{"id":1579,"date":"2014-05-19T07:05:08","date_gmt":"2014-05-19T12:05:08","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=1579"},"modified":"2022-09-09T18:59:49","modified_gmt":"2022-09-09T22:59:49","slug":"asyndeton","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=1579","title":{"rendered":"Asyndeton"},"content":{"rendered":"

or, NO-ANDS.<\/span><\/span><\/span><\/p>\n


\nThis figure should not be studied apart from the opposite figure<\/span> POLYSYNDETON<\/a> (q.v<\/i>.),<\/span>
\n as they form a pair, and mutually throw light upon and illustrate each other.<\/span><\/span><\/span><\/p>\n


\nIt is pronounced a-syn’-de-ton<\/i>, and means simply without conjunctions<\/i>;
\nor it may be Englished by the term NO-ANDS.<\/span>
\n<\/span><\/span><\/p>\n


\nIt is from the Greek\u00a0<\/span><\/span><\/span>\u03b1<\/span><\/span>, <\/span>negative, and\u00a0<\/span><\/span>\u03c3\u03cd\u03bd\u03b4\u03b5\u03c4\u03bf\u03bd (<\/i><\/span><\/span><\/span>sundeton<\/i>), bound together<\/i> with<\/i>
\n(from <\/span><\/span>\u03b4\u03b5\u1fd6\u03bd,<\/i><\/span><\/span><\/span><\/span>\u00a0dein<\/i>, to bind).<\/span>
\n<\/span><\/span><\/p>\n


\nHence, in grammar, asyndeton means without any conjunctions<\/i>.<\/span>
\n<\/span><\/span><\/p>\n


\nIt is called also ASYNTHETON, from <\/span><\/span><\/span>\u03c4\u1f77\u03b8\u03b7\u03bc\u03b9 <\/span><\/span><\/span>(titheemi<\/i>), to put or place.
\nHence, Asyntheton means no placings<\/i> or puttings<\/i> (i.e<\/i>., of the conjunction \u201cand\u201d).<\/span><\/span><\/p>\n

Other names for this figure are: \u2014<\/span><\/span><\/span><\/p>\n

DIALYSIS (Di-al’-y-sis<\/i>), from\u00a0<\/span><\/span>\u03b4\u03b9\u03ac <\/span><\/span><\/span><\/span>(dia), through, and\u00a0<\/span><\/span>\u03bb\u03cd\u03b5\u03b9\u03bd <\/span><\/span><\/span><\/span><\/span>(luein<\/i>), to loosen<\/i>;
\n<\/span>a loosening through.<\/span>
\n<\/i><\/span><\/span>DIALYTON<\/span> (Di-al’-y-ton<\/i>), a separation of the parts<\/i>.<\/span>
\nSOLUTUM (So-lu-tum<\/i>), from the Latin solvo<\/i>, to dissolve<\/i>.<\/span>
\n<\/span><\/span>DISSOLUTIO (Dis-so-lu’-ti-o<\/i>), a dissolving<\/i>.<\/span>
\n<\/span><\/span>EPITROCHASMOS (Ep ‘-i-tro-chas ‘-mos<\/i>), from\u00a0<\/span><\/span>\u1f10\u03c0\u03af <\/span><\/span><\/span><\/span>(epi<\/i>), upon<\/i>, <\/span><\/span>and <\/span><\/span>\u03c4\u03c1\u03bf\u03c7\u03b1\u1fd6\u03bf\u03c2 <\/span><\/span><\/span><\/span>(trochaios<\/i>), a running along, <\/span><\/span><\/span><\/span>tripping along. This name is given also to a certain kind of Parenthesis (q.v<\/i>.).<\/span>
\nPERCURSIO (Per-cur’-si-o<\/i>), a running through<\/i>.<\/span>
\n<\/span><\/span>
\nAll these names are given, because, without any \u201cands\u201d the items are soon run over.<\/span> <\/span><\/span><\/span><\/span><\/p>\n


\nWhen the figure Asyndeton<\/i> is used, we are not detained over the separate statements, and asked to consider each in detail, but we are hurried on over the various matters that are mentioned, as though they were of no account, in comparison with the great climax to which they lead up, and which alone we are thus asked by this figure <\/span><\/span><\/span>to emphasize.<\/span>
\n<\/span><\/span><\/p>\n


\nThe beauties of Asyndeton<\/em> cannot be fully seen or appreciated without comparing with it the figure of<\/span> Polysyndeton<\/i><\/a>. They should be studied together, in order to bring out, by the wonderful contrast, the object and importance of both.<\/span><\/span><\/span><\/p>\n

Asyndeta<\/i> have been divided into four classes: \u2014<\/span><\/span><\/p>\n


\nConjunctive<\/i> or copulative<\/i>, when the words or propositions are to be joined together.<\/span>
\n<\/span><\/span><\/p>\n

Disjunctive<\/i>, when they are to be separated from each other.<\/span><\/span><\/p>\n

Explanatory<\/i>, when they explain each other.<\/span><\/span><\/p>\n

Causal<\/i>, when a reason is subjoined.<\/span>
\n<\/span><\/span>
\nFor the sake of more easy reference, the following examples have not been thus classified, but are given in the order in which they occur in the Bible: <\/span><\/span><\/span><\/p>\n


\nEx. 15:9, 1o\u00a0\u2014
\n\u201cThe enemy said,
\n\u2014I will pursue,
\n\u2014I will overtake,
\n\u2014I will divide the spoil;
\n<\/span><\/span>\u2014<\/span>My lust shall be satisfied upon them;<\/span>
\n \u2014I will draw my sword,<\/span>
\n \u2014My hand shall destroy them.<\/span>
\n \u2014Thou didst blow with thy wind,<\/span>
\n \u2014The sea covered them:<\/span>
\nThey sank as lead in the mighty waters<\/b>.\u201d<\/span>
\n<\/span><\/span>
\nHere we are hurried over what \u201cthe enemy said,\u201d because it was not of the least importance what he said or what he did. The great fact is recorded in the climax:
\non which all the emphasis is to be placed both in thought and in public reading.
\n<\/span><\/span><\/p>\n


\nJudges 5:27 \u2014<\/span>
\n \u201cAt her feet he bowed,<\/span>
\n \u2014he fell,<\/span>
\n \u2014he lay down;<\/span>
\n \u2014at her feet he bowed,<\/span>
\n \u2014he fell:<\/span>
\n<\/span><\/span>\u2014<\/span>where he bowed,<\/span>
\n there he fell down dead<\/strong>.\u201d<\/span> <\/span><\/span><\/p>\n


\n1 Sam. 15:6 \u2014<\/span>
\n \u201cAnd Saul said unto the Kenites,<\/span>
\n \u2014Go,<\/span>
\n \u2014depart,<\/span>
\n \u2014get you down from among the Amalekites,<\/span>
\n lest I destroy you with them<\/b>.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\nIsa. 33:7-12 \u2014Here the figure is used to hasten us on through the details which describe the judgment on Assyria, in order that we may dwell on the important fact that the hour of Judah’s deliverance has come: \u2014<\/span>
\n<\/span><\/span>\u201cBehold, their valiant ones shall cry without;
\n<\/span><\/span>\u2014<\/span>the ambassadors of peace shall weep bitterly:
\n\u2014the highways lie waste,
\n<\/span><\/span><\/span>\u2014<\/span>the wayfaring man ceaseth:<\/span>
\n \u2014he hath broken the covenant,<\/span>
\n \u2014he hath despised the cities,<\/span>
\n \u2014he regardeth no man:<\/span>
\n \u2014the earth mourneth (the \u201cand\u201d here (in A.V.) is incorrectly inserted),<\/span>
\n \u2014languisheth:<\/span>
\n \u2014Lebanon is ashamed,<\/span>
\n \u2014hewn down (here again the \u201cand\u201d is introduced and mars the figure).<\/span>
\n\u2014Sharon is like a wilderness;<\/span>
\n \u2014And Bashan and Carmel shake [their leaves<\/i>] (or, are all astir).<\/span>
\n<\/span><\/span>\u201cNow will I arise, saith the Lord:
\n<\/span><\/span>\u2014<\/span>now will I be exalted;
\n\u2014now will I lift up myself.
\n<\/span><\/span>\u2014\u201cYe shall conceive chaff (<\/span><\/span>\u05d7\u05b2\ufb2a\u05b7\ufb2a <\/span><\/span><\/span><\/span><\/span><\/span>, dried grass, or tinder).
\n\u2014Ye shall bring forth stubble;
\n\u2014your breath <\/span>as<\/i><\/span> fire shall devour you.
\n\u2014<\/span>And the people shall be <\/b><\/span>as<\/b><\/span><\/span> the burnings of lime<\/b><\/span><\/span>;<\/span>
\n\u2014<\/span><\/span>As thorns cut up shall they be burned in the fire<\/b><\/span>.\u201d<\/span><\/span><\/span><\/p>\n


\nEzek. 33:15, 16 \u2014
\n\u201cIf the wicked restore the pledge,
\n\u2014give again that he had robbed,
\n\u2014walk in the statutes of life, without committing iniquity;
\n\u2014he shall surely live
\n\u2014he shall not die.\u201d*
\n\u2014\u201c <\/span>None of his sins that he hath committed shall be mentioned unto him<\/b><\/span>:
\n<\/span><\/span>\u2014<\/span>he hath done that which is lawful and right<\/b>;
\n<\/span><\/span>\u2014<\/span>he shall surely live.\u201d<\/span>
\n * Here, in the climax, we have the figure of <\/span>Pleonasm<\/i><\/span> (<\/span>q.v<\/i><\/span>.)<\/span>.<\/span>
\n<\/span><\/span><\/p>\n


\nMark 2:27, 28<\/a>\u00a0\u2014In the Textus Receptus<\/i> the \u201cand\u201d is omitted, but it is inserted both in the A.V. and R.V. with T. Tr. A., WH.<\/span>
\n<\/span><\/span>It reads, in spite of this, as though the \u201cand\u201d were an addition to the text.
\nWithout it there is an Asyndeton<\/i>, and a forcible conclusion flowing from it.
\n<\/span><\/span><\/p>\n

\u201cThe Sabbath was made for man,
\n\u2014not man for the Sabbath;
\ntherefore the Son of Man is Lord of the Sabbath also.\u201d *
\n* A.V., wrongly, \u201cLord also.\u201d R.V., \u201ceven of the Sabbath.\u201d
\nSee \u201c Also,\u201d a Bible Study on the Use of the Word, by the same author and publisher.<\/span><\/span><\/span><\/span><\/p>\n

Mark 7:21-23 \u2014\u201cFor from within, out of the heart of men, proceed evil thoughts,
\n\u2014adulteries,
\n\u2014fornications,
\n\u2014murders,
\n<\/span><\/span>\u2014<\/span>thefts,<\/span>
\n \u2014covetousness,<\/span>
\n \u2014wickedness,<\/span>
\n \u2014deceit,<\/span>
\n \u2014lasciviousness,<\/span>
\n \u2014an evil eye,<\/span>
\n \u2014blasphemy,<\/span>
\n \u2014pride,<\/span>
\n \u2014foolishness:<\/span>
\n<\/span><\/span>all these evil things come from within, and defile the man<\/b>.\u201d<\/span><\/span><\/p>\n


\n This weighty truth, thus emphasized, writes folly on all modern attempts to improve<\/i> human nature<\/i> ; because they all proceed on the false assumption that it is what goes into the man that defiles him, and ignore the solemn fact that in the natural heart there is \u201cno good thing\u201d (<\/span>Rom. 7:18<\/a>). Until, therefore, a new heart has been given by God, all attempts to make black white will be labour in vain.<\/span>
\nCompare<\/span> Matt.15:18-20<\/a>.<\/span><\/span><\/span><\/p>\n


\nLuke 17:27-30 \u2014
\n\u201cThey did eat,
\n\u2014they drank,
\n\u2014they married wives,
\n\u2014they were given in marriage,
\nuntil the day that Noah entered into the ark,
\nand the Flood came, and destroyed them all<\/b>.\u201d<\/span><\/span>
\n\u201cLikewise also as it was in the days of Lot; they did eat,<\/span>
\n \u2014they drank,<\/span>
\n \u2014they bought,<\/span>
\n \u2014they sold,<\/span>
\n \u2014they planted,<\/span>
\n \u2014they builded;<\/span>
\nbut the same day that Lot went out of Sodom it rained fire and brimstone from heaven<\/b>, and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed<\/b>.\u201d<\/span>
\n<\/span><\/span>
\nRom. 1:29-31<\/a>\u00a0\u2014A long list is given of the marks of the \u201creprobate mind,\u201d and we are taken through the awful catalogue, and hastened on to the climax in verse 32, that the righteous sentence of God has been passed, and only judgment now awaits them that \u201cnot only do the same, but have pleasure<\/b>\u201d in them that do them<\/b>.<\/span>
\n<\/span><\/span><\/p>\n


\n1 Cor. 3:12, 13 \u2014<\/span>
\n \u201cNow if any man build upon this foundation gold,<\/span>
\n \u2014silver,<\/span>
\n \u2014precious stones,<\/span>
\n \u2014wood,<\/span>
\n \u2014hay,<\/span>
\n \u2014stubble;<\/span>
\n<\/span><\/span>every man’s work shall be made manifest; for the day shall declare it<\/b>,\u201d etc<\/i>.<\/span>
\n<\/span><\/span>
\nHere it is the consequence which is emphasized by the climax thus led up to.
\nThe builder here is the minister, and the work is ministerial<\/i>.<\/span><\/span><\/span><\/p>\n


\n Those who have been reformed or apparently converted by human persuasion or other influences working and acting on the flesh, are like \u201cwood<\/i>,<\/span> hay<\/i>,<\/span> stubble<\/i>;\u201d
\nand will be burnt up in that day; for, as the Lord Jesus declared (using the work of a husbandman as the illustration, instead of, as here, the work of the builder),
\n\u201cevery plant which my heavenly Father hath not planted shall be rooted up\u201d<\/span>
\n (<\/span>Matt. 15:13<\/a>).<\/span><\/span><\/span><\/p>\n


\n But those who have been converted by God<\/i>
\n(and not merely as the popular phrase goes \u201cto God\u201d)
\nshall be as \u201cgold, silver, precious stones.\u201d for whom the fire shall have \u201cno hurt.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\n1 Cor. 12:28-31 \u2014\u201cAnd God hath set some in the church,<\/span>
\n \u2014first apostles,<\/span>
\n \u2014secondarily prophets,<\/span>
\n \u2014thirdly teachers,<\/span>
\n \u2014after that miracles,<\/span>
\n \u2014then gifts of healings,<\/span>
\n \u2014helps,<\/span>
\n \u2014governments,<\/span>
\n \u2014diversities of tongues.<\/span>
\n Are all apostles?<\/span>
\n \u2014are all prophets?<\/span>
\n \u2014are all teachers?<\/span>
\n \u2014are all workers of miracles?<\/span>
\n \u2014Have all the gifts of healing?<\/span>
\n\u2014Do all speak with tongues?<\/span>
\n \u2014Do all interpret?<\/span>
\n But covet earnestly the best gifts: and yet show I unto you a more excellent way<\/b>.\u201d<\/span><\/span><\/span><\/p>\n


\nHere we have part of the revelation concerning the Mystical body of Christ.<\/span><\/span><\/span><\/p>\n

It commences at verse 1: \u2014<\/span><\/span><\/p>\n

A\/ 12:1-11. Nine gifts which God has given to His Church.<\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 B\/12-17. The unity of the Body. Nine enumerations.<\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 B<\/i>\/ <\/span>18-27. What God hath set in the Body. Eight enumerations.<\/span><\/span><\/p>\n

A<\/i>\/ <\/span>28-31. What God hath set in the Church. Eight gifts.<\/span>
\n<\/span><\/span><\/p>\n


\nThus in A and A<\/i> we have the Church. And in B and B<\/i> we have the Body.
\nIn A and B we have seventeen* enumerations, and in B<\/i> and A<\/i> we have seventeen also. These arrangements bind all four together in a remarkable way to show that \u201cthe Body is <\/span><\/span><\/span>one.\u201d <\/span><\/span><\/p>\n

\u00a0<\/span><\/span>* For the significance of this number, see<\/span> Number in Scripture<\/a> by the author and publisher.<\/span>
\n Also<\/span> The Mystery<\/a>.
\n<\/span><\/span><\/span><\/p>\n

1\u00a0Cor. 13:13<\/a>\u00a0\u2014<\/span>
\n \u201cAnd now abideth faith,<\/span>
\n \u2014hope,<\/span>
\n \u2014charity, these three\u201d etc<\/i><\/span><\/span><\/span><\/p>\n


\n2 Cor. 7:5, 6 \u2014\u201cFor, when we were come into Macedonia, our flesh had no rest, but<\/span>
\n \u2014we were troubled on every side;<\/span>
\n \u2014without were<\/i> fightings,<\/span>
\n \u2014within were<\/i> fears.<\/span>
\n Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus<\/b>.\u201d<\/span><\/span><\/span><\/p>\n


\nGal. 5:19-21 \u2014\u201cNow the works of the flesh are manifest, which are these<\/i>,<\/span>
\n<\/span><\/span>Adultery,
\n\u2014fornication,
\n\u2014uncleanness,
\n\u2014lasciviousness,
\n<\/span><\/span>\u2014<\/span>idolatry,<\/span>
\n \u2014witchcraft,<\/span>
\n \u2014hatred,<\/span>
\n \u2014variance,<\/span>
\n \u2014emulations,<\/span>
\n \u2014wrath,<\/span>
\n \u2014strife,<\/span>
\n \u2014seditions,<\/span>
\n \u2014heresies,<\/span>
\n \u2014envyings,<\/span>
\n\u2014murders,<\/span>
\n \u2014drunkenness,<\/span>
\n<\/span><\/span>\u2014revellings, and such like: of the which I tell<\/a> you before, as I have also told<\/a> you<\/i> in time past, that they which do such things shall not inherit the kingdom <\/b><\/span><\/span>of God<\/b>.\u201d
\n<\/span><\/span><\/span>See also under<\/span> Merismus<\/a> and<\/span> Synonymia<\/a>.<\/span><\/span><\/span><\/p>\n


\nGal. 5:22 \u2014\u201cBut the fruit of the Spirit is love,<\/span>
\n<\/span><\/span>\u2014<\/span>joy,
\n\u2014peace,
\n\u2014longsuffering,
\n\u2014gentleness,
\n\u2014goodness,
\n<\/span><\/span>\u2014<\/span>faith,
\n\u2014meekness,
\n\u2014temperance:
\n<\/span><\/span>against such there is no law<\/b>.\u201d<\/span><\/span><\/span><\/p>\n

Contrast this with the<\/span> Polysyndeton<\/em><\/a> in<\/span> 2 Pet. 1:5-7<\/a>.<\/span>
\n<\/span><\/span><\/p>\n


\nEph. 4:32 \u2014Contrast this with the<\/span> Polysyndeton<\/i><\/a> in<\/span> verse 31<\/a>.<\/span>
\n\u201cAnd be kind one to another,<\/span>
\n \u2014tenderhearted,<\/span>
\n \u2014forgiving one another, even as God for Christ’s sake hath forgiven you<\/b>.\u201d<\/span>
\n (Lit. \u201clike as GOD also\u201d).<\/span> <\/span><\/span><\/p>\n


\nPhil. 3:5-7 \u2014\u201cThough I might also have confidence in the flesh
\n(Greek:\u2014 ‘Though I might have confidence IN THE FLESH also’).
\nIf any other man thinketh that he hath whereof he might boast in the flesh, I more: <\/span><\/span><\/span><\/p>\n

\u201cCircumcised the eighth day,
\n\u2014of the stock of Israel,
\n\u2014of the tribe of Benjamin,
\n\u2014an Hebrew of the Hebrews;
\n<\/span><\/span>\u2014<\/span><\/span>as touching the Law, a Pharisee;<\/span>
\n \u2014concerning zeal, persecuting the Church;<\/span>
\n \u2014touching the righteousness which is in the law, blameless.<\/span>
\n But what things were gain to me, those I counted loss for Christ<\/b>.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\nPaul is speaking not of his sins, but of his gains. As to his standing in the flesh we hear his words, \u201cI more,\u201d so we need not strive to gain it. As to his guilt as a sinner we hear his words, \u201cI am chief,\u201d so we need not despair. For God has set him forth as a pattern showing how all sinners must be converted.<\/span>
\n (1 Tim. 1:16)<\/span>
\n<\/span><\/span><\/p>\n


\n1 Thess. 5:14-18 \u2014<\/span>
\n \u201cNow we exhort you, brethren,<\/span>
\n warn them that are unruly,<\/span>
\n \u2014comfort the feeble minded,<\/span>
\n \u2014support the weak,<\/span>
\n \u2014be patient toward all men<\/i>,<\/span>
\n \u2014See that none render evil for evil unto any man<\/i>; but<\/span>
\n \u2014ever follow that which is good both among yourselves and to all men<\/i>.<\/span>
\n \u2014Rejoice evermore.<\/span>
\n \u2014Pray without ceasing.<\/span>
\n \u2014In every thing give thanks:
\nfor this is the will of God in Christ Jesus concerning you<\/b>.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\n1 Tim. 1:17 \u2014<\/span>
\n \u201cNow unto the King eternal,<\/span>
\n \u2014immortal,<\/span>
\n \u2014invisible,<\/span>
\n \u2014the only wise God,<\/span>
\n be<\/i> honour and glory for ever and ever. Amen<\/b>.\u201d<\/span><\/span><\/span><\/p>\n


\n1 Tim. 4:13-16 \u2014
\n\u201cTill I come, give attendance to reading,
\n\u2014to exhortation,
\n\u2014to doctrine.
\n\u2014Neglect not the gift that is in thee, which was given thee by prophecy,
\nwith the laying on of the hands of the presbytery.
\n\u2014Meditate upon these things;
\n\u2014give thyself wholly to them; that thy profiting may appear to all.
\n\u2014Take heed unto thyself, and unto the doctrine;
\n<\/span><\/span>\u2014continue in them:
\nfor in doing this thou shalt save both thyself, and them that hear thee<\/b>.\u201d<\/span><\/span><\/span><\/p>\n


\n2 Tim. 3:1-5 \u2014\u201cThis know also, that in the last days perilous times shall come.
\nFor men shall be lovers of their own selves,<\/span>
\n \u2014covetous,<\/span>
\n \u2014boasters,<\/span>
\n \u2014proud,<\/span>
\n \u2014blasphemers,<\/span>
\n \u2014disobedient to parents,<\/span>
\n \u2014unthankful,<\/span>
\n \u2014unholy,<\/span>
\n \u2014without natural affection,<\/span>
\n \u2014trucebreakers,<\/span>
\n \u2014false accusers,<\/span>
\n \u2014incontinent,<\/span>
\n \u2014fierce,<\/span>
\n \u2014despisers of those that are good,<\/span>
\n\u2014traitors,<\/span>
\n \u2014heady,<\/span>
\n \u2014highminded,<\/span>
\n \u2014lovers of pleasures more than lovers of God;<\/span>
\n from such turn away<\/b>.\u201d<\/span><\/span><\/span><\/p>\n


\n2 Tim. 3:10, 11 \u2014 \u201cBut thou hast fully known my doctrine,<\/span>
\n \u2014manner of life,<\/span>
\n \u2014purpose,<\/span>
\n<\/span><\/span>\u2014faith,
\n\u2014longsuffering,
\n\u2014charity,
\n\u2014patience,
\n\u2014persecutions.
\n<\/span><\/span>\u2014afflictions, which came unto me at Antioch,
\n\u2014at Iconium,
\n\u2014at Lystra: what persecutions I endured;
\n<\/span><\/span><\/span>but out of <\/b>them<\/span><\/i> all the Lord delivered me<\/b>.\u201d*
\n<\/span><\/span><\/span><\/p>\n

As much as to say, \u201cIt does not matter what my troubles may have been:
\nthe great and blessed fact is that out of them all the Lord hath delivered me.\u201d<\/span>
\n * Compare and contrast with this the <\/span><\/span>Polysyndeton<\/i><\/span><\/a> of<\/span> <\/span>2 Tim. 4:17, 18<\/a>.<\/span><\/span><\/span><\/span><\/span><\/p>\n

2 Tim. 3:16, 17 \u2014\u201cAll Scripture is given by inspiration of God,\u2020<\/span> and is profitably<\/span>
\n \u2014for doctrine,<\/span>
\n \u2014for reproof,<\/span>
\n \u2014for correction,<\/span>
\n \u2014for instruction in righteousness:<\/span>
\n that the man of God may be perfect, throughly furnished unto all good works<\/b>.\u201d<\/span>
\n \u2020See<\/span> under the figure of <\/span><\/span>Ellipsis<\/i><\/span><\/a>, page 44<\/span>.<\/span>
\n<\/span><\/span><\/p>\n


\nHere we are hurried on, and not asked to stop and consider each of the four things for which all Scripture is profitable: but we are asked especially to dwell on the object of it: viz.<\/i>, thoroughly to furnish: the man of God for all the circumstances in which he may be placed.<\/span> <\/span><\/span><\/p>\n


\n<\/span><\/span><\/span><\/span>
\nThe words \u201cperfect\u201d and \u201cthroughly furnished\u201d are cognate in the Greek, and should be similarly rendered.\u2021<\/span> If the former \u1f04\u03c1\u03c4\u03b9\u03bf\u03c2<\/span> (artios<\/i>) is rendered \u201cperfect,\u201d the latter \u1f10\u03be\u03b7\u03c1\u03c4\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03c2<\/span> (exeertismenos<\/i>) should be \u201cperfected\u201d (as in the margin). If the former is translated fitted<\/i>, the latter should be fitted<\/i> out-and-out. If the latter is rendered \u201cfurnished completely<\/i>,\u201d then the former should be furnished<\/i>. Perhaps the best rendering would be \u201cfitted\u201d . . . \u201cfitted out,\u201d i.e<\/i>., \u201cthat the man of God may be fitted, fitted out unto all good works.\u201d<\/span>
\n\u2021 See<\/span> under the figure of Paregmenon<\/i><\/span>.<\/span><\/span><\/span><\/p>\n

\u00a0<\/span><\/span><\/span><\/span><\/p>\n

The adjective \u1f04\u03c1\u03c4\u03b9\u03bf\u03c2<\/span> (artios<\/i>) is from the Ancient Aryan root AR, which means to fit<\/i>.
\nIn the Greek it implies perfect adaptation and suitability. The Greeks used it of time,
\nas denoting the exact or right moment; and of numbers as denoting a perfect or even number as opposed to an odd number.<\/span> <\/span><\/span><\/p>\n


\nThe verb \u1f10\u03be\u03b1\u03c1\u03c4\u1f77\u03b6\u03c9<\/span> (exartizo<\/i>) means to fit out<\/i>; and is used of furnishing<\/i> a house, making full preparation for war, or especially of fitting out<\/i> a vessel for sea, in doing which every emergency must be provided for\u2014heat and cold, calm and storm, peace and war, fire and accident. Hence, he who studies God’s word, will be a \u201cman of God\u201d fitted out<\/i> and provided<\/i> for all the circumstances and emergencies of life. But he who neglects this, and studies man’s books, will become at best a man of men; he will be only what man’s wisdom can make him, a prey for every enemy, exposed to every danger.*<\/span>
\n*<\/span>See<\/span> The Man of God<\/a>, a pamphlet by the same author and publisher.<\/span><\/i><\/span><\/span><\/span><\/p>\n

The adjective \u1f04\u03c1\u03c4\u03b9\u03bf\u03c2<\/span> occurs only here: and the verb \u1f10\u03be\u03b1\u03c1\u03c4\u1f77\u03b6\u03c9<\/span> only here, and in Acts 21:5<\/a>. The importance of this passage is shown by the perfection of its structure: \u2014
\n<\/span><\/span>A\u00a0\/ a \/\u00a0 All Scripture is given by inspiration of God;
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>b \/ and is profitable
\n\u00a0.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 B \/ for doctrine,
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 C \/ for reproof,
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0C<\/i> \/ for correction,
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 B<\/i> \/ for instruction in righteousness:
\n<\/span><\/span>A <\/i>\/ a<\/i> \/ that the man of God may be perfect;
\n.\u00a0<\/span>\u00a0 \u00a0 \u00a0 \u00a0 <\/span><\/span><\/span>b <\/i>\/ throughly furnished unto all good works.<\/span>
\n<\/span><\/span><\/p>\n


\nHere in A and A<\/i> we have that which is connected with \u201cGod\u201d; while in B, C and B<\/i>, C<\/i>,
\nwe have that which is connected with His \u201cWord.\u201d Thus:\u2014<\/span><\/span><\/span><\/p>\n

A \/ a \/ God’s divinely inspired word.
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>b \/ Its profit to God’s man.
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 B \/ Positive: Teaching what is true.
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 C \/ Negative: Convicting of what is wrong in doctrine.
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 C<\/i> \/ Negative: Correcting what is wrong in doctrine.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 B<\/i> \/ Positive: Instructing in what is right.
\n<\/span><\/span>A <\/i>\/ <\/span>a <\/i>\/<\/span> God’s <\/i>divinely-fitted man.
\n<\/span><\/span><\/span>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0b<\/i> \/ His profit in God’s word.
\n<\/span><\/span><\/span><\/p>\n

There is a further reference to this verse (2 Tim. 3:16) in verses 2 and 3 of the next chapter, which may be compared thus: \u2014<\/span><\/span><\/p>\n

\u00a0<\/span><\/span><\/p>\n


\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span>The God-breathed Word is profitable<\/span>
\n<\/span><\/span>2 Tim. 3:16.\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>2 Tim. 4:2, 3.<\/span><\/span><\/span><\/span><\/p>\n

for doctrine:\u00a0 \u00a0 \u00a0 \u00a0 \u2190 therefore \u2192\u00a0\u00a0\u00a0\u00a0\u00a0preach the word; be instant in season, out of season<\/span><\/span>
\n<\/span><\/span>for reproof:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u2190 therefore \u2192\u00a0 \u00a0 \u00a0reprove,\u00a0<\/span><\/span>
\n<\/span><\/span>for correction:\u00a0 \u00a0 \u00a0\u2190 therefore \u2192\u00a0\u00a0\u00a0\u00a0\u00a0r<\/span><\/span>ebuke,
\n<\/span><\/span>for instruction:\u00a0 \u00a0\u2190 therefore \u2192\u00a0 \u00a0 \u00a0exhort with all longsuffering and doctrine
\n(in righteousness).<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Thus we have the same figure in both of these corresponding members:<\/span><\/span><\/p>\n


\n2 Tim. 4:2, 3 \u2014\u201cPreach the word;<\/span>
\n \u2014be instant in season, out of season;<\/span>
\n \u2014reprove,<\/span>
\n \u2014rebuke,<\/span>
\n \u2014exhort with all longsuffering and doctrine.<\/span>
\n For the time will come when they will not endure sound doctrine<\/b>\u201d<\/span>
\n This important conclusion is pressed upon us and thus emphasized in order to show us that, when men \u201cwill not endure sound doctrine,\u201d we are not to search for something to preach that they will endure, but all the more earnestly and persistently we are to \u201cpreach the word!\u201d Nothing else is given us to preach, whether men will hear or whether they will forbear.<\/span><\/span><\/span><\/p>\n


\nJas. 1:19, 20 \u2014\u201cWherefore, my beloved brethren, let every man (\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2<\/span>, anthr<\/i>\u014d<\/i><\/span>pos<\/i>)<\/span>
\n be swift to hear,<\/span>
\n \u2014slow to speak,<\/span>
\n \u2014slow to wrath:<\/span>
\n for the wrath of man<\/strong> (\u1f00\u03bd\u03b4\u03c1\u03cc\u03c2<\/span>, andros<\/em>) worketh not the righteousness of God<\/strong>.\u201d<\/span> <\/span><\/span><\/p>\n


\nJas. 5:6 \u2014Here the translators have inserted \u201cand<\/i>\u201d twice in italics, utterly destroying the figure and hiding the conclusion.<\/span>
\n \u201c<\/span><\/span><\/span>Ye have condemned,
\n\u2014ye have killed the just [One];
\n\u2014He doth not resist you.
\nBe patient therefore, brethren, unto the coming of the Lord<\/b>.\u201d
\n<\/span><\/span><\/span><\/p>\n


\n Rev. 3:7, 8 \u2014\u201cThese things saith He that is holy,<\/span>
\n\u2014he that is true,<\/span>
\n \u2014he that hath the key of David,<\/span>
\n \u2014he that openeth, and no man shutteth;<\/span>
\n and shutteth, and no man openeth;<\/span>
\n I know thy works.\u201d<\/span><\/span><\/span><\/p>\n

Contrast the<\/span> Polysyndeton<\/i><\/a> in verses<\/span> 8, 12, 17, 18<\/a><\/span><\/span><\/p>\n

Among other examples may be noted:<\/span>
\n Isa. 21:11.<\/span>
\n Mark 16:6, 17, 18.<\/span>
\n Luke 1:17.<\/span>
\n Rom. 2:19-23.<\/span>
\n 1 Cor. 4:8; 13:4-7; 15:41-44.<\/span>
\n 2 Cor. 7:2-4.<\/span>
\n Heb. 11:32-38.<\/span>
\n Rev. 7:5-8; 21:18-20.<\/span>
\n<\/span><\/span><\/p>\n

.<\/span>
\nFrom \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,
\n(Public Domain) pages 137-148. Adapted for website compatibility.
\nSee original at link.\u00a0\u00a0\u00a0\u00a0\u00a0 Stream<\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download<\/a>.
\n<\/span>
\nfiguresofspeechinthebible.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><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

or, NO-ANDS. This figure should not be studied apart from the opposite figure POLYSYNDETON (q.v.), as they form a pair, and mutually throw light upon and illustrate each other. It is pronounced a-syn’-de-ton, and means simply without conjunctions; or it may be Englished by the term NO-ANDS. It is from […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":270,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-1579","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1579","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=1579"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1579\/revisions"}],"predecessor-version":[{"id":16123,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1579\/revisions\/16123"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/270"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1579"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}