Bible Lexicons

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

Polysyndeton; or Many-Ands

The repetition of the word "and" at the beginning of successive clauses

Pol´-y-syn´-de-ton. Greek, πολυσύδετον, from πολύς (polûs), many, and συνδετόν (syndeton), bound together; hence, in grammar, it means a conjunction (from σύν (syn) and δεῖν (dein), to bind). The word, therefore, means much bound together or many conjunctions.

It is called also POLYSYNTHETON, from τίθημι (titheemi), to put or place. Hence many puttings: i.e., of the same word-in this case of the word "and."

The English name for the Figure will, therefore, be MANY-ANDS.

Polysyndeton is merely one special form of Anaphora (q.v. [Note: Which see.] ): i.e., it is a repetition of the same word at the beginning of successive sentences: but this is always one special word "and."

To understand the full significance and use of Polysyndeton, the student must consider along with it the opposite Figure A-syndeton (the same word syndeton with "a" prefixed, meaning no, instead of "poly," meaning many). See A-syn´-de-ton, i.e., NO-ANDS (page 137).

The two Figures form a pair, and should be studied together.

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

When He uses "No-ands," He does not ask us to stop and consider the various particulars which are enumerated, but to hasten on to some grand climax. In this case that climax which we read at the end, is the all-important matter on which the greatest emphasis is to be placed.

When He uses "many-ands," there is never any climax at the end. Instead of hurrying us on, breathlessly, to reach the important conclusion; we are asked to stop at each point, to Weigh each matter that is presented to us, and to consider each particular that is thus added and emphasized.

One illustration of each will make this quite clear. We have an example of both in one chapter (Luke 14:1-35), and, strange to say, in connection with precisely the same four words.

In verse 13, we have Asyndeton (no-ands): and in verse 21, Polysyndeton (many-ands).

In the former case (Asyndeton), we are not asked to consider the various classes of persons mentioned, but we are hastened on to the important and weighty conclusion:-

Verse 13, 14. "When thou makest a feast, call the poor,
-the maimed,
-the lame,
-the blind:
and thou shalt be blessed."

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

On the other hand, the Master’s servant is commanded to "bring in" such persons to the Lord’s feast, as a matter of simple obedience: and when he has done this, he has done no more than his duty, and is at the best, but an "unprofitable servant." Hence, by the use of this figure of Polysyndeton in verse 21, we are not hurried on to any climax at the end, but we are detained at each step, and are thus asked to consider carefully what is taught Us by the mention of each of these various classes:-

"Go out quickly into the streets and lanes of the city,

and bring in hither the poor (i.e., those whom no one would think of inviting, but who would welcome the invitation (15:1. Matthew 20:31):-"the poor" who could not afford to buy "a piece of ground" (verse 18), or "five yoke of oxen" (verse 19).

and the maimed (i.e., those who would be most unlikely to be able to say, "I have married a wife" (verse 20),

and the halt (χωλούς, as in verse 13, where it is translated "lame": i.e., those who could not "go" to use the oxen, or to "prove them," at the plough, verse 19),

and the blind (i.e., those who could not say, "I must needs go and see" the piece of land which I have bought, verse 18).

Here, by this figure, instead of being hurried forward to a weighty conclusion we are led gently backward by each "and" to think of these four classes, and to contrast them with those whom the Lord had just described in the preceding parable as making excuses.

These two illustrations will prepare us for the consideration of the two figures separately, and enable us to understand them.

We consider here only the illustrations of Polysyndeton. The examples of Asyndeton will be found under that figure (pages 137-148), which being Elliptical, i.e., characterised by the omission of the word "and" has been placed under the First Division, Figures of Omission.

Genesis 8:22.-Here the completeness of the covenant and the fulness of the blessing, and the certainty of the Divine promise, is set forth in a double four-fold description:-

"While the earth remaineth,

seedtime and harvest,

and cold and heat,

and summer and winter,

and day and night, shall not cease."

Genesis 19:12.-"And the men said unto Lot

Hast thou here any beside?

son-in-law,

and thy sons,

and thy daughters,

and whatsoever thou hast in the city, and bring them out of this place." See also verses 16, 19; and verse 17 for Asyndeton.

Genesis 22:9; Genesis 22:11.-The solemnity and deliberation of Abraham’s actions is emphasised, and each is marked off from the other by this figure:-

and they came to the place which God had told him of;

and Abraham built an altar there,

and laid the wood in order,

and bound Isaac his son,

and laid him on the altar upon the wood:

and Abraham stretched forth his hand:

and took the knife to slay his son:

and the angel of the Lord," etc.

Genesis 25:34.-"Then Jacob gave Esau bread and pottage of lentiles;

and he did eat

and drink,

and rose up,

and went his way:

And Esau despised his birthright."

Here our attention is drawn to the deliberateness of Esau’s action. There is no haste in the words, as there was none in Esau’s deed. Each part of it is minutely pointed out, and dwelt upon, as showing that Esau did not fall under some sudden temptation, but that he deliberately and wilfully "despised his birthright." (See Hebrews 12:16-17.)

Genesis 43:8.-This is shown more clearly in the Hebrew; it is partly hidden in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , to suit the English idiom. Here, the Polysyndeton is used to heighten the effect of Judah’s appeal to his father to let them all depart and procure the food they so greatly needed. The Hebrew reads:-

"And Judah said unto Israel, his father, Send the lad with me,

and we will get up,

and we will go,

and we shall live,

and so we shall not die;

also we,

also thou,

also our households."

Exodus 1:7.-Here the figure is employed in order to impress us with the marvellous increase of Israel by the Divine blessing (See Psalms 105:24; Psalms 107:33).

"and the children of Israel were fruitful,

and increased abundantly,

and multiplied,

and waxed exceeding great,

and the land was filled with them."

Joshua 7:11.-Jehovah shows to Joshua (and to us) the greatness of Achan’s sin, by bringing out emphatically all the acts which formed part of it. The Hebrew reads:-

"Israel hath sinned,

and they have also transgressed my covenant, which I commanded them;

and (וְגַם), vegam, they have also taken of the accursed thing,

and have also stolen,

and have dissembled also,

and they have also put it among their own stuff."

Five times we have וְגַם (vegam), and also, in this verse.

Joshua 7:24.-Here, to show the awful solemnity of the judgment executed upon Achan, and the magnitude of his sin, twelve times we have the conjunction, eleven of the times with אֶת (וְאֶת).

"And Joshua,

and all Israel with him, took Achan the son of Zerah,

and the silver,

and the garment,

and the wedge of gold,

and his sons,

and his daughters,

and his oxen,

and his asses,

and his sheep,

and his tent,

and all that he had:

and they brought them unto the valley of Achor."

1 Samuel 17:34-36.-Here David enhances the importance of what he tells King Saul, by bringing out graphically each detail of that which makes him a type of the Good Shepherd:-

"And David said unto Saul, Thy servant kept his father’s sheep

and there came a lion

and a bear,

and took a lamb out of the flock:

and I went out after him

and smote him,

and delivered it out of his mouth:

and when he arose against me, I caught him by his beard,

and smote him,

and slew him. Thy servant slew

both (גַּם) the lion,

and (גַּם) the bear.

and this uncircumcised Philistine shall be as one of them, etc."

2 Kings 2:12; 2 Kings 2:14.-"And he took hold of his own clothes,

and rent them in two pieces:

and he took up (he took up also) the mantle of Elijah that fell from him,

and went back,

and stood by the bank of Jordan;

and he took the mantle of Elijah that fell from him,

and smote the waters,

and said, Where is the Lord God of Elijah?

and when he also had smitten the waters, they parted hither and thither,

and Elisha went over."

All this to show us the importance, not of any great climax, but of each part of that wondrous miracle.

2 Kings 5:26.-In the words of Elisha to Gehazi on his return from Naaman, he brings out by the use of this figure all that was in Gehazi’s heart; showing that he knew how Gehazi had already planned and arranged how he should spend and lay out the money which he had asked of Naaman.

"Is it a time to receive money,

and to receive garments,

and oliveyards,

and vineyards,

and sheep,

and oxen,

and menservants,

and maidservants?"

1 Chronicles 29:11-13.-Here the greatness and the goodness of Jehovah is set forth in David’s Thanksgiving. The whole structure* [Note: For these structures see under Correspondence below.] of this thanksgiving is as follows:-

Praise.

A a 10-. David blessing Jehovah

b -10. Jehovah’s eternity.

B 11. Jehovah’s greatness "above all."

B 12. Jehovah’s goodness "unto all."

A a 13. David blessing Jehovah,

b 14, 15. David’s mortality.

Prayer.

C 16. The House and its provision,

D 17. "I give" "mine heart." (Time past and present).

D 17-19. Prepare their heart to give. (Time to come).

C 19. The house and its provision.

The figure occurs in B and B:-

"Thine, O Lord, is the greatness (Psalms 145:3),

and the power (verse 12 and Psa 21:14),

and the glory (beauty, verse 13. Psalms 96:6),

and the victory (lustre, 1 Samuel 15:29),

and the majesty (Psalms 21:6); for all that is in the heaven

and in the earth (is thine):* [Note: Or, omitting the italics "because of all in the heavens and in the earth."]

Thine is the Kingdom, O Lord,

and thou art exalted as head above all,

(The figure is lost by saying "both riches and honour.)

and the riches

and the honour

come of thee,

and thou reignest over all;

and in thine hand is power

and might;

and in thine hand it is to make great,

and to give strength unto all:

and now, our God, (not "Now therefore") we thank thee,

and praise thy glorious name!"

Psalms 107:35-37.-Here, to enhance the blessings which Jehovah bestows upon His people they are set forth with such distinctness that we are asked to dwell upon each one that goes to make up the whole:

"He turneth the wilderness into a standing water,

and dry ground into watersprings,

and there he maketh the hungry to dwell, that they may prepare a city for habitation;

and sow the fields,

and plant vineyards, which may yield fruits of increase."

Isaiah 2:11-19.-Here the figure is employed to set forth the completeness of the manner in which Jehovah will shake terribly the earth" (19, 21). There is another figure employed (see under Synonymia): and this, with the structure, shows us the importance and solemnity of the whole passage. It commences with chap. 2, and ends with chap. 4. Thus:-

A 2:1-5. Promise.

B 2:6-22. Threatening of judgment (general).

B 3-4:1. Threatening of punishment (particular).

A 4:2-6. Promise.

Then these members may be expanded thus:-

A. The Promise, 2:1-5.

A C 2:1, 2. Zion, its exaltation. All people flowing unto it.

D 3-. What they say: "Come ye, … we will walk, etc."

C -3, 4. Zion, its rule. The word going out from it.

D 5. What the people say: "Come ye, … let us walk, etc."

Then the second member B, with which we have to do (the figure o Polysyndeton marking it and stamping it as a, whole), may be expanded, thus:-

B. Threatening of judgment (general), 2:6-22. (With special reference to men.)* [Note: In B (3-4:1) the reference is specially to women.

In A (4:2-6) the reference is:-

a 2. General.

b 3. To men.

b 4. To women.

a 6. General.]

E F 6-. Jehovah ceasing from His People.

G -6-9. Reason. Because they exalt themselves before God, and humble themselves before their idols.

G 10-21. Judgment. The People humbled, and Jehovah alone exalted. Idols abolished.

F 22. "Cease ye from man," &c.

Once more, the member G may be expanded, thus:-

G. The Judgment (2:10-21).

G H1 a 10-. Concealment. "Go to the rock," etc.

b -10. Reason: "For fear of the Lord," etc.

by Jehovah.

J c 11. Man abased. Jehovah exalted

d 12-16. High things brought low

c 17. Man abased. Jehovah exalted

d 18. Idols utterly abolished

H2 a 19-. Concealment. "They shall go to the rocks," etc.

b -19. Reason: "For fear of the Lord," etc.

J 20-. Idols cast away by man.

H3 α 21-. Concealment, "to go into the clefts of the rocks."

β -21. Reason: "For fear of the Lord," etc.

We may note in passing that in J we have Jehovah and Idols: while in J we have Man and his Idols.

Now, we are prepared to see how the judgment executed by Jehovah in J (verses 11-18) is further emphasized by the figure of Polysyndeton; as it is still further marked and emphasized by the figure of Synonymia (q.v. [Note: Which see.] ):-

MAN

J c 11. The lofty looks of man shall be humbled,

and the haughtiness of men shall be bowed down,

and the Lord alone shall be exalted in that day.

Jehovah’s judgment on GOD’S WORKS (seven members).

d 12-16. For the day of the Lord* [Note: This is the first mention of "the Day of the Lord." For the significance of this, see Number in Scripture by the same author and publisher.] of hosts shall be upon every one [or thing] that is proud and lofty,

and upon every one [thing] that is lifted up;

and he shall be brought low:

and upon all the cedars of Lebanon that are high and lifted up,

and upon all the oaks of Bashan,

and upon all the high mountains,

and upon all the hills that are lifted up,

Jehovah’s judgment on MAN’S WORKS (four).

and upon every high tower,

and upon every fenced wall,

and upon all the ships of Tarshish,

and upon all pleasant pictures.

MAN.

c 17. And the loftiness of man shall be bowed down,

and the haughtiness of men shall be made low;

and the Lord alone shall be exalted in that day.

Jehovah’s judgment on man’s works.

d 18. And the Idols, he shall utterly abolish.

Isaiah 3:17-26; Isaiah 4:1.-Here, we have, in these few verses, the "many ands" marking the minuteness of the Lord’s judgment on the daughters of Zion.

These verses form one member (B) of the larger structure (see above), which may be expanded, as follows:-

B. 3-4:1. Threatening of judgment (Particular).

B e 3:1-7. Threatening. What Jehovah will "take away" from Jerusalem and from Judah.

f 8-9-. Sin. Tongue, doings, countenance.

e -9-11. Threatening. "Woe, woe."

f 12. Sin. Weak and oppressive rulers (4, 4).

ε 13-15. Threatening. Jehovah will judge and rule.

φ 16. Sin. Feminine haughtiness.

η 17-4:1. Threatening. What Jehovah will "take away" from the daughters of Zion.

Here, in the last member η (3:17-4:1), we have twenty-six "ands," which the reader can notice for himself.

Isaiah 37:37.-Here, to enhance the overthrow of Sennacherib’s army, and to show how completely Jerusalem was delivered from the siege which he made against it, we read:-

"So Sennacherib king of Assyria departed,

and went,

and returned,

and dwelt at Ninevah."

Jeremiah 31:28.-Here the figure emphasises both the "scattering" and the "gathering" of Israel:-

"And it shall come to pass, that, like as I have watched over them to pluck up,

and to break down,

and to throw down,

and to destroy,

and to afflict; so will I watch over them, to build

and to plant, saith the Lord."

Haggai 1:11.-To enhance the description of the troubles which had fallen upon Israel, a nine-fold "and" is employed (nine being the number of judgment)* [Note: See Number in Scripture, by the same author and publisher.] :-

"And I called for a drought upon the land,

and upon the mountains,

and upon the corn,

and upon the new wine,

and upon the oil,

and upon that which the ground bringeth forth,

and upon men,

and upon cattle,

and upon all the labour of the hands."

Matthew 7:25.-Here the perfect security of the "wise man," who hears the sayings of Jesus, and is likened unto a man who built his house upon a rock, is emphasized by a five-fold "and" (five being the number of grace).

"And the rain descended (on the roof),

and the floods came (at the foundations),

and the winds blew (at the sides),

and beat upon that house:

and it fell not."

While, on the other hand, in verse 27, the insecurity of the "foolish man," who hears, but does not, the sayings of Jesus, is set forth by a six-fold "and" (six being the number of man and of human independence and imperfection:-

"And the rain descended,

and the floods came,

and the winds blew,

and beat upon that house;

and it fell:

and great was the fall of it."

Matthew 24:29-31.-Here, to emphasize the wondrous events of the day of the Lord, and the order of them, the figure is used.

"Immediately after the tribulation of those days

The sun shall be darkened,

and the moon shall not give her light,

and the stars shall fall from heaven,

and the powers* [Note: See under Catachreesis.] of the heavens shall be shaken,

and then shall appear the sign of the Son of Man† [Note: See under Idiom and Synecdoche.] in heaven:

and then shall all the tribes of the earth mourn,

and they shall see the Son of Man† [Note: See under Idiom and Synecdoche.] coming in the clouds of heaven with power and ‡ [Note: See under Hendiadys.] great glory.

and he shall send his angels with a trumpet and ‡ [Note: See under Hendiadys.] a great sound (marg. [Note: arg. Margin.] ),

and they shall gather together his elect from the four winds,* [Note: See under Metonomy (of the adjunct).] from one end of heaven to the other."

This important passage describes the events which shall succeed "immediately after" the great tribulation (which was the subject of Old Testament prophecy. See Psalms 9:9; Psalms 10:1. Jeremiah 30:7. Joel 2:11; Joel 2:31. Amos 5:18. Zephaniah 1:14, etc. Revelation 6:17): so that there is, therefore, no interval for a millennium of peace and blessedness before the coming of the Lord.

Consequently his title, "The Son of Man," agrees with the scope of the passage; which has to do with dominion on the earth. While the elect can only be the elect of Israel (see Deuteronomy 30:4 (lxx.) Zechariah 2:6, etc.).

Mark 3:31-35.-Here each part of the instructive scene is emphasized to attract our attention:-

"There came then his brethren,

and his mother,

and standing without, sent unto him, calling him:

and the multitude sat about him,

and they said unto him, Behold thy mother

and thy brethren without seek for thee:

and he answered them, saying, Who is my mother, or my brethren?

and he looked round about on them which sat about him,

and said, Behold my mother,

and my brethren! For whosoever shall do the will of God, the same is my brother,

and my sister,

and mother."

The scene which is thus emphasized is connected with verse 21 as appears from the structure† [Note: For what is meant by Structure see below under Correspondence.] of this whole passage.

A a 21-. Jesus’s kindred (margin),

b -21-. Their interference with him.

c -21. Their disparagement of him.

B d 22-. The Scribes’ first charge: "He hath a devil."

e -22. The Scribes’ second charge: "By the prince of the devil scasteth he out devils."

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

d 28, 29. His denunciation of the first charge.

A a 31-. Jesus’s kindred,

b -31, 32. Their interference with Him,

c 33-35. His disparagement of them.

From this structure we learn that (1) the object of the visit, is explained in verses 21-31, and that (2) the reference of verse 28 is to the first charge of the Scribes-explaining what is called "the unpardonable sin": and (3) that the "kindred" of verse 31 included his mother in the design and conspiracy.

Luke 1:31-32.-Here the birth of the Lord Jesus is presented as it is in Isaiah 9:6-7, with the "sufferings" overleaped, and the present season of His rejection not noticed. Our attention is called to all the wondrous details and separate parts of His glory, which, though thus linked together and connected with His birth, are not immediately consecutive.

"And, behold, thou shalt conceive in thy womb,

and bring forth a son,

and shalt call his name JESUS. He shall be great,

and shall be called the Son of the Highest:

and the Lord God shall give unto him the throne of his father David:

and he shall reign over the house of Jacob for ever;

and of his kingdom there shall be no end."

It is Matthew 1:21; Matthew 1:23, which refers to Isaiah 7:1-25, and thus connects the King with the "sufferings": while it is Luke, which refers to Isaiah 9:1-21, and thus connects "the Man" with the glory that shall follow.† [Note: See below under ]

Luke 7:11-18.-Here, there is no climax, but we are asked to stop and dwell upon each additional circumstance, and see why it is mentioned, and what is its peculiar lesson for us:-

And it came to pass the day after, that he went into a city called Nain:

and many of his disciples went with him,

and much people. Now, when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother,

and she was a widow:

and much people of the city was with her:

and when the Lord saw her, he had compassion on her,

and said unto her, Weep not.

and he came

and touched the bier:

and they that bare him stood still.

and he said, Young man, I say unto thee, Arise.

and he that was dead sat up,

and began to speak;

and he delivered him to his mother;

and there came a fear on all:

and they glorified God, saying, That a great prophet is risen up among us;

and, That God hath visited his people,

and this rumour of him went forth throughout all JudAEa,

and throughout all the region round about;

and the disciples of John showed him of all these things."

Here in these eight verses we have no less than twenty "ands," each introducing a fact and a statement for our earnest consideration; each fraught with truth and teaching. The last, for example, is the reason why John sent his disciples to Jesus. This reason is not given in Matthew 11:2 : which is thus explained. John was languishing in prison; and, when he heard that Jesus was raising the dead, he naturally wondered, if Jesus were "He that should come," why he should be suffering in prison.

See also Mark 3:1-6, the miracle of the man with the withered hand.

Luke 7:38.-Here the woman’s devotion to the Lord is set forth in a gracious five-fold enumeration of the parts of which it was made up:-

"And stood at his feet behind him weeping,

and began to wash his feet with tears,

and did wipe them with the hairs of her head,

and kissed his feet,

and anointed them with the ointment."

Five "ands" in one verse!

Luke 10:27.-Here a five-fold description is given in order to set forth that love which is "the fulfilling of the Law":-

"Thou shalt love the Lord thy God with all thy heart,

and with all thy soul,

and with all thy strength,

and with all thy mind:

and thy neighbour as thyself."

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

Luke 12:45-46.-Here, the sin of the wicked servant, who said, "My lord delayeth his coming," is set forth in a fourfold description:-

"And shall begin to beat the menservants and maidens,

and to eat

and drink,

and to be drunken."

Likewise his punishment is described in a fourfold manner:-

"The lord of that servant will come in a day when he looketh not for him,

and at an hour when he is not aware,

and will cut him in sunder,

and will appoint him his portion with the unbelievers."

What a solemn fact it is that those who put off the hope of the Lord’s Coming till after the Tribulation are the ones who "smite" their fellow-servants; and this merely because they hope to be taken away before it comes!

Luke 15:20.-Here, five particulars give the fulness of Divine grace in receiving the lost sinner:-

"When he was yet a great way off,

his father saw him (eyes),

and had compassion (heart),

and ran (feet),

and fell on his neck (arms),

and kissed him" (lips).

There is no climax; but we are asked to dwell separately on these five aspects of grace, five (4 + 1) being the number which is symbolical of grace.* [Note: See Number in Scripture, by the same author and publisher.]

Luke 15:22-23.-Here, we have an eight-fold enumeration of the gifts: showing the completeness of the blessings poured upon accepted one:-

"The father said to his servants, Bring forth the best robe (but do more than that);

and put it on him;

and put a ring on his hand,

and shoes on his feet:

and bring hither the fatted calf,

and kill it;

and let us eat

and be merry."

John 10:27-28.-The riches of the grace bestowed upon the Lord’s people are thus enumerated and emphasized by the five-fold Polysyndeton:-

"My sheep hear my voice,

and I know them,

and they follow me;

and I give unto them eternal life;

and they shall never* [Note: See under Repeated Negation.] perish,

and not anyone shall pluck them out of my hand" (so Greek).

Acts 1:8.-"But ye shall receive power, after that the Holy Ghost is come upon you:

and ye shall be witnesses unto me

both in Jerusalem,

and in all Judea,

and in Samaria,

and unto the uttermost part of the earth."

Thus is emphasized for us the fact that there is one message, for all places and for all times. "Preach the Gospel to every creature." Not "adapt the Gospel to every century."

There are, here, three concentric circles. (1) The innermost "Jerusalem and in all Judea," the place of Religiousness where they professed to worship God and to read His word. (2) "And in Samaria" which was the place of corrupt religion, for it is written of Samaria, "they feared the Lord, and served their own gods" (2 Kings 17:33). (3) "And unto the uttermost part of the earth," which was the place of no religion.

The witness for each was to be, not concerning Doctrines or Sacraments, or Rites and Ceremonies; but, concerning a PERSON! "Ye shall be witnesses unto ME"-a crucified, risen, and coming Saviour. This is to be the witness: and this is the Gospel.

Romans 8:29-30.-Here there is no climax or conclusion, but each great fact is to be weighed and duly considered. We emend the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] only by putting the word "also" in the correct place* [Note: See a pamphlet, entitled, Also: a Bible-Study on the use of the Word, by the same author and publisher.]

"For whom he did foreknow, he did predestinate also …

Moreover whom he did predestinate, them he called also:

and whom he called, them he justified also:

and whom he justified, them he glorified also."

Romans 9:4.-Here the figure is used to impress us with the wonderful possessions and privileges of Israel,

"Who are Israelites; to whom pertaineth the adoption (νἱοθες ία sonship, Deuteronomy 4:7; Deuteronomy 4:33-34),

and the glory (1 Samuel 4:21),

and the covenants (which precede the Law, Galatians 3:17),

and the giving of the Law,

and the service of God (ἡ λατρεία, hee latreia, the [tabernacle] worship),

and the promises."

1 Corinthians 1:30.-"But of him are ye in Christ Jesus, who of God is made unto us wisdom,

and righteousness,

and sanctification,

and redemption."

The R.V. [Note: The Revised Version, 1881.] rendering does not alter the fact that these four wondrous things are distinctly separated, so that we are to study them, each one by itself, and to learn the weighty lessons and the equal importance of each. It is Christ Jesus who is our righteousness; and He is equally our sanctification, and in Him we are perfect and complete as to our standing before God; and in Him we now wait for Resurrection: i.e., the redemption of our bodies from the power of the grave (Romans 8:23. Ephesians 4:30).

Ephesians 4:31.-"Let all bitterness (πικρία, pikria, the opposite of χρηστοί, chreestoi, verse 32, kind).

and wrath (θυμός, thumos, the opposite of εὔσπλαγχνοι, eusplangchnoi tender-hearted),

and anger (ὀργή, orgee, the opposite of χαριζόμενοι, charizomenoi, forgiving),

and clamour,

and evil-speaking be put away from you with all malice."

Here there is no climax; but in the next verse we have the opposite figure of Asyndeton, in which there are no "ands," because there is a weighty conclusion at the end, to which we are hastened on.

* [Note: There is an "and" here in the A.V., but the Greek is δέ (de), but. This is omitted by Lachmann, and put in the margin by Tregelles, Westcott and Hort.] "Be ye kind (χρηστοί, chreestoi, the opposite of πικρία, pikria bitterness, verse 31),

-tender-hearted (εὔσπλαγχνοι, eusplangchnoi, the opposite of θυμός, thumos, wrath),

-forgiving one another (χαριζόμενοι, charizomenoi, the opposite of ὀργη, orgee, anger),

even as God for Christ’s sake hath forgiven you."† [Note: Lachmann has ὑμῖν (humin), us, which is put in the margin by Tr. WH. and R.V.]

Philippians 3:3.-"For we are the circumcision, which worship God in the spirit,

and rejoice in Christ Jesus,

and have no confidence in the flesh."

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

1 Thessalonians 2:11.-"Ye know how we exhorted

and comforted

and charged every one of you, as a father doth his children." (See under Ellipsis, page 89).

1 Timothy 1:5.-Here, the figure points us to the true genealogy of charity, or love.

"Now the end of the commandment is charity out of a pure heart,

and of a good conscience,

and of faith unfeigned."

If the faith be not right and unfeigned, then the "conscience" cannot be "good." Conscience is the result of faith. It will condemn us in the doing of what we believe to be wrong. It will approve the doing of what we believe to be right. Hence, the importance of a true "faith."

If the conscience be not "good," the heart cannot be pure; and if the heart be not pure, there can be no true, divine love.

2 Timothy 4:17-18.-Contrast this passage with the example of Asyndeton in 2 Timothy 3:10-11. In that passage we are not detained over the manner of the Lord’s deliverance, but pointed to the great fact that He did deliver out of all. But here we have no such climax, and are asked to stop and consider each part of the wondrous deliverance.

"Notwithstanding, the Lord stood with me,

and strengthened me; that by me the preaching might be fully known,

and that all the Gentiles might hear:

and I was delivered* [Note: See under the figures of Ellipsis and Polyptoton.] out of the mouth of the lion.

and the Lord shall deliver me from every evil work,

and will preserve me† [Note: See under the figure of Paregmenon.] unto his heavenly kingdom, to whom be glory for ever and ever. Amen."

Hebrews 13:8.-"Jesus Christ the same yesterday,

and to-day,

and for ever."

James 1:24.-Here the repeated "and" greatly emphasises what Bengel calls the "hastiness joined with levity" of the natural man.

"For he beholdeth himself,

and goeth his way,

and straightway forgeteth what manner of man he was."

James 4:13.-The Polysyndeton here, Bengel says, expresses the caprice of a mind secure and indifferent-the will of a mind at ease.

"Go to now, ye that say, To-day or to-morrow we will go into such a city,

and continue there a year,

and buy

and sell,

and get gain."

2 Peter 1:5-7.-Here the sevenfold "and" points to all that is included in and follows the greatest gift of God (verse 3). Faith itself is God’s gift (Ephesians 2:8), and therefore it is not added to anything. It is the "precious faith" which is "obtained" through the righteousness of God (verse 1).

"And besides this (καὶ αὐτό τοῦτο, kai auto touto, and for this very reason: i.e., because we have "precious faith" (verse 1), and are "partakers of the Divine nature" (verse 4), giving all diligence (see verse 15 and 3:14), add to your faith, virtue (τὴν ἀρετήν, teen areteen, courage);

and to virtue, knowledge;

and to knowledge, temperance (ἐγκράτεια, engkrateia, self-control, which is the fruit of knowledge. It means having self well reined in, the government of all the passions of the flesh);

and to temperance, patience (under afflictions or the sufferance of evil, as courage is used in encountering and averting evil);

and to patience, godliness (which is the only foundation of true patience or endurance. Apart from godliness it is stoicism, or mere indifference),

and to godliness, brotherly kindness (the love of your Christian brethren);

and to brotherly kindness, charity" (the love of all). (1 Peter 1:22).

Thus "faith" is the source out of which all virtues must spring, and "love" is the point to which all such virtues tend. Hence, "Whatsoever is not of faith is sin" (Romans 14:23), and "the end of the commandment is love" (1 Timothy 1:5).

Another important figure is combined here with Polysyndeton (see under Climax (which is repeated Anadiplosis).

Revelation 1:11.-Here the seven churches are to be separated as being equal in importance, and distinct in their position:-

"What thou seest write in a book

and send it unto the seven churches which are in Asia; unto Ephesus,

and unto Smyrna,

and unto Pergamos,

and unto Thyatira,

and unto Sardis,

and unto Philadelphia,

and unto Laodicea."

Revelation 3:17.-Here, the figure is used to bring out the Laodicean condition of soul.

"Because thou sayest, I am rich

and increased with goods,

and have need of nothing;

and knowest not that thou art wretched,

and miserable,

and poor,

and blind,

and naked."

Revelation 6:15.-Here, to show the universality of the fear which will be manifested when "the great day of his wrath is come"-all classes of society are named and stated with all formality in order to impress our minds:-

and the kings of the earth,

and the great men,

and the rich men,

and the chief captains,

and the mighty men,

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