Rom. 3:1-31 KJV–
(Prolepsis (Occupatio/Aperta) 981 within Antimetathesis 898)
1 What advantage then hath the Jew? or what profit [is there] of circumcision?
(Prolepsis 981)
2 Much every way: chiefly, because that unto them were committed the oracles of God.
(Prolepsis 981)
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
(Tapeinosis 159; Erotesis 950; Prolepsis 981)
4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
(Prolepsis 981)
5 But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)H
(Prolepsis 981; HypotimesisH 480)
6 God forbid: for then how shall God judge the world?
(Prolepsis 981)
7 ( E→For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
(Prolepsis 981; Epitrechon( E→…←E) 473)
8 And not [rather], (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? ←E) whose damnation is just.
(Prolepsis 981; Epitrechon( E→…←E) 473)
9 What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
(Prolepsis 981)
10 As it is written, There is none righteous, no, not one:
(Gnome 799 (see Ecc. 7:20); Prolepsis 981)
11 There is none that understandeth, there is none that seeketh after God.
(Gnome 799 (see Psa. 14:2, 3); Prolepsis 981)
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
(Gnome 799 (see Psa. 14:2, 3; 53:2))
13 Their throatM is an open sepulchre*; with their tongues they have used deceit; the poison of asps is under their lips:
(Gnome 799 (see Psa. 5:9); MetonymyM 546; Metaphor*)
14 Whose mouth [is] full of cursing and bitterness:
(Gnome 799 (see Psa. 5:9))
15 Their feetS [are] swift to shed blood:
(Gnome 799 (see Isa. 59:7); SynecdocheS 648)
16 Destruction and misery [are] in their ways:
(Gnome 799 (see Isa. 1:28; 59:7))
17 And the way of peace have they not known:
(Gnome 799 (see Isa. 59:8))
18 There is no fear of God before their eyes.
(Gnome 799 (see Psa. 36:1))
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
20 Therefore by the deeds of the law there shall I no flesh S be justified in his sight: Æ for by the law [is] the knowledge of sin.
(Synecdoche S 620; 642; IdiomaI 836; ÆtiologiaÆ 963)
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
(Antanaclasis 291)
22 Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
(Genitive case 999)
23 For all have sinned, and come short of the glory of GodA;
(AntimereiaA 505)
24 Being justified freelyE by his grace through the redemption that is in Christ Jesus:
(EllipsisE 50)
25 Whom God hath set forth [to be] a propitiation through faith in his bloodM , to declare his righteousness for the remission of sins that are past, through the forbearance of God;
(Epanalepsis 206; MetalepsisM 610)
26 To declare, [I say], at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
(Epanalepsis 206)
27 Where [is] boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
(Antanaclasis 291)
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 [Is he] the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing [it is] one God, which shallH justify the circumcisionM by faith, and uncircumcisionM through faith.
(HeterosisH 523; MetonymyM 589)
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
Italicized words in [brackets] were added by the King James Version translators.
Notes:
Verses 1-31 present a figure of speech called Antimetathesis, which simply means that an imaginary dialogue is taking place. The writer or speaker is presenting their message as if the reader or hearer were actually there. Dialogue can be found elsewhere in Romans and throughout the Bible.
As the Antimetathesis is being presented here, a response from the reader or hearer is anticipated and addressed, which is a figure called Prolepsis Occupatio/Aperta. This simply means that a series of answers are presented in response to a series of anticipated questions. Another type of Prolepsis involves only future events or happenings as if they had already occurred, but without question or answer, and is called Ampliatio, or adjournment. Our Prolepsis here is the Occupatio type.
Dr. Bullinger identifies verses 1-10 as the Prolepsis, but I think it extends through verse 18 in that verses 10-18 are a continued response to verse 9 which asks “What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;”.
Verse 3 Tapeinosis: τινες means some or certain. “For what if some did not believe?” The word “some” here is indefinite and could be any number that is plural. It is clear from other places in Romans that Paul believed Israel had rejected, as a whole, Jesus as Messiah. “Some” reduces the thought of rejection as a whole in order to emphasis it.
Erotesis: the asking of a question without actually intending for it to be answered. Sometimes Erotesis is called a rhetorical question.
Blue Letter Bible. “Dictionary and Word Search for tis (Strong’s 5100)“.
Blue Letter Bible. 1996-2018. 13 Apr 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G5100&
amp;t=KJV >
Verse 5 Hypotimesis: “(I speak as a man)” Paul is apologizing for questioning the righteousness of God, (he isn’t really; see Erotesis) which no man has a right to do. Hypotimesis is an undervaluation or underestimation (in comparison to God).
Verses 7 and 8 Epitrechon: This is a parenthesis that is added to help us understand what surrounds it. The Epitrechon is not complete in itself. To see this we begin in verse 5. From the end of verse 6 we then skip to the ending of verse 8, the Epitrechon is found between.
5 But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)
6 God forbid: for then how shall God judge the world…
7 ( E→For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
8 And not [rather], (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? ←E) …whose damnation is just?
9 What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin.
Verses 10-18 are comprised of quotations which do not name the source being quoted. This is one of the forms of the figure Gnome. Gnome is used to call to mind things the hearer or reader is already familiar with. References to these can be found under the verses above.
Verse 13 contains Metonymy in the word throat. On page 538 Dr. Bullinger defines Metonymy as
“a figure by which one name or noun is used instead of another, to which it stands in a certain relationship”. The verse begins with “Their throat is an open sepulchre…”. Throat here means the words spoken by those refered to, not their actual throat. This incident of the figure is a good example showing the difference between Metonymy and the similar figure Synecdoche.
Throat here is not used as a “part for the whole”, as it would be if it were the figure Synecdoche, but rather something associated with the throat; that being words.
Metaphor: a comparison by representation. Neither their throat nor their words actually are an open sepulchre.
Verse 15 contains Synecdoche in the word feet. “Their feet [are] swift to shed blood”. Here a part (foot/feet) of the individual is used to represent the whole person. Synecdoche also conveys the thought of something in association. “Feet” here associates the idea of running with enthusiasm (swift).
Verse 20 Synecdoche is used in a double way through the word flesh.
“Therefore by the deeds of the law there shall no flesh be justified…”
The first is in the sense of flesh representing mankind as a whole, and the second as a part of the entire being. The idea associated here is that mankind as a whole cannot save itself, as humanism insists, no, not even a single individual from the whole.
The Hebrew Idiom … “ Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin”.
The Idiom is in ου δικαιωθησεται πασα σαρξ –or- not shall be justified all flesh.
(see links for ου ; δικαιωθησεται ; πασα ; σαρξ )
Blue Letter Bible. “Dictionary and Word Search for ou (Strong’s 3756)“.
Blue Letter Bible. 1996-2018. 25 Apr 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G3756&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for dikaioō (Strong’s 1344)“.
Blue Letter Bible. 1996-2018. 25 Apr 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G1344&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for pas (Strong’s 3956)“.
Blue Letter Bible. 1996-2018. 25 Apr 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G3956&t=KJV >
Blue Letter Bible. “Dictionary and Word Search for sarx (Strong’s 4561)“.
Blue Letter Bible. 1996-2018. 25 Apr 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4561&t=KJV >
Verse 21 Antanaclasis: see Ellicott’s Commentary For English Readers at Bible Hub.
Rom 3:21 KJV – “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;…” is how the KJV has translated the verse. Next, I have highlighted the definite article, italicized it, and placed it within brackets so we can easily see where it was added before the first occurrence of the word law.
“But now the righteousness of God without [the] law is manifested, being witnessed by the law and the prophets”
Next I have included the Greek text and added the English word “[the]” to show that it does not occur in the text. “ νυνι δε χωρις [the] νομου δικαιοσυνη θεου πεφανερωται μαρτυρουμενη υπο του νομου και των προφητων”. Notice that I have also underlined the article associated with the second occurrence of the word “ law ”, as it does occur in the text.
What does all of this mean? It means that the second use of the word “ law ” in the verse refers to the Mosaic Law, or more broadly, the first five books of Moses. The first occurrence of the word “ law “ in the verse simply refers to law in general. Neither THE LAW given by Moses, nor laws written on the hearts of men through conscience, could ever save man or men. It is only by God’s great mercy and grace, and Jesus Christ’s obedience to God, that man can obtain salvation.
It also means that God’s use of the figure Antanaclasis in Romans 3:21 demonstrates how vitally important it is to understand figures of speech as He has used them in His Word.
(see Rom. 2:15, 1 Sam. 15:22, and Rom. 5:19)
Verse 22 Genitive case: Genitive of Relation; …“faith of Jesus Christ”.
Verse 23 Antimereia: the glory of God. The glory (noun) of God (noun). The second noun is used as an adjective: i.e. , of God’s glory. It would seem that Dr. Bullinger’s use of the apostrophe s with the word God simply changes it to a possessive noun, not an adjective. Perhaps God glory or Gods glory is what he intended, a stronger statement than godly glory.
From a post thread in the Facebook group Figures Of Speech In The Bible, here is a portion of a comment by Stacy Barrows…
“I do feel that Bullinger has it correct by the adjective being the possessive noun.
The impact is that God owns the glory…
Thank you Stacy Barrows. For original comment thread follow the link.
Verse 24 Ellipsis: the word “freely” (δωρεαν, dōrean) here is translated “without a cause” in John 15:25.
Thayer’s Lexicon defines δωρεαν as freely; undeservedly; without just cause; unnecessarily; for naught; gratuitously. Trying each of these meanings in the verses where δωρεαν is used gives us a better feel for the sense God intended in its use. In John 15 it is translated “without cause”, and “freely” would not seem appropriate. However, Romans 3:24 could also be better understood if δωρεαν is translated “without cause”. Nothing we can or could ever do would be reason enough for God to declare us justified. This work could only be done by our Lord Jesus Christ on our behalf.
Blue Letter Bible. “Dictionary and Word Search for dōrean (Strong’s 1432)“. Blue Letter Bible. 1996-2018. 20 Apr 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G1432&
amp;t=KJV >
Verse 25 Epanalepsis: We see above how verse 25 is presented in the KJV.
Here is How Dr. Bullinger presents the verse with the figure.
“Whom God hath set forth [to be] a propitiation through faith in his blood,
to declare →[his righteousness for the remission of sins that are past, through the forbearance of God;
to declare, [I say],]←
at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus”.
To get the effect of this figure we move the brackets closer together so the resumption is clearly established…..
“Whom God hath set forth [to be] a propitiation through faith in his blood,
to declare →[his righteousness for the remission of sins that are past, through the forbearance of God;]←
to declare, [I say], at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
By Metalepsis “blood” is put for Jesus’ death, and his death is put for what was accomplished by his death.
Verse 27 Antanaclasis: The word “law” is used with two distinct meanings. The first refers to the Law, which means the laws that God gave to Moses for the descendants of Jacob, or the Mosaic Law. The second refers to the principle or rule of faith, much as we might refer to the “law of gravity”.
Verse 30 Heterosis: in using the word “shall” the future tense is put for the present tense.
Metonymy: the word circumcision, περιτομην perētomān, and the word uncircumcision, ακροβυστιαν
akrobystian are both nouns, and both words lack the definite article. Both words as they are used here refer to the actual person who either is or is not circumcised. (see Gal. 3:22)
The word “faith” does have a definite article, and therefore reads “the faith”.
The Faith then would refer to the Gospel of Jesus Christ, and makes it also a Metonymy. It isn’t enough to believe that one is justified that makes it so, but one must believe that it is exclusively in the accomplished work of God by way of Jesus Christ. To believe that one is justified by (their) faith is
subjective, whereas to believe one is justified by The Faith is objective.
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.
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