{"id":11154,"date":"2019-12-01T19:34:55","date_gmt":"2019-12-01T23:34:55","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=11154"},"modified":"2022-09-03T11:43:33","modified_gmt":"2022-09-03T15:43:33","slug":"metalepsis-2","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=11154","title":{"rendered":"Metalepsis"},"content":{"rendered":"

METALEPSIS; or, DOUBLE METONYMY.<\/span><\/span><\/span><\/p>\n

Two Metonymies, one contained in the other, but only one expressed.<\/span><\/span><\/span><\/p>\n

Met’-a-lep’sis, from \u03bc\u03b5\u03c4\u03ac (m\u0113ta), behind<\/i>, and \u03bb\u03b5\u03af\u03c0\u03c9 (leip\u014d), to leave<\/i>, a leaving behind<\/i>.
\nSee A Greek-English Lexicon <\/b>by…..<\/strong>
\n[Liddell, Henry George, 1811-1898<\/a><\/span>; \u00a0Scott, Robert, 1811-1887; <\/a>\u03bc\u03b5\u03c4\u03ac pg. 946 G. VIII<\/a>; \u03bb\u03b5\u03af\u03c0\u03c9; pg.882;I. 2<\/a>.]
\n<\/span><\/span><\/strong>
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

The Figure is so called, because something more is deficient than in Metonymy<\/i>,
\nwhich has to be supplied entirely by the thought, rather than by the association
\nor relation of ideas, as is the case in Metonymy<\/i>.<\/span><\/span><\/span><\/p>\n


\nThis something more that is deficient consists of another Metonymy<\/i>, which the mind has to supply. Hence Metalepsis<\/i> is a double or compound Metonymy<\/i>, or a Metonymy<\/i> in two stages, only one of which is expressed.<\/span><\/span>
\n<\/span>
\n
\nThus, for example, when we say that a man \u201cdrank his house,\u201d we do not mean that he drank the building of bricks and mortar with its contents, but we first use the word \u201chouse,\u201d and put it by Metonymy<\/i> for the money it fetched when sold, and then, by a second Metonymy<\/i>, the \u201cmoney\u201d is put for the drink it purchased, which was what the man actually drank.
\n<\/span><\/span>
\n<\/span><\/p>\n

So Virgil (Buc. Ecl. i. 70) speaks of Melib\u0153us returning to hit home \u201cafter some ears of corn,\u201d where the \u201cears of corn\u201d are first put (by Metonymy<\/i> of Subject) for the harvest-time<\/i>, and then the harvest-time is put mentally (by Metonymy<\/i> of Adjunct) for a year. So that what Melib\u0153us means is that he will return after some years.
\n<\/span>
\n
\nThe Latins called the figure TRANSUMPTIO: i.e<\/i>., a taking across from one to another<\/i>.
\nThey sometimes called it TRANSLATIO, a transferring across; but this latter name is best reserved as representing Metaphor<\/i> rather than Metalepsis<\/i>.
\n<\/span>
\n
\nWe have one or two examples: \u2014
\nGen. 19:8<\/a> \u201cTherefore came they under the shadow<\/a> of my roof<\/a>.\u201d
\n<\/span>
\nHere, \u201croof \u201d is first put (by Synecdoche<\/i>) for the whole house, of which it was a part: and then the house is put for the protection it afforded.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nEcc. 12:5<\/a> The Hebrew of this is literally \u201c and the caper-berry<\/a> shall be powerless.\u201d<\/span><\/span>
\n<\/span><\/p>\n


\nAlmost every part of the caper berry plant was used to make condiments; but the berries were specially provocative of appetite, though not restricted to sexual desire. Hence it was called \u05d0\u05b4\u05d1\u05d9\u05d6\u05e0\u05b8\u05d4 <\/span>(aveey\u014dnah<\/i>), desire<\/i> or appetite<\/i>, *from \u05d0\u05c7\u05d1\u05c7\u05d4 (avah<\/i>), to desire<\/i>.
\n.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 .\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/span>*page 610<\/a> <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Here, then, we have first the plant or berry put for the condiments made from it,
\nand then the condiments put for the desire they created. The meaning is that not only
\nshall appetite or desire fail, but that condiments and stimulants shall be powerless to produce their usual effect.
\n<\/span><\/span>
\n<\/span><\/p>\n

The R.V. makes the sentence absurd by translating the figure literally: \u201c
\nThe caper-berry shall fail.\u201d
\nThe A.V., with its elegant idiomatic version, much better conveys the essential meaning of the passage:
\n\u201cAnd desire shall fail.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\nIsa. 33:15<\/a> \u201c That stoppeth his ears from hearing of bloods.\u201d<\/span><\/span><\/span><\/p>\n


\nHere, \u201cbloods\u201d is first put for blood-shedding, and then blood-shedding is put for the murderers who shed it. See Prov. 1:11<\/a>.<\/span><\/span><\/span><\/p>\n


\nIn the New Testament, the expression \u201cthe blood of Christ\u201d is the figure Metalepsis<\/i>: because first the \u201cblood\u201d is put (by Synecdoche<\/i>) for blood shedding: i.e<\/i>., the death of Christ, as distinct from His life; and then His death is put for the perfect satisfaction made by it, for all the merits of the atonement effected by it: i.e<\/i>., it means not merely the actual blood corpuscles, neither does it mean His death as an act, but the merits of the atonement effected by it and associated with it.<\/span><\/span><\/span><\/p>\n


\nHos. 14:2<\/a> (3) \u201cSo will we render the calves of our lips.\u201d<\/span><\/span><\/span><\/p>\n


\nHere, \u201ccalves\u201d are put by Metonymy<\/i> (of Subject) for sacrifices, and then, by another Metonymy<\/i>, these sacrifices are put for the confession and praises rendered.
\nSee under Metonymy<\/i>, pages 574 and 575<\/a>. <\/span><\/span><\/span><\/p>\n


\nRom. 3:25<\/a> \u201cThrough faith in his blood\u201d:
\ni.e<\/i>., through faith in the merits of the atonement accomplished by it.<\/span><\/span><\/span><\/p>\n


\nRom. 5:9<\/a> \u201cBeing now justified by his blood\u201d:
\ni.e<\/i>., his atonement.<\/span><\/span><\/span><\/p>\n


\nEph. 1:7<\/a> \u201cRedemption through his blood\u201d:
\ni.e<\/i>., through the merits of His atoning death.<\/span><\/span><\/span><\/p>\n


\nEph. 2:13<\/a> \u201cBut now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ\u201d: i.e<\/i>., by His death, not by His life: yet not by His death alone, but by the atonement made in His obedient act in dying for His people.<\/span><\/span><\/span><\/p>\n

So Col. 1:14, 20<\/a>; Heb. 9:12, 14<\/a>; 10:19<\/a>; 12:24<\/a>; 13:12<\/a>; 1 Pet. 1:2, 19<\/a>.
\n.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 .\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/span><\/span><\/span><\/span><\/span>*page 611<\/a>
\n1 John 1:7<\/a> \u201cThe blood of Jesus Christ his Son cleanseth us from all sin.\u201d<\/span><\/span><\/span><\/p>\n


\nHere, when it is a question of \u201cwalking in the light,\u201d the saved sinner is reminded
\nof that which put him there and which alone can keep him there.
\nWhereas, in chapter 2:1<\/a> where it is a question of sin<\/i> (\u201cIf any man sin\u201d), the sinful child is reminded, not of the blood, but of the Father, with whom Christ, the righteous One, is the Advocate, to show that relationship has not been broken.<\/span><\/span><\/span><\/p>\n


\nRev.1:5<\/a> \u201cUnto him that loved us, and washed us from our sins in his own blood\u201d:
\ni.e<\/i>., loosed us from our sins by His atonement, which was accomplished by His death (reading \u03bb\u03cd\u03c3\u03b1\u03bd\u03c4\u03b9<\/a> ( lusanti<\/a> <\/i>), freed<\/i>, instead of \u03bbo\u03cd\u03c3\u03b1\u03bd\u03c4\u03b9<\/a> (lousanti<\/a> <\/i>), washed<\/i>, with all the <\/a>Critical Texts and R.V.<\/a>).<\/span><\/span>
\n
\nHere note that \u1f10\u03bd (en<\/i>), whose first meaning is \u201cin<\/i>\u201d, must not be so taken here,
\nor in all the parallel passages; we must take it as meaning \u201cby<\/i>\u201d or \u201cthrough<\/i>\u201d,
\na meaning which it frequently has: e.g.,
\nMatt. 9:34<\/a>: \u201cHe casteth out devils through (\u1f10\u03bd) the prince of the devils.\u201d
\nMatt. 5:34, 35<\/a>: \u201cSwear not at all, neither by (\u1f10\u03bd) heaven . . . nor by (\u1f10\u03bd) the earth.\u201d
\nGal. 3:11<\/a>: \u201cNo man is justified by (\u1f10\u03bd) the law.\u201d
\n2 Tim. 2:10<\/a>: \u201cSalvation which is in (\u1f10\u03bd) Christ Jesus\u201d:
\ni.e<\/i>., by or through Him; in virtue of His atoning death.<\/span>
\n<\/span>
\n
\nIn this very book (Rev. 5:9<\/a>), it is rendered \u201cby thy blood.\u201d
\nSo, here, in Rev. 1:5, it must not be rendered \u201cin his blood,\u201d which\u00a0is not only contrary to Old Testament type (where nothing was ever washed in<\/i> blood! which would have defiled and made unclean instead of cleansing !) but is contrary to the letter as well as the spirit of the Word. Rev. 1:5 means washed us or loosed us from our sins by, or in virtue of, through the merits of. His atonement. So Rev. 7:14<\/a>.
\n<\/span><\/span>
\nSo that such expressions are to be avoided, as \u201cWashed in the blood of the Lamb\u201d;
\nand the sentiment contained in the verse: \u2014<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

.<\/span>\u00a0 \u00a0 \u00a0 \u201c There is a fountain filled with blood,
\n.\u00a0<\/span> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Drawn from Immanuel’s veins:
\n.<\/span>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0And sinners plunged beneath that flood,
\n<\/span><\/span>.\u00a0<\/span> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Lose all their guilty stains.\u201d
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

All such expressions are contrary to physiology and common sense.<\/span><\/span>
\n
\nWe lose nothing of the facts, but gain immensely as to their meaning, when we understand that, by Metalepsis<\/i>, \u201cblood\u201d is put for death, and \u201cdeath\u201d for the atonement made by it and all its infinite merits.<\/span><\/span><\/span><\/span><\/p>\n

In like manner \u201cthe Cross\u201d is put first for the crucifixion as an act, or for Him who was crucified thereon: and then this is put for the resulting merits of His atonements procured thereby.<\/span><\/span><\/span><\/p>\n

.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 .\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/span>*Page 612<\/a>
\n1 Cor. 1:17, 18<\/a> \u201c The preaching of the cross.\u201d Paul did not preach the cross, nor did he speak merely of the crucifixion (2:2<\/a>), but of all the blessed results, not only of that death, but of the resurrection also.<\/span>
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

Gal. 6:14<\/a> \u201cGod forbid that I should glory, save in the cross of our Lord Jesus Christ\u201d: i.e<\/i>., not the wooden instrument of death, nor the act of crucifixion; but he gloried in all that this meant for him, all the precious merits of Christ’s atonement and the blessings resulting from it.<\/span><\/span>
\n
\nCol. 1:20<\/a> \u201cAnd, having made peace through the blood of his cross.\u201d Here, again, \u201ccross\u201d is put for His death, and His death is put for all its meritorious results. It is by forcing the word \u201ccross\u201d into a literal meaning in such passages as the above that the Church of Rome has appeared to have a Scriptural sanction for its reverence for and adoration of \u201cthe cross.\u201d The reader may easily see where the word \u201ccross\u201d is used, literally and historically and where it is used figuratively. If the latter be substituted for the former, not only shall we introduce much error, but we shall lose much of precious Scriptural truth and teaching.
\n———————————————————————————————————————
\n
\nNotes:\u00a0(\u201cGen. 19:8<\/a> \u201cTherefore came they under the shadow<\/a> of my roof<\/a>.\u201d
\nHere, \u201croof \u201d is first put (by Synecdoche<\/i>) for the whole house, of which it was a part: and then the house is put for the protection it afforded.\u201d)
\nI agree with Dr. Bullinger that there is a Synecdoche here in the use of the word \u201croof\u201d, but there is also a double Metonymy without being based upon the Synecdoche, or part for the whole. The word for roof<\/a>\u00a0\u00a0(H6982) <\/span>is used five times in the Old Testament; four times as \u201cbeam\u201d, and this one time as \u201croof\u201d. The four times it is used as \u201cbeam\u201d are clear to mean just that. Therefore, it appears that the translators translated out the Metonymy here to make the verse easier to understand. If it were presented as \u201cbeam\u201d, like the other four times it is used, it would read \u201cunder the shadow of my beam\u201d. Now the beam means roof, and roof means home. The house (Synecdoche) was where Lot and his family made their home (Metonymy), and it was customary to provide for and protect the guests of one’s home.
\nSee also \u03b4\u03bf\u03ba\u03cc\u03c2 https:\/\/archive.org\/details\/greekenglishlex00lidduoft\/page\/382<\/a><\/span><\/span><\/span><\/span><\/span>
\n
\nReferences:
\nBlue Letter Bible. “Dictionary and Word Search for tsel <\/i>(Strong’s 6738).
\nBlue Letter Bible. 1996-2019. 30 Nov 2019.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=H6738&amp;t=KJV ><\/span><\/a><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n<\/a>Blue Letter Bible. “Dictionary and Word Search for qowrah <\/i>(Strong’s 6982)”.
\nBlue Letter Bible. 1996-2019. 30 Nov 2019.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=H6982&amp;t=KJV ><\/span><\/a><\/span><\/span><\/span><\/p>\n


\nBlue Letter Bible. “Dictionary and Word Search for ‘abiyownah <\/i>(Strong’s 35)”.
\nBlue Letter Bible. 1996-2019. 30 Nov 2019.
\n< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=H35&t=KJV ><\/span><\/a><\/span><\/span><\/span><\/p>\n


\nRev. 1:5 link to NetBible, see note 20:
\nhttp:\/\/classic.net.bible.org\/bible.php?book=Rev&chapter=1#n59<\/a>
\n
\nSee also that website’s permissions and restrictions:
\nhttps:\/\/bible.org\/article\/trademark-and-copyright-information<\/a><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThanks go to Blue Letter Bible<\/a> and Internet Archive<\/a> and The Cornell University Library<\/a> for providing public domain material.<\/span><\/span><\/span><\/p>\n


\nFrom \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,
\n(Public Domain) pages 609\u201361<\/a>2<\/a>. Adapted for website compatibility.
\nSee original at link. \u00a0\u00a0 \u00a0\u00a0 \u00a0Stream<\/span><\/span><\/span><\/a>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0Download<\/span><\/span><\/span><\/a>.<\/span><\/span><\/span>
\n<\/span><\/span><\/span><\/a><\/span><\/span><\/span><\/p>\n


\n<\/span><\/span><\/span><\/a>figuresofspeechinthebible.net \u00a9 2013-2022. 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.<\/span><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

METALEPSIS; or, DOUBLE METONYMY. Two Metonymies, one contained in the other, but only one expressed. Met’-a-lep’sis, from \u03bc\u03b5\u03c4\u03ac (m\u0113ta), behind, and \u03bb\u03b5\u03af\u03c0\u03c9 (leip\u014d), to leave, a leaving behind. See A Greek-English Lexicon by….. [Liddell, Henry George, 1811-1898; \u00a0Scott, Robert, 1811-1887; \u03bc\u03b5\u03c4\u03ac pg. 946 G. VIII; \u03bb\u03b5\u03af\u03c0\u03c9; pg.882;I. 2.] The Figure […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":373,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-11154","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/11154","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=11154"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/11154\/revisions"}],"predecessor-version":[{"id":16072,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/11154\/revisions\/16072"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/373"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=11154"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}