Rom 1:1-32 KJV –
1 Paul, a servant of Jesus Christ, called [to be]FE an apostle, separated unto the gospel of God,
(False EllipsisFE 125)
2 (Which he had promised afore by his prophets in the holy scriptures,)
(Parecbasis 907)
3 Concerning his Son Jesus Christ our Lord, which was made of the seedS of David according to the flesh;
(SynecdocheS 625; Hyperbaton 695; Parecbasis 907)
4 And declared [to be] the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
(Parecbasis 907)
5 By whom weH have received grace and apostleship, for obedience to the faithGC among all nations, for his name:
(HeterosisH 525; Hendiadys 666; Parecbasis 907;
Genitive CaseGC 992 See Rom. 16:26)
6 Among whom are ye also the called of Jesus Christ:
(Parecbasis 907)
7 To all that be in Rome, beloved of God, called [to be]FE saints: Grace to you and peaceS from God our Father, and the Lord Jesus Christ.
(False EllipsisFE 125; SynecdocheS627; AnachoresisA 913)
8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole worldS .
(SynecdocheS 638)
9 For God is my witness, whom I serve with my spiritM and I in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
(MetonymyM 541; Idioma I 832)
10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
12 That is,E that I may be comforted together with you by the mutual faith both of you and me.
(EllipsisE 85)
13 Now I would not have you ignorant,T brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you alsoÆ, even as among other Gentiles.
(TapeinosisT 162; ÆtiologiaÆ 963)
14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
15 So, as much as in me is, I am readyA to preach the gospel to you that are at Rome also.
(AntimereiaA 495)
16 For I am not ashamedT of the gospelM of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
(TapeinosisT 163; MetonymyM 564)
17 For therein is the righteousness of GodGC revealed from faith to faith: as it is written, The just shall live by faith.
(Genitive CaseGC 992)
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
19 Because that which may be knownA of God is manifest in them; for God hath shewed [it] unto them.
(AntimereiaA 495)
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:
21 Because that, when they knew God, they glorified [him] not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
22 Professing themselves to be wise, they became fools,
23 And changed the glory of the uncorruptible God into an image made likeP to corruptible man, and to birds, and fourfooted beasts, and creeping things.
(PleonasmP 414)
24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for everH. Amen.
(HeterosisH 531)
26 For this cause God gave them up unto vile affectionsA: for even their women did change the natural use into that which is against nature:
(AntimereiaA 500)
27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
28 And even as they did not like to retain God in [their] knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
(Asyndeton 141; Paronomasia 319; Synathrœsmos 437)
30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
(Asyndeton 141; Synathrœsmos 437)
31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
(Asyndeton 141; Paronomasia 319; Synathrœsmos 437)
32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
Italicized words in [brackets] were added by the King James Version translators.
Notes:
Verses 1 and 7. False Ellipsis: see link.
Verses 1-7 (2-6) Parecbasis. This is like a Parenthesis, but a Parenthesis adds information that helps in understanding what stands outside the Parenthesis. Parecbasis is a digression away from the subject surrounding it.
1 Paul, a servant of Jesus Christ, called [to be] an apostle, separated unto the gospel of God,
→ { 2 (Which he had promised afore by his prophets in the holy scriptures,)
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4 And declared [to be] the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
6 Among whom are ye also the called of Jesus Christ:} ←
7 To all that be in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Here is how it reads without the Parecbasis.
1 Paul, a servant of Jesus Christ, called [to be] an apostle, separated unto the gospel of God,
7 To all that be in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Verse 3 Synecdoche; seed. Since Jesus was not a “first generation” descendent of Kings David or Solomon, the term “seed” here refers to one of many.
David→Seed of David (Solomon) ek εκ (out of) →twenty-six generations→Jesus Christ.
(see Matt. 1:1-17 husband is the word ἀνήρ anēr adult male (father of Mary).
Blue Letter Bible. “Dictionary and Word Search for ek (Strong’s 1537)“.
Blue Letter Bible. 1996-2018. 24 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G1537&t=KJV >
Hyperbaton: “The placing of a word out of its usual order”, page 692.
See pages 695-696 for Dr. Bullinger’s translation of verses 1-4.
“…even Jesus Christ our Lord”.
Verse 5 Heterosis: Plural for the singular. “By whom we (i.e., I, Paul)…”
Hendiadys: “Two words used but one thing meant”.
“…grace and apostleship…” means apostolic grace. Both words are nouns and joined by the same conjunction. The second noun, apostleship, is then used like an adjective to emphasize grace.
Genitive case: see page 992. The noun “faith” may be Antimereia of the noun, where it is actually used as a verb.
Verse 7 False Ellipsis: see link in note for verse 1.
Synecdoche: “Peace” used for all heavenly blessings.
Anachoresis: “A return to the original subject after a digression”.
The Anachoresis counters, or concludes, the Parecbasis of the previous verses.
Verse 8 Synecdoche: the whole “world” is used for a part of the world.
Verse 9 Metonymy: “spirit” put for the work of the spirit within the person.
Idioma: “spirit” also used for great zeal, or fervor.
Verse 12 Ellipsis: on page 85 Dr. Bullinger points out that “That is” should be…
“But this is”, τουτο δε εστιν, and from there he suggests the Ellipsis as such…
“But this [imparting to you some spiritual gift] is (or means) our being jointly comforted by our mutual faith”.
The words he adds, “[imparting to you some spiritual gift]”, come from verse 11.
Verse 13 Tapeinosis: “…would not have you ignorant…” means he wants them to be informed and knowledgeable.
Ætiologia: “The rendering a reason for what is said or done”.
It hardly seems like trope or schema to provide a reason for one’s words or deeds, and perhaps it isn’t. However, to get a better understanding of Ætiologia as a figure, it is necessary to examine its other names and their meanings. This provides various perspectives of the figure from the names it has been given.
Ætiologia (page 963), or “Cause Given”, is derived from the Greek words αἰτία (aitia), a cause, and λόγος (logos), a description.
It is also known by the Greek word ἀπόδειξις, apodeixis (Strongs G585), a making manifest; a showing forth; a demonstration or proof. This word is used only once in the New Testament (1 Cor. 2:4) as demonstration. Its use by Paul in his writing to the Corinthian church gives us insight into his use of the figure Ætiologia in the epistle to the Romans. Paul wanted to manifest, or make known openly, the holy spirit within him by ministering to the believers as an example of faith. He didn’t want his message to be only words on paper, but he wanted to demonstrate the gospel by his presence.
The figure is also called by the Latin name CAUSÆ REDDITIO.
CAUSÆ: Noun: obscure plural of cause. (en.wiktionary.org)The source of, or reason for, an event or action; that which produces or effects a result.
Redditio: (noun) a reddo; a giving back, returning, a repetition, recurrence, the consequent clause, the apodosis. (latinlexicon.org)
Hence, it was very important for them to know Paul’s reason for wanting to visit Rome in person.
Verse 15 Antimereia: “ So, as much as in me is, I am ready to preach the gospel to you that are at Rome also”.
Here the word “ready” is προθυμον, which is an adjective, but it is being used as the noun “readiness”. το κατ᾽ εμε προθυμον is translated “according to my ready [mind] i.e. readiness”.
Blue Letter Bible. “Dictionary and Word Search for prothymos (Strong’s 4289)“.
Blue Letter Bible. 1996-2018. 29 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4289&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for apodeixis (Strong’s 585)“.
Blue Letter Bible. 1996-2018. 26 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G585&t=KJV >
Verse 16 Tapeinosis: This seems to be a simple statement of fact, rather than a figure.
Metonymy: “one name or noun is used in place of another, to which it stands in a certain relation”. (from page 538)
“The THING EFFECTED by an instrument for the instrument or organic cause of it”. (from page 563)
In Verse 16 the “it” in “for it” refers to “the gospel”. The Metonymy is in that “the belief is the EFFECT of the power of God through the preaching of the gospel”
Rom 10:8 But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;
9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
11 For the scripture saith, Whosoever believeth on him shall not be ashamed.
12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
17 So then faith [cometh] by hearing, and hearing by the word of God.
Eph 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
Even our faith is by grace, which is “divine favor”, for without God’s favor we could not believe.
1Co 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are spiritually discerned.
Faith is foolishness to the natural man, but God shows favor by empowering us to believe.
Verse 17 Genitive Case: (Genitive of Origin) God is the originator and source of righteousness.
Verse 19 Antimereia: “the known το γνωστον ”, γνωστός , gnōstos: an adjective used here as a noun.
Verse 23 Pleonasm: ομοιωματι εικονος , likeness of an image.
This is an over-emphasis to call attention to the corruptibility of man.
God is spirit and cannot be physically seen. He is holy and eternal, the image of which was to be reflected in man as everlasting and righteousness. But man rebelled against his Creator and no longer is the image God intended him to be.
(See John 4:24; Wisdom of Solomon 2:23)
Blue Letter Bible. “Dictionary and Word Search for homoiōma (Strong’s 3667)“.
Blue Letter Bible. 1996-2018. 30 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G3667&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for eikōn (Strong’s 1504)“.
Blue Letter Bible. 1996-2018. 30 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G1504&t=KJV >
Verse 25 Heterosis: “for ever” is “unto the ages” (plural).
Verse 26 Antimereia: in the phrase “vile passions” the English word “vile” is an adjective, while “passions” is a noun. In the Greek it is παθη ατιμιας, with both words being nouns. The Antimereia adds intensity to what is being said.
Verses 29-31 Asyndeton: without required conjunction.
28 And even as they did not like to retain God in [their] knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
29 Being filled with all unrighteousness, 1fornication, 2wickedness, 3covetousness, 4maliciousness; 5full of envy, 6murder, 7debate, 8deceit, 9malignity; 10whisperers,
30 11Backbiters, 12haters of God, 13despiteful, 14proud, 15boasters, 16inventors of evil things, 17disobedient to parents,
31 18Without understanding,19covenantbreakers, 20without natural affection, 21implacable, 22unmerciful:
32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
What makes Asyndeton a figure of speech is the absence of any conjunction, specifically between the penultimate and the ultimate words. The next to last word, or penultimate, is implacable, with unmerciful being the ultimate. Since a group of characteristics has been ennumerated, grammar requires a conjunction between the last and the second from last. This tells us that the enumeration has ended, and would be presented as “…implacable and unmerciful”. With the conjunction missing, the enumeration is not necessarily complete and all inclusive. The focus is not on each characteristic of the unrighteousness mentioned, but on what precedes and succeeds these items, which I have displayed in bold letters.
It is sometimes thought that every occurrence of Asyndeton will have a statement following at the end that jumps out like a punch-line, or moral of the story, so to speak. This may or may not be the case, as it is the absence of conjunction that qualifies it, not whether there is a final statement that jumps out at us.
Paronomasia: “The repetition of words similar in sound, but not necessarily in sense”. (page 307)
An adjustment to this definition to help better understand the use of this figure in scripture is: “The repetition of similar sounds, carried within words that have different meanings”.
Paronomasia may or may not use words that rhyme.
Paronomasia may or may not use or contain humor.
Paronomasia is not what is currently called a pun, playing on words for the purpose of humor.
Paronomasia is not the use of the same word in the same context, but with different meanings; this is the figure Antanaclasis.
Paronomasia causes the hearer or reader to stop and think by catching the ear or eye.
Paronomasia: πορνεία (porneia), πονηρία (ponēria)
Blue Letter Bible. “Dictionary and Word Search for porneia (Strong’s 4202)“.
Blue Letter Bible. 1996-2018. 31 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4202&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for ponēria (Strong’s 4189)“.
Blue Letter Bible. 1996-2018. 31 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4189&t=KJV >
Paronomasia: πλεονεξία (pleonexia), covetousness; κακία (kakia), maliciousness.
Blue Letter Bible. “Dictionary and Word Search for pleonexia (Strong’s 4124)“.
Blue Letter Bible. 1996-2018. 31 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4124&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for kakia (Strong’s 2549)“.
Blue Letter Bible. 1996-2018. 31 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G2549&t=KJV >
Paronomasia: φθόνος (phthonos), envy; φόνος (phonos), murder
Blue Letter Bible. “Dictionary and Word Search for phthonos (Strong’s 5355)“.
Blue Letter Bible. 1996-2018. 31 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G5355&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for phonos (Strong’s 5408)“.
Blue Letter Bible. 1996-2018. 31 Mar 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G5408&t=KJV >
Homœopropheron: Alliteration. “The repetition of the same letter or syllable at the commencement of successive words”.
1:31 ασυνετους ασυνθετους αστοργους ασπονδους, ανελεημονας .
Synathrœsmos 437: “The enumeration of the parts of a whole which has not been mentioned”.
I would suggest that the “unrighteousness” mentioned in verse 29 is the whole, and has been mentioned.
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 link. Stream Download.
figuresofspeechinthebible.net © 2013-2018. 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.