1 [There is] therefore now noH condemnation to them which are in Christ Jesus, who walkI not after the flesh, but after the Spirit.
(HyperbatonH see also footnote; IdiomaI 832)
2 For the law of the SpiritA/M of life in Christ Jesus hath made me free from the law of sin and death.
(AntimereiaA 505; MetonymyM 541; Parembole 476)
3 For what the law could not do, in that it was weak through the fleshS,A God sending his own Son in the likeness of sinfulA fleshS, and for sin, condemned sin in the fleshS:
(Parembole 476; AntimereiaA 506; AnacoluthonA 720; SynecdocheS 644)
4 That the righteousness of the law might be fulfilled in us, who walk not after the fleshS , but after the Spirit.
(Parembole 476; SynecdocheS 644; Anacoluthon from verse 3 720)
5 For they that are after the fleshS do mind the things of the fleshS; but they that are after the Spirit the things of the Spirit.
(Parembole 476; Antithesis 716; SynecdocheS 644)
6 For* to be carnally mindedA [is] deathAM; but to be spiritually mindedA [is] lifeAM and peace.
(Parembole 476; AntimereiaA 500; MetonymyM 566; AntithesisA;
*see note verse 6)
7 Because the carnal mindA [is] enmity against God: for it is not subject to the law of God, neither indeed can be.
(Parembole 476; AntimereiaA 500)
8 So then they that are in the fleshS cannot please God.
(Parembole 476; SynecdocheS 644)
9 But ye are not in the fleshS, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
(Parembole 476; SynecdocheS 644)
10 And if Christ [be] in you, the body [is] deadMA because of sin; but the Spirit [is] lifeMA because of righteousness.
(Parembole 476; Metonymy 566; AntithesisA)
11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
(Parembole 476)
12 Therefore, brethren, we are debtors, not to the fleshS, to live after the fleshS .
(Parembole 476; SynecdocheS 644)
13 For if ye live after the fleshS , ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
(Parembole 476; SynecdocheS 644; AntithesisA 716)
14 For as many as are led by the Spirit of God, they are the sons of God.
(Parembole 476)
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, FatherA.
(Parembole 476; Enantiosis 719; AnthropopatheiaA 892)
16 The Spirit itself beareth witness with our spirit, that we are the childrenA of God:
(AnthropopatheiaA)
17 And if childrenA, then heirs; heirsA of God, and joint-heirs with Gc Christ; if so be that we suffer with [him], that we may be also glorified together.
(AnadiplosisA 255; AnthropopatheiaA; Genitive case Gc999)
18 For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
(Hyperbaton 696)
19 For the earnest expectation of the creatureMP waiteth for the manifestation of the sons of God. E→
(EllipsisE 87; Epitrechone 473; MetonymyM 589; ProsopopœiaP 866)
20 For the creature was made subject to vanity, not [willingly], but by reason of him who hath subjected [the same] e in hope,
(Epitrechone 473)
[waiteth, I say (from verse 19) in hope]Ee
21 Because the creatureP itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
(ProsopopœiaP 866)
22 For we know that the whole creation groaneth and travaileth in pain together until now.
(ProsopopœiaP 866)
23 And not only [they]E, but ourselves also, which have the firstfruits of the Spirit,Gc even we ourselves groan within ourselves, waiting for the adoption,
[to wit,] the redemption of our body.
(EllipsisE 102; Genitive case 995)
24 For we are saved by *→ hope: but hopeM that is seen is not hopeE: for what a man seeth, why doth he yet hope for? ←*
(EpanadiplosisE 249; MetonymyM 600; see also biblehub.com)
25 But if we hope for that we see not, [then] do we with patience wait for [it].
26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
27 And he that searcheth the hearts knoweth what [is] the mind of the Spirit, because he maketh intercession for the saints according to [the will of] God.
28 And we know that all things work together for good to them that love God, to them who are the called according to [his] purpose.
29 For whom he did foreknow →, he also did predestinate→[to be] conformed to the image of his Son, that he might be the firstborn among many* brethren.
(Polysyndeton 224; Climax → ↑ 258; Synecdoche* 624; Anthropopatheia 893)
30 Moreover whom he did predestinate→, them he also called→: and whom he called→, them he also justified→: and whom he justified→, them he also glorified ↑ .
( Climax → ↑ 258; Polysyndeton 224; Heterosis 519)
31 What shall we then say to these things? If God [be] for us, who [can be] againstM us?
(Epistrophe 242; MetonymyM 557; Erotesis 950)
32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
(Erotesis 950)
33 WhoA shallA lay any thing to the charge of God’s elect? [It is] God that justifieth.
(Ellipsis 87; AnaphoraA 202; Erotesis 950)
34 WhoA [is] he that condemneth? [It is] Christ that died, yea rather, that is risen again, who is even at the right handA of God, who also maketh intercession for us.
(AnaphoraA 202; AnthropopatheiaA 880; Erotesis 950)
35 WhoA shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or swordM ?
(AnaphoraA 202; Polysyndeton; MetonymyM 548; Erotesis 950)
36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughterGc.
(Genitive caseGc 999)
37 Nay, in all these things we are more than conquerors through him that loved us.
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
(Polysyndeton)
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
(Polysyndeton)
Italicized words in [brackets] were added by the King James Version translators.
Notes:
Verse 1 Idioma: “…walk… περιπατέω, peripateō: to live or conduct ones life.
This was a Hebrew Idiom which now is commonly understood.
Hyperbaton: See “Things To Come” May, 1899 By Dr. Bullinger.
Verses 2-15 Parembole: See “Things To Come” May, 1899 By Dr. Bullinger.
Parembole is a type of Parenthesis that stands independent of the contextual frame within which it is set. It is complete on its own without depending upon its surrounding context to make sense. Also, the context surrounding it does not depend upon it to be understood either.
Verse 2 Antimereia: the noun spirit (πνευματος) is used as an adjective. “The law of the spirit of life” would then read “the law of spiritual life”, with the word spiritual receiving the emphasis.
Metonymy: on page 541 Dr. Bullinger states “not the Holy Spirit, but His life- giving work in the New nature created within us”. I’m not sure the Metonymy would stand in light of the Antimereia, since the word spirit reads spiritual.
Verse 3 Antimereia: sin, hamartias, ἁμαρτίας is a noun being translated as an adjective. “…in the likeness of sin of flesh…” is the Greek which presents the figure, but the figure is translated out in the English to present its essence. In other words, with the figure it literally is worded “…in the likeness of sin of flesh…”. But the translators decided to remove the figure and explain what it means by their translation, i.e., “…sinful flesh…”.
Anacoluthon: Paul breaks away from telling what the law could not do because of the weakness of man, to telling what God has done inspite of the weakness of man.
Verse 4 Parembole 8:2-15
Synecdoche: The word “flesh” throughout the chapter, as well as in many places in the New Testament, is the Greek word σάρξ, and its literal meaning is the meat on the bone. Because it is only a part of the whole, it is used as a Synecdoche to mean the old nature and the deeds thereof.
Anacoluthon: see note verse 3.
Verse 5 Antithesis: flesh and spirit are presented together as opposites to contrast each other.
Synecdoche: see note verse 4
Parembole: continued verses 2-15.
Blue Letter Bible. “Dictionary and Word Search for hamartia (Strong’s 266)“.
Blue Letter Bible. 1996-2018. 8 Jul 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G266&
amp;t=KJV >
Verse 6 *: see link to www.billmounce.com for insightful information on the Greek conjunction γάρ, gar . → Click here. Please see the Terms Of Service for billmounce.com, as all material on that site is copyright protected and may NOT be reproduced without permission from Teknia Software Inc.
Parembole: continued verses 2-15.
Metonymy: Death means causes death. Life means results in life.
Antimereia: carnally. Sarx, σάρξ is a noun being used here as an adjective to describe the word “minded”. This then carries over into the next phrase, “spiritually” minded, wherein the word “spirit” also is a noun.
Blue Letter Bible. “Dictionary and Word Search for sarx (Strong’s 4561)“.
Blue Letter Bible. 1996-2018. 3 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4561&
amp;t=KJV >
Blue Letter Bible. “Dictionary and Word Search for pneuma (Strong’s 4151)“.
Blue Letter Bible. 1996-2018. 3 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4151&
amp;t=KJV >
Blue Letter Bible. “Dictionary and Word Search for phronēma (Strong’s 5427)“.
Blue Letter Bible. 1996-2018. 3 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G5427&
amp;t=KJV >
Verse 7 Parembole: continued verses 2-15.
Antimereia: both carnal and mind are nouns, but carnal is used as an adjective.
Blue Letter Bible. “Dictionary and Word Search for sarx (Strong’s 4561)“.
Blue Letter Bible. 1996-2018. 22 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G4561&
amp;t=KJV >
Blue Letter Bible. “Dictionary and Word Search for phronēma (Strong’s 5427)“.
Blue Letter Bible. 1996-2018. 22 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G5427&
amp;t=KJV >
Verse 8 See note verse 4, (Parembole: continued verses 2-15/Synecdoche).
Verse 9 See note verse 4, (Parembole: continued verses 2-15/Synecdoche).
Verse 10 “And if Christ [be] in you, the body [is] dead because of sin; but the Spirit [is] life because of righteousness”.
Antithesis: dead (death)/ alive (life).
Metonymy: Death means causes death. Life means results in life.
Parembole: continued verses 2-15.
Verse 11 Parembole: continued verses 2-15.
Verse 12 See note verse 4, (Parembole: continued verses 2-15/Synecdoche).
Verse 13 See note verse 4, (Parembole: continued verses 2-15/Synecdoche).
Antithesis: flesh versus spirit.
Verse 14 Parembole: continued verses 2-15.
Verse 15 Enantiosis: this figure is simply Antithesis, but specifically dealing with possitive versus negative to either affirm or deny an important point.
Here in verse 15 we see the negatives of a spirit of bondage and fear possitioned against the contraries of spiritual sonship and glory.
Anthropopatheia: God condescends to the natural, physical level to emphasize His relationship with us as a father.
Parembole: continued verses 2-15.
Verse 16 Anthropopatheia: children is a term of mankind by which God comes down to the level of our understanding.
Verse 17 Anadiplosis: This is when a sentence, clause, or phrase begins with the same word or words that ended the previous sentence, clause, or phrase . Anadiplosis is a powerful tool used to draw focus to a specific topic when it must not be lost from the immediate context. “… And if children, then heirs; heirs of God, and joint-heirs with Christ …”.
The focus is in the believers being heirs of God with Christ.
Jesus Christ was the “Son of Man”, for his lineage can be traced through Mary, his mother, back to David, and Abraham, and Adam. But he also WAS the “Son of God”, because… “ But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.” Mat 1:20 KJV.
And Jesus IS the Son of God … “ And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased”. Mar 1:11 KJV
“And the Holy Ghost descended in a bodily shape like a dove upon him,
and a voice came from heaven, which said, Thou art my beloved Son;
in thee I am well pleased”. Luk 3:22 KJV
and also…
“I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee”. Psa 2:7 KJV
“God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee”. Act 13:33 KJV
“For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” Heb 1:5 KJV
Jesus was the only Begotten son of God according to the flesh, the first birth. But he is also the son of God according to the birth from above, for God his Father said of him “…this day have I begotten thee…”
Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Jhn 3:5 KJV
That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Jhn 3:6 KJV
Marvel not that I said unto thee, Ye must be born again.. Jhn 3:7 KJV
We see then the importance of the figure of speech Anadiplosis in “… And if children, then heirs; ↔ heirs of God, and joint-heirs with Christ …”.
http://www.blbclassic.org/Bible.cfm?b=Jhn&c=3&v=1&t=KJV#top
Verse 18 Hyperbaton: the placing of a word out of its usual order in a sentence.
“Not worthy are the sufferings…”
Verse 19 Ellipsis:
19 The Expectation
20 The Reason
20 The Expectation contained in the Ellipsis.
[waiteth, I say (from verse 19) in hope]
21 The Reason
Epitrechon: the figure is actually found in verse 20, but verses 19, 20 and 21 are the immediate context within which the figure is understood. “For the creature was made subject to vanity, …
(not [willingly], but by reason of him who hath subjected [the same]) … in hope.
Without the Epitrechon it reads…
“For the creature was made subject to vanity in hope.”
Metonymy: creature is created things or creation.
Blue Letter Bible. “Dictionary and Word Search for ktisis (Strong’s 2937)“.
Blue Letter Bible. 1996-2018. 24 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G2937&
amp;t=KJV >
Prosopopœia: personification. Also in verse 22.
Verse 23 Ellipsis: “And not only [they]…” KJV
With Ellipsis supplied beyond [they]…
And not only [every creature groaneth], but ourselves also…”
Genitive case: see page 995.
Verse 24 Epanadiplosis: this figure begins and ends a sentence, clause or phrase with the same word or words. This is not the same as “bookends” (Sumpēxis), but rather is like drawing a circle around something that is very important to the context. A parenthesis will add information about a topic to help increase our understanding about the subject at hand. With Epanadiplosis, it appears to establish the subject, almost as an inverted parenthesis.
Sumpēxis, from “Repetitions: A Key to Understanding the Heart of Scripture” by Jon Nessle,
whereby words are repeated in such an arrangement as to be likened in purpose to bookends on a bookshelf.
If we were to turn to Romans chapter 8 and the first thing we saw was “… but hope that is seen is not hope…”, the entire surrounding verses of the chapter would contribute to our understanding of this message. The message of our hope in Christ Jesus is of the utmost importance, for it deals with our salvation and God’s eternal purpose. The Epanadiplosis used here is powerful indeed!
The Epanadiplosis used here is powerful indeed, but I believe there is an even bigger figure here that encircles the circle. I have not found it in already identified figures, so I have given it the name of ESODIPLOSIS. Diplosis indicating a doubling and eso meaning from within.
Esodiplosis: a doubling from within.
ἔσωθεν; esōthen: adverb.
http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G2081&t=KJV
εσω; esō: within.
http://www.blbclassic.org/lang/lexicon/Lexicon.cfm?Strongs=G2080&t=KJV
διπλόω; (verb) to double.
http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G1363&t=KJV
“For we are saved by *→ hope: but hopeM that is seen is not hopeE: for what a man seeth, why doth he yet hope for? ←*
The Epanadiplosis is underlined, with the Esodiplosis *→ encircling ←* it.
I do not see it as a double Epanadiplosis because it really isn’t a beginning and end repetition of the sentence.
There is an Anadiplosis in the use of the first two placements of hope, but only in the English, and without the Esodiplosis the fourth hope is left to its lonesome.
The Young’s Literal Translation has “for in hope we were saved, and hope beheld is not hope; for what any one doth behold, why also doth he hope for it?”
I also do not see this as an Epadiplosis, as the doubling is within, not without or upon.
It differs also from Climax, or Epiploce, as it repeats from within, not without or in succession.
Its dissimilarities to the figure Cycloides also are apparent. I do not see a close resemblance to any of the other figures of repetition either. Therefore I believe this is a new figure of speech, and I have named it Esodiplosis. I certainly am willing to hear what others have to comment on this topic.
Verse 29 Polysyndeton, or many conjunctions. Repetition of the Greek word καί, which is the English word also. The word polysyndeton means “many bindings” or “much bound together”. Technically the figure does not begin until verse 30, however, what it is binding begins to be mentioned in verse 29. There also are really two separate Polysyndetons at work here in the same Greek word kai, which the translators have as the words“also” and “and”. Here is an attempt to clarify.
Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
If we understand the words “to be conformed to the image of his Son, that he might be the firstborn among many brethren” as an Epitrechon parenthesis, added to help our understanding, but not complete in itself, we then have as follows…
Rom 8:29 “For whom he did foreknow, he also did predestinate.
30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified”.
Allowing it to flow without the added words helps to see the figure better. Make no mistake, however, the words of the Epitrechon belong there, and should not be omitted. The words of the Epitrechon are as follows…(to be conformed to the image of his Son, that he might be the firstborn among many brethren).
Additionally, try reading these two verses, each time omitting either the and or the also to see if it could have been expressed that way.
Rom 8:29 For whom he did foreknow, he did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
30 Moreover whom he did predestinate, them he called: and whom he called, them he justified: and whom he justified, them he glorified. (with also omitted)
Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
30 Moreover whom he did predestinate, them he also called: whom he called, them he also justified: whom he justified, them he also glorified. (with and omitted)
Both renderings make sense, but not as intended. A third alternative would have been for the translators to have used the word also all the way through.
Rom 8:29 “For whom he did foreknow, he also did predestinate.
30 Moreover whom he did predestinate, them he also called: also whom he called, them he also justified: also whom he justified, them he also glorified”.
This would have worked better than omitting either the word also or the word and, but not quite as well as the KJV has it.
Blue Letter Bible. “Dictionary and Word Search for kai (Strong’s 2532)“.
Blue Letter Bible. 1996-2018. 16 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G2532&
amp;t=KJV >
Verse 31 Epistrophe: like sentence endings, extending also into clauses. This figure is basically the reverse of the figure Anaphora in that it repeats a word or words at the end, rather than the beginning, of successive clauses or sentences. In verse 31 the word “us”, hēmōn, ἡμῶν is repeated. http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G2257&t=KJV
Verses 33, 34, and 35 all begin with the word who, and is certainly an Anaphora. Perhaps there is another figure to consider here, as the word repeated is a particular class of words, that being a pronoun.
Who, τις (G5101)
Verse 33 Who: τις ( G5101)
Blue Letter Bible. “Dictionary and Word Search for tis (Strong’s 5101)“.
Blue Letter Bible. 1996-2018. 4 Apr 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G5101&
amp;t=KJV >
Verse 35 Polysyndeton: Many conjunctions; here ἤ as “or”.
Polysyndeton is an excess of conjunctions beyond the norm.
Rom 8:35 KJV – Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Here seven things are held together as a whole by the repetition of the same conjunction five times. If the six placements of the conjunction “or” were used in a normal manner it would simply read “… Who shall separate us from the love of Christ? shall tribulation, distress, persecution, famine, nakedness, peril, or sword?
By the use of Polysyndeton all seven items are united as a whole, emphasizing that absolutely nothing can separate us from the love of Christ, nor can EVERYTHING together!
Blue Letter Bible. “Dictionary and Word Search for ē (Strong’s 2228)“.
Blue Letter Bible. 1996-2018. 17 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G2228&
amp;t=KJV >
Verse 38 Polysyndeton: neither – nor. Both words are the same Greek word οὔτε
which is used here as an adjunctive negative conjunction. The neither – nor pair of conjunctions correlate elements of a sentence and are thus called correlative conjunctions when used together.
Blue Letter Bible. “Dictionary and Word Search for oute (Strong’s 3777)“.
Blue Letter Bible. 1996-2018. 20 Aug 2018.
< http:// www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=G3777&
amp;t=KJV >
Thanks go to Blue Letter Bible and Internet Archive and The Cornell University Library and Teleios Ministries 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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