01.01.02.03. CHAPTER III: OF ANTANACLASIS
CHAPTER III: OF ANTANACLASIS
Antanaklasiv, antanaclasis, which signifies refraction or reciprocation, is a figure when the word is repeated in a different, if not contrary signification; examples in the Hebrew text are Judges 15:16, where the same word signifies an "ass, and a heap." 1 Samuel 1:24, "And the boy was a boy," (so the Hebrew) that is, as we render it, "the boy was young." See Psalms 141:5; Ecclesiastes 7:7; Psalms 58:9-10; Isaiah 37:18; Isaiah 58:10, and Isaiah 66:3-4; Jeremiah 7:18-19; Jeremiah 8:4, Jeremiah 8:14, and Jeremiah 34:17; Ezekiel 20:24-25, and Ezekiel 41:24; Matthew 8:22, "Follow me, and suffer the dead to bury their dead;" the first dead denotes the wicked, who are spiritually dead in sin; the second dead such as are naturally dead, or departed from this life, Matthew 26:29, "I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom." Here the first drink is properly understood; but the latter metaphorically, denoting their partaking together of the joys of heaven. John 1:10, "The world was made by him, and the world knew him not:" the former world notes the whole universe; the latter unbelievers, &c. see John 2:23-24; John 4:31-32, John 4:34; Romans 2:26, Romans 2:28-29; Romans 3:21, Romans 3:27; Romans 7:23; Romans 9:6, "They are not all Israel which are of Israel," that is, all who are born of Israel, according to the flesh, are not true spiritual Israelites, Romans 12:13-14, where there is an antanaclasis in the verb diokein. 1 Corinthians 11:24, the first breaking is taken properly; the second breaking metaphorically, for the passion of Christ, as Luke 22:19. See Isaiah 30:13, (&c.,) and 1 Corinthians 15:28; Matthew 5:19, "Whosoever shall break one of these least commandments, shall be called least in the kingdom of heaven:" the first (least) expresses the sense of the Pharisees, who esteemed some of the precepts of Christ among the least; the second (least) alluding to the former, signifies the same with none, or not at all, viz., he shall be none in the kingdom, or he shall not enter there at all.
Matthew 18:1, "The disciples say unto Jesus, who is the greatest in the kingdom of heaven;" the first word greatest, in the sense of the disciples, signifies him that hath pre-eminence over others; the second greatest, alluding to the former, denotes a participation, of the kingdom of God, without respect to inferiors; the sense is, whosoever humbles himself shall enjoy his part in the kingdom of heaven.
Matthew 19:16, "The young man saith unto Christ, good Master, &c," Matthew 19:17, Christ answers, "Why callest thou me good? there is none good but one, that is, God;" the first good denotes any goodness communicated to the creature by the Lord, such as may be found in a mere man (for such the young man judged Christ to have;) the latter good alluding to the first, expresses the essential goodness of God, who is the fountain and original of all good in the creature: the sense therefore of the words of Christ, is, either call me not good, or believe me to be the true God, and Qeanqrwpov God-man. See John 4:31; John 6:28; Acts 26:28. Sometimes there happens an ellipsis in this figure, the latter being understood by the former, as Joel 2:13, "Rend your hearts, and not your garments;" here is a double proposition: 1. "Rend your hearts;" 2. "Rend your garments," the first is metaphorical; the other proper.