Bible Lexicons

Bullinger's Figures of Speech Used in the BibleBullinger's Figures of Speech

Correspondence

It was reserved for Thomas Boys to extend and develope the study of Parallelism. What others before him had thought to be confined to lines, or only to short passages, he discerned to be true also of whole paragraphs; yea, of whole sections and even of books. He therefore discarded the term Parallelism as being altogether inadequate when used of paragraphs and subjects. He adopted the term Correspondence as applying to and covering all the Phenomena connected with the structure of the sacred text. In 1824 he gave the world his Tactica Sacra, and in the following year he gave his Key to the Book of Psalms, which opened out the whole subject, and gave some examples from the Psalms. In 1890, Dr. Bullinger edited from Mr. Boys’s Interleaved Hebrew Bible, and other of his papers,* [Note: These were most kindly placed at his service by the Rev. Sydney Thelwall (Vicar of Radford), in whose possession they are. See Mr. Thelwall’s preface to the Key to Psalms.] a complete edition of the whole 150 Psalms, which he called, "A Key to the Psalms," thus connecting it with the work published in 1825.

This law of Correspondence is seen in the Repetition of Subjects, rather than of Lines, or Propositions.

These subjects may be repeated in three different ways, or rather in two, for the third is only a combination of the other two. They may be repeated alternately; or they may be introverted, when it is called Chiasmus (and sometimes Epanodos); or these two may be combined in innumerable ways.

Each of the subjects occupies a separate paragraph, and these we call members. These members may be of any length; one may be very short, the other quite long. A longer member may be again divided up and expanded, as each member possesses its own separate structure, and this again may be part of one still larger.

For the sake of convenience, we arbitrarily place letters against each member for the purpose of distinguishing it from the others and of linking it to its corresponding member, as well as for easy reference. Using Roman and Italic type we are enabled to mark the different subjects which correspond, or are set in contrast, the one with the other

Thus the subject of the member marked "A" (Roman type) will be the same subject which is repeated in A (Italic type). The same with B and B, a and a, b and b.

In whatever form we may have this figure, it is always of the greatest possible use and importance. It enables us not merely to perceive the symmetrical perfection of the passage, but to understand its true sense; to see its scope and thus be guided to a sound interpretation.

What may be obscure in one member may be clear in its corresponding member.

The subject, which may not be mentioned in one member may be named in the other. We are thus helped to a correct interpretation. For example, in the structure of 1 Peter 3:18-22 it is not clear who or what may be "the in-prison-spirits" of verse 19. But in the corresponding member (verse 22) they are mentioned by name as "angels." We thus learn that the subject of the former member (verse 19) is the disobedience of angels in the days of Noah (Genesis 6:1-22), while the subject of the latter (verse 22) is the subjection of angels and authorities and powers. Having thus got the scope of the passage, we get the meaning of "spirits," and remember how it is written, "He maketh His angels spirits" (Psalms 104:4. Hebrews 1:7). We at once connect their sin in the days of Noah and their prison with Genesis 6:1. 2 Peter 2:4, and Judges 1:6. We thus have the clue to the true interpretation of this passage, which if followed out will lead to a correct exegesis.* [Note: See a pamphlet on The Spirits in Prison, by the same author and publisher.]

For another example see Psalms 144:1-15. (page 33), where the structure (an extended alternation) clearly shows that verses 12-15 consist of the "vanity" which the "strange children" speak, and the "falsehood" which they utter. The Psalm ends with a solemn conclusion (-15), which stands out apart from the structure by itself in all its solemnity.

Psalms 144:1-15 -

A 1-4. Thanksgiving.

B 5-7. Prayer ("Bow thy heavens," etc.).

C 8. Description of the strange children and their vain words: "Whose mouth," etc.

A 9, 10. Thanksgiving.

B 11-. Prayer ("Rid me").

C -11-15. Description of the strange children. After אֲשֶׁר, "who" in verse 12 supply "say," in italics,† [Note: See under Ellipsis (page 33).] corresponding with "whose mouth" in verse 8.

Then we have, in the concluding sentence, the true estimate of happiness, and in what it consists, as opposed to the vain and false estimate of the strange children:-

The correspondence, here, corrects the common and popular interpretation of this Psalm, and rescues it for the glory of God.

It is clear, therefore, from this, that the subject of Correspondence cannot be too diligently studied, if we would discover some of the wondrous perfections of the Word of God, or arrive at its proper interpretation.

Correspondence may be thus arranged:-

I. ALTERNATE.

1. Simple: where there are only two series, each consisting of two members.

2. Extended: where there are two series, but each consisting of several members.

3. Repeated: where there are more than two series:

a. consisting of two members each.

b. consisting of more than two members each.

II. INTROVERTED.

III. COMPLEX, or COMBINED, where there is a combination of the other two.

I. Alternate Correspondence of Subjects

This is when the subjects of the alternate members correspond with each other, either by way of similiarity or contrast.

We now give a few examples selected from all parts of Scripture.

1. Simple Alternation

We so call it when it consists of only four members: i.e., two series with two members each. In this case the first member of the first series corresponds with the first member of the second, while the second member of the first series corresponds with the second member of the second series.

In other words, it is alternate when, of the four members, the first corresponds with the third, and the second with the fourth.

Joshua 9:22-25.-

A 22. The question of Joshua. "And Joshua called."

B 23. The sentence of Joshua. "Now therefore" (וְּעַתָּה), veattah).

A 24. The reply of the Gibeonites. "And they answered."

B 25. Submission to Joshua’s sentence. "Now, behold" (ועְַתָּה, veattah),

Psalms 19:1-14 -

A 1-4-. The heavens.

B -4-6. The sun in them (בָּהֶם, bahem, in them).

A 7-10. The Scriptures.

B 11-14. Thy servant in them (בָּהֶם, bahem, in them).

Proverbs 1:8-19.-

A 8. Two-fold exhortation. "My son, hear … forsake not."

B 9. Reason. "For they shall be," etc.

A 10-15. Two-fold exhortation. "My son, if … my son walk not."

B 16-19. Reason. "For their feet," etc.

Isaiah 32:5-7.-

A The vile person shall be no more called liberal,

B Nor the churl said to be bountiful.

A For the vile person will speak villany and his heart will work iniquity to practise hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail.

B The instruments of the churl are evil; he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right."

Here, in A, and A, we have the vile person; while in B and B we have the churl. A and B are negative; and A and B are positive.

Jeremiah 17:5-8.-

A 5. Cursed is the man (גֶּבֶר, gever)* [Note: Gever is vir, a strong man.] that trusteth in man (אָדָם, adam)† [Note: Adam is homo, a created man, and is thus put in contrast with Jehovah in A.] and maketh flesh his arm, and whose heart departeth from the Lord.

B 6. For he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.

A 7. Blessed is the man (גֶּבֶר, gever) that trusteth in the Lord, and whose hope the Lord is.

B 8. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

Ezekiel 36:26-27.-

A "A new heart also will I give you,

B And a new spirit will I put within you:

A And I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

B And I will put my Spirit within you.

Here, in this prophecy concerning Israel in the day of their coming glory, there are four members and two subjects. In the first and third it is the "heart," while in the second and fourth it is the "spirit."

These words cannot be applied to the Christian now, inasmuch as the old nature is not taken away, but a new nature is imparted. This is the teaching of Romans 1:16-32; Romans 2:1-29; Romans 3:1-31; Romans 4:1-25; Romans 5:1-21; Romans 6:1-23; Romans 7:1-25; Romans 8:1-39, where in 1:16-5:11, sins are first dealt with, as the fruit of the old nature, and then, from 5:12-8:39, sin is dealt with, as the tree which produces the fruit: and we are taught that, though the evil fruits are still produced, God reckons the tree itself as dead. So, though sin itself no longer reigns, yet sins are still committed by the old nature; but the saved sinner is to reckon that old nature, i.e., himself, as having died with Christ, and he has now a new nature.

The old nature is not taken away, as it will be in the case of Israel in that day: so the believer has in himself one nature that cannot but sin, and another that cannot sin (1 John 3:9; 1 John 5:18).

The old nature can never be improved, and the new nature needs no improvement.

Until the believer recognises this truth he can never know peace with God.

Hebrews 1:1-14; Hebrews 2:1-18 -

A 1:1, 2-. God speaking.

B -2-14. The Son of God: "better than the angels."

A 2:1-4. God speaking.

B 5-18. The Son of Man: "lower than the angels."

Here the two subjects are arranged alternately. And note that B is in a parenthesis with respect to A and A; while A is in a parenthesis with respect to B and B. In other words, A and A read on continuously, without reference to B, while B and B likewise read on without reference to A, which is thus practically in a parenthesis.

Hence the word "therefore," 2:1, is not consequent on 1:14, but on 1:2-. And the "for" in 2:5 is consequent, not on 2:4, but on 1:14. The respective members therefore read on

Thus: (1:1) "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son … (ii. i.) therefore we ought to give the more earnest heed to the the things which we have heard, etc."

And: (1:14) "Are they not all ministering (worshipping) spirits, sent forth to minister for (to serve) them who shall be heirs of salvation?… (2:5) for unto the angels hath he not put into subjection the world to come, etc."

2. Extended Alternation

This is when there are still only two series, but each series consists of more than two members.

And these are so arranged that the first of the one series corresponds with the first of the other; and likewise the second of the former corresponds with the second in the latter.

This has been called by some Direct Chiasmus, reserving the term "Indirect Chiasmus" for what we have called Introverted Correspondence, or Chiasmus proper.

Bengel calls this "Direct Chiasmus": but this is contrary to the very name of the figure: viz., the letter Chi (X.), which he says, is, as it were, the type or mould according to which the sentence or words is or are arranged.

We prefer to consider it merely as Alternate Correspondence in an extended form, reserving the term Chiasmus for Introverted Correspondence.

Psalms 66:1-20 -

A 1, 2. Exhortation to praise.

B 3. Address. God’s works in the world.

C 4. Address. Promise for the world.

D 5-7. Invitation: "Come and see."

A 8, 9. Exhortation to praise.

B 10-12. Address. God’s dealings with His People.

C 13-15. Address. Promise for himself.

D 16-20. Invitation: "Come and hear."

Psalms 72:1-20 -

A 2-4. Messiah’s goodness to the poor.

B 5-10. Other attributes.

C 11. General adoration.

A 12-14. Messiah’s goodness to the poor.

B 15-17-. Other attributes.

C -17. General adoration.

The two members B and B form together a wonderful introverted Correspondence.* [Note: See The Key to the Psalms. Edited by the same author, and published by Eyre & Spottiswood.]

Psalms 132:1-18 -This Psalm affords a beautiful example of an extended Alternation of subjects. We cannot, here, print the whole Psalm in full, but give the following key to it:-

A 1, 2. David swears to Jehovah.

B 3-5. What David sware.

C 6, 7. Search for and discovery of the dwelling-place.

D 8. Prayer to enter into rest.

E 9-. Prayer for priests.

F -9. Prayer for saints.

G 10. Prayer for Messiah.

A 11-. Jehovah swears to David.

B -11, 12. What Jehovah sware.

C 13. Designation of the dwelling-place.

D 14, 15. Answer to prayer in D.

E 16-. Answer to prayer in E.

F -16. Answer to prayer in F.

G 17, 18. Answer to prayer in G.

Acts 7:1-53.-

A 2. Mesopotamia.

B 3-8. Abraham.

C 9-19. Joseph.

D 20-38. Moses.

E 39-43. Resistance.

A 44. The wilderness.

B 45-. Joshua.

C -45, 46. David.

D 47-50. Solomon.

E 51-53. Resistance.

Romans 2:17-20.-

A "Restest in the law,

B and makest thy boast of God,

C and knowest His will,

D and approvest the things that are more excellent

E being instructed out of the law;

A and art confident that thou thyself art a guide of the blind,

B a light of them which are in darkness,

C an instructor of the foolish,

D a teacher of babes,

E which hast the form of knowledge and of the truth of the law."

In the first series, we have what the Jew considers as to himself. In the second series, how he uses it in relation to others.

1 Thessalonians 1:2-10; 1 Thessalonians 2:13-16.-

A 1:2-4. The thanksgiving of Paul and his brethren.

B 5. Reason: Reception of the Gospel in the power of God.

C 6-9. The effect of the Gospel thus received.

D 10-. Believing. Thessalonians "wait" for God’s Son.

E -10. Deliverance from the wrath to come.

A 2:13-. The thanksgiving of Paul and his brethren.

B -13. Reason: Reception of the Gospel in the power of God.

C 14. The effect of the Gospel thus received.

D 15, 16-. Unbelieving Jews "killed" God’s Son.

E -16. Delivered to the wrath to come.

1 Thessalonians 4:13-18; 1 Thessalonians 5:1-11.-

A 4:13. Instruction necessary as to "them which are asleep" (κεκοιμημένων.* [Note: κοιμάομαι, to fall asleep, involuntarily: hence used (in nearly every place) of death, but only of saints. ; . . . ; ; . ; ; ; ; ; . . .] The R.V. [Note: The Revised Version, 1881.] reads κοιμωμενων, are falling asleep).

B 14. First reason (γάρ): For, those who have fallen asleep (κοιμηθέντας) God (by Jesus) will bring again from the dead.

C 15. Second reason (γάρ): For, those who "are alive and remain" (οἱ ζῶντες οἱ περιλειπόμενοι) shall not precede them.

D 16, 17. Third reason (ὅτι): Because both will be caught up together (ἅμα) at the Descent of the Lord into the air.

E 18. Encouragement: "Wherefore comfort one another with these words."

A 5:1. Instruction not necessary as to "the times and the seasons" of this Resurrection and Ascension, which will take place before the Day of the Lord.

B 2-6. First reason (γάρ): For they already knew that the destruction of the wicked will mark the coming of the Day of the Lord. Contrast (verses 4, 5) and Exhortation (verse 6): "Therefore let us not sleep (καθεύδωμεν);† [Note: καθεύδω, to go to sleep, voluntarily: hence not used of death, but either of taking rest in sleep, or of the opposite of watchfulness. ; ; ; ; ; ; . ; ; ; ; ; ; . ; . . ; ; .] but "let us watch" (γρηγορῶμεν).‡ [Note: γρηγορέω is translated "wake" only in verse 10, above. Elsewhere it is always "watch," "be watchful," or "be vigilant."

Thus the marked use of κοιμάομαι in the first series, and of καθεύδω in the second series teaches us that the hope of Resurrection and Ascension before the Day of the Lord is for all who are Christ’s, whether they are dead or alive; whether they are watchful or unwatchful.] (See note on page 372).

C 7, 8. Second reason (γάρ): "For they that sleep (καθεύδοντες) sleep (καθεύδουσι) in the night." Contrast and Exhortation (verse 8).

D 9, 10. Third reason (ὅτι): Because God hath not appointed us to wrath, but to obtain salvation (viz., that of the body in Resurrection) through our Lord Jesus Christ, that whether we watch (γρηγορῶμεν)‡ [Note: γρηγορέω is translated "wake" only in verse 10, above. Elsewhere it is always "watch," "be watchful," or "be vigilant."

Thus the marked use of κοιμάομαι in the first series, and of καθεύδω in the second series teaches us that the hope of Resurrection and Ascension before the Day of the Lord is for all who are Christ’s, whether they are dead or alive; whether they are watchful or unwatchful.] or sleep (καθεύδωμεν), we should together (ἅμα) live with Him (as in D, above).

E 11. Encouragement: "Wherefore comfort yourselves together," etc.

2 Timothy 3:16; 2 Timothy 4:2.-There is a beautiful extended alternation between the subjects of these two verses. See pages 146 and 148.

The Word of God is God-breathed and profitable for

A "doctrine,

B for reproof (or conviction),

C for correction,

D for instruction."

Therefore.

A "Preach the word,

B reprove (or convict),

C rebuke,

D exhort," etc.

3. Repeated Alternation

Alternate correspondence is repeated when there are more than two series.

(a) Two members in each series

In this case the first member of the first series corresponds with the first member of the second, third, fourth series, etc.; while the second member of the first series corresponds with the second member of the other series. These we have indicated as A1, A2, A3 and B1, B2, B3 respectively, A corresponding with A2, A3, etc.: and B1 with B2, B3, etc.

Psalms 26:1-12.-

A1 1-. Prayer.

B1 -1. Profession.

A2 2. Prayer.

B2 3-8. Profession.

A3 9, 10. Prayer.

B3 11-. Profession.

A4 -11. Prayer.

B4 12. Profession.

Psalms 80:1-19.-

A1 1-3. Prayer (People).

B1 4-6. Representation (People).

A2 7. Prayer (People).

B2 8-13. Representation (Vine).

A3 14, 15. Prayer (Vine and Vineyard).

B3 16. Representation (Vine and People).

A4 17-19. Prayer (People)

Psalms 145:1-21.-

A1 1, 2. Praise promised; from me (to Jehovah).

B1 3. Praise offered.

A2 4-7. Praise promised; from others and me (to Jehovah for His works).

B2 8, 9. Praise offered.

A3 10-12. Praise promised; from others and works (to Jehovah for His kingdom).

B3 13-20. Praise offered.

A4 21. Praise promised; from me and others.

Here, in "David’s Psalm of Praise" we have seven members, with two subjects in an extended alternation.

(b) More than two members in each series

This is a combination of Extended with Repeated Correspondence.

In this case, the first members of each series correspond with each other; while the second member corresponds with the second, the third with the third, etc.

Psalms 24:1-10.-Here, we have an alternation of three members repeated in three series:

A1 1, 2. Right to the earth.

B1 3. Questions.

C1 4-6. Answer.

A2 7. Right to heaven.

B2 8-. Question.

C2 -8. Answer.

A3 9. Right to heaven.

B3 10-. Question.

C3 -10. Answer.

Psalms 147:1-20.-

A1 1-3. Praise, and reason. (Kindness to Israel).

B1 4, 5. General operations. (Kingdom of nature).

C1 6. Contrast. (What the Lord does).

A2 7. Praise.

B2 8, 9. General operations. (Kingdom of nature).

C2 10, 11. Contrast. (What the Lord delights in).

A3 12-14. Praise, and reason. (Kindness to Israel).

B3 15-18. General operations. (Kingdom of nature).

C3 19, 20-. Contrast. (What the Lord has shown).

A4 -20. Praise.

II. Introverted Correspondence

This is where there are two series, and the first of the one series of members corresponds with the last of the second; the second of the first corresponds with the penultimate (or the last but one) of the second: and the third of the first corresponds with the antepenultimate of the second. That is to say, if there are six members, the first corresponds with the sixth, the second with the fifth, and the third with the fourth. And so on.

The Greeks called it CHIASMOS or CHIASTON from its likeness in form to the letter Chi (X.). For the same reason the Latins called it CHIASMUS, as well as DECUSSATA ORATIO from decusso, to divide cross-wise (i.e., in the shape of an X). The Greeks called it also ALLELOUCHIA (from ἀλλήλους (alleelous), together and ἕχειν (echein), to have or hold, a holding or hanging together.

This is by far the most stately and dignified presentation of a subject; and is always used in the most solemn and important portions of the Scriptures.

Bengel observes with regard to this form of the Figure, that "its employment is never without some use: viz., in perceiving the ornament and in observing the force of the language; in understanding the true and full sense; in making clear the sound Interpretation; in demonstrating the true and neat analysis of the sacred text."* [Note: See The Structure of the Books of the Bible, by the same author and publisher.]

Genesis 43:3-5.-

A Judah’s words: "The man did solemnly protest unto us, etc."

B Jacob’s act: "If thou wilt send."

B Jacob’s act: "But if thou wilt not send him."

A Joseph’s words: "For the man said unto us, etc."

In A and A, we have Joseph’s words; and in B and B, Jacob’s action.

Leviticus 14:51-52.-

A "And he shall take the cedar wood, and the hyssop, and the scarlet,

B and the living bird,

C and dip them in the blood of the slain bird, and in the running water,

D and sprinkle the house seven times:

D And he shall cleanse the house

C with the blood of the bird, and with the running water,

B and with the living bird,

A and with the cedar wood, and with the hyssop, and with the scarlet."

Note also the figure of Polysyndeton (q.v. [Note: Which see.] ) emphasizing each particular item in this ordinance.

Deuteronomy 32:1-43 (the Song of Moses).-

A 1-6. Call to hear; and the reason. The publishing of Jehovah’s Name, His perfect work and righteous ways.

B 7-14. The goodness and bounty of Jehovah to Israel. (Period of the Pentateuch).

C 15-19. Israel’s evil return for the good. Their pride; forsaking of God: despising the Rock of their salvation. Moving Him to anger. (Period of past history).

D 20. Divine reflections on the period while Israel is "Lo-ammi."* [Note: Hebrew: not my people.] God’s hiding from them (Hosea).

E 21. Jehovah’s provocation of Israel. (Period of Acts and present dispensation).

E 22-25. Jehovah’s threatening of judgment. (The great tribulation).

D 26-33. Divine reflections on the period while Israel is "Lo-ammi."* [Note: Hebrew: not my people.] Their scattering from God (Hosea).

C 34-38. Israel’s evil return for Jehovah’s goodness. Their helpless condition moving Him to pity. He not forsaking them. Their rock useless. (Period of present history).

B 39-42. The vengeance of Jehovah. (The period of the Apocalypse).

A 43. Call to rejoice; and the reason. The publishing of Jehovah’s kingdom. Vengeance on Israel’s enemies. Mercy on His land and His people. (Fulfilment of the Prophets).

Psalms 23:1-6 is a simple introversion, which is marked by the use of the persons.

A 1-3. First and third persons: "I" and "He."

B 4. First and second: "I" and "Thou."

B 5. First and second: "I" and "Thou."

A 6. First and third: "I" and His.

Psalms 103:1-22 is a beautiful example of a large introversion of ten members:-

A 1-5. Exhortation to bless.

B 6, 7. Gracious goodness. (Kingdom of Grace).

C 8. Merciful goodness.

D 9. Sparing goodness.

E 10. Pardoning goodness.

E 11-13. Pardoning goodness

D 14-16. Sparing goodness.

C 17, 18. Merciful goodness.

B 19. Glorious goodness. (Kingdom of Glory).

A 20-22. Exhortation to bless.

The Visions of Zechariah.-

A 1:1-17. False peace under the kingdom of the Gentiles.

B 1:18-21. Providential workings to break up the empires of Daniel 2:1-49, and restore Judah, Israel and Jerusalem.

C 2:1-13. Deliverance of the true Jerusalem out of Babylon.

D 3:1-10. Priesthood and Royalty remodelled. Jerusalem changed before God after the pattern of Messiah.

D 4:1-14. Royalty and Priesthood remodelled. Jerusalem changed before men after the pattern of Messiah.

C 5:1-11. The evil of the false Jerusalem sent into Babylon.

B 6:1-8. Providential workings to break up the kingdoms of Daniel 7:1-28, and restore Judah, Israel, and Jerusalem.

A 6:9-15. True peace under the kingdom of Messiah.

Matthew 3:10-12.-

A "And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

B I indeed baptize you with water unto repentance:

C but he that cometh after me is mightier than I,

C whose shoes I am not worthy to bear:

B He shall baptize you with the Holy Ghost and with fire.

A Whose fan is in his hand, and he will throughly purge his floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire."

Mark 5:2-6.-

A "And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,

B who had his dwelling among the tombs;

C and no man could bind him … no, not with chains:

D because that he had been often bound with fetters

E and chains,

E and the chains had been plucked asunder by him,

D and the fetters broken in pieces:

C neither could any man tame him.

B And always, night and day, he was in the mountains and in the tombs crying and cutting himself with stones.

A But when he saw Jesus afar off, he ran and worshipped Him."

John 5:8-11.-

A "Jesus saith unto him, Rise, take up thy bed, and walk.

B And immediately the man was made whole,

C And took his bed and walked;

D And on the same day was the sabbath.

D The Jews therefore said unto him that was cured, It is the sabbath day.

C It is not lawful for thee to carry thy bed.

B He answered them, He that made me whole,

A The same said unto me, Take up thy bed and walk."

Here in A and A we have the words of Christ; in B and B the man made whole; in C and C the bed he carried; and in D and D the Sabbath.

John 5:21-29.-We have a combined series of introverted and alternate correspondence in these verses:-

A 21. Concerning quickening and resurrection.

B 22, 23. Concerning judgment.

B 24. Concerning judgment.

A 25-29. Concerning quickening and resurrection.

The last member A is alternate, and may be thus extended:-

A c 25, 26. Concerning life and resurrection.

d 27. Concerning judgment.

c 28, 29-. Concerning resurrection.

d -29. Concerning judgment.

These complex structures are not confined to Psalms or selected passages, but pervade the whole Bible, affecting the order of the books themselves, and the separate structure of each.

Galatians 2:16.-

A "Knowing that a man is not justified

B by the works of the law,

C but by the faith of Jesus Christ,

C even we have believed in Jesus Christ, that we might be justified by the faith of Christ,

B and not by the works of the law: for by the works of the law

A shall no flesh be justified."

The Epistle to Philemon.-

A 1-3. Epistolary

a 1, 2. Names of those with Philemon.

b 3. Benediction.

B 4-7. Prayers of St. Paul for Philemon. Philemon’s hospitality.

C 8. Authority.

D 9, 10-. Supplication.

E -10. Onesimus, a convert of St. Paul’s.

F 11, 12-. Wrong done by Onesimus. Amends made by St. Paul.

G -12. To receive Onesimus the same as receiving Paul.

H 13, 14. Paul and Philemon.

I 15. Onesimus.

I 16-. Onesimus.

H -16. Paul and Philemon.

G 17. To receive Onesimus the same as receiving Paul.

F 18, 19-. Wrong done by Onesimus. Amends made by St. Paul.

E -19. Philemon a convert of St. Paul’s.

D 20. Supplication.

C 21. Authority.

B 22. Philemon’s hospitality. Prayers of Philemon for Paul.

A 23-25. Epistolary.

a 23, 24. Names of those with Paul.

b 25. Benediction.

It will be observed that the first and last members are alternate.

III. Complex Correspondence

This is where the members of a structure are arranged both in alternation (simple or extended) and in introversion, combined together in various ways, giving the greatest possible variety and beauty to the presentation.

Not only is this complex arrangement Of a passage complete in itself; but very often there is a double arrangement, the one within the other, and consistent with it, though differing from it.

And further, the longer members of any particular structure generally contain and have their own special arrangement, and may be severally expanded.

In some of the following examples, we have given first the general structure of a whole book or passage and then the expansion of some of the larger members of which it is composed.

The Ten Commandments as a whole, as well as separately, are beautiful examples of complex structure. Take the fourth as a specimen (Exodus 20:8-11):-

A 8. The Sabbath-day to be kept in remembrance by man.

B a 9. The six days for man’s work.

b 10. The Seventh day for man’s rest.

B a 11-. The six days for Jehovah’s work.

b -11-. The seventh day for Jehovah’s rest.

A -11. The Sabbath-day blessed and hallowed by Jehovah."

Here, it will be noted that the first half (A and B) is concerning man’s side and duty, and the latter half (A and B) is concerning God’s side.

Psalms 84:1-12 -

A a 1-4. Blessedness of the dwellers.

b 5-7. Blessedness of the approachers.

B 8. Prayer.

B 9. Prayer.

A a 10. Blessedness of the dwellers. ("For.")

b 11, 12. Blessedness of the approachers. ("For.")

This Psalm is a simple introversion of four members, but the first member, "a," while it thus forms part of a larger member is itself constructed as an extended introversion, which helps to the understanding of verses 1-4.

a c 1. "Thy tabernacles."

d 2. Desire for the courts of the Lord.

e 3-. As the sparrow.

e -3-. As the swallow.

d -3. Desire for the altars of the Lord.

c 4. "Thy house."

The two members d and d read on connectedly thus: "My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God … even thine altars, O Lord of hosts, my King and my God."

Thus we are prevented from supposing that birds could build nests in the altar of burnt offerings, on which fires were always burning, and which was overlaid with brass; or in the altar of incense, which was within the Holy Place, and overlaid with gold! (see page 96).

Psalms 49:1-20. is perhaps one of the most striking examples of Complex Correspondence which the Scriptures afford. The Psalm, as a whole, is alternate, with a Thema, or general subject. The first and third members are arranged as an introversion; while in each of the four members of which it is composed, a couplet is answered by a quatrain, and a quatrain by a couplet.

The Thema, or Subject, anticipates the double form of the Psalm itself. It is in two quatrains: (1) All people to hear (2) I will speak. The first two lines of each quatrain are broken up and arranged alternately, while the second two lines of each quatrain are introverted:

(1) All People to hear.

s 1-. "Hear this

t -1-. All ye people,

s -1-. Give ear,

t -1. All ye inhabitants of the world.

u 2-. Low

v -2-. and high.

v -2-. rich

u -2. and poor."

(2) I will speak.

w 3-. "My mouth shall speak

x -3-. of wisdom,

w -3-. and the meditation of my heart shall be

x -3. of understanding.

y 4-. I will incline mine ear

z -4-. to a parable;

z -4-. I will open my dark saying

y -4. upon the harp."

Then comes the Psalm proper:

The Psalm itself.

A a 5. Why fear? (couplet).

b 6-9. No redemption for the worldly (quatrain, alternate).

c 10-. Death (couplet).

d -10, 11. Worldly wisdom (quatrain, introverted).

B 12. Man compared to beasts (couplet).

A d 13. Worldly wisdom (couplet).

c 14. Death (quatrain, introverted).

b 15. Redemption for me (couplet).

a 16-19. Fear not (quatrain, alternate).

B 20. Man compared to beasts (couplet).

Here note that, as in other cases, the corresponding members (which are marked by the same letters) may be read on, the one being explanatory of the other: the question in "a" ("Why fear?") being answered in a ("Fear not, etc.")

Psalms 105:1-45. affords another beautiful example, but we can give only the key to it.

A 1-7. Exhortation to praise the Lord (second person, plural).

B 8-12. Basis of praise, God’s covenant with Abraham, in promise.

C a 13. The journeyings of the Patriarchs.

b 14, 15. Their favour and protection.

c 16. Their affliction.

d 17-22. Mission of Joseph to deliver.

C a 23. The journeyings of the People.

b 24. Their favour and protection.

c 25. Their affliction.

d 26-41. Mission of Moses to deliver.

B 42-45-. Basis of praise. God’s covenant with Abraham, in performance.

A -45. Exhortation to praise the Lord (second person, plural).

Here, the Psalm as a whole is an introversion, while the two central members are placed in strong correspondence by an extended alternate arrangement; in which we have in the first (C) the history of the Patriarchs (Genesis), and in the second (C) the history of the Nation (Exodus).

Note also that while A and A are in the second person plural, all the rest of the Psalm is in the third person.

Note further that the two longer members B and B are similarly constructed, and the subjects repeated by extended alternation (as in C and C), thus:-

B e 8-10. The Covenant remembered.

f 11. The Land promised.

g 12. The People described.

B e 42, 43. The Covenant remembered.

f 44. The Land inherited.

g 45. The People described.

In like manner the two longer members d and d may be shown to have the same wonderful structure.

d h 17. The sending of the deliverer.

i 18, 19. His trial by the word.

k 20-22. The deliverance.

d h 26. The sending of the deliverers.

i 27-36. Egypt’s trial by the word (see verse 27, margin).

k 37-41. The deliverance.

Psalms 146:1-10 :.-This Psalm affords another beautiful example of the combined correspondence. As a whole the Psalm is an Introversion; while the inner members consist of an extended alternation:-

A 1, 2. Praise. Hallelujah.

B a 3-. Wrong trust, in man.

b -3. Man powerless.

c 4. Man perishable.

B a 5. Right trust, in God.

b 6-9. God all-powerful,

c 10-. God eternal.

A -10. Praise. Hallelujah.

Psalms 148:1-14.-

A 1-. Hallelujah.

B a -1. Praise from the heavens (second person).

b 2-4. Enumeration of heavenly things.

c 5-. Injunction to praise (third person).

d -5, 6. Inducements: ("for").

B a 7-. Praise from the earth (second person).

b -7-12. Enumeration of earthly things.

c 13-. Injunction to praise (third person).

d -13, 14-. Inducements: ("for").

A -14. Hallelujah.

Here, again, while the whole Psalm is introverted, the two centre members are arranged as an extended alternation.

Mark 3:21-35.-

A a 21-. His kindred. "His friends" (marg. [Note: arg. Margin.] kinsmen).

b -21-. Their interference. "Went out."

c -21. Their disparagement of Him. "For they said, etc."

B d 22-. The Scribes: Their first charge, "He hath."

e -22, Their second charge, "He casteth out."

B e 23-27. His answer to the second charge.

d 28-30. His denunciation of the first charge.

A a 31-. His kindred. "There came then his, etc."

b -31, 32. Their interference. "Sent, calling."

c 33-35. His disparagement of them.

From this beautiful complex structure, we learn that, as "d" corresponds with "d," the sin against the Holy Ghost is the saying that Christ was possessed by a devil! And also, from the correspondence of "b," with "b" we learn that the interference of the mother and brethren of Christ was because they said He was "beside Himself." No wonder then that their disparagement of Him (in "c") is answered by His disparagement of them (in "c").

We give examples of the Seven Epistles addressed by the Holy Spirit through St. Paul to the Churches: but for the fuller development of them we must refer the reader to our larger work on this great and important subject.* [Note: What is the Spirit saying to the Churches? See a series of articles commenced in Things to Come, Sept., 1898.]

THE PAULINE EPISTLES TO THE SEVEN CHURCHES.

Epistle to the Romans.-

Introversion.

A 1:1-6. The Gospel. Always revealed: never hidden.

B 7-15. Epistolary.

C a 1:16-8:39. Doctrinal.

b 9-11. Dispensational.

C a 12:1-15:7. Practical.

b 8-13. Dispensational.

B 15:14-16:24. Epistolary.

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