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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.
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Figures of Speech, cont.
by A.E. Knoch
FIGURES OF GRAMMATICAL SUBSTITUTION
Grammatical Substitution (Antimereia) consists in the use of
one part of speech for another. Even in English the participle, though listed as a verb,
is frequently used as a noun, as "writing." In Greek this is far more frequent.
But the participle is not a pure verb, but rather a verbal adjective; the
infinitive is a verbal noun. Hence their use as a noun is not as abnormal as our
classification (which places them artificially with verbs) makes them.
NOUN
One in Two (Hendiadys) is the use of two terms joined by and,
which merge in such a way that one becomes an intensified modifier. Thus, the province and
shadow of death. Matt. 4:16, seems to be the (deeply) shadowed province of death. The
following are examples: joy and exultation, Luke 1:14; spirit and power, Luke 1:17; digs
and deepens, Luke 6:48: mouth and wisdom, Luke 21:15; expectation and resurrection, Acts
23:6; happy expectation and the glory of the advent, Titus 2:13.
One in Three (Hendiatris) is the same with more added terms.
John 14:6: I am the Way and the Truth and the Life. As the question concerns the Way, the
added terms may emphasize the fact that He is the true and living way.
VARIANCE
Variance includes a variety of figures in which something else is
meant than is literally said, In derision they said of our Lord: Others He saves... ,
but they meant nothing of the sort.
IRONY
Irony (Eironeia) literally means just the opposite of what is
intended. It centers chiefly around the cross of Christ, when those who crucified Him
called Him king (Matt. 27:29, 37, Mark 15:18, 26, 32, Luke23:38, John 18:39, 19:3, 14, 19,
21), or spoke of Him saving Himself (Luke 23:37, 39), or others (Matt. 27:42, Mark 15:31,
Luke 23.:35). Other occurrences: demolishing the temple, Matt. 27:40, Mark 15:29; His
confidence in God, Matt. 27:43: the coming of Elijah, Mark 15:36; the Corinthians reigned,
1 Cor. 4:8; you (Teacher) are true, Matt. 22:16; repudiating God's precept, Mark 7:9;
Paul's injustice, 2 Cor. 12:13.
DOUBLE MEANING
Double Meaning (Amphibologia) is a statement which is both
literally and figuratively true, as when the chief priest prophesied that one man should
be dying for the sake of the people (John 11:50).
ILLUSION
Illusion is a figure in which the impression made on our senses
is stated in place of the actual facts, as: the mariners suspected some country to be
nearing them (Acts 27:27).
PROBING
Probing consists in making statements which seem to imply the
contrary to the truth, as when our Lord said: Whence should we be buying bread... ?
(John 6:5), when He was aware that He was about to perform a miracle, yet wished to try
Philip. Much of revelation, including the law, is of this nature. so that human inferences
are apt to be false. This helps to make all revelation up to Paul's final unfoldings
an Enigma.
WISE-FOLLY
Wise-Folly (Oxymoron) is usua!ly a striking antithesis, made
possible by figurative language, as: the stupidity of God is wiser than men (1 Cor. 1:25).
The following are examples: light, darkness, Matt. 6:23; (soul) save, destroy, Matt.
16:25, Mark 8:35, Luke 9:24; foremost, slave, Matt. 20:27, Mark 10:44; smaller, great,
Luke 9:48; (soul) procure, destroy, Luke 17:33; behind, in front, John 1:15. 27, 30;
(soul) fond, destroy, hate, guard, John 12:25; worthy, dishonor, Acts 5:41; stupidity,
wiser, 1 Cor. 1:25; weak, disgrace, strong, 1 Cor. 1:27; stupid, disgrace, wise, 1 Cor.
1:27; be stupid to be wise, 1 Cor. 3:18; deceivers, yet true, 2 Cor. 6:8; dying, living, 2
Cor. 6:9; sorrowing, ever rejoicing, 2 Cor. 6:10; poor, enriching, 2 Cor. 6:10; poverty,
generosity, 2 Cor. 8:2; less than the least, Eph. 3:8.
BELITTLING
Belittling (Tapeinosis) is the deliberate use of a weak term, in
order to express the contrary, as: saying that he is somebody (Acts 5:36), or it
often is a negation of the opposite of that which is intended, as: no insignicant city
(Acts 21:39). The following are examples: I presume not, Luke 17:9; be somewhat, Gal. 2:6;
(Bethlehem) in no respect least, Matt. 2:6; it is not ideal, Matt. 15:26; it is not the
will, Matt. 18:14; no slight commotion, Acts 15:2: not measureably consoled, Acts 20:12;
not be slothful, Acts 9:38: Paul not stubborn, Acts 26:19; no slight tempest, Acts 27:20;
not to be ignorant, Rom. 1:13; not ashamed of evangel, Rom. 1:16; expectation not
mortifying, Rom. 5:5: Paul not applauding, 1 Cor. 11:22; we are not ignorant, 2 Cor. 2:11;
God not ashamed, Heb. 11:16; I am no widow, Rev. 18:7.
IDIOM
An Idiom (Idioma) is an expression or mannerism, peculiar to a
language, which does not convey the proper sense when literally translated. Most of the
so-called idioms are merely figures of speech, or unusual expressions, some of which may
be transferred from one language into another. Some refer to peculiar customs, hence
should be kept, as, "breaking bread" or "taking tea." "Breaking bread" is the figure of Near Association, for to this day bread is
actually broken with meals, and stands for partaking of ordinary food. The phrase, "three days and three nights" (Matt. 12:40), for that which extends into three days,
no matter how little; is nearer a true idiom, for it contains no figure and conveys an
idea contrary to its literal meaning. Besides the grammatical idiom and the words, the
following may be mentioned: the evilly having (the ill), Mark 1:32; take hold of hand (be
patron), Heb. 8:9; voice of mouth, Acts 22:14; open the mouth (speak), Acts 18:14; turn
back on the Lord (to the Lord), Acts 11:21; doing time (spending time), Acts 18:23; faith
in one another (one another's faith), Rom. 1:12.
INCONGRUITY
Incongruity (Catachresis) is the use of expressions which,
strictly taken, are incorrect, yet they set forth a distant relation or even contrast,
making a striking impression, as Rev. 1:12: I turn about to look for the voice.
They usually include some other figure also. The following may be taken as examples: Matt.
12:5, profaning; Matt. 24:29, powers shaken; Luke 16:17, serif fall; Acts 13:34, faithful
benignities; 1 Cor. 1:25, stupidity, weakness: Col. 3:5, deaden members; Heb. 13:15, fruit
of the lips.
FIGURES OF RHETORIC
RHETORICAL
Rhetorical Figures deal with the sense and the manner in
which, not merely information, but feeling is conveyed. Questions are asked, not
to ascertain facts, but to soften the diction. Exclamations are used to intensify the
effect. The mode of expression suits the circumstances.
ADJURATION
Adjuration (Deesis) is a calling on others to witness. Paul
adjured the Thessalonians, 1 Thess. 2:10.
AFFIRMATION
Affirmation (Affirmatio) is used in insisting on a fact, as: I
am rejoicing... and will be rejoicing nevertheless, Phil. 1:18.
ANTICIPATION
Anticipation (Prolepsis) answers an argument beforehand, as:
persisting in sin that grace should be increasing, Rom. 6:1, 2. See also Matt. 3:9, Rom.
4:1-3, 7:7, 9:6, 14, 15, 19, 10:18, 11:1, 11, 19, 1 Cor. 15:35.
Also used of mentioning beforehand or predicting, as when Herod locks
John up in jail in the midst of the account of his baptizing, Luke 3:19, 20. See also Heb.
2:8.
APOSTROPHE
Apostrophe turns from the impersonal to direct address, either
general, as: Whence are battles... among you? James 4:1-6; or individual, as, Who are
you? Rom. 9:20, 14:4; you are, Gal. 4:7; noting yourself, Gal. 6:1; or a class, as: you
are... a Jew, Rom. 2:17; you, the nations, Rom. 11:13; O wife, 1 Cor. 7:16.
BLESSING Blessing (Benedictio) is the ascription of bliss, as: Blessed
is He Who is coming in the name of the Lord, Luke 13:35, Blessed be the God and Father of
our Lord Jesus Christ, Eph.1:3.
BOLDNESS
Boldness (Elautheria), or candor, is speech without restraint,
such as should be used in the things of God. See the word boldness in the
Concordance.
CAUSE SHOWN
Cause Shown (Aetiologia) gives the reason for a statement, as:
I am not ashamed of the evangel, for it is God's power for salvation, Rom. 1:16.
Frequent.
COMMON CAUSE
Common Cause (Anacoenosis) is an appeal to others with common
interests, as: your sons... they shall be your judges, Luke 11:19;... judge you,
Acts 4:19, 1 Cor. 10:15, 11:13; What are you wanting? 1 Cor. 4:21; Tell me... Gal.
4:21.
CONCESSION
Concession (Synchoresls) grants one point in order to make
another, as: And would that you surely reign, that we also should be reigning with you, 1
Cor. 4:8. See also Rom. 2:17-23; 2 Cor. 10:1; Gal. 4:15; James 2:19.
CONCILIATION
Conciliation (Protherapeia) is a preparatory ingratiating
statement, as calling our Lord "Teacher," Matt. 19:16, Mark10:17, Luke 18:18,
John3:2. See also Acts 17:22, 22:3, 26:3.
CORRECTION
Correction (Epanorthosls) is a statement made to accord with
the facts, as: I am believing ! lielp my unbelief, Mark 9:24. See also Ivlf, t. 11:9, Rom.
14:14, John 12:27, 16:32, Acts 26:27, Rom. 14:4, I Cor. 7:10, 15:10, Gal. 1:6, 2:20, 3:4,
4:9.
DOUBLE CORRECTION
Double Correction (Amphidiorthosis) deals with both sides, as:
Shall I be applauding you in this? I am not applauding, 1 Cor. 11:22.
COUNTER-BLAME
Counter-Blame (Metastasis) transfers the blame from one to
another, as: the law is spiritual, yet I am fleshly, Rom. 7:14.
COUNTER-QUESTION
Counter-Question (Anteisagoge) answers one question by asking
another, as our Lord did when they questioned His authority, Matt. 21:24, Mark 11:29. See
also Matt. 15:2, 3, Mark 2:25, Rom. 9:20.
DETESTATION
Detestation (Apodioxis) is a rejection with horror, as: Go
away, Satan, Mat 4:10. See also Matt. 16:23, Acts 8:20, Phil, 3:8.
DIALOGUE
Dialogue (Antimetathesis) brings in one or more speakers, as
when the nations say: Boughs are broken out that I may be grafted in, Rom. 11:19, 1 Cor.
15:35.
DIGRESSION
Digression (Parecbasis) is a strong term of Parenthesia,
a stepping aside to examine a different, but related, subject, as 1 Cor. 15:20-28.
DOUBT
Doubt (Aporia) is the expression of uncertainty, as: What
shall I be doing? Luke 16:3. See Matt. 21:25, 26.
EXCLAMATION
Exclamation (Ecphonesis) consists in words or sentences
evidently uttered with strong feeling, as: O generation, unbelieving and perverse! Matt.
17:17. As it is followed by an exclamation point, it is easily distinguished.
EXHORTATION
Exhortation (Paraeneticon) or entreaty calls for becoming
conduct, as: I am entreating you... to present your bodies... Rom. 12:1. See the
word entreat in the Concordance for examples..
EXULTATION
Exultation (Paeanismos) calls for rejoicing, as: Be rejoicing
in the Lord always! Again, I will declare, be rejoicing! Phil. 4:4. See 2 Cor. 13:11,
Phil. 2:18, 3:1, James 1:1, 1 Pet. 4:13, Rev. 18:20.
HAPPINESS
Happiness (Beatitudo) is the statement (rather than wish) that
certain will possess it, as: Happy is he who is not judging himself in that which he is
attesting, Rom. 14:22. Frequent. See the word happy in the Concordance.
IGNORING
Ignoring (Accismus) is an apparent refusal (Matt. 15:23) or
silence (Matt. 27:12, 14).
IMPRECATION
Imprecation (Maledictio) is the denunciation with a curse, as:
Woe to me if I should not be bringing the evangel! 1 Cor. 9:16. See the word woe in the Concordance.
INCLUSION
Inclusion associates the speaker or writer with those
addressed, as: they (nations) grope for Him... not far from each one of us, Acts 17:27.
INDICATION
Indication (Asterismos) points out a passage by means of
special words, as: lo, verily, yea or yes.
INDIGNATION
Indignation (Aganactesis) is an expression conveying strong
condemnation, as: Progeny of vipers! Matt. 3:7, 12:34, 23:33, Luke 3:7; Serpent! Matt.
23:33, Acts 13:10.
INTERROGATION
Interrogation (Erotesis) is a statement in the form of a
question. Often, in the Scriptures, a question is put, not for information, but to
suggest, rather than to state, the self-evident answer, as: Where is the wise? 1 Cor.
1:20. It must be remembered that the question marks, in a translation, are not inspired.
There is no indication of a question in the Greek except the context.
MOCKING
Mocking (Chleuasmos) gives expression to sneers and jeers, as:
Others he saves! Himself he cannot save! If he is king of Israel, let him descend...
(Matt. 27:42). See Luke 16:16.
NEGATION
Negation (Negatio) is used in denying the opposite of the
affirmative desire, as: not even for an hour do we simulate by subjection (Gal. 2:5).
PATHOS
Pathos (Pathopoeia) is the expression of strong feeling, such
as love or hatred, joy or sorrow, as when our Lord laments (Luke 19:41) and groans (Mark
7:34), or is indignant (Mark 3:5), or resents (Mark 10:14), or Paul has affliction and
pressure of heart (2 Cor. 2:4) and is travailing {Gal. 4:19), or is refreshed (2 Tim.
1:16), or others are harrowed and gnash their teeth (Acts 7:54, 57).
PRAYER
Prayer (Euche) is the expression of a wish or desire to God,
as Paul to Agrippa (Acts 26:29). It is much used by Paul, as in Ephesians 1:3, 16, 3:14,
etc. See the words pray and prayer in a Concordance.
QUESTIONABLE ASSERTION Questionable Assertion is a direct statement intended as a
question, as: You are the King of the Jews? Matt. 27:11, Mark 15:2, Luke 23:3, John 18:33;
You are not hearing...? Matt. 27:13; You are not answering anything? Mark 15:4; A King
are you? John 18:37.
RAILLERY
Raillery (Diasyrmos) a tearing away of a disguise, as when our
Lord said to Judas: Comrade, for what are you present? Matt. 26:50.
This article © 1970 Concordant Publishing Concern. From The Keyword Concordance, Companion Volume to the Concordant Literal New Testament. Used by permission.
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