Synecdoche; or, Transfer
Synecdoche; or, Transfer
The exchange of one idea for another associated idea
Syn-ek-do-kee. Greek, , from (sun), together with, and , a receiving from. A figure by which one word receives something from another which is internally associated with it by the connection of two ideas: as when a part of a thing is put by a kind of Metonymy for the whole of it, or the whole for a part. The difference between Metonymy and Synecdoch lies in this; that in Metonymy, the exchange is made between two related nouns; while in Synecdoch, the exchange is made between two associated ideas.
Synecdoch of the Genus is where the genus is put for a species.
Synecdoch of the Species is where a species is put for the genus.
Synecdoch of the Whole is where the whole is put for a part: and
Synecdoch of the Part is where a part is put for the whole.
These four divisions may be further described and set forth as follows:-
I.Synecdoch of the GENUS.
i.All for the greater part.
ii.Universal affirmative does not affirm particularly.
iii.Universal negative does not deny particularly.
iv.Universals for particulars.
v.Wider meanings for narrower.
II.Synecdoch of the SPECIES.
i.Many for all.
ii.Narrower meaning for wider.
iii.Proper names for common.
iv.A species put for whole genus.
v.Verbs: special for general.
vi.One example or specimen for all kinds.
III.Synecdoch of the WHOLE.
i.All or every for the whole.
ii.Collective for the particular.
iii.The whole for one of its parts.
iv.A place for a part of it.
v.Time for a part of it.
IV.Synecdoch of the PART.
i.An integral part of man (individually) for the whole man, etc.
ii.An integral part of men (collectively) for the whole.
iii.A part of a thing for the whole thing.
iv.A part of a time for the whole time.
I. Synecdoch of the Genus:
Where the genus is put for the species; or universals for particulars.
i. All is put for the greater part
Exo 9:6.-And all the cattle of Egypt died: i.e., all kinds of cattle, not all the individual animals of all species. The Heb. has no article.
The kinds of cattle are particularised in verse 3. This must be so, for no sane writer could stultify himself by meaning all in any other sense, when he goes on to speak of other beasts immediately after, in verse 10.
Exo 9:25.-And the hail smote throughout all the land of Egypt, etc.: i.e., all parts of it, or the greater part.
Exo 32:3.-And all (i.e., the greater part of) the people break off the golden earrings which were in their ears: i.e., that part of the people who wore them.
Verse 26: And all the sons of Levi gathered themselves together unto him: i.e., all who had not joined in the idolatry, for see Deu 33:9. There were some Levites who were not spared.
Deu 28:64.-And the Lord shall scatter thee among all peoples: i.e., among all kinds of people, i.e., all nations.
2Sa 16:22.-In the sight of all Israel: lit., for all Israels eyes: i.e., for anybody to see that chose.
2Sa 17:24.-And Absalom and all the men of Israel: i.e., the greater part of Israel.
1Ch 14:17.-And the fame of David went out into all lands: i.e., into lands in all parts of the world.
Psa 22:7 (8).-All they that see me laugh me to scorn: i.e., the great majority; for there were many that believed.
Psa 118:10.-All nations compassed me about: i.e., a great many.
Isa 2:2.-And all nations shall flow unto it: i.e., many from all nations. See verse 3, and Mic 4:1.
Jer 26:9.-And all the people were gathered against Jeremiah in the house of the Lord: i.e., a great many or most of the people. Not everyone; as is clear from verse 16, where the princes and all the people spake unto the priests and to the prophets. So verse 18.
Hos 7:4.-They are all adulterers: i.e., most of them, or as a whole.
Hag 2:7.-I will shake all (i.e., people in all) nations, and the desire of all (i.e., many in all nations) shall come.
Mat 3:5.-Then went out to him Jerusalem and all (i.e., people from all parts of) JudAEa, and all the region round about Jordan.
Mat 8:34.-And, behold, the whole (i.e., nearly the whole) city came out to meet Jesus.
Mar 1:33.-And all the city was gathered together at the door. Here all is put for the greater part.
Mar 9:23.-All things are possible to him that believeth: i.e., all things comprehended in the promise. Not all things indiscriminately. Faith always has respect to what is said or promised.
Joh 1:16.-And of his fulness have all we received: i.e., all the we who have received grace. The all is thus defined and limited.
Joh 10:8.-All that ever came before me are thieves and robbers: i.e., all who did not enter in by the door, but climbed up some other way. See verse 1.
Other examples may be found in Mat 10:22; Mat 16:19; Mat 18:18; Mat 21:26; Mat 24:9. Luk 15:1. 1Co 6:2; 1Co 9:19; 1Co 9:22; 1Co 13:7. Php 2:21; Php 4:13. Col 1:28. Heb 6:16.
ii. When all and every, as universal affirmations, extend not to all the individuals, but to all kinds; or all that are specified or implied
Gen 24:10.-All the goods of his master were in his hand: i.e., all that his master had given him. Compare verse 53.
2Ki 8:9 –So Hazael went to meet him, and took a present in his hand (Metonymy for with him) and every good thing in Damascus: i.e., of every kind of, or all manner of good things. Hazael did not strip Damascus.
Joe 2:28 (3:1).-And it shall come to pass afterward that I will pour out my spirit upon all flesh: i.e., upon all kinds of people out of all nations.
Here the figure is in the word flesh, and the word all is therefore to be taken literally. The all flesh is used in distinction from Israel: which before was the only People to enjoy the special gifts and calling of God.
Zep 2:14.-And flocks shall lie down in the midst of her, all the beasts of the nations: i.e., all manner of beasts.
Mat 4:23.-And healing every sickness: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , all manner of disease.
Luk 11:42.-Ye tithe mint, and rue, and every herb, and pass over judgment and the love of God: i.e., herb of every (tithable) kind, or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , all manner of herbs.
Joh 1:9.-We must take this with the R.V. [Note: The Revised Version, 1881.] margin. This was the true light, which lighteth every man, coming into the world: i.e., lighteth every man, now, without distinction, not without exception. Hitherto only Israel had the true light-the Shechinah or presence of Jehovah. Henceforth this distinction was to be done away: and every man (i.e., all to whom the Son should reveal the Father, Mat 11:25-26) would be thus enlightened. Every man who is enlightened, is enlightened by Christ.
Joh 12:32.-I, if I be lifted up from the earth, will draw all unto me: i.e., all without distinction; clearly, not all without exception, as this would be contrary both to fact and experience. It must, therefore, be the figure Synecdoch; by which the genus is put for the species; and all means people of all sorts and conditions and nations and tongues, as distinguished from the one nation, Israel, which heretofore had been partaker of the Divine favour.
Act 10:12.-Wherein were all the quadrupeds of the earth: i.e., every kind, both clean and unclean; as it goes on to describe the species, for which the genus is thus put: viz., wild beasts and creeping things and fowls of the air. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] correctly renders it all manner of four-footed beasts, etc.
1Ti 2:4.-Who will have all men to be saved, and to come unto the knowledge of the truth.
Here the all is the same as in verse 1, and must mean all kinds of men, the genus being put for the species.
In verse 2, some of them are named: and this is in contradistinction to the former dispensation; when salvation was confined to the Jews (Joh 4:22); but now it is extended to people out of all tongues, and nations, and peoples.
Heb 2:9.-That he by the grace of God should taste death for every man: i.e., all manner of men, without distinction.
It cannot mean without exception, or else every man must be saved, and if it be taken as literally as that, then all women are excluded, for this word all is masculine. See below under Synecdoch of the Whole for part (Div. III. sec. iv.).
Heb 13:4.-Marriage is honourable in all: i.e., all kinds of degrees which the law of God allows, or all cases in which persons are entitled to marry. Otherwise it cannot be honourable.
2Pe 3:9.-Not willing that any should perish. Here, the word willing is (boulomai), to be willing or disposed, and not (thel), as in 1Ti 1:4, which means to purpose, determine, or design. Hence, it means is not disposed that any kind of person should perish, but that all without distinction should come to repentance.
Whosoever is to be taken in the same way; as meaning some out of all: the genus being put for the species: i.e., all of a properly and carefully defined class or species. That is to say, Whosoever fulfils certain conditions: i.e., whosoever believeth, whosoever willeth, etc. It means all of these without exception, all these as distinct from all the others who do not come within the specially described characters, or correspond with the specified conditions.
It does not mean all of all kinds indiscriminately without exception, but all without distinction.
The English word whosoever is not always the representative of the same Greek word.
It is most often used to translate the relative pronoun (hos), he who, and is sometimes followed by (an), or (ean), perchance.
When it is not this word, then it represents one of these following:-
(pas), all, every (sometimes with or , perchance). See Mat 5:22; Mat 5:28. Luk 6:47; Luk 12:10; Luk 12:48; Luk 14:11; Luk 14:33; Luk 16:18 (twice); 20:18 (first). Joh 3:15-16; Joh 4:13; Joh 8:34; Joh 11:26; Joh 12:46; Joh 16:2; Joh 19:12. Act 10:43. Rom 2:1; Rom 9:33; Rom 10:11. 1Jn 2:23; 1Jn 3:4; 1Jn 3:6 (twice), 9, 10, 15; 5:1, 18. 2Jn 1:9. Rev 22:15.
(pas hos an), everyone who perchance. Luk 12:8. Act 2:21. Rom 10:13.
(hostis), anyone who. Mat 5:39; Mat 5:41; Mat 7:24; Mat 10:32-33; Mat 12:50; Mat 13:12 (twice); 18:4; 23:12. Mar 8:34 Luk 14:27. Gal 5:4; Gal 5:10. Jam 2:10.
(hosoi an), as many as perchance. Luk 9:6. Mar 6:11.
(hosper), who indeed. Mar 15:6.
(ei tis), if any. Rev 14:11; Rev 20:15.
or (ean or an tis), if perchance any. Joh 13:20; Joh 20:23.
iii. A universal negative does not deny particularly
Exo 20:10.-The seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work: i.e., work that is specifically forbidden: viz., servile or mechanical work (Lev 23:7-8. Num 28:18).
1Sa 20:26.-Nevertheless Saul spake not anything that day: i.e., concerning David or about his absence. He did speak, of course, but not specifically about the matter referred to.
Jer 8:6.-No man repented him of his wickedness: i.e., scarcely any.
Mat 5:34.-Swear not at all: i.e., not lightly or thoughtlessly: the particulars are given in verses 35 and 36.
Mat 10:26.-For there is nothing covered, that shall not be revealed: i.e., no heavenly doctrine.
Joh 3:32.-And no man receiveth his testimony: i.e., no natural man receiveth it of himself; but only those to whom it is given of the Father. See Mat 11:25-26; Mat 16:17.
Joh 15:5.-Without me ye can do nothing: i.e., nothing that is good and true and right, or according to God; but a great deal that is contrary to Him.
Joh 18:20.-In secret have I said nothing: i.e., nothing seditious or criminal. In secret He had said many things, but nothing which they particularly meant.
Act 27:33.-This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing: i.e., no proper meal, or having declined to take anything beyond proper necessaries. It is , not .
2Th 3:11.-For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. The negative does not deny working universally, but working of a particular kind: i.e., not working officially, yet working officiously. This is a beautiful example of Paregmenon (q.v. [Note: Which see.] ): not ergazomenous, but periergazomenous: i.e., as we might put it, not busy with their bodies, but busybodies.
1Ti 6:3-4.-If any man teacheth otherwise he is proud, knowing nothing: i.e., nothing about what he professes to teach, the doctrine which is according to godliness: i.e., the Mystery, the truth which specially concerns the Church of God. See 3:16: the great Mystery of godliness.
iv. Words denoting universality do not always affirm it of particulars
Mar 16:20.-They went forth, and preached everywhere: i.e., everywhere where they went; in every kind of place; or everywhere where they were able to go.
Luk 18:1.-And he spake a parable unto them to this end, that men ought always to pray, and not to faint: i.e., on all occasions; or at every opportunity, and not to grow weary.
Luk 24:53.-And were continually in the temple: i.e., at every opportunity, at the proper and stated times for assembling there.
Act 28:22.-As concerning this sect, we know that it is everywhere spoken against: i.e., everywhere where it is known and spoken about it is spoken against: as it is to this present day.
1Co 4:17.-As I teach everywhere in every church: i.e., as I teach in every place where there is an assembly, or wherever I go.
v. Words of a wider meaning are used in a narrower sense.The universal for the particular, but of the same kind
1. Flesh is put for man or mankind
When the word all is used in connection with flesh (i.e, all flesh), it is literal, and the word flesh is the figure (Synecdoch). The literality of the word all is thus emphasized.
Gen 6:12.-All flesh had corrupted his way upon the earth: i.e., all mankind.
Psa 145:21.-And let all flesh bless his holy name: i.e., all men-all mankind (Heb.: all flesh shall bless. See verse 10).
Isa 40:5.-The glory of the Lord shall be revealed, and all flesh (i.e., all people) shall see it together.
Isa 66:23.-From one sabbath to another shall all flesh (i.e., all men) come to worship before me, saith the Lord.
Luk 3:6.-And all flesh (i.e., all people) shall see the salvation of God.
Rom 3:20.-Therefore by the deeds of the law, shall no flesh be justified in his sight.
2. Creature is put for man
Mar 16:15.-Preach the gospel to every creature: i.e., to all people. A precept fulfilled in
Col 1:23.-The Gospel which was preached to every creature which is under heaven: i.e., to every person without distinction.
1Pe 2:13.-Submit yourselves to every ordinance of man.
The Greek is every human creation or creature: (anthrpinee ktisis): i.e., institution.
3. Domicile is put for prison
Act 12:7.-And a light shone in the building (, oikeema): i.e., the prison, a particular kind of building defined by the context. It is called a building, for it was no longer a prison after the angel had entered it.
4. House is put for temple
Luk 11:51.-From the blood of Abel which perished between the altar and the House: i.e., the temple building, as translated in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Act 7:47.-But Solomon built him an house: i.e., a Temple, a kind of house.
5. Man is put for husband
Mat 19:10.-If the case of the man (i.e., a husband) be so with his wife, etc.
6. The Tongue is put for the man
As man is fallen, it generally means an evil-speaker!
Psa 140:11 (12).-Let not a man of tongue (i.e., an evil-speaker) be established in the earth.
Psa 101:5.-Whoso privily slandereth his neighbour.
The Heb. is the tongue (i.e., the slanderer), in the secret places of his friend, him shall I cut off.
Ecc 10:11.-Surely the serpent will bite without enchantment, and a master of the tongue is no better: i.e., an adept in evil-speaking (which is a particular kind of use of the tongue). See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
7. Change is put for death
Job 14:14.-All the days of my appointed time will I wait, till my change come: i.e., till I die: dying being one of many changes experienced by man.
Pro 31:8.-Open thy mouth for the dumb in the cause of all the sons of change. Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it in the margin sons of destruction, and in the Text: such as are appointed to destruction.
8. Quadrupeds (, tetrapoda) is used for tame or domestic animals
Act 10:12.-Wherein were all manner (Synecdoche of Genus) of four-footed beasts: i.e., tame or domestic animals which are classed off, as distinct from wild beasts which are also four-footed.
9. Statute is put for allowance, or necessary food
Gen 47:22.-For the priests had a statute of (or from) Pharaoh, and did eat their statute which Pharaoh gave them: wherefore they sold not their lands: i.e., they ate, not the statute, but the food assigned to them by one of the statutes which Pharaoh gave them.
Eze 16:27.-Behold, therefore, I have stretched out my hand over thee and have diminished thy statute: i.e., the food apportioned to thee. A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : ordinary food.
Pro 30:8.-Feed me with food of my statute: i.e., my statutory food. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Job 23:12.-I have esteemed the words of his mouth more than my appointed portion: i.e., my ordinary allowance. The R.V. [Note: The Revised Version, 1881.] has in the margin, literally, my own law. But the meaning is that the Lords word was valued by him more than his daily bread. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] catches the spirit of the words and the meaning of the figure beautifully: my necessary food.
10. The Bowels are put for the heart
Psa 40:8 (9).-Thy law is in the midst of my bowels: i.e., in my heart, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] (but see the margin). Compare verse 10.
11. The Living are put for men
Gen 3:20.-And Adam called his wifes name Eve; because she was the mother of all living: i.e., of all living beings, or of all people who should live hereafter.
Psa 143:2.-In thy sight will no living (i.e., person) be justified. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] inserts the word man: e.g., no man living.
12. A Common Name is sometimes put for a proper one
A name common to many is used of one par excellence: as, when God is called El, The Strong or the Mighty One, it is because, though others are strong, He is stronger than all. Gen 14:22; Gen 21:33. Psa 5:4 (5); 22:1 (2), etc.
So Christ is called the Lord. Mat 21:3. Joh 11:3; Joh 11:12, etc. The Teacher. Mat 22:24. Joh 11:28. The Angel. Gen 48:16. Exo 23:20, or the Angel of the Lord. Exo 3:2. Jdg 6:11. So Christ is the seed of the woman. Gen 3:15. All others are seed of some woman, but Christ is the seed.
Moses is called the Prophet. Hos 12:13 (14). Deu 34:10-12.
The Euphrates is called the river, because of its magnitude. Gen 31:21. Jos 24:2, where the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has flood. Psa 72:8; Psa 80:11 (12). Mic 7:12.
So the Emperor Nero is called lord. Act 25:26.
13. The Plural Number is put for the singular
This is not Enallage; because this singular must be and is one of the same kind. As when Sarah said: Sarah should have given children suck? Here, though the plural is used, it is used of her only son: as she goes on to say: for I have born him a son in his old age. Gen 21:7.
Gen 46:7.-His daughters: i.e., his one daughter Dinah. See verses 15, 17.
Verse 23: The sons of Dan, Hushim: i.e., his one son.* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
1Ch 1:41.-The sons of Anah; Dishon.* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
1Ch 2:7.-The sons of Carmi; Achar.* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
Verse 8: The sons of Etham; Azariah.* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
Verse 31: The sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai. This Ahlai was a daughter (see verse 34)!
1Ch 7:12.-Hushim, the sons of Aher.
2Ch 24:25.-For the blood of the sons of Jehoiada the priest: i.e., Zechariah his son. See verses 20, 21.* [Note: In these passages there is a reading called Sevir, and in some mss., which has the singular number.]
Mar 1:2. Joh 6:45. Act 7:42.-The word prophets is put for the singular, because in only one prophet is the prophecy written (Mal 3:1). But the case is different with Mat 2:23. That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. A difficulty is created by supposing that Nazarene is from netzer, a branch (a word used of Christ only in Isaiah).
But apart from the most improbable, if not impossible etymology, it does not say it was written. It says it was spoken; and who will deny that many prophets may have spoken and prophesied of this Branch? Some prophecies were written and not spoken; some were spoken and not written; while others were both spoken and written. The same explanation may be given of Mat 27:9 and Act 13:40 : where the preposition in means by.
II. Synecdoche of the Species
This is when the Species is put for the Genus (the opposite of the above), or when particulars are put for universals.
i. Many is sometimes put for all
Isa 53:12.-And he bare the sin of many. Yes, many, but for all His own people according to verse 6, Heb 9:28, and Mat 1:21.
Dan 12:2.-And many of them that sleep in the dust of the earth shall awake: i.e., all to whom the prophecy refers. See Joh 5:28. But every man in his own order; or rank and time and according to the Dispensation.
Rom 8:29.-That he might be the first-born among many brethren: i.e., many relatively to others; but all with respect to his own brethren.
Joh 6:50.-This is the bread which cometh down from heaven, that anyone may eat thereof, and not die: i.e., everyone who does eat of it.
ii. Words of a limited and special sense are used with a wider and more universal meaning
1. Man is used for both sexes, men and women
See Psa 1:1; Psa 32:1; Psa 112:1. Jer 17:5; Jer 17:7, and so frequently as not to need further citation, or to be given in full.
2. One Relationship is put for, and includes others
Psa 22:4 (5).-Our fathers trusted in thee: i.e., all who had lived before them and trusted in God are included.
Psa 106:6.-We have sinned with our fathers: i.e., with all who have gone before.
2Sa 9:7.-And David said unto him, Fear not, for I will surely show thee kindness for Jonathan thy fathers sake, and will restore thee all the land of Saul thy father: i.e., thy grandfather.
2Sa 19:28.-Mephibosheth said to David, All of my fathers house were but dead men before my lord the king: he means his fathers father.
Dan 5:2; Dan 5:11.-In verse 18 Daniel, speaking to Belshazzar, calls Nebuchadnezzar (by Synecdoch) his father, whereas he was his grandfather. See the margin of verse 2, 11. Daniel made no mistake, but he makes use of a common and well known figure of speech.
1Ki 15:10; 1Ki 15:13.-Asas grandmother is called his mother. See margin of verse 10.
Jdg 9:1.-Brethren is put for other relations. So also
Gen 13:8; Gen 31:23; 1Ch 12:29, where it is rendered kindred. See margin.
Jerome classifies four kinds of brethren:-brethren by
1. Nature. Gen 27:1.
2. Nation. Deu 15:3.
3. Kindred. Gen 13:8.
4. Affection. Psa 133:1, etc., etc.
Exo 1:7.-Sons are put for posterity. So also Jer 31:29.
Gen 29:5.-Laban the son of Nahor is put for his grandson.
Gen 24:48.-Rebecca called Abrahams brothers daughter, when she was the daughter of Bethuel and granddaughter of Nahor, not of Abraham.
2Sa 19:24.-Mephibosheth is called the son of Saul. Son is here put (by Synecdoch) for his grandson.
Jos 7:24.-Achan is called the son of Zerah, which is put for great grandson. See verse 1. So
Mat 1:1.-Christ is called the Son of David in a like way. The word son being used in a wide signification. So Mat 9:27; Mat 12:23; Mat 15:22; Mat 20:30-31; Mat 21:9; Mat 21:15; Mat 22:42. Mar 12:35. Luk 18:38-39. Compare Rom 1:3. 2Ti 2:8. Rev 22:16.
Hence David is called his father (Luk 1:32).
ZacchAEus is in the same way called a son of Abraham (Luk 19:9). Compare Luk 13:16.
All the Jews called Abraham their father (Luk 1:73. Joh 8:39, see verse 56. Act 7:2. Rom 4:1).
The Samaritans called Jacob their father (Joh 4:12).
iii. A proper name is put for a common; an individual is put for many; and the particular is put for the universal
Isa 63:16.-Thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not.
Here, the individuals are put for the great majority of the People of Israel. For the patriarchs named were long since dead.
1Co 3:6.-Apollos is put for any minister.
1Co 7:16.-Wife and man are put for all wives and all husbands.
iv. A species of a thing is put for the whole genus
1. Bow, Spear, etc., are put for all kinds of arms
Psa 44:6 (7).-I will not trust in my bow, neither shall my sword save me: i.e., I will not trust in any weapons or in any human means of defence, but in God alone, see verse 7 (8). This may be also Metonymy of the adjunct. So Zec 10:4.
Psa 46:9 (10).-He maketh wars to cease unto the end of the earth: he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire: i.e., if all wars are to cease, all kinds of implements of war must be included and represented in the few species named.
2. The Ass is put for all kinds of animals not sacrificed
Exo 13:13.-And every firstling of an ass thou shalt redeem with a lamb. The firstborn of all unclean beasts, which might not be sacrificed, had to be redeemed (see Num 18:15), but only one species is named here, and in 34:20.
3. Gold is put for gifts
Psa 72:15.-To him shall be given of the gold of Sheba. Here, the principal gift is put for all other kinds of gifts. See Isa 60:5-7.
4. Stones are put for whatever is hurtful to the soil
Job 5:23.-For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
5. Lion is put for all kinds of wild beasts
Isa 15:9.-I will bring more upon Dimon, lions upon him that escapeth of Moab.
6. Commandment is put for all commandments and doctrines
2Pe 2:21.-It had been better for them not to have known the way of righteousness, than, after they had known it, to turn from the holy commandment delivered unto them. So chap. 3:2.
7. Honey is put for whatever is sweet and delicious
Exo 3:8; Exo 3:17.-A land flowing with milk and honey: i.e., filled with all satisfying and delightful things, sweet and good: i.e., a region irrigated and fruitful, abounding with pasture and fruits of all kinds. See Exo 13:5; Exo 33:3. Lev 20:24. Num 13:27; Num 14:8; Num 16:13. Deu 6:3; Deu 11:9; Deu 26:9; Deu 26:15; Deu 27:3; Deu 31:20. Jos 5:6. Jer 11:5; Jer 32:22. Eze 20:6; Eze 20:15.
Sometimes oil is added, or figs, etc. Deu 8:8; Deu 32:13. 2Ki 18:32. Eze 16:13; Eze 16:19.
Sometimes butter. Job 20:17.
8. Bread is put for all kinds of food, including fish
It is often translated food. Gen 3:19; Gen 18:5; Gen 39:6; Gen 43:25; Gen 43:31; Gen 49:20. Lev 3:11 (food); 21:6, * [Note: Bread of thy God: i.e., food which God gives.] 8.* [Note: Bread of thy God: i.e., food which God gives.] Num 28:2. Jdg 13:16. 1Sa 14:24 (food); 20:27 (meat); 28:20. Job 6:7 (meat); 20:14 (meat); Psa 41:9 (10); 102:4 (5); 136:25; 146:7. Ecc 9:11; Ecc 10:19 (feast). Isa 3:1; Isa 58:7. Jer 52:33; Dan 5:1 (feast). Hos 9:4. Mal 1:7. Mat 6:11; Mat 15:2; Mat 15:26. Luk 14:1 : etc., etc.
Hence to break bread or to eat bread means to partake of a meal. It is the common Hebrew idiom to this day. Just as among the Arabs, salt (one particular and important kind of food) is put universally for the whole meal and for all kinds of food, and to take salt with anyone means to partake of his hospitality. So to break bread means not to partake of the Lords supper, but to partake of an ordinary meal with others. By Synecdoche bread (one kind of food) is put for all kinds of food (or meat), and the breaking of it is merely equivalent to carving or cutting it up. See under Idiom.
When water is added (i.e., bread and water), it is meant to include all kinds of solid and liquid food necessary to eat and to drink. See Isa 3:1; Isa 33:16, etc.
9. Peace is used for plenty, and happiness; and of all kinds of earthly good and blessing
Gen 43:23.-Peace be to you: i.e., peace and all blessings.
Num 6:26.-The Lord give thee peace.
Psa 119:165.-Great peace (i.e., every blessing) have they which love thy law.
Rom 2:10.-But glory, honour, and peace (i.e., every earthly blessing) to every man that worketh good, etc. See this passage under the figure of Ellipsis. So also Jam 3:18.
Peace is also used of all heavenly and spiritual blessing
Isa 57:19.-I create the fruit of the lips; peace, peace, to him that is far off, etc. See under Epizeuxis.
Joh 14:27.-Peace I leave with you, my peace I give unto you: i.e., not peace alone, which is only one species of heavenly gifts, but all kinds of blessings. So Joh 20:19; Joh 20:21; Joh 20:26.
Rom 1:7.-Grace to you, and peace.
Rom 5:1.-Therefore having been justified by faith ( , ek pistes, on faith-principle, as opposed to law-principle) we have peace with God through our Lord Jesus Christ; and with it every heavenly blessing, as verse 2 goes on to show: By whom we have obtained access also by faith into this grace wherein we stand. So also Rom 14:17, etc., etc.
10. Prey (, that which is taken in hunting: i.e., one kind of food) is put for any and all kinds of food
Psa 111:5.-He hath given prey (so margin: i.e., meat) unto them that fear him: i.e., those who fear God will not have to hunt in vain for their food! He will give it to them. See Psa 147:9.
Pro 31:15.-She riseth also while it is yet night, and giveth prey to her household: i.e., finds and prepares their food.
Mal 3:10.-Bring ye all the tithes into the storehouse, that there may be prey in mine house.
11. Blood (Heb. often Bloods) is put for murder or cruelty; or death generally
Deu 19:12.-The avenger of blood: i.e., murder.
Psa 9:12 (13).-When He maketh inquisition for blood: i.e. for the shedding of blood.
So Hos 1:4; Hos 4:2. Mat 23:35; Mat 27:24.
12. Blood is also put for guilt
Lev 20:9.-His blood shall be upon him: i.e., his guilt or punishment, etc., etc.
Deu 19:10.-And so blood (i.e., guilt) be not upon him.
Deu 21:8.-And the blood (i.e., the guilt) shall be forgiven them. So in the next verse the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] actually supplies the words: So shalt thou put away the guilt of innocent blood from among you.
2Ki 24:4.-He filled Jerusalem with innocent blood. Blood (i.e., murder and the guilt of it) is here put as the gravest sin, for all the other kinds of sins which Jehoiakim committed in Jerusalem.
Psa 51:14 (16).-Deliver me from bloods, O God: i.e., (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), from blood-guiltiness.
Isa 1:15.-Your hands are full of blood: i.e., of murders and blood-guiltiness.
13. Clothing is put for all necessary things
Isa 3:6.-When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler: i.e., thou art well dressed and therefore hast other good things beside.
14. Widows and Fatherless are put for all kinds of afflicted
Exo 22:21.-Ye shall not afflict any widow, or fatherless child. Surely it does not follow that they might afflict all others. No! one kind or class is put for all similar kinds of helpless people.
Deu 10:18.-He doth execute the judgment of the fatherless and widow.
Deu 27:19.-Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. So also Psa 146:9. Pro 23:10. Isa 1:17; Isa 1:23. Jer 7:6; Jer 22:3. Eze 22:7.
Jam 1:27.-pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, etc.: i.e., all in distress or trouble of any kind. This refers to religion which in itself is nothing. All who are in Christ will surely manifest such evidence as this and much more. But for those not in Christ, all the visiting of all the widows and fatherless in the world will never accomplish the stupendous miracle of Divine grace; for we are saved by grace and not by works.
v. Verbs having a special meaning are used in a more general sense
1. To Ascend is used for to come, or to enter into the thoughts, or the mind
2Ki 12:4.-All the money that ascendeth upon the heart of a man: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , that cometh into any mans heart (i.e., thoughts, his thoughts or mind).
Jer 7:31.-To burn their sons and daughters in the fire; which I commanded them not, neither did it ascend upon my heart: i.e., come into my mind.
Eze 38:10.-At the same time shall things ascend upon thine heart: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , come into thy mind.
1Co 2:9.-Neither have ascended upon the heart of man: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , Neither have entered into the heart of man. Here the idiom is Hebrew, though the language is Greek.
2. To Make (with time) is used for to continue or abide
Act 15:33.-And, having made a time, they were let go: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , After they had tarried there a space.
Act 18:23.-And having made or done some time, he departed: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , After he had spent some time there.
Act 20:3.-And having done three months there: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , And there abode three months.
2Co 11:25.-A night and a day have I done or made in the deep: i.e., I have passed or been in the deep.
Jam 4:13.-Go to now, ye that say, To-day or to-morrow we shall go into such a city, and shall do a year there: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , continue there a year.
So Latin agere vitam (to live), and agere poenitentiam (to repent) which Rome, translating literally in all her versions, renders do penance.
3. To go out and come in is used of official actions or of life in general
Num 27:16-17.- set a man over the congregation, Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.
So verse 21. 2Ch 1:10. Psa 121:8. Isa 37:28. Joh 10:9. Act 1:21.
4. To find is used for to receive, to obtain
Gen 6:8.-Noah found grace in the eyes of the Lord: i.e., received grace from the Lord.
Gen 26:12.-Then Isaac sowed in that land, and found (i.e., received, as A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , see margin) in the same year an hundredfold: and the Lord blessed him.
Luk 1:30.-Fear not, Mary: for thou hast found favour with (i.e., received grace from) God.
Rom 4:1.-What shall we say then that Abraham our father, as pertaining to the flesh, hath found? i.e., received or obtained.
Heb 9:12.-By his own blood he entered in once into the holy place, having found (i.e., obtained, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) eternal redemption for us.
5. To find is also used of to have, or to be present with
1Sa 13:15.-And Saul numbered the people that were found (i.e., were present) with him, about six hundred men.
Luk 9:36.-And when the voice was past Jesus was found (i.e., was present) alone.
Rom 7:18.-For I know that in me (that is, in my flesh) there does not dwell any good thing: for to will is present with me, but how to perform that which is good I find not (i.e., is not present with me).
Php 2:8.-And being found (i.e., present) in fashion as a man he humbled himself.
Php 3:9.-And be found (i.e., be present) in him.
Heb 11:5.-By faith Enoch was translated that he should not see death; and was not found (i.e., present), because God had translated him.
6. To call upon the Lord is used of Divine worship
A special act is put for the general act of worship.
Gen 4:26.-Then began men to call upon (i.e., to worship) the name of the Lord: i.e., Jehovah. See under Metonymy.
Isa 43:22.-But thou hast not called upon me (i.e., worshipped me), O Jacob.
So the Greek (proskune), to do homage by kissing the hand, the general word for reverence is put for the special act of worship.
Joh 4:23-24.-The hour is coming and now is, when the true worshippers will worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit; and they that worship him must worship him in spirit and in truth. See also under Hendiadys below.
7. To Pass the Night is used for abiding
Psa 49:12.-Man being in honour, abideth not: he is like the beasts that perish.
Isa 1:21.-Righteousness lodged in it; but now murderers.
8. To Place is put for to make
Rom 4:17.-I have placed thee (i.e., made thee) a father of many nations.
Heb 1:2.-Whom he hath placed (i.e., appointed) heir of all things.
9. To Meet (, katanta) is used of arriving at so as to touch
Act 16:1.-Then came he to (i.e., and he arrived at) Derbe and Lystra, etc.
Eph 4:13.-Till we shall all have come into (i.e., arrived at) the unity of the faith, etc.
Php 3:11.-If by any means I might attain unto (i.e., arrive at) the out-rising, that one from among the dead.* [Note: . LTTr.WH. and R.V. read for , as rendered above.] Paul is saying this from his point of view as a Jew, and not that of a saint. He is speaking of what he formerly counted as his gains (verse 7), and which he now counted loss for the knowledge of Christ that I may be found in him that I may know him if by any means I might arrive at the out-rising from among the dead.
This was not spoken as a Christian, as though he might attain something that other Christians could not attain; but it was spoken as a Jew, that he might attain (in Christ) a resurrection from among the dead, which other Jews could not hope for. The Jews looked for a resurrection, but it was only (tn nekrn), of dead persons, while Paul was willing to give up this and all his other supposed gains for the blessed hope of an out-rising, (ek tn nekrn), from among the dead.
1Th 4:17.-Then we which are alive and remain shall be caught away together with them in clouds for a meeting of the Lord, into the air, and thus, always with the Lord shall we be.
Here, the meeting involves actual arrival at the meeting-place of the Lord, and actual presence there with him.
10. To Drink is used of partaking of food and drink of all kinds
1Co 3:2.-I gave you milk to drink and not meat: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , I have fed you. See under Zeugma.
11. To Answer, or Open the Mouth is put for speaking
Job 3:1.-After this Job opened his mouth, and cursed his day: i.e., Job said, etc.
Psa 119:172.-My tongue shall respond to thy word: i.e., speak of it, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
And so, very frequently, this Hebrew idiom is used in the New Testament.
Mat 11:25.-At that time Jesus answered (i.e., spake), and said: I thank Thee Father, Even so, Father, for so it seemed good in thy sight. Thus our attention is called to what He said; for the answer was to the circumstances of that time. What were they? John had questioned (verses 2-6). The people had spurned both John and Himself (16-19). His mighty works had been fruitless (20-24). And, then, at that time, when all seemed to end in failure, the Lord Jesus found rest in submission and resignation to the Fathers will, and, then, turning to all His servants-weary and heavy laden with their burden and toil-He graciously invites them to find rest where He had found it, saying: Come unto me and I will give you rest. Take my yoke upon you, and learn of me; and ye shall find rest.
Mar 11:14.-And Jesus answered and said unto it (the fig-tree, which had not spoken), i.e., spake and said.
So Luk 7:40, etc.
12. To Sit is used of a permanent condition in which one is placed
Isa 42:7.-Them that sit in darkness, quoted in Mat 4:16.
Act 18:11.-And he sat there a year and six months teaching the word of God among them: i.e., he continued there, but the verb sat is used in order to be in harmony with his act of teaching. See under Metonymy.
13. To Sit Down and Rise Up is used for all the ordinary acts of life which come between them
Psa 139:2.-Thou knowest my downsitting and mine uprising.
14. To Come, (b), (erchesthai), is used of going as well as coming
Jon 1:3.-But Jonah found a ship coming (i.e., going) to Tarshish.
Mar 16:2.-They came (i.e., went) unto the sepulchre.
Joh 6:17.-And (they) entered into a ship, and came (i.e., went) over the sea toward Capernaum. And it was now dark, and Jesus was not come (i.e., gone) to them.
Joh 11:29.-As soon as she heard that, she arose quickly, and came (i.e., went) unto him.
Act 28:17.-And so we came (i.e., went, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) towards Rome.
Rev 6:1; Rev 6:3; Rev 6:5; Rev 6:7.-In these verses, the verb and see goes out, according to the R.V. [Note: The Revised Version, 1881.] and all the Critical Texts. In this case the verb come is used in the sense of go, as a command from the throne to the horsemen, e.g., I heard as it were the noise of thunder, one of the four living creatures, saying, Go! and I saw and behold a white horse and he went forth. So in each of the other cases.
vi. One example or specimen is put for all kinds of similar things
1. In human actions
Deu 19:5.-One kind of homicide is mentioned as an example of every kind.
Psa 112:5.-Lending is put as one kind of favour which a good man sheweth. The most rare is given as an example of all kinds of merciful works.
Pro 20:10.-Divers ephahs are put for all kinds of measures.
Pro 27:14.-Blessing a friend with a loud voice, is put for all kinds of flattery.
Jer 15:10.-Lending on usury is put for all kinds of business transactions and contracts which are liable to gender strife.
Zec 5:3.-Stealing and swearing-two of the commonest kinds of sin-are put for other kinds.
Mat 5:22.-Raca is put for all kinds of opprobrious terms, etc.
Mat 6:1.-Take heed that ye do not your righteousness.
The figure here led to an early corruption of the text. One kind of righteous acts, alms-giving, is put for all kinds. Hence (eleemosuneen), alms, was put for (dikaiosuneen), righteousness.
Mat 6:5.-Prayer is only one of many things which are not to be done as the hypocrites do them.
Mat 6:16.-So with fasting.
Mar 11:23.-Removing mountains-one kind of impossible thing, is put for all kinds that are impossible with men. So Luk 17:6. Mat 17:20 : in which latter place the word nothing shows that removing mountains is only one of a class of impossibilities. It is not in the nature of things for a word to pluck up a mountain. See 1Co 13:2.
Job 9:5.-Which removeth mountains, and they know not. This is only one kind of things which are possible with God, though impossible with men (Luk 18:27).
Heb 13:9.-It is a good thing that the heart to be established with grace, not with meats, which have not profited them that have been occupied therein. Here meats, one of the things about which people are occupied, is put for all kinds of divers and strange doctrines which do not profit those who are occupied with them.
2. In Divine Precepts, etc.
Exo 20:12.-Honour thy father and thy mother: i.e., all who stand in the place of parents.
Exo 23:4.-The ox and ass are mentioned only as examples, for surely a horse, or camel, or child, etc., would be included in the command.
Pro 25:21. Rom 12:20.-Surely the two things mentioned are only examples of many ways in which love may be shown to our enemies.
Luk 3:11.-One kind of vestment is put for any kind.
1Ti 6:8.-Food and raiment are put by example for this worlds goods. See 1Jn 3:17.
Joh 13:14.-Washing the feet is only one kind or one example of humble service which one may do for another. So 1Sa 25:41. 1Ti 5:10.
III. Synecdoche of the Whole
Synecdoche of the whole is when the whole is put for a part. This is a closer connection than that of mere genus or species. It is when the one is not merely of the same kind as the other, but actually a part or member of it.
i. The whole is put for every part of it
Num 16:3.-Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: i.e., the whole congregation having been separated to the Lord from the other nations, each person was also included.
1Ki 6:22.-The whole house he overlaid with gold: and therefore every part of it.
Mat 3:5.-Then went out to him Jerusalem, and all (, pasa) JudAEa, and all the region round about Jordan: the words Jerusalem, JudAEa, and region, being used by Synecdoch of the genus for the people in them. The word all is literal, and means the whole as including every part. So that all JudAEa means people from every part of JudAEa. So Mar 1:5. Act 1:8.
Mat 27:45.-There was darkness over all the land ( , epi pasan teen geen): i.e., the whole Land, as in Mar 15:33 (, holeen).
Eph 2:21.-In whom all the building, fitly framed together, groweth unto an holy temple in the Lord: i.e., the whole building; (pasa), every being put for every part of it.
Eph 3:15.-Of whom the whole family in heaven and earth is named. Here, the R.V. [Note: The Revised Version, 1881.] has rendered the figure literally every family, which is not sense, but in the margin has put Gr. fatherhood. Every here is used for the whole, and means every part or member of the whole: i.e., the whole family as made up of every principality, and power, and angel, and archangel in heaven (verse 10), and of Israel and the Church on earth. All are of or from one Creator and Source (Heb 2:11). See Ellipsis.
Col 2:9.-For in him dwelleth all the fulness of the Godhead bodily: lit., every: i.e., every part of; meaning the whole fulness of the Godhead in bodily form.
2Ti 3:16.-All Scripture is given by inspiration of God: i.e., the whole Scripture; not every Scripture, as in the R.V. [Note: The Revised Version, 1881.] , but every part of Scripture. See under Ellipsis, page 44.
Act 4:10.-Be it known to you all, and to all the people of Israel: i.e., the whole of Israel.
Rom 4:16.-To the end the promise might be sure to all the seed: i.e., the whole seed.
2Th 1:10.-When He shall have come (, elthee) to be glorified in his saints, and to be admired in all them that believe in that day: i.e., the whole body of believers.
In like manner every (i.e., all) is used for the whole in Mat 26:59. Mar 1:33; Mar 14:55. Act 2:47; Act 7:10; Act 15:22. Php 1:13.
ii. The Collective is put for the particular
What is said of the whole, collectively, is sometimes said (by Synecdoche) only of a part; and not of all the parts, precisely and singularly.
Gen 6:12.-All flesh. This did not include Noah. See verse 9.
Gen 35:26.-These are the sons of Jacob, which were born to him in Padan-Aram. This does not include Benjamin. See verses 24 and 16.
Mat 19:28.-Ye which have followed me when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. The ye does not include Judas Iscariot.
Heb 11:13.-These all died in faith. This does not include Enoch (see verse 5), but only all who died.
1Co 15:22.-For as in Adam all die, even so in Christ shall all be made alive. But all will not die (see verse 51). Those who are alive and remain to the coming of the Lord will not die at all, but be changed. Therefore it means-that, as, in Adam, all who are in him die, so in Christ also, all who are in Him shall be made alive. The all in the first clause clearly does not include the all who shall be alive and remain, and cannot therefore include the all in the second clause.
iii. The whole is put for one of its parts
Gen 8:13.-And Noah removed the covering of the ark, i.e., not the whole roof, but the covering of the aperture which was made in it as a part of it: see 6:16.
Exo 22:13.-If it be torn in pieces, then let him bring it (i.e., one of the pieces) for witness.
1Sa 5:4.-And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord; and the head of Dagon, and both the palms of his hands were cut off upon the threshold: only Dagon was left to him, i.e., only the body was left. So the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] puts in italics only the stump of Dagon was left.
Psa 102:5 (6).-My bones cleave to my flesh, i.e., my skin, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , see margin.
1Sa 19:24.-Naked for scantily clad. So also Isa 20:2-3. Mic 1:8. Joh 21:7. Job 22:6; Job 24:10. Mat 25:36; Mat 25:43. Jam 2:15. 1Co 4:11. In all these cases naked is put for being scantily clothed, or poorly clad.
Act 27:33.-And continued fasting. Fasting, the whole, is put for the part; i.e., from real nourishment, or regular meals.
iv. A place is put for a part of it
1. The World is put for persons in all parts of it
Joh 3:16.-God so loved the world: i.e., people and kindred and tongues in all parts of the world. Not, as heretofore, only Israel. This love was confined to Israel, according to Deu 33:3 : Yea, he loved the people: i.e., Israel (chap. 7:6-8, etc.). But now His love was to go out beyond Israel to people of all nations of the world, without any such distinction. It is not the world without exception, but without distinction.
Joh 12:19.-Behold, the world is gone after him: i.e., multitudes of people of all sorts. Synecdoche here is preferable to Hyperbole (q.v. [Note: Which see.] ).
Rom 1:8.-Your faith is spoken of throughout the whole world: i.e., in all parts of the world.
1Jn 2:2.-Not for ours only, but also for the whole world: i.e., for all people; without distinction. See Metonymy of the Subject.
2. The World is put for a primary part of it
Isa 13:11.-And I will punish the world for their evil: i.e., Babylon (see verse 1). So Isa 14:17.
Luk 2:1.-There went out a decree from CAEsar Augustus, that all the world (i.e., the civilised world, or Roman Empire) should be taxed.
3. All the Earth is put for the greater part of its inhabitants
Gen 41:57.-In all lands: i.e., in many neighbouring countries.
2Sa 15:23.-All the country: i.e., all the country round him.
Isa 13:5.-The whole land: i.e., all the land of ChaldAEa.
4. The Earth is put for the land of Juda
Hos 1:2.-Rendered land. Hos 4:1. Joe 1:2, etc.
5. The Land () is put for city
Mat 2:6.-And thou, Bethlehem, land (i.e., city) of Juda. Not seeing the figure, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] interpolates the word in in italics.
6. The East is put for Persia, Media, and other countries east of Jerusalem
Eze 25:4. 1Ki 4:30. Isa 2:6. Mat 2:1, etc.
7. The South is put for Egypt, with respect to Palestine
Jer 13:19. Dan 11:5, etc.
8. The South is put for the Negev, or the hill country of Juda, with respect to Jerusalem
Gen 12:9; Gen 13:1; Gen 13:3. Eze 20:46-47.
9. The North is put for Chalda and its chief city Babylon, because all armies from beyond the Euphrates crossed high up and entered Palestine from the North
Jer 1:13-15; Jer 13:20; Jer 47:2. Zep 2:13.
10. The North is put for Media and Persia, with respect to Babylon
Jer 6:1 (compare 51:11 and 27, 28); 50:3, 41.
11. The Temple is put for certain of the parts comprehended in it
Luk 2:46. Joh 18:20.
v. Time is put for a portion of time
(lohlam), for ever, used in various limited significations.
Exo 21:6.-And he shall serve him for ever: i.e., as long as he lives. So Deu 15:17, and Philem. 15.
Lev 25:46.-They shall be your bondmen for ever: i.e., as long as they live.
1Sa 1:22.-That he (Samuel) may appear before the Lord, and there abide for ever: i.e., as long as he lives.
1Ch 15:2.-For them (the Levites) hath the Lord chosen to carry the ark of God, and to minister unto him for ever: i.e., without change.
2Sa 12:10.-Now therefore the sword shall never (lit., not for ever) depart from thine house: i.e., while David or his family lived.
Jer 5:15.-The Babylonians are called a nation from eternity: i.e., very ancient (compare Gen 10:10).
Jer 17:4.-Ye have kindled a fire in mine anger, which shall burn for ever: i.e., until all is consumed.
Jer 25:9.-Eternal desolations. Here it is rendered perpetual to soften it down, as the period is distinctly defined in verse 11 to be seventy years. After which Babylon is to become eternal desolation (verse 12), until it shall be rebuilt according to many prophecies. Verses 9 and 12 clearly mean, therefore, that the desolations shall be complete and continuous during the whole period referred to.
Dan 2:4; Dan 6:21 (22), etc.-O King, live for ever: i.e., a long time: as we say, Long live the king.
So in Luk 20:9, a long (a sufficient) time (, chronos): i.e., a year; till the next season.
IV. Synecdoche of the Part
Synecdoche of the Part is when a part is put for the whole. The connection between the part and the whole is closer also than that between the species and the genus; inasmuch as the part is actually a member of the whole, and not merely a species or specimen of it.
In Synecdoche of the Part, one part or member is put for, and includes, every part or member.
i. An integral part of man (individually) is put for the whole man
1. The Soul (, nephesh, and , psychee) is put for the whole person
Gen 12:5.-The souls (i.e., the persons) that they had gotten in Haran.
Gen 14:21.-And the king of Sodom said unto Abram, Give me the souls (i.e., the persons) and take the goods to thyself.
Gen 17:14.-That soul (i.e., that person) shall be cut off from his people.
So Gen 46:15; Gen 46:26-27. Exo 12:19; Exo 16:16 (marg. [Note: arg. Margin.] ) Lev 5:2; Lev 5:4. Jos 20:3. Eze 18:4; Eze 18:20. Act 2:41; Act 2:43; Act 7:14. Rom 13:1. 1Pe 3:20. Luk 6:9, to save a soul: i.e., a man.
In this sense we must take Rev 6:9; Rev 20:4 : the souls of them that were slain or beheaded: i.e., the persons. John saw the dead persons. They could not reign till they were made alive, hence in 20:4, we read that they lived. Moreover, how could souls cry How long? or, as such, wear white robes, which were given unto every one of them (6:11)?
2. The expression My Soul, His Soul, etc., becomes by Synecdoch the idiom for me, myself, himself, etc. See under Idiom.
Num 23:10.-Let my soul die the death of the righteous: i.e., let me die, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] See the margin.
Jdg 16:30.-And Samson said, Let my soul (i.e., me, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , see margin) die with the Philistines.
Job 36:14.-Their soul dieth (i.e., they die, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) in youth.
Psa 3:2 (3).-Many there be which say of my soul (i.e., of me), There is no help for him in his God. So Psa 11:1.
Psa 16:10.-Thou wilt not leave my soul (i.e., me) in Hades: i.e., the grave.
Psa 25:13.-His soul (i.e., he) shall dwell at ease.
Psa 35:13.-I humbled my soul (i.e., myself) with fasting.
Psa 103:1.-Bless the Lord, O my soul: i.e., O myself. So in verses 2, 22, and Psa 104:1; Psa 104:35.
Isa 57:5.-Is it such a fast that I have chosen? a day for a man to afflict his soul? i.e., himself.
Luk 12:19.-I will say to my soul: i.e., myself, etc.
Act 2:31.-His soul (i.e., He) was not left in Hades (the grave), neither his flesh did see corruption.
Rom 16:4.-Who have for my soul (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , life) laid down their own necks: i.e., who have laid down their own necks for me.
1Pe 1:9.-Receiving the end of your faith, even the salvation of your souls: i.e., of yourselves.
3. Soul (, nephesh) is also used of animals;
and when joined with the word living (khayah), means living creature, as translated in Gen 1:20-21; Gen 1:24; Gen 1:30. So also Rev 16:3, as well as of man in Gen 2:7, where it is rendered living soul.
4. The Body is put for the person himself
Just as we say, a hand for a workman.
Exo 21:3.-If he (i.e., the Hebrew servant) came in with his body (i.e., by himself, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ): i.e., alone, without a wife, as the rest of the verse explains it.
Rom 12:1.-I beseech you therefore that ye present your bodies (i.e., yourselves) a living sacrifice, etc.
1Co 6:15.-Know ye not that your bodies (i.e., ye) are the members of Christ?
Jam 3:6.-So is the tongue among our members, that it defileth the whole body: i.e., the whole being.
5. The Flesh, an integral part of man, is put for the whole
Gen 17:13.-My covenant shall be in your flesh: i.e., in your body, on your person.
Psa 16:9.-My flesh also shall rest in hope: i.e., my body will rest in hope. See Act 2:26-31.
Pro 14:30.-A sound heart is the life of the flesh: i.e., of the body.
2Co 7:1.-Let us cleanse ourselves from all filthiness of the flesh (i.e., of the body) and spirit.
6. The Flesh is put for the whole person
Gen 6:12.-All flesh had corrupted his way upon the earth. Here flesh, being the figure for people, the word all is literal: i.e., all people, every person. But even this excepts Noah. See above.
Psa 56:4 (5).-I will not fear what flesh (i.e., man) can do unto me. See verse 11 (12).
Psa 65:2 (3)-O Thou that hearest prayer, unto Thee shall all flesh come: i.e., all people.
Psa 145:21.-Let all flesh (i.e., let all people) bless his holy name for ever: lit., all flesh shall bless, as in verse 10.
Isa 40:5.-The glory of the Lord shall be revealed, and all flesh (i.e., all people) shall see it together. See Luk 3:6.
Isa 40:6.-All flesh is grass. See Metaphor.
Mat 19:5.-And they twain shall be one flesh: i.e., one person, not a soulless body!
Joh 6:51.-My flesh: i.e., myself.
Rom 3:20.-By the deeds of the law there shall no flesh (i.e., not a single person) be justified. Here, the flesh being figurative, the negative denies literally. So
1Co 1:29.-That no flesh (i.e., not a single person) should glory in his presence.
1Pe 1:24.-All flesh (i.e., every one) is as grass.
7. Flesh is put for the whole, and true, humanity of Christ
Joh 1:14.-The Word was made flesh: i.e., man, a human being.
Joh 6:51-56.-Here, flesh and blood, (see below) are jointly as well as severally put for humanity as distinct from Divinity. There are other figures in this passage; but the word flesh is put, not for the body of Christ, but for Himself in His true humanity.
1Ti 3:16.-Manifest in the flesh: i.e., in human beings. The mystery was manifest. The reading (ho), which, corresponds best with the context, and agrees with the neuter word , mystery. This mystery is Christ Mystical (not personal): i.e., Christ the head of the Body in glory and His members here upon earth. Otherwise the last three facts at the end of the verse are quite out of order. They describe the order as to Christ Mystical, but not as to Christ personal.* [Note: See The Mystery, by the same author and publisher.]
1Pe 3:18.-Being put to death as to the flesh (i.e., as to his human nature), but quickened (i.e., raised from the dead) as to his spirit (i.e., his resurrection or spiritual body). There is no article with either word: only the dative case, describing what happened as to the body. This is the usage of the words flesh and spirit in 1Co 15:1-58 [Note: See The Spirits in Prison, by the same author and publisher.] See also chap. 4:1.
Heb 10:20.-By a new and living way, which he hath consecrated (marg. [Note: arg. Margin.] , new made) for us, through the veil, that is to say, his flesh: i.e., his human nature, Himself as truly and really man.
1Jn 4:2.-Every spirit that confesseth that Jesus Christ is come in the flesh (i.e., in His real human nature) is of God. Note the three forms of the verb . Here, it is the perfect participle, (eleeluthota), being come. In chap. 5:6, it is the aorist participle, (ho elthn), this is He that came. While in 2Jn 1:7, it is the present participle, (erchomenon), who confess not that Jesus Christ is coming in the flesh: i.e., in his human nature, the same Jesus, in like manner as he went into heaven (Act 1:11).
8. Flesh is put for all living beings
Gen 6:13.-The end of all flesh is come before me : i.e., the end of every living creature. Here, the all is literal, because flesh is figurative.
Gen 6:17.-I bring a flood of waters upon the earth to destroy all flesh: i.e., every living thing.
Psa 136:25.-Who giveth food to all flesh: i.e., to every living thing.
9. The Flesh is put for the animal lusts, and the evil desires of the Old nature: and for the Old nature itself
In Rom 1:16-32; Rom 2:1-29; Rom 3:1-31; Rom 4:1-25; Rom 5:1-21; Rom 6:1-23; Rom 7:1-25; Rom 8:1-39, there are many examples. See
Rom 8:4.-Who walk not after the flesh: i.e., the Old nature. This is not the same as in verse 3.
Rom 8:13.-If ye live after the flesh, ye shall die: i.e., if ye live and are ruled by the principles of the Old nature. So in verse 12, and frequently.
See articles on Romans in Things to Come, 1898 and 1899.
Gal 5:6.-Walk in the spirit (i.e., in the New nature), and ye shall not fulfil the lust of the flesh (i.e., of the old man).
10. Blood is put for man, as we say poor blood for poor fellow
Psa 94:21.-They gather themselves together against the soul of the righteous (i.e., against the righteous man), and condemn the innocent blood : i.e., the innocent man.
Pro 1:11.-Let us lay wait for blood: i.e., for some man whom we may kill.
Mat 27:4.-I have sinned in that I have betrayed the innocent blood: i.e., the innocent man.
Act 17:26.-God hath made of one blood all nations of men for to dwell on all the face of the earth: i.e., out of one man God hath made many different nations. Man is the same all over the world; and, though there are different nations and races all over the world, they are all descended from one man.
11. Flesh and Blood is put for the human nature as distinct from the Divine Nature: or for the body of man as animal, mortal, and corruptible
Mat 16:17.-Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Here, the Lord uses Peters human name Simon and his human parentage, and flesh and blood in order to contrast and emphasize the distinction between these and the Divine origin of the communication and revelation. The figure of Synecdoch here puts the emphasis on man and humanity: No human being revealed this unto thee.
1Co 15:50.-Flesh and blood cannot inherit the kingdom of God: i.e., no mortal human being can enter there. Man must be born again, and born of the Spirit, and raised from the dead, or changed before he can find entrance into that kingdom. See the rest of the verse, and compare verses 42-49.
Gal 1:16.-I conferred not with flesh and blood: i.e., with no human being in contrast with God, Who alone revealed to him the Gospel which he was to preach.
Eph 6:12.-We wrestle not against flesh and blood: i.e., against human beings, in contrast with wicked spiritual beings.
See under Metonymy of Adjunct.
Heb 2:14.-Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same: i.e., He became flesh, and took part in a true and perfect human body.
12. The Head is put for the man himself
We use the figure when we reckon anything at so much per head.
Jdg 5:30.-To the head of a man, a damsel, two damsels: i.e., one or two damsels per head, or for each man.
Here, there is a double Synecdoch, a womb being put for a damsel. See below.
2Ki 2:3.-Knowest thou that the Lord will take away thy master from thy head (i.e., from thee) to-day?
Psa 3:3 (4).-The lifter up of mine head: i.e., of me: my head meaning the same as my soul.
Psa 7:16 (17).-His mischief shall return upon his own head: i.e., upon his own self.
Psa 66:12.-Thou hast caused men to ride over our heads: i.e., over us.
Pro 10:6.-Blessings are upon the head of the just: i.e., upon the man himself.
Isa 35:10.-With songs, and everlasting joy upon their heads: i.e., upon them, themselves.
So blood is said to be upon the head of anyone, i.e., where blood is put for the guilt of blood-shedding (Metonymy of the effect) and head is put (by Synecdoch) for the person himself.
2Sa 1:16.-And David said unto him, Thy blood be upon thy head: i.e., thyself.
So 1Ki 2:37. Eze 33:4. Act 18:6.
Mat 27:25.-His blood (i.e., the guilt of his blood-shedding, by Metonymy of the effect) be on us, and on our children.
13. The Skull, as a part of the man, is put for the man himself
Exo 16:16.-An omer a skull: i.e., an omer per head, or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , an omer for every man. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
And many other places.
14. The Face is put for the whole man, especially marking and emphasizing his presence
See under Pleonasm.
Gen 3:19.-In the sweat of thy face shall thou eat bread.
When the face perspires, the person himself perspires: but, as it is only the face that is seen, it is that which is mentioned, and is thus put for the whole man.
Bread, we have seen, is put by Synecdoch for food in general.
Gen 19:21.-See, I have accepted thy face (i.e., thee) concerning this thing also. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Gen 32:20 (21).-And afterward I will see his face: i.e., himself. There are three instances here.
2Sa 17:11.-Hushai says to Absalom, I counsel that thy face (i.e., thou thyself) go to battle.
There can be but little doubt, as Dr. Ginsburg points out in his Introduction to the Hebrew Bible (page 169), that the word (baccrav) rendered to the battle, is an abbreviation in the MSS. for (bcheerbam), which means in the midst of them. And so the Septuagint and the Vulgate translate it. Besides, (chrab) is never used in Samuel for battle. It is always (milchamah). So that the passage should read: I counsel that thou go in the midst of them in thine own person.
1Ki 2:20.-And the king said unto her, Ask, my mother; for I shall not turn back thy face: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , I will not say thee nay, with the emphasis on thee.
1Ki 10:24.-And all the earth sought the face of Solomon: i.e., his presence, so as to see him and to speak with him personally.
Job 11:19.-Many shall intreat thy face: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , will make suit unto thee. See A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Psa 42:5 (6).-I shall yet praise Him for the salvations (Heterosis (q.v. [Note: Which see.] ) of number: i.e., the great salvation) of His countenance: i.e., which He (i.e., His presence) shall give me.
So verse 11 (12): I shall yet praise Him who is the salvations (i.e., the great salvation) of my countenance (i.e., me myself), and my God. So Psa 43:5.
Psa 132:10.-For thy servant Davids sake turn not away the face of thine anointed.
Here the figure emphasizes the last words, meaning not his face merely, but David himself.
Pro 28:21.-To have respect of faces is not good: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] persons, so as to be influenced by personal appearance rather than by justice and right.
Ecc 8:1.-A mans wisdom maketh his face to shine (i.e., the man himself), and his hardness is changed. See under Metonymy.
Isa 3:15.-What mean ye that ye grind the faces of the poor? So Isa 36:9 : Turn away the face of one captain.
Lam 5:12.-Princes are hanged up by their hand: the faces (i.e., persons) of elders were not honoured.
15. The Eye is put for the man himself, in respect to his vision, mental or physical
Mat 13:16.-Blessed are your eyes (i.e., ye), for they (i.e., ye) see. So Luk 10:23.
1Co 2:9.-Eye hath not seen: i.e., no one hath seen.
And many other passages.
16. The Eye lifted up is put for a proud man, and his high looks
Psa 18:27 (28).-Thou wilt save the afflicted people: but wilt bring down high looks (Heb., soaring eyes): i.e., proud people.
So Pro 6:17 (margin).
17. The Mouth is put for the whole man, in respect of his speaking
Pro 8:13.-The froward mouth (i.e., person) do I hate.
18. The Belly is put for man, in respect of his eating
Rom 16:18.-For they that are such serve not our Lord Jesus Christ, but their own belly: i.e., their own selves.
Php 3:19.-Whose God is their belly: i.e., themselves, and what they can get.
Tit 1:12.-Slow bellies: i.e., slow persons, who by reason of large eating, have grown stout and move slowly.
19. The Womb is put for a female, in respect to her being marriageable
Jdg 5:30.-A womb-two wombs for each man. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders the figure here by the word damsel.
20. The Heart is put for the whole man, in respect to his knowledge or affection
Gen 31:20.-And Jacob stole away the heart of Laban: i.e., Jacob baffled Labans knowledge by hiding his intentions. So in verse 26, where the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it unawares, but see the margin on verse 26; and in verse 27, secretly.
2Sa 15:6.-So Absalom stole the hearts of the men of Israel: i.e., gained them through getting their affection.
Luk 21:34.-Take heed to yourselves, lest at any time your hearts (i.e., ye) be overcharged with surfeiting, etc.
21. The Feet are put for the whole man, in respect to carefulness, quickness, etc.
Pro 1:16.-Their feet (i.e., they) run to evil.
Pro 6:18.-Feet (i.e., persons) that be swift in running to mischief. So Isa 59:7.
Isa 52:7.-How beautiful upon the mountains are the feet of him that bringeth good tidings: i.e., how beautiful or pleasant is the coming of him who brings good news. So Rom 10:15.
Rom 3:15.-Their feet (i.e., they) are swift to shed blood.
ii. An integral part of men (collectively) is put for the whole, or others associated with them
Exo 12:40.-One person is mentioned; but with him are comprehended his father Isaac, and his grandfather Abraham.
Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.
Note that it does not say that Israels descendants dwelt in Egypt 430 years, as the commentators assume, but that their sojourning lasted that time; reckoning from Abraham (who is included by Synecdoch, as is Isaac also).
Four hundred and thirty years was the whole duration of the sojourning; as is stated also in Gal 3:16-17. While the 400 years sojourning is dated from Abrahams seed (Isaac), who was born thirty years later. See Gen 15:18 and Act 7:6. There are two reckonings, starting from two different points, and both ending at the Exodus.
Exo 17:8; Exo 17:13.-Amalek (in verse 8) is put for him and his whole army. So Jos 10:28; Jos 10:40. 1Sa 18:7, etc.
Deu 33:7.-Only Judah is named in the blessing, but in company with him Simeon is understood. For their inheritance and blessing was one. Jos 19:1 and Jdg 1:3.
And this for Judah, etc.
1Ki 8:66.-David is named, but Solomon, his son, is understood together with him; see 2Ch 7:10, where it is expressly added; and 1Ki 10:9.
1Ki 10:11.-The navy of Hiram is named, but Solomon is included; see 9:26, 27.
1Ki 11:32.-One tribe is mentioned; but, by Synecdoch, Simeon and Benjamin are included, as well as the Levites and others who joined the tribe. See 2Ch 15:9. 1Ki 12:23. 2Ch 11:13. All these are included, by Synecdoch, in 1Ki 12:20.
2Ki 17:18.-The Levites and Benjamites, etc., are included.
Job 32:4.-Job is named, but the others are included.
Isa 7:2; Isa 7:5; Isa 7:8-9; Isa 9:9.-Ephraim is named, because in that tribe was Samaria, the royal city; and because out of that tribe was Jeroboam, the first king of Israel. But by Synecdoch all the ten tribes are included.
Psa 80:2.-Ephraim* [Note: One of the ancient readings called Severin has this: For the sons of Ephraim, etc.] includes the ten tribes, while Benjamin includes Judah; and Manasseh includes the two-and-a-half tribes.
Psa 80:1 (2).-Joseph (whose son Ephraim was) is put for all Israel.
Amo 5:15; Amo 6:6.-Joseph is put for the ten tribes or the kingdom of Israel.
Jer 6:1.-Benjamin is put for all Judah, on account of their close connection with the Gibeathites (see Jdg 19:16. Hos 9:9; Hos 10:9).
iii. A part of a thing is put for the whole of the thing
1. A Field (, sadeh) is put for a country or region
Gen 14:7.-And they smote the whole field (i.e., country) of the Amalakites.
1Sa 27:7.-David dwelt in the field (i.e., country) of the Philistines.
2. Corner is put for tower, which was usually placed at the corner
Zep 1:16.-A day of trump and alarm against the fenced cities, and against the high corners: i.e., towers (with A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ). The word is so translated in margin of chap. 3:6.
3. The Baptism of John is put for his ministry
Not everywhere, but in a few passages.
Act 1:22.-Beginning from the baptism (i.e., the ministry) of John, unto that same day that he (Christ) was taken up from us.
So Act 10:37.
4. Stones is put for the restored buildings
Psa 102:14 (15).-Thy servants take pleasure in her stones.
5. Wall is put for the whole city encompassed by it
Amo 1:7.-I will send a fire on the wall of Gaza (i.e., I will burn the city of Gaza with fire, as the rest of the verse declares), which shall devour the palaces thereof. Amo 1:10; Amo 1:14; compare verse 12; and 2:2, 5, etc.
6. In like manner Gate is put for the whole city
Gen 22:17.-Thy seed shall possess the gate (i.e., the cities) of his enemies.
The phrase within thy gates means within thy cities. See Exo 20:10. Deu 12:12; Deu 14:27; Deu 16:5.
Psa 87:2.-The Lord loveth the gates (i.e., the city) of Zion more than all the dwellings of Jacob.
Jer 15:7.-And I will fan them with a fan in the gates (i.e., cities) of the land.
7. Gate is also put for the inhabitants of the city, or for the people who assemble at its gates
This may also be considered as Metonymy of the Subject.
Rth 3:11.-All the gate (i.e., the people assembling there) of my People doth know that thou art a virtuous woman.
Rth 4:10.-That the name of the dead be not cut off from the gate of his place: i.e., from his own city and People.
The two are combined in Isa 14:31 : Howl, O gate; cry, O city. In neither case could the gate or the city cry or howl.
Two classes of people are addressed: first gate (a part of the whole) is put, by Synecdoch, for those who assemble there; and then city is put, by Metonymy of the Subject, for all the inhabitants of the city.
8. The Death of Christ is put for the atonement and its results (and see under Metalepsis)
Rom 5:10.-We were reconciled to God by the death of his Son: i.e., not by the act or article of death only, but by the atonement of which it formed only a part.
So 1Co 11:26. Col 1:22.
Heb 2:14.-That through death he might destroy him that had the power of death.
Here, the first time the word death is used, it is put for the atonement associated with it; and the second time it means literally the article of death. See under Antanaclasis.
9. The Knob of the Roll is put for the MS. or book itself
Heb 10:7.-In the volume of the book it is written of me.
Here (en kephalidi bibliou), in the head of the book (, kephalis, head), is not a synonym for roll, as some try to show; but it is the head or knob of the cylinder on which the manuscript was rolled, and which is put, by Synecdoch, for the roll and volume itself. It thus corresponds with the Hebrew in Psa 40:7 (8): (Bimegillath sepher), in the scroll of the book, and is not a paraphrase, but gives the correct sense.
In Heb 10:7 this book may be taken as referring to Psa 40:7 (8); but what about Psa 40:7 (8), where the same phrase occurs? What is the book referred to there? Surely it must be the book of the eternal covenant referred to in Psa 139:16.
iv. A part of time is put for the whole time
1. A Year is put for time, definite and indefinite
Isa 61:2.-To proclaim the acceptable year of the Lord: i.e., the time of Christs coming.
Isa 63:4.-The year of my redeemed is come.
Jer 11:23.-I will bring evil upon the men of Anathoth, even the year of their visitation.
2. In the Day is put for an indefinite time
Gen 2:4.-When they were created,
In the day that the Lord God made the earth and the heavens.
Here in the day in the second line answers to when in the first line.
Gen 2:17.-In the day that thou eatest thereof thou shalt surely die. (bym), in the day.
A noun with the preposition followed by the verb in the infinitive, as here, becomes an adverb of time, and means simply when, or after then, or after that.
Lev 13:14.-In the day that raw flesh appear: in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , when, and in R.V. [Note: The Revised Version, 1881.] , whensoever.
Lev 14:57.-To teach in the day of the unclean, and in the day of the clean.
Both A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] renders this: To teach when it is unclean and when it is clean (see A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin).
Deu 21:16.-In the day that (i.e., when) he maketh his sons to inherit that which he hath.
2Sa 21:12.-In the day that (i.e., when) the Philistines had slain Saul in Gilboa.
1Ki 2:37.-It shall be that, on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die.
Then, after Shimei had gone out, and been to Gath to seek his servants, who had run away, and had come back again, it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again (verse 41). The king sent for Shimei; and said: Did I not make thee to swear by the Lord, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die?
After all this, Solomon proceeded to make Shimei know for certain that he should surely die.
In this case Shimei had been not merely outside his house, but far away to Gath, one of the royal cities of the Philistines; and had not only consumed some time on his journeys out and home, but, after he got there, he had to seek his lost servants out and find them. Therefore on the day could neither be intended nor taken in its literal meaning; but, by Synecdoch, for any indefinite yet certain time. It was so taken by Solomon here: and it is perfectly certain that it is to be so understood in Gen 3:1-24 for in verse 19 the Lord distinctly says: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
Not in the day that Adam ate of the forbidden fruit; for the Lord contemplates him as living on, and he did live for nine hundred and thirty years (Gen 5:5). The interest of the passage in 1Ki 2:1-46 is that the words are used in exactly the same connection, and with the corresponding figure, Polyptoton (q.v. [Note: Which see.] ), dying thou wilt die, (mth tamuth).
Those who see and understand the figure Synecdoch, here employed, need not trouble themselves to invent some new and strange and unscriptural theories as to death; or resort to strained interpretations in order to explain a self-created difficulty.
2Ki 20:1.-In those days (i.e., the days of Sennacheribs invasion) Hezekiah was sick unto death, and the prophet Isaiah came unto him.
Psa 18:18 (19).-They prevented me in the day of my calamity: i.e., when I was in trouble.
Isa 11:16.-Like as it was to Israel in the day that he came up out of the land of Egypt: i.e., not the actual day (for it was dark), but at the time or on the occasion when he came up, etc.
Jer 11:3-4.-Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt.
And in verse 7: I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt.
Now the commands and protest referred to are written in Deu 27:1-26, and were given some forty years after the Exodus. It is clear from this that (beym) is not to be taken literally, and that in the day is put by Synecdoch for the whole time covered by the events referred to. See Jer 31:32; Jer 34:13. Eze 20:5-6.
Eze 36:33.-Then saith Adonai Jehovah: In the day that I shall have cleansed you from all your iniquities, I shall also cause you to dwell in the cities, and the wastes will be builded.
It is clear that all this building will not be done in a day, but it will all be done when the time comes for the Lords word to be fulfilled.
Eze 38:18.-And it shall come to pass in the day of Gogs coming against the land of Israel, etc.
Here, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders (bym), at the same time; and the R.V. [Note: The Revised Version, 1881.] , in that day.
And more generally days are used for time.
Psa 102:11 (12).-My days are like a shadow that declineth: i.e., my life.
Psa 103:15.-As for man, his days are as grass: i.e., he himself, or his life.
Isa 4:1.-And in that day (i.e., at that time) seven women shall take hold of one man, etc.
Isa 9:4 (3).-Thou hast broken the yoke of his burden as in the day of Midian: i.e., at the time when Midian was broken.
Hos 9:9.-As in the days of Gibeah: i.e., at the time when the sons of Belial sinned at Gibeah (Jdg 19:22-25).
Mat 2:1.-In the days (i.e., in the reign) of Herod the king.
Act 5:36.-For before these days: i.e., before this time.
The plural days is put for a full year.
Gen 24:55.-Let the damsel abide with us days at the least ten; after that she shall go. This is, according to the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin, a full year or at least ten months.
Gen 40:4.-And they continued days (i.e., a year) in ward.
Exo 13:10.-Thou wilt therefore keep this ordinance at its appointed season: from days to days: i.e., from year to year.
Lev 25:29.-If a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within days (i.e., a full year) may he redeem it. Or as in R.V. [Note: The Revised Version, 1881.] , for a full year shall he have the right of redemption.
Jdg 11:40.-The daughters of Israel went from days to days (i.e., yearly, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) to talk with the daughter of Jephthah the Gileadite four days in the year. The verb (tahnah) occurs only twice: here and in chap. 5:11. It means to rehearse, to talk with or of.
Jdg 17:10.-I shall give thee ten shekels of silver for the days: i.e., by the year, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
1Sa 1:3.-And this man (Elkanah) went up out of his city from days to days (i.e., from year to year, A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin and R.V. [Note: The Revised Version, 1881.] ; or, yearly, A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) to worship and to sacrifice.
In verse 7, the Hebrew word year is used literally.
1Sa 27:7.-And the time that David dwelt in the country of the Philistines was days and four months: i.e., a full year and four months.
1Ki 17:7.-And it came to pass at the end of days that the brook dried up, because there had been no rain in the land. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , after a while is not far out. It may mean a full year; but it evidently must include a whole season during which rain might have been expected.
In chap. 18:1, many days include the whole three years.
Amo 4:4.-Bring your tithes after three of days: i.e., in the third year (according to the Law, Deu 14:28).
3. The Sabbath is sometimes put for the full week
Mat 28:1.-In the end of the sabbaths: i.e., at the close of the week.
Luk 18:12.-I fast twice in the sabbath: i.e., in the week.
1Co 16:1.-On the first of the sabbath: i.e., on the first day of the week.
4. The Morning is put for a more lengthened period or continuous time
Job 7:17-18.-What is man that thou shouldest visit him every morning? i.e., continually.
Psa 73:14.-All the day long have I been plagued and chastened every morning: i.e., continually.
Psa 101:8.-At morn I will destroy the wicked of the land. Not early, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ; nor, morning by morning, as in R.V. [Note: The Revised Version, 1881.] , as though in millennial days each morning would commence with, and each day begin with, executions! It means more than that. It means continually; so that all through the millennium all workers of iniquity will be continually cut off.
Ecc 11:6.-In the morning sow thy seed: i.e., early and continuously.
Isa 33:2.-Be thou their arm every morning: i.e., continually.
Lam 3:23.-The Lords mercies and compassions are new every morning: i.e., always and continually new.
5. Evening and Morning are put for the full day; or, the whole of a day and night
Gen 1:5; Gen 1:8; Gen 1:13; Gen 1:19; Gen 1:23; Gen 1:31.
6. Hour is put for a special time or season
Joh 4:23.-The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth. See this passage and verse 24, under Hendiadys below.
Joh 5:25.-The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. Note that in this almighty act Christs title is Son of God; while, in verse 27, He executes judgment in the earth because He is the Son of man. So Joh 5:28; Joh 16:2 (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , time); 17:1. 1Th 2:17 (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , time). Philem. 15 (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , season). 1Jn 2:18, twice (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , time).
7. In Chronology a part of a time or period is sometimes put for the whole of such period
1Ki 2:11.-Seven years is put for seven years and a half. Compare 2Sa 2:11.
2Ki 24:8.-Three months is put for three months and ten days. Compare 2Ch 36:9.