{"id":9254,"date":"2018-11-03T03:39:41","date_gmt":"2018-11-03T07:39:41","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=9254"},"modified":"2018-11-04T11:45:51","modified_gmt":"2018-11-04T15:45:51","slug":"romans-10","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=9254","title":{"rendered":"Romans 10"},"content":{"rendered":"


\nRom 10:1-21 KJV<\/span><\/span><\/span><\/p>\n


\n1 Brethren<\/a>V<\/sup>*<\/b>, my heart’s desire and prayer to God for Israel<\/a> is, that they might be saved.
\n(Vocative case<\/a>V<\/sup>*<\/b>)<\/span><\/span><\/span><\/p>\n


\n2 For I bear them record that they have a zeal of Gc<\/span><\/sup> God, but not according to knowledge<\/u>.
\n(Tapeinosis<\/u> 163<\/a>; Genitive caseGc<\/span><\/sup> 999<\/a>)<\/span><\/span><\/span><\/p>\n


\n3 For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.<\/span><\/span><\/span><\/p>\n


\n4 For Christ [is<\/i><\/span>] the end of the law for righteousness to every one that believeth.<\/span><\/span><\/span><\/p>\n


\n5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.<\/span><\/span><\/span><\/p>\n


\n6 **But the righteousness which is of faith speaketh<\/u> on this wise, *Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above<\/i><\/span>]:)
\n(Epitrechon* 474<\/a>; Gnome 790<\/a>; Prosopop<\/u>\u0153<\/u><\/span>ia<\/u> 867<\/a>; **Erotesis 953<\/a>)<\/span><\/span><\/span><\/p>\n


\n7 Or, **Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
\n(Epitrechon 474<\/a>; Gnome 790<\/a>; Prosopop\u0153<\/span>ia 867<\/a>; **Erotesis 953<\/a>)<\/span><\/span><\/span><\/p>\n


\n8 **But what saith it? The word is nigh thee, [even<\/i><\/span>] in thy mouth, and in thy heart: that is, the word of faith, which we preach;
\n( Gnome 790<\/a>; Prosopop\u0153<\/span>ia 867<\/a>; **Erotesis 953<\/a> )<\/span><\/span><\/span><\/p>\n


\n9 That if thou shalt confess* with thy mouth the Lord Jesus, and shalt believe in thine heart** that God hath raised him from the dead, thou shalt be saved.
\n(Idioma* 828<\/a>; Metonymy**\u00a0567<\/a>)<\/span><\/span><\/span><\/p>\n


\n10 For with the heart** man believeth unto righteousness; and with the mouth confession* is made unto salvation.
\n(Ellipsis 111<\/a>; Metonymy**\u00a0567;<\/a>\u00a0Idioma* 828<\/a>)<\/span><\/span><\/span><\/p>\n


\n11 For the scripture saith, Whosoever* believeth on him shall not be ashamed.
\n(Synecdoche* 618<\/a>)<\/span><\/span><\/span><\/p>\n


\n12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich* unto all that call upon him.
\n(Anthropopatheia* 893<\/a>)<\/span><\/span><\/span><\/p>\n


\n13 For whosoever* shall call upon the name<\/u> of the Lord shall be saved.
\n(Pleonasm<\/u> 410<\/a>; Synecdoche* 618<\/a> )<\/span><\/span><\/span><\/p>\n


\n14 How then shall they<\/u> call on him in whom they have not believed? and how shall they<\/u> believe in him of whom they have not heard? and how shall they<\/u> hear without a preacher?
\n(Climax<\/u> 258<\/a>)<\/span><\/span><\/span><\/p>\n


\n15 And how shall they<\/u> preach, except they be sent? as it is written, How beautiful are the feet* of them that preach the gospel of peace, and bring glad tidings of good things!
\n(Climax<\/u> 258<\/a>; Synonymia 333<\/a>; Synecdoche* 648<\/a>; Gnome 796<\/a>)<\/span><\/span><\/span><\/p>\n


\n16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?<\/span><\/span><\/span><\/p>\n


\n17 <\/span>So then faith [cometh<\/i><\/span>] by hearing, and<\/a> hearing*<\/u> by<\/a> the word of God.
\n(Anadiplosis\u00a0255<\/a>; Metonymy* see pg. 549<\/a>)<\/span><\/span><\/p>\n


\n18 But I say*, Have they not heard?<\/u> Yes verily, their sound went into all the earth, and their words unto the ends of the world.
\n(Heterosis* 524<\/a> see Psalm 19:4<\/a>;<\/span> Prolepsis<\/u><\/span> 980<\/a>)<\/span><\/span><\/span><\/p>\n


\n19 <\/span> But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by [them that are<\/i><\/span>] no people*, [and<\/i><\/span>] <\/span>by a foolish nation I will anger you.
\n(Meiosis* 157<\/a>)<\/span><\/span><\/p>\n


\n20 <\/span> But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
\n(see Isaiah 65<\/a>)<\/span><\/span><\/p>\n


\n21 But to Israel he saith, All day long I have stretched forth my hands unto a dis obedient and gainsaying people.
\n(see Isaiah 65<\/a>)<\/span><\/span><\/span><\/p>\n


\nNotes:
\nVerse 1
\nRobert Estienne in his Stephen’s Greek Text, commonly know as the Textus Receptus, or Received Text, also known as The Stephen’s Greek Text, includes the word Israel<\/i> as having been included in the original texts. The Westcott Hort (1881) and the Nestle Aland 26th<\/sup> Edition do not include the word Israel. Perhaps the manuscripts Robert Estienne used did include the word Israel<\/i>, or perhaps he added it. It is quite clear to see that the context of the chapter supports its implication in verse 1, and with that note it is possible that the Stephen’s Text included it at their own liberty, being justified in so doing by the use of the Vocative Case in the word Brethren<\/i>.
\nCompare the Textus Receptus with the GNT at Blue Letter Bible<\/a> and at
\nBible Hub<\/a>. Thanks to The Berean Christian Bible Study Resources<\/a> for information on the Vocative Case<\/a>.<\/span><\/span><\/span><\/p>\n


\nVerse 2 Tapeinosis: \u201ca lessening of a thing in order to increase it\u201d.
\nBy saying \u201cnot according to knowledge\u201d, what is really intended is \u201caccording to extreme blindness and ignorance\u201d.<\/span><\/span><\/span><\/p>\n


\nVerse 6-7 Epitrechon: Epitrechon is a form of Parenthesis that adds a statement to the context for the purpose of explanation. The Epitrechon is not complete in itself.<\/span><\/span><\/span><\/p>\n


\nGnome: verse 6 and 8 agree with Deuteronomy 30:12-14<\/a> in the Septuagint, while verse 7 does not.
\nDeu 30:12 KJV – It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?<\/span><\/span><\/span><\/p>\n


\n13<\/b> Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?<\/span><\/span><\/span><\/p>\n


\n14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.
\nRom 10:6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)<\/span><\/span><\/span><\/p>\n


\n7<\/b> Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)<\/span><\/span><\/span><\/p>\n


\n8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;<\/span><\/span><\/span><\/p>\n


\nErotesis: this figure is sometimes called a rhetorical question. This is when a question is asked but an answer is not expected and\/or waited for. Erotesis is an examining by question, or interrogating. Wordnik<\/a> gives a computer science definition that, I believe, is appropriate.
\n\u201c<\/span><\/span><\/span>Computer Science<\/i><\/span><\/span><\/span><\/em>: <\/span><\/span><\/span><\/em>To transmit a signal for setting off an appropriate response.<\/span><\/span><\/span>\u201d <\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nGenitive case: \u201c…zeal of <\/b>God\u201d means \u201czeal for<\/b> God\u201d.<\/span><\/span><\/span><\/p>\n


\nVerse 8 Gnome: see above.
\n
\nVerse 9-10 Idiomatic use of the word \u201cconfess\u201d.
\nSee Matt. 10:32<\/a>; confess<\/a>, <\/span><\/span>\u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u1f73\u03c9<\/span><\/span><\/span>, homologi<\/span><\/span>\u014d<\/span><\/span>; to say the same thing as another; to agree with. See also 1 John 4:15<\/a>.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 10 Dr. Bullinger mentions an Ellipsis, or words that have been left out and must be understood. Here are his words from page 111<\/a>. \u201cHere \u201crighteousness\u201d<\/i><\/span><\/span> is to be understood in the latter clause, as well as \u201c<\/span><\/span>salvation\u201d<\/i><\/span><\/span>; and \u201csalvation\u201d is to be understood in the former clause, as well as \u201crighteousness\u201d. Moreover \u201cconfession\u201d must be made with the heart as well as with the mouth; and righteousness includes salvation\u201d.
\n\u201cwith the heart man believeth unto righteousness [<\/span><\/span>and salvation<\/i><\/span><\/span><\/span>] and with
\n[<\/span><\/span>the heart and<\/i><\/span><\/span><\/span>] the mouth confession is made unto [<\/span><\/span>righteousness and<\/i><\/span><\/span><\/span>] salvation.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 11 Synecdoche: Genus for Species. This simply put is a form of the whole for the part. \u201cWhosoever\u201d here means with distinction to the criteria set forth in the epistle, hence \u201call with distinction\u201d, not \u201call without exception\u201d.<\/span><\/span><\/span><\/p>\n


\nVerse 12 Anthropopatheia: God is said to have \u201criches\u201d.<\/span><\/span><\/span><\/p>\n


\nVerse 13 Pleonasm: \u201cthe name of\u201d is a redundancy; it is not necessary but adds depth to the message.<\/span><\/span><\/span><\/p>\n


\nVerses 14 and 15 Climax: this, according to Dr. Bullinger, is simply a repeated Anadiplosis<\/a>, or the repetition of the same word or words at the beginning of a sentence that ended the sentence immediately preceding. I’m not on-board with this assessment, as we simply do not see that characteristic of the repetition here in the repetition of \u201cand how shall they<\/u> \u201d. Anadiplosis does not fit, as the repetition is only on the beginning, not the end as well.<\/span><\/span><\/span><\/p>\n


\nMesodiplosis<\/a>, or middle doubling, does not quite fit either, as the doubling is at the beginning of successive sentences.<\/span><\/span><\/span><\/p>\n


\nPerhaps Anaphora<\/a>, would better describe the repetition in verses 14 and 15.
\nAccording to Dr. Bullinger Anaphora only involves the repetition of one word, and yet some of the examples he provides are of more than one word. When more than one word is involved he classifies it as an Epibole<\/a>. However, with Epibole the repetition is said to be at irregular intervals, and the idea of \u201csuccessive\u201d seems to defy the term \u201cirregular\u201d. Call it as you will, a repetition is taking place, and that repetition brings the reader’s focus back to the point being repeated.<\/span><\/span><\/span><\/p>\n


\nThere is another figure of repetition playing out here as well. The figure Polysyndeton is easily spotted in the repetition of the conjunction \u03b4\u03b5<\/span><\/span><\/a>. De, \u03b4\u03b5<\/span><\/span>\u00a0is a conjunction that is used in many different ways and generally shows a distinction between things joined. The term \u201c<\/span>dis-<\/b><\/i><\/span>junctive\u201d is difficult for people to grasp when used in reference to a \u201c<\/span>con-<\/b><\/i><\/span>junction\u201d, making the word \u201c<\/span>distinctive<\/b><\/span>\u201d here perhaps a better choice.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nIn verses 12 through 21 we see, by way of Catabasis, or downward descent, that it is not God who has rejected Israel, but Israel who has rejected God. Because He has not rejected them the door remains open for whosoever calls upon the Lord to be saved. It will remain open until the fullness of the Gentiles has entered His ark, then the door closes to salvation.\u00a0See Matt. 24:37<\/a> and Luke 17:26<\/a>.<\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n


\n12-15 \u201cFor there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
\nFor whosoever shall call upon the name of the Lord shall be saved.
\nHow then shall they call\u2192<\/span><\/span><\/sup> on him in whom they have not <\/span>\u2193 <\/span><\/sup>believed? and
\nhow shall they believe<\/span>\u2192<\/span><\/sup> in him of whom they have not <\/span>\u2193 <\/span><\/sup>heard? and
\nhow shall they hear<\/span>\u2192<\/span><\/sup> without a <\/span>\u2193 <\/span><\/sup>preacher? And
\nhow shall they preach<\/span>\u2192<\/span><\/sup> except they be <\/span>\u2193 <\/span><\/sup>sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!<\/span><\/span><\/span><\/span><\/p>\n


\nWith each step down a more fundamental level is reached. If this sequence were reversed we would have an Anabasis taking us upward.
\nGod sends preachers. Their preaching is heard. What is heard is believed. When it is believed those who believe call upon the Lord who then is able to save them.
\nBut by the downward progression Paul shows that indeed God did send preachers who preached, but their message was not believed.<\/span><\/span><\/span><\/p>\n


\nVerse 15 Synonymia: it appears that the figure is only in the English, with the words \u201cbring glad tidings\u201d and \u201c gospel of peace\u201d both being the same word, not different words with similar meanings. This verse is a Gnome, or quote without directly referencing the author. Esaias is mentioned, but not as having said these words. See Isaiah 52:7<\/a>.<\/span><\/span><\/span><\/p>\n


\nSynecdoche: feet are put for the entire person.<\/span><\/span><\/span><\/p>\n


\nVerse 17 <\/span>So then faith [cometh<\/i><\/span>] by hearing, and<\/a> hearing by<\/a> the word of God.<\/span><\/span><\/span><\/p>\n

Here we have an Anadiplosis, bringing three thoughts together so as not to separate them. The first is faith, followed by hearing, and the third is the word of God. Anadiplosis begins a phrase, clause, or sentence with the same word or words that ended the previous one (<\/span>hearing <\/i><\/span>and<\/span> hearing<\/i><\/span>).<\/span><\/span><\/span><\/p>\n


\nThe word hearing is ako\u0113<\/span><\/span>, meaning to actually perceive the sound. But this does not mean that someone who is deaf cannot believe, for ako<\/span>\u0113<\/span><\/span> also refers to the subject that is heard. The second occurrence of the word \u201chearing\u201d, meaning \u201cwhat is heard\u201d, would be a Metonymy<\/a>.\u00a0<\/span><\/span><\/span><\/span>Both occurrences used together constitute a type of Antanaclasis<\/a> called Ploce. <\/span><\/span><\/span><\/p>\n


\nFaith comes by hearing not just anything, but hearing the word of God.<\/span><\/span><\/span><\/p>\n


\nVerse 18 Heterosis: First person put for third person. Originally God inspired David to speak the words, then Paul uses the first person \u201cI\u201d.<\/span><\/span><\/span><\/p>\n


\nProlepsis Tecta addresses an objection before it is presented. Paul addresses the concern that Israel would claim to have not heard, and then that would excuse their unbelief.<\/span><\/span><\/span><\/p>\n


\nVerse 19 Meiosis: the term \u201cno people\u201d
\nSee 1 Pet. 2:9-10<\/a> \u03bf\u03c5 \u03bb\u03b1\u03bf\u03c2 \u03bd\u03c5\u03bd \u03b4\u03b5 \u03bb\u03b1\u03bf\u03c2<\/span><\/span><\/span> meaning<\/span><\/span>;
\n\u03bf\u03c5<\/span><\/span><\/span><\/a>; ou; (pronounced <\/span><\/span><\/span>oo<\/i><\/span><\/span><\/span> as in n<\/span><\/span><\/span>oo<\/i><\/span><\/span><\/span>n)<\/span><\/span><\/span> : <\/span><\/span><\/span>absolutely no<\/i><\/span><\/span><\/span>; <\/span><\/span><\/span>absolutely not<\/i><\/span><\/span><\/span>.
\n<\/span><\/span><\/span>\u03bb<\/span><\/span><\/span>\u03b1\u1f79\u03c2<\/span><\/span><\/span><\/a>; laos; (pronounced lah-os’)<\/span><\/span><\/span> : <\/span><\/span><\/span>a people<\/i><\/span><\/span><\/span>, as in <\/span><\/span><\/span>a large group<\/i><\/span><\/span><\/span>, <\/span><\/span><\/span>tribe<\/i><\/span><\/span><\/span> or <\/span><\/span><\/span>nation<\/i><\/span><\/span><\/span>.<\/span><\/span><\/span>
\n\u03bd\u03c5\u03bd<\/span><\/a>; <\/span>nyn<\/span>; (pronounced <\/span>noon<\/i><\/span>)<\/span> : <\/span>now<\/i><\/span>, <\/span>at this present time<\/i><\/span>.<\/span>
\nActs 15:14<\/a>
\n<\/span><\/span>Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>ou<\/i><\/span><\/span><\/span> (Strong’s 3756)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 2 Nov 2018
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G3756&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/span><\/span><\/span><\/p>\n

Blue Letter Bible. “Dictionary and Word Search for <\/span><\/span><\/span>nyn<\/i><\/span><\/span><\/span> (Strong’s 3568)<\/span><\/span><\/span>“.
\nBlue Letter Bible. 1996-2018. 2 Nov 2018.
\n<\/span><\/span><\/span>< http:\/\/ www.blbclassic.org\/lang\/lexicon\/lexicon.cfm?Strongs=G3568&
\namp;t=KJV ><\/span><\/span><\/span><\/a><\/p>\n


\nHere are excerpts from \u201cSynonyms of the New Testament<\/u>\u201d by Richard C. Trench\u00a0<\/span><\/span>that lead me to consider that perhaps this is not the figure Meiosis, which is the belittling or minimizing of one thing
\nto intensify or magnify another. Paul does not seem to be belittling those to whom he writes, but stating a straight forward fact. Later in this epistle he prescribes the behavior necessary to be a people, a nation.
\n\u201c…..<\/span><\/span>And this is the general law of the words\u2019 use, every other being exceptional; <\/span><\/span><\/span>\u03bb\u03b1\u1f79\u03c2<\/span><\/span><\/span> the chosen people, <\/span><\/span><\/span>\u1f15\u03b8\u03bd\u03b7<\/span><\/span><\/span>, or sometimes more fully <\/span><\/span><\/span>\u03c4\u1f70 \u1f15\u03b8\u03bd\u03b7 \u03c4\u03bf\u1fe6 \u03ba\u1f79\u03c3\u03bc\u03bf\u03c5<\/span><\/span><\/span> (<\/span><\/span><\/span>Luke 12:30<\/span><\/span><\/span><\/a>), or <\/span><\/span><\/span>\u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2<\/span><\/span><\/span> (Ezra 8:89);
\nbut always in the plural and with the article, the residue of mankind
\n(<\/span><\/span><\/span>\u03bf\u1f31 \u03ba\u03b1\u03c4\u1f71\u03bb\u03bf\u03b9\u03c0\u03bf\u03b9 \u03c4\u1ff6\u03bd \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03c9\u03bd<\/span><\/span><\/span>, <\/span><\/span><\/span>Acts 15:17<\/span><\/span><\/span><\/a>)\u201d.<\/span><\/span><\/span>
\nAnd …
\n\u201c…<\/span><\/span>At the same time <\/span><\/span><\/span>\u1f15\u03b8\u03bd\u03bf\u03c2<\/span><\/span><\/span> in the singular has no such limitation; it is a name which, given to the Jews by others, is not intended to convey any slight, thus<\/span><\/span><\/span> \u03c4\u1f78 \u1f15\u03b8\u03bd\u03bf\u03c2 \u03c4\u1ff6\u03bd \u1f38\u03bf\u03c5\u03b4\u03b1\u1f77\u03c9\u03bd <\/span><\/span><\/span>(<\/span><\/span><\/span>Acts 10:22<\/span><\/span><\/span><\/a>); they freely take it as in no way a dishonorable title to themselves,<\/span><\/span><\/span> \u03c4\u1f78 \u1f14\u03b8\u03bd\u03bf\u03c2 \u1f21\u03bc\u1ff6\u03bd<\/span><\/span><\/span> (<\/span><\/span><\/span>Luke 7:5<\/span><\/span><\/span><\/a>; cf. 23:2; <\/span><\/span><\/span>John 11:18<\/span><\/span><\/span><\/a>),<\/span><\/span><\/span> \u03c4\u1f78 \u1f15\u03b8\u03bd\u03bf\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf<\/span><\/span><\/span> (<\/span><\/span><\/span>Acts 24:3<\/span><\/span><\/span><\/a>; cf. <\/span><\/span><\/span>Exod. 33:13<\/span><\/span><\/span><\/a>; <\/span><\/span><\/span>Deut. 4:6<\/span><\/span><\/span><\/a>; Wisd. of Sol. 17:2); nay sometimes and with certain additions it is for them a title of highest honour; they are<\/span><\/span><\/span> \u1f14\u03b8\u03bd\u03bf\u03c2 \u1f05\u03b3\u03b9\u03bf\u03bd<\/span><\/span><\/span> (<\/span><\/span><\/span>Exod. 19:6<\/span><\/span><\/span><\/a>; cf. <\/span><\/span><\/span>1 Pet. 2:9<\/span><\/span><\/span><\/a>);<\/span><\/span><\/span> \u1f14\u03b8\u03bd\u03bf\u03c2 \u1f10\u03ba \u03bc\u1f73\u03c3\u03bf\u03c5 \u1f10\u03b8\u03bd\u1ff6\u03bd <\/span><\/span><\/span>(Clement of Rome, 1 Cor. \u00a7 29).<\/span><\/span><\/span> … \u201d
\nAnd \u2026
\n\u201c…<\/span><\/span>If indeed the word is connected with<\/span><\/span><\/span> \u1f14\u03b8\u03bf\u03c2<\/span><\/span><\/span>, and contemplates a body of people living according to one custom and rule, none could deserve the title better or so well as a nation which ordered their lives according to a more distinctive and rigidly defined custom and rule of their own than probably any other nation that ever lived\u201d.<\/span><\/span><\/span>
\nView at http:\/\/www.blbclassic.org\/lang\/trench\/section.cfm?sectionID=98&lexicon=true&strongs=G2992<\/a><\/span><\/span><\/p>\n

Thanks go to Mr. Barton of the Facebook group Figures of Speech in The Bible for pointing out that the use of the word heart<\/em><\/strong> in verse 9 is a Metonymy. It is so common to use the word heart<\/strong><\/em> in our daily communications to mean our thoughts, our affections, our inner most being, and perhaps other things, that it has long been forgotten to be a non-literal figure of speech.\u00a0<\/span><\/span>One can read from\u00a0Gen. 6:5<\/a>
\nto Rev. 18:7<\/a> and find the word heart<\/em><\/strong> being used in a non-literal manner.<\/span><\/span><\/span><\/p>\n

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> 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 \u00a0Download<\/span><\/span><\/span><\/a>.<\/span><\/span><\/span>
\n<\/span><\/span>
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Rom 10:1-21 KJV 1 BrethrenV*, my heart’s desire and prayer to God for Israel is, that they might be saved. (Vocative caseV*) 2 For I bear them record that they have a zeal of Gc God, but not according to knowledge. (Tapeinosis 163; Genitive caseGc 999) 3 For they being […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":8907,"menu_order":10,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-9254","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/9254","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=9254"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/9254\/revisions"}],"predecessor-version":[{"id":9271,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/9254\/revisions\/9271"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/8907"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9254"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}