Rom 14:1-23 KJV
1 Him that is weak in the faith receive ye, [but] not to doubtful disputations.
(Hyperbaton 696)
2 For one believeth that he may eat all things: another, who is weak, eateth herbs.
(Ellipsis 23)
3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
(Metonymy 557)
4 Who art thou* that judgest another
man’s servant? to his own master he standeth or falleth. Yea, he
shall be holden up: for God is able to make him stand.
(Idioma
825;
Apostrophe* 904;
Epanorthosis 910)
5 One man esteemeth one day above another: another esteemeth every day [alike]. Let every man be fully persuaded in his own mind.
(Ellipsis 23)
6 He that regardeth the day, regardeth [it] unto the Lord; and he that regardeth not the day, to the Lord he doth not regard [it]. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
7 For none of us liveth to himself, and no man dieth to himself.
8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.
(Epadiplosis 250)
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
(Apostrophe 904)
11 For it is written, [As] I live, saith the Lord, every knee shall bow to me, and every tongue shall confess* to God.
(Metonymy 607; Catachresis* 678; Gnome 785)
12 So then every one of us shall give account of himself to God.
13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in [his] brother’s way.
14 I know, and am persuaded by the Lord Jesus, that [there is] nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him [it is] unclean.
15 But if thy brother be grieved with [thy] meat, now walkest thou not charitably. Destroy* not him with thy meat, for whom Christ died.
(Metonymy* 562; Antimetathesis 899)
16 Let not then your good be evil spoken of:
17 For the kingdom of God is not meat and drink; but righteousness, and peace*, and joy in the Holy Ghost.
(Synecdoche* 628; Anabasis)
18 For he that in these things serveth Christ [is] acceptable to God, and approved of men.
19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
20 For meat destroy not the work of God. All things indeed [are] pure; but [it is] evil for that man who eateth with offence.
(Ellipsis 24)
21 [It is] good neither to eat flesh, nor to drink wine, nor *[any thing] whereby thy brother stumbleth, or is offended, or is made weak.
(Ellipsis* 62)
22 Hast thou faith? have [it] to thyself before God. Happy [is] he that condemneth not himself in that thing which he alloweth.
23 And he that doubteth is damned if he eat, because [he eateth] not of faith: for whatsoever [is] not of faith is sin.
(Ellipsis 24)
Italicized words in [brackets] were added by the King James Version translators.
Notes:
Verse 1 Hyperbaton: “doubtful disputations” is “disputings of doubt”, with the words being out of order to draw attention to the word “doubt” or “doubtful”.
Verse 2 Ellipsis: “For one believeth that he may eat all things: another, who is weak [in the faith], eateth herbs [only]”.
Verse 3 Metonymy: the word “judge” is put for “punish” or “condemn”.
Verse 4 Idioma: not only able, but also willing.
Apostrophe: a turning aside from the direct subject matter to address other matters (thou).
Epanorthosis: a retracting of what has been said in order to correct and emphasize the correction of an error. It is not that what has been said is in error, but what needed to be corrected is the error.
(see page 910)
Verse 5 Anadiplosis: in the English this figure appears to exist, however in the Greek it does not. Anadiplosis is a figure of repetition whereby the word or words that are used to begin a sentence are the same as the ones used to end the previous sentence or thought. At times conjunctions such as “for”, or “but”, or “and” may be nesessary between the word being repeated, but this should not distract us from seeing the repetition. I believe that words such as particles, prepositions, articles, and conjunctions, should not distract us from seeing the repetition.
In verse 5 the English word repeated is “another”.. In the Greek, the first word “another” is ἡμέρα (hēmera ), meaning day, or time. The second is ἡμέρα (hēmera ) also, with “…day above day…” being the reading. It is not an Anadiplosis because a phrase, clause, or sentence has not ended and a new one begun. It is one thought, rather than two thoughts being joined together.
Textus Receptus
14:5 ὃς μὲν κρίνει ἡμέραν παρ᾽ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω
GNT Morph
14:5 ὃς μὲν γὰρ κρίνει ἡμέραν παρ’ ἡμέραν ὃς δὲ κρίνει πᾶσαν ἡμέραν ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω
Blue Letter Bible. “Paul’s Epistle – Romans 14 – (KJV – King James Version).” Blue Letter Bible. 1996-2019. 28 Mar 2019.
< http://www.blbclassic.org/Bible.cfm?b=Rom&c=14&t=KJV >
Ellipsis: “ One man [indeed] esteemeth one day [above more holy than] another: [but] another esteemeth every day [alike]. Let every man be fully persuaded in his own mind”.
Verse 8 Epadiplosis: Epanadiplosis doubled, or doubled encircling. “For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s”. As Bullinger translates it… “For whether we live, to the Lord we live; and whether we die, to the Lord we die”. (see Bible Hub Rom. 14:8)
Verse 10 Apostrophe: a turning aside from the main subject to address another topic (thou).
Verse 11 Metonymy: “bowing the knee” is put for compulsory submission. At times it can instead mean “prayer”, or “voluntary submission” (see Eph. 3:14).
Catachresis: incongruent use of a term. Confess is used for “praise” or “celebrate”. Ἐξομολογήσεται ;
Blue Letter Bible. “Dictionary and Word Search for exomologeō
(Strong’s 1843)”. Blue Letter Bible. 1996-2019. 30 Mar 2019.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G1843&
amp;t=KJV >
Gnome: (see Isaiah 45:23)
Verse 15 Metonymy: Bullinger shows the figure being in the verb “destroy”, meaning do not be the “cause” of their destruction. I see the Metonymy, but it seems that the noun “meat” is rather where it resides, meaning your “liberty” to eat without condemnation.
Antimetathesis: a change of person(s) being addressed.
Verse 17 Synecdoche: peace is only a part of the whole of all God’s blessings to us.
Anabasis: an ascent; a going up. One cannot have joy without the blessings of peace in their heart, nor can they have peace without having been made righteous by God.
Verse 20 Ellipsis: “ For meat destroy not the work of God. All [things meats] indeed [are] pure; but [it is] evil for that man who eateth with offence [to his brother]”.
Verse 21 Ellipsis: “[It is] good neither to eat flesh, nor to drink wine, nor *[to do any thing] whereby thy brother stumbleth, or is offended, or is made weak”.
Verse 23 Ellipsis: “And he that doubteth (holds a difference)[between meats] is damned (condemned) if he eat, because [he eateth] not of faith: for whatsoever [is] not of
(ἐκ
,ek ) faith is sin.
Thanks go to Blue Letter Bible and Internet Archive and The Cornell University Library for providing public domain material.
Thanks also to E. W. Bullinger for his work
“Figures Of Speech Used In The Bible”, and thanks to you for taking the time here.
See original at Stream link, or Download .
figuresofspeechinthebible.net © 2013-2019. All rights reserved. Material in public domain may be freely copied and distributed without charge for educational, non-commercial purposes. This website, and those referenced by this site as sources of public domain material, are to be referenced. Material that is not in public domain, and indicated as such, is the property of its rightful owner(s), and/or originator.