78. 7. Chronology
Accurate reading of the words, as written, will soon make it apparent that there is no Chronology as such in the Scriptures. Years are numbered not as dates, but as to duration. And when dates are used they are
¹ Note the eight "Suttons," and combined with other words, 26 more; the ten "Miltons"; the eleven "Newports"; the eleven "Newtons" and 30 combinations with other distinguishing names.
reckoned as having happened in a certain year from some event, or from the commencement of a reign, or a captivity, etc.: otherwise, the years are reckoned only as being so many, during a certain period. This is the case with
The 120 years of Gen. vi. 3.—These are usually taken as referring to one hundred and twenty years of probation before the Flood. But, is this the case? The A.V. reads: "Jehovah said, My spirit shall not always strive with man, for that he also is flesh; yet his days shall be a hundred and twenty years." There are several traditional interpretations of this verse, all equally unsatisfactory.
There is the fanciful Rabbinical one which makes it refer to Moses's age.
The popular idea is that it refers to the period of probation between that time and the Flood: another explanation refers it to the altered duration of human life.
But, if we note accurately the words employed another interpretation will be suggested.
(1) The word rendered "man" is אָדָם (‘ādām), Adam. It occurs thirty-seven times in these early chapters of Genesis (from Gen. i.—vi. 3), and is rendered Adam nineteen times and man eighteen times. It occurs without the article twelve times.¹ (2) It occurs with the article הָאָדָם (hā‘ādām), twenty-one times.²
(3) It occurs not only with the article, but with this and the very strong demonstrative אֶת (eth) four times.³
Eth means self, this same, this very, and is quite emphatic.⁴
(4) Nos. 2 and 3 always mean the man, Adam.
¹ Gen. i. 26; ii. 5, 20 (2nd); iii. 17, 21; iv. 25; v. 1 (twice), 2, 3, 4, 5.
² Gen. ii. 7 (2nd), 16, 18, 19 (twice), 20 (1st), 21, 22 (twice), 23, 25; ch. iii. 8, 9, 12, 20, 22, 24; iv. 1; vi. 1, 2, 3.
³ Gen. i. 27; ii. 7 (1st), 8, 15.
⁴ In order that the reader may judge for himself, we give all the above passages in their order, indicating which of the three forms of the word is used in each:—
1. Gen. i. 26.
3. „ i. 27.
1. „ ii. 6.
3. „ ii. 7 (1st).
2. „ ii. 7 (2nd).
3. „ ii. 8, 15.
2. „ ii. 16, 18, 19 [twice].
2. Gen. ii. 20 (1st).
1. „ ii. 20 (2nd).
2. „ ii. 21, 22 (twice), [23, 25.
2. „ iii. 8, 9, 12.
1. „ iii. 17.
2. „ iii. 20.
1. Gen. iii. 21.
2. „ iii. 22, 24.
2. „ iv. 1.
1. „ iv. 25.
1. „ v. 1 (twice), 2,
[3, 4, 5.
2. „ vi. 1, 2, 3.
Where it occurs without the article it is rendered "Adam," except in Gen. i. 26 and ii. 5, where it is rendered "man."
Where it is used without the article and with the pronoun and verb in the plural number, as in ch. i. 26, it denotes man or mankind as such ("Let us make man (sing.) . . . and let them have dominion," etc.).
In Gen. vi. 1 we have Adam in the singular with the article, and it means, "Adam began to multiply, and daughters were born to them." Here the plural pronoun shows that Eve is associated with Adam as in ch. v. 2.
In Gen. vi. 3 it must mean the man Adam, because it has the article and is followed by the pronoun and the verb in the Singular Number: "because that he also is flesh." The Hebrew is בְּשֵׁנָם הוּא (beshaggām hū), because that also he. This has no sense whatever if it does not refer to the man Adam. To whom does the word "also" refer if it refers not to him? If men as such were meant, it would say, "for that they also are flesh": but it says, "for that he also is." That is to say, Adam had become like the others. He was flesh as they were. All flesh had corrupted his way on the earth. Noah and his family alone had preserved their breed "perfect" (v. 8): Hebrew, תָּמִים (tāmim), without blemish.¹ The word "generations" occurs twice in verse 8. The first time it means Noah's family history (Toledōth); but the second is a different word (Dōr), and means his contemporaries.
This is the third reference to the man Adam's end. In Gen. ii. 17 it was prophetically announced. In ch. iii. 22-24 he was driven out from the tree of life that he might not eat and live for ever; and now, here, the actual year of his death was fixed. He should live 120 years more, but not for ever. In Gen. vi. 3 we have a chronological indication of the date of this announcement. Adam lived, altogether, 930 years. If we deduct from this, these 120 years, we get A.M. 810 as the date. But the corruption spoken of in this chapter must have commenced much earlier.² ¹ And is generally so rendered. See Exod. xii. 5; xxix. 1. Leviticus and Numbers throughout.
² See Things to Come, Vol. VIII., pp. 11, 56, 97; xi. 110, 111, 135.
The word rendered "strive" is דָּהָ (dūn). It occurs only here. The Ancient Versions (the Sept., Syriac, Arabic, and Latin) give it the sense of remaining or dwelling. They are right; and what Gen. vi. 3 actually says is, "My spirit (or, breath of life) shall not always remain in Adam, for that he also is flesh." (Compare Isa. lvii. 16). "Spirit," here, must mean "breath," or life, as in verse 17; vii. 15, 22.
Both A.V. and R.V. use a small "s" and not a capital letter.
The 400 years of Gen. xv. 13 and Acts vii. 6 (see above under Canon V. b., pages 58 and 302).
The 430 years of Exod. xii. 40 and Gal. iii. 17 (see above under Canon V., pages 58 and 302), and
The 450 years of Acts xiii. 20, and
The 490 years of Dan. ix. 21.
These are part of a larger period: the second of the four periods of 490 years, which was the duration of the four hundred and seventy hebdomads, or seventy sevens of years, during which Jehovah stood in special covenant relation with Israel. As these were covenant relations, the years when those relations were interrupted were not reckoned in the number of the years of such periods. Just as, in this present interval, while Israel is Lo ammi, ("not my people," Hos. i. 9, 10. Isa. liv. 7, 8), the years are not reckoned, but are deducted from the 490 years.
The first of these periods is reckoned from the birth of Abraham (Gen. xi. 20) to the Exodus. But to get these 490 years we must deduct fifteen years. And these were exactly the number of years that Ishmael was in Abraham's house.
The second period of 490 years is reckoned from the Exodus (Exod. xii. 40, 41) to the Foundation of Solomon's Temple (1 Kings vi. 1). But to get this 490 years
1 רָעָתָ (rāhāch) is rendered breath in Gen. vi. 16; vii. 15, 22. 2 Sam. xxii. 16. Job iv. 9; ix. 18; xii. 10; xv. 30; xvii. 1; xix. 17; xviii. 3, marg. Ps. xviii. 15; xxxiii. 6; civ. 29; cxxxv. 17; cxlvi. 4. Eccles. iii. 19. Isa. xi. 4; xxx. 28; xxxiii. 11. Jer. x. 14; li. 17. Lam. iv. 20. Ezek. xxxvii. 5, 6, 8, 9, 10. Hab. ii. 19. we must deduct the ninety-three years of the captivities of Judges, and add three years for the building.
The 180th year of 1 Kings vi. 1 is an Ordinal number, and not a Cardinal number. It is the four hundred and eightieth year after the Exodus, omitting the ninety-three years referred to above.
The third period of 490 years is reckoned from the Dedication of Solomon's Temple (1 Kings vi. 1) to "the going forth of the Decree to restore and rebuild Jerusalem" (Dan. ix. 24-27. Neh. ii. 1). But to get these 490 years we must deduct the seventy years of the Captivity in Babylon. The fourth period of 490 years dates from the going forth of the Decree (Neh. ii. 1-8). B.C. 154, to the consummation; deducting the years of this present interval, dating from "cutting off of the Messiah" (Dan. ix. 26) to the fulness of the times of the Gentiles (Luke xxi. 24. Isa. lix. 19. 20). That there are such parentheses in God's reckonings; and the particular parenthesis of this present Dispensation see above under "Rightly Dividing the Word of Truth as to its Times and Dispensations." See Part I., above, pages 100-101.
8. Synonymous Greek Words.
The importance of accuracy in discriminating many synonymous Greek words cannot be overrated. This can be done by English readers who know little or nothing of Greek by the use of our Lexicon and Concordance. By means of this the meaning of any Greek word can be seen at a glance, and the different shades of meaning between various words which are similarly translated. Among the most important are the words rendered "world," "wash," "if," "search," "hell," "judgment," "no," and "not." There are 32 different Greek words rendered "come," 10 "destroy," 18 "receive," 5 "rest" (noun), 8 "say," 13 "see," 12 "deliver," 13 "in," 20 "show," 13 "then," 12 "think," 17 "when," 22 "for," 11 "suffer," 22 "take," 17 "therefore," 14 "call," 12 "behold," 6 "know," 9 "leave," 1 See Things to Come, Vol. II., p. 181, and Vol. IV., p. 104.
2 See Things to Come, Vol. VII., p. 57.
10 "ordain," 14 "make," 7 "master," 7 "mind," 16 "give," 21 "go," 15 "keep," 5 "pray," 6 "preach," 4 "redeem," 8 "wash," 12 "perceive," 1 "perfect," 6 "perish," etc.
It will thus be seen that Cruden's Concordance, while indispensable for the purpose of finding a particular passage, is misleading for finding the sense of it, if we suppose that in each passage we have the same Greek word.
Sometimes the same English word occurs only in two passages, but in each case it may be a different word in the Greek; e.g., "found," "be spent," "spill," "tidings," "victuals," "company with," "censor," "certain" (adj.), "deceitful," "settle," "unmoveable," "unreasonable," "bring word," "eye-witness," "joyfully," "justification," "unblameable," "unwise," "be wearied," "young," "assent," "last," "lend," "liberality," "malefactor," "melt," "spy," "stay," "make straight," "support," "unawares," "mist," "pollution," "powerful," "purification," "quarrel," "be quiet," "quietness," "race," "reason," "religious," "rust." Sometimes an English word will occur three times, and each time represent a different Greek word: e.g., "imagination," "merchandise," "press," "reasoning," "roar," "sorcerer," "stand with," "subvert," "swift," "break up," "trial," "uncircumcised," "unruly," "vehemently," "vile," "confer," "brightness," "bring again," "assay." "Tempest" occurs four times, each time representing a different Greek word. So also does "throng."
"Purpose" occurs seven times, and six out of the seven represent different Greek words.
"Stir up" occurs nine times as a rendering of eight different Greek words.
"Strengthen" occurs nine times, and represents seven different Greek words.
These examples (taken promiscuously) will be sufficient to show the importance of accuracy when we sit down to interpret the "words which the Holy Ghost teacheth."
We can, commend, therefore, the use of our own Critical Lexicon and Concordance to the English and Greek New Testaments, because all the occurrences of the English word on which light is sought are given in one list, in which the Greek words are referred to by numbers; 9. SYNONYMOUS HEBREW WORDS and the correct meaning is seen at a glance. Young's Concordance gives as many separate lists of passages as there are Greek words, and each list has to be examined in turn: e.g., if there are twelve Greek words the reader has to wade through twelve separate lists of words. Moreover, the Lexicographical part is very meagre, generally giving only one meaning; and what is more, it is not critical: that is to say, it gives the word which stands in the Textus Receptus, but does not indicate any of the Various Readings which are found in the MSS. or in the Greek Texts of the various printed editions. Our own work gives, in addition to all this, an Index of Greek Words showing all the various renderings of each, and the number of times such rendering is given.
9. Synonymous Hebrew Words.
We have a similar phenomenon in the case of the rendering of Hebrew words.
No less than 66 different Hebrew words are translated "bring," 45 "lay," 49 "make," 24 "think," 74 "take," 23 "run," 24 "keep," 21 "join," 26 "hold," 26 "high," 29 "grief," 23 "grow," 26 "turn," 30 "trouble," 35 "give," 68 "go," 23 "burn," 47 "come," 26 "cover," 25 "deliver," 55 "destroy," 12 "eat," 27 "end," 30 "fail," 24 "fall." Our English word "know" is used to represent 5 Hebrew words, "judge" 10, "iniquity" 7, "increase" 17, "hear" 4, "haste" 14, "habitation" 11, "prophet" 5, "wicked" 13, "world" 5, "worm" 4, "work" 21, "word" 5, "good" 13, "grave" 8, "guide" 9, "hand" 13, "hard" 14, "heart" 7, "congregation" 4. The importance of this branch of our subject will be seen in connection with such words as "man," which represents thirteen different Hebrew words, four of which it is very important for us to distinguish, e.g.:
אָדָם ('ādām), man as a created being, and as descended from the first man.
אִישׁ ('ish), a notable man of quality or degree.
אֱנוֹשׁ ('enōsh), a frail, mortal man.
גָּבֶר (gever), a strong or mighty man.
Sometimes an English rendering is used only twice, and each time it is a different Hebrew word:
"Haven." Gen. xlix. 13 (coast). Ps. cvii. 30 (destination).
"Apiece." 1 Kings vii. 15 (one). Num. vii. 86 (a spoon, lit. each spoon). 1 Kings vii. 15 (pillar, lit. each pillar).
"Behead." 2 Sam. iv. 7 (to take off). Deut. xxi. 6 (break the neck).
"Bunch." Exod. xii. 22 (a bundle). Isa. xxx. 6 (camel's bunch).
"Cliff." Job xxx. 6 (anything inspiring terror). 2 Chron. xx. 16 (an ascent).
"Convey." 1 Kings v. 9 (to place). Neh. ii. 7 (to pass).
"Decrease." Gen. viii. 5 (to grow less). Ps. cvii. 38 (to be few).
"Enjoin." Est. ix. 31 (ordain, decree). Job xxxvi. 23 (give charge over).
"Even." Job xxxi. 6 (righteousness, lit. a righteous balance). Ps. xxvi. 12 (plain, smooth).
Sometimes one English word occurs only three times, and each time represents a different Hebrew word:
"Appease." Gen. xxxii. 20 (cover or propitiate). Est. ii. 1 (subside). Prov. xv. 18 (to still).
"Deprive." Gen. xxvii. 45 (to be bereaved). Job xxxix. 17 (to cause to forget). Isa. xxxviii. 10 (made to miss, i.e., to want).
The Hebrew words for "Tabernacle" must be carefully distinguished; e.g.:
אֹהֶל ('ohel), tent, has regard to the place where the people or congregation assembled.
מִשְׁכָּן ('mishcān), tabernacle, has regard to the place where God dwelt.
The Hebrew words rendered "sin" are also to be distinguished:
אֶשֶׁם ('āshām), is sin moral or ceremonial committed through mistake or ignorance. Usually translated trespass.
9. SYNONYMOUS HEBREW WORDS
חָטָא (chātāh), sin, as a missing of the mark; a falling short of what ought to be done.
עַיִן ('arōn), sin, as to its nature and consequences, iniquity.
פֶּשַׁע (pesha'), sin, as revolting from constituted authority.
שָׁנָה (shāgah), error through inadvertence.
These examples are taken out at random, merely to serve as illustrations of this branch of our subject.
As to helps for these Old Testament Words, there is Strong's Concordance, or Young's. The drawbacks to the latter are stated above (see p. 379).
Far and away the best is The Bible Student's Guide, by the late Rev. W. Wilson, D.D., Canon of Winchester, the second edition of which was published by Macmillan & Co. in 1870. It is, unfortunately, out of print, and can now occasionally be obtained second-hand. It is on exactly the same lines as our Lexicon and Concordance of the Greek New Testament. 10. The Genitive Case.
The importance of accuracy is nowhere so clearly shown as in the interpretation of the word "of."
It is usually the sign of the Genitive case, though it is used also to represent fourteen different Greek words. What these words are and where the renderings are can be seen at a glance (so far as the New Testament is concerned) under the word "OF" in our Critical Lexicon and Concordance (pp. 543-546). In all other cases it is the rendering of the Genitive Case of a noun: and is used by the Holy Spirit in quite a variety of different senses. We propose to present them in nine different classes.
We have gone fully into them in our work on Figures of Speech used in the Bible, and Appendix B of that work ought to be studied in this connection. We give a brief resumé here.
1 We constantly buy up secondhand copies and supply them for ten shillings. If means were forthcoming, we would gladly enter into negotiations with the owner of the copyright for the production of a new edition; or, if health, strength, means, and leisure permitted, we would willingly undertake to prepare one ourselves. Every Bible student who desires to enjoy the study of the "words" of God must stop whenever he comes to the word "of," and first look at our Critical Lexicon and see whether it represents a separate Greek word.
If he finds it does not, then it must be the Genitive Case of some noun: and in that case it belongs to one of the following nine classes.
No one can help him in determining to which of the nine it belongs. Opinions may, and do, differ. The Context and a spiritual instinct will be the best guides.
Sometimes it may be doubtful as to which of two classes it belongs; and it may often be that it belongs to both, and that each may yield a truly Scriptural sense.
(a) The Genitive of Character.—This is when it is an emphatic adjective. The ordinary way of qualifying a Noun is by using an Adjective; but when special emphasis is desired to be placed on the Adjective, the author goes out of his way to use a Noun instead, which is a Figure of Speech called Enallage, or exchange. Thus, if we say, "a bright day," the emphasis is on "day," and we mean "a bright DAY." If we say "a day of brightness," we exchange the Adjective "bright" for the Noun "brightness," and thus put the emphasis on "brightness," and we mean "a BRIGHT day." In the former case we think only of the day as being bright. In the latter case we think of the brightness which characterizes the day.
So, if the Scripture used the Adjective "mighty" in connection with "angels," the emphasis would be on the Noun "angels": "mighty ANGELS," but if attention is called to their power it would say "angels of might," i.e., "MIGHTY angels" (2 Thess. i. 7; see margin). The following examples will illustrate this:
"Zion, the mount of my holiness," i.e., my HOLY mount (Ps. ii. 6).
"A man of understanding" is a WISE man (Ezra viii. 18).
"Be to me for a rock of strength": i.e., a STRONG rock (Ps. xxxi. 2).
"Men of scorning": i.e., SCORNFUL men (Prov. xxix. 8).
10. THE GENITIVE CASE: CHARACTER, ORIGIN
"A wild bull of a net:" i.e., a NETTED wild bull (Isa. ii. 20).
"My portion of desire:" i.e., my DESIRED portion (Jer. xii. 10).
"The burial of an ass:" i.e., an ASS'S burial (Jer. xxii. 19).
"A sleep of perpetuity:" i.e., a PERPETUAL sleep (Jer. ii. 39).
"The bread of the children:" i.e., the CHILDREN'S bread (Matt. xv. 26).
"The throne of his glory:" i.e., his GLORIOUS throne (Matt. xix. 28).
"The steward of injustice:" i.e., the UNJUST steward (Luke xvi. 8: so xviii. 6, UNJUST judge).
"The body of this death:" i.e., this MORTAL body (Rom. vii. 24).
"Mind of the spirit" and "mind of the flesh"; rendered SPIRITUALLY minded, and CARNALLY minded (Rom. viii. 6.)
"Fathers of our flesh:" i.e., HUMAN fathers (Heb. xii. 9).
"A hearer of forgetfulness:" is a FORGETFUL hearer (Jas. i. 25).
"The word of life:" i.e., the LIVING word (1 John i. 1).
"The word of truth": i.e., the TRUE Word (2 Tim. ii. 15). This is in contrast with the other passages where we have the Adjective, and the emphasis is on "the true SAYINGS" (Rev. xix. 9; xxii. 6), or "the true WORDS" (Acts xxvi. 25). In the one case (2 Tim. ii. 15) the emphasis is on the character of what is said; in the others it is on the matter. (b) The genitive of Origin.
This marks the efficient cause; the source from which anything has its origin.
"Words of God" is not character (Divine words), but words which come FROM God (Num. xxiv. 4, 16).
"The provoking of his sons and his daughters" means the provocation produced BY the conduct of His people (Deut. xxxii. 19).
"The overthrow of strangers:" i.e., overthrown BY strangers (Isa. i. 7; see margin).
"The Prince of peace:" i.e., the Prince who BRINGS peace (Isa. ix. 6).
"Smitten of God" means smitten BY God (Isa. liii. 4).
"The chastisement of our peace" means the chastisement which PROCURED and GIVES us peace (Isa. liii. 5).
"Taught of the LORD" means taught BY the LORD (Isa. liv. 13).
"Visions of God" means visions FROM God, given by God (Ezek. i. 1).
"Kingdom of heaven," "kingdom of God," means the kingdom which comes FROM heaven, as being "not of" (ἐκ, ἐκ), out of, or from this world (John xviii. 36).
"The obedience of faith" means which SPRINGS FROM faith (Rom. i. 5).
"The righteousness of faith" means which COMES FROM or THROUGH faith (Rom. iv. 11, 13).
"Justification of life" means which PRODUCES or GIVES life (Rom. v. 18).
"Comfort of the Scriptures" means which COMES FROM the Scriptures; or which the Scripture GIVES or ministers (Rom. xv. 4).
"Dangers of waters" means which were occasioned BY waters (2 Cor. xi. 26; R.V., rivers).
"The God of peace," i.e., the God who has MADE peace, and who GIVES peace (Phil. iv. 9).
"The word of his power." This does not mean His powerful word, but that His word is the instrument BY which His power works (Heb. i. 3); or it may be "His POWERFUL word" (character).
"The bond of peace" means the bond which PRODUCES peace. The acknowledgement of the spiritual unity of the one body, which God has already made in Christ, and which we are to endeavour to keep, is a bond which is productive only of peace. Whereas the attempt to make a corporate unity in sects and denominations is the fruitful source of strifes and divisions (Eph. iv. 3. Compare 1 Cor. i. 10-13; iii. 1-1; xi. 18). "The mystery of godliness" is the Great Mystery (or Secret), the knowledge of which produces true godliness of life, to which Timothy is exhorted (1 Tim. iii. 15, 16).
¹ This differs from "the peace of God" in verse 7, which is the Genitive of "possession" (see p. 385, under Genitive of Possession, Phil. iv. 7).
10. THE GENITIVE CASE: POSSESSION
(c) The Genitive of Possession.
This is perhaps the most common, and is generally unmistakable. But there are some cases where it may not be so clear.
"The business of my Father" means my FATHER'S business, which was the Father's will (Luke ii. 49). Here, the emphatic Pronoun "my" stands in marked contrast with the "thy" of verse 48. (See pp. 318 and 404).
"The shield of faith" means Faith's shield, which is Christ (Eph. vi. 16. Compare Gen. xv. 1. Ps. lxxxiv. 11).
"The sword of the Spirit" means the Spirit's sword, which is the Word of God (Eph. vi. 17).
"The peace of God" means God's peace; the peace which reigns with Him, and in His presence, the peace which belongs to Him. Of this peace we shall know something if we make our requests known unto Him (Phil. iv. 6, 7). Compare this with "the God of peace," above (Phil. iv. 9). See p. 384. "The patience of Christ" (Greek) means Christ's patient waiting (2 Thess. iii. 5 and margin). Compare R.V.
(d) The Genitive of Apposition.
In this case the "of" means "that is to say," or "which is."
"The heights of the clouds: i.e., "the heights, that is to say, the clouds (Isa. xiv. 14).
"The temple of His body" means the temple, that is to say, His body (John ii. 21).
"A sign of circumcision" means a sign, that is to say, circumcision (Rom. iv. 11). So "the first fruits of the Spirit" (Rom. viii. 23) means, "the first fruits, that is to say, the Spirit." So also:
"The house of our tabernacle" (2 Cor. v. 1).
"The earnest of the Spirit" (2 Cor. v. 5).
"The lower parts of the earth" means the lower parts, that is to say, the earth (Eph. iv. 9) in contrast with heaven.
"The breastplate of righteousness" (Eph. vi. 14) means "the breastplate," that is to say, "righteousness."
"The cities of Sodom," etc., which means "the cities, that is to say, Sodom and Gomorrha" (2 Pet. ii. 6).
B B
(e) The Genitive of Relation.
This is perhaps the most interesting of all; and requires a greater variety in the manner of expressing the particular relation. This must be gathered from the context. It may be objective, or subjective, or both. For example:
"The love of Christ" (2 Cor. v. 14). Is this the love which Christ bears to us? or is it our love which we bear to Christ? No one can decide apart from the context. Verse 14 seems to show that it means the love which Christ bore to us in thus dying for us; or, if we judge from verse 13, it seems to be the constraining power of love for Christ which made the Apostle to appear to be beside himself for their sakes. The following are a few examples:—
"The tree of life" is the tree which PRESERVED life (Gen. ii. 9).
"The way of the tree of life" is the way LEADING TO the tree of life (Gen. iii. 24).
"The God of my righteousness" is the God who DEFENDS my righteous cause (Ps. iv. 1). It may be the God who procures and gives us His righteousness. This is true, of course, but the context seems to require relation rather than origin.
"Sheep of slaughter" (Greek) means sheep DESTINED FOR slaughter (Ps. xliv. 22. Rom. viii. 36).
"The fear of the LORD," i.e., the fear or reverence shown TOWARD God (Prov. i. 7. Compare Ps. v. 7).
"Little of the earth:" little IN the earth (Prov. xxx. 24).
"The spoil of the poor": i.e., TAKEN FROM the poor (Isa. iii. 14).
"The sure mercies of David," i.e., PERTAINING TO David (Isa. iv. 3. Compare Acts xiii. 34).
"The gospel of the kingdom" means the good news RELATING to the kingdom (Matt. iv. 23; xxiv. 14).
"Fowls of the air" means fowls which FLY in the air (Matt. vi. 26).
"Lilies of the field" means lilies which GROW IN the field (Matt. vi. 28).
10. THE GENITIVE CASE: RELATION
"Have faith of God" means have faith WITH RESPECT TO God (Mark xi. 22).
"By faith of Jesus Christ," i.e., faith which HAS RESPECT TO Jesus Christ (Rom. iii. 22).
"They have a zeal of God" means a zeal FOR God (Rom. x. 2).
"Obedience of Christ" means obedience RENDERED TO Christ (2 Cor. x. 5).
"Every joint of supply" (Greek) means every joint which MINISTERS supply (Eph. iv. 10).
"The afflictions of Christ" means the afflictions UNDERGONE FOR Christ (Col. i. 21).
"Reproach of Christ" means reproach SUFFERED FOR Christ (Heb. xi. 26).
"Conscience of God" (Greek) means conscience TOWARD God (1 Pet. ii. 10).
"The word of my patience:" My word which ENJOINS patience, or patient waiting (Rev. iii. 10).
"The testimony of Jesus" means testimony CONCERNING Jesus; or perhaps the testimony which He gave (Gen. of Origin). (Rev. xix. 10.)
(f) The Genitive of the Material.
When the genitive denotes the material of which anything is made, the words "made of" have to be substituted for it, e.g. :—
"Coats of skins," i.e., made out of skins (Gen. iii. 21).
"An ark of gopher wood" (Gen. vi. 14).
"A cake of barley-bread" (Judg. vii. 13).
"A house of cedar" (2 Sam. vii. 2).
"A rod of iron" (Ps. ii. 9).
"This head of gold" (Dan. ii. 38).
(g) The Genitive of the Contents
Denotes that with which anything is filled.
"A bottle of wine" means a bottle or skin FILLED WITH wine (1 Sam. xvi. 20).
"A cup of cold water:" a cup CONTAINING cold water (Matt. x. 42).
"Waterpots of water" (Greek), i.e., water-pots FULL OF water (John ii. 7).
B B 2
This is the Genitive which always follows the verb to fill: while the vessel filled takes the Accusative case, and the one by whom it is filled is put in the Dative case.
"They were all filled OF pneuma hugion (i.e., with the gift of speaking with tongues), and began to speak with tongues as the Spirit [the Giver] gave them utterance" (Acts ii. 4).
In Rom. xv. 13 we have all three Cases in one verse. "Now the God of hope (i.e., 'who GIVES hope.' Gen. of Origin) fill you (Acc. Case) of all joy (i.e., 'WITH all joy.' Gen. Case) and peace, in (i.e., 'BY or THROUGH') believing." (Dative Case). So we have "Filled of wrath," i.e., WITH wrath (Luke iv. 28).
"Filled of fear" (Luke v. 28).
"Filled of madness" (Luke vi. 11).
"Filled of wonder" (Acts iii. 10).
"Filled of joy" (Acts xiii. 52).
But not "filled of the spirit" in Eph. v. 18. For here it is the Dative Case and means "be filled BY wine . . . but be "filled BY the Spirit" with His own precious gifts, which the context shows to be the gift of speaking.¹
(h) The Genitive of Partition.
Separation, or Ablation, where it denotes to be in or among, or have part in; e.g.:
"To obtain of that world" a PART, SHARE, or PLACE IN that world (Luke xx. 35).
"The least of the Apostles:" i.e., the least AMONG the apostles (1 Cor. xv. 9).
"Sojourners of the dispersion," i.e., sojourners being SOME OF the Dispersion (Greek, the Diaspora, or belonging to the "Scattered Nation").
(i) Two Genitives depending on one another.
These have both to be distinguished, and are often quite different, the one from the other.
"This is of (Partition) the anointing of Aaron (Possession, Aaron's anointing), and of the anointing (Partition) of his sons" (Possession) (Lev. vii. 35).
¹ See further under this head; Things to Come, Vol. X., pp. 88, etc.; or, The Giver and His Gifts, by the same author and publisher.
10. GENITIVE CASE: TWO DEPENDENT GENITIVES
"The Sea of Galilee (Relation) of Tiberias" (Apposition), and means "the sea PERTAINING TO Galilee, THAT IS TO SAY, Tiberias" (John vi. 1).
"We are witnesses of him (Possession, His witnesses) of these things" (Relation with respect to these things, Acts v. 32).
"The gospel of the grace (Relation) of God" (Origin or Possession, Acts xx. 24. 1 Thess. ii. 9).
"The earthly house of us (Possession, our) of the tabernacle" (Apposition, that is to say, our tabernacle, 2 Cor. v. 1).
The above passages are given only as examples of each class of Genitive: and they are sufficient to show how the door is open to a vast field of profitable study, if we see the importance of accuracy in our study of God's word.
It is wonderful to think how there can be so much to think of, and think out, in connection with this smallest of words, "of."
IX. FIGURES OF SPEECH.
Here again we must refer our readers to our larger work on this great subject.¹
When we say that most of the errors which cause our unhappy divisions to-day, arise from either taking literally that which is Figurative, or from taking Figuratively that which is literal, the importance of this branch of study cannot be overrated. And yet it is practically neglected.
Only a few writers, who may all be counted on one hand, have ever bestowed any attention to the subject. And yet it lies at the very root of all translation; and it is the key to true interpretation.
John Vilant Macbeth, Professor of Rhetoric, etc., in the University of West Virginia, has said: "There is no even tolerably good treatise on Figures existing at present in our language. Is there in any other tongue? There is no consecutive discussion of them of more than a few pages; the examples brought forward by all others being trivial in the extreme, and threadbare; while the main conception of what constitutes the chief class of Figures is altogether narrow, erroneous, and unphilosophical. Writers generally, even the ablest, are wholly in the dark as to the precise distinction between a Trope and a Metonymy; and very few even of literary men have so much as heard of Hypocalastasis." This witness is true. Journalism to-day has no idea of the subject. It never rises beyond a Metaphor; and it talks glibly of "Mixed Metaphors" as though there was no other Figure of Speech, and as though all Figures were "Metaphors."
The late Dean Alford often sneered at the Figure Hendiadys; and hardly a commentator gives any heed to Figures of Speech except John Albert Bengel. And since his Commentary was published (1687-1752) no commentator has taken up the subject or applied it to the elucidation of Scripture, as Bengel did. ¹ Figures of Speech used in the Bible, by the same author and publisher. Consisting of 1,104 pages (large 8vo), five Appendices, and seven Indexes.
² The Might and Mirth of Literature.
FIGURES OF SPEECH
No one invented Figures of Speech. Everyone uses them, unknowingly. They arise of necessity in the use of language.
A Figure relates to form. When we speak of a person being "a Figure" we mean that he or she is dressed out of the usual or common fashion, as to colour or cut or material.
So, a Figure is a word used out of its ordinary sense; or put out of its usual order in a sentence; or it is a sentence thrown into a peculiar form, or expressing a thing in an unusual manner.
A Figure is a departure from the natural and fixed laws of grammar; a legitimate departure from law: not arising from ignorance or accident, but from design.
This departure is made with the set purpose of calling attention to what is said, in order to emphasize it.
Hence, the Figures, when used in connection with the "words which the Holy Ghost teacheth," give us the Holy Spirit's own marking, so to speak, of our Bible. We hear of a "marked Testament," but the marking is made by human beings according to the marker's own idea of what is important. How much more wonderful and important it must be to have the Holy Spirit's own marking; calling our attention to what He desires us to notice for our learning, as being emphatic, and conveying His own special teaching. A Figure may not be true to fact, but it is true to feeling, and truer to truth.
We may say "the ground needs rain": that is a plain, cold statement of fact. But if we say "the ground is thirsty," we at once use a Figure, not so true to fact, but truer to reality, and to feeling; full of warmth and life.
Hence we say "the crops suffer," "a hard heart," "an iron will." Or when we say "the kettle boils" we do not mean the kettle, literally, but the water; nor do we state a fact. What we mean is that the water in the kettle boils.
So when we say "the glass is rising" we mean the mercury, not the glass, or barometer.
When we say "light the fire" we do not mean this literally, for fire is already alight; but what we mean is, put it to what we call the firing.