{"id":1682,"date":"2014-05-25T06:59:31","date_gmt":"2014-05-25T11:59:31","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=1682"},"modified":"2022-10-12T23:03:19","modified_gmt":"2022-10-13T03:03:19","slug":"polysyndeton","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=1682","title":{"rendered":"Polysyndeton"},"content":{"rendered":"

or, MANY-ANDS
\n<\/span><\/span><\/p>\n

The repetition of the word \u201cand\u201d at the beginning of successive clauses<\/i>.
\n<\/span><\/span> Pol’-y-syn -de-ton<\/i><\/span>. Greek, <\/span><\/span>\u03c0\u03bf\u03bb\u03c5\u03c3\u03cd\u03bd\u03b4\u03b5\u03c4\u03bf\u03bd<\/span><\/span><\/span><\/span>, from\u00a0<\/span><\/span>\u03c0\u03bf\u03bb\u03cd\u03c2 <\/span><\/span><\/span><\/span>(<\/span>pol<\/i><\/span>\u016b<\/i><\/span><\/span>s<\/i><\/span>), <\/span>many<\/i><\/span>, and\u00a0<\/span><\/span>\u03c3\u03c5\u03bd\u03b4\u03b5\u03c4\u03cc\u03bd<\/span><\/span><\/span><\/span>\u00a0(<\/span>syndeton<\/i><\/span>), <\/span>bound together<\/i><\/span>; hence, in grammar, it means
\n<\/span>a conjunction <\/i><\/span>(from <\/span><\/span>\u03c3\u03cd\u03bd <\/span><\/span><\/span>(<\/span>syn<\/i><\/span>) and\u00a0<\/span><\/span>\u03b4\u03b5\u1fd6\u03bd <\/span><\/span><\/span><\/span>(<\/span>dein<\/i><\/span>), <\/span>to bind<\/i><\/span>).
\nThe word, therefore, means <\/span>much bound together<\/i><\/span> or <\/span>many conjunctions<\/i><\/span>.<\/span><\/span><\/span><\/p>\n

It is called also POLYSYNTHETON, from <\/span><\/span>\u03c4\u03af\u03b8\u03ae\u03bc\u03b9 <\/span><\/span><\/span><\/span>(<\/span>titheemi<\/i><\/span>), <\/span>to put or place<\/i><\/span>.
\nHence <\/span>many puttings<\/i><\/span>: <\/span>i.e<\/i><\/span>., of the same word\u2014in this case of the word \u201cand.\u201d<\/span><\/span><\/span><\/p>\n

The English name for the Figure will, therefore, be MANY-ANDS.<\/span><\/span><\/p>\n

Polysyndeton<\/i><\/span> is merely one special form of <\/span>Anaphora<\/i><\/span> (<\/span>q.v.<\/i><\/span>): <\/span>i.e.<\/i><\/span>, it is a repetition
\nof the same word at the beginning of successive sentences: but this is always one special word \u201cand\u201d.<\/span><\/span><\/p>\n

To understand the full significance and use of <\/span>Polysyndeton<\/i><\/span>, the student must consider along with it the opposite Figure <\/span><\/span>Asyndeton<\/i><\/span><\/a> (the same word <\/span>syndeton<\/i><\/span> with \u201ca\u201d prefixed, meaning <\/span>no<\/i><\/span>, instead of \u201cpoly\u201d, meaning <\/span>many<\/i><\/span>).
\nSee <\/span>A-syn-de-ton<\/i><\/span>,<\/span> i.e.<\/i><\/span><\/span>, NO-ANDS (page 137).<\/span><\/span><\/span><\/p>\n

The two Figures form a pair, and should be studied together.<\/span><\/span><\/p>\n

The Laws of Grammar decide for us how the conjunction \u201cand\u201d should be used.
\nIf we are enumerating a number of things, we (by usage) place the conjunction immediately before the last. This is the cold law, which leaves what we say without
\nany special emphasis. But this law may be legitimately broken in two different ways
\nfor the sake of emphasis. In order to attract the attention of the hearer or reader, we may either use NO ANDS, or we may use MANY ANDS. Man may use these figures, however, without sufficient reason, and unwisely: but the Holy Spirit ever uses words in all perfection, and it behoves us carefully to note whatever He thus calls our attention to.<\/span><\/span><\/p>\n

When He uses \u201cNo-ands,\u201d He does not ask us to stop and consider the various particulars which are enumerated, but to hasten on to some grand climax. In this case that climax which we read at the end, is the all-important matter on which the greatest emphasis is to be placed.<\/span><\/span><\/span><\/span><\/p>\n


\nWhen He uses \u201cmany-ands,\u201d there is never any climax at the end. Instead of hurrying us on, breathlessly, to reach the important conclusion; we are asked to stop at each point, to weigh each matter that is presented to us, and to consider each particular that is thus added and emphasized.<\/span><\/span><\/span><\/span><\/span><\/p>\n

One illustration of each will make this quite clear. We have an example of both in one <\/span><\/span>chapter (Luke 14.), and, <\/span>strange to say, in connection with precisely the same four words. In verse 13, we have Asyndeton<\/i> (no-ands): <\/span>and in verse 21, Polysyndeton<\/i> (many-ands). In the former case (Asyndeton<\/i>), we are not asked to consider the various classes of persons mentioned, but we are hastened on to the important and weighty conclusion:<\/span><\/span><\/span><\/p>\n

Verse 13, 14 \u201cWhen thou makest a feast, call the poor,<\/span>
\n \u2014the maimed,<\/span>
\n \u2014the lame,<\/span>
\n \u2014the blind:<\/span>
\nand thou shalt be blessed<\/b>.\u201d<\/span><\/span><\/span><\/p>\n

In other words, we are taught that, though we are not obliged to make a feast at all,
\nyet, even if we do, we can call whom we please: but, if we call such persons as are here described, there is a great blessing attached: hence, we are hurried over the enumeration of these classes to be told of this blessing. And, even then, it really does not matter much whether they are actually blind or lame, etc<\/em>. The point is they must not be able to return it.<\/span><\/span><\/p>\n

On the other hand, the Master’s servant is commanded to \u201cbring in\u201d such persons to the Lord’s feast, as a matter of simple obedience: and when he has done this, he has done no more than his duty, and is at the best, but an \u201cunprofitable servant.\u201d Hence, by the use of this figure of Polysyndeton<\/i> in verse 21, we are not hurried onto any climax at the end, but we are detained at each step, and are thus asked to consider carefully what is taught us by the mention of each of these various classes:<\/span><\/span><\/span><\/p>\n

\u2014 \u201cGo out quickly into the streets and lanes of the city,<\/span>
\n and <\/b>bring in hither the poor (i.e.<\/i>, those whom no one would think of inviting, but who would welcome the invitation); (<\/span>15:1<\/a>. Matt. 20:31<\/a>):<\/span>
\n \u2014\u201cthe poor\u201d who could not afford to buy \u201ca piece of ground\u201d (verse 18), or \u201c five yoke of oxen\u201d (verse 19).<\/span>
\n and <\/b>the maimed (i.e.<\/i>, those who would be most unlikely to be able to say, \u201cI have married a wife\u201d (verse 20),<\/span>
\n and <\/b>the halt (<\/span><\/span><\/span>\u03c7\u03c9\u03bb\u03bf\u03cd\u03c2<\/span><\/span><\/span><\/span>, as in verse 13, where it is translated \u201clame\u201d: i.e<\/i>., those who could not \u201cgo\u201d to use the oxen, or to \u201cprove them,\u201d at the plough, verse 19),
\nand <\/b>the blind (i.e.<\/i>, those who could not say, \u201cI must needs go and see\u201d the piece of land which I have bought, verse 18).<\/span><\/span><\/span><\/p>\n

Here, by this figure, instead of being hurried forward to a weighty conclusion we are led gently backward<\/i> by each \u201cand\u201d to think of these four classes, and to contrast them with those whom the Lord had just described in the preceding parable as making excuses.<\/span><\/span><\/p>\n

These two illustrations will prepare us for the consideration of the two figures separately, and enable us to understand them.<\/span><\/span><\/p>\n

We consider here only the illustrations of Polysyndeton<\/i>. The examples of<\/span> Asyndeton<\/i><\/a> will be found under that figure (pages 137-148), which being Elliptical, i.e<\/i>., characterised by the omission of the word \u201cand\u201d has been placed under the First Division, Figures of Omission.<\/span><\/span><\/span><\/p>\n

Gen. 8:22\u2014Here the completeness of the covenant and the fulness of the blessing, and the certainty of the Divine promise, is set forth in a double four-fold description: \u2014
\n\u201cWhile the earth remaineth,
\nseedtime and<\/b> harvest,
\nand<\/b> cold and<\/b> heat,
\nand<\/b> summer and<\/b> winter,
\nand<\/b> day and<\/b> night, shall not cease.\u201d<\/span><\/span><\/p>\n

Gen. 19:12\u2014
\n\u201cAnd the men said unto Lot <\/span><\/span>Hast thou here any beside? <\/span><\/span><\/span>son-in-law,<\/span>
\n and<\/b> thy sons,<\/span>
\n and<\/b> thy daughters,<\/span>
\n and<\/b> whatsoever thou hast in the city, and bring them out of this place.\u201d<\/span>
\n See also verses<\/span> 16<\/a>, 19<\/a>; and verse<\/span> 17<\/a> for Asyndeton<\/i><\/span>.<\/span><\/span><\/p>\n

Gen. 22:9, 11\u2014The solemnity and deliberation of Abraham’s actions is emphasised,
\nand each is marked off from the other by this figure: \u2014
\n\u201cand<\/b> they came to the place which God had told him of;
\nand<\/b> Abraham built an altar there,
\nand<\/b> laid the wood in order,
\nand <\/b>bound Isaac his son,
\nand<\/b> laid him on the altar upon the wood:
\n<\/span><\/span>and <\/b>Abraham stretched forth his hand:
\nand<\/b> took the knife to slay his son:
\nand <\/b>the angel of the Lord,\u201d etc<\/i>.<\/span><\/span><\/span><\/p>\n

Gen. 25:34\u2014
\n\u201cThen Jacob gave Esau bread and pottage of lentiles;
\n<\/span><\/span>and<\/b><\/span> he did eat and drink,
\n<\/span>and <\/b><\/span>rose up,
\n<\/span>and<\/b><\/span> went his way:
\n<\/span>And<\/b><\/span> Esau despised his birthright.\u201d<\/span><\/span><\/span><\/p>\n

Gen. 25:34\u2014
\n\u201cThen Jacob gave Esau bread and pottage of lentiles;
\n<\/span><\/span>and<\/b><\/span> he did eat and drink,
\n<\/span>and <\/b><\/span>rose up,
\n<\/span>and<\/b><\/span> went his way:
\n<\/span>And<\/b><\/span> Esau despised his birthright.\u201d
\nHere our attention is drawn to the deliberateness of Esau’s action.
\nThere is no haste in the words, as there was none in Esau’s deed.
\nEach part of it is minutely pointed out, and dwelt upon, as showing that Esau did not fall under some sudden temptation, but that he deliberately and willfully \u201cdespised his birthright.\u201d\u00a0\u00a0<\/span><\/span><\/span>
\n(see<\/span> Heb. 12:16, 17<\/a>)<\/span><\/span><\/span><\/p>\n

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

Gen. <\/span>43:8\u2014This is shown more clearly in the Hebrew; it is partly hidden in the A.V.,
\nto suit the English idiom. Here, the <\/span>Polysyndeton<\/i><\/span> is used to heighten the effect of Judah’s appeal to his father to let them all depart and procure the food they so greatly needed.
\nThe Hebrew reads: \u2014
\n\u201cAnd Judah said unto Israel, his father, Send the lad with me,
\n<\/span>and<\/b><\/span> we will get up,
\n<\/span>and<\/b><\/span> we will go,
\n<\/span>and <\/b><\/span>we shall live,
\n<\/span>and <\/b><\/span>so we shall not die<\/span>;
\n<\/span><\/span>also<\/b> we,
\n<\/span><\/span>also<\/b> thou,
\n<\/span><\/span>also<\/b><\/span> our households.\u201d<\/span><\/span><\/span><\/p>\n

Ex.<\/span><\/span> 1:7\u2014Here the figure is employed in order to impress us with the marvellous increase of Israel by the Divine blessing.<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span> (See<\/span> Psa. 105:24<\/a> ; 107:33<\/a>)<\/span>
\n \u201c<\/span><\/span>and<\/b><\/span> the children of Israel were fruitful,
\n<\/span>and<\/b><\/span> increased abundantly,
\n<\/span>and<\/b><\/span> multiplied,
\n<\/span>and<\/b><\/span> waxed exceeding great,
\n<\/span>and<\/b><\/span> the land was filled with them.\u201d<\/span><\/span><\/span><\/p>\n

Josh.<\/span> 7:11\u2014Jehovah shows to Joshua (and to us) the greatness of Achan’s sin,
\nby bringing out emphatically all the acts which formed part of it.
\nThe Hebrew reads: \u2014
\n\u201c<\/span><\/span><\/span>Israel hath sinned,
\nand<\/b> they have also transgressed my covenant, which I commanded them;
\n<\/span><\/span>and<\/b> (<\/span><\/span>\u05d5\u05b0\u05d2\u05b7\u05dd<\/span><\/span><\/span><\/span>), vegam<\/i>, they have also taken of the accursed thing,
\nand<\/b> have also stolen,
\nand<\/b> have dissembled also,
\nand<\/b> they have also put it among their own stuff.\u201d
\nFive times we have <\/span><\/span>\u05d5\u05b0\u05d2\u05b7\u05dd <\/span><\/span><\/span><\/span>(vegam<\/i>), and also<\/i>, in this verse.<\/span><\/span><\/span><\/p>\n

Josh. 7:24\u2014Here, to show the awful solemnity of the judgment executed upon Achan, and the magnitude of his sin, twelve times we have the conjunction, eleven of the times with (<\/span><\/span><\/span>\u05d0\u05b8\u05b6\u05ea<\/span><\/span><\/span><\/span>(<\/span><\/span>\u05d5\u05b0\u05d0\u05b6\u05ea<\/span><\/span><\/span><\/span> .
\n\u201cAnd<\/b> Joshua,
\nand<\/b> all Israel with him, took Achan the son of Zerah,
\nand<\/b> the silver,
\nand<\/b> the garment,
\nand<\/b> the wedge of gold,
\nand<\/b> his sons,
\nand<\/b> his daughters,
\nand<\/b> his oxen,
\nand<\/b> his asses,
\nand<\/b> his sheep,
\nand<\/b> his tent,
\nand<\/b> all that he had:
\nand<\/b> they brought them unto the valley of Achor.\u201d<\/span><\/span><\/span><\/p>\n

1 Sam. 17:34-36\u2014Here David enhances the importance of what he tells King Saul,
\nby bringing out graphically each detail of that which makes him a type of the Good Shepherd: \u2014
\n\u201cAnd David said unto Saul, Thy servant kept his father’s sheep
\nand<\/b> there came a lion and a bear,
\nand<\/b> took a lamb out of the flock:
\n<\/span><\/span>and<\/b> I went out after him<\/span> and smote him,
\nand<\/b> delivered it<\/i> out of his mouth:
\nand<\/b> when he arose against me, I caught him<\/i> by his beard,
\nand<\/b> smote him,
\nand<\/b> slew him. Thy servant slew
\nboth<\/b> (\ufb32<\/span><\/span><\/span><\/span>\u05b7\u05dd<\/span><\/span><\/span><\/span>) the lion,
\nand<\/b> (\ufb32<\/span><\/span><\/span><\/span>\u05b7\u05dd<\/span><\/span><\/span><\/span>) the bear.
\nand<\/b> this uncircumcised Philistine shall be as one of them, etc<\/em>.\u201d<\/span><\/span><\/span><\/p>\n

2 Kings 2:12, 14\u2014
\n\u201cAnd he took hold of his own clothes,
\nand<\/b> rent them in two pieces:
\n<\/span><\/span>and<\/b> he took up (he took up also) the mantle of Elijah that fell from him,
\n<\/span><\/span>and<\/b> went back,
\nand<\/b> stood by the bank of Jordan;
\n<\/span><\/span>and<\/b> he took the mantle of Elijah that fell from him,
\nand<\/b> smote the waters,
\nand<\/b> said. Where is the Lord God of Elijah?
\nand<\/b> when he also had smitten the waters, they parted hither and thither,
\nand<\/b> Elisha went over.\u201d<\/span><\/span><\/span><\/p>\n

All this to show us the importance, not of any great climax,
\nbut of each part of that wondrous miracle.<\/span><\/span><\/p>\n

2 Kings 5:26\u2014In the words of Elisha to Gehazi on his return from Naaman, he brings out by the use of this figure all that was in Gehazi’s heart; showing that he knew how Gehazi had already planned and arranged how he should spend and lay out the money which he had asked of Naaman.
\n\u201cIs it<\/i> a time to receive money,
\nand<\/b> to receive garments,
\nand<\/b> oliveyards,
\nand<\/b> vineyards,
\nand<\/b> sheep,
\nand<\/b> oxen,
\nand<\/b> menservants,
\nand<\/b> maidservants?\u201d<\/span><\/span><\/p>\n

\u00a01 Chron. 29:11-13\u2014Here the greatness and the goodness of Jehovah is set forth in David’s Thanksgiving.<\/i>
\nThe whole structure* of this thanksgiving is as follows: \u2014
\n<\/span><\/span>* For these structures see under Correspondence below<\/span>.<\/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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Praise<\/span><\/i>.<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 A \/ a \/ 10. David blessing Jehovah,
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>b \/ 10. Jehovah’s eternity.
\n.<\/span>\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>B \/ 11. Jehovah’s greatness \u201cabove all.\u201d
\n.<\/span>\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>B<\/i> \/ 12. Jehovah’s goodness \u201cunto all.\u201d
\n.<\/span>\u00a0\u00a0\u00a0 <\/span><\/span>A<\/i> \/ a <\/i>\/ 13. David blessing Jehovah,
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>b <\/i>\/ 14, 15. David’s mortality.<\/span><\/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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Prayer<\/span><\/i>.<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 C \/ 16. The House and its provision,
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 D \/ 17. \u201cI give\u201d \u201cmine heart.\u201d (Time past and present).
\n.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>D<\/i> \/ 17-19. Prepare their heart to give. (Time to come).
\n.<\/span>\u00a0\u00a0\u00a0 <\/i><\/span><\/span>C <\/i><\/span><\/span>\/ <\/span><\/span><\/span>19. The house and its provision.<\/span><\/span><\/span><\/p>\n

The figure occurs in B and <\/span><\/span>B<\/i><\/span><\/span>:\u2014 <\/span><\/span><\/span><\/p>\n

\u201cThine, O Lord, is the greatness (Psa. 145:3),
\nand<\/strong> the power (verse 12 and Psa. 21:13)
\n<\/span><\/span>and<\/b><\/span><\/span> the glory (<\/span><\/span>beauty<\/i><\/span><\/span>, verse 13. Psa. 96:6),
\n<\/span><\/span>and<\/b><\/span><\/span> the victory (<\/span><\/span>lustre<\/i><\/span><\/span>, 1 Sam. 15:29),
\n<\/span><\/span>and<\/b><\/span><\/span> the majesty (Psa. 21:6); for all <\/span><\/span>that is<\/i><\/span><\/span> in the heaven
\n<\/span><\/span>and<\/b><\/span><\/span> in the earth (<\/span><\/span>is thine<\/i><\/span><\/span>):*
\n<\/span><\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0 Thine is the Kingdom, O Lord,<\/span>
\n and<\/b> thou art exalted as head above all,<\/span>
\n and<\/b> the riches\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} (The figure is lost by saying<\/span>
\n and<\/b> the honour\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 } \u201cboth riches and honour.\u201d)<\/span>
\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0come of thee,<\/span>
\n and<\/b> thou reignest over all;<\/span>
\n<\/span><\/span>and<\/b> in thine hand is<\/i> power and might;
\n<\/span><\/span>and<\/b> in thine hand it is<\/i> to make great,
\nand<\/b> to give strength unto all:
\n<\/span><\/span>and<\/b> now, our God, (not \u201cNow therefore\u201d) we thank thee,
\nand<\/b> praise thy glorious name!\u201d
\n<\/span><\/span>*Or, omitting the italics \u201cbecause of all in the heavens and in the earth.\u201d<\/span><\/span><\/span><\/span><\/p>\n

Psa. 107:35-37\u2014Here, to enhance the blessings which Jehovah bestows upon His people they are set forth with such distinctness that we are asked to dwell upon each one that goes to make up the whole:
\n\u201c<\/span><\/span><\/span>He turneth the wilderness into a standing water,
\nand<\/b> dry ground into watersprings,
\nand<\/b> there he maketh the hungry to dwell, that they may prepare a city for habitation;
\nand<\/b> sow the fields,
\nand<\/b> plant vineyards, which may yield fruits of increase.\u201d<\/span><\/span><\/span><\/p>\n

Isa. 2:11-19\u2014Here the figure is employed to set forth the completeness of the manner in which Jehovah will \u201cshake terribly the earth\u201d
\n(19, 21). There is another figure employed (see under <\/span>Synonymia<\/i><\/a> ):<\/span><\/span> and this,
\nwith the structure, shows us the importance and solemnity of the whole passage.
\nIt commences with chap. 2, and ends with chap. 4. Thus: \u2014<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 <\/span>A \/ 2:1-5. Promise.
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>B \/ 2:6-22 Threatening of judgment (general).
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>B <\/i>\/ 3-4:1 Threatening of punishment (particular).
\n.<\/span>\u00a0\u00a0\u00a0 <\/span><\/span><\/span>A<\/i> \/ 4:2-6. Promise.<\/span><\/span><\/span><\/p>\n

.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Then these members may be expanded thus: \u2014
\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 <\/span>A. The Promise<\/i> 2:1-5 <\/span>
\n.<\/span><\/span><\/span>\u00a0\u00a0\u00a0 <\/span><\/span>A \/ C \/ 2:1,2. Zion, its exaltation. All people flowing unto it.
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>D \/ 3.- What they say: \u201cCome ye, . . we will walk, etc<\/em>.\u201d
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/ C<\/i> \/ -3, 4. Zion, its rule. The word going out from it.
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>D<\/em> \/ 5. What the people say: \u201cCome ye, . . let us walk, etc<\/em>.\u201d<\/span><\/span><\/p>\n

Then the second member B, with which we have to do (the figure Polysyndeton<\/i> marking it and stamping it as a whole), may be expanded, thus: \u2014<\/span> <\/span><\/span><\/p>\n


\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<\/span><\/span> B. Threatening of judgment<\/i> (general<\/i>), 2:6-22.<\/span>
\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 (With special reference to men<\/i>,)* <\/span><\/span><\/span>
\n.<\/span>\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 * In <\/span>B<\/i><\/span> (3-4:1) the reference is specially to women. <\/span>
\n.\u00a0<\/span>\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 In <\/span>A<\/span><\/em> (4:2-6) the reference is: \u2014 <\/span><\/span><\/span><\/span>
\n.<\/span>\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>a<\/span> \/ 2. General.
\n.<\/span>\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>b \/ 3. To men.
\n.<\/span>\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>b<\/i> \/ 4. To women.
\n.<\/span>\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>a<\/i><\/span>\/ 6. General.<\/span>
\n<\/span><\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 <\/span>E \/ F \/ 6.- Jehovah ceasing from His People. <\/span><\/span><\/span>
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/ G \/ -6-9 Reason. Because they exalt themselves before God, and<\/span> humble themselves
\n.<\/span> \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 before their idols.
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>\/ G <\/i>\/ 10-21 Judgment. The People humbled, and Jehovah alone exalted.
\n<\/span>Idols abolished.
\n\u00a0\u00a0 \u00a0 \u00a0\u00a0 <\/span><\/span><\/span><\/span>\/ F<\/i> \/ 22 \u201cCease ye from man,\u201d &c<\/em>.<\/span><\/span><\/span><\/p>\n

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

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> Once more, the member G may be expanded, thus:\u2014
\n\u00a0.<\/span>
\n……………………………………………<\/span><\/span><\/span>G. The Judgment<\/i> (2:10-21)
\n<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0<\/span> G \/ H<\/span><\/span>1 <\/span><\/span><\/sup>\/ a \/ 10.- Concealment. \u201cGo to the rock,\u201d etc<\/em>.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>\/\u00a0 <\/span><\/span>b \/ -10. Reason: \u201cFor fear of the Lord,\u201d etc<\/em>.
\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<\/span> <\/span><\/span>J \/ c \/ 11. Man abased. Jehovah exalted <\/span><\/span>
\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<\/span> \/\u00a0d \/ 12-16. High things brought low \u2502<\/span> by
\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<\/span> \/ c<\/i> \/ 17. Man abased. Jehovah exalted\u00a0\u00a0\u00a0\u00a0\u00a0 } Jehovah
\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<\/span> \/\u00a0 <\/span><\/span>d<\/i> \/ 18. Idols utterly abolished\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u2502<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>\/ H2<\/span><\/sup> \/ a<\/i> \/ 19.- Concealment. \u201cThey shall go to the rocks,\u201d etc<\/em>.
\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<\/span> \/ b \/ -19. Reason: \u201cFor fear of the Lord,\u201d etc<\/em>.
\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 <\/span>J<\/i> \/ 20.- Idols cast away by man.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>\/ H3<\/span><\/sup> \/ a<\/i> \/ 21.- Concealment, \u201cto go into the clefts of the rocks.\u201d
\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<\/span><\/span><\/span><\/span><\/span>\u03b2 <\/i><\/span><\/span><\/span><\/span>\/ – 21. Reason: \u201cFor fear of the Lord,\u201d etc<\/em>.
\n<\/span>
\n<\/span><\/span><\/p>\n


\n<\/span><\/span>We may note in passing that in \u201cJ\u201d we have Jehovah and Idols:
\nwhile in \u201c<\/span><\/span>J\u201d <\/i>we have Man and his Idols. <\/span><\/span><\/span><\/p>\n


\n Now, we are prepared to see how the judgment executed by Jehovah in J
\n(verses 11-18) is further emphasized by the figure of Polysyndeton<\/i>; as it is still
\nfurther marked and emphasized by the figure of<\/span> Synonymia<\/i><\/a> (q.v<\/i>.):\u2014<\/span><\/span><\/span><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>J \/ c \/ 11. The lofty looks of man shall be humbled,<\/span>
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and<\/b> the haughtiness of men shall be bowed down,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 } MAN
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 and<\/b> the Lord alone shall be exalted in that day.
\n.<\/span> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0 \u00a0 \u00a0<\/span><\/span> d \/ 12-16. For the day of the Lord*
\n.<\/span>\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>of hosts shall be<\/i> upon every
\n.<\/span>\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>one <\/i>[or thing<\/i>] that<\/i> is proud
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>and<\/b> lofty, and upon every one<\/i> [thing<\/i>]
\n<\/i>\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 that is<\/i> lifted up;
\n.<\/span> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/span><\/span>and<\/b> he shall be brought low:\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}\u00a0Jehovah’s
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>and<\/b> upon all the cedars of Lebanon\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 judgement
\n.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0 <\/span><\/span>that are<\/i> high and lifted up,\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 on
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>and<\/b> upon all the oaks of\u00a0Bashan,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 } GOD’S WORKS
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/b><\/span><\/span>and<\/b> upon all the high mountains,\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 (seven members<\/i>).
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0 and<\/b> upon all the hills that are<\/i> lifted up,
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>and<\/b> upon every high tower,\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 Jehovah’s
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>and<\/b> upon every fenced wall,\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 judgement
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/b><\/span><\/span>and<\/b> upon all the ships of Tarshish,\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\u00a0on
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>and<\/b> upon all pleasant pictures.\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 \u00a0MAN’S WORKS \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\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 \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>(four<\/i>)
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>\/ <\/span>c<\/i> \/ 17.\u00a0 And<\/b> the loftiness of man <\/span><\/span><\/span>shall be bowed down,<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>and<\/b> the haughtiness of men shall be made low;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 } MAN.<\/span><\/span>
\n.\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0 <\/span><\/span>and<\/b> the Lord alone<\/span>
\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 shall be exalted in that day.<\/span>
\n<\/span><\/span><\/span>.<\/span>\u00a0\u00a0\u00a0\u00a0 \/ d \/\u00a018.\u00a0 And<\/b> the Idols, he shall utterly abolish.<\/span>\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/span>} Jehovah’s judgement on<\/span> <\/span><\/span>man’s works.<\/span>
\n<\/span><\/span>*This is the first mention of \u201cthe Day of the Lord.\u201d For the significance of this, see Number in Scripture<\/a><\/span> by the same author and publisher.<\/span><\/span><\/span><\/p>\n

Isa. 3:17-4:1\u2014Here, we have, in these few verses, the \u201cmany ands\u201d marking the minuteness of the Lord’s judgment on the daughters of Zion.<\/span><\/span><\/p>\n

These verses form one member (B<\/i>) of the larger structure (see above),
\nwhich may be expanded, as follows: \u2014<\/span>
\n<\/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<\/span> B<\/span><\/i>. 3-4:1 Threatening of judgment<\/i> (Particular<\/i>).<\/span>
\n B<\/i> \/ e \/ 3:1-7. Threatening. What Jehovah will \u201ctake away\u201d from Jerusalem\u00a0and from Judah.<\/span>
\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/span><\/span><\/span>f \/ 8-9-. Sin. Tongue, doings, countenance.
\n<\/span><\/span>\/ e<\/em> \/ -9-11. Threatening. \u201cWoe, woe.\u201d
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 f<\/em> \/ 12. Sin. Weak and oppressive rulers (4, 4).
\n\/ \u03b5 \/ <\/span>13-15. Threatening. Jehovah will judge and rule.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u03d5<\/em><\/span><\/span> \/ 16. Sin. Feminine haughtiness.
\n\/\u03b7 \/ <\/span><\/span>17-4:1. Threatening. What Jehovah will \u201ctake away\u201d from the daughters of Zion.
\n<\/span><\/span><\/span><\/p>\n

Here, in the last member \u03b7 <\/i><\/span>( 3:17<\/a><\/span>–4:1<\/a><\/span>), <\/span><\/span>we have <\/span><\/span>twenty-six<\/i> \u201cands,\u201d which the reader can notice for himself.<\/span><\/span><\/span><\/p>\n

Isa. 37:37\u2014Here, to enhance the overthrow of Sennacherib’s army, and to show how completely Jerusalem was delivered from the siege which he made against it, we read: \u2014
\n\u201cSo Sennacherib king of Assyria departed,
\nand<\/b> went,
\nand<\/b> returned,
\nand<\/b> dwelt at Ninevah.\u201d<\/span><\/span><\/p>\n


\nJer. 31:28\u2014Here the figure emphasises both the \u201cscattering\u201d and the \u201cgathering \u201c of Israel: \u2014<\/span>
\n \u201cAnd<\/strong> it shall come to pass, that, like as I have watched over them to pluck up,<\/span>
\n and<\/b> to break down,<\/span>
\n and<\/b> to throw down,<\/span>
\n and<\/b> to destroy,<\/span>
\n and<\/b> to afflict; so will I watch over them, to build<\/span>
\n and<\/b> to plant, saith the Lord.\u201d<\/span><\/span><\/span><\/p>\n


\nHag. 1:11\u2014To enhance the description of the troubles which had fallen upon Israel,
\na nine-fold \u201cand\u201d is employed
\n(nine being the number of judgment<\/i>)*: \u2014<\/span>
\n \u201c<\/span><\/span><\/span>And<\/b> I called for a drought upon the land,
\nand<\/b> upon the mountains,
\nand<\/b> upon the corn,
\nand<\/b> upon the new wine,
\n<\/span><\/span>and<\/b> upon the oil,<\/span>
\n and<\/b> upon that which the ground bringeth forth,<\/span>
\n and<\/b> upon men,<\/span>
\n and<\/b> upon cattle,<\/span>
\n and<\/b> upon all the labour of the hands.\u201d<\/span>
\n\u00a0see <\/span>Number in Scripture<\/span><\/a>, by the same author and publisher.<\/span><\/span><\/span><\/p>\n


\nMatt. 7:25\u2014<\/span>
\n Here the perfect security of the \u201cwise man,\u201d who hears the sayings of Jesus, and
\nis likened unto a man who built his house upon a rock, is emphasized by a five-fold \u201cand<\/i>\u201d (five being the number of grace<\/i>).<\/span>
\n \u201cAnd<\/b> the rain descended (on the roof),<\/span>
\n and<\/b> the floods came (at the foundations),<\/span>
\n and<\/b> the winds blew (at the sides),<\/span>
\n and<\/b> beat upon that house:<\/span>
\n<\/span><\/span>and<\/b> it fell not.\u201d<\/span><\/span><\/p>\n


\nWhile, on the other hand, in verse 27, the insecurity of the \u201cfoolish man,\u201d who hears, but does not, the sayings of Jesus, is set forth by a six-fold \u201cand<\/i>\u201d (six being the number of man<\/i> and of human<\/i> independence<\/i> and imperfection<\/i>:\u2014 <\/span><\/span><\/span><\/span><\/p>\n

Matt. 24:29-31\u2014Here, to emphasize the wondrous events of the day of the Lord,
\nand the order of them, the figure is used.<\/span>
\n \u201cImmediately after the tribulation of those days The sun shall be darkened,<\/span>
\n and<\/b> the moon shall not give her light,<\/span>
\n and<\/b> the stars shall fall from heaven,<\/span>
\n and<\/b> the powers* of the heavens shall be shaken,<\/span>
\n and<\/b> then shall appear the sign of the Son of Man\u2020<\/span> in heaven:<\/span>
\n and <\/b>then shall all the tribes of the earth mourn,<\/span>
\n and <\/b>they shall see the Son of Man\u2020<\/span> coming in the clouds of heaven with power and \u2021<\/span>great glory,<\/span>
\nand<\/b> he shall send his angels with a trumpet and \u2021<\/span>a great sound (marg.),<\/span>
\n<\/span><\/span>and<\/b> they shall gather together his elect from the four winds,* from one end of heaven to the other.\u201d<\/span><\/span><\/p>\n

*<\/span> See under Catachreesis<\/i>.
\n\u2020<\/span> See under Idiom<\/i> and Synecdoche<\/i>.
\n\u2021 <\/span>See under Hendiadys<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

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

This important passage describes the events which shall succeed \u201cimmediately after\u201d the great tribulation<\/span><\/span><\/p>\n

( which was the subject of Old Testament prophecy.<\/span><\/span>\u00a0<\/span>See<\/span> Psa. 9:9<\/a>;<\/span> 10:1<\/a>.<\/span> Jer. 30:7<\/a>.
\nJoel 2:11, 31<\/a>.<\/span> Amos 5:18<\/a>.<\/span> Zeph. 1:14<\/a>, etc<\/em>.<\/span> Rev. 6:17<\/a>):
\nso that there is, therefore, no interval for a millennium of peace and blessedness before the coming of the Lord.<\/span><\/span><\/span><\/p>\n


\n This is the coming of the Lord with<\/i> His saints (the Church), not His coming
\nfor<\/i> what will already have previously taken place before the Great Tribulation begins. The Second coming corresponds with the First Coming (so-called) in that the first part of it answers to His \u201ccoming forth\u201d at Bethlehem (<\/span>Micah 5:2<\/a>.), and the second part answers to the \u201ccometh unto\u201d at Jerusalem (<\/span>Zech. 9:9<\/a>), the latter being referred to in<\/span>
\n2 Thess. 2:2<\/a>, R.V., and the former revealed in<\/span> 1 Thess. 4:16, 17<\/a>.<\/span><\/span><\/span>
\n
\nConsequently his title, \u201cThe Son of Man,\u201d agrees with the scope of the passage;
\nwhich has to do with dominion on the earth. While the elect<\/i> can only be the elect of Israel
\n(see<\/span> Deut. 30:4<\/a>, (<\/span>LXX<\/a>.)<\/span> Zech. 2:6<\/a>, etc<\/em>.).<\/span><\/span><\/span><\/p>\n


\nMark 3:31-35\u2014Here each part of the instructive scene is emphasized to attract our attention: \u2014<\/span>
\n \u201cThere came then his brethren,<\/span>
\n and<\/b> his mother,<\/span>
\n and<\/b> standing without, sent unto him, calling him:<\/span>
\n and<\/b> the multitude sat about him,<\/span>
\n and<\/b> they said unto him. Behold thy mother<\/span>
\n and<\/b> thy brethren without seek for thee:<\/span>
\n<\/span><\/span>and<\/b> he answered them, saying. Who is my mother, or my brethren?
\nand<\/b> he looked round about on them which sat about him,
\nand<\/b> said. Behold my mother,
\nand <\/b>my brethren! For whosoever shall do the will of God, the same is my brother,
\nand<\/b> my sister,
\nand<\/b> mother.\u201d<\/span><\/span><\/p>\n

The scene which is thus emphasized is connected with verse 21 <\/span><\/span>as appears from the structure<\/i>\u2020<\/span><\/span> of this whole passage.<\/span><\/span><\/span><\/p>\n

*<\/span><\/span><\/span>See under <\/span>Metonomy<\/i><\/span> (of the adjunct)<\/span>.
\n<\/span><\/span>\u2020 For what is meant by Structure see below under <\/span>Correspondence<\/i><\/span>.<\/span><\/span><\/span><\/p>\n

Mark 3:21-35<\/span><\/span>
\n.<\/span>\u00a0\u00a0\u00a0 A \/ a \/ 21-. Jesus’s kindred (margin), <\/span><\/span>
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/ b \/-21-. Their interference with him. <\/span><\/span>
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/ c \/-21. Their disparagement of him.
\n.<\/span>\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 \/ d \/22-. The Scribes’ first charge: \u201cHe hath a devil.\u201d
\n.\u00a0<\/span>\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 \/ e \/-22. The Scribes’ second charge:
\n.<\/span>\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 \u201cBy the prince of the devils casteth he out devils.\u201d
\n<\/span><\/span>.<\/span>\u00a0\u00a0\u00a0 B\u00a0<\/i>\u00a0\u00a0\u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/ e<\/i> \/ 23-27. His answer to the second charge.
\n.<\/span>\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 \/ d<\/i> \/ 28, 29. His denunciation of the first charge.
\n.<\/span>\u00a0\u00a0\u00a0 <\/span><\/span>A<\/i> \/ a<\/i> \/ 31-. Jesus’s kindred,
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/ <\/span>b<\/i> \/ <\/span>-31, 32. Their interference with Him,
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/<\/span>c <\/i>\/ <\/span>33-35. His disparagement of them.<\/span><\/span><\/span><\/p>\n

From this structure we learn that (1) the object of the visit, is explained in verses 21-31, and that (2) the reference of verse 28 is to the first charge of the Scribes\u2014explaining what is called \u201cthe unpardonable sin\u201d: and (3) that the \u201ckindred\u201d of verse 31 included his mother in the design and conspiracy.
\n<\/span><\/span>* For these structures see below under <\/span>Correspondence<\/i><\/span>.<\/span><\/span><\/span><\/p>\n

Luke 1:31, 32\u2014Here the birth of the Lord Jesus is presented as it is in Isa. 9:6, 7,
\nwith the \u201csufferings\u201d overleaped, and the present season of His rejection not noticed. Our attention is called to all the wondrous details and separate parts of His glory, which, though thus linked together and connected with His birth, are not immediately<\/i> consecutive.
\n\u201cAnd<\/b>, behold, thou shalt conceive in thy womb,
\nand<\/b> bring forth a son,
\nand<\/b> shalt call his name JESUS. He shall be great,
\nand<\/b> shall be called the Son of the Highest:
\nand<\/b> the Lord God shall give unto him the throne of his father David:
\nand<\/b> he shall reign over the house of Jacob for ever;
\nand<\/b> of his kingdom there shall be no end.\u201d<\/span><\/span><\/p>\n


\nIt is<\/span> Matt. 1:21, 23<\/a><\/span><\/span>, which refers to<\/span> Isa. 7<\/a><\/span><\/span>, and thus connects the King with the \u201csufferings\u201d: while it is Luke, which refers to<\/span> Isa. 9<\/a><\/span><\/span>,
\nand thus connects \u201cthe Man\u201d with the glory that shall follow.\u2020
\n\u2020<\/span>See below under Rev. 12<\/span><\/span><\/span><\/span><\/span><\/p>\n

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

Luke 7:11-18\u2014Here, there is no climax, but we are asked to stop and dwell upon each additional circumstance, and see why it is mentioned, and what is its peculiar lesson for us: \u2014
\n\u201c<\/span><\/span><\/span>And<\/b> it came to pass the day after, that he went into a city called Nain:<\/span>
\n and<\/b> many of his disciples went with him,<\/span>
\n and<\/b> much people. Now, when he came nigh to the gate of the city, behold,
\nthere was a dead man carried out,<\/span>\u00a0the only son of his mother,<\/span>
\n and <\/b>she was a widow:<\/span>
\n and <\/b>much people of the city was with her:<\/span>
\n and <\/b>when the Lord saw her, he had compassion on her,<\/span>
\n and<\/b> said unto her, Weep not.<\/span>
\n and<\/b> he came and touched the bier:<\/span>
\n and<\/b> they that bare him<\/i> stood still,<\/span>
\n and<\/b> he said. Young man, I say unto thee. Arise.<\/span>
\n and<\/b> he that was dead sat up,<\/span>
\n<\/span><\/span>and<\/b> began to speak;
\n<\/span><\/span>and<\/b> he delivered him to his mother;
\n<\/span><\/span>and<\/b> there came a fear on all:
\n<\/span><\/span>and <\/b>they glorified God, saying, That a great prophet is risen up among us;
\nand<\/b>, That God hath visited his people,
\nand<\/b> this rumour of him went forth throughout all Judaea,
\nand<\/strong> throughout all the region round about;
\n<\/span><\/span>and<\/b> the disciples of John showed him of all these things.\u201d<\/span><\/span><\/span><\/p>\n

Here in these eight verses we have no less than twenty \u201cands,\u201d each introducing a fact and a statement for our earnest consideration; each fraught with truth and teaching. The last, for example, is the reason why John sent his disciples to Jesus. This reason is not given in Matt. 11:2: which is thus explained. John was languishing in prison; and, when he heard that Jesus was raising the dead, he naturally wondered, if Jesus were \u201cHe that should come,\u201d why he should be suffering in prison. See also Mark 3:1-6, the miracle of the man with the withered hand. <\/span><\/span><\/p>\n

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


\nLuke 7:38\u2014Here the woman’s devotion to the Lord is set forth in a gracious five-fold enumeration of the parts of which it was made up:<\/span>
\n \u201cAnd<\/b> stood at his feet behind him weeping,<\/span>
\n and <\/b>began to wash his feet with tears,<\/span>
\n and<\/b> did wipe them with the hairs of her head, <\/span>
\nand<\/b> kissed his feet,<\/span>
\n and<\/b> anointed them with the ointment.\u201d<\/span>
\n Five \u201cands\u201d in one verse!<\/span><\/span><\/span><\/p>\n


\nLuke 10:27\u2014Here a five-fold description is given in order to set forth that love which is \u201cthe fulfilling of the Law\u201d: \u2014 <\/span>
\n \u201cThou shalt love the Lord thy God with all thy heart, <\/span>
\n and<\/b> with all thy soul, <\/span>
\n and<\/b> with all thy strength, <\/span>
\n and<\/b> with all thy mind:<\/span>
\n<\/span><\/span><\/span>and<\/b> thy neighbour as thyself.\u201d<\/span><\/span><\/p>\n


\nIt is sometimes said that we are never commanded to do that which is impossible.
\nBut the truth is, the Law is given, and the perfection of this command is thus emphasized, in order to reveal and bring to light our own impotence, that we may thankfully cast ourselves on God’s omnipotence in that Saviour whom He has provided and <\/span><\/span>anointed. <\/span><\/span><\/p>\n

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


\nLuke 12:45, 46\u2014Here, the sin of the wicked servant, who said,
\n\u201cMy lord delayeth his coming,\u201d is set forth in a fourfold description: \u2014
\n\u201cAnd<\/b> shall begin to beat the menservants
\nand<\/b> maidens,
\nand<\/b> to eat and drink,
\nand<\/b> to be drunken.\u201d<\/span><\/span><\/span><\/p>\n


\nLikewise his punishment is described in a fourfold manner: \u2014
\n\u201cThe lord of that servant will come in a day when he looketh not for him,
\nand<\/b> at an hour when he is not aware,
\nand<\/b> will cut him in sunder,
\nand <\/b>will appoint him his portion with the unbelievers.\u201d<\/span><\/span><\/span><\/p>\n


\nWhat a solemn fact it is that those who put off the hope of the Lord’s Coming till after the Tribulation are the ones who \u201csmite\u201d their fellow-servants; and this merely because they hope to be taken away before it comes!<\/span>
\n<\/span><\/span><\/p>\n


\nLuke 15:20\u2014Here, five particulars give the fulness of Divine grace in receiving the lost sinner: \u2014<\/span>
\n \u201cWhen he was yet a great way off, his father saw him (eyes),<\/span>
\n and<\/b> had compassion (heart),<\/span>
\n and <\/b>ran (feet),<\/span>
\n and<\/b> fell on his neck (arms),<\/span>
\n and<\/b> kissed him\u201d (lips).
\n<\/span><\/span><\/span><\/p>\n

There is no climax; but we are asked to dwell separately on these five aspects of grace, five (4 + 1) being the number which is symbolical of grace.*<\/span><\/span><\/p>\n

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

Luke 15:22, 23\u2014Here, we have an eight-fold enumeration of the gifts: showing the completeness of the blessings poured upon accepted one: \u2014
\n\u201cThe father said to his servants,
\nBring forth the best robe (but do more than that);
\n<\/span><\/span>and<\/b> put it on him;
\n<\/span><\/span>and<\/b> put a ring on his hand,
\nand<\/b> shoes on his feet:
\n<\/span><\/span>and<\/b> bring hither the fatted calf,<\/span>
\n and<\/b> kill it;<\/span>
\nand <\/b>let us eat and be merry.\u201d<\/span><\/span><\/span><\/span><\/p>\n


\nJohn 10:27, 28\u2014The riches of the grace bestowed upon the Lord’s people are thus enumerated and emphasized by the five-fold Polysyndeton:\u2014
\n\u201c My sheep hear my voice,
\nand<\/b> I know them,
\nand<\/b> they follow me;
\nand<\/b> I give unto them eternal life;
\n<\/span><\/span>and<\/b> they shall never* perish,
\nand <\/b>not anyone shall pluck them out of my hand\u201d (so Greek).<\/span><\/span><\/span><\/p>\n

* See under <\/span><\/span>Repeated Negation<\/a><\/i><\/span>.<\/span><\/span><\/span><\/p>\n

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

Acts. 1:8\u2014\u201cBut ye shall receive power, after that the Holy Ghost is come upon you:
\nand<\/b> ye shall be witnesses unto me both in Jerusalem,
\nand<\/b> in all Judea,
\nand<\/b> in Samaria,
\nand<\/b> unto the uttermost part of the earth.\u201d<\/span><\/span><\/p>\n


\n Thus is emphasized for us the fact that there is one message,
\nfor all places and for all times.<\/span>
\n \u201cPreach the Gospel to every creature.\u201d<\/span>
\n Not \u201cadapt the Gospel to every centu<\/span>ry.\u201d
\n
\nThere are, here, three concentric circles.<\/span>
\n (1) The innermost \u201cJerusalem and in all Judea,\u201d the place of Religiousness<\/i> where they professed to worship God and to read His word.<\/span>
\n (2) \u201cAnd in Samaria\u201d which was the place of corrupt<\/i> religion<\/i>, for it is written of Samaria, \u201cthey feared the Lord, and served their own gods\u201d (2 Kings 17:33).<\/span>
\n (3) \u201cAnd unto the uttermost part of the earth,\u201d which was the place of no religion<\/i>.<\/span><\/span><\/span><\/span><\/span><\/p>\n

The witness for each was to be, not concerning Doctrines or Sacraments, or Rites and Ceremonies; but, concerning a PERSON!<\/span>
\n \u201cYe shall be witnesses unto ME\u201d \u2014a crucified, risen, and coming Saviour. This is to be the witness: and this is the Gospel.<\/span> <\/span><\/span><\/p>\n


\nRom. 8:29, 30\u2014Here there is no climax or conclusion, but each great fact is to be weighed and duly considered.
\nWe emend the A.V. only by putting the word \u201calso\u201d in the correct place*<\/span>
\n \u201cFor whom he did foreknow, he did predestinate also . .<\/span>
\n Moreover whom he did predestinate, them he called also:<\/span>
\n and<\/b> whom he called, them he justified also:<\/span>
\n and<\/b> whom he justified, them he glorified also.\u201d<\/span><\/span><\/span><\/p>\n

* See a pamphlet, entitled, <\/span>Also<\/i><\/span>: a Bible-Study on the use of the Word, by the same author and publisher<\/span>.<\/span><\/span><\/p>\n

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

Rom 9:4\u2014Here the figure is used to impress us with the wonderful possessions and privileges of Israel,
\n\u201cWho are Israelites; to whom pertaineth<\/i> the adoption
\n(\u00a0<\/span><\/span>\u03c5\u1f31\u03bf\u0398\u03b5\u03c3\u03b9\u03b1 <\/span><\/span><\/span><\/span>sonship<\/i>, Deut. 4:7<\/a>, 33<\/a>, 34<\/a>),<\/span>
\n and<\/b> the glory (<\/span>1 Sam. 4:21<\/a>),<\/span>
\n and<\/b> the covenants (which precede the Law,<\/span> Gal. 3:17<\/a>),<\/span>
\n and<\/b> the giving of the Law,<\/span>
\n and<\/b> the service of God ( \u1f21 \u03bb\u03b1\u03c4\u03c1\u03b5\u03af\u03b1<\/span><\/span>, hee latreia<\/i>, the<\/i> [tabernacle] worship<\/i>),<\/span>
\n and<\/b> the promises.\u201d<\/span><\/span><\/span><\/p>\n


\n1 Cor. 1:30\u2014<\/span>
\n \u201c But of him are ye in Christ Jesus, who of God is made unto us wisdom,<\/span>
\n and<\/b> righteousness,<\/span>
\n and<\/b> sanctification,<\/span>
\n and<\/b> redemption.\u201d<\/span><\/span><\/span><\/p>\n

The R.V. rendering does not alter the fact that these four wondrous things are distinctly separated, so that we are to study them,
\neach one by itself, and to learn the weighty lessons and the equal importance of each. It is Christ Jesus who is our righteousness;
\nand He is equally our sanctification, and in Him we are perfect and complete as to our standing<\/i> before God; and in Him we now wait for Resurrection: i.e.<\/i>, the redemption of our bodies from the power of the grave (Rom. 8:23<\/a>; Eph. 4:30<\/a>).<\/span><\/span><\/span><\/p>\n


\nEph. 4:31 \u2014
\n\u201c <\/span><\/span><\/span>Let all bitterness (<\/span><\/span>\u03c0\u03b9\u03ba\u03c1\u03af\u03b1<\/span><\/span><\/span><\/span>, pikria<\/i>, the opposite of \u03c7\u03c1\u03b7\u03c3\u03c4\u03bf\u03af<\/span><\/span>, chreestoi<\/i>, verse 32, kind<\/i>).
\nand <\/b>wrath
\n( \u03b8\u03c5\u03bc\u03cc\u03c2<\/span><\/span>, thumos<\/i>, the opposite of \u03b5\u1f54\u03c3\u03c0\u03bb\u03b1\u03b3\u03c7\u03bd\u03bf\u03b9<\/span>, eusplangchnoi tender-hearted<\/i>),
\n<\/span><\/span>and<\/b> anger (\u1f40\u03c1\u03b3\u03ae<\/span><\/span>, orgee<\/i>, the opposite of \u03c7\u03b1\u03c1\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9, <\/i><\/span><\/span>charizomenoi<\/i>, forgiving<\/i>),
\nand<\/b> clamour,
\nand<\/b> evil-speaking be put away from you with all malice.\u201d<\/span><\/span><\/span><\/p>\n


\nHere there is no climax; but in the next verse we have the opposite figure of Asyndeton<\/a><\/i>, in which there are no \u201cands,\u201d because there is a weighty conclusion at the end, to which we are hastened on.<\/span><\/span><\/span><\/p>\n


\n* Be ye kind ( \u03c7\u03c1\u03b7\u03c3\u03c4\u03bf\u03af<\/span><\/span>, chreestoi<\/i>, the opposite of \u03c0\u03b9\u03ba\u03c1\u03af\u03b1<\/span><\/span>, pikria bitterness<\/i>, verse 31),<\/span>
\n \u2014tender-hearted ( \u03b5\u1f54\u03c3\u03c0\u03bb\u03b1\u03b3\u03c7\u03bd\u03bf\u03b9<\/span><\/span>, eusplangchnoi<\/i>, the opposite of \u03b8\u03c5\u03bc\u03cc\u03c2, <\/i><\/span><\/span>thumos<\/i>, wrath<\/i>),<\/span>
\n \u2014forgiving one another ( \u03c7\u03b1\u03c1\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9<\/span><\/span>, charizomenoi<\/i>, the opposite of \u1f40\u03c1\u03b3<\/span><\/span>\u03b7,<\/span><\/span><\/span> orgee<\/i>, anger<\/i>),<\/span>
\n even as God for Christ’s sake hath forgiven you<\/b>.\u201d<\/span>\u2020<\/span>
\n<\/span><\/span><\/span><\/span>* There is an \u201cand\u201d here in the A.V., but the Greek is <\/span>\u03b4\u1f73 ,<\/i><\/span><\/span>(<\/span>de<\/i><\/span>), <\/span>but<\/i><\/span>.
\nThis is omitted by Lachmann, and put in the margin by Tregelles, Westcott and Hort<\/span>.
\n<\/span><\/span>\u2020 Lachmann has <\/span>\u1f51\u03bc\u1fd6\u03bd <\/span><\/span>(<\/span>humin<\/i><\/span>), <\/span>us<\/i><\/span>, which is put in the margin by Tr. W.H. and R.V.<\/span><\/span><\/span><\/span>
\n
\nPhil. 3:3\u2014\u201cFor we are the circumcision, which worship God in the spirit,
\nand<\/b> rejoice in Christ Jesus,
\nand<\/b> have no confidence in the flesh.\u201d<\/span><\/span><\/p>\n


\nThus the Spirit emphasises these three great fundamental principles of Christianity, and asks us to dwell upon each, noting the necessity of making all our worship wholly spiritual<\/i> (John 4:23, 24<\/a>); making the Lord Jesus the source of all our joy; and renouncing all attempts to work out a righteousness of our own.<\/span> <\/span><\/span><\/p>\n


\n 1 Thess. 2:11\u2014\u201c Ye know how we exhorted<\/span>
\n and<\/b> comforted<\/span>
\n and<\/b> charged every one of you, as a father doth<\/i> his children.\u201d
\n(See under Ellipsis<\/a><\/i>, page 89).<\/span><\/span><\/span><\/p>\n

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


\n\u00a01 Tim. 1:5\u2014Here, the figure points us to the true genealogy of charity, or love.<\/span>
\n \u201cNow the end of the commandment is charity out of a pure heart,<\/span>
\n and<\/strong> of<\/i> a good conscience,<\/span>
\n and<\/strong> of faith unfeigned.\u201d<\/span> <\/span><\/span><\/p>\n

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

If the faith be not right and unfeigned, then the \u201cconscience\u201d cannot be \u201cgood.\u201d Conscience is the result of faith. It will condemn us in the doing of what we believe
\nto be wrong. It will approve the doing of what we believe to be right. Hence, the importance of a true \u201cfaith.\u201d<\/span><\/span><\/p>\n

If the conscience be not \u201cgood,\u201d the heart cannot be pure; and if the heart be not pure, there can be no true, divine love.<\/span><\/span><\/p>\n


\n2 Tim. 4:17, 18\u2014Contrast this passage with the example of Asyndeton<\/em> in 2 Tim 3: 10, 11. In that passage we are not detained over the manner of the Lord’s deliverance, but pointed to the great fact that He did deliver out of all. But here we have no such climax, and are asked to stop and consider each part of the wondrous deliverance.<\/span><\/span><\/span><\/p>\n


\n\u201cNotwithstanding, the Lord stood with me,<\/span>
\n and strengthened me; that by me the preaching might be fully known,<\/span>
\n and<\/b> that all the Gentiles might hear:<\/span>
\n<\/span><\/span>and<\/b> I was delivered* out of the mouth of the lion,
\nand<\/b> the Lord shall deliver me from every evil work,
\nand<\/b> will preserve me\u2020
\n<\/span><\/span><\/span><\/span>unto his heavenly kingdom, to whom be glory for ever and ever. Amen.\u201d<\/span><\/span><\/span><\/p>\n

* <\/span>See under the figures of<\/span> <\/span>Ellipsis<\/i><\/span><\/a> and <\/span>Polyptoton<\/i><\/span>.<\/span><\/span>
\n \u2020 <\/span><\/span>See under the figure of <\/span>Paregmenon<\/i><\/span>.<\/span><\/span><\/span><\/p>\n

Heb. 13:8.\u2014\u201cJesus Christ the same yesterday,<\/span>
\n and <\/b>today,<\/span>
\n and<\/b> for ever.\u201d<\/span> <\/span><\/span><\/p>\n

Jas. 1:24\u2014Here the repeated \u201cand\u201d greatly emphasises what Bengel calls the
\n\u201chastiness joined with levity\u201d of the natural man.
\n\u201cFor he beholdeth himself,
\nand<\/b> goeth his way,
\nand<\/b> straightway forgeteth what manner of man he was.\u201d<\/span><\/span><\/p>\n

Jas. 4:13\u2014The Polysyndeton<\/i> here, Bengel says, expresses the caprice of a mind
\nsecure and indifferent\u2014the will of a mind at ease.
\n\u201cGo to now, ye that say, To-day or to-morrow we will go into such a city,
\nand<\/b> continue there a year,
\nand<\/b> buy and sell,
\nand<\/b> get gain.\u201d<\/span><\/span><\/p>\n

2 Pet. 1:5-7\u2014 Here the sevenfold \u201cand\u201d points to all that is included in and follows the greatest gift of God (verse 3). Faith itself is God’s gift (Eph. 2:8), and therefore it is not added to anything. It is the \u201cprecious faith\u201d which is \u201cobtained\u201d through the righteousness of God (verse 1).<\/span><\/span><\/p>\n


\n\u201cAnd<\/b> besides this ( \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03cc \u03c4\u03bf\u1fe6\u03c4\u03bf,<\/i><\/span><\/span> kai auto touto<\/i>, and for this very reason<\/i>: )<\/span> i.e<\/i>., because we have \u201cprecious faith\u201d (verse 1), and are \u201cpartakers of the Divine nature\u201d (verse 4), giving all diligence (see verse 15 and<\/span> 3:14<\/a>), add to your faith,
\nvirtue<\/span><\/span><\/span>\u00a0<\/span><\/span>( \u03c4\u1f74\u03bd \u1f00\u03c1\u03b5\u03c4\u03ae\u03bd<\/span><\/span>, teen<\/i> areteen,<\/i> courage<\/i>);
\nand<\/b> to virtue, knowledge;
\nand<\/b> to knowledge, temperance (\u1f10\u03b3\u03ba\u03c1\u1f71\u03c4\u03b5\u03b9\u03b1<\/span><\/span>, engkrateia<\/i>, self-control<\/i>, which is the fruit of knowledge. It means having self well reined in, the government of all<\/i> the passions of the flesh);
\n<\/span><\/span><\/span>and<\/b> to temperance, patience (under afflictions or the sufferance of evil, as courage is used in encountering and averting evil);<\/span>
\n<\/span><\/span>and<\/b> to patience, godliness (which is the only foundation of true patience or endurance. Apart from godliness it is stoicism, or mere indifference),<\/span>
\n and<\/b> to godliness, brotherly kindness (the love of your Christian brethren);<\/span>
\n and<\/b> to brotherly kindness, charity\u201d (the love of all). (<\/span>1 Pet.1:22<\/a>).<\/span><\/span><\/span><\/p>\n

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


\nThus \u201cfaith\u201d is the source out of which all virtues must spring, and \u201clove\u201d is the point to which all such virtues tend. Hence, \u201cWhatsoever is not of faith is sin\u201d (<\/span>Rom. 14:23<\/a>), and \u201cthe end of the commandment is love\u201d (1 Tim. 1:5<\/a>). Another important figure is combined here with Polysyndeton<\/i> (see under Climax<\/i> [which is repeated Anadiplosis<\/i>]<\/span>).<\/span><\/span><\/span><\/p>\n

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


\nRev. 1:11\u2014Here the seven churches are to be separated as being equal in importance, and distinct in their position:\u2014<\/span>
\n \u201cWhat thou seest write in a book and send it<\/i> unto the seven churches which are in Asia;<\/span>
\n unto Ephesus,<\/span>
\n and<\/b> unto Smyrna,<\/span>
\n and<\/b> unto Pergamos,<\/span>
\n and<\/b> unto Thyatira,<\/span>
\n and<\/b> unto Sardis,<\/span>
\n and<\/b> unto Philadelphia,<\/span>
\n and<\/b> unto Laodicea.\u201d<\/span><\/span><\/span><\/p>\n

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


\nRev. 3:17\u2014Here, the figure is used to bring out the Laodicean condition of soul.<\/span>
\n \u201cBecause thou sayest, I am rich<\/span>
\n and<\/b> increased with goods,<\/span>
\n and<\/b> have need of nothing;<\/span>
\n and<\/b> knowest not that thou art wretched,<\/span>
\n and<\/b> miserable,<\/span>
\n and<\/b> poor,<\/span>
\n and<\/b> blind,<\/span>
\n and<\/b> naked.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\nRev. 6:15\u2014Here, to show the universality of the fear which will be manifested when \u201cthe great day of his wrath is come\u201d\u2014all classes of society are named and stated with
\nall formality in order to impress our minds:\u2014<\/span>
\n \u201cand<\/b> the kings of the earth,<\/span>
\n and<\/b> the great men,<\/span>
\n and<\/b> the rich men,<\/span>
\n and<\/b> the chief captains,<\/span>
\n and<\/b> the mighty men,<\/span>
\n and<\/b> every bondmen,<\/span>
\n and<\/b> every free man, hid themselves in the dens and<\/span> in the rocks of the <\/span><\/span><\/span>mountains.\u201d<\/span><\/span><\/p>\n


\nRev. 12\u2014This chapter is rendered remarkable by the figure of Polysyndeton<\/i>.
\nForty<\/i>–four<\/i> times the word \u201cand\u201d is repeated, bringing before us a variety of details connected with matters which are thus shown to be of the greatest possible importance. In chap, 5, we have the book written \u201cwithin and without\u201d
\n(\u1f14\u03c3\u03c9\u03b8\u03b5\u03bd \u03ba\u03b1\u1f76 \u1f44\u03c0\u03b9\u03c3\u03b8\u03b5\u03bd<\/span><\/span>, es<\/i>\u014d<\/i><\/span>then kai<\/i> opisthen<\/i>), pointing to its esoteric<\/i> (or inner<\/i>) and exoteric<\/i> (or outer<\/i>) meaning. What follows in chaps, 6-11, describes the exoteric<\/i> or outside manifestations\u2014events which will be seen by all; for chap. 11 carries us right on to the end, to the sounding of the \u201c seventh\u201d or last trumpet, and thus covers the whole ground, even including Resurrection and Judgment, and the setting up of the kingdom of the Messiah. See 11: 15-18, which is coterminous with Rev. 20.<\/span>
\n<\/span><\/span><\/p>\n

Chapter 12 does not, therefore, go forward, but takes us back<\/i> to the time, even before chap. 5, and gives us the esoteric<\/i> or inner meaning, and reveals to us the sources, springs, and secrets of all that leads up to the judgments recorded in chaps, 6-11. Chapters 13-19 introduce supplementary information which must be read into those earlier preceding chapters (6-11), showing the part that the Dragon and his agent the Antichrist will have in them.<\/span>
\n<\/span><\/span><\/p>\n

Chapter 12 is constructed as follows:\u2014<\/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<\/span> Rev. 12<\/span><\/span><\/span><\/p>\n

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

\u00a0\u00a0\u00a0\u00a0<\/span> A \/ a \/ 1-5. The woman, the dragon, and the child.<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>b \/ 6. The woman’s flight, and its duration (1,260 days).<\/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<\/span>B \/ 7-13. War in heaven (\u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf<\/span><\/span>, came to pass<\/i>).<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0<\/span> A <\/span><\/i>\/ <\/span>b<\/i> \/14. The woman’s flight and its duration three years and <\/span><\/span><\/span><\/span>a half.<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span> a \/ 15, 16. The woman<\/i>, the dragon<\/i>, and the rest of her seed<\/i>.<\/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<\/span> B <\/span><\/i>\/ 17. War on earth.<\/span><\/span><\/span><\/p>\n

Each of these members can, of course, be expanded. For example: \u2014<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>a: (1-5). The woman<\/i>, the dragon<\/i>, and the child<\/i>.<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>a \/ c \/ 1-. A great sign in heaven.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span><\/span>d \/ -1. A woman. Her description<\/span>\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The<\/span>
\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<\/span>(\u201ccrown,\u201d \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2<\/span><\/span>, a victor’s crown). }<\/span>
\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<\/span><\/span><\/span>e \/ 2. Her action: and the child.\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Woman<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \/c<\/i> \/ 3-. Another great sign in heaven.<\/span>
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> d<\/span><\/i> \/ -3. The dragon. His description<\/span>\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 The<\/span>
\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<\/span><\/span><\/span><\/span>(\u201ccrowns,\u201d \u03b4\u03b9\u03ac\u03b4\u03b7\u03bc\u03b1\u03c4\u03b1<\/span><\/span>, royal fillets)\u00a0\u00a0\u00a0 }<\/span>
\n<\/span><\/span>\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> (see only here, and 13:1 and 19:12).\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Dragon<\/span>
\n\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>e<\/i> \/ 4, 5. His action: and the child (Dan. 8:10).<\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/span><\/span>b: (verse 6) may be expanded thus: as may be also b <\/i>(verse 14).<\/span>
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0<\/span> b \/ f \/ 6-. The woman: her flight.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>g \/ -6-. Her place\u2014the wilderness.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>f<\/i> \/ -6. The woman: her nourishment.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> g<\/span><\/i> \/ -6. Her continuance\u2014 1,260 days.<\/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<\/span><\/span> The larger member B: (7-13) may be thus shown:\u2014<\/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<\/span> B: (7-13) <\/span>War in heaven.<\/span>
\n\u00a0\u00a0\u00a0\u00a0 <\/span><\/i><\/span><\/span>B \/ h \/7, 8. Heaven. War in heaven.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> i \/ 9. Earth. The dragon cast into the earth.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>\/ h<\/i> \/ 10-12. Heaven. Rejoicing in heaven.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>i<\/i> \/ 13. Earth. The dragon cast into the earth.<\/span>
\n<\/span><\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span>i (verse 9) thus: \u2014<\/span>
\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<\/span> <\/span><\/span>The dragon cast out on earth<\/i>.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> <\/span><\/span>i \/ j \/ 9-. The Dragon.<\/span>
\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<\/span><\/span><\/span><\/span>k \/ -9-. Place; cast out into the earth.<\/span>
\n.\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>\/ j<\/i> \/ -9-. His angels.<\/span>
\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<\/span> k<\/span><\/i> \/ -9. Place. Cast out with him.<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> h<\/i> (verses 10-12) thus: \u2014<\/span><\/span><\/span><\/p>\n


\n<\/span><\/span>\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> Rejoicing in heaven<\/span><\/i>.<\/span><\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span>h \/ l \/ 10. Heaven. Rejoicing.<\/span>
\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<\/span><\/span><\/span>m \/ -10-. Earth. Salvation come for it.<\/span>
\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<\/span> n \/ -10, 11. Reason, \u201cFor the accuser, etc<\/i>.\u201d<\/span>
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> \/ l<\/em> \/ 12. Heaven. Rejoicing.<\/span>
\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<\/span><\/span> m<\/em> \/ -12-. Earth. Woe to the inhabiters.<\/span>
\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<\/span> n<\/em> \/ -12. Reason. \u201cFor the devil is come down,\u201d etc<\/i>.<\/span><\/span><\/span><\/p>\n

The woman and her seed and the dragon takes us back to Gen. 3, where we see the \u201cenmity\u201d placed between them. Thence we are taken to the woman (Israel), through whom the child was to come, as seen in the call of Abraham, and in the establishment of \u201cIsrael,\u201d and his twelve sons, of which the twelve stars (the Zodiacal signs*) were the symbols. (See Gen. 37.).
\n<\/span><\/span>* Just as the seven stars in chap. 1 are the symbols of the Churches<\/span>.<\/span><\/span><\/span><\/p>\n


\nThe Zodiac is a certain zone of the heavens extending about 9\u00b0 each side of the Ecliptic. This is divided into twelve parts, each of which has its own peculiar \u201csign.\u201d
\nThe word \u201c Zodiac\u201d is not to be derived from <\/span><\/span><\/span>\u03b6\u1f71\u03c9<\/span><\/span>, or <\/span><\/span>\u03b6\u03ae\u03bd<\/span><\/span>, <\/span><\/span>to live<\/i><\/span><\/span>, or <\/span><\/span>\u03b6\u03ce\u03b4\u03b9\u03bf\u03bd<\/span><\/span>, <\/span><\/span>a little animal<\/i><\/span><\/span><\/span> (for not all the signs are animals), but from a more ancient root through<\/span> the Hebrew<\/a><\/span><\/span>\u00a0\u05e6\u05e2\u05d3<\/span><\/span><\/span>, <\/span><\/span>to go<\/i><\/span><\/span>, <\/span><\/span>to go by steps<\/i><\/span><\/span>, <\/span><\/span>to step<\/i><\/span><\/span>, <\/span><\/span>to move slowly in a regular and stately manner<\/i><\/span><\/span><\/span>. (See<\/span> 2 Sam. 6:13<\/a>. Jer. 10:5<\/a>. Judges 5:4<\/a>. Psa. 68:7<\/a>. Hab. 3:12<\/a>). The noun means <\/span><\/span><\/span>a step<\/i><\/span><\/span>. So that the Zodiac is literally a way with steps. Its later Biblical name is <\/span><\/span>Mazzaroth <\/i><\/span><\/span>(<\/span><\/span>\u05de\u05b7\ufb36\u05b8\u05d3\ufb4b\u05d7 <\/span><\/span><\/span><\/span>),<\/span> Job 38:32<\/a> (see margin); or <\/span><\/span><\/span>Mazzaloth<\/i><\/span><\/span><\/a> (<\/span><\/span>\u05de\u05b7\ufb36\u05b8\u05dc\ufb4b\u05ea <\/span><\/span><\/span>see margin) 2 Kings 23:5, from the root <\/span><\/span>\u05d0\u05b8\u05d6\u05b7\u05dc <\/span><\/span><\/span>(<\/span><\/span>azal <\/i><\/span><\/span>), <\/span><\/span>to go<\/i><\/span><\/span> or <\/span><\/span>revolve<\/i><\/span><\/span>, divided, as the Zodiac is divided into signs. Gesenius points out that the <\/span><\/span>Mazzaroth<\/i><\/span><\/span> (from <\/span><\/span>\u05d0\u05d6\u05d3<\/span><\/span><\/span>) has another sense, and means <\/span><\/span>to admonish<\/i><\/span><\/span>, <\/span><\/span>premonish<\/i><\/span><\/span>, <\/span><\/span>presage<\/i><\/span><\/span><\/span>. See<\/span> Gen. 37:9, 10<\/a>, where in Joseph’s prophetic dream he sees the whole family represented as \u201cThe sun, and the moon,
\nand the eleven stars,\u201d (himself being the twelfth.)*<\/span><\/span><\/span><\/p>\n

\u00a0<\/strong><\/p>\n

The birth of the seed of this woman is set forth in the Old Testament in two distinct prophecies, showing its two-fold character, one answering to \u201cthe sufferings of Christ\u201d; the other, to \u201cthe glory that should follow.\u201d<\/span>
\n<\/span><\/span>In<\/span> Isa. 7:14<\/a>, we have the Incarnation of \u201cEmmanuel\u2014God with us\u201d (<\/span>Matt. 1:23<\/a>).<\/span>
\n<\/span><\/span>
\nWhile, in<\/span> Isa. 9:6, 7<\/a>, we have the birth presented, with the scene of humiliation overleaped. <\/span><\/span><\/span>The former is the \u201csuffering\u201d aspect: the latter is the \u201cglory\u201d aspect of the birth of this Child.<\/span><\/span><\/p>\n

It is remarkable that in Matthew\u2014(the gospel of the kingdom) \u2014 we have the suffering aspect from Isa. 7:14; while in Luke\u2014the gospel of Christ as man\u2014we have the glory aspect from Isa. 9:6, 7. See and compare<\/span> Luke 1:31-33<\/a>. <\/span><\/span><\/span><\/p>\n

* Ancient Jewish authorities hold that these twelve stars were the signs of the Zodiac. This is, without doubt, the case. These \u201cstars\u201d have been well called \u201csigns\u201d for in them is written in the very heavens the history of redemption. Each of the symbolical figures is pictured performing some typical action. From the earliest times, also, one was appropriated to each of the twelve sons of Jacob. Josephus informs us that the tribes carried these signs on the tribal standards. The Chaldee paraphrase, of a still earlier date, says the same. The Targums also add their testimony. As the order of encampment is described in Num. 1 and 2, the four tribes: Judah, Ephraim, Dan and Reuben are equidistant. The sign of Judah was \u201cLeo,\u201d the lion; Ephraim’s was \u201cTaurus,\u201d the bull; Dan’s was \u201cScorpio,\u201d the scorpion (afterwards changed to the \u201cAquila,\u201d the eagle); and Reuben’s was \u201cAquarius\u201d the man. These four signs are at the four cardinal points of the Zodiac, exactly corresponding with the position of the four tribes. It is interesting to note that the sign now known as \u201cLibra,\u201d or, the scales, is not found in the more ancient Zodiacs, its place being occupied by \u201cAra,\u201d the altar, the top of which the sign or hieroglyphic<\/span>KR<\/sup><\/em><\/span><\/span> much more resembles.<\/span><\/span><\/span><\/span><\/p>\n

\u00a0<\/span>KR\u00a0 <\/em><\/span>See page 231 of<\/span> \u201cFigures Of Speech Used In The Bible\u201d<\/a>.
\n<\/span><\/em><\/span>(<\/span><\/span>Unable to reproduce hieroglyphic.<\/span><\/span><\/em>)<\/span><\/span><\/span><\/sup><\/span><\/span><\/p>\n

The idea contained in Libra, the scales, or Justice, is the altar on which justice was satisfied. Libra or Ara was not borne on any of the standards, Simeon and Levi being included under one (Pisces). Hence the place of Libra, or rather of Ara, the altar, was the place occupied by the Tabernacle, and by the altar of burnt offering itself. It is remarkable that the three decans, or constellations of Libra, or Ara, are the Cross, the Victim, and the Crown.<\/span><\/span><\/p>\n

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


\nThe evidence is altogether too overwhelming for us to take these \u201ctwelve stars\u201d as representing anything but Israel. It is a \u201cwoman\u201d that is seen, but her surroundings
\n(of sun and moon, and the twelve signs of the Zodiac) show that she personifies emblematically the whole nation of Israel.<\/span>
\n<\/span><\/span>See <\/span><\/span>The Witness of the Stars<\/span><\/span> by the same author and publisher.<\/span><\/span><\/span><\/p>\n

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

In Rev. 12:5, it is this latter, or the glory aspect of Messiah’s birth that is presented,
\nas referred to in Psalms 2 and 87. It leaps over the \u201csufferings of Christ,\u201d and over the whole of the interval of this present dispensation, and goes forward at once to the time when He shall reign over and rule all nations. \u201cWho was to rule\u201d(verse 5) is <\/span><\/span>\u03bc\u03ad\u03bb\u03bb\u03b5\u03b9 <\/span><\/span><\/span><\/span>(mellei<\/i>), and means \u201cwho is to rule all nations.\u201d It passes from the birth of the man-child, and goes on at once to \u201cthe glory which should follow, when the government shall be upon his shoulder.\u201d <\/span><\/span><\/span><\/p>\n


\nIt is Christ Personal therefore, in the first instance, who is the subject of this prophecy. He was the \u201cman-child\u201d \u201ccaught up to God and His throne.\u201d <\/span><\/span><\/span>But this does not exhaust the prophecy. The word rendered \u201cman-child\u201d in verse 5 is a peculiar word.* The R.V. renders it \u201ca son, a man child.\u201d Here it is, according to all the critical texts (including the Revisers’ Text) and Ancient MSS, <\/span><\/span>\u1f04\u03c1\u03c3\u03b5\u03bd <\/span><\/span><\/span><\/span>(arsen<\/i>). Now\u00a0<\/span><\/span>\u1f04\u03c1\u03c3\u03b5\u03bd <\/span><\/span><\/span><\/span>here is neuter<\/i>, and therefore cannot possibly refer to any one individual. It cannot apply to either a man or a woman. The mother<\/i> of this child is not an individual! but is collective and composite. So also is the child.\u2020<\/span><\/span><\/span><\/span><\/span><\/p>\n

* The masculine form, <\/span>\u1f04\u03c1\u03c3<\/span>\u03b7<\/span><\/span>\u03bd<\/span> (<\/span>arseen<\/i><\/span><\/span>), occurs only in<\/span> Matt. 19:4<\/a>. Mark 10:6<\/a>. Luke 2:23<\/a>. Rom. 1:27<\/a>. Gal. 3:28<\/a>, where in each case the sex is emphatic.<\/span><\/span><\/span><\/span>
\n<\/span>\u2020<\/span><\/span>We have a similar example of a neuter word including both sexes in the word <\/span>\u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03ac\u03c1\u03b9\u03b1 <\/span><\/span>(<\/span>gunaikaria<\/i><\/span>), in 2 Tim. 3:6. where it is rendered \u201csilly women.\u201d But it occurs only here, and is <\/span>neuter<\/i><\/span>. It therefore includes <\/span>silly women of both sexes.<\/i><\/span><\/span><\/span><\/p>\n

Some see in this \u201cman-child\u201d the Church of God. But the Church is neither \u201cwoman\u201d nor \u201cchild,\u201d \u201cneither male nor female\u201d (Gal. 3:28). The Church is \u201cone new man\u201d in Christ (Eph. 2:15). The Church was before creation, \u201cbefore<\/i> the foundation of the world\u201d (Eph. 1:4), and is not, therefore, the subject of prophecy, as is the kingdom and dominion in the earth, which was \u201cfrom<\/i> the foundation of the world\u201d (Matt. 13:35; 25:34, etc<\/em>.). <\/span><\/span><\/span><\/p>\n


\nOn the other hand, we have such distinct prophecies in the Old Testament of this woman and her child that it surprising any should fail to connect them.<\/span><\/span><\/span><\/p>\n


\nA time is coming when a new nation is to be brought forth in Israel;
\na nation bringing forth the fruits which Israel should have brought forth;
\nthe nation referred to in Matt. 21:43. <\/span>
\n<\/span><\/span><\/p>\n


\nConcerning that day Jehovah bids Zion to \u201csing\u201d (<\/span>Isa. 54:1-10<\/a>). Of that day Jehovah has said, \u201cBefore she travailed, she brought forth; before her pain came, she was delivered of a MAN-CHILD. Who hath heard such a thing? who hath seen such things?
\nShall the earth be made to bring forth in one day ? or shall a nation be born at once? for as soon as Zion travailed she brought forth her children\u201d<\/span> <\/span><\/span>(Isa. 66:5-14<\/a>).<\/span><\/span><\/span><\/p>\n

Again<\/span> Micah 4:9, 10<\/a> distinctly foretells this travail of Zion; while\u00a0<\/span><\/span><\/span>chap. 5:2, 3 <\/span><\/span>connects together this composite man-child. In verse 3, we have the birth of Him, who shall be \u201cruler in Israel.\u201d His rejection by His people is not named, but the consequent rejection of His people by Him both implies it and contains it; for, in the next verse,
\nwe read, \u201cTherefore will He give them up, until the time that she which travaileth hath brought forth; then the remnant of his brethren shall return unto the children of Israel. And He shall stand and rule (marg.) in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth.\u201d<\/span><\/span><\/span><\/p>\n


\nSurely, if there is any connection whatever between prophecy and its fulfilment,
\nwe have it in Rev.12, where we see in this woman, Zion, \u201ctravailing in birth, and pained to be delivered\u201d (verse 2), and the dragon standing \u201cbefore the woman which was ready to be delivered, for to devour her child as soon as it was born.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\nThis was true of Messiah, and it will be true of the servant (the composite \u201cchild\u201d),
\nas the rest of the chapter goes on to explain.<\/span>
\n<\/span><\/span><\/p>\n

It is this birth of a nation \u201cin one day,\u201d which will lead to the \u201cwar in heaven,\u201d*
\n(see <\/span><\/span>Dan. 10:20<\/a>;\u00a0<\/span><\/span><\/span>12:1<\/a><\/span><\/span><\/span>\u00a0), and lead to the Dragon’s being cast out into the earth.
\nThis will bring on the crisis described in this chapter and <\/span><\/span>chapter 13<\/span><\/span><\/span>
\n (See 2 Thess. 2:6, under<\/span> Ellipsis<\/em><\/a>.)<\/span>
\n* <\/span><\/span><\/span>See a small pamphlet, <\/span><\/span>Things to Come<\/span><\/span>, by the same author and publisher.<\/span><\/span>
\n<\/span><\/span><\/span><\/p>\n

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

The chapter is too long to quote here in full, but if all the many \u201cands\u201d be noted
\nand marked, the importance of all these details will be at once noticed.
\nSee the next example.<\/span><\/span><\/p>\n

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

Rev. 13:1-9\u2014Here the figure is used to mark, to emphasize, and to call our attention
\nto the solemn events, which will follow upon Satan’s being cast out into the earth,
\nto find no more place in heaven (12:8). Forty-five times the word \u201cand\u201d is repeated in this chapter!<\/span><\/span><\/span><\/p>\n


\n<\/span>Rev. 12 is the key to the Apocalypse for the events recorded in it are preliminary
\nto the events recorded in the earlier part of the book.<\/span><\/span><\/span><\/p>\n


\nFirst of all comes the taking up of the Body of Christ (12:5) which causes the
\n\u201cwar in heaven\u201d (12:7-12), and ends in the casting out of Satan. This is the great event which is the beginning of the end, and which ushers in the Apocalyptic scenes and judgments.\u2020<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u2020Chap. 9:1, though coming before chap, 12, records a vision subsequent to it. John says, \u201cI saw a star lying fallen <\/span>\u03c0\u03b5\u03c0\u03c4\u03c9\u03ba\u03cc\u03c4\u03b1<\/span><\/span> (<\/span>pept<\/i><\/span>\u014d<\/i><\/span><\/span>kota<\/i><\/span>) from heaven.\u201d not \u201cfall,\u201d as in A.V. R.V. has \u201cfallen.\u201d<\/span><\/span><\/span><\/span><\/p>\n


\nConsequent on this follows a great persecution of Israel; which will be to those who are left, the first exoteric or visible sign of the Devil’s \u201cgreat wrath\u201d (12:12): But this persecution will for a time be thwarted. \u201cThe earth\u201d will \u201chelp the woman\u201d (12:16). That is to say, the settled state of the peoples of the earth will stop this persecution.<\/span>
\n Then the Dragon at once proceeds to organise his great rebellion. In the Greek the twelfth chapter ends with the first sentence of chap.13 where, as in the R.V., the true reading is\u2014\u201cAnd HE stood upon the sand of the sea.\u201d The best MSS., with Lachmann, Tregelles, Alford, and Westcott and Hort, read\u00a0<\/span><\/span><\/span>\u1f10\u03c3\u03c4\u03ac\u03b8\u03b7 <\/span><\/span><\/span><\/span>(estathee<\/i>), he stood<\/i>, not\u00a0<\/span><\/span>\u1f10\u03c3\u03c4\u03ac\u03b8\u03b7\u03bd<\/span><\/span>\u00a0(<\/span><\/span>estatheen<\/i><\/span><\/span>), <\/span><\/span>I stood<\/i><\/span><\/span>.<\/span><\/span><\/span><\/p>\n


\nThat is to say, the settled state of \u201cthe earth\u201d preventing the destruction of Israel, the Dragon takes his post upon the sand of \u201cthe sea\u201d and out of the waters and the earth (of the peoples) he calls up the two Beasts of chap. <\/span><\/span><\/span>13\u2014<\/span><\/span><\/span>his last two great instruments,\u2014the \u201cAntichrist\u201d and the \u201cFalse Prophet,\u201d\u2014by which he will seek to carry out his purposes.<\/span> <\/span><\/span><\/p>\n


\nJohn sees them \u201crising up.\u201d The word is\u00a0<\/span><\/span><\/span>\u1f00\u03bd\u03b1\u03b2\u03b1\u1fd6\u03bd\u03bf\u03bd <\/span><\/span>(<\/span><\/span>anabainon<\/i><\/span><\/span>, present participle), <\/span><\/span>rising<\/i><\/span><\/span> or <\/span><\/span>mounting up<\/i><\/span><\/span>, not \u201crise up\u201d as in A.V. The R.V. has \u201ccoming up.\u201d John sees the first Beast \u201crising up out of the sea\u201d (implying a gradual rather than a sudden act): and the second Beast out of \u201cthe earth\u201d (verse 11).<\/span><\/span><\/span><\/p>\n


\nAnd then he proceeds to describe their characters and their deeds. The figure of <\/span><\/span>Polysyndeton<\/i><\/span><\/span> (a remarkable example) calls our attention to the many important details, each one of which is to be dwelt upon by us as being full of meaning and instruction: \u2014
\n<\/span><\/span>And<\/b><\/span><\/span> he stood upon the sand of the sea (<\/span><\/span>i.e<\/i><\/span><\/span>., the dragon, when cast out from heaven),
\n<\/span><\/span>and<\/b><\/span><\/span> I saw a beast rising up out of the sea having seven heads,
\n<\/span><\/span>and<\/b><\/span><\/span><\/span> ten horns,<\/span>
\n<\/span><\/span>and<\/b><\/span><\/span> upon his horns ten crowns,
\n<\/span><\/span>and<\/b><\/span><\/span> upon his heads the names of blasphemy;
\n<\/span><\/span>and<\/b><\/span><\/span> the beast which I saw was like a leopard
\n.<\/span> (a combination of Daniel’s beasts in one, <\/span><\/span>Dan.<\/a>\u00a07<\/a><\/span><\/span><\/span>\u00a0) (a leopard is Greece),
\n<\/span><\/span>and<\/b><\/span><\/span> his feet were as the feet of a bear (Persia),
\n<\/span><\/span>and<\/b><\/span><\/span> his mouth as the mouth of a lion (Babylon),
\n<\/span><\/span>and<\/b><\/span><\/span> the dragon gave him his power
\n.<\/span> (six times we have in this chapter \u201cit was given <\/span><\/span>him\u201d<\/span><\/span>),
\n<\/span><\/span>and<\/b><\/span><\/span> his seat (or throne, <\/span><\/span>3:13<\/span><\/span>; 16:10), and great authority (<\/span><\/span><\/span>Luke 4:6; 2 Thess. 2:9, 10). <\/span><\/span><\/span>
\n<\/span><\/span>and<\/b><\/span><\/span> I saw one of his heads, as it were, wounded to death (similar to verses 6, 12, 14),
\n<\/span><\/span>and<\/b><\/span><\/span> his deadly wound was healed;
\n<\/span><\/span><\/span>and<\/b> all the world wondered [and followed<\/i>] after the beast
\n.<\/span> (Rev.<\/a><\/span> 3:10<\/a>; 2 Thess.<\/a><\/span> 2:11, 12<\/a>),<\/span>
\n and<\/b> they worshipped the dragon
\n.<\/span> (this is the one great object, aim, and end of Satan,<\/span> Matt. <\/a>4:9<\/a>)<\/span>
\n\u00a0 which gave power unto the beast;<\/span>
\n<\/span><\/span>and<\/b> they worshipped the beast, saying. Who is like unto the beast? who is able to make war with him?<\/span>
\n\u00a0 (Compare Ex. 15:3<\/a><\/span>, 11,<\/a> for the\u00a0blasphemy.)<\/span>
\nand <\/b>there was given to him a mouth, speaking great things and blasphemies
\n.<\/span> (<\/span>2<\/a>Thess. 2:4<\/a>),<\/span>
\n and<\/b> authority was given him to continue forty and two months (<\/span>Dan. <\/a>7:25<\/a>),<\/span>
\n and<\/b> he opened his mouth in blasphemy against God, to blaspheme his name
\n.<\/span> (<\/span>Dan.7:8, 11, 20, 25<\/span>; 11:36<\/a><\/span>; Psa. 52<\/a>;<\/span> 2 Thess. 2:4),<\/span>
\n and<\/b> his tabernacle (whither the saints have been previously taken),<\/span>
\n and<\/b> them that dwell in heaven (9, the body of Christ which shall have been caught up, when the accuser has been cast down).<\/span>
\n and<\/b> it was given him to make war with the saints (Dan. 7:21, 25; 11:40-44<\/a>),<\/span>
\n and<\/b> to overcome them (Dan. 8:12<\/a>, 24 ; 11:28, 30-33 ; 12:7<\/a>):<\/span>
\n<\/span><\/span>and<\/b> power was given him (John 19:11<\/a>) over all kindreds,
\nand<\/b> tongues,
\nand<\/b> nations (as with Nebuchadnezzar, Dan. 3:7<\/a>);
\n<\/span><\/span>and<\/b> all that dwell upon the earth shall worship him (2 Thess. 2:11, 12), whose names are not written in the book of life.
\n(Matt. 24:24<\/a>; Dan.12:1. These are they who \u201covercome\u201d him 2:7, 11, 17, 26; 3:5, 12, 21; 12:11) of the Lamb slain from the foundation of the world. If any man have an ear to hear, let him hear.\u201d*<\/span><\/span><\/span><\/p>\n


\nThis chapter contains two visions relating to two Beasts*: the first, the Antichrist; the second, the \u201cFalse Prophet.\u201d The first is the false Christ, and the second is the false\u2014and satanic counterfeit of the Holy Ghost. The second is marked, like the first, by the figure of <\/span><\/span><\/span>Polysyndeton<\/i>.<\/span><\/span><\/p>\n

*<\/span>\u00a0See 2 Thess 2, under<\/span>\u00a0<\/span><\/span>Ellipsis<\/a><\/i><\/span>\u00a0and <\/span>Correspondence<\/i><\/span>.<\/span><\/span><\/span><\/span><\/p>\n

The structure of this chapter is very remarkable. In the Greek the first sentence forms the end of chap.12 So we commence with the second \u201cAnd I saw\u201d: \u2014
\n.<\/span> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>The Vision of the Two Beasts <\/span><\/span>(Rev. 13).
\n.<\/span>\u00a0\u00a0\u00a0 <\/span><\/span>A \/ 1-. The vision (\u03ba\u03b1\u1f76 <\/span>\u03b5\u1f36\u03b4\u03bf\u03bd<\/span>), \u201cAnd I saw.\u201d
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 B \/ -1-. The first Beast (Antichrist).
\n.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 C \/ -1-. His origin. The sea (\u1f00\u03bd\u03b1\u03b2\u03b1\u1fd6\u03bd\u03bf\u03bd<\/span>, rising<\/i>),
\n.<\/span>\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 D \/ -1, 2-. His description.
\n.<\/span>\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 E \/ -2. His power\u00a0<\/span><\/span>(\u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2<\/span>) <\/span><\/span>derived from the dragon.
\n.<\/span>\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>F \/ 3-8. His deeds.
\n.<\/span>\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>G \/ a \/ 9. The Spirit’s call: \u201cLet him hear.\u201d
\n.\u00a0<\/span>\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 \/ b \/ 10. The lesson: \u201cHere is patience and faith.\u201d<\/span><\/span><\/span><\/p>\n

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


\n\u00a0\u00a0\u00a0\u00a0<\/span> A <\/span><\/i>\/<\/span> 11. The vision (\u03ba\u03b1\u1f76<\/span> \u03b5\u1f36\u03b4\u03bf\u03bd<\/span>), \u201cAnd I saw.\u201d<\/span>
\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 B <\/i>\/ -11-. The second Beast. \u201cThe False Prophet\u201d (16:13; 19:20).<\/span>
\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>C<\/i> \/ -11. His origin. The earth (\u1f00\u03bd\u03b1\u03b2\u03b1\u1fd6\u03bd\u03bf\u03bd<\/span>,rising<\/i>).
\n.<\/span>\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 D<\/i> \/ -11. His description.
\n.<\/span>\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>E<\/i> \/ 12-. His authority (\u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1<\/span>) derived from the first Beast.
\n.\u00a0<\/span>\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 F<\/i> \/ -12-17. His deeds.
\n.<\/span>\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>G<\/i> \/\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 b<\/i> \/ 18-. The lesson: \u201cHere is wisdom.\u201d
\n.<\/span>\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 \/ a<\/i> \/ -18. The Spirit’s call: \u201cLet him count.\u201d<\/span><\/span><\/span><\/p>\n

Here A to F and A<\/i> to F<\/i> relate to the Beasts, while G and G<\/i> relate to the saints.
\nThe <\/span><\/span>order of the two members of G and G<\/i> is an introversion, to make them off from the rest.<\/span><\/span><\/span><\/p>\n


\n Rev. 18:12, 13\u2014Here the figure heaps up and amasses the wealth of Babylon.
\nEach item is to be dwelt upon: there is no climax: \u2014<\/span>
\n \u201cThe merchandise of gold,<\/span>
\n and<\/b> silver,<\/span>
\n and<\/b> precious stones,<\/span>
\n and<\/b> of pearls.<\/span>
\n<\/span><\/span><\/span>and<\/b> fine linen
\n.<\/span> (merchandise, not the gift of grace as with the Bride, 19:8,\u201cgranted\u201d to her:
\n.<\/span> her righteous award),
\nand<\/b> purple,
\nand<\/b> silk,
\nand<\/b> scarlet,
\nand<\/b> all thyine wood,
\nand<\/b> all manner of vessels of ivory,
\nand<\/b> all manner of vessels of most precious wood,
\nand<\/b> of brass,
\nand<\/b> iron,
\nand<\/b> marble,
\nand<\/b> cinnamon (amomum, an Italian shrub of sweet odour),
\nand<\/b> odours,
\nand<\/b> ointments,
\nand<\/b> frankincense,
\nand<\/b> wine,
\nand<\/b> oil,
\nand<\/b> fine flour,
\nand<\/b> wheat,
\nand<\/b> beasts (of burden),
\nand<\/b> sheep,
\nand<\/b> horses,
\nand<\/b> chariots,
\nand<\/b> slaves,*
\nand<\/b> souls of men.
\n<\/span><\/span><\/span><\/p>\n


\n* (Greek <\/span>\u03c3\u03ce\u03bc\u03b1\u03c4\u03b1 <\/span>somata<\/i><\/span>, <\/span>bodies<\/i><\/span>, was used by the Figure of <\/span>Synecdoche<\/i><\/span> as a term for slaves, as we use <\/span>\u201chands\u201d for labourers.<\/span><\/span><\/span><\/span><\/p>\n

See<\/span> <\/span><\/span><\/span>LXX Gen. 36:6<\/span><\/span><\/a>. <\/span><\/span><\/span>Hebrew<\/span><\/span><\/a>\u00a0\u05e0\u05e4\u05e9<\/span><\/span><\/span><\/span><\/span>\u00a0\u00a0in\u00a0 both passages, used of the dead body
\n<\/span><\/span>(Num.<\/a><\/span><\/span><\/span> 9:6<\/a><\/span><\/span>; 19:11-13<\/a><\/span>) <\/span><\/span><\/span>and for the living (Lev. 24:17<\/a>), <\/span>but especially for slaves or captives
\n<\/span><\/span>(<\/span>Num. 31:35, 40, 46<\/a>. <\/span><\/span><\/span>The \u201cbodies\u201d carry the merchandise, and the \u201csouls\u201d are counted as merchandise. <\/span><\/span>See under <\/span><\/span>Synecdoche<\/i><\/span><\/span>.<\/span><\/span><\/span>)<\/span>
\n<\/span><\/span><\/span><\/span><\/p>\n


\nMany other examples of <\/span><\/span><\/span>Polysyndeton<\/i><\/span><\/span> are to be found, <\/span><\/span>e.g<\/i><\/span><\/span>.,<\/span> Num.20<\/a>;<\/span> 2 Chron. 32:27, 28, 29, 30<\/a>;<\/span> Isa. 3:18-24<\/a>.<\/span> Zeph. 1:15, 16<\/a>.<\/span> Mark 4:1-9<\/a>.<\/span> Eph. 1:21<\/a>.<\/span> Phil. 4:9<\/a>.<\/span> Rev. 11:17, 18<\/a>;<\/span> 20:9-15<\/a>;<\/span> 21:8<\/a> and<\/span> 22-27<\/a>;<\/span> 22:1-6<\/a>,<\/span> 17<\/a>.<\/span><\/span><\/span><\/span><\/p>\n


\nFrom \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,<\/span>
\n (Public Domain) pages 208-237. Adapted for website compatibility.<\/span>
\n See original at link.<\/span> \u00a0 \u00a0\u00a0 Stream<\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download<\/a>.<\/span>
\n .<\/span><\/span><\/span><\/span><\/span><\/p>\n

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or, MANY-ANDS The repetition of the word \u201cand\u201d at the beginning of successive clauses. Pol’-y-syn -de-ton. Greek, \u03c0\u03bf\u03bb\u03c5\u03c3\u03cd\u03bd\u03b4\u03b5\u03c4\u03bf\u03bd, from\u00a0\u03c0\u03bf\u03bb\u03cd\u03c2 (pol\u016bs), many, and\u00a0\u03c3\u03c5\u03bd\u03b4\u03b5\u03c4\u03cc\u03bd\u00a0(syndeton), bound together; hence, in grammar, it means a conjunction (from \u03c3\u03cd\u03bd (syn) and\u00a0\u03b4\u03b5\u1fd6\u03bd (dein), to bind). The word, therefore, means much bound together or many conjunctions. It is […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":390,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-1682","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1682","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=1682"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1682\/revisions"}],"predecessor-version":[{"id":16270,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1682\/revisions\/16270"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/390"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1682"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}