04.11. I. Affecting the Meaning of Words
I. AFFECTING THE MEANING OF WORDS
-------- Enallage; or, Exchange Exchange of one Word for another
E-nal´-la-gee,
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. [Note: Which see.] ) in that Metonymy is the exchange or substitution of one noun for another noun: while Enallage is a 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 (
Also ALLŒGOSIS (
Enallage consists of the following forms:
Antimereia,
Antiptosis, Heteroµsis, 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
I. Of the Verb.
1. Infinitive for Noun.
2. Participle (active) for Noun.
3. Participle (passive) for Adjective.
II. Of the Adverb.
1. Adverb for Noun.
2. Adverb for Adjective.
III. Of the Adjective.
1. Adjective for Adverb.
2. Adjective for Noun.
IV. Of the Noun.
1. Noun for Verb.
2. Noun for Adverb.
3. Noun for Adjective.
4. Noun (repeated) for Adjective (Epizeuxis).
5. Noun (in regimen) for Adjective.
6. Noun (governing) for Adjective (Hypallage).
7. The former of two (both in regimen) for Adjective.
8. The latter of two (both in regimen) for Adjective.
9. One of two in same case for Adjective (Hendiadys).
10. Noun (in regimen) for Superlative Adjective.
HYPALLAGE. Interchange. The Antimereia of the governing Noun.
I. Antimereia of the Verb 1. The Infinitive for a Noun Gen 32:24 (Gen 32:25).-Heb.: “Until the go-up of the dawn”: i.e., until the rise or break of dawn.
1Ki 8:52.-“To hearken unto them in all their crying unto Thee”: i.e., in all their prayer.
1Ch 16:36.-“And all the People said, ‘Amen,’ and be there praising Jehovah”: i.e., and said, “Amen! and praise Jehovah!”
2Ch 3:3.-“Now these [are the things wherein] Solomon was instructed (marg. [Note: arg. Margin.] , founded) for the building of the house of God”: i.e., these are the instructions or fundamentals [given to] Solomon for the building, etc.
Psa 101:3.-“I hate the doing of those turning aside”: i.e., I hate the work of sinners.
Psa 132:1.-“Lord, 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. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “his afflictions.”
Isa 4:4.-“By the spirit of judgment and the spirit of burning (or consuming)”: i.e., by the spirit of burning or consuming.
Dan 10:1.-“And the word to understand”: i.e., “and he had a comprehension of the word, and an understanding of the vision.”
Luk 7:21.-“He granted to see”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “he gave sight.”
Php 1:23.-“Having a desire unto the return”: i.e., (lit.) unto the to return (i.e., the returning of Christ).
Heb 2:15.-“Through fear of death were all their living, subject to bondage”: i.e., “all their lifetime,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Heb 4:1.-“A promise being left us to enter in”: i.e., of entering in.
2. The Participle (active) for a Noun
Gen 23:16.-“Current money of purchasing”: i.e., “silver (or money) which passes with the merchant.”
Job 13:4.-“Ye are all healing-ones of no value”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , physicians.
Pro 14:20.-“The poor is hated even of his own neighbour: but many are loving the rich”: i.e., the friends of the rich.
Jer 23:2.-“Against the shepherding-ones feeding my people”: i.e., the feeders of my People. Compare Gen 4:2, where the term “shepherds” refers more to the keeping of the sheep. Hence the addition, here, of the feeders.
Psa 17:14.-“Whose belly thou fillest with thy hid”: i.e., thy treasure or secret thing.
Joe 1:17.-“Rotted have scattered things”: i.e., rotted have the seeds.
Mat 4:3. 1Th 3:5.-“He the tempting-one”: i.e., he who tempteth, i.e., the tempter.
Mat 11:3 and elsewhere, “the One Coming”: i.e., the Coming One.
Mark 6:14, etc.-“John the baptizing-one”: i.e., John the baptizer.
Mark 15:29.-“The destroying-one”: i.e., thou destroyer. And “building it in three days”: i.e., the builder of it.
1Co 9:25.-“He the striving-one”: i.e., the one that strives-the competitor.
Heb 1:6, etc.-“The world”:
Heb 9:17.-“The maker of the covenant,” (
Heb 12:18.-“Ye are not come to a mount being touched”: i.e., a touchable, palpable or literal mount.
Rev 9:11.-“The destroying-one”: i.e., the Destroyer.
3. The Participle (Passive) for Adjective 2Ki 18:21.-“The staff of this bruised reed”: i.e., this broken reed.
Psa 12:6 (Psa 12:7).-“Silver tried in a furnace”: i.e., pure silver. See under Ellipsis, page 71.
Psa 18:3 (Psa 18:4).-“I will call upon the Lord, the praised One” i.e., laudable one, or as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] worthy to be praised.
Pro 21:20.-“There is treasure to be desired”: i.e., a most desirable treasure.
Isa 33:19.-“Of a scorned tongue that thou canst not understand”: i.e., a foreign tongue, which is often despised. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it “stammering” (but puts ridiculing in the margin); and the R.V. [Note: The Revised Version, 1881.] “strange” (with stammering in the margin).
Zep 2:1.-“O nation not desired”: i.e., not desirable, or better, incapable of shame.
Gal 2:11.-“Because he was to be blamed”: i.e., blameworthy, or better, because he stood self-condemned.
Heb 12:27.-“That those things which cannot be shaken may remain”: i.e., the unshakable things; the things that know no shaking.
II. Antimeria of the Adverb 1. Adverb for Noun Luk 10:29.-“And who is near to me”: i.e., my neighbour. The meaning is seen from Mat 22:39; and Rom 13:10.
John 1:25.-“He that cometh behind me (i.e., after, as to position) is preferred before me”: i.e., has precedence of me. The adverbs,
2. Adverb for Adjective Gen 30:33.-“So shall my righteousness answer for me to-morrow”: i.e., some future day.
1Sa 25:31.-“That thou hast shed blood causelessly”: i.e., innocent blood. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] render it “causeless.”
Neh 2:12.-“I, and not enough men with me”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] “some few men.”
Pro 3:25.-“Be not afraid of fear suddenly”: i.e., sudden fear.
Pro 15:24.-“The way of life is above, to the wise, that he may depart from sheol beneath”: i.e., the lower Sheol.
Pro 24:28.-“Be not a witness against thy neighbour heedlessly”: a rash, and hence likely to be, a false witness.
Pro 27:1.-“Boast not thyself of to-morrow”: i.e., of any future day.
Mat 6:34.-“Be not full of care for to-morrow”: i.e., have, then, no anxiety for any future day.
John 15:5.-“Without (or apart from) me ye can do nothing”: i.e., severed from me.
2Co 4:16.-“Though our without (i.e., external or outward) man perish, yet the within (i.e., internal or inward) man is renewed day by day.”
2Co 4:17.-“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. [Note: The Revised Version, 1881.] “more and more exceedingly.”
III. Antimereia of the Adjective 1. Adjective for Adverb Acts 16:37.-“They have beaten us in public”: i.e., publicly.
1Co 12:11.-“Dividing to each one personally”: i.e., severally.
2. Adjective for Noun Gen 1:9-10.-“Let the dry appear”: i.e., the land. So Psa 95:5; and, in the Greek, Mat 23:15.
Isa 24:23.-“Then the pale shall be confounded”: i.e., the moon, because pale.
Rom 1:15.-“
Rom 1:19.-“The known (i.e., knowable or discoverable) of God”: i.e., that which may be learnt even by the natural man.
Rom 2:4.-“Not knowing the kind [thing or gift] of God”: i.e., the kindness of God.
1Co 1:27-28.-“Foolish,” “weak,” “base,” “despised”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “the foolish things,” etc.
2Co 8:8.-“To prove the genuine of your love”: i.e., the genuineness (or genuine character of).
Eph 6:12.-“The spiritual [powers, bands, hosts] of wickedness”: i.e., wicked spirits.
Php 2:6.-“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).
Php 4:5.-“Let your moderate be known unto all men”: i.e., your moderation.
Heb 6:17.-“The unchangeable of his counsel”: i.e., the unchangeableness 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.”
Jdg 16:23.-“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 7:1.-“Rezin … and Pekah … went up toward Jerusalem to war against it.”
Lit., for the war. Fig., to make war.
Mark 12:38.-“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 21:7.-“And he hearkened diligently with much heed”: i.e., most attentively.
Psa 75:2 (Psa 75:3).-“I will judge upright [judgments]”: i.e., righteously. So Pro 31:9.
Psa 139:14.-“I will praise thee, for I am made with fears and wonder”: i.e., fearfully and wonderfully.
Lam 1:8.-“Jerusalem hath sinned a sin”: i.e., grievously.
Mark 7:3.-“Except they wash their hands with the fist”: i.e., carefully or assiduously.
Mark 8:32.-“And he spake the word with boldness”: i.e., boldly, openly, or publicly. So John 7:26; John 10:24; John 11:14; John 16:25; John 16:29; John 18:20; John 11:54.
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 excommunicated person or thing.
1Co 14:12.-“So also ye, forasmuch as ye are zealous of spirits.” Here, the noun is used instead of an adjective (
1Co 14:32.-“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 1:14.-“Being more exceedingly a zealot”: i.e., zealous, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Heb 12:11.-“Any discipline for the present (time) seems not to be of joy” (
1Jn 5:6.-“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 true in every place and in every particular.
If this figure were not Enallage, then it would be a Metaphor, which is quite out of the question.
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 Epizeuxis (q.v. [Note: Which see.] ).
Isa 26:3.-“Thou wilt keep him in peace, peace”: i.e., 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. 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 is 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 (i.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 Antimereia, where a noun in regimen is used instead of an adjective:-
Exo 34:7.-“The iniquity of the fathers”: i.e., when the iniquity wrought by the children is the same in character, it will he punished in the same way.
2Ki 24:3.-“The sins of Manasseh”: i.e., the sins like Manasseh’s, as is explained by the next sentence, “according to all that he did.”
2Ch 24:6; 2Ch 24:9.-“The collection of Moses”: i.e., like that ordered by Moses. The italics of the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] are put in to fill out the sense.
Job 8:6.-“The home of thy righteousness”: i.e., thy righteous home.
Psa 2:6.-“Upon Zion, the mount of my holiness”: i.e., my holy mountain. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] marg. [Note: arg. Margin.]
Psa 60:9 (Psa 60:11).-“Who will bring me into the city of strength”: i.e., the strong city, with emphasis on strong. See 2Sa 11:1; 2Sa 12:26. See also under Irony.
Ezr 8:18.-“A man of understanding”: i.e., a wise and prudent man.
Psa 23:2.-“Pastures of tender grass”: i.e., green pastures.
Psa 23:2.-“Waters of quietness”: i.e., peaceful streams.
Psa 31:2 (Psa 31:3).-“Be to me for a rock of strength, for a house of bulwarks to save me”: i.e., a strong rock, and a fortified house, or fortress.
Psa 140:11 (Psa 140:12).-“Will not a man of tongue (i.e., a braggart; P.B.V. [Note: .B.V. The Prayer Book Version of the Psalms (from Coverdale’s Bible).] , a man full of words; A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , an evil speaker) be established in the earth: evil will hunt the man of violence (i.e., the violent man) to overthrow him.”
Psa 150:1.-“The firmament of his power”: i.e., his strong firmament.
Pro 10:15.-“City of his strength”: i.e., his strong city.
Pro 29:8.-“Men of scorning”: i.e., scoffers (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “scornul men”).
Isa 1:10.-“Ye rulers of Sodom … ye people of Gomorrah”: i.e., rulers and a people who acted as those of Sodom and Gomorrah did.
Isa 28:1 (Isa 28:2).-“Crown of pride”: i.e., Pride’s crown.
Isa 30:21.-“The graven images of thy silver”: i.e., thy silver graven images.
Isa 33:21.-“Broad of spaces”: i.e., spacious or broad streams. (See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin).
Isa 51:20.-“Like a wild bull of a net”: i.e., a netted wild oryx.
Isa 52:1.-“The city of holiness”: i.e., the holy city.
Isa 54:9.-“For this is the waters of Noah unto me”: i.e., Noah’s flood, as we call it. The times and circumstances referred to are to be like the days of Noah. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] supply “as.”
Jer 12:10.-“My portion of desire”: i.e., my desired portion.
Jer 22:19.-“The burial of an ass”: i.e., an ass’s funeral!
Jer 51:3.-“A sleep of perpetuity”: i.e., a perpetual sleep.
Hab 1:8.-“The wolves of evening”: i.e., evening wolves. See also Jer 5:6; Zep 3:3; and the explanation in Psa 104:20-21.
Mat 5:22.-“The gehenna of the fire”: the fiery or burning Gehenna: or, the fiery Hinnom-vale.
Mat 15:26.-“The bread of the children”: i.e., -the children’s own bread, with emphasis on the children.
Mat 19:28.-“The throne of His glory”: i.e., His glorious throne, with emphasis on glorious. There are no articles in the Greek.
Mark 11:22.-“Have faith of God”: i.e., Divine or strong faith. Compare Jas 2:1 and 1Pe 2:19.
Luk 1:17.-“The spirit and power of Elias”: i.e., with Elijah’s spirit and power.
Luk 6:12.-“Continued all night in the prayer of God”: i.e., in instant earnest prayer.
Luk 16:8.-“The steward of injustice”: i.e., the unjust steward.
Luk 18:6.-“Hear what the judge of injustice saith”: i.e., the unjust judge, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
John 10:23.-“And Jesus walked in the porch of Solomon”: i.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 1:26.-“Lusts of dishonour”: i.e., A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “vile passions.”
Rom 6:4.-“In newness of life”: i.e., a life-long newness.
Rom 7:5.-“Motions (or passions, margin) of sins”: i.e., sinful passions: or, sins’ passions; i.e., the passions of the various sins set in motion by the Law.
Rom 7:24.-“Who shall deliver me from the body of this death?”: i.e., this dying body or this mortal body.
Rom 8:6-7.-“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.
2Co 4:2.-“The hidden things of dishonesty”: i.e., the shameful secret things.
Eph 2:3.-“Fulfilling the desires of the flesh and of the mind”: i.e., 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.
Eph 4:22.-“Lusts of deceit”: i.e., deceitful lusts; or lusts which deceive, and are the instruments of deceit.
Eph 4:24 : “Righteousness and holiness of truth”: i.e., true righteousness and holiness, as contrasted with Adam (Gen 1:27) with the emphasis on true.
Eph 6:12.-“Against the spiritual things of wickedness”: i.e., wicked spirits. Here we have two forms of Antimereia, viz., the Ant. of the adjective “spiritual” for spiritual powers, or spirits, and the Ant. of the noun, “of wickedness,” for their origin or character.
Php 3:21.-“Who shall change the body of our humiliation (i.e., our corruptible body) that it may be fashioned like unto His body of glory (i.e., his glorious body): with emphasis on corruptible and glorious.
Col 1:11.-“According to the power of his glory”: i.e., His glorious power.
Col 1:13.-“Who hath translated us into the Kingdom of the Son of His love”: i.e., of His beloved Son.
Col 1:22.-“The body of his flesh”: i.e., his fleshly body.
Col 2:18.-“The mind of his flesh”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , his fleshly mind.
Col 3:14.-“Bond of perfectness”: i.e., a perfect bond.
2Th 1:7.-“The angels of His power”: i.e., His mighty angels, with great emphasis on “mighty.” (See margin).
2Th 2:3.-“The man of sin”: i.e., 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 9:10.-“Which stood only in meats and drinks and divers washings (
Heb 12:9.-“Fathers of our flesh”: i.e., human or natural fathers, in contrast with the Heavenly Father and giver of our spirits.
Jas 1:25.-“A hearer of forgetfulness”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , a forgetful hearer: with emphasis on “forgetful.”
Jas 2:4.-“Judges of evil thoughts”: i.e., evil-thinking judges.
Jas 3:13.-“Meekness of wisdom”: i.e., wise meekness.
1Pe 1:2.-“Sanctification of [the] Spirit”: i.e., spiritual sanctification, or perhaps it may be the Genitive of Origin, and mean that sanctification of which the Spirit is the author and source.
2Pe 2:1.-“Heresies of perdition”: i.e., destructive heresies or sects. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it “damnable heresies.”
2Pe 2:16.-“With the voice of a man”: which the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] correctly renders man’s voice; i.e., a human being’s voice in contrast to animal.
1Jn 1:1.-“The Word of life”: i.e., the living Word. Accordingly, it is added in the next verse, “and the life (viz., of the Word) was manifested.”
Jude 1:11.-“The way of Cain … the error of Balaam … the gainsaying of Korah”: i.e., the way, the error, and gainsaying characterized like those of Cain, Balaam, and Korah.
Jude 1:18.-Walking “after their own lusts of ungodliness”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “ungodly lusts.” The Divine Names form a special class by themselves. The Names of God (El), God (Elohim), Lord (Jehovah) are sometimes used, in regimen, as adjectives, denoting Divine; or that which is the greatest, highest, mightiest, most glorious, or beautiful.
Gen 6:1.-“The sons of God”: i.e., wondrous, mighty, supernatural beings. Hence, used always of angels in the Old Testament.
See every other occurrence:- Job 1:2; Job 2:6; Job 38:7. Psa 29:1; Psa 89:6. Dan 3:25. In Gen 6:2, Codex A of the Septuagint reads
Gen 23:6.-“A prince of God”: i.e., a mighty prince.
Gen 30:8.-“Wrestlings of God”: i.e., great wrestlings.
Exo 9:28.-“Voices of God”: i.e., loud and powerful voices, or thunderings. Compare 1Sa 14:15.
2Ch 20:29.-“A fear of God”: i.e., a great fear.
2Ch 28:13.-“A trespass of Jehovah”: i.e., a terrible sin. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 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 (i.e., 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.”
Job 4:9.-“A blast of Eloah”: a vehement blast.
Psa 36:6 (Psa 36:7); Psa 68:15 (Psa 68:16), etc.-“Mountains of God”: i.e., the loftiest mountains.
Psa 80:10 (Psa 80:11).-“Cedars of God”: i.e., the loftiest cedars.
Psa 104:16.-“Trees of Jehovah”: i.e., the loftiest trees.
Song of Solomon 8:6.-“Flames of Jehovah”: i.e., 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.”* [Note: See Ginsburg’s Introduction, page 386.]
Jer 2:31.-Here the last syllable of the word “darkness,”
“Have I been a wilderness to Israel. Is the land the darkness of Jah?” i.e., utter darkness.† [Note: Ditto, page 384.] Eze 28:13; Eze 31:8-9.-“Garden of God”: i.e., the Divine, beautiful or wonderful garden. The Name of God is used in the same way in the dative case.
Ruth 2:20.-“Blessed be he to the Lord”: i.e., divinely blessed with all things. Ruth 3:10, “Blessed be thou to the Lord.”
Isa 28:2. Here, it is literally:
“Behold, a mighty and strong one to Adonai”: i.e., “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.”
Jon 3:3.-“A city great to God”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , an exceeding great city.
Acts 7:20.-Moses was “fair to God”: i.e., Divinely beautiful.
2Co 10:4.-“For the weapons of our warfare are not carnal, but mighty to God” (so A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin): i.e., immensely powerful. The word “sons” or “children” with a noun (in regimen) is 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: e.g., “sons of Belial” (margin, naughty men). Deu 13:13. Jdg 19:22.
“Sons of valour” (2Sa 2:7. 1Ki 1:52. Deu 3:18): i.e., brave men.
“Sons of the pledges”: i.e., hostages (2Ki 14:14).
“Son of oil” (Isa 5:1, marg. [Note: arg. Margin.] ) beautifully rendered “in a very fruitful hill.”
“Sons of light” (Luk 16:8): i.e., men illuminated from above (John 12:36. 1Th 5:5. Eph 5:8).
“Children of the devil” (1Jn 3:10. Acts 13:10).
“Children of wrath” (Eph 2:2).
“Children of this world” (Luk 20:34): i.e., men who are characterized by living for this present age or life.
“Children of the resurrection” (Luk 20:36): i.e., raised from the dead.
“Children of disobedience”: i.e., disobedient children (Eph 2:2).
“Children of obedience”: i.e., obedient children (1Pe 1:14).
Heb 10:39 must be explained by this usage, if sense is to be made of the words, the difficulty of which is seen in the R.V. [Note: The Revised Version, 1881.] margin: “But we are not [children of unbelief] of drawing back unto destruction of the soul (i.e., unbelievers), but [children] 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 11:5, etc.). In like manner the “sons of God” in the New Testament are those who partake of the New, Divine, or spiritual nature (2Pe 1:4), whether angels or men, as distinct from the beasts and from mere human beings.
Beni 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 1:10) in Heb 2:1, 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.
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* [Note: 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.] :
(a) Where the former of the two nouns (both in regimen) is used for an adjective, and is to receive the emphasis.
Gen 17:5.-“A father of a multitude of nations”: i.e., of many nations (as in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), with the emphasis on many, as is explained in Rom 4:17.
Gen 45:22.-“Changes of raiment.”
Acts 7:30.-“In a flame of a fire of a bush”: i.e., in a flame of a burning bush.
Rom 5:2.-“And rejoice in hope of the glory of God”: i.e., and rejoice in God’s glorious hope.
Rom 8:2.-“The law of the spirit of life”: i.e., the spiritual law of life.
2Co 4:6.-“The knowledge of the glory of God”: i.e., the knowledge of the glorious God.
Eph 1:6.-“To the praise of the glory of His grace”: i.e., of His glorious grace.
Tit 2:13.-“The appearing of the glory of our great God and Saviour”: i.e., the glorious appearing of the great God, even our Saviour Jesus Christ.
Rev 18:3.-“The wine of the wrath of her fornication”: i.e., the furious wine, etc.
Rev 18:8. The latter of Two Nouns (both in regimen) used for an Adjective
Gen 9:5.-“At the hand of a man of his brother”: i.e., at the hand of his fellow or brother man. There is no “every” expressed in the Hebrew.
Rom 3:23.-“For all have sinned, and come short of the glory of God”: i.e., of God’s glory.
Rom 8:3.-“In likeness of flesh of sin”: i.e., sinful flesh’s likeness.
Col 1:11.-“According to the power of the glory of Him”: i.e., according to His glorious power.
Col 1:13.-“And hath translated us into the kingdom of the son of His love”: i.e., His beloved Son’s kingdom. See Mat 3:17.
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 adjective, e.g., Acts 14:13 : “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 (in regimen) for superlative of Adjective When the latter noun is the genitive plural of the former noun e.g., 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. [Note: Which see.] ).
-------- Antiptosis; or, Exchange of Cases Exchange of one case for another
An´-tip-tō´-sis (
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, it is a form of Antimereia (see above).
Exo 19:6.-“A kingdom of priests”: i.e., a royal priesthood. In 1Pe 2:9, this is put literally, instead of (as here) by Antiptosis.
Psa 1:1.-“O the blessedness or happinesses of the man”: i.e., the happy or blessed man.
Mat 13:5.-“No depth of earth”: i.e., no deep earth.
Luk 1:48.-“The low estate of his handmaiden”: i.e., his humiliated 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!
Luk 5:9.-“At the haul of the fish”: i.e., the fish of the capture; or, the captured fishes.
Rom 2:4.-“The good thing (
Rom 5:17.-“The abundance of the grace”: i.e., the abounding grace.
1Co 1:17.-“Not with wisdom of speech”: i.e., not with learned or eloquent language.
1Co 1:21.-“The folly of preaching”: i.e., foolish (as the wise Gentiles ironically called it) preaching.
1Co 14:12.-“So do ye also, since as ye are zealous of spirits.” Here, the noun “spirits” is used for the adjective spiritual (
2Co 8:8.-“The genuineness of your love”: i.e., your genuine love.
Gal 3:14.-“The promise of the Spirit”: i.e., the promised Spirit.
Gal 4:4.-“The fulness of the time”: i.e., the full or completed time.
Eph 1:7.-“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 1:18.-“The riches of his glory” denotes the exceeding rich glory of His inheritance in the saints.
Eph 4:29.-“Building up or edifying of the need.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 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. [Note: The Revised Version, 1881.] 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.”
Php 4:5.-“The immutability of his counsel”: i.e., his immutable counsel.
Col 1:27.-“The riches of the glory”: i.e., His wondrously rich glory, in the mystery revealed to and through Paul.
1Th 1:3.-“Work of faith,” “labour of love,” and “patience of hope.”
We have given these under the genitive of origin (see Appendix B): i.e., 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., a faith which is manifested by its works), a laborious love, and patient hope. Probably all three interpretations are correct!
Heb 6:17.-“The immutability of his counsel”: i.e., His unchangeable counsel.”
Heb 9:15.-“The promise of the eternal inheritance”: i.e., the promised eternal inheritance.
1Pe 3:20.-“The longsuffering of God”: i.e., the longsuffering 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.
Luk 1:55.-“As he spake to (
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 Exo 21:6 and Deu 15:17. This is the sense in Psa 40:6 (7), and
Rev 1:5-6.-“And from Jesus Christ (Gen. [Note: en. The Genitive Case.] ), the faithful witness (Nom. [Note: om. The Nominative Case.] ), and the first begotten (Nom. [Note: om. The Nominative Case.] ) from the dead … to him (Dat.) that loved us … and made us (Nom. [Note: om. The Nominative Case.] ) kings, etc., to him (Dat.).” All this change of cases seems to overwhelm us with the idea of the impossibility of expressing the praise and glory which should be ascribed to Jesus Christ.
See also (in the Greek) Rev 3:12; Rev 18:13.
-------- Heterosis; or, Exchange of Accidence Exchange of one Voice, Mood, Tense, Person, Number, Degree, or Gender, for another
Het´-e-rō´-sis,
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 Number or Gender for another. When the exchange is of one Case for another, it has a separate name-Antiptōsis (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.
II. Of Moods.
1. Indicative for Subjunctive.
2. Subjunctive for Indicative.
3. Imperative for Indicative.
4. Imperative for Subjunctive.
5. Infinitive for Indicative.
6. Infinitive for Imperative.
III. Of Tenses.
1. Past for Present.
2. Past for Future.
3. Aorist (Indefinite) for Past.
4. Aorist (Indefinite) for Present.
5. Present for Past.
6. Present for Future.
7. Present for Paulo post futurum (i.e., a little after [Future).
8. Future for Past.
9. Future for Present.
10. Future for Imperative.
IV. Of Persons.
1. First Person for Third.
2. Second for Third.
3. Third for First or Second.
4. Plural for Singular.
5. Singular for Plural.
V. Of Adjectives (Degree) and Adverbs.
1. Positive for Comparative.
2. Positive for Superlative.
3. Comparative for Positive.
4. Comparative for Superlative.
5. Superlative for Comparative.
VI. Of Nouns (Number), Adjectives, and Pronouns.
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.
Heterosis of the Verb I. Of Forms and Voices 1. Intransitive for Transitive
Mat 5:29.-“If thy right eye offend thee”: (
Mat 5:45.-“He maketh his sun to rise” (
1Co 2:2.-“I determined not to know anything among you”: i.e., to make known, preach.
1Co 3:6.-“God gave the increase,” and 1Co 3:7 : “God that giveth the increase.” So 2Co 9:10. In all other places the verb
1Co 13:12.-“Then shall I know, even as I also am known”: i.e., I shall be made to know or taught.
2Co 2:14.-“Now, thanks be to the God that always causeth us to triumph.” Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] recognises the figure of exchange; as also in 2Co 9:8.-“God is able to make all grace abound in you.”
Gal 4:9.-“But now after that ye have known God, or rather are known of God”: i.e., been made to know, or been instructed by God.
Eph 1:8.-“According to the riches (or wealth) of His grace which (grace) he hath made to overflow into us.”
2Ti 2:19.-“The Lord knoweth them that are his”: i.e., the Lord maketh known who are His; as in Num 16:5.
2. Active for Passive
1Pe 2:6.-“Wherefore also it is contained in the Scriptures,” lit., it contains: i.e., there is a passage in the Scripture.
3. Middle for Passive Luk 2:5.-“To be taxed with Mary”: lit., to enrol himself.
1Co 10:2.-“And were all baptized into Moses”: lit., baptized themselves.
II. Heterosis of Moods 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 Testament, as well as in the Old Testament, inasmuch as, though the language is Greek, the thoughts and idioms are Hebrew.
1Co 15:12.-“Now if Christ be preached that he rose from the dead, how say some among you,” etc.: i.e., how is it that some among you say.
Verse 35. “But some men wilt say”: i.e., may say.
Verse 50. “Neither doth corruption inherit incorruption”: i.e., neither can corruption, etc.
2. Subjunctive for Indicative
Mat 11:6.-“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 15:8.-“By this is my Father glorified, that ye may bear much fruit”: i.e., that ye bear or when ye bear, etc.
1Co 6:4.-“If, then, ye may have matters of judgment” (cases for the judge): i.e., if ye have.
Jas 4:13.-“To-day or to-morrow we may go into such a city”: i.e., we will go.
Jas 5:15 : “If the Lord should will, and we should live”: i.e., 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 20:7.-“For he (Abraham) is a prophet, and let him pray for thee”: i.e., (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), he shall pray for thee.
Gen 42:18.-“This do ye and live”: i.e., and ye shall live.
Gen 45:18.-“I will give you the good of the land of Egypt, and eat ye the fat of the land”: i.e., ye shall eat (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ).
Deu 32:50.-And be gathered unto thy people”: i.e., thou shalt be gathered.
Psa 22:8 (9).-“Roll thyself on, or trust thou in the Lord.”
Whatever part of the verb
Psa 37:27.-“Depart from evil and do good: and dwell for evermore”: i.e., thou shalt dwell.
Pro 3:4.-“So shalt thou find favour.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] recognizes the figure, for the Heb. is imperative, “find.” But the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] misses it in Pro 4:4. “Keep my commandments and live”: i.e., and thou shalt live.
Rom 5:1.-“Therefore, being justified by faith, we have peace with God.”
Here the reading, according to the R.V. [Note: The Revised Version, 1881.] and the Textual critics, should be
1Co 16:22.-“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 Lord willeth, that doeth he.”
Isa 8:10.-“Take counsel together … speak the word”: i.e., ye shall take counsel together, and it will come to naught: and ye shall speak the word, but it will not stand.” So also Isa 29:9; Isa 37:30; Isa 54:1, etc.
John 2:19.-“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 “I will destroy this temple.”
Gal 6:2.-“And so fulfil (i.e., so ye will fulfil) the law of Christ.”
Jas 5:1.-“Weep and howl:” i.e., ye shall weep and howl.
4. Imperative for Subjunctive
Num 24:21.-“Strong be thy dwelling place, and build in the flint-rock thy nest. Nevertheless”: i.e., thou mayest put, but,” etc. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “Thou puttest” (Ind. [Note: The Indicative Mood.] ), but the sense is subjunctive.
Psa 4:4 (Psa 4:5).-“Stand in awe, and sin not”: i.e., if ye stand in awe ye will not sin.
Nah 3:14.-Here, all the imperative commands are conditional declarations, as is shown by Nah 3:15 : i.e., the people might do all these things, nevertheless, it would be all in vain.
Luk 10:28.-“This do, and thou shalt live”: i.e., if thou do this. Hence the Imperative very often implies only permission:- 2Sa 18:23.-“Run”: i.e., thou mayest run.
1Ki 22:22.-“Go forth, and do so”: i.e., thou mayest go, and do it.
2Ki 2:17.-“Send”: i.e., ye may send.
Mat 8:32.-“Go”: i.e., ye may go.
1Co 7:15.-“Let him depart”: i.e., he may depart.
1Co 11:6.-“Let her also be shorn”: i.e., she may be shorn.
5. Infinitive for Indicative
Gen 8:5.-“And the waters were in going and returning”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , decreased continually.
Exo 8:15 (Exo 8:11).-“But when Pharaoh saw that there was respite, and to harden his heart, and hearkened not unto them”: i.e., hardening of his heart followed, or took place.
2Sa 3:18.-“By the hand of my servant David to save my people Israel”: i.e., I shall save.
1Ki 22:30 and 2Ch 18:29.-“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.
2Ch 31:10.-“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.
Psa 8:1 (Psa 8:2).-“Who to set thy glory above the heavens”: who hast set. The Targum and the Syriac have the Indicative (Num 27:20).* [Note: See the note in Dr. Ginsburg’s edition of the Hebrew Bible.] Psa 32:9.-“Not to understand”: i.e., having no understanding.
Psa 77:1 (Psa 77:2).-“Even unto God with my voice, and to hear me”: i.e., and He gave ear to me, or He will hear me; or, by Ellipsis, and He [will condescend] to hear me.
Pro 12:6.-“The words of the wicked are to lie in wait for blood”: i.e., lie in wait.
Isa 5:5.-Here, the Infinitive is correctly rendered by the Indicative future: “I will take away, and break down,” etc.
Isa 38:16.-“So wilt thou recover me, and to make me to live”: i.e., and vivify me, or preserve my life.
Isa 49:7.-“To him to despise in soul”: i.e., to him who is despised by man.
Jer 7:9.-“Will ye to steal, to murder,” etc. Some interpret the letter
Jer 14:5.-“Yea, the hind also calved in the field, and to forsake it”: i.e., and forsook it, because there was no grass; or, the sense may be supplied by Ellipsis, and [was obliged] to forsake it, etc.
Eze 1:14.-“And the living creatures to run and to return”: i.e., ran and returned.
Eze 11:7.-“To bring you forth”: i.e., 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 reading 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 2:15.-“To make him drunk”: i.e., and makest him drunken also (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ).
6. Infinitive for Imperative Exo 20:8.-“To remember the sabbath day, to keep it holy”: i.e., remember thou. So Deu 5:12.
Luk 9:3.-“Neither to have two coats”: i.e., neither have ye.
Rom 12:15.-“To rejoice with them that rejoice”: i.e., rejoice ye. See under Homœoteleuton.
Php 3:16.-“To walk by the same rule”: i.e., let us walk, or walk ye.
Other examples may be seen in Jos 1:13. Job 32:10 (Job 32:11). Psa 17:5; Psa 22:8 (Psa 22:9). Isa 32:11. Jer 2:2.
III. Heterosis of the Tenses As the Hebrew verb has only two principal tenses, the past and the future, these two with the participles supply all the other tenses. Hence, in the New Testament, where the thought and idiom are Hebrew, though the tenses are Greek they consequently have all the variety which these tenses have in Hebrew.
1. The Past for the Present The Past not only 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 4:1.-“I have gotten a man from the Lord”: i.e., I have got, or, possess.
Gen 4:9 : “I have not known”: i.e. (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), I know not, or, I do not know.
Gen 23:11; Gen 23:13.-“I have given thee the field”: i.e., I give to thee the field.
Gen 32:10 (Gen 32:11).-“I have been unworthy of all the mercies”: i.e., I am unworthy.
2Sa 1:5.-“How hast thou known (i.e., how dost thou know) that Saul and Jonathan his son are dead?”
2Ki 3:11.-“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. [Note: Which see.] ).
Psa 1:1.-“O the happiness of that one who hath not walked (i.e., doth not (and never did) walk),” etc.
Psa 14:1.-“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.”
Psa 25:2.-“My God, in thee I have trusted:” i.e., do I trust. So Psa 31:1 (Psa 31:2). Pro 17:5; and in many other places: the sense being, “I have trusted, and still do trust, in Thee.”
Psa 31:6.-“Thou hast delivered (i.e., thou deliverest) me, O Jehovah.”
Isa 9:2 (Psa 9:1).-“The People who walk in darkness have seen (i.e., see) a great light.”
John 1:4.-“In him was (i.e., is) life, and the life was (i.e., is) the light of men.”
John 1:15 : “This was (i.e., is) he of whom I spake.”
John 3:16.-“God so loved (i.e., loveth) the world, that he gave (i.e., giveth) his only begotten Son.”
John 9:36.-“Who is he, Lord, that I shall have believed (i.e., may believe) on him.”
John 20:17.-“Hold me not, for I have not yet ascended”: i.e., I do not yet ascend, or am not yet ascended.
Acts 12:14.-Rhoda “told Peter to be standing before the porch”: i.e., how Peter is standing.
Rom 5:2.-“This grace wherein ye have stood”: i.e., and continue to stand.
1Co 1:10.-“In whom we have hoped (and continue to hope).”
Heb 10:11.-“And every high priest stood (i.e., standeth) daily” (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ).
Jas 1:24.-“He beheld himself, and has gone away”: i.e., he beholdeth himself, and goeth his way.
1Jn 3:6.-“Whosoever sinneth hath not seen him, neither known him”: i.e., seeth Him not, neither knoweth Him.
Other examples may be seen in John 5:45; John 11:27; John 16:27. 1Ti 4:10; 1Ti 5:5.
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.
Gen 45:9-10.-“Haste ye and go up to my father, then ye have said (i.e., will say) to him … and thou hast dwelt (i.e., wilt dwell) in the land of Goshen.”
Exo 17:4.-“They have stoned me”: i.e., they will stone me.
1Sa 2:31.-“Lo, the days are coming, and I have cut off thine arm”: i.e., shall cut off, etc.
1Sa 10:2.-“Thou hast found”: i.e., wilt find.
1Sa 6:7-8.-“And ye have bound (i.e., will bind),” etc.
Job 19:27.-“And mine eyes have beheld” (i.e., will have seen).
Psa 23:5.-“Thou hast anointed”: i.e., wilt anoint.
Psa 107:42.-“And all iniquity hath shut (i.e., will have shut) her mouth.”
Pro 1:22.-“The scorners have delighted (i.e., will delight) in their scorning.”
Pro 11:7; Pro 11:21.-“The hope of the unjust men hath perished”: i.e., will perish: but just one’s seed hath escaped: i.e., will escape.
Pro 12:21.-“And the wicked have been (i.e., will be) full of evil.”
Jer 21:9.-“Whosoever goeth forth and hath fallen unto the Chaldeans”: i.e., shall fall, etc. As we have said above, nearly all the prophecies are thus written. See Isa 11:1-16 : “And a rod hath come out of the stock of Jesse,” and often through the chapter.
John 3:13.-“No man hath ascended up into the heaven”: i.e. ascend up, or can ascend.
John 4:38.-“Other men laboured, and ye have entered (i.e. shall enter, or are entered) into their labours.”
Rom 8:30.-The called are spoken of as already (in the Divine purpose) in Christ, justified, yea, even glorified.
Eph 2:6.-Believers are regarded as already raised from the dead and seated in the heavenly places.
Heb 2:7.-“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 Psa 8:1-9 Heb 3:14.-“We have been made (i.e., we shall become) partakers of Christ, if we hold,” etc.
Heb 12:22.-“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.
Mat 14:3.-“Now Herod, having laid hold of John, bound him”: i.e., had bound him.
John 18:24.-“New Annas sent him (i.e., 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.
Mat 3:17.-“This is my beloved son, in whom I was (i.e., was and am) well pleased.” So Mark 1:11, and Luk 3:22.
Mat 23:2.-“The Scribes and Pharisees sat (i.e., and continue to sit) in Moses’ seat.”
Mark 16:19.-“Was taken up into heaven, and sat (i.e., sat and continues to sit) on the right hand of God.”
Luk 1:47.-“My spirit rejoiced”: i.e., hath rejoiced and doth rejoice. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “hath rejoiced.”
Luk 15:16.-“And he was longing to have filled”: i.e., to fill.
John 1:12.-“To them gave he authority to have become (i.e., to become, or that they might be) sons of God.”
1Jn 4:8.-“He that loveth not, knew not (i.e., knoweth not, or never knew) God.”
John 11:56.-“What think ye, that he will not have come (i.e., there is no hope of his coming) to the feast?”
John 15:6.-“Except anyone abide in me he was cast out (i.e., will be cast out), and was (i.e., will be) burned.” See under Ellipsis.
5. The Present for the Past Mat 2:13.-“And when they were departed, behold, the angel of the Lord appeareth (i.e., appeared).”
Mark 2:4.-“They are letting down the bed”: i.e., they did let down. See also chaps, Mark 3:19-20, Mark 3:31 and Mark 16:2.
John 3:13.-“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 9:26.-“They were all afraid of him, not believing (or refusing to believe) that he is (i.e., was. So the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) a disciple.”
Gal 2:14.-“But when I saw that they do (i.e., did) not walk uprightly.”
Heb 2:16.-“For not, indeed, of angels’ nature He taketh (i.e., took) hold, but of Abraham’s seed He taketh (i.e., took) hold.”
Heb 7:3.-“He remaineth (i.e., remained) a priest all his life.”
Heb 7:8.-“One testified of that he liveth” (i.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.
Mat 2:4.-“Demanded of then where Christ should be (i.e., is to be) born.”
Mat 3:10.-“Every tree which bringeth not forth good fruit is hewn down”: i.e., will be hewn down.
Mat 5:46.-“What reward have ye?” i.e., will ye have?
Mat 17:11.-“Elias indeed cometh (i.e., will come) first.”
Mat 26:29.-“Until the day when I drink (i.e., shall be drinking) it with you new,” etc.
Mark 9:31.-“The Son of man is delivered (i.e., will be delivered) unto the hands of men.”
Luk 13:32.-“And the third day I am (i.e., shall be) perfected.”
1Co 15:2.-“By which also ye are (i.e., will be) saved.”
1Co 15:12.-“How say some among you that there is (i.e., will or can be) no resurrection of the dead?”
2Pe 3:11.-“Seeing that all these things are (i.e., shall be) dissolved.”
2Pe 3:12.-“And the elements are (i.e., shall be) melted.”
Other examples may be seen in Mat 11:3. John 7:27; John 7:33-34; John 8:58; John 10:17-18; John 12:26; John 12:34; John 13:6; John 13:27; John 16:16. Acts 1:6. 1Co 15:35; 1Co 16:5. Rev 11:5, etc., etc.
7. The Present for the Paulo post futurum*
[Note: This tense differs from the simple or perfect future by denoting and referring to something which will soon be past.] Mat 26:24.-“The Son of man indeed goeth (i.e., will soon be gone, or given over), as it is written of Him.” So Mat 26:45. Mark 14:41. Luk 22:22; Luk 22:37. John 13:3; John 14:3; John 14:18-19; John 17:11, etc.
Luk 22:19.-“Which is given (i.e., which will soon have been given) for you.” So also Mat 26:28. Mark 14:24. 1Co 11:24.
Luk 24:49.-“Behold, I send (i.e., I shall soon have sent) the promise of my Father,” etc. So also John 20:17.
2Ti 4:6.-“For I already am being poured (or offered)”: i.e., 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.
Exo 15:5.-“The depths will cover (i.e., have covered and will continue to cover) them.”
Jdg 2:1.-“I shall make (i.e., I made) you to go up out of Egypt and shall bring (i.e., 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.
Jdg 5:8.-“He (i.e., Israel) will choose (i.e., he chose) new Gods.” For Deborah is speaking of the cause of the affliction which had fallen upon the People: viz., idolatry.
Jdg 21:25.-“Each man will do (i.e., did) what was right in his own eyes.”
2Sa 3:33.-“And the king lamented over Abner, and said, Will Abner die as a fool dieth?” (i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , Died Abner, etc.).
2Sa 12:3.-“She will (i.e., did) eat of his own meat, and will drink (i.e., drank) of his own cup, and will lie (i.e., lay) in his bosom, and so she became unto him as a daughter.”
Isa 63:3.-“I shall tread (i.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.
Gen 2:10.-“And thence it will part (i.e., gets parted, or parts itself) and becomes four heads.”
Num 18:7.-“I shall give (i.e., I do give) your priest’s office unto you as a service of gift”: i.e., the gift at the time of speaking was future; but, ministry remains an ever present gift.
Job 3:20.-“Wherefore will light be given to him that is in misery?” (i.e., is light given).
Psa 1:2.-“And in His Law he will (i.e., doth) meditate.” So Psa 3:5 (Psa 3:6); Psa 22:2 (Psa 22:3); Psa 25:1; Psa 31:5 (Psa 31:6). Hos 1:2, etc.
Mat 12:31.-“Every sin and blasphemy will be (i.e., may be) forgiven to men.
Luk 6:7.-“Whether he will heal (i.e., whether he does heal) on the sabbath day.” Here the Critical Texts actually read the present tense, as in the next passage (Luk 23:46).
Luk 23:46.-“Father, into thy hands I shall commend (i.e., I commend) my spirit.”
Rom 3:30.-“Seeing it is one God which shall (i.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.”
Jdg 5:21.-“O my soul, thou wilt tread down strength”: i.e., tread thou down (not, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “hast trodden down”); or, R.V. [Note: The Revised Version, 1881.] : “march on.” So Psa 5:11 (Psa 5:12).
1Co 5:13.-“Ye will put away (i.e., put away) from among yourselves that wicked person.
1Ti 6:8.-“We shall be content”: i.e., let us be content.
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. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , so that we need only give a few examples which are there passed over.
1. The First Person for the Third
Ecc 3:18.-“I said in my heart according to the reasoning of the sons of men”: i.e., according to the reasoning of man, or human reasoning: i.e., man says in his heart. In Rom 7:1-25, 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 10:18.-“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 1:29.-“They shall be ashamed for the oaks which ye (i.e., 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 42:20.-“Seeing many things, but thou observest not”: (i.e., he observes not) as in the rest of the verse.
Jer 29:19.-“But ye (i.e., they) would not hear.”
Gal 6:1.-“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 49:4.-“Because thou wentest up to thy father’s bed; then defiledst thou it: he went (i.e., thou wentest) up to my couch.”
Isa 54:1.-Here the third person is rendered correctly in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] by the second.
Lam 3:1.-“I am the man, he hath (i.e., I have) seen affliction.”
Mic 7:18.-Here we have “his” inheritance, after the address “like thee.”
4. The Plural for the Singular Gen 29:27.-“Fulfil her week, and we (i.e., I) will give thee this also for thy service.”
Num 22:6.-“Peradventure I shall prevail, that we (i.e., I) may smite them.”
2Sa 16:20.-“Then said Absalom to Ahithophel, Give counsel among you What shall we (i.e., I) do?”
Job 18:2.-“How long will it be ere ye (i.e., thou) make an end of words? mark, and afterwards we (i.e., I) will speak.”
Dan 2:36.-“This is the dream; and we (i.e., I) will tell the interpretation thereof.”
Mark 4:30.-“Whereunto shall we (i.e., I) liken the kingdom of God?”
John 3:11.-“We (i.e., I) speak that we (i.e., I) know, and testify that we (i.e., I) have seen; and ye receive not our (i.e., my) witness.”
John 21:24.-“And we (i.e., I) know that his testimony is true.”
Rom 1:5.-“By whom we (i.e., I, Paul) have received grace and apostleship.” (See also Hendiadys).
1Ti 2:15.-“She will be saved through the child-bearing if they (i.e., Eve and all her daughters) abide in faith,” etc.
5. The Singular for the Plural
Num 32:25.-“Spake” is (sing) “he spake”: i.e., the tribe as composed of the children of Gad,” etc. It is put for the plural, “they spake”; and it should really be “they spake” (viz., the children of Gad and the children of Reuben), according to the 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 1Sa 16:4 : i.e., one particular elder spoke for all. But the sing. [Note: The Singular Number.] is put for the plural: for here, again, according to the note in Dr. Ginsburg’s Text, the verb should 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. [Note: The Septuagint Version (325 b.c.).] Syriac, and the Vulgate.
See also Est 9:23. Job 12:7. Psa 73:7. Pro 14:1; Pro 14:9.
V. Heterosis 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
Psa 118:8-9.-“It is good to trust in the Lord, rather than to put confidence in man”: i.e., the one is good, the other is not; yea, it is accursed (see Jer 17:5; Jer 17:7).
Mat 12:7.-“I will have mercy, and not sacrifice”: i.e., rather than sacrifice.
Mat 18:8.-“It is good for thee”: i.e., (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) 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 3:4.-“Is it lawful to do good on the sabbath-days or to do evil?”: i.e., more lawful to do good than to do evil. The evil His enemies did on the sabbath was in watching Him.
Luk 18:14.-“I tell you, this man went down to his house justified rather than the other.”
Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 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 Luk 18:9.
John 6:27.-“Labour not for the meat which perisheth, but for the meat that endureth to eternal life”: i.e., labour more for the latter than for the former, or rather than.
John 15:22.-“If I had not come and spoken to them, they had not had sin”: i.e., so much sin.
1Co 3:7.-“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
1Sa 17:14.-“And David was the small one (i.e., the smallest): and the three great ones (i.e., the greater or greatest three) followed Saul.”
2Ch 21:17.-“The small one (i.e., the smallest) of his sons.”
Jon 3:5.-“From their great one (i.e., the greatest one among them) to their small (i.e., smallest) one.”
Mat 5:19.-“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 Synœceiosis.
Heb 10:21.-“And having a great (i.e., highest) priest over the house of God.”So Heb 13:20.
3. The Comparative for the Positive
1Ti 3:14.-“Hoping to come unto thee more quickly”: i.e., soon; or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , shortly.
2Ti 1:18.-“And in how many things he ministered to me in Ephesus thou knowest better”: i.e., well; or (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), very well: i.e., to well to need reminding of.
4. The Comparative for the Superlative Mat 13:32.-“Which indeed is less than (or least of) all the seeds (which men sow in the fields).”
Mat 18:1.-“Who then is greater in the kingdom of heaven”: or (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), greatest.
John 10:29.-“My Father, which gave them me, is greater than (i.e., greatest of) all.”
1Co 13:13.-“But the greater (i.e., the greatest) of these is charity.”
1Co 15:19.-“If in this life only we have hope in Christ, we are of all men more (i.e., most, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) miserable.”
5. The Superlative for the Comparative
John 1:15.-“For he was first of me”: i.e., prior to me (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] before me). So the word first is used in Mark 6:21; Luk 19:47; Acts 25:2; Rev 13:12; and perhaps Rev 21:1 : “the former heaven and earth”; and Rev 20:6 : 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 1Th 4:16.
John 15:18.-“If the world hate you, ye know that it hated me first of you”: i.e., before you. So 1Co 14:30. 1Ti 5:12.
2Th 2:3.-“Except there come the apostacy first”: i.e., before it.
1Jn 4:19.-“We love Him because He first loved us”: i.e., before we loved Him.
VI. Heterosis of Number 1. The Singular for the Plural
Gen 3:8.-“Hid themselves from the presence of the Lord God amongst the tree (i.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 49:6.-“In their anger they slew a man (i.e., men) and in their self-will they houghed an ox (i.e., oxen).”
Exo 14:17.-Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 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. aPharaoh. bHis host. aPharaoh’s chariot. bHis horsemen.
Exo 15:1; Exo 15:21.-“The horse and his rider”: i.e., horses and their riders.”
Exo 23:28.-“I shall send the hornet before thee”: i.e., hornets (without the article).
Lev 11:2.-“This is the beast which ye shall eat”: i.e., these are the beasts, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
2Co 11:26.-“Dangers in the city (i.e., cities, or city-dangers), dangers in the wilderness (i.e., wildernesses, or wilderness-dangers).”
1Co 6:5.-“One who shall be able to judge between his brother”: i.e., his brethren.
See also Num 21:7; Num 21:31. Deu 20:19. 2Sa 19:41 (2Sa 19:42). Pro 17:22; Hos 5:6. Jon 2:3 (Jon 2:4), etc. And in New Testament, Rev 21:21, “street” for streets. Also often “demon” and “wicked ones” means all the demons and evil spirits. See John 8:44, and Eph 6:16. In Pronouns the singular is frequently put for the plural. See Deu 21:10. Jos 2:4. 2Ki 3:3. Psa 35:8. Php 3:20.
2. The Plural for the Singular This is so put when great excellence or magnitude is denoted. Our attention is thus called to the importance of the thing or matter concerning which the statement is made.
Gen 4:10.-“Bloods”: i.e., much blood.
Lev 19:24.-“It shall be holy to praise the Lord withal.” Heb. (margin), it shall be “holiness of praises to the Lord”: i.e., the fruit of a young tree was not to be eaten for three years, but in the fourth year it was to be counted as holy to the great praise and glory of Jehovah. See under Prosopopœia.
Gen 19:11.-“And they smote the men that were at the door of the house with the blindnesses”: i.e., with intense blindness (as in 2Ki 6:18, the only occurrences of this word).
2Sa 3:28.-“Bloods”: i.e., much blood.
1Ch 28:3.-“Bloods”: i.e., much blood.
Psa 22:3 (Psa 22:4).-“O Thou that inhabitest the praises of Israel”: i.e., the loud or perfect praise.
Psa 28:8.-“The Lord is their strength, and he is the strength of salvations”: i.e., great saving strength or strength of great and mighty salvation. The margin has “his strength,” but
Psa 42:5 (Psa 42:6), Psa 42:11 (12); Psa 43:5.-“I shall yet praise him for the helps or healths”: i.e., the wonderful help, great deliverance, or great salvation.
Psa 45:15 (Psa 45:16).-“With gladnesses and rejoicing shall they be brought”: i.e., with great gladness and rejoicing.
Psa 47:6 (Psa 47:7).-“Praises”: i.e., great or loudest praise.
Psa 49:3 (Psa 49:3).-“My mouth shall speak wise things”: i.e., great wisdom.
Psa 51:17 (Psa 51:19).-“The sacrifices of God”: the great sacrifice of God is a broken spirit.
Psa 89:1 (Psa 89:2).-“I will sing of the mercies”: i.e., the great and wondrous mercy. So often in N.T., Rom 12:1. 2Co 1:3.
Psa 90:10.-“And if by reason of strengths (or excellencies)”: i.e., of great strength.
Psa 139:14.-“I will confess thee, because that (with) wonders (i.e., with great wonder) I have been distinguished, and wonderful are thy works.”
Psa 144:7.-“Send thine hands from above; rid me and deliver me”: i.e., send thy gracious protection and great delivering power. The singular is actually the Textual reading, not only in some Manuscripts, but in the Editio princeps of the Hagiographa (Naples, 1486-7), the Targum, the LXX [Note: XX The Septuagint Version (325 b.c.).] , the Syriac, and the Vulgate. See Dr. Ginsburg’s note on this passage in his edition of the Hebrew Bible.
See under Anthropopatheia.
Ecc 5:6 (Ecc 5:7).-“Vanities”: i.e., great vanity.
Isa 26:2.-“Which keepeth truths”: i.e., the great and important truth of God.
Isa 58:11.-“In droughts”: i.e., in great drought.
Jer 22:21.-“I spake unto thee in thy prosperities (i.e., in thy great prosperity), but thou saidst, I will not hear.”
Lam 1:9.-“Wonders”: i.e., a great wonder.
Lam 3:22.-“It is of the Lord’s mercies”: i.e., great mercy.
Eze 22:2.-“The city of the bloods”: i.e., the city where so much blood has been shed.
Eze 25:17.-“Vengeances”: i.e., great or terrible vengeance. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin and Psa 94:1.
Eze 28:10.-“Deaths”: i.e., the awful death.
Dan 2:18.-“Mercies”: i.e., great mercy.
Mat 26:65.-“Then the High Priest rent his clothes”: i.e., his great robe of office.
John 1:13.-“Not of bloods”: i.e., not of the best or purest blood; or not of the very best of human parents.
Acts 1:7.-“Times or seasons”: i.e., the great and important time and season. So 1Th 5:1. 1Ti 6:15. Tit 1:3.
Rom 12:1.-“Mercies”: i.e., great mercy.
1Co 15:29.-It has been suggested that in this passage we have the plural for the singular. “What shall they do which are baptized for the dead?” (plural) i.e., for Christ, who was put to death. But see this passage under Ellipsis (page 41).
2Co 1:3.-“Mercies”: i.e., great mercy.
Heb 9:12.-“Into the holies”: i.e., the most holy place.
Heb 9:23.-“With better sacrifices than these”: i.e., one better and greater sacrifice; for Christ offered only one sacrifice.
Heb 10:28.-“Without mercies”: i.e., without the least mercy.
Jas 1:17.-“Father of lights”: i.e., true light. Hence, the Father who is the source of all true light (being the genitive of origin).
1Pe 5:3.-“Not as being lords over God’s heritages”: i.e., great heritage. The word “God” is repeated, by Ellipsis, from 1Pe 5:2, and presents the same truth as Acts 20:28. The R.V. [Note: The Revised Version, 1881.] is a gloss and not a translation:-“Neither as lording it over the charge allotted to you.” The great point is that God’s People are His great inheritance; and that no man has a right to assume lordship or headship over it. It is Peter who says this by the Holy Spirit. The Greek is
2Pe 3:11.-“In holy conversations and godlinesses”: i.e., holy, weighty, and solemn conduct and piety.
Certain words are generally plural: e.g.,
See under Idiom.
3. Sometimes the plural is put for an indefinite number, or for one of many In this latter case the word “one” is to be supplied by Ellipsis.
Gen 8:4.-“The mountains”: i.e., one of the mountains, or the great mountain.
Gen 19:29.-“The cities in which Lot dwelt”: i.e., in one of which cities.
Jdg 12:7.-Here the words “one of” are supplied in italics.
Neh 3:8.-“Uzziel the son of Harhaiah, of the goldsmiths”: i.e., of one of the goldsmiths.
Job 21:32.-“Yet shall he (the wicked) be brought to the graves”: i.e., to one of the graves: i.e., his grave.
Mat 2:20.-“They are dead who seek,” etc.: only Herod is meant (see Exo 4:19).
Mat 9:8.-“Which gave such power to men (pl. [Note: The Plural Number.] ).” Only one is meant, viz., Christ.
Transition or Change from the Singular to the Plural. In these cases, it is not so much that one number or person is exchanged for another as that there is a sudden change from one to the other, calling our attention to the truth taught by this change. See under Anacoluthon.
Exo 10:2.-“And that thou mayest tell in the ears of thy son … that ye may know how that I am the Lord.”
Psa 14:1.-“The fool hath said in his heart, ‘There is no God.’ They are corrupt,” etc.
Isa 2:20.-“In that day shall a man cast his idols … which they have made each one for himself to worship.”
Gal 4:6-8.-“Because ye are sons, God hath sent forth the spirit of His Son into your hearts … Wherefore thou art no more a servant, but a son … Howbeit, then, when ye knew not God,” etc.
Gal 6:1.-“Ye which are spiritual restore such an one in the spirit of meekness; considering thyself.”
See also 1Th 5:1-10. 1Ti 2:15. Rev 1:3, etc.
VII. Heterosis of Gender As the Hebrew (like French) has no neuter gender, sometimes the masculine is used, and sometimes the feminine. And this is seen in the Greek of the New Testament, notwithstanding that the Greek has the neuter gender. There are, however, other exchanges of gender besides this.
1. The Masculine for the Feminine
Acts 9:37.-“Whom when they had washed.” Here, though (in the Greek) the masculine “they” is put, women are meant.
Heb 9:16-17.-“The testator,”
2. The Masculine for the Neuter
Gen 2:18.-“He is not good”: i.e., it is not a good thing for him (man) to be alone. See also Psa 119:65. Isa 5:20; Isa 7:15.
John 16:13.-“When He-the Spirit of truth-is come, He will guide you into all truth, for He shall not speak of Himself; but whatsoever He shall hear that shall He speak, and He will show you things to come.” Here, though the word “Spirit” is neuter, the pronouns are masculine, and this is so put in order to show and impress upon us that the Holy Spirit is a Person.
3. The Feminine for the Neuter
Gen 50:20.-“Ye thought evil (fem.) against me, but God meant it unto good (fem.).” While the masc.
Also for the use of pronouns (see Gen 15:6; Gen 43:32. Exo 10:11. Num 23:23. Psa 118:23. Mat 21:42. Mark 12:11.
4. The Neuter for the Masculine or Feminine
Mat 1:20.-“For that (neut.) which is conceived (or begotten) in her.” So Luk 1:35 : “that holy thing.”
Mat 18:11.-“For the Son of Man is come to save that (neut.) which was lost”: i.e., lost sinners, of both sexes.
John 1:46 (John 1:47).-“Can there any good thing (neut.) come out of Nazareth?” The words were spoken with reference to Christ.
John 3:6.-“That (neut.) which is born of the flesh is flesh; and that (neut.) which is born of the Spirit is spirit.” The neuter is used to agree with the word “thing,” though person is meant: because that which is born of the flesh or spirit is rather the fleshly or spiritual nature, than the man as an individual: but also, because it includes men and women.
Heb 7:7.-“And without all contradiction the less (neut.) is blessed of the better.”
See also Luk 16:15. John 6:39 (compare John 6:40). 1Co 1:27-28.
1Jn 1:1.-“That which was from the beginning,” etc.: i.e., Him who was. Compare John 1:1; John 1:14.
1Jn 5:4.-“For whatsoever (neut.) is begotten of God.” That this refers to persons is clear from 1Jn 5:1-5 : but it is put neuter both on account of the spiritual or new nature which is referred to (spirit being neuter), as well as from the fact that both men and women are included.
1Jn 5:8.-“There are three that bear witness in earth, the spirit (neut.), and the water (neut.), and the blood (neut.), and these (masc.) three are one.” Because persons are meant, the pronoun is masculine, though the other words are neuter.
-------- Hypallage; or, Interchange Interchange of Construction
Hy-pal´-la-gee,
Hypallage differs from Antiptosis in that it relates to an interchange of construction whereby an adjective or other word, which logically belongs to one connexion, is grammatically united with another, so that what is said of or attributed to one thing ought to be said of or attributed to the other. In the case of two nouns (the latter in regimen), they are interchanged in sense, not as in Antiptosis (where the former becomes an adjective instead of the latter), but they are reversed in order or construction without regard to the purely adjectival sense.
Shakespeare makes Cassius say of Julius Cæsar:
“His coward lips did from their colour fly.”
Instead of “the colour did fly from his coward lips.” This interchange attracts attraction to what is said, and thus emphasizes the true and real meaning.
Gen 10:9.-“A strong man of hunting”: i.e., a mighty hunter, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.]
Here, according to the ordinary usage, the word “hunting” would be (by Enallage) the qualifying word: a hunting man of strength; but, by Hypallage, there is an Interchange, by which the noun becomes the adjective: a mighty hunter.
Gen 29:14.-“And he abode with him a month of days”: i.e., the days of a month; a calendar month. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “The space of a month.”
Lev 12:4.-“The blood of her purifying” or “purgation”: i.e., in the purgation or cleansing from her blood.
Deu 12:3.-“The graven images of their gods”: i.e., their gods consisting of graven images.
Jos 2:6.-“She hid them with the flax of stalks”: i.e., with the stalks of flax (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), or flax-stalks.
2Sa 12:27.-“I have fought against Rabbah and have taken the city of waters”: i.e., taken or cut off the waters of the city. 2Sa 12:28 shows he had not taken the city, for Joab says to David, come “lest I take the city.”
When, therefore, in 2Sa 12:26, it is said he “took the royal city,” it must mean the royal part of the city, where the king resided.
1Ki 17:14.-“Thus saith the Lord God of Israel: The barrel of meal (i.e., the meal in the barrel) shall not waste, neither shall the cruse of oil (i.e., the oil in the cruse) fail.”
Neh 10:34.-“For the offering of wood”: i.e., the wood for the offering, unless it mean the free supply of wood.
Est 9:19.-“That dwelt in the cities of the villages”: i.e., in the villages belonging to the cities.
Job 31:27.-“Or my hand hath kissed my mouth”: i.e. (as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it), my mouth hath kissed my hand.
Psa 19:13 (14).-“Keep back also thy servant from presumptious sins”: i.e., keep back presumptuous sins from thy servant, “let them not,” etc.
Psa 139:23-24.-“Search me, O God (El) … and see if there be any wicked way in me, and lead me in the way everlasting”: i.e., see if I be in any wicked way. The Heb. is “a way of grief:” where grief (the effect of a wicked way) is put (by Metonymy) for the wicked way which causes it. See Metonymy.
Pro 26:23.-“Burning lips and a wicked heart are like a potsherd covered with silver of dross”: i.e., dross of silver.
Jer 11:19.-“I knew not that they had devised devices against me, saying, Let us destroy his dish in his-food”: i.e., the food in his dish.
Eze 21:29 (34).-“In the time of the iniquity of the end”: i.e., in the time of the end of their iniquity; or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “when their iniquity shall have an end.”
Mat 8:3.-“His leprosy was cleansed”: i.e., he was cleansed from his leprosy. Or perhaps leprosy is put (by Metonymy of the adjunct) for the person diseased with it. See under Metonymy.
Acts 5:20.-“All the words of this life”: i.e., all these words of life.
Rom 5:17.-“Abundance of grace”: i.e., abounding grace (not gracious abounding).
Rom 7:24.-“Who shall deliver me from the body of this death?” i.e., this body of death (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin); or, this mortal, dying body. Not until this mortal body shall die, or be changed and glorified, shall the saints be delivered from their conflict between the old and the new natures. It cannot be accomplished by vows or resolutions, or by discipline, which is the fond idea and aim of all who are ignorant of this teaching, from Rome to Keswick.
Rom 9:31.-“But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness”: i.e., to the righteousness of the law.
Rom 15:19.-“So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ”: i.e., I have filled, with the gospel of Christ, Jerusalem and round about, etc.
2Co 3:7.-“If the ministration (or ministry) of death written and engraven in stones.” It was the letters, not the ministry, which were engraven on stones.
Gal 6:1.-“The spirit of meekness”: i.e., meekness of spirit.
Eph 1:9.-“The mystery of His will.” The word
Heb 9:15.-“That … they which are called might receive the promise of eternal inheritance”: i.e., the eternal inheritance which had been promised.
Heb 9:23.-Here, the purification attributed to the heavenly things really applies to those who shall enter; as is clear from the former part of the verse.
Jas 2:17.-“Faith … is dead”: i.e., the man who says he has such faith is dead.
Jas 3:4.-“Wherever the impulse of the steersman may will”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , whithersoever the governor (i.e., pilot) listeth.
Rev 21:24.-“And the nations of them that are saved”: i.e., them that are saved of the nations. Compare Rev 7:9 and Rev 19:14.
-------- Metonymy; or, Change of Noun The Change of one Noun for another Related Noun
Me-ton´-y-my. Sometimes pronounced Met´-o-nym-y. Greek,
Metonymy is a figure by which one name or noun is used instead of another, to which it stands in a certain relation. The change is in the noun, and only in a verb as connected with the action proceeding from it. The names of persons are put by Metonymy for something which stands in a special relation to them. Thus we speak of “a stanhope” (carriage), from the Hon. Mr. Stanhope; “a brougham,” from Lord Brougham; “boycotting,” from Capt. Boycott; a “blanket,” “negus,” a “spencer,” a “d’oyley,” etc., from the respective inventors.
Thus it will be seen that Metonymy is not founded on resemblance, but on relation. When we say that a person writes “a bad hand,” we do not mean a hand, but we use the noun “hand” for the characters which it writes.
Metonymy is of four kinds: viz., of the Cause, of the Effect, of the Subject, and of the Adjunct.
I. Metonymy of the Cause is when the cause is put for the effect: i.e., when the doer is put for the thing done; or, the instrument for that which is effected; or, where the action is put for the effect produced by the action.
II. Metonymy of the Effect is the opposite of the above: when the effect is put for the cause.
III. Metonymy of the Subject is when the subject is put for something pertaining to it: as the possessor for the possessed; the thing signified for the sign.
IV. Metonymy of the Adjunct, on the contrary, is when that which pertains to anything is put for the thing itself.
Some grammarians have added a fifth Metonymy, where the antecedent is put for the consequent; but it really belongs to Metonymy of the Cause. The following is the complete outline of the figure now to be treated of:-
METONYMY I.OF THE CAUSE. i.The person acting for the thing done. ii.The instrument for the thing effected. iii.The thing or action for the thing produced by it. iv.The material for the thing made from or of it.
II.Of the EFFECT. i.The action or effect for the person producing it. ii.The thing effected for the instrument or organic cause of it. iii.The effect for the thing or action causing it. iv.The thing made for the material from which it is made or produced.
III.Of the SUBJECT. i.The subject receiving for the thing received. ii.The container for the contents. iii.The possessor for the thing possessed. iv.The object for that which pertains or relates to it. v.The thing signified for the sign.
IV.Of the ADJUNCT. i.The accident for the subject. ii.The contents for the container. iii.The time for the things done or existing in it. iv.The appearance of a thing for its nature; or, the opinion about it for the thing itself. v.The action or affection for the object of it. vi.The sign for the thing signified. vii.The name of a person for the person himself, or the thing.
I. Metonymy of the Cause This is when the cause is put for the effect; and it is of four kinds: (i.) The person for the action; (ii.) The instrument for the effect; (iii.) The thing or the action for its product; and (iv.) The material cause for the matter made. We will consider these in their order: and the examples themselves will explain the meaning and use of the figure. i. The person acting for the thing done 1. The Spirit for the gifts and operations of the Spirit
John 3:34.-“For God giveth not the Spirit by measure to Him”: i.e., the gifts and operations produced by the Spirit. The Holy Spirit is a person, and cannot, therefore, be measured out or given by measure. The “measure” must consequently mean the measure of His power or gifts bestowed.
John 6:63.-“The words that I speak unto you, they, are spirit (i.e., the gift and operation of the Spirit of God), and they are life (i.e., they give and produce divine, spiritual and eternal life).”
Acts 19:2.-“Did ye on believing receive the Holy Ghost?” Here, this must mean the wondrous gifts of the Spirit, because they had already received Him, or they could not have believed at all. Acts 19:6 also shows that this must be so, for the very gifts and powers are named and exercised.
1Co 14:12.-“Forasmuch as ye also are zealous of spirits”: i.e., of spiritual powers and gifts and revelations. Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has actually so rendered the figure, and put the literal Greek in the margin! So 1Co 14:26 and 1Co 14:32.
1Co 14:32.-“The spirits (i.e., the spiritual gifts) of prophets are subject to prophets”: i.e., they are able to use them to edification according to the instructions given in Scripture.
Gal 3:2.-“Received ye the Spirit (i.e., the gifts of the Spirit) by the works of the law, or by the hearing of faith?”
Gal 3:5 : “He, therefore, that ministereth to you the Spirit (i.e., the gifts of the Spirit) and worketh miracles among you,” etc.
Eph 5:18.-“Be filled with the Spirit”: i.e., not with the Person of the Holy Spirit surely! but with His operations: i.e., with the gifts which come through the ministry of the Word; as is clear from Col 3:16, where this effect is produced by the same cause: viz., occupation of the heart with God-the Word of Christ dwelling richly within us.
1Th 5:19.-“Quench not the Spirit”: i.e., do not hinder in yourself or in others the use of spiritual gifts. The verb to quench is
2. The Spirit is put also for His quickening, regenerating and sanctifying work in man, in creating the new nature with its spiritual desires and powers
Psa 51:10 (Psa 51:12).-“Renew a right spirit within me”: i.e., the Divine workings of the Spirit by which alone true obedience is rendered to God. See Eze 11:19. Eph 4:23. Rom 12:2.
John 3:6.-“That which is born of the Spirit is spirit.”
Here, the second time the word “spirit” is used, it is in a different sense, by the figure of Antanaclasis (q.v. [Note: Which see.] , page 286); and by Metonymy it is put for the effect of the Spirit’s operation: i.e., the New man, the New nature, in all its manifestations. This New nature is constantly spoken of as “spirit” (see Rom 8:1-15), just as the Old nature is spoken of as “flesh.” For examples of the word “spirit” being put for the work of the Holy Spirit within man, see Psa 51:17 (Psa 51:19). Isa 26:9. Eze 18:31. Mat 5:3; Mat 26:41. Acts 17:16; Acts 19:21; Acts 20:22. Rom 1:9. 1Co 5:3-5; 1Co 6:20. 1Pe 3:4, etc.
Rom 8:2.-“For the law of the spirit of life (i.e., not the Holy Spirit, but His life-giving work in the New nature created within us) hath made me free from the law of sin and death.” The Law brought the knowledge of sin; and its wages-death. But the work of the Holy Spirit has freed me from that Law, and has given me a new nature, by which I serve and obey Him from a totally different motive.
3. The Spirit is put for special and extraordinary operations of the Spirit acting externally in various ways, publicly or privately
Num 11:17.-“I will take of the spirit which is upon thee and will put it upon them”: i.e., not the Person of the Holy Spirit, but His operations, enabling Moses, and afterwards the seventy elders, to rule the People. The history goes on to tell how Joshua would have had two of them forbidden! True specimen of official religion to-day, and through all time; ever ready to forbid the use of spiritual powers and gifts that come out of the ordinary course!
Eldad and Medad are types of what has been true from that time till the present day.
2Ki 2:9.-“Let a double portion of thy spirit be upon me”: i.e., of thy miraculous gifts, spiritual powers. It was so: and it was so shown; for while Elijah’s miracles were eight in number, Elisha’s were sixteen.* [Note: See Number in Scripture, by the same author and publisher, page 202.]
Dan 5:12; Dan 6:3.-“Because an excellent spirit … was in him”: i.e., the wonderful and extraordinary operations of the Spirit were manifest in him.
John 7:39.-“This spake he of the Spirit”: i.e., this outflow of spiritual power mentioned in John 7:38. A person could not flow out from another person.
Luk 1:17.-“And he shall go before him in the spirit and power of Elijah”: i.e., the same wonderful spiritual power should be in John as was in Elijah. See under Hendiadys.
Luk 1:80.-“And the child grew and waxed strong in spirit”: i.e., in the special and peculiar manifestations of the Spirit. So Luk 2:40.
Acts 1:5.-“Ye shall be baptized with the Holy Ghost”: i.e., ye shall be immersed in spiritual “power” (see Acts 1:8), which shall cover you as well as fill you and flow out from you.
Acts 7:51.-“Ye do always resist the Holy Ghost”: i.e., the testimony of the Holy Spirit as given by the prophets. Their fathers resisted the prophets, and would not hear the Spirit’s voice in them and now they, like their fathers, were resisting the same testimony as given at Pentecost, and since then culminating in Stephen. The Holy Ghost in His testimony is always resisted by the natural man: i.e., opposed by him. He cannot, of course, be resisted in the sense of being successfully repelled. The Greek word here is
2Co 3:6.-“Who hath made us competent ministers also of the New Covenant: not of letter (i.e., the Divine Law of the Old Covenant), but of spirit (i.e., the ministration of the Spirit, 2Co 3:8 : the New Covenant as contained in the Gospel).”
4. The Spirit is put also for special revelations and visions communicated by Him
Eze 37:1.-“The hand of the Lord was upon me, and carried me out in the Spirit of the Lord”: i.e, in a vision.
2Th 2:2.-“That ye be not soon shaken in mind, or be troubled, neither by spirit (i.e., by a revelation professed to have been received by the Spirit), nor by word (professed to be spoken by us), nor by letter as from us (said to be written by us), as that the Day of the Lord has set in.” For the meaning of this last statement, see the next verse under Ellipsis, pages 52 and 53.
1Jn 4:1-3.-“Beloved, believe not every spirit (i.e., every doctrine that is put forth as the teaching of the Spirit), but try the spirits (i.e., their teaching and doctrines, Acts 17:11), whether they are of God (or of demons and evil spirits): because many false prophets are gone out into the world. Hereby know ye the spirit (or doctrine and teaching) of God. Every spirit (i.e., doctrine) which confesseth (or teacheth) that Jesus Christ is come in the flesh is of God: and every spirit (or doctrine) that confesseth not (i.e., that does not teach) that Jesus Christ is come in the flesh is not of God; and this is that spirit (i.e., teaching) of Antichrist whereof ye have heard that it should come; and even now is it in the world.” As Antichrist himself has not yet come, it must mean his teaching which is already here. The confusion of the small and capital letters (s and S) in this passage shows that the translators did not perceive the Metonymy here used.
Rev 1:10.-“I was in spirit.” Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] uses a capital S, and not a small one as in Rev 4:2; Rev 17:3, and Eze 37:1, etc., but, the meaning is the same. “I became in a spiritual vision or ecstasy; or, I received a spiritual revelation;” which was afterwards written down. See also Acts 10:10; Acts 22:17, and 2Co 12:2, where similar visions and revelations are called a “trance.” There is great divergence of the use of small and capital letters in all different versions.
5. Parents and Ancestors are frequently put for their posterity, and for children: and the name of the stock or race is put for the patronymic Japhet and Shem are put for their posterity (Gen 9:27).
Jacob and Israel for the Israelitish people (Exo 5:2. Num 21:25; Num 24:5; Num 24:17. Deu 33:28. 1Ki 18:17-18. Psa 14:7; Psa 135:4. Amo 7:9).
Isaac for the people of Israel (Amo 7:9).
Esau for the people descended from Esau (Rom 9:13).
David is put for him who is descended from David; and therefore especially of the Messiah, who was of the seed of David according to the flesh (Eze 34:23). Compare Rom 1:3; Rom 9:5.
Abraham is put for Christ by the same figure of Metonymy. “In thee shall all families of the earth be blessed”: i.e., in Christ (Gen 12:3; Gen 18:18). So lsaac, Gen 26:4; and Jacob, Gen 28:14. This is explained in Gal 3:8; Gal 3:14; Gal 3:16. Gen 22:18. Psa 72:17. Acts 3:25-26.
6. The Writer is put for his writing or book
Luk 16:29.-“They have Moses (i.e., his writings) and the prophets (i.e., their writings); let them hear them.”
See Luk 24:27. Acts 15:21; Acts 21:21. 2Co 3:15.
7. To this first species of Metonymy must be referred the use of the word Soul for life, which is the effect of it
Indeed, when so used, the Hebrew
See Gen 9:5; Gen 37:21. Exo 4:19. Lev 17:11. Jdg 9:17. 1Sa 26:21. 1Ki 2:23. Est 8:11. Psa 33:19; Psa 38:12 (13); 56:13 (14). Jer 40:14; Jer 45:5. Lam 5:9. Jon 2:6. Mat 2:20; Mat 10:39; Mat 16:25; Mat 20:28. John 10:17; John 12:25; John 13:37-38; John 15:13, etc.
8. The Soul is also put for the person, as when we say a city contains so many thousand souls
We have examples in such phrases as “Praise the Lord, O my soul” (i.e., O myself) (Psa 103:1, etc.); or, “My soul doth (i.e., I myself do) magnify the Lord” (Luk 1:46); or, “Thou wilt not leave my soul (i.e., me) in Sheol” (Psa 16:10. Acts 2:27; Acts 2:31. See Psa 49:15. Hebrews 16). Rev 6:9 : “I saw the souls of them that were beheaded”: i.e., I saw them (i.e., the persons of them) that were slain.” Rev 20:4.
9. The Soul is also put for the will, affection, or desire, which are its operations and effects:- Gen 23:8. Exo 23:9. Deu 23:24. 1Ki 19:3. Pro 23:2. Jer 34:16. John 10:24.
10. The word spirit is sometimes so used for the soul or life in its manifestations:-
Gen 45:27. Num 14:24. Jdg 8:3. 2Ch 21:16; 2Ch 36:22. Ezr 1:1. Psa 76:12 (13); Psa 77:3 (Psa 77:4), Psa 77:6 (Psa 77:7). Pro 1:23; Pro 18:14; Pro 29:11. Ecc 7:9. Isa 29:10. Jer 51:11. Eze 13:3. Dan 2:1; Dan 2:3. Hag 1:14. Rom 11:8. 1Co 2:12. ii. The ORGANIC CAUSE or instrument is put for the thing effected by it 1. The Organs of Speech are put for the testimony borne The Mouth is put for the witness or testimony borne by it.
Deu 17:6.-“At the mouth (i.e., on the testimony) of two witnesses or three shall he … be put to death.” So Deu 19:15, and Mat 18:16. The Mouth is put for the command or precept given.
Gen 45:21.-“And Joseph gave them wagons, according to the mouth (i.e., commandment, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) of Pharaoh.”
Exo 17:1.-Israel journeyed “according to the mouth (i.e., commandment, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) of Jehovah.” So Num 3:16; Num 3:39; Num 20:24; Num 27:14. Deu 1:26; Deu 1:43.
Deu 34:5.-“So Moses … died there according to the mouth (i.e., the word) of Jehovah.” The Targum of Jonathan takes this literally (or as Anthropopathpœia, q.v. [Note: Which see.] ), and interprets it as a kiss! The Tongue is put for what is spoken by it.
Psa 5:9 (Psa 5:10).-“They flatter with their tongue”: i.e., with what it says.
Pro 25:15.-“A soft tongue (i.e., gentle speech) breaketh the bone” (i.e., overcomes obstinacy).
Pro 10:20.-“The tongue (i.e., the words or speech) of the just is as choice silver.”
Jer 18:18.-“Let us smite him with the tongue”: i.e., with hard words. The Tongue is also put for the language peculiar to any people or nation.
Acts 2:4.-“They … began to speak with other tongues”: i.e., in other languages). So Acts 2:11. Mark 16:17. 1Co 14:18. The Lip is put for the language.
Gen 11:1.-“And the whole earth was of one lip (i.e., language) and of one speech.”
Pro 12:19.-“The lip (i.e., speech) of truth shall be established for ever.”
Pro 12:22 : “Lying lips (i.e., liars or lies) are abomination to the Lord.”
Pro 14:8.-“The lips of knowledge”: i.e., the words of wisdom, or wise words.
Pro 17:7.-“Excellent lip (i.e., speech) becometh not a fool; much less does a lip of lying a prince”: i.e., lying words. So Pro 18:6-7.
Isa 33:19.-“A people deeper of lip (i.e., speech) than to be understood.” The Palate is put for the words spoken.
Pro 5:3.-“Her palate is smoother than oil”: i.e., her speech. The Throat also is put for the words spoken.
Psa 5:9 (Psa 5:10).-“Their throat (i.e., their speech) is an open sepulchre.” So Rom 3:13, explained by Luk 11:44.
2. The Hand is put for the actions performed by it
These are many and various; as finding, counselling, thought, purpose, impulse, effort, attempt, or care. The “hand” is put by Metonymy for all these and similar things.
Deu 32:36.-“When he seeth that their hand was gone.” This is rightly rendered “power”; for which the “hand” is put by Metonymy.
1Sa 22:17.-Saul said, “Turn, and slay the priests of the Lord; because their hand (i.e., help) is with David, and because they knew him when he fled, and did not show it to me”: i.e., the priests helped David with their counsel, and with food; and by silence, in not betraying him. All this is contained in, and expressed by, the word “hand.”
2Sa 3:12.-“My hand (i.e., my help) shall be with thee.”
2Sa 14:19.-“Is not the hand (i.e., the counsel) of Joab with thee in all this?”
1Ki 10:29.-“And so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their hand” (i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , by their means).
Psa 7:3 (Psa 7:4).-“O Jehovah my Elohim, if I have done this: if there be iniquity in my hands”: i.e., if I have done iniquity. So Isa 1:15. The Hand is also put for instrumentality or agency, especially in connection with Inspiration.
Ezr 9:10-11.-“Thy commandments which thou hast commanded by the hand (i.e, the agency) of thy servants the prophets.” In all these cases there is an implied reference to testimony preserved in writing.
Neh 9:30.-“Thou testifiedst against them by thy Spirit in (or by) the hand (i.e., the agency) of thy prophets.”
Zec 7:12.-“The words which the Lord of hosts hath sent in (or by) His Spirit by the hand of the former prophets”: i.e., by their agency. This is the testimony of one of the latter prophets to the Inspiration of the “former”: viz., Joshua, Judges, Samuel, and Kings. The Hand is also put for the writing done by it or hand-writing. As we say of one “he writes a good hand.”
See 1Co 16:21. Col 4:18. The Hand is also put for a gift given to anyone.
Psa 68:31 (Psa 68:32).-“Ethiopia shall soon stretch out her hands unto God”: i.e., shall bring presents, as in Psa 68:29, of which this is the continuation. As further explained in Psa 72:10. Isa 49:7; Isa 60:6; Isa 60:9. Psa 22:27 (28).
3. The Sword is put for war or for slaughter Exo 5:3.-“Lest he fall upon us with pestilence, or with sword”: i.e., with slaughter.
Lev 26:6.-“Neither shall the sword (i.e, war) go through your land.” So Isa 1:20. Jer 14:12-13; Jer 14:15-16; Jer 43:11. Psa 144:10. Rom 8:35, and many other, passages.
Mat 10:34.-“I came not to send peace, but a sword” (i.e., but for war). That is to say, the object of His coming was peace, but the effect of it was war.
4. A Line is used for the territory divided up or marked out by it Amo 7:17.-“Thy land shall be divided by line”: i.e., divided up among others.
Mic 2:5.-“Thou wilt have none that shall cast a cord by lot in the congregation of Jehovah.” The land in Palestine round each village was divided by lot for the year, for each family to sow and reap. Referring to this, David says, “The lines are fallen unto me in pleasant places,” and then he goes on to explain it, “Yea, I have a goodly heritage” (Psa 16:6).
Hence the word “line” is used of an inheritance measured out See Deu 3:4 (where it is rendered “region”). Jos 17:14. Psa 105:11 (the lot of your inheritance). In this sense Israel was (among the other nations) the line or lot of Jehovah’s inheritance. Deu 32:8-9.
2Co 10:16.-“In another man’s line”: i.e., in another man’s inheritance or sphere of labour.
Psa 19:4 (Psa 19:5).-“Their line is gone out through all the earth.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] interprets the Metonymy incorrectly in the margin, “their rule or direction.” It is their inheritance: i.e., the whole earth was the sphere through which their words and speech went forth, and where the knowledge imparted by the stars was made known. See Rom 10:18.* [Note: And The Witness of the Stars, by the same author and publisher.] 5. Silver is put for the thing procured by it Exo 21:21.-Where a servant is said to be the money of the master.
6. Hyssop is put for the sprinkling which was effected by it
Hyssop (
Psa 51:7 (Psa 51:9).-“Purge me with hyssop, and I shall be clean”: i.e., purge me with the atoning blood; not with the herb. iii. The THING or ACTION is put for that which is the effect or product of it
Some Rhetorists confine Metonymy only to nouns, and deny its application to verbs. But there seem to be certain words, even verbs, the use of which cannot otherwise be classed except under the figure Metonymy: words which, if not actually changed for or strictly used instead of others, are yet analagous, and have the meaning of another word taken conventionally with them; so that a thing or action is put for some effect which is understood as being consequent upon it.
1. In certain NOUNS, where the Feeling or Affection is put for the effects resulting or proceeding from the feeling Love is put for the benefits and blessings flowing from it.
1Jn 3:1.-“Behold, what manner of love the Father hath bestowed upon us”: i.e., not merely the feeling of love, but the manifestation of it in all that it has done for us: one thing here being the calling and making lost sinners the sons of God, and blessing them with all spiritual blessings in Christ.
Mercy is put for the offices and benefits which are the outcome of it.
Gen 20:13.-“This is thy kindness which thou shalt show, etc.”
Gen 32:10.-“I am not worthy of the least of all the mercies and of all the truth, which thou hast showed unto thy servant”: i.e., all the material and spiritual benefits bestowed in kindness and faithfulness.
2Ch 35:26.-“Now the rest of the acts of Josiah, and his goodness” (marg. [Note: arg. Margin.] Heb. kindnesses): i.e., his acts of kindness. By the same figure the Greek
Mat 6:1.-“Take heed that ye do not your alms.” The R.V. [Note: The Revised Version, 1881.] and Critical Texts (G. [Note: . Griesbach and his critical Greek Text.] L. [Note: . Lachmann and his critical Greek Text.] T. [Note: . Tischendorf and his critical Greek Text.] Tr. [Note: r. Tregelles and his critical Greek Text.] A. [Note: . Alford and his critical Greek Text.] ) have
Anger and Wrath are put for punishment, and various acts which flow from them.
Psa 79:6.-“Pour out thy wrath upon the heathen that have not known thee”: i.e., thy judgments. So 1Sa 28:18.
Mic 7:9.-“I will bear the indignation of Jehovah”: i.e., the chastisements which it inflicts.
Rom 2:5.-Thou “treasurest up unto thyself wrath”: i.e., the judgments produced by it.
Rom 4:15.-“The law worketh wrath”: i.e., inflicts or executes punishments and penalties. The word “execute” is actually supplied in Rom 13:4.
Rom 13:5.-“Wherefore ye must needs be subject, not only for wrath”: i.e., on account of the effects of the anger, etc., of those who govern, “but also for conscience sake”: i.e., because ye believe it to be right according to the will of God.
Eph 5:6.-“For because of these things cometh the wrath of God upon the children of disobedience”: i.e., the punishments inflicted by God on account of His wrath.
Justice is put for the judgment or punishment which manifests it.
Exo 6:6.-“I will redeem you with a stretched-out arm and with great justice”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , judgments. As rendered in Pro 19:29. Eze 14:21, etc.
It is put also for the actual sentence and condemnation.
Jer 26:11.-“The judgment (i.e., the sentence) of death is for this man.” This Metonymy is idiomatically rendered in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] So John 3:19 (
Sin and its synonyms are put for the effects or punishment of sin.
Gen 19:15.-“Lest thou be condemned in the iniquity”: i.e., punishment, as in margin of A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] So Psa 7:16 (Psa 7:17).
Jer 14:16.-“I will pour their wickedness upon them”: i.e., the punishment on account of their wickedness.
Zec 14:19.-“This shall be the sin (marg. [Note: arg. Margin.] ) of Egypt”: i.e., the punishment for Egypt’s sin. When joined with the verb to bear (i.e., to bear iniquity), it means to bear the punishment or judgment for iniquity, etc. See Exo 28:43. Lev 5:1; Lev 20:20; Lev 22:9. Num 14:33. Isa 53:4. Eze 23:35; Eze 23:49; Eze 18:20. When Christ is said to bear our sins, it means that He bore thepunishment (i.e., death) which was due to them. Heb 9:28. 1Pe 2:24, etc.
Work is put for the wages paid for it.
Lev 19:13.-Heb. work; A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , wages.
Jer 22:13.-“And doth not give him his work”: i.e., Heb. his wage. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “for his work.”
Rom 11:6.-“If by grace, then is it no more of works”: i.e., of wages or merit.
Rev 14:13.-“And their works (i.e., their rewards) do follow with them.”
Divination is put for the money received for it.
Num 22:7.-“So the elders departed with divinations in their hands.” Here, both A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] do not scruple to boldly translate the Metonymy and put “the rewards of divination.”
Labour is put for that which is produced by it.
Deu 28:33.-“All thy labours shall a nation which thou knowest not eat up”: i.e., all the fruit of thy labours.
Psa 78:46.-“He gave … their labour unto the locust”: i.e., the fruit of their labour.
Psa 105:44.-“They inherited the labour of the people.”
Psa 128:2.-“Thou shalt eat the labour of thine hands”: i.e., that which the labour of thy hands has produced.
Pro 5:10.-“Lest … thy labours be in the house of a stranger”: i.e., that which thou hast made or produced. So Ecc 2:19. Isa 45:14. Jer 3:24. Eze 23:29.
Strength is put for that which it effects or produces.
Gen 4:12.-“When thou tillest the ground, it shall not henceforth yield unto thee her strength”: i.e., her fruits shall not be brought forth freely and liberally to thee.
Pro 5:10.-“Lest strangers be filled with thy strength”: i.e., that which thy strength brings forth. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : wealth.
Hunting is put for the flesh of the animal that is caught.
Gen 25:28.-“And Isaac loved Esau because hunting was in his mouth.” Here, the mouth is put for the eating which it performed, and hunting for the venison which it caught. See also under Ellipsis, page 26.
Gen 27:3.-“Hunt me a hunting”: i.e., catch or take for me some venison (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ). See Polyptoton, page 275.
2. In certain VERBS The same Metonymy is seen in certain verbs, but it is confined to verbs of (a) Knowing, (b) Remembering, (c) Loving and Hating, and (d) Operation.
(a) Verbs of Knowing are used of the effect of knowing: i.e., understanding, caring for, approving, etc.
Job 19:25.-“I know that my redeemer liveth”: i.e., I believe, or have a saving knowledge of the fact.
Psa 1:6.-“The Lord knoweth (i.e., approveth) the way of the righteous.” So Rev 2:24.
Psa 9:10 (Psa 9:11).-“They that know thy name will put their trust in thee”: i.e., they that understand Thee as their God and Saviour.
Psa 35:11.-“False witnesses did rise up; they laid to my charge things that I knew not”: i.e., things which I was not conscious of, or did not acknowledge as true. So Psa 51:3 (Psa 51:5). 2Co 5:21.
Psa 90:11.-“Who knoweth (i.e., Who rightly considers) the power of thine anger?” Many may hear of it and know of it in the ordinary sense of the verb, but who rightly estimates it and understands it?
Pro 24:23.-“It is not good to know (or discern) faces in (giving) the judgment”: i.e., to have respect or show favour to them. See Deu 1:17 (marg. [Note: arg. Margin.] ) and Deu 16:19. Job 34:19.
Isa 1:3.-“Israel doth not know.” The next parallel line goes on to explain it:-“My people doth not consider.” So Jer 8:7. Luk 19:42 (cf. [Note: f. Compare (for Latin, confer).] Psa 101:4). This comes also under the figure Exergasia (q.v. [Note: Which see.] )
Jer 9:24.-“Let him that glorieth glory in this, that he understandeth and knoweth me”: i.e., loves me and believes me. Compare Jer 9:3 and Jer 9:6.
Jer 31:34.-“They shall all know me”: i.e., believe in me with a saving faith.
John 8:43.-“Ye cannot hear (i.e., receive, and understand, and approve) my word.” See John 8:44.
John 10:27.-“My sheep hear my voice, and I know them”: i.e., I love them with all a shepherd’s fondness.
John 17:3.-“This is life eternal that they might know (i.e., believe on) thee-the only true God, and Jesus Christ, whom thou hast sent.”
Acts 10:34.-“I perceive (i.e., I now understand and am made to know from what has taken place) that God is no respecter of persons.”
Rom 7:15.-“For that which I do I know not.” Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] translates the Metonymy, “that which I do I allow not”: i.e., I do not approve. The old Eng. of the verb allow is allaud, to praise or approve, as in Psa 11:5. Prayer Book (i.e., Coverdale’s) Version: “The Lord alloweth the righteous”: i.e., approveth him.
1Co 8:3.-“If any man love God, the same is known of him”: i.e., is loved and cared for by Him (see Heterosis of the verb).
Verbs of Knowing are sometimes put for caring for or manifesting affection to.
Gen 39:6.-“He (Potiphar) knew not ought he had”: i.e., had no anxiety about it.
Exo 2:25.-“And God knew them”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , had respect unto them.
Deu 33:9.-“Neither did he acknowledge his brethren, nor knew (i.e., cared for) his own children.” So Ruth 2:10; Ruth 2:19.
Jdg 2:10.-“There arose another generation after them, which knew not the Lord”: i.e., which did not care for Him.
1Ch 17:18.-“Thou knowest (i.e., hast respect to) thy servant.”
Psa 37:18.-“The Lord knoweth the days of the upright”: i.e., has respect to them and acts accordingly.
Psa 142:4 (Psa 142:5).-“There was no man that would know me”: i.e., that would care for me. See under Ellipsis.
Pro 12:10.-“A righteous man knoweth the life of his beast”: i.e., he regardeth and careth for it.
Pro 29:7.-“The righteous knoweth (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , considereth) the cause of the poor.”
Jer 1:5.-“Before I formed thee in the belly I knew thee”: i.e., cared for and loved thee.
Jer 24:5.-“So shall I know (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , acknowledge) them that are carried away captive.”
Amo 3:2.-“You only have I known of all the families of the earth”: i.e., loved and cared for. Cf. [Note: f. Compare (for Latin, confer).] Deu 4:20.
1Th 5:12.-“We beseech you, brethren, to know them which labour among you”: i.e., to consider and care for them.
2Ti 2:19.-“The Lord knoweth (i.e., loves and cares for) them that are his.” See also under Heterosis.
Verbs of Knowing are used also of experiencing, either by saving faith or by personal dealing.
Isa 53:11.-“By his knowledge shall my righteous servant justify many”: i.e., knowledge of Him and the salvation which He gives. See Luk 1:77. “To give knowledge of salvation.”
Mat 7:11.-“If ye then, being evil, know how to give good gifts unto your children,” etc.: i.e., are able, notwithstanding all your innate blindness, to understand enough, in spite of your selfishness, to give good gifts, etc.
Mark 5:29.-“And she knew (
1Co 4:19.-“But I will come to you shortly, if the Lord will, and will know (i.e., will find out and expose) not the speech of them which are puffed up, but the power.”
2Co 1:9.-“We had the sentence of death in ourselves”: i.e., we experienced the feelings of those who have had the sentence of death pronounced upon them.
(b) Verbs of Remembering are used of a strong desire or wish for the thing mentioned or remembered.
Isa 44:21.-“Remember these, O Jacob and Israel … thou shalt not be forgotten of me”: i.e., desire the things which make for your peace, etc.
Eze 23:19.-“Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt”: i.e., in desiring again the former sins.
Jon 2:7 (Jon 2:8).-“When my soul fainted within me, I remembered the Lord” (and therefore desired Him, and called upon Him).
2Ti 2:8.-“Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel”: i.e., Believe and enjoy, and rest in, the blessed knowledge of the fact.
Heb 11:15.-“If they had been mindful of that country from whence they came out”: i.e., if they had longed for it, or desired to return to it, they could have done so. This is clear from the verb to “desire” in Heb 11:16. So the noun is used of the Lord’s Supper, “in remembrance of Me”: i.e., not a mere calling to mind, but that which is produced by such remembrance: viz., faith, love, hope, which are all bound up in that acknowledgment of Christ’s death (Luk 22:19. 1Co 11:24-25). Hitherto they had celebrated their deliverance from Egypt. Henceforth they were to remember Christ, and the exodus which He accomplished, and to desire His return, looking for it with loving hope. On the other hand, the verb to forget is used of unfaithfulness, and rejection.
Hos 4:6.-“Seeing thou hast forgotten the law of thy God, I will also forget thy children”: i.e., seeing thou hast been unfaithful to me, and will reject thy children.
(c) Verbs of Loving and Hating are put for the actions consequent upon them. To Love is put for to expect, or desire, or take.
Psa 11:5.-“Him that loveth violence (i.e., and hence practises it) his soul hateth.”
Pro 21:17.-“He that loveth (and therefore liveth in) pleasure shall be a poor man,” etc. He would not be poor unless he gratified his love of pleasure by spending his substance.
Mat 6:5.-“They love to pray standing in the synagogues and in the corners of the streets,” and they do it because they love it.
Luk 11:43.-“Ye love the uppermost seats in the synagogues”: i.e., ye not only love them, but take them because ye love them.
John 3:19.-“Men loved darkness rather than light”: (and practised, and lived, and acted, accordingly).
2Ti 4:8.-“All them also that love His appearing” (and act, and live, accordingly).
2Ti 4:10.-“Demas hath forsaken me, having loved this present world”: (and returned to it). To Love is used of the exercise of the greatest possible care for whatever is the object of the love. While to hate is used in the opposite sense, of exercising less care, or of neglect.
Gen 29:31.-“And when the Lord saw that Leah was hated”: i.e., neglected, and the other more esteemed. See Gen 29:30. By some this is called Hyperbole (q.v. [Note: Which see.] ).
John 12:25.-“He that loveth his life shall lose it”: i.e., that cares more for his life than for Christ. See under Ellipsis and Hyperbole. This is the explanation of Mat 16:25, where it reads, “whosoever shall save his life”: i.e., shall care more for it, and preserve it, instead of giving it up for Christ. Compare Luk 14:26. To Love is used not merely for the act itself, but for the effect of it.
Psa 109:17.-“As he loved cursing”: i.e., not merely loved to do it, but did it.
Pro 13:24.-“He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes”: i.e., his love takes effect, and is seen, in the chastening.
Pro 18:19.-“He loveth trangression that loveth strife”: i.e., he trangresses who strives, for He does it because he loves to do it.
Pro 8:36.-“All they that hate me love death”: i.e., so live and act as to injure life and accelerate death.
(d) Verbs of Operation The verb to do often denotes the effect rather than the act.
Gen 12:5.-“The souls that they had gotten (Heb., made) in Haran”: i.e., the servants which they had acquired in Haran. Thus the Metonymy is here translated by the word “gotten.”
Gen 30:30.-“And now when shall I do for my house also?” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] translates the Metonymy by the verb “provide”: “when shall I provide?” etc.
Mat 25:16.-“He that had received the five talents went and traded with the same and made them (i.e., gained) other five talents,” as explained in Mat 25:20.
Certain Verbs have not their own proper signification, but are used of the actions or effects consequent upon them: To Judge is put for punish or condemn.
Gen 15:14.-“That nation whom they serve shall I judge”: i.e., punish with judgments, not simply rule. Acts 7:7.
2Ch 20:12.-“O our God, wilt thou not judge them?” i.e., punish them.
Psa 9:19 (Psa 9:20).-“Let the heathen be judged in thy sight.”
Heb 13:4.-“Whoremongers and adulterers God will judge”: i.e., punish. See also John 3:18 and Rom 14:3. To Judge is also used in the sense of acquit, which is also an effect of judging. See Psa 35:24.-“Judge me, O Lord my God”: i.e., acquit me. To Hurt or even to Injure is put for the hurt or injury done.
Luk 10:19.-“Nothing shall by any means hurt you”: i.e., have any injurious effect upon you.
Rom 8:31.-“If God be for us, who can be against as?” i.e., who can hurt us or bring any evils upon us? They can, of course, be “against us,” but not have any hurtful effect. iv. The MATERIAL is put for the thing made of or from it 1. Trees are put for arms or instruments made from them
Nah 2:3 (Nah 2:4).-“The fir-trees shall be terribly shaken.” The context shows that “trees” are put for the spears, etc., which men make from them.
2Sa 6:5.-“And David and all the house of Israel played before the Lord on all fir-woods.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] both treat this as though it were an Ellipsis: “on all manner of instruments made of firwood,” instead of seeing the Metonymy and saying simply, “On all manner of instruments,” which are immediately mentioned: viz., harps and psalteries. But according to a note in Dr. Ginsburg’s Hebrew Bible, the Septuagint reads with all might and with songs instead of “on all manner of fir-woods.” Compare 2Sa 6:14 and 1Ch 13:8.
2. Brass is put for fetters, etc Lam 3:7.-“He hath made my brass heavy”: i.e., my fetters, or bonds, or chains.
Jdg 16:21.-“And bound him with two brasses”: i.e., two brazen fetters.
2Sa 3:34.-“Thy hands were not bound, nor thy feet put into brasses”: i.e., fetters, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 3. Curtains are put for tents 2Sa 7:2.-“The ark of God dwelleth within curtains”: i.e., in the curtain or tent.
Jer 4:20.-“Suddenly are my tents spoiled, and my curtain (i.e., my tabernacle or dwelling) in a moment.”
Hab 3:7.-“And the curtains (i.e., tents) of Midian’s land did tremble.”
4. Corn is put for bread or food generally Lam 2:12.-“They say to their mothers, Where is corn (i.e., bread) and wine?”
5. Gold and Silver and other metals and similar substances are put for what is made with them
Gen 23:9.-“That he may give me the cave of Machpelah, which he hath, which is in the end of his field, for silver (i.e., money made from silver) full (i.e., of full value) he shall give it to me in your midst (i.e., within your boundaries), for a possession of (i.e., hereditary) sepulchre.”
Gen 24:22.-“Of ten gold was their weight”: i.e., bracelets made of gold, ten shekels in weight.
2Ki 5:5.-“Six thousand of gold”: i.e., pieces of money.
2Ki 12:4 (5), where it is rendered “money.”
1Ch 21:22; 1Ch 21:24.-“Full silver”: for full money value. In A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] rendered “full price.”
1Ch 29:2.-Here, the figure is translated by the words “things of” in italics. “I have prepared … the gold for gold (things), and the silver for silver (things), and the brass for brass (things),” etc.
Psa 115:4.-“Their idols are silver and gold”: i.e., made of silver and gold.
Mat 10:9.-“Provide neither gold, nor silver, nor brass (i.e., money made from these) in your purses.”
Acts 3:6.-“Silver and gold (i.e., money, like the Scottish “siller” and French l’argent) have I none.”
6. Iron is put for things made of it
2Ki 6:5.-“As one was felling a beam the iron (i.e., the axhead, as the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it) fell into the water.”
Psa 105:18.-“Whose foot they hurt with the gyve, his soul came into iron”: i.e., he was fast bound with iron chains.
7. Stones are put for things made of them Exo 7:19.-“Both in woods and in stones”: i.e., both in wooden vessels and stone vessels.
Deu 25:13.-“Thou shalt not have in thy bag divers stones”: i.e., weights. Heb., a stone and a stone.
Pro 11:1.-“A perfect stone (i.e., a just weight) is his delight.”
Isa 34:11.-“The stones of emptiness”: i.e., the stones which characterize waste land.
Jer 2:27.-“Saying … to a stone (i.e., to an idol), Thou hast brought me forth” Jer 3:9.
Zec 4:10.-“They shall see the stone of tin (i.e, the plummet) in Zerubbabel’s hand.”
8. Wood is put for things made of wood See above Exo 7:19 (for vessels). Isa 44:19. Jer 2:27; Jer 3:9; Jer 10:8. Hos 4:12 (for idols).
Eze 37:16.-“Take thee one wood and write upon it, ‘For Judah and for the children of Israel his companions’: then take another wood, and write upon it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel his companions’ ”: i.e., take a tablet or stick made out of wood.
Gen 40:19.-“Shall hang thee on a tree”: i.e., a gallows. So Jos 8:29. Deu 21:22-23. Est 7:9-10. Gal 3:13. 1Pe 2:24.
2Sa 21:19.-“The wood (i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “staff”) of whose spear was like a weaver’s beam.”
Acts 16:24.-“And made their feet fast in the wood”: i.e “in the stocks,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 9. Flax is put for the wick made of it Isa 42:3.-“The smoking flax (i.e., wicks) shall he not quench.” See under Tapeinosis.
Isa 43:17.-“They are quenched as the flax”: i.e., as a wick. (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , tow).
10. Dust and Ashes for man, who is made of dust Gen 3:19.-“Dust thou art”: i.e., made of dust.
Gen 18:27.-“Dust and ashes.” See under Paronomasia.
Psa 103:14.-“He remembereth that we are dust”: i.e., made of dust.
Ecc 12:7.-“Then shall the dust (i.e., man) return to the earth as it was.”
11. Seed is put for son or posterity Gen 4:25.-“God … hath appointed me another seed”: i.e., son.
Gen 15:13.-“Thy seed shall be a stranger,” etc. So Acts 7:6; where the period of sojourning is stated to be 400 years. Whereas, in Exo 12:40, and Gal 3:17, where the period refers not to the sojourning of Abraham’s seed (which could not commence till Isaac was born, thirty years after the promise), but includes that of Abraham himself, the sum is given as 430 years.
12. Forest or wood is put for the houses, etc., made of its trees
Jer 21:14; Jer 22:7 : compare these with Jer 52:13. 2Ki 25:9 and 2Ch 36:19, and the figures in the last two passages will be explained.
II. Metonymy of the Effect This is when the effect is put for the cause producing it. It is of four kinds: (i.) The action for the actor. (ii.) The thing for the organic cause of it. (iii.) The effect for the producer of it. (iv.) The matter made for the material cause of it. We will consider these in their order:- i. The ACTION or the EFFECT for the person producing the effect, or for the author of it
1. Nouns
Gen 25:23.-“Two nations are in thy womb”: i.e., two infants whose progeny should become two different nations.
Gen 26:35.-“Which were a grief of mind unto Isaac and to Rebekah”: i.e., the source of much sorrow to them.
Gen 49:18.-“I have waited for thy salvation (i.e., for Him who shall bring and work salvation), O Lord.”
Neh 12:31; Neh 12:38; Neh 12:40.-“Two great celebrations.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] have supplied the words implied by the Metonymy (the former in italics, the latter in roman type), by rendering “two great companies of them that gave thanks.” The effect of the praises or thanks, is put for the people who rendered them.
Psa 18:1 (Psa 18:2).-“I will love thee, O Jehovah my strength”: i.e., the author and source of my strength. So Psa 22:19 (Psa 22:20). Jer 16:19.
Psa 27:1.-“The Lord is my light and my salvation.” This is not a Metaphor but a Metonymy: i.e., Jehovah is the source of my light, and the author of my salvation. Compare Heb 5:9.
Psa 106:20.-“Thus they changed their glory (i.e., God) into the similitude of an ox that eateth grass.” The Massorah records this as one of the passages in which the Sopherim changed the pronoun “my” into “their.” It was thought to be too gross an anthropomorphism to say “my,” Jehovah being the speaker. See Appendix E.
Isa 49:6.-“That thou mayest be my salvation (i.e., the Saviour whom I have sent) unto the end of the earth.”
Jer 23:6.-“Jehovah our Righteousness”: i.e., the Author of our righteousness: our Justifier.
Mark 9:17; Mark 9:25.-“A dumb spirit”: i.e., a spirit which produced the effect of dumbness in the person possessed.
Luk 11:14.-“And he was casting out a devil, and it was dumb”: i.e., it produced dumbness in the man possessed. Compare Mat 9:32-33. Mark 9:17; Mark 9:25.
Luk 2:30.-“Mine eyes have seen thy salvation”: i.e., Christ the Saviour: the Worker and Author of Salvation. Luk 3:6 and Isa 49:6.
Luk 13:11.-“And, behold, there was a woman which had a spirit of infirmity.” The negative
John 11:25.-“I am the resurrection and the life”: i.e., the Worker of resurrection, and the Giver of resurrection life.
Rom 13:3.-“Rulers are not a terror”: i.e., a source of terror.
2Co 1:14.-“We are your rejoicing (i.e., cause of rejoicing), even as ye also are ours in the day of the Lord Jesus.” So 1Th 2:19-20.
Rev 1:12.-“And I turned to see the voice (i.e., Him) that spake with me.” So John 1:23.
2. Verbs Gen 42:38.-“Shall ye bring down,” etc.: i.e., shall be the cause of my death. See under Periphrasis.
Gen 43:6.-“Why have ye done evil to me, to disclose to the man that ye had yet another brother?” i.e., why have you brought or caused all this evil to be brought upon me.
Exo 23:8.-“The gift blindeth the wise, and perverteth the words of the righteous”: i.e., is an occasion by which these effects are produced.
1Ki 18:9.-“What have I sinned, that thou wouldest deliver thy servant (i.e., cause to be delivered) into the hand of Ahab to slay me?”
Psa 76:10 (Psa 76:11).-“Surely the wrath of man shall praise thee”: i.e., shall be the occasion of praise to thee.
Isa 43:24.-“Thou hast made me to serve with thy sins”: i.e., thy sins have caused the hard service and Passion which I endured on account of them.
Jer 38:23.-“Thou shalt burn this city with fire”: i.e., thou shalt cause it to be burnt. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Eze 19:7.-“He laid waste their cities”: i.e., their sins caused them to be destroyed.
Acts 1:18.-“Now this man purchased (i.e., caused to be purchased) a field.”
Rom 14:15.-“Destroy not him with thy meat for whom Christ died”: i.e., do not be a cause of destruction.
1Co 7:16.-“For what knowest thou, O wife, whether thou shalt save (i.e., be the means of salvation or the occasion of much blessing to) thy husband?” etc. See 1Pe 3:1. ii. The THING EFFECTED by an instrument for the instrument or organic cause of it
Gen 49:6.-Lit., “My soul (i.e., myself, I) will not come into their secret (counsel), mine honour shall not be with them in their assembly.”
Here, “honour” is put for the tongue which gives it; and it means that he would not honour them by speaking or taking part in their assembly. Compare Psa 57:8; Psa 108:1.
Deu 24:6.-“No man shall take the nether or the upper millstone to pledge: for he taketh a man’s life to pledge.” Here “life,” the effect, is put for the means of livelihood by which the life is preserved.
Psa 7:5 (Psa 7:6).-“Let him … lay mine honour in the dust”: i.e., myself who gives honour.
Psa 16:9.-“Therefore my heart is glad, and my glory rejoiceth”: i.e., my tongue gives glory, as is explained in Acts 2:26.
Psa 30:12 (13).-“To the end that my glory may sing praise to thee and not be silent.”
Here, the word “glory” may be put for the tongue which gives it: but the structure of the Psalm suggests another explanation of the Metonymy. This verse corresponds, in the structure, with Psa 30:4 : “Sing to Jehovah, O ye saints of His.” Compare 2Co 8:23. So that Psa 30:12 would be “To the end that Thy saints may sing praise to Thee”: “glory” being put for the saints who give the glory.
Psa 57:8 (9).-“Awake up, my glory”: i.e., my tongue, wake up and glorify God.
Pro 27:27.-“And thou shalt have goats’ milk enough for thy food, for the food of thy household, and for the life (marg. [Note: arg. Margin.] ) of thy maidens”: i.e., as the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it, “for the maintenance of thy maidens.”
Mark 12:44.-“She of her want did cast in all that she had, even all her living (or life)”: i.e., all her means of supporting herself in life.
Luk 15:12.-“And he divided unto them his living (or life)”: i.e., his means or property, by which life is sustained. So Mark 12:44.
Acts 17:31.-Lit., “Whereof he hath given faith to all men.” Here faith, the effect, is put for the proofs or evidence on which it rests. “Whereof He hath afforded evidence unto all men”: and then the evidence or proof is stated, “in that he hath raised him from the dead.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] well render it “hath given assurance.” The Resurrection of Christ is the evidence God affords of His purpose to judge the world by Him.
Rom 1:16.-“For it [the gospel] is the power of God unto salvation to every one that believeth”: i.e., the belief is the effect of the power of God through the preaching of the gospel.
1Jn 5:4.-“This is the victory that overcometh the world, even our faith.” “Victory,” the effect, is put for “our faith,” which accomplishes it. From Eph 6:16 we learn that it is through Christ; who is the shield which faith uses. iii. The EFFECT for the thing or action causing or producing it
(a) In Nouns
Exo 10:17.-“Intreat the Lord your God, that he may take away from me this death only”: i.e., this plague which is causing death.
Deu 30:15.-“I have set before thee this day life and good, and death and evil”: i.e., good things which end in life, and evil things which end in death. So in Deu 32:47, and Jer 21:8, etc.
2Ki 4:40.-“There is death in the pot”: i.e., there is that which produces death as the effect of eating it. How forcible is this Metonymy, by the use of which time is saved, and perhaps life too.
Pro 10:2.-“Righteousness delivereth from death”: i.e., from the things that end in death.
Pro 19:13.-“A foolish son is the calamity of his father”: i.e., does that which brings or produces calamity.
Pro 20:1.-“Wine is a mocker, strong drink is raging.”
Here, wine, etc., is put for its effects. It brings him who drinks to excess into derision, and causes tumults.
Ecc 11:1.-“Cast thy bread (i.e., the seed which produces it) upon the waters.”
Isa 28:12.-“This is the rest”: i.e., this is what gives rest.
Jer 3:24.-“For shame hath devoured the labour of our fathers”: i.e., the worship of Baal, which brought upon them shame and sorrow. Shame is put for an idol or for idolatry in Jer 11:13 (see margin). Hos 9:10. See also Jer 48:13, etc.
Lam 2:14.-“Thy prophets have seen vain things for thee and expulsions”: i.e., the things which led to expulsion from the land and captivity.
Eze 44:18.-“They shall not gird themselves with sweat”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , with anything that causeth sweat. The effect “sweat” being put for the garments which cause it.
Hos 4:18.-“Their drink is rebellious, or turned aside”: i.e., has caused them to turn aside from God. Through not seeing the Metonymy, the translators try to find other meanings for
Mic 1:5.-“What is the transgression of Jacob? Is it not Samaria? And what are the high places of Judah? Are they not Jerusalem?” i.e., Samaria and Jerusalem were the cause of the transgression of Israel:-“What is the cause of Jacob’s trangression?”
Hab 2:5.-“Yea, also because the wine transgresseth”: i.e., the effects of the wine was transgression; or, “Yea, so surely as wine causeth trangression.”
John 3:19.-“And this is the judgment”: i.e., the cause of which judgment or condemnation was the effect: viz., “that light is come into the world, and men loved darkness rather than light,” etc.
John 12:50.-“And I know that his commandment is life everlasting”: i.e., the effect of it is eternal life.
John 17:3.-“This is life eternal”: i.e., the effect of it is life eternal.
Rom 6:6.-“The body of sin” is more than “sinful body.” It is more than mere character. The effect is put for the cause; which is the old nature, that, through the body, works out sin; and sin is the effect; which is thus used, here and in other parts of this epistle (chap. 5:12-8:39), for the old nature itself.
Whereas, in chaps, 1:16-5:11, we have “sins,” as the product of the Old nature, and the fruit of the old tree, we have, in 5:11-8:39, “sin,” or the Old nature, which causes and commits the “sins”; and the old tree itself which produces the fruits.
Rom 7:7.-“Is the law sin? (i.e., Is sin the effect of the law?) God forbid. But yet I knew not sin except through the law!”
There is no “nay” in the Greek. The word “but” brings out the meaning: “God forbid that sin should be the effect of the law. But nevertheless.” So it is.
Rom 7:24.-“The body of this death”; or, by Hypallage (q.v. [Note: Which see.] ), as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin, “this body of death”: in which case, “of death” is either, by Enallage, put for the adjective “dying,” or it may be the Metonymy of the effect, and the result “death” put for the cause-viz., all that leads up to, and ends in, death.
Rom 8:6.-“To be carnally minded is death (i.e., the cause of death), but to be spiritually minded is life and peace (i.e., ends in life and peace or peaceful life).” So Rom 8:10.
1Co 12:6.-“And there are diversities of operations”: i.e., of faculties and gifts effected by the Divine operations.
1Co 14:3.-“He that prophesieth speaketh unto men edification, and exhortation, and comfort”: i.e., words which build up, exhort, and comfort. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] obtains this meaning by supplying the word “to.”
2Co 1:10.-“Who delivered us from so great a death”: i.e., from the persecution or trouble which threatened to kill them, and end in death.
2Co 11:23.-“In deaths oft.” This cannot, of course, mean that he had died more than once; but that he had often been at death’s door, and in troubles which cause or bring about death.
Php 1:13.-“My bonds in Christ are manifest in all the palace”: i.e., the effect of his preaching made it manifest that his bonds were on account of his service for Christ, and not for any crimes.
Heb 6:1.-“Dead works”: i.e., works wrought by the Old nature. So Heb 9:14, according to Rom 6:23.
Rev 6:8.-“And power was given unto them … to kill with the sword, and with hunger, and with death”: i.e., with pestilence which produced death.
(b) In Verbs
Psa 25:2.-“O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me” (and thus be a cause of my being put to shame). So Psa 25:20. Psa 31:1 (Psa 31:2);Psa 119:116, etc.
Psa 70:4 (Psa 70:5).-“Let them rejoice and be glad in Thee, all that seek thee”: i.e., let there be a cause of rejoicing and gladness to all seeking thee. Through not seeing the Metonymy the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] render it: “Let all those that seek thee rejoice and be glad in thee.” The cause and effect are joined together in Psa 5:11 (Psa 5:12), Psa 5:12 (13).
Isa 28:16.-“He that believeth shall not make haste.”
Here, hastening away or flight is put as the effect for the confusion and shame which is the cause of it. See Rom 9:33; Rom 10:11. 1Pe 2:6, where the cause is put. The sense is that he that believeth will have no need of hurried flight, he will wait God’s time. iv. The THING MADE, for the material from which it is made or produced Psa 74:15.-“Thou didst cleave the fountain and the flood”: i.e., the rock from which the fountain flowed.
Isa 28:28.-“Bread is bruised”: i.e., the corn of which it is made. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] supplies “corn.” The sense is clear from Isa 28:27 and Job 28:5. In Psa 104:14, we have the opposite of this in the Metonymy of the cause.
Isa 33:12.-“And the people shall be as the burnings of lime”: i.e., as fuel for lime-kilns.
Isa 47:2.-“Take the millstones and grind meal”: i.e., grind corn, from which meal is made.
III. Metonymy of the Subject The third division of Metonymy is when the subject is put for the adjunct: i.e., for some circumstance pertaining to (or joined to) the subject: e.g., as when the place, or thing containing it, is put for that which is contained: the possessor for the thing possessed, etc. It is divided into the five following heads:- i. The SUBJECT (i.e., the Thing or Action) for that which is connected with it (i.e., the adjunct)
1. Nouns
Gen 3:7.-“And the eyes of them both were opened, and they knew that they were naked.” They knew this fact before: but they did not know all that was connected with it. Their nakedness, after the fall, received a new meaning.
1Sa 1:15 -“I … have poured out my soul before the Lord”: i.e., my desires and longings.
1Ch 12:38.-“All these … came with a perfect heart”: i.e., affections and desires.
Psa 7:9.-“God trieth the hearts and reins”: i.e., the thoughts and affections and desires. This is clear from Psa 51:6 (Psa 51:8); Psa 73:11. Pro 23:7.
Psa 16:7.-“My reins (i.e., my thoughts) also instruct me in the night season.”
Psa 26:2.-“Examine me, O Lord, and prove me: try my reins (i.e., my thoughts) and my heart.”
See also Jer 11:20; Jer 17:10; Jer 20:12. Rev 2:23.
Psa 38:8 (Psa 38:9).-“I have roared by reason of the disquietness of my heart” (i.e., my thoughts).
Psa 62:9.-“Pour out your heart before Him”: i.e., your thoughts and desires. So Lam 2:19.
Psa 62:10 (11).-“Set not your heart (i.e., your affections) upon them.”
Pro 6:32.-“Whoso committeth adultery with a woman lacketh heart.” (So Heb., see A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin). Here heart is put for “understanding,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ; because it is spoken of as the seat of wisdom and understanding. See Pro 2:10; Pro 8:5; Pro 11:29; Pro 15:14; Pro 16:21.
Pro 7:7.-“A young man void of heart”: i.e., of understanding.
It is so used in Pro 9:4; Pro 9:16; Pro 10:13; Pro 10:21.
Pro 15:32.-“He that heareth reproof possesseth an heart”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin, getteth understanding.
Pro 16:23.-“The heart (i.e., the desires and thoughts) of the wise maketh wise his mouth”: i.e., his words, by Metonymy of the cause. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Pro 22:17.-“Apply thine heart (i.e., thy thoughts and powers) unto my knowledge.”
Pro 26:7.-“The legs of the lame are not equal: so is a parable in the mouth of fools.” So A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
R.V. [Note: The Revised Version, 1881.] : “The legs of the lame hang loose!” The Heb. is: “The legs of the lame are lifted up” (see A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin). Here “legs” are put for the clothes which being lifted up expose the lameness. So when a fool attempts to utter a parable, he soon exposes himself.
Pro 28:26.-“He that trusteth in his own heart (i.e., understanding) is a fool.”
Isa 5:21.-“Woe unto them that are … prudent before their face”: i.e., in themselves or in their own view of matters. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Isa 49:16.-“I have graven thee upon the palms of my hands”: i.e., as indelible as the lines graven in the palms of the hands, (with which we are born) will be My remembrance of thee.
Jer 12:2.-“Thou art near in their mouth (i.e., their words, Met. of cause), and far from their reins” (i.e., their affections, Met. of subject). See Isa 29:13.
Hos 4:11.-“Whoredom and wine and new wine take away the heart”: i.e., the understanding. That this is meant is clear from Hos 5:11.
Hos 7:11.-“Ephraim also is like a silly dove without heart”: i.e., without understanding.
Mat 6:21.-“Where your treasure is, there will your heart (i.e., your thoughts and affections) be also.”
Mat 16:19.-“Whatsoever thou (i.e., by the word which thou shalt minister) shalt bind (see Met. of Adjunct below) on earth.” So Mat 18:18. Whatever this refers to, Peter had neither the power nor the authority to pass it on to any one else.
Mat 24:45.-“Who then (i.e., how great and blessed and happy) is a faithful and wise servant?”
John 20:23.-“Whose soever sins ye (i.e., by the word which ye minister) remit.” See below under verbs. Whatever this may mean, it was spoken to the apostles: and it is certain that they had no commission, authority, or power to pass on that gift to others.
Acts 1:11.-“This same Jesus, which is taken up from you”: i.e., from your presence and company. So Acts 1:22.
Acts 1:24.-“Thou, Lord, which knowest the hearts (i.e., the thoughts) of all men,” etc. See Psa 139:2; Psa 139:4.
Rom 6:6.-“Our old man is (Gr., was) crucified with him”: i.e., not a man really, but our Old nature derived from Adam: our old self with its desires and qualities and conditions. So Eph 4:22. Compare Rom 6:12; Rom 7:5; Rom 7:7-8. 2Co 7:1. Heb 12:1.
Rom 15:24.-“If first I be somewhat filled with you”: i.e., your company, etc., as expressed in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin and Rom 15:32.
Rom 16:3; Rom 16:7.-“My helpers in Christ Jesus”: i.e., in the service of Christ.
2Co 5:17.-“If any man be in Christ he is a new creature”: i.e., he has a new nature created within him. Thus a new standing is given to him, with new thoughts and desires, etc. So Eph 4:24. Compare Rom 12:2; Rom 8:2; Rom 8:5. 1Pe 3:4 and Rom 7:22. 2Co 4:16.
Gal 4:15.-“Where is then the blessedness ye spake of”: i.e., how great was that blessedness ye spake of! for, etc.
Php 1:21.-“To me to live is Christ”: i.e., to serve Christ, to work and labour for Him.
2. Verbs Where the action is put for the declaration concerning it: or where what is said to be done is put for what is declared, or permitted, or foretold as to be done: or where an action, said to be done, is put for the giving occasion for such action.
Gen 2:7.-See below, under Deu 9:1.
Gen 27:37.-“Behold, I have made him (Jacob) thy lord”: i.e., I have blessed him; and this was part of the blessing.
Gen 30:13.-“The daughters will call me blessed”: i.e., I am now a mother. For the parallels to this see Psa 72:17. Luk 1:48.
Gen 34:12.-“Ask me never so much dowry and gift”: i.e., ask me to give never so much, etc.
Gen 35:12.-“And the land which I gave Abraham and Isaac”: i.e., which I promised to give, or gave in promise.
Gen 41:13.-“Me he restored (i.e., declared that I should be restored) unto mine office, and him he hanged (i.e., declared he should be hanged).”
Exo 13:2.-“Sanctify unto me all the first-born”: i.e., declare in My name to the People that I sanctify (i.e., separate) them, etc. Which Moses did in Exo 13:11-12.
Exo 20:7.-“The Lord will not make him guiltless”: i.e., will not declare or pronounce. Or “hold,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Lev 13:3.-“And the priest shall look on him, and he shall be unclean (or “uncleanse him,” for the verb is in the Piel)”: i.e., “he shall pronounce him unclean,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Deu 9:1.-“Hear, O Israel: Thou art to pass over Jordan this day”: i.e., it is declared this day that thou art to pass over Jordan. With this passage compare Gen 2:17 : “In the day that thou eatest thereof thou shalt surely die”: i.e., not that he should die in that day, but it should be declared “in that day”: i.e., thou shalt be sentenced to die.
2Sa 7:22.-“Wherefore thou art great”: i.e., I will declare and praise Thee as great: or, Thou shalt be known as great.
See other examples in Isa 8:13. Jer 1:5; Jer 1:10. Eze 13:19; Eze 20:26.
Isa 6:10.-“Make the heart of this people fat”: i.e., declare that it shall become so. (Isaiah could not make it fat, etc.) So Mat 13:14. Mark 4:12. Luk 8:10. John 12:40. Acts 28:26-27. Rom 11:8.
Jer 1:10.-“I have this day set thee over the nations and over the kingdoms, to root out (i.e., to declare that they shall be rooted out), and to pull down (i.e., to prophesy that they shall be pulled down), and to destroy (i.e., to declare that they shall be destroyed), and to throw down (i.e., to foretell that they shall be thrown down),” etc.
Jer 4:10.-“Then said I, Ah, Lord God (Adonai-Jehovah)! surely thou hast vehemently (or verily) deceived this people (i.e., prophesied that this People shall be deceived), saying, Ye shall have peace; whereas the sword reacheth unto the soul.” The people deceived themselves, assuring themselves that they should have peace (see Jer 5:12). The Lord had declared by his prophet that they would so deceive themselves, and so it came to pass that they were permitted to be deceived by their false prophets.
Jer 38:23.-“Thou shalt burn this city with fire”: i.e., thou shalt declare that it shalt be burnt. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it cause it to be burnt, as though it were the Metonymy of the effect. It is clearly the Metonymy of the subject: for Zedekiah was not personally to set light to the city!
Eze 13:19.-“And will ye pollute me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die and to save the souls alive that should not live”: to prophesy (falsely) that they should die, and to promise life to those who should not live.
Eze 13:22.-“Ye have … strengthened the hands of the wicked, that he should not return from his wicked way, by quickening him”: i.e., by promising him life. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Eze 20:25-26.-“Wherefore I gave them also statutes that were not good, and judgments whereby they should not live (i.e., I permitted them to receive such statutes from the heathen); And I polluted them in their own gifts,” etc.: i.e., I suffered them to pollute themselves inthose gifts which, by the Law, they ought to have dedicated to Me.
See under Antanaclasis.
Hos 6:5.-“Therefore have I hewed them by the prophets (i.e., I have declared by the prophets that they shall be hewed); I have slain them by the words of my mouth (i.e., I have foretold by the words of my mouth that they shall be slain).”
Mat 6:13.-“And lead us not into temptation”: i.e., suffer us not to be led.
Mat 16:19.-“Whatsoever thou shalt bind on earth (i.e., declare to be binding as a precept, etc.), shall be bound in heaven; and whatsoever thou shalt loose on earth (i.e., declare to be not binding) shall be loosed in heaven.” But note that, whatsoever this may mean, it is nowhere stated that the apostle had either authority or power to transmit the gift to others; still less to transmit the power to others to give this gift! And in any case it refers to the “kingdom” and not to the “Church.” See also Mat 18:18.
Luk 7:29.-“And all the people that heard him, and the Publicans justified God, being baptized with the baptism of John”: i.e., declared God to be just, and praised him for His justice and goodness; in that they humbled themselves in confession of sin and were baptized by John. So the word is used again in Luk 7:35 and Luk 10:29; Luk 16:15, etc.
John 20:23.-“Whose soever sins ye remit (i.e., declare to be remitted) they are remitted unto them: and whose soever sins ye retain (i.e., declare to be retained) they are retained.”
Here note that the apostles had neither the authority nor the power to transmit this gift; still less to transmit the power to others to give it.
Acts 10:15.-“What God hath cleansed”: i.e., declared to be (ceremonially) clean: as is clear from Acts 10:28.
Rom 7:9.-“But when the commandment came”: i.e., when its power was declared in revealing my impotence to obey it, I, in my experience, suffered its penalty-death. See Gal 3:23, below.
2Co 3:6.-“The letter killeth”: i.e., the Law of God manifests its power, in convincing of sin, and causing the sinner to condemn himself to death, which is the wages of sin. Compare Rom 7:10, and Hos 6:5.
Gal 3:23.-“Before faith came”: i.e., before the Gospel was declared, and brought a new object for faith.
Jas 2:21.-“Was not Abraham our father justified by works?” i.e., declared to be justified. See Jas 2:23 and Gen 22:12. So also Jas 2:24-25.
Jas 2:22.-“By works was faith made (i.e., declared to be, or manifested to be) perfect”: i.e., true and sincere. ii. The CONTAINER for the contents: and the PLACE for the thing placed in it 1. Circuit is so put in all these cases for what is contained within it
Num 22:4.-“Now shall all this company lick up all our circuit”: i.e., “all that are round about us” (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ).
Ezr 1:6.-“And all their circuit”: i.e., all that were about them.
2. Basket is put for its contents
Deu 28:5.-“Blessed shall be thy basket and thy kneading-trough” (and Deu 28:17 contra). Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has translated the latter Metonymy, but not the former. The R.V. [Note: The Revised Version, 1881.] has translated neither. The container is put for the contents. Here, probably, the “basket” is put for the seed, and “kneading-trough” for the meal; the beginning and the end of their labours.
3. Wilderness is put for the wild beasts in it
Psa 29:8.-“The voice of the Lord shaketh the wilderness”: i.e., the people and animals or inhabitants of the wilderness, as is clear from Psa 29:9, and Deu 8:15.
4. House is put for household Gen 7:1.-“Come thou and all thy house (i.e., thy family) into the ark.”
Gen 30:30.-“When shall I provide for mine own house (i.e., family) also?”
Gen 43:16.-Joseph … “said to the ruler of his house”: i.e., of his servants. We use the word “establishment” in the same way: as the French also use “ménage.”
Exo 1:21.-God “made them houses”: i.e., families, or progeny.
Exo 2:1.-“And there went a man of the house (i.e., lineage) of Levi.”
2Sa 7:11.-“Jehovah telleth thee that make thee an house will Jehovah”: i.e., a posterity, especially referring to Christ, Who should be of “the seed of David,” and sit on His throne for ever. Luk 1:31-33. Observe the Figure Epanadiplosis in the above rendering of the Hebrew.
1Ch 10:6.-“So Saul died, and his three sons, and all his house died together” (i.e., all his family), as explained in 1Sa 31:6.
Psa 49:11 (Psa 49:12).-“Their inward thought is that their houses (i.e., their families) shall continue for ever.”
Isa 36:3.-“Then came forth unto him Eliakim, Hilkiah’s son, which was over the house”: i.e., the servants, or household.
Eze 3:1.-“Go speak unto the house (i.e., the descendants) of Israel.” The margin of Ginsburg’s Hebrew Bible gives another reading: “sons.”
Eze 27:14.-“They of the house of Togarmah”: i.e., of Togarmah’s descendants. See Gen 10:3.
Luk 19:9.-“This day is salvation come to this house”: i.e., to Zacchæus and his family.
Acts 10:2.-Cornelius … “feared God with all his house”: i.e., all his family or household.
1Co 1:16.-Here the Greek word “house” is rendered “household”: i.e., family.
1Ti 3:4.-“One that ruleth well his own house”: i.e., his own family.
2Ti 3:6.-“For of this sort are they that creep into houses”: i.e., families.
2Ti 4:19.-Here the Greek, “house,” is rendered “household”: i.e., family.
Tit 1:11.-“Who subvert whole houses”: i.e., families.
Heb 11:7.-“Noah … prepared an ark to the saving of his house”: i.e., of his family.
5. Islands are put for their inhabitants
Isa 41:1.-“Keep silence before me, O islands”: i.e., the inhabitants of the islands. So Isa 42:4; and Isa 51:5.
6. Table is put for the things on it
Psa 23:5.-“Thou preparest a table before me”: i.e., the good things upon it. As, when we say that such an one “keeps a good table,” we mean that it is spread bountifully.
Psa 78:19.-“Can God (
Under this head comes also Hos 14:2 (3).-“So will we render the calves of our lips.”
Here, note first, that the word “render” is
Then we have two Metonymies. First, oxen are put (by Metonymy of the subject) for the sacrifices offered; and then the lips are put (by Metonymy of the cause) for the confession made by them. So that the verse really should read: “So shall we offer our sacrifices of confession and prayer”; being exactly what is expressed in Psa 51:17 (Psa 51:19). “The sacrifices of God are a broken spirit, etc.,” and Heb 13:15 : “By him … let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.” See also Psa 69:30 (Psa 69:31), Psa 69:31 (Psa 69:32); Psa 116:17; Psa 141:2. The R.V. [Note: The Revised Version, 1881.] , while trying to improve the translation, misses both Metonymies: “So will we render as bullocks the offering of our lips”-retaining the “letter” (“bullocks” and “lips”) and missing the “spirit” (sacrifices and confession).
Heb 13:10.-“We have an altar”: i.e., a sacrifice, referring to the sin-offering which was burned without the camp including the skin and the dung, no soul having a right to eat of it. So Christ is our sin-offering offered without the gate. That it is a figure is clear, for the verse reads on: “We have an altar, whereof (
But, here, it is the sin-offering which is referred to, which no one might eat; and therefore those who continued still “served the tabernacle” could have no part in Christ as the sin-offering.
7. Mountain is put for mountainous region
Jos 13:6.-“Mountain” is put for a mountainous region, translated here “hill country.” See Jdg 7:24.
Jdg 3:27; Jdg 7:24.-“Mountain of Ephraim”: Mount Ephraim is put for the mountainous region of Ephraim.
Mountains are also put for idols worshipped there; or for their inhabitants.
Jer 3:23.-“Truly in vain is salvation hoped for from the hills, and from the multitude of mountains.” Here, “mountains” and “hills” are put for the idols which were worshipped there. See Eze 18:6; Eze 18:11; Eze 18:15.
Mic 1:4.-“And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place.” From a comparison with Psa 68:2 and 1Ch 12:15 (16) it seems that “mountains” and “valleys” are here put for their inhabitants. So Psa 97:5.
8. The World is put for its inhabitants
John 3:16.-“God so loved the world”: i.e., the inhabitants of the world, now without distinction. Before it was only Israel without exception.
See further under Synecdoche.
2Co 5:19.-“Reconciling the world (i.e., the inhabitants of the world) unto himself.”
1Jn 2:2.-“He is the propitiation for our sins: and not for ours only, but also for the whole world”: i.e., for all the inhabitants of the world without distinction; as shown by the use of the word for “ours” (which is
Heemeteros denotes that which is peculiarly ours as distinct from others’. See Acts 2:11; Acts 24:6; Acts 26:5. Rom 15:4. 2Ti 4:15. Tit 3:14. 1Jn 1:3.
See also under Synecdoche and Ellipsis.
1Jn 5:19.-“The whole world (i.e., all the inhabitants of the world) lieth in [the power of] the wicked one.” See under Ellipsis.
9. The World is put for a portion of its inhabitants John 1:10.-“The world knew him not”: i.e., people of the world.
John 3:17.-“That the world through him might be saved”: i.e., people in the world without distinction.
John 6:33.-“The bread of God is he which cometh down from heaven, and giveth life unto the world”: i.e., to God’s People in the world.
Compare John 6:51. Hence John 1:9; John 3:17.
John 7:7.-“The world cannot hate you, but me it hateth”: i.e., the inhabitants of the world, as without God.
John 14:17.-“The Spirit of truth; whom the world (i.e., men) cannot receive.” So John 15:19; John 16:20; John 16:33; John 17:9; John 17:14, etc.
John 14:31.-“But that the world may know that I love the Father”: i.e., that the godly in the world. Hence John 1:9 : “That was the true light, which, coming into the world (i.e., among men), lighteth every man,” without distinction of race or language, etc.; as heretofore only Israel, not without exception, for that is not the fact. See under Periphrasis.
John 17:21.-“That the world may believe”: i.e., many in the world, without distinction.
1Co 11:32.-“That we should not be condemned with the world”: i.e., with the ungodly.
1Jn 3:1.-“Therefore the world (i.e., those who are without God) knoweth us not.” 1Jn 4:5; 1Jn 5:4-5, etc. So the Devil is the Prince (or god) of this world: i.e., the ungodly inhabitants of it.
John 12:31; John 14:30; John 16:11. 2Co 4:4. Eph 2:2; Eph 6:12. And conversely, the world may be put for God’s people.
10. Ships are put for the souls in them
Isa 23:1.-“Howl, ye ships of Tarshish.” Here “ships” are put for the people in them. So Isa 23:14.
11. Nests are put for the birds in them
Deu 32:11.-“As an eagle stirreth up her (Heb., masc.) nest”: i.e., her young in the nest, as is clear from the rest of the verse.
12. Ophir is put for the gold of Ophir
Job 22:24.-“Then shalt thou lay up gold as dust; and Ophir (i.e., the gold of Ophir) as the stones of the brooks.”
13. Cup is put for the wine in it Jer 49:12.-“Cup” is put for the contents: i.e., for the wine in it.
Eze 23:32.-“Cup” is put for what is in it.
Luk 22:17; Luk 22:20.-“Cup” is put for its contents, as is clear from Luk 22:20, and Mark 14:24 and Mat 26:28.
1Co 10:16; 1Co 10:21; 1Co 11:25-28.-In these and other places “cup” is put for the contents of it.
14. Region is put for its inhabitants
Gen 47:15.-“All Egypt came unto Joseph”: i.e., all the Egyptians, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Psa 105:38.-“Egypt was glad when they departed”: i.e., the Egyptians were glad.
Psa 68:31 (Psa 68:32).-“Ethiopia shall soon stretch out her hands unto God”: i.e., the Ethiopians.
Job 1:15.-“Sheba fell upon them”: i.e., the Sabeans, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] See Job 6:19 and Isa 43:3.
Mat 3:5.-“Then went out to him Jerusalem (i.e., the inhabitants of Jerusalem) and all Judæa (i.e., the dwellers in Judæa),” etc.
Rom 15:26.-“For it pleased Macedonia and Achaia to make a certain contribution”: i.e., the saints in Macedones and Achaia.
15. Grave is put for the dead buried in it
Isa 38:18.-“The grave (i.e., those who are buried in it) cannot praise thee.” This is clear from Isa 38:19 and Psa 115:17.
16. Tents, etc., are put for the dwellers therein Gen 13:5.-“Tents” are put for the many servants, etc., who dwelt in them.
Psa 78:67.-“He refused the tabernacle (or tent: i.e., the tribe) of Joseph, and chose not the tribe of Ephraim.”
Psa 87:2.-“The Lord loveth the gates of Zion more than all the dwellings (i.e., tribes) of Jacob.”
Psa 91:10.-“Neither shall any plague come nigh thy dwelling”: i.e., those who dwell in it.
Pro 14:11.-Here “house” and “tabernacle” are put for those who dwell in them.
17. The land or earth are put for its inhabitants
Gen 6:11.-“The earth also was corrupt before God”: i.e., the inhabitants of the earth, as is clear from the next verse.
Gen 11:1.-“And the whole earth was of one language, and of one speech”: i.e., the people on the earth.
Gen 18:25.-“Shall not the Judge of all the earth (i.e., the people on the earth) do right?”
Gen 41:30.-“The famine shall consume the land”: i.e., the people in the land.
Gen 41:57.-“And all countries came into Egypt to Joseph to buy”: i.e., people from all countries.
Jdg 5:7.-“The villages ceased”: i.e., the inhabitants of the villages, or the Peasantry. So also Jdg 5:11. See under Ellipsis and Homœopropheron.
1Sa 14:29.-“Then said Jonathan, My father hath troubled the land”: i.e., the People.
2Sa 15:23.-“And all the country (i.e., the people) wept with a loud voice.”
Pro 28:2.-“For the trangression of a land (i.e., of the people of a country) many are the princes thereof.”
Psa 9:8 (Psa 9:9).-“And he shall judge the world in righteousness”: i.e., the inhabitants of the world.
Psa 22:27 (Psa 22:28).-“All the ends of the world (i.e., the people living in the uttermost parts of the world) shall remember and turn unto the Lord.” So Psa 67:7 (8).
Psa 66:1.-“Make a joyful noise unto God, all ye lands”: i.e., ye nations.
Psa 66:4.-“All the earth (i.e., the peoples) shall worship thee.” So Psa 82:8; Psa 96:1. Eze 14:13.
Mat 5:13.-“Ye are the salt of the earth”: i.e., the peoples.
“Salt” also is used by Metaphor (q.v. [Note: Which see.] ) for its preserving effects.
Land is also put for its spoils.
Isa 43:3.-“Egypt” is put for the spoils of Egypt.
18. Theatre is put for its spectacle
1Co 4:9.-“For we are made a theatre to the world”: i.e., a spectacle, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 19. City, etc., put for its inhabitants 1Sa 22:19.-“And Nob, the city of the priests, smote he”: i.e., its inhabitants.
Jer 4:29.-“The whole city shall flee”: i.e., all the inhabitants of the city.
Isa 14:31.-“Cry, O city”: i.e., ye inhabitants of the city.
Jer 26:2.-“Speak unto all the cities of Judah”: i.e., to their representatives.
Jer 48:8.-“Here “city,” valley,” and “plain” are put for their respective inhabitants.
Jer 49:23.-“Hamath” is put for its inhabitants. So Arpad too in verse 24, Damascus.
Mic 6:9.-“The Lord’s voice crieth unto the city”: i.e., to the inhabitants.
Mat 11:21; Mat 11:23.-“Chorazin,” “Bethsaida,” and “Capernaum,” are put for their inhabitants.
Mat 23:37.-“O Jerusalem, Jerusalem”: i.e., the people that dwelt there.
Mark 1:5.-“Judæa” is put for its inhabitants.
Mark 1:33.-“And all the city was gathered”: i.e., all its inhabitants.
Acts 8:25.-They “preached the gospel to many villages of the Samaritans”: i.e., to their inhabitants. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] evades and hides the Metonymy by rendering it “in many,” etc.
20. Heaven is put for God, Who dwells there Psa 73:9.-“They set their mouth against the heavens”: i.e., against God, Who dwells there. The rest of the verse confirms this:-“Their tongue (Met. for words) walketh through the earth.” Here “earth” is put for the people who dwell upon it; and so “heaven” is put for Him who dwells there. So Dan 4:26; Dan 4:29. 2Ch 32:20.
Mat 3:2.-“The kingdom of heaven”: i.e., of God; the sphere in which God rules and reigns. For the word
It is also certain that several passages, which are exactly parallel in every other respect, are unlike in this: e.g., Mat 11:11 : “He that is least in the kingdom of heaven is greater than he (i.e., John the Baptist),” and Luk 7:28 : “He that is least in the kingdom of God is greater than he.”
How is this difference to be explained? Only by the assumption that the Lord speaking in Aramaic, or Hebrew, used the words “kingdom of heaven.” Then, in putting this into Greek, in Matthew the figure was preserved, literally; while in Luke it was translated, “kingdom of God.”
“Heaven” is frequently put for “God,” who dwells there. We say” Heaven forbid,” “Heaven protect us,” etc. So the lost son says, “I have sinned against heaven.” He means, against God! This does not at all affect the truths concerning the kingdom, as contrasted with the Church.
While the kingdom or reign is God’s, yet it has different aspects. In Matthew, the expression “Kingdom of heaven” corresponds with the aspect of the kingdom as presented in that Gospel. Our suggestion is that in each case the words “kingdom of heaven” were the words spoken in Aramaic; but that, in presenting them in Greek, the figure is translated, and given idiomatically in Mark and Luke. The effect of this figure, then, here, is that, by the figure of Enallage, the emphasis is placed on the words “heaven” and “God,” and not on the word “kingdom”; and by the figure of Heterosis, the plural, “heavens” (as it is in the Greek) is put for the singular to still more emphasize the expression.
Hence the phrase means that this reign is the Divine or Heavenly Dominion, in contrast with all the kingdoms which are of or from this world. In Matthew, the aspect of it is Old Testament and Jewish; while in the other gospels the aspect is larger and wider in its sphere. The reign and rule of God Comprises all in time and space, and many are the spheres and departments embraced within it. Thus, while the Church of God is embraced in it, the church is not the kingdom. While Israel is embraced in it, Israel does not exhaust the reign and dominion of God. While the Gentiles come within the reach of that dominion, they are neither the kingdom itself nor the church. All these are distinct from each other; and yet all are embraced in the universal reign of heaven; the church occupying its own unique position as the Body of Christ, in whom all things are to be headed-up (Eph 1:10; Eph 1:20-23).
Mat 21:25.-“The baptism of John, whence was it? from heaven (i.e., from God), or of men?” So Luk 20:4.
Luk 15:18.-“Father, I have sinned against heaven (i.e., against God), and before thee.”
John 3:27.-“A man can receive nothing, except it be given him from heaven”: i.e., from God (who dwells there).
21. Heart is put for nature and character Psa 24:4.-“He that hath clean hands, and a pure heart.”
Here “hands” are put for the works done by them; while “heart” is not the muscular organ of the body, but is put for the inward character
Psa 84:2 (Psa 84:3).-“My soul longeth (i.e., I long), yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God”: i.e., my soul and my body, my whole being. See also under Synecdoche.
1Pe 3:4.-“Let it be the hidden man of the heart”: i.e., the new nature implanted within.
22. Belly is put for heart or thoughts Job 15:35.-” Their belly prepareth deceit”: i.e., their thoughts and desires.
Pro 18:8.-“The words of a talebearer are as wounds, and they go down into the chambers of the belly”: i.e., the innermost thoughts and feelings, moving them as the belly is actually moved by excitement. See Hab 3:16. So Pro 26:22.
Pro 20:27.-“The spirit of man is the candle (or lamp: i.e., light) of the Lord, searching all the inward parts of the belly”: i.e., moving and influencing the thoughts and feelings, as the belly itself is moved.
John 7:38.-“He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.” Here, “belly” is put for the innermost thoughts and feelings, and what the Scripture hath said of this is written in Pro 18:4. iii. The possessor is put for the thing possessed 1. Nations are put for countries Deu 9:1.-“To possess nations”: i.e., their countries, and all that they contained.
2Sa 8:2.-“And he smote Moab, and measured them (i.e., the territory of the Moabites) with a line, casting them (i.e., the cities within it) to the ground.”
Psa 79:7.-“They have devoured Jacob”: i.e., the riches and good things of the descendents of Jacob.
Mark 5:35.-“While he yet spake, there came from the ruler of the synagogue”: i.e., from his house: i.e., his servants, whom he employed.
2. Person is put for possessions Gen 15:3.-“And, lo, one born in my house inherits me”: i.e., my possessions or property.
2Co 11:20.-“For ye suffer … if a man devour you”: i.e., your goods or property, as expressed in Psa 14:4.
3. Princes are put for the thousands whom they led
Mat 2:6.-“Art not the least among the princes of Judah.” Here the princes who led-men by the thousand are put for the thousands or families whom they led. See 1Sa 10:19. In Mic 5:2 (Mic 5:1), we have the word “thousands” literally instead of the figure Metonymy. So Jdg 6:15, and 1Sa 10:19. Our English “hundreds,” as applied to a territorial division, has the same origin.
4. God is put for the sacrifices offered to Him
Jos 13:33.-“The Lord God of Israel was their (the Levites’) inheritance, as he said unto them”: see Jos 13:14. From which it is clear that the name of Jehovah is put for the sacrifices which were offered to him, and which He accepted: i.e., their priesthood, as stated in Jos 18:7. Deu 10:9. Eze 44:28. Num 18:8; Num 18:20. Deu 18:1-3.
5. Christ is put for His people
Acts 9:4.-“Saul, Saul, why persecutest thou me?” i.e., My People who belong to Me. See Acts 9:5; and compare Acts 9:1-2.
1Co 12:12.-“For as the body is one, and hath many members and all the members of that one body, being many, are one body; so also is Christ” or the Christ: i.e., Christ mystical; not personal; as is clear from 1Co 12:13 and what follows.
Col 1:24.-“Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh”: i.e., Christ mystical; not personal; as is clear from what follows: “for His body’s sake, which is the Church.”
6. God is put for the power manifested by Him
Luk 1:35.-“The power of the Highest shall overshadow thee”: i.e., the Highest shall overshadow thee; and His power, which is infinite, shall be put forth upon or manifested in thee. iv. The object is put for that which pertains or relates to it 1. Jesus is put for His doctrine
2Co 11:4.-“For if he that cometh (i.e., the one who is coming, perhaps from Jerusalem or the Twelve) preacheth another Jesus”: i.e., a different doctrine or teaching concerning Jesus. See Gal 1:8.
2. A god is put for his worship
Exo 32:1.-“Make us a god which shall go before us”: i.e., whom we-may worship and honour. Compare 1Ki 12:28.
3. Attributes are put for the praise and celebration of them
Psa 29:1.-“Give unto the Lord glory and strength”: How can we give these to God? We can praise Him for these, but we cannot give them. They are thus put, by Metonymy, for the praise given to Him for his glory and strength. So also Psa 96:7.
Psa 8:2 (Psa 8:3).-“Out of the mouth of babes and sucklings hast thou ordained strength”: i.e., praise for the manifestation and putting forth of God’s strength, as is clear from Mat 21:16, where it is rendered “Out of the mouth of babes and sucklings thou hast perfected praise.”
4. Burden is put for the prophecy
Isa 21:1.-“The burden of the desert of the sea.” Here, “burden” is put for the prophecy of Divine punishment which follows. So Isa 13:1; Isa 23:1, etc., etc. Mal 1:1 The burden might be in words, or by a vision.
5. Sin is put for the offering for sin
Gen 4:7.-“Sin (i.e., a sin offering) lieth at the door.” So the word “sin” is frequently used for a sin offering. See Exo 30:10. Lev 4:3; Lev 6:25. Num 8:8. Psa 40:6 (Psa 4:1-"7), etc. Lev 7:5; Lev 7:7. 1Sa 6:3-4, and 2Co 5:21.
Exo 29:14.-“It is a sin”: i.e., an offering which atones for sin.
Hos 4:8.-“They eat up the sin, (i.e., the sin-offering) of my people.”
2Co 5:21.-“He hath made him to be sin (i.e., a sin-offering) for us.” See- Isa 53:10. Eph 5:2.
6. Promise is put for the faith which receives it
Rom 9:8.-“The children of the promise are counted for the seed”: i.e., who believe and receive the promise of God, as is clear from Rom 4:12, Rom 4:16. Gal 3:7; Gal 3:29; Gal 4:28.
7. Covenant is put for the two tables of stone
1Ki 8:21.-“I have set there a place for the ark, wherein is the covenant of the Lord (i.e, the two tables of stone) which he made with our fathers,” etc., as is clear from Exo 34:28 Rom 9:4. See especially Deu 9:9; Deu 9:11; Deu 9:15; Deu 9:17.
8. Blood is put for blood-shedding
Isa 33:15.-“That stoppeth his ears from hearing of blood”: from listening to those who shed blood, according to Pro 1:10-11.
9. Double is used for that which is complete, thorough, or ample; and of full compensation, whether of judgment or of blessing This Metonymy arose out of the literal use of the word. See
Gen 43:12, where the “double money” was to pay for the corn taken that time as well as for that which was taken the time before.
Exo 16:5.-The “double” manna was “twice as much,” so as to be enough for two days instead of one.
Exo 22:7; Exo 22:9, where the thief was to restore “double”: i.e., to make compensation in full.
Deu 15:18, where the liberated bond-servant was worth the “double” of an hireling in serving six years instead of three (compare Isa 16:14; Isa 21:16). From this literal use of the words mishneh (
Job 41:13.-“Who can come to him (leviathan) with his double (i.e., strong) bridle.” Here. it is
Isa 40:2.-“For she hath received of the Lord’s hand double for all her sins”: i.e., full punishment.
Isa 61:7.-“For your shame ye shall have double, and for confusion they shall rejoice in their portion: therefore, in their land they shall possess the double: everlasting joy shall be unto them.”
Here, we have the “double” denoting not full punishment (as in Isa 40:2), but complete compensation. And this is marked in the alternation of the four lines: where we have this completeness in the first and third lines; and the consequent joy and rejoicing in the second, and fourth lines:- aFor your shame ye shall have complete compensation or full acquittal. bAnd for confusion they shall rejoice in their portion. aTherefore in their land they shall possess the complete pardon. bEverlasting joy shall be unto them.
Jer 17:18.-“Destroy them with double destruction”: i.e., with a complete destruction.
Jer 16:18.-“And first I will recompense their iniquity and their sin double”: i.e., with a complete and thorough punishment. Not literally double, but completely.
Zec 9:12.-“Turn you to the stronghold, ye prisoners of hope: even to-day do I declare that I will render double unto thee”: i.e., I will completely pardon you and give you full compensation for all your troubles.
1Ti 5:17.-“Let the elders that rule be counted worthy of double (i.e., liberal) honour (i.e., maintenance).” See under Idiom. v. The thing signified is put for the sign
Exo 8:23 (Exo 8:19).-“And I will put a redemption between my people and thy people (i.e., the judgment, which would be the sign of the redemption): for to-morrow will this sign be.”
Num 6:7.-“Because the consecration (Heb. separation, see margin) of his God is upon his head”: i.e., the hair, which was the sign and symbol of his separation.
Deu 16:3.-“Unleavened bread … even the bread of affliction”: i.e., the bread which was the sign and symbol of their affliction in Egypt.
Deu 22:15; Deu 22:17.-Here the Metonymy is supplied in italics, the letter of the passage being so obviously figurative.
2Ki 13:17.-“The arrow of the Lord’s deliverance”: i.e., the sign of the future deliverance which the Lord would work for His People.
1Ch 16:11.-“Seek the Lord and his strength”: i.e., the Ark of the Covenant, which was the sign and symbol of His Presence and strength. So Psa 105:4, according to Psa 132:8.
Psa 78:6.-“And delivered his strength into captivity” i.e., the Ark of the Covenant, referring to 1Sa 4:11, etc. See Psa 132:8.
Isa 49:6.-“It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob and to restore the desolations of Israel”: i.e., the land and the cities of Israel which have been reduced to desolation. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it “preserved,” not seeing the figure, but it puts “desolations” in the margin.
Eze 7:27.-“The prince shall be clothed with desolation”: i.e., with his garments rent, which was the sign of his mourning.
IV. Metonymy of the Adjunct The fourth division of Metonymy is called the Metonymy of the Adjunct (or Relation), and is the opposite of Metonymy of the Subject.
It is so called because some circumstance pertaining to the subject is put for the subject itself; e.g., the contents for the container, the possession for the possessor, etc. It is divided into the seven following parts:- i. The adjunct or accident is put for the subject That which is an accident, or belongs to anything, is put for the subject or the thing itself to which it belongs.
1. The abstract is put for the concrete; or, the attribute is put for that to which anything is attributed
Gen 31:54.-“Then Jacob killed beasts upon the mount”: i.e., he offered sacrifices, as the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it. Here, by Metonymy, the abstract is put for its concrete.
Gen 42:38.-“Then shall ye bring down my grey hairs (i.e., me, in my old age) with sorrow to the grave.”
Gen 46:34.-“For every shepherd is an abomination (i.e., an abominable person) unto the Egyptians.”
1Sa 15:29.-“And also the eternity of Israel will not lie nor repent.” Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it “Strength,” but the attribute “Eternity” is put for Him to whom it is attributed: i.e., the eternal One: i.e., God. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
2Sa 23:23.-“And David set him over his listeners”: i.e., those who stood at David’s door and listened for his command. Hence his bodyguard. See 2Sa 20:23. 1Ki 1:38.
Neh 5:9.-“Because of the reproach (i.e., the reproachful deeds) of the heathen our enemies.”
Job 5:16.-“So the poor hath hope, and iniquity (i.e., the iniquitous man) stoppeth his mouth.”
Job 31:21.-“If I have lifted up my hand against the fatherless, when I saw my help (i.e., those who helped me or would be on my side) in the gate.”
Job 32:7.-“I said, Days (i.e., men of days, or men of full age) should speak, and multitude of years (i.e., aged men) should teach wisdom.”
Psa 12:1 (Psa 12:2).-“Help, Lord, for the godly man ceaseth: for the faithful from the sons of men fail”: i.e., faithful men fail. So Psa 31:23 (Psa 31:24). 2Sa 20:19.
Psa 65:8 (Psa 65:9).-“They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice”: i.e., thou makest those who go out in the morning and return in the evening to sing. [Note: ing. The Singular Number.] See under Ellipsis.
Psa 68:18 (Psa 68:19).-“Thou hast led captivity (i.e., captives) captive.” Isa 49:24. Jer 29:14.
Psa 110:3.-“From the womb of the morning: thou hast (or shall be) the dew of thy youth”: i.e., thy young men shall be born to thee as dew is born in the morning.
Pro 23:21.-“For the drunkard and the glutton shall come to poverty: and drowsiness (i.e., the sluggard) shall clothe a man (i.e., himself) with rags.”
Isa 57:13.-“Vanity (i.e., vain men) shall take them.” So Psa 144:4. Jas 4:14.
Jer 2:5.-They “have walked after vanity (i.e., vain things, or idols), and are become vain.” See under Paronomasia. So Deu 32:21. Jer 14:22, and compare Acts 14:15.
Eze 44:6.-“And thou shalt say unto rebellion”: i.e., to the rebellious People.
Amo 8:3.-“And the songs of the temple shall be howlings in that day.”
Here, through missing the Metonymy in the first part of this sentence, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has been obliged to alter the latter part, and put in the margin, “Heb., shall howl.” But if we note that “songs” are put for singers, then we have perfect sense:-“And the singers of the temple shall howl in that day.”
Luk 1:78.-“Whereby the dayspring from on high hath visited us”: i.e., the morning star which precedes the day. So John the Baptist, as the “morning star,” preceded Christ, Who is “the Sun of Righteousness.” See Isa 9:2 (Isa 9:1); Isa 60:1-2. Mal 4:2 (Isa 3:20), etc.
John 11:40.-“Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory (i.e., the glorious work) of God?”
Rom 3:30.-“Seeing it is one God, which shall justify the circumcision by faith and uncircumcision through faith.” Here, “circumcision” is put for those who are circumcised; and uncircumcision for uncircumcised persons, as in Rom 15:8 and Gal 2:9; Gal 2:12.
Rom 8:19.-“The earnest expectation of the creation (i.e., created things or creatures) waiteth.”
Rom 11:7.-“But the election (i.e., elect persons) hath obtained it.”
Eph 1:21.-Here, the attributes are put for the beings who possess them:-“Far above all princes, and powerful beings, and mighty ones, and lords”: i.e., all spiritual beings in heavenly places. See also under Synonymia and Polysyndeton.
Php 1:16.-“Supposing to add affliction to my bonds”: i.e., my captivity. See also under Prosapodosis.
1Pe 2:17.-“Love the brotherhood”: i.e., the brethren. Compare 1Pe 5:9.
2. Other adjuncts also are put for the subjects to which they pertain: as Light for the sun, Oil for anointing, etc.
Gen 34:29.-“And all their strength”: i.e., wealth, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Exo 14:4.-“And I will be honoured upon Pharaoh and upon all his power.” Heb. is
Lev 13:4.-“Then the priest shall shut up the plague seven days”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “him that hath the plague.” See Lev 13:13, Lev 13:31, Lev 13:50.
Deu 8:17.-“And thou say in thine heart, My power and the might of mine hand hath gotten me this strength”: i.e., wealth, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
1Sa 14:48.-“And he gathered a power” (Heb.
1Ki 7:9.-“From the foundation unto the coping.” Heb.
Job 6:22.-“Give a reward (or perhaps “bribe”) for me of your strength”: i.e., “of your substance,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ; i.e., that which your strength has procured.
Job 31:26.-“If I beheld the light when it shined.”
Here “the light” is put for the sun, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] (see margin). So also Job 37:21 and Hab 3:4.
Pro 5:10.-“Lest strangers be filled with thy strength”: i.e., thy wealth, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Pro 15:6.-“In the house of the righteous is much strength”: i.e., treasure, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Isa 1:18.-“Though your sins be as scarlet.” It is a question whether here “sins” be not put for sinners. Certainly persons are spoken of, and it is not easy to think of “sins,” as such, becoming white! It is the sinner himself who is thus made “whiter than snow.” Psa 51:7.
Isa 10:14.-“And my hand hath found (or found means to reach) as a nest the strength of the peoples”: i.e., their riches, gotten by their strength, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Isa 10:27.-“Because of the oil”: i.e., the anointing, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] But, from the reference to Gideon’s exploits which we have in Isa 10:26, the sense may be: “And yoke snapt at sight of oil”: i.e., as Midian’s yoke was distended till it snapt before the oil (or resin) burning in Gideon’s lamps, so will Asshur’s yoke, again, recoil (
Isa 30:6.-“They will carry their strength (i.e., riches) upon the shoulders of young asses.” Here “strength” is put for the riches and presents which Israel’s ambassadors were taking down to Egypt, to induce Egypt to help Israel against Assyria. In Isa 30:2-3, “strength” is used literally. But in the next verse (Isa 30:7), it is put by Metonymy for “Egypt,” in whose strength they trusted.
Isa 30:7.-“Their strength is to sit still.”
These words are usually taken as an exhortation to the Lord’s people to sit still and do nothing. But the fact is just the opposite. They are spoken of Egypt, on whom Israel was relying for help against the Assyrians. See Isa 30:1, Isa 30:3 : “The strength of Pharaoh” was what they trusted in. But Jehovah declared that that would be a vain trust, for “The Egyptians shall help in vain, and to no purpose:
Therefore have I cried concerning this, Their strength is to sit still:” i.e., Egypt, when Israel’s ambassadors arrived there (verses 4-6), would sit still, and not help them at all. “Strength” is put by Metonymy for Egypt, in the strength of which Israel trusted.
Jer 20:5.-“Moreover I will deliver all the strength (i.e., all the riches which are procured by strength) of this city … into the hand of their enemies.”
Jer 40:7.-“And of the poverty of the Land”: i.e., the poor people of the country.
Eze 38:4.-“And all thy power”: i.e., “all thine army,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Mat 8:3.-“His leprosy was cleansed”: i.e., the leper. See Mat 8:2-3, and compare Mark 1:42.
Mark 14:54.-And Peter “warmed himself at the light”: i.e., at the fire, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] See John 18:18.
Acts 14:15.-“We … preach unto you that ye should turn from these vanities (i.e., idols) unto the living God.”
Note that the term “Living God” is generally used when idols are mentioned or implied in the context (See 1Th 1:9-10, etc.).
Gal 3:13.-“Being made a curse for us”: i.e., accursed, one under the curse of the Law.
Eph 5:8.-“For ye were sometimes darkness (i.e., dark and ignorant), but now are ye light (i.e., enlightened ones) in the Lord.” ii. The CONTENTS, for that which contains them: and what is placed, for the place where it is located
Gen 28:22.-“And this stone, which I have set for a pillar, shall be God’s house”: i.e., this place, of which the stone formed a part.
Jos 15:19.-“Give me also springs of water”: i.e., land containing them as well as the south land.
1Ch 9:24.-“In four winds were the porters”: i.e., in the four quarters, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] But see Jer 49:32 below.
Psa 135:7.-“Bringing the wind out of His treasures”: i.e., treasuries, as the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] here properly renders the figure.
Isa 23:3.-“The harvest of the river”: i.e., the country through which the river flows.
Jer 49:32.-“I will scatter into all winds”: i.e., all quarters (Heb., every wind).
Eze 5:12.-“I will scatter a third part into all the winds”: i.e., into all quarters.
Eze 26:5.-“It shall be the spreading of nets”: i.e., a place for the spreading of nets, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Hos 9:6.-“Thorns shall be in their tabernacles”: i.e., in the places where their tents were formerly pitched.
Amo 8:5.-“Saying, When will the new moon be gone, that we may sell corn? and the sabbath that we may open wheat (i.e., granaries).” Not “set forth wheat,” as in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] The translators have stumbled over the verb (see margin) through not seeing the Metonymy of the noun.
Mat 2:11.-“And when they had opened their treasures”: i.e., their treasuries or caskets containing them; good and precious presents. So Psa 135:7. Mat 12:35, etc.
Mat 12:35.-“A good man out of the good treasure”: i.e., treasury. The words “of the heart” go out of the Text with the Textual Critics and R.V. [Note: The Revised Version, 1881.] Mat 13:52.-“Which bringeth forth out of his treasure (i.e., treasury) things new and old.”
Mat 24:31.-“They shall gather his elect from the four winds”: i.e., from the four quarters of the earth. The elect Nation of Israel is referred to.
Mat 25:10.-“They that were ready went in with him to the marriage”: i.e., to the place where the marriage was to be celebrated.
Mat 25:21; Mat 25:23.-“Enter thou into the joy of the lord”: i.e., into the place where the lord manifested his joy.
Luk 21:4.-“All these have of their abundance cast in unto the offerings of God”: i.e., into the chest or receptacle which received those offerings made to God. Compare Mat 15:5; Mat 27:6.
Acts 16:13.-“Where we supposed was prayer”: i.e., a place of prayer. See verse 16. The word rendered “supposed” means that they looked for and expected to find a place of prayer as lawfully and legally allowed. Compare Luk 3:23.
1Co 9:24.-“Know ye not that they which run in a race-course (or stadium)”: i.e., a race which is run there.
Gal 2:12.-“For before that certain came from James”: i.e., from Jerusalem, where James presided. See Acts 12:17; Acts 21:18.
Heb 12:1.-“Let us run the race-course (or stadium)”: i.e., the race which is run there. So 1Co 9:24.
Rev 8:3.-“And another angel came, having golden frankincense”: i.e., a censer. See Rev 8:5. iii. TIME is put for the things done in it, or existing in it 1. The word Time or Times
1Ch 12:32 (1Ch 12:33).-“And of the children of Issachar, which were men that had understanding of the times”: i.e., who understood what was going on and being done, and needful to be done.
Est 1:13.-“Then the king said to the wise men which knew the times”: i.e., what was best to be done in connection with present and future events.
Job 11:17.-“And above the noonday shall be thy time”: i.e., thy prosperity shall be brighter and clearer than noon.
Psa 31:15 (Psa 31:16).-“My times (i.e., my affairs, and all that I do or that can be done to me) are in thy hand.” All are known to Thee, according to Psa 139:1.
2Ti 3:1.-“This know also that in the last days difficult times will come”: i.e., difficult things will be done: which things are described in 2Ti 3:2-5.
2. Age (
Mat 13:22.-“The cares of this world”: lit., “of this age”: i.e., the things of this life. So Mark 4:19.
Luk 16:8.-“The children of this world (i.e., of this age)”: those who are living for the present things of this world.
Rom 12:2.-“Be not conformed to this age”: i.e., to the passing fashions, practices, and maxims of this world.
2Co 4:4.-“The god of this age”: i.e., of the things done in, and of the people who live in and for, this world.
Eph 2:2.-“Wherein in time past ye walked according to the age of this world”: i.e., according to the practices, and customs, and follies of the world.
Eph 6:12.-“The rulers of the darkness of this age”: i.e., of all the dark things done in this world; the word “age” pointing to a time coming when that rule will be done away.
See under Anaphora and Antimereia.
2Ti 4:10.-“For Demas hath forsaken me, having loved this present age”: i.e., the course and life of this world.
Heb 1:2.-“By whom also he made (or constituted) the ages”: i.e., the world, and all that pertains to it. So Heb 11:3, where the verb is
3. Years is put for what happens in them
Pro 5:9.-“Lest thou give thine honour unto others, and thy years (i.e., thy strength and labours and life) unto the cruel.”
4. Day, or Days, is put for what transpires in them, the context showing what it is Deu 4:32.-“For ask now of the days that are past”: i.e., of what has been done in them, past history.
Job 18:20.-“They that come after him shall be astonied at his day”: i.e., at his fate.
Job 24:1.-“Why, seeing times are not hidden from the Almighty, do not they that know him see his days?” i.e., understand His dealings with them.
Psa 37:13.-“The Lord shall laugh at him: for he seeth that his day (i.e., his punishment) is coming.”
Psa 137:7.-“Remember, O Lord, the children of Edom in the day (i.e., calamities) of Jerusalem; who said, Rase it, rase it, even to the foundations thereof.”
Isa 13:6.-“Howl ye; for the day (i.e., the judgment) of the Lord is at hand.”
Eze 21:29.-“The wicked, whose day is come”: i.e., whose calamity or judgment shall have an end. Compare Eze 21:25.
Eze 22:4.-“Thou hast caused thy days (i.e., thy judgments) to draw near.”
Hos 1:11 (Hos 2:2).-“Great shall be the day of Jezreel”: i.e., great shall be the day of Israel’s restoration, and recovery of “life from the dead.”
Joe 1:15.-“Alas for the day! for the day (i.e., the judgment) of the Lord is at hand.” So Joe 2:1; Joe 2:31 (Joe 3:4). Amo 5:20. Zep 1:14-16; Zep 1:18; Zep 2:2.
Obadiah 1:12.-“Thou shouldest not have looked on the day (i.e., the calamity) of thy brother.”
Mic 7:4.-“The day of thy watchmen”: i.e., the calamity which the watchmen will see coming.
Luk 17:22; Luk 17:26.-“The days of the Son of man”: i.e., the day when Christ, as the second man, the Lord from heaven, shall assume universal dominion over the earth and execute the judgments necessary to secure it.
Luk 19:42.-“If thou hadst known, even thou, at least in this thy day”: i.e., in this time of grace, and of all the wonderful blessings which have been brought to thee. See Luk 19:44.
1Co 4:3.-“It is a very small thing that I should be judged of you, or of man’s day”:* [Note: See Four Prophetic Periods, by the same author and publisher. Price one penny.] i.e., by human judgment. For now is the time when man is judging; but the Lord’s day is coming, when He will judge.
Eph 5:16.-“Redeeming the time, because the days are evil”: i.e., because of the evil deeds that are done. See Dan 2:8 (margin) and lxx. (both Versions: lxx. and Theodotian).
5. Hour is put for what is done at the time Mark 14:35.-“And prayed that, if it were possible, the hour might pass from him”: i.e., the suffering, etc.
John 12:27.-“Now is my soul troubled; and what shall I say? Father, save me from this hour (i.e., this time of trial): but for this cause came I unto this hour (i.e., these sufferings).”
6. End is put for that which takes place at the end
Pro 23:18.-“For surely there is an end; and thine expectation shall not be cut off.” Here, “end” is put for the reward which comes at the end. See margin, and Pro 24:14, Pro 24:20.
Jer 29:11.-“To give you an expected end”: i.e., reward. See under Hendiadys.
Jas 5:11.-“Ye have heard of the patience of Job, and have seen the end (i.e., the reward) of the Lord.”
1Pe 1:9.-“Receiving the end (i.e., reward) of your faith.”
7. Feast-day is put for the sacrifices offered at the Festival
Exo 23:18.-“Neither shall the fat of my feast remain until the morning.” Here, feast is put by Metonymy for the sacrifice offered on the day. See margin.
Psa 118:27.-“Bind the feast (i.e., sacrifice) with cords.”
Isa 29:1.-“Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.” Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] translates the Metonymy “sacrifices,” for which in the Hebrew is put “feasts”; lit., “kill the feasts”: i.e., the sacrifices. In Mal 2:3, where it is so very clear, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] leaves the word “feasts” and does not render it, as in Isa 29:1.
Mal 2:3.-“Spread dung upon your faces, even the dung of your solemn feasts”: i.e., of your sacrifices.
8. Passover is put for the Lamb slain at the Passover Exo 12:21.-“Kill the Passover”: i.e., the lamb.
2Ch 30:17.-“Killing of the Passovers”: i.e., the lambs.
Mat 26:17.-“To eat the Passover”: i.e., the lamb.
Mark 14:12.-“Killed the Passover”: i.e., the lamb.
Mark 14:14.-“Where I shall eat the Passover”: i.e., the paschal lamb.
Luk 22:8.-“Prepare us the Passover (i.e., the lamb), that we may eat.”
Luk 22:1-71 II.-“Where I shall eat the Passover”: i.e., the lamb.
Luk 22:15.-“With desire I have desired to eat this Passover”: i.e., this lamb.
9. Summer is put for the fruits gathered in it
Isa 16:9.-“For the shouting for thy summer.” Here, “summer” is put for the fruits of the summer, and is so rendered. So 2Sa 16:1. Jer 40:10, and Amo 8:1. So the word “harvest” in the next clause is put for the corn and fruits of the harvest.
10. Harvest is put for the fruits of the harvest Deu 24:19.-“When thou cuttest down thine harvest”: i.e., thy corn, etc.
Isa 17:5 -“And it shall be as when the harvestman gathereth the harvest (i.e., the corn, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), and reapeth the ears with his arm.”
Joe 3:13 (4:13).-“Put ye in the sickle, for the harvest (i.e., the corn) is ripe.”
11. Fast is used for the time of year at which the Fast fell
Acts 27:9.-“Because the fast was now already past”: i.e., the time appointed for fasting, viz., the tenth day of the seventh month. Lev 23:27; Lev 23:29 (about our Oct. 1, when sailing in those seas is specially dangerous). iv. The APPEARANCE of a thing, or an opinion about it, is put for the thing itself
1. In NOUNS Jer 28:5; Jer 28:10.-Hananiah is probably called a prophet, because he was reputed to be one. See verse 1.
Eze 21:4 (Eze 21:9).-“Seeing then that I will cut off from the righteous and the wicked.” Here it is probably Metonymy, i.e., those who were reputed as righteous, but were not so. See Eze 21:3 (Eze 21:8).
Mat 8:12.-“The children of the kingdom shall be cast out into outer darkness”: i.e., those who were considered to be such as by outward privilege and inheritance were so.
Mat 9:13.-“I am not come to call the righteous (i.e., righteous in their own eyes).”
Luk 2:48.-“Behold, thy father and I have sought thee sorrowing”: i.e., reputed father. See Luk 3:23, and compare John 6:42.
1Co 1:21.-“The foolishness of preaching.” The preaching of the gospel is not foolishness, but man thinks it is, and hence it is here so-called.
1Co 1:25.-“The foolishness of God”: i.e., that which man thinks foolishness. Compare 1Co 1:18.
2Co 4:4.-“The god of this world.” Not that the Devil is really the God, but that the world takes him for such. See above, and compare Mat 4:9. Luk 4:6-7.
Gal 1:6.-“Another gospel”: it was not the Gospel, though it was so called.
Tit 1:12.-“A prophet of their own.” Epiminedes was not a prophet except in the opinion of the Cretans. See under Gnome.
Jas 2:14; Jas 2:17; Jas 2:20; Jas 2:24; Jas 2:26.-The “faith” here is not real faith, but that which passed for such; being only the external profession.
2. Verbs Mat 14:9.-“And the king was sorry” (or appeared to be sorry).
Mark 6:48.-“And would have passed by them,” at least, so they thought.
3. CONNECTED WORDS or sentences
2Sa 22:8.-“The foundations of heaven moved and shook”: i.e., the mountains on which the heavens appear to rest. So also Job 26:11.-“The pillars of heaven tremble.”
Psa 72:9.-“His enemies shall lick the dust”: i.e., shall be so humbled and prostrate as though they were licking the dust.
Isa 13:5.-“From the end of heaven”: i.e., from where the earth seems to touch the heaven. So Deu 4:32; Deu 30:4. Neh 1:9. Mat 24:31. v. The ACTION or AFFECTION relating to an object is put for the object itself 1. The Senses are put for the object of them, or for the things which are perceived by the senses Lev 13:55.-“And if the plague have not changed his eye”: i.e., his colour.
Num 11:7.-“And the eye of it as the eye of bdellium.” (See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin).
Here “eye” is put for colour, because it is the eye which sees and distinguishes colour.
Psa 112:7.-“He will not be afraid of evil hearing”: i.e., of what he may hear; rumour, common talk, or, as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , evil tidings.
Pro 23:31.-“When it giveth his eye (i.e., colour) in the cup.”
Isa 28:9.-“Whom shall he make to understand the hearing?” i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , the doctrine. (See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin).
Isa 28:19.-“And it shall be a vexation only to understand the hearing”: i.e., the rumour.
Isa 53:1.-“Who hath believed our hearing”: i.e., what they have heard: i.e., our report, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] So John 12:38. Rom 10:16. Gal 3:2; Gal 3:5.
Eze 1:4.-“As the eye (i.e., colour) of amber.” So Eze 8:2; Eze 10:9.
Eze 7:26.-Here, the Metonymy is boldly translated “rumour upon rumour.” Lit., “hearing upon hearing.”
Hab 3:2.-“O Lord, I have heard thy hearing”: i.e., thy words, what thou hast said for me to hear. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “speech” (but see margin). See under Polyptoton.
Obadiah 1:1.-“We have heard a hearing from the Lord”: i.e., a rumour, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Mat 4:24.-“And his hearing went throughout all Syria”: i.e., his fame; what was heard; as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] So Mat 14:1. Mark 1:28.
Mat 24:6.-“And hearing (i.e., rumours) of wars.” So Mark 13:7.
John 12:38.-See Isa 53:1.
2. Faith is put for the thing believed Acts 6:7.-“And a great company of the Priests were obedient to the faith”: i.e., to the doctrine believed.
Gal 1:23.-“He … now preacheth the faith which once be destroyed”: i.e., the doctrine which he had now believed.
Gal 3:23.-“Before faith came”: i.e., before the true doctrine of the Gospel was revealed.
Gal 5:5.-“We through the Spirit wait for the hope of righteousness by faith”: i.e., life eternal, which is promised to the righteous by faith: “The just shall live (i.e., have eternal life) by faith.”
Eph 4:5.-“One Lord, one faith (i.e., doctrine), one baptism.”
1Ti 4:1.-“Some shall depart from the faith”: i.e., from the doctrine of Christ. See under Tapeinosis and Synathrœsmus.
Tit 1:13.-“That they may be sound in the faith”: i.e., the doctrine of the Gospel.
Jude 1:3.-“Earnestly contend for the faith”: i.e., the true doctrine of Christ.
Rev 2:13.-“And hast not denied my faith”: i.e., the doctrine believed concerning me.
3. Hope is put for God, or for the object on which it is set Psa 71:5.-“Thou art my hope”: i.e., the One in whom I hope.
Isa 20:5.-“They shall be afraid and ashamed of Ethiopia their expectation (i.e., the help they expected from the Ethiopians) and of Egypt their glory (i.e., the Egyptians in whom they gloried).” See Isa 20:6.
Pro 13:12.-“Hope deferred maketh the heart sick.” Here, it is not hope that is deferred, but the object hoped for.
Jer 14:8.-“O the hope of Israel, the saviour thereof in time of trouble”: i.e., the God in Whom Israel hopes.
Jer 17:7.-“Whose hope the Lord is.”
Jer 17:13.-“The hope of Israel”: the God in Whom Israel hoped.
Jer 50:7.-“The hope of their fathers”: i.e., the God in Whom their fathers hoped.
Acts 28:20.-“For the hope of Israel I am bound with this chain”: i.e., for the Messiah’s sake, Whom Israel hoped for. See Acts 26:6-8.
Rom 8:24.-“Hope (i.e., the object hoped for) that is seen is not hope.” See Epanadiplosis.
1Ti 1:1.-“The Lord Jesus Christ, our hope”: i.e., Who is the object of our hope.
Tit 2:13.-“Looking for that blessed hope”: i.e., that blessed object of hope, the coming of Christ.
4. Love is put for the person or object loved Jer 2:33.-“Why trimmest thou thy way to seek love?” i.e., an object to love.
Jer 12:7.-“I have given the love of my soul into the hand of her enemies”: i.e., the dearly beloved, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] See margin.
Hos 9:10.-“Their abominations were according to their love”: i.e., to their idols, which were the objects of their love. Not “as they loved,” as in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 5. Desire is put for the person or thing desired
Gen 27:15.-“And Rebekah took desirable of her eldest son Esau”: i.e., the coveted raiment which perhaps Jacob had desired.
Isa 32:12.-“They shall lament for the teats, for the fields of desire”: i.e., which they desired. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has treated it as Enallage, and rendered it “pleasant fields.” See margin.
Isa 44:9.-“Their delectable things shall not profit”: i.e., their things which they have desired.
Jer 3:19.-“How shall I give thee a land of desire”: i.e., a land to be desired. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Lam 1:7.-“Jerusalem remembered … all her things of desire”: i.e., all the things she had desired. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it by Enallage, “pleasant,” and, in margin, desirable. So Lam 1:10.
Lam 2:4.-“He stood with his right hand as an adversary, and slew all the desires of the eye”: i.e., all the objects that the eye desired.
Eze 24:16.-“The desire of thine eyes”: i.e., thy wife, who is the object of thy desire. See under Periphrasis, and compare Eze 24:18, Eze 24:21 and Eze 24:25.
Dan 9:23.-“Thou art a man of desires”: i.e., a man greatly to be desired. Or, as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “greatly beloved.” See Job 10:11, Job 10:19.
Hos 9:16.-“Yet will I slay the desires of their womb”: i.e., that which the womb had desired and brought forth.
Amo 5:11.-“Ye have planted vineyards of desire”: i.e., vineyards which ye had desired. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Hag 2:7.-“The desire of all nations shall come”: i.e., Christ, who shall be the object desired by all nations.
1Jn 2:16.-“The lust of the eyes”: i.e., that which the eyes desire.
6. Fear is put for God who is feared, or for any object of fear Gen 31:42.-“The fear of Isaac”: i.e., the God whom Isaac feared. So Gen 31:53.
Psa 53:5 (Psa 53:6).-“There were they in great fear.” Heb.: “There they feared a fear”: i.e., there was something that they were greatly afraid of. See under Polyptoton.
Isa 8:13.-“Sanctify the Lord of hosts himself; and let him be your fear”: i.e., the God Whom ye shall fear.
Pro 1:26.-“I will mock when your fear cometh”: i.e., when that which you fear shall come. So Pro 1:27.
Pro 3:25.-“Be not afraid of sudden fear”: i.e., of a sudden thing to be feared. See under Antimereia.
2Co 5:11.-“Knowing, then, the fear of the Lord”: i.e., knowing, therefore, the Lord as one who is to be feared.
7. Other actions are put for the object connected with, or related to them; which object is shown by the context
Gen 43:11.-“Take of the praise of the earth”: i.e., the fruits which adorn and beautify the earth. The Chaldee has “which is praised in the earth”; and the Heb.:
Exo 15:2.-“The Lord is my strength and song”: i.e., He whom I praise in my song. So Psa 118:14, and compare Psa 118:15-16.
Here, “strength” is the Metonymy of effect: i.e., producing strength in me. So that the whole verse means: “Jah maketh me strong, and is the subject of my song.”
Deu 28:8.-“And in every sending forth of thy hand”: i.e., all things which thy hand accomplishes. So Deu 12:7.
1Sa 1:27.-“And the Lord hath given me my petition (i.e., Samuel) which I asked Him for”: i.e., the object of my prayer. See under Paronomasia.
Job 6:8.-“Oh that I might have my request; and that God would grant me my expectation”: i.e., the object of my prayer and desire. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Isa 60:1.-“Arise, shine; for thy light (i.e., He who is thy light) is come.”
Luk 16:15.-“That which is highly esteemed among men is abomination in the sight of God”: i.e., a thing abominated by God.
Acts 1:4.-“They should not depart from Jerusalem, but wait for the promise of the Father”: i.e., that which the Father had promised.
Gal 3:2; Gal 3:5.-“The hearing of faith”: i.e., the report which faith believed.
2Th 1:11.-“We pray … that our God would count you worthy of this calling”: i.e., of that for which He has called you: viz., to deliver you out of the tribulation; so that He may be glorified in His saints before He comes forth “in flaming fire,” etc. (2Th 1:8-9). For that coming forth in judgment will not take place until He shall have come. (
Heb 11:13.-“These all died in faith, not having received the promises”: i.e., the things which had been promised. The promises were what they had received, but not the things promised. vi. The SIGN is put for the thing signified
1. Nouns
Gen 49:10.-“The sceptre shall not depart from Judah … until Shiloh come.” Here the sceptre (i.e., the Rod of tribal supremacy) is put for Him who is entitled to hold it. So Isa 14:5. Zec 10:11, etc.
Exo 18:10.-“Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people out of the hand of the Egyptians.” Here, the “hand” is put for power, of which it is the sign; and it is repeated three times in order to emphasize the greatness of the power and the wonderful deliverance from it.
Num 18:8.-“By reason of the anointing.” Here, the anointing is put for the Priesthood, of which it was the sign.
2Sa 12:10.-“The sword shall never depart from thy house”: i.e., manifested hostility.
1Ki 19:10.-“Thrown down thy altars”: i.e., given up thy worship (of which the altars were the sign and symbol).
Job 5:21.-“Thou shalt be hid from the scourge (i.e., power) of the tongue.”
Psa 23:4.-“Thy rod and thy staff they comfort me”: i.e., Thy care and Thy defence, of which these were the signs. The Shepherd carried two implements: viz., the “rod,” to help the sheep, and the “club,” to destroy the sheep’s enemies.
Psa 89:4 (Psa 89:5).-“Thy seed will I establish for ever, and build up thy throne to all generations”: i.e., will raise up those (esp. One) who shall sit upon it.
Psa 89:39 (Psa 89:40).-“Thou hast profound his crown by casting it to the ground”: i.e., thou hast removed him from his kingly position.
Psa 44:6 (Psa 44:7).-“I will not trust in my bow, neither shah my sword save me”: i.e., military science, of which the bow and sword were the signs.
Isa 2:4.-Here, swords and plowshares, etc., are used for war and peace, of which they were the signs and symbols. See also under Polysyndeton and Syllogismus.
Jer 47:5.-“Baldness is come upon Gaza”: i.e., grief, from the practice of shaving the head in grief.
Lam 5:9.-“We gat our bread with our lives (i.e., with peril of our lives, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), because of the sword (i.e., the fightings) of the wilderness.” So Eze 21:3-4 (Lam 5:8-9).
Eze 7:15.-“The sword (i.e., war, or destruction) is without.”
Eze 21:26.-“Remove the diadem, and take off the crown.” Here the diadem and crown are put for the symbols of royalty of him who wears them.
Mat 23:2 -“The Scribes and Pharisees sit in Moses’ seat.”
Here “sit” is put for public teaching (Mat 26:55. Luk 4:20. John 8:2. Acts 22:3), or for judgment (Exo 18:13. Jdg 5:10. Mat 27:19. Psa 29:10; Psa 110:1).
“Moses” is put for the Law and precepts and authority of Moses.
“Seat” is put for right, authority or rule.
Rom 13:4.-“He weareth not the sword in vain”: i.e., he does not wear merely the sign, but he has the power which it signifies.
Luk 11:52.-“Ye have taken away the key of knowledge”: i.e., the means or power of entering into, or the right of attaining knowledge.
Acts 15:10.-“Now therefore why tempt ye God, to put a yoke (i.e., a burden) on the neck of the disciples.”
Rev 3:7.-“The key of David.” The key is put for governmental authority, of which it is the sign.
2. Verbs
Gen 21:6.-“And Sarah said, God hath made me to laugh (i.e., to rejoice), so that all that hear will laugh (i.e., rejoice) with me.”
Gen 31:49.-“The Lord protect us when we are hidden (i.e., absent) from one another.” The Metonymy is used so as to imply that though hidden from one another, they were not hidden from God.
Gen 41:40.-“Thou (Joseph) shalt be over my house, and according unto thy word shall all my people kiss”: i.e., be ruled or in subjection. See Psa 2:12 below, and A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Deu 10:8.-“To stand (i.e., to minister) before the Lord.”
Deu 22:1.-“Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them”: i.e., go away and leave them.
1Ki 19:18.-“Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him”: i.e., have not obeyed or worshipped him.
Job 5:22.-“At destruction and famine thou shalt laugh”: i.e., thou shalt be secure against them.
Job 8:21.-“Till he fill thy mouth with laughing (i.e., rejoicing), and thy lips with shouting for joy.” See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Job 31:27.-“And my heart hath been secretly enticed, or my mouth hath kissed my hand”: i.e., I have made the outward sign of worship or homage.
Psa 2:12.-“Kiss the Son”: i.e., submit to the Son, be ruled by Him. See Gen 41:40 above; and see under Ellipsis and Epiphonema.
Psa 3:5 (Psa 3:6).-“I laid me down and slept”: i.e., was secure.
Psa 4:8 (9).-“I will both lay me down in peace, and sleep (i.e., be perfectly secure): for thou, Lord, only makest me dwell in safety.”
Psa 10:5.-“As for all his enemies he bloweth upon them”: i.e., he despiseth them. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : puffeth at them.
Psa 12:5 (Psa 12:6).-“For the oppression of the poor, for the sighing of the needy, now will I arise, saith Jehovah; I will set him (i.e., each one) in safety: he bloweth upon (i.e., he despiseth) it (i.e., the oppression).” The poor and needy being set in safety by Jehovah, despise the oppression of the enemy. Such have the sure words of Jehovah, and can despise the vain words of man.
Psa 27:5.-“In the time of trouble he shall hide (i.e., protect) me in his pavilion: in the secret of his tabernacle shall he hide (i.e., protect) me.”
Psa 31:20 (Psa 31:21).-“Thou shalt hide them (i.e., protect them) in the secret of thy presence from the pride of man.”
Psa 64:2 (Psa 64:3).-“Hide (i.e., protect) me from the secret counsel of the wicked.”
Psa 126:2.-“Then was our mouth filled with laughter (i.e., with rejoicing), and our tongue with singing.”
Eze 8:11.-“And there stood (i.e., ministered) before them seventy men,” etc.
Zec 3:1.-“And he showed me Joshua the high priest standing (i.e., ministering) before the angel of the Lord.”
Mat 5:47.-“If ye embrace (i.e., salute or welcome) your brethren only, what do ye more than others?” Compare Heb 11:13.
Luk 6:21.-“For ye shall laugh”: i.e., rejoice; and Luk 6:25 : “Ye that laugh (i.e., rejoice) now.”
Heb 11:13.-“And embraced them”: i.e., welcomed, believed, and hoped for them: i.e., the promises.
3. Connected WORDS and PHRASES To bind and loose put for exercising of authority. Mat 16:19; Mat 18:18. To open and shut is put for power of administration. Job 12:14 : Isa 22:22. Rev 3:7. To be stiff-necked is put for pride and obstinacy. Psa 75:5 (6). Here it is a question whether the letter Aleph (
Cleanness of teeth put for famine. Amo 4:6. To lift up the eyes is put for implore or pray. Psa 121:1; Psa 123:1. Eze 18:6; Eze 18:15. To lift up the head is put for lifting up the soul, or taking courage, or rejoicing. Jdg 8:28. Psa 83:2. Luk 21:28. To lift up the face is put for boldness and courage. Deu 28:50 (margin). Num 6:26. Ecc 8:1. Dan 8:23. To strengthen the face is put for boldness or impudence. Pro 7:13. To cover the face or head is put for self condemnation, or condemnation. 2Sa 15:30; 2Sa 19:4. Job 9:24. Est 7:8. Jer 14:4. The face to wax pale is put for being afraid. Isa 29:22. To have a whore’s forehead is put for impudence. Jer 3:3. To bow the knee is put for compulsory submission. Isa 45:23. Rom 14:11. Php 2:10. To give the hand is put for voluntary submission. 1Ch 29:24. 2Ch 30:8. Also put for fellowship or confederacy. Lam 5:6. Jer 50:15. Eze 17:18. Gal 2:9. To place the hand on is put for association. Lev 6:2. To lift up the hand, or hands is put for swearing an oath, or making a promise. Gen 14:22. Exo 6:8. Psa 106:26. Isa 3:7 (marg. [Note: arg. Margin.] ). Put also for praying. Psa 28:2; Psa 68:31 (Psa 68:32). 1Ti 2:8. To strike hands is put for making a promise, or bargain. Job 17:3. To put hands on the head is put for grief. Jer 2:37. 2Sa 13:19. To put the hand or hands on the mouth is put for silence, or for having no answer, Jdg 18:19. Job 21:5; Job 29:9; Job 40:4. Mic 7:16. To pour water on the hands is put for serving. 2Ki 3:11. To fill the hand or hands is put for consecrating anyone to a sacred office, because the person so appointed received the sign or symbol of the office in his hands. Exo 28:41; Exo 29:9; Exo 29:33; Exo 29:35; Exo 32:29 (marg. [Note: arg. Margin.] ). Lev 8:33; Lev 16:32. Num 3:3. Jdg 17:5; Jdg 17:12, etc. To cover the feet is put for performing a duty of nature, because when stooping the garments fell over the feet. This is a beautiful example of Euphemy (q.v. [Note: Which see.] ). Jdg 3:24. 1Sa 24:3.
Eating and drinking is put for living or being alive. Exo 24:11. Similarly looking is used in Gen 16:13, because Hagar had seen God and yet lived. Compare Gen 32:30 and Jdg 13:22. The breaking of bonds (of various kinds) is put for liberating from servitude. Psa 2:3. The clothing in sackcloth put for sorrowing. Job 16:15. Psa 35:13; Psa 69:11 (Psa 69:12); Lam 2:10. Joe 1:13. Amo 8:10, etc.
Making bald is put for grieving. Mic 1:16.
Licking the dust is put for defeat and submission. Isa 49:23. Psa 72:9.
Smiting the thigh is put for grief. Jer 31:19. So also is Sitting on the ground. Lam 2:10. Not discerning the right hand from the left is put for extreme youth. Jon 4:11.
(a). The whole utterance, which may consist of admonition, instruction, etc., sometimes consists of sign or symbol, and the signs are thus put for the things signified 2Ki 4:29.-The instructions given by Elisha to Gehazi.
Jer 9:17-18.-Jehovah to Jeremiah.
Jer 10:18. And compare Jer 10:9, Jer 10:19-20, See also Jer 46:19, Eze 39:9-10. Isa 2:4. Amo 5:16. Mat 24:20. Luk 22:36; Luk 22:38. 2Co 7:3. vii. The NAME of a person for the person himself; or the name of a thing for the thing itself
(1) The person, when that person is Divine. Deu 28:58. Psa 20:1 (Psa 20:2); Psa 115:1. Pro 18:10. Isa 30:27. Jer 10:25. Mic 5:4 (3). John 1:12; John 3:18; John 17:6; John 20:31. Acts 3:16; Acts 4:12; Acts 5:41; Acts 10:43. 1Jn 2:12, etc.
(2) When the person is human. Acts 1:15. Rev 3:4; Rev 11:13 (margin), etc.
(3) The name of a man for his posterity. Deu 25:17. Exo 5:2. Num 23:21; Num 24:5; Num 24:17. Deu 33:28. 1Ki 18:17-18. Psa 14:7. Amo 7:9; Amo 7:16. Gen 9:27. Mal 1:2-3. Rom 9:13.
(4) The name of a thing for the thing itself. Eph 1:21 : Dignities. Php 2:9.
-------- Metalepsis; or, Double Metonymy Two Metonymies, one contained in the other, but only one expressed
Met´-a-lep´sis, from
Thus, for example, when we say that a man “drank his house,” we do not mean that he drank the building of bricks and mortar with its contents, but we first use the word “house,” and put it by Metonymy for the money it fetched when sold, and then, by a second Metonymy, the “money” is put for the drink it purchased, which was what the man actually drank. So Virgil (Buc. Ecl i. 70) speaks of Melibœus returning to hit home “after some ears of corn,” where the “ears of corn” are first put (by Metonymy of Subject) for the harvest-time, and then the harvest-time is put mentally (by Metonymy of Adjunct) for a years So that what Melibœus means is that he will return after some years. The Latins called the figure TRANSUMPTIO: i.e., a taking across from one to another. They sometimes called it TRANSLATIO, a transferring across; but this latter name is best reserved as representing Metaphor rather than Metalepsis.
We have one or two examples:- Gen 19:8.-“Therefore came they under the shadow of my roof.”
Here, “roof” is first put (by Synecdoche) for the whole house, of which it was a part: and then the house is put for the protection it afforded.
Ecc 12:5.-The Heb. of this is literally “and the caper-berry shall be powerless.”
Almost every part of the caper-berry plant was used to make condiments; but the berries were specially provocative of appetite, though not restricted to sexual desire. Hence it was called
Here, then, we have first the plant or berry put for the condiments made from it, and then the condiments put for the desire they created. The meaning is that not only shall appetite or desire fail, but that condiments and stimulants shall be powerless to produce their usual effect. The R.V. [Note: The Revised Version, 1881.] makes the sentence absurd by translating the figure literally: “The caper-berry shall fail.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , with its elegant idiomatic version, much better conveys the essential meaning of the passage: “And desire shall fail.”
Isa 33:15.-“That stoppeth his ears from hearing of bloods.” Here, “bloods” is first put for blood-shedding, and then blood-shedding is put for the murderers who shed it. See Pro 1:11. In the New Testament, the expression “the blood of Christ” is the figure Metalepsis; because first the “blood” is put (by Synecdoche) for blood-shedding: i.e., the death of Christ, as distinct from His life; and then His death is put for the perfect satisfaction made by it, for all the merits of the atonement effected by it: i.e., it means not merely the actual blood corpuscles, neither does it mean His death as an act, but the merits of the atonement effected by it and associated with it.
Hos 14:2 (Hos 14:3).-“So will we render the calves of our lips.” Here, “calves” are put by Metonymy (of Subject) for sacrifices, and then, by another Metonymy, these sacrifices are put for the confession and praises rendered. See under Metonymy, pages 574 and 575.
Rom 3:25.-“Through faith in his blood”: i.e., through faith in the merits of the atonement accomplished by it.
Rom 5:9.-“Being now justified by his blood”: i.e., his atonement.
Eph 1:7.-“Redemption through his blood”: i.e., through the merits of His atoning death.
Eph 2:13.-”But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ”: i.e., by His death, not by His life: yet not by His death alone, but by the atonement made in His obedient act in dying for His people. So Col 1:14; Col 1:20. Heb 9:12; Heb 9:14; Heb 10:19; Heb 12:24; Heb 13:12. 1Pe 1:2; 1Pe 1:19.
1Jn 1:7.-“The blood of Jesus Christ his Son cleanseth us from all sin.” Here, when it is a question of “walking in the light,” the saved sinner is reminded of that which put him there and which alone can keep him there. Whereas, in 1Jn 2:1 where it is a question of sin (“If any man sin”), the sinful child is reminded, not of the blood, but of the Father, with whom Christ, the righteous One, is the Advocate, to show that relationship has not been broken.
Rev 1:5.-“Unto him that loved us, and washed us from our sins in his own blood”: i.e., loosed us from our sins by His atonement, which was accomplished by His death (reading
Here note that
So, here, in Rev 1:5, it must not be rendered “in his blood,” which is not only contrary to Old Testament type (where nothing was ever washed in blood! which would have defiled and made unclean instead of cleansing!) but is contrary to the letter as well as the spirit of the Word. Rev 1:5 means washed us or loosed us from our sins by, or in virtue of, through the merits of, His atonement. So Rev 7:14. So that such expressions are to be avoided, as “Washed in the blood of the Lamb”; and the sentiment contained in the verse:- “There is a fountain filled with blood, Drawn from Immanuel’s veins: And sinners plunged beneath that flood, Lose all their guilty stains.”
All such expressions are contrary to physiology and common sense.
We lose nothing of the facts, but gain immensely as to their meaning, when we understand that, by Metalepsis, “blood” is put for death, and “death” for the atonement made by it and all its infinite merits. In like manner “the Cross” is put first for the crucifixion as an act, or for Him who was crucified thereon: and then this is put for the resulting merits of His atonements procured thereby.
1Co 1:17-18.-“The preaching of the cross.” Paul did not preach the cross, nor did he speak merely of the crucifixion (1Co 2:2), but of all the blessed results, not only of that death, but of the resurrection also.
Gal 6:14.-“God forbid that I should glory, save in the cross of our Lord Jesus Christ”: i.e., not the wooden instrument of death, nor the act of crucifixion; but he gloried in all that this meant for him, all the precious merits of Christ’s atonement and the blessings resulting from it.
Col 1:20.-“And, having made peace through the blood of his cross.” Here, again, “cross” is put for His death, and His death is put for all its meritorious results.
It is by forcing the word “cross” into a literal meaning in such passages as the above that the Church of Rome has appeared to have a Scriptural sanction for its reverence for and adoration of “the cross.” The reader may easily see where the word “cross” is used literally and historically and where it is used figuratively. If the latter be substituted for the former, not only shall we introduce much error, but we shall lose much of precious Scriptural truth and teaching.
-------- Synecdoché; or, Transfer The exchange of one idea for another associated idea
Syn-ek´-do-kee. Greek,
Synecdoché of the Genus is where the genus is put for a species.
Synecdoché of the Species is where a species is put for the genus.
Synecdoché of the Whole is where the whole is put for a part: and Synecdoché of the Part is where a part is put for the whole.
These four divisions may be further described and set forth as follows:- I.Synecdoché of the GENUS. i.All for the greater part. ii.Universal affirmative does not affirm particularly. iii.Universal negative does not deny particularly. iv.Universals for particulars. v.Wider meanings for narrower.
II.Synecdoché of the SPECIES. i.Many for all. ii.Narrower meaning for wider. iii.Proper names for common. iv.A species put for whole genus. v.Verbs: special for general. vi.One example or specimen for all kinds.
III.Synecdoché of the WHOLE. i.All or every for the whole. ii.Collective for the particular. iii.The whole for one of its parts. iv.A place for a part of it. v.Time for a part of it.
IV.Synecdoché of the PART. i.An integral part of man (individually) for the whole man, etc. ii.An integral part of men (collectively) for the whole. iii.A part of a thing for the whole thing. iv.A part of a time for the whole time.
I. Synecdoché of the Genus: Where the genus is put for the species; or universals for particulars. i. All is put for the greater part
Exo 9:6.-“And all the cattle of Egypt died”: i.e., all kinds of cattle, not all the individual animals of all species. The Heb. has no article. The kinds of cattle are particularised in Exo 9:3. This must be so, for no sane writer could stultify himself by meaning “all” in any other sense, when he goes on to speak of other beasts immediately after, in Exo 9:10.
Exo 9:25.-“And the hail smote throughout all the land of Egypt,” etc.: i.e., all parts of it, or the greater part.
Exo 32:3.-“And all (i.e., the greater part of) the people break off the golden earrings which were in their ears”: i.e., that part of the people who wore them.
Exo 32:26 : “And all the sons of Levi gathered themselves together unto him”: i.e., all who had not joined in the idolatry, for see Deu 33:9. There were some Levites who were not spared.
Deu 28:64.-“And the Lord shall scatter thee among all peoples”: i.e., among all kinds of people, i.e., all nations.
2Sa 16:22.-“In the sight of all Israel”: lit., for all Israel’s eyes: i.e., for anybody to see that chose.
2Sa 17:24.-“And Absalom … and all the men of Israel”: i.e., the greater part of Israel.
1Ch 14:17.-“And the fame of David went out into all lands”: i.e., into lands in all parts of the world.
Psa 22:7 (Psa 22:8).-“All they that see me laugh me to scorn”: i.e., the great majority; for there were many that believed.
Psa 118:10.-“All nations compassed me about”: i.e., a great many.
Isa 2:2.-“And all nations shall flow unto it”: i.e., many from all nations. See verse 3, and Mic 4:1.
Jer 26:9.-“And all the people were gathered against Jeremiah in the house of the Lord”: i.e., a great many or most of the people. Not everyone; as is clear from verse 16, where “the princes and all the people” spake “unto the priests and to the prophets.” So Jer 26:18.
Hos 7:4.-“They are all adulterers”: i.e., most of them, or as a whole.
Hag 2:7.-“I will shake all (i.e., people in all) nations, and the desire of all (i.e., many in all nations) shall come.”
Mat 3:5.-“Then went out to him Jerusalem and all (i.e., people from all parts of) Judæa, and all the region round about Jordan.”
Mat 8:34.-“And, behold, the whole (i.e., nearly the whole) city came out to meet Jesus.”
Mark 1:33.-“And all the city was gathered together at the door.” Here “all” is put for the greater part.
Mark 9:23.-“All things are possible to him that believeth”: i.e., all things comprehended in the promise. Not all things indiscriminately. Faith always has respect to what is said or promised.
John 1:16.-“And of his fulness have all we received”: i.e., “all” the “we” who have received grace. The “all” is thus defined and limited.
John 10:8.-“All that ever came before me are thieves and robbers”: i.e., all who did not enter in by the door, but climbed up some other way. See John 10:1.
Other examples may be found in Mat 10:22; Mat 16:19; Mat 18:18; Mat 21:26; Mat 24:9. Luk 15:1. 1Co 6:2; 1Co 9:19; 1Co 9:22; 1Co 13:7. Php 2:21; Php 4:13. Col 1:28. Heb 6:16. ii. When “all” and “every,” as universal affirmations, extend not to all the individuals, but to all kinds; or all that are specified or implied
Gen 24:10.-“All the goods of his master were in his hand”: i.e., all that his master had given him. Compare Gen 24:53.
2Ki 8:9 --“So Hazael went to meet him, and took a present in his hand (Metonymy for “with him”) and every good thing in Damascus”: i.e., of every kind of, or all manner of good things. Hazael did not strip Damascus.
Joe 2:28 (Joe 3:1).-“And it shall come to pass afterward that I will pour out my spirit upon all flesh”: i.e., upon all kinds of people out of all nations.
Here the figure is in the word “flesh,” and the word “all” is therefore to be taken literally. The “all flesh” is used in distinction from “Israel”: which before was the only People to enjoy the special gifts and calling of God.
Zep 2:14.-“And flocks shall lie down in the midst of her, all the beasts of the nations”: i.e., all manner of beasts.
Mat 4:23.-“And healing every sickness”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , “all manner of disease.”
Luk 11:42.-“Ye tithe mint, and rue, and every herb, and pass over judgment and the love of God”: i.e., herb of every (tithable) kind, or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “all manner of herbs.”
John 1:9.-We must take this with the R.V. [Note: The Revised Version, 1881.] margin. “This was the true light, which lighteth every man, coming into the world”: i.e., lighteth every man, now, without distinction, not without exception. Hitherto only Israel had the true light-the Shechinah or presence of Jehovah. Henceforth this distinction was to be done away: and every man (i.e., all to whom the Son should reveal the Father, Mat 11:25-26) would be thus enlightened. Every man who is enlightened, is enlightened by Christ.
John 12:32.-“I, if I be lifted up from the earth, will draw all unto me”: i.e., all without distinction; clearly, not all without exception, as this would be contrary both to fact and experience. It must, therefore, be the figure Synecdoché; by which the genus is put for the species; and “all” means people of all sorts and conditions and nations and tongues, as distinguished from the one nation, Israel, which heretofore had been partaker of the Divine favour.
Acts 10:12.-“Wherein were all the quadrupeds of the earth”: i.e., every kind, both clean and unclean; as it goes on to describe the species, for which the genus is thus put: viz., “wild beasts and creeping things and fowls of the air.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] correctly renders it “all manner of four-footed beasts,” etc.
1Ti 2:4.-“Who will have all men to be saved, and to come unto the knowledge of the truth.”
Here the “all” is the same as in verse 1, and must mean all kinds of men, the genus being put for the species. In 1Ti 2:2, some of them are named: and this is in contradistinction to the former dispensation; when salvation was confined to the Jews (John 4:22); but now it is extended to people out of all tongues, and nations, and peoples.
Heb 2:9.-“That he by the grace of God should taste death for every man”: i.e., all manner of men, without distinction.
It cannot mean without exception, or else every man must be saved, and if it be taken as literally as that, then all women are excluded, for this word all is masculine. See below under Synecdoché of the Whole for part (Div. III. sec. iv.).
Heb 13:4.-“Marriage is honourable in all”: i.e., all kinds of degrees which the law of God allows, or all cases in which persons are entitled to marry. Otherwise it cannot be honourable.
2Pe 3:9.-“Not willing that any should perish.” Here, the word “willing” is
“Whosoever” is to be taken in the same way; as meaning some out of all: the genus being put for the species: i.e., all of a properly and carefully defined class or species. That is to say, “Whosoever” fulfils certain conditions: i.e., “whosoever” believeth, “whosoever” willeth, etc. It means all of these without exception, all these as distinct from all the others who do not come within the specially described characters, or correspond with the specified conditions.
It does not mean all of all kinds indiscriminately without exception, but all without distinction. The English word “whosoever” is not always the representative of the same Greek word.
It is most often used to translate the relative pronoun
Exo 20:10.-“The seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work”: i.e., work that is specifically forbidden: viz., “servile” or mechanical work (Lev 23:7-8. Num 28:18).
1Sa 20:26.-“Nevertheless Saul spake not anything that day”: i.e., concerning David or about his absence. He did speak, of course, but not specifically about the matter referred to.
Jer 8:6.-“No man repented him of his wickedness”: i.e., scarcely any.
Mat 5:34.-“Swear not at all”: i.e., not lightly or thoughtlessly: the particulars are given in Mat 5:35-36.
Mat 10:26.-“For there is nothing covered, that shall not be revealed”: i.e., no heavenly doctrine.
John 3:32.-“And no man receiveth his testimony”: i.e., no natural man receiveth it of himself; but only those to whom it is given of the Father. See Mat 11:25-26; Mat 16:17.
John 15:5.-“Without me ye can do nothing”: i.e., nothing that is good and true and right, or according to God; but a great deal that is contrary to Him.
John 18:20.-“In secret have I said nothing”: i.e., nothing seditious or criminal. In secret He had said many things, but nothing which they particularly meant.
Acts 27:33.-“This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing”: i.e., no proper meal, or having declined to take anything beyond proper necessaries. It is
2Th 3:11.-“For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.” The negative does not deny working universally, but working of a particular kind: i.e., not working officially, yet working officiously. This is a beautiful example of Paregmenon (q.v. [Note: Which see.] ): “not ergazomenous, but periergazomenous”: i.e., as we might put it, not busy with their bodies, but busybodies.
1Ti 6:3-4.-“If any man teacheth otherwise … he is proud, knowing nothing”: i.e., nothing about what he professes to teach, “the doctrine which is according to godliness”: i.e., the Mystery, the truth which specially concerns the Church of God. See 1Ti 3:16 : “the great” Mystery of godliness. iv. Words denoting universality do not always affirm it of particulars
Mark 16:20.-“They went forth, and preached everywhere”: i.e., everywhere where they went; in every kind of place; or everywhere where they were able to go.
Luk 18:1.-“And he spake a parable unto them to this end, that men ought always to pray, and not to faint”: i.e., on all occasions; or at every opportunity, and not to grow weary.
Luk 24:53.-“And were continually in the temple”: i.e., at every opportunity, at the proper and stated times for assembling there.
Acts 28:22.-“As concerning this sect, we know that it is everywhere spoken against”: i.e., everywhere where it is known and spoken about it is spoken against: as it is to this present day.
1Co 4:17.-“As I teach everywhere in every church”: i.e., as I teach in every place where there is an assembly, or wherever I go. v. Words of a wider meaning are used in a narrower sense.The universal for the particular, but of the same kind 1. Flesh is put for man or mankind When the word “all” is used in connection with “flesh” (i.e, “all flesh”), it is literal, and the word “flesh” is the figure (Synecdoché). The literality of the word “all” is thus emphasized.
Gen 6:12.-“All flesh had corrupted his way upon the earth”: i.e., all mankind.
Psa 145:21.-“And let all flesh bless his holy name”: i.e., all men-all mankind (Heb.: “all flesh shall bless.” See Psa 145:10).
Isa 40:5.-“The glory of the Lord shall be revealed, and all flesh (i.e., all people) shall see it together.”
Isa 66:23.-“From one sabbath to another shall all flesh (i.e., all men) come to worship before me, saith the Lord.”
Luk 3:6.-“And all flesh (i.e., all people) shall see the salvation of God.”
Rom 3:20.-“Therefore by the deeds of the law, shall no flesh be justified in his sight.”
2. Creature is put for man Mark 16:15.-“Preach the gospel to every creature”: i.e., to all people. A precept fulfilled in
Col 1:23.-“The Gospel … which was preached to every creature which is under heaven”: i.e., to every person without distinction.
1Pe 2:13.-“Submit yourselves to every ordinance of man.” The Greek is “every human creation” or creature:
3. Domicile is put for prison
Acts 12:7.-“And a light shone in the building (
4. House is put for temple
Luk 11:51.-“From the blood of Abel … which perished between the altar and the House”: i.e., the temple building, as translated in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Acts 7:47.-“But Solomon built him an house”: i.e., a Temple, a kind of house.
5. Man is put for husband Mat 19:10.-“If the case of the man (i.e., a husband) be so with his wife,” etc.
6. The Tongue is put for the man As man is fallen, it generally means an evil-speaker!
Psa 140:11 (Psa 140:12).-“Let not a man of tongue (i.e., an evil-speaker) be established in the earth.”
Psa 101:5.-“Whoso privily slandereth his neighbour.” The Heb. is “the tongue (i.e., the slanderer), in the secret places of his friend, him shall I cut off.”
Ecc 10:11.-“Surely the serpent will bite without enchantment, and a master of the tongue is no better”: i.e., an adept in evil-speaking (which is a particular kind of use of the tongue). See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
7. Change is put for death
Job 14:14.-“All the days of my appointed time will I wait, till my change come”: i.e., till I die: dying being one of many changes experienced by man.
Pro 31:8.-“Open thy mouth for the dumb in the cause of all the sons of change.” Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it in the margin “sons of destruction,” and in the Text: “such as are appointed to destruction.”
8. Quadrupeds (
Acts 10:12.-“Wherein were all manner (Synecdoche of Genus) of four-footed beasts”: i.e., tame or domestic animals which are classed off, as distinct from “wild beasts” which are also “four-footed.”
9. Statute is put for allowance, or necessary food
Gen 47:22.-“For the priests had a statute of (or from) Pharaoh, and did eat their statute which Pharaoh gave them: wherefore they sold not their lands”: i.e., they ate, not the statute, but the food assigned to them by one of the statutes which Pharaoh gave them.
Eze 16:27.-“Behold, therefore, I have stretched out my hand over thee and have diminished thy statute”: i.e., the food apportioned to thee. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “ordinary food.”
Pro 30:8.-“Feed me with food of my statute”: i.e., my statutory food. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Job 23:12.-“I have esteemed the words of his mouth more than my appointed portion”: i.e., my ordinary allowance. The R.V. [Note: The Revised Version, 1881.] has in the margin, literally, my own law. But the meaning is that the Lord’s word was valued by him more than his daily bread. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] catches the spirit of the words and the meaning of the figure beautifully: “my necessary food.”
10. The Bowels are put for the heart
Psa 40:8 (Psa 40:9).-“Thy law is in the midst of my bowels”: i.e., “in my heart,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] (but see the margin). Compare Psa 40:10.
11. The Living are put for men
Gen 3:20.-“And Adam called his wife’s name Eve; because she was the mother of all living”: i.e., of all living beings, or of all people who should live hereafter.
Psa 143:2.-“In thy sight will no living (i.e., person) be justified.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] inserts the word “man”: e.g., “no man living.”
12. A Common Name is sometimes put for a proper one A name common to many is used of one par excellence: as, when God is called “El,” “The Strong” or “the Mighty One,” it is because, though others are strong, He is stronger than all. Gen 14:22; Gen 21:33. Psa 5:4 (Psa 5:5); Psa 22:1 (Psa 22:2), etc. So Christ is called “the Lord.” Mat 21:3. John 11:3; John 11:12, etc. “The Teacher.” Mat 22:24. John 11:28. “The Angel.” Gen 48:16. Exo 23:20, or “the Angel of the Lord.” Exo 3:2. Jdg 6:11. So Christ is “the seed of the woman.” Gen 3:15. All others are seed of some woman, but Christ is the seed.
Moses is called “the Prophet.” Hos 12:13 (Hos 12:14). Deu 34:10-12. The Euphrates is called “the river,” because of its magnitude. Gen 31:21. Jos 24:2, where the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has “flood.” Psa 72:8; Psa 80:11 (Psa 80:12). Mic 7:12. So the Emperor Nero is called lord. Acts 25:26.
13. The Plural Number is put for the singular This is not Enallage; because this singular must be and is one of the same kind. As when Sarah said: “Sarah should have given children suck?” Here, though the plural is used, it is used of her only son: as she goes on to say: “for I have born him a son in his old age.” Gen 21:7.
Gen 46:7.-“His daughters”: i.e., his one daughter” Dinah.” See Gen 46:15, Gen 46:17.
Gen 46:23 : “The sons of Dan, Hushim”: i.e., his one son.* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
1Ch 1:41.-“The sons of Anah; Dishon.”* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
1Ch 2:7.-“The sons of Carmi; Achar.”* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
1Ch 2:8 : “The sons of Etham; Azariah.”* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
1Ch 2:31 : “The sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai.” This Ahlai was a daughter (see verse 34)!
1Ch 7:12.-“Hushim, the sons of Aher.”
2Ch 24:25.-“For the blood of the sons of Jehoiada the priest”: i.e., Zechariah his son. See 2Ch 24:20-21.* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
Mark 1:2. John 6:45. Acts 7:42.-The word “prophets” is put for the singular, because in only one prophet is the prophecy “written” (Mal 3:1). But the case is different with Mat 2:23. “That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.” A difficulty is created by supposing that Nazarene is from netzer, a branch (a word used of Christ only in Isaiah). But apart from the most improbable, if not impossible etymology, it does not say it was written. It says it was spoken; and who will deny that many prophets may have spoken and prophesied of this Branch? Some prophecies were written and not spoken; some were spoken and not written; while others were both spoken and written. The same explanation may be given of Mat 27:9 and Acts 13:40 : where the preposition “in” means “by.”
II. Synecdoche of the Species This is when the Species is put for the Genus (the opposite of the above), or when particulars are put for universals. i. Many is sometimes put for all
Isa 53:12.-“And he bare the sin of many.” Yes, “many,” but for all His own people according to Isa 53:6, Heb 9:28, and Mat 1:21.
Dan 12:2.-“And many of them that sleep in the dust of the earth shall awake”: i.e., all to whom the prophecy refers. See John 5:28. But “every man in his own order”; or rank and time and according to the Dispensation.
Rom 8:29.-“That he might be the first-born among many brethren”: i.e., many relatively to others; but all with respect to his own brethren.
John 6:50.-“This is the bread which cometh down from heaven, that anyone may eat thereof, and not die”: i.e., everyone who does eat of it. ii. Words of a limited and special sense are used with a wider and more universal meaning 1. Man is used for both sexes, men and women
See Psa 1:1; Psa 32:1; Psa 112:1. Jer 17:5; Jer 17:7, and so frequently as not to need further citation, or to be given in full.
2. One Relationship is put for, and includes others
Psa 22:4 (Psa 22:5).-“Our fathers trusted in thee”: i.e., all who had lived before them and trusted in God are included.
Psa 106:6.-“We have sinned with our fathers”: i.e., with all who have gone before.
2Sa 9:7.-“And David said unto him, Fear not, for I will surely show thee kindness for Jonathan thy father’s sake, and will restore thee all the land of Saul thy father”: i.e., thy grandfather.
2Sa 19:28.-Mephibosheth said to David, “All of my father’s house were but dead men before my lord the king”: he means his father’s father.
Dan 5:2; Dan 5:11.-In Dan 5:18 Daniel, speaking to Belshazzar, calls Nebuchadnezzar (by Synecdoché) his father, whereas he was his grandfather. See the margin of Dan 5:2, Dan 5:11. Daniel made no mistake, but he makes use of a common and well known figure of speech.
1Ki 15:10; 1Ki 15:13.-Asa’s grandmother is called his “mother.” See margin of 1Ki 15:10.
Jdg 9:1.-“Brethren” is put for other relations. So also Gen 13:8; Gen 31:23; 1Ch 12:29, where it is rendered “kindred.” See margin.
Jerome classifies four kinds of “brethren”:-“brethren” by 1. Nature. Gen 27:1.
2. Nation. Deu 15:3.
3. Kindred. Gen 13:8.
4. Affection. Psa 133:1, etc., etc.
Exo 1:7.-“Sons” are put for posterity. So also Jer 31:29.
Gen 29:5.-Laban the “son” of Nahor is put for his grandson.
Gen 24:48.-Rebecca called Abraham’s “brother’s daughter,” when she was the daughter of Bethuel and granddaughter of Nahor, not of Abraham.
2Sa 19:24.-Mephibosheth is called “the son of Saul.” “Son” is here put (by Synecdoché) for his grandson.
Jos 7:24.-Achan is called “the son of Zerah,” which is put for great grandson. See Jos 7:1. So
Mat 1:1.-Christ is called “the Son of David” in a like way. The word “son” being used in a wide signification. So Mat 9:27; Mat 12:23; Mat 15:22; Mat 20:30-31; Mat 21:9; Mat 21:15; Mat 22:42. Mark 12:35. Luk 18:38-39. Compare Rom 1:3. 2Ti 2:8. Rev 22:16.
Hence David is called his father (Luk 1:32).
Zacchæus is in the same way called a “son of Abraham” (Luk 19:9). Compare Luk 13:16.
All the Jews called Abraham their “father” (Luk 1:73. John 8:39, see John 8:56. Acts 7:2. Rom 4:1). The Samaritans called Jacob their “father” (John 4:12). iii. A proper name is put for a common; an individual is put for many; and the particular is put for the universal Isa 63:16.-“Thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not.”
Here, the individuals are put for the great majority of the People of Israel. For the patriarchs named were long since dead.
1Co 3:6.-“Apollos” is put for any minister.
1Co 7:16.-“Wife” and “man” are put for all wives and all husbands. iv. A species of a thing is put for the whole genus 1. Bow, Spear, etc., are put for all kinds of arms
Psa 44:6 (Psa 44:7).-“I will not trust in my bow, neither shall my sword save me”: i.e., I will not trust in any weapons or in any human means of defence, but in God alone, see Psa 44:7 (Psa 44:8). This may be also Metonymy of the adjunct. So Zec 10:4.
Psa 46:9 (Psa 46:10).-“He maketh wars to cease unto the end of the earth: he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire”: i.e., if all wars are to cease, all kinds of implements of war must be included and represented in the few species named.
2. The Ass is put for all kinds of animals not sacrificed
Exo 13:13.-“And every firstling of an ass thou shalt redeem with a lamb.” The firstborn of all unclean beasts, which might not be sacrificed, had to be redeemed (see Num 18:15), but only one species is named here, and in Exo 34:20.
3. Gold is put for gifts
Psa 72:15.-“To him shall be given of the gold of Sheba.” Here, the principal gift is put for all other kinds of gifts. See Isa 60:5-7.
4. Stones are put for whatever is hurtful to the soil
Job 5:23.-“For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.”
5. Lion is put for all kinds of wild beasts Isa 15:9.-“I will bring more upon Dimon, lions upon him that escapeth of Moab.”
6. Commandment is put for all commandments and doctrines
2Pe 2:21.-“It had been better for them not to have known the way of righteousness, than, after they had known it, to turn from the holy commandment delivered unto them.” So 2Pe 3:2.
7. Honey is put for whatever is sweet and delicious
Exo 3:8; Exo 3:17.-“A land flowing with milk and honey”: i.e., filled with all satisfying and delightful things, sweet and good: i.e., a region irrigated and fruitful, abounding with pasture and fruits of all kinds. See Exo 13:5; Exo 33:3. Lev 20:24. Num 13:27; Num 14:8; Num 16:13. Deu 6:3; Deu 11:9; Deu 26:9; Deu 26:15; Deu 27:3; Deu 31:20. Jos 5:6. Jer 11:5; Jer 32:22. Eze 20:6; Eze 20:15.
Sometimes “oil” is added, or “figs,” etc. Deu 8:8; Deu 32:13. 2Ki 18:32. Eze 16:13; Eze 16:19.
Sometimes “butter.” Job 20:17.
8. Bread is put for all kinds of food, including fish
It is often translated “food.” Gen 3:19; Gen 18:5; Gen 39:6; Gen 43:25; Gen 43:31; Gen 49:20. Lev 3:11 (food); Lev 21:6, * [Note: “Bread of thy God”: i.e., food which God gives.] 8.* [Note: “Bread of thy God”: i.e., food which God gives.] Num 28:2. Jdg 13:16. 1Sa 14:24 (food); 1Sa 20:27 (meat); 1Sa 28:20. Job 6:7 (meat); Job 20:14 (meat); Psa 41:9 (Psa 41:10); Psa 102:4 (Psa 102:5); Psa 136:25; Psa 146:7. Ecc 9:11; Ecc 10:19 (feast). Isa 3:1; Isa 58:7. Jer 52:33; Dan 5:1 (feast). Hos 9:4. Mal 1:7. Mat 6:11; Mat 15:2; Mat 15:26. Luk 14:1 : etc., etc.
Hence to “break bread” or to “eat bread” means to partake of a meal. It is the common Hebrew idiom to this day. Just as among the Arabs, “salt” (one particular and important kind of food) is put universally for the whole meal and for all kinds of food, and “to take salt” with anyone means to partake of his hospitality. So “to break bread” means not to partake of the Lord’s supper, but to partake of an ordinary meal with others. By Synecdoche “bread” (one kind of food) is put for all kinds of food (or meat), and the breaking of it is merely equivalent to carving or cutting it up. See under Idiom. When “water” is added (i.e., “bread and water”), it is meant to include all kinds of solid and liquid food necessary to eat and to drink. See Isa 3:1; Isa 33:16, etc.
9. Peace is used for plenty, and happiness; and of all kinds of earthly good and blessing Gen 43:23.-“Peace be to you”: i.e., peace and all blessings.
Num 6:26.-“The Lord … give thee peace.”
Psa 119:165.-“Great peace (i.e., every blessing) have they which love thy law.”
Rom 2:10.-“But glory, honour, and peace (i.e., every earthly blessing) to every man that worketh good,” etc. See this passage under the figure of Ellipsis. So also Jas 3:18.
Peace is also used of all heavenly and spiritual blessing
Isa 57:19.-“I create the fruit of the lips; peace, peace, to him that is far off,” etc. See under Epizeuxis.
John 14:27.-“Peace I leave with you, my peace I give unto you”: i.e., not peace alone, which is only one species of heavenly gifts, but all kinds of blessings. So John 20:19; John 20:21; John 20:26.
Rom 1:7.-“Grace to you, and peace.”
Rom 5:1.-“Therefore having been justified by faith (
10. Prey (
Psa 111:5.-“He hath given prey (so margin: i.e., meat) unto them that fear him”: i.e., those who fear God will not have to hunt in vain for their food! He will give it to them. See Psa 147:9.
Pro 31:15.-“She riseth also while it is yet night, and giveth prey to her household”: i.e., finds and prepares their food.
Mal 3:10.-“Bring ye all the tithes into the storehouse, that there may be prey in mine house.”
11. Blood (Heb. often Bloods) is put for murder or cruelty; or death generally Deu 19:12.-“The avenger of blood”: i.e., murder.
Psa 9:12 (Psa 9:13).-“When He maketh inquisition for blood”: i.e. for the shedding of blood. So Hos 1:4; Hos 4:2. Mat 23:35; Mat 27:24.
12. Blood is also put for guilt Lev 20:9.-“His blood shall be upon him”: i.e., his guilt or punishment, etc., etc.
Deu 19:10.-“And so blood (i.e., guilt) be not upon him.”
Deu 21:8.-“And the blood (i.e., the guilt) shall be forgiven them.” So in the next verse the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] actually supplies the words: “So shalt thou put away the guilt of innocent blood from among you.”
2Ki 24:4.-“He filled Jerusalem with innocent blood.” “Blood” (i.e., murder and the guilt of it) is here put as the gravest sin, for all the other kinds of sins which Jehoiakim committed in Jerusalem.
Psa 51:14 (Psa 51:16).-“Deliver me from bloods, O God”: i.e., (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), “from blood-guiltiness.”
Isa 1:15.-“Your hands are full of blood”: i.e., of murders and blood-guiltiness.
13. Clothing is put for all necessary things
Isa 3:6.-“When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler”: i.e., thou art well dressed and therefore hast other good things beside.
14. Widows and Fatherless are put for all kinds of afflicted
Exo 22:21.-“Ye shall not afflict any widow, or fatherless child.” Surely it does not follow that they might afflict all others. No! one kind or class is put for all similar kinds of helpless people.
Deu 10:18.-“He doth execute the judgment of the fatherless and widow.”
Deu 27:19.-“Cursed be he that perverteth the judgment of the stranger, fatherless, and widow.” So also Psa 146:9. Pro 23:10. Isa 1:17; Isa 1:23. Jer 7:6; Jer 22:3. Eze 22:7.
Jas 1:27.-“pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction,” etc.: i.e., all in distress or trouble of any kind. This refers to “religion” which in itself is nothing. All who are “in Christ” will surely manifest such evidence as this and much more. But for those not “in Christ,” all the visiting of all the widows and fatherless in the world will never accomplish the stupendous miracle of Divine grace; for we are saved by grace and not by works. v. Verbs having a special meaning are used in a more general sense 1. “To Ascend” is used for to come, or to enter into the thoughts, or the mind
2Ki 12:4.-“All the money that ascendeth upon the heart of a man”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “that cometh into any man’s heart” (i.e., thoughts, his thoughts or mind).
Jer 7:31.-“To burn their sons and daughters in the fire; which I commanded them not, neither did it ascend upon my heart”: i.e., come into my mind.
Eze 38:10.-“At the same time shall things ascend upon thine heart”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , come into thy mind.
1Co 2:9.-“Neither have ascended upon the heart of man”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “Neither have entered into the heart of man.” Here the idiom is Hebrew, though the language is Greek.
2. To Make (with time) is used for to continue or abide
Acts 15:33.-“And, having made a time, they were let go”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “After they had tarried there a space.”
Acts 18:23.-“And having made or done some time, he departed”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “After he had spent some time there.”
Acts 20:3.-“And having done three months there”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “And there abode three months.”
2Co 11:25.-“A night and a day have I done or made in the deep”: i.e., I have passed or been in the deep.
Jas 4:13.-“Go to now, ye that say, To-day or to-morrow we shall go into such a city, and shall do a year there”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , continue there a year. So Latin agere vitam (to live), and agere poenitentiam (to repent) which Rome, translating literally in all her versions, renders “do penance.”
3. To go out and come in is used of official actions or of life in general
Num 27:16-17.-“… set a man over the congregation, Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.” So Num 27:21. 2Ch 1:10. Psa 121:8. Isa 37:28. John 10:9. Acts 1:21.
4. To find is used for to receive, to obtain Gen 6:8.-“Noah found grace in the eyes of the Lord”: i.e., received grace from the Lord.
Gen 26:12.-“Then Isaac sowed in that land, and found (i.e., received, as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , see margin) in the same year an hundredfold: and the Lord blessed him.”
Luk 1:30.-“Fear not, Mary: for thou hast found favour with (i.e., received grace from) God.”
Rom 4:1.-“What shall we say then that Abraham our father, as pertaining to the flesh, hath found?” i.e., received or obtained.
Heb 9:12.-“By his own blood he entered in once into the holy place, having found (i.e., obtained, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) eternal redemption for us.”
5. To find is also used of to have, or to be present with
1Sa 13:15.-“And Saul numbered the people that were found (i.e., were present) with him, about six hundred men.”
Luk 9:36.-“And when the voice was past Jesus was found (i.e., was present) alone.”
Rom 7:18.-“For I know that in me (that is, in my flesh) there does not dwell any good thing: for to will is present with me, but how to perform that which is good I find not (i.e., is not present with me).”
Php 2:8.-“And being found (i.e., present) in fashion as a man he humbled himself.”
Php 3:9.-“And be found (i.e., be present) in him.”
Heb 11:5.-“By faith Enoch was translated that he should not see death; and was not found (i.e., present), because God had translated him.”
6. To call upon the Lord is used of Divine worship A special act is put for the general act of worship.
Gen 4:26.-“Then began men to call upon (i.e., to worship) the name of the Lord”: i.e., Jehovah. See under Metonymy.
Isa 43:22.-“But thou hast not called upon me (i.e., worshipped me), O Jacob.” So the Greek
John 4:23-24.-“The hour is coming and now is, when the true worshippers will worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit; and they that worship him must worship him in spirit and in truth.” See also under Hendiadys below.
7. To Pass the Night is used for abiding Psa 49:12.-“Man being in honour, abideth not: he is like the beasts that perish.”
Isa 1:21.-“Righteousness lodged in it; but now murderers.”
8. To Place is put for to make Rom 4:17.-“I have placed thee (i.e., made thee) a father of many nations.”
Heb 1:2.-“Whom he hath placed (i.e., appointed) heir of all things.”
9. To Meet (
Eph 4:13.-“Till we shall all have come into (i.e., arrived at) the unity of the faith,” etc.
Php 3:11.-“If by any means I might attain unto (i.e., arrive at) the out-rising, that one from among the dead.”* [Note: καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. LTTr.WH. and R.V. read τὴν ἐκ for τῶν, as rendered above.] Paul is saying this from his point of view as a Jew, and not that of a saint. He is speaking of what he formerly counted as his gains (Php 3:7), and which he now “counted loss for the knowledge of Christ … that I may be found in him … that I may know him … if by any means I might arrive at the out-rising from among the dead.” This was not spoken as a Christian, as though he might attain something that other Christians could not attain; but it was spoken as a Jew, that he might attain (in Christ) a resurrection from among the dead, which other Jews could not hope for. The Jews looked for a resurrection, but it was only
1Th 4:17.-“Then we which are alive and remain shall be caught away together with them in clouds for a meeting of the Lord, into the air, and thus, always with the Lord shall we be.”
Here, the meeting involves actual arrival at the meeting-place of the Lord, and actual presence there with him.
10. To Drink is used of partaking of food and drink of all kinds
1Co 3:2.-“I gave you milk to drink and not meat”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , I have fed you. See under Zeugma.
11. To Answer, or Open the Mouth is put for speaking Job 3:1.-“After this Job opened his mouth, and cursed his day”: i.e., Job said, etc.
Psa 119:172.-“My tongue shall respond to thy word”: i.e., speak of it, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] And so, very frequently, this Hebrew idiom is used in the New Testament.
Mat 11:25.-“At that time Jesus answered (i.e., spake), and said: I thank Thee Father, … Even so, Father, for so it seemed good in thy sight.” Thus our attention is called to what He said; for the answer was to the circumstances of “that time.” What were they? John had questioned (Mat 11:2-6). The people had spurned both John and Himself (Mat 11:16-19). His mighty works had been fruitless (Mat 11:20-24). And, then, “at that time,” when all seemed to end in failure, the Lord Jesus found rest in submission and resignation to the Father’s will, and, then, turning to all His servants-“weary and heavy laden” with their burden and toil-He graciously invites them to find rest where He had found it, saying: “Come unto me … and I will give you rest. Take my yoke upon you, and learn of me; … and ye shall find rest.”
Mark 11:14.-“And Jesus answered and said unto it” (the fig-tree, which had not spoken), i.e., spake and said. So Luk 7:40, etc.
12. To Sit is used of a permanent condition in which one is placed Isa 42:7.-“Them that sit in darkness,” quoted in Mat 4:16.
Acts 18:11.-“And he sat there a year and six months teaching the word of God among them”: i.e., he continued there, but the verb “sat” is used in order to be in harmony with his act of teaching. See under Metonymy.
13. To Sit Down and Rise Up is used for all the ordinary acts of life which come between them Psa 139:2.-“Thou knowest my downsitting and mine uprising.”
14. To Come,
Mark 16:2.-“They came (i.e., went) unto the sepulchre.”
John 6:17.-“And (they) entered into a ship, and came (i.e., went) over the sea toward Capernaum. And it was now dark, and Jesus was not come (i.e., gone) to them.
John 11:29.-“As soon as she heard that, she arose quickly, and came (i.e., went) unto him.”
Acts 28:17.-“And so we came (i.e., went, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) towards Rome.”
Rev 6:1; Rev 6:3; Rev 6:5; Rev 6:7.-In these verses, the verb “and see” goes out, according to the R.V. [Note: The Revised Version, 1881.] and all the Critical Texts. In this case the verb “come” is used in the sense of “go,” as a command from the throne to the horsemen, e.g., “I heard as it were the noise of thunder, one of the four living creatures, saying, Go! and I saw and behold a white horse … and he went forth.” So in each of the other cases. vi. One example or specimen is put for all kinds of similar things 1. In human actions Deu 19:5.-One kind of homicide is mentioned as an example of every kind.
Psa 112:5.-“Lending” is put as one kind of favour which a good man sheweth. The most rare is given as an example of all kinds of merciful works.
Pro 20:10.-“Divers ephahs” are put for all kinds of measures.
Pro 27:14.-“Blessing” a friend with a loud voice, is put for all kinds of flattery.
Jer 15:10.-“Lending on usury” is put for all kinds of business transactions and contracts which are liable to gender strife.
Zec 5:3.-“Stealing” and “swearing”-two of the commonest kinds of sin-are put for other kinds.
Mat 5:22.-“Raca” is put for all kinds of opprobrious terms, etc.
Mat 6:1.-“Take heed that ye do not your righteousness.” The figure here led to an early corruption of the text. One kind of righteous acts, alms-giving, is put for all kinds. Hence
Mat 6:5.-Prayer is only one of many things which are not to be done as the hypocrites do them.
Mat 6:16.-So with fasting.
Mark 11:23.-Removing mountains-one kind of impossible thing, is put for all kinds that are “impossible with men.” So Luk 17:6. Mat 17:20 : in which latter place the word “nothing” shows that removing mountains is only one of a class of impossibilities. It is not in the nature of things for a word to pluck up a mountain. See 1Co 13:2.
Job 9:5.-“Which removeth mountains, and they know not.” This is only one kind of things which are possible with God, though impossible with men (Luk 18:27).
Heb 13:9.-“It is a good thing that the heart to be established with grace, not with meats, which have not profited them that have been occupied therein.” Here “meats,” one of the things about which people are occupied, is put for all kinds of divers and strange doctrines which do not profit those who are occupied with them.
2. In Divine Precepts, etc.
Exo 20:12.-“Honour thy father and thy mother”: i.e., all who stand in the place of parents.
Exo 23:4.-The “ox and ass” are mentioned only as examples, for surely a horse, or camel, or child, etc., would be included in the command.
Pro 25:21. Rom 12:20.-Surely the two things mentioned are only examples of many ways in which love may be shown to our enemies.
Luk 3:11.-One kind of vestment is put for any kind.
1Ti 6:8.-“Food and raiment” are put by example for this world’s goods. See 1Jn 3:17.
John 13:14.-“Washing the feet” is only one kind or one example of humble service which one may do for another. So 1Sa 25:41. 1Ti 5:10.
III. Synecdoche of the Whole
Synecdoche of the whole is when the whole is put for a part. This is a closer connection than that of mere genus or species. It is when the one is not merely of the same kind as the other, but actually a part or member of it. i. The whole is put for every part of it
Num 16:3.-“Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them”: i.e., the whole congregation having been separated to the Lord from the other nations, each person was also included.
1Ki 6:22.-“The whole house he overlaid with gold”: and therefore every part of it.
Mat 3:5.-“Then went out to him Jerusalem, and all (
Mat 27:45.-“There was darkness over all the land (
Eph 2:21.-“In whom all the building, fitly framed together, groweth unto an holy temple in the Lord”: i.e., the whole building;
Eph 3:15.-“Of whom the whole family in heaven and earth is named.” Here, the R.V. [Note: The Revised Version, 1881.] has rendered the figure literally “every family,” which is not sense, but in the margin has put “Gr. fatherhood.” “Every” here is used for “the whole,” and means every part or member of the whole: i.e., the whole family as made up of every principality, and power, and angel, and archangel “in heaven” (Eph 3:10), and of Israel and the Church on earth. All are of or from one Creator and Source (Heb 2:11). See Ellipsis.
Col 2:9.-“For in him dwelleth all the fulness of the Godhead bodily”: lit., every: i.e., every part of; meaning the whole fulness of the Godhead in bodily form.
2Ti 3:16.-“All Scripture is given by inspiration of God”: i.e., the whole Scripture; not “every Scripture,” as in the R.V. [Note: The Revised Version, 1881.] , but every part of Scripture. See under Ellipsis, page 44.
Acts 4:10.-“Be it known to you all, and to all the people of Israel”: i.e., the whole of Israel.
Rom 4:16.-“To the end the promise might be sure to all the seed”: i.e., the whole seed.
2Th 1:10.-“When He shall have come (
What is said of the whole, collectively, is sometimes said (by Synecdoche) only of a part; and not of all the parts, precisely and singularly.
Gen 6:12.-“All flesh.” This did not include Noah. See Gen 6:9.
Gen 35:26.-“These are the sons of Jacob, which were born to him in Padan-Aram.” This does not include Benjamin. See Gen 35:24 and Gen 35:16.
Mat 19:28.-“Ye which have followed me … when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” The “ye” does not include Judas Iscariot.
Heb 11:13.-“These all died in faith.” This does not include Enoch (see Heb 11:5), but only all who died.
1Co 15:22.-“For as in Adam all die, even so in Christ shall all be made alive.” But all will not die (see 1Co 15:51). Those who are “alive and remain” to the coming of the Lord will not die at all, but be changed. Therefore it means-that, as, in Adam, all who are in him die, so in Christ also, all who are in Him shall be made alive. The “all” in the first clause clearly does not include the all who shall be “alive and remain,” and cannot therefore include the “all” in the second clause. iii. The whole is put for one of its parts
Gen 8:13.-“And Noah removed the covering of the ark,” i.e., not the whole roof, but the covering of the aperture which was made in it as a part of it: see Gen 6:16.
Exo 22:13.-“If it be torn in pieces, then let him bring it (i.e., one of the pieces) for witness.”
1Sa 5:4.-“And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord; and the head of Dagon, and both the palms of his hands were cut off upon the threshold: only Dagon was left to him, i.e., only the body was left. So the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] puts in italics “only the stump of Dagon was left.”
Psa 102:5 (Psa 102:6).-“My bones cleave to my flesh,” i.e., “my skin,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , see margin.
1Sa 19:24.-“Naked” for scantily clad. So also Isa 20:2-3. Mic 1:8. John 21:7. Job 22:6; Job 24:10. Mat 25:36; Mat 25:43. Jas 2:15. 1Co 4:11. In all these cases “naked” is put for being scantily clothed, or poorly clad.
Acts 27:33.-“And continued fasting.” Fasting, the whole, is put for the part; i.e., from real nourishment, or regular meals. iv. A place is put for a part of it 1. The World is put for persons in all parts of it
John 3:16.-“God so loved the world”: i.e., people and kindred and tongues in all parts of the world. Not, as heretofore, only Israel. This love was confined to Israel, according to Deu 33:3 : “Yea, he loved the people”: i.e., Israel (John 7:6-8, etc.). But now His love was to go out beyond Israel to people of all nations of the world, without any such distinction. It is not the world without exception, but without distinction.
John 12:19.-“Behold, the world is gone after him”: i.e., multitudes of people of all sorts. Synecdoche here is preferable to Hyperbole (q.v. [Note: Which see.] ).
Rom 1:8.-“Your faith is spoken of throughout the whole world”: i.e., in all parts of the world.
1Jn 2:2.-“Not for ours only, but also for the whole world”: i.e., for all people; without distinction. See Metonymy of the Subject.
2. “The World” is put for a primary part of it Isa 13:11.-“And I will punish the world for their evil”: i.e., Babylon (see Isa 13:1). So Isa 14:17.
Luk 2:1.-“There went out a decree from Cæsar Augustus, that all the world (i.e., the civilised world, or Roman Empire) should be taxed.”
3. All the Earth is put for the greater part of its inhabitants Gen 41:57.-“In all lands”: i.e., in many neighbouring countries.
2Sa 15:23.-“All the country”: i.e., all the country round him.
Isa 13:5.-“The whole land”: i.e., all the land of Chaldæa.
4. The Earth is put for the land of Judœa Hos 1:2.-Rendered “land.” Hos 4:1. Joe 1:2, etc.
5. The Land (
Mat 2:6.-“And thou, Bethlehem, land (i.e., city) of Juda.” Not seeing the figure, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] interpolates the word “in” in italics.
6. The East is put for Persia, Media, and other countries east of Jerusalem Eze 25:4. 1Ki 4:30. Isa 2:6. Mat 2:1, etc.
7. The South is put for Egypt, with respect to Palestine Jer 13:19. Dan 11:5, etc.
8. The South is put for the Negev, or the hill country of Judœa, with respect to Jerusalem Gen 12:9; Gen 13:1; Gen 13:3. Eze 20:46-47.
9. The North is put for Chaldœa and its chief city Babylon, because all armies from beyond the Euphrates crossed high up and entered Palestine from the North Jer 1:13-15; Jer 13:20; Jer 47:2. Zep 2:13.
10. The North is put for Media and Persia, with respect to Babylon Jer 6:1 (compare Jer 51:11 and Jer 51:27-28); Jer 50:3, Jer 50:41.
11. The Temple is put for certain of the parts comprehended in it Luk 2:46. John 18:20. v. Time is put for a portion of time
Exo 21:6.-“And he shall serve him for ever”: i.e., as long as he lives. So Deu 15:17, and Phm 1:15.
Lev 25:46.-“They shall be your bondmen for ever”: i.e., as long as they live.
1Sa 1:22.-“That he (Samuel) may appear before the Lord, and there abide for ever”: i.e., as long as he lives.
1Ch 15:2.-“For them (the Levites) hath the Lord chosen to carry the ark of God, and to minister unto him for ever”: i.e., without change.
2Sa 12:10.-“Now therefore the sword shall never (lit., not for ever) depart from thine house”: i.e., while David or his family lived.
Jer 5:15.-The Babylonians are called “a nation from eternity”: i.e., very ancient (compare Gen 10:10).
Jer 17:4.-“Ye have kindled a fire in mine anger, which shall burn for ever”: i.e., until all is consumed.
Jer 25:9.-“Eternal desolations.” Here it is rendered “perpetual” to soften it down, as the period is distinctly defined in Jer 25:11 to be “seventy years.” After which Babylon is to become eternal desolation (Jer 25:12), until it shall be rebuilt according to many prophecies. Jer 25:9 and Jer 25:12 clearly mean, therefore, that the desolations shall be complete and continuous during the whole period referred to.
Dan 2:4; Dan 6:21 (Dan 6:22), etc.-“O King, live for ever”: i.e., a long time: as we say, “Long live the king.” So in Luk 20:9, “a long (a sufficient) time” (
IV. Synecdoche of the Part
Synecdoche of the Part is when a part is put for the whole. The connection between the part and the whole is closer also than that between the species and the genus; inasmuch as the part is actually a member of the whole, and not merely a species or specimen of it. In Synecdoche of the Part, one part or member is put for, and includes, every part or member. i. An integral part of man (individually) is put for the whole man
1. The Soul (
Gen 14:21.-“And the king of Sodom said unto Abram, Give me the souls (i.e., the persons) and take the goods to thyself.”
Gen 17:14.-“That soul (i.e., that person) shall be cut off from his people.” So Gen 46:15; Gen 46:26-27. Exo 12:19; Exo 16:16 (marg. [Note: arg. Margin.] ) Lev 5:2; Lev 5:4. Jos 20:3. Eze 18:4; Eze 18:20. Acts 2:41; Acts 2:43; Acts 7:14. Rom 13:1. 1Pe 3:20. Luk 6:9, “to save a soul”: i.e., a man. In this sense we must take Rev 6:9; Rev 20:4 : “the souls of them that were slain or beheaded”: i.e., the persons. John saw the dead persons. They could not reign till they were made alive, hence in Rev 20:4, we read that “they lived.” Moreover, how could “souls” cry “How long?” or, as such, wear “white robes,” which “were given unto every one of them” (Rev 6:11)?
2. The expression My Soul, His Soul, etc., becomes by Synecdoché the idiom for me, myself, himself, etc. See under Idiom.
Num 23:10.-“Let my soul die the death of the righteous”: i.e., let me die, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] See the margin.
Jdg 16:30.-“And Samson said, Let my soul (i.e., me, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , see margin) die with the Philistines.”
Job 36:14.-“Their soul dieth (i.e., they die, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) in youth.”
Psa 3:2 (Psa 3:3).-“Many there be which say of my soul (i.e., of me), There is no help for him in his God.” So Psa 11:1.
Psa 16:10.-“Thou wilt not leave my soul (i.e., me) in Hades”: i.e., the grave.
Psa 25:13.-“His soul (i.e., he) shall dwell at ease.”
Psa 35:13.-“I humbled my soul (i.e., myself) with fasting.”
Psa 103:1.-“Bless the Lord, O my soul”: i.e., O myself. So in Psa 103:2, Psa 103:22, and Psa 104:1; Psa 104:35.
Isa 57:5.-“Is it such a fast that I have chosen? a day for a man to afflict his soul?” i.e., himself.
Luk 12:19.-“I will say to my soul”: i.e., myself, etc.
Acts 2:31.-“His soul (i.e., He) was not left in Hades (the grave), neither his flesh did see corruption.”
Rom 16:4.-“Who have for my soul (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , life) laid down their own necks”: i.e., who have laid down their own necks for me.
1Pe 1:9.-“Receiving the end of your faith, even the salvation of your souls”: i.e., of yourselves.
3. Soul (
4. The Body is put for the person himself Just as we say, “a hand” for a workman.
Exo 21:3.-“If he (i.e., the Hebrew servant) came in with his body (i.e., by himself, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] )”: i.e., alone, without a wife, as the rest of the verse explains it.
Rom 12:1.-“I beseech you therefore … that ye present your bodies (i.e., yourselves) a living sacrifice,” etc.
1Co 6:15.-“Know ye not that your bodies (i.e., ye) are the members of Christ?”
Jas 3:6.-“So is the tongue among our members, that it defileth the whole body”: i.e., the whole being.
5. The Flesh, an integral part of man, is put for the whole Gen 17:13.-“My covenant shall be in your flesh”: i.e., in your body, on your person.
Psa 16:9.-“My flesh also shall rest in hope”: i.e., my body will rest in hope. See Acts 2:26-31.
Pro 14:30.-“A sound heart is the life of the flesh”: i.e., of the body.
2Co 7:1.-“Let us cleanse ourselves from all filthiness of the flesh (i.e., of the body) and spirit.”
6. The Flesh is put for the whole person
Gen 6:12.-“All flesh had corrupted his way upon the earth.” Here “flesh,” being the figure for people, the word “all” is literal: i.e., all people, every person. But even this excepts Noah. See above.
Psa 56:4 (Psa 56:6).-“I will not fear what flesh (i.e., man) can do unto me.” See Psa 56:11 (Psa 56:12).
Psa 65:2 (Psa 65:3)-“O Thou that hearest prayer, unto Thee shall all flesh come”: i.e., all people.
Psa 145:21.-“Let all flesh (i.e., let all people) bless his holy name for ever”: lit., “all flesh shall bless,” as in Psa 145:10.
Isa 40:5.-“The glory of the Lord shall be revealed, and all flesh (i.e., all people) shall see it together.” See Luk 3:6.
Isa 40:6.-“All flesh is grass.” See Metaphor.
Mat 19:5.-“And they twain shall be one flesh”: i.e., one person, not a soulless body!
John 6:51.-“My flesh”: i.e., myself.
Rom 3:20.-“By the deeds of the law there shall no flesh (i.e., not a single person) be justified.” Here, the “flesh” being figurative, the negative denies literally. So 1Co 1:29.-“That no flesh (i.e., not a single person) should glory in his presence.”
1Pe 1:24.-“All flesh (i.e., every one) is as grass.”
7. Flesh is put for the whole, and true, humanity of Christ John 1:14.-“The Word was made flesh”: i.e., man, a human being.
John 6:51-56.-Here, “flesh” and “blood,” (see below) are jointly as well as severally put for humanity as distinct from Divinity. There are other figures in this passage; but the word “flesh” is put, not for the “body” of Christ, but for Himself in His true humanity.
1Ti 3:16.-“Manifest in the flesh”: i.e., in human beings. The “mystery” was manifest. The reading
1Pe 3:18.-“Being put to death as to the flesh (i.e., as to his human nature), but quickened (i.e., raised from the dead) as to his spirit (i.e., his resurrection or spiritual body).” There is no article with either word: only the dative case, describing what happened as to the body. This is the usage of the words “flesh” and “spirit” in 1Co 15:1-58† [Note: See The Spirits in Prison, by the same author and publisher.] See also chap. 4:1.
Heb 10:20.-“By a new and living way, which he hath consecrated (marg. [Note: arg. Margin.] , new made) for us, through the veil, that is to say, his flesh”: i.e., his human nature, Himself as truly and really man.
1Jn 4:2.-“Every spirit that confesseth that Jesus Christ is come in the flesh (i.e., in His real human nature) is of God.” Note the three forms of the verb
8. Flesh is put for all living beings
Gen 6:13.-“The end of all flesh is come before me “: i.e., the end of every living creature. Here, the “all” is literal, because “flesh” is figurative.
Gen 6:17.-“I … bring a flood of waters upon the earth to destroy all flesh”: i.e., every living thing.
Psa 136:25.-“Who giveth food to all flesh”: i.e., to every living thing.
9. The Flesh is put for the animal lusts, and the evil desires of the Old nature: and for the Old nature itself In Rom 1:16-32; Rom 2:1-29; Rom 3:1-31; Rom 4:1-25; Rom 5:1-21; Rom 6:1-23; Rom 7:1-25; Rom 8:1-39, there are many examples. See Rom 8:4.-“Who walk not after the flesh”: i.e., the Old nature. This is not the same as in Rom 8:3.
Rom 8:13.-“If ye live after the flesh, ye shall die”: i.e., if ye live and are ruled by the principles of the Old nature. So in Rom 8:12, and frequently.
See articles on Romans in Things to Come, 1898 and 1899.
Gal 5:6.-“Walk in the spirit (i.e., in the New nature), and ye shall not fulfil the lust of the flesh (i.e., of the old man).”
10. Blood is put for man, as we say “poor blood” for “poor fellow”
Psa 94:21.-“They gather themselves together against the soul of the righteous (i.e., against the righteous man), and condemn the innocent blood “: i.e., the innocent man.
Pro 1:11.-“Let us lay wait for blood”: i.e., for some man whom we may kill.
Mat 27:4.-“I have sinned in that I have betrayed the innocent blood”: i.e., the innocent man.
Acts 17:26.-God “hath made of one blood all nations of men for to dwell on all the face of the earth”: i.e., out of one man God hath made many different nations. Man is the same all over the world; and, though there are different nations and races all over the world, they are all descended from one man.
11. Flesh and Blood is put for the human nature as distinct from the Divine Nature: or for the body of man as animal, mortal, and corruptible
Mat 16:17.-“Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Here, the Lord uses Peter’s human name “Simon” and his human parentage, and “flesh and blood” in order to contrast and emphasize the distinction between these and the Divine origin of the communication and revelation. The figure of Synecdoché here puts the emphasis on man and humanity: “No human being revealed this unto thee.”
1Co 15:50.-“Flesh and blood cannot inherit the kingdom of God”: i.e., no mortal human being can enter there. Man must be “born again,” and “born of the Spirit,” and raised from the dead, or “changed” before he can find entrance into that kingdom. See the rest of the verse, and compare 1Co 15:42-49.
Gal 1:16.-“I conferred not with flesh and blood”: i.e., with no human being in contrast with God, Who alone revealed to him the Gospel which he was to preach.
Eph 6:12.-“We wrestle not against flesh and blood”: i.e., against human beings, in contrast with wicked spiritual beings.
See under Metonymy of Adjunct.
Heb 2:14.-“Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same”: i.e., He became flesh, and took part in a true and perfect human body.
12. The Head is put for the man himself We use the figure when we reckon anything at so much “per head.”
Jdg 5:30.-“To the head of a man, a damsel, two damsels”: i.e., one or two damsels per head, or for each man.
Here, there is a double Synecdoché, “a womb” being put for “a damsel.” See below.
2Ki 2:3.-“Knowest thou that the Lord will take away thy master from thy head (i.e., from thee) to-day?”
Psa 3:3 (Psa 3:4).-“The lifter up of mine head”: i.e., of me: “my head” meaning the same as “my soul.”
Psa 7:16 (Psa 7:17).-“His mischief shall return upon his own head”: i.e., upon his own self.
Psa 66:12.-“Thou hast caused men to ride over our heads”: i.e., over us.
Pro 10:6.-“Blessings are upon the head of the just”: i.e., upon the man himself.
Isa 35:10.-“With songs, and everlasting joy upon their heads”: i.e., upon them, themselves. So “blood” is said to be upon the head of anyone, i.e., where “blood” is put for the guilt of blood-shedding (Metonymy of the effect) and “head” is put (by Synecdoché) for the person himself.
2Sa 1:16.-“And David said unto him, Thy blood be upon thy head”: i.e., thyself. So 1Ki 2:37. Eze 33:4. Acts 18:6.
Mat 27:25.-“His blood (i.e., the guilt of his blood-shedding, by Metonymy of the effect) be on us, and on our children.”
13. The Skull, as a part of the man, is put for the man himself
Exo 16:16.-“An omer a skull”: i.e., an omer per head, or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , an omer “for every man.” See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin. And many other places.
14. The Face is put for the whole man, especially marking and emphasizing his presence See under Pleonasm.
Gen 3:19.-“In the sweat of thy face shall thou eat bread.” When the face perspires, the person himself perspires: but, as it is only the face that is seen, it is that which is mentioned, and is thus put for the whole man.
“Bread,” we have seen, is put by Synecdoché for food in general.
Gen 19:21.-“See, I have accepted thy face (i.e., thee) concerning this thing also.” See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Gen 32:20 (Gen 32:21).-“And afterward I will see his face”: i.e., himself. There are three instances here.
2Sa 17:11.-Hushai says to Absalom, “I counsel … that thy face (i.e., thou thyself) go to battle.”
There can be but little doubt, as Dr. Ginsburg points out in his Introduction to the Hebrew Bible (page 169), that the word
1Ki 2:20.-“And the king said unto her, Ask, my mother; for I shall not turn back thy face”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “I will not say thee nay,” with the emphasis on “thee.”
1Ki 10:24.-“And all the earth sought the face of Solomon”: i.e., his presence, so as to see him and to speak with him personally.
Job 11:19.-“Many shall intreat thy face”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “will make suit unto thee.” See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Psa 42:5 (Psa 42:6).-“I shall yet praise Him for the salvations (Heterosis (q.v. [Note: Which see.] ) of number: i.e., the great salvation) of His countenance”: i.e., which He (i.e., His presence) shall give me. So Psa 42:11 (12): “I shall yet praise Him who is the salvations (i.e., the great salvation) of my countenance (i.e., me myself), and my God.” So Psa 43:5.
Psa 132:10.-“For thy servant David’s sake turn not away the face of thine anointed.”
Here the figure emphasizes the last words, meaning not his face merely, but David himself.
Pro 28:21.-“To have respect of faces is not good”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] “persons,” so as to be influenced by personal appearance rather than by justice and right.
Ecc 8:1.-“A man’s wisdom maketh his face to shine (i.e., the man himself), and his hardness is changed.” See under Metonymy.
Isa 3:15.-“What mean ye that ye … grind the faces of the poor?” So Isaiah 36:9 : “Turn away the face of one captain.”
Lam 5:12.-“Princes are hanged up by their hand: the faces (i.e., persons) of elders were not honoured.”
15. The Eye is put for the man himself, in respect to his vision, mental or physical Mat 13:16.-“Blessed are your eyes (i.e., ye), for they (i.e., ye) see.” So Luk 10:23.
1Co 2:9.-“Eye hath not seen”: i.e., no one hath seen. And many other passages.
16. The Eye lifted up is put for a proud man, and his high looks
Psa 18:27 (Psa 18:28).-“Thou wilt save the afflicted people: but wilt bring down high looks (Heb., soaring eyes)”: i.e., proud people. So Pro 6:17 (margin).
17. The Mouth is put for the whole man, in respect of his speaking Pro 8:13.-“The froward mouth (i.e., person) do I hate.”
18. The Belly is put for man, in respect of his eating
Rom 16:18.-“For they that are such serve not our Lord Jesus Christ, but their own belly”: i.e., their own selves.
Php 3:19.-“Whose God is their belly”: i.e., themselves, and what they can get.
Tit 1:12.-“Slow bellies”: i.e., slow persons, who by reason of large eating, have grown stout and move slowly.
19. The Womb is put for a female, in respect to her being marriageable
Jdg 5:30.-“A womb-two wombs for each man.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders the figure here by the word “damsel.”
20. The Heart is put for the whole man, in respect to his knowledge or affection
Gen 31:20.-“And Jacob stole away the heart of Laban”: i.e., Jacob baffled Laban’s knowledge by hiding his intentions. So in Gen 31:26, where the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it “unawares,” but see the margin on Gen 31:26; and in Gen 31:27, “secretly.”
2Sa 15:6.-“So Absalom stole the hearts of the men of Israel”: i.e., gained them through getting their affection.
Luk 21:34.-“Take heed to yourselves, lest at any time your hearts (i.e., ye) be overcharged with surfeiting,” etc.
21. The Feet are put for the whole man, in respect to carefulness, quickness, etc.
Pro 1:16.-“Their feet (i.e., they) run to evil.”
Pro 6:18.-“Feet (i.e., persons) that be swift in running to mischief.” So Isa 59:7.
Isa 52:7.-“How beautiful upon the mountains are the feet of him that bringeth good tidings”: i.e., how beautiful or pleasant is the coming of him who brings good news. So Rom 10:15.
Rom 3:15.-“Their feet (i.e., they) are swift to shed blood.” ii. An integral part of men (collectively) is put for the whole, or others associated with them Exo 12:40.-One person is mentioned; but with him are comprehended his father Isaac, and his grandfather Abraham.
“Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.”
Note that it does not say that Israel’s descendants dwelt in Egypt 430 years, as the commentators assume, but that their “sojourning” lasted that time; reckoning from Abraham (who is included by Synecdoché, as is Isaac also).
Four hundred and thirty years was the whole duration of the sojourning; as is stated also in Gal 3:16-17. While the 400 years’ sojourning is dated from Abraham’s “seed” (Isaac), who was born thirty years later. See Gen 15:18 and Acts 7:6. There are two reckonings, starting from two different points, and both ending at the Exodus.
Exo 17:8; Exo 17:13.-Amalek (in Exo 17:8) is put for him and his whole army. So Jos 10:28; Jos 10:40. 1Sa 18:7, etc.
Deu 33:7.-Only “Judah” is named in the blessing, but in company with him Simeon is understood. For their inheritance and blessing was one. Jos 19:1 and Jdg 1:3.
“And this for Judah,” etc.
1Ki 8:66.-“David” is named, but Solomon, his son, is understood together with him; see 2Ch 7:10, where it is expressly added; and 1Ki 10:9.
1Ki 10:11.-“The navy of Hiram” is named, but Solomon is included; see 1Ki 9:26-27.
1Ki 11:32.-“One tribe” is mentioned; but, by Synecdoché, Simeon and Benjamin are included, as well as the Levites and others who joined the tribe. See 2Ch 15:9. 1Ki 12:23. 2Ch 11:13. All these are included, by Synecdoché, in 1Ki 12:20.
2Ki 17:18.-The Levites and Benjamites, etc., are included.
Job 32:4.-Job is named, but the others are included.
Isa 7:2; Isa 7:5; Isa 7:8-9; Isa 9:9.-“Ephraim” is named, because in that tribe was Samaria, the royal city; and because out of that tribe was Jeroboam, the first king of Israel. But by Synecdoché all the ten tribes are included.
Psa 80:2.-“Ephraim”* [Note: One of the ancient readings called Severin has this: “For the sons of Ephraim,” etc.] includes the ten tribes, while “Benjamin” includes Judah; and “Manasseh” includes the two-and-a-half tribes.
Psa 80:1 (2).-“Joseph” (whose son Ephraim was) is put for all Israel.
Amo 5:15; Amo 6:6.-“Joseph” is put for the ten tribes or the kingdom of Israel.
Jer 6:1.-“Benjamin” is put for all Judah, on account of their close connection with the Gibeathites (see Jdg 19:16. Hos 9:9; Hos 10:9). iii. A part of a thing is put for the whole of the thing 1. A Field (
1Sa 27:7.-“David dwelt in the field (i.e., country) of the Philistines.”
2. Corner is put for tower, which was usually placed at the corner
Zep 1:16.-“A day of trump and alarm against the fenced cities, and against the high corners”: i.e., towers (with A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ). The word is so translated in margin of chap. 3:6.
3. The Baptism of John is put for his ministry Not everywhere, but in a few passages.
Acts 1:22.-“Beginning from the baptism (i.e., the ministry) of John, unto that same day that he (Christ) was taken up from us.” So Acts 10:37.
4. Stones is put for the restored buildings Psa 102:14 (Psa 102:15).-“Thy servants take pleasure in her stones.”
5. Wall is put for the whole city encompassed by it
Amo 1:7.-“I will send a fire on the wall of Gaza (i.e., I will burn the city of Gaza with fire, as the rest of the verse declares), which shall devour the palaces thereof.” Amo 1:10; Amo 1:14; compare Amo 1:12; and Amo 2:2, Amo 2:5, etc.
6. In like manner Gate is put for the whole city Gen 22:17.-“Thy seed shall possess the gate (i.e., the cities) of his enemies.” The phrase “within thy gates” means within thy cities. See Exo 20:10. Deu 12:12; Deu 14:27; Deu 16:5.
Psa 87:2.-“The Lord loveth the gates (i.e., the city) of Zion more than all the dwellings of Jacob.”
Jer 15:7.-“And I will fan them with a fan in the gates (i.e., cities) of the land.”
7. Gate is also put for the inhabitants of the city, or for the people who assemble at its gates This may also be considered as Metonymy of the Subject.
Ruth 3:11.-“All the gate (i.e., the people assembling there) of my People doth know that thou art a virtuous woman.”
Ruth 4:10.-“That the name of the dead be not cut off … from the gate of his place”: i.e., from his own city and People. The two are combined in Isa 14:31 : “Howl, O gate; cry, O city.” In neither case could the gate or the city cry or howl.
Two classes of people are addressed: first “gate” (a part of the whole) is put, by Synecdoché, for those who assemble there; and then “city” is put, by Metonymy of the Subject, for all the inhabitants of the city.
8. The Death of Christ is put for the atonement and its results (and see under Metalepsis)
Rom 5:10.-“We were reconciled to God by the death of his Son”: i.e., not by the act or article of death only, but by the atonement of which it formed only a part. So 1Co 11:26. Col 1:22.
Heb 2:14.-“That through death he might destroy him that had the power of death.”
Here, the first time the word “death” is used, it is put for the atonement associated with it; and the second time it means literally the article of death. See under Antanaclasis.
9. The Knob of the Roll is put for the MS. or book itself Heb 10:7.-“In the volume of the book it is written of me.”
Here
Isa 63:4.-“The year of my redeemed is come.”
Jer 11:23.-“I will bring evil upon the men of Anathoth, even the year of their visitation.”
2. In the Day is put for an indefinite time Gen 2:4.-“When they were created, “In the day that the Lord God made the earth and the heavens.”
Here “in the day” in the second line answers to “when” in the first line.
Gen 2:17.-“In the day that thou eatest thereof thou shalt surely die.”
Lev 13:14.-“In the day that raw flesh appear”: in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “when,” and in R.V. [Note: The Revised Version, 1881.] , “whensoever.”
Lev 14:57.-“To teach in the day of the unclean, and in the day of the clean.”
Both A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] renders this: “To teach when it is unclean and when it is clean” (see A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin).
Deu 21:16.-“In the day that (i.e., when) he maketh his sons to inherit that which he hath.”
2Sa 21:12.-“In the day that (i.e., when) the Philistines had slain Saul in Gilboa.”
1Ki 2:37.-“It shall be that, on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die.”
Then, after Shimei had gone out, and been to Gath to seek his servants, who had run away, and had come back again, “it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again” (1Ki 2:41). The king sent for Shimei; and said: “Did I not make thee to swear by the Lord, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die?”
After all this, Solomon proceeded to make Shimei “know for certain that he should surely die.” In this case Shimei had been not merely outside his house, but far away to Gath, one of the royal cities of the Philistines; and had not only consumed some time on his journeys out and home, but, after he got there, he had to seek his lost servants out and find them. Therefore “on the day” could neither be intended nor taken in its literal meaning; but, by Synecdoché, for any indefinite yet certain time. It was so taken by Solomon here: and it is perfectly certain that it is to be so understood in Gen 3:1-24 for in Gen 3:19 the Lord distinctly says: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” Not “in the day” that Adam ate of the forbidden fruit; for the Lord contemplates him as living on, and he did live for nine hundred and thirty years (Gen 5:5). The interest of the passage in 1Ki 2:1-46 is that the words are used in exactly the same connection, and with the corresponding figure, Polyptoton (q.v. [Note: Which see.] ), “dying thou wilt die,”
Those who see and understand the figure Synecdoché, here employed, need not trouble themselves to invent some new and strange and unscriptural theories as to death; or resort to strained interpretations in order to explain a self-created difficulty.
2Ki 20:1.-“In those days (i.e., the days of Sennacherib’s invasion) Hezekiah was sick unto death, and the prophet Isaiah came unto him.”
Psa 18:18 (19).-“They prevented me in the day of my calamity”: i.e., when I was in trouble.
Isa 11:16.-“Like as it was to Israel in the day that he came up out of the land of Egypt”: i.e., not the actual day (for it was dark), but at the time or on the occasion when he came up, etc.
Jer 11:3-4.-“Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt.” And in verse 7: “I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt.”
Now the commands and protest referred to are written in Deu 27:1-26, and were given some forty years after the Exodus. It is clear from this that
Eze 36:33.-“Then saith Adonai Jehovah: In the day that I shall have cleansed you from all your iniquities, I shall also cause you to dwell in the cities, and the wastes will be builded.”
It is clear that all this building will not be done in a day, but it will all be done when the time comes for the Lord’s word to be fulfilled.
Eze 38:18.-“And it shall come to pass in the day of Gog’s coming against the land of Israel,” etc.
Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders
Psa 102:11 (Psa 102:12).-“My days are like a shadow that declineth”: i.e., my life.
Psa 103:15.-“As for man, his days are as grass”: i.e., he himself, or his life.
Isa 4:1.-“And in that day (i.e., at that time) seven women shall take hold of one man,” etc.
Isa 9:4 (Isa 9:3).-“Thou hast broken the yoke of his burden … as in the day of Midian”: i.e., at the time when Midian was broken.
Hos 9:9.-“As in the days of Gibeah”: i.e., at the time when the sons of Belial sinned at Gibeah (Jdg 19:22-25).
Mat 2:1.-“In the days (i.e., in the reign) of Herod the king.”
Acts 5:36.-“For before these days”: i.e., before this time. The plural days is put for a full year.
Gen 24:55.-“Let the damsel abide with us days at the least ten; after that she shall go.” This is, according to the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin, “a full year or at least ten months.”
Gen 40:4.-“And they continued days (i.e., a year) in ward.”
Exo 13:10.-“Thou wilt therefore keep this ordinance at its appointed season: from days to days”: i.e., from year to year.
Lev 25:29.-“If a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within days (i.e., a full year) may he redeem it.” Or as in R.V. [Note: The Revised Version, 1881.] , “for a full year shall he have the right of redemption.”
Jdg 11:40.-“The daughters of Israel went from days to days (i.e., “yearly,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) to talk with the daughter of Jephthah the Gileadite four days in the year.” The verb
Jdg 17:10.-“I shall give thee ten shekels of silver for the days”: i.e., by the year, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
1Sa 1:3.-“And this man (Elkanah) went up out of his city from days to days (i.e., from year to year, A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin and R.V. [Note: The Revised Version, 1881.] ; or, yearly, A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) to worship and to sacrifice.” In 1Sa 1:7, the Hebrew word “year” is used literally.
1Sa 27:7.-“And the time that David dwelt in the country of the Philistines was days and four months”: i.e., a full year and four months.
1Ki 17:7.-“And it came to pass at the end of days that the brook dried up, because there had been no rain in the land.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , “after a while” is not far out. It may mean a full year; but it evidently must include a whole season during which rain might have been expected. In 1Ki 18:1, “many days” include the whole three years.
Amo 4:4.-“Bring … your tithes after three of days”: i.e., in the third year (according to the Law, Deu 14:28).
3. The Sabbath is sometimes put for the full week Mat 28:1.-“In the end of the sabbaths”: i.e., at the close of the week.
Luk 18:12.-“I fast twice in the sabbath”: i.e., in the week.
1Co 16:1.-“On the first of the sabbath”: i.e., on the first day of the week.
4. The Morning is put for a more lengthened period or continuous time Job 7:17-18.-“What is man … that thou shouldest visit him every morning?” i.e., continually.
Psa 73:14.-“All the day long have I been plagued and chastened every morning”: i.e., continually.
Psa 101:8.-“At morn I will destroy the wicked of the land.” Not “early,” as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ; nor, “morning by morning,” as in R.V. [Note: The Revised Version, 1881.] , as though in millennial days each morning would commence with, and each day begin with, executions! It means more than that. It means continually; so that all through the millennium all workers of iniquity will be continually cut off.
Ecc 11:6.-“In the morning sow thy seed”: i.e., early and continuously.
Isa 33:2.-“Be thou their arm every morning”: i.e., continually.
Lam 3:23.-The Lord’s mercies and compassions are “new every morning”: i.e., always and continually new.
5. Evening and Morning are put for the full day; or, the whole of a day and night Gen 1:5; Gen 1:8; Gen 1:13; Gen 1:19; Gen 1:23; Gen 1:31.
6. Hour is put for a special time or season
John 4:23.-“The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth.” See this passage and John 4:24, under Hendiadys below.
John 5:25.-“The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” Note that in this almighty act Christ’s title is “Son of God”; while, in John 5:27, He executes judgment in the earth because He is the “Son of man.” So John 5:28; John 16:2 (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “time”); John 17:1. 1Th 2:17 (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “time”). Phm 1:15 (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “season”). 1Jn 2:18, twice (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “time”).
7. In Chronology a part of a time or period is sometimes put for the whole of such period 1Ki 2:11.-“Seven years” is put for seven years and a half. Compare 2Sa 2:11.
2Ki 24:8.-“Three months” is put for three months and ten days. Compare 2Ch 36:9.
-------- Hendiadys; or, Two for One Two words used, but one thing meant
Hen-dī´-a-dy̆s, from
Tacitus (Ann. i. 49. 5) says, “ultio et satietas,” lit., a revenge and a sufficiency. Here we have not two things, but only one, though there are two words. The latter noun becomes a very strong adjective, which may be well and excellently expressed by our English idiom: “a revenge, yes-and a sufficient revenge too”: i.e., a sufficient revenge, with strong emphasis on the word “sufficient,” from its being thus changed from a noun to an adjective of superlative degree. Had the mere adjective been used, the emphasis would then have been on “revenge,” thus naturally qualified.
Tacitus, again (Ann. i. 61), speaks of one who was slain, “infelici dextera et suo ictu,” by his hapless right hand, and his own blow: i.e., “by his hapless right hand, yes-a blow dealt by his own hand too.”
Tacitus (Ann. ii. 82. end): “tempore et spatio,” time and space. Here we have not two things, but one: i.e., “time, yes-and a long-extended time too.”
Tacitus (Ann. iii. 65. 1): “posteritate et infamia,” posterity and infamy: i.e., “posterity, yes-and an infamous posterity too.”
Virgil (Aen. vii. 15): “gemitus iraeque,” roars and angers: i.e., “roars, yes-and angry roars too.”
Virgil (Aen. vii. 772): “medicinae et artis,” medicine and art, or healing and skill: i.e., “healing, yes-and skilful healing too,” or skill (and great skill too) in healing.
Horace (Od. i. 35. 33): “cicatricum et sceleris … fratrumque,” scars and crime and brothers: i.e., “scars and crime (i.e., criminal scars), yes-and criminal scars inflicted by brethren too.” This is a case of Hendiatris (see below).
Cæsar (b. g. iv. 18): “vi et armis,” by force and arms: i.e., “by force, yes-and armed force too.”
Many more examples could be given of this figure which is so commonly used in Latin. The Greek Classics also abound in examples:
Sophocles (Ajax 145):
Hendiadys always raises the qualifying word to the superlative degree. But we are not to suppose that whenever we find two words joined together by the word “and” we have the figure of Hendiadys. It may be Epitheton.
It does not follow that in every case where two nouns are thus joined we have only one idea. In the first place, there must be something to attract our attention, something out of the ordinary usage, and sometimes not strictly according to the letter. And occasionally, even in an undoubted Hendiadys, the two words may be equally true when taken separately and severally, as when joined together in one. In these cases both letter and figure are correct, and the passage gains considerable additional light and force.
Another point to be remembered is that the two words must have a certain relation to each other: one must indicate a property of the other, or be associated in some way with it.
There cannot be a Hendiadys where the two words are opposed in any way in their signification; nor even when there is no real connection between them. For example: Php 1:25, “I know that I shall abide and continue with you all for your furtherance and joy of faith.” Here, in each case, there are two distinct ideas: the abiding in life, and continuing with the Philippian saints; also, their “furtherance” was one thing, and their “joy” another. On the other hand, Php 1:11 may be taken in both ways: “Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.” This may be two things: either, to the glory of God, and the praise of God; or it may be only one: “Unto the praise, yes-the glorious praise, of God.” So Rom 15:4 : “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.”
Here there are two things, not one, because comforting is not a proper qualification of patience. In reading this verse, therefore, a pause must be made after the word “patience” (which we possess), so as to distinguish it from the “comfort” (which the Scriptures give). In most cases, the context and the analogy of Scripture will decide the doubt.
Some of the examples we present more by way of suggestion than actual illustration. About most of them there can be no doubt: but a few (such as Gen 2:9) may be open to question; and these are submitted for the judgment and consideration of the reader.
1. Nouns
Gen 1:26.-“Let us make man in our image, after our likeness”: i.e., in the likeness of our image.* [Note: “Image” is
Gen 2:9.-“The tree of knowledge of good and evil”: i.e., of evil enjoyment.
Gen 3:16.-“Multiplying I will multiply (i.e., “I will greatly multiply,” see Polyptoton) thy sorrow and thy conception”: i.e., thy sorrow, yes-and thy conceiving sorrow too: [for] “in sorrow thou shalt bring forth children.”
Gen 4:4.-“And Abel, he also brought of the firstlings of his flock and of the fat thereof”: i.e., he brought the firstlings of his flock, yes-and the fattest ones too, or the fattest firstlings of his flock, with the emphasis on “fattest.”
Gen 19:24.-“Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven”: i.e., brimstone, yes-and burning brimstone too; or, simply “burning brimstone” with emphasis on “burning.”
1Sa 17:40.-“And put them in his shepherd’s vessel and in his leather bag”: i.e., in his shepherd’s leather bag. This is the “scrip” of Mat 10:10. Mark 6:8. Luk 22:35-36.
1Sa 28:3.-They “buried him in Ramah and his own city”: i.e., in Ramah, yes-even in his own city; or, in his own city, Ramah.
2Sa 20:19.-“Thou seekest to destroy a city and a mother in Israel”: i.e., a city, yes-and a mother city too; * [Note: In the same way “villages” are called daughters (Num 21:25; Num 21:32; Num 32:42. Jos 17:11. Jdg 11:26.] or, a metropolitan city. Neither the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] nor R.V. [Note: The Revised Version, 1881.] sees the figure here; but both translate the words literally, though the figure is obvious.
1Ki 20:33.-“Now the men divined and hasted”: i.e., divined, yes-and quickly too; or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “diligently observed,” with the emphasis on the word diligently. See Ginsburg’s Introduction, page 438.
1Ch 22:5.-“Of fame and of glory”; i.e., of glorious fame.
2Ch 2:9.-“The house which I am about to build, shall be great and wonderful.” (Heb., see margin).
Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] sees the figure, and translates it accordingly: “shall be wonderful great.” The exact sense, however, is “shall be great, yes-and wonderfully great too.”
2Ch 16:14.-“Sweet odours and divers kinds”: i.e., sweet odours, yes-and of all manner of kinds.
Job 10:17.-“Changes and war are against me”: i.e., changes, yes-and warlike ones too-are against me: i.e., successive changes of attack. Or it may be read: “changes, aye-a host of them.”
Job 10:21.-“Before I go whence I shall not return, even to the land of darkness and the shadow of death”: i.e., the land of darkness, yes-and the darkness of death’s shadow too. Compare Psa 23:4; and see under Periphrasis.
Psa 74:16.-“Thou hast prepared the light and the sun”: i.e., sunlight.
Psa 96:7.-“Give unto the Lord glory and strength”: i.e., glory, yes-and great glory too. See under Metonymy.
Psa 116:1.-“I love the Lord, because he hath heard my voice and my supplications”: i.e., my supplicating voice, with emphasis on “supplicating.”
Psa 119:138.-“Thy testimonies that thou hast commanded are righteous and very faithful.” So the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] correctly according to the figure. But, literally, this verse reads: “Thou hast commanded the righteousness of thy testimonies and faithfulness exceeding” (see A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin): i.e., thy testimonies, yes-thy exceeding faithful testimonies.
Isa 1:13.-“I am not able [to endure] your iniquity and assembly”: i.e., your iniquity, yes-your iniquitous assemblies, or your festal iniquity.
See R.V. [Note: The Revised Version, 1881.] , and margin, and also A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , for the confusion and obscurity through failing to see the combined figures of Ellipsis and Hendiadys in this sentence.
Jer 22:3.-“Execute ye judgment and righteousness”: i.e., execute ye judgment, yea-and righteous judgment too.
Jer 22:15.-“And do judgment and justice”: i.e., execute judgment, yes-and righteous judgment too.
Jer 29:11.-“I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an end and expectation.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] gives this in the margin, and translates it “to give you an expected end.” The R.V. [Note: The Revised Version, 1881.] renders it “o give you hope in your latter end,” and puts in the margin “Heb., a latter end and hope.”
All this is a recognition of the difficulty, without grasping or catching the spirit of the figure: “to give you the end, yes-the end you hope for”: i.e., the end which I have promised and on which I have caused you to hope and depend. All this, and more, is contained in and expressed by the figure Hendiadys.
Jer 36:27.-“Then the word of Jehovah came to Jeremiah after that the king had burned the roll and the words which Baruch wrote”: i.e., the roll, yes-and the roll that contained the words of Jehovah too.
Dan 8:10.-“It cast down some of the host and of the stars”: i.e., of the starry host. Only one thing, not two.
Zep 1:16.-“A day of trumpet and alarm”: i.e., of the trumpet, yes-and an alarming trumpet too.
Mat 3:11.-“He shall baptize with the Holy Ghost and with fire.”
First observe that there are no articles. It is
“The Spirit” is the Worker, and “the fire” denotes His operations, searching, consuming, and purifying. The day of the Lord’s coming will be “like a refiner’s fire … And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and. purge them as gold and silver” (Mal 3:1-4). That day “shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble (as in Mat 3:12): and the day that cometh shall burn them up, saith the Lord of hosts.” Mal 4:1 (3:19). That future judgment is referred to, and not any ecclesiastical ordinance, is clear from Mat 3:10. When the future baptism of the members of Christ’s mystical body with the Holy Spirit is spoken of there is no mention of or reference to fire.
Christ “fans” to get rid of the chaff. Satan “sifts” to get rid of the wheat (Luk 22:31).
Mat 4:16.-“In a region and shadow of death.” This does not denote two places, but one: in a region, yes-in death’s dark region too, as is clear from Isa 9:1-2 (8:23-9:1).
Mat 24:30.-“They shall see the Son of man coming in the clouds of heaven with power and great glory”: i.e., with power, yes-with great and glorious power.
Mat 24:31.-“And he shall send his angels with a great sound of a trumpet.” In the margin we learn that the Greek is “with a trumpet and a great voice.” Here, it is clear that we have not two things but one: “a trumpet, yes-and a great sounding trumpet too.”
Both the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] recognize the Figure Hendiadys here. But the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] gives the literal Greek (according to one reading) in the margin; while the R.V. [Note: The Revised Version, 1881.] gives as an alternative rendering, “Or, a trumpet of great sound”; which represents the change of the second noun into an adjective in a different way.
Luk 1:17.-“He shall go before Him in the spirit and power of Elijah”: i.e., in spirit, yes-in Elijah’s powerful spirit too.
Luk 21:15.-“For I will give you a mouth and wisdom”: i.e., a mouth (Metonymy, for speech), yes-and a wise mouth too; such wisdom of speech that “all your adversaries shall not be able to gainsay nor resist.”
John 1:17.-“The law was given by Moses, but grace and truth came by Jesus Christ.” This must be the figure Hendiadys, because otherwise the words taken literally would not be true to fact. Was there no “grace” in the Law? How came only Israel to have it and not the Babylonians, Egyptians, Philistines, Assyrians, etc.? Yes; it was all grace: as God asks and tells them so earnestly and so often; in Deu 4:32-40, and other places. And was there no “truth” in the Law? Yes; surely, every word was truth.
But, in John 1:17, the contrast is between one thing that was given by Moses, and another and a different thing that came by Jesus Christ. The figure Hendiadys explains the difficulty and sheds light on the verse. The Law was given by Moses, and there was grace in it; and moreover it was truth itself: “but grace, yes-and true grace too (the real thing) came by Jesus Christ.
John 3:5.-This is literally, “Except a man shall have been begotten of water and spirit.” There is no article to either of the two nouns. That only one thing is meant by the two words is clear from John 3:6 and John 3:8, where only the Spirit (the one) is mentioned. The Lord is speaking to Nicodemus of “earthly things” (see John 3:12). And as “a master in Israel,” he knew (or ought to have known) perfectly well the prophecy of Eze 36:25-27 concerning the kingdom (not the Church). Concerning Israel, in the day of their restoration to their own land, Jehovah had declared: “Then will I sprinkle clean water upon you, and ye shall be clean … And I will put my spirit within you,” etc. The cleansing of that day is not to be with literal water, as in the ceremonial cleansings of the Law, but with the Spirit of God.
Hence only one thing is meant:-“Except a man be begotten of water, yes-and spiritual water too, he cannot enter into the kingdom of God.” That spiritual water stands, by another figure (Metonymy), for the Holy Spirit Himself: as is clear from John 7:38-39 : “water-(But this spake He of the Spirit, which they that believe on Him should receive …).”
Hence there is no reference here to ceremonial or ecclesiastical water-but to that baptism of the Spirit which is the one indispensable condition of entering into the kingdom of God; a moral sphere, which includes and embraces the Church of God, here and now, as well as the future kingdom foretold by God through the prophets.
John 4:21-24.-The one subject of these verses is-What is true worship? its nature and its character. It was the sixth word of the Lord Jesus to the woman of Samaria: “Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye (Samaritans) worship ye know not what: we (Jews) know what we worship: for salvation is of (i.e., proceeds from) the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is a spirit (i.e., a Spiritual Being): and they that worship him must worship him in spirit and in truth.”
Here, notice first that there is only one preposition (
Observe, further, that the Lord says, “MUST”! There is nothing left to our choice or taste in the matter. This “great rubrick” overrides all others: so that it is of no use for anyone to say: “I like this form of service,” or “I prefer that kind of service.” It says, “MUST”! God is a Spirit, and therefore He cannot be worshipped by the flesh: i.e., by means of any of our senses, which are essentially of the flesh. We cannot worship God with our eyes, by looking at decorations, however beautiful; we cannot worship Him with our ears, by listening to music, however ravishing; we cannot worship Him with our noses, by the smelling of incense, however sweet; no! not by any separately or by all of them together can we worship a Spiritual Being. All such things are, really, only hindrances; which are destructive of all true spiritual worship. We, who cannot pray or listen to a prayer without wandering thoughts, need no such temptations to attract or distract our spirits from doing that which God can alone accept. It is a positive cruelty to professing worshippers to present anything to their senses. It is a device of the devil to destroy spiritual worship, and to render obedience to this great rubric impossible. Hence this impressive figure used here, in conjunction with the word “MUST.” It is the same word as in John 3:7 : “Ye MUST be born again”; and John 3:14 : “The Son of man MUST be lifted up.” So here, in the next John 4:24 : “They that worship God, who is a spirit, MUST worship Him with the spirit, yes-really and truly with the spirit.” See further under Hyperbaton; which is used in this verse in order to enchance and enforce this interpretation of these words.
Acts 1:25.-“That he may take part of this ministry and apostleship, from which Judas by trangression fell”: i.e., this ministry, yes-this apostolic ministry, with emphasis on the adjective “apostolic,” which is obtained by exchange for the noun.
Acts 3:14.-“But ye denied the Holy One and the Just.” Here, it is perfectly clear that only One Person is meant, though two are apparently described: i.e., “ye denied the Holy One, yes-the righteous Holy One, and desired a murderer (an unrighteous criminal) to be granted unto you.” By the use of this figure here the contrast between that “righteous” one and the criminal is strongly marked and emphasized.
Acts 14:13.-“Then the priest of Jupiter which was (i.e., whose statue stood) before their city, brought oxen and garlands unto the gates, and would have done sacrifice.” In the heathen worship, the victim to be sacrificed was always decorated with a garland immediately before the sacrifice took place, as may be seen to-day in pictures and sculptures. There were two things then brought by the priest, but there is only one idea; and the figure tells us and shows us that every arrangement had been made, and that all was ready; nothing hindered the immediate offering of the sacrifice. “The priest … brought oxen, yes-and they had their garlands on too.” All this gives a vivid picture; and the whole scene is presented to our minds by the employment of this simple yet beautiful and expressive figure, “oxen and garlands.”
Acts 23:6.-“Of the hope and resurrection of the dead I am called in question”: i.e., of the hope, yes-the resurrection hope … am I called in question.
Rom 1:5.-“By whom we have received grace and apostleship”: i.e., grace, yes-and apostolic grace too.
Rom 2:27.-“Letter and circumcision.” See under Ellipsis, page 23.
Rom 11:17.-“And with them partakest of the root and the fatness of the olive tree”: i.e., the root, yes-and the fat or prolific root; or the rich blessings which come forth from that root.* [Note: See Article on “The Fig, the Olive, and the Vine” in Things to Come for July, 1899.]
1Co 2:4.-“In demonstration of the Spirit and of power”: i.e., of the Spirit, yes-of the power of the Spirit too.
1Co 11:7.-“Forasmuch as he is the image and glory (i.e., the glorious image) of God.”
Eph 4:11.-“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers”: i.e., pastors (or shepherds), yes-shepherds who should feed too; or teachers, yes-teachers who should shepherd too. Not two classes of persons, but one; implying that a shepherd who did not feed would fail in his duty; and so would a teacher who failed to be a pastor.
Eph 5:5.-“Hath any inheritance in the kingdom of Christ and of God”: i.e., the kingdom of Christ, yes-of Christ who is truly God.
Eph 6:18.-“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints”: i.e., praying with all prayer (this is Polyploton, q.v. [Note: Which see.] ) and supplication: i.e., prayer, yes-with supplicating prayer too; and watching thereunto with every kind of supplication, yes, with persevering supplication too.
Col 2:8.-“Beware lest any man spoil you through philosophy and vain deceit.”
Here, we have not two things, but one: through philosophy, yes-a vain, deceitful philosophy too.
Col 2:18.-“Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.” The marginal notes in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] show the difficulties created by not seeing the Hendiadys here.
It is certain that
If we observe this figure, it throws all the other words into their right places, and enables us to give them their right meanings. This gives sense also to the reading of all the Textual Critics, and with the R.V. [Note: The Revised Version, 1881.] in omitting the negative
We cannot think that this is a mere warning not to make angels an object of worship. Such a thought is far below the whole scope and teaching of the epistle. The verse then will read: “Let no one deprive you of your prize, having pleasure in (so Lightfoot) the religious humility of angels, taking his stand upon (so R.V. [Note: The Revised Version, 1881.] margin) the things which he hath seen, vainly puffed up by the mind of his flesh (i.e., by his old nature) and not holding the head,” etc.
If we hold the great truth of the “Mystery” concerning the Head and members of the Body of Christ, we shall understand and take our proper standing before God, which He himself has given us. To cease from “holding the Head” is to lose practically all our special privileges as members of His Body. It is to take up an attitude before God, in our access to Him, below that in which His love and grace has set us. It is to take the place of religious humility as the angels, as servants instead of sons-even the sons of God. It is to worship with veiled faces at a distance, instead of with unveiled faces, beholding the glory of the Lord. It is a reigned humility, not apprehending the exceeding riches of the grace of God toward us in Christ Jesus; which is sure to issue in a regard for visible things and religious ordinances which are the natural objects of the fleshly mind (the Old nature), the only things which it can comprehend or understand. Hence the theme of ordinances being done away in Christ follows in Col 2:11-15. “Which sort of things have indeed an appearance of wisdom in self-devised religious observances and humiliation (of mind) and discipline (of the body); yet are not really of any value to remedy indulgence of the flesh* [Note: See R.V. and Lightfoot (Com. in loco) for this beautiful and happy rendering.] (i.e., the Old nature).” The exhortation is plural; but the warning is directed against some individual, who, puffed up and led by his Old nature, would fain teach them that as angels in their worship “veiled their faces” and take the most humble place, therefore it was only becoming that they should do the same. These were the only things which the “flesh” could see; this was the standing that the flesh would fain take! But they were not to be thus defrauded of that high calling and standing which they had in Christ, and which enabled them to draw near with boldness to the throne of grace.
1Th 2:12.-“That ye would walk worthy of God, who hath called you unto his kingdom and glory”: i.e., his kingdom, yes-his glorious kingdom too; or, his glorious kingdom, with emphasis on the word “glorious.”
1Ti 3:15.-“The Church of the living God, the pillar and ground of the truth.” This is spoken of “the truth”-“the mystery of the faith” (1Ti 3:9), and “the mystery” which is “confessedly great” (1Ti 3:16). This is the pillar, yes-the great foundation pillar of the truth: i.e., Christ Mystical, as set forth in 1Ti 3:16.* [Note: See The Mystery, by the same author and publisher. Price sixpence.]
2Ti 1:10.-“Our Saviour Jesus Christ, who hath abolished death and hath brought life and immortality to light”: i.e., life, yes-and immortal life too.
2Ti 4:1-2.-This verse requires re-translating; owing to the Figures, and the older readings witnessed to by the Critical Texts and the R.V. [Note: The Revised Version, 1881.]
“I adjure thee, therefore, before God, yes-Christ Jesus, I mean (1Ti 5:21), who is about to judge the living and dead; and [I adjure thee] by His appearing, yes-and His royal appearing too, Preach the Word.” For this judgment shall be when He “shall sit upon the throne of His glory,” not in the act of His first shining forth at His epiphaneia. The adjuration is similar to Deu 4:26; Deu 30:19; Deu 31:28, and is called forth by the fact that the Scriptures are God-breathed and profitable. “Therefore” it is that “I adjure thee” to preach the word. The solemn adjuration is needed, because of the fact that “the time will come when they will not endure sound teaching.” This is no reason why preachers should seek for something that men will endure, but it is given as the very reason why the word of God and that alone should be persistently proclaimed and taught. It is a reason so strange that the charge has to be set in the full view of coming judgment. Hence, in verses 1 and 8, the fact of judgment is twice stated. The charge is beset with judgment before and behind. The figure Hendiadys, which the Spirit twice employs to enhance the force of the words, the enemy uses to obscure it; trading by his devices on the ignorance of those who profess to be preachers of this Word.
Tit 2:13.-“Looking for that blessed hope and the glorious appearing.” Not two things but one: our hope is the glorious appearing! The latter clause is also Hendiadys: One Person being meant, not two: the appearing of the great God, yes-even our Saviour Jesus Christ: i.e., our Divine Saviour.
Jas 3:9.-“Therewith bless we God, even the Father.” Lit., the God and Father: i.e., God, yes-even that God who is our Father.
2Pe 1:3.-“Through the knowledge of him who hath called us to glory and virtue.” But the Greek is “by,” as stated in the margin,
Note that the Critical Texts read
Note also that
2Pe 1:16.-“When we made known unto you the power and coming”: i.e., either the coming power, or the powerful coming, or both.
2Pe 1:17.-“For he received from God the Father honour and glory”: i.e., honour, yes-and glorious honour too.
Christ received this glorious honour, which was put upon Him, “on the holy mount” of transfiguration. The wondrous act which there took place was the official anointing, appointing, and consecrating of Christ for His Priestly office and sacrificial work. The only subject spoken of on that mount was “the Exodus which He should accomplish at Jerusalem” (Luk 9:31). Not the death to which man should put Him, but “which He should accomplish” Himself. Heb 2:9 distinctly tells us why Christ was thus crowned: 2Pe 1:17-18, tells us where.
It tells us that He 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” (see Synecdoché). This is confirmed by Exo 28:2, where we are distinctly told that, when Aaron was consecrated to his priestly office, “that he may minister unto me in the priest’s office,” “thou (Moses) shalt make holy garments for Aaron thy brother, for glory and for beauty.” Here are the same two words,
Rev 5:10.-Here we must adopt the rendering of the R.V. [Note: The Revised Version, 1881.] : “And madest them to be unto our God a kingdom and priests, and they reign upon the earth”: i.e., a kingdom, yes-and a great priestly kingdom too, the plural “priests” being put by Heterosis for the singular, denoting the greatness.
2. Verbs
Mat 13:23.-The Hendiadys is disguised in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] through the separation of the two words: “He that was sown upon the good ground, this is he who hears and understands the word.” The person who heareth and understandeth is one. One act is meant, and not two. All hear, but this one heareth, yes-and understandeth it too.
Luk 6:48.-“He is like a man … who dug and deepened, and laid the foundation on the rock.”
Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it: “and digged deep.” The R.V. [Note: The Revised Version, 1881.] : “who digged and went deep.”
It is clear that we have the figure Hendiadys in the two verbs: the man digged, yes-and very deep; deeper and deeper indeed till he got to the rock itself.
Acts 9:31.-“Then … the churches … were edified and walking in the fear of the Lord … were multiplied.
Here, in the Received Text, the verbs are not in the same inflection. But the Critical Texts (L. [Note: . Lachmann and his critical Greek Text.] T. [Note: . Tischendorf and his critical Greek Text.] Tr. [Note: r. Tregelles and his critical Greek Text.] A. [Note: . Alford and his critical Greek Text.] WH. [Note: H. Westcott and Hort, and their critical Greek Text.] , and R.V. [Note: The Revised Version, 1881.] ) read:
Note also that the Critical Texts read:
Acts 13:41.-“Behold, ye despisers, and wonder and perish: i.e., perish, yes-and perish wonderfully too.
1Th 4:1.-“As ye have received of us how ye ought to walk and to please God”: i.e., how ye ought to walk, yes-and how to please God in your walk, with emphasis on the verb to please.
2Pe 3:12.-“Looking for, and hasting unto the coming of the day of God.” Here, “looking for” is
We cannot hasten that day, which is fixed in the counsels of God, but we can be more eager and earnest in our looking for it. The R.V. [Note: The Revised Version, 1881.] has “earnestly desiring the coming.” This is better; but it is stronger when we recognize the figure-looking for and being earnest for, which is the figure Hendiadys; earnestly looking for, with the emphasis on earnestly.
Rev 20:4.-“And they lived and reigned with Christ a thousand years”: i.e., they lived, yes-and they reigned too.
Rev 22:17.-“And let him that is athirst come. And whosoever willeth, let him take.” Not two classes of persons, but one. Not thirsty ones who do not will; or willing ones who do not thirst; but willing thirsty ones, let them come: See under Epistrophe.
-------- Hendiatris; or, Three for One Three words used, but one thing meant
Though the Greeks did not name such a figure, it is clear that it is employed in Scripture. For we sometimes find three nouns instead of two, and in these cases there are two nouns exalted to the place of emphatic adjectives, which are thus raised to equal importance with the subject itself.
Jer 4:2.-“And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness”: i.e., thou shalt swear, in truth (i.e., truly, yes-justly and righteously). In swearing by Jehovah in truth, justice and righteousness is included; not only that people swear the truth (Lev 19:12. Num 30:3. Jer 5:2. Mat 5:33), but also that they swear by Jehovah alone (i.e., justly and righteously), and not by idols also, as, according to Zep 1:5, they did in his day.* [Note: Scott, Com. in loco.]
Dan 3:7.-“All the people, the nations, and the languages fell down and worshipped the golden image that Nebuchadnezzar the king had set up.”
Now “languages” do not fall down; neither do they worship; Therefore the words are used as a figure, and the figure is Hendiatris: All the people, yes-and people of all nations and languages, fell down and worshipped.
Mat 6:13.-“For thine is the kingdom, and the power, and the glory”: i.e., for thine is the kingdom, yes-and the powerful and glorious kingdom too.
John 14:6.-“I am the way, and the truth, and the life.” This is hidden in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] which ignores the first “and.” The whole subject of conversation here is Christ as “the way.” See the context. We have here therefore another example of Hendiadiatris: “I am the way, yes-the true and living way; for no man cometh unto the Father, but by me.” Of course, Christ is the “truth,” as He is also the “life”: but this is not what is stated in this verse. Here, only one subject is in question: viz., “the way”; and the other two nouns are used to define its true nature and character.
-------- Catachresis; or, Incongruity One word changed for another only remotely connected with it
Cat´-a-chree-sis. Greek,
Catachresis is a figure by which one word is changed for another, and this against or contrary to the ordinary usage and meaning of it. The word that is changed is transferred from its strict and usual signification to another that is only remotely connected with it. Hence called by the Latins ABUSIO, abuse. In Metonymy there is a relation between the two words. In Synecdoche there is some association between them. In Hendiadys there is a real connection between them. But in Catachresis all this is wanting, and the two words or meanings, though they may have between them something remotely akin or analagous, yet have no real or strict relation; and the connection is often incongruous. When man uses this figure, it may often be from ignorance or through carelessness, but often with good effect. Attention is sometimes arrested by a delightful incongruity, as when Young writes:
“Her voice was but the shadow of a sound”: where the sense is very forcibly conveyed by changing the ordinary usage of the word “shadow.”
“Sorrow was big at her heart.” Or when we say that a thing is “beautiful to the ear,” or “melodious to the eye”; or, when we apply the word “sweet” to things other than articles of food which we taste.
But, when the Holy Spirit uses this figure, it is in order to arrest us; and to attract our attention, by the apparent incongruity, and thus fix it on what He says.
Sometimes the translators introduce a Catachresis, where there is none in the Original: e.g., in Exo 38:8, they say: “Moses made the laver of brass, and the foot of it of brass out of the looking-glasses of the women.” (But see margin.) The R.V. [Note: The Revised Version, 1881.] avoids this by rendering the word correctly “mirrors.” The figure does not mislead; it merely acts as spice or condiment does to food.
Catachresis is of three kinds:- 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 real meaning by permutation from the Hebrew, or some other language, or foreign usage. i. Of two words, where the meanings are remotely akin Lev 26:30.-“I will cast your carcases upon the carcases of your idols.”
Here the word “carcase” is changed from its strictly correct application to flesh and blood, and its use applied to the fragments of wood or stone of an idol.
Num 9:18.-“At the mouth of Jehovah.”
Here it is translated “commandment”: but the figure arrests us; and points us to the Divine Source of the command as opposed to any human injunction. See Epistrophe.
Deu 16:7.-“And thou shalt cook and eat it in the place which the Lord thy God shall choose.”
Both A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] render it “roast.” The latter however puts seethe in the margin. “Seethe” is sometimes used for cook: and thus there is a remote connection with roast, as commanded, in Exo 12:8-9. So 1Sa 2:15. Compare Joe 3:13 (Deu 4:13).
Deu 32:14.-“Thou didst drink the pure blood of the grape.”
Here “blood” is used by Catachresis. For, as “blood” is that which comes from man, so the juice is that which comes from the grape. There is an incongruity, because the two are only remotely akin. But our attention is attracted to what is being said.
2Sa 23:17.-“Is not this the blood of the men that went in jeopardy of their lives?” The water which the three mighty men brought to David is called their blood: and thus, in one incongruous word, is eloquently expressed the shedding of their own blood, which the men had risked for David’s sake.
Job 4:12.-“Now a word was brought by stealth to me.” This is a most unusual way of describing an angelic communication.
Psa 74:1.-“Why doth thine anger smoke against the sheep of thy pasture?”
Psa 80:4 (Psa 80:5).-“How long wilt thou smoke against the prayer of thy people?” (margin).
Used by Catachresis for the heat of anger.
Psa 88:5.-“Free among the dead”: i.e., set at liberty is put by Catachresis for cast off, deserted.
Isa 62:5.-“For as a young man marrieth a virgin, so shall thy sons marry thee.” To speak of sons marrying their mother is incongruous, and yet what else could be said? How else could it be expressed? But
It is from not seeing the beautiful figure Catachresis here, by which, through what looks like an incongruity, that Bishop Lowth and others suggest an emendation of the Hebrew Text, by reading
Hos 14:2 (Hos 14:3).-“So will we render the calves of our lips”: i.e., our lips as sacrifices. See under Metonymy; and compare Heb 13:15.
Mat 12:5.-“On the sabbath days the Priests in the temple profane the sabbath, and are blameless.” It sounds incongruous to state this as a fact: but it expresses what was true according to the mistaken notions of the Pharisees as to manual works performed on the sabbath.
Rom 7:23.-“I see another law in my members.” He means that he sees sin: which, through the authority with which it rules his members, he calls, by Catachresis, “law.” See under Antanaclasis.
1Co 1:25.-“The foolishness of God is wiser than men; and the weakness of God is stronger than men.” It is incongruous to speak of “foolishness” or “weakness” with respect to God. So we are arrested by the use of this figure Catachresis.
Col 3:5.-“Mortify therefore your members which are upon the earth.” The members which commit the sins are put by a forcible Catachresis for the sins themselves. For the sins are immediately enumerated, not the members. See Col 2:11. ii. Of two words, where the meanings are different Exo 5:21.-“Ye have made our savour to stink in the eyes of Pharaoh.”
Here “stink” and “eyes” are incongruously conjoined to call our attention to the highest degree of abhorrence.
Exo 20:18 (Exo 20:15).-“And all the people saw the thunderings.”
Here seeing is joined to what was only heard. But see under Zeugma, by which one verb is made to go with two different nouns. (See Rev 1:12 below).
Mark 7:21-22.-“Out of the heart proceed evil thoughts … an evil eye.”
Here the Catachresis is only in appearance, as “an evil eye” is put by Metonymy for envy, which does proceed out of the heart.
Compare Mat 20:15, and see further under Asyndeton.
1Ti 6:19.-“Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.”
Here the “laying up treasure” is joined with “foundation,” and “laying hold” is joined with the house which is from heaven. 2Co 5:2.
Rev 1:12.-“And I turned to see the voice that spake with me.”
Here “voice” is put by Metonymy (q.v. [Note: Which see.] ), for the person speaking. Apart from this, there is a Catachresis; seeing being joined with that which is invisible and only heard. (See Exo 20:18.) iii. Of one word, where the Greek receives its real meaning by permutation from another language, or foreign usage
Mat 8:6. Acts 4:27.-Where
Mat 11:25; Luk 10:21; Rom 14:11; Heb 13:15.-
Mat 24:29.-“And the powers of the heavens shall be shaken.” Here,
Mat 28:1.-
Luk 1:37.-“For with God nothing shall be impossible.” Here,
Luk 16:17.-“It is easier for heaven and earth to pass than one tittle of the law to fail.” Here,
Acts 10:22. Luk 1:6; Luk 2:25.-
Acts 13:34.-“The sure mercies of David.”
Here the words
1Co 2:6.-“Howbeit we speak wisdom among them that are perfect.”
Here the word
1Co 15:54.-“Death is swallowed up in victory”: i.e., for ever, as the Heb.
2Co 6:12; 2Co 7:15. Luk 1:78. Col 3:12. Php 1:8.-
See Gen 43:30. Psa 51:1 (Psa 51:3). Pro 12:10. When used with the word “mercies” itself, it denotes tender mercies.
Gal 2:21.-“I do not frustrate (or esteem at a small price) the grace of God: for if righteousness come by the law, then Christ is dead (i.e., died) in vain.” Here,
1Th 4:4, and 1Pe 3:7, where
Heb 11:31; Jas 2:25.-“The harlot Rahab”: where
1Pe 3:14.-
Rev 2:7; Rev 22:2; Rev 22:14.-“The tree of life.” In the Greek
Rev 14:8; Rev 18:3.-“She hath made all nations drink of the wine of the wrath of her fornication.” Here,
-------- Metallage; or, a Changing Over A different subject of thought substituted for the original subject
Me-tal´-la-gee. Greek
Brydane exclaims, “O frightful and terrible perhaps!” Whitefield speaks of “Judas accosting his glorious Lord with a ‘Hail, Master!’ ”
Hos 4:18.-“Their drink is sour: they have committed whoredom continually: her rulers with shame do love, ‘Give ye.’ ”
-------- Antonomasia; or, Name-Change Change of proper name for appellative; or vice versa An -to-no-mā´-si-a. Greek,
Gen 31:21.-The Euphrates is called “the river” on account of its greatness. See also Jos 24:2. Psa 72:8; Psa 80:11 (Psa 80:12), where also “the sea” is put for “the Great Sea,” which is another Antonomasia for the Mediterranean. See also Mic 7:12.
1Sa 4:21.-“And she named the child ‘In-glorious’ (i.e., I-chabōd), saying, ‘The glory is departed,’ ” I-chabōd meaning there is no glory. The name occurs once more, in 1Sa 14:3.
Isa 62:4.- “Thou shalt no more be termed ‘Forsaken’;
Neither shall thy land any more be termed ‘Desolate’: But thou shalt be called ‘Hephzi-bah’ (i.e., my delight is in her), And thy land ‘Beulah’ (i.e., married).”
Here note that the four lines are alternate: the subject of the first and third being the People, while that of the second and fourth is the Land.
Hos 1:6.-“And He said unto him, Call her name ‘Not-having- obtained-mercy (i.e., Lo-ruhamah).”
Hos 12:13 (Hos 12:14).-Moses is called “a Prophet,” because he was par excellence the prophet. See Deu 34:10-12.
Mark 8:20.-“And when [I brake] the seven among four thousand”: i.e., the seven loaves.
Acts 3:14.-“But ye denied the Holy One and the Just”: i.e., the Lord Jesus Christ. See Hendiadys.
Acts 22:14.-“The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just (or Righteous) One”: i.e., the Lord Jesus. Thus was Paul led of the Spirit to avoid the use of any word which would excite and inflame them. By this means he obtained audience, until, in Acts 22:21, he had to use the word “Gentiles” (“I will send thee far hence unto the Gentiles”), when we read: “And they gave him audience unto this word.”
Acts 25:26.-The Roman Emperor is called “my lord.” The Divine Names and Titles are sometimes the attributes of God used as proper names:- God is called the Strong One (El); or, the Most High (Elyōn). Psa 5:4 (Psa 5:5); Psa 22:1 (Psa 22:2), etc.
Christ is in the same way called the Lord. Mat 21:3. John 11:3; John 11:12, etc. The Teacher or Master. Mat 26:18. John 11:28. The Son of man (see under Synecdoche). Mat 8:20; Mat 9:6; Mat 10:23; Mat 11:19; Mat 12:8, etc. The Angel. Gen 48:16. Exo 23:20. The Angel of the Lord. Exo 3:2. Jdg 6:11 So also other appellatives are used: e.g., “The Seed of the woman,” “The Messiah,” “The Servant of Jehovah,” “The Messenger of the Covenant,” “The Prophet,” etc.
-------- Euphemismos; or, Euphemy Change of what is unpleasant for pleasant
Eu´-phee-mis´-mos. Greek,
Euphemy is a figure by which a harsh or disagreeable expression is changed for a pleasant and agreeable one; or, where an offensive word or expression is changed for a gentle one; or an indelicate word for a modest word. This figure is not, strange to say, generally used as with us of the ordinary functions of nature, which are often exaggerated by civilization and fashion into a false modesty. The Scriptures use very plain language on plain subjects: but there are beautiful Euphemies used where really delicate feelings or sentiments are affected.
Indeed, we may say that the contrast between the Hebrew and other languages in this respect is one of the greatest proofs of Inspiration. Other languages abound in terms of indecency and immorality, which are a corrupt reflex of the corrupt mind of fallen man. But “the words of Jehovah are pure words.” As to our “uncomely parts,” as the Holy Spirit terms them, there is actually no word in the Hebrew for the female, and for the male a Euphemy is employed.
We may contrast with this the tendency of man, not only downward in this direction, but in his vain attempts to cover his sin and to make himself appear better than he is. Examples abound in every day life. “A love-child” covers illegitimacy; “a free life” glosses a debauchee; “a gentleman of the road” covered a highway robber. So the Romans called a thief “a man of three letters,” because the Latin word for thief is “fur.” On the other hand, among ourselves, “the hydraulic van” has superseded the water-cart; the shop has become an “establishment” or “emporium”; the butcher has blossomed into “a purveyor of meat”; the hair-dresser is “an artist” or “professor,” etc., etc. But the Euphemisms of the Bible are not like these! Sin is not glossed over or “wrapped up,” but spoken of plainly in all its abomination. Man is not deceived by coloured and pretty ornaments of speech.
Compare, again, man’s Euphemies of “life” and “death”; and note the false teaching conveyed by them, when compared with those used in the word of God. Man calls “death” a friend, and speaks of “joining the majority”: but God speaks of it as a terrible calamity, and calls it “the enemy”; “the last enemy,” “the king of terrors,” etc., though, in the case of His own people, He speaks of their being “put to sleep by Jesus” (1Th 4:14). It is only a “sleep”; because the Lord Himself will come to wake them. The change in Euphemy is necessarily obtained by using several words for one, and is therefore a special kind of Periphrasis: i.e., a Periphrasis used with a special object.
Hence it was called also PERIPLOCE (Per-i-plok´-ee), from
CHROMA (Chro´-ma) was another name given to the figure, from
Gen 15:15.-“Thou shalt go to thy fathers”: i.e., shalt die.
Gen 42:38.-“Then shall ye bring down my gray hairs with sorrow to the grave”: i.e., ye will kill me.
Jdg 3:24.-“Surely he covereth his feet in his summer chamber.” When an Eastern stoops down, his garments fall over and cover his feet. Hence the Euphemy, the meaning of which is given in the margin. See also 1Sa 24:3.
2Sa 18:32.-David enquired of Cushi: “Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.”
Thus, by two beautiful Euphemisms, Cushi reminded David of Absalom’s treason and its deserts, while he also intimated that he had been slain.
Ruth 3:9.-“Spread … thy skirt over thine handmaid”: i.e., receive me in the way of marriage.
2Ki 22:20.-“I will gather thee unto thy fathers (i.e., thou shalt die), and thou shalt be gathered into thy grave (i.e., be buried) in peace.”
Neh 4:23 (Neh 4:17).-“None of us put off our clothes, saving that every one put them off. for washing.” (Margin, every one went with his weapon for water.) The R.V. [Note: The Revised Version, 1881.] is no clearer: “None of us put off our clothes, every one went with his weapon to the water”; and puts it in the margin: “The text is probably faulty”! This is like man; who always thinks the fault is in the Text instead of in himself. When he meets with a difficulty, it never dawns on him that the difficulty lies in his own head, or is of his own creating! The Hebrew is literally: “None of us put off our clothes; each man went with his weapon (or tool) and water”: i.e., he discharged his water as he was (or as he stood): i.e., there was neither time nor opportunity for retiring and for that laborious arrangement of the clothes which an Eastern requires. And thus the simple Euphemy is most expressive, and explains, instead of needing an explanation (which after all does not explain)!
Glassius would treat the word “water” as a Synecdoche by which “water,” the most important part of a man’s ration, is put for all of it. “This would require the translation: “Each one went with his sword and water”: i.e., one single weapon and one measured ration, “water” being used alone for a measured ration, as it was a very important part of the rations served out. Just as “salt” was served and measured out to the Roman soldiers, and afterwards was used by Synecdoche of the whole ration of which it was a part. Hence our term “salt-money”; and the Latin, salarium, and English, salary. When we say “a man is not worth his salt,” we preserve this Synecdoche; and, putting a part for the whole, we mean that he is not worth his salary. So it may be here in Neh 4:23. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , with these marginal renderings, clearly show that something more is meant than what is said. But we believe that the figure of Euphemy sufficiently and satisfactorily explains it.
There is, however, something to be said for Glassius’s suggestion as to Synecdoche.
One thing is clear, which makes either figure explain or express the one fact that is specially emphasized: viz., that Nehemiah and his companions were building the wall with a trowel in one hand and a sword in the other (Neh 4:17 (Neh 4:11), etc). So exigent were the circumstances that they worked all night, and could take with them no armour or supplies of food. A single weapon and a single ration were all they could take. Or so exigent were the circumstances that there was not even the usual opportunity for performing the functions of nature in the ordinary way. In either case the figure read in the light of the context shows the urgency of the circumstances.
Job 10:21-22.-Here, we have two beautiful Periphrases: “Before I go whence I shall not return (i.e., before I die), even to the land of darkness and the shadow of death”: i.e., the grave, etc. So Job 16:22.
Job 18:13.-“The first-born of death shall devour his strength”: i.e., the cruellest and most calamitous death shall destroy him.
Job 18:14.-Death is called “the king of terrors”: i.e., the terrible king who claims so many subjects.
Psa 94:17.-“Unless the Lord had been my help, my soul had almost (marg., quickly) dwelt in silence”: i.e., I should soon have been dead and buried.
Isa 38:10.-“I shall go to the gates of the grave (Sheol)”: i.e, I shall die. This explains Mat 16:18; where the corresponding word (Hades) is used, and in the same sense: i.e., death shall not prevail against the accomplishment of God’s purposes.
Ecc 3:21.-See Appendix E, and Erotesis.
Ecc 12:1-7.-We have a series of connected Periphrases and Euphemisms.
One of them is worthy of a longer notice:-
Ecc 12:5. - “And desire shall fail.” We have already considered this under Metalepsis (q.v. [Note: Which see.] ), because there is a double Metonymy. But there is a beautiful latent Euphemy as well. The “caper-berry” is put for the condiment made from it, and then the condiment is put for the appetite or desire created by it. But as this condiment was supposed specially to create sexual desire, the Euphemy is elegantly expressed in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] (“and desire shall fail”). The sense is absurdly lost in the R.V. [Note: The Revised Version, 1881.] ; while to make the obscurity caused by the literal translation still greater, it is suggested in the margin that “fail” may mean “burst.” This is certainly one of the many passages in which the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] far exceeds the R.V. [Note: The Revised Version, 1881.] in beauty as well as accuracy, and shows that the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] is a Version, while the R.V. [Note: The Revised Version, 1881.] is a Translation.
Mat 8:11.-“Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.” This was a beautiful Euphemism; to avoid giving offence (at that stage of Christ’s ministry) to the Jews, who grudged the blessings being extended to Gentiles.
Mat 11:19 and Luk 7:35.-“But wisdom is justified of (or on the part of) her children.” By this Euphemy the Lord Jesus condemns those who received Him not.
True wisdom was shown in submitting to the Son of God: “Be wise now therefore, O ye kings: be instructed, ye judges of the earth.” These words were written (Psa 2:10) with special reference to the reception of the Messiah: and all who were truly wise submitted themselves. Those who did not are thus rebuked.
John 2:25.-“He knew what was in man.” This is a solemn condemnation of man; and shows something of his true nature and character.
John 11:11.-“Our friend Lazarus sleepeth (i.e., is dead); but I go, that I may awake him out of sleep”: i.e., raise him from the dead.
Acts 2:39.-“For the promise is unto you, and to your children, and to all that are afar off”: i.e., to the Gentiles. Peter did not wish at that time to give unnecessary offence.
There are many other Euphemisms which require no explanation, and which the student will now readily note and mark for himself.
-------- Ampliatio; or, Adjournment: i.e., an Old Name for a New Thing A retaining of an old Name after the reason for it is passed away
Am´-pli-a´-ti-o is a figure discovered and named by the Latins. It is from am´-pli-o, to fill out, extend; hence, its more special and technical sense, to adjourn: i.e., to extend the time. So that Ampliatio means an adjournment: and the name is given to this figure, because a name or epithet is used of a subject either (1) before it has acquired the reason for giving the name, or (2) after the reason has ceased. In the latter case “the wolf” is still spoken of as the wolf in Millennial days, when its wolf’s nature has been changed (Isa 11:6): and in the former the Saviour is so called by the angels while still an infant (Luk 2:11). This use of the figure is of the nature of Prolepsis (q.v. [Note: Which see.] ).
Ampliatio thus differs from Amplificatio (q.v. [Note: Which see.] ), though the two words are from the same root. The former has reference to a change which has taken place; while in Amplificatio the sense of a word or expression is made wider and expanded by a repetition of the words in another form, in order to enlarge a narrative, and to heighten or intensify what has already been said.
Ampliatio is thus a form of Epitheton (q.v. [Note: Which see.] ). The original meaning of the figure is what is called permansive: i.e., the name lives through the change which has taken place, and is still used, though in a new sense.
There is a form of Prolepsis which is distinguished from Ampliatio, (as opposed to Occupatio), but only as to time. It is a statement of future things as though present, the real interpretation of them being adjourned.
See under Prolepsis § 4 and § 6 of the last subdivision of Figures involving Change.
Gen 2:23.-“This is now bone of my bones, and flesh of my flesh.”
Though the bone and flesh of Adam were changed and made into Eve, yet the name of the original source, “bone,” etc., is retained.
Exo 7:12.-The rod of Aaron, when changed into a serpent, is still called “a rod” by way of Ampliatio.
1Sa 30:5. 2Sa 3:3.-Abigail is still called, by way of Ampliatio, “the wife of Nabal the Carmelite,” though Nabal was dead, and she was the wife of David. Compare Mat 1:6.
Isa 11:6.-The term “wolf” is used, by Ampliatio, of the animal in Millennial days, though his nature will have then been so changed that he shall dwell with the lamb, which formerly he devoured, and be no more really a wolf.
Amo 6:8.-“I abhor the excellency of Jacob”: i.e., that which was once so called, but was no longer worthy of the name, if this were the Temple, it is so called by Ampliatio.
Mat 10:3.-“Matthew the Publican” is still so called, though he had ceased to be a publicanus, or tax-farmer: i.e., “Matthew, Who had formerly been a publican.”
See Epitheton.
Mat 11:5.-The blind are said to see, and the lame to walk after they are restored. Thus, by the figure Ampliatio, the Epithet still clings to them.
Mat 26:6.-“Simon the leper” is so called after he was healed. The Epithet still clings to him.
Luk 2:11.-“Unto you is born this day in the city of David a Saviour.” He is so called proleptically, by way of Ampliatio. His saving work, which gives Him this title, had then yet to be accomplished.
John 9:17.-The Epithet “blind man” is still used of the man after his sight was restored. Compare John 9:13 and John 9:24.
John 10:16.-“Other sheep I have.” They are so called, though they were not yet in existence, except in the purpose of the Father.
Rom 4:5.-“The ungodly” is so called after he is justified. The Epithet is still used by way of Ampliatio.
1Co 15:5.-“The twelve” are so-called after Judas’s death, by way of Ampliatio, because they were formerly twelve: although there were only eleven after, until Matthias was appointed. So Acts 1:21-22.
2Co 4:3.-“The perishing” are those who shall hereafter be destroyed, and who were then or are now on their way to destruction.
Heb 11:31 and Jas 2:25.-Rahab is still called “the harlot.” The term remains as an Epithet. But see under Catachresis.
-------- Antiphrasis; or, Permutation: i.e., A New Name for the Old Thing A new and opposite Name for a thing after the original Meaning has ceased
An-tiph´-ra-sis. Greek,
It thus partakes of, and is indeed a species of, Irony (q.v. [Note: Which see.] ). The difference is that Antiphrasis is used only of single words or phrases, while Irony is used of connected sentences. Another difference is that Antiphrasis affects rather the meaning of words, while Irony affects the application of words.
Hence Antiphrasis is called, by the Latins, PERMUTATIO, or permutation, because of this change of meaning.
Gen 3:22.-“Behold, the man is become as one of us”: i.e., he had become, not necessarily or really “a God,” but what the tempter promised him; and now he will get the Tempter’s doom and be cast out from God’s presence.
Isa 44:25.-“That turneth wise men backward”: i.e., those who are accounted wise by themselves or others. Not those who are truly and really wise in God’s sight. So the word “knowledge” is used in the next sentence by Antiphrasis.