{"id":9206,"date":"2018-08-25T17:42:50","date_gmt":"2018-08-25T21:42:50","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=9206"},"modified":"2021-05-27T21:29:41","modified_gmt":"2021-05-28T01:29:41","slug":"romans-8","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=9206","title":{"rendered":"Romans 8"},"content":{"rendered":"


\nRom 8:1- 39 KJV<\/a> –<\/span><\/span><\/span><\/p>\n


\n1 <\/a>[<\/span>There is<\/i><\/span>]<\/span> therefore now noH <\/span><\/sup>condemnation to them which are in Christ Jesus,<\/span> who walkI <\/span><\/sup>not after the flesh, but after the Spirit.
\n(Hyperbaton<\/a><\/span>H<\/span><\/sup> see also footnote<\/span>; Idioma<\/span>I <\/span><\/sup>832<\/a>)<\/span><\/span><\/span><\/span><\/p>\n


\n2 For the law<\/a> of the SpiritA\/M <\/span><\/sup>of life in Christ Jesus hath made me free from the law of sin and death.
\n(AntimereiaA <\/span><\/sup>505<\/a>; MetonymyM <\/span><\/sup>541<\/a>; Parembole 476<\/a>)<\/span><\/span><\/span><\/p>\n


\n3 For what the law could not do, in that it was weak through the fleshS<\/span><\/sup>,A <\/span><\/sub>God sending his own Son in the likeness of sinfulA <\/span><\/sup>flesh<\/span>S<\/span><\/sup>, and for sin, condemned sin in the fleshS<\/span><\/sup>:
\n(Parembole 476<\/a>; AntimereiaA <\/span><\/sup>506<\/a>; AnacoluthonA <\/span><\/sub>720<\/a>; SynecdocheS\u00a0 <\/sup>644<\/a>)<\/span><\/span><\/span><\/p>\n


\n4 That the righteousness of the law might be fulfilled in us, who walk not after the fleshS <\/span><\/sup>, but after the Spirit.
\n(Parembole 476<\/a>; SynecdocheS <\/span><\/sup>644<\/a>; Anacoluthon from verse 3 720<\/a>)<\/span><\/span><\/span><\/p>\n


\n5 For they that are after the flesh<\/u>S<\/u><\/span><\/sup> do mind the things of the flesh<\/u>S<\/u><\/span><\/sup>; but they that are after the Spirit<\/u> the things of the Spirit<\/u>.
\n(Parembole 476<\/a>; Antithesis<\/u> 716<\/a>; SynecdocheS <\/span><\/sup>644<\/a>)<\/span><\/span><\/span><\/p>\n


\n6 <\/a>For* <\/a>to be carnally minded<\/u>A <\/u><\/span><\/sup> [is<\/i><\/span>] deathA<\/span><\/sub>M<\/span><\/sup>; but to be spiritually minded<\/u>A <\/u><\/span><\/sup> [is<\/i><\/span>] lifeA<\/span><\/sub>M<\/span><\/sup> and peace.
\n(Parembole 476<\/a>; Antimereia<\/u>A <\/span><\/sup>500<\/a>; MetonymyM<\/span><\/sup> 566<\/a>; AntithesisA<\/span><\/sub>;
\n*see note verse 6)<\/span><\/span><\/span><\/p>\n


\n7 Because the carnal mindA<\/span><\/sup> [is<\/i><\/span>] enmity against God: for it is not subject to the law of God, neither indeed can be.
\n(Parembole 476<\/a>; AntimereiaA <\/span><\/sup>500<\/a>)<\/span><\/span><\/span><\/p>\n


\n8 So then they that are in the fleshS<\/span><\/sup> cannot please God.
\n(Parembole 476<\/a>; SynecdocheS <\/span><\/sup>644<\/a>)<\/span><\/span><\/span><\/p>\n


\n9 But ye are not in the fleshS<\/span><\/sup>, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
\n(Parembole 476<\/a>; SynecdocheS <\/span><\/sup>644<\/a>)<\/span><\/span><\/span><\/p>\n


\n10 And if Christ [be<\/i><\/span>] in you, the body [is<\/i><\/span>] deadM<\/span><\/sup>A<\/span><\/span><\/sub> because of sin; but the Spirit [is<\/i><\/span>] lifeM<\/span><\/sup>A<\/span><\/span><\/sub> because of righteousness.
\n(Parembole 476<\/a>; Metonymy 566<\/a>; Antithesis<\/span><\/span>A<\/span><\/span><\/sub>)<\/span><\/span><\/span><\/p>\n


\n11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
\n(Parembole 476<\/a>)<\/span><\/span><\/span><\/p>\n


\n12 Therefore, brethren, we are debtors, not to the fleshS<\/span><\/sup>, to live after the fleshS <\/span><\/sup>.
\n(Parembole 476<\/a>; SynecdocheS <\/span><\/sup>644<\/a>)<\/span><\/span><\/span><\/p>\n


\n13 For if ye live after the flesh<\/u>S <\/span><\/sup>, ye shall die: but if ye through the Spirit<\/u> do mortify the deeds of the body, ye shall live.
\n(Parembole 476<\/a>; SynecdocheS <\/span><\/sup>644<\/a>; Antithesis<\/u>A <\/span><\/sup>716<\/a>)<\/span><\/span><\/span><\/p>\n


\n14 For as many as are led by the Spirit of God, they are the sons of God.
\n(Parembole 476<\/a>)<\/span><\/span><\/span><\/p>\n


\n15 For ye have not received the spirit of bondage again to fear<\/u>; but ye have received the Spirit of adoption<\/u>, whereby we cry, Abba, FatherA<\/span><\/sup>.
\n(Parembole 476<\/a>; Enantiosis<\/u> 719<\/a>; AnthropopatheiaA<\/span><\/sup> 892<\/a>)<\/span><\/span><\/span><\/p>\n


\n16 The Spirit itself beareth witness with our spirit, that we are the childrenA <\/span><\/sup>of God:
\n(AnthropopatheiaA<\/span><\/sup>)<\/span><\/span><\/span><\/span><\/p>\n


\n17 And if childrenA<\/span><\/sup>, then heirs; heirs<\/u>A <\/span><\/sub> of God, and joint-heirs with Gc<\/span><\/sup> Christ<\/a>; if so be that we suffer with [him<\/i><\/span>], that we may be also glorified together.
\n(Anadiplosis<\/u>A <\/span><\/sub>255<\/a>; AnthropopatheiaA<\/span><\/sup>; <\/span>Genitive case Gc<\/span><\/sup>999<\/a>)<\/span><\/span><\/span><\/p>\n


\n18 For I reckon that the sufferings of this present time [are<\/i><\/span>] not worthy [to be compared<\/i><\/span>] with the glory which shall be revealed in us.
\n(Hyperbaton 696<\/a>)<\/span><\/span><\/span><\/p>\n


\n19 For the earnest expectation of the creatureM<\/span><\/sup>P <\/span><\/sub>waiteth for the manifestation of the sons of God. E<\/span><\/sup>\u2192 <\/span><\/span><\/sup><\/span>
\n(EllipsisE<\/span><\/sup> 87<\/a>; Epitrechone<\/span><\/sub> 473<\/a>; MetonymyM <\/span><\/sup>589<\/a>; Prosopop\u0153<\/span>iaP <\/span><\/sub> 866<\/a>)<\/span><\/span><\/span><\/p>\n


\n20 For the creature was made subject to vanity, not [<\/u>willingly<\/u><\/i><\/span>], but by reason of him who hath subjected [<\/u>the same<\/u><\/i><\/span>] <\/u>e<\/u><\/span><\/sub> in hope,
\n(Epitrechone<\/span><\/sub> 473<\/a>)
\n[waiteth, I say<\/i><\/span> (from verse 19) in hope<\/i><\/span>]E<\/span><\/sup>e<\/span><\/sub>
\n
\n21 Because the creatureP <\/span><\/sub>itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
\n(Prosopop\u0153<\/span>iaP <\/span><\/sub> 866<\/a>)<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n22 For we know that the whole creation groaneth and travaileth in pain together until now.
\n(Prosopop\u0153<\/span>iaP <\/span><\/sub> 866<\/a>)<\/span><\/span><\/span><\/p>\n


\n23 And not only [they<\/i><\/span>]E<\/span><\/sup>, but ourselves also, which have the firstfruits of the Spirit<\/u>,Gc<\/span><\/sup> even we ourselves groan within ourselves, waiting for the adoption,
\n[to wit<\/i><\/span>,<\/span>] the redemption of our body.
\n(EllipsisE <\/span><\/sup>102<\/a>; Genitive case<\/u> 995<\/a>)<\/span><\/span><\/span><\/p>\n


\n24 <\/a>For we are saved by *\u2192 <\/span><\/span><\/sup><\/span>hope<\/a>: but hope<\/a><\/u>M <\/u><\/span><\/sup>that is seen is not hope<\/a><\/u>E<\/u><\/span><\/sup>: for what a man seeth, why doth he yet hope<\/a> for? \u2190<\/span><\/span><\/sup><\/span>*<\/span><\/span><\/span>
\n(Epanadiplosis<\/u>E<\/u><\/span><\/sup> 249<\/a>; MetonymyM<\/span><\/sup> 600<\/a>; see also biblehub.com<\/a>)<\/span><\/span><\/span><\/p>\n


\n25 But if we hope for that we see not, [then<\/i><\/span>] do we with patience wait for [it<\/i><\/span>].<\/span><\/span><\/span><\/p>\n


\n26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.<\/span><\/span><\/span><\/p>\n


\n27 And he that searcheth the hearts knoweth what [is<\/i><\/span>] the mind of the Spirit, because he maketh intercession for the saints according to [the will of<\/i><\/span>] God.<\/span><\/span><\/span><\/p>\n


\n28 And we know that all things work together for good to them that love God, to them who are the called according to [his<\/i><\/span>] purpose.<\/span><\/span><\/span><\/p>\n


\n29 For whom he did foreknow \u2192<\/span><\/span><\/sup><\/span>, he also<\/b><\/a> did predestinate\u2192<\/span><\/span><\/sup><\/span>[to be<\/i><\/span>] conformed to the image of his Son, that he might be the firstborn among many* brethren.
\n(Polysyndeton<\/b> 224<\/a>; Climax \u2192<\/span><\/span><\/sup><\/span> \u2191 <\/span><\/span><\/sup><\/span>258<\/a>; Synecdoche* 624<\/a>; Anthropopatheia 893<\/a>)<\/span><\/span><\/span><\/p>\n


\n30 Moreover whom he did predestinate\u2192<\/span><\/span><\/sup><\/span>, them he also<\/b> called\u2192<\/span><\/span><\/sup><\/span>: and<\/u> whom he called\u2192<\/span><\/span><\/sup><\/span>, them he also<\/b> justified\u2192<\/span><\/span><\/sup><\/span>: and<\/u> whom he justified\u2192<\/span><\/span><\/sup><\/span>, them he also<\/b> glorified \u2191 <\/span><\/span><\/sup><\/span>.
\n( Climax \u2192<\/span><\/span><\/sup><\/span> \u2191 <\/span><\/span><\/sup><\/span>258<\/a>; Polysyndeton<\/b><\/u> 224<\/a>; Heterosis 519<\/a>)<\/span><\/span><\/span><\/p>\n


\n31 What shall we then say to these things? If God [be<\/i><\/span>] for us<\/u><\/a>, who [can be<\/i><\/span>] againstM <\/span><\/sup> us<\/u>?
\n(Epistrophe<\/u> 242<\/a>; MetonymyM <\/span><\/sup>557<\/a>; Erotesis 950<\/a>)<\/span><\/span><\/span><\/p>\n


\n32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
\n(Erotesis 950<\/a>)<\/span><\/span><\/span><\/p>\n


\n33 Who<\/u><\/a>A <\/span><\/sup>shallA<\/span><\/sup> lay any thing to the charge of God’s elect? [It is<\/i><\/span>] God that justifieth.
\n(Ellipsis 87<\/a>; Anaphora<\/u>A<\/u><\/span><\/sup> 202<\/a>; Erotesis 950<\/a>)<\/span><\/span><\/span><\/p>\n


\n34 Who<\/a>A<\/span><\/sup> [is<\/i><\/span>] he that condemneth? [It is<\/i><\/span>] Christ that died, yea rather, that is risen again, who is even at the right handA <\/span><\/sup>of God, who also maketh intercession for us.
\n(Anaphora<\/u>A<\/u><\/span><\/sup> 202<\/a>; AnthropopatheiaA <\/span><\/sup>880<\/a>; Erotesis 950<\/a>)<\/span><\/span><\/span><\/p>\n


\n35 Who<\/a>A<\/span><\/sup> shall separate us from the love of Christ? [shall<\/i><\/span>] tribulation, or<\/b><\/a> distress, or<\/b> persecution, or<\/b> famine, or<\/b> nakedness, or<\/b> peril, or<\/b> swordM <\/span><\/sup>?
\n(Anaphora<\/u>A<\/u><\/span><\/sup> 202<\/a>; Polysyndeton; MetonymyM <\/span><\/sup>548<\/a>; Erotesis 950<\/a>)<\/span><\/span><\/span><\/p>\n


\n36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughterGc<\/span><\/sup>.
\n(Genitive caseGc <\/span><\/sup>999<\/a>)<\/span><\/span><\/span><\/p>\n


\n37 Nay, in all these things we are more than conquerors through him that loved us.<\/span><\/span><\/span><\/p>\n


\n38 For I am persuaded, that neither<\/b><\/a> death, nor<\/b> life, nor<\/b> angels, nor<\/b> principalities, nor<\/b> powers, nor<\/b> things present, nor<\/b> things to come,
\n(Polysyndeton<\/a>)<\/span><\/span><\/span><\/p>\n


\n39 Nor<\/b> height, nor<\/b> depth, nor<\/b> any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
\n(Polysyndeton<\/a>)<\/span><\/span><\/span><\/p>\n


\n<\/i><\/span><\/span><\/span>
\n<\/span><\/span><\/span>Italicized <\/i><\/span><\/span><\/span>words in [<\/span><\/span><\/span>brackets<\/span><\/span><\/span>] were added by the King James Version translators.<\/span><\/span><\/span>
\n<\/span><\/span>
\n
\nNotes:
\nVerse 1 Idioma: \u201c…walk… <\/span><\/span>\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1f73\u03c9, <\/span><\/span><\/span>peripate\u014d<\/span><\/span><\/span><\/em>: <\/span><\/span><\/span> to live<\/i><\/span><\/span> or <\/span><\/span>conduct ones life<\/i><\/span><\/span>.<\/span><\/span>
\nThis was a Hebrew Idiom which now is commonly understood.<\/span><\/span><\/span><\/p>\n


\nHyperbaton: See \u201c<\/a>Things To Come<\/u><\/span><\/span><\/a>\u201d<\/a> May, 1899 By Dr. Bullinger.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerses 2-15 Parembole<\/a>: See \u201c<\/a>Things To Come<\/u><\/span><\/span><\/a>\u201d<\/a> May, 1899 By Dr. Bullinger.
\nParembole is a type of Parenthesis that stands independent of the contextual frame within which it is set. It is complete on its own without depending upon its surrounding context to make sense. Also, the context surrounding it does not depend upon it to be understood either.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 2 Antimereia: the noun spirit<\/i><\/span><\/span> (<\/span><\/span>\u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03bf\u03c2<\/span><\/span><\/span>) is used as an adjective. \u201cThe law of the spirit of life\u201d would then read \u201cthe law of spirit<\/span><\/span>ual<\/u><\/span><\/span> life\u201d, with the word <\/span><\/span>spiritual<\/i><\/span><\/span> receiving the emphasis.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nMetonymy: on page 541<\/a> Dr. Bullinger states \u201cnot the Holy Spirit, but His life- giving work in the New nature created within us\u201d. I’m not sure the Metonymy would stand in light of the Antimereia, since the word spirit <\/i><\/span><\/span>reads <\/span><\/span>spiritual<\/i><\/span><\/span>.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 3 Antimereia: sin, hamartia<\/a>s, \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2<\/span><\/span><\/span> is a noun being translated as an adjective. \u201c…in the likeness of sin of flesh…\u201d is the Greek which presents the figure, but the figure is translated out in the English to present its essence. In other words, with the figure it literally is worded \u201c…in the likeness of sin of flesh…\u201d. But the translators decided to remove the figure and explain what it means by their translation, <\/span><\/span>i.e.<\/i><\/span><\/span>, \u201c…sinful flesh…\u201d.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nAnacoluthon<\/a>: Paul breaks away from telling what the law could not do because of the weakness of man, to telling what God has done inspite of the weakness of man.<\/span><\/span><\/span><\/p>\n


\nVerse 4 Parembole 8:2-15<\/span><\/span><\/span><\/p>\n


\nSynecdoche: The word \u201cflesh\u201d throughout the chapter, as well as in many places in the New Testament, is the Greek word <\/span><\/span>\u03c3\u1f71\u03c1\u03be<\/span><\/span>, and its literal meaning is the meat on the bone. Because it is only a part of the whole, it is used as a Synecdoche to mean the old nature and the deeds thereof.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nAnacoluthon: see note verse 3.<\/span><\/span><\/span><\/p>\n


\nVerse 5 Antithesis: flesh and spirit are presented together as opposites to contrast each other.<\/span><\/span><\/span><\/p>\n


\nSynecdoche: see note verse 4<\/span><\/span><\/span><\/p>\n


\nParembole: continued verses 2-15.
\nBlue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>hamartia <\/i>(Strong’s 266)<\/span><\/span><\/span>“.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Blue Letter Bible. 1996-2018. 8 Jul 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G266&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/p>\n


\nVerse 6 *: see link to www.billmounce.com<\/a> for insightful information on the Greek conjunction \u03b3\u1f71\u03c1,<\/span><\/span><\/span> gar<\/span><\/span><\/span><\/em> . <\/span><\/span>\u2192 <\/span><\/span><\/span>Click here<\/a>. Please see the Terms Of Service<\/a> for billmounce.com, as all material on that site is copyright protected and may NOT be reproduced without permission from Teknia Software Inc.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nParembole: continued verses 2-15.<\/span><\/span><\/span><\/p>\n


\nMetonymy: Death<\/i><\/span><\/span> means <\/span><\/span>causes death<\/i><\/span><\/span>. <\/span><\/span>Life<\/i><\/span><\/span> means <\/span><\/span>results in life<\/i><\/span><\/span>.<\/span><\/span><\/span><\/span><\/span><\/p>\n

Antimereia: carnally. Sarx, <\/span><\/span>\u03c3\u1f71\u03c1\u03be<\/a> <\/span><\/span><\/span>is a noun being used here as an adjective to describe the word \u201cminded<\/a>\u201d. This then carries over into the next phrase, \u201cspiritually\u201d minded, wherein the word \u201cspirit<\/a>\u201d also is a noun.
\n<\/span><\/span>
\n<\/span><\/span>Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>sarx<\/i> (Strong’s 4561)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 3 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G4561&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/p>\n

Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>pneuma <\/i>(Strong’s 4151)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 3 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G4151&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/p>\n

Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>phron\u0113ma<\/i> (Strong’s 5427)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 3 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G5427&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/p>\n


\nVerse 7 Parembole: continued verses 2-15.<\/span><\/span><\/span><\/p>\n


\nAntimereia: both carnal<\/i><\/span><\/span><\/a> and <\/span><\/span>mind<\/i><\/span><\/span><\/a> are nouns, but carnal is used as an adjective.<\/span><\/span><\/span><\/span><\/span><\/p>\n

Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>sarx<\/i> (Strong’s 4561)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 22 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G4561&
\namp;t=KJV ><\/span><\/span><\/span><\/a>
\n<\/span><\/span>
\nBlue Letter Bible. “Dictionary and Word Search for\u00a0<\/span><\/span><\/span>phron\u0113ma <\/i>(Strong’s 5427)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 22 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G5427&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/p>\n


\n<\/span><\/span>
\nVerse 8 See note verse 4, (Parembole<\/span><\/span>: continued verses 2-15<\/span><\/span>\/Synecdoche).<\/span><\/span><\/p>\n


\nVerse 9 See note verse 4, (Parembole: continued verses 2-15<\/span><\/span>\/Synecdoche).<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 10 \u201cAnd if Christ [be<\/i><\/span><\/span><\/span>] in you, the body [<\/span><\/span>is<\/i><\/span><\/span><\/span>] dead because of sin; but the Spirit [<\/span><\/span>is<\/i><\/span><\/span><\/span>] life because of righteousness\u201d.<\/span><\/span><\/span><\/span><\/span><\/p>\n

Antithesis: dead (death)\/ alive (life).<\/span><\/span><\/p>\n

Metonymy: <\/span><\/span>Death<\/i><\/span><\/span> means <\/span><\/span>causes death<\/i><\/span><\/span>. <\/span><\/span>Life<\/i><\/span><\/span> means <\/span><\/span>results in life<\/i><\/span><\/span>.
\n<\/span><\/span>
\n<\/span><\/span>Parembole: continued verses 2-15.<\/span><\/span><\/p>\n


\nVerse 11 Parembole: continued verses 2-15.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 12 See note verse 4, (Parembole<\/span><\/span>: continued verses 2-15<\/span><\/span>\/Synecdoche).<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 13 See note verse 4, (Parembole<\/span><\/span>: continued verses 2-15<\/span><\/span>\/Synecdoche).
\nAntithesis: <\/span><\/span>flesh<\/i><\/span><\/span> versus <\/span><\/span>spirit<\/i><\/span><\/span>.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 14 Parembole: continued verses 2-15.<\/span><\/span><\/span><\/p>\n


\nVerse 15 Enantiosis: this figure is simply Antithesis, but specifically dealing with possitive versus negative to either affirm or deny an important point.
\nHere in verse 15 we see the negatives of a spirit of bondage and fear possitioned against the contraries of spiritual sonship and glory.<\/span><\/span><\/span><\/p>\n


\nAnthropopatheia: God condescends to the natural, physical level to emphasize His relationship with us as a father.<\/span><\/span><\/span><\/p>\n

Parembole: continued verses 2-15.<\/span><\/span><\/p>\n


\nVerse 16 Anthropopatheia: children<\/i><\/span><\/span> is a term of mankind by which God comes down to the level of our understanding.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 17 Anadiplosis: This is when a sentence, clause, or phrase begins with the same word or words that ended the previous sentence, clause, or phrase . Anadiplosis is a powerful tool used to draw focus to a specific topic when it must not be lost from the immediate context. \u201c… And if children, then heirs; heirs<\/span><\/span> of God, and joint-heirs with Christ<\/a> …\u201d.
\nThe focus is in the believers being heirs of God with Christ. <\/span><\/span>
\n<\/span><\/span>
\nJesus Christ was the \u201cSon of Man\u201d, for his lineage can be traced through Mary, his mother, back to David, and Abraham, and Adam. But he also WAS the \u201cSon of God\u201d, because… \u201c But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for <\/span><\/span>that which is conceived in her is of the Holy Ghost<\/u><\/span><\/span>.\u201d Mat 1:20 KJV.<\/span><\/span>
\n<\/span><\/span>
\nAnd Jesus IS the Son of God \u2026 \u201c And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased\u201d. Mar 1:11 KJV
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u201cAnd the Holy Ghost descended in a bodily shape like a dove upon him,
\nand a voice came from heaven, which said, Thou art my beloved Son;
\nin thee I am well pleased\u201d. Luk 3:22 KJV<\/span><\/span><\/p>\n


\nand also…
\n<\/span><\/span>
\n\u201cI will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee\u201d. Psa 2:7 KJV
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u201cGod hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee\u201d. Act 13:33 KJV<\/span><\/span>
\n<\/span><\/span><\/p>\n

\u201cFor unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?\u201d Heb 1:5 KJV<\/span><\/span><\/p>\n

Jesus was the only Begotten son of God according to the flesh, the first birth. But he is also the son of God according to the birth from above, for God his Father said of him \u201c…this day have I begotten thee…\u201d
\nJesus answered, Verily, verily, I say unto thee, Except a man be born of water and<\/span><\/span> of the Spirit, he cannot enter into the kingdom of God. Jhn 3:5 KJV
\nThat which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Jhn 3:6 KJV<\/span><\/span><\/p>\n

Marvel not that I said unto thee, Ye must be born again.. Jhn 3:7 KJV<\/span><\/span><\/p>\n


\nWe see then the importance of the figure of speech Anadiplosis in \u201c… And if children, then heirs;<\/u><\/span><\/span> ↔<\/span><\/span><\/span> heirs<\/u><\/span><\/span> of God, and joint-heirs with Christ …\u201d. <\/span><\/span>
\n<\/span><\/span>
\nhttp:\/\/www.blbclassic.org\/Bible.cfm?b=Jhn&c=3&v=1&t=KJV#top<\/a><\/span><\/span><\/span><\/span><\/span><\/p>\n

Verse 18 Hyperbaton: the placing of a word out of its usual order in a sentence.
\n\u201c<\/span><\/span>Not worthy<\/b><\/span><\/span> are the sufferings…\u201d<\/span><\/span><\/p>\n


\nVerse 19 Ellipsis:
\n19 The Expectation
\n20 The Reason
\n20 The Expectation contained in the Ellipsis.
\n[<\/span><\/span>waiteth, I say<\/i><\/span><\/span><\/span> (from verse 19) <\/span><\/span>in hope<\/i><\/span><\/span><\/span>]<\/span><\/span>
\n<\/span><\/span><\/sup>21 The Reason
\n<\/span><\/span>
\n<\/span><\/span><\/sup>Epitrechon: the figure is actually found in verse 20, but verses 19, 20 and 21 are the immediate context within which the figure is understood. \u201cFor the creature was made subject to vanity, …
\n(<\/span><\/span>not [<\/b><\/u><\/span><\/span>willingly<\/b><\/u><\/i><\/span><\/span><\/span>], but by reason of him who hath subjected [<\/b><\/u><\/span><\/span>the same<\/b><\/u><\/i><\/span><\/span><\/span>])<\/b><\/u><\/span><\/span> \u2026 in hope.
\nWithout the Epitrechon it reads…
\n\u201cFor the creature was made subject to vanity in hope.\u201d<\/span><\/span><\/span><\/span><\/span><\/p>\n

Metonymy: creature<\/a> is created things or creation.<\/span><\/span><\/p>\n

Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>ktisis <\/i>(Strong’s 2937)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 24 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G2937&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/p>\n


\nProsopop<\/a>\u0153<\/span><\/span>ia<\/span><\/span><\/a>: personification. Also in verse 22.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 23 Ellipsis: \u201cAnd not only [they<\/i><\/span><\/span><\/span>]…\u201d KJV
\nWith Ellipsis supplied beyond [they]…
\nAnd not only [<\/span><\/span>every creature groaneth<\/i><\/span><\/span><\/span>], but ourselves also…\u201d<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nGenitive case: see page 995<\/a>.<\/span><\/span><\/span><\/p>\n


\nVerse\u00a024<\/a> Epanadiplosis: this figure begins and ends a sentence, clause or phrase with the same word or words. This is not the same as \u201cbookends\u201d\u00a0<\/span><\/span><\/span>(Sump<\/span><\/span>\u0113<\/span><\/span>xis<\/span><\/span>)<\/span><\/span>, but rather is like drawing a circle around something that is very important to the context. A parenthesis will add information about a topic to help increase our understanding about the subject at hand. With Epanadiplosis, it appears to establish the subject<\/u>, almost as an inverted parenthesis.
\n<\/span><\/span><\/span>Sump\u0113xis, from \u201c<\/span><\/span>Repetitions: A Key to Understanding the Heart of Scripture<\/a>\u201d by Jon Nessle,
\nwhereby words are repeated in such an arrangement as to be likened in purpose to bookends on a bookshelf.<\/span><\/span><\/span><\/p>\n


\nIf we were to turn to Romans chapter 8 and the first thing we saw was \u201c… but hope<\/a><\/span><\/span> that is seen is not hope<\/span><\/span>…\u201d, the entire surrounding verses of the chapter would contribute to our understanding of this message. The message of our hope in Christ Jesus is of the utmost importance, for it deals with our salvation and God’s eternal purpose. The Epanadiplosis used here is powerful indeed!<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe Epanadiplosis used here is powerful indeed, but I believe there is an even bigger figure here that encircles the circle. I have not found it in already identified figures, so I have given it the name of ESODIPLOSIS. Diplosis<\/i><\/span><\/span> indicating a <\/span><\/span>doubling<\/i><\/span><\/span> and <\/span><\/span>eso<\/i><\/span><\/span> meaning<\/span><\/span> from within.<\/i><\/span><\/span><\/span><\/span><\/span><\/p>\n

E<\/span><\/span>sodiplosis: <\/span><\/span>a doubling from within.
\n<\/i><\/span><\/span>\u1f14\u03c3\u03c9\u03b8\u03b5\u03bd;<\/span><\/span><\/span> es<\/span><\/span>\u014d<\/span><\/span>then: adverb.
\nhttp:\/\/www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G2081&t=KJV<\/a><\/span><\/span><\/p>\n

\u03b5\u03c3\u03c9<\/span><\/span>; es<\/span><\/span>\u014d: <\/span><\/span>within.
\n<\/i><\/span><\/span>http:\/\/www.blbclassic.org\/lang\/lexicon\/Lexicon.cfm?Strongs=G2080&t=KJV<\/a><\/span><\/span><\/p>\n

\u03b4\u03b9\u03c0\u03bb\u1f79\u03c9;<\/span><\/span><\/span> (verb) <\/span><\/span>to double.<\/i><\/span><\/span>
\nhttp:\/\/www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G1363&t=KJV<\/a><\/span><\/span>
\n<\/span><\/span>
\n\u201cFor we are saved by<\/span><\/span> *<\/span><\/span>\u2192 <\/span><\/span><\/sup><\/span>hope<\/b><\/span><\/span><\/a>: <\/span><\/span>but hope<\/a><\/u><\/span><\/span>M <\/u><\/span><\/span><\/sup>that is seen is not hope<\/a><\/u><\/span><\/span>E<\/u><\/span><\/span><\/sup>: for what a man seeth, why doth he yet <\/span><\/span>hope<\/b><\/span><\/span><\/a> for?<\/span><\/span> \u2190<\/span><\/span><\/sup><\/span>*<\/span><\/span><\/span>
\nThe <\/span><\/span>Epanadiplosis is <\/span><\/span>underlined<\/u><\/span><\/span>, with the Esodiplosis <\/span><\/span> *<\/span><\/span>\u2192 <\/span><\/span><\/sup><\/span>encircling<\/span><\/span> \u2190<\/span><\/span><\/sup><\/span>*<\/span><\/span><\/span> it.<\/span><\/span><\/p>\n


\nI do not see it as a double Epanadiplosis because it really isn’t a beginning and end repetition of the sentence.
\nThere is an Anadiplosis in the use of the first two placements of hope<\/i><\/span><\/span>, but only in the English, and without the Esodiplosis the fourth <\/span><\/span>hope<\/i><\/span><\/span> is left to its lonesome.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe Young’s Literal Translation<\/a> has \u201cfor in hope we were saved, and hope beheld is not hope; for what any one doth behold, why also doth he hope for <\/span><\/span><\/span>it<\/span><\/span><\/span><\/em>?\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nI also do not see this as an Epadiplosis, as the doubling is within, not without or upon.<\/span><\/span><\/span><\/p>\n


\nIt differs also from Climax, or Epiploce, as it repeats from within, not without or in succession.<\/span><\/span><\/span><\/p>\n

<\/u><\/u>Its dissimilarities to the figure Cycloides<\/a> also are apparent. I do not see a close resemblance to any of the other figures of repetition either. Therefore I believe this is a new figure of speech, and I have named it Esodiplosis. I certainly am willing to hear what others have to comment on this topic.<\/span><\/span><\/span><\/p>\n


\nVerse 29 <\/span><\/span>Polysyndeton, or <\/span><\/span>many conjunctions<\/i><\/span><\/span>. Repetition of the Greek word <\/span><\/span>\u03ba\u03b1\u03af<\/span><\/span><\/a>, which is the English word <\/span><\/span>also<\/b><\/i><\/span><\/span>. The word <\/span><\/span>polysyndeton <\/i><\/span><\/span>means \u201cmany bindings\u201d or \u201cmuch bound together\u201d. Technically the figure does not begin until verse 30, however, what it is binding begins to be mentioned in verse 29. There also are really two separate Polysyndetons at work here in the same Greek word kai, which the translators have as the words\u201c<\/span><\/span>also<\/i><\/span><\/span>\u201d and \u201c<\/span><\/span>and<\/i><\/span><\/span>\u201d. Here is an attempt to clarify.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nRom 8:29 For whom he did foreknow, he also<\/b><\/span><\/span> did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.<\/span><\/span><\/span><\/span><\/span><\/p>\n

30 <\/span><\/span>Moreover<\/span><\/span><\/a> whom he did predestinate, them he <\/span><\/span>also<\/b><\/span><\/span> called: <\/span><\/span>and<\/u><\/span><\/span> whom he called, them he <\/span><\/span>also<\/b><\/span><\/span> justified: <\/span><\/span>and<\/u><\/span><\/span> whom he justified, them he <\/span><\/span>also<\/b><\/span><\/span> glorified.<\/span><\/span><\/p>\n


\nIf we understand the words \u201cto be conformed to the image of his Son, that he might be the firstborn among many brethren<\/i><\/span><\/span>\u201d as an <\/span><\/span>Epitrechon<\/span><\/span><\/a> parenthesis, added to help our understanding, but not complete in itself, we then have as follows…
\nRom 8:29 \u201cFor whom he did foreknow, he <\/span><\/span>also<\/b><\/span><\/span> did predestinate.<\/span><\/span><\/span><\/span><\/span><\/p>\n

30 <\/span><\/span>Moreover<\/span><\/span> whom he did predestinate, them he <\/span><\/span>also<\/b><\/span><\/span> called: <\/span><\/span>and<\/u><\/span><\/span> whom he called, them he <\/span><\/span>also<\/b><\/span><\/span> justified: <\/span><\/span>and<\/u><\/span><\/span> whom he justified, them he <\/span><\/span>also<\/b><\/span><\/span> glorified\u201d.<\/span><\/span><\/p>\n


\nAllowing it to flow without the added words helps to see the figure better. Make no mistake, however, the words of the Epitrechon belong there, and should not be omitted. The words of the Epitrechon are as follows…(to be conformed to the image of his Son, that he might be the firstborn among many brethren).<\/span><\/span><\/span><\/p>\n


\nAdditionally, try reading these two verses, each time omitting either the and or the also to see if it could have been expressed that way.
\nRom 8:29 For whom he did foreknow, he<\/span><\/span>\u00a0did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.<\/span><\/span><\/span><\/span><\/span><\/p>\n

30 <\/span><\/span>Moreover<\/span><\/span><\/a> whom he did predestinate, them he<\/span><\/span>\u00a0called: <\/span><\/span>and<\/u><\/span><\/span> whom he called, them he<\/span><\/span>\u00a0justified: <\/span><\/span>and<\/u><\/span><\/span> whom he justified, them he<\/span><\/span>\u00a0glorified. (with\u00a0also<\/em> omitted)<\/span><\/span><\/p>\n


\nRom 8:29 For whom he did foreknow, he also<\/b><\/span><\/span> did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.<\/span><\/span><\/span><\/span><\/span><\/p>\n

30 <\/span><\/span>Moreover<\/span><\/span><\/a> whom he did predestinate, them he <\/span><\/span>also<\/b><\/span><\/span> called:<\/span><\/span>\u00a0whom he called, them he <\/span><\/span>also<\/b><\/span><\/span> justified:<\/span><\/span> \u00a0whom he justified, them he <\/span><\/span>also<\/b><\/span><\/span> glorified.\u00a0(with\u00a0and<\/em> omitted)
\n<\/span><\/span>Both renderings make sense, but not as intended. A third alternative would have been for the translators to have used the word also<\/em> all the way through.
\n<\/span><\/span><\/span><\/p>\n

Rom 8:29 \u201cFor whom he did foreknow, he also<\/b> did predestinate.<\/span><\/span><\/span><\/p>\n

30 <\/span><\/span>Moreover<\/span><\/span> whom he did predestinate, them he <\/span><\/span>also<\/b><\/span><\/span> called: <\/span><\/span>also<\/u><\/span><\/span> whom he called, them he <\/span><\/span>also<\/b><\/span><\/span> justified: <\/span><\/span>also<\/u><\/span><\/span> whom he justified, them he <\/span><\/span>also<\/b><\/span><\/span> glorified\u201d.
\n<\/span><\/span>This would have worked better than omitting either the word also <\/em>or the word and<\/em>, but not quite as well as the KJV has it.<\/span><\/span><\/span><\/p>\n

Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>kai <\/i>(Strong’s 2532)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 16 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G2532&
\namp;t=KJV ><\/u><\/span><\/span><\/a>
\n<\/span><\/span><\/p>\n


\nVerse 31 Epistrophe: like sentence endings, extending also into clauses. This figure is basically the reverse of the figure Anaphora in that it repeats a word or words at the end, rather than the beginning, of successive clauses or sentences. In verse 31 the word \u201cus\u201d, h\u0113<\/span>m\u014d<\/span>n, \u1f21\u03bc\u1ff6\u03bd<\/span><\/span><\/span> is repeated. http:\/\/www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G2257&t=KJV<\/a>
\n
\n<\/span><\/span><\/span>Verses 33, 34, and 35 all begin with the word <\/span><\/span><\/span>who<\/i><\/span><\/span><\/span>, and is certainly an Anaphora. Perhaps there is another figure to consider here, as the word repeated is a particular class of words, that being a pronoun.<\/span><\/span><\/span>
\nWho, <\/span><\/span>\u03c4\u03b9\u03c2 <\/span><\/span><\/span>(G5101<\/a>)<\/span><\/span><\/span>
\nVerse 33 Who: <\/span><\/span>\u03c4\u03b9\u03c2<\/span><\/span><\/span> ( G5101)
\n<\/span><\/span>Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>tis <\/i>(Strong’s 5101)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 4 Apr 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G5101&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/span><\/span><\/span><\/p>\n


\nVerse 35 Polysyndeton: Many conjunctions; here \u1f24 <\/span><\/span><\/span>as \u201c<\/span><\/span><\/span>or\u201d<\/i><\/span><\/span><\/span>.<\/span><\/span><\/span>
\nPolysyndeton is an excess of conjunctions beyond the norm.
\n<\/span><\/span>
\n<\/span><\/span><\/span>Rom 8:35 KJV – Who shall separate us from the love of Christ? shall tribulation, <\/span><\/span><\/span>or<\/b><\/span><\/span><\/span> distress, <\/span><\/span><\/span>or<\/b><\/span><\/span><\/span> persecution, <\/span><\/span><\/span>or<\/b><\/span><\/span><\/span> famine, <\/span><\/span><\/span>or<\/b><\/span><\/span><\/span> nakedness, <\/span><\/span><\/span>or<\/b><\/span><\/span><\/span> peril, <\/span><\/span><\/span>or<\/b><\/span><\/span><\/span> sword?<\/span><\/span><\/span>
\nHere seven things are held together as a whole by the repetition of the same conjunction five times. If the six placements of the conjunction \u201cor\u201d were used in a normal manner it would simply read \u201c… Who shall separate us from the love of Christ? shall tribulation,\u00a0<\/span><\/span><\/span><\/span><\/span><\/span>distress,<\/span><\/span>\u00a0<\/span><\/span><\/sub><\/span><\/span><\/span><\/span>persecution,\u00a0<\/span><\/span><\/span><\/span>famine,\u00a0<\/span><\/span><\/span><\/span>nakedness,\u00a0<\/span><\/span><\/span><\/span>peril, <\/span>or<\/b><\/span> sword?<\/span><\/span><\/span><\/span><\/p>\n

By the use of Polysyndeton all seven items are united as a whole, emphasizing that absolutely nothing can separate us from the love of Christ, nor can EVERYTHING together!
\n<\/span><\/span>
\n<\/span><\/span>Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>\u0113 <\/i>(Strong’s 2228)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 17 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G2228&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/span><\/span><\/span><\/span><\/p>\n

Verse 38 Polysyndeton: neither \u2013 nor. Both words are the same Greek word <\/span><\/span>\u03bf\u1f54\u03c4\u03b5<\/span><\/span><\/span><\/a>
\nwhich is used here as an adjunctive negative conjunction. The neither \u2013 nor pair of conjunctions correlate elements of a sentence and are thus called correlative conjunctions when used together.
\n<\/span><\/span>
\n<\/span><\/span>Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>oute <\/i>(Strong’s 3777)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 20 Aug 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G3777&
\namp;t=KJV ><\/span><\/span><\/span><\/a>
\n<\/span><\/span>
\n<\/span><\/span>Thanks go to <\/span><\/span><\/span>Blue Letter Bible<\/span><\/span><\/span><\/a> and <\/span><\/span><\/span>Internet Archive<\/span><\/span><\/span><\/a> and <\/span><\/span><\/span>The Cornell University Library<\/span><\/span><\/span><\/a> and Teleios Ministries <\/span><\/span><\/span>for providing public domain material.<\/span><\/span><\/span><\/p>\n

Thanks also to E. W. Bullinger for his work<\/span><\/span><\/span>
\n<\/span><\/span>\u201c<\/span><\/span><\/span>Figures Of Speech Used In The Bible<\/u><\/span><\/span><\/span><\/a>\u201d<\/span><\/span><\/span>, and thanks to you for taking the time here.<\/span><\/span><\/span>
\n<\/span><\/span>See original at link.\u00a0 \u00a0 \u00a0\u00a0<\/span><\/span><\/span>Stream<\/span><\/span><\/span><\/a>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0Download<\/span><\/span><\/span><\/a>.<\/span><\/span><\/span>
\n<\/span><\/span>
\n<\/span><\/span><\/span>figuresofspeechinthebible.net <\/i><\/span><\/span><\/span>\u00a9 2013-2018. 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

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