{"id":870,"date":"2014-03-31T15:35:43","date_gmt":"2014-03-31T20:35:43","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=870"},"modified":"2022-05-14T05:30:20","modified_gmt":"2022-05-14T09:30:20","slug":"zeugma-2","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=870","title":{"rendered":"Zeugma"},"content":{"rendered":"


\nor, UNEQUAL YOKE.<\/span><\/span><\/span><\/span><\/p>\n

Zeug’-ma<\/em>. Greek \u03b6\u03b5\u1fe6\u03b3\u03bc\u03b1,<\/span> a yoke<\/em>; from\u00a0\u03b6\u03b5\u1fe6\u03b3\u03bd\u03c5\u03bc\u03b9 (zeugnumi<\/em>), to join<\/em> or yoke together<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThis name is given to the figure, because one verb is yoked on to two subjects while
\ngrammatically it strictly refers only to one of them: The two subjects properly require
\ntwo different verbs. This figure, therefore, differs from one of the ordinary forms of Ellipsis<\/a><\/em>, where one of the two verbs is omitted which belongs to only one clause.
\n(See under Relative Ellipsis<\/a><\/span><\/em>, page 62.)<\/span><\/span><\/span><\/p>\n

 <\/p>\n

The second verb is omitted, and the grammatical law is broken, in order that our attention may be attracted to the passage, and that we may thus discover that the emphasis is to be placed on the verb that is used, and not be distracted from it by the verb that is omitted. Though the law of grammar is violated, it is not\u00a0 \u201cbad grammar\u201d; for it is broken with design, legitimately broken, under the special form, usage, or figure, called ZEUGMA.<\/span><\/span><\/p>\n

 <\/p>\n

So perfectly was this figure studied and used by the Greeks, that they gave different names to its various forms, according to the position of the verb or yoke in the sentence.
\nThere are four forms of Zeugma<\/em>:\u2014
\n1. .PROTOZEUGMA<\/a><\/strong>, ante-yoke<\/em>. Latin, INJUNCTUM, joined together<\/em>.<\/span>
\n2.<\/span> MESOZEUGMA<\/strong><\/a>, middle-yoke<\/em>. Latin,, CONJUNCTUM, joined with<\/em>.
\n3. HYPOZEUGMA<\/a><\/strong>, end-yoke<\/em>; or subjoined<\/em>.
\n4. SYNEZEUGMENON<\/strong><\/a>, connected-yoke<\/em>. Latin, ADJUNCTUM, joined together<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

1<\/span>. PROTOZEUGMA<\/span><\/strong>: or, ANTE-YOKE.
\n<\/span>Pro’-to-zeug’-ma<\/i>, from \u03c0\u03c1\u03ce\u03c4\u03bf\u03bd (pr\u014d<\/i>ton<\/i>), the first<\/i>, or t<\/em>he beginning<\/i>, and Zeugma<\/i>:
\nmeaning yoked<\/i> at the beginning<\/i>; because the verb, which is thus unequally yoked,
\nis placed at the beginning of the sentence. Hence, it was called also ANTEZEUGMENON, i.e<\/i>., yoked before <\/em>(from the Latin, ante, before<\/i>), or ante-yoked<\/i>. Another name was PROEPIZEUXIS (pro’-ep’-i-zeux’-is<\/em>), yoked upon before
\n<\/i>(from \u03c0\u03c1\u03bf [pro], before<\/i>, and \u1f10\u03c0\u1f77<\/span><\/span> [epi<\/i>], upon<\/i>).<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

The Latins called it INJUNCTUM, i.e.<\/i>, joined<\/em>, or yoked to<\/em>, from in<\/em>, and jugum<\/i> a yoke
\n(from jungo<\/i>, to join<\/i>).<\/span><\/span><\/p>\n

 <\/p>\n

Gen. 4:20 \u2014 \u201cAnd Adah bare Jabal: he was the father of such as <\/span>dwell <\/b><\/span>in tents <\/span>and <\/span>cattle<\/span><\/span>.\u201d
\n<\/span><\/span><\/span><\/span>Here the verb \u201cdwell\u201d is placed before \u201ctents\u201d and \u201ccattle\u201d, with both of which it is yoked, though it is accurately appropriate only to \u201ctents\u201d, and not to \u201ccattle\u201d. The verb\u00a0 \u201cpossess\u201d would be more suitable for cattle. And this is why the figure is a kind of <\/span><\/span><\/span>Ellipsis<\/a><\/i><\/span><\/span><\/span>, for the verse if completed would read, \u201che was the father of such as dwell in tents [<\/span>and possess<\/i><\/span>] cattle.\u201d But how stilted and tame compared with the figure which bids us throw the emphasis on the fact that he was a <\/span>nomade <\/i><\/span>\u05d9\u05c7\u05db\u05c7\u05dc <\/span><\/span>a wander or nomade<\/i><\/span><\/span><\/span>, and cared more for wandering about than for the shepherd part of his life!<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

The A.V. has supplied the verb in italics: \u2014\u201c[<\/span>such as have<\/i><\/span><\/span><\/span>] cattle,\u201d as though it were
\na case of ordinary<\/span> Ellipsis<\/em>. The R.V. supplies the second verb \u201c <\/span><\/span><\/span>have<\/i><\/span><\/span>.\u201d<\/span><\/span><\/span>
\n\u00a0It may be, however, that the sense is better completed by taking the words \u05d5\u05b0\ufb2f\u05d4\u05b3\u05dc\u05b5\u05d9<\/span><\/span><\/span> \u05de\u05b4\u05e7\u05b0\u05e0\u05b6\u05d4\u00a0<\/span><\/span><\/span><\/span>
\n (<\/span><\/span>vahaley michneh<\/i><\/span><\/span>), tents of cattle, as in 2 Chron. 14:15, <\/span><\/span>i.e., cattle-tents, i.e.<\/i><\/span><\/span>, <\/span><\/span>herdsmen<\/i><\/span><\/span><\/span>. <\/span>Or, as in Gen. 46:32, 34, by supplying the<\/span> Ellipsis<\/em>:\u2014\u201cSuch as dwell in tents and [<\/span><\/span><\/span>men of<\/i><\/span><\/span>] cattle,\u201d <\/span><\/span>i.e.<\/i><\/span><\/span>, <\/span><\/span>herdsmen<\/i><\/span><\/span>. So that the sense would be much the same.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Ex. 3:16 \u2014 \u201cI have surely <\/span>visited <\/b><\/span>you<\/span><\/span>, and <\/span>that which<\/span><\/span> is done to you in Egypt.\u201d
\nWe are thus reminded that it was not merely that Jehovah had <\/span>seen<\/i><\/span> that which they had suffered, but rather had <\/span>visited<\/i><\/span> because of His covenant with their fathers.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>
\n
\nThe A.V. and R.V. both supply the second verb: \u201c[seen<\/i><\/span>] that which is done to you, etc<\/em>.\u201d<\/span>
\nIt may be that the verb \ufb44<\/span><\/span>\u05b8\u05e7\u05b7\u05da<\/span><\/span><\/span> (pachad<\/em>), though used only once, should be repeated
\n(by implication) in another sense, which it has, <\/span><\/span>viz<\/i><\/span><\/span>.: \u201cI have surely visited
\n<\/span><\/span>(i.e., looked <\/i><\/span><\/span>after or cared for<\/i><\/span><\/span>) you, and [<\/span><\/span>visited<\/i><\/span><\/span> i.e., punished for<\/i>]<\/span><\/span> that which is done to you in Egypt.\u201d\u00a0 The two senses being to go to<\/em> with the view of helping; and to <\/span><\/span>go for<\/i><\/span><\/span> or <\/span><\/span>against<\/i><\/span><\/span> with the view of punishing, which would be the figure of <\/span><\/span>Syllepsis<\/i><\/span><\/span> (q.v.).<\/i><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Deut. 4:12 \u2014 \u201cAnd the Lord spake unto you out of the midst of the fire:
\nye heard the voice of words, but <\/span>saw<\/b><\/span><\/span> no <\/span><\/span>similitude<\/span><\/span><\/span>, only a <\/span><\/span>voice<\/span><\/span><\/span><\/span>.\u201d<\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

The A.V. and R.V. supply the second verb\u00a0 \u201c[<\/span><\/span>heard<\/i><\/span><\/span>] only a <\/span><\/span>voice<\/i><\/span><\/span><\/span>,\u201d
\nThe figure shows us that all the emphasis is to be placed on the fact that no similitude was seen; thus idolatry was specially condemned.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

The word \u201cidol\u201d means, literally, something that is seen,
\nand thus all worship that involves the use of sight, and indeed, of any of the <\/span><\/span>senses<\/i><\/span><\/span> (hence called <\/span><\/span>sensuous <\/i><\/span><\/span>worship<\/i><\/span><\/span>), rather than the <\/span><\/span>heart<\/i><\/span><\/span>, partakes of the nature of <\/span><\/span>idolatry<\/i><\/span><\/span>, and is abomination in the sight of God.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

2 Kings 11:12 \u2014 \u201cAnd he brought forth the king’s son, and put<\/b> the crown upon him<\/span>,
\nand the testimony<\/span>.\u201d (2 Chron. 23:11<\/a>).<\/span><\/span>
\nHere the A.V. and R.V. supply the second verb, \u201cgave him<\/i> the testimony.\u201d
\nIf it were a simple Ellipsis<\/i><\/span>, we might instead supply in his hand after the word \u201ctestimony.\u201d But it is rather the figure of Zeugma<\/em>, by which our attention is called to the importance of <\/span><\/span>the \u201ctestimony\u201d under such circumstances <\/span>(see<\/span> Deut. 17:19<\/a>) rather than to the mere act of the giving it.<\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Isa. 2:3 \u2014\u00a0 \u201cCome ye, and let us go<\/b> up to the mountain<\/span> of the Lord, to the house<\/span>
\nof the God of Jacob,\u201d\u00a0 i.e.<\/i>, [and let us enter into<\/i>] the house of the God of Jacob.<\/span><\/span><\/p>\n

 <\/p>\n

Luke 24:27 \u2014\u00a0 \u201cAnd beginning<\/b> at Moses<\/span> and all the prophets<\/span>, he expounded unto them in all the Scriptures the things concerning himself.\u201d
\n<\/span><\/span><\/p>\n

Here the verb \u201cbeginning\u201d\u00a0 suits, of course, only \u201cMoses\u201d; and some such verb as going through would be more appropriate; as he could not begin at all the \u201cprophets.\u201d This figure tells us that it is not the act which we are to think of, but the books and the Scripture that we are to emphasize as being the subject of the Risen Lord’s exposition.<\/span>
\n(Note: the Greek Textus Receptus<\/span><\/span><\/a><\/i> includes the preposition at<\/i> (\u1f00\u03c0\u1f78 \u2013 apo<\/span><\/span><\/span><\/span><\/span><\/a>), before
\n\u201call the prophets\u201d, <\/i>further strengthening the point Dr. Bullinger is making.)<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/strong><\/span><\/p>\n

 <\/p>\n

1 Cor. 3:2 \u2014\u00a0 \u201cI have fed<\/b> you with milk<\/span>, and not with meat<\/span>.\u201d
\nHere the verb is \u03c0\u03bf\u03c4\u03af\u03b6\u03c9\u00a0(potiz\u014d), to give drink, and it suits the subject, \u201cmilk,\u201d
\nbut not\u00a0 \u201cmeat.\u201d Hence the emphasis is not so much on the feeding as on the food,
\nand on the contrast between the \u201cmilk\u201d and the \u201cmeat.\u201d\u00a0 The A.V. avoids the figure by giving the verb a neutral meaning. See how tame the passage would have been had it read; \u201cI have given you milk to drink and not meat to eat\u201d!\u00a0 All the fire and force and emphasis would have been lost, and we might have mistakenly put the emphasis on the verbs instead of on the subjects; while the figure would have been a Pleonasm<\/em> (q.v.<\/i>) instead of a Zeugma<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

1 Cor. 7:10 \u2014 \u201cAnd unto the married I command<\/b>, yet<\/i> not I<\/span>, but the Lord<\/span>.\u201d
\nHere the one verb is connected with the two objects: but we are, by this figure, shown that it is connected affirmatively with the Lord, and only negatively with the apostle.<\/span><\/span><\/p>\n

 <\/p>\n

1 Cor. 14: 34 \u2014 \u201c For it is not permitted them to speak; but to be under authority.\u201d <\/span>
\nThis has been treated as a simple Ellipsis<\/a><\/span><\/em>: but the unequal yoke (Zeugma<\/i>) is seen,
\nthe one verb being used for the two opposite things; thus emphasizing the fact that it is not so much the permitting<\/i>, or the commanding<\/i>, which is important, but the act of speaking<\/i>, and the condition of being under authority<\/i>.<\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

1 Tim. 4:3\u00a0\u2014 \u201cForbidding to marry and to abstain from meats.\u201d This has been classed already under Ellipsis<\/a><\/i><\/span>; but the Zeugma<\/i> is also seen; emphasizing the fact that it is celibacy<\/i> and abstinence<\/i> which are to be noted as the marks of the latter times rather than the mere acts of\u00a0 \u201cforbidding\u201d or commanding. The latter verb, which is omitted, is supplied by Paronomasia<\/i> (q.v.<\/i>), \u201c forbidding (\u03ba<\/span>\u03c9\u03bb\u03c5\u03cc\u03bd\u03c4\u03c9\u03bd<\/span>, k\u014d<\/span>luont\u014d<\/span>n<\/em>), to marry, and [commanding<\/i> (\u03ba\u03b5\u03bb\u03b5\u03c5\u03cc\u03bd\u03c4\u03c9\u03bd, <\/span>keleuont\u014d<\/span>n<\/em>)] , etc<\/em>.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

2. MESOZEUGMA<\/span><\/strong>; or, MIDDLE-YOKE<\/span>. Mes-o-zeug -ma, i.e<\/i>., middle-yoke<\/em>, from\u00a0\u03bc\u03ad\u03c3\u03bf\u03c2 (mesos), middle<\/i>. The Zeugma<\/i> is so-called when the verb<\/b> or<\/i> adjective<\/b> occurs in the middle of the sentence.<\/span><\/span><\/span><\/span>
\nThe Latins called it CONJUNCTUM, joined-together-with<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Mark 13:26<\/a>\u00a0 \u2014\u201c Then shall they see the Son of Man coming in the clouds with great<\/a><\/span> power and glory<\/span>.\u201d <\/span><\/span>
\n[Note: I have added the Textus Receptus here, because the figure is not apparent in either the King James or Revised Standard Versions. The word order Dr. Bullinger points out is clear, with a hyperlink to each word’s definition.<\/span>]<\/span><\/strong>
\nMar 13:26 TR<\/a><\/span><\/span> – \u03ba\u03b1\u1f76 \u03c4\u1f79\u03c4\u03b5 \u1f44\u03c8\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c4\u1f78\u03bd \u03c5\u1f31\u1f78\u03bd \u03c4\u03bf\u1fe6 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 \u1f10\u03c1\u03c7\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd \u1f10\u03bd \u03bd\u03b5\u03c6\u1f73\u03bb\u03b1\u03b9\u03c2 \u03bc\u03b5\u03c4\u1f70 <\/span><\/span><\/span><\/span><\/span>\u03b4\u03c5\u03bd\u1f71\u03bc\u03b5\u03c9\u03c2 <\/a><\/span><\/span><\/span><\/span>\u03c0\u03bf\u03bb\u03bb\u1fc6\u03c2<\/a><\/span><\/span><\/span><\/span> \u03ba\u03b1\u1f76 <\/span><\/span><\/span><\/span>\u03b4\u1f79\u03be\u03b7\u03c2<\/a><\/span><\/span><\/span><\/span><\/strong><\/span><\/span><\/p>\n

Here in the Greek the adjective is put between the two nouns, thus: \u201cPower, great<\/a>,
\nand glory,\u201d and it applies to both in a peculiar manner. This Zeugma<\/em> calls our attention to the fact that the power will be great and the glory will be great: and this more effectually emphasizes the greatness of both, than if it had been stated in so many words. <\/span><\/span>
\nSo also Mark 5:40, \u201cThe father of the child and the mother\u201d; (verse 42) \u201c Arose the damsel and walked.\u201d<\/span>
\n(Mar 5:40 KJV – And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel<\/a>, and them that were with him, and entereth in where the damsel was lying.Mar 5:42 KJV – And straightway the damsel arose, and walked<\/a>; for she was of the age of twelve years. And they were astonished with a great astonishment.)<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Luke 1:64 \u2014 \u201cAnd his mouth was opened immediately and his tongue, and he<\/span> spake and praised God<\/span><\/a>.\u201d<\/span><\/span><\/span><\/p>\n

Here it is not the act of the opening and loosing that we are to think of, but the fact that through this predicted miracle he praised God with his mouth and his tongue in spite of all the months of his enforced silence.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

 <\/p>\n

3. HYPOZEUGMA<\/span><\/strong>; or, END-YOKE<\/span>.
\n<\/span>Hy’-po-zeug’ma, i.e<\/i>., end-yoke, from\u00a0\u1f51\u03c0\u03cc <\/em>(hupo<\/em> or<\/span> hypo<\/em>), underneath.
\nHence \u1f51\u03c0\u03bf\u03b6\u03b5\u03cd\u03b3\u03bd\u03c5\u03bc\u03b9 (<\/span>hypozeugnumi<\/em>), to yoke under<\/em>. The figure of Zeugma<\/em> is so called when the verb is at the end of the sentence, and so underneath, the two objects.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>
\nActs 4:27, 28 \u2014 \u201cThey were gathered together, to do whatsoever thy hand and thy<\/span> counsel<\/span> determined<\/a><\/span> before to be done.\u201d<\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Here the verb<\/span> \u201cdetermined\u201d<\/a> relates only to \u201ccounsel\u201d and not to \u201chand\u201d: and shows us that we are to place the emphasis on the fact that, though the power of God’s hand was felt sooner than His counsel (as Bengel puts it), yet even this was only in consequence of His own determinate counsel and foreknowledge.<\/span>
\n Compare chap.<\/span> 2:23<\/a>, and<\/span> 3:18<\/a>.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

4. SYNEZEUGMENON<\/span><\/span><\/span><\/strong>; or, JOINT-YOKE<\/span>.<\/span>
\nSyn’-e-zeug -men-on<\/i>, i.e.<\/i>, yoked together with<\/i>, or yoked connectedly<\/i>,
\nfrom \u03c3\u03cd\u03bd (sun<\/i> or syn<\/i>), together with, and \u03b6\u03b5\u03cd\u03b3\u03bd\u03c5\u03bc\u03b9, to yoke<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

This name is given to the Zeugma<\/em> when the verb is joined to more than two clauses, each of which would require its own proper verb in order to complete the sense.*<\/span><\/span><\/span><\/span><\/p>\n

By the Latins it was called ADJUNCTUM, i.e.<\/i>, joined together<\/i>.
\n*<\/span> On the other hand, when in a succession of clauses each subject has its own proper verb, expressed instead of being understood, then it is called <\/span>HYPOZEUXIS<\/span>
\n(<\/span>Hy’-po-zeux’-is<\/i><\/span>), <\/span>i.e<\/i><\/span>., <\/span>sub-connection with<\/i><\/span>.
\nSee Psa. 145:5-7, 1 Cor. 13:8. Where several members, which at first form one sentence, are unyoked and separated into two or more clauses, the figure is called <\/span>DIEZEUGMENON<\/span>, (<\/span>Di’-e-zeug’-men-on<\/i><\/span>), <\/span>i.e<\/i><\/span>., yoked-through, from <\/span>\u03b4\u03b9\u03ac<\/span><\/span> (dia<\/em>), through. This was called by the Latins <\/span>DISJUNCTIO<\/span>. See under <\/span><\/span>Prosapodosis<\/i><\/span><\/a><\/span><\/span>.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Ex. 20:18 \u2014 \u201cAnd all the people saw the thunderings, and the lightnings,
\nand the noise of the trumpet, and the mountain smoking.\u201d<\/span><\/span><\/p>\n


\nHow tame this would be if the proper verbs had been expressed in each case!
\nThe verb \u201csaw\u201d is appropriate to the\u00a0 \u201clightnings\u201d and \u201cmountain.\u201d And by the omission of the second verb \u201cheard” we are informed that the people were impressed by what they saw, rather than by what they heard.<\/span><\/span><\/p>\n

 <\/p>\n

Psa. 15 \u2014 Here the whole of the objects in verses 2-5 are connected with
\none verb which occurs in the last verse (repeated from first verse).
\nAll the sentences in verses 2-5 are incomplete.
\nThere is the Ellipsis of the verb, e.g<\/em>. verse 2: \u201cHe that walketh uprightly
\n[shall abide in thy tabernacle and shall never be moved], he that worketh <\/span>righteousness [shall never be moved],\u201d etc<\/em>.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

This gives rise to, or is the consequence of the structure of the Psalm: \u2014<\/span><\/span><\/p>\n

A\/1. Who shall abide? (stability).
\n.<\/span>\u00a0 \u00a0 \u00a0B \/a \/ 2. Positive
\n<\/span><\/span>.<\/span>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \/b \/3. Negative
\n<\/span><\/span>.<\/span>\u00a0 \u00a0 \u00a0B<\/em>\/ a<\/em> \/ 4. Positive
\n.<\/span>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\/b<\/em>\/4-5 Negative
\n<\/span><\/span>A<\/em>\/5. Who shall abide? (stability).<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Eph. 4:31 \u2014 \u201cLet all bitterness, and wrath, and anger, and clamour, and evil speaking, be<\/span> put away<\/a> from you.\u201d
\n<\/span><\/span><\/span><\/p>\n

Here the one verb \u201cput away,\u201d \u03b1\u1f34\u03c1\u03c9 (air\u014d<\/span>), is used of all these various subjects,
\nthough it does not apply equally to each: e.g.
\n\u201c <\/i>bitterness,\u201d \u03c0\u03b9\u03ba\u03c1\u03af\u03b1<\/span><\/span> (pikria<\/i>), the opposite of \u201ckindness\u201d verse 32;
\n\u201cwrath,\u201d \u03b8\u03c5\u03bc\u03cc\u03c2<\/span><\/span> (thumos<\/i>), harshness, the opposite of \u201ctender-hearted,\u201d verse 32;
\n\u201canger,\u201d \u1f40\u03c1\u03b3\u03ae<\/span><\/span> (orgee<\/i>), the opposite of \u201cforgiving,\u201d verse 32;
\n\u201cclamour,\u201d \u03ba\u03c1\u03b1\u03c5\u03b3\u03ae<\/span><\/span> (kraugee<\/i>)
\n\u201cevil-speaking,\u201d \u03b2\u03bb\u03b1\u03c3\u03c6\u03b7\u03bc\u03af\u03b1<\/span><\/span> (blasphemia<\/i>),
\n<\/span><\/span>\u201cmalice,\u201d \u03ba\u03b1\u03ba\u03af\u03b1<\/span><\/span> (kakia<\/i>), wickedness.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

It is the thing we are not to be, that is important, rather than the act of giving it up.<\/span>
\n (See the same passage under<\/span> Polysyndeton<\/a><\/span><\/em>).<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Phil. 3:10.\u2014\u201cThat I may<\/span> know <\/a>him, and the power of his resurrection,
\nand the fellowship of his sufferings, being made conformable unto his death.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Here the one verb \u201cknow\u201d<\/a> properly refers to \u201cHim.\u201d
\nThe verbs suited to the other subjects are not expressed, in order that we may not
\nbe diverted by other action from the one great fact of our knowledge of Him.
\n\u201cThat I may know Him (is the one great object, but to know Him I must experience) the power of His resurrection, and (to feel this I must first share) the fellowship of His sufferings (How? by) being made like Him in His death,\u201d i.e<\/i>., by reckoning myself as having died with Christ (Rom. 6:11), and been planted together in the likeness of His death (verse 5). So only can I know the power of that new resurrection life which I have as \u201crisen with Christ,\u201d enabling me to \u201cwalk in newness of life,\u201d and thus to \u201cknow Him.\u201d<\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

The order of thought is introverted in verses 10 and 11.<\/span><\/span><\/p>\n

Resurrection.<\/span><\/span><\/p>\n

Suffering.<\/span><\/span><\/p>\n

Death.<\/span><\/span><\/p>\n

Resurrection. And resurrection, though mentioned first, cannot be known until fellowship with His sufferings and conformity to His death have been experienced by faith. Then the power of His resurrection which it exercises on the new life can be known; and we can know Him only in what God has made Christ to be to His people, and what He has made His people to be in Christ.<\/span><\/span><\/p>\n

 <\/p>\n

From \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,<\/span>
\n (Public Domain) pages 131-136. Adapted for website compatibility.<\/span>
\n See original at link.<\/span>\u00a0 \u00a0 \u00a0 \u00a0 Stream<\/a> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Download<\/a>.<\/span><\/span><\/span><\/p>\n

.<\/span>
\nfiguresofspeechinthebible.net \u00a9 2013-2022. All rights reserved. Material in public domain may be freely copied and distributed without charge for educational, non-commercial purposes. This website, and those referenced by this site as sources of public domain material, are to be referenced. Material that is not in public domain, and indicated as such, is the property of its rightful owner(s), and\/or originator.<\/span><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

or, UNEQUAL YOKE. Zeug’-ma. Greek \u03b6\u03b5\u1fe6\u03b3\u03bc\u03b1, a yoke; from\u00a0\u03b6\u03b5\u1fe6\u03b3\u03bd\u03c5\u03bc\u03b9 (zeugnumi), to join or yoke together. This name is given to the figure, because one verb is yoked on to two subjects while grammatically it strictly refers only to one of them: The two subjects properly require two different verbs. This […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":403,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-870","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/870","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=870"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/870\/revisions"}],"predecessor-version":[{"id":15452,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/870\/revisions\/15452"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/403"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=870"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}