 Printer friendly version here!
This article is reproduced by permission from Appendix A of the 1970 edition of The Keyword Concordance. It does not appear in the current edition, which is bound with the Concordant Literal New Testament. See also: Figures of Speech by Peter Wade, Figures of Speech by E.W. Bullinger, and Appendix 6 of the Companion Bible.
This page layout Copyright
© 2002
Peter Wade.
You can save this page as a text file from your browser (File / Save As) and read it off-line. It is about 30K. |  |
Figures of Speech, cont.
by A.E. Knoch
FIGURES OF OMMISSION
As figures arise from fervor of speech, and this is inclined to be
terse, they are often accompanied by the omission (Ellipsis) of words. The figure of
Association may often be made literal by adding an explanatory phrase, as "the cup
[containing the wine] of blessing" (1 Cor. 10:16). Besides this there are omissions
which cannot be so explalned as, "finishing [the evangelization of] the cities Of
Israel" (Matt. 10:23).
NOUN OMITTED
A very frequent and useful form of this figure is the omission of the
noun, leaving the adjective to stand for it. This is usually explained as the use of the
adjective instead of the noun (Antimereia), but it seems simpler to consider it
as an omission, by which the adjective is emphasized. Examples as the good
[people], the wicked, the blind, the lame, the rich,
the poor, the twelve [apostles], etc., show how often this figure is
used.
PRONOUN OMITTED
In the Original the pronoun is occasionally omitted, but, as a rule, it
must be inserted in the translation. In the CONCORDANT LITERAL NEW TESTAMENT
such insertions are given in light-faced type (Matt. 19:13, Mark 5:23, 6:5, 6:16, Luke
24:40, John 11:41, 15:6, Acts 2:29, 13:3, 29, 29, 19.:26, Rom. 8:23, 2 Cor..11:20, 20,
Eph. 3:18, 2 Tim. 4:18, Heb. 4:15, 1 Pet. 2:23).
VERB OMITTED
Occasionally the verb is unimportant and is omitted, so throwing the
stress on that which is done, rather than on the action, as: gave, Matt. 14:19; coming,
Mark 7:4; came, Acts 10:15; shall be vivified, 1Cor. 15:23; is nullified, remains, 2Cor.
3:11; etc. The verb substantive (to be) is frequently omitted in the Scriptures. It is
selfevident as a rule, and its omission helps to stress other parts of the sentence. As it
is printed in light-face type when not in the Greek, many examples may easily be found,
as, glory [be] to God, Luke 2:14; God [is] spirit, John 4:24, etc.
INCONGROUS OMISSION
When the omission of the verb seems to connect a verb with an
incongruous object, this is called Zeugma. As it is seldom seen, a few examples will show
that it is, in reality, a simple omission, "Opened was his mouth, and his tongue
[was loosed]" Luke 1:64. "To do whatever Thy hand [does] and Thy counsel
designates beforehand to occur" Acts 4:28. "Milk I give you to drink, not solid
food [to eat]" 1 Cor. 3:2.
AND
When the different details of a statement are not to be separately
considered, but to be hurried over in order to reach the climax, the conjunction and
is omitted (Asyndeton). It should be compared with the opposite figure, Many-Ands
(Polysyndeton) in which each statement is introduced by and, When the and
occurs only before the last item enumerated, there is no figure. Some examples are: Mark
7:21, 16:17, 18, Luke 1:17, 14:13,l4, 17:27, Rom. 2:19-23, 1 Cor. 3:12, 4:8, 12:28, 30.
UNFINISHED SENTENCE
A striking effect is produced by breaking off a statement, and leaving
it to be finished by the hearer (Aposiopesis). Hebrews 3:11 is a powerful example: If they
shall be entering into My stopping—! Others are found in Mark 8:12, Luke l3:9, 19:42,
John 6:62, Acts 23:9.
OMISSION
Non-Sequence (Anacoluthon) is the breaking off of the thread
of thought and so omitting to finish one sentence before beginning another, as Luke 21:6:
These which you are beholding—there will be coming days... See Galatians 2:6.
CONCLUSION OMITTED
When the conclusion is left to the imagination of the hearer, this may
be classed as an omission (Syllogismus). Instead of saying that God's care is very
minute, our Lord said, "of your head even the hairs are all numbered," Matt.
10:30. See also Matt. 25:20. Luke 7:44.
FIGURES OF ADDITION
That which is added for emphasis, and is not needed for the sense, may
be considered the figure of Addition (Pleonasm, Redundance). Most of these are
idioms carried over from the Hebrew, and may be classified under other figures as well.
Thus, "hollowed be Thy name" (Matt. 6:9) is the figure of Association,
yet is not necessary for the sense, which could be expressed by be hollowed. So
also the word son is frequently used, as "the sons of mankind" (Mark
3:28), and hand, as "through the hands of the apostles" (Acts 5:12),
and face, "from the face of the Lord" (Acts3:19), and midst,
as "severing the wicked from the midst of the just" (Matt. 13:49). Other
examples will be found under these words in the Concordance.
More rarely an unneeded word is added for emphasis or elegance, as:
tabernacle house, 2 Cor. 5:1; blesses us with every spiritual blessing,
Eph. 1:3.
NEGATIVE REPETITION
Special emphasis is given to a statement if it is followed by its
opposite with a negative, as: he avows and denies not, John 1:20. See also the following:
John 1:3, Acts 18:9, Rom. 4:20, 12:11, 12:14, 1 Cor. 1:10, Gal. 5:l, 1 John 1:8.
HISTORICAL SUPPLEMENT
Occasionally a hitherto unrecorded historical supplement (Hysteresis)
is added, as: Zacharias, son of Berechiah, whom you murder between the temple and the
altar (Mat 23:35), and: he dwells in a city termed Nazareth, so that that may be
fulfilled which is declared through the prophets that: A Nazarene shall He be called
(Matt. 2:23). Neither of these are written in the prophets. They are supplements,
telling us what was done and spoken, but not recorded. Further examples may be found in
Acts 9:22, 26 (Saul's call), 2 Tim. 3:8, Heb. 9:19, 11:21, 12:21, James 5:17, Jude 9.
ENUMERATION ( or DISSECTION)
When the whole has been mentioned, and the parts are added, we may call
this Enumeration (Merismos). When the whole is not mentioned, it does not really
differ from an enumeration, and is called Dissection (Synathrismos). Of the
former class, Galatians 5:22 is a good example, where the fruit of the spirit is
enumerated. See also Romans 2:6-8, Galatians 5:19-21, and the occurrences of the word whether
in the Concordance. In the latter class we have the list of things which make up the
apostasy (1 Tim. 4:1-3). See also Romans 1:29-31, 2 Timothy 3:1-7, 1 Peter 4:3.
SUMMARIZING
An Enumeration which is condensed is sometimes called Summarizing
(Epitrochasmos). See Hebrews 11:39.
SUMMARY
A Summary (Symperasma) gives a brief epitome of the foregoing.
See Matthew 1:17, John 20:30, Hebrews 11:39.
ADDITIONS IN A SENTENCE
PARENTHESIS
A Parenthesis (Interpositio) is an independent statement in
the midst of another, without grammatical connection. These are usually enclosed in curved
marks in the text of the Concordant Literal New Testament. A few examples follow: Matt.
24:15, Mark 7:2, 3, 4, 11, 13:14, Heb. 2:9, 2 Pet. 1:19.
RUNNING REMARK
A Parenthesis more or less independent may be called a Running
Remark (Epitrechon). It is usually set off by dashes or parentheses.
Thus, in John 2:9, the remark is injected: (yet the servants who have
drawn the water were aware). See also Matt. 9:6, John 4:8, 9, Acts 1:15, Rom. 3:5, 8, 8,
8:20, 9:3, 10:6, 7, Eph. 2:5, 5, 11, Col. 2:22, Heb. 12:20, 21.
INSERTION
A longer parenthesis is given the special name of Insertion
(Parabole). Thus in Mark 7:3, 4 a long explanation is inserted. In 2 Cor. 12:2, 3 two
sentences are inserted. Elsewhere whole paragraphs are evidently insertions, as 1
Corinthians 15:20-28, which reads on only if these verses are omitted. See also 2 Cor.
3:5, Eph. 3:2-13.
PARENTHETIC APOLOGY A Parenthetic Apology (Hypotimesis) is used to excuse a
seeming impropriety, as 2 Cor. 11:21: (in imprudence am I saying it), or Rom. 3:5: (As a
man am I saying it).
POSTSCRIPT
The Postscript (Epicrisis) as a detached remark concerning
what has been said. It occurs most frequently in John's account, as John 3:24: for
not as yet was John cast into jail. See also John 1:28, 34, 6:4, 7:5, 8:20, 27, 9:14, 22,
10:22, 23, 11:13, 30, 12:33, Acts 19:20, 1 John 3:1.
INTENSIFICATION
An Intensification (Epitasis) is a concluding sentence which
emphasizes what has been said, as Acts 7:5: He does not give him any allotment to enjoy in
it, nor even a platform for a foot. See John 13:34.
CLIMAX
Climax (Anabasis) is an increase in sense or emphasis by
steps, as in I Corinthians 4:8: sated, rich, reign. See also Luke 11:9: request, seek,
knock; 1 John 1:1: was heard, seen, gazed upon, handled.
EXAGGERATION
Exaggeration (Hyperbole) adds to the sense more than is
intended, as when the Pharisees said: the world came away after Him (John 12:19).
See also Luke 2:l, John 3:26, 1 Cor. 4:15, Jas. 3:6, 4:1.
SUBTRACTION—ANTICLIMAX
Anticlimax (Catabasis) is a decrease in sense or emphasis by
steps. The seven steps in our Saviour's descent to the cross is the most striking
example (Phil. 2:6-8).
FIGURES OF REPETITION
SOUNDS OR LETTERS
Alliteration (Homoeopropheron) repeats the same letter or sound
at the beginning of words.
End Rhyme (Homoeoteluton) repeats the sound at the end of words.
Inflection Rhyme (Homoeoptoton, Paramcoeosis) repeats the same
inflection, hence the same sound at the end of words.
These forms are seen only in the original language, and it is never
certain whether the similarity is simply incidental or intended.
The Acrostic (Acrostichion) is the repetition of certain letters
according to the alphabet, to spell words, or some definite arrangement. It occurs in the
Hebrew text of the Old Testament, but not in the Greek.
REPETITION—SOUNDS
Rhyme (Paronomasia) is the repetition of the same sound, in
the original languages. As this may often be incidental, without design, its presence is
not always intentional, and should only be noticed when the emphasis is obvious.
DUPLICATION
In Duplication (Epizeuxis) the same word or phrase is repeated
for emphasis, as the "Verily, verily" of John's account. A list of the
most of them follows in alphabetical order:
Crucify, Luke 23:21; Doctor, Luke 8:24; Eloi,
Matt. 27:46, Mark 15:34; how very (See as much as), Heb. 10:37; Jerusalem,
Matt. 23:37, Luke 13:34; Lord, Mat 7:21, 22, 25:11, Luke 6:46, 13:25; Martha,
Luke 10:41; no, Matt. 5:37, 2 Cor. 1:17; Rabbi, Mark 14:45; Saul,
Acts 9:4; Simon, Luke 22:31; verily, John 1:51, 3:3, 5, 11, 5:19, 24,
25, 6:26, 32, 47, 53, 8:34, 51, 58, 10:1, 7, 12:24, 13:16, 20, 21, 38, 16:20, 23, 21:18; yes,
Matt. 5:37, 2 Cor. 1:17, James 5:12.
PRONOUN
As the conjugated form of the verb, in the Original, (e.g. kaleõ, I-AM-CALLING)
includes the pronoun, it is generally omitted in the Greek. If it is used, it is emplatic.
In THE CONCORANT LITERAL NEW TESTAMENT such pronouns are indicated by an
accent mark (´). The emphatic pronoun I is especially frequent in John's account, as
in 17:4: I´ glorify Thee on the earth.
IRREGULAR REPETITION
Repetition usually is emphatic even when it occurs
irregularly, as Galatians 4:9: turn back again... to slave again. See
also James 5:7, patient; 5:13, 14, anyone: 1 John 3:5, 8, manifest.
Repetition of phrases (Cycloides) does not differ from words as 1
Corinthians 13:9: out of an instalment.
WORD PLAY
Wordplay (Antanaclasis or Ploke) repeats the same word in a
figurative sense, as Matt. 8:22: leave the dead to entomb their own dead.
Also world, John 1:10; believe (entrust), John 2:23, 24; above
(over), and of the earth, John 3:31; eat, John 4:31, 32;
written, John 19:22; Israel, Romans 9:6.
EXTENDED WORD PLAY
Extended Wordplay (Syncoeceiosis) repeats the expression with
a more extended meaning. Thus Paul repeats the word briefly (Acts 26:28, 29).
DERIVATION
Derivation (Paregmenon) repeats the root of a word,
but not the sense, as Romans 5:19: disobedience, obedience; Romans 2:l: judging,
condemning (DOWN-JUDGing). It can only be found by tracing the word back to
the original language.
USELESS REPETITION
Useless Repetition (Battologia) is the use of the same
expression without adding any sense or emphasis (Matt. 6:7, Acts 19:34).
DETAILED REPETITION
Detailing (Prosapodosis) is the repetition of an expression in
order to add more detail, as: Rom. 11:22, kindness, severity. See also John 16:8-11,
Philippians 1:15-17.
IDEA
Lingering (Epimone) is the repetition of an idea in order to
impress it: Matt. 7:21-23, 15:18-20, Mark 7:20-23, John 21:15-17, Col. 2:14-15.
REPETITION OF THE SENSE A Double Negative repeats and emphasizes the negation. As this
cannot usually be carried over into English, we have rendered it: under no circumstances,
by no means, etc. See these in the Concordance.
SENSE
Synonym (Synonymia) is the repetition or overlapping of the
sense in a series of expressions, not merely to add to the sense, but to emphasize it. As
words are used with the greatest precision in the Scriptures, it is seldom that we can
restrict synonyms to this figure, for each word adds to the sense as well as to the
emphasis, as a rule. Thus in Mark 12:30 and Luke 10:27: you shall be loving the Lord, your
God, out of your whole heart ... soul ... comprehension ... strength. There is overlapping
of the sense and heavy emphasis. Other examples are: counsel, foreknowledge, Acts 2:23;
gibbet, assassinate, Acts 2:23; kindness, forbearance, patience, Rom. 2:4; glory, honor,
incorruption, Rom. 2:7; indignation, fury, affliction, distress, Rom. 2:8-9; glory, honor,
peace, Rom. 2:10; guide, light, discipliner, teacher, Rom. 2:19; stumbling stone, snare
rock, Rom. 9:33 languages, lips, 1Cot. 14:21; accept, taught, Gal. 1:12; sovereignty,
authority, power, lordship, Eph. 1:21; psalms, hymns, spiritual songs, Eph. 5:19, Col.
3:16; learned, accepted, hear, perceived, Phil. 4:9; thrones, lordships, sovereignties,
authorities, Col. 1:16; grace, mercy, peace, 1 Tim. 1:2, 2 Tim. 1:2.
IDEAS
Interpretation (Hermeneia) repeats what has been said in other
words or in another languaze, as: Emmanuel, God with us. Matt. 1:23; Messiah, Christ, John
1:41. See Matt. 27:46, Mark 5:41, 15:22, 34, John 1:38, Acts 4 ;36, 9:36, 13:8.
MORE THAN ONE WORD OR PHRASE REGULARLY
Intertwining (Symploke) is the repetition of two or more
expressions with more or less regularity, as 1 Cor. 15:42-44: It is sown in
corruption; it is roused in incorruption. It is sown in dishonor; it is roused
in glory. It is sown in infirmity; it is roused in power It is sown
a soulish body; it is roused a spiritual body. See also 1 Cor. 12:4-6, 14:15, 2
Cor. 9:6, Rev. 18:21-23.
BEGINNING
Beginning Repetition (Anaphora) repeats the same word at the
commencement of successive phrases, clauses, or sentences. It is a simple and effective
means of impressing an idea on the mind. Matt. 5:3-11, the so-called beatitudes, is a fine
example, for the word "happy" is repeated nine times; Matt. 11:18, came:
Rom. 8:33-34, who; 1Cor. 3:9, God's; 1 Cor. 6:11, but; 1
Cor. 11:3, head; 1 Cor. 13:7, all; 1 Cor. 13:8, whether; 2 Cor.
7:11, nay; 2 Cor. 11:26, dangers; Eph. 6:12, with; Phil. 3:2, beware;
Phil. 4:2, entreating; Phil. 4:8, whatever; 1 John 1:1-3, which.
COMMENCING
Commencing Repetition (Epibole) is the repetition of phrases
or sentences (instead of words) at the start of a statement, as: 1 Cor. 6:12, All is
allowed me. See also Acts 20:22, 25.
RESUMPTION
Resumption (Epanalepsis) is the repetition of the same word
after a line of thought has been broken, See 1 Cor. 10:28, 29, Eph. 3:1, 14.
BEGINNING AND MIDDLE
Beginning and Middle Repetition (Mesarchia): receiving, Matt.
10:40, 41.
BEGINNING AND END
Beginning and End Repetition (Epanadiplosis) repeats the first
word or phrase at the end of a sentence or passage. In Luke 12:5 "be afraid" is
repeated at the end of the statement with telling effect. Examples: hear, Mark
7:14-16: watch, 13:35; afraid, Luke 12:5; expectation, Rom.
8:24; Christ, Gal. 2:20; be rejoicing, Phil. 4:4; what is the
benefit, Jame 2:14-16: hallelujah, Rev. 19:1-3.
MIDDLE
Middle Repetition (Mesodiplosis) repeats regularly in the
center of the sentence, as "but not" (2 Cor. 4:8-9).
MIDDLE AND END
Middle and End Repetition (Mesoteleuton) repeats at the end
what is in the middle, Mark 5:2, 3, tombs.
REPETITION—END
End Repetition (Epistrophe) repeats the same word at the end
of each clause, or sentence, as, in Revelation 22:11: Let the injurer injure still:
and let the filthy one be filthy still: and let the just one do righteousness still:
and let the holy one be hallowed still. Examples: Rom. 8:31, us; Rom.
14:8, living, dying: Rev. 7:5-8.
At the end of an argument it may be specially classified (Epiphoza), as
2 Cor. 11:22, I also.
Refrain (Amoebaeon) is the special name given this figure,
when it is poetical, or embraces a full statement, as Rev. 18:21, 22, 22, 23, 23,
nevermore, or Rev. 2:7, 11, 17, 29, 3:6, 13, 22, Who has an ear, let him hear what the
spirit is saying to the ecclesias. See also Matt. 6:2, 5, 16, and 4, 6, 18; Luke 13:3, 5;
John 6:39, 40, 44, 54.
END AND BEGINNING
End and Beginning Repetition (Anadiplosis) repeats the last
word of a sentence or phrase in commencing the next, as John 1:14, we gaze at His glory, a
glory as of an only begotten... (It is not always clear in a translation.) Matt. 7:22,
in your name: 10:40, receiving Me; Lake12:5, be afraid: John14:11, the Father: John 18:37,
I; Rom. 8:17, enjoyers of allotment; Rom. 9:30, righteousness; 10:17, tidings; 2 Cor. 9:6,
sparingly; Phil. 2:8, death; James 1:3-4, endurance.
When this figure is repeated, it is especially impressive, and
sometimes named Gradation, as Romans 8:30; these He calls also; and whom
He calls, these He justifies also: now whom He justifies, these
He glorifies also. See also John 1:1, 1:4, 5, Rom. 5:3-5, 10:14, 15, James 1:3,
4, 14, 15, 2 Pet. 1:5, 7.
MANY ANDS
When each detail of a statement is to be considered for itself, the
different items are separated by the conjunction and (Polysyndeton). It should be compared
with the opposite figure, NO-ANDS, in which the "ands" are
omitted. When the "and" occurs only before the last item of a series, there is
no figure. A good example is found in Luke 10:27: you shall be loving the Lord, your God,
out of your whole heart, and in your whole soul, and with your whole
strength, and with your whole comprehension, and your associate as
yourself. It occurs frequently.
EITHER... OR's
Either... or's (Paradiastole), when the or (or nor) is
unnecessarily repeated, emphasizes each separate item, as Romans 8:38-39: neither death nor
life, nor messengers, nor sovereignties, nor the present, nor
what is impending, nor powers, nor height, nor depth, nor
any other creation. Only the first neither and the last nor are needed for the
sense. The repetition stresses each particular. Examples: Matt. 19 :29, Mark l0:29, Luke
14:12, 18:29, John 1:13, 1 Cor. 3:21-22, 2 Thes. 2:2.
INFLECTIONS
Inflection Repetition (Polyptoten) is a striking feature of
the sacred text which is worthy of much study, as it is strange to our language and cannot
be idiomatically translated. The only practical course is to carry over the figure and
then explain its force. For study we divide the occurrences into various classes. In every
case there must be the same stem repeated, but in a different form, as: hearing
they may be hearing (Mark 4:12), covenanting a covenant (Luke
22:29), eons of the eons, etc. The mere fact that the same word follows
in another grammatical form does not make this figure, however. The occurrences must be
mutually related, so as to make a striking combination.
Verb with Participle: bless, Eph. 1:3, Heb. 6:14; multiply,
Heb. 6:14; observe, Matt. 13:13, 14, Mark 4:12, Luke 8:10, 10:23, Acts 28:26; perceive,
Acts 7:34; hear, Mark 4:12.
Verb with Infinitive: contain, Matt. 19:12; hear, Matt. 11:15,
13:9, 43, Mark 4:9, 23, 7:16, Luke 8:8, 14:35.
Verb with Noun: anathema, Acts 23:14; charge, Acts 5:28;
contend, 1 Tim. 6:12, 2 Tim. 4:7; covenant, Luke Z2:29, Heb. 10:16; fear, Mark 4:41; grow,
Col. 2:19; hear, Matt. 13:14, Acts 28:26; joy, Matt. 2:10, John 3:29; judge (sentence),
Rev. 18:20, leaven, Gal. 5:9; marvel, Rev. 17:6; name, Eph. 1:21; pray, Eph. 6:18, Jas.
5:17; reproach, Rom. 15:3; scorch, Rev. 16:9; shadow, Acts 5:15; stumble, Rom. 9:32;
teaching, Matt. 15:9; war, 1 Tim. 1:18; work, John 6:28, 9:4; yearn, Luke 22:15.
Noun with Noun: expectation, Rom. 4:18; heaven, John 3:13;
Him, Rom. 11:36; law, Gal. 2:19.
Noun with Genitive: eon of the eon, Heb. 1:8; eon of the eons,
Eph. 3:21; eons of the eons, Gal..l:5, Phil. 4:20, 1 Tim. 1:17, Heb. 13:21, 1 Pet.4:ll,
5:11, Rev. 1:6, 18, 4:9, 10, 5:13, 7:12, 10:6, 11:15, 14:11, 15:7, 19:3. 20:10, 22:5; holy
of holies, Heb. 9:3; King of kings. 1 Tim. 6:15. Rev. 17:14, 19:16; Lord of lords. 1 Tim.
6:15. Rev. 17:14, 19:16.
PROVERB
A Proverb (Parcemia) repeats a well-known saying. Our Lord
used proverbs (John 16:25, 25, 29). Parts of His parables seem to have been of this
character (John 10:6). The proverbs of the bathed sow and the cur returning to its vomit
complete the list of those actually named in the Scriptures. The others listed may, or may
not, be proverbs: thong of sandals, Mark 1:7, Luke 3:16; prophet dishonored, Mark 6:4,
John 4:44; salt, Mark 9:50; vultures. Luke 17:37; good out of Nazareth, John 1:46; sheep,
John 10:6; goads, Acts26:14; little leaven, 1 Cor. 5:6; stand, fall, 1 Cor. 10:12; all
clean to the clean, Titus 1:15; cur and sow, 2 Pet. 2:22.
REFERENCE
Reference (Gnome), including all, from a mere Allusion
to an exact Quotation, repeats the words, or sense, of what was previously spoken
or written. In The Concordant Literal New Testament these are carefully discriminated.
Actual quotations are enclosed in quotation marks, carefully excluding words not in the
quoted text. Many passages usually taken as quotations are intentionally left without
marks to show that they are not exact repetitions, but mere references.
This article © 1970 Concordant Publishing Concern. From The Keyword Concordance, Companion Volume to the Concordant Literal New Testament. Used by permission.
 
This page layout Copyright © 2002 Peter Wade. This article appears on the site: http://www.peterwade.com/. Would you like your own copy of books by Peter Wade and other authors? Go to our Catalog. | |
