Rom. viii. 33, 34, 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.” _ 1 Cor. iii. 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 dis- honour God by bringing Him down and making Him one of ourselves. The popular explanation is only another instance of man’s nature, which made him so easy a prey to Satan’s temptation-promise, “ Ye shall be as gods” (Gen. iii. 5). . Herein lies the difference between the First Adam and the Last, between the First man and the Second. The first man thought equality with God was a thing to be grasped at: but the Second Man did not so consider it (Phil. 11. 6, R.V.). Equality with God was not a thing to be obtained, but a thing to be either inherently possessed (as He possessed it as the Son of God), or to be received as the gift of God (as He received it as the Son of Man). 1 Cor. vi. 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.” ANAPHORA. 203 1 Cor. vi. 12. ‘‘ 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.). 1 Cor. xi. 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.), as well as an irregular Climax (q.v.). 1 Cor. xii. 8-11.—We have the repetition of the words, ‘‘to another.” Inthe Greek the word is not exactly the same in each case. It is dAXos (allos), another (of the same kind), six times, and ETEpOS (heteros), another (of a different kind), twice, in connection with “faith” and “kinds of tongues.’* ‘*To one is given by the Spirit the word of wisdom, to another (allos) the word of knowledge by the same Spirit. To another (heteros) faith by the same Spirit ; to another (allos) the gifts of healing by the same Spirit. To another (allos) the working of miracles ; to another (aillos) prophecy ; to another (allos) discerning of spirits ; to another (heteros) divers kinds of tongues; to another (allos) the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally AS HE WILL,” and not as we may will or “claim.” 1 Cor. xiii. 4.—In the first three verses we have the figure of Polysyndeton (q.v.), or “many ands.” In verses 4-7, we have a com- bination of two figures:—Asyndeton (q.v.), or “ no-ands”; and Anaphora in the repetition of the’ word “ Charity ” (verse 4). In verse 7, the Greek order of the words is: Charity ‘all things beareth, all things believeth, « all things hopeth, all things endureth.’ * It is probable that Heteros marks a new class; while Allos refers to sub- divisions of the same class. 204 FIGURES OF SPEECH. In verse 8: «« Whether there be prophecies, they shall fail ; whether there be tongues, they shall cease ; whether there be knowledge, it shall vanish away.” In verse 9: “In part we know, and in part we prophesy.” In verse 11. “When I was a child, as a child I spake, as a child I understood, as a child I thought.” 2 Cor. xi. 26.—Here we have the repetition of “in perils” eight times. / : 2 Cor. vii. 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— but self-defence, ) but indignation, | but fear, ) ; - in respect of Paul. but vehement desire, } : but zeal, ' in respect of him who had done the wrong. a but revenge, | The first “ but” combines the additional figure of Epitasis (q.v.), which is here an emphatic addition to a statement or argument of six particulars. Eph. vi, 12.—‘ For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” This is to emphasize the fact that our conflict is spiritual, and that Satan’s 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. in respect of themselves. ANAPHORA. 205: Phil. iii. 2—Note the repetition of the word “ beware.” Phil. iv. 2.—“I beseech Euodias, and beseech Syntyche.” Phil. iv. 8.—We have here the repetition of the word “what- soever things” with which the figure of Asyndeton (q.v.) 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.). I John i, 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 8 (ho), which, emphasizes with great solemnity the subject of the epistle which is opened thus in so stately a manner. Jas. v. 7,8.—Three times we have “ Be patient” with reference to the coming of the Lord. Jas. v. 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. 7 Here are contrasted prayer and praise; and praying with singing. Teaching us that prayer is not to be sung.* 1 John ili. 5, 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. i. 8, 9. Rev. vii. 5-8 (with Epistrophe), and elsewhere : for these examples are given only \as specimens. * See Intoned Prayers and Musical Services, by the same author and publisher. EPANALEPSIS; or, RESUMPTION. The repetition of thé same word after a break, or parenthesis. Ep’-an-a-lep’-sis. It is from the Greek éré (epz), upon, ava (ana), again, and Ajywus (leepsis), a taking; and means a taking up upon again. In Latin it is called RESUMPTIO (Re-sump’-tio). In this figure the word is resumed, rather than repeated, from the beginning of another sentence: and when the word is resumed after a parenthesis it is called APOSTASIS, and the parenthesis is closed by the apostasis. / A-pos'-ta-sis is from the Greek drécracis, which means a standing away or off from, distance, interval ; the repeated word which resume the statement or argument, standing away at a distance from the first word. : Moreover, the word so taken up and resumed may not be neces- sarily from the beginning of the sentence, bnt 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.) 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. 4 Rom. iii. 25, 26.—** Whom God hath set forth fo 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. 1 Cor. iv. 11, 13, where the words in verse 11, “unto this present hour,” are taken up again at the end of verse 13, ‘* unto this day.” 1 Cor. x. 25, 29.—Here, after a parenthesis (verses 26-28) the word ‘* conscience ’”’ is repeated from the end of verse 25, and the argument is resumed in verse 29. Eph. iii. 1, 14.—‘‘ For this cause I, Paul, [the prisoner of Jesus Christ . . . . (then after a parenthesis of thirteen verses he resumes in verse 14), For this cause] I bow my knees,” etc. Phil. i. 22, 24.—In verse 20, the apostle had been speaking of glorifying God “by life, or by death.” For, if he lived, it would be EPANALEPSIS. 207 “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 weuld be better for them. But this conclusion is interrupted by the mention, parenthe- tically, of a third thing, which made him unable to say which of the two (living or dying) he would really prefer, because this third thing .was so much better than either of the other two: for it was—the return of Christ. Then, having* mentioned this, he takes up the statement again, repeating the beginning of verse 22 («in the flesh “ and continuing it in verse 24, Verse 23 :—* But if I live in the flesh, [this is the fruit of my labour (yet what I shall choose I wot not, for | am being pressed* out oft these two, having a strong desire unto the return,t and to be with Christ, which is a far, far better thing): but to remain in the flesh] is more needful for you” [7.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 (ovtTw, houtd, thus, in this manner) shall we ever be with the Lord.” There, is therefore, no other way of being with the Lord.” The Spirit of God would not have written one thing to the Thessalonians and a different thing to the _ Philippians. CUVEX OfE.L, I am being pressed. + ék occurs 857 times, and is never translated ‘betwixt ” anywhere else, But it is 165 times rendered “ out of.” t This is not the infinitive mood of the verb depart, but three distinct words. éis (eis), unto, Td (to) the, dvadtoar (analusai), return, This verb occurs in N.T. only in Luke xii. 36, “when he shall return from the wedding.” It does mean, to depart, but from thence to here, not from hence to there. See Tobit. ii. 1. Judith xiii. 1. 1 Esd. iii. 3. Wisd. ii. 1; v.12. Ecclus. iii. 15. 2 Mac. vili. 25; ix. 1; xii. 7; xv. 28. Josephus Ant. vi., 4, 1. POLYSYNDETON ; or, MANY-ANDS. The repetition of the word “and” at the beginning of successive clauses. Pol'-y-syn'-de-ton. Greek, moAvotveerov, from wodvs (polis), many, and cvvderdv (syndeton), bound together; hence, in grammar, it means a conjunction (from otv (syz) and deiv (dein), to bind). The word, there- fore, means much bound together or many conjunctions. It is called also POLYSYNTHETON, from riOnpu (titheemz), to put or place. Hence many puttings: t.c., of the same word—in this case of the word “and.” The English name for the Figure will, therefore, be MANY-ANDS. Polysyndeton is merely one special form of Anaphora (q.v.): t.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.c., 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. POLYSYNDETON. 209 One illustration of each will make this quite clear. We have an example of both in one chapter (Luke xiv.), and, strange to say, in connection with precisely the same four words. In verse 13, we have st epentOt (no-ands): and in verse 21, Poly- syndeton (many-ands). In the former case (Asyndeton), we are not asked to consider the various classes of persons mentioned, but we are hastened on to the important and weighty conclusion :— Verse 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 Polysvndeton in verse 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 (7.e., those whom no one would think of inviting, but who would welcome the invitation (xv. 1. Matt. xx 31):—“the poor” who could not afford to buy “a piece of ground” (verse 18), or “five yoke of oxen” (verse 19). ° and the maimed (i.e., those who would be most unlikely to be able to say, “I have married a wife” (verse 20), and the halt (ywAods, as in verse 13, where it is translated “lame ”: i.e., those who could not “ go” to use the oxen, or to “‘ prove them,” at the plough, verse 19), and the blind (i.e., those who could not say, “I must needs go and see” the piece of land which I have bought, verse 18). Here, by this figure, instead of being hurried forward to a weighty conclusion we are led gently backward by each “and” to think of 0 210 FIGURES OF SPEECH. 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. viii. 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. xix. 12.—“ And the men'said unto Lot Hast thou here any beside? son-in-law, and thy sons, and thy daughters, and whatsoever thou hastinthe city, and bring them out of this place.’ See also verses 16, 19; and verse 17 for Asyndeton. Gen. xxii. 9, 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 Lorp,” etc. Gen. xxv. 34.—“Then Jacob gave Esau bread and pottage of lentiles ; and he did eat and drink, i and rose up, and went his way: And Esau despised his birthright.” 4" ee POLYSYNDETON. 211 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.. xii. 16, 17.) : Gen. xliii. 8—This is shown more clearly in the Hebrew; it is partly hidden in the A.V., 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.” Ex. i. 7.—Here the figure is employed in order to impress us with the marvellous increase of Israel by the Divine blessing (See Ps. cv. 24; cvii. 33). “and the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding great, and the land was filled with them.” Josh. vii. 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 :— “Tsrael hath sinned, and they have also transgressed my covenant, which I commanded them; and (D2), vegam, they have also taken of the accursed thing, and have also stolen, and have dissembled also, \ and they have also put it among their own stuff.” Five times we have 02) (vegam), and also, in this verse. Josh. vii. 24.—Here, to show the awful solemnity of the judgment executed upon Achan, and the magnitude of his sin, 212 FIGURES OF SPEECH. twelve times we have the conjunction, eleven of the times with my (ns). «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.” 1 Sam. xvii. 34-36.—Here David enhances the importance of what he tells King Saul, by bringing out graphically each detail of that which makes him a type of the Good Shepherd :— _« And David said unto Saul, Thy servant kept his father’s sheep and there came a lion and a bear, and took a lamb out of the flock: and I went out after him and smote him, and delivered i¢ 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 (03) the lion, and (03) the bear. and this uncircumcised Philistine shall be as one of them, etc.” 2 Kings ii. 12, 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 Lorp God of Elijah ? 4 POLYSYNDETON. 213 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. 2 Kings v. 26.—In the words of Elisha to Gehazi on his return from Naaman, he brings out by the use of this figure all that was in Gehazi’s heart ; showing that he knew how Gehazi had already planned and arranged how he should spend and lay out the money which he had asked of Naaman. “Ts ita time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants ?” 1 Chron. xxix. 11-13.—Here the greatness and the goodness of Jehovah is set forth in David’s Thanksgiving. The whole structure* of this thanksgiving is as follows :— Praise. A|a| 10-. David blessing Jehovah, b | -10. Jehovah’s eternity. B | 11. Jehovah’s greatness “above all.” B | 12. Jehovah’s goodness “unto all.” A |a| 13. David blessing Jehovah, b | 14, 15. David’s mortality. Prayer. . C | 16. The House and its provision, D|17. “I give” “mine heart.” (Time past and present). D | 17-19. Prepare their heart to give. (Time to come). C | 19. The house and its provision. The figure occurs in B and B :— “ Thine, O Lorp, is the greatness (Ps. cxlv. 3), and the power (verse 12 and Ps. xxi. 14), * For these structures see under Correspondence below. 214 FIGURES OF SPEECH. and the glory (beauty, verse 13. Ps. xcvi. 6), and the victory (lustre, 1 Sam, xv. 29), and the majesty (Ps. xxi. 6); for all that is in the heaven and in the earth (is thine) :* Thine is the Kingdom, O Lorp, and thou art exalted as head above all, and the riches (The figure is lost by saying “both riches and and the honour honour.) come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand zt 7s to make great, and to give strength unto all: and now, our God, (not “ Now therefore”) we thank thee, ane praise thy glorious name!” Ps. cvii. 35-37-—Here, to enhance the blessings which Jehovah bestows upon His people they are set forth with such distinctness that we are asked to dwell upon each one that goes to make up the whole: “ He turneth the wilderness into a standing water, and 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. ii. 11-19.—Here the figure is employed to set forth the completeness of the manner in which Jehovah will shake terribly the earth” (19, 21). There is another figure employed (see under Synonymia): and this, with the structure, shows us the importance and solemnity of the whole passage. It commences with chap. ii., and ends with chap. iv. Thus :— A | ii, 1-5. Promise. B | ii. 6-22. Threatening of judgment (general). B | iii.-iv. 1. Threatening of punishment (particular). A | iv. 2-6. Promise. * Or, omitting the italics “ because of all in the heavens and in the earth.” POLYSYNDETON. 215 Then these members may be expanded thus :— A. The Promise, ii. 1-5. A| C| ii 1, 2. Zion, its exaltation. All people flowing unto it. D | 3-. What they say: “ Come ye, . . we will walk, etc.” C | -3, 4. Zion, its rule. The word going out from it. D | 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), ii. 6-22. (With special reference to men.)* E | F | 6-. Jehovah ceasing from His People. G | -6-9. Reason. Because they exalt themselves before God, and humble themselves before their idols. ‘ 10-21. Judgment. The People humbled, and Jehovah alone exalted. Idols abolished. F | 22. “Cease ye from man,” &c. G Once more, the member G may be expanded, thus :— G. The fudgment (ii. 10-21), G | H*| a | 10-. Concealment. “Go to the rock,” etc. b | -10. Reason: “ Por fear of the Lorp,” ete. J|c|11. Man abased. Jehovah exalted d | 12-16. High things brought low by ¢ | 17. Man abased. Jehovah exalted | Jehovah. d | 18. Idols utterly abolished H? | a|19-. Concealment. “They shall go to the rocks,” etc. b | -19. Reason: “ For fear of the Lorn,” etc. ¥ | 20-. Idols cast away by man. a | 21-. Concealment, “to go into the clefts of the rocks.” B | -21. Reason: “ For fear of the Lorp,” etc. H3 * In B (iii.-iv. 1) the reference is specially to women. In A (iv. 2-6) the reference is :— a | 2. General. b | 3. To men. 6 | 4. To women. a|6. General. 216 FIGURES OF SPEECH. We may note in passing that in J we have Jehovah and Idols: while in ¥ we have Man and his Idols. Now, we are prepared to see how the judgment executed by Jehovah in J (verses 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.):— Jjc|11. The lofty looks of man shall be ° humbled, and the haughtiness of men shall be bowed down, and the Lorp alone shall be exalted in that day. d , 12-16. For the day of the Lorp* ) 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: banon 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, and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon.all pleasant pictures. c | 17. And the loftiness of man shall be fe bowed down, and the haughtiness of men shall be made low ; and the Lorp alone shall be exalted in that day. 18. And the Idols, he shall utterly abolish. \ MAN Jehovah’s judgment and upon all the cedars of Le- 6 0” GOD’S WORKS (seven members). Jehovah’s judgment on MAN’S WORKS (four). Jehovah’s judgment on man’s works. 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. POLYSYNDETON. 217 Isa. iii. 17-iv. 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. iti-iv. 1. Threatening of judgment (Particular). B | e| iii. 1-7. Threatening. What Jehovah will “take away” from Jerusalem and from Judah. f | 8-9-. Sin. Tongue, doings, countenance. e|-9-11. Threatening. “ Woe, woe.” f | 12. Sin. Weak and oppressive rulers (4, 4). «| 13-15. Threatening. Jehovah will judge and rule. ¢| 16. Sin. Feminine haughtiness. 9 | 17-iv. 1. Threatening. What Jehovah will “take away” from the daughters of Zion. Here, in the last member » (iii. 17-iv. 1), we have twenty-six “ands,” which the reader can notice for himself. Isa. xxxvii. 37.—Here, to enhance the overthrow of Sennacherib’s army, and to show how completely Jerusalem was delivered from the siege which he made against it, we read:— “So Sennacherib king of Assyria departed, and went, and returned, and dwelt at Ninevah.” Jer. xxxi. 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 tion 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 Lorp.” Hag. i. 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)* :— * See Number in Scripture, by the same author and publisher. 218 FIGURES OF SPEECH. “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.” Matt. vii. 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 verse 27, the insecurity of the “ foolish man,” who hears, but does not, the sayings of Jesus, is set forth by a six-fold “and” (six being the number of man and of human 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.” Matt. xxiv. 29-31.—Here, to emphasize the wondrous events of the day of the Lord, and the order of them, the figure is used. “ Immediately after the tribulation of those days The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers* of the heavens shall be shaken, and then shall appear the sign of the Son of Mant in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Mant} coming in the clouds of heaven with power and {great glory. and he shall send his angels with a trumpet and fa great sound (marg.), * See under Catachreesis. + See under Idiom and Synecdoche. + See under Hendiadys. POLYSYNDETON. 219 and they shall gather together his elect from the four winds,* from one end of heaven to the other.” This important passage describes the events which shall succeed “immediately after” the great tribulation (which was the subject of Old Testament prophecy. See Ps. ix.9; x. 1. Jer. xxx. 7. Joel ii. 11, 31. Amos v. 18. Zeph. i. 14, etc. Rev. vi. 17): so that there i 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 (Micah v. ii.), and the second part answers to the “cometh unto” at Jerusalem (Zech. ix. 9), the latter being referred to in 2 Thess. ii. 2, R.V., and the foried revealed in 1 Thess. iv. 16, 17. Consequently his title, “ The Son of Man,” agrees with the scope of the passage; which has to do with dominion on the earth. While the elect can only be the elect of Israel (see Deut. xxx. 4 (Ixx.) Zech. ii. 6, etc.). 1 Mark iii. 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 structuret of this whole passage. * See under Metonomy (of the adjunct). + For what is meant by Structure see below under Correspondence. 220 FIGURES OF SPEECH. Mark iii. 21-35. A | a| 21-. Jesus’s kindred (margin), b | -21-. Their interference with him. c | -21. Their disparagement of him. d|22-. The Scribes’ first charge: “He hath a | devil.” e | -22. The Scribes’ second charge: “ By the prince of the devil scasteth he out devils.” B e | 23-27. His answer to the second charge. d | 28, 29. His denunciation of the first charge. A |a| 31-. Jesus’s kindred, 5 6 | -31, 32. Their interference with Him, c | 33-35. His disparagement of them. From this structure we learn that (1) the object of the visit, is explained in verses 21-31, and that (2) the reference of verse 28 is to the first charge of the Scribes—explaining what is called “the unpardon- able sin”: and (3) that the “kindred ” of verse 31 included his mother in the design and conspiracy. Luke i. 31, 32.—Here the birth of the Lord Jesus is presented as it is in Isa. ix. 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 Matt. i. 21, 23, which refers to Isa. vii., and thus connects the King with the “ sufferings’: while it is Luke, which refers to Isa. ix., and thus connects “the Man” with the glory that shall follow.t+ Luke vii. 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 :— * For these structures see below under Correspondence. + See below under Rev. xii. POLYSYNDETON. 221 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 Judza, 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 Matt. xi.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 iii. 1-6, the miracle of the man with the withered hand. Luke vii. 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! 222 FIGURES OF SPEECH. Luke x. 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. Luke xii. 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! Luke xv. 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.* * See Number in Scripture, by the same author and publisher. - POLYSYNDETON. 223 Luke xv. 22, 23.—Here, we have an eight-fold enumeration of the gifts: showing the completeness of the blessings poured upon accepted one :— “The father said to his servants, Bring forth the best robe (but do more than that) ; and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill zz ; and let us eat and be merry.” John x. 27, 28.—The riches of the grace bestowed upon the Lord’s people are thus enumerated and emphasized by the five-fold Polysyndeton :— “‘ My sheep hear my voice, and | know them, and they follow me; and I give unto them eternal life; and they shall never* perish, and not anyone shall pluck them out of my hand” (so Greek). Acts. i. 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 forall 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 Lorp, and served their own gods” (2 Kings xvii. 33). (3) “ And unto the uttermost part of the earth,” which was the place of no religion. * See under Repeated Negation. 224 FIGURES OF SPEECH. The witness for each was to be, not concerning Doctrines or Sacraments, or Rites and Ceremonies; but, concerning a PERSON! “Ye shall be witnesses unto ME”—a crucified, risen, and coming Saviour. This is to be the witness : and this is the Gospel. Rom. viii. 29, 30.—Here there is no climax or conclusion, but each great fact is to be weighed and duly considered. We emend the A.V. only by putting the word “also” in the correct place* «“ Bor whom he did foreknow, he did predestinate also . . Moreover whom he did predestinate, them he called also: and whom he called, them he justified also : and whom he justified, them he glorified also.” Rom ix. 4.—Here the figure is used to impress us with the wonderful possessions and privileges of Israel, “Who are Israelites; to whom fertaineth the adoption (vioGec ia sonship, Deut. iv. 7, 33, 34), and the glory (1 Sam. iv. 21), and the covenants (which precede the Law, Gal. iii. 17), and the giving of the Law, and the service of God (i) Aatpeta, hee latreia, the [tabernacle] worship), and the promises.” 1 Cor. i. 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. 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 righteous- ness; 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.¢., the redemption of our bodies from the power of the grave (Rom. viii. 23. Eph. iv. 30). Eph. 1v. 31.—“ Let all bitterness (rixpia, pikria, the opposite of xpyotos, chreestoi, verse 32, kind). and wrath (Oupds, thumos, the opposite of ciiordayyxvor, eusplangchnoi tender-hearted), * See a pamphlet, entitled, Also: a Bible-Study on the use of the Word, by the same author and publisher. POLYSYNDETON. 225 and anger (épyi, orgee, the opposite of yapifdpevor, charizomenoi, forgiving), and clamour, and evil-speaking be put away from you with all malice.” 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. *«Be ye kind (xpyorto’, chreestoi, the opposite of mixpia, pikria bitterness, verse 31), —tender-hearted (evorAayyvor, eusplangchnoi, the opposite of Oupds, thumos, wrath), —forgiving one another (xapufdpevor, charizomenoi, the opposite of épyn, orgee, anger), even as God for Christ’s sake hath forgiven you.” + Phil. iii. 3.—‘ For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.” Thus the Spirit emphasises these three great fundamental prin. ciples of Christianity, and asks us to dwell upon each, noting the necessity of making all our worship wholly spiritual (John iv. 23, 24) ; making the Lord Jesus the source of all our joy; and renouncing all attempts to work out a righteousness of our own. 1 Thess. ii. 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). 1 Tim. i. 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 Me 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 * There is an “and” here in the A.V., but the Greek is d¢ (de), but. This is omitted by Lachmann, and put in the margin by Tregelles, Westcott and Hort. + Lachmann has tiv (humin), us, which is put in the margin by Tr. W.H. and R.V. P 226 FIGURES OF SPEECH. 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. 2 Tim. iv. 17, 18—Contrast this passage with the example of Asyndeton in 2 Tim iii. 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* out of the mouth of the lion. and the Lord shall deliver me from every evil work, and will preserve me} unto his heavenly kingdom, to whom be glory for ever and ever. Amen.” Heb. xiii. 8.—* Jesus Christ the same yesterday, and to-day, and for ever.” Jas. i. 24.—Here the repeated “and’”’ greatly emphasises what Bengel calls the “‘ hastiness joined with levity” of the natural man. “ For he beholdeth himself, and goeth his way, and straightway forgeteth what manner ae man he was.’ Jas. iv. 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.” 2 Pet. i. 5-7.—Here the sevenfold “and” points to all that is included in and follows the greatest gift of God (verse 3). Faith itself is God’s gift (Eph. ii. 8), and therefore it is. not added to any- * See under the figures of Ellipsis and Polyptoton. + See under the figure of Paregmenon. POLYSYNDETON. 227 thing. It is the “precious faith” which is “ obtained” through the. righteousness of God (verse 1). ‘* And besides this (kat adré totro, kai auto touto, and for this very yeason : i.€., because we have “precious faith” (verse 1), and are “partakers of the Divine nature” (verse 4), giving all diligence (see verse 15 and iii. 14), add to your faith, virtue. (Thy dperyy, teen areteen, courage) ; and to virtue, knowledge ; and to knowledge, temperance (éyxpdatea, engkrateia, self-control, which is the fruit of knowledge. It means having self well reined in, the government of all the passions of the flesh) ; and to temperance, patience (under afflictions or the sufferance of evil, as courage is used in encountering and averting evil) ; and to patience, godliness (which is the only foundation of true patience or endurance. Apart from godliness it is stoicism, or mere indifference), and to godliness, brotherly kindness (the love of your Christian brethren) ; and to brotherly kindness, charity” (the love of all) (1 Pet. i. 22). 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. xiv. 23,), and “the end of the commandment is love” (1 Tim. i. 5). Another important figure is combined here with Polysyndeton (see under Climax (which is repeated Anadiplosis). Rev. i. 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 if 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. iii. 17.—Here, the figure is used to bring out the Laodicean condition of soul. : 228 FIGURES OF SPEECH. “ Because thou sayest, I am rich and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” Rev. vi. 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. xii—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 chap. v., we have the book written “ within and without” (€cwGev kal dmicGev, esdthen kai opisthen), pointing to its esoteric (or inner) and exoteric (or outer) mean- ing. What follows in chaps. vi.-xi., describes the exoteric or outside manifestations—events which will be seen by all; for chap. xi. carries us right on to the end, to the sounding of the “seventh” or last trumpet, and thus covers the whole ground, even including Resurrection and Judgment, and the setting up of the kingdom of the Messiali. ‘See xi. 15-18, which is coterminous with Rev. xx. Chapter xii. does not, therefore, go forward, but takes us back to the time, even before chap. v., and gives us the esoteric or inner mean- ing, and reveals to us the sources, springs, and secrets of all that leads up to the judgments recorded in chaps. vi-xi. Chapters xiii.-xix. introduce supplementary information which must be read into those earlier preceding chapters (vi.-xi.), showing the part that the Dragon and his agent the Antichrist will have in them. Chapter xii. is constructed as follows :.— POLYSYNDETON. 229 Rev. xii. A |a| 1-5. The woman, the dragon, and the child. ‘ b | 6. The woman's flight, and its duration (1,260 days). B | 7-13. War in heaven (éyévero, came to pass). A b | 14. The woman’s flight and its duration three years and a half. a | 15, 16. The woman, the dragon, and the rest of her seed. B | 17. War on earth. Each of these members can, of course, be expanded. For example :— a: (1-5). The woman, the dragon, and the child. a|c|1-. A great sign in heaven. d | -1. Awoman. Her description (“crown,” orépavos, a victor’s crown). e | 2. Her action: and the child. c | 3-. Another great sign in heaven. - dJ|-3. The dragon. His description (“‘crowns,” éaSypara, royal fillets) (see only here, and xiii. 1 and xix. 12). 4, 5. His action: and the child (Dan. viii. 10). The woman. The dragon. é b: (verse 6) may be expanded thus: as may be also b (verse 14). b | f | 6-. The woman: her flight. g | -6-. Her place—the wilderness. f | -6-. The woman: her nourishment. g | -6. Her continuance—1,260 days. The larger member B: (7-13) may be thus shown :— B: (7-13) War in heaven. B| h| 7,8. Heaven. War in heaven. i| 9. Earth. The dragon cast into the earth. h| 10-12. Heaven. Rejoicing in heaven. i| 13. Earth. The dragon cast into the earth. 230 FIGURES OF SPEECH. i (verse 9) thus :-— The dragon cast out on earth, i| j|9-. The Dragon. k | -9-. Place; cast out into the earth. j | -9-. His angels. k | -9. Place. Cast out with him. h (verses 10-12) thus :— Rejoicing in heaven. h| 1|10. Heaven. Rejoicing. m|-10-. Earth. Salvation come for it. n|-10,11. Reason. “ For the accuser, etc.” 1| 12. Heaven. Rejoicing. m | -12-. Earth. Woe to the inhabiters. n | -12. Reason. “For the devil is come down,” etc. The woman and her seed and the dragon takes us back to Gen. iii, where we see the “enmity” placed between them. Thence we are taken to the woman (Israel), through whom the child was to come, as seen in the call of Abraham, and in the establishment of “Israel,” and his twelve sons, of which the twelve stars (the Zodiacal signs*) were the symbols. (See Gen. xxxvii.). The Zodiac 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 (aw, or jv, to live, or (wé.0v, a little animal (for not all the signs are animals), but from a more ancient root through the Hebrew Ty, to go, to go by steps, to step, to move slowly in a regular and stately manner. (See 2 Sam. vi. 13. Jer. x. 5. Judges v. 4. Ps. Ixviii. 8. Hab. iii. 12). The noun means a step. Sothat the Zodiac is literally a way with steps. Its later Biblical name is Mazzaroth (nv), Job xxxviii. 32 (see margin); or Mazzaloth (nidyn), 2 Kings xxiii. 5 (see margin), from the root ons (azal), to go or revolve, divided, as the Zodiac is divided into signs. Gesenius points out that the Mazzaroth (from 118) has another sense, and means to admonish, premonish, presage. See Gen. xxxvii. 9, 10, where in Joseph’s prophetic dream he sees the * Just as the seven stars in chap. i. are the symbols of the Churches POLYSYNDETON. 231 ‘ whole family represented as “The sun, and the moon, and the eleven stars,” (himself being the twelfth.* The birth of the seed of this woman is set forth in the Old Testament in two distinct prophecies, showing its two-fold character, one answering to “the sufferings of Christ’; the other, to “the glory that should follow.” In Isa. vii. 14, we have the Incarnation of “ Emmanuel—God with us” (Matt. i. 23). While, in Isa. ix. 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. vii. 14; while in Luke—the gospel of Christ as man—we have the glory aspect from Isa. ix. 6, 7. See and compare Luke i. 31-33. * Ancient Jewish authorities hold that these twelve stars were the signs of the Zodiac. This is, without doubt, the case. These “stars” have been well called “ signs,” for in them is written in the very heavens the history of redemp- tion. Each of the symbolical figures is pictured performing some typical action. ‘From the earliest times, also, one was appropriated to each of the twelve sons of Jacob. Josephus informs us that the tribes carried these signs on the tribal standards. The Chaldee paraphrase, of a still earlier date, says the same. The Targums also add their testimony. As the order of encampment is described in Num. i. and ii., the four tribes: Judah, Ephraim, Dan and Reuben are equi- distant. The sign of Judah was “ Zeo,” the lion; Ephraim’s was ‘ Taurus,” the bull; Dan’s was “Scorpio,” the scorpion (afterwards changed to the ‘ Aquila,” the eagle); and Reuben’s was “ Aquarius,” the man. These four signs are at the four cardinal points of the Zodiac, exactly corresponding with the position of the four tribes. It is interesting to note that the sign now known as “ Libra,” or, the scales, is not found in the more ancient Zodiacs, its place being occupied by “ Ara,” the altar, the top of which the sign or hieroglyphic ~~ much ‘more resembles. The idea contained in Libra, the scales, or Justice, is the altar on which justice was satisfied. Libra or Ava was not borne on any of the standards, Simeon and Levi ‘being included under one (Pisces). Hence the place of Libra, or rather of Ara, the altar, was the place occupied by the Tabernacle, and by the altar of burnt offer- ing itself. It is remarkable that the three decans, or constellations of Libra, or Ara, are the Cross, the Victim, and the Crown. The evidence is altogether too overwhelming for us to take these “twelve stars’’ as representing anything but Israel. It is a ‘‘woman” that is seen, but her surroundings (of sun and moon, and the twelve signs of the Zodiac) show that she personifies emblematically the whole nation of Israel. See The Witness of the Stars by the same author and publisher. 232 FIGURES OF’ SPEECH. In Rev. xii. 5, it is this latter, or the glory aspect of Messiah’s birth that is presented, as referred to in Pss. ii. and Ixxxvii. 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” (verse 5) is pédAe (mellei), and means “who is to rule all nations.” It passes from the birth of the man-child, and goes on at once to “ the glory which should follow, when the government shall be upon his shoulder.” 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 verse 5 is a peculiar word.* The R.V. renders it ‘a son,a man child.” Here it is, according to all the critical texts (including the Revisers’ Text) and Ancient MSS, dpcev (arsen). Now dpcev here is neuter, and therefore cannot possibly refer to any one individual. It cannot apply to either a man or a woman. The mother of this child is not an individual ! but is collective and composite. So also is the child.+ Some see in this “man-child” the Church of God. But the Church is neither “woman” nor “ child,” “ neither male nor female” (Gal. iii. 28). The Church is “one new man” in Christ (Eph. ii. 15). The Church was before creation, “ before the foundation of the world” (Eph. i. 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” (Matt. xiii. 35; xxv. 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 anew 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 Matt. xxi. 43. Concerning that day Jehovah bids Zion to “sing” (Isa. liv. 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. * The masculine form, épony (arseen), occurs only in Matt. xix. 4. Mark x. 6. Luke ii. 23. Rom. i, 27. Gal. iii. 28, where in each case the sex is emphatic. t+ We havea similar example of a neuter word including both sexes in the word yuvatkdpit. (gunaikaria), in 2 Tim, iii. 6, where it is rendered “ silly women.” But it occurs only here, and is neuter, It therefore includes silly women of both sexes { POLYSYNDETON. 233 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. Ixvi. 5-14). Again Micah iv. 9, 10 distinctly foretells this travail of Zion; while chap. v. 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.) in the strength of the Lorp, in the majesty of the name of the Lorp 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. xii., where we see in this woman, Zion, “ travailing in birth, and pained to be delivered” (verse 2), and the dragon standing “before the woman which was ready to be delivered, for to devour her child as soon as it was born.” 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,”* (see Dan. x. 20; xii. 1), and lead to the Dragon’s being cast out into the earth. This will bring on the crisis described in this chapter and chapter xiii. (See 2 Thess. ii. 6, under Ellipsis. The chapter is too long to quote here in full, but if all the many “ands” be noted and marked, the importance of all these details will be at once noticed. See the next example. Rev. xiii. 1-9.—Here the figure is used to mark, to emphasize, and to call our attention to the solemn events, which will follow upon Satan’s being cast out into the earth, to find no more place in heaven (xii. 8). Forty-five times the word “and” is repeated in this chapter ! Rev. xii. is the key to the Apocalypse for the events recorded in it are preliminary to the events recorded in the earlier part of the book. First of all comes the taking up of the Body of Christ (xii. 5) which causes the “war in heaven (xii. 7-12), and ends in the casting * See a small pamphlet, Things to Come, by the same author and publisher. 234 FIGURES OF SPEECH. out of Satan. This is the great event which is the beginning of the - end, and which ushers in the Apocalyptic scenes and judgments.* ~ 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” (xii. 12). But this persecution will for a time be thwarted. “The earth” will “ help the woman ” (xii. 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., 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 éordOn (estathee), he stood, not éordOny (estatheen), I stood. That is to say, the settled state of “the earth” preventing the destruction of Israel, the Dragon takes his post upon the sand of “the sea” and out of the waters and the earth (of the peoples) he calls up the two Beasts of chap. xiii—his last two great instruments,—the “Antichrist” and the “False Prophet,’—by which he will seek to carry out his purposes. John sees them “rising up.” The word is dvaBaivov (anabainon, present participle), rising or mounting up, not “rise up” as in A.V. The R.V. has “ coming up.” John sees the first Beast “rising up out of the sea” (implying a gradual rather than a sudden act): and the second Beast out of “the earth” (verse 11). And then he proceeds to describe their-characters and their deeds. The figure of Polysyndeton (a remarkable example) calls our attention to the many important details, each one of which is to be dwelt upon by us as being full of meaning and instruction :— And he stood upon the sand of the sea (i.e., the dragon, when cast out from heaven), and I saw a beast rising up out of the sea having seven heads, and ten horns, and upon his horns ten crowns, and upon his heads the names of blasphemy ; and the beast which I saw was like a leopard (a combination of Daniel’s beasts in one, Dan. vii.) (a leopard is Greece), ' + Chap. ix. 1, though coming before chap. xii., records a vision subsequent to it. John says, “I saw astar lying fallen TETTWKOTA (peptokota) from heaven.” not “fall,” asin A.V. R.V. has “ fallen.” POLYSYNDETON. 235 and his feet were as the feet of a bear (Persia), and his mouth as the mouth of a lion (Babylon), and the dragon gave him his power (six times we have in this chapter “it was given him’), and his seat (or throne, ii. 13; xvi. 10), and great authority (Luke iv. 6. 2 Thess. ii. 9, 10). and I saw one of his heads, as it were, wounded to death (similar to verses 6, 12, 14), and his deadly wound was healed ; and all the world wondered [and followed] after the beast (iii. 10 2 Thess. ii. 11, 12), ‘ and they worshipped the dragon (this is the one great object, aim, and end of Satan, Matt. iv. 9) which gave power unto the beast ; and they worshipped the beast, saying, Who is like unto the beast ? who is able to make war with him? (Compare Ex. xv. 3, 11, for the blasphemy.) and there was given to him a mouth, speaking great things and blasphemies (2 Thess. ii. 4), and authority was given him to continue forty and two months (Dan. vii. 25), and he opened his mouth in blasphemy against God, to blaspheme his name (Dan. vii. 8, 11, 20, 25; xi. 36. Ps. lii. 2 Thess. ii. 4), and his tabernacle (whither the saints have been previously taken), and them that dwell in heaven (i.c., the body of Christ which shall have been caught up, when the accuser has been cast down). and it was given him to make war with the saints (Dan. vii. 21, 25; xi. 40-44), and to overcome them (Dan. viii. 12, 24; xi. 28, 30-33; xii. 7): and power was given him (John xix. 11) over all kindreds, and tongues, and nations (as with Nebuchadnezzar, Dan. iti. 7); and all that dwell upon the earth shall worship him (2 Thess. ii. 11, 12), whose names are not written in the book of life (Matt. xxiv. 24, Dan. xii. 1. These are they who “overcome” him ii. 7, 11, 17, 26; iii. 5, 12, 21; xii. 11) of the Lamb slain from the foundation of the world. If any man have an ear to hear, let him hear.’’* This chapter contains two visions relating to two Beasts*: the first, the Antichrist; the second, the “False Prophet.” The first is the * See 2 Thess ii., under Ellipsis and Correspondence. 236 FIGURES OF SPEECH. false Christ, and the second is the false—and satanic counterfeit of the Holy Ghost. The second is marked, like the first, by the figure of Polysyndeton. The structure of this chapter is very remarkable. In the Greek the first sentence forms the end of chap. xii. So we commence with the second “ And I saw ” :— The Vision of the Two Beasts (Rev. xili.). A | 1-. The vision (kai eéov), “ And I saw.” B | -1-. The first Beast (Antichrist). C | -1-. His origin. The sea (dvaBaivov, resitig) D | -1, 2-. His description. E | -2. His power (Svvajus) derived from the dragon.. F | . 8. His deeds. a | 9. The Spirit’s call: “ Let him hear.” b|10. The lesson: “Here is patience and faith.” A | 11-. The vision (kat eSov), “And I saw.” B | -11-. The second Beast. “The False Prophet” (xvi.13; xix. 20). C | -11-. His origin. The earth (dvaBaivov, rising). D | -11. His description. E | 12-. His authority (€£ovcia) derived from the first Beast. F | -12-17. His deeds. G b|18-. The lesson: “ Here is | | wisdom.” -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. xvili. 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, POLYSYNDETON. 237 and fine linen (merchandise, not the gift of grace as with the Bride, xix, 8, “ granted” to her: her righteous award), and purple, a and silk, and scarlet, and all thyine wood, and all manner of vessels of ivory, and all manner of vessels of most precious wood, and of brass, and iron, and marble, and cinnamon (amomum, an Italian shrub of sweet odour) and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts (of burden), and sheep, and horses, and chariots, and slaves,* and souls of men. ’ Many other examples of Polysyndeton are to be found, e.g., Num. xx. 2 Chron, xxxii. 27, 28, 29, 30. Isa. iii. 18-24. Zeph, i. 15, 16. Mark iv. 1-9. Eph. i. 21. Phil. iv. 9. Rev. xi. 17, 18; xx. 9-15; xxi. 8 and 22-27; xxii. 1-6, 17. + * (Greek cupata somata, bodies, was used by the Figure of Synecdoche as a term for slaves, as we use “hands” for labourers. See Ixx. Gen. xxxvi. 6. Hebrew wh) in both passages, used of the dead body (Num. ix. 6; xix. 11-13) and for the living (Lev. xxiv. 17), but especially for slaves or captives (Num. xxxi, 35, 40, 46. The “bodies” carry the merchandise, and the “souls” are counted as merchandise. See under Synecdoche.) PARADIASTOLE;; or, NEITHERS and NORS. The Repetition of the Disjunctives Neither and Nor, or, Either and Or. Par'-a-di-as'-to-lee. Greek, rapadiacroA}, from mapa (para), beside or along, and orod% (stolee), a sending (from oréA\Aw (stello), to send). Hence a sending beside or along. It is aform of Anaphora, by which one word is repeated at the beginning of successive sentences. It differs from Polysyndeton, in that instead of a conjunction, the repeated word is a disjunctive, because it denotes a sending along, 7.¢., it separates and distinguishes. The words NEITHER and NOR, or EITHER and OR, are the words which are repeated in the figure of Paradiastole, causing the various items to be put together disjunctively instead of con- junctively. 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. Ex. xxxiv. 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 eataithfulness and neglect. Luke xviii. 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 i. 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. PARADIASTOLE. 239 Rom. viii. 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 | should lose nothing (John vi. 39). This is followed up by the wondrous answer to the question in verses 38 and 39. “I am persuaded that neither death, nor life, nor angels, Nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which isin Christ Jesus our Lord.” 1 Cor. iii. 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, 2 Thess. ii. 2.—‘That ye be not quickly shaken from your mind, nor yet be troubled, neither by spirit, nor by word, 240 , FIGURES OF SPEECH. 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 (iv. 13-18) for their comfort, but now some person or persons must have deceived them by asserting that the apostle had said, or written to say, that “ the Day of 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 iép (hyper), on behalf of, or in the interest of that blessed hope, in order to thus assure them that he had never said or written any such thing. Nothing stands between the day of Christ and our ascension to meet Him in the air. Many things stand between that event and our coming “ 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 érurtpody, a turning upon or wheeling about, from ézi (epi), upon, and otpédw (strepho), to turn. 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. xiii. 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.” Deut. xxvii. 15-26, where each clause ends with the word «« Amen.” Deut. xxxii. 10.—It is beautifully expressed in the Hebrew by the repetition of the pronoun WT (hi), him, at the end of each sentence. It in hidden in the translation, both in the A.V. and R.V., on account of not being in accordance with the English idiom. It reads :— : ‘In a desert land He found him And in the waste howling wilderness, about, he led him. He instructed him. : As the apple of His eye He kept him.” So also in verse 12 :— «“ So the Lord alone did lead him, And there was no strange god with him.” Ps. xxiv. 10.— “Who is this King of glory ? The Lord of hosts, He is the King of glory.” Q 242 FIGURES OF SPEECH. Ps. cxv. g-I1.— “O Israel, trust thou in Jehovah, he is their help and their shield. O house of Aaron trust in Jehovah, S 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. , Ps. cxviii. 18, 19.—Twice we have the Epistrophe :— “Than to put any confidence in man.” And three times (verses 10-11) :-— « But in the name of the Lord I will destroy them.” We have also Auaphora in verses 8, 9, and 10-12. See also in the Psalms called the “ Songs of degrees”: cxx. 2, 3, “false or deceitful tongue”; exxi. 3, 4, “not slumber”; cxxili. 4, 5, “contempt ”’ ; cxxy. I, 2, “for ever”; cxxxi. 2, “a weaned child”; \ exxxil. 2, 5, “the mighty God of Jacob.” Ps, cxxxvi. is a notable example of this figure, for every clause ends with the well-known words, “for his mercy endureth for ever.” Ezek. xxxiii. 25, 26.—The words are twice repeated to empha- size their solemnity. ‘‘ And shall ye possess the land.”’ Joel ii. 26, 27.—Twice are the words repeated and thus solemnly emphasized. ‘‘And my people shall never be ashamed.” ~~ Rom. vii.. 31.— “If God be for us Who can be against us?” Rev. vii. 5-8, which have the repetition of the sealing and the number, as we have Anaphora at the Jbeginning in the words “of the tribe.” Rev. xxii. 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 (verse 17). The repetition of the verb “come.” EPISTROPHE. 243 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 xix. 15, “Jesus I know, and Paul I know.” But, in the Greek, the two words for “know” are quite different. Jesus I know (ywioxw (gindsk6), to perceive, or know, and to be influenced by the knowledge), and Paul I know (ériotapa: (epistamai), to have knowledge of). 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 éwi (epi), upon, and depetv (pherein) to bear or bring. Hence ina bad sense to attack or assault, especially with words. Epiphoza is the figure of Epistrophe, when used rhetorically in attack or in strong argument. We have an example in 2 Cor xi. 22.— “ Are they Hebrew? so am I; Are they Israelites? so am I; Are they the seed of Abraham? so am I.” The repetition here greatly emphasizes and displays the feeling. EPANADIPLOSIS; or, ENCIRCLING. The Repetition of the same Word or Words at the beginning and end of a Sentence. Ep'-an-a-di-pl6'-sis. Greek érava8itrdoors, from éri (epi), HPO, dva (ana), again, and durdods (diplous), a doubling. 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. 5 They called it also CYCLUS, from the Greek xixdos (kyklos), a circle, because the repetition concluded what is said, as in a circle. When this figure is used, it marks what is said as being comprised in one complete circle, thus calling our attention to its solemnity ; giving completeness of the statement that is made, or to the truth enumerated, thus marking and emphasizing its importance. The Massorah gives two lists of this peculiar form of repetition,* which we have incorporated in our examples marking them with an asterisk. The Figure is frequently hidden or lost in translation (both in A.V. and R.V.), so that in these cases we shall be obliged to vary the rendering in order to properly exhibit it. Some are very difficult to reproduce, as in our first example. * Gen. ix. 3.—“ Everything (53) moving that liveth shall be meat for you; even as the green herb have I given you everything.” Here the first, according to our English idiom, is every, while the last means the whole. Ex, xxxii. 16.—‘‘The tables were the work of God, and the writing the writing of God, graven upon the tables.” See also under Anadiplosis. * Lev. vii. 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.” * See Ginsburg’s Massorah, Rubrics, 424, Vol. II., letter 4; and 98, Vol.I., letter 4, 246 FIGURES OF SPEECH. « Lev. xxiii, 42.“ In booths shall ye dwell seven days; all that are Israelites born shall dwell in booths.” *« Num. iii. 33.—‘ Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari.” * Num. viii. 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 Lorp, to make an atonement for the Levites.” ’ * Num. xxxi. 40.—“ And the persons (Hebrew, souls) were six- teen thousand: of which the Lorp’s tribute was thirty-and-two persons (Hebrew, souls).” «Num. xxxii. 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, xxxii. 41.—“And Jair, the son of Manasseh, went and took the small towns thereof, and called them Havoth-Jair.” *« Deut. xxxi. 3.—‘‘ Jehovah thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as hath said Jehovah.” See also under Anadiplosis. *Josh. xv. 25.—“And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor.” * Judges xi. 1.—Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot, and Gilead begat Jephthah.” *z Sam. xxvi. 23.—“ Jehovah render to every man his righteous- ness 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.” * 2 Sam. ix. 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. *2 Sam. xix. 8.—« Now (Tny, attah) therefore, arise, go forth, and speak comfortably unto thy servants; for I swear by the Lorp, if thou go not forth, there will not tarry one with thee this night; and that will be worse unto thee than all the evil that befel thee from thy youth until now (THY, attah). *1 Kings xxii. 47.—“A king there was not in Edom; a deputy was king.” EPANADIPLOSIS. 247 *2 Kings xxiii. 25.—“ And like him there was no king before him; that turneth to the Lorp 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.” *1 Chron. ix. 8.—The verse begins and ends with “ Ibneiah.” * Neh. xi. 21.—** The Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.” 3 * Est vii. 7.“ The king, arising from the banquet of wine in his wrath, went into the palace garden. And Haman stood up to make request for his life to Esther the queen: for he saw that there was evil determined against him by the king.” Ps. xxvii. 14.“ Wait on the Lorn; be of good courage, and He shall strengthen thine heart, wait (I say) on the Lorp.” See also under A fostrophe. Ps. liii. 2,“ God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.” Ps. cxxii. 7, 8.— “ Peace be within thy walls “And prosperity within thy palaces. For my brethren and companion’s sake, I will now say, Peace be within thee.” Ecc. i. 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.). Ecc. vii. 2.—‘‘A good name is better than ointment that is good.” The figure is lost by the translation both in the A.V. and the R.V. There is another figure in this verse: Paronomasia (q.v.). Mark vii. 14-16.—Hearken (dxovere, akouete) unto me every one of you and understand: there is nothing from without a man, that entering into him can defile him: but the things which come out of him those are they that defile the man. If any man have ears to hear, - let him hearken (dxovérw, akoueté).” See under Polyptoton, for the figurc employed in the last sentence. Mark xiii. 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 inthe morning: lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.” * See The Name of Fehovah in the Book of Esther, in four acrostics, by the same author and publisher. 248 FIGURES OF SPEECH. Luke xii. 5—‘Fear him, which after he hath killed hath power to cast into hell: yea, I say unto you, Fear him.” John iii. 8.—In this verse the figure is hidden both in the A.V. and R.V. The word is 7d rvetua (to pneuma), the Spirit, which is used both at the beginning and the end of the passage in the original. But at the beginning it is translated “ the wind,” and at the end “the Spirit.” The R.V. has “the Spirit breathed, etc.” in the margin. Now the word mvetya (pneuma), spirit, occurs 385 times in the New Testament, and is never translated “wind,” except in this one place. There is a proper word for “wind,” which is dveuos (anemos). It occurs 31 times, and is always translated wind. So that it would have been much clearer to have used this word, if “wind” had really been meant. If then we keep here the translation “spirit,” which is used every- where 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 Oedciv (thelein), to will, occurs 213 times, and always expresses a mental act of desire or determination proceeding from one capable of wishing, willing, or determining. See the nearly synonymous expression in 1 Cor. xii. Il. “But all these worketh that one and the selfsame Spirit, dividing to every man severally as HE WILL.” Moreover, it is not correct to assert this of the “wind.” 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. i. 19. Ps. xviii. 10. Ecc. i. 6, Ezek. xxxvii. 9. Luke viii. 23. But not so of the Spirit (see Ecc. xi. 5), where “spirit” is placed in direct contrast with “wind” in the 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” (1 John iii. 1). As the world knoweth not and understands not the motions and working of the Spirit of God, so the new EPANADIPLOSIS. 249 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. viii. 24.“ Hope that is seen is not hope.” Gal. ii. 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. Phil. iv. 4.—“ Rejoice in the Lorp alway: and again I say Rejoice.” James ii. 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 Pss. viii., ciii., etc.), belong rather to the subject-matter and are classed under Correspondence (q.v.). EPADIPLOSIS; or, DOUBLE ENCIRCLING. Repeated Epanadiplosis. Wen Epanadiplosis occurs at the beginning and end of successive sentences, it is called EPADIPLOSIS (E£p-a-dip'-lo-sis), a doubling upon. Ps, xlvii. 6.— “Sing praises to God, sing praises: Sing praises unto our King, sing praises.” Rom. xiv. 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, dvadirAwots, dvd (ana), again, and 8mrhotv (diploun), to double, or 8urdots (diplous), double. It is also called EPANASTROPHE (Ep '-a-nas'-tro-phe), from éré (ept), upon, ava (ana), again, and aotpépey (strephein, to turn), and means, a turning upon again. Also PALILLOGIA (fa-lil-log'-i-a), from réAwv (palin), again, and Aédyos (logos), a word. In Latin it is called REVERSIO, u turning back; and RE- DUPLICATIO, a reduplication. The figure is so-called because the word which ends one sentence is repeated at the beginning of the next. The words so repeated are thus emphasised as being the most important words in the sentence, which we are to mark and consider in translation and exposition. The Massorah* gives two lists of such words; which we have included in our examples, marking them with an asterisk. The figure is frequently missed in the English translation, both in the A.V. and R.V. In these cases we have given our own translation of the original, so,as to bring out and exhibit the words which are thus affected by the figure of Anadiplosis.: *Gen,. i. 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, asit isexpressed by another Figure (Paronomasia, q.v.), tohoo and bohoo. Now, whatever may be the meaning of tohoo (mn), it is expressly stated, in Isa. xlv. 18, by Him who created the earth that ‘ He created it not tohoo (mn). * See Ginsburg’s Massorah, Rubrics 422 and 423, Vol. II. 1. 252 FIGURES OF SPEECH. Therefore it must at, and after some subsequent period of unknown duration, have fallen into the ruin which the second verse declares and describes. The repetition of the word “ earth” here, directs our attention to this fact; and proceeds to describe the process by which the earth was restored and peopled. The whole chapter exhibits a parallel between this work, and that “new creation”’* which takes place in the case of every one who is born again of the Holy Ghost, and has the new man created within him. *Gen. vii. 18, 19-—‘‘And the ark went upon the face of the waters: and the waters prevailed “exceedingly.” (See under Epizeuxis). . * Gen. xxxi. 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. xxxi. 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. « Ex. vil. 16, 17.—Here the figure is entirely hidden in the English. The words 173, ‘173 being translated hitherto and this. To preserve the figure we must render it, “ And, behold, thou wouldest not hear until now. Now saith Jehovah.” * Ex. xii. 4, 5.—‘“‘ Every man, according to his eating shall make your count for the lamb. The lamb shall be without blemish.” * Ex, xxxii. 16.—“ And the tables were the work of God, and the writing, the writing of God, graven upon the tables.” Here we have not only the figure of Anadiplosis in the repetition of the word writing (1M20, miktav), in the middle of the verse, but we have Epanadiplosis in the repetition of the words, the tables (nnn, hallu- choth). See also under Anthopopatheia. *Num, xxxiii. 3, 4.—‘“Israel went out with an high hand in the sight of all the Egyptians. For the Egyptians buried all their firstborn, etc.” * Compare 2 Cor. iv. 6; v. 17, etc.; and see a pamphlet on “The New Creation and the Old,” by the same author and publisher. ANADIPLOSIS,. 253 * Deut. xxxi. 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.” *2 Sam. ix. 12, 13.—“All that dwelt in the house of Ziba were servants unto Mephibosheth. So Mephibosheth dwelt in Jerusalem.” *2 Sam xix. 10,11. “Now, therefore, why speak ye not a word of bringing back the King? And the King David sent to Zadok,” etc. This emphasis on the word king is lost in the English. * Est. vi. 5, 6.—“And the king said, Let him come in. Then came in Haman.” * Est. vii. 7, 8.—* He saw that there was evil determined against him by the king. Then the king returned out of the palace garden.” Thus tbe fourth acrostic containing the name of Jehovah is emphasised.* Ps. xcviii. 4, 5.—The Hebrew figure is lost in the A.V., but is preserved in the R.V. In the Hebrew, verse 4 ends with the word AI (zammeroo), and verse 5 begins with the same word. “Make a joyful noise unto the Lorp, all the earth: Break forth and sing for joy, yea, sing praises. Sing praises unto the Lorp with the harp.” Ps. cxiii. 8.— “ He lifteth the needy out of the dunghill, . That He may set him with princes ; The princes of His People.” Ps. cxv. 12.— “The Lord hath been mindful of us, and He will bless: He will bless the house of Israel. He will bless the house of Aaron. He will bless them that fear the Lorn,” etc. Here, the figure of Anadiplosis passes on into Anaphora. * Ps. cxxi. I, 2.— “] will lift up mine eyes unto the hills from whence cometh my help. My help cometh from the Lorp which made heaven and earth.” * Ps. cxxii. 2, 3.— “Our feet shall stand within thy gates, O Jerusalem, Jerusalem is builded as a city that is compacted together.” * See under Acrostichion (page 186), also a pamphlet on these four acrostics by the same author and publisher. 254 FIGURES OF SPEECH. The difference between this figure and that of Epizeuxis will be seen by comparing Matt. xxiii. 37; when the same word is repeated, but in quite a different manner; for another purpose and with another emphasis. Ps. cxxvi. 2, 3.— “Then said they among the heathen, The Lorp hath done great things for them, The Lorp hath done great things for us, whereof we are glad.” Ps. cxxvii. I, 2.— “ Except the Lorp keep the city, The watchman waketh in vain. In vain ye rise up early,” etc. Ps. cxlv. 18.— “The Lorp is nigh unto all them that call upon him ; To all that call upon him in truth” * Prov. xiii. 21, 22.— “To the righteous shall be repayed good. A good man leaveth an inheritance,” etc. * Isa. xxiv. 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.). * Hos. ii. 21, 22 (Heb. 23, 24).—* And they shall hear the land: and the land shall hear the corn,” etc. See also under Anaphora, Polysyndeton, Climax and Prosopopeia : so richly emphasized is the wondrous prophecy. Matt. vii. 22.— Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils ? and in thy name done many wonderful works? Here the Anadiplosis develops into Anaphora by the repetition of the words at the beginning of the last sentence.. See under Ervotesis. Hab. iii. 2—‘ Revive thy work in the midst of the years, in. the midst of the years make known.” See also under Pleonasm. Matt x. 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 xiv. 11.--“ Believe me that I am in the Father, and the Father in me.” , ANADIPLOSIS. 255 John xviii. 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. viii. 17.—“ If children, then heirs: heirs of God, etc.” Rom. ix. 30.—‘ What shall we say then? That the Gentiles which followed not after righteousness have attained to righteous- ness; righteousness which is of faith.” Rom. x. 17.—‘* So then, faith cometh by hearing, and hearing by the word of God.” 2 Cor. v. 17, 18.—To see the figure, which is in the Greek, we must translate “‘ Behold, become new are all things, and all things are of God.” 2 Cor. ix. 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.) in the repetition of the words “sow” and “reap.” There is also a double Epanodos in the arrangement of the lines. Gal. iv. 31, and v. 1.—So then, brethren, we are not children of a bondwoman, but of the free (éAevépas, eleutheras). In the freedom (édcvdepia, eleutheria) wherewith Christ hath made us free, stand fast.” Phil. ii. 8.—‘*And being found in fashion as a man, he became obedient unto death, the death of the cross.” Jas. i. 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. WueEn Anadiplosis is repeated in successive sentences, it is called Climax, from xAipog (klimax), a ladder, a gradual ascent, a going up by steps. Hence, in Latin, it is called SCALA, a ladder ; GRADUS, a step; or, GRADATIO, a gradation. By some, it is called EPIPLOCE (e-fip’-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 Climaxin Rhetoric is known as Anabasis (q.v.), where the gradation is upward; and Catabasis (q.v.), where it is downward : and these have other alternative titles. See below under figures of sense. ; Climax relates to words; and is, as we have said, a repeated Anadiplosis, or a combination of successive Anadiplosis and Epanadi- plosis: where the last word of one sentence is repeated as the jirst 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 twoor 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. ii. 21.— And it shall come to pass in that day, | will hear, saith the Lorp, 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. CLIMAX. 257 Jezreel (i.c., Israel, by the figure of Metonymy, q.v.) shall cry out for and expect the corn and wine and oil; and these, by the beautiful figure of Prosopopeia (q. v.), are represented as hearing, and in their turn, crying out to the Earth to bring them forth: the Earth, in its turn, is represented as hearing them, and crying out to the heavens to send rain and heat and light and air; and these in their turn hear, and cry out to Jehovah, the giver of all, who in judgment had made the heaven as brass, the earth as iron, and the rain as powder and dust (Deut. xxviii. 23, 24), but who in that day will first give repentance to Israel, and then their cry reaches to Jehovah, who will open the heavens, and give rain, and the Earth shall bring forth her fruit (Jer. xiv. 22). Thus the figures Epizeuxis (1 will hear”), Polysyndeton, Climax, and Prosopopeia are heaped together to express the coming fulness of Israel’s blessing. Joel i. 3, 4.—The prophecy of Joel opens with the solemnity which this figure always gives. “Tell ye : your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.” John i. 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. : R 258 FIGURES OF SPEECH. His attributes and their effect are similarly marked in verses 4 and 5 :— John i. 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. v. 3,-4,-5.—‘‘ And not only so, but we glory also* in tribulations: knowing that tribulation worketh patience; and patience [worketh] experience; and experience worketh hope; and hope maketh not ashamed.” Rom. viii. 29, 30.—‘ For whom he did foreknow, he did paecesiiyeie 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 5 called, them He justified also; but whom he justified, them he glorified also.” Rom. x. 14,-15.—‘ Whosoever shall call upon the name of Lorp 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.” { * See ‘ Also”: a Biblical Study, by the same author and publisher, CLIMAX. 259 Jas. i. 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. i. 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.” 2 Peter i. 5-7.—‘‘ We have already considered this verse under the figure of Polysyndeton, which is almost inseparable from the figure of Clinax. 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 pécos (mesos), middle, and épy} (archee), beginning, because the same word or words are repeated at the beginning and middle of successive sentences. It differs little from Anaphora, where the sentences are independent. It resembles also Epizeuxis, when the repetition comes very close together. Num. ix. 20.—* According to the commandment of the Lorp they abode in their tents, and according to the command- ment of the Lorp they journeyed.” Here, the repetition is at the beginning and the middle of the passage. Ecc. i. 2.—‘‘ Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity.” This may be regarded also as combined with Epanadiflosis (q.v.). Jer. xxii. 10.—‘* Weep ye not for the dead, ... but weep sore for him that goeth away.” (See also Polyptoton). Ezek. xxxvii. 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.” Zeph. i. 15, 16.—‘* That day is aday 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...” Matt. x. 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 péoros (mesos), middle, and Sirhwors (diplésis), a doubling. The doubling or repetition of a word or words in the middle of successive sentences. Sometimes called MESOPHONIA (Mes-o-pho'-ni-a), from pécos (mesos), middle, and ¢uvj (phdnee), a sound, tone, speech, or voice. 2 Cor. iv. 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 péros (mesos), middle, and teAevry (teleutee), a finish, or end, z.e., the same word or words repeated in the middle and at the end of successive sentences. 2 Kings xix. 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. viii. 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.) in “say ye” and “ shall say.” Mark v. 2, 3.—‘‘And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean 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. Tus 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 Repfetitio (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 :— Ezek. xxxvi. 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 (verses 22, 32). John xiv. 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 xvi. 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. “| 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.): for He shall not speak of (z.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 264 FIGURES OF SPEECH. not be made known at that time. We have it in the seven Epistles addressed to churches by the Holy Spirit, through Paul.* That great promise cannot find its fulfilment subjectively or individually, giving “truths” to different persons, so different (not to say opposite) that 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, begin- ning 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. iv. 9.—How turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage.” By this repetition we are pointed to the key to this whole passage, as well as to the explanation of an obscure word and a difficult expres- sion. All turns on the meaning of the word, which is rendered “elements” (crotxéa, stoicheia). ‘The elements of the world” (verse 3), and “weak and beggarly elements” (verse 10). The word “again,” twice used, connects these two together, and emphasizes them. Verse 3 reads :— “« Even so we, when we were children, were in bondage under the oro.xeta TOU Kdopov” (stoicheia tou kosmou): 1.e., the stoicheca pertaining to the world. 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 verse 8, ‘ When ye knew not God ye did service (or ‘ were in bondage,’ the same word as in verses 3 and 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 (verse 8), but they had abandoned these rites and ceremonies for Christianity, and yet wanted to bring in the stoicheia, or the rites and ceremonies of Judaism into the Church. * See Things to Come for 1898 and 1899. REPETITIO. 265 The same term is thus applied both to Paganism and Judaism, and from the stand-point of being “all one in Christ Jesus” (iii, 28). The Jewish rites of circumcision, purification, and the observance 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. iv. 8-11. Compare Col. ti. 16-18). Hence, stoicheiolatry consists of introducing that which belongs to the world (kécpos, cosmos) into Christian worship and practice. Romanism has given the stoicheia of paganism and Judaism a very large place in its creeds and ritual ; while the Protestant Churches show that they have not wholly purged themselves from them when they adopt worldly methods and adapt Jewish rites and ceremonies to Christian faith and practice. 1 Thess. v. I, 2, 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 verse 3, thus pointing out to us the significant lesson that those who are “ waiting for God’s Son from Heaven” are not concerned with ‘times and seasons” which have to do with “the day of the Lord,” and His coming as ‘‘a thief” on the ungodly. The day of the Lord is His coming with His saints unto the world. But, before this can happen, He will have come forth into the air to receive them to Himself (1 Thess. iv.) Therefore, though “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.” 2 Tim. iii. 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 266 FIGURES OF SPEECH. is to appoint to its various offices; and what are to be their qualifica- tions, etc., etc. But when we pass to the second epistle we 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 i. 15 all turn away from Paul’s teaching: but “I am not ashamed: for I know whom I have believed” (verse 12): “Be not thou ashamed” (verse 8), “I call to remembrance the unfeigned faith that is in thee” (verse 5). In chap. ii. 18, 19, others err “ concerning the truth. Nevertheless, 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 chap. iii. 8 there are those who “ resist the truth,” but the only hope is for the individual believer to cling fast to the God-breathed word, and to use this sword of the Spirit. In chap. iv. 4 there are and shall be those who turn 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. viii. 7-12.—Eleven times are the words, the “third part” repeated (78 tpitov, to triton). ‘ POLYPTOTON; or, MANY INFLECTIONS. The Repetition of the same Part of Speech in different Inflections. Po-lyp '-t6-ton. Greek, roAvrrwrov; from odts ( polis), many, and atacis (ptosis), a falling: in grammar, a case (from an assumed form mow, ptod, to fall). Hence, Polyptoton means with many cases, 1.¢., a repetition of the same noun in several cases, or of the same verb in several moods or tenses. With many inflections is a definition which covers both nouns and verbs. It is called also METAGOGE (met-a-gé-gee). Greek peraywyy, from peta (meta), a change, and éyw (ago), to lead. It means a change of course; a different arrangement of the same word, a leading of the same word through different inflections. In Latin it is called CASUUM VARIETAS, a variety of cases. This figure, therefore, is a repetition of the same word in the same ‘sense, but not in the same form: from the same root, but in some other termination ; as that of case, mood, tense, person, degree, number, gender, etc. By “case,” etc., is to be understood not merely the case of nouns, but inflections of all kinds. We have arranged the different forms of Polyptoton, as follows :— I. VERBS. —_ . Verbs repeated in different moods and tenses. 2. Verbs with their imperatives, or participles (HOMOGENE). (a) In strong affirmation. (b) In strong negation. Verbs with cognate noun. Verbs with other parts of speech (combined Polyptoton). mm 08 II. Nouns and Pronouns. 1. Nouns repeated in different cases. 2. Nouns repeated in different numbers. (a) In singular and plural. (b) In singular and dependent genitive plural. III. ADJECTIVES. 268 FIGURES OF SPEECH. I. VERBS. 1. Verbs repeated in different moods and tenses. Gen. |. 24.—Here, the Hebrew is: ‘God, when He visiteth, orin 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. xi. 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:” 1.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 fulfilment 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.” Ex. xxiil. 5.—“If thou wouldest forbear to help him, helping thou shalt help with him”: i.c., as A.V., “ thou shalt surely help with him” (See Appendix D, Homonyms). 2 Kings xxi. 13.—“And I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down.” The figure is thus used to emphasise the completeness with which the Lord would empty Jerusalem. Jer. vili. 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. is no improvement :— “Shall men fall, and not rise up again ? Shall one turn away and not return?” The Massorah* 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]. * Ginsburg’s Edition, Vol. II, page 54. POLYPTOTON. 269 This agrees also with Mal. iii. 7, and it brings out the correspond- ence between the two lines, as well as exhibits more clearly the Polyptoton. Matt. xi. 15.—* He that hath ears to hear, let him hear,” Gra axovew, dxovérw (dta akouein akoueto). On fourteen occasions in the New Testament does the Lord use this expression (thus, or in similar words), and we place them all together here under the first occurrence so that we may see the fulness of the cumulative effect. In the English we have a Paronomasia (q.v.) as well, “ears to hear,” but not in the Greek, except in the case of the eight in Revela- tions, where we have ots axovedtw (ous akousato). The real figure lies in the emphatic polyptoton in each case. This solemn injunction was never used by mere human lips. No mortal man could demand the attention to which this emphatic com- mand lays claim None but the Lord ever used these words. They are (unlike many other of the examples) translated literally, but they mean: He whose ears are opened, let him surely hear, or let him take heed to give the most earnest attention ! This attention and obedience the Lord claimed on fourteen separate occasions. The fourteen are not divided into two sevens, but into six and eight (two fours and two threes). Six being the number of man, He spoke the words six times as “the Son of Man” on earth: and eight being the number of resurrec- tion), He spoke the words eight times as the Risen Lord from heaven. Though the occasions were fourteen (7 x 2) on which the words were used, the actual number of times the words are written down by the Holy Spirit is sixteen (4 x 4, or 42), two being in the parallel passages in the Gospels.* These fourteen occasions are connected with different parts of one great subject, which is dispensational in its character: and this figure being used only of this one subject, points us to the significant fac that it requires the Divinely opened ear to understand the great dispen- sational change which was about to take place. It had been foretold in Isa. vi. 9 (see above) that it should come about in consequence of the ears being closed to the divine announce- ment: and seven times this solemn infliction of judicial blindness is written down in the Scriptures of Truth. * For the significance of these numbers see Number in Scripture (pp 20-47). bythe same author and publisher. 270 FIGURES OF SPEECH. When the great change was announced in consequence and fulfilment of this! then, fourteen times did the Lord Himself emphasize the important fact that only the opened ear would be able to under- stand it; implying that it referred to secret things, and that only 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.)* We here give merely their order. _ 1. Elijah and John the Baptist (Matt. xi. 15). . The parable of the sower (Matt. xiii. 9; Mark iv. 9; Luke viii. 8). . The candlestick (Mark iv. 21-23). . The parable of the tares (Matt. xiii. 43). . The two dispensations (Mark vii. 16). The tower, the king and the salt: or, the great supper and its lessons (Luke xiv. 16-35). 7-13. The epistles to the seven churches (Rev. ii., iii.). 14. The beast from the sea (Rev. xiii. 9). aQaPrwn Matt. xiii. 9, 43.—See xi. 15. Matt. xix. 12.“ He that is able to receive it, let him receive it.” (xwpetv xwpetrw, chorein choreitd). Mark iv. 12.—See Matt. xiii. 13. Mark iv. 23.—See Matt. xi. 15. Mark vii. 16.—See Matt. xi. 15. Luke viii. 8.— See Matt. xiii. 13. Luke xiv. 35.—See Matt. xi. 15. John xii. 40.—See Matt. xiii. 13. John xiii. 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 ovx ofas (ouk oidas), thou knowest not as a matter of fact. The second is yvdoy (gnosee) thou shalt learn, i.e., get to know hereafter.” It is this latter verb which is used in 1 Cor. ii. 14, for the natural man not only cannot receive, or discern, them, but he cannot even learn them, or get to know them, not having the necessary spiritual capacity. * G. Stoneman, 39 Warwick Lane, London, E.C. POLYPTOTON. 271 John xiii. 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 (AcAovpeévos, leloumenos, i.e., bathed) needeth not save to wash (vipacOai, nipsasthai, i.e., to wash a part of the body) his feet.” The teaching is that he who is purged by the offering on the brazen altar, needeth only the water of the brazen laver, which was for “the priests to wash in.” So those who are regenerated by the Holy Ghost and have their standing in Christ need only the washing of the hands and the feet, i.e., the cleansing of their works and ways by “the washing of water by the word.” John xvii. 26.—“ And I have declared unto them thy name and will declare it.” 3 John xvii. 25.— O righteous Father, the world hath not known (¢yvw, egnd) thee: but I have known (éyvwy, egnén) thee, and these have known (éyvwoar, egnosan) that thou hast sent me.” Rom. ii. 21-23.—“Thou therefore that teachest (6 dddox wv ho didaskon) another, teachest (dddoxeus, didaskeis) thou not thyself? Thou that preachest a man should not steal, dost thou steal (uy KAErTe, KAeMTEs, mee kleptein, klepteis) ? Thou that sayest a man should not commit adultery, dost thou commit adultery (7) porxeverv, woryevers, mee moicheuein, moichewets)? . Thou that makest thy boast of the law (véyw, nomd) through breaking the law (vépov, nomou), dishonourest thou God?” 1 Cor. vi. 2.—“Do ye not know that the saints shall judge (kpevotow, krinousin) the world? and if the world shall be judged (kptverat, krinetat) by you, are ye unworthy [to judge] (Ellipsis of the verb) the smallest matters (kpurypiwy, kriteerion), 1.e., “are you unworthy [to judge] the smallest judgments?” 2 Cor. i. 10.—‘** Who delivered us from so great a death, and doth deliver: in whom we trust that He will yet deliver us.” Gal. i. 8, g9.—“ But though we, or an angel from heaven, preach any other gospel (cdayyeAr(nra, euangelizeetai) unto you than that which we have preached (cinyyeAurapeOa, eucengelisametha) unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel (edayyeAi(eras, euangelizetai) unto you let him be accursed.’ See also under Anaphora. 2 Tim. iii. 13.—“ But evil men and seducers shall wax worse and worse, deceiving and being deceived.” 272 FIGURES OF SPEECH. 2 Tim. iv. 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.). 1 John iii. 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. x. 37.~“ He who cometh will come”: ie., He will surely come. See also under the figure of Epizeuxis. Rev. ii. 7, 11, 17, 29; iii. 6, 13, 22; xiil. 9—See Matt. xi. 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 6pu6s (homos), the same, and yévos, genos, kindred). 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. (6) In strong negation. (a) In strong affirmation or exhortation. Gen. ii. 16.—‘ Of every tree of the garden thou mayest freely Hebrew, eating thou shalt eat. ” eat The conjugated verb is strengthened and emphasized by the infinitive preceding it. This infinitive Eve omitted in iii. 2, and thus ‘diminished ” from the word of God. ~ Gen. ii. 17.—“Thou shalt surely die.” Hebrew, dying thou shalt die. Here again Eve (iii. 3) alters the Word of God by saying “ Lest ye die” 1* mann nin (moth tahmuth) thou shalt most certainly die, were the words of the Lorp God. * 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 ! POLYPTOTON. 273 Thus she changes a certainty into a contingency. See this verse under the figure of Synecdoche. Gen. iii. 16.—* Unto the woman He said multiplying, I will multiply thy sorrow, etc.,” z.¢.,as in A.V., “I will greatly multiply.” Gen. xxviii. 22.—Hebrew, “ Tithing, will I tithe for thee,” /.c., as in A.V., “1 will surely give the tenth unto thee.” Gen. xxxvii. 33.—‘‘ Joseph is without doubt torn in pieces.”’ The Heb. is F1% 44% (taroph, toraph), tearing, he is torn. The figure employed shows the intensity of Jacob’s feelings. He exclaims: “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. Ex. iii. 16—‘“ I have surely visited you.” Hebrew, visiting I have visited you. Ex. xix. 12.Here the figure is translated: ‘He... shall be surely put to death.” Lit., stoning, he shall be stoned. So verse 13: “He shall surely be stoned.” _ Josh. xxiv. 10.—‘ But I would not hearken unto Balaam: there- fore he blessed you still.” Hebrew, blessing, he blessed you: z.c., he kept blessing you, or he surely blessed you, or he did nothing but bless you, or he blessed you exceedingly. 2 Kings iii. 23.—‘*The kings are surely slain.” Hebrew, destroying they are destroyed. Ps. cxviii. 18.—“The Lorp hath chastened me sore.” Hebrew,. Jah chastening hast chastened me. Isa. vi. 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) Matt. xiii. 14. Mark iv. 12. Luke viii. 4. (2) John xii. 39, 40. (3) Acts xxviii. 25-27, ° (4) Rom. xi. 8. Thus, seven times in all, this great prophecy is written down by the Holy Spirit in the Scriptures of Truth. See Matt. xi. 15 above (page 269). 274 FIGURES OF SPEECH. Jer. xxii. 10.—‘‘ Weep sore for him that goeth away.” Hebrew, weeping weep. Jer. xxiii. 17.“ They say still unto them that despise me,” etc. Hebrew, saying they say: i.c., they maintain, or they keep saying, etc. Dan. xi. 13.—“ He shall certainly come.” Hebrew, coming he shall come. Zech. viii. 21.—“ Let us go speedily.” Hebrew, going let us go. Matt. xiii. 13.—‘ Because they seeing see not, and hearing they hear not”: ze., they are determined not to hear and not to see. See also Mark iv. 12. Luke viii. 10. John xii. 40. Acts xxviii. 26; and Rom. xi. 8: where Isa. vi. 9 is quoted. Acts vii. 34.—Here the figure of Polyptoton is translated as though it were Epizewxis (q.v.). Lit. it is ‘ Seeing I have seen”: i.e. | have surely seen. Acts xxviii. 26, 27.—See Matt. xiii. 13. Rom. xi. 8—Seé Matt. xiii. 13. Rom. xii. 15.—In this verse we have two examples of the repeti- tion of the infinitive and participle. : “Rejoice with them that do rejoice (xaipev peTa YalpovTwr, chairein meta chairontén), and weep with them that weep («Aacew pera khatdvtwv, klaiain meta klaronton).” Two other figures are combined here—Homeopropheron and Homeoptoton (q.v.). Heb. vi. 14—‘ Surely blessing I will bless thee, and multiplying I will multiply thee”: i.., Surely in blessing I will most certainly bless thee, etc. (a) In strong negation. Gen. iii. 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.* Ex. v. 23.—* Thou hast not delivered them at all.” * See The Silence of God, by Robert Anderson, LL.D., C.B., published by Hodder and Stoughton. POLYPTOTON. 275 Thus beautifully is the figure rendered. Hebrew, delivering thou hast not delivered them. Ex. xxxiv. 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. Ps. xlix. 7 (8).—‘‘ None of them can by any means redeem his brother.” Thus beautifully is the figure rendered, which the R.V. has not attempted to improve. Hebrew, a brother redeeming doth not redeem a man: 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 greatnéss and importance of its results. Gen. i. 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. viii. 21.—‘ And the Lorp smelled a sweet savour.” Lit., smelled the sweet smell, or the savour of rest: ie., Jehovah accepted the sacrifice, and was satisfied with the atonement made by Noah. The figure of Anthropopatheia (q.v.) is involved. Gen. xxvii. 3.—'‘ Take me some venison.” Lit., hunt me some hunting, i.e., fetch me some game. The Ixx. similarly expresses it Ojpevody por Ojpav. Venison, so called from the Latin venatio, to hunt. Gen. xxvii. 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). 276 FIGURES OF SPEECH. Gen. xxvii. 34.—“And... Esau... cried with a great and exceeding bitter cry.” Gen. xxvili. 20.--“ And Jacob vowed a vow,” 1.¢e., solemnly vowed. Gen. xxx. 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. xxxv. 14.—“‘And Jacob set up a pillar 7249 22% (vaya- tzev matzevah), lit., and he pillared a pillar. So verse 20.* Num. iv. 23.—“ All that enter in to serve the service to work the work in the Tabernacle of the congregation.” Num. xi. 4.—“ And the mixt multitude that was among them fell a lusting.” Hebrew, lusted a lust: ie., lusted exceedi Num. xvi. 30.—* But if the Lorp make a new thing.” _ Hebrew, create a creation: i.c., do something wonderful. 1 Sam iv. 5.—“ All Israel shouted with a great shout”: ie. with a very loud and prolonged or sustained cry. 2 Sam, xii. 16.—* And David fasted,” lit., fasted a fast: Les, completely or truly fasted. 2 Sam. xiii. 36.— And all his servants wept very sore.” In Hebrew the figure is “ wept a great weeping greatly.” 1 Kings i. 40.—*The people piped with pipes, and rejoiced with great joy”: ie., their joy scarcely knew bounds. 2 Kings iv. 13.—* Thou hast been careful for us with all this care’’: ie., exceedingly careful. 2 Kings xiii. 14.—*Now Elisha was fallen sick of his sick- ness”: i.¢., was exceeding sick so that he died. * It seems clear that this should be the reading also in Gen. xxxiii. 20, where we have the same verb AEM (vayatzev), which means to stand or rear up, as one lifts and sets up a (single) memorial stone which we now calla “menhir.”. But the noun is different TTA (mizbeach), which means an altar. Some ancient scribe either mistook matzevah (a pillar) and wrote mizbeach (an altar), or the noun was originally abbreviated by the use of the initial letter 9 (mem) and was after- wards filled out incorrectly. Because the verb that always goes with altar is 722 (danah), to build, as with bricks, etc. (except in Gen. xxxv. 1, 3 and Ex, xxx. 1, where it is mvp (asah), to make ; and 1 Kings xvi. 32, where it is Dap (kum) » to raise or set up as a building, and not YQ (natzav), to stand up asa pillar), ¥ POLYPTOTON. 277 2 Kings. xix. 7.—He shall hear a rumour,” lit, hear a hearing,* i.c., he shall hear important news, something that will upset his plans. Ps. xiv. 5 and liii. 5.—*There were they in great fear.” The Figure is “they feared a fear.” Ps. cxliv. 6.— Cast forth lightning.” Heb., lighten lightning, ié., lighten exceedingly, and destroy them. Prov. xxx. 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. viii. 12.—“ Neither fear ye their fear, nor be afraid (i.€., fearful). Sanctify the Lorp of hosts Himself, and let Him be your fear.” Isa. xxii. 17.—*“ Behold, the Lorp 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. and R.V. with their marginal readings. The above words are literally, “ Behold, Jehovah will hurl thee with the hurling of a [strong] man.” The R.V. expresses it: “The Lorp will hurl thee away violently.” Jer. xxii. 16.—‘He judged the cause.” Lit., He judged the judgment; ‘.c., righteously judged. “ So Lam. iii. 59. Jer. li. 2—“And will send unto Babylon fanners (071, zaveem) that shall fan her JN, v’seriaha).” Ezek. xviii. 2.—“ What mean ye that ye use this proverb? Heb.: Swom-me odwin (mishleem eth-hammahshal). Lit., ye proverb this proverb, z.e., ye have this proverb in constant use. Ezek. xxxviii. 12.“ To take a spoil, and to take aprey.”’ Lit., to spoil spoil and to prey prey; ic., to take great spoil and a great prey. Dan. xi. 3.—‘* A mighty King shall stand up that shall rule with a great rule”; z.¢., have a vast dominion. Jonah i. 10.— Then were the men exceedingly afraid.” Lit., feared with great fear. * See Metonymy (of adjunct). 278 FIGURES OF SPEECH. Micah ii. 4.—In that day shall one take up a parable against you, and lament with a lamentation of lamentations”: z.., shall exceedingly lament. Or, asin A.V. “lament with a doleful lamentation.” See below, page 284. Nah. i. 15 (ii. 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. iii. 2—‘*O Lorp, I have heard thy speech, and was afraid.” Hebrew, I have heard hearing of thee, z.c., I have heard thy fame. Zech. i, 2.—‘*The Lorp hath been sore displeased with your fathers.” The figure is thus beautifully rendered. Lit., itis “ Jehovah hath been displeased with displeasure with your fathers.” Verse 14. “I am jealous for Jerusalem and for Zion with a great jealousy,” i.c., | am exceedingly jealous. Verse 15. “Iam very sore displeased with the heathen that are at ease.” Lit., “ with a great wrath am I wroth.” Zech. vii. 9.—‘‘ Execute true judgment.” Thus elegantly is the figure expressed: “ Judge judgment of truth.” See John vii. 24. This Hebrew idiom appears in the New Testament, showing that though the words are Greek the thoughts and idioms are Hebrew. (See under Idioma). Matt. ii. 10.—‘“ They rejoiced with exceeding great joy.” (€xdpynoav yapdy, echareesan charan). See this verse under Ellipsis. Mark iv. 41.—They feared exceedingly” (éfoBijOyoav dPov, ephobeetheesan phobon). Lit., they feared a fear. Luke xxii. 15.—“With desire I have desired to eat this passover with you.” Having translated the figure literally in the Text, the A.V. half repents it, and gives the English idiom in the margin, “I have heartily desired.” John vi. 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 vii. 24.—* Judge righteous judgment” (rijv Sicaiav kpiow kpivare, teen dikaian krisin krinate). See Zech. vii. 9. POLYPTOTON. 279 Acts. xxiii. 12.—“Certain of the Jews banded together, and bound themselves under a curse.” (Marg., or, with an oath of execration). And then, in verse 14, to emphasize this, they say, “ We have bound ourselves under a great curse.” dvaOdyati dveOenarioapev (anathemati anethematisamen.) Lit.. we have vowed a great vow. Anathematizo means to devote, and so to separate from ; especially to devote to destruction. Eph. vi. 18.—‘‘ Praying always with all prayer,” i.c., earnestly praying. Col. ii. 19.“ Increaseth with the increase of God” (abéeu thy _ avgnow, auxei teen auxeesin), Lit. increaseth the increase, i.c., receives abundant increase from God, or worthy of God: or, receives Divine increase. 1 Tim. i. 18.— That thou... mightest war a good warfare” (otparety orpatetav, strateuece strateian). This comes also under the figure of Paronomasia (q.v.). 2 Tim. iv. 7.—“I have fought a good fight” (Tov dyG@va Tov KaAdV yydvicpar, ton agdna ton kalon eegénismai): i.e, | have earnestly fought the good fight. Jas. v. 17.—“He prayed earnestly.” This is the beautiful rendering of the figure rpocevyy mpoontéato (proseuchee proseeuxato) with prayer he prayed. See Paronomasia.- Rev. xvi. g.—‘‘ And men were scorched with great heat.” Lit., burnt with great burning, i.e., exceedingly burnt. Rev. xvii. 6.—“I wondered with great wonder” (A.V., admiration), z.e., I wondered exceedingly. This figure exists even when the noun is absent through the figure of Ellipsis : : Num. xi. 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.” Verse 17 shows that the word burden is implied; and that Moses means, I am not able to bear the heavy burden of all this People alone. (See under Ellipsis, page 56). Ps. xiii. 3.—Here the noun is actually supplied in the A.V. “ Sleep the sleep of death,” i.e, sleep the last solemn sleep of death. 280 FIGURES OF SPEECH. 4. Verbs with other parts of speech. (Combined Polyptoton). Isa. xxiv. 16.—* My leanness, my leanness,* 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. x. 1 (R.V.).—“ 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. 2 Cor. x. 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 them- selves among themselves, are not wise. This is still more emphatic when we see the structure of this verse. S a | For we are not bold (ov) s b | to number (éyxpiva:) or compare (cvyxpivar) ourselves c | with certain of them that commend themselves: ¢ | but they themselves, measuring themselves by them- selves, b | and comparing (cvyxpivovtes) themselves with themselves a | are without understanding (0%). 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 (cvyKpive). In “c” and “c” we have commending and measuring. Note also that in “b” and “c” the pronoun occurs once, while in the corresponding members it is answered by a double occurrence. For the meaning of the verb “compare,” see below under adjectives (page 284), and also under Ellipsis, page 77. * This is the figure of Epizeuvis (q.v.). POLYPTOTON. 281 Gal. v. 7, 8-10.—“ Ye did run well: who did hinder you that ye should not obey (reiOer Oa, peithesthai) the truth ? This persuasion (revpovy, peismonee) cometh not of him that calleth you .. A little leaven leaveneth* the whole lump. I have confidence (réro6a, pepoitha) in you through the Lorp, that ye will be none otherwise minded. Here we have three forms of the same word, or three words from the same root. This is lost in the translation. T[e/Ow (peithd) is more than to believe, it is to be persuaded, to hold or hold on to a belief. Hence, reioua (pezsma) denotes a ship's cable, by which it holds on, and in which it trusts, while rewpov) is a holding on, here (in verse 8) evidently a holding on to one’s own views with obstinacy. 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. i. 3.—‘‘ Blessed (edAoyyrds, eulogeetos) be the God and Father of our Lord Jesus Christ, who hath blessed (6 eddAoynoas, ho eulogeesas) us with all spiritual blessings (edAoyia, eulogia) in heavenly places (or spheres) in Christ”: i.e, who hath richly blessed us with all, etc. II. Nouns anp Pronouns. 1. Nouns repeated in different cases. Ezek. xxviii. 2.“ Son of man, say unto the prince of Tyrus, Thus saith the Lord Gop (Adonai Jehovah): Because thine heart (725) is lifted up, and thou hast said I am a God, I sit in the seat of God (2 Thess. ii. 4) in the heart (ada, i.é., in the heart) of the seas; yet thou art a man and not God, though thou set thine heart (725) as the heart (259) of God.” John iii. 13.—‘* And no man hath ascended up to heaven (eis tov otpavev, eis ton ouranon), but He that came down from heaven (éx Tov ovpavov, ek tou ouranou), even the Son of Man which is (or was) in heaven (6 dv &v Tw otpave, ho 6n en t6 ourand).” It is to be remembered that the last clause is doubtful. “ Many ancient authorities omit it,” as the R.V. remarks in the margin. But, taking it as it stands, we have the three inflections of the word “heaven,” calling our attention to a great fact that no one has * Another example of Polyptoton. 282 FIGURES OF SPEECH. ever gone up to heaven that is by his own act (see Prov. xxx. 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 ropevOeis (poreutheis), intimating a leisurely journey, not an instantaneous rapture. 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 6 év (ho on) is difficult to express in English. It is lit., the one being, but it means here not “ who is,” but who was in heaven, i.c., before He came down as stated in chap. i. 1, and who shall again “ ascend up where He was before” (chap. vi. 62). So in chap. i. 18, it should be rendered “ which was in the bosom of the Father.” Compare, for this sense, chaps. ix. 25; xix. 38. Luke xxiv. 44, 2 Cor. viii.9. And see above, under Ellipsis (page 22), and Heterosis. Rom. iv. 18.—“ Who against hope believed in hope (rap éAmida ér éhrids, par elpida ep elpidi). Rom. xi. 36.—“ For of Him, and through Him, and to Him are all things.” Gal. ii. 19, 20.—“ For I through the law am dead (died) to the law (éyo ydp Sa vopov vdpm drébavov, egd gar dia nomou nomo apethanon), that I might live (Gjow, zeesd) unto God. Iam crucified with Christ: nevertheless I live (@, 26); yet not I but Christ liveth (Gj, zee) in me, and that [life] which I now live ((@, 26) in the flesh I live ((, 20) by the faith of the Son of God.” See further on this verse under the figure of Epanadiplosis. 2. Nouns repeated in different numbers. (a) In singular and plu?al. Ps. lxviii. 15, 16 (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, ora 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 Lorp will dwell in it for ever.” Thus, is the Hill of Zion specially marked out as the place which Jehovah chose for His House. : POLYPTOTON. 283 Isa. ii. 11.—The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down. So also in verse 17, where the singular and plural are used together (as here) to emphasize the far reaching effects of the day of the Lord, here (verse 12) mentioned for the first time in the Bible. In other places also we have the same figure: am it tells us that God makes a distinction between “ man” and “ men,” opposite to that which the world males: 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. xv. 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. and pl.) in close conjunction, bring out the contrast between the separate “ words ” and the “ word” of God as a whole. Compare John xvii. 8, 14, 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.), or exchange, by which a noun in the genitive plural, is used instead of a superlative adjective. Gen. ix. 25.—‘‘A servant of servants shall [Canaan] be”: i.e., the lowest and most degraded of servants, or the most abject slave. ss Ex. xxvi. 33, etc.—‘‘ Holy of holies.” In A.V.: “the most holy.” Num. iii. 32.—‘* Chief of the chief.” In A.V.: “chief over the chief.” Deut. x. 17—“For Jehovah your Elohim is Elohai of the Elohim, and Adonai of the Adonim, a great El.’”’* * See in Divine Names and Titles, by the same author and publisher. 284 FIGURES OF SPEECH. In A.V. and R.V. this is rendered, “The Lorp your God is God of Gods, and Lord of Lords, a great God,” etc. 1 Kings viii. 27,—The heaven and heaven of heavens cannot contain thee”: i.., the highést heaven.” Ecce. i. 2, etc.—‘*Vanity of vanities”: ic. the greatest vanity. Song Sol. i. 1.—‘‘ The song of songs,” i.e., the most beautiful or excellent song. Dan. ii. 37. Ezek. xxvi. 17“ A king of kings”: 1.., the most mighty king. Dan. ii. 47.—‘‘ God of gods”’: i., the great, living, or true God. The most mighty God. Dan. viii. 25.—‘‘ The Prince of princes’’: ie. the most powerful Prince. Hos. x. 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.” Micah ii. 4.—‘*A lamentation of lamentations,” ‘e., a great lamentation. See above, page 278. Phil. iii. 5—‘‘A Hebrew of the Hebrews,” i.e., a thorough Hebrew. See this verse under Asyndeton. 1 Tim. vi. 15.—“The King of kings, and Lord of lords.” Compare Rev. xvii. 14 and xix. 16. Rev. i. 6.—‘‘ The ages of the ages,” i.c., to the remotest age, for ever and ever. Il]. ApsEcTIVEs;: John i. 11.— He came unto His own, (ra idwa, ta idea ; i.e., his own possessions, neuter) and His own (oi idcot, hoi zdiot, i.e. His own people, masculine), received Him not.” 1 Cor. ii. 13.—* Comparing spiritual things with spiritual.” In the Greek it is rvevpatixois rvevpatiKd cvyKpivovtes ( pneumatikois pneumatika sunkrinontes), i.e., to spiritual persons spiritual things declaring. POLYPTOTON. 285: Or, as in the English order, “declaring ‘(sunkrinontes, see Num. xv. 34) spiritual things (pneumatika, neuter plural) to spiritual persons (pneumatikois, masculine gender dative plural).* 2 Cor. ix. 8.—*“ And God is able to make all (racay, pasan), grace abound toward you; that ye always having all sufficiency in all things (waytl révtore wacav, panti pantote pasan) may abound to every (all) (rat, pan) good work.” * Compare chap. iii. 1; and see The Mystery, by the same author and publisher. And see under Ellipsis, page 77. (b) Repetition of the same word: in a Different Sense. ANTANACLASIS: or, WORD-CLASHING. Repetition of the same Word in the same Sentence, with Different Meanings. Ant'-an-a-cla'-sis, from dvtv (anti), against or back, dvé (ana), up, and kAdors (klasis), a breaking from xAdw (klad), to break. Hence, a break- ing up against. This name is given to this figure; because, when a word has been used once in a sentence in its plain and natural sense, it is used again in the same sentence in another sense which breaks up against it. It is the use of the same word in the same sentence in two different senses. It is essential to this figure that the two words must be the same in spelling.* When they are similar in spelling but alike in sound, the figure is known by another name, Paronomasia (q.v.). 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 Aoki} ( plokee), a fold or plait, from mAéxw (pleké), to twine, twist, weave, or braid. As in Antanaclasis, the same word is repeated in a different sense. Only with Ploce that sense implies more than the first use of it. It often expresses a property or attribute of it. “His wife isa wife indeed.” In that great victory “ Cassar was Cesar.” Lord Chatham says, speaking of Oliver Cromwell, “He astonished mankind by * This differs from a Homonym (see Appendix D), which is a different word though spelt in the same way. ANTANACLASIS. - 287 his intelligence, yet did not derive it from spies in the cabinet of every prince in Europe ; he drew it from the cabinet of his own sagacious mind. He observed facts, and traced them forward to their consequences.” In our examples from Scripture, we will not give two separate lists of these figures, as it is often very difficult to classify them. In many of the examples the reader will have, however, little difficulty in distinguishing them. Other names are also used for this figure, either synonymous, or referring to some special variation, or shade of meaning. It issometimes called HOMOGENE dépoyerijs), hd ‘mo-genes, from 60s, the same, and yévos, kind : i.e., of the same family : in the case of words from the same root or origin: and is thus more appropriately confined to the figure Polyptoton (q.v.). ANACLASIS, an'-a-clas'-is, a breaking back. ANTISTASIS (dvtiotacis), an-tis'-ta-sis, a standing against, or opposition. So called because the one word stands against the other in an opposite sense. In Rhetoric, the figure is used where an action is defended by showing that something worse would have happened if it had not been done. DIALOGIA (di-a-log'-i-a), the interchange of words or of their meanings. In Latin the figure is called REFRACTIO (re ee -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 :— Judges xi. 40.—“The daughters of Israel went from days to days to talk with the daughter of Jephthah the Gileadite four days in a year.” Here, “days” is first used by Syncedoche for a year (i.¢., year to year), and afterwards literally for days of twenty-four hours (“four days”). See under Synecdoche. 288 FIGURES OF SPEECH. Judges xv. 16.—The word TI (hamér) means not only an ass, but a mass (or heaps as the word is rendered) to imply that the Philistines were to be no more regarded than asses :-— “ With the jaw-bone of an ass (ham6r), A mass (hamor), yea, masses ; * With the jaw-bone of an ass, I slew a thousand men.” 1 Sam. i. 24.—*“ And the child was young.” Hebrew: And the child (1y3, naar) was a child (093, naar). In English idiom we should put the emphasjs on “ was.” In the former case the word is used of the child Samuel; and in the latter case, a child of tender age, (by the figure Synechdoche, q.v., the word “child” is used to denote the kind). Ps. cali. 5.—‘ It shall be an excellent oil (oil of the head) (Wx4, rosh): let not my head QW, rvoshee) reject it. The first time it means the head, or head of hair; and the second time it is put by Synecdoche (q.v.) for the whole body or person, 7.e., let me not refuse it. Isa. xxxvii, 18.—* Of a truth, Lorn, the kings of Assyria have laid waste all the nations (MINT, ha-avatzoth, lands) and their countries (oI, artzam, land).” Here, the repeated word is } Ux, land. As the Text now stands, the word lands is put by Metonomy (q.v.) for the inhabitants (but according to an alternative reading in some MSS. it is actually nations, as it is the parallel passage 2 Kings xix. 17); and in the second, for their country which they inhabited. Hence, the A.V. has translated the figure by giving two different ren- derings (“ nations” and “ countries”) of the one repeated word “ land.” Asa. lviii. ro.—“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. Ixvi. 3, 4.—Here, the words of Jehovah are emphasized and solemnised by the structure of the passage which exhibits Epanodos or * According to another pointing of the same consonants (as exhibited in the Ixx.), this line would read, “I have utterly destroyed them.” Inthis case the Figure would be (not Autanaclasis) but Polyptoton (q.v.): vis., Ixx., eLarelpuv e&jrea exaleiphon exeeleipsa), or Hebrew, moma Wort (chamor chamarteem), Thus preserving the correspondence between the second and fourth lines. ANTANACLASIS. — 289 Chiasmos (q.v.) ; and the words when repeated are used in another sense, the first time of the natural acts of men, and the second by Anthro- popatheia (q.v.), of God. a | Their soul delighteth in their abominations. b | I also will choose their delusions and will bring their fears upon them: c | Because when I called, none did answer : c | When I spake, they did not hear; b | But they did evil before mine eyes, and chose that a | In which I delighted not. Here, in “a” and “a,” we have delighting: in “b” and “5,” the choosing: while, in “c” and “c,” we have the reason given for each. Jer. vii. 18, 19.—‘ That they may provoke me to anger. Do they provoke me to anger? saith the Lorp.” 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. viii, 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 Lorp our God hath put us to silence;”’ 7.c., the silence of Divine punishment—the silence of death. Jer. xxxiv. 17.—“ Ye have not hearkened unto me, in proclaim- ing liberty . . behold, I proclaim a liberty for you, saith the Lorp.” The people had refused to give “liberty” to the oppressed, which He had commanded in verse 9. Therefore He will proclaim another kind of liberty—liberty for the sword, and pestilence, and famine to destroy them ; as the context shows. Ezek. xx. 24-26.—Here the figure is heightened by the structure of the passage. A | a | Because they had not executed my judgments, b | but had despised my statutes, B | and had polluted my sabbaths . . A | b | Wherefore I gave them statutes that were not good, a | and judgments whereby they should not live : B | and I polluted them in their own gifts, etc.” T 290 FIGURES OF SPEECH. Matt. viii. 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 i. 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 Poly ptoton. John ii. 23, 24.— Many believed (rurevew, pisteuein) in His name, when they saw the miracles which He did. But Jesus did not commit himself (rutevew, pistewein) unto them.” \ In the former place, the word “ believed” means to assent to His doctrines by a confession of faith; in the latter place, to trust as a friend, to place confidence in. The words read therefore: “ Many believed in His name when they saw the miracles which He did. But Jesus did not himself believe in them.” John iii. 31.—‘ He that is of the earth (é« tips yijs, ek tees gees) is of the earth (é« rijs yas, ek tees gees), and speaketh of the earth (gk THs ys, ek tees gees); t.c., he that is of the earth (in respect to his natural birth and origin) 1s of the earth (in respect to his nature) and speaketh according (to his nature). - John iv. 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 verse 34. John xix. 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. ii, 12,—“ As many as have sinned without law (dvépos, anomés) shall also perish without law (dvdjiws, anomés). Here, in the former case, it means not under the Law; in the. latter, it means without the judgment of the Law. Rom. ii. 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; andin the latter, their condition as fulfilling the requirements ANTANACLASIS. 291 of the Law. For this is the force of Sixatwya (dikaioma), which is not righteousness as a state or condition, but the righteous requirements of the Law. Rom. iii. 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 sameas in chap. i. 17. Rom. iii. 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, z.e., faith,” as ini. 17. (See Appendix B). Rom. vii. 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. vii. 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. ix. 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. xii. 13, 14.—‘ Given (dwWxovres, IBOaHeS) to hospitality. Bless them that persecute (Sudkovras, didkontas) you.” The word Suxewv (didkein) is used in the former place, and means to pursue or follow closely in a friendly sense; but, in the latter place, it means the same in a hostile sense, to follow closely so as to persecute. In the A.V., the figure is lost by translation. Literally, it is “ Follow up hospitality. Bless them that follow you up [to injure Jou). I Cor. xi. 24. _« And when He had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you.” — 292 FIGURES OF SPEECH. 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 Luke xxii. 19, where the word is “ given.” 1 Cor. xv. 28.—‘And when all things shall be subdued (irordooew, hupotassein) unto him, then shall the Son also himself be subject (trordccew, hupotassein) unto Him that put all things under Him.” The verb means to arrange in order, but also to reduce to order. The former sense is used of Christ, the latter of all others (as explained on Ps. cx. 1).* I Cor. xv. 28.—“ That put all things under him, that God may be all in all.” In the first place “all” refers to all created things and beings; in the second, to all universal power, “that God may be over all things; and, in the third, it refers to all places. “ 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. 2 Cor. v. 21.—“ For He hath made Him to be sin for us, who knew no sin.” The order of the Greek is not ambiguous as is the English :— “For He who knew no sin was made sin for us.” Here, in the former place, it means “sin” in the ordinary acceptation of the word ; while in the latter place, it is put by Metonymy (q.v.) for a sin-offering. Eph. i. 3.—“ Blessed (evAoynrés, eulogeetos) be the God and Father of our Lord Jesus Christ who hath blessed us (6 evAoyjcas, ho eulogeesas),” etc. This is really Polyptoton. But here we repeat it in order to point out that the word “blessed” is used in two different senses. We do not bless God in the same way that He blesses us. The former word is always used of God, the latter may be used of men. The former word means the Being who is to be spoken well of, the latter means the being of whom good has been lastingly spoken—especially by God Himself. 1 Tim. vi. making gain . . making gain.” 5» 6.—* Supposing that godliness is to be a way of - but godliness with contentment 1s a great way of * See Things to Come for October, 1898. ANTANACLASIS. 293 Here the word ropicpds (porismos) is used in two opposite asso- ciations. In the former case of what a false Christianity supposes it to be; and in the second, what it really is. Heb. ii. 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. 1 Pet. iii. 1.—“ That, if any obey not the word [ro Aoyy, to logs : ie., the Gospel], they also may without the word [Adyou, logow: i.e. speaking or talking] be won by the conversation of the wives.” SYNCECEIOSIS; or, COHABITATION. The Repetition of the same Word in the same Sentence with an Extended Meaning. Syn'-e-cei-o'-sis from otv (sun), together with, and oixe/wous (oiket6sis), dwelling in the same house. , This figure is so called because two words are used, and in the general sense, but with a different and more extended signification. They dwell together as it were in the same house ; and yet, while one speaker takes up the word and uses it in the same sense, he yet means a different thing. The Latins called it COHABITATIO, cohabitation, a dwelling together. Matt. v. 19.—‘‘ Whosoever... shall break one of these least com- mandments, 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. Matt. xviii. 1.—‘‘ Who, in that case, is the greatest in the king- dom of heaven?” In verse 4 Christ answers, ‘Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven.” 3 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 verse 1 with xvii. 24-27, Matt. xix. 16, 17.—*And behold one came and said unto him, Good Master, what good thing shall I do that | may have eternal life? And He said unto him, Why callest thou me good? The re is none good but one, that is God.” SYNGCEIOSIS. 295 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 vi. 28, 29.—“ What shall we do that we might work the works” of God? Jesusanswered...them, This isthe 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 xxvi. 28, 29.—Here the apostle repeats the word “almost” (or “with little” R.V.) in the same sense, but with a far higher and more extended meaning. * See Polyptoton. SYLLEPSIS; or, COMBINATION. The Repetition of the Sense without the Repetition of the Word. Syl-lep'-sis, from odv (sun), together with, and Ais (leepsis) a taking. This name is given to the figure when only one word is used, and yet it takes on two meanings at the same time. The word itself is used only once; and ought to be, but is not repeated in the next clause, being omitted by Ellipsis (q.v.), but the two meanings are taken together with the one word. It is called SYNESIS (Syz'-e-sis), a joining or meeting together, and SYNTHESIS (Syn'-the-sis), a putting together, compounding, from atv (sun), together, and tins (titheemi), to put or place. The Syllepsis here considered is rhetorical rather than grammatical (q.v.). There is a form of Syllepsis which involves change rather than addition. It will be found therefore under those figures in our third division. 2 Chron, xxxi. 8.—‘They blessed the Lorp and his people Israel.” Here there is a duplex statement. They blessed the Lorp, 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. : Joel ii. 13.—* Rend your heart, and not your garments.” Here the word “rend” is used only once, but with two significa. tions: 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. 2. OF DiFfFERENT Worbs. (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 avy (sun), together with, and troy (plokee), a folding. An intertwining of two different words in a similar order: one at the beginning and the other at the end of successive sentences. ; It is a combination of Anaphora (q.v.) and Epistrophe (q.v.). The Latins called it COMPLEXIO, combination, and COMPLI- CATIO, a folding together. When phrases or sentences are thus repeated, instead of single words, it is called Canotes (q.v.). 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. ii. 7, 8—We have it in alternate lines: “Their land also is full of silver and gold, Neither is there any end of their treasures ; Their land is also full of horses. Neither is there any end of their chariots ; Their land also is full of idols, etc.” Isa. lxv. 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. 298 FIGURES OF SPEECH. Jer. ix. 23 (22).—Here, in the Hebrew, the three sentences begin, “Let him not glory” bban~dx, al-yithhalleyl), and each ends with the pronominal suffix 4, his. 1 Cor. xii. 4, 5, 6.—Here in the Greek each verse begins with “diversities” or differences (Suupéces, diaireseis), and ends with “the same ”’ (aitds, autos). t Cor. xiv. 15.—Here the two words repeated and emphasized by Symploce are “the spirit” and “ the understanding.” 1 Cor. xv. 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 dishgnour ; It is raised in glory. It is sown in weakness ; It is raised in power. It is sown a natural body; It is raised a spiritual body.” 2 Cor. ix. 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.), in the repetition of the words “ sparingly” and “ bountifully.” Rev. xviii. 21-23.—To emphasize the complete overthrow of Babylon six times we have the repeated words “ no more.” Babylon . . . shall be found no more at all, and the voice of harpers, and musicians, and of pipers, and trumpeters shall be heard in thee no more at all. and no craftsman, of whatsoever craft he be, shall be found in thee 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 (ic., 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 éxu’ (epi), upon, ava (ana), back, and 680s (hodos), a way, and means a way back again, or more simply a return. After two, three, or more words have been mentioned, they are repeated, not in the same order again, but backward. The Latins called it REGRESSIO, i.c., regression, and INVER- SIO, i.¢., tuversion. 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 CHIAS- MUS (q.v.), 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 x. I-31,— a|1-. Shem, b | -l-. Ham, c | -1. and Japheth. c | 2-5. The sons of Japheth. b | 6-20. The sons of Ham. a | 21-31. The sons of Shem. Ex. ix. 31.— a | “ And the flax b | and the barley was smitten, 6 | for the barley was in the ear, a | and the flax was bolled.” Isa. vi. 10.— a | “ Make the heart of this people fat, b | and make their ears heavy, c | and shut their eyes ; c | lest they see with their eyes, b | and hear with their ears, a | and understand with their heart.” 300 FIGURES OF SPEECH. Rom. ii. 14.—* Which have not the law (uw) vépov, mee nomon) . . these having not the law (vépov ps), nomon mee).” The figure, which does not appear in the English, shows us that in the former sentence we are to place the emphasis on the word “no?,” and in the latter on the word “ law.” 7 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 (iii. 9), the Gentile (chap. i.), the Jew (chap. ii), and all alike guilty before God (iii. 19). 2 Cor. i. 3.— a | “ Blessed be God, b | even the Father of our Lord Jesus Christ, b | the Father of mercies, a | and the God of all comfort.” 3 John 11.— a | “Follow not that which is evil, b | but that which is good. b | He that doeth good is of God ; a | But he that doeth evil hath not seen God.” Por further illustration see under Correspondence. ANTIMETABOLE; or, COUNTERCHANGE. Epanodos, with Contrast or Opposition. An'-ti-me-tab'-o-lee, from dvri (anti), against, peta (meta), reversely, and Barry (ballein), to throw. This figure repeats the word or words in a reverse order, for the purpose of opposing one thing to another, or of contrasting two or more things. It is the figure of Epanodos with this special added object of opposing words against one another. It is also called DIALLELON, from 8:4 (dia), through, and Aahéw (Jaleo), to speak, to say (or place by speaking) one thing against another. Also METATHESIS, We-tath '-e-sis, 2.e., transposition, from pera (meta), beyond, or over, and tiOnpx (titheemi), to place. This name is also given in Etymology, where letters are transposed. The Latins called it COMMUTATIO, commutation, i.c., changing about. Gen. iv. 4, 5.— a | And the Lorp had respect b | unto Abel and to his offering: b | But unto Cain, and his offering a | he had not respect. 2 Chron. xxxii. 7, 8.— a | There be more with us b | than with him; b | With him is an arm of flesh, a | but with us is the Lorp our God. Isa. v. 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.” 302 FIGURES OF SPEECH. Isa. lv. 8.— a | ‘“ For my thoughts b | are not your thoughts, b | neither are your ways a | my ways, saith the Lorp.” In verse 9 these words are in their natural order. In verses 8 and 9 taken together, the figure is a simple Epanodos: a |“ For my thoughts are not your thoughts, b | Neither are your ways my ways, saith the Lorn. b | For as the heavens are higher than the earth, so are my ways higher than your ways, a | and 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 6, between the my” and “your”; as there is between a and b. Mark ii. 27.— a | “The sabbath b | was made for man, b | and not man for a | the sabbath.” _ John viii. 47.— a | “ He that is of God, b | heareth God’s words, b | ye therefore hear them not (i.c., the words) a | because ye are not of God.” John xv. 16.— a | “ Ye have not chosen b | me, b | but I a | have chosen you.” John xiv. 17.—“ Even the Spirit of Truth; a | whom the world cannot receive, b | because it seeth him not; c | neither knoweth him: c | but ye know him; 6 | for he dwelleth with you, a | and shall be in you.” Here the words are not repeated in b and c, but the fact is stated as to seeing and receiving ANTIMETABOLE, 303 I Cor. xi. 8, 9.— a | “ For the man _ b | is not of the woman ; b | but the woman a | of the man. c | Neither was the man created d | for the woman, d | but the woman c | for the man.” Gal. v. 17.— a | “ The flesh lusteth b | against the spirit, b | and the spirit a | against the flesh.” 1 John ii. 18.— a | Last time (little children) b | Antichrist to come (and as) b | many come (even now) a | last time (whereby). 2 John 6.— a | “ This is love, that we walk b | after his commandments. b | This is the commandment, a| that . . ye should walk in it.” 3 John 11.— a | “Follow not that which is evil, b | but that which is good ; 6 | He that doeth good is of God, a | but he that doeth evil hath not seen God.” Other examples of introverted parallelism (of lines) may be studied in Gen. xii. 16. Deut. xvi. 5, 6: xxvili. 1, 2, 1 Sam. i. 2; xxv. 3; 2 Sam. iii. 1. 1 Kings xvi. 22. Prov. xxx. 8, 9. Isa. Ivi. 3-7. Joel ii. 18- 21, 30, 31. Micah iii. 12-iv. 2. Zech. ix. 5. But they are to be found everywhere, and they abound in the Psalms. These examples will be sufficient to explain and eas the figure and show its importance. See further under Parallelism and Correspondence. (a) Similar in sound (but different in sense). PAREGMENON ; or, DERIVATION.. The Repetition of Words derived from the same Root. Pa-reg'-me-non, from ropa (para), beside or along, dyew (agen), to lead. — In this figure the repeated words are derived from the same root. Hence, the name Paregmenon is used of the Figure when the words are similar in origin and sound, but not similar in sense. The Latins called it DERIVATIO. This is one of the Figures common to all languages, but is generally very difficult to translate from one tongue into another. Ps. lxviii. 28 (29).—‘‘ Thy God hath commanded thy strength (q3Y, wzzechah): strengthen (Tpy, wzzah) O God that which thou hast wrought for us.” Matt. xvi. 18.—“ Thou art Peter (zérpos, petros) and upon this rock (rérpa, petra) I will build my assembly.” Here note (1) that Petros is not merely Simon’s name given by our Lord, but given because of its meaning. <“ Petros” means a stone, a piece of a rock, a 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 zétpos,” where it is used as a proper name Peter, and there is no figure: but the sense of the word is there as well, though not repeated in words: “Thou art (érpos), a stone.” Thus there is a metaphor implied, i.e, Hypocatastasis (q.v.). (3) While pfetros is used of Peter, petra is used of Christ: for so Peter himself understood it (see 1 Pet. ii. 4, 5, 6, and Acts iv. 11, 12; and so the Holy Spirit asserts in 1 Cor. x. 4. “And that rock (wérpo.) was Christ,” where we have a pure metaphor (q.v.). So that petros represents Peter’s instability and uselessness as a foundation, while PAREGMENON. 305 petra represents Christ’s stability as the foundation which God Himself has laid (1 Cor. iii. 11. Isa. xxvii. 16). John xiil. 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 of3a (oida), to know, as a matter of absolute knowledge, but the latter is yerwonw (gindskd), to get to know, learn. j John xv. 2.—* Every branch in me that beareth not fruit he taketh away (aipe, airei*): and every branch that beareth fruit he purgeth itt (ka@aipe, kathairei).” Acts viii. 31.—“ Understandest thou what eu readest” (eres a dvaywookes, gindskeis ha anagindskeis). Here, the former verb means to know by learning, to get to know ; and the latter (which is the same verb compounded with dvd (and), again, means to read, especially, to read out loud. Rom. ii. 1.— Thou art inexcusable, O man, whosoever thou art that judgest (6 xpvwv, ho krindn), for wherein thou judgest (kpéveis, krineis) another thou condemnest (xatoxpiveis, katakrineis) thyself; for thou that judgest (6 xpivwy, ho krin6n) doest the same things.” Rom. v. 19.—‘For as by one man’s disobedience (rapaxojs, parakoees) many were made sinners, so by the obedience (traKojs, hypakoees) of one shall many be made righteous.” Rom. xii. 3.—* Not to think of himself more highly (iwepppoveiv, hyperphronein) than he ought to think (¢poveiv, phronein); but to think (fpovetv, phronein) soberly (cwdpovetv, sophronein),” etc. ; 1é., “but so to think that he may think soberly.” 1 Cor. xi. 29.—“ For he that eateth and drinketh unworthily, eateth and drinketh damnation (xpiva, krima) to himself, not discern- ing (daxpivwv, diakrinon) the body [of the Lord].” Here the last words “of the Lord” go out (according to L.T.Tr. W.H. and R.V.). And the former word krima means not damnation, but a matter for judgment, an accusation; while the latter word diakrinén means to distinguish, to maké. 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 * Te., he lifteth up, as in Luke xvii. 18. John xi. 41. Acts iv. 24. Rev. x. 5, and especially Dan. vii. 4 (Theodotian’s Version). See under Ellipsis, page 13. t Le., he pruneth it. : U 306 FIGURES OF SPEECH. 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. 1 Cor. xi. 31, 32.—“ For if we would judge (Suexpivoper, diekrino- men) ourselves, we should not be judged (épivopeba, ekrinometha), But when we are judged (kpidpevor, krinomenoi) we are chastened of the Lord, that we should not be condemned (xataxpufapev, katakritho- men) with the world.” 2 Cor. iv. 8.—“ Perplexed (dropovpevor, aporoumenoi), but not in despair (éaropotpevo., exaporoumenoi),” i.e., at a loss to know what to do, but not utterly at a loss. 2 Cor. v. 4.—‘ Not for that we would be ur.clothed (éédiouGa:, ekdusasthai), but clothed upon (érevdtcacOa., ependusasthai) ”: i.e., that we would not be found naked in the grave, but be clothed with our resurrection body. The figure belongs also to Paregmenon (q.v.). 2 Cor. x. 6.—* Having in a readiness to revenge all disobedience (wapoxoyv, parakoeen) when your obedience (traxo7, hupakoee) is fulfilled.” So Rom. v. 19. 2 Thess. iii. 11.—* Working (épya(onévouvs, ergazomenous) not at all, but are busybodies (mepiepyafopevovs, periergazomenous).” 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 busincss of others. Heb. x. 34.—‘‘Ye .. . took joyfully the spoiling of your goods (irapxovtwv, huparchonton), knowing in yourselves that ye have in heaven a better and an enduring substance (imapéw, huparxin).” ~ Jas. ii. 4.—* Are ye not then partial in yourselves, and are become judges of evil thoughts?” There the two words SvexpiOnte (diekri- theete) and xp/ras (kritai) are from the same root: the former means to make a distinction, and the latter judges. 1 John iii. 20.— For if our heart condemn (xataywdéoky, kata- ginoskee) us, God is greater than our heart, and knoweth (yudoKet, ginoskei) all things.” 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 wapé (para) beside, and dvopatew (onomazein) to name, make a name, or a word. The figure is so-called because one word is placed alongside of another, which sounds and seems like a repetition of it. But it is not the same; it is only similar. The meaning may be similar or not, the point is that two (or more) words are different in origin and meaning, but are similar in sound or appearance. Some 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 ean the two words be thus represented. Sometimes we have found even this to be impossible: but in each ease 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. 308 FIGURES OF SPEECH. Neither have we made any classification of the passages, other- wise they might well be divided into those which are connected with proper names, or prophetic denunciations, etc. Or we might have classified them as (1) synonyinous 5 (2) antithetic; and (8) of varied signification. Gen. i. 2.—“And the earth had become toh (377) and bohi (177).” For the lesson taught by this (the second Figure used in the Bible), see under Anadiplosis. Gen. iv. 25.—‘ She called his name Seth (N%, Sheth). For God, said she, hath appointed (MW, shath, set) me a seed instead of Abel, whom Cain slew.” Gen. ix. 27.—“ God shall enlarge (M52, yapht) Japhet (nar, l’yephet).” Gen. xi. 9.—‘* Therefore is the name of it called Babel Ona, Babel), because the Lorp did there confound (Sa, balal, or turn to babble) the language of all the earth.” Gen. xviii. 27.—Abraham says, “ Behold now, I have taken upon me to speak unto the Lord, which am but dust (Dy, aphar) and ashes (198), v’epher).” See also Job xxx. 19. Gen. xxix. 34.—“ Now this time will my husband be joined (m>, yillaveh) ... therefore was his name called Levi mb, Levi, or joiner).” , Gen. xxix. 35.— Now will I praise (7Tix, Odeh) the Lorp: therefore she called his name Judah (7737» y’hudah).” Gen. xli. 51.—“ And Joseph called the name of the firstborn Manasseh (729, M’nasheh): For God, said he, hath made me forget (-2252, nasshanee).” Gen. xli. 52.—“ And the name of the second called he Ephraim (Oya, Ephrayim): for God hath caused me to be fruitful (2757, hiphranee) in the land of my affliction.” Gen. xlix. 8.—“ Thou Judah (7AM, y’hudah), thy brethren shall praise thee (J771, yoducha).” Gen. xlix. 16.—*Dan (J, Dan) shall judge (PT, yadeen) his People as one of the tribes of Israel.’ Gen. xlix. 19.—* Gad (3, Gad), a troop (19a, g’diid) shall over- come him (12792), y’gadennd@); but he shall overcome (TH, yagud) at the last.” : * Compare Gen, xxx. 6: “And Rachel said, God hath judged me ((227, dananni) .. . therefore she called his name Dan (7, Dan).” ms PARONOMASIA. 309 Ex. xxxii. 18.—“And he said, Jt is not the voice of them that shout (Ni2y, anoth) for mastery, neither is it the voice of them that cry (my, anoth) for being overcome: but the noise of them that sing (miay, annoth) do I hear.” 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. v. 18.—“ And the priest shall have in his hand the bitter water (O97 “), mey hammarim) that causeth the curse (o- 307, hamarrim).” Num. xviii. 2.—“ And thy brethren also of the tribe of Levi on, Levee), the tribe of thy father bring thou with thee, that they may be joined nbn, v’yillavu) unto thee to minister unto thee.” Num. xxiv. 21.—‘‘And he looked on the Kenites CYPU, hakeyni), and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest (72?, kinnecha) in a rock.” Deut. xxx. 3.—And in all the passages where Jehovah says, “I will turn or bring again (MI), v’shavti) the captivity (MI-nx, eth-sh’vuth) of my people,” there is this use of two similar words. See 2 Chron. xxviii. 11. Neh. vii. 17. Job xlii. 10. Ps. xiv. 7; iii. 6 (7); Ixxxv. 1 (2); cxxvi. 1,4. Jer. xxx. 3,18; xxxi. 23; xxxti.4d4; xxviii. 7, 11, 26; xlvili. 47; xlix. 6, 39. Lam. ii. 14. Ezek. xvi. 53; xxix. 14; xxxix. 25. Amos ix. 14. Zeph. ii. 7; iti. 20. 1 Sam, i. 27, 28.—‘ For this child I prayed; and the Lorp hath given me my petition ondxw, sh’alathi), which I asked of him Omdwe, shaaltee): therefore also I have lent him arnbswr, hishiltihu) to the Lorp; as long as he liveth he shall be lent (ane, shail).” 1 Sam. xiii. 7—“‘And some of the Hebrews (OMY), v’ivrim) went over (172¥, avru) Jordan.” N.B.—“ Abram the Hebrew” was so called to describe him as the man who had come from the other side of the Euphrates and had crossed over into Canaan. They are so called by Saul in this chapter, verse 3. See also xiv. 11, 21, where the Philistines call them so. 2 Sam. xxii. 42.—“ They looked (1%, yishi), but there was none to save (ywHiO, mdshia).” Or, they might crave, but there was none to Save. See also Ps. xviii. 41 (42). From the two similar roots MyW (shaah), to look, and YB (yasha), to save. 310 FIGURES OF SPEECH. 1 Kings ii. 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” (T2987 TR, aneh veanah), z.¢., as in English, hither and thither. So verse 42; and 2 Kings v. 25: Gehazi said “ Thy servant went no whither,” i.e, aneh veanah, hither and thither. 1 Chron. xxit. g.—“For his name shall ‘be Solomon (maby, Shel6m6h), and I will give peace (oxide, shal6m) and quietness unto Israel in his days.” 2 Chron. xxviii. 11; Neh. viii. 17. See Deut. xxx. 3. Job. xi. 12.—* For vain (2222, navtiv) man would be wise aay, yillavev), though man be born like a wild ass’s colt.””. Or, For man, in his vanity, will vaunt of sanity; though humanity be born as a wild ass’s colt. From the two verbs of like origin. Job xlii. 10.—See Deut. xxx. 3. Ps. xiv. 7 (8).—See Deut. xxx. 3. Ps. xviii. 7.—‘* The earth shook (Wylm), vattigash) and trembled (wyom, vattirash).” Or, The earth shaked and quaked. Ps. xxii. 16 (17).—Every important Massorah gives a list of words which occur twice in different senses. The word “)83 (kaari) is one of these words, and the two places are Isa. xxxviii. 13 and Ps. xxii. 16. There can be no doubt also that some Codices read N83 (ka-ari) as a rival reading. Dr. Ginsburg concludes from the Chaldee translation that both these readings were at one time in the text, and it is not improbable that one of the words of this pair dropped out." If this was the case then there was originally not only a beautiful completeness as to the sense, but also a forcible Paronomasia as well. “They tore (189, kaart) like a lion (789, kaari) my hands and my feet.” Or “ Like a lion they tore my hands and my feet.” This is borne out by the structure of the passage (verses 12-17).+ The reading is shown to require the two words, which thus make the beautiful Paronomasta : “ Like a lion they tore my hands and feet.” Exactly as in Isa. xxxviil. 13. * See his Introduction to the Hebrew Bible, pp. 968-972. + See under Ellipsis, pp. 28, 29. PARONOMASIA. 311 Ps. xxv. 16.—* Turn thee unto me, and have mercy upon me; for .1 am desolate and afflicted” Gry ‘291, v’ahni ahni, lit. “afflicted am I”), : Ps. XXxXix. II (12).—“ When thou with rebukes dost correct man (wre, ish) for iniquity, thou makest his beauty to consume away like a moth (ty, ash).” Ps. xl. 3 (4).—‘‘ Many shall see it QNT, yirt) and fear ANTM, v’yirat).” Or, Many will peer and fear. See also Ps. lii. 6. Ps. liii. 6 (8).—See Deut. xxx. 3. Ps. lvi. 8 (9).—‘‘ Thou tellest my wanderings ("T1, nodee); put thou my tears into thy bottle (77822, b’nodecha).” The similarity of sound is intended to call our attention to the fact that the tears caused by our wanderings are noted and noticed by God. Ps. lxiv. 4 (5).—‘‘ Suddenly do they shoot at him (77°, yoruhu) and fear (WIM, yiraku) not.” Ps. lxix. 30, 31 (31, 32).—‘“I will praise the name of God with a song (12, b’shir). . . . This also shall please the Lorp better than an ox (130, mishor) or bullock that hath horns and hoofs.” Ps. Ixxxv. 1. See Deut. xxx. 3. | Ps. xcvi. 5.—‘‘ For all the gods Coed, kol-elohay) of the nations are idols (adde, elilim).” This latter word means nothings, or things of naught ; so that we might render it, “ The gods of the nations are imaginations.” Ps. cxix. 13.—‘* With my lips (MDY3, bispatai) have I declared (mm 2D, sipparti).” Ps. xxii. 6.—* Pray for Odxw, shaalt) the peace of (oxde, sh’lom) Jerusalem (adn, Y’raishalayim): they shall prosper (rdah, yishlahyi) that love thee.” Ps. cxxvi. 1, 4.—See Deut. xxx. 3. Ps. cxxxvii. 5.—“If I forget thee, O Jerusalem, let my right hand forget her cunning.” This is how the passage stands in the A.V.and R.V. It has also been treated as an Ellipsis (see pp. 9, 10); where we have supplied “me” after the verb, 7.¢., let my “ right hand forget me.” The first verb is yDtx (eshkachech), if I forget thee. And the second is M0Mm (tishkach), let it forget (third pers. sing. Kal. fut. from 12, shachach). | 312 FIGURES OF SPEECH. Dr. Ginsburg suggests that in the transcription from the ancient Phcenician characters to the present square Hebrew characters, the aleph (X= &) which originally commenced the latter word, was mis- taken for Tau (i = MN), which it closely resembles, and thus the verb was changed from the first person to the third in the second clause. If we restore the Aleph (8) we have the following sense and a beautiful Paronomasia :— “If I forget thee (qm2xN, eshkachech), O Jerusalem, may I forget (T72tx, eshkach) my right hand.” Prov. vi. 23.—‘For the commandment is a lamp, and the law (7M, v’tdrah) is light (Wik, Or); and reproofs of instruction are the way of life.” Prov. xviii. 24.—The Paronomasia here lies in the word “ friends,” DI, reyim, and yysina, lehitroéa (i.c., reye and roga: the “im” of the former, and “Jehith” of the latter belonging to the inflections). The latter is from Ty (raah), to break (and not from iT¥} (raah), to feed), and means to our own detriment, and not to make friends. Then further, Wx (ish) is not a peculiar spelling of Wx (Zh), man, but stands for yp, there is. So that the verse reads: “ There are friends to our own detriment (or ruin) ; But there is a friend that sticketh closer than a brother.” Or, as we might put it: “ There are friends that break us, But there is a friend that makes us.” Or :— “‘ There are friends that give us broken hearts, But there is a friend who ne’er departs.” Ecc. vii. 1.—A good (21%, t6v) name (0%, shem) is better than ointment (ja, mishshemen) that is good (ANY, tov). See under Epanadiplosis. Ecc. vii. 6.—‘ As the crackling (marg. sound) of thorns (O°PDT, hassirim) under the pot (Dr, hassir) so is the laughter of fools.” Here the figure attracts the attention to the fact that the burning of the thorns makes a noise, but it lasts only for a moment and it is all over. So it is with the laughter of fools. See further and compare Ps. lviii. 9; cxviii. 12, and Ecc. ii. 2. It may be Englished thus: “ As the sound of the nettle under the kettle;” or, “as the flaming of whin* neath a caldron of tin;” or, “as the blazing of grass neath a caldron of brass.” * Furze or gorse. PARONOMASIA. 313 Isa. ii. 19, 21.—“ When He ariseth to shake terribly (pay, laarOdtz) the earth (puN7, haaretz).” Isa. v. 7.—‘‘He looked for judgment (62D, mishpat), but behold oppression (7%, mishpach); for righteousness (TPT3, tzdakah), but behold ’a cry (7py¥, tzeakah).” We might English this by rendering it, “ He looked for equity, but behold iniquity; for a righteous nation, but behold lamentation.” Isa. vii. 9.—“If ye will not believe @roNM ko ox, im lo taamini), surely ye shall not be established @Q2myM RO, ki lo teamenu. We may English it thus :—* If ye will not understand, ye shall not surely stand.” Or, . “If ye have no belief, surely ye shall have no relief.” Or, “no confiding, no abiding.” Isa. x. 16.—“ And under his glory he shall kindle (772, yekad) a burning (1p?, yekod) like the burning (Tip.), kikdd) of a fire.” Isa. xiii. 4.—‘‘ The Lorn of hosts (MINX, tzevadth) mustereth the host (N2¥, tzeva) of the battle,” or a host for the battle. ° Isa. xiii. 6—‘* Howl ye; for the day of the Lorp is at hand; it shall come as a destruction (TWD, k’shod) from the Almighty (Tn, mish-shaddai).” The awful nature of that day is emphasized by this figure, and our attention is directed to the fact that Destruction comes from the all-bountiful One! It is like ‘the wrath of the Lamb,” of which we read in Rev. vi. 16,17. We have the same figure again in Joel. i. 15. Isa. xv. g9.—‘‘ For the waters of Dimon (ji0°T, Dimon) shall be full of blood (07, dam).” Isa. xvii. 1.—* Behold, Damascus is taken away from being a city yO, meyeer) and it shall be a ruinous heap (YQ, -me-i).” The latter word is put for ~yd, ma-avee, so that by an unusual form of the word it may allude to the word “ city.” Isa. xvii. 2—“The cities (ly, araye) of Aroer” (AY5¥, Aroer). Isa. xxi. 2.“ Go up ("9y, alee), O Elam (ody, eylam).” Isa. xxii. 18.— He will surely (N28, tzanoph) violently turn (JDM, yitznaphcha) and toss thee (792%, tzenepha).” Isa, xxiv. 3.—“ The land shall be utterly (71277, hibbok) emptied (pian, tibbok), and utterly (Nam, v’hibb6z) spoiled (12M, tibboz) : for the Lorp hath spoken this word.” 314 FIGURES OF SPEECH. Isa. xxiv. 4.—“ The earth mourneth (Tax, avelah) and fadeth away (77523, navlah), the world (1m, tevel) languisheth (755nx, umlelah), and fadeth away (maa, navlah), the haughty people of the earth do languish (955pr, umlalu). Isa. xxiv. 17, 18.—“ Pear (118, pachad), and the pit (N72), v’phachat), and the snare (7121, vapach) are upon thee, O, inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear (11127, happachad) shall fall into the pit (757, happachat): and he that cometh up out of the midst of the pit (nM, happachat) shall be taken in the snare (M53, bappach). See also Jer. xlviii. 43, 44. Isa. xxv. 1.—*O Lorp, thou art my Gop: I will exalt thee (JOON, arémimcha), I will praise thy name (JOW TIN, Gdeh shimcha).” Isa. xxv. 6.—“ And in this mountain shall the Lorp of hosts make unto all people a feast (TMw2, mishteh) of fat things (29, sh’maneem) a feast (7MWN, mishteyh) of wines on the lees (ow, sh’marim), of fat things (O22, sh’manim) full of marrow (O7720, m’muchayeem), of wines on the lees (ADD, sh’marim) well refined. Isa. xxx. 16.— But ye said, No; for we will flee (0922, nanus) upon horses (DiD, sis): therefore shall ye flee (PON, tnustn): and, We will ride upon the swift Sp, kal); therefore shall they that pursue you be swift bm, yikkalla). : Isa. xxxii. 6.—“ Por the vile person or naval) will speak 77) villainy (7522, n’valah),” where the A.V. preserves the figure very well. Isa. xxxii. 7.—“ The instruments also of the churl aes) abn, . vechelei kelav) are evil.” Isa. xxxil. 19.—When it shall hail (790, uvarad) coming down on (M773, b’redeth) the forest.” Isa. xli. 5.—“The isles saw it QN], rat), and feared ANI, v’yira): the ends of the earth were afraid QI, yecheradi) drew near (Qqp, karva) and came. Isa. liv. 8.—“In a little (xa, b’shetzeph) wrath (xp, ketzeph) I hid my face from thee for a moment.” Isa. lvii. 6.— Among the smooth stones cpona, bechalkai) of the stream is thy portion (apor1, chelkech).” PARONOMASIA. 315 Isa. lxi. 3.—* To appoint unto them that mourn in Zion, to give unto them beauty (185, p’eyr) for ashes MN, epher).”’ Jer. i. 11, 12 (R.V.)—‘ The word of the Lorp came unto me, saying, Jeremiah, What seest thou? And I said, I see a rod of an almond tree (TpwW, shaked). Then said the Lorp unto me, Thou hast well seen; for I will watch over it (17, shoked). So, A.V. margin. Our attention is thus called to the fact that the almond tree has to do with judgment deferred, but finally executed. This is just what ~ we have in Jeremiah: and hence it is the truth set forth in the opening chapter. — The times of the Gentiles are passed over to show that their judgment is deferred till that foretold shall have been executed on Babylon (chap. xxv). Chapters 1. and li. give us the day of reckoning with Babylon for the plunder and destruction of the temple. Jer. 1. 4, 5 tells us when it shall take place. So again |. 20. If we compare the following passages, it is clear that all this is yet future. Compare: Jer. li. 13 with Rev. xvii. 1, 15; » li. 8 a 3 xviii. 25 » li. 45 i » Xvill. 4; » LL 13 i » xviil. 19; » li. 48 as » Xvill. 20; » LL 15, xxv. 10 3 » RVI. 22, 235 “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.* For the Figure involved in these three words, see under Enigma. Jer. i. 17.—Here there are two Paronomasias which are alternated :— “Be not dismayed (n7m, techath) at their faces (orien, mipnehem), Lest I confound thee (7MMN, achitcha) before them (orr209, liphnehem).” Jer. vi. 1—* Blow (pM, tikd) in Tekoa (Y1pM3), the trumpet.” Jer. viii. 13.—“I will surely (Dx, ahsoph) consume them (ono, asiphem).” * See Jer. xxv. 26; li. 41. 316 FIGURES OF SPEECH. Jer. x. 11.—* The gods that have not made (TIY, avadt) the heavens and the earth, even they shall perish (7TIN?, yevadu) from - the earth, and from under these heavens.” 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 isa message sent to the Gentiles and their gods by the God of Israel; and, like parts of the book of Daniel which specially relate to the Gentiles, and their times, it is in the Gentile and not in the Hebrew tongue. See Dan. ii. 4-vii. 28. Ezra iv. 8-vi. 18; vii. 12-26, where Israel is under Gentile power. Jer. xxx. 3, 18; xxxi. 23; xxxii. 44; xxxiii. 7, 10, 11, 25, 26. See Deut. xxx. 3. Jer. xlviii. 2—“P, kayitz*). Then said the Lorn unto me. The end (PJ, haketz) is come upon my people Israel; I will not again pass by them any more.” : I.e., they are now like the ripe fig, ready to be cut off, or ‘ripe for judgment. Amos. ix. 14.—See Deut. xxx. 3. | Jonah iv. 6.—“ And the Lorp God prepared a gourd, and made it to come up over Jonah, that it might be a shadow x, tzel) over his head, to deliver (oun, Vhatzil) him from his grief.” Or, a shield. to shelter his head. Micah i. 10.—“ In the house of Aphrah (TAY, l’aphrah) ‘roll thyself in the dust (12y, aphar).” ; The names of all these places (10-15) are significant and connected with the prophecy associated with them. m “Declare ye it not at Gath, weep not at Accho”{ (Water Town). ; ; “In the house of Aphra (Dust town) roll thyself in the dust.” * From pap (kuéz), to cut off, pick or gather ripe fruits. + For so it should read, {D3 (bacho) rendered ‘at all,” being the primitive form of the word and standing for the later and fuller spelling }3ya, Accho was connected with water, being a maritime town, and in the neighbourhood of inland swamps. Now called Akka (French St. Jean d’Acre). 318 FIGURES OF SPEECH. “ Pass ye away thou inhabitant of Saphir (Fair town) in naked- ness and shame” (R.V. and see margin A.V.). “The inhabitant of Zaanan (Flock-town) is not come forth” (R.V.). “The wailing of Beth-ezel (House-of-sloth) shall take from you the stay thereof” (R.V.). “For the inhabitant of Maroth (Bitter-town) waiteth anxiously for good (R.V. marg., ‘is in travail”), because evil is come down from the Lorp 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. ii. 10.—“She is empty (7703, b’ukah), and void 77191, umbooquah), and waste (apo, umbullakah).” Hab. ii. 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 (ody, ilimim) idols (a>>x, elilim).” Zeph. i. 2.—“] will utterly (D8, ahsoph) consume (ADx, aseph) all things from off the land, saith the Lorp.” Lit., FDR, D8 (asoph, aseph), to end, I end, ie, by taking away I will make an end of. / ’ Zeph. ii. 4.—* For Gaza (73, Aazzah) shall be forsaken (Tay, aazuvah) . . and Ekron (jpy), v’ekr6n) shall be rooted out pen, teaker). Zepnh. ii. 7 and iii. 20.—See Deut. xxx. 3. Zech. ix. 3.—“And Tyrus (WW, Tz6r) did build herself a strong- hold (WD, matzor).” Zech. ix. 5.—‘Ashkelon shall see it (NIM, tere) and fear (37m, v’thira). ; Matt. xxi. 41.—“ He will miserably (kakds, kakos) destroy those wicked (kaxors, kakous) wicked men.” PARONOMASIA. 319 In the Greek the two words come together, thus: kakots KaKis (kakous kakés). Matt. xxii. 3—‘They would not come.” — ovx yOcrov édOeiv (ouk eethelon elthein). See under Meiosis. Matt. xxiv. 7.—There shall be famines (Aipoé, limoi), and pestilences (Aowuot, loimoi).” So Luke xxi. 11. Rom. i. 29.—“ Fornication (wopveig, porneia* ‘), wickedness (rovnpia, poneeria) . . . full of envy (¢06vov, phthonou), murder (povov, phonou),” etc. Rom. i. 31.—“ Without understanding (drvvérovs, asunetous) covenant- ae (aovvOerous, asunthetous).” Rem. ix. 18.— Therefore hath He mercy on whom He will have mercy.” Lit., so then on whom he will ede (thelei) he shews mercy éXect (elzei). 1 Cor. ix. 17.—* Por if I do this thing willingly (éxdv, hekon), I have (€xw, ech6) a reward.” See under Oxyimoron. 2 Cor. viii. 22.—“ And we have sent with them our brother, whom we have oftentimes (woAAd«us, pollakis) proved diligent in many things (wodAois, pollois).” In the Greek the words come together, and ina different order :— roAAois roAAdkes (pollois pollakis). 2 Cor. ix. 8.—* Having all sufficiency in all things,” mavri rdyrore maoav (panti pantote pasan). Phil. iii. 2 Beware of the katatomee (kataroy7): for we are the peritomee (zepitop). c 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 ” (Phil. iii. 3). It is “of the heart in spirit, and not in letter’ (Rom. ii. 25, 29). . To go back therefore to ordinances, and to this ordinance, after having been made free in Christ is mutilation, not true circumcision. The verb xatatéuvew (katatemnein) is always connected with mutilation, see Lev. xxi. 5. 1 Kings xviii. 28. Isa. xv. 2. Hos. vii. 14. 1 Tim. i, 18.—* War a good warfare,” strateian strateuein. 1 Tim. iv. 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 xwAvovrwy (kéleuonton), forbidding. This word suggests the other word which is omitted, but is obviously to *This word should go out according to the Texts of L.T.Tr. W.H., and R.V. 320 FIGURES OF SPEECH. be understood :—xeXevdytwy (keleuontdn), commanding. There is the difference of only one letter between the two words. This is not, of course, a pure paronomasia as only one of the words is expressed. i Tim. vi. 5, 6.—Where the word porismos, gain, is connected with peirasmos, temptation, in verse 9. : Heb. v. 8—*“Though he were a Son yet learned he (éua6ev, emathen) obedience by the things which he suffered (éro6ev, epathen).” Jas. v. 17.—“ With prayer (rpocevxy, proseuchee) he prayed (poontéato, proseeuxato) ”: i¢., as in A.V., “He prayed earnestly.” See Polyptoton. PARECHESIS; or, FOREIGN PARONOMASIA. The Repetition of Words similar in Sound, but different in Language. Par-ce-che'-sis. Greek, rapijxqows: from mapd (para), beside, and xi (eechee), a sound, a sounding of one word beside another. Parechesis is a Paronomasia, when the repeated words of similar sound are in another tongue. The examples of Paronomasia which we have given are such only in the Hebrew and the Greek, not in the English rendering of them There is no figure in the English Translation; except when it may be possible to reproduce. the similar words in translation (as is done in Rom. x. 19, disobedience and obedience, etc.). So far as the English is concerned, and as related to it, all the examples of Paronomasia are really Parechests, 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 PAROMCEOSIS, from rupopotos, very much alike ; and PARISON or PARISOSIS, from zupé (para), beside, and ivos (isos), equal to. So that words equal to other words in one language are seen to be similar to those in another language when placed-beside them. It follows, from what we have said, that all the examples of ' Parechesis must occur in the New Testament. x 322 FIGURES OF SPEECH. Matt. iii. 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 :— D228 (abanim), stones. 0°22 (banim), children. “ God is able of these abanim to raise up banim unto Abraham.” Matt. x. 30.— The very hairs of your head are all numbered.” NID, mene, and j7]2, Manyan. Matt. xi. 17.— We have piped unto you, and ye have not danced (épyjoacbe, rcheesasthe): we have mourned unto you, and ye have not lamented (exdyar6e, ekopsasthe). There is a Homeoteleuton 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 PrP, rakedton, and the word “lamented” would be JiMTP1N, arkedton. In the English it would be:—* We have piped unto you and ye did not leap: we have mourned unto you, and ye do not weep.” Matt. xi. 29.—“ I am meek, and ye shall find rest.” In the Peshito we have m2 (nich), and Ni> (n’yacha), and better still in the Lewis-Codex fi2TMIN) (v’enichkon), ie., J shall give you. rest,” u.e., 1] am neech and v’eneechkon. Mark viii. 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 Dui, haes; 07, chas. Luke vii. 41, 42.—-See Rom. xiii. 8. John i. 5.—“The light shineth in darkness, and the darkness comprehended it not.” In Syriac the word “ darkness’ would be Sap, keval, and “ com- prehend” would be Sb, kabbel. John x. 1.—“ He that entereth not by the door into the sheepfold”’ would be spd NYIM 30, min tara letira. Rom. xiii. 8.—‘ Owe no man anything but to Jove 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, an(x), achab and Wn, chab. “Chav, be debtor to no man, but achab one another.” The same is seen in Luke vii. 41, 42. PARECHESIS. 323 Rom. xv. 4.—“ That we through patience . . . might have hope.” This would be 12D, sabbar and 72D, subar (from the same root). “That we through sabbar might have saubar.” 1 Cor. i. 23, 24. We preach Christ crucified, unto the Jews a stumbling-block, and umto 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 wisdoyn :-— 2D (maskal) is cross. Sitin (michshél) is stumbling-block. 530 (sechel) is foolishness. "IMT (haschil) is power: i.¢., prosperity or success resulting from power in doing anything. Sop (sechel) is wisdom (1 Chron. xxii. 12; xxvi. 14. Prov. xii. 8). So that the whole passage would sound, in reading, thus :—‘“ We preach Christ, maskal, to the Jews michshol, and to the Greeks sekel, but to them that are called both Jews and Greeks, Christ the haschil of God and the sechel of God.” 2 Cor. xi. 17.—“ But as it were foolishly, in this confidence of boasting.” Here, foolishness and boasting are (from the same root)— SSani (hithallel) and bon (hithdlel). (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 oty (sun), together with, and dvopa (onoma), a name. A Synonym is.so called when the sense of two or more words is similar, though the sound and appearance and derivation may be quite different. Synonynts do not make the figure called Synonymia unless they are used for the purpose of enhancing the force and fire of the passage. The Figure of Synonymia is a repetition of words different in sound and origin, but similar in shades of meaning. When used rhetorically—repeating the same sentence in other words—it has a variety of uses, to which distinct names have been given according to the nature of the subject, or the object of the speaker. See below under the next section (Section II., Repetition, affecting the sense). Synonyntia, 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. Ex. i. 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 Ps. cv. 24 is, “* He increased“His People exceedingly.” See also Gen. xlvi. 3; Deut. xxvi. 5; Acts vii. 17. The figure of Polysyndeton (q.v.) is combined, here, with Synonymia. Ex. ii. 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.” SYNONYMIA. 325 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.), in the repetition of the word -“with”: Polysyndeton (q.v.), in the repetition of the word “ with,” com- bined with Synonymia, and all this in order to emphasize this remarkable crisis and turning-point of Israel’s history. Ex. xii. 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. Ex. xv. 16.—“ Fear and dread shall fall upon them.” Ex. xxxiv. 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.” Deut. xiii. 4—“ Ye shall walk after the Lorp your God, and fear him, and keep his commandments, and obey his voice ; and ye shall serve him, and cleave unto him.” , ( 326 FIGURES OF SPEECH. Here the synonyms are heaped together in order to emphasize the steadfastness with which the people were to follow Jehovah, and to impress them with the perfection demanded by the Law. With this is combined Polysyndeton (q.v.). Deut. xx. 3.—“ Hear, O 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.” Ps. v. 1, 2 (2, 3).— “ Give ear to my words, O Lorn, 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. : Ps. vi. 8, 9 (9g, 10),— “The Lorp hath heard the voice of my weeping, The Lorp hath heard my supplication, The Lorp will receive my prayer.” Here we have Anaphora (g.v.) and Synonyinia in David’s prayer, as well as in Jehovah’s hearkening thereto, in order to emphasize the great truth conveyed in these two verses. Ps. vii. 14, (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. Ps. vii. 15 (16).— “ He made a pit and digged it, And he is fallen into the ditch which he made.” Ps. viii. 4 (5).— “What is man that thou art mindful of him? And the son of man that thou visitest him ? Ps. x. 17.— “ Lorp, 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.). SYNONYMIA. 327 Ps. xxix. 1, 2.— ‘ Give the Lorp, O ye sons of Gop (i.¢., Angels; A.V., “ mighty”) Give the Lorp glory and strength. Give the Lorn the glory due unto His name; Worship the Lorp in the beauty of holiness.” Ps. xxxii. 1, 2.— “ Blessed is he whose trangression is forgiven, Whose sin is covered. Blessed is the man unto whom the Lorp imputeth not iniquity.” These three synonyms must be understood, in order to receive’ the blessing which the figure here announces. (1) Trangression is pW (fesha), from the root, to break, to break with ; hence, to break covenant with, revolt, rebel (see 1 Kings xi. 19; 2 Kings viii. 20). When Jehovah says (Isa. xliii. 27): “ Thy teachers have transgressed.” He means they have revolted from Him. So with Isa. i. 2. (2) Sin is MNwM (chattath), a missing, not hitting the mark (Judges. xx. 16); also of the feet, to miss the step or footing; and hence, stumble ; then, to err, go astray, trespass. Every departure from God is, therefore, a missing of the mark, and trespass against Him. (3) Iniquity is JY (aven), a bending or curving ; then, of actions, acting crookedly or perversely. It is generally rendered perverseness. See Isa. liii. 5 (where it is rendered iniqutties), 6, 11; Jer. xxxiii. 8. The first of these three words refers specially to thought, the second to deed, and the third to word. The first is “forgiven’’: i.., taken up and carried away (Gen. xxvii. 3 (take); Isa. liii. 4 (borne), 12 (bare). The second is “‘ covered” by atonement. The third is “not imputed”: 7.¢., not reckoned or counted. Gen. 1.20: “Ye thought (or meant) evil against me; but God meant it for good. (Here, we have the same word twice). “ Oh! the blessednessess! Rebellion forgiven ; Errings atoned for ; Perverseness not imputed (or remembered).” Compare Ps. ciii. 14 and Isa. xliii. 25, where our infirmities which man will not remember or make allowance for, God remembers, but our sins and iniquities which man always remembers, God will remember no more for ever. a 328 FIGURES OF SPEECH. Ps. 1xxxix. 30, 31 (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. Prov. iv. 14, 15.—Here, the synonyms are heaped together to emphasize the necessity of avoiding all evil and evil persons. «“ Enter not into the path of the wicked, And go not in the way of evil men ; Avoid it, Pass not by it, Turn from it, And pass away.” Isa. i. 4.—Here, four synonymous descriptions are used to give some estimate of Israel’s condition. See under Axnabasis and Eiphonesis. Isa. ii. 11-17.—We have already seen under the figure of Polysyndeton (q.v.), 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 us with the importance and emphasis, which the Holy Spirit would have us give to this Scripture; in which “the Day of the Lorn” 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 Lorp, which shall mark that Day, and the other the abasement of man which shall then take place. . Verse 11. The lofty (7723, gavah) looks of man shall be humbled CDW, shaphel), _ And the haughtiness (0%), vwi) of men shall be bowed down (772, shachach), And the Lorp alone shall be exalted (128, sagav) in that day. Verse 2. Verse 13. Verse 14. Verse 15. A Verse 16. Verse 17. SYNONYMIA. 329 For the Day of the Lorp of hosts shall be upon every one that is proud (783, gaach) and lofty (ON, rut), And upon every one (or thing) that is lifted up (N23, nahsah) ; And he shall be brought low (Sp), shaphel) : And upon all the cedars of Lebanon that are high (0% vum) and lifted up (Nw), nasa), And upon all the oaks of Bashan, And upon all the high (0%, rw) mountains, And upon all the hills that are lifted up (2, nasa), And upon every high (73, gavah) tower, And upon every fenced wall, And upon all the ships of Tarshish, And upon all pleasant pictures. And the loftiness (723, navah) of man shall be bowed down (7M, shachah), And the haughtiness (0%, yum) of men shall be made low (55%, shaphel) : And the Lorp alone shall be exalted (12%, sagav) in that day.” Here we have five words for high repeated fourteen times; and two words for low repeated five times. The five :— 72 (gavah). Three times: lofty, verse 11; high, verse 15; loftiness, verse 17 (in R.V., verses 1] and 15, lofty; in verse 17, loftiness), Do (rum). Five times: haughtiness, verses 11, 17; lofty, g verse 12 (R.V., haughty); high, verses 13, 14 (R.V., high). AW (sagav). Twice: exalted, verses 11, 17 (so R.V.). M2 (gaah). Once: proud, verse 12 (so R.V.). Nip (vasa). Three times: lifted up, verses 12, 13, 14 (so R.V.). The two :— baw (shaphel). Three times: humbled, verse 11; brought low, verse 12; made low, verse 17 (R.V., brought low). Mmm (shachach). Twice: bowed down, verses 11, 17 (so R.V.). These two words occur also in verse 9. ‘It will be seen that the A.V. has quite destroyed the figure by its variety of rendering. The RV. has evidently aimed at more 330 FIGURES OF SPEECH. uniformity, and has preserved one English word for each Hebrew word, except in two cases, where in verses 13 and 14 they have rendered O97 (ruin), high, and in 11, 17, haughtiness, and 12, haughty. “ Haughty” could hardly be used of trees and mountains, but “ high” could have been used of men, and thus have made the translation uniform. This is the first occurrence of the expression ‘‘the day of the Lorp,” and hence its definition is thus given and thus emphasized by the figure of Synonyniia. The structure of the definition lends weight and solemnity to the description : A|11. Definition of the Day. “Man” and “Men” brought low, and God alone exalted. B | 12. Persons (every one). B | 13-16. Things (every thing). A | 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. al | 7732 (gavah), | verge 11 blomn (rune), Aja | 722 (gavah), aise 17 bl om (rum), | While in the humbling of man they are arranged in an Epanodos (q.v.) Alc | Spe (shaphel), lepeee 7 d | rm (shachach), | ; A d | MM (shachach), | peta ¢ | Ses (shaphel), { Isa. lii. 13. Behold my servant... shall be exalted, and extolled, and be very high.” Thus the future exaltation of the Messiah is emphasized. Jer. xiii. 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 Lorn’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 (Luke xix. 41). ; SYNONYMIA, 33] Jer. xlviii. 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.) and Polysyndeton. And all to exhibit the terrible pride of Moab which was to be punished. Compare Isa. xvi. 6. Nah. ii. 11, 12 (12, 13).— “ Where is the dwelling of the lions, And the feeding place of the young lions, Where the lion, even the old lion, walked, and the lion’s whelp, And none made them afraid ? The lion did tear them in pieces enough for his whelps, And strangled for his lionesses,” etc. Zeph. i. 15.—* That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness, and gloominess, a day of clouds and thick darkness.” Here these Synonyms are heaped up to impress the wicked with the terrors of “that day.” This is further heightened by being com- bined with the figures: Epizeuxis (q.v.), verse 14, Mesarchia (q.v.), Mesadiplosis (q.v.), Paronomasia (q.v.), and Asyndeton (q.v.). Zeph. ii. 9. —Moab and Ammon shall be as Sodom and Gomorrah, “even the breeding of nettles, and saltpits, and a perpetual desolation.” Mark xii. 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.” 332 , FIGURES OF SPEECH. Thus is the first and great commandment emphasized by the combined figures of Hometeleuton (q.v.), Polysyndeton (q.v.), and Syno- nymia, in order to convict us of the impossibility of keeping this law and to bring us to the feet of Christ, who alone could keep it: that so we might be impressed with a sense of our own impotence, and cause us thankfully to cast ourselves on His omnipotence (see Luke x. 27). Luke x. 27.—See Mark xii. 30. Acts ii. 23.—“ Counsel and foreknowledge, Crucified and slain.” Rom. ii. 4.—“ Or despisest thou the riches of His goodness, and forbearance, and longsuffering?” Here Polysyndeton (q.v.) is combined with Synonymia. Rom. ii. 7.—“To them who by patient continuation in well-doing seek for glory, and honour, and immortality, [He will give] eternal life.” See under Ellipsis. Rom. ii. 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. ii. 10.—*But glory, honour, and peace [will be rendered] to every man that worketh good, etc.” See under Ellipsis. Rom. ii. 18, 19, 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 (verse 24). Rom. vi. 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: SYNONYMIA. 333: 4 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. 4 1 And, lastly, its very nature and character is expressed by the name of “ sin.” Rom.'ix. 33.—“ Stumbling-stone and rock of offence.” Rom. x. 15.—“ Gospel of peace, and ... glad tidings of good things.” 1 Cor. xiv. 21.—* With men of other tongues and other lips, etc.” Gal. i. 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. v. 19-21.—The works of the flesh are emphasized by sixteen synonyms, and by the figure of Asyndeton (q.v.). Eph. i. 20, 21.—To describe the 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. v. 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” (verse 18), and the test or the measure of being so filled. It may be well to define these synonyms: yYadpds (psalmos) means a touching, then a touching of an instrument witha“ plectrum.” yadAdo (psallé), the verb, means to sweep the strings. So that the noun was used first of the instrument, and then of the song accompanied by it. It is used seven times in the New Testament, and four times of the Book of Psalms (Luke xx. 42; xxiv. 44. Acts 1. 20; xiii. 33), and three times of psalms generally (1 Cor. xiv. 26. Eph. v. 19, Col. iti. 16). This points to the conclusion that the psalms referred to here are the inspired Psalms of the Old Testament. bpvos (hymnos), whence our word “hymn,” which was originally a heathen word used of a song in praise of a god or hero after: 334 FIGURES OF SPEECH. death. The word was so steeped in profane and idolatrous associations that the early Christians hesitated to use it, and it was not till the fourth century that it came to be generally adopted. But then it was studiously confined to a direct address of praise and glory to the true and living God ; whereas the Psalm might commemorate the mercies and blessings He bestowed. It occurs only here and Col. iii. 16. The verb fyvéo (hymned) occurs four times (Matt. xxvi. 30. Mark xiv. 26. Acts xvi. 25, and Heb. ii. 12). The latter two passages fully confirm the limited use of the word: “ And sang praises unto God”’ (Acts xvi. 25). © Will I sing praise unto Thee” (Heb. ii. 12), while the former two would refer to the Old Testament Psalms always sung at the Passover. wy (dee), whence our word “ode,” occurs seven times,” five in the Apocalypse, and two in the Epistles (Eph. v. 19, and Col. iii. 16), where it is specially combined with tvevpartxy (pneumatikee) spiritual, implying very strongly that they were composed by spiritual persons, and had to do only with the things pertaining to the Spirit of God. The heathen used it of any kind of song: harvest, festal, wedding, or battle, etc. Hence the limitation suggested by the word “ spiritual,” as distinct from these. Although the first word, psalinos, 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.{ : Music and singing are clearly defined in these two passages Eph. v. 19 and Col. iii. 16. The three verbs are “ speaking,” “ teach- ing,” and “admonishing.” This is to be done “to yourselves,” “in you,” “in your hearts,” “admonishing yourselves” (éavtot's, heautous), * The verb dw (add) occurs five times (Eph. v. 19. Col. iii. 16. Rev. v. 9; xiv. 3; xv. 3). + See Intoned Prayers and Musical Services, by the same author and publisher. One penny. : SYNONYMIA. 335 not “ one another” (see R.V. margin). The great requirement for this is “the Spirit” and “all wisdom” and “ grace.” The words “ be filled with the Spirit*” are usually quoted as though they were followed by a full stop, and formed a complete sentence. This is not the case. How is any one to know whether he is filled with the Spirit? The answer is given :-— “The word of Christ” will dwell in him richly: i... 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” (év, en) the Spirit. This indwelling of Christ will be the evidence of the Holy Spirit’s presence and operation. For the Spirit and the Word can never be separated. He gives it; and He uses it, and operates through it. Itis His work to take of the things of Christ and show them unto us, and thus to “ glorify’ Christ; never calling our attention to His work in us, but to Christ’s work for us. When this word thus dwells in us, we shall be full of its wondrous Psalms ; we shall be speaking in ourselves to God, by our Aymus ; and our songs will be spiritual, because they will be sung in our hearts. There will be the melody which ascends and reaches up to the Presence of God: because it will be a “singing by grace and with grace unto God.” This occupation of the heart with Christ and His Word will be the measure in which we are filled with the Spirit (z.c., with spiritual gifts). 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” (Deut. iii, 23; Ex. xxxii. 11, etc.). . , ‘“‘Manoah intreated the Lorn, and said” (Judges xiii. 8). “ Hannah prayed, and said” (1 Sam. ii. 1). * It will be seen, under the Figure of Metonymy, that the word “ Spirit ” here (as in several other passages) is put for the gifts of the Spirit. 336 FIGURES OF SPEECH. “ Elisha prayed, and satd”’ (2 Kings vi. 17). ‘Daniel prayed, and made confession, and said” (Dan. ix. 4, 20). Indeed prayer is contrasted with praise, for “ Solomon spread forth his hands towards heaven, and said” (1 Kings viii. 22, 23, 54). But when it is a question of praise then we read that it was made with music and singing. (2 Chron. v. 12, 13). In the upper room the Lord and His apostles “sang a hymn” (Matt. xxvi. 30); but when in Gethsemane “He fell on his face and prayed, saying” (verse 39). In Jas. v. 13 they are again set in contrast: “Is any among you afflicted ? let him pray. Is any merry ? let him sing psalins.” 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. v. 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 (Deut. xxxi. 30); the Song of Deborah SYNONYMIA. 337 (Judges v. 12); and the Song of David (2 Sam. xxii, 1; Ps. xviii. 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. Phil. iv. 9.—* Those things which ye have both learned, and received, and heard, ~ ‘and seen in me, do.” Col. i. 16.—“ For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.” Here we are impressed with the wonders of the invisible world, of which so little is revealed. Col. iii. 16.—See Eph. v. 19. 1 Tim. i. 2.—“ Grace, mercy, and peace.” So also in the other two so-called “‘ Pastoral Epistles,” 2 Tim. i. 2, and Tit. ti. 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. 1 Tim. iii. 15.—“‘That thou mayest know how thou oughtest (R.V., 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.* * See The Mystery, by the same author and publisher. See also under Hendiadys. 338 ' FIGURES OF SPEECH. 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. 2 Tim. i. 2.—See 1 Tim. i. 2. 2 Tim. iii. 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. Tit. i. 4:—See 1 Tim. i. 2. REPEATED NEGATION;; or, MANY NOES. The Repetition of divers Negatives. Tuis 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 ov (ou) and pj (mee), which both equally mean no or not. As we are now considering their combined use we need not too closely define their separate use. Otherwise we might enlarge on the fact that the one, ov (ou), denies absolutely what is a matter of fact, and negatives an affirmation: the other pj (mee) denies hypothetically what is implied, and negatives a supposition. This difference may be seen in such passages as 1 Cor. ii. 14 (07). John iii. 18, where we have ov in the first sentence, and p»} (both times) in the second. Matt. xxii. 29.—“Ye do err not (jj, mee), knowing the Scriptures.” Here the pa (mee) denies subjectively, not absolutely, implying that though they did actually know the letter, they did not wish to know their truth. When however they and their compounds, ovée py (oude mee), and ovde ov py (oude ou mee), are used together, this difference is sunk, and the combination produces a most solemn and emphatic assever- ation. Indeed, so strong is it, that whenever man used it the result always belied it. See :— Matt. xvi. 22: where Peter says “This shall not be unto thee.” But it was. John xiii. 8: Peter says again, “Thou shalt xever wash my feet.” But Christ did. 340 FIGURES OF SPEECH. Matt. xxvi. 35: where Peter affirms “I will noé deny thee.” But he did. John xx. 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 :— Matt. v. 18.—‘ Till heaven and earth pass, one jot or one tittle* shall ix no wise pass from the law, etc.” Here we have the erty, of Divine Truth. Matt. v. 20.— Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall im no case enter into the kingdom of heaven.” Here we have the absolute necessity of Divine righteousness. ‘Matt. v. 26.—‘ Thou shalt by no means come out thence till thou hast paid the uttermost farthing.” Here we have the inflexibility of Divine justice. Matt. xiii. 14..-As in Acts xxviii. 26, we have here the solemn announcement concerning Israel’s judicial blindness, emphasising and strengthening its certainty. _ Matt. xvi. 28.—The certainty of His promise as to the manifesta- tion of His coming glory (see xvii. 1-5, and 2 Pet. i. 16-18). Matt. xviii. 3.—The absolute necessity of conversion. Matt. xxiii. 39—The certainty of His words concerning the conditions as to His return. Matt. xxiv. 2.—Completeness of the overthrow and dismember- ment of the Temple. Matt. xxiv. 21.—The greatness of the tribulation. Matt. xxiv. 34.—The fact that when once these things begin to come to pass (yévyta1, not mAnpdw, compare Luke xxi. 24 and 32), that generation which sees the abomination of desolation set up (verse 15) shall see “all these things ” come to pass. Matt. xxiv. 35.—The inviolability of Christ’s words. * This is a little ornament 4|- something like a fleur-de-lis over certain letters. The Hebr ew name for this is Taag, or little crown (plural Taagim). The Greek is Kepuia (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. REPEATED NEGATION. 341 Matt. xxvi, 29.—The certitude of Christ’s pledge (Mark xiv. 25. Luke xxii. 18). Luke vi. 37.—The certainty of divers promises. So Luke x. 19. Luke xviii. 7—The speediness of the Divine avenging. Luke xviii. 30.—The certainty of the future recompense. Luke xxi. 18.—The perfectness of Divine protection. | Luke xxii. 67, 68.—The accuracy of the Lord’s foreknowledge. John iv. 14.—The satisfying power of the Divine gifts. John iv. 48.—The obstinacy of unbelief. John vi. 35.—The satisfying power of “ the bread of life.” ee John viii. 12.—The perfection of the Divine light. John viii. 51, 52.—Eternal security for the keepers of Christ's sayings. ; _ dohn x. 5.—The miraculous power of HMs sheep's spiritual instinct. John x. 28.—The Divine preservation of Christ's sheep. John xi. 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 Luke i. 15, of John the Baptist, that “ he shall neither drink wine. nor strong drink.” And this was perfectly fulfilled (Matt. xi. 18). But there is one more use of the figure by Christ, so blessed and so important that we have reserved it to the last :— John vi. 37.—“ All (wav 6, pan ho, everything) that the Father giveth me shall come to (j€e, heexei, will reach) me; and him that cometh (rdv épxdpevov, ton erchomenon, he who is on his way to) to me I will in no wise cast out.” : The repeated “not” in the Greek is thus beautifully rendered, and George Keith effectively sums it up in his hymn on Heb. xiii. 5: “I will never leave thee nor forsake thee,” where we have the ot py in both clauses :— ‘‘ The soul that on Jesus has fled for repose, He cannot, He will not desert to his foes ; That soul, though all hell should endeavour to shake, He’ll never, no never, no never forsake.” 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 Kv«Aos (kuklos). a circle, and «t8os (eidos), form. The figure is so called because the sentence or phrase is repeated at intervals, as though in regular circles. When this repetition occurs at the end of successive passages, as in poetry, in the form of a Refrain or Burden, it is called AMCEBAEON (q.v.). But when it occurs at the beginning or middle or any other part of the passage it is called Cycloides. 2 Sam. i. 19, 25, 27.—Where we have the burden of the lamentation three times, ‘“ How are the mighty fallen.” : Ps. xlii. 5, 11 (6, 12) and xliii. 5.—We have the three-fold emphasis on the great question: “Why art thou cast down, O my soul ? and the blessed answer, “ Hope thou in God!” Ps. xlvi. 7, 11.—Here, the phrase occurs twice, “The Lorp of hosts is with us: the God of Jacob is our refuge.” Ps. lvi. 4, 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.” Ps. 1xxx. 3, 7, 19 (4, 8, 20).—Three times we have the prayer: “Turn us again, O God, and cause thy face to shine, and we shall be saved.” Jer. iii. 12, 22.—Where we have the twice repeated command to the backsliding People to “ return.” Ezek. xxxii. 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 32,— Twelve times we have the expression repeated “ Slain with the sword,” at intervals, irregularly, but twelve times to denote the judgment as being executed by Divine government.* * See Number in Scripture, by the same author and publisher. AMCEBAZON; or, REFRAIN. The Repetition of the same Phrase at the End of successive Paragraphs. Am-e-be'-on. It is from the Greek dpyo.By (amoibee), change, alteration (from dyetBew (ameibein), to change. It is used of the repetition of the same phrase or sentence, where it occurs in poetry at the end of successive periods. Cycloides may occur at the beginning, or middle, or any part of the circle, but Amebeon only at the end. This burden, therefore, thus emphasized is the main point for us to notice in what is being said. Ps. cxviii. 1, 2, 3, 4.—Where, we have the refrain “For His mercy endureth for ever.” (See under Symploce). . Ps. cxxxvii—Where at the end of every verse, we have the refrain, “ For His mercy endureth for ever.” Isa. ix, 12, 17, 21 and x. 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.” Amos. iv. 6, 8, 9, 10, 11.—Here we have the solemn refrain five times repeated “Yet have ye not returned unto me saith the Lorp.” Matt. vi. 2, 5, 16.—Where we have the thrice repeated lesson, “Verily . . . they have their reward.” See under Idiom. Luke xiii. 3 and 5.—Where, twice, we have the solemn words, “T tell you, Nay; but except ye repent ye shall all likewise perish.” John vi. 39, 40, 44, 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. xx. (the first or former of the two there named). But not the one which was the subject of a special revelation to the Church of God in 1 Thess. iv. 16. Rev. ii. 7, 11, 17, 29; iii. 6, 13, 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.” . 344 FIGURES OF SPEECH. These words are in the figure called Polyptoton (q.v.,) but this seven-fold repetition, is the figure of Amabeon. See under Polyptoton for the significance of this phrase, as here used.* Rev. xviii. 21, 22, 23.—Here, the figure Epistrophe in the repetition of the words “no more at all” becomes the. figure Amebaeon in that the words are a solemn burden or refrain in announcing the judgment on Babylon. * Also the series of articles in Things to Come, commencing September, 1898 CGENOTES; 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, xowdrns. (koinotees), sharing in common. The figure is so called when two separate phrases are repeated,-one at the beginning and the other at the end of successive sentences or " paragraphs. ag ’ “When only words are thus repeated, the figure is called Symploce (q. v.), which is repeated Epanadiplosis. ' It is a combination of Anaphora and Epistrophe ; but, affecting phrases rather than single words. oO The Latins sometimes called this figure (as well as Symploce) COMPLEXIO, combination. Ps. cxviii. 2, 3, 4.—This is clearer in the Hebrew, where the three verses begin successively with the words, “ Let say,” and end with the words, “for his mercy endureth for ever.” Ps. cxviii. 8, 9.— “It is better to trust in the Lorp than to put confidence in man: It is better to trust in the Lorp than to put confidence in princes.” See also verses 15, 16.— - “ The right-hand of the aes doeth valianily, The right hand of the Lorp is exalted: The right hand of the Lorn doeth valiantly.” In verses 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 Loro I will destroy them” at the end; and in verse 11 we have Epizeuxis in “ they compassed me ” being repeated in immediate succession. a Ps. cxxxvi. I, 2, 3.—Where the three successive verses begin with the words, “O, give thanks,” and end with the words “ for his mercy endureth for ever.” EPIBOLE; or, OVERLAID REPETITION. The Repetition of the same Phrase at irregular Intervals. E-pi'-bo-lee is from éruBdéddew (epiballein), to cast upon. The figure is so named, because the same sentence or phrase is cast upon or laid upon (like layers or courses of bricks) several successive paragraphs. It thus differs from Anaphora (q.v.) in that it consists of the repetition of several words, whereas in Axnaphora only one word is repeated. Ex. xvi. 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. ix. 18.—‘‘ At the commandment of the Lorp the children of Israel journeyed, and at the commandment of the Lorp they pitched.” Judges v. 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. Ps. xxix. 3, 4 (twice), 5, 7, 8, 9.—Where seven times we have the words, ‘“‘ The voice of the Lorp,” commencing seven successive clauses. The number of spiritual perfection. Isa. ii. 7, 8.—“ Their land also is full of silver and gold. . Their land also is full of idols.” Isa. v. 8, 11, 18, 20, 21, 22.—Six times we have paragraphs beginning “ Woe unto them,” Matt. vi. 19, 20.—We cannot forbear to quote these verses Are to their structure. A | Lay not up for yourselves B | Treasures upon earth, C | Where moth and rust doth corrupt, D | And where thieves break through and steal: A | But lay up for yourselves B | Treasures in heaven, C | Where neither moth nor rust doth corrupt, D | And where thieves do not break through nor steal. EPIBOLE. 347 It will be seen how in each member there is the Correspondence (q.v.) of the same words, or thought, by way of comparison or contrast. Acts xx. 22 and 25.—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 cvvavtdw (sunantad), to meet face to face, means a meeting. It is similar to Epanodos and Antimetabole (q.v.), 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 Eepeeieot of similar, synonymous, or opposite Thoughts or Words mm parallel or successive Lines. - Tuts form of sacred writing has been noted from the earliest times. De Rossi,* a learned Jew of the sixteenth century, first published a mass of information on the subject in a remarkable work, Meor Enajim (i.e., The Light of the Eyes). Bishop Lowth translated chapter Ix.t, which deals with the construction of lines: and Bishop Jebb in his Sacred Literature extended the study. But none of these got beyond Parallel- ism as it is applied to lines. This has universally gone under the name of, and been treated as, Poetry. It isa 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. Simp.e. 1. Synonymous or Gradational. 2. Antithetic or Opposite. 3. Synthetic or Constructive. II. Comp.ex. 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. Smee. 1. Synonymous or Gradational. This is when the lines are parallel in thought, and in the use of synonymous words. * Kitto, Bib. Cyc. II, 702. + Lowth’s Translation of Isaiah, Prel. Dis, p. xxviii. (15th Ed. 1857). 350 FIGURES OF SPEECH. The oldest example, and the first in the Bible, is in Gen. iv. 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] * seventy-seven-fold.” Luke i. 46, 47.— “ My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour.”’ Ps. i. 1.— Blessed is the man that walketh not inthe 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” (eis, eis), “CHrist” (see Acts ii. 25). In fact, this first Psalm speaks of Christ as the one perfect Man; while the second speaks of Him as the one perfect King: (“the model Shepherd,” He Himself says He is: 6 woumjv 6 Kadds (ho poimeen ho kalos), not simply * See under Ellipsis. PARALLELISM (COMPLEX). 351 6 xahds rouujy (ho kalos poimeen): and then twice over at least (see John x. 11 and 14); and so, too, is He the “model” Man and the “model” King. 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. Prov. x. I.— “ A wise son maketh a glad father; But a foolish son is the heaviness of his mother ” Prov. xxvii. 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 :— Ps. xix. 7-9.— “The law of the Lorp is perfect, converting the soul: The testimony of the Lorp is sure, making wise the simple. The statutes of the Lorp are right, rejoicing the heart: The commandment of the Lorp is pure, enlightening the eyes. The fear of the Lorp is clean, enduring for ever: The judgments of the Lorp 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. 352 FIGURES OF SPEECH. Gen. xix. 25.— -a| The cities (and He overthrew) b | The plain (and all the plain), a | The inhabitants of the cities, b | The produce of the plain.” Deut. xxxii. 21.— a | “They have moved me to jealousy b | with that which is not God: a | Thcy have provoked me to anger b | with their vanities : c | And I will move them to jealousy d | with those which are not a people: c | I will provoke them to anger d | with a foolish nation.” Deut. xxxii. 42.—Here a and a are continuous, and likewise band b. They must be so read, thus dispensing with the italics. The line b we give from the R.V. a | “1 will make mine arrows drunk with blood, b | and my sword shall devour much flesh ; a | with the blood of the slain and of the captives, b | from the head of the leaders of the enemy.” Here a and a relate to the arrows, while b and 6b refer to the sword. x Chron. xxi. 22.— a | Request. “Grant me the place of this threshingfloor.” b | Design. “That I may build an altar therein unto the Lorp.” a | Request. ‘Thou shalt grant it me for the full price.” b | Design. “That the plague may be stayed from the people.” Here a and a are continuous, likewise b and 6. 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. vili. 5.— a| The king. “If it please the king.” b | Esther’s personal influence. “ And if I have found favour.” a |The king. “And the thing seem right before the king.” b | Esther’s personal influence. “And I be pleasing in his eyes.” Prov. xviii. 24,—The parallel here is lost owing to an obscurity in the Hebrew. The Massorah records that the word tx (ish) (which PARALLELISM (ALTERNATE). 353 has been taken by translators as another spelling of tn (eesh), a man) is put three times* for W (yesh), there is. The R.V. avoids the italics of the A.V. which are put in to make somé sort of sense owing to the A.V. having taken yyniniad from the wrong root (TY}, to feed), instead of TY}, to break). So that instead of meaning to make friends, it means (as in the R.V.) to be broken in pieces. Hence, to ruin oneself. The point and the parallel, therefore, lies in the plural “friends”: 7.e., or many friends in contrast with the faithfulness of the one “friend ” :— a | “ There are “friends b | to our own detriment : ‘a | But there is a friend 4 | that sticketh closer than a brother.” See under Paronomasia. Prov. xxiv. 19, 20.— a | “Fret not thyself because of evil men, b | neither be thou envious at the wicked ; a | For there shall be no reward to the evil man; b | The candle of the wicked shall be put out.” Isa. i. 29, 30.— “Bor they shall be ashamed of the oaks which ye have desired, b | And ye shall be confounded for the gardens that ye have chosen. a | For ye shall be as an oak whose leaf fadeth, b | And as a garden that hath no water.” a Isa. ix. 10.— a | “The bricks are fallen down, b | but we will build with hewn stones: a | The sycomores are cut down, 6 | But we will change them into cedars.” | * The other two passages are 2 Sam. xiv. 19 (where the sense is unaffected, “Tf there is any that turn ” meaning ‘“‘ none can turn”), and Micah vi. 10, where the reading called Sevir which is equal in authority to the Keri, is boldly adopted into the Text by both the A.V. and the R.V. ‘Are there yet the treasures of wickedness in the house of the wicked,” etc. Zz 354 FIGURES OF SPEECH. Isa. xiv. 26, 27.— “This is the purpose that is purposed upon the whole a earth: b | And this is the hand that is stretched out upon all the nations, a | For the Lorp of hosts hath purposed, and who shall disannul it ? b | And his hand is stretched out, and who shall turn it back?” Isa. xvii. 7, 8.— a | “At that day shall a man look to his Maker, b | and his eyes shall have respect to the Holy One of Israel, a | And he shall not look to the altars, the work of his hands, b | neither shall respect that which his fingers have made :” 5 Isa. xviii. 6.— a|Fowls. “They shall be left, etc.” b | Beasts. “And to the beasts, etc.” a|Fowls. “And the fowls, etc.” bj Beasts. “And all the beasts, etc.” Isa. xxxi. 3.— a | “The Egyptians are men, b | and not God: a | And their horses flesh, 6 | and not spirit.” See under Pleonasm. Isa. xxxiv. 6.—Here the first and third lines are continuous, as are also the second and fourth lines. a | “ The sword of the Lorn is filled with blood, b | it is made fat with fatness, a | and with the blood of lambs and goats, b | with the fat of the kidneys of rams.” Isa. li. 20 (R.V..).—Here a and a, and b and b must be read together in order to catch the sense. a | “Thy sons have fainted, b | they lie [i.e., are cast down] a | at the top of all the streets, b | as an antelope in a net.” PARALLELISM (ALTERNATE). 355 Isa. lix. 5, 6.— a | “ They hatch cockatrice’ eggs, b | and weave the spider’s web ; a | He that eateth of their eggs dieth.. . b | Their webs shall not become garments.” Isa. Ixi. 4.— a | “And they shall build the old wastes, b | They shall raise up the former desolations, & | and they shall repair the waste cities, b | The 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. lxv. 21, 22.— al | “And they shall build houses, b1 | and inhabit them; a? | And they shall plant vineyards, b? | and eat the fruit of them. a® | They shall not build, b | and another inhabit ; a* | They shall not plant, b+ | and another eat.” Or, these may be arranged in four longer alternate lines, thus :— a | Houses (they shall build), | Pinsttiee b | Vineyards (they shall plant). ) : a | Houses (they shall not build), ) Negative b | Vineyards (they shall not plant). | Where the first two lines are positive and the last negative. \ I John ii. 15, 16.— al | “If any man love the world, bt | the love of the Father is not in him, a2 | For all that is in the world... b? | is not of the Father, a® | but is of the world.” 356 FIGURES OF SPEECH. 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. Judges x. 17.— a | “Then the children of Ammon b | were gathered together, c | and encamped in Gilead. a| And the children of Israel b | assembled themselves together, c | and encamped in Mizpeh.” Matt. vi. 19, 20.— a | “ Lay not up for yourselves treasures upon earth, b | where moth and rust doth corrupt, c | and where thieves break through and steal : a | But lay up for yourselves treasures in heaven, b | where neither moth nor rust doth corrupt, c| and 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.). When Propositions are introverted, it is called Antimetabole (q.v.). When Subjects are introverted, it is called Chiasmus (see under Correspondence). if Gen, iii. 19.— a| End. “ Till thou return unto the ground.” b | Origin. “ For out of it was thou taken.” b | Origin. “ Por dust thou art.” a| End. “ And unto dust shalt thou return.” PARALLELISM (INTROVERTED). 357 Ex. ix. 31.— a | “ And the flax b | and the barley was smitten: b | For the barley was in the ear, a | and the flax was bolled.” Num. xv. 35, 36.— a | “And the Lorp said unto Moses, “ b| The man shall be surely put to death: c | they shall stone him with stones, : | all the congregation without the camp. And they brought him forth, all the congregation without the camp, c | and stoned him with stones, b | and he died; a | as the Lorp commanded Moses.” Deut. «xxii. 16.— a | “They provoked Him to jealousy b | with strange gods : b | with abominations a | provoked they Him to anger.” This shows that when “abominations” are spoken of, idols are meant. 1 Sam. i. 2.— a | “The name of the one was Hannah, b | and the name of the other was Peninnah: 6 | And Peninnah had children, a | but Hannah had no children.” 2 Sam. iii. 1.— a | “ Now there was long war between the house of Saul b | and the house of David: b | but [the house of] David waxed stronger and stronger, a | And the house of Saul waxed weaker and weaker.” I Kings xvi. 22.— a | “ But the people that followed Omri prevailed b | against the people that followed Tibni the son of Ginath: b | So Tibni died, a | and Omri reigned.” 358 FIGURES OF SPEECH. 2 Chron. xxxii. 7, 8.— a | Our resource. “There be more with us.” b | His resource. “Than with him.” 6 | His resource. “ With him is an arm of flesh.” a | Our resource. “ But with us is the Lorp our God.” Ps. Ixxvi. I.— a | “In Judah b | is God known: b | His name is great a | In Israel.” This shows how “the Name” of God stands, and is put for God Himself. See under Metonomy. Ps. cxv. 4-8.—- a | 4-. The idols. b | -4. Their fabrication. c | 5-. Mouth without speech (singular in Heb.). d | -5. Eyes without sight (plural). e | 6-. Ears without hearing (pl.) ' | -6. Nose without smell (sing.) e | 7-. Hands without handling (pl.) d | -7. Feet without walking (pl.) ¢ | -7. Throat without voice (sing.) b | 8-. The fabricators. a | -8. The idolators. Ps. cxxxv. 15-18.— a | The idols of the heathen. b | Their fabrication. c | Mouths without speech. d | Eyes without sight. d | Ears without hearing. c | Mouths without breath. b | The fabricators. a | The idolatrous heathen. Prov. i. 26, 27.— a | “I also will laugh at your destruction, b | I will mock when your fear cometh; b | When your fear cometh as desolation, a | and your destruction cometh as a whirlwind.’ © PARALLELISM (INTROVERTED). 359 Prov. iii. 16.—. a | Blessings. “Length of days.” b| Hand. “Is in her right hand.” b| Hand. “And in her left hand.” a | Blessings. “Riches and honour.” Isa. v. 7.— a | “ For the vineyard of the Lorp of hosts b | is the house of Israel, b | and the men of Judah a | His pleasant plant.” Isa. vi. 10.— a | “Make the heart of this people fat, b | and make their ears heavy, c | and shut their eyes; c | lest they see with their eyes, 6 | and hear with their ears, a | and understand with their heart.” See under Polyptoton, page 299. Isa. xi. 4.— a | “He shall smite the oppressor, b | with the rod of his mouth, 6 | and with the breath of his lips ‘ a | Shall He slay the wicked.” The current Hebrew Text reads Pas (eretz), the earth, but this is manifestly a scribal error for Py (aritz), the oppressor. The Aleph (x) being similar in sound with Ayin (y) was easily exchanged by tran- scribers. And the Parallelism shows beyond doubt that this is the case here.* Isa. 1. 1.— a| ‘Where is the bill of your mother’s divorcement, whom | have put away? b | or which of my creditors is it to whom I have sold you? b | Behold, for your iniquities have ye sold yourselves, a | And for your transgressions is your mother put away.” * This is from the MS. notes for the second edition of Dr. Ginsburg’s Hebrew Bible. 360 FIGURES OF SPEECH. Isa. li. 8, 9.— a | “ For my thoughts are not your thoughts, b | Neither are your ways my ways, saith the Lorn, b | For as the heavens are higher than the earth, so aremy ways higher than your ways, a | and 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” :— c | My thoughts. d | Your thoughts. c | My thoughts. d | Your thoughts. While they are introverted in b and 6 as to the “ ways” :— e | Your ways. f | My ways. Ff | My ways. e | Your ways. Further we may note that a and b are negative; and b and a are positive. Isa. lx. 1-3.— a| “Arise, b | Shine; for thy light is come, c | and the glory of the Lorn is risen upon thee. d | For behold darkness shall cover the earth, d | and gross darkness the people: but the Lorp shall arise upon thee and His glory shall be seen upon thee. b | And the Gentiles shall come to thy light, a | and kings to the brightness of thy rising.” All these structures may be described, as well as set forth in full. Thus :— a | The rising of Israel. (‘“ Rising up.”) b | The Light received. c | The glory of the Lorn. d | The darkness of the earth. d | The darkness of the peoples. c | The glory of the Lorp. b | The Light reflected. a—The rising of Israel. (Dawning: “ Thy sunrise.”’) PARALLELISM (INTROVERTED). 361 Dan. v. 19.— a | Severity (“Whom he would he slew”). b | Favour (‘and whom he would he kept alive”). b | Favour (“and whom he would he set up”). a | Severity («and whom he would he put down”). Matt vi. 24.— a | “No man can serve two masters: b | For either he will hate the one c | and love the other: c | or else he will hold to the one b | and despise the other. a | Ye cannot serve God and mammon.” Matt. vii. 6.— a | “ Give not that which is holy unto the dogs, b | neither cast ye your pearls before swine, b | lest they trample them under their feet, a | and 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. xi. 21-23.— a | “If God spared not the natural branches, b | take heed lest He also spare not thee. c | Behold therefore the goodness d | and severity of God: d | on them which fell, severity ; c | but toward thee, goodness, . . b | otherwise thou also shalt be cut off. a| And 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 (ix.-xi.). 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 chapter viii. Sothat the statement in line b can have no reference to those who are in Christ, for whom there is no condemnation and no separation. 632 FIGURES OF SPEECH. I Cor. i. 24, 25.— a| Power. “Christ the power of God.” b |] Wisdom. “And the wisdom of God.” b | Wisdom. “Because the foolishness of God is wiser than men.” , a| Power. “And the weakness of God is stronger than men.” 2 Cor. i. 3.— a| Deity. “Blessed be God.” b | Paternity. ‘Even the Father.” b | Paternity. “The Father of mercies.” a | Deity. “And the God of all comfort.” 2 Cor. vili. 14.— a| Equality. “ By an equality.” b | Liberality. “That now ... at this time your abundance may be a supply for their want.” Liberality. “That their abundance also may be a supply for your want. a | Equality. ‘That there may be . . . equality.” Gal. ii. 7, 8.— Paul’s commission. “When they saw that the Gospel of the uncircumcision was committed unto me.” b | Peter’s. “As the Gospel of circumcision was unto Peter.” b | Peter’s. “ For he that wrought effectually in Peter to the apostleship of the circumcision.” a | Paul’s commission. “The same was mighty in me toward the | Gentiles.” b a 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 con- nected 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,* 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 Band B,a and a, b and b. * 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, 364 FIGURES OF SPEECH. In whatever form we may have this figure, it is always of the great- est 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 interpr etation. What may be obscure in one member may be clear in its corres- ponding 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 1 Pet. iii. 18-22 it is not clear who or what may be “the in-prison-spirits”” of verse 19. But in the corresponding member (verse 22) they are mentioned by name as “angels.” We thus learn that the subject of the former member (verse: 19) is the disobedience of angels in the days of Noah (Gen. vi.), while the subject of the latter (verse 22) is the subjection of angels and authorities. - and powers. Having thus got the scope of the passage, we get the meaning of “ spirits,” and remember how it is written, “ He maketh His. angels spirits” (Ps. civ. 4. Heb. i. 7). We at once connect their sin in the days of Noah and their prison with Gen. vi. 1. 2 Pet. ii. 4, and Jude 6. We thus have the clue to the true interpretation of this. passage, which if followed out will lead to a correct exegesis.* For another example see Ps. cxliv. (page 33), where the structure (an extended alternation) clearly shows that verses 12-15 consist of the “vanity” which the “strange children” speak, and the “ falsehood” which they utter. The Psalm ends with a solemn conclusion (-15), which stands out apart from the structure by itself in all its solemnity- Ps. cxliv.— A | 1-4. Thanksgiving. B | 5-7. Prayer (“ Bow thy heavens,” etc.). C | 8. Description of the strange children and their vain words: ‘“‘ Whose mouth,” etc. A | 9, 10. Thanksgiving. B | 11-. Prayer (Rid me”). C | -11-15. Description of the strange children. After 70x, “who” in verse 12 supply “Say,” in italics,+ corres- ponding with “‘ whose mouth” in verse 8. Then we have, in the concluding sentence, the true estimate of happiness, and in what it consists, as opposed to the vain and false estimate of the strange children :— i * See a pamphlet on The Spirits in Prison, by the same author and publisher. t+ See under Ellipsis (page 33). CORRESPONDENCE (ALTERNATE). - 365 “Blessed the people whose God is Jehovah,” as is further set forth in Ps. iv. 6, 7 and exlvi. 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. (6) consisting of more than two members each. I. INTROVERTED. : II]. 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. Simpte ALTERNATION. We so call it when it consists of only four members: 1.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. Josh. ix. 22-25.— A | 22. The question of Joshua. “And Joshua called.” B | 23. The sentence of Joshua. “ Now therefore” (NY), veattalh). A | 24, The reply of the Gibeonites. “And they answered.” B | 25. Submission to Joshua’s sentence, “ Now, behold” (7M, veattah), 366 FIGURES OF SPEECH. Ps. xix.— A | 1-4-. The heavens. B | -4-6. The sun in them (0773, bahem, in them). A | 7-10. The Scriptures. B | 11-14. Thy servant in them (D774, bahem, in them). Prov. i. 8-19.— A | 8. Two-fold exhortation. ‘My son, hear . . . forsake not.” B|9. Reason. ‘For they shall be,” etc. A | 10-15. Two-fold exhortation. ‘ My son, if ... my son walk not. B | 16-19. Reason. “ For their feet,”’ etc. rae Isa. xxxXil. 5-7.— A | The vile person shall be no more called liberal, B | Nor the churl said to be bountiful. A |For the vile person will speak villany and his heart will work. iniquity to practise hypocrisy, and to utter error against the Lorp, 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. Jer. xvii. 5-8.— A | 5. Cursed is the man (123, gever)* that trusteth in man (O7N,. | adam){ and maketh flesh his arm, and whose heart departeth from: the Lorp. B|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 | 7. Blessed is the man (123, gever) that trusteth in the Lorp, and. | whose hope the Lorp is. B 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. * Gever is vir, a strong man. {+ Adam is homo,a created man, and is thus put in contrast with Jehovah in A.. CORRESPONDENCE (ALTERNATE). 367 Ezek. xxxvi. 26, 27.— A | “A new heart also will I give you, B | And 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.” if These words cannot be applied to the Christian now, inasmuch as the old nature is not taken away, but a new nature isimparted. This is the teaching of Rom. i. 16-vili. 39, where in i. 16-v. 11, sens are first ‘dealt with, as the fruit of the old nature, and then, from v. 12-viii. 39, sin is dealt with, as the tree which produces the fruit: and we are taught that, though the evil fruits are still produced, God reckons the tree itself as dead. So, though s?z 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. F 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 (1 John ili. 9; v. 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. i. i1.— A |i. 1, 2-. God speaking. —&B | -2-14. The Son of God; “better than the angels.” A | ii. 1-4. God speaking. B | 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 Ais ina parenthesis with respect to Band B. In other words, A and 4 read 368 FIGURES OF SPEECH. on continuously, without reference to B, while B and B likewise read on without reference to A, which is thus practically in a parenthesis. Hence the word “ therefore,” ii. 1, is not consequent on i. I4, but oni. 2-. And the “for” in ii. 5 is consequent, not on ii. 4, but oni. 14. The respective members therefore read on Thus: (i. 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... (ii. i.) therefore we ought to give the more earnest heed to the the things which we have heard, etc.” And: (i. 14) “ Are they not all ministering (worshipping) spirits, sent forth to minister for (to serve) them who shall be heirs of salvation ?.. (ii. 5) for unto the angels hath he not put into subjection the world to come, etc.” ‘ 2. ExtTenpep 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. Ps. lxvi.— A | 1, 2. Exhortation to praise. B | 3. Address. God’s works in the world. C | 4. Address. Promise for the world. D | 5-7. Invitation: “Come and see.” A | 8,9. Exhortation to praise. : B | 10-12. Address. God’s dealings with His People. C | 13-15. Address. Promise for himself. D | 16-20. Invitation: “ Come and hear.” CORRESPONDENCE (EXTENDED ALTERNATION). 369 Ps. 1xxii.— A | 2-4. Messiah’s goodness to the poor. B | 5-10... Other attributes. C | 11. General adoration. A | 12-14. Messiah’s goodness to the poor. B | 15-17-. Other attributes. C | -17. General adoration. The two members B and B form together a wonderful introverted | Correspondence.* Ps. cxxxii—This Psalm affords a beautiful example of an extended Alternation of subjects. We cannot, here, print the whole Psalm in full, but give the following key to it :— A | 1, 2. David swears to Jehovah. B | 3-5. What David sware. C | 6, 7. Search for din discovery of the dwelling-place. D | 8. Prayer to enter into rest. E! 9-. Prayer for priests. F | 9. Prayer for saints. G.| 10. Prayer for Messiah. A | 11-. Jehovah swears to David. B{-11, 12. What Jehovah sware. : C | 13. Designation of the dwelling-place. D | 14, 15. Answer to prayer in D. ' E | 16-. Answer to prayer in E. F | -16. Answer to prayer in F. G | 17, 18. Answer to prayer in G. * See The Key to the Psalms. Edited by the same author, and published by Eyre & Spottiswood. ‘ A 370 FIGURES OF SPEECH. Acts vii. 1-53.— A | 2. Mesopotamia. B | 3-8. Abraham. C | 9-19. Joseph. D | 20-38. Moses. E | 39-43. Resistance. A | 44. The wilderness. B | 45-. Joshua. | C | -45, 46. David. : D | 47-50. Solomon, | é “~" E | 51-53. Resistance. Rom. ii. 17-20.— A | “ Restest in the, law, B | and makest thy boast of God, C | and knowest His will, D | and approvest the things that are more excellent E | being instructed out of the law; A | and art confident that thou thyself art a guide of the blind, B | a light of them which are in darkness, C | an instructor of the foolish, D | a teacher of babes, E | which 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. 1 Thess. i. 2-10, and ii. 13-16.— A | i. 2-4. The thanksgiving ‘of Paul and his brethren. B | 5. Reason: Reception of the Gospel in the power of God. C | 6-9. The effect of the Gospel thus received. D | 10-. Believing Thessalonians “ wait” for God’s Son. E | -10. Deliverance from the wrath to come. A | ii. 13-. The thanksgiving of Paul-and his brethren. B | -13. Reason: Reception of the Gospel in the power of God. C | 14. The effect of the Gospel thus received. ; ; _-D'| 15, 16-. Unbelieving Jews “ killed” God’s Son. E | -16. Delivered to the wrath to come. \ CORRESPONDENCE (EXTENDED ALTERNATION). 371 1 Thess. iv. 13-v. 11.— A|iv. 13. Instruction necessary as to “them which are asleep zr (kexousnpéevov.* The R.V. reads xopwupévor, are falling asleep). B| 14. First reason (ydp): For, those who have fallen asleep (ouunGevtas) God (by Jesus) will bring again from the dead. C | 15. Second reason (ydp): For, those who “are alive and remain” (ot (ovres of reptAcurdpevor) shall not precede them. D| 16, 17. Third reason (ét+): Because both will be caught up together (da) at the Descent of the Lord into the air. E | 18. Encouragement: “ Wherefore comfort one another with these words.” A 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 | 2-6. First reason (yép): For they already knew that the . | destruction of the wicked will mark the coming of the Day { of the Lord. Contrast (verses 4, 5) and Exhortation (verse 6): “Therefore let us not sleep (xaOeddwpev) ;} but “let us watch” (yenyopapev).; (See note on page 372). “¢€ 7, 8. Second reason (yép): “For they that sleep (kaOevdovtes) sleep (xafe’dover) in the night.” Contrast and Exhortation (verse 8). i D|9, 10. Third reason (611): Because God hath not appointed us to wrath, but to obtain salvation (v7z., that of the body in Resurrection) through our Lord Jesus Christ, that whether we watch( ypyyopapev)t or sleep (kaGevupev), we should together (dpa) live with Him (as in D, above). E|11. Encouragement: <‘ Wherefore comfort yourselves together,” etc. * kowpdopat, to fall asleep, involuntarily : hence used (in nearly every place) of death, but only of saints. Matt. xxvii. 52; xxviii. 13. Luke xxii. 45. John xi. 11, 12. Acts vii. 60; xii. 6; xiii. 36. 1 Cor. vii. 39 ; xi. 30; xv. 6, 18, 20, 51. 1 Thess. iv. 13, 14, 15. 2 Pet. iii. 4. if cabevdu, to go to sleep, voluntarily : hence not used of death, but either of. taking rest in'sleep, or of the opposite of watchfulness. Matt. viii. 24; ix. 42; 372 FIGURES OF SPEECH. 2 Tim. iii. 16 and iv. 2—There is a beautiful extended alternation between the subjects of these two verses. See pages 146 and 148. The Word of ne is God-breathed and profitable for : A | “ doctrine, B | for reproof (or serglations, C | for correction, D | for instruction.” Therefore. A | “ Preach the word, — B | reprove (or convict), C | rebuke, D | exhort,” etc. 3. REPEATED ALTERNATION. Alternate correspondence is repeated when phere 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 A’, A’, A? and B:, B?, B3 respectively, At corresponding with A’, A’, etc.: and B* with _ B?, B3, etc. , Ps. :xxvi.— A’ | 1-. Prayer. B: | -1. Profession. A? | 2. Prayer. B? | 3-8. Profession. A? | 9, 10. Prayer. B3 | 11-. Profession.” A‘ | -11. Prayer, B¢ | 12. Profession. xili. 25; xxv. 5; xxvi. 40, 43, 45. Mark iv. 27, 38; v. 39; xiii. 36; xiv. 37, 37, 40, 41. Luke viii. 52 ; xxii. 46. Eph. v. 14. | Thess. v. 6, 7, 7, 10. t ypnyopéw is translated “wake” only in verse 10, above. it is always “ watch,” “be watchful,” or ‘be vigilant.” Thus the marked use of kowudopat in the first series, and of xabevdw 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. Elsewhere CORRESPONDENCE (REPEATED ALTERNATION). 373 Ps. 1xxx.— At | 1-3. Prayer (People). B | 4-6. Representation (People). _ A? | 7. Prayer (People). B? | 8-13. Representation (Vine). A? | 14, 15. Prayer (Vine and Vineyard). B3 | 16. Representation (Vine and Pee - A*| 17-19. Prayer (People). Ps. cxlv.— At| 1,2. Praise promised; from me (to Jehovah). BY 3. Praise otered, A’ work: B?| 8, 9. Praise offered. 10- 12. Praise promised ; from others and works (to Jehovah for B3 | 13-20. Piss offered. A‘ | 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. N This is a combination of Extended with Repeated Correspondenée. 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. Ps. xxiv.— Here, we have an ‘alternation of three members repeated i in three series : At | 1, 2. Right to the earth. B* | 3. Questions. C* | 4-6. Answer. A’ | 7. Right to heaven. B? | 8-. Question. C? | -8. Answer. A? | 9. Right to heaven. B? | 10-. Question. C3 | -10. Answer. 374 FIGURES OF SPEECH. Ps. cxlvii.— A’ | 1-3. Praise, and reason. (Kindness to Israel). B: | 4, 5. General operations. (Kingdom of nature). C* | 6. Contrast. (What the Lord does). : A? | 7. Praise. ’ B? | 8, 9. General operations. (Kingdom of nature). a. C? | 10, 11.: Contrast. (What the Lord delights in). As | 12-14. Praise, and reason. (Kindness to Israel). B3 | 15-18. General operations. (Kingdom of nature). C3 | 19, 20-. Contrast. (What the Lord has shown). A‘ | -20. Praise. Il. 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 jirst 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 wellas DECUSSATA ORATIO from decusso, to divide cross-wise (i.e.,in the shape of an X). The Greeks called it also ALLELOUCHIA (from aAA#Aovs (alleelous), together and éxew (echein), to have or hold, a holding or hanging together. This is by far the most stately and dignified presentation of a subject; and is always used in the most solemn and important portions of the Scriptures. 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.’””* Gen. xliii. 3-5.— A | Judah’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.” A | Joseph’s words: ‘“ For the man said unto us, etc.” In Aand A, we have Joseph’s words; and in B and B, Jacob’s action, * See The Structure of the Books of the Bible, by the same author and publisher. CORRESPONDENCE (INTROVERTED). 375 Lev. xiv. 51, 52.— “And he shall take the cedar wood, and the hyssop, and the scarlet, B | and the living bird, C|and dip them in the blood of the slain bird, and in the running water, D | and sprinkle the house seven times: _D | And he shall cleanse the house C | with the blood of the bird, and with the running water, B | and with the living bird, A | and with the cedar wood, and with the hyssop, and with the scarlet.” ™ A Note also the figure of Polysyndeton (q.v.) emphasizing each particular item in this ordinance. Deut. xxxii. 1-43 (the Song of Moses).— A | 1-6. Call to hear; and the reason. The publishing of Jehovah’s Name, His perfect work and righteous ways. B | 7-14. The goodness and bounty of Jehovah to Israel. (Period of the Pentateuch). C/ 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 | 20. Divine reflections on the period while Israel is “ Lo-ammi.”* God's hiding from them (Hosea). E | 21. Jehovah’s provocation of Israel. (Period of Acts and present dispensation). E | 22-25. Jehovah’s threatening of judgment. (The great tribulation). ; D | 26-33. Divine reflections on the period while Israel is | “Lo-ammi.”* Their scattering from God (Hosea). Cc 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| 39-42. The vengeance of Jehovah. (The period of the Apocalypse). 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). ‘A * Hebrew: not my people. 376 FIGURES OF SPEECH. Ps. xxiii. is a simple introversion, which is marked by the use of the persons. : A | 1-3. First and third persons: “1” and “ He.” ~ B | 4. First and second: “1” and “ Thou.” B | 5. First and second: “1” and “ Thou.” A | 6. First and third: “1” and His. Ps. ciii. is a beautiful example of a “tage introversion of ten members :— . 3 A | 1-5. Exhortation to bless. . B | 6, 7. Gracious goodness. (Kingdom of Ghee C | 8 Merciful goodness. D |'9. Sparing goodness. E | 10. Pardoning goodness. E | 11-13. Pardoning goodness D | 14-16. Sparing goodness. C | 17, 18. Merciful goodness. B | 19. Glorious goodness. (Kingdom of Glory). A | 20-22: Exhortation to bless. The Visions of Zechariah.— A |i. 1-17. False peace under the kingdom of the Gentiles. B i 18-21. Providential workings to break up the empires of Daniel ii., and restore Judah, Israel and Jerusalem. C | ii. 1-13. Deliverance of the true Jerusalem out of Babylon. D | iti. 1-10. Priesthood and Royalty remodelled. Jerusa- lem changed before God after the pattern of Messiah. D | iv. 1-14. Royalty and Priesthood remodelled. Jerusa- lem changed before men after the pattern of Messiah. ; C | v. 1-11. The evil of the false Jerusalem sent into Babylon. B | vi. 1-8. Providential workings to break up the kingdoms of Daniel vii., and restore Judah, Israel, and Jerusalem. A | vi. 9-15. True peace under the kingdom of Messiah. CORRESPONDENCE (INTROVERTED). 377 Matt. iii. 10-12.— “And now also the ax is laid unto the root of the trees:’ there- fore every tree which bringeth not forth good fruit is hewn op and cast into the fire. B | I indeed baptize you with water unto repentance : C | but he that cometh after me is mightier than I, A C | whose shoes I am not worthy to bear: B | He shall baptize you with the Holy Ghost and with fire. Whose fan is in his hand, and he will throughly purge his floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire.” A Mark v. 2-6.— A | “And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, B | who had his dwelling among the tombs; C | and no man could bind him . . . no, not with chains: D | because that he had been often bound with fetters E | and chains, — E | andthe chains had been plucked asunder by him, D | and the fetters broken in pieces: C | neither could any man tame him. 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 v. 8-11.— A | “Jesus saith unto him, Rise, take up thy bed, and walk. B | And immediately the man was made whole, .C | And took his bed and walked ;: D | And on the same day was the sabbath. D | The Jews therefore said unto him that was cured, It is the sabbath day. © ae : C | It is not lawful for thee to carry thy bed. . B | He answered them, He that made me whole, ° A | The same said unto me, Take up thy bed and walk.” 378 FIGURES OF SPEECH. 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 v. 21-29.—We have a combined series of introverted and alternate correspondence in these verses :— A | 21. Concerning quickening and resurrection. B { 22, 23. Concerning judgment: B | 24. Concerning judgment. A | 25-29. Concerning quickening and resurrection. The last member A is alternate, and may be thus extended :— A |c | 25, 26. Concerning life and resurrection. d | 27. Concerning judgment. c | 28, 29-. Concerning resurrection. d | -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. ii. 16.— A | “ Knowing that a man is not justified B | by the works of the law, C | but by the faith of Jesus Christ, C | even we have believed in Jesus Christ, that we might be justified by the faith of Christ, B | and not'by 'the works of the law: for by the works of the law A | shall no flesh be justified.” - CORRESPONDENCE (INTROVERTED). 379 The Epistle to Philemon.— a|1, 2. Names of those with Philemon. b | 3. Benediction. B | 4-7. Prayers of St. Paul for Philemon. Philemon’s hospitality. _C | 8. Authority. D | 9, 10-. Supplication. A | 1-3, Epistolary E | -10. Onesimus, a convert of St. Paul’s. F | 11, 12-. Wrong done by Onesimus. Amends made by St. Paul. G | -12. To receive Onesimus the same as receiving Paul. H | 13, 14. Paul and Philemon, , 1]-15. Onesimus. I | 16-. Onesimus. HT | -16. Paul and Philemon. G | 17. To receive Onesimus the same as receiving Paul. F | 18, 19-. Wrong done by Onesimus. Amends made by St. Paul. E | -19. Philemon a convert of St. Paul’s. D | 20. Supplication. C | 21. Authority. B | 22. Philemon’s hospitality. Prayers of Philemon for Paul. a | 23, 24. Names of those with Paul. Bee oe Ey b | 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. 380 FIGURES OF SPEECH. \ 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 (Ex. xx. 8-11) :— A | 8. The Sabbath-day to be kept in remembrance by man. B | a]|9. The six days for man’s work. b | 10. The seventh day for man’s rest. B|a|11-. The six days for Jehovah’s work. | b | -11-. The seventh day for Jehovah’s rest. ad | -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 (4 and B) is concerning God's side. Ps. lxxxiv.— A |a]| 1-4. Blessedness of the dwellers. b | 5-7. Blessedness of the approachers. B | 8. Prayer. B | 9. Prayer. A |a| 10. Blessedness of the dwellers. (“ For.’’) b | 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 con- structed as an extended introversion, which helps to the understanding of verses 1-4. a |c|1. “Thy tabernacles.” d | 2. Desire for the courts of the Lord. e | 3-. As the sparrow. e | -3-. As the swallow. d | -3. Desire for the altars of the Lord. ¢ | 4. “Thy house.” ” CORRESPONDENCE (COMPLEX). 381 The two members d and d read on connectedly thus: “My soul longeth, yea, even fainteth for the courts of the Lorp: my heart and my flesh crieth out for the living God . . . even thine altars, O Lorp 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). Ps. xlix. is perhaps one of the most striking examples of Com- plex Correspondence which the Scriptures afford. The Psalm, asa 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 Tuema, 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. s|1-. “Hear this . t | -1-. All ye people, s | -l-. Give ear, t | -1. All ye inhabitants of the world. u | 2-. Low v | -2-. and high. v | -2-. rich u | -2. and poor.” (2) I will speak. w | 2-. “My mouth shall speak x | -3-. of wisdom, w | -3-. and the meditation of my heart shall be x | -3. of understanding. y | 4-. I will incline mine ear ‘z | -4-. toa parable ; z | -4-. I will open my dark saying y | -4. upon the harp.” 382 FIGURES OF SPEECH. Then comes the Psalm proper : The Psalm itself. a | 5. Why fear ? (couplet). b | 6-9. No‘redemption for the worldly (quatrain, alternate). c | 10-. Death (couplet). d | -10, 11. Worldly masde® (quatrain, introverted). B| 12. Man cnriiaced to beasts seonpies c | 14. Death (quatrain, introverted). b | 15. Redemption for me (couplet). | a | 16-19. Fear not (quatrain, alternate). A | d | 13. Worldly wisdom (couplet). B | 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.”) Ps. cv. affords another beautiful example, but we can give only the key to it. A | 1-7. Exhortation.to praise the Lorp (second person, plural). B| 8-12. Basis of praise, God’s covenant with Abraham, in promise. Ca | 13. The journeyings of the Patriarchs. b | 14, 15. Their favour and protection. c | 16. Their affliction. d | 17-22. Mission of Joseph to deliver. C ,a| 23. The journeyings of the ‘Beapla: b | 24. Their favour and protection. c | 25. Their affliction. d | 26-41. Mission of Moses to deliver. B | 42-45-. Basis of praise. . God’s covenant with Abraham, in performance. A | -45. Exhortation to praise the Los (second person, plural). CORRESPONDENCE (COMPLEX). 383 Here, the Psalm as a whole is an introversion, while the two central members are placed in strong corresponderice 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 :— B { e | 8-10. The Covenant remembered. f | 11. The Land promised. g | 12. The People described. e | 42, 43. The Covenant remembered. f | 44. The Land inherited. g | 45. The People described. In like manner the two longer members d and d may be shown to have the same wonderful structure. h | 17. The sending of the deliverer. i| 18, 19. His trial by the word. k | 20-22. The deliverance. h | 26. The sending of the deliverers. i | 27-36. Egypt’s trial by the word (see verse 27, margin). k | 37-41. The deliverance. Ps. cxlvi.—This Psalm affords another beautiful example of the combined: correspondence. As a whole the Psalm is an Introversion ; while the inner members consist of an extended alternation :-— A| 1,2. Praise. Hallelujah. B | a | 3-. Wrong trust, in man. b | -3. Man powerless. c | 4. Man perishable. a | 5. Right trust, in God. b | 6-9. God all-powerful, c | 10-. God eternal. A |-10. Praise. Hallelujah. 384 FIGURES OF SPEECH. Ps. cxlviii.— A | 1-. Hallelujah. B,a|-l. Praise from the heavens (second person). b | 2-4. Enumeration of heavenly things. c | 5-. Injunction to praise (third person). d | -5, 6. Inducements: (“for”). B\a|7-. Praise from the earth (second person’. b | -7-12. Enumeration of earthly things. c | 13-. Injunction to praise (third person). d | -13, 14-. Inducements: (“for”’). A | -14. Hallelujah. Here, again, while the whole Psalm is introverted, the two centre members are arranged as an extended alternation. Mark iii. 21-35.— A|a| 21-. His kindred. “ His friends” (marg. kinsmen). b | -21-. Their interference. ‘ Went out.” c | -21. Their disparagement of Him. “ For they said, etc.” Bj|d|22-. The Scribes: Their first charge, “ He hath.” e | -22. Their second charge, ‘“ He casteth out.” B | e | 23-27. His answer to the second charge, d | 28-30. His denunciation of the first charge. A|a|3l-. His kindred. « There came then his, etc.” b | -31, 32. Their interference. “ Sent, calling.” c | 33-35. His disparagement of them. From this beautiful complex structure, we learn that, as ‘‘d” corres- ponds with “d,” the sin against the Holy Ghost is the saying that Christ was possessed by a devil! And also, from the correspondence of “5,” 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 develop- ment of them we must refer the reader to our larger work on this great and important subject.* * What is the Spirit saying to the Churches? See a series of articles com- menced in Things to Come, Sept., 1898. and with the fruits of the old tree. itself, and the conflict between the two natures in the believer. CORRESPONDENCE (COMPLEX). 385 THE PAULINE EPISTLES TO THE SEVEN CHURCHES. Epistle to the Romans.— _ Introversion. A | i. 1-6. The Gospel. Always revealed: never hidden. B | 7-15. Epistolary. C | a | i. 16-viii. 39. Doctrinal. b | ix.-xi. Dispensational. C | a | xii. I-xv. 7. Practical. 6 | 8-13. Dispensational. B | xv. 14-xvi. 24. Epistolary. A revealed. xvi. 25-27. The Mystery. Always hidden: never before Tue Expansion oF B ann B (i. 7-15, and xv. 14-xvi. 24), Epistolary. B | c |i. 7. Salutation. d | 8, 9. Prayer, etc. (his for them). | e | 10-13. His journey. f | 14, 15. His ministry. B f | xv. 15-21. His ministry. e | 22-29. His journey. d | 30-33. Prayer, etc. (theirs for him). c | xvi. 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 | i. 16-viii. 39) is too important to be passed over. It is divided into two parts. The first deals with the old nature, 1 The second deals with the tree Bl 386 FIGURES OF SPEECH. C. Romans i. 16-viii. 39. Doctrine. It is of the greatest importance to note that the break occurs at the end of chapter v. 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 :— i. 16-v. 11. SINS. The products of old nature. The fruits ot the old tree. E | v. 12-viii. 39. SIN. The old nature. The old tree itself a!D Tue First Division, D (i. 16-v. 11). SINS. The old nature and its fruits. i. 16, 17. The power of God unto salvation to every one that believeth God’s Gospel revealing a righteousness from God. h | i. 18. The wrath of God revealed against all ungodliness and unrighteousness. 1. 19-iii. 20. The wrath of God revealed against all ungodl|i- ness and unrighteousness. iii. 21-v. 11. The power of God unto salvation to every one that believeth God's Gospel revealing a righteousness from God. Djg h o 5 THE Seconp Division, E (v. 12-viti. 39). SIN. The old nature itself, and its conflict with the new nature. E |i | v. 12-21. Condemnation to death through a single sin of one man (70 rapdrtwpa): but justification of life through a single righteous act of one man (rd Stkaiwpa). k | vi. 1-vii. 6. We are not in sin, having died in Christ. k | vii. 7-25. Sin is in us, though we are alive in Christ. viii. 1-39. Condemnation of sin in the flesh, but now “ NO con- demnation ” to us who are alive unto God in Christ Jesus and in whom is Christ. z CORRESPONDENCE (COMPLEX). 387 - THe Expansion OF b (Rom. ix.-xi.). Dispensational. A | ix. 1-5. Paul’s sorrow regarding Israel’s failure. B | 1 | 6-13. God’s purpose regarded only a portion. m | 14-29. God’s purpose regarded only a remnant. C | n’ | ix. 30-33. Israel’s failure in spite of the Prophets. n? | x. 1-13. Israel’s failure in spite of the Law. 3 n3 | 14-21. Israel’s failure in spite of the Gospel. xi. 1-10. God’s purpose regarding the remnant accomplished. 1 | 11-32. God’s purpose will ultimately embrace the whole. A | 33-36. Paul’s joy regarding God’s purpose. B mW EXPANSION OF @ (Rom. xii. 1-xv. 7). Practical. a|o| xii. 1, 2. Personal and individual. p | 3-8. Ecclesiastical. q | 9-18. Social. r | 19-21. Civil. ry | xiii, 1-7, Civil. q | 8-14. Social. p | xiv. 1-23. Ecclesiastical. o | xv. 1-7. Personal and individual. The First Epistle to the Corinthians.— A |i. 1-9. Epistolary. Salutation. Introduction. B | a| 10-iv. 16. Ministerial, ecclesiastical and corporal. b | c | 17. Mission of Timothy. d | 18-21. Visit of Paul. C | v., vi. Things reported to Paul. C | vii., viii. Things enquired of by Paul. B | a| ix.-xv. Ministerial, ecclesiastical and corporal, b d | xvi. 1-9. Visit of Paul. c | 10-18. Mission of Timothy. A | 19-24. Epistolary. Salutation. Conclusion. 388 FIGURES OF SPEECH. The Second Epistle to the Corinthians.— Extended Alternation. A |i. 1, 2. Salutation. B | a | 3-11. Thanksgiving. b | 12. His ministry. C | i. 13-ii. 13. Epistolary. B|aJ| 14-17. Thanksgiving. b | iii.-vii. 4. His ministry. C | 5-siii. 10. Epistolary. A | 11-14. Salutations. Expansion oF C (i. 13-ii. 13) and C (vii. 5-xiii. 10). Epistolary. c | 13, 14. Present Epistle. S a g | 15, 16. Purpose. -u. 2. t. aes h | 17-ii. 2. Vindication. Cc ,D E |e | i| ii 3-11. Former Epistle. k | 12, 13-. No rest in spirit. f | -13. Macedonia. Journey. C Ele k | vii. 5-7. No rest in flesh. 7 | 8-16. Former Epistle. J | viii.. ix. Macedonia. Journey. | xomti Visit.| h | x. 1-xii. 13. Vindication. g | 14- xiii. 1. Purpose. c | 2-10. Present Epistle. D The Epistle to the Galatians.— Complex. Repeated Alternation. A |i. 1-5. Epistolary and Salutation. B' | a | 6-ii. 14. Apostleship. b | 15-iv. 11. Doctrine. a | 12-20. Apostleship. 6 | 21-vi. 10. Doctrine. a | 11-13. Apostleship. B | 14-15. Doctrine. A | 16-18. Epistolary and Salutation. The Epistle to the Ephesians.— Introversion. A |i. 1,2. Epistolary. Salutation. B | i. 3-iii. 21. Doctrinal. B | iv. 1-vi. 22. Practical. A | 23, 24, Epistolary. Salutation. B? B3 CORRESPONDENCE (COMPLEX). 389 Tue Expansion of B (i. 3-iii. 21). Doctrinal. Bja|c|1. 3-14. The purpose of God in Himself (i. 9) concerning Christ Personal. “ The Mystery of God.” d |i. 15-23. Prayer to “the God of our Lord Jesus | Christ,” as to “c.” b | ii, Ourselves the objects of these purposes and prayers. a | c | ili. 1-13, The purpose of God in Christ (iii. 11) concerning Christ Mystical. «The Mystery of Christ (iii. 4).” d | ili. 14-21. Prayer to “the Father of our Lord Jesus Christ,” as to “c.” THe Expansion oF “b” (chap. ii.). Alternation. Ourselves. b | e| ii. 1-3. Past. f | 4-10. Present. e| 11, 12. Past. f | 18-22, Present. Expansion oF B (iv. 1-vi. 22), Alternation. Practical. B | g| iv. 1-16. Their walk among themselves as worthy of their calling being members of the One Body. (£cclesiastical). h | iv. 17-v. 21. Their walk among others. (Spiritual). g | v. 22-vi. 9. Their walk among themselves. (Domestic). | h | vi. 10-20. Their walk among others. (Spiritual). The Epistle to the Philippians.— Introversion. A |i. 1,2. Epistolary. Salutation, B | 3-26, Paul’s concern for the Philippians. C | 27-ii. 18. The first example: Christ. D | 19-24. The second example: Timothy. D | 25-30. The third example: Epaphroditus. C | iii-iv. 9. The fourth example: Paul. B | 10-20. The Philippians’ care of Paul. A | 21-23. Epistolary and salutation. 390 FIGURES OF SPEECH. . The Epistle to the Colossians.— Introversion. A|i.1, 2. Epistolary, and Salutation. B | 3-8. Mutual reports and messages by Epaphras; our dear fellow-servant and your faithful minister. Cc 9-ii. 7. Paul’s prayer and concern for the Colossian saints. We “ pray for you’’: and that concerning his preaching of the Mystery. D ii. 8-23. Doctrine and Instruction consequent on having died with Christ. Correctional. D iii. l-iv. 1. Doctrine and Instruction consequent on being risen with Christ. Correctional. C | iv. 2-6. The Colossians’ prayer and concern for Paul: “ praying alway for us”: and that concerning his preach- ing of the Mystery. B | iv. 7-9. Mutual reports and messages by Tychicus and Onesimus, “‘ beloved brethren.” A | 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 (i. 9-ii. 7). _ Paul's prayer and concern for the Colossians. C | a’ | i. 9-11, Solicitude that they might be filled with wisdom con- - cerning Christ. bt | 12-22. The Mystery revealed. (The wisdom and fulness of Christ). a* | 23-25. Solicitude that they might stand fast in “the faith.” b? | 26, 27. The Mystery declared. a3 | 28-ii. 2-. Solicitude and conflict. b3 | -2, 3. The Mystery acknowledged. a‘ | 4-7. Solicitude that they might be established in “the faith.” CORRESPONDENCE (COMPLEX). 391 THe Expansion oF D (ii. 8-23). Extended Alternation. Doctrine and Instruction consequent on having died with Christ. D | c| 8. Caution. ; d|9, 10. Christ the Head, and His People complete in Him. e | 11-15. Ordinances, therefore, done away in Christ. c | 16-18. Caution. d| 19. Christ the Head, and His People nourished by Him. e | 20-23. Ordinances, therefore, done away in Christ. THe Expansion oF D (iii. I-iv. 1). Extended Alternation. Doctrine and Instruction consequent on being risen with Christ. D | f | iii. 1-9. The rule of the old man over. Died and risen with Christ. g | 10, 11. The new man put on. h | 12-14. Effects seen in the exercise of love as the bond of perfectness. 15. The peace of God ruling our hearts. The peace of His presence enjoyed by us as seated with Christ. g | 16. The word of Christ indwelling. h | 17-iv. 1, Effects manifested in the exercise of love f the bond of all domestic relations. The First Epistle to the Thessalonians.— ‘Complex Introversion. A |i. 1. Epistovary (Introduction). Bai. 2-iii, 10. Narration. Thanksgiving and appeal. In four members (alternate). b | iii. 11-13. Prayer, in view of “the coming of our Lord Jesus Christ.” Ba | iv. l-v. 22. Exnortation and Instruction. In four members (introverted). . b | v. 23-25. Prayer, in view of “the coming of our Lord Jesus Christ.” A | v. 26-28. Eprstotary (Conclusion).* * 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. 392 FIGURES OF SPEECH. The Second Epistle to the Thessalonians.— Complex Introversion. A |i. 1,2. Epistolary (shorter). B | a | 3-10. Thanksgiving (longer). b | 11, 12. Prayer (shorter). c | ii, 1-12, Admonition (longer, prophetic and general). B | a| ii. 13-15. Thanksgiving (shorter). b | 16-iii. 5. Prayer (longer). c | 6-15. Admonition (shorter, more immediate and personal. A | iii. 16-18. Epistolary (longer). Here, note that most of these members may be expanded. Also that, while they are alternated throughout, shorter and longer, yet these are so arranged that the shorter prayer corresponds with the longer prayer, and the longer thanksgiving with the shorter thanksgiving, and so with the other members.* We add the structure of the two Epistles of St. Peter :— The First Epistle of Peter.—t} Complex Introversion. — A |i. 1, 2. Eprstorary. ‘ B | i. 3-12. Inrropuction. Thanksgiving; foreshadowing the sub- ject of the Epistle. C | a | i. 13-11. 10. Exnorrations (GENERAL) in view of “THE Enp,” as to Hope in the Fiery Trial. b | ii, 11-iv. 6. ExnortaTions (PARTICULAR) AS TO | SUFFERINGS AND GLORY. C | a | iv. 7-19. Exnortations (GENERAL) in view of “THE Enp,” as to Joy in the Fiery Trial. b | v. 1-9. Exnorrations (PARTICULAR) AS TO SUFFER- | INGS AND GLORY. B v. 10, 11. ConcLusion. Prayer; embodying the object of the Epistle. A | v. 12-14. Episrovary. * 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. ; + For the expansion of these various members, see The y Spirits in Prison, by the same author and publisher. CORRESPONDENCE (COMPLEN). 393 The Second Epistle of Peter.— Complex Introversion. A |i. 1-4. Episrotary. Grace and knowledge to be increased. Divine gift (3-). God and Saviour (-1). B | a | i. 5-7. Exnortation (second person, plural imperative, with participle preceding). Diligence. Positive, to acquire every grace. b i. 8, 9. Two REASONS. tora yap & yap. Ample supply, ample fruit. Wilfyl ignorance and spiritual darkness. i. 10-. ExnortaTion. ‘“ Wherefore ... brethren.” Add: Diligence, “ sure.” b | i. -10, 11. Two REASONS. tatra yap otrw yap. “These | things.” a C|c| i. 12-15. Peter. d | f |i. 16-18. Apostles. g | 19-21. Prophets. e | ii. 1-22. The wicked. C | c | iii. 1. Peter. d g | iii. 2-.. Prophets. Le -2. Apostles. : é | iti. 3-13. The wicked. B | h | iii. 14-16. ExHorration. ‘Wherefore (A:é) beloved.” i| And Reason. “ Seeing . . . ye look, etc.” h | iii. 17. Exnortation. ‘Therefore . . . beloved.” i | And REASON. “Seeing... ye know... etc.” A | iii. 18. Eptsrotary. 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 andC an extended alternation, with which another inner introversion is combined. II, AFFECTING THE SENSE. (Figures of Rhetoric). WE now pass from figures more closely affecting Grammar and Syntax to those which relate to Rhetoric. Figures, which not merely affect the meaning of words, but the use and application of words. These are figures of repetition and addition of sense rather than of words: and are used in reasoning. : Sometimes the same sense is repeated in other words. Sometimes the words themselves are repeated, but always by way of amplifying the sense for purposes of definition, emphasis, or explanation. We have endeavoured to embrace them all under six great divisions, where the sense is added to by way of: 1. Repetition for Definition, REPETITIO. . Amplification, AMPLIFICATIO. . Description, DESCRIPTIO. . Conclusion, CONCLUSIO. . Parenthesis, INTERPOSITIO. . Reasoning, RATIOCINATIO. © nab won 1. REPETITIO. Addition by way of Repetition for various reasons as follows: PROSAPODOSIS ; or, DETAILING. A Returning for Repetition and Explanation. Pros-a-pod'-o-sis, a giving back to, or return. It is from pos (pros), to, and daddocts (apodosis), a giving back ; (from drodiSwpe (apodidomi), to give back, return). The figure is so called because after the mention of two or three words or subjects together, there is a return to them again, and they are repeated separately for purposes of definition or explanation. The Latins called it REDITIO (from redire), which means the same thing, a going or returning back ; or REDDITIO (from reddire), a giving back, They called it also SEJ UGATIO, a disjunction or separation, REPETITIO: PROSAPODOSIS. 395, from sejungo, to unyoke (jugum, a yoke), or disjoin, because of the separa- tion of the words or subjects which takes place: first being mentioned or yoked together, and then unyoked and mentioned separately. For the same reason they called it DISJUNCTIO, disjunction. The Greeks used a similar descriptive word when they called the figure DIEZEUGMENON (Di-e-zeug'-me-non), from zeugma, a yoke, i.€., an unyoking, or disjunction. John xvi. 8-11.—“ And when he is come, he will reprove (marg., convince) the world of sin, and of righteousness, and of judgment :— “Of sin, because they believe not on me; ' “Of righteousness, because I go to my Father, and ye see me no more ; : “Of judgment, because the prince of this world is judged.” Here, after the mention of the three words together, “sin,” “righteousness,” and “ judgment,” the Lord returns to them again, and repeats them separately, for the purpose of explaining and more particularly defining them. Thus we learn that the mission and work of the Holy Ghost with regard to the world was to bring it in guilty (for that is the meaning of the word) concerning these three important facts. (1) “Sin” is not, as man regards it, some mere yielding to the lusts of the flesh, but a refusal to believe God’s Gospel concerning His Son, the Lord Jesus Christ. That is sin in God’s sight. (2) “ Righteousness.” Seeing they rejected Christ, and would not believe on Him, He was, in righteousness, removed from the earth, and is returned to the Father, until He comes again in (3) “Judgment.” For the prince of this world has been judged, sentence has been passed upon him, and ere long it will be put into execution. Rom. xi. 22.‘ Behold therefore, the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off.” Here, the return to the two words is not direct, as in John xvi. 8-11, but in an Efanodos (q.v.). a | Goodness. b | Severity. b | Severity. a | Goodness. 396 FIGURES OF SPEECH. The statement refers to the Gentiles as such (see verse 13, “I speak to you, Gentiles”), and cannot refer to the Church of God; for, of the members of Christ’s Body it has been already stated and declared in chapter viii., that there is no condemnation, and no separation. To interpret Rom. xi. of the Church, and not of the Gentiles as Gentiles is not only to miss the whole teaching conveyed by the structure (see page 385) as to the separate Doctrinal and Dispensa- tional sections of the Epistle, but it is to make the grace of God of no effect, and to destroy the standing of the Christian, and his eternal preservation in Christ, Phil. i. 15-17.—“*Some indeed preach Christ even of envy and strife ; and some also of good will: The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: But the other of love, knowing that I am set for the defence of the Gospel.” Here, after having first stated the two classes, he returns to them to explain his meaning further. EPIDIEGESIS; or, RE-STATEMENT. A Repetition in order to restate in full. Ep'-i-di'-e-ge'-sis, a repetition of the statement of a case or narration of facts: from éré (epi), upon, and dujpynors (dieegeesis), the statement of a case (from dinyéopar, dieegeomai, to describe or narrate in detail). This is a kind of Prosapodosis: and it is so called when the repetition is for the purpose not of explanation, but of kindling emotion, provoking indignation, or evoking comparison. EPEXEGESIS; or, FULLER EXPLAINING. A Repetition for the purpose of explaining more fully. Ep-ex'-e-gee'-sis,a returning to explain. It is from éxt (epi), upon, e& (ex), out, and yyeio Gan (heegeisthat), to lead or guide. The figure is so called because the repetition is for purposes of explanation. It has several names. It is called EXEGESIS (ex '-e-gee'sis), an explanation. ECPHRASIS (ec'-phra-sis), from é« (ek), out, and ppagw (phrazo), to give to know, cause to understand, intimate, point out. Hence the figure is called Ecphrasis, which means an explaining, recounting. It is also called EPICHREMA (efi-chree'-ma), from émi (epi), upon, and ypipa (chreema), a furnishing, from xpdopas (chra'-o-mai), to furnish what is needful. The figure is thus called because upon what has been said less clearly the needful information is added or furnished. This figure Epevegesis may be divided into three parts: (1) where what is added is a working out and developing what has been previously said (Evergasia); (2) where what has been said is dwelt upon to deepen the intpression (Epimone); and (3) where what is added is by way of interpretation (Hermeneia). For these three Figures see the following : EXERGASIA: or, WORKING OUT. A Repetition, so as to work out or illustrate what has already been said. Ex-er-ga'-si-a. Greek, efepyacia, which means a working out (from e€ (ex), out, and épydfopar (ergazomai), to work. In this figure the same thought, idea, or subject is repeated in other words, and thus worked out and developed. It, therefore, resembles Synonymia; but differs from it in that not merely synony- mous words are repeated, but synonymous expressions or sense. It is sometimes called EPEXERGASIA, i.e., the addition of the preposition em (epi), upon, to the word exergasia and implies a working out upon. Words of the same signification are repeated to make plainer the previous statement: or to illustrate the sense of what has been mentioned before. The Latins called it EXPOLITIO, a polishing up; because by such repetition the meaning is embellished as well as strengthened and not merely explained or interpreted as in other repetitions. This figure necessarily implies that the separate repetitions must be placed in parallel lines. It is of frequent occurrence, and therefore we can give only a few examples. Ps. xvii. 1.— “ Hear the right, O Lorn, Attend unto my cry, Give ear unto my prayer.” Ps. xviii. 1, 2.— “I will love thee O Lorp, my strength. The Lorp is my rock, and my fortress, and my deliverer: My God (El), my strength, in whom I will trust ; My buckler, the horn of my salvation, and my high tower.” Ps, Xxxv. I-3.— a’ | “ Plead my cause, O Lorp, with them that strive with me; b* | Fight against them that fight against me. a* | Take hold of shield and buckler, and stand up for my help. b? | Draw out also the spear, and stop the way against them that — persecute me: a3 | Say unto my soul, I am thy salvation. b? | 4-8. Let them, etc.” 400 FIGURES OF SPEECH. And so the Psalm goes on. In a’, a’, and a’, we have prayer for himself (Defensive), and in b', b’, and b’, prayer against his enemies - (Offensive). In each case the meaning is further developed. Ps. xxxXv. 4.— “Let them be confounded and put to shame that seek after my soul: Let them be turned back and brought to confusion that devise my hurt. Let them be as the chaff before the wind: And let the angel of the Lorp chase them, etc.” In verses 4-8 we have: c | 4. Prayer against those who devise evil. d | 5. The angel of the Lorp. d | 6. The angel of the Lorn. c | 7, 8. Prayer against those who devise evil. Jonah ii. 2 (3).— a | “I cried by reason of mine affliction unto the Lorp, b | and he heard me: a | Out of the belly of hell (Sheol) cried I, b | and thou heardest my voice.” Jonah ii. 3 (4).— c | For thou hadst cast me into the deep, d | in the midst of the seas; d | and the floods compassed me about : c | all thy billows and thy waves passed over me.” Here, in a and a we have Jonah’s affliction: and in band b Jehovah’s respect to him. In c and c we have the deep as a whole, and in d and d the waters which make it up. Zech. vi. 12, 13.— “ Thus speaketh the Lorp of hosts, saying: Behold, the man whose name is the BRANCH ; And He shall grow up out of His place, And He shall build the temple of the Lorp: Even He shall build the temple of the Lorp: And He shall bear the glory, And shall sit and rule upon His throne ; And He shall be a priest upon His throne: And the counsel of peace shall be between them.” Here, the figure is enhanced by Polysyndeton (q.v.). EPIMONE; or, LINGERING. Repetition in order to dwell upon for the sake of Impressing. E-pin'-o-nee. Greek, éripovi, a staying on, or dwelling upon, from éri (epi), upon, and pévw (mend), to remain, or dwell. In Latin COMMOR- ATIO. This figure is so called because the repetition is not of words, but of sense, by way of dwelling upon the principal point of a subject, so that it may be well understood, and remain with due weight upon the mind of the hearer or reader. Zech. i. 3-6 is referred to Epimone ; because the solemn fact is dwelt upon and emphasized that the people had brought all this trouble upon themselves, because they had neglected to hear the words of Jehovah. Matt. vii. 21-23.—Here, the one thought is dwelt upon by being expressed in several different ways. Matt. xii. 31, 32.—Here, the one truth in verse 31 is dwelt upon by a further statement of it, in another form, in verse 32. It is clear from verse 24 that the sin against the Holy Ghost was the attributing of the Lord’s work to Beelzebub, or the Evil Spirit. See verse 28, and page 384. Matt. xv. 18-20.—Here, after the statement that “ those things which proceed out of the mouth come forth from the heart ; and they defile the man,” the Lord goes on to impress the important fact by dwelling upon it, and explaining that “out of the heart proceed evil thoughts, etc. . .”’ and adding “these are the things that defile a man. And not to eat with unwashed hands. He shows that it is “not that which goeth into the mouth” (verse 11) : these things do not defile a man. Mark vii. 20-23.—The solemn fact of verse 20 as to what really defiles is dwelt upon in the following verses, in order to impress its truth upon the mind. John xxi. 15-17.—Peter’s threefold restoration is dwelt upon in these verses, to assure him that his threefold denial had not cut him off; and that though he failed, the prayer of his great Advocate was heard and answered, so that his faith did not fail. Col. ii. 14, 15.—Here the blessed effect of Christ’s death is dwelt upon in the enumeration of some of its triumphant results. cl HERMENEIA ; or, INTERPRETATION. Repetition for the Purpose of Interpreting what has been already said. Her-mee'-neia, épynveta, interpretation, explanation. This figure is so- called because, after a particular statement the explanation follows immediately to make more clear what has been said less clearly. The Latins consequently called it INTERPRETATIO, or Inter- pretation. Ps. vii., where verse 13 (14) explains verse 12 (13). Ps. 1xxvii. 19.—After saying “Thy way is in the sea, And thy path in the great waters,” the interpretation is added: “ And thy footsteps are not known.” Isa. i. 23.—After the words “Thy silver is become dross, Thy wine mixed with water,” the interpretation is added: “Thy princes are rebellious, etc.” Isa. xxxiv. 6.—Here the statement about the sword of the Lorp in the former part of the verse is explained in the latter part. Isa. xliv. 3.— “IT will pour water upon him that is thirsty, And floods upon the dry ground.” This is immediately explained to mean: “I will pour my spirit upon thy seed, And my blessing upon thine offspring.” Isa. li., where verse 2 explains verse 1. Hos. vii. 8, 9.—Here verse 9 is the interpretation of verse 8. Amos iii. 8.—Here we have first “The lion hath roared, Who will not fear?” and then the interpretation : “Adonai Jehovah hath spoken, Who can but prophesy ?” REPETITIO: HERMENEIA. ; 403 Matt. vi. 24 and Luke xvi. 13.—Here the last clause interprets the first. This is on account of, and is shown by the structure : A | “No servant can serve two masters, B | a | For either he will hate the one, b | and love the other ; b | or else he will hold to the one, a | and despise the other. B A | Ye cannot serve God and Mammon. Here A interprets A, showing that the two masters meant are God and Mammon; while, in B and B, the two-fold reason is given in the form of an Epanodos (q.v.). John vii. 39 is added in order to interpret what had been said in said in verse 38. 2 Tim, iv. 6.—“I am now ready to be offered” is explained by what follows: ‘the time of my departure is at hand.” All the passages which commence, “which being interpreted means,-etc.,” come under this figure Hermeneia. BATTOLOGIA; or, VAIN REPETITION. Bat-te-log -i-a, BarroAoyia, vain repetitions. These are repetitions, of course. which are vain, meaningless, and senseless. None of these is to be found in the word of God. Indeed, we are exhorted not to use them as the heathen do, who think that by using them in their prayers they shall be ‘‘ heard for their much speak- ing.” The verb in Matt. vi. 7 is BarroAoyjonre (battologee -secte) use not vain repetitions. The Holy Spirit therefore does not use them: so that we have no examples to give for this figure which man has named and so frequently uses. Examples of man’s use of Battologia may easily be found, e.g., 1 Kings xviii. 26. Acts xix. 34, etc. Also in the Prayer Book. 2. AMPLIFICATIO. By way of addition or amplification (Pleonastic figures). PLEONASM; or, REDUNDANCY. When more Words are used than the Grammar requires. Ple'-o-nasm. Greek, zAcovacpes (pleonasmos): from wAcovdgev (pleo- nascin), to be more than enough. This is from wAéov (pleon), or wAciov (pletion), more, and zXéos (fleos), full. We have it in our words complete, plenitude, reflete, etc. The figure is so called when there appears to be a redundancy of words in a sentence; and the sense is grammatically complete without them. Sometimes the substantive appears to be redundant when its idea is already implied in the adjective; or when two nouns are used where one appears to be sufficient. But this redundancy is only apparent.. These words are not really superfluous when used by the Holy Spirit, nor are they idle or useless. They are necessary to fill up the sense, which without them would be incomplete and imperfect. This figure is used to set forth the subject more fully by repeating it in other, sometimes in opposite, terms. What is first expressed affirmatively is sometimes repeated negatively, and rice versa. It is also used for the purpose of marking the emphasis ; or, for intensifying the feeling; or, for enhancing in some way what has been already said. The term fleonastic may therefore be applied to all similar figures of repetition or addition. But we have endeavoured to classify them according to the object in view in the repetition; whether it be definition. or interpretation, or for mere emphasis by amplification, etc. We have reserved the term fleonasm for this latter class, where what is said is immediately after put in another or opposite way to make it impossible for the sense to be missed; and thus to empha- size it. 406 FIGURES OF SPEECH. The figure may affect words, or sentences. We have therefore arranged the examples as follows :— I. Worps. 1. Certain idiomatic words. 2. Other words. II. SENTENCES. 1. Affirmative. 2. Negative. I. Worps. 1. Certain idiomatic words. According to the Hebrew idiom (see under Jdiom), two nouns are often used together, one of which appears to be redundant. Glassius* gives a list of certain words, which are thus commonly used to enhance and emphasize the force of the other noun. Not as an adjective; for in that case the figure would be Enallage instead of Pleonasm. Some of these come under the figures Synecdoche and Idiom (q.v.) The ten words are as follows :— 1. D928 (Pahneem), faces. The word is always in the plural on account of the various features of the face. Gen. i. 2.—“ And darkness was upon the faces of the deep,” i.e., upon the deep. But how much more forcible and emphatic the expression becomes by the pleonasm. Gen. xi. 8.—* So the Lorp scattered them abroad from thence upon the face of all the earth: ” i¢., all over the earth. Gen. xvi. 8.—“I flee from the face of my mistress Sarai,” instead of “from my mistress.” Gen. xxiii. 3.— And Abraham stood up from before his dead.” Lit., from the face of his dead, i.e., from the presence of his dead wife. Sometimes the word is omitted in translation : Ex. vii. 10.—*“And Aaron cast down his rod before Pharaoh,” Lit., before the face of Pharaoh, i.e., before his very eyes. *Philol. Sac., Lib. i., Tract 1, Can. xxxviii, AMPLIFICATIO : PLEONASM. 407 Lev. xxiii. g4o.— And ye shall rejoice before the Lorp your God.” Lit., before the face of the Lorp your God, i.e., in His very presence. Judges xi. 3.—“ Then Jephthah fled from his brethren.” Here the A.V. has again omitted the word “ face,” but in this case has put it in the margin. 1 Sam. xiv. 25.—‘ And there was honey upon the ground.” Lit., upon the face of the ground, i.e., spread out. Isa. xiv. 21.—“ That they do not rise, nor possess the land, nor fill the face of the earth with cities.” Isa. xix. 8—‘ And they that spread nets upon the waters.’ Lit., upon the face of the waters. Hos. x. 7.—“ As the foam upon the water.” See margin, “ the face of the water.” Amos. v. 8.—‘“ And poureth them out upon the face of the earth.” In the N.T., though we have Greek words, we have the same Hebrew idiom. Luke xxi. 35.—‘ As a snare shall it come on all them that dwell on the face of the whole earth.” Here the Pleonasm emphasizes the universal character of the events connected with “the great Tribula- tion.” . Acts iii. 19.—‘“‘ That so there may come (R.V.) times of refresh- ing from the presence (face) of the Lord.” Acts v. 41.—“And they departed from the presence of the council.” Lit., the face of. Acts xvii. 26.—*“ For to dwell on all the face of the earth.” Rev. xii. 14.—‘* From the face of the serpent,” i.e., a great way off from the serpent. 2. 7H (Peh), mouth. This word seems to be redundant when used with the word “sword”: “the mouth of the sword.” But this use of the Figure is to emphasize the fact that it is not a mere sword, but a sword with its sharp devouring edge, which is thus compared to a mouth. Gen. xxxiv. 26.—* And they slew Hamor and Shechem his son with the edge (marg., Heb., mouth) of the sword.” So also Ex. xvii. 13. Deut. xiii. 15. Ezek. vi. 11. Amos vii. 11. Luke xxi. 24. Heb. xi. 34. 408 FIGURES OF SPEECH. A sword with two mouths is a sword which devoured exceedingly and slew large numbers; Judges iii. 16. Rev. 1. 16; ii. 13. Heb. iv. 12. Other uses of the word are seen in Gen. xliii. 7.—“We told him according to the tenor (Heb., the mouth) of all these words’: i.e., all those things concerning which they had been interrogated. Num. xxvi. 56.—“ According to the (mouth of the) lot’: we., according to what the lot shall say or determine. . Prov. xxii. 6.—‘ Train up a child in the way he should go.” Heb., in the mouth of his way: i.e., at the very mouth or entrance on life, so that it may be determined in a direction of justice and honesty, etc. 3. B22 (Bahneem), sons or children. Gen. xi. 5.—‘The Lorp came down to see the city and the tower, which the children of men builded”: i.e., men viewed as the descend- ants of Adam; the human race. 1 Kings viii. 39.—‘‘Thou . .. knowest the hearts of all the children of men”: i.¢., of all men, with emphasis on the “all.” Ecc. iii. 18.—*“I said in mine heart concerning the estate of the sons of men.” R.V.: “I said in mine heart, J¢ is because of the sons of men, that God may prove them, etc.” Here, the figure shows that the emphasis is on “ men” in contrast to “beasts.” “Yet I said in my heart respecting MEN, God hath chosen them to show that they, even they, are like beasts.” Ps. xxxvi. 7.—‘* How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings,” z.e., men in all ages—not merely men, as such, but men in all their successive generations. So also in the New Testament we find the same usage: Mark iii. 28.—‘ All sins shall be forgiven unto the sons of men,” i.é., men in all ages, as in Matt. xii. 31. Eph. iii. 5.—‘* Which (i.e., the Mystery) in other ages was not made known unto the sons of men:” i.¢., to any human being. It is according to this Figure or Hebraism that Christ is called “the Son of Man,” as the man, the representative man, the man who had been long promised as the seed of the woman; the man prophesied. Therefore this title used of Christ usually has reference AMPLIFICATIO: PLEONASM. 409 to that aspect of His work as the appointed Judge of men (Acts xvii. 31). “The Son of Man” is therefore an emphatic dispensational title of Christ. It means merely “man,” but with emphasis on all that the word means as used of Christ and his dominion in the earth. See Matt. x. 23; xvi. 13, 27, 28. Mark ii. 28. Luke vi. 5. John iii. 14. etc., etc. Ezekiel is often thus addressed by God (chap. ii., 1, 11, etc.), as “gon of man,” but in his case without the article. See also Ps. viii. 4 (the first occurrence); cxliv. 3, etc. In Ps. cxxvii. 4 (5) we have “ children of the youth,” 7.e., young children. Joel iii. 6.—* The sons of Greece,” i.e., Greeks. Deut. ix. 2.—* Sons of the Anakim”: z.e., Anakim. The word in the plural means simply the name of the nation viewed as descended from some progenitor: e.g., “children of Israel”: ie., Israelites, ‘“ children of Ammon, Moab, etc.” 4. DW (Shem), name. (a) This word appears to be redundant in the phrase “ the name of God.” It means God Himself, and has greater emphasis than if the simple word God were used. Isa. xxx. 27.—“ Behold, the name of the Lorp cometh from far’: z.e., Jehovah Himself. Jer. xliv. 26.—“ Behold, I have sworn by my great name, saith the Lorp”: i.e., by myself, by my own majesty, by all that my name implies. Micah v. 4.—‘* And he shall stand atid feed in ‘the strength of the Lorp, in the majesty of the name of the Lorp his God”; “e., in the majesty of Jehovah Himself. Ps. xx. 1 (2).—The Lorp hear thee in the day of trouble: the name of the God of Jacob defend thee :” i.e., Jacob’s God Himself. So also verse 7 (8), etc. Ps. cxiii. 1.— Praise the name of Bis Lorp”’: 7.é., “ Praise Jehovah Himself.” (b) When used with the verb NIP (karah), to call, it means emphatically to name. See Gen. xi. 9; xix. 22; xxvii. 36; xli. 51. 410 FIGURES OF SPEECH. (c) The worship and profession of God is indicated by the phrases “call upon the name of the Lorp:” z.e., to worship Jehovah himself (Gen. iv. 26. Jer. x. 25). “To love the name of the Lorp;”’ “To walk in the name of the Lorp;” “To praise the name of the Lorp.” All these expressions mean, by the figure of Pleonasm, to worship and fear Jehovah Himself as opposed to self, and all other gods. We have the same figure in the New Testament :— Matt. vi.g and Luke xi. 2.—“ Hallowed be thy name”: ze., “Let thy holy majesty—thyself alone—be worshipped.” Rev. xv. 4.—‘ Who shail not fear Thee, O Lord, and glorify thy name?”: ie., fear and worship Thee Thyself. Matt. i. 21.—* Thou shalt call his name JESUS”: w.e., shall call Him that holy one Himself. So Luke i. 13; ii. 21. Rom. x. 13.—‘‘ Whosoever shall call upon the name of the Lord shall be saved’’: 7.e., not whosoever shall utter the name, but whoso- ever shall be a true worshipper of God in Christ shall be saved. So Heb. xiii. 15. John i. 12; ii. 23; iii. 18, etc. 5. Tt? (yad), hand. The word “ hand” is used in various ways (both idiomatically and by Metonymy, q.v.) to express the instrument by which a thing is done; and this in order to put the emphasis on the fact that the power did not lie in the instrument, but in him who used it. Gen, ix. 5.—It seems superfluous, but it is not. It emphasizes the fact that it is God who requires punishment for shedding man’s blood, and that he will use all and every instrument to accomplish His will. Ex. iv. 13.—* And he (Moses) said, O Lord (Adonai), send I pray thee by the hand thou wilt send”: i.¢., by any agency except me! 1 Sam. xvii. 37.—“‘ The Lorp that delivered me out of the paw (hand) of the lion, and out of the paw (hand) of the bear, he will deliver me out of the hand of this Philistine”: i.e, the power of the lion, and the bear, and Goliath. See Ps. xxii, 20 (21) (= the dog) ; xlix. 15 (16); cvii. 2. 1 Kings xi. 12. AMPLIFICATIO: PLEONASM. 411 -I Kings viii. 53.—“ Thou spakest by the hand of Moses thy servant’: i.e, by Moses. Jehovah was the speaker, Moses was only the instrument. So also 2 Kings xvii. 13, and many other passages in which Jehovah speaks by the hand of his prophets. 1 Chron. vi. 31 (16).—‘ And these are they whom David set over the service of song in the house of the Lorn.” _Lit., “ over the hands of song,” i.¢., over the instruments of song, so as to minister music. So 2 Chron. xxix. 27, “the hands of the instruments (marg.). Isa. lxiv. 6 (5).—‘* And our iniquities.” Lit., “the hand of our iniquities””: z.e., the power of our iniquities. - To this belongs Ps. vii. 3 (4), “If there be any iniquity in my hands.” Lit., in the hands of me: ze., in.me. A kind of Metonymy (q.v.), or Synecdoche, by which a part of a person is put for the whole. In the New Testament we have the same use of the word yep (cheir), hand. Mark vi. 2.—‘ That even such mighty works are wrought by his hands.” Lit., “ by the hands of him”: 2.e., by Him. Luke i. 71.—‘* From the hand of all that hate us”: i.e. not merely from our enemies, but from the power of those enemies who hate us and cause us to serve them. So also Acts v: 12; vii. 25, 35. In Acts xv. 23, the A.V. omits “by the hands of them,” and substitutes the word “ letters” in italics. The R.V. says, “They wrote thus by them” (Gal. iii. 19 and Rev. xtx. 2). 6. JM (davech) and WP (kerev), midst. The phrase “in the midst” is used phonastically when it is not to be taken literally as being equidistant from the extremes, or when it only adds emphasis to the sense. Gen. xlv. 6.—“ These two years hath the famine been in the land.” Lit. “in the midst of the land”: z.¢., all over it. Here it is not translated at all. Num. xiv. 13.—“ Thou broughtest up this people in (or by) thy might from among them.” Lit., “ out of the midst of them”: out of Egypt. See also Josh. iii.17. 2 Kingsiv.13. Ps. xxii. 14 (15).—“ My heart is like wax; it is melted in the midst of my bowels”: 7.e., within me. So Ps. xl. 8,10 (9, 11). 412 FIGURES OF SPEECH. Ps. xxii. 22 (23).—“In the midst of the congregation will I praise thee”: i.¢., inthe assembly of the People; not of the “ church,” which was afterwards revealed to Paul in the New Testament Scriptures as the “ Mystery.”* But wherever God’s People are assembled, there is He “in the midst of (i.¢., with) them.” Ps. xl. 8, ro (9, 11).— In the midst of my heart ”: 7.e., in me. Ps. xviii. g (10).—* In the midst of thy temple”: i.e., in thy temple. — Isa. x. 23.—“ In the midst of all the land.” Hab. iii. 2—* Revive thy work in the midst of the years, in the midst of the years make known”: i.c., within or during that time of Tribulation. (See also under Anadiplosis). Zech. ii. 5, 10, 11 (9, 14, 15).—‘‘ In the midst of thee”: 7.e., in thee. Matt. xiii. 49.—* And sever the wicked from among the just”: i.e., from. So Acts xvii. 33. 2 Cor. vi. 17. , For other illustrations see Matt. xiii. 25. Luke xvii. 11. Heb. ii. 12. (Compare Ps. xxii. 22 (23), above). Fa 29 (lev), aa (levav), heart. The word “ heart” is sometimes used pleonastically by Metonymy (q.v.) for the midst, when it does not mean literally the precise middle point. . Ex. xv. 8.—“ In the heart of the sea.” So Ps. xlvi. 2. Prov. xxlil. 34; xxx. 19. Ezek. xxvii: 4. Matt. xii. 4o.—‘ In the heart of the earth”: 7.¢., in the earth. 8. 121 (Davar), word, is very frequently used in the same way. Ps. xxxv. 20.—“ Deceitful matters.” Lit., “words of frauds”: 1.é., frauds. Ps. lxv. 3 (4).—“ Iniquities prevail against me.” Here the A.V. puts the literal meaning in the margin, “the words or matters of iniquity”: 7.e., my iniquitous matters. So with Ps, cv. 27.—* The words of his signs.” Ps. cxlv. 5.—“The words of thy wonders”: i.e, as rendered “thy wondrous works.” * See The Mystery, by the same author and publisher. AMPLIFICATIO: PLEONASM. ; 413 9. dip (Kol), voice. Gen. iii. 8— They heard the voice of the Lorp God walking, : Leé., the sound, or merely Jehovah Elohim. ” . etc Ps. xcviii. 5.—‘‘ The voice of a psalm”: 7.e., with a psalm. Ps. cii. 5 (6).— The voice of my groaning”: i... my groaning. _ Isa. xxiv. 18.—“ The noise (voice) of the fear. (See also under . Paronomasia). Jer. xvi. 9.—‘“I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and ‘the voice of gladness, the voice of the bridgeroom, and the voice of the bride.” This does not mean that there shall be any bridegrooms and brides without voices, but that marriage itself shall cease. Jer. li. 54.—“A sound of a cry.” Lit., the voice of a cry: 1.., a great clamour. So Zeph. i. 10, etc. 10. OM? (yahmeem), days. The word days joined with years, etc., is used pleonastically. See Gen. xlvii. 8, (9). Ex. xiii. 10. Judges xix. 2 (marg.). 2 Sam. xix. 34 (marg.). Ps. xc. 10. Gen. xxix. 14.—‘‘ And he abode with him the space of a month.” Marg.: “ Heb., a month of days.” This, by the figure of Hypallage (q.v.), stands for the days of a month: ie. a full month, So Num. xi. 20, 21. 11. 7 (vayehee), and it came to pass. Sometimes this word appears to be redundant; as well as the Greek kai éyévero (kai egeneto). That is to say, as the sense is complete without it, it is added for the sake of emphasis. See the preterite. Gen. xxxviii. 1, 7, 24, 28; xxxix. 10, 13, 15, etc. Matt. vii. 28; ix. 10; xi. 1; xiii. 53; xix. 1; xxvi. 1. Mark i: 9; tu. 15. Luke i. 24, 41; ii. 1,6; v. 1. So with the future; Deut. xviii. 19. Josh. ii, 14. 1 Kings xviii. 24; xx. 7. Isa. vii. 23. Hos. ii. 23. Joel iti. 15. Acts ii. 6; iii. 23. Rom. ix. 26. 414 FIGURES OF SPEECH. 2. Other Words. Deut. xxxiii. 19.—“ Treasures hid in the sand.” Here the figure is very freely rendered. Lit., it is “ hidden-things hidden of the sand”: i.e. the hidden things of the earth, in contrast with the treasures of the sea. Ps. xl. 7.—“Then said I, Lo, I come: in the volume of the book it is written of me” i.e., in the book, namely, Holy Scripture. (See under Synecdoche). The second noun (in regimen) being as the genitive of apposition. See Appendix B. Isa. xxxiii. 23.—“Then is the prey of a great spoil divided, Heb., bon ty (ad shalal), a prey of a spoil: 7.¢., a great spoil. Dan. xii. 2.—‘* And some to shame and everlasting contempt.” Rom. i. 23.—“ Unto an image made like.” Lit., “ unto a likeness of an image.” By this figure the meaning is enhanced, so that it is as though it said, “‘ They changed the glory of the incorruptible God actually into an image of corruptible man ! 2 Cor. v. 1.—‘ The earthly house of this tabernacle,” empha- sizing this mortal body as being so different from the heavenly body. Eph. iv. 23.—“ And be renewed in the spirit of your mind”: i.é., that your whole new nature or inner man being a new creation, Divine in its origin and impeccable in its character now causes the whole course of life to flow in a different direction. 1 Thess. ii. 23.— When ye received the word of God, which ye heard of us.” Lit., the word of hearing. doyos axojs (logos akoees). axon (akoee) which means hearing, is often used by the figure of Metonymy (q.v.), for what is heard. See John xii. 38. Rom. x. 16, ‘“Who hath believed our hearing”: i.e., what they have heard; our preaching or testimony. ‘ So here, the figure cannot be rendered literally, but the whole sense is enchanced by the fact that it was the word of God, which they heard, and not only heard but received it into their hearts. Compare Heb. iv. 2; and see under Metonymy. Rev. xvi. 19.—‘ The fierceness of His wrath.” Here, the figure is seen and beautifully translated: not literally, but according to the enhanced sense. : The Greek is Oupds dpyis (thumos orgees), the anger of His wrath, the two words being synonymous. Both refer to the working of the passions of the mind, but dpyi (orgee) is the heat of the fire, while AMPLIFICATIO: PLEONASM. 415 Ovpos (thumos) is the bursting forth of the flame. spy} (orgee), there- fore, is the more lasting feeling of anger and wrath. Oupés (thumos) is the more sudden manifestation of it, so that “ fierceness of His wrath beautifully expresses the figure. . II. SENTENCES. Another kind of Pleonasm is when the sense or whole sentence is repeated in another form, and thus put in another way. This may be done either affirmatively or negatively. 1. Affirmatively. When the same sense is repeated affirmatively, it is hardly to be distinguished from Synonymia (q.v.), which it much resembles. See Ps. xxix. 1, 2; Ixxxix. 31, 32. Isa. lii. 13, etc. ~ Gen. i. 20.—“ And fowl that may fly above the earth, in the open firmament of heaven.” 7 Instead of saying simply ix the air, it first says ‘“‘ above the earth,” and then it is further emphasized by “the open firmament of heaven,” in order to make the distinction between these and what had been created to be in the waters, and on the earth. Num. xix. 2.—‘ This is the ordjnance of the law which Jehovah hath commanded ”: z.e., the law or statute, but it is put thus to impress upon the people the importance of the special truth connected with “ the red heifer.” Deut. xxxii. 6—“ Is not he thy father that hath bought thee ? Hath he not made thee? and established thee ?” John i. 22.—Who art thou? ... What sayest thou of ' thyself?” ‘John v. 24.—“ He that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemna- tion (judgment), but is passed from death unto life.” Acts xiii. 45.—‘* But when the Jews saw the multitudes, hey were filled with envy, -and spake against those things which were spoken by Paul, contradicting, and blaspheming.” Phil. i. 23.—** Which is far better.” Here, the return of Christ is declared to be roAXo ( (polls), much; padXov (mallon), more; xpeioooy (kreisson), better, than either living 416 FIGURES OF SPEECH. or dying ; out of (éx) which two he was being pressed by that third thing: viz., the great desire e’s 73 dvaAtoas (eis to analusai) unto the return (see under Antimeria, Epanalepsis, Resumptio, and A postasis). Avadtw means to return from thence hither (not from hence thither). See Luke xii. 36. Jobii. 1. Judith xiti. 1. 1 Esd. iii. 3. Wisd. ii. 1; v.12. Eccles. iii. 15. Macc. viii. 25; ix. 1: xii. 75 xv. 28. Josephus Aut. vi. 41. There is no other way of being “ with Christ,” as the Thessalonian saints are told 1 Thess. iv. 17, otirws (houtés), thus in this matter, shall we ever be with the Lord: i.e., by being “caught up to meet the Lord in the air”: the sleeping saints not preceding those who are alive, and the living ones not preceding those who have fallen asleep (verse 15), but both sleeping and living saints raised and changed, together (dpa hama) caught away. See under Efanalepsis (pp. 206, 207), where it is shown that for him to abide in the flesh is better for them—better than dying—but not better than the coming of Christ. : 2. Negatively. Here the sense is first put positively and then negatively, or vice versa. This of course greatly emphasizes the original statement, and calls very special attention to it. Gen. xl. 23.—“ Yet did not the chief butler remember Joseph, but forgat him.” Here the simple statement that the chief butler did not remember Joseph, would have expressed the fact simply and clearly; but in order to emphasize and forcibly mark it, it is repeated negatively :—* but forgat him,” as though to remind us that he acted after the manner of man. In this character of man lies the justification of that definition of * gratitude ” which the world has given in condemnation of itself :— that it is “a lively sense of favours to come” ! Gen xlii. 2.—“ That we may live and not die.” So xliii. 8, etc. . Ex. ix. 19.—“ Every man and beast which shall be found in the field, and shall not be brought home.” Ex. xii. 20.—“Ye shall eat nothing leavened: in all your habitations ye shall eat unleavened bread.” Deut. XXvili. 13.—‘* And the Lorp shall make thee the head and not the tail: and thou shalt be above only, and thou shalt not be beneath.” Deut. xxxii. 6.—* O foolish people, and unwise.” AMPLIFICATIO: PLEONASM. 417 Deut. xxxiii. 6“ Let Reuben live and not die.” Thus this figure simply but emphatically reverses the pronounce- ment of Jacob in Gen. xlix. 3, 4. - x Sam. i. 11.—“And remember me, and not forget thine handmaid.” 1 Kings vi. 18.—The stones within the Temple-walls were overlaid with cedar (verses 15, 16), and this cedar was further overlaid with gold (verse 21). It isnot, therefore, necessary to the description to add. verse 18: “ There was no stone seen”: but it was necessary to emphasize the fact, because of the important truth which these stones were afterwards to be used to typify: wviz., that the “living stones” (1 Pet. ii. 5), who are built up a spiritual house, are as completely covered with the Divine and the glorious righteousness of Christ, in which they appear in the presence of God, “ perfect in Christ Jesus,” “complete in Him.” Nothing whatever in or of themselves being seen. 2 Kings xx. 1.—“Set thine house in order; for thou shalt die, and not live’: z.c., thou shalt surely die. Isa. iii. g.—‘* They declare their sin as Sodom, they hide it not.” Isa. xxxi. 3.— Now the Egyptians are men, and not God (EI); and their horses are flesh and not spirit.” The figure is thus used to show the people how easily Jehovah could destroy them. Isa. xxxvili. 1.—* Thou shalt die, and not live”: to emphasize the certainty of his death. Isa. xlv. 22.—‘*] am God, and there is none else.” This to show that there is none that save like Him. So Isa. xlvi. 9 and xliv. 8. Jer. xx. 14.—“Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.” Ezek. xviii. 13.—He shall not live: he hath done all these abominations ; he shall surely die.” Here, the negative is put first, _ and then repeated in the positive form. Ezek. xxviii. 2,—“ Thou art a man, and not God.” Ezek. xxxiii. 15.—‘ He shall surely live: he shall not die.* Hos. v. 3.—“I know Ephraim, and Israel is not hid from me.” Hos. xi. 9.—I am God, and not man.” * See also under Asyndeton. 418 FIGURES OF SPEECH. Amos v. 20.— Shall not the day of the Lorp be darkness, and not light ?’’ See this passage also under Evotesis and Metonymnuy. Hab. ii. 3.—“ It will surely come, it will not tarry.” Luke xviii. 34.— “ And they understood none of these things: And this saying was hid from them, Neither knew they the things which were spoken.” All this to enhance the fact of the utter ignorance of the disciples. John i. 3.—“ All things were made by Him, and without Him was not anything made that was made.” John i. 20.—“ And he confessed, and denied not; but confessed, I am not the Christ.” John iii. 15.—That whosoever believeth in him should not perish, but have eternal life.”’ Acts xviii. 9.—‘ Be not afraid, but speak, and hold not thy peace.” 3 Rom. iv. 20.—‘ He staggered not at the promise of God through unbelief; but was strong in faith.” Rom, xii. 11.—“ Not slothful in business.” Lit., in diligence, not slothful. See under Ellipsis and Idiom. ; Rom xii. 14.—“ Bless, and curse not.” 1 Cor. i. 10.—“ That there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” Gal. v. 1.—* Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.” 1 John i. 5.-—“ God is light, and in Him is no darkness at all.” 1 John i. 8.—“If we say that we have no sin, we deceive ourselves, and the truth is not in us.” So ii. 4, etc. PERIPHRASIS; or, CIRCUMLOCUTION. When a Description is used instead of the Name. Pe-riph'-ra-sis, wepippacts, from zepi (peri), around or about, and dpdgeuw (phrazein), to speak. The figure is so called because more words than are necessary are used to describe anything : as when a thing is spoken of by a descrip- tion of it, instead of simply using its name: and this for the sake of calling attention to it; and in order to emphasize and increase the effect. Or, when a person or thing is spoken of by some attribute, instead of by its proper simple name: as when, instead of saying Luther, we say “the monk that shook the world,” or “the miner’s son.” When this is done for emphasis, and to enhance the meaning, it is called Periphrasis, and by the Latins CIRCUMLOCUTIO, or CIRCUITIO: i.e., a speaking or going round about a thing. When this is done to avoid what may be indelicate or unseemly, or to hide what might in some way give offence, then it is called Euphemism (q.v.) or smooth-speech, z.e., an elegant or refined expres- sion for a distasteful or coarse one, or a gentle and beautiful expression instead of the strictly literal one, which might offend the ear or the persons addressed. But as this, though a kind of Periphrasis, is the change or substitution of one word or term for another, we have described and illustrated Euphemism under our third great division, viz., Figures involving Change. Gen. xx. 16.—Abimelech said unto Sarah concerning Abraham, “ Behold, I have given thy brother a thousand pieces of silver; behold, he is to thee a covering of the eyes unto all that are with thee, and with all other : thus she was reproved.” “ A covering of the eyes” is a periphrasis for a husband. Having said “ thy brother,” Abimelech avoids calling him directly thy husband, and thus rebukes her by using this beautiful periphrasis. See Gen. xxiv. 65. 1 Cor. xi. 5, ete. Gen. xlvi. 26.—Those that “came out of his loins”: ie., his direct descendants—his children and grandchildren. Hence, the number of these differs from (and is smaller than) the number spoken of in Acts vii. 14, which embraces “all his kindred”: i.¢., all his other relations who are specifically excepted in Gen. xlvi. 26. 420 FIGURES OF SPEECH. Judges v. 10.— Speak, ye that ride on white asses (i.e. princes), ye that sit in judgment (i.e. rulers), and walk by the way (te. merchants).” These periphrases mean simply, ‘Speak, ye princes, ye rulers, and ye merchants”; but their. description, instead of their names, emphasizes the classes of persons so described. 2 Sam. iii. 29—That falleth on the sword’: i.e. is put to death by the public executioner. 2 Chron. xxvi. 5.—Uzziah “sought God in the days of Zechariah who had understanding in the visions of God”: 1e, who was _a Prophet. , 2 Chron. xxxii. 21.—‘* They that came forth of his own bowels (i.e., his own sons) slew him,” who ought to have been the very last to commit such a crime. Prov. xxx. 31.—The Periphrasis, here, in the Heb. (see marg.) is well girt in the loins, which both the A.V. and R.V. have rendered “greyhound”! But the figure is used of a war-horse caparisoned, mail-clad, and adorned for war. : Eccles. xii. is full of the most beautiful examples. See under Euphemism and Metalepsis. Ps. iv. 7.—“ Thou hast put gladness in my heart, more than in the time that their corn and their wine increased”: 7.e., more than in the joy of their abundant harvest and vintage. Ps. cv. 18 is a Periphrasis for Joseph’s captivity, referring to Gen. xxxix. 20-23; xli. 12. Ps. cxxxii. 3, 4.—The Periphrasis is used in order to emphasize David’s determination not to rest until he had done it. Isa. xiv. 15.—“ Yet thou shalt be brought down to hell (Sheol), to the sides of the pit’: @.e., be dead and buried. Jer xxi. 13.—‘‘Inhabitress of the valley and rock of the plain”: ic. Zion is spoken of by this description on account of its situation. Compare Josh. xv. 8. Ezek. i. 22.“ The likeness of the firmament upon (or over) the heads of the living creature was as a species of ice exceedingly strong (i.e., crystal), etc.” Ezek. xxiv. 16.—* The desire of thine eyes”: ic, thy wife, as is clear from verse 18. So verses 21 and 25. Ezek. xxiv. 25.—“ The lifting up of their soul”: marg., their beloved sons and daughters. ; AMPLIFICATIO: PERIPHRASIS. 421 Ezek. xxvi. 9.—“ Engines of war”: battering-rams. Ezek. xxxi. 14.—“‘ The trees by the waters.” Lit., “ trees drink- ing water.” The Periphrasis is used for trees that are watered by irrigation. Hence, trees planted in a garden. Micah vii. 5.—Here we have a double Periphrasis. “ The doors of thy mouth,” by Metonymy for words, or what is said, and “her that lieth in thy bosom ”’ for thy wife. Zeph. i. 9.—“ Those that leap on the threshold”: z.e., the servants of the rulers and others who were sent to enter the houses of others and take away the good things that were therein. The words that follow show this to be the correct interpretation; for such are said to fill their Masters’ homes with what they have taken by violence and deceit. It does not, as many suppose, refer to idolatrous worship, for the word aoa (dalag) is not so used. On the contrary: compare 2 Sam. xxii. 30. Ps. xviii. 29 (30). Song ii. 8. Isa. xxxv. 6. Matt. xi. 11.— Born. of women”; i.¢., born by natural process. See Luke vii. 28. Job xiv. 1; xv. 14; xxv. 4. Luke ii. 23. Matt. xxvi. 29.—“ This fruit of the vine” for wine. See Metonymry. Matt. xxvii. 62.—“The next day, that followed the day of the preparation”: 7.e., the Sabbath. This seems to be one of the most striking instances in the New Testament, especially when we compare Luke xxiii. 56. The selfsame day is meant. But mark the difference. To the holy and devout women that day was still the Sabbath. But in the case of those who had rejected “the Lord of the Sabbath,” what happens? It has been observed that, when He is on the point of leaving the Temple for the last-time, our Lord, who formerly, even in that same week, before He had been finally rejected in that House, than which He was greater, had spoken of it as “My Father’s House,” now calls it “your house.” So, here again. From these rejectors of the Sabbath’s Lord, the very name of their sacred day is taken away. And the Spirit uses this long, round-about, depreciatory phrase: “the next day, that followed the day of the preparation.” Luke ii. 11.—* In the city of David”: i.e, Bethlehem. Luke xxi. 35.—* All them that dwell on the face of the whole earth”: 2.2. everyone. See under Pleonasim. John i. 9.—* That was the true Light, which lighteth every man that cometh into the world.” 422 FIGURES OF SPEECH. s This rendering is obtained by disregarding the figure, taking the participle “ coming ” as though it were the present tense, and referring it to “every man,” instead of to “the True Light.” The common Hebrew Perifhrasis for man was odiva x20, thecomer into the world.* But this expression (the Coming One) in the New Testament (and especially in John’s writings) is used exclusively of Christ alone, and this in an exalted sense as the Coming One. Thus the verse reads, “The True Light is he who, coming into the world, lighteneth every man” (i.e., of course, every man without distinction, not without exception! which would not be true). Thus the verse teaches: (1) that no longer was the Light to be confined to one nation or to one People, but was to enlighten all without distinction of race; and (2) that no man can be enlightened except by Christ. 2 Cor. v. 1.—“ Our earthly house of this tabernacle”: z.e., this body. 1 Thess. iv.—In this chapter there are three examples of Periphrasis, all used for the Gentiles :-— Verse 5, “ which know not God.” » 12, “them that are without.” » 13, “others which have no hope.” The description, by which the Gentiles are thus spoken of, is so much more expressive than the mere mention of the word “ Gentiles.” Heb. i. 14.— Heirs of salvation” is a beautiful Periphrasis for the elect. '2 Pet. i. 13.—‘*As long as I am in this tabernacle”: i.e, am alive. Verse 14, “ Shortly I must put off this my tabernacle”: i.e., must die. This is strictly speaking Euphemy (q.v.): viz., a pleasant periphrasis to describe an unpleasant fact, instead of naming it plainly. * In accordance with Luke ii. 23. HYPERBOLE; or, EXAGGERATION. When more is said than is literally meant. Hy-per'-bo-le is from trép (huper or hyper), over and above, or beyond (like Lat., super), and Bod (bolee), a casting, from BdAXew (ballein), to throw. Hence, a casting or going beyond, overshooting, excess. The figure is so called because thé expression adds to the sense so much that it exaggerates it, and enlarges or diminishes it more than is really meant in fact. Or, when more ‘is said than is meant to be literally understood, in order to heighten the sense. It is the superlative degree applied to verbs and sentences and expressions or descriptions, rather than to mere adjectives. The figure is known by several names. It is called EPAUXESIS (Ep’-aux-ee'-sis), growth or increase upon. HYPEROCHE (hy-pfer'-o- ché), excess, superabundance. HYPERTHESIS (hy-per'-the-sis), a placing or passing beyond, superlative. It was called by the Latins SUPERLATIO (su-per-la'ti-o), a carrying beyond, an exaggerating. Gen. ii. 24.—‘ Therefore shall a man leave his father and his mother, and shall cleave unto his wife.’”’ This does not mean that he is to forsake and no longer to love or care forhis parents. So Matt. xix. 5. Gen. xli. 47.--““And in the seven plenteous years the earth brought forth by handfuls”: «.e, one grain produced a handful of grains, which is hyperbolical of a prolific increase. So verse 49. Gen xlii. 28.—* Their heart failed them.” Here the Hyperbole “their heart went out,” is thus beautifully rendered. Ex. viii. 17.—“ All the dust of the land became lice throughout all the land of Egypt”: i.e., wherever in all the land there was dust, it became lice. Deut. i. 28.“ The cities are great, and walled up to heaven,” to express their great height. So Deut. ix. 1, etc. Judges v. 4, 5, beautifully sets forth the Divine Majesty mani- fested in Jehovah’s leading the People into the Promised Land. Judges xx. 16.—“ Every one could sling stones at an hair and not miss”: to describe the wonderful proficiency which the Benjamites had attained in slinging stones. The A.V. has added breadth in italics, so as to lessen the boldness of the Hyperbole, “an hair breadth.” 424 FIGURES OF SPEECH. 1 Sam. v. 12.‘*The cry of the city went up to heaven,” to describe the greatness of the cry. 1 Sam. vii. 6.—“ And they gathered together to Mizpeh, and drew water, and poured it out before the Lorn, and fasted, etc.” This is an hyperbolical description of the intensity of their weeping and lamentation. Similar descriptions occur Ps. vi. 6; cxix. 136. Jer. ix. 1, Lam. iii. 48, 49. 1 Sam. xxv. 37.—Nabal’s “heart died within him, and he became asa stone”: ie. he was terribly frightened and collapsed or fainted away. 1 Kings i. 40.—* So that the earth rent with the sound of them.” A hyperbolical description of their jumping and leaping for joy. 1 Kings x. 5.—‘‘ There was no more spirit in her”: 7.¢., she was dazed or stupefied, as we say, with astonishment. 2 Chron. xxviii. 9.—‘A rage that reacheth up unto heaven,’ to express the intensity of the rage. Ezra ix. 6.—“ Our trespass is grown up unto the heavens,” to express the enormity of their sin. Neh. vili. 4.—‘‘And Ezra the Scribe stood upon a tower (marg.) of wood”’: i.e.,a high wooden structure ; or, as we should say, a platform or pulpit. Job xxix. 6.—“ The rock poured me out rivers of oil”: ie., I had abundance of all good things. So chap. xx. 17 and Micah vi. 7. Job xxxix. 19.—“ Hast thou clothed his neck with thunder?” Glassius gives this as an Hyperbole for the neighing of the horse, but it seems better to take My (ra’mah), of a flowing mane, from Dv (ra’am), to tremble, shake, wave, as in verse 25. The word denotes a shaking, as well as the noise caused by the shaking. See Ps. civ. 7. Isa. xxix. 6. The Ixx. has ¢6Bov (phobon), fear, perhaps a mistake for oByv (phobeen), a mane :—* Thou hast clothed his neck with a flowing mane.” Ps. cvii, 26.—* They mount up to the heaven, they go down again to the depths”: to express the violence of a storm; and waves, as we say, ‘“ mountain-high.” Prov. xxiii. 8—“The morsel which thou hast eaten shalt thou vomit up”: to express the suffering of regrets at having received benefits from such a host. Isa. v. 25 and xlii.15.—These are hy perbolical descriptions to set forth the excessive anger and judgments of Jehovah in making the Land desolate. AMPLIFICATIO: HYPERBOLE. 425 Isa. xiv. 13.—“ I will ascend into heaven”: to express the pride of Lucifer. , Isa. lvii. 9.—‘‘ Thou . . . didst debase thyself even unto hell (Sheol); to emphasize the indignity of Ahaz, king of Judah in sending to Tiglath-Pileser, king of Assyria, to help him against Israel, saying, “Tam thy servant!” (2 Kings xvi. 7, etc.). Jer. i. 19; xv. 20.— They shall fight against thee” (see below, das. iv. 1). ' The verb, which means to wage war, is Hyperbole when used of a single individual; but it told Jeremiah how bitter the opposition of man would be to his Divine message. Jer. iv. 29.—“‘The whole city shall flee . .. they shall go into thickets.” Lit., into the clouds; to express the inaccessible places. Jer. li. 9.—‘“*‘ Her judgment reacheth unto heaven, and is lifted up even'to the skies’’: to express the magnitude of Babylon’s sin which called for such a judgment (Rev. xviii. 5). Jer. li. 53.—“ Though Babylon should mount up to heaven”; to express the pride of Babylon. Lam. ii. 1.—* How hath the Lord . . . cast down from heaven unto the earth the beauty of Israel’’: to express the degradation of Zion and the height of glory from which she had fallen. Lam. ii. 11.—‘ My liver is poured upon the earth, etc”: to express the depth of the Prophet’s grief and sorrow at the desolations of Zion. Ezek. xxvii. 28.—*The suburbs shall shake at the sound of the ery of thy pilots.” So R.V., but both margins say waves. The root W132 (garash) means to drive out, drive about. When used of a city, it refers to the suburbs which are driven out from the city: but, used of the sea, it means the driving and casting about of its waves. See Isa. vii. 20. The figure here expresses the greatness of the terror of the defenders of Tyre in the day of its overthrow: “the waves of the sea shall lash themselves at the sound of the cry of thy pilots.” Dan. ix. 21.—“ Gabriel... being caused to fly swiftly.” Lit. (see marg.), with weariness: i.e., with such swiftness as to cause weariness. Matt. xi. 23.—‘And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell.” Or, as in the R.V., “ And thou Capernaum, shalt thou be exalted unto heaven? thou shalt go down (or be brought down) unto Hades.” 426 FIGURES OF SPEECH. Matt. xxi. 13.—‘“‘ My house shall be called a house of prayer, but ye have made it a den of thieves.” The Lord thus emphasizes the fact which is plainly stated in Mal. iii. 8: “ Ye have-robbed me.” Luke xiv. 26.—“ If any man come to me and hate not his father and mother”: i.e., does not esteem them less than me. So the verb to hate is used (Gen. xxix. 31. Rom. ix. 13). « Anger” is used for displeasure (Deut. iii. 26). “ Save” is used for preserve (Job ii. 6. Ezek. xviii. 17). “ Lose the life” is used of esteeming it as a small matter (Matt. x. 39; xvi. 25. Mark viii. 35. Luke ix. 24; xvii. 33, as is clear from Rev. xii. 11). To mar is used for hurting (Ruth iv. 6): i.e. for his heirs. To rob is used of receiving wages (2 Cor. xi. 8). Luke xviii. 5.—‘ Lest by her continual coming she weary me.” True of man—but an Hyperbole as applied to God. . See Anthropopatheta. John iii. 26.—* All men come to him.” Thus his disciples said to John, to show their sense of the many people who followed the Lord. John xii. 19.—“ Behold, the world is gone after him.” The enemies of the Lord thus expressed their indignation at the vast multitudes which followed Him. Jas. iii. 6—“The tongue is a fire, a world of iniquity.” It is a question here, whethor xécpos (kosmos) does not mean ornament or adorning, as in 1 Pet. iii. 3: ie., the decking or adorning of iniquity, glozing it over and making that which is sinful, appear to be innocent, etc. Jas. iv. 1.—* From whence come wars and fightings among you.” The word “war” is used hyperbolically when applied to the quarrels of social life. So Jer. i. 19; xv. 20 (g.v.). See above. Other examples of Hyperbole may be seen in 2 Sam. xvii. 13. 2 Kings xix. 24. Job. xl. 18. Isa. xiv. 14; xxxiv. 3, 4, 7. Ezek. xxvi. 43 xxxii. 5, 6, 7, 8. Amos ix. 13. Nah. ii. 3. Gal. iv. 15. Examples pertaining to COMPARISONS are frequent, where one thing is compared with another, when there is nothing common between them :— The sand of the sea and the dust of the earth are constantly used to express a vast number. (See under Idiom). * As we often say, in declining a favour, ‘‘ I] have no wish to rob you.” AMPLIFICATIO: HYPERBOLE. 427 Gen. xiii, 16; xxii. 17; xxviii. 14. 1 Kings iv. 20. 2 Chron. i. 9. Heb, xi. 12: of Abraham’s seed. Judges vii. 12: of the Midianites. : 1 Sam. xiii. 5: of the Philistines. 1 Kings iv. 29: of Solomon’s largeness of heart. Job. xxix. 18: of the days of a man’s life. Ps. Ixxviii. 27: of the feathered fowl in the wilderness. Isa. xxix. 5: of other peoples. Jer. xv. 8: of Judah’s widows. Other comparisons may be seen. 2 Sam i. 23.—Saul and Jonathan “swifter than eagles,” “stronger than lions.” So Jer. iv. 13, and Lam. iv. 19, to express great velocity. ‘I Kings x. 27.—Silver and gold as stones. So 2 Chron. i. 15; ix. 20. Job vi. 3.—-Job’s grief heavier than the sand.’ Job xli. 18.—Leviathan’s sneezings causing light to shine. Hab. ii. 5.—To express great rapacity. Lam. iv. 7, 8.—To express and contrast the dignity and indignity of the sons of Zion. HYPOTHESES. Sometimes we have Hyperbolical Hypotheses, which are impossible in themselves, but are used to express the greatness of the subject spoken of. Ps. cxxxix. 8, 10.—To show the wondrous omnipresence of God. Prov. xxvii 22.To show the folly and incorrigibility of the fool. Obad. 4.—To emphasize the certainty of the coming judgment of Edom. Compare Jer. xlix. 16, and Matt. xi. 23 as quoted above. Mark viii. 36. Luke ix. 25.—To express the utmost gain and “ make the strongest contrast. 1 Cor. iv. 15.—To express the difference between pedagogues _ and parents. I Cor. xiii. 1-3.—There are many hyperbolical hypotheses in these verses, to show the all-importance of the love of God shed abroad in the heart by the Holy Ghost. Gal. i. 8.—An angel from heaven preaching a different gospel is inconceivable. The hypothesis is used in order to show the importance of the Gospel of God. 428 FIGURES OF SPEECH. 1 Kings xx. 10.—“ The boasting of Benhadad.” Matt. v. 29.—“ If thy right eye offend thee, pluck it out... Matt. v. 30.—“If thy right hand offend thee, etc.” It is perfectly clear that Christ does not wish us to mutilate our bodies: so that this must be an hyperbolical or emphatic exhortation to avoid and remove everything and anything that causes us to stumble. Luke x. 4 is an hyperbolical command not to loiter or delay in ceremonious salutations (such as are common even to the present day). ” John xxi. 25 is also Hyperbole. The verb xwphoas (chdreesat) is to be taken in the same sense, as it is in Matt. xix. 11, where the Lord says, “All men cannot receive this saying; ” and in verse 12, “ He that is able to receive it, let him receive it.” The “world” is also put by Metonymy for mankind. Hence, Thophylact expounds xwpjoa. (chdreesai), to receive, by vonoas (noeesat), to understand. Rom. ix. 3.—‘‘ For I could wish that myself were accursed from Christ ” is an hyperbolical supposition. Or we may take this sentence as being in a parenthesis, and render the imperfect tense niyopnv (eeuchomeen) in the sense of J used to wish. The passage would then read, “I have great heaviness and con- tinual sorrow in my heart for my brethren, my kinsmen according to the flesh, (for I used to wish myself to be a cursed thing from Christ).” Jude 23.—*“ Hating even the garment spotted bythe flesh.” This is an hyperbolical prohibition as to avoiding all contact with defilement. In the statements of the Lord Jesus there often seems to be an Hyperbole when there is really none: e.g., Mark xvi. 15. John it. 32, ANABASIS; or, GRADUAL ASCENT. An Increase of Sense in successive Sentences. A-nab'-a-sis. Greek, dvéBaors, from dvd (ana), up, and Baivew (bainein), to go; Pdow (basis) means a stepping, or a step. So that Anabasis means a going up* or ascent. The Figure is so called when a writing, speech, or discourse, ascends up step by step, each with an increase of emphasis or sense. This figure was called by the Latins INCREMENTUM (In!-cré- men'-tum), growth or increase, from incresco, to grow on or upon. Hence our words “ increase ” and “increment.” When this increase or ascent is from weaker to stronger expression, and is confined to words, it is called Climax (q.v.). [N.B.—When the sense or gradation -is downward instead of upward, it is called Catabasis, see below.] The figure was also called AUXESIS (aux-ee ‘-sis), growth or increase. This increase is often connected with Parallelism (qg.v.). When the increase is not a mere increase of vehemence, or of evil, but leads up from things inferior to things superior; from things terrestial to things celestial ; from things mundane to things spiritual ; the figure is called ANAGOGE (an'-a-gé-gee), from dva (ana), again or up, and dyew (agein), to lead, a leading up. Ps. i. 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 isa triple Anabasis depending on Parallelism (q.v.). The first are impious, as to their mind. : The second are siuners, who not only think, but. carry out the workings of their evil minds. The third are scorners, glorying in their wickedness and scoffing at righteousness. Again, the first continue in that mind, taking evil counsel. The second carry it out, as the principle of their walk. The third settle down in their evil, as on a seat. * Hence, the journey or expedition of Cyrus up from the coast into Central Asia is called his Anabasis, by Xenophon. 430 FIGURES OF SPEECH. These three are exemplified in the first three verses of the next Psalm, where a corresponding Anabasis is seen :— Ps. ii. 1, 2, 3.—First, we have the “heathen”: 7.e., the Gentile nations; then “the peoples ”: i.e., the Tribes of God, Israel imagining vain things; and in the third, we have “kings” and “rulers,” all conspiring together. Acts iv. 27 gives us the fulfilment:—(1) we have the kings and rulers taking counsel; (2) we have the rage and vain imaginations ; and (3) the open and actual rebellion. On Ps. i. 1, see page 350. Ps. vii. 5.— 2 “ Let the enemy persecute my soul, and take it; Yea, let him tread down my life upon the earth. And lay mine honour in the dust.” Ps. xviil. 37, 38.— “| have pursued mine enemies, And overtaken them: Neither did I turn again till they were consumed. I have wounded them that they were not able to rise: They are fallen under my feet.” Isa. i. 4.— “ Ah sinful nation, A people laden with iniquity, A seed of evildoers, Children that are corrupters.” Ezek. ii. 6.—*“ And thou son of man, be not afraid of them, =, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions : Be not afraid of the words, : nor be dismayed at their looks, though they be a rebellious house.” And why this Anabasis? To impress upon us that whatever opposition we may encounter, we are to speak and give forth the word of God, whether men will hear or whether they will forbear (verses 5 and 7), and not to corrupt it or alter it to please the people: to distribute versions of it, not “the best that people will take,” but the best that we can make. AMPLIFICATIO: ANABASIS. 431 Dan. ix. 5.— , “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments.” ‘Hab. i. 5.— “ Behold ye among the heathen, and regard, and wonder marvellously: For | will work a work in your days, which ye will not believe, though it be told you.” Zech. vii. 11.— “ But they refused to hearken, And pulled away the shoulder, And stopped their ears that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, etc.” Thus the Anabasis powerfully and emphatically sets forth the secret cause of Israel’s trouble. Zech. viii, 12.— “ For the seed shall be prosperous, The vine shall give her fruit, And the ground shall give her increase, And the heavens shall give their dew, And I will cause the remnant of this people to possess all these things.” 1 Cor. iv. 8.— “« Now ye are full, _ Now ye are rich, Ye have reigned as kings without us.” See under Asyndeton. 1 John i. 1.— “ That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, -and our hands have handled, of the Word of life.” As contrasted with Anabasis, we here introduce Catabasis, instead of including it under Figures involving Omission, in order that the contrast may be more clearly seen :— CATABASIS; or, GRADUAL DESCENT. The Opposite of Anabasis. Cat-ab'-a-sis,a going down: from xard (kata), down, and Bdors (basis), a going. This is the opposite of Anabasis, and is used to emphasize humiliation, degradation, sorrow, etc. The Latins called it DECREMENTUM, i.c., decrease—an increase in the opposite direction, an increase of depreciation. Isa. xl. 31.—“ They that wait upon the Lorp shall renew their strength ; they shall mount up with wings as eagles, they shall run, and not be weary, they shall walk, and not faint.” The figure Catabasis here illustrates the effect of growth in grace, At first the believer flies; but as his experience increases, he runs, and at the end of his course he walks. Like Paul, who first said “IT suppose I was not a whit behind the very chiefest apostles” (2 Cor. xi. 5; xii. 11), Later he writes, I “am less than the least of all saints”’ (Eph. iii. 8); while at the end of his life he says, I am the chief of sinners! (1 Tim. i. 15). Jer. ix. 1.— ‘‘Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” (See above.) Lam. iv. I, 2.—“ How is the most fine gold changed ! The stones of the sanctuary are poured out in the ‘top of every street. The precious sons of Zion, comparable to fine gold, How are they esteemed as earthen pitchers, the work of the hands of the potter!” Ezek. xxii. 18.—*Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, inthe midst of the furnace ; they are even the dross of silver.” / AMPLIFICATIO: CATABASIS, 433 Dan. ii-—The Figure Catabasis is seen in the four successive world-powers, showing a deterioration and a growing inferiority. Gold, silver, brass, iron and clay. Not only is this deterioration in power and authority shown in the decrease of value, but in the decrease of specific gravity:—Gold is equivalent to 19:3; silver, 10°51; brass, 8:5; iron, 7°6; and clay, 1:9. Down from 19-3 to 1:9.* Amos ix. 2, 3.— “Though they climb up to heaven, thence will 1 bring them down: And though they hide themselves in the top of Carmel, I will search and take them out thence: And though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them.” Thus powerfully is shown the impossibility of escaping from the judgments of God. Phil. ii. 6-8.—* Who, being in the form of God, . Thought it not robbery to be equal with God: . But made himself of no reputation. . And took upon him the form of a servant, . And was made in the likeness of men, . And being found in fashion as a man, he humbled himself, . And became obedient unto death, . Even the death of the cross.” These seven downward steps in the Saviour’s humiliation, are followed in verses 9-11 by seven steps upward in His glorification. Noah wp The word “robbery” is dpraypyés (harpagmos), and means, not the thing grasped or seized, but the act of seizing. The contrast is between the first man and the second: the first Adam and the last. The Tempter promised our first parents that they should “ be as gods” (z.e.,as God Himself), and they grasped at equality with God. The second man, on the contrary, did not yield to the temptation, but humbled himself, and reached the highest position in glory through suffering and death, even the death of the cross. There is also probably a reference to John vi. 15. Our Lord was perfectly aware that He was “a born King” (Matt. ii. 2). And Herod and all Jerusalem knew it too. Hence the consequent alarm. But the Lord knew also that Czesar had, for the time, been allowed of God _ * See Ten Sermons on the Second Advent, by the same author and pee E 434 FIG URES OF SPEECH. to lord it over His people, for their sins, and the fulfilment of His designs. He would therefore countenance no unauthorized attempt on the part of those who did not believingly own Him either as to His Divine or His human nature and rights. Note also as to the words used: “ Thought.” The verb jyeioda: (heegeisthai), to.bring one’s self to think, Adam and his wife may have “brought themselves to think,” at the serpent’s instigation, that the thing he suggested was something to grasp at, and therefore worth the grasping effort. Eve, at any rate, would seem to have thought so. Adam we cannot, perhaps, say the same of, for “Adam,” we are expressly told, “was not deceived.” Hence, apparently, his deeper guilt. But no “ subtil serpent” could for a moment—(notice the Aor. nyjoato, He never once admitted the thought)—induce the “second Man,” “the Lord from heaven,” to think it possible to become equal with God, any more than he could induce Him to deny or forget that essentially He was so in His Divine nature: Son of God, as truly as Son of Man. Hence we may suggest such a rendering as this: ‘ Who, being originally in the form of God, never considered the being on an equality with God a usurping (or usurper’s) business.” To be what one is is no usurping business. Nor is it so, either, to know and assert that one is so. i MERISMOS ; or, DISTRIBUTION. An Enumeration of the Parts of a Whole which hus been mentioned. Méris'-mos. Greek, pepiopds (merismos), division, from pépos (meros), a part. The figure is so called because, after mentioning a thing as a whole, the parts are afterwards enumerated. Also EPIMERISMOS, which is merismos with éri (epi), upon, prefixed (Ep '-t-mé-ris'-mus). It was called also DIALLAGE (Di-al'-la-gee), SiaddAayy, inter- change, from 84 (dia), through, or asunder, and dAddocew (allassein), to make other than it is, to change throughout. The Latins called it DISTRIBUTIO (Dis-tri-bu'-ti-o), and DIS- CRIMINATIO (Dis-crim'-i-na-ti-o). Also DIGESTIO (Di-ges '-ti-0), i.e., reduction to order, classification. ; Though these names express, in the first instance, division, we have classed the figure under figures of addition; because, after the thing has been named and mentioned, it is divided up, and the various parts are added together to enhance the effect, increase the emphasis, and amplify the sense. Isa. xxiv. I-3: where, after stating the fact, “ Behold, the Lorp maketh the earth empty,” the statement is amplified, and the way in which God will do this and scatter the People is afterwards enu- merated. Ezek. xxxvi. 4.—After saying “ Ye mountains of Israel, hear the word of the Lord Gop (Adonai Jehovah),” the word is spoken, not only to the mountains, but to the hills and rivers, and valleys, and desolate wastes, and the cities that are forsaken. And all this to show how complete shall be the blessing for the land of Israel. Rom. ii. 6-8.—Here, after stating that God “ will render to every man according to his deeds” in verse 6, verses 7 and 8 go on to enumerate the particulars of the two great classes of deeds. Gal. v. 19-21.— The works of the flesh” are first mentioned as a whole, and then the whole sixteen are named and enumerated. Gal. v. 22, 23.—* The fruit of the Spirit” is first mentioned, and then the nine manifestations of it are enumerated. It is “fruit” in the singular, though made up of many parts like a cluster of grapes. SYNATHRCESMOS; or, ENUMERATION. The Enumeration of the Parts of a Whole which has not been mentioned. Syn'-ath-res'-mos. Greek, ovvaOpoicpos (syn-ath-rois-mos), gathering together, assembling. It is used of an assemblage of terms or species brought together without being first mentioned as a whole, and not being necessarily the distribution of the parts of any one thing. The figure is also called APARITHMESIS (ap-a-rith'-mee-sis), from dé (apo), from or off, and dpiOpetv (arithmein), to count. Hence, to count off, enumerate. The Latins, from this, called it ENUMERATIO, which has the same meaning. The Latin term for Synathresmus is CONGERIES (con-ge'-ri-ees), from con, together, and gerere, to bear, carry or bring; and denotes a heap, or combination. From the fact that such enumeration or combination sometimes. made the argument or statement drag, the figure was called SYRMOS, which is the Greek ovpyds (syrmos), a trailing, from ovpev (surein), to drag, trail along. And, because a number of different words. were thus united, it was also called EIRMOS (eir'-mos), from eipw. (eird), to string together. It differs from Merismus in that the things enumerated are not first briefly mentioned under one head: and it differs from Synonymia, in that they are not synonymous, but may be of many kinds and descriptions. ; It also differs from Symperasma, in that they do not occur at the conclusion, but in the course of what is said. The use of the figure is to enrich a discourse, or part of it, by enumerating particulars, or by multiplying epithets. All the figures which we are grouping under this head are figures of Amplification; otherwise this is called by some Amplificatio. But we have used this as a general term for the whole group and have not restricted it to any one particular figure. Isa. i. 11, 13.—*To what purpose is the multitude of your sacrifices unto me? saith the Lorp: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats ... Bring no more vain oblations; incense is an abomination unto me.” One sentence would have expressed the whole, “ your sacrifices are not pleasing to me.” But, by the figure Synathresmos, all kinds AMPLIFICATIO : SYNATHRGSMOS. 437 of sacrifices are enumerated, and the sense is thus amplified and emphasized to show that, with all their outward show of “religion,” there was no true worship of the spirit and heart. So with the feasts, in verse 14, and with prayers, in verse 15. The figure is used here to emphasize the fact that religious ordinances and services are nothing in themselves. In the days of our Lord there was plenty of “religion”: Isa. i. describes the abundance of it; but there was no heart in it. It was all form! and it was these very religious people (and not the rabble) who crucified the Lord! Isa. iii. 16-23.—Here, the various ornaments of women are heaped together, to heighten the effect, and to emphasize the awful judgment of verses 24-iv. 1. Rom. i. 29-31.—Here, many. abominations of the heathen are enumerated to show what is the outcome of the “ reprobate mind.” There are other figures in this passage. See under Paronomasia, Ellipsis, and Asyndeton. It will be easy to recognize this figure whenever it is met with. I Tim. iv. 1-3.—Here, is an enumeration of the characters which will make the “latter times”’ so perilous. Also in 2 Tim. iii. 1-7, we have another enumeration. I Pet. iv. 3.—Here, are enumerated the things which characterize the condition of the Gentiles. EPITROCHASMOS; or, SUMMARISING. A running lightly over by way of Summary. WueEn the enumeration called Synathresmus is made, not for the sake of amplifying, but only for the sake of abbreviating, by summarising, so as to hurry over what is being said (rather than for the sake of dwelling upon it), so as to pass on quickly to another subject, it is then called EPITROCHASMOS (Ep '-i-tro-chas'-mos), from émi (epi), upon or overs and rpoxdfew (trochazein), to run along.quickly. Hence Epitrochasmus means a riunning lightly over. . The Latins called it PERCURSIO, which means a running through. In this connection, it is practically the same as Asyndeton (q.v.)» where examples may be found. See Ex. xv. 9, 10. Epitrochasmus is therefore a figure of Omission; in that the conjunction “and” is omitted for the sake of running quickly through the enumeration ; and an omission of sense also, in that it abbreviates and summarises. On the other hand it comes under the head of figures involving addition in that it at the same time certainly amplifies by a copious pouring forth of words. Thus, while there is an actual addition of words, that very addition is for the purpose of avoiding a longer statement. We have therefore mentioned this figure here in this division, ' Heb. xi. 32 is an example; where a number of persons are named or alluded to, but not dwelt upon. DIEXODOS; or, EXPANSION. A lengthening out by copious Exposition of Facts. WuEN Synathresmos is used of facts, etc., instead of single words or things, it iscalled DIEXODOS (Di-ex'-od-os), a way out through, from dua (dia), through ; é€ (ex), out of ; and 680s (hodos), a way. The figure is employed when there is a copious statement or exposition of facts, not so much for the purpose of amplification, or of abbreviation, as of digression. Indeed, it is the opposite of Syntomia : which means a cutting off short, abridgment: whereas Diexodos is a lengthening out by a digression in order to expand. See 2 Pet. ii. 13, 15, 17. Jude 12, 13, 16, etc. EPITHETON; or, EPITHET. A Naming of a Thing by déscribing it. E-pith'-e-ton. Greek, ériOerov, from ériferos (epithetos), placed upon, or added. The figure is so-called when an adjective or noun is used, which adds to the sense of the thing spoken of by simply holding forth some attribute, character, or quality descriptive of it. The adjective or the noun used for it by Enallage (q.v.) is thus placed in apposition to it for the purpose of amplification by way of distinction, explanation, or description. Hence it was called by the Latins APPOSITUM, and is so put by apposition. , When the epithet is continued and used, after the reason for its being given has ceased, it is then called Am~pliatio (q.v.). Most of the examples will be found under that name. An Ampliatio is a change ; an Epitheton is an addition. Gen. xxi. 16.—‘“ And she (Hagar) went, and sat her down over against him, a good way off, as it were a bowshot”: the bowshot being an Epithet for a certain distance. Ex. xxv. 25; xxxvii. 12. 1 Kings vii. 26. 2 Chron. iv. 5. Ps. xxxix. 5. Ezek. xl. 5—An hand-breadth is used as an Epithet for a certain thickness. Num. xxiv. 20.—“ And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations, But his latter end shall be that he perish for ever.” The last phrase “he perish” is an epithet, the result of the war which Jehovah would wage with him. The marginal reading shows the difficulty felt by the translators. Literally it is “The first of the nations is Amalek, And his end—for ever he perisheth”’: i.e. “The first of the nations is Amalek, And his end is destruction.” For Amalek was the first who fought against Israel (Ex. xvii. 8), and Jehovah will fight against Amalek to the end (Ex. xvii. 16). We may compare Amos vi. 1. ’ Judges xx. 16.—A “hair-breadth” is used as an epithet of a minute width. See Hyperbole. AMPLIFICATIO: EPITHETON. 441 John xvii. 3.—‘ That they might know thee, the only true God.” Here “true” is not a mere adjective qualifying God, but is an epithet: «That they might know Thee—God, the only God, the true (or very) God.” So 1 John v. 20. 1 Thess. i. 9. Such epithets are used of God, not to qualify but to distinguish Him from them who are no gods. See Gal. iv. 8. 1 Cor. viii. 5, 6. Luke xxii. 41.—A “stone’s-throw” is used as an epithet of a certain distance. : ; 1 Pet. iv. 3.—‘ Abominable idolatries’’—abominable things: z.e., the worship of idols. SYNTHETON; or, COMBINATION. A placing together of two Words by Usage. Syn'-the-ton. Greek, otv@erov, from oty (sun), together, and ribévac, (tithenai), to place. Hence, otvOeros (synthetos) means put together. It is used of this Figure because two words are by common usage joined by a conjunction for the sake of emphasis, as when we say “time and tide,” “end and aim,” “ rank and fortune.” It differs from Synthesis (q.v.). And also from Hendiadys, where only one thing is meant, though two are used (see Hendiadys). Gen. xviii. 27.—‘* Dust and ashes.” Ps. cxv. 13.—‘ Small and great.” Acts vii. 22.—Moses was “ mighty in words and in deeds.” There are many examples where certain words thus become linked together by usage: e.g., “rich and poor,” “old and young,” ‘“ bread and wine,” “meat and drink,” “babes and sucklings,” “sins and iniquities,” “faith and works,” ‘ God and man,” “ thoughts and deeds,” etc., etc. The opposite of this Figure is Hendiadys (q.v.), by which, though two words are used, only one thing is meant. Here, in Syntheton, much more is meant than is expressed and embraced by the conjunction of the two words. HORISMOS; or, DEFINITION. A Definition of Terms. Hor-is'-mos. Greek, dpurpos (horismos), a boundary, from dpitw (horizo), to divide, mark out, settle, define. WHence, it is called DEFINITIO, definition. It is the figure by which the meaning of terms is defined and fixed, briefly and precisely: the definition of terms, so important in all kinds of argumentation. 3. DESCRIPTIO. . By way of Description. In this division the addition to the sense is made by giving a description of a person, place, time, thing, or action. Hence, the term Descriptio is applied to some eleven different forms which the Description takes according to its nature or character. The first is HYPOTYPOSIS; or, WORD-PICTURE. Visible Representation of Objects or Actions by Words. Hy'-po-ty-po'-sis. Greek, trortraois, from trotumoty (hypotypoun), to sketch out; from ié (hypo), under, and tumotv (typoun), to impress ; and this from rvros (typos), impression. It occurs twice in the New Testament (1 Tim. i. 16 and 2 Tim. i. 13). In the plural it would express what we call “ outlines.” The name is given to this figure because it describes an action, event, person, condition, passion, etc., in a lively and forcible manner, giving a vivid representation of it. In Latin, therefore, the name is REPR/AESENTATIO, representa- tion, and ADUMBRATIO, a shadowing out or a sketching out in words. Other Greek names of this figure are DIATYPOSIS (di'-a- ty-po'-sis), from Sud (dia), through, and tumotv (typoun), to impress. The verb meaning to form thoroughly, to give a thorough form. ENARGEIA, évdpyew (en-ar-gei-a), vivid description, visible representation (in words). PHANTASIA, ¢avracia ( phan-ta'-si-a), a making visible, a presen- tation of objects to the mind. ICON (eixav, eikon), an image, figure, likeness ; and Latin IMAGO, an imitation, copy, or picture, but especially a statue, visibly presenting the object to the eye or mind. EICASIA. Greek, eixacia (ei-ca'-si-a), a likeness, or image, from cixafw (eikazo), to make like to, represent by a likeness. Thus the nature of this figure is quite clear from the various names given to it. Hypotyposis is employed whenever anything is so described as to present it forcibly and vividly to the mind. There are many examples in Scripture: but it is not necessary to transcribe whole passages, and in some cases whole chapters, in full. DESCRIPTIO: HYPOTYPOSIS. 445 Examples may be classified, in which things are thus vividly presented to the eye, and so described as to seem very real. (1) The blessings on the obedience of Israel (Deut. xxviii. 1-14). (2) The curses and the judgments (Deut. xxviii. 15-45. Isa. i. 6-9; xxxiv. Jer. iv. 19-31). The greater part of Lamentations (esp., iv. 4-8). . (3) The captivity and scattering of Israel (Deut. xxviii. 49-68). (4) The executioners of God’s judgments (Isa. v. 26-30). (5) The hollowness of mere religion, such as existed when Christ was on earth (Isa. i. 11-15). (6) The folly of idolators and idols and idolatry (se. xliv. = 17; xlvi. 6, 7). (7) The sufferings of Christ (Ps. xxii.; lix. Isa. tii). (8) The glory and triumph of Christ (Col. ii. 14, 15, etc.). (9) Certain similitudes: as when the blessings of Christ’s coming are compared to the rising sun (Mal. iv. 2), or a warrior (Rev. xix. 11-16) , or when God is compared to a wine-refreshed giant when He arises to avenge His people (Ps. Ixxviii. 65, 66); or when the godly remnant of Israel is compared to a Bride (Ps. xlv.) ; or when the prosperity of the wicked is likened to a green bay-tree (Ps. xxxvii. 35); and that of the righteous to the palm and the cedar (Ps. xcii. 12-14). PROSOPOGRAPHIA ; or, DESCRIPTION OF PERSONS. Pros'-6-po-graph'-i-a, from mpécwrov (pros'--pon), a face, one’s look, or countenance, and later, a person; and ypadev (graphein), to write, or describe. Hence Prosopographia is a vivid description of a person by delineating the general mien, dress manners, etc. Called by the Latins PERSON4Z DESCRIPTIO, description of a person. See Matt. ili. 4, where John’s appearance, etc., is described. | See also the graphic description of the Lord, after the execution of His judgments in the day of His vengeance (Isa. Ixiii. 1-6). (Com- pare, for the interpretation of the passage, Isa. xxxiv. 8; Ixi. 2). Also the description of Jerusalem compared with a person when she was caused “to know her abominations” (Ezek. xvi. 4-26). When the description is confined to the personal appearance, or features, it is called EFFICTIO; or, WORD-PORTRAIT. Ef-fic'-ti-o, from Latin, effingo, to form, fashion artistically, to portray. Hence, the name is given to the figure when a portrait is given in words, and the features, etc., are delineated and described. When the description is confined to the character, morals, of a person, it is called CHARACTERISMOS; or, DESCRIPTION OF CHARACTER. Char'-ac-ter-is'-mos. Greek, yapaxtypiopds (characteerismos), designation by a characteristic mark. Hence, the name is given to the figure which. gives a description of the character or morals of a person. When the description is confined to manners, it is called ETHOPCEIA; or, DESCRIPTION OF MANNERS. Eth'-o-pe'-i-a. Greek, 1Oorouta (eethopawia), expression of manner or custom ; hence, used of a description of a person’s peculiarities as to manners, caprices, habits, whether in voice, gestures, or otherwise. Called by the Latins NOTATIO, a marking or noting. Hence, a description of any manner or custom, etc., that a person is peculiarly noted for. Called also MORUM EXPRESSIO. Isa. ili. 16.—*The daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet.” See also Jer. xlviii. 3-46; and Luke xviii. 9-14, where the Pharisee and the Publican are described by their manner, gesture, etc. In 1 Pet. iii. 3, where women are exhorted to show the disposition of mind by avoiding the outward costume which is described. When the description or expression is confined to the feelings it is called PATHOPGSIA ; or, DESCRIPTION OF FEELINGS. Path'-o-pe'-i-a. Greek, raforois, from ré6os, feeling, and zoveiv (poiein), to make. Hence, the figure is so named, when the feelings and affections are described or expressed. For examples, see Isa. xxii. 4; xlix. 15. Jer. ix. 1, 2; xxiii. 9; xxxi. 20. Hos. xi. 7-9. Mark iii. 5; vi. 32; vit. 34; x. 14, 21. Luke xix. 41. 2 Cor. ii. 4. Gal. iv. 19, 20. We have included this figure here, and also under those involving change, because sometimes this description is given by way of additional information, and sometimes it is given instead of naming or otherwise indicating the person or thing spoken of. The reader must distinguish these examples himself. When the description is confined to sayings, it is called MIMESIS; or, DESCRIPTION OF SAYINGS. Mi-mee-sis, from the Greek pipnous (mi-mee-sis), imitation, from pupeto Oar (mimeisthai), to imitate. The name is used when the sayings (and sometimes motions and thoughts) of another are described or imitated by way of emphasis. Hence called by the Latins IMITATIO, imitation. See Ex. xv. 9 (see Asyndeton). Ps. cxxxvii. 7; cxliv. 12-15 (see Ellipsis). Isa. xiv. 13, 14; xxviii. 15. Hos. xiv. 2, 3. Ezek. xxxvi. 2. Micah ii. 11; iii. 11. So also 1 Cor. xv. 35, and Phil. iii. 4, 5. Sometimes there is a use of a word which another is wont to use, and which is repeated so as delicately, but yet acutely, to direct him aright. Asin 2 Cor. x. 1, 10; and Gal. vi. 2. PRAGMATOGRAPHIA; or, DESCRIPTION OF ACTIONS. Prag'-mat-o-graph'-i-a, from mpaypo (pragma), an action or event, and ypaev (graphein), to write: i.e., a description of an action or event. Hence, called by the Latins, RE] AUT ACTIONIS DESCRIPTIO. See Joel ii. 1-11, where the description of the actions connected with the great people and strong which should come upon Zion is minutely and graphically given. Matt. xxiv. and Mark xiii. describe the events of the Great Tribulation; and Luke xxi. 12, etc., the events which should long precede it. See also some minute touches, especially in the Gospel of Mark : é.g., Vili. 33; and Acts vi. 15; vii. 55, 56. When the description is confined to places, it is called TOPOGRAPHIA ; or, DESCRIPTION OF PLACE. Top'-o-graph'i-a, from rézog (top'-os), a place, and ypadeuv (graphein), to write or describe. Hence it is used of the figure which adds something to what is said by describing a place; or any peculiarity which marks the place, and throws light on what is being treated of. Called by the Latins LOCI DESCRIPTIO. Topographia is such a description of a place as exhibits it to our view ; as the description of Sheol, Isa. xiv. 9-12; xxx. 33: The new Heaven and Earth, Isa. Ixv. 17, etc.; Rev. xxi. 1, etc. : The future glory of Jerusalem and the Land, Isa. xxxiii. 20, 21; xxxv. 6-10. Ps. xlvi. 5, 6; Ix. 6-9. In Ps. Ixxxix. 12, the description shows that the points of the compass are always* reckoned with reference to Jerusalem, “ The north and the south thou hast created them: Tabor (in the west) and Hermon (in the east) shall rejoice in thy name.” Thus the description of these places completes the four points of the compass. The names of the places in Isa. x. 28-32 give us the course of the invasion of the land by the King of Assyria. The “Sea” is frequently mentioned by way of description to show that the West is intended: the Mediterranean being on the West of the Land. See Num. ii. 18 (Heb.). Josh. xvi. 5, 6. Ezek. xlii. 19 (Heb.). In Ps. cvii. 3, however, the Sea evidently denotes the Red Sea, and though the word “sea” is in the Hebrew, it is rendered “ South.” The emphasis put upon the wonderful Exodus is thus quietly but very powerfully introduced: “And gathered them out of the lands, from the east, and from the west, from the north, and from the sea!” because the deliverance from Egypt was through the sea. In Ps. Ixxii. 8, “from sea ta sea” means from the Mediterranean to the Red Sea and the Persian Gulf. Compare Ex. xxiii. 31. Sometimes a description of place is added and thrown in to convey a lesson, e.g., John vi. 10, ““ Now there was much grass in the place.” Acts viii. 26, “Which is desert,’ to show that it mattered * Excepting perhaps parts of Ezekiel written in Babylon. 454 FIGURES OF SPEECH. not to the true servant whether he ministered in a city (verse 5), and gave joy to crowds of people (verse 8), or whether he ministered to one soul in the desert (verse 26). See also Isa. Ixv. 17-25. Joel ii, 3. Luke xvi. 24-26, John xi. 18. When the description is confined to time, it is called CHRONOGRAPHIA; or, DESCRIPTION OF TIME. Chron'-o-graph'-i-a, from xpédvos (chronos), time, and ypadetv (graphein), to write. It is called by the Latins, TEMPORIS DESCRIPTIO, a description of the time. The Figure is used, when, by the addition of the time, something explanatory is given which helps to the understanding of what is said; or, supplies some important fact; or, implies some extra lesson. All such expressions, as “then” or “at that time,” should be noticed; and attention should be directed to the time to see when it was, and why the particular time should have been thus described or referred to. See Matt. xi. 25, 26.—*At that time Jesus answered and _ said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so Father: for so it seemed good in thy sight.” Why is this specially marked by the words “at that time’? Because it was the time when John the Baptist questioned Him (xi. 2-6); when the people are rebuked for having said that John had a devil, and Christ was a glutton and drunkard (16-19); when the cities, in which most of His mighty works were done, repented not, and had their “woe” pronounced (20-24). “At that time,” Jesus said, “Even so, Father: for so it seemed good in thy sight.” In other words, He found rest “at that time,” in the hour of what man would call disappointment and failure, in the Father’s will. And then, He turns to His weary and heavy-laden servants, and invites them to come and find their rest where He found His’; and thus to wear His yoke, and find His rest. (See this passage under other Figures: viz., Synecdoche, Catachresis, Idiom, and Parechesis.) John x. 22.—“And it was winter.” This brief description of time, is intended to convey to us a sense of the humiliation and rejection of the Lord Jesus. The next verse tells how He “ walked in Solomon’s porch,” on the bleak summit of Mount Moriah, to keep Himself warm; no one asking Him to house or inviting Him even into such of the Temple chambers as had fires in them. We may compare John xviii. 18. See also Mark vi. 48. Acts ii. 15; x. 3, 9, etc. When the description is confined to the circumstances, it is called PERISTASIS; or, DESCRIPTION OF CIRCUMSTANCES, | Per-is'-ta-sis', from the Greek repioracis, anything that is round about, circumstances; and this from eps (peri), around, and oracts (stasis), a standing, setting, or placing. Peristasis is the name of the figure which describes the circum- stances; and hence, it was called by the Latins, CIRCUMSTANTL& DESCRIPTIO. See John iv. 6; xviii. 18, etc. When this figure is used for the purpose of moving the passions by a graphic description of circumstances, it is called DIASKEUE. Di-as-keu'-ee' (Svacxevy), from Stackevafer Oat (diaskeuazesthai), to arm, equip, or prepare oneself: the argument being made out of the particular circumstances of a case. When the description is confined to the order of certain persons, things, events, or circumstances, it is called PROTIMESIS; or, DESCRIPTION OF ORDER. ‘Pro!-ti-mee'-sis (wpotipnots), a putting of one thing before another : from mpd (pro), before, and tip (timee), honour. Hence, the figure is employed when things are enumerated according to their places of honour or importance, using the particles “ first,” “again,” “ then,” or “firstly,” secondly,” “thirdly,” etc. This figure, therefore, increases the emphasis of a particular statement by setting forth the order in which the things treated of stand, or take place. »1 Cor. xv. 5-8.—Speaking of the resurrection of Christ, it is written : “ He was seen of Cephas; then of the twelve: after that, he was seen of above five hundred brethren at once: ... after that, he was seen of James; then of all the apostles: and, last of all he was seen of me also, as of one born out of due time.” In like manner we have the same words employed of the resurrection of “those who are Christ’s’’: 1 Cor. xv. 22-24, where, after saying that, as all who are in Adam die, even so all who are in (the) Christ will be made alive (see Synecdoche), “ but every man in his own order (or rank). “Christ the first-fruits ; “ Afterward they that are Christ’s at His coming. “Then cometh the end”; or, “then, 75 réAos, the end” or the last final rank of this great army of raised people. So that there is no such thing as what is called a “general resurrection”; for as nearly nineteen hundred years have elapsed between the “ first-fruits ’ and “them that are Christ’s,” so there will be a thousand years between then and the last or second resurrection (Rev. xx. 1-6). See page 87, under Ellipsis. 1 Thess. iv. 15-17.—Here, we have the order of events at the coming forth of Christ into the air to receive His people unto Himself, before His coming unto the earth with them. This new revelation was given to the apostle “by the word of the Lord,” and contains facts not before made known. The resurrection, here revealed, is altogether different in time and order from the “first”? and “second” resurrections in 1 Cor. xv. 22-24 and Rev. xx. 1-6. These were never a secret, but known, and referred 458 FIGURES OF SPEECH. to in the Old Testament Scriptures (Dan. xii. 1, 2. Ps. xlix. 14 (15), etc.), as well as in the Gospzls (John v. 28, 29, etc.). This resurrection takes its place with that which is told as a secret in 1 Cor. xv. 51-57 = “Behold, I show you a mystery”: i.¢., “ Behold, I tell you a secret.” So, here, it is revealed that “we which are alive and remain unto the coming of the Lord shall not prevent (z.¢., precede) them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then, we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so (z.e., thus, in this manner) shall we ever be with the Lord.” 4. CONCLUSIO. By way of Conclusion. Tuis figure is the addition of a short sentence at the end of a paragraph or statement, for various purposes: either by way of moral, deduction, approbation, apology, or reflection, etc. Different names are given to it, according to the purpose for which it is employed. The sense being complete without it, the figure comes under the head of an addition. EPICRISIS; or, JUDGMENT. Addition of Conclusion by way of Deduction. Ep'-i-cri'-sis, from the Greek éri (epi), upon, and xpious (krisis), a judg- ment sentence, Hence Epicrisis is used as an adjudication. It is a short sentence added at the end by way of an additional conclusion, other and more than has been already stated: not neces- sary to the sense of it, but as showing that there is something more and something deeper than what lies on the surface. It notes a cause or a consequence arising from the place, occasion, end, or effect, of things, actions, or speeches. A few examples will explain better the use of this figure. John i. 24.—The sentence, “And they which were sent were of the Pharisees,” is added to remind us of the fact that the Pharisees made a great point of Baptism; which compelled them therefore to acknowledge the baptism of John to be a matter of great importance. John i. 28.—“These things were done in Bethabara beyond Jordan, where John was baptizing.” This is to explain that the people had come a long way. John iii. 24.—“ For John was not yet cast into prison.” This is why John had not ceased to baptize. John v. 39, 40.—Here we have in two verses a double Epicrisis, the first approving, and the second condemning, but both adding a solemn truth, independent of the statement that goes before. A | “Search the Scriptures ; B | For in them ye think ye have eternal life. “A | And they are they which testify of me: B | And ye will not come to me, that ye might have life.” 460 FIGURES OF SPEECH. The structure agrees also with this. It is thus exhibited in four members. In the first and third members (A and A), we have the Scriptures ; while in the second and fourth (B and B, the Eficrisis), we have the action and the conduct of those who possessed them. Note that the verb “search” is imperative, and not indicative, as we never find the verb in the indicative commencing a sentence without the pronoun or some other word; while the imperative is frequently so used. See John xiv. 11; xv. 20. The Jews read, but they did not “ search.” The verb “think” also means to hold as an opinion, believe (see Acts xv. 28. 1 Cor. iv. 9; vii. 40, etc.). John vi. 4.—‘And the passover, a feast of the Jews, was nigh.” This is added to explain how it was that so many were going out of the country up to Jerusalem before the Passover in order to purify themselves. John vii. 5.—‘ For neither did his brethren believe in him.” This solemn addition explains a great deal: especially Mark iii. ; from which it is clear, by comparing verses 21 and 31, that His mother and brethren set out to lay hands on Him, bringing on themselves the rebuke of verses 32-35. See under Correspondence (page 384). John viii. 20.— ‘These words spake Jesus in the treasury, as he taught in the Temple: and no man laid hands on him; for his hour was not yet come.” This Eficrisis is used to show how easily (humanly speaking) He might have been taken where there were so many people assembled. John viii. 27.—* They understood not that he spake unto them of the Father.” By means of this additional explanatory conclusion, we are made astonished at the unbelief and blindness of the Jews. See xii. 37. John ix. 14.—* And it was the sabbath day when Jesus made the clay, and opened his eyes.” The Epicrisis here explains much concerning the events recorded in this chapter. John ix. 22.—« These words spake his parents, because they feared the Jews:” etc. This is added to explain the action of the parents of the man born blind. CONCLUSIO: EPICRISIS. 461 John x. 22, 23.—“And it was at Jerusalem the feast of the dedication, and it was winter, and Jesus walked in the temple, in Solomon’s Porch.” This is added to show that Christ happened to be at that feast, and that he had not gone up to it as to the other feasts. After He had accomplished His journey to the feast of Tabernacles (vii. 8), He made a delay there, so as to remain over the feast of Dedication. (For this feast, see 1 Macc. iv. 59). See page 455. John xi. 13.—‘ Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.” This Epicrisis is used to explain the meaning of what the Lord Jesus had said. John xi. 30.—“ Now Jesus was not yet come into the town, but was in that place where Martha met him.” This explanation is needed to enable us to understand the course of events. John xii. 33.—‘ This he said, signifying what death he should die.’ John xii. 37.“ But though he had done so many miracles before them, yet they believed not on him.” Acts xix. 20.— “So mightily grew the word of God and prevailed.” 1 John iii. 1.—After the words “sons of God,” the best Texts with R.V. add kat éopev (kai esmen), and we are; or, and such we are. This is a short parenthetical reflective comment. Compare i. 2. EPITASIS; or, AMPLIFICATION. Addition of Conclusion by way of Emphasis. E-pit!-a-sis (émtraots), a stretching, from éqi (epi), upon, and teivew (teinein), to stretch or extend. The Figure is used when a concluding sentence is added by way of increasing the emphasis. It is not independent of what has gone before, but it is some emphatic increase added to it by way of conclusion. Whe Latins called it INTENTIO, which means the same thing, a straining, or tension ; increase, or augmentation. The difference between this figure and the figure of Amplification is that it comes by way of Conclusion. Ex. iii, 19.—‘ And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.” Mark x. 43, 44.—In verse 43, “‘ Whosoever will be great among you, shall be your minister (or servant).” And in the next verse the meaning is the same, but the Epitasis is added, “of all’’:—‘* Whosoever will be the chiefest, shall be the servant of all.” . John xiii. 34.“ A new commandment I give unto you, That ye love one another—(then the Epitasis is added)—as I have loved you, that ye also love one another.” Acts vii. 5.—‘“ And he gave him none inheritance in it, no, not so much as to set his foot on.” Rom. xiii. 1.—‘‘ The powers that be are ordained of God.” This is an Epitasis to explain and augment the force of the previous enunciation. 2 Cor. iii.: where verse 6 is an Epitasis to verse 5, explaining and emphasizing what has been before said. ANESIS; or, ABATING. Addition of Conclusion by way of lessening the Effect. An'-e-sis (aveows), a loosening, relaxing, abating. This is the opposite of Epitasis ; the addition of a concluding sentence which diminishes the effect of what has been said. 2 Kings v. 1.—“ Now Naaman, captain of the host of the king of Syria, was a great man with-his master, and honourable, because by him the Lorn had given deliverance unto Syria: he was also a mighty man of valour, but he was a leper”: and therefore all his grandeur and importance counted for nothing. EPIPHONEMA; or, EXCLAMATION. Addition of Conclusion by way of Exclamation. Ep'-i-phé-nee'-ma (erupivypa), from eri (epi), upon, and pwveiv (phonein), to speak. Hence, something uttered besides; an exclamation at the conclusion of a sentence. When the exclamation occurs as an independent separate passage, then it is called Ecphonesis or Exclamatio (q.v.), and does not come under this division as a mere addition of words; but rather under their application as an expression of feeling. See Ecphonesis. And note, further, that, when the exclamation is thrown in parenthetically, it is called Interjectio (q.v.). Epiphonema is called also DEINOSIS when it is very brief and emphatic, from dezvwors, an enhancing, exaggerating. Judges v. 31.—“ So let all thine enemies perish, O Lorp.” Ps. ii. 12.—“ Blessed are all they that put their trust in him.” Ps. iii, 8.—“ Salvation belongeth unto the Lorp. Thy blessing is upon Thy people.” Ps. xiv. 7.—At the conclusion of the Psalm, this exclamation is added: ‘Oh, that the salvation of Israel were come out of Zion!” etc. See under Paronomasia and Metonomy. Ps. cCxxxiv. 21.—“ Praise ye the Lorp”’: i.¢., Hallelujah, coming at the end of this and other Psalms, is an Epiphonema. Jonah ii. 9.— Salvation is of the Lorp.” Matt. xi. 15.—‘ He that hath ears to hear, let him hear.” Also in all the sixteen occurrences of this Epiphonema. (See under Poly ptoton). Matt. xvii. 5.—‘“This is my beloved Son, in whom I am well pleased.” And, then, the beautiful Epiphonema is added, “ Hear ye Him” as an appended exhortation. Matt. xx. 16.—“ For many are called, but few are chosen.” See also xxii. 14. Matt. xxiv. 28.—“ For wheresoever the carcase is, there will the eagles be gathered together.” See under Paremia. Rev. xxii. 20 is a beautiful Epiphonema, not only to the chapter and the book, but to the whole Bible: “ Even so, come, Lord Jesus.’” PROECTHESIS; or, JUSTIFICATION. Addition of Conclusion by way of Fustification. Pro-ec'-the-sis (rpoéx Gets), from mpé (pro), before, and &xOeors (ekthesis), a setting out by way of conclusion, from éxriOnps (ektitheemi), to set out. A conclusion from what has been before set out or put forth. The figure is employed when a sentence is added at the end by way of justification. It is a conclusion by way of adding a justifying reason for what has been said. ‘Matt. ix. 13.—“I will have mercy, and not sacrifice: for ] am not come to call the righteous, but sinners to repentance.” _ Matt. xii. 12.—‘* How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.” EPITHERAPEIA; or, QUALIFICATION. Addition of Conclusion by way of Modification. Ep'-i-ther-a-pei'a, from éri (epi), upon, and Oepareia (theraper'-a), a waiting on, especially of medical attendance, from Oeparevew (thera- peuein), to serve as an attendant, to tend, especially medically. ’ Hence, the compound Efitherapeia is used of applying an addi- tional remedy. And the figure is employed when a sentence is added at the end, to heal, soften, mitigate, or modify what has been before said, so that modesty or other feeling might not be offended or injured. It may be added by way of apology. ’ But where this is added beforehand, to secure indulgence, it is called Protherapeia (q.v.); and where this is done to prepare fora shock it is called Prodiorthosis (q.v.). ' Matt. xxvi. 40, 41.—‘‘ What, could not ye watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” Phil. iv. 10.—“I rejoiced in the Lord greatly, that now, at the last, your care of me hath flourished again; wherein ye were careful also, but ye lacked opportunity.” When what has been said concludes with an example, it is called EXEMPLUM; or, EXAMPLE. Addition of Conclusion by way of Example. Tuis is not the same as using examples in the course of argument. We do this latter when in any reasoning we adduce one known object or thing as a sample of another in respect to some particular point. Exemplum, on the other hand, is when we conclude a sentence by employing an example as a precedent to be followed or avoided :— Luke xvii. 31, 32.—“In that day, he which shall be upon the house top, and his stuff in the house, let him not come down to take it away; and he that is in the field, let him likewise not return back. Remember Lot’s wife.’’ SYMPERASMA; or, CONCLUDING SUMMARY. Addition of Conclusion by way of a brief Summary. Sym'-per-as'-ma (cvprrépacpa), a finishing or end. In logic it is the conclusion of a syllogism. It is from ovv (sun), together with, and tepatow (peraiod), to carry over or across. Hence, Symperasma means to conclude along with, to end together, and is used when what has been said is briefly summed up, and when certain foregoing enumerations are given in a brief epitome. It is called also ATHRCGESMOS (a-thres'-mos), from d6poifo (athroizé), to collect or gather together. It differs from Synathresmus (q.v.) in that it is used at the end and as the conclusion of what has been before said, and not in the course, and as part of the statement. Matt. i. 17.—Here, in this one verse, is given a brief summary of the preceding sixteen verses. John xx. 30.—Here is a brief reference to much that is not contained in the whole Gospel. Heb. xi. 39.—Here, after having enumerated a number of persons, and of facts concerning them, one brief sentence includes and is true of them all: “And these all, having obtained a good report through faith, received not the promise.” 5. INTERPOSITIO. By way of Interposition. Tuis figure is the addition of a sentence, not at the end, but in the midst of another sentence, which has no grammatical connection with what precedes or follows. It has a close connection with it, but it may or may not be necessary to the sense. The current of the language is interrupted by the interposition of another sentence, which requires to be considered separately. There may, however, be more than one such sentence interposed. These interpositions are of various kinds, according to their nature, and to the object in view. Sometimes the interposition requires the leading word to be repeated after it: such repetition is called Afostasis (see under Epanalepsis). Sometimes it is not put down at all till after the interposition. In the structure of a passage, (see under Correspondence), the various members are more or less parenthetical with relation to those that precede and follow. For example, in an alternate structure such as the first and second chapters of the Epistle to the Hebrews :— A | Heb. i. 1, 2. B | Heb. i. 2-14. A | Heb. ii. 1-4. B | Heb. ii. 5-18. B is parenthetical with reference to A and A, while A is parenthetical . with reference to B and B: A reading on in continuation of A; and B the same with reference to B, So also in an introverted structure : A | B | Cc | Cc | —— B| —— A | The whole of B, C, C, and B are parenthetical with relation to A and A; while C and C are the same with reference to B and B. 470 FIGURES OF SPEECH. The observation of this is often necessary to the true understand- ing and indeed the interpretation of many passages of Scripture. But these are not true interpositions, and do not come under the class of figures called INTERPOSITIO. They are not always marked, either in the Greek Text or in the translations. Modern editors of the Greek Text mark them sometimes by commas, and sometimes by colons. The translators have sometimes indicated them by the use of the curved lines ( ), or by dashes — and—, or simply by commas. But there are many more beside those that are thus pointed out. PARENTHESIS. Parenthetic Addition, by way of Explanation: Complete in Itself. Pa-ren'-the-sis, wapévOeors, from apd (para), beside, and évrBevar (entithenai), to put or place in. The figure is used when a word or sentence is inserted which is necessary to explain the context. As to grammar, the context is complete without it, but not as to clearness and sense. A true Parenthesis is not complete without the context. When it is, it is called Pavembole. (See below.) Parentheses are for the most part indicated; but there are others which are not marked. Heb. ii. 9.—‘ But we see Jesus, who was made a little lower than the angels (for the suffering of death crowned with glory and honour) ; that He, by the grace of God, should taste death for every * man.” This shows that the Lord was made a little lower than the angels in order that He might die. And that he was crowned with glory and honour on account of His sufferings. + 2 Pet. i, 19.—‘ We have also a more sure word of prophecy ; whereunto ye do well that ye take heed (as unto a light that shineth in a dark place, until the day dawn, and the day-star arise) in your hearts.” Here, it is clear that there must be a parenthesis, for it is prophecy that is the light that shines, and Christ and His appearing are the Day-star and the Day-dawn. Surely, the meaning cannot be that we are exhorted to take heed to the prophetic word until Christ is revealed * T.e., without distinction, not without exception. + See Christ's Prophetic Teaching, by the same author and publisher. aa INTERPOSITIO: PARENTHESIS. . 471 in’our hearts! No; but we are to take heed in our hearts to this prophetic word, until the fulfilment comes in the appearing of Christ— the rising of Him who is called “the Morning Star.” See under Ellipsis, page 92. When the interposed sentence is thrown in by way of remark, it is called EPITRECHON ; or, RUNNING ALONG. Parenthetic Addition by way of Statement thrown in, not complete in itself. Ep'-i-tre-chon, from ézi (epi), upon, and tpéxeuv (érechein), to run: to run over or along, to overrun. The figure is so-called because the sentence, more or less short, is rapidly thrown in as an explanatory remark. SUBCONTINUATIO is the name given to it by the Latins; because sentences thus thrown in, by the way, as a kind of undercurrent, continue one thought or statement underneath another, or follow another immediately after. Gen. xv. 13.—“Know of a surety that thy seed* shall be a stranger in a land that is not theirs (and shall serve them; and they shall afflict them 5) four hundred years.” The Epitrechon, like a true Parenthesis, is the result of Structure, or Correspondence: a | “Know of a surety that thy seed shall be a stranger in a land that is not theirs : b | and shall serve them ; b | and they shall afflict them; a | four hundred years.” Here in “a” and “a” we have the whole sojourn, while in ‘b” and “b” we have the servitude in Egypt. Gen. xlvi. 26.—“ All the souls that came with Jacob into Egypt (which came out of his loins) besides Jacob’s sons wives, all the souls were three-score and six. This Epitrechon points us to the difference between the enumera- tion here (66) and Acts vii. 14, where it is 75 souls, because it there includes “all his kindred.” Ex. xii. 40.—* Now. the sojourning of the children of Israel (who dwelt in Egypt) was four hundred and thirty years.” * I.e., from the birth of Isaac, Abraham’s “ seed,’ not from the call of Abraham, as Ex. xii. 40. INTERPOSITIO : EPITRECHON. 473 It does not say (as most commentators read it) that they were or ‘had been in Egypt 430 years. It was “the sojourning of the children of Israel” which continued during that time, while the Epitrechon, “who dwelt in Egypt,” is a parenthetical interposition thrown in as a further explanation as to these children of Israel. 1 Kings viii. 39, 42. Ps. Ixviii. 18 (19) is a beautiful Epitrechon. “Thou hast ascended on high, Thou hast led captivity captive: Thou hast received [and given*] gifts for men, / (Yea, for the rebellious also), That the Lorp God might dwell among them.” How blessed and full of precious truth and teaching is the fact ‘thus thrown in. Reaching out and stooping down to the most unworthy recipients of such divine gifts. Matt. ix. 6.—“ But that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy) Arise, take up thy bed, and go unto thine house.” John ii. 9.—“ (but the servants which drew the water knew).” John iv. 7-9.—“ Jesus saith unto her, Give me to drink (For his disciples were gone away into the city to buy meat). ‘Then saith the woman,” etc. Acts i. 15.—* And in those days Peter stood up in the midst of the disciples, and said (the number of names together were about an hundred and twenty) : Men and brethren,” etc. Rom. iii. 7, 8.—‘ Why yet am I] also judged as a sinner? And [why] not [say] (as we be slanderously reported, and some affirm that we say) : Let us do evil that good may come ?” Rom, viii. 19-21.—This parenthesis is better shown by exhibit- ing the four alternate members :— A | 19. Expectation. B | 20-. Reason. . (Creation made subject). A | -20. Expectation. B | 21. Reason. (Creation delivered). - * See Ellipsis, page 74. 474 FIGURES OF SPEECH. See under Ellipsis (page 87), and note that the words “not willingly, but by reason of Him who hath subjected the same” are an Epitrechon, and the previous statement requires to be taken. up— “ (waiteth, I say] in hope.” Rom. ix. 2, 3.—‘‘I have great heaviness and continual sorrow in my heart (for I used to wish, even I myself, to be accursed from Christ) for my brethren, my kinsmen according to the flesh.” The word niydunv (eeuchomeen) is by Hyperbaton (q.v.) put (out of its usual place) at the beginning of the sentence in order to attract our attention ; and, when we look further at it, we notice that it is in the imperfect tense, and is best as well as most correctly rendered : “T used to wish.” See under Euche, a figure so called on account of this very word, eeuchomeen. Rom. x. 6, 7.—* Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above) ; or, Who shall descend into the deep ? (that is, to bring up Christ again from the dead).”’ Eph. ii. 5 ‘(by grace ye are saved).” Col. ii. 21, 22 is an important Epitrechon, which writes folly on all the attempts to improve the old nature, by vows and pledges and badges. Heb. xii. 20, 21. CATAPLOCE ; or, SUDDEN EXCLAMATION. Parenthetic Addition by Way of Exclamation. Cat'-a-plok'-ee (xatarAoxy), from xard (kata), down, and mAoxy (plokee), a twining or plaiting. The figure is so called because the short sentence so interposed is intertwined with another. This name is given to a parenthesis when it takes the form of a sudden exclamation. Ezek. xvi. 23, 24.— “And it came to pass after all thy wickedness (woe, woe unto thee! saith Adonai-Jehovah) That thou hast also built unto thee,” etc. Rom. ix. 2, 3.—This is a kind of Catafloce as well as Epitrechon (see page 428), and Euche. PAREMBOLE;; or, INSERTION. Parenthetic Independent Addition. Par-em'-bol-ce' (ropepBori}), from rape (para), beside, év (en), in, and Body (bolee), a throwing or casting (from Bardw, balld, to throw). Hence, a Parembole is an insertion beside, between, or among others; and the name is used when the sentence interposed is independent and complete in itself; and would make complete sense if it were separated from the sentence which it divides. It is called also EPEMBOLE (Ep-em'-bol-ce, éreyBodr}), from eri (epi), upon, év (ei), in, and Bors (bolee), a casting. A casting im upon. And PAREMPTOSIS (Par-emp-to'-sis, tapépatwors), from Tapa. (para), beside, év (en), in, and nrocs (ptosis), a falling (from wir, to fall), a falling in beside. Isa. lx. 12 is a Parembole, complete in itself. : Mark vii. 3, 4.—These two verses are interposed, and are independent of the context. Luke xvii. 9 is an independent question and answer thrown in, in the midst of the argument. Acts ii. 8-11 form a Parembole. See also Rom. iii. 27-31; vi. 13-17. Rom. viii. 2-15 is a long Parembole setting forth the further relation between flesh and spirit: 7.c., the Old man and the New man, the Old nature and the New divine and spiritual nature, the mvetpa (pneuma), or vetpa xpuotod (pneuma-Christou) which is given to all who are in Christ. Consequently the “s” in spirit should be a small “gs” and not a capital letter, in all these verses: the Holy Spirit Himself not being mentioned, or referred to, as a Person until verse 16. The whole of the interpretation of this important passage depends on this Parembole.* 1 Cor. xv. 20-28 is an independent digression: and the sense reads on from verse 19 to 29. Thus :— (19). “If in this life only we have hope in Christ, we are of all men most miserable... (29). Else, what shall they do who are being baptized? J¢ is for the dead, if the dead rise not all?” etc. (see under Ellipsis, page 41). * See article on Romans viii., Things to Come, May, 1899. * INTERPOSITIO: PAREMBOLE. 477 2 Cor. iii. 7-16. Phil. iii. 18, 19.These verses are an independent Parembole. Eph. i. -19-23 is a Parembole, and the sense reads on from i. 19 to chap. ii. 1: “And what .is the exceeding greatness of his power to us-ward who believe (...), even you who were dead in trespasses and sins,” etc. But see under Ellipsis (page 109). Eph. iii. 2-13 is a Parembole, and a digression explaining Paul’s special ministry in connection with the Gentiles. 1 Tim. v. -22, 23.—‘‘Keep thyself . . . infirmities” forms a Parembole. Heb. xii. 18-29. I Pet. ili. 19-21.* I John i, 2. * See The Spirits in Prison, by the same author and publisher. . INTERJECTIO; or, INTERJECTION. Parenthetic Addition by Way of Feeling. In'-ter-jec'-ti-o, from the Latin, inter, between, and jacio, to throw: something thrown in between. While, therefore, the word is similar in meaning to the former figure, this term is confined to an exclamation which is thrown in by way of parenthesis. But note that, when the exclamation is added at the end of a passage, it is called Epiphonema (q.v.). And when it is quite independent of the context, and forms a definite part of it, it is called Ecphonests (q.v.). Ps. xlii. 2 (3).—* My soul is athirst for God, for the living God ;” and then is thrown in, parenthetically, the exclamation, “ When shall I come and appear before God?” Ezek. xvi. 23, 24.—“ And it came to pass after all thy wickedness (woe, woe unto thee! saith Adonai Jehovah), That thou hast also built thee a brothel-house in every street” (z.e., an idol’s temple). See also under Cataploce. EJACULATIO; or, EJACULATION. Paventhetic Addition by way of Wish ov Prayer. E-jac'-u-la'-ti-o, from the Latin e, out ; and jaculavi, jaculatus, the throw- ing of a javelin, from jaculum, a javelin (from jacere, to throw). This name is confined to a parenthesis which consists of a short prayer, such as “ God forbid,” “God be praised,” “Thank God.” - Hosea ix. 14.—Here, the prayer is in the form of a question :— “Give them, O Lorp: what wilt thou give? give them,” etc. See under A posiopesis. HYPOTIMESIS; or, UNDER-ESTIMATING. Paventhetic Addition by way of Apology ov Excuse. Hy-po-ti-mee'-sis (vrortipnows), from imo (hyfo), under, and tipyows (timeests), a valuing, or estimating, from tipaw. (timad), to deem, or hold worthy. Hence, an under-estimating, under-valuing. A parenthetical remark is so called when it is apologetic, in order to excuse some bold or extravagant use of language, such as “ If | may so say,” or “So to speak,” or, “As it were.” The name MEILIGMATA is given to the words so used, from petdvypa (meiligma), anything that serves to soothe. And this from petricow (meilissd), to soothe, propitiate. Rom. iii. 5.—‘‘I speak as a man.” 2 Cor. xi. 23.—‘‘I speak as a fool.” ANAERESIS; or, DETRACTION. A Paventhetic Addition by way of Detvaction. (Paventhetic Tapeindsis ). An @'-ve-sis (dvatpeots), from ava (ana), up, and atpew (haived), to take away. Hence Anevesis means a taking up or carrying off. The parenthesis is so called, when, by a negative expression, we appear to take something away from the sense, but really add to it, and thus emphasize it. Anevesis is the figure Tapemdsis (or Antenantidsis) used parenthetically. 6. RATIOCINATIO. By way of Reasoning. Tuis class of additions to what is said does not relate to the sense, description, conclusion, or parenthesis, but to argumentation, or reasoning. These figures are not often used in Scripture, and are artifices of argument invented for human reasoning. We give them, in order to make our subject complete. PARADIEGESIS; or, A BYE-LEADING. Addition of Outside Facts by way of Reasoning. Par-a-di-ee-gee'-sis, from the Greek rapa (para), beside, dé (dia), through, or by means of, and wyeirbar (heegeisthai), to lead, or guide. Hence the figure is used when there is an addition of facts which are beside the case, yet help to establish it. SUSTENTATIO; or, SUSPENSE. Addition suspending the Conclusion, by way of Reasoning. Sus-ten-ta'-ti-6 : t.e., suspension. The figure is used when additions to the argument are made by which the conclusion is kept in suspense. It is called also CREMAN from kpepdvvvpe (kre-man-nu'-mi), to hang up, suspend. Also EXARTESIS (é&dpryous), ex-ar-tee'-sis, a hanging from, con- nection of parts with one another, from éaptaw (exartad), to hang upon, suspend. PARALEIPSIS; or, A PASSING BY. Addition (brief) of that which is professedly ignored. Par-a-leips'-is, ropddeulis, a passing over, omitting, from rapa (para), beside, and elrw (leips), to leave behind. Sometimes spelt PARA- LEPSIS. Called also PARASIOPESIS, wapaciirynos, a passing over im silence, from apd (para), beside, and cudmyors (sidpeesis), a being silent, from owwmdw (sidpad), to be silent. The Latins called it PRETERMISSIO, a leaving aside, preter- mission, a passing over, and PRASTERITIO, a going past, passing by. This figure is used when the speaker professes a wish to pass something by in silence, which he nevertheless adds by a brief allusion to it. Heb. xi. 32.“ And what shall I more say? for the time would fail me to tell of Gedeon and of Barak,” etc., and then proceeds to allude briefly to them all in verses 33-38. . PROSLEPSIS; or, ASSUMPTION. Addition (full) of what is professed to be ignored. . Pros'-leeps'-is (rpocdnyrs), a taking or assuming besides. Prom mpés (pros), to, toward, or beside, and Anus (leepsis), a taking, from AapBavw (lambano), to take. By the Latins it was called ASSUMPTIO, an assuming, or taking to, and CIRCUMDUCTIO, a leading round. This name is given to the preceding figure of Paraleipsis, when it is expanded beyond its proper limits; and the speaker or writer, after having professed to omit it, proceeds actually to add and describe the particulars. APOPHASIS; or, INSINUATION. Addition of Insinuation (implied) by way of Reasoning. A-poph'-a-sis (drégacis), denial, negation, from dropdvat (apophanat), to speak off, and this from ard (apo), off, and ddvo. (phanai), to speak or say. The figure is used when, professing to suppress certain matters or ideas, the speaker proceeds to add the insinuation, negatively: e.g., “Twill not mention the matter, but,” etc.; or, “I will not mention another argument, which, however, if I should, you could not refute.” Philem. 19.—“I Paul have written it with mine own hand, I will repay it (albeit I do not say to thee how thou owest unto me even thine own self besides).” When the matter or argument is actually added, the figure is then called a CATAPHASIS; or, AFFIRMATION. Addition of Insinuation (stated) by way of Reasoning. Cat-aph'-a-sis, Greek, xatapacts, an affirmation, or affirmative proposition, from xard (kata), down, and dacs (phasis), a speaking, from pdévos (phanat), to say. In this case the insinuation is added, not negatively, but positively : eg.: “I pass by his deceit,” etc., and thus adds the insinuation as to his deception. ASTEISMOS; or, POLITENESS. Addition by graceful disclosure of what is professedly concealed. As-te-is'-mos.. Greek, doreiopés, clever talk, from acreios (astgios), of the city, polite, from acrv (astu), city. The figure is used when, by pretending to conceal something, the speaker adds some graceful language which discloses it. ‘It comes in here when it is used as an addition by way of reasoning. We have included it also in Figures involving change, where the application of words is affected by way of feeling. (See below). THIRD DIVISION. FIGURES INVOLVING CHANGE. We now come to the third and last great division of figures of language, viz., change, t.c., where the figure consists of a change affecting the meaning, use, arrangement, and order, of words, phrases, and sentences: also changes affecting the application of words. Under this division come all the figures of change as to both Syntax and Rhetoric. The figures involving change we have divided as follows :— J. ArrecTING THE Meaning or Worps. Il. AFFECTING THE Arrangement AND ORDER OF Worbs. 1. Separate words. 2. Sentences and phrases. III. Arrectinc THE Application or Worps. 1. As to Sense. 2. As to Persons. oo . As to Subject-matter. . As to Feeling. ao . As to Argumentation. I. AFFECTING THE MEANING OF WORDS. “ENALLAGE; or, EXCHANGE. Exchange of one Word for another. E-nal'-la-gee, evahdAayy, an exchange, from évahAdooev (enallassein), to exchange, from év (en), in, and dAAdooew (allassein), to change. Enallage is a figure of grammar; and consists of an exchange of words, or a substitution of one word for another. It differs from Metonymy (q.v.) inthat Metonymy is the exchange or substitution of one noun for another noun: while Enallage isa change of one part of speech for another (Antimeria); or one tense, mood, person, or number for another (Heterosis); or one case for another (Antiptosis), but never of one noun for another. It is also called ENALLAXIS (évaAdagis, e-nal-lax'-is), from another part of the same verb as Enallage, and with the same meaning, an exchange. Also ALLCEOSIS (adAoiwans, al-loi-6'-sis), a change, or alteration, from aAAotdw (alloiod), to make different, to change. Enallage consists of the following forms: Antimereia, Antiptosis, Heteroésis, and Hypallage', which will be considered in order :— ANTIMEREIA: or, EXCHANGE OF PARTS OF SPEECH. The Exchange of one part of Speech for another. An'-ti-me'-rei-a, from dvré (anti), over against or instead of, and pépeva. (mereia) (for pepds), a part. It means that one part of speech is used instead of another :—as a noun for a verb or a verb for a noun, etc. The following are the several kinds of Antimereia :— ANTIMEREIA. Exchange of Parts of Speech. I. Of the VERB. fi 1. Infinitive for Noun. 2. Participle (active) for Noun. 3. Participle (passive) for Adjective. II. Of the Apvers. 1. Adverb for Noun. 2. Adverb for Adjective. III. Of the ApsEcrive. 1. Adjective for Adverb. 2. Adjective for Noun. IV. Of the Noun. . Noun for Verb. . Noun for Adverb. Noun for Adjective. —_ . Noun (repeated) for Adjective (Epizeuxis). Noun (in regimen) for Adjective. Noun (governing) for Adjective (Hypallage). The former of two (both in regimen) for Adjective. The latter of two (both zx regimen) for Adjective. CMI AARWN One of two in same case for Adjective (Hendiadys). = S Noun (in regimen) for Superlative Adjective. HYPALLAGE. Interchange. The Antimereia of the governing Noun. 492 FIGURES OF SPEECH. I. ANTIMEREIA OF THE VERB. 1. The Infinitive for a Noun. Gen. xxxii. 24 (25).—Heb.: “ Until the go-up of the dawn”: ig., until the rise or break of dawn. 1 Kings viii. 52.—“To hearken unto them in all their crying unto Thee”: 7.e., in all their prayer. i Chron. xvi. 36.—‘And all the People said, ‘Amen,’ and be there praising Jehovah”: i, and said, “Amen! and praise Jehovah!” 2 Chron. iii. 3.—“ Now these [are the things wherein] Solomon was instructed (marg., founded) for the building of the house of God”: ie., these are the instructions or fundamentals [given to] Solomon for the building, etc. Ps. ci. 3.—“I hate the doing of those turning aside”: ie., I hate the work of sinners. Ps. cxxxii. 1.—‘Lorp, remember David and all his being afflicted’: i.e., all the things in which he has been afflicted, or simply the noun as in A.V., “ his afflictions.” , Isa. iv. 4.—“ By the spirit of judgment and the spirit of burning (or consuming)”: i.e. by the spirit of burning or consuming. Dan. x. 1.—‘“ And the word to understand”: i.e., “and he had a comprehension of the word, and an understanding of the vision.” Luke vii. 21.—“ He granted to see”: i.¢.,as in A.V., “he gave sight.” Phil. i. 23.—“ Having a desire unto the réturn ”: i.¢., (lit.) unto the to return (i.¢., the returning of Christ). “AvadAvw (analud), to loosen back again, but always from there to here; hence, to return (not from here to there, which would be to depart). See the only occurrences of the verb:—Luke xii. 36. Tobit ii. 1. Judith xiii. 1. 1 Esd. ii. 3. Wisd. ii. 1; v.12. Ecclus. iii, 15. 2 Macc. viii. 25; ix. 1; xii. 7; xy. 28; and Josephus Ant. vi. 4, 1. The meaning is that the Apostle knew not which to choose, whether to live or to die. His living would be better for them than his dying, but not better than a third thing which pressed him out of the other two, viz., the return of Christ, which was “far better’ than either. See further under Epanalepsis, Resumptio, Pleonasm, ete. Heb. ii. 15.—“Through fear of death were all their living, subject to bondage”: i.e., “ all their lifetime,” as in A.V. ANTIMEREIA. 493 Heb. iv. 1.—“A promise being left us to enter in”: ie. of entering in. 2. The Participle (active) for a Noun. Gen. xxiii. 16.—“ Current money of purchasing”: i.e., “ silver (or money) which passes with the merchant.” Job xiii. 4‘ Ye are all healing-ones of no value”: i¢., as in A.V., physicians. Prov. xiv. 20.—‘ The poor is hated even of his own neighbour : but many are loving the rich”: i.¢., the friends of the rich. Jer. xxiii. 2.— “Against the shepherding-ones feeding my people”: i.e., the feeders of my People. Compare Gen. iv. 2, where the term “shepherds” refers more to the keeping of the sheep. Hence the addition, here, of the feeders. Ps. xvii. 14.—‘* Whose belly thou fillest with thy hid”: @e., thy treasure or secret thing. Joel i. 17.—“ Rotted have scattered things”: i.e., rotted have the seeds. Matt. iv. 3. 1 Thess. iii. 5—“‘He the tempting-one”: ze., he who tempteth, z.e., the tempter. Matt. xi. 3 and elsewhere, “the One Coming” : i.2., the Coming One. Mark vi. 14, etc.—‘John the baptizing-one”: i, John the baptizer. Mark xv. 29.—“ The destroying-one ”: i.¢., thou destroyer. And “ building it in three days’: i.¢., the builder of it. : 1 Cor. ix. 25.—“ He the striving-one ”: 7.e., the one that strives— the competitor. Heb. i. 6, etc.—“ The world” : oixovpevn (oikoumence), inhabited, hence used for the world as inhabited. Heb. ix. 17.—“The maker of the covenant,” (6 SuaPepevos): 1.€., the sacrifice. As long as the sacrifice was alive, the covenant was not made. It was only éai vexpois (epi nekrois) over dead sacrifices that the covenant could have force. See further under Ellipsis (page 69). Heb. xii. 18.—Ye are not come to a mount being touched”: | i.e. a touchable, palpable or literal mount. Rev. ix. 11.‘ The destroying-one”: i.e., the Destroyer. \ 494 FIGURES OF SPEECH. 3. The Participle (Passive) for Adjective. 2 Kings xviii. 21.—“The staff of this bruised reed”: 2.¢., this broken reed. Ps. xii. 6 (7).—“ Silver tried in a furnace”: ie., pure silver. See | under Ellipsis, page 71. Ps. xviii. 3 (4).—“ 1 will call upon the Lorp, the praised One” : i.e., laudable one, or as in A.V. worthy to be praised. Prov. xxi. 20.—“ There is treasure to be desired”: z.e., a most desirable treasure. Isa. xxxili. 19.—‘“ Of a scorned tongue that thou canst not understand”: i.e. a foreign tongue, which is often despised. The A.V. renders it “ stammering ” (but puts ridiculing in the margin); and the R.V. “strange” (with stammering in the margin). Zeph. ii. 1.—*O nation not desired”: 7.2, not desirable, or better, incapable of shame. Gal. ii. 11.—“ Because he was to be blamed”’: i.¢., blameworthy, or better, because he stood self-condemned. Heb. xii. 27.—“ That those things which cannot be shaken may remain”: 1.e., the unshakable things; the things that know no shaking. I]. ANTIMERIA OF THE ADVERB. 1. Adverb for Noun. Luke x. 29.—“And who is near to me”: ie, my neighbour. The meaning is seen from Matt. xxii. 39; and Rom. xiii. 10. John i. 25.—“He that cometh behind me (i.e, after, as to position) is preferred before me”: i.e., has precedence of me. The adverbs, omiow (opisd) behind, and é¢urpooGev (emprosthen) before, never refer to time, but to position or grade. The verbs to become and to be, with an adverb or adverbial phrase often change the signification of the adverb into that of a noun. See 2 Sam. xi. 23. John vi. 25. Mark iv. 10. Acts v. 34; xiii. 5. Rom. vii. 3; xvi. 7. Eph. ii. 13. 2 Thess. ii. 7. 2 Tim. i. V7. 2. Adverb for Adjective. Gen. xxx. 33.—‘So shall my righteousness answer for me to-morrow”: i.e., some future day. 1 Sam. xxv. 31.—“ That thou hast shed blood causelessly”: i.e., innocent blood. A.V. and R.V. render it « causeless.”’ ANTIMEREIA. 495 Neh. ii. 12.—“], and not enough men with me”: i.¢., as in A.V. “some few men.” Prov. iii. 25.—“ Be not afraid of fear suddenly”: i.e, sudden fear. Prov. xv. 24.—“ The way of life is above, to the wise, that he may depart from sheol beneath”: i.¢., the lower Sheol. Prov. xxiv. 28.—“Be not a witness against thy neighbour heedlessly ”: a rash, and hence likely to be, a false witness. Prov. xxvii. 1.—‘ Boast not thyself of to-morrow”: i.e., of any future day. Matt. vi. 34.—“Be not full of care for to-morrow”: i.¢., have, then, no anxiety for any future day. John xv. 5.—* Without (or apart from) me ye can do nothing”: i.e., severed from me. 2 Cor. iv. 16.—““Though our without (i.e. external or outward) man perish, yet the within (i.e, internal or inward) man is renewed day by day.” 7 2 Cor. iv. 17.—“‘ For our momentary lightness of tribulation (i.e., light tribulation) worketh for us exceedingly excessively an eternal weight of glory”: i.e, an excessively surpassing eternal weight of glory.” R.V. “more and more exceedingly.” III. ANTIMEREIA OF THE ADJECTIVE. 1. Adjective for Adverb. Acts. xvi. 37.—“ They have beaten us in public”: 7.e., publicly. 1 Cor. xii. 11.—* Dividing to each one personally”: 7.¢., severally. 2. Adjective for Noun. . Gen. i. 9, 10.—* Let the dry appear”: ze. the land. So Ps. xcv. 5; and, in the Greek, Matt. xxili. 15. Isa. xxiv. 23.—“ Then the pale shall be confounded ”: i.e., the moon, because pale. Rom. i. 15.—“7d Kar gue apdOvpov” (to kat’? eme prothumon), according to my ready [mind], i.e., my readiness. Rom. i. 19.—‘‘ The known (i.¢., knowable or discoverable) of God”: i.e., that which may be learnt even by the natural man. Rom. ii. 4.—“ Not knowing the kind [thing or gift] of God”: i.e., _the kindness of God. 496 FIGURES OF SPEECH. 1 Cor. i. 27, 28.— Foolish,” “ weak,” “base,” “despised”: 7.¢., as in A.V., “the foolish things,” etc. 2 Cor. viii. 8.— To prove the genuine of your love”: ie., the genuineness (or genuine character of). Eph. vi. 12.—‘“ The spiritual [powers, bands, hosts] of wicked-. ness”: i.¢., wicked spirits. Phil. ii. 6.“ Equal with God”: i.e., on an equality with God. This is what the first man grasped at, tempted and deceived by the Old Serpent. But Christ, the second man, the last Adam, did not think it a matter to be grasped at in this way, “ but humbled Himself,” and through suffering and death reached His exaltation. (See pages: 202, 433). Phil. iv. 5.—* Let your moderate be known unto all men”: ze., your moderation. Heb. vi. 17.—“ The unchangeable of his counsel”: 7z.e., the un- changeableness of His counsel, or the unchangeable [character] of His counsel. IV. ANTIMEREIA OF THE Noun. 1. A Noun for a Verb. This is called “ Antimereia of the Noun.” _ Judges xvi. 23.—“Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their God, and to rejoice.” Lit., for a great rejoicing. Isa. vii. 1.—* Rezin ... and Pekah ... went up toward Jerusalem to war against it.” Lit., for the war. Fig., to make war. ; Mark xii. 38.—‘ And he said unto them in his doctrine.” Here, the noun “doctrine” is put instead of the verb, ‘during his teaching” or, “while he taught.” 2. A Noun for an Adverb. Isa. xxi. 7.—‘‘And he hearkened diligently with much heed”: i.€., most attentively. Ps. Ixxv. 2 (3).— “I will judge upright [judgments]”: ‘fe. righteously. So Prov. xxxi. 9. Ps. cxxxix. 14.—‘ I will praise thee, for I am made with fears. and wonder”: i.e., fearfully and wonderfully. ANTIMEREIA, . 497 Lam. i. 8.—* Jerusalem hath sinned a sin”: Z.c., grievously. Mark vii. 3.—‘‘ Except they wash their hands with the fist”: ie., carefully or assiduously. Mark viii. 32.—“ And he spake the word with boldness”: i.¢., boldly, openly, or publicly. “So John vii. 26; x. 24; xi. 14; xvi. 25, 29; xviii. 20; xi. 54. 3. A Noun for an Adjective. Thus “circumcision” and “ uncircumcision” are used instead of circumcised or uncircumcised persons. Anathema, which means accursed, is an accursed or excommuni- cated person or thing. : 1 Cor. xiv. 12.—‘‘So also ye, forasmuch as ye are zealous of . spirits.” Here, the noun is used instead of an adjective (rvevpdrwv for rvewpatikav). Both the A.V. and R.V. insert “gifts” in italics. 1 Cor, xiv. 32.—‘ And the spirits of the prophets are subject to the prophets.” Here, the noun “ spirits” is again used for the adjective spiritual gifts. See under Metonymy. Gal. i. 14.—“‘ Being more exceedingly a zealot”: i.c., zealous, as in A.V. Heb. xii. 11.“ Any discipline for the present (time) seems not to be of joy” (xapas, charas): t.e., joyous, “but of grief” (Adrys, lupees): t.e., grievous, as in A.V. 1 John v. 6.—* Because the Spirit is truth.” Here the noun is rendered literally: but it is used by the figure Antimereia for the adjective true ; and the meaning is that the witness of the Holy Spirit concerning Christ is tvwe in every place and in every particular. If this figure were not Enallage, then it would be a Metaphor, which is quite out of the question. 4. A Noun (repeated) for an Adjective. A noun is sometimes repeated in order to express the adjective in the highest or superlative degree. This is called Geminatio or Epizenxis (q.v.). Isa. xxvi. 3.—“ Thou wilt keep him in peace, peace”: i.c., perfect peace. See under Epizeuxis, where many examples are given. 5. A. Noun (in regimen) for an Adjective. When, of two nouns, one noun is placed in regimen: i.e. when one governs the other in the genitive case: the latter word (sometimes two words) becomes an adjective. rt 498 FIGURES OF SPEECH. The natural and ordinary way of qualifying a noun is by using an adjective. But, if it is wished to emphasize the adjective, then this rule is departed from ; in order to attract the attention of the reader, and to tell him that the adjective is very emphatic, and is to be read as if it were underlined or under-scored in ordinary writing. For example: suppose we are speaking of Angels, and our thought is simply of them and their being, we should use the word “mighty” as an adjective, and say “ Mighty ANGELS,” but if we wished to emphasize the adjective “ mighty,” and call attention to the fact that we are not referring to angels as such, but to their wondrous power, and we should say “MIGHTY Angels.” How is this to be done? By Antimereia. By using a noun instead of an adjective, and saying “Angels of might.” It is difficult to say how this should be dealt with in translation so as to render it idiomatically, and yet apprise the reader of the correct emphasis. Neither the Authorized nor the Revised Version follows any fixed rule. Sometimes the noun is translated literally, and sometimes it is rendered as an adjective. It ig important, however, that the reader (especially the public reader) should know where the emphasis is required. It should be observed, however, that the second noun (z.e., the noun in the genitive case) is not always used instead of an adjective. The word “ of” takes many different meanings ; and it is important that each should be accurately defined and determined. As this, however, does not belong strictly to the figure Antimereia, we have given an outline of the whole subject in the Appendix. (See Appendix B “On the usuage of the Genitive case.’’) The following are examples of Antimercia, where a noun in regimen is used instead of an adjective :— Ex. xxxiv. 7.—“ The iniquity of the fathers”: i.c., when the iniquity wrought by the children is the same in character, it will be punished in the same way. 2 Kings xxiv. 3.—' The sins of Manasseh”: i.é., the sins like Manasseh’s, as is explained by the next sentence, “according to all that he did.” 2 Chron. xxiv. 6, 9.—“ The collection of Moses”: ic. like that ordered by Moses. The italics of the A.V. are put in to fill out the sense. Job. viii. 6.—* The home of thy righteousness "”: /.c., thy righteous home, ANTIMEREIA. 499 Ps. ii. 6.—* Upon Zion, the mount of my holiness”: i.¢., my holy mountain. See A.V. marg. Ps. 1x. g (11).—‘‘ Who will bring me into the city of strength”: ie., the strong city, with emphasis on strong. See 2 Sam. xi. 1, and xii. 26. See also under Jrony. Ezra viii. 18.—‘A man of understanding”: fe, a wise and prudent man. Ps. xxiii. 2.—‘ Pastures of tender grass”: i.c., green pastures. Ps. xxiii. 2.—“ Waters of quietness”: i.¢., peaceful streams. Ps. xxx1, 2 (3).—‘‘ Be to me for a rock of strength, for a house of bulwarks to save me”’: i.c., a strong rock, and a fortified house, or fortress. ® Ps, cx], 11 (12).—“ Will not a man of tongue (i.¢., a braggart ; P.B.V., a man full of words; A.V., an evil speaker) be established in the earth: evil will hunt the man of violence (i.e., the violent man) to overthrow him.” Ps. cl. 1.—The firmament of his power”: ie., his strong firmament. Prov. x. 15.—‘‘ City of his strength ”: i.e., his strong city. Prov. xxix. 8.—“ Men of scorning”: 7.¢., scoffers (A.V., “ scorn- ul men ”). Isa. i. 10.—“ Ye rulers of Sodom ... ye people of Gomor- rah”: 7.e., rulers and a people who acted as those of Sodom and Gomorrah did. Isa. xxviii. 1 (2).—‘‘ Crown of pride’’: 7.e., Pride’s crown. Isa. xxx. 21.—‘ The graven images of thy silver’: z.¢., thy silver graven images. Isa. xxxiii. 21.—“ Broad of spaces”: i.¢., Spacious or broad streams. (See A.V. margin). Isa. li. 20.—* Like a wild bull of a net”: Ze., a netted wild oryx. Isa. lii. 1.— The city of holiness”: «¢., the holy city. Isa. liv. 9.— For this is the waters of Noah unto me”: ée., Noah’s flood, as we call it. The times and circumstances referred to are to be like the days of Noah. The A.V. and R.V. supply “as.” Jer. xii. 10.—“ My portion of desire”: i.e., my desired portion. Jer. xxii. 19.—“ The burial of an ass”: /.c., an ass’s funeral ! Jer. li. 3.—*“ A sleep of perpetuity”: 7c. a perpetual sleep. 500 FIGURES OF SPEECH. Hab. i. 8.—“The wolves of evening”: tc. evening wolves. See also Jer. v. 6; Zeph. iii. 3; and the explanation in Ps. civ. 20, 21. Matt. v. 22.—“ The gehenna of the fire”: the fiery or burning Gehenna: or, the fiery Hinnom-vale. Matt. xv. 26.—“ The bread of the children”: i.e., the children’s own bread, with emphasis on the children. Matt. xix. 28,—“ The throne of His glory”: i.c., His glorious throne, with emphasis on glorious. There are no articles in the Greek. Mark xi. 22.—“ Have faith of God”: i.e., Divine or strong faith. Compare Jas. ii. 1 and 1 Pet. ii. 19. Luke i. 17.—“ The spirit and power of Elias’: 1e., with Elijah’s spirit and power. Luke vi. 12,.— Continued all night in the prayer of God”: ie., in instant earnest prayer. Luke xvi. 8.— The steward of injustice ”: z.¢., the unjust steward. Luke xviii. 6.— Hear what the judge of injustice saith”: ze., the unjust judge, as in A.V. John x. 23.—* And Jesus walked in the porch of Solomon” : z.e., in the porch built like that of Solomon, and in the same place, etc. For Solomon’s porch was burnt with the Temple by Nebuchadnezzar. Rom. i. 26.—‘ Lusts of dishonour”’: ¢e, A.V., “vile passions.” Rom. vi. 4.—‘‘ In newness of life’: 7.¢., a life-long newness. Rom. vii. 5.—‘ Motions (or passions, margin) of sins”: i.c., sinful passions: or, sins’ passions; 7.c., the passions of the various sins set in motion by the Law. Rom. vii. 24.—“ Who shall deliver me from the body of this death?” : ze., this dying body or this mortal body. Rom. viii. 6, 7.—‘* Mind of the spirit”? and “mind of the flesh” rendered “ spiritually minded” and “ carnally minded.” This is almost stronger than the mere characterizing of the spirit or the flesh. It denotes the ruling principle which governs and controls the mind: the one being the old nature; and the other, the new. 2 Cor. iv. 2.—“The hidden things of dishonesty”: iv., the shameful secret things. Eph. ii. 3.—“ Fulfilling the desires of the flesh and of the mind”: ie., coarse fleshly lusts, and refined mental lusts; for there is “no difference” between these in God’s sight, though there may be in man’s. ; ANTIMEREIA. 501 Eph. iv. 22.—* Lusts of deceit”: a¢., deceitful lusts; or lusts which deceive, and are the instruments of deceit. , Verse 24: “ Righteousness and holiness of truth”: i.e, true righteousness and holiness, as contrasted with Adam (Gen. i. 27) with the emphasis on trie. Eph. vi. 12.—“Against the spiritual things of wickedness”: “e., wicked spirits. Here we have two forms of Antimereia, viz., the Aunt. of the adjective “ spiritual” for spiritual powers, or spirits, and the Ant. of the noun, “of wickedness,” for their origin or character. Phil. iii. 21.—* Who shall change the body of our humiliation (i.é., our corruptible body) that it may be fashioned like unto His body of glory (z.e., his glorious body): with emphasis on corruptible and glorious. Col. i. 11.—* According to the power of his glory”: ie., His glorious power. _ Col. i. 13.— Who hath translated us into the Kingdom of the Son of His love’’: 7.e., of His beloved Son. Col. i. 22.—“‘ The body of his flesh”: 2.¢., his fleshly body. Col, ii. 18.—“ The mind of his flesh”: 7.2. as in A.V., his fleshly mind. Col. iii. 14.“ Bond of perfectness”’: i.e., a perfect bond. 2 Thess. i. 7.—“The angels of His power”: 1.e., His mighty angels, with great emphasis on “mighty.” (See margin). 2 Thess. ii. 3—‘‘ The man of sin”: 7.¢., the man characterized by sin, the sinful or wicked man, with the emphasis on “ sinful.” “The son of perdition.” (See under Metonomy, for the use of the word ~ son.’’) ; Heb. ix. 10.—“ Which stood only in meats and drinks and divers washings (Bamticpois, baptisms) and (or even) ordinances of the flesh, put upon them until the time of setting things right”: 1e., Bap- tisms whose character was fleshly, having effect only on the flesh, and thus opposite to that baptism of the Spirit with which Christ baptises the members of His Body. Heb. xii. 9. —‘ Fathers of our flesh”: Ze, human or natural fathers, in contrast with the Heavenly Father and giver of our spirits. James i. 25.—“‘A hearer of forgetfulness”: ze, as in A.V., a forgetful hearer: with emphasis on “forgetful.” Jas. ii. 4.—* Judges of evil thoughts’’: i.e., evil-thinking judges. Jas. iii. 13.‘ Meekness of wisdom”: 7.¢., wise meekness. 502 FIGURES OF SPEECH. 1 Pet. i. 2.— Sanctification of [the] Spirit": Ze., spiritual sanctification, or perhaps it may be the Genitive of Origin, and mean that sanctification of which the Spirit is the author and source. 2 Pet. ii. 1.—“ Heresies of perdition”: i.e., destructive heresies or sects.”. The A.V. renders it “ damnable heresies.” 2 Pet. ii. 16.—* With the voice of a man”: which the A.V. correctly renders man’s voice; 7.¢., a human being’s voice in contrast to animal. i John i. 1.—“The Word of life”: ie., the living Word. Accordingly, it is added in the next verse, “and the life (vzz., of the Word) was manifested.” Jude 11.—“ The way of Cain... the error of Balaam .. . the gainsaying of Korah”: ic. the way, the error, and gainsaying characterized like those of Cain, Balaam, and Korah. Jude 18.—Walking “ after their own lusts of ungodliness”: ze., as in A.V., “ ungodly lusts.” The Divine Names form a special class by themselves. The Names of God (EI), God (Elohim), Lorp (Fehovah) are some- times used, in regimen, as adjectives, denoting Divine; or that which is the greatest, highest, mightiest, most glorious, or beautiful. Gen. vi. 1.—“ The sons of God”: i.e., wondrous, mighty, super- natural beings. Hence, used always of angels in the Old Testament. See every other occurrence :—Job i. 2; ii. 6; xxxviii. 7. Ps. xxix. 1; Ixxxix. 6. Dan. iii. 25. In Gen. vi. 2, Codex A of the Septuagint reads dyyeou tot Geot, angels of God. These are the fallen angels referred to as “in-prison” (2 Pet. ii, 4-9. Jude 6, 7, and 1 Peter iii. 18-20. Gen. xxiii, 6.— A prince of God”: 1.e., a mighty prince. Gen. xxx. 8.—‘“‘ Wrestlings of God”’: i., great wrestlings. Ex. ix. 28.—‘ Voices of God”’: 7.¢., loud and powerful voices, or thunderings. Compare 1 Sam. xiv. 15. 2 Chron. xx. 29.—“ A fear of God”: i.e., a great fear. 2 Chron. xxviii. 13.—“ A trespass of Jehovah”: 7.2.,a terrible sin. The A.V. entirely loses the sense of this verse, which should be thus rendered: “Ye shall not bring in the captives hither; for ye propose that which will bring upon us a trespass of Jehovah (ie., a trespass of the greatest magnitude) to add to our sin and to our guilt; for abundant is the guilt we have and the fierceness of anger on Israel.” ANTIMEREIA. 503 Job iv. 9.—A blast of Eloah” : a vehement blast. Ps. xxxvi. 6(7); Ixviii. 15 (16), etc.—* Mountains of God”: ze. the loftiest mountains. Ps. 1xxx. Io (11).—‘* Cedars of God”: i.¢., the loftiest Gedarsy. Ps. civ. 16.—* Trees of Jehovah”: i.c., the loftiest trees. é Song viii. 6—“ Flames of Jehovah”: i.¢., vehement flames. The verse should be rendered: “For love is strong as death: Affection is inexorable as Sheol: Its flames are flames of fire: The flames of Jehovah.’’* Jer. ii. 31.—Here the last syllable of the word “ darkness,” mm, is an abbreviation of J ehovah; and the words should be rendered: “Have I been a wilderness to Israel. Is the land the darkness of Jah?” ie., utter darkness. + Ezek. xxviii. 13 ; xxxi. 8, 9 —“ Garden of God”: 1.e., the Divine, beautiful or wonderful garden. The Name of God is used in the same way in the DATIVE case. Ruth ii. 20.—“ Blessed be he to the Lorn”: iz., divinely blessed with all things. So iii. 10, “ Blessed be thou to the Lorp.” Isa. xxviii. 2. Here, it is literally: “ Behold, a mighty and strong one to Adonai”: 1.2., “Behold, a mighty one, immensely strong— As a storm of hail, a destructive storm; As a flood of mighty waters overflowing Hath he cast [Ephraim}] down to the earth with his hand.” Jonah iii. 3.—“A city eee to God”: 4e,as in A.V., an exceeding great city. Acts vii. 20.—Moses was “fair to God”: i.e., Divinely beautiful. 2 Cor. x. 4.—‘‘ For the weapons of our warfare are not carnal, but mighty to God” (so A.V. margin): i.e., immensely powerful. The word “sons” or “CHILDREN” with a noun (in regimen) ts used idiomatically :— The word « son,” when qualified by another noun, denotes the nature-and character of the person or persons so named, and even their source and origin: ¢.g., “ sons of Belial” (margin, naughty men). Deut. xili, 13. Judges xix. 22. * See Ginsburg’s Introduction, page 386. + Ditto, page 384. 504 FIGURES OF SPEECH. “ Sons of valour” (2 Sam. ii. 7. 1 Kings i. 52. Deut. iii. 18): 1.€., brave men. “Sons of the pledges”: i.2., hostages (2 Kings xiv. 14). “Son of oil” (Isa. v. 1, marg.) beautifully rendered “in a very fruitful hill.” “Sons of light’ (Luke xvi. 8): z.e., men illuminated from above (John xii. 36. 1 Thess. v. 5. Eph. v. 8). “Children of the devil” (1 John iii. 10, Acts xtii. 10). “ Children of wrath” (Eph. ii. 2). “Children of this world” (Luke xx, 34): #2, men who are characterized by living for this present age or life. “Children of the resurrection” (Luke xx. 36): 7.e., raised from ~ the dead. ; “Children of disobedience”: ¢.e., disobedient children (Eph ii. 2). “Children of obedience”: i.¢., obedient children (1 Pet. i. 14). Heb. x. 39 must be explained by this usage, if sense is to be made of the words, the difficulty of which is seen in the RV. margin: “But we are not [children of unbelief] of drawing back unto destruction of the soul (ie., unbelievers), but [chéldren] of faith (i.e., believers) unto the gaining of it.” So the expression “son of man,” “sons of men,” “children of men” is a Hebrew idiom for a human being as distinct from a beast on the one hand and from God or angelic beings on the other (Gen. xi.'5, etc.). In like manner the “sons of God” in the New Testament are those who partake of the New, Divine, or spiritual nature (2 Pet. i. 4), whether angels or men, as distinct from the beasts and from mere > human beings. Bent Ha-Elohim, the sons of God, is used seven times in the Old Testament for angels (see above). Once it is used of Restored Israel (Hos. i. 10) in Heb. ii. 1, but here the expression is different, Beni El-hai. In the singular with both articles it is used of Christ. “The Son of God” is that blessed one who is perfect man and perfect God, perfectly human as “the Son of man” (also with both articles) and perfectly Divine as “the Son of God.” 6. Noun (governing) for Adjective. When the first noun (instead of the second noun, in regimen) is changed, and used instead of the adjective, the figure is called Hypallage. See below. ANTIMEREIA. 505 7. The former of Two Nouns (both in regimen) used for an Adjective. When two nouns are both of them in regimen, and only one of them is used for the adjective, sometimes it is the former*: (a) Where the former of the two nouns (both in regimen) is used for an adjective, and is to receive the emphasis. Gen. xvii. 5.—* A father of a multitude of nations”: i.2., of many nations (as in the A.V.), with the emphasis on many, as is explained in Rom. iv. 17. Gen. xlv. 22.“ Changes of raiment.” Acts vii. 30.— In a flame of a fire of a bush”: i.e, in a flame ofa burning bush. Rom. v. 2.—“ And rejoice in hope of the glory of God”: i.e., and rejoice in God’s glorious hope. Rom. viii. 2.—“ The law of the spirit of life”: 7.e., the spiritual daw of life. 2 Cor. iv. 6.—“ The knowledge of the glory of God”: z.., the knowledge of the glorious God. Eph. i. 6.—To the praise of the glory of His grace”: i.¢., of His glorious grace. / Tit. ii. 13.—‘* The appearing of the glory of our great God and Saviour”: ie., the glorious appearing of the great God, even our Saviour Jesus Christ. Rev. xviii. 3.—“ The wine of the wrath of her fornication” + i.¢., the furious wine, etc. 8. The latter of Two Nouns (both im regimen) used for an : Adjective. Gen. ix. 5.—“At the hand of a man of his brother”: 2¢., at the hand of his fellow or brother man. There is no “ every” expressed in the Hebrew. i Rom. iii. 23.—* For all have sinned, and come short of the glory of God”’: i.e., of God’s glory. * Sometimes it is the latter that is put for the adjective. (See No. 8 below). Sometimes they are both of them different forms of the genitive case, and one of them is in regimen to the other: i.e., depends upon the other. For examples of this, see Appendix B. . 506 FIGURES OF SPEECH. - Rom. viii. 3.—“In likeness of flesh of sin’: #2. sinful flesh’s: likeness. Col. i. 11.—* According to the power of the glory of Him”: 1.e., according to His glorious power. Col. i. 13.—“ And hath translated us into the kingdom of the son of His love”: t.e., His. beloved Son’s kingdom. See Matt. iii. 17. 9. One of two Nouns in the same case (and not in regimen) used for an Adjective. When two nouns in the same case are united by a conjunction, one of them (generally the latter) is used as a very emphatic adjec- tive, eg., Acts xiv. 13: “They brought oxen and garlands,” means “They brought oxen, yes, and they were garlanded too!” This figure is called Hendiadys, under which the reader will find many examples. 10. Noun (én regimen) for superlative of Adjective. When the latter noun is the genitive plural of the former noun eg., King of Kings, Holy of Holies, it is put instead of, and to emphasise, the superlative degree of the adjective. As this is a species of Polyptoton, we have put the examples under that figure (q.v.). ANTIPTOSIS; or, EXCHANGE OF CASES. Exchange of one case for another, An'-tip-t6'-sis (dvtirtwots), from davri (anti), agamst or instead of ; and mroots (ptosis), a falling ; in grammar an inflection or a case of a noun in declension ; from wintew (piptein), to fall. The figure is so called, because one case is put instead of another case. Especially when the absolute is put for the construct: 1¢., where the governing noun is changed for the noun i regimen Antiptosis is to be distinguished from Hypallage. In Hypallage, the two words and cases are interchanged, and the sense and relation of the two reversed; while in Antiptosis the governing noun becomes the adjective instead of the noun in regimen. N.B.—When the noun in regimen is used instead of an adjective, itis a form of Antimereia (see above). Ex. xix. 6.—“A kingdom of priests”: i.., a royal priesthood. In 1 Pet. ii. 9, this is put literally, instead of (as here) by Antiptosis. Ps. i. 1.—‘O the blessedness or happinesses of the man”: ze., the happy or blessed man. Matt. xiii. 5“ No depth of earth”: i.e. no deep earth. Luke i. 48.— The low estate of his handmaiden”: #.e., his humi- liated bondmaid: referring to the humiliation to which she had to be subject. If even Joseph could suspect her, however sorrowfully and sadly, what would others do? What, in fact, in Jewish teaching still! Luke v. 9.—“ At the haul of the fish”: @.e., the fish of the capture; or, the captured fishes. Rom. ii. 4.— The good thing (73 ypyorsv, to chreeston) of God” : - ie,, the goodness of God. See under Antimereia of the adjective. Rom. v. 17.— The abundance of the grace”: ie., the abounding grace. 1 Cor. i. 17.—*Not with wisdom of speech”: i.c., not with learned or eloquent language. 1 Cor. i. 21.— The folly of preaching”: i.e., foolish (as the wise Gentiles ironically called it) preaching. 1 Cor. xiv. 12.—*So do ye also, since as ye are zealous of spirits.” Here, the noun “spirits” is used for the adjective spiritual 508 FIGURES OF SPEECH. (rvevpdtwv, pneumaton for mvevpatixav, pneumatikon). Both the A.V. and R.V. insert the word “ gifts”’ in italics. See under Metonymy. 2 Cor. viii. 8—‘The genuineness of your love”: i.., your genuine love. Gal. iii. 14.—“ The promise of the Spirit”: 2.2, the promised Spirit. Gal. iv. 4.—‘‘ The fulness of the time”: z.e., the full or completed time. : Eph. i. 7.—“ The riches of his grace.” By Enallage this would be gracious riches, but it means more than this. Grace is the subject, and it is the exceeding wealth of this wondrous grace which has abounded toward those who are “ accepted in the Beloved.” By Antiptosis the one is put for the other, and the noun “riches” is put for the adjective: i.e, His exceeding rich grace. So also Eph. i. 18.—“The riches of his glory’”’ denotes the exceeding rich glory of His inheritance in the saints. Eph. iv. 29.—“ Building up or edifying of the need.” The A.V. renders this—“ Use of edifying;” but it is the word “use ” (or need) which is in the genitive case, and not the word “edifying.” The R.V. - renders it “‘ Edifying as the need may be.” But by the figure of Antiptosis (which neither Version perceived), the former noun is used for the adjective, instead of the latter in the genitive case. The meaning, therefore, is “ that which is good for edifying use.” Phil. iv. 5.—“ The immutability of his counsel”: i¢., his immu- table counsel. : Col. i. 27.—“ The riches of the glory”: i.e., His wondrously rich glory, in the mystery revealed to and through Paul. 1 Thess. i. 3.—“ Work of faith,” “ labour of love,” and “ patience of hope.” . We have given these under the genitive of origin (see Appendix B): ie., work which proceeds from faith, labour which proceeds from love, and patience that proceeds from hope. The genitive, however, may be, by Antimereia, faithful service, loving labour, and hopeful patience. But, if the figure is Antiptosis, then it means a working faith (i.e. faith which is manifested by its works), a laborious love, and patient hope. Probably all three interpretations are correct ! Heb. vi. 17.—«The immutability of his counsel”: ie unchangeable counsel.” + His ANTIPTOSIS. 509 Heb. ix. 15.—“ The promise of the eternal inheritance”: i.2., the promised eternal inheritance. 1 Pet. iii, 20.—* The longsuffering of God”: i.e, the long- suffering God, There are other exchanges of case beside that of the absolute for the construct. But these are for the most part peculiar to Greek “usage. ~ Luke i. 55.—‘“‘As he spake to (pds) our fathers, to Abraham (ro ABpadu), and to his seed (79).” Here, the fathers is in the Accusative because more general; while Abraham, etc, is in the Dative, because more personal. Heb. x. 5.—“A body hast thou prepared me (Dat. pot (imo?), — for me).” It is a question whether the Dative is used, by Antiptosis, for the Accusative ; to show that, while Christ’s human body was prepared for Him, yet He was also constituted a servant for ever according to Ex, xxi. 6 and Deut. xv. 17. This is the sense in Ps. x1. 6 (7), and odpa (séma), body, was used of slaves (Rev. xviii. 13), just as we use “ hands ” of labourers. Rev. i. 5, 6.—“ And from Jesus Christ (Gen.), the faithtul witness (Nom.), and the first begotten (Nom.) from the dead . . to him (Dat.) that loved us . . and made us (Nom.) kings, etc., to htm (Dat.).” All this change of cases seems to overwhelm us with the idea of the impossibility of expressing the praise and glory which should be ascribed to Jesus Christ. See also (in the Greek) Rev. iii. 12, and xviii. 13. HETEROSIS; or, EXCHANGE OF ACCIDENCE. Exchange of one Voice, Mood, Tense, Person, Number, Degree, or Gender, for another. Het'-e-ré'-sis, érepos (heteros), another, different. It is the name given to that form of Enallage which consists of an exchange, not of actual parts of speech, but of the accidence of a part of speech. It includes an exchange of one Form of the Verb for another (e.g., intransitive for transitive); one Mood or Tense for another ; one Person for another; one Degree of comparison for another; one Nuinber or Gender for another. When the exchange is of one Case for another, it has a separate name—Antiptésis (see above), and when the exchange is of one Part of Speech for another, it is called Antimereia (see above). The following are the various forms of Heterosis :— HETEROSIS. I. Of Forms and Voices. 1. Intransitive for Transitive. 2. Active for Passive. 3. Middle for Passive. Il. Of Moons. 1. Indicative for Subjunctive. Subjunctive for Indicative. Imperative for Indicative. Imperative for Subjunctive. Infinitive for Indicative. Pom ow w Infinitive for Imperative. HETEROSIS. 511 III]. Of Tenses. © 1. Past for Present. 2. 4, 4, Future. 3. Aorist (Indefinite) for Past. 4. ,, 2 » Present. 5. Present for Past. 6. a » Future. 7. - » Paulo post futurum (ic. a little after 8. Future for Past. [Puture). 9. $5 » Present. 10. » 9 Imperative. IV. Of Persons. 1. First Person for Third. . Second for Third. . Third for First or Second. . Plural for Singular. ar WO LD . Singular for Plural. V. Of ApJecTiIvEs (DEGREE) and ADVERBS. 1.. Positive for Comparative. 2 5 » Superlative. 3. Comparative for Positive. 4. ‘3 » Superlative. 5 . Superlative for Comparative. VI. Of Nouns (NumBer), Apgectives, and Pronocns. 1. Singular for Plural. 2. Plural for Singular. 3. Plural for Indefinite Number or one of many. VII. Of GENDER. 1. Masculine for Feminine. 2. Masculine for Neuter. 3. Feminine for Neuter. 4, Neuter for Masculine or Feminine, 512 FIGURES OF SPEECH. HETEROSIS OF THE VERB. I. Of Forms and VolcEs. 1. Intransitive for Transitive. aad Matt. v. 29.—“ If thy right eye offend thee”: (cxovéar(ifu, skandaliz6), to make to stumble: i., make thee stumble. So xviii. 6, 1 Cor. viii. 13. Matt. v. 45.—“ He maketh his sun to rise” (dvuté\Aw, anatelld), to rise up. . 1 Cor. ii. 2.—“ I determined not to know anything among you”: 7.¢€., to make known, preach. 1 Cor. iii. 6.— God gave the increase,” and verse 7: “ God that giveth the increase.” So 2 Cor. ix. 10. In all other places the verb avédvw (auxand), to increase, is intransitive. 1 Cor. xiii. 12.—“ Then shall I know, even as I also am known”: a.c., | shall be made to know or taught. 2 Cor. ii. 14.—“ Now, thanks be to the God that always causeth us to triumph.” Here the A.V. recognises the figure of exchange; as also in 2 Cor. ix. 8.—“ God is able to make all grace abound in you.” Gal. iv. 9.—“‘ But now after that ye have known God, or rather are known of God”: i.c., been made to know, or been instructed by God. Eph. i. 8.— According to the riches (or wealth) of His grace which (grace) he hath made to overflow into us.” 2 Tim. ii. 19.—* The Lord knoweth them that are his”: i.c , the Lord maketh known who are His; as in Num. xvi. 5. 2. Active for Passive. 1 Pet. ii. 6—“ Wherefore also it is contained in the Scriptures,” lit., it contains: i.e., there is a passage in the Scripture. 3. Middle for Passive. Luke ii. 5.—“ To be taxed with Mary”: Jit., to enrol himself. 1 Cor. x. 2.—“ And were all baptized into Moses”: lit., baptized themselves, HETEROSIS (OF MOODS). 513 II. Hetrerosis of Moops. 1. Indicative for Subjunctive. As the Hebrew language has no subjunctive mood, the . indicative is often put instead of that mood; and this is done in the New Testa- ment, as well as in the Old Testament, inasmuch as, though the language is Greek, the thoughts and idioms are Hebrew. 1 Cor. xv. 12.—“ Now if Christ be preached that he rose from the dead, how say some among you,” etc.: 7.c., how is it that some among you say. ; Verse 35. “ But some men will say”: z.e., may say. Verse 50. ‘Neither doth corruption inherit incorruption”’: 1.¢., neither can corruption, etc. 2. Subjunctive for Indicative. Matt. xi. 6.—* Blessed is he who may not be made to stumble ”: i.e., who is not made to stumble or seeth nothing to stumble at in me. John xv. 8.—* By this is my Father glorified, that ye may bear much fruit": i.e., that ye bear or when ye bear, etc. 2 1 Cor. vi. 4.—“‘If, then, ye may have matters of judgment” (cases for the judge): i.e., if ye have. Jas. iv. 13.—‘ To-day or to-morrow we may go into such a city” : z.e., we will go. Verse 15: “Ifthe Lord should will, and we should live”: ie., if He willeth, and we live. Some Christians say, “If the Lord should tarry: ” not perceiving that He may tarry, and yet not will that we should live, or do this or that. Tarrying and willing are two very different things. 3. Imperative for Indicative. Gen. xx. 7.—*‘ For he (Abraham) is a prophet, and let him pray for thee”: i.c., (as in A.V.), he shall pray for thee. Gen. xlii. 18.—“ This do ye and live”: i.c., and ye shall live. Gen. xlv. 18.—“I will give you the good of the land of Egypt, and eat ye the fat of the land”: z.e., ye shall eat (as in A.V.). Deut. xxxii. 50.—And be gathered unto thy people”: ie., thou shalt be gathered. Ps. xxii. 8 (9).—“ Roll thyself on, or trust thou in the Lorp.” K1 514 FIGURES OF SPEECH. Whatever part of the verb 5a (gol) may be, it must be put for the indicative, for it is so rendered in the Septuagint (‘ He trusted in the Lord ”’), and is so quoted in the New Testament (Matt. xxvil. 43). Ps. xxxvii. 27.—“* Depart from evil and do good: and dwell for evermore’”’: 7.e., thou shalt dwell. Prov. iii. 4.—“ So shalt thou find favour.” Here the A.V. recognizes the figure, for the Heb. is imperative, “find.” But the A.V. misses it in iv. 4. _“ Keep my commandments and live”: i.e., and thou shalt live. Rom. v. 1.—“Therefore, being justified by faith, we have peace with God.” Here the reading, according to the R.V. and the Textual critics, should be é¢xwpev (imperative), instead of ¢xopev (indicative), as in the T.R. and A.V. Alford, though he recognizes the reading, and puts it in the text, yet bows to the overwhelming evidence of the sense, and the context, and contends for the Indicative. The simple solution is that this is one of the instances, if the critics are right, in which the Imperative is used for the Indicative, and though the text may say “let us have,” the meaning is “ we have.” 1 Cor. xvi. 22.—“ If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha”: i.e, he is or will be Anathema (or accursed) when the Lord shall come. In prophetic utterances the future indicative is very often declared by the imperative; for “ Whatsoever the Lorp willeth, that doeth he.” Isa. viii. 10.—“ Take counsel together . . . speak the word”: ive., ye shall take counsel together, and it will come to naught: and ye shall speak the word, but it will not stand.” So also xxix. 9; xxxvii. 30; liv. 1, etc. John ii. 19.—“ Destroy this temple.” This was not a command for the Jews to destroy Him, but a prophesy that they would do so. When they perverted His words, they did not do so by taking the figure literally, but by declaring that He said “1 will destroy this temple.” Gal. vi. 2.—“And so fulfil (ic., so ye will fulfil) the law of Christ.” Jas. v. 1.—“ Weep and howl: ” i.e., ye shall weep and howl. HETEROSIS (OF MOODS). 515 4. Imperative for Subjunctive. Num. xxiv. 21.—“ Strong be thy dwelling place, and build in the flint-rock thy nest. Nevertheless”: i.e, thou mayest put, but,” etc. A.V.: “Thou puttest” (Ind.), but the sense is subjunctive. Ps. iv. 4 (5).—“ Stand in awe, and sin not”: i.¢., if ye stand in awe ye will not sin. Nah. iii. 14.—Here, all the imperative commands are conditional declarations, as is shown by.verse 15: i.e., the people might do all these things, nevertheless, it would be all in vain. Luke x. 28.—*“ This do, and thou shalt live”: z.e., if thou do this. Hence the Imperative very often implies only permission :— 2 Sam. xviii. 23.—“ Run”: ie., thou mayest run. 1 Kings xxii. 22.—“ Go forth, and do so”: i.e, thou mayest go, and do it. : 2 Kings ii. 17.—“‘ Send”: i.e, ye may send. Matt. viii. 32“ Go”: i.e, ye may go. 1 Cor. vii. 15.—“ Let him depart”: i.e., he may depart. 1 Cor. xi. 6.—* Let her also be shorn”: i.¢., she may be shorn. 5. Infinitive for Indicative. Gen. viii. 5.—* And the waters were in going and returning ”: 1.¢., as in A.V., decreased continually. Ex. viii. 15 (x1).—“ But when Pharaoh saw that there was respite, and to harden his heart, and hearkened not unto them”; a.é., hardening of his heart followed, or took place. 2 Sam. iii. 18._“ By the hand of my servant David to save my people Israel”’: 7.¢., I shall save. 1 Kings xxii. 30 and 2 Chron, xviii. 29.—‘And the king of Israel said unto Jehoshaphat: To disguise myself and to enter into the battle”: I will disguise myself; or as in margin [when he was] to disguise, etc. 2 Chron. xxxi. 10.—Since the People began to bring the offerings into the House of the Lord, to eat, to be satisfied, and to have left plenty ”: i.e., we have eaten, and had enough, and have left plenty. Ps. viii. 1 (2).— Who to set thy glory above the heavens”: who hast set. The Targum and the Syriac have the Indicative (Num. xxvii. 20).* ' *See the note in Dr. Ginsburg’s edition of the Hebrew Bible, 516 FIGURES OF SPEECH. P.x xsxii. 9.—“ Not to understand”: i.., having no under- standing. Ps. Ixxvii. 1 (2).—“ Even unto God with my voice, and to hear me”: ie. and He gave ear to me, or He will hear me; or, by Ellipsis, and He [wll condescend| to hear me. Prov. xii. 6.—‘ The words of the wicked are to lie in wait for blood”: 7.¢., lie in wait. Isa. v. 5.—Here, the Infinitive is correctly rendered by the Indicative future: “I will take away, and break down,” etc. Isa. xxxviii. 16.—“ So wilt thou recover me, and to make me to live”: iec., and vivify me, or preserve my life. Isa. xlix. 7.—‘‘To him to despise in soul”: i.¢., to him who is despised by man. Jer. vii. 9.—* Will ye to steal, to murder,” etc. Some interpret the letter 7 (He) as interogative, but others as intensive, Will ye steal, etc. (with emphasis on the verbs). Jer. xiv. 5.—“ Yea, the hind also calved in the field, and to forsake it”: 7.c., and forsook it, because there was no grass; or, the sense may be supplied by Ellipsis, and [was obliged] to forsake it, etc. Ezek. i. 14.—‘“ And the living creatures to run and to return”: i.c., ran and returned. Ezek. xi. 7.—* To bring you forth”: i.c., I will bring you forth. “I shall bring” is actually the reading according to the Sevir, and indeed it is the Textual reading in some MSS., as well as the Editio princeps of the Hebrew Bible (Soncino, 1488), and the marginal read- ing of the first edition of the Rabbinic Bible by Felix Pratensis (Venice, 1517),as may be seen from the note in Dr. Ginsburg’s Edition of the Hebrew Bible. Hab. ii. 15.—“To make him drunk”: ic drunken also (as in A.Y.). + and makest him - i * 6. Infinitive for Imperative. / Ex. xx. 8.—To remember the sabbath day, to keep it holy”: ie. remember thou. So Detit. v. 12. : Luke ix 3.—“ Neither to have two coats”: ie., neither have ye. Rom. xii. 15.—* To rejoice with them that rejoice”: i,c., rejoice ye. See under Homuoteleuton. HETEROSIS (OF TENSES). 517 Phil. iii. 16.—* To walk by the same rule”: /.e., let us walk, or walk ye. Other examples may be seen in Josh. i. 13, Job. xxxii. 10 (11). Ps. xvil. 5; xxii. 8 (9). Isa. xxxii, 11. Jer. ii, 2. II]. Hererosis oF THE TENSES. As the Hebrew verb has only two principal tenses, the past and the future, these two with the participles supply all the other tenses. Hence, in the New Testament, where the thought and idiom ‘are Hebrew, though the tenses are Greek they consequently have all the variety which these tenses have in Hebrew. 1. The Past for the Present. The Past not only serves to express what is finished or past, but what is present: regarding it, and also the future, as actually done. The past tense expresses what is either imperfect or perfect, or what is a gentle imperative, or a fixed determination, or a continuation of the action or state. The exact sense can be known only from the context. Gen. iv. 1.—‘I have gotten a man from the Lorn”: ie., I have got, or, possess. : : Verse 9: “I have not known”: i.e. (as in A.V.), I know not, or, I do not know. : Gen. xxiii. 11, 13.—‘“] have given thee the field”: i.., 1 give to thee the field. Gen. xxxii. Io (11).—“ I have been unworthy of allthe mercies”: 1.¢., | am unworthy. 2 Sam. i. 5.—‘“ How hast thou known (i.e., how dost thou know) that Saul and Jonathan his son are dead ?” 2 Kings iii. 11.— Here is Elisha, son of Shaphat, who hath poured (i.e., poureth) water on the hands of Elijah.” Elijah’s servant is described by part of his service (this is by the figure of Synecdoche (q.v.). Ps. i. 1.—“O the happiness of that one who hath not walked (i.e., doth not (and never did) walk),” etc. Ps. xiv. 1.— The fool hath said (i.e., sayeth) in his heart, There is no God.” If this Psalm refers to Nabal (a fool), we may render it: “Nabal said” or “ A fool sayeth.” 518 FIGURES OF SPEECH. Ps. xxv. 2,—“ My God, in thee I have trusted: ” z.¢., do I trust. So Ps. xxxi. 1 (2). Prov. xvii. 5; and in many other places: the sense being, “1 have trusted, and still do trust, in Thee.” Ps. xxxi. 6.—‘ Thou hast delivered (i.e, thou deliverest) me, O Jehovah.” Isa. ix. 2 (1).—“The People who walk in darkness have seen (i.e., see) a great light.” John i. 4.—* In him was (i.¢., is) life, and the life was (7.e., is) the light of men.” Verse 15: “ This was (i.¢., is) he of whom I spake.” John iii, 16.—* God so loved (i.c., loveth) the world, that he gave (i.c., giveth) his only begotten Son.” John ix. 36.—* Who is he, Lord, that I shall have believed (z.e., may believe) on him.” John xx. 17.—“ Hold me not, for I have not yet ascended”: z.¢., I do not yet ascend, or am not yet ascended. Acts xii. 14.—Rhoda “told Peter to be standing before the porch ’’: z.¢., how Peter is standing. _ . Rom. v. 2.—“ This grace wherein ye have stood ”: 7.e., and con- tinue to stand. r Cor. i. 10.—“In whom we have hoped (and continue to hope).” Heb. x. 11.—“ And every high priest stood (i.c., standeth) daily ” (as in A.V.). Jas. i. 24.—“ He beheld himself, and has gone away "2 ie, he beholdeth himself, and goeth his way. : 1 John iii. 6.— Whosoever sinneth hath not seen him, neither known him”: ae., seeth Him not, neither knoweth Him. Other examples may be seen in John v. 45; xi. 27; xvi. 27, 1 Tim. iv. 10; v. 5. : 2. The Past for the Future. This is put when the speaker views the action as being as good as done. This is very common in the Divine prophetic utterances: where, though the sense is literally future, it is. regarded and spoken of as though it were already accomplished in the Divine purpose and determination: the figure is to show the absolute certainty of the things spoken of. HETEROSIS (OF TENSES). 519 Gen. xlv. 9, 10.—“ Haste ye and go up to my father, then ye have said (i.2., will say) to him . . . and thou hast dwelt (i.e., wilt dwell) in the land of Goshen.” Ex. xvii. 4.— They have stoned me”: z.e., they will stone me. 1 Sam. ii. 31.—“ Lo, the days are coming, and I have cut off thine ” arm”: 2.¢., shall cut off, etc. i Sam. x. 2.—“ Thou hast found ’”’: 7.e., wilt find. 1 Sam. vi. 7, 8.—“ And ye have bound (i.e., will bind),” ete. Job xix. 27.“ And mine eyes have beheld ” (i.e., will have seen). Ps. xxiil. 5.—‘“ Thou hast anointed”: z.¢., wilt anoint. Ps. cvii. 42.—“ And all iniquity hath shut (i.e. will have shut) her mouth.” Prov. i. 22.—“The scorners have delighted (é.e., will delight) in their scorning.”’ Prov. xi. 7, 21.—“ The hope of the unjust men hath perished” : i.é., will perish: but just one’s seed hath escaped: 1.¢., will escape. Prov. xii. 21.—‘ And the wicked have been (.¢., will be) full of evil.” Jer. xxi. 9.—“‘ Whosoever goeth forth and hath fallen unto the Chaldeans’”’: 7.¢., shall fall, etc. _ As we have said above, nearly all the prophecies are thus written. See Isa. xi.: “And a rod hath come out of the stock of Jesse,” and often through the chapter. John iii. 13.—* No man hath ascended up into the heaven”: 7.e. ascend up, or can ascend.. John iv. 38.—“ Other men laboured, and ye have entered (i.e. shall enter, or are entered) into their labours.” Rom. viii. 30.—The called are spoken of as already (in the Divine purpose) in Christ, justified, yea, even glorified. Eph. ii. 6.--Believers are regarded as already raised from the dead and seated in the heavenly places. Heb. ii. 7—“Thou hast made (i.e., Thou wilt make) Him for a little while less than the angels.” For this was a prophecy spoken of Christ long before, in Ps. viti. Heb. iii. 14.—“We have been made (ie., we shall become) partakers of Christ, if we hold,” etc. 520 FIGURES OF SPEECH. Heb. xii. 22.—* But ye have come (i.e., shall come) unto Mount Zion,” etc. 3. The Aorist for the Past. The Aorist, or indefinite past tense, is used to denote an action definitely past and completed some time ago. Matt. xiv. 3.—* Now Herod, having laid hold of John, bound him”: 7.¢., had bound him. John xviii. 24.—* Now Annas sent him (2.2., had sent him) bound unto Caiaphas.” 4. The Aorist for the Present. The Aorist is sometimes put for a past action or state continued up to the present time. Matt. ili. 17,“ This is my beloved son, in whom I was (i.e., was and am).well pleased.” So Mark i. 11, and Luke iii. 22. Matt. xxiii. 2—“ The Scribes and Pharisees sat (¢.e., and con- tinue to sit) in Moses’ seat.” Mark xvi. 19.—* Was taken up into heaven, and sat (7.c., sat and continues to sit) on the right hand of God.” Luke i. 47.—“ My spirit rejoiced”: i.e., hath rejoiced and doth rejoice. A.V., “hath rejoiced.” i Luke xv. 16,—“ And he was longing to have filled”: i.e., to fill. John i. 12,—“ To them gave he authority to have become (i.e., to become, or that they might be) sons of God.” I John iv. 8.—* He that loveth not, knew not (.e., knoweth not, or never knew) God.” John xi. 56.—“ What think ye, that he will not have come (i.é., there is no hope of his coming) to the feast ?” John xv. 6.—“ Except anyone abide in me he was cast out (1.€.. will be cast out), and was (.e., will be) burned.” See under Ellipsis. 5. The Present for the Past. Matt. ii. 13.“ And when they were departed, behold, the angel of the Lord appeareth (i... appeared).” HETEROSIS (OF TENSES). 521 Mark ii. 4.—*‘ They are letting down the bed”: ie., they did let down. See also chaps. ili. 19, 20, 31 and xvi. 2. ! John iii. 13.—* No man hath ascended into heaven, but the Son of man who is (i.e., who was) in heaven.” Note that the perfect of the first verb is used for the future, as already observed above. Acts ix. 26.—*They were all afraid of him, not believing (or refusing to believe) that he is (¢.e., was. So the A.V.) a disciple.” Gal. ii. 14.—‘* But when I saw that they do (¢.e., did) not walk uprightly.” Heb. ii. 16.—* For not, indeed, of angels’ nature He taketh (z.e., took) hold, but of Abraham’s seed He taketh (i.e , took) hold.” Heb. vii. 3.—‘‘ He remaineth (i.e., remained) a priest all his life.” Heb. vii. 8.—“ One testified of that he liveth” (¢.e., that he lived, viz., a priest) all his life. See above. 6. The Present for the Future. This is put when the design is to show that some thing will certainly come to pass, and is spoken of as though it were already present. 4 Matt. ii. 4.— Demanded of then where Christ should be (.e., is to be) born.” Matt. iii. 1o.—‘‘ Every tree which bringeth not forth good fruit is hewn down”: 7.¢., will be hewn down. Matt. v. 46.— What reward have ye?” ie, will ye have ? Matt. xvii. 11.—“ Elias indeed cometh (i.e., will come) first.” Matt. xxvi. 29.—“ Until the day when I drink (¢.e., shall be drink- ing) it with you new,” etc. Mark ix. 31.—The Son of man is delivered (ie. will be delivered) unto the hands of men.” Luke xiii. 32.—* And the third day I am (z.¢., shall be) perfected.” 1 Cor. xv. 2.—“ By which also ye are (i.e., will be) saved.” 1 Cor. xv. 12.—“*How say some among you that there is (é.e., will or can be) no resurrection of the dead?” ‘2 Pet. iii. 11.—“ Seeing that all these things are (i.c., shall be) dissolved.” 522 FIGURES OF SPEECH. 2 Pet. iii, 12.‘ And the elements are (7.¢., shall be) melted.” Other examples may be seen in Matt. xi. 3. John vil. 27, 33, 34 viii. 58; x: 17, 18; xii. 26, 34; xiii, 6, 27; xvi. 16. Acts i.6. 1 Cor. xv. 35; xvi. 5. Rev. xi. 5, etc., etc. 7. The Present for the Paulo post futurum.* ‘Matt. xxvi. 24.—‘ The Son of man indeed goeth (i.e., will soon be gone, or given over), as it is written of Him.” So verse 45. Mark xiv. 41. Luke xxii. 22, 37. John xiii. 3; xiv. 3, 18, 19; xvii. 11, etc. Luke xxii. 19.“ Which is given (u.e., which will soon have been given) for you.” So also Matt. xxvi. 28. Mark xiv. 24. 1 Cor. xi. 24. Luke xxiv. 49.—“ Behold, I send (i¢., I shall soon have sent) the promise of my Father,” etc. So also John xx. 17. 2 Tim. iv. 6.—* For | already am being poured (or offered)”: we., I shall soon have been offered up. — 8. The Future for the Past. The future is used for the past when it is understood that the thing or matter was future at the time of writing or speaking. Ex. xv. 5.—“ The depths will cover (¢e., have covered and will continue to cover) them.” Judges ii. 1.—“JI shall make (/.e., | made) you to go up out of Egypt and shall bring (de. have brought) you into the land which I sware unto your fathers.’” When the angel spake this it was past: when Jehovah said it, it was future. Judges v. 8.—‘ He (i.c., Israel) will choose (¢e., he chose) new Gods.” For Deborah is speaking of the cause of the affliction which had fallen upon the People: w7z., idolatry. Judges xxi. 25“ Each man will do (#e., did) what was right in his own eyes.” 2 Sam. iii. 33“ And the king lamented over Abner, and said, Will Abner die as a fool dieth?” (#2. as in A.V., Died Abner, etc.). 2 Sam. xii. 3.—“ She will (#e., did) eat of his own meat, and will drink (e., drank) of his own cup, and will lie (e., lay) in his bosom, and so she became unto him as a daughter.” * This tense difters from the simple or perfect future by denoting and referring to something which will soon be past. HETEROSIS (OF TENSES). 523 Isa. 1xiii. 3.—“ I shall tread (¢.e., I have trodden) . . .” as in the rest of the verse. 9. The Future for the Present. This, is a case in which what was then future at the time of speaking, remained, or remains, as a present fact. The present in this case is often in the subjunctive or reflexive mood. E Gen. ii. 10.—‘And thence it will part (7.e., gets parted, or parts itself) and becomes four heads.” Num. xviii. 7—“I shall give (ie. I do give) your priest’s office unto you as a service of gift”: ze, the gift at the time of speaking was feature; but, ministry remains an ever present gift. Job iii. 20.—‘*Wherefore will light be given to him that is in misery?” (¢e., is light given). Ps. i. 2.—“And in His Law he will (/e., doth) meditate.” So Ps, iii. 5 (6); xxii. 2 (3); xxv. 1; xxxi. 5 (6). Hos. i. 2, etc. Matt. xii. 31.—“ Every sin and blasphemy will be (¢e., may be) forgiven to men. Luke vi..7.—“ Whether he will heal (¢e., whether he does heal) . on the sabbath day.” Here the Critical Texts actually read the eee tense, as in the next passage (Luke xxiii. 46). - Luke xxiii. 46.—“ Father, into thy hands I shall commend (ze., I commend) my spirit.” Rom. iii. 30.—“ Seeing it is one God which shall (¢.e., doth) justify.” 10. The Future for the Imperative. The Future of the Indicative is by Hebrew idiom frequently used for the Imperative. When this is the case, the Imperative is very forcible and emphatic; not being so much a mere command as the assertion of a fact which could hardly be otherwise. All the ten commandments are in this form. “ Thou wilt not” not merely “shalt not.” Judges v. 21.—* O my soul, thou wilt tread down strength”: ze., tread thou down (not, as in A.V., “hast trodden down”); or, R.V.: “march on.” So Ps. v. 11 (12). I Cor. v. 13.— Ye will put away (¢.e., put away) from among yourselves that wicked person. 1 Tim. vi. 8.—‘* We shall be content”’: ze, let us be content. 524 FIGURES OF SPEECH. IV. HeTERosIs oF Person AND NuMBER (VERBS). In order to make what is said more emphatic, Hebrew idiom sometimes changes the number and person of the verb. In most of these cases the figure is correctly rendered in the A.V., so that we need only give a few examples which are there passed over. « 1. The First Person for the Third. Ecc. iii. 18.—“ I said in my heart according to the reasoning of the sons of men”: i.c., according to the reasoning of man, or human reasoning: ze. man says in his heart. In Rom. vii., Paul, though speaking in the first person, is saying what is true of all who share his experience: and not merely speaking ‘of his own case as being peculiar or different from others. Rom. x. 18.—* But I say.”” Who says it? David! But by the Holy Spirit what David said is now repeated by Paul in the first person. 2. The Second Person for the Third. Isa. i. 29.—“ They shall be ashamed for the oaks which ye (Ze, they) have desired,” etc. For they desired them, of course: yet the persons addressed were equally guilty and are thus by the sudden change of persons charged with the same sin. Isa. xlii. 20.—“ Seeing many things, but thou observest not”: (z.e., he observes not) as in the rest of the verse. Jer. xxix. 19.—‘“ But ye (ze., they) would not hear.” Gal. vi. 1.—“‘Ye that are spiritual restore such an one, in the spirit of meekness, considering thyself (instead of yourselves).” This is in order to emphasize the fact that those who are thus addressed stand each in the same individual danger. 3. The Third person for the First or Second. Gen. xiix. 4.—“ Because thou wentest up to thy father’s bed; then defiledst thou it: he went (e., thou wentest) up to my couch.” Isa. liv. 1.—Here the third person is rendered correctly in A.V. by the second. Lam. ili, 1—‘I am the man, he hath (ce, I have) seen affliction.” HETEROSIS (OF PERSON AND NUMBER). 525 Micah vii. 18.—Here we have “his” inheritance, after the address “like thee.” 4. The Plural for the Singular. Gen. xxix. 27.—“ Pulfil her week, and we (¢.., 1) will give thee this also for thy service.” Num. xxii. 6.— Peradventure I shall prevail, that we (ze., 1) may smite them.” 2 Sam. xvi. 20.—*Then said Absalom to Ahithophel, Give counsel among you What shall we (e, I) do?” Job xviii. 2.— How long will it be ere ye (¢e., thou) make an end of words? mark, and afterwards we (z.e., 1) will speak.” Dan. ii. 36.—“This is the dream; and we (ze. 1) will tell the interpretation thereof.” Mark iv. 30.—‘“ Whereunto shall we (i.2., I) liken the kingdom of God?” John iii. 11.—“ We (i.c., 1) speak that we (é.e., 1) know, and testify that we (i.¢., I) have seen ; and ye receive not our (i.e., my) witness.” John xxi. 24.—“ And we (ze. 1) know that his testimony is true.” Rom. i. 5.—‘ By whom we (7.c., I, Paul) have received grace and apostleship.” (See also Hendiadys). 1 Tim. ii. 15.—* She will be saved through the child-bearing if they (ze, Eve and all her daughters) abide in faith,” etc. 5. The Singular for the Plural. Num. xxxii. 25.—‘“ Spake ” is (sing ) “he spake”: z.e., the tribe as composed of the children of Gad,” etc. It is put for the plural, «they spake” ; and it should really be “they spake ” (visz., the children of Gad and the children of Reuben), according to the Sevir. This extra- official reading is the Textual reading in several MSS.; in the Samaritan Text, in the Targums of Jonathan and Onkelos, the Septuagint, the Syriac, and the Vulgate. See the note in Dr, Ginsburg’s Hebrew Bible. So 1 Sam. xvi. 4: ze, one particular elder spoke for all. But the sing. is put for the plural: for here, agaiz, according to the note in Dr. Ginsburg’s Text, the verb shouid be in the plural.. This is not only the reading according to the Sevir, but it is in the Text of many MSS., the Editio princeps of the Prophets (Soncino, 1485-6), the first edition of the Hebrew Bible (1488), the Targum, the LXX. Syriac, and the Vulgate. See also Est. ix. 23. Job sii. 7. Ps. Ixxiii. 7. Prov. xiv. 1, 9. 526 FIGURES OF SPEECH. V. HetTerosis OF DEGREE. The Hebrew has no degrees of comparison in the Adjective: hence other methods are adopted to express them. In the New Testament, while the language is Greek, the thoughts and idioms are Hebrew; so that the Hebrew methods of comparison are frequently adopted; and thus we have, by the use of Enallage, several examples of exchange in the expression of Degree. (See under Idiom). 1. The Positive for the Comparative. Where the positive is used with the comparative particle 7 (ee), than, it implies that, though there may be in one sense a comparison,. yet, in another and true sense, there is really no comparison at all; for the use of the positive declares that the one case is so, rather than the other, which is not so. Ps. cxviii. 8, 9.—‘ It is good to trust in the Lorn, rather than to . put confidence in man”: Z@e., the one is good, the other is not; yea, it is accursed (see Jer. xvii. 5, 7). Matt. xii. 7.—“1 will have mercy, and not sacrifice”: ze., rather than sacrifice. Matt. xviii. 8—*It is good for thee”: ze. (as in A.V.) it is better for thee, etc. But the meaning is that the one condition is good, and not the other. Hence it is expressed: “rather than the other.” : Mark iii. 4.—“ Is it lawful to do good on the sabbath-days or to do evil?” : ze, more lawful todo good than to do evil. The evil His enemies did on the sabbath was in watching Him. Luke xviii. 14.—‘‘I tell you, this man went down to his house justified rather than the other.” Here, the A.V. has translated it not as a comparative, but as positive; supplying the word “rather,” which is quite correct. The thought being that, while there must be a comparison between the two men, the one was justified and the other was not. _ The whole parable is concerning justification and not about prayer. See verse 9. John vi. 27.—*“ Labour not for the meat which perisheth, but for the meat that endureth to eternal life”: z.e., labour more for the latter than for the former, or rather than, HETEROSIS (OF DEGREE). 527 John xv. 22.—“If I had not come and spoken to them, they had not had sin”: 7.é., so much sin. . i Cor. iii. 7—‘ So neither is the planter anything, nor the waterer; but God that maketh grow”: i.e. they were nothing in comparison with God. 2. The Positive for the Superlative. i Sam. xvii. 14.—“And David was the small one (z.e., the smallest): and the three great ones (i.e., the greater or ear three) followed Saul.” . 2 Chron. xxi. 17.—‘The small one (¢e, the smallest) of his sons.” Jonah iii. 5.—‘“‘ From their great one (¢e., the greatest one among them) to their small (z.e., smallest) one.” Matt. v. 19.—‘* Whosoever therefore shall break one of these shortest commandments and shall teach men so, he shall be called least in the kingdom of heaven, but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” See under Syneceiosis. Heb. x. 21.—‘“*And having a great (“e., highest) priest over the house of God.” So xiii. 20. 3. The Comparative for the Positive. 1 Tim. iii. 14.— Hoping to come unto thee more quickly”: ie., soon; or, as in A.V., shortly. 2 Tim. i. 18.—“ And in how many things he ministered to me in Ephesus thou knowest better”: i.e., well; or (as in A.V.), very well: i.e., to well to need reminding of. : 4. The Comparative for the Superlative. Matt. xiii. 32—‘ Which indeed is less than (or least of) all the seeds (which men sow in the fields).” Matt. xviii. 1.—‘* Who then is greater in the kingdom of heaven”: or (as in A.V.), greatest. John x. 29.—“ My Father, which gave them me, is greater than (i.e., greatest of) all.” 1 Cor. xiii. 13.—‘ But the greater (z.c., the greatest) of these is charity.” 1 Cor. xv. 19.—“‘If in this life only we have hope in Christ, we are of all men more (é.e., most, as in A.V.) miserable.” 528 FIGURES OF SPEECH. 5. The Superlative for the Comparative. John i. 15.‘ For he was first of me”: z.e., prior to me (A.V. before me). So the word first is used in Mark vi. 21; Luke xix. 47; Acts xxv. 2; Rev. xili, 12; and perhaps Rev. xxi. 1: “the former heaven and earth’; and Rev. xx. 6: the former resurrection of the two foretold in the Old Testament and in the Gospels. Not necessarily the special resurrection of the Church of God revealed in 1 Thess. iv. 16. John xv. 18.-—“If the world hate you, ye know that it hated me first of you”: ze. before you. So 1 Cor. xiv. 30. 1 Tim. v. 12. 2 Thess. ii. 3.—‘‘ Except there come the apostacy first”: i.e., before it. 1 John iv. 19.—‘‘ We love Him because He first loved us”: ze. before we loved Him. VI. HetTerosis of NuMBER. 1. The Singular for the Plural. Gen. iii. 8.—“ Hid themselves from the presence of the Lorp God amongst the tree (z.e., trees) of the garden”; or, perhaps, tree in the sense of tree-growth or “a wood” as we speak of a collection of trees. Gen. xlix. 6.—* In their anger they slew a man (z.¢., men) and in their self-will they houghed an ox (ce., oxen).” : Ex. xiv. 17.—Here, the A.V. has taken the singular “ chariot ” as though put for the plural. But it is a question whether it be so in this case, owing to the alternate structure. a | Pharaoh. b | His host. a | Pharaoh’s chariot. 6 | His horsemen. Ex. xv. I, 21.—* The horse and his rider” : ze. horses and their riders,” ’ Ex. xxiii. 28.—*“