or, JOINT-YOKE.
Syn’-e-zeug -men-on, i.e., yoked together with, or yoked connectedly, from σύν ( sun or syn), together with, and ζεύγνυμι, to yoke. This name is given to the Zeugma when the verb is joined to more than two clauses, each of which would require its own proper verb in order to complete the sense.
* By the Latins it was called ADJUNCTUM, i.e., joined together.
* On the other hand, when in a succession of clauses each subject has its own proper verb, expressed instead of being understood, then it is called HYPOZEUXIS (Hy’-po-zeux’-is), i.e., sub-connection with. See Psa. 145:5-7;
1 Cor. 13:8. Where several members, which at first form one sentence, are unyoked and separated into two or more clauses, the figure is called DIEZEUGMENON,
(Di’-e-zeug’-men-on), i.e., yoked-through, from διά (dia), through. This was called by the Latins DISJUNCTIO. See under Prosapodosis.
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Ex. 20:18 —“And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking.” How tame this would be if the proper verbs had been expressed in each case! The verb “saw” is appropriate to the “lightnings” and “mountain.” And by the omission of the second verb “heard” we are informed that the people were impressed by what they saw, rather than by what they heard.
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Psa. 15 —Here the whole of the objects in verses 2-5 are connected with one verb which occurs in the last verse (repeated from first verse). All the sentences in verses 2-5 are incomplete. There is the Ellipsis of the verb, e.g. verse 2 — “He that walketh uprightly [shall abide in thy tabernacle and shall never be moved] , he that worketh righteousness [shall never be moved] ,” etc.
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This gives rise to, or is the consequence of the structure of the Psalm: —
……….A / 1. Who shall abide? (stability).
…………..B / a / 2. Positive…………….<-
…………………/ b / 3. Negative…………<- qualities
…………..B / a / 4. Positive……………..<-
…………………/ b / 4-5. Negative…….<-
……….A / 5 Who shall abide? (stability).
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Eph. 4:31 —“Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you.”
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Here the one verb “put away,”αἴρω (airō), is used of all these various subjects, though it does not apply equally to each: e.g. “ bitterness,” πικρία (pikria), the opposite of “kindness” verse 32; “wrath,” θυμός (thumos), harshness, the opposite of “tender-hearted,” verse 32; “anger,” ỏργή (orgee), the opposite of “forgiving,” verse 32; “clamour,” κραυγή (kraugee) “evil-speaking,” βλασϕημία (blasphemia), “malice,” κακία (kakia), “wickedness”.
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It is the thing we are not to be, that is important, rather than the act of giving it up.
(See the same passage under Polysyndeton).
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Phil. 3:10 —“That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.”
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Here the one verb “know” properly refers to “Him.” The verbs suited to the other subjects are not expressed, in order that we may not be diverted by other action from the one great fact of our knowledge of Him. “That I may know Him (is the one great object, but to know Him I must experience) the power of His resurrection, and (to feel this I must first share) the fellowship of His sufferings (How? by) being made like Him in His death,” i.e., by reckoning myself as having died with Christ (Rom. 6:11), and been planted together in the likeness of His death (verse 5). So only can I know the power of that new resurrection life which I have as “risen with Christ,” enabling me to “walk in newness of life,” and thus to “know Him.”
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The order of thought is introverted in verses 10 and 11.
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…..Resurrection.
……….Suffering.
……….Death.
…..Resurrection.
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.And resurrection, though mentioned first, cannot be known until fellowship with His sufferings and conformity to His death have been experienced by faith. Then the power of His resurrection which it exercises on the new life can be known; and we can know Him only in what God has made Christ to be to His people, and what He has made His people to be in Christ.
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From “Figures Of Speech Used In The Bible” by E. W. Bullinger,
(Public Domain) page 135. Adapted for website compatibility.
See original at link. Stream Download.
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