Bible Lexicons

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

Synecdoche; or Transfer

The exchange of one idea for another associated idea

Syn-ek´-do-kee. Greek, συνεκδοχή, from σύν (sun), together with, and ἐκδοχή, 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 Synecdoché lies in this; that in Metonymy, the exchange is made between two related nouns; while in Synecdoché, the exchange is made between two associated ideas.

Synecdoché of the Genus is where the genus is put for a species.

Synecdoché of the Species is where a species is put for the genus.

Synecdoché of the Whole is where the whole is put for a part: and

Synecdoché 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. Synecdoché 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. Synecdoché 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. Synecdoché 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. Synecdoché 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. Synecdoché of the Genus:

Where the genus is put for the species; or universals for particulars.

i. All is put for the greater part

Exodus 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.

Exodus 9:25.-"And the hail smote throughout all the land of Egypt," etc.: i.e., all parts of it, or the greater part.

Exodus 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 Deuteronomy 33:9. There were some Levites who were not spared.

Deuteronomy 28:64.-"And the Lord shall scatter thee among all peoples": i.e., among all kinds of people, i.e., all nations.

2 Samuel 16:22.-"In the sight of all Israel": lit., for all Israel’s eyes: i.e., for anybody to see that chose.

2 Samuel 17:24.-"And Absalom … and all the men of Israel": i.e., the greater part of Israel.

1 Chronicles 14:17.-"And the fame of David went out into all lands": i.e., into lands in all parts of the world.

Psalms 22:7 (8).-"All they that see me laugh me to scorn": i.e., the great majority; for there were many that believed.

Psalms 118:10.-"All nations compassed me about": i.e., a great many.

Jeremiah 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.

Hosea 7:4.-"They are all adulterers": i.e., most of them, or as a whole.

Haggai 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."

Matthew 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."

Matthew 8:34.-"And, behold, the whole (i.e., nearly the whole) city came out to meet Jesus."

Mark 1:33.-"And all the city was gathered together at the door." Here "all" is put for the greater part.

Mark 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.

John 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.

John 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.

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

Genesis 24:10.-"All the goods of his master were in his hand": i.e., all that his master had given him. Compare verse 53.

2 Kings 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.

Joel 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.

Zephaniah 2:14.-"And flocks shall lie down in the midst of her, all the beasts of the nations": i.e., all manner of beasts.

Matthew 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."

Luke 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."

John 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, Matthew 11:25-26) would be thus enlightened. Every man who is enlightened, is enlightened by Christ.

John 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 Synecdoché; 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.

Acts 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.

1 Timothy 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 (John 4:22); but now it is extended to people out of all tongues, and nations, and peoples.

Hebrews 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 Synecdoché of the Whole for part (Div. III. sec. iv.).

Hebrews 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.

2 Peter 3:9.-"Not willing that any should perish." Here, the word "willing" is βούλομαι (boulomai), to be willing or disposed, and not θέλω (thelô), as in 1 Timothy 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 ὅς (hos), he who, and is sometimes followed by ἄν (an), or ἐάν (ean), perchance.

When it is not this word, then it represents one of these following:-

iii. A universal negative does not deny particularly

Exodus 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 (Leviticus 23:7-8. Numbers 28:18).

1 Samuel 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.

Jeremiah 8:6.-"No man repented him of his wickedness": i.e., scarcely any.

Matthew 5:34.-"Swear not at all": i.e., not lightly or thoughtlessly: the particulars are given in verses 35 and 36.

Matthew 10:26.-"For there is nothing covered, that shall not be revealed": i.e., no heavenly doctrine.

John 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.

John 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.

2 Thessalonians 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.

1 Timothy 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

Mark 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.

Luke 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.

Luke 24:53.-"And were continually in the temple": i.e., at every opportunity, at the proper and stated times for assembling there.

Acts 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.

1 Corinthians 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 (Synecdoché). The literality of the word "all" is thus emphasized.

Genesis 6:12.-"All flesh had corrupted his way upon the earth": i.e., all mankind.

Psalms 145:21.-"And let all flesh bless his holy name": i.e., all men-all mankind (Heb.: "all flesh shall bless." See verse 10).

Isaiah 40:5.-"The glory of the Lord shall be revealed, and all flesh (i.e., all people) shall see it together."

Isaiah 66:23.-"From one sabbath to another shall all flesh (i.e., all men) come to worship before me, saith the Lord."

Luke 3:6.-"And all flesh (i.e., all people) shall see the salvation of God."

Romans 3:20.-"Therefore by the deeds of the law, shall no flesh be justified in his sight."

2. Creature is put for man

Mark 16:15.-"Preach the gospel to every creature": i.e., to all people. A precept fulfilled in

Colossians 1:23.-"The Gospel … which was preached to every creature which is under heaven": i.e., to every person without distinction.

1 Peter 2:13.-"Submit yourselves to every ordinance of man."

The Greek is "every human creation" or creature: ἀνθρωπίνη κτίσις (anthrôpinee ktisis): i.e., institution.

3. Domicile is put for prison

Acts 12:7.-"And a light shone in the building (οἴκημα, 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

Luke 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.]

Acts 7:47.-"But Solomon built him an house": i.e., a Temple, a kind of house.

5. Man is put for husband

Matthew 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!

Psalms 140:11 (12).-"Let not a man of tongue (i.e., an evil-speaker) be established in the earth."

Psalms 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."

Ecclesiastes 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.

Proverbs 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 (τετράποδα, tetrapoda) is used for tame or domestic animals

Acts 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

Genesis 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.

Ezekiel 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."

Proverbs 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 Lord’s 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

Psalms 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

Genesis 3:20.-"And Adam called his wife’s name Eve; because she was the mother of all living": i.e., of all living beings, or of all people who should live hereafter.

Psalms 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. Genesis 14:22; Genesis 21:33. Psalms 5:4 (5); 22:1 (2), etc.

So Christ is called "the Lord." Matthew 21:3. John 11:3; John 11:12, etc. "The Teacher." Matthew 22:24. John 11:28. "The Angel." Genesis 48:16. Exodus 23:20, or "the Angel of the Lord." Exodus 3:2. Judges 6:11. So Christ is "the seed of the woman." Genesis 3:15. All others are seed of some woman, but Christ is the seed.

13. The Plural Number is put for the singular

Genesis 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.]

1 Chronicles 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.]

1 Chronicles 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)!

1 Chronicles 7:12.-"Hushim, the sons of Aher."

2 Chronicles 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.]

Mark 1:2. John 6:45. Acts 7:42.-The word "prophets" is put for the singular, because in only one prophet is the prophecy "written" (Malachi 3:1). But the case is different with Matthew 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 Matthew 27:9 and Acts 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

Daniel 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 John 5:28. But "every man in his own order"; or rank and time and according to the Dispensation.

Romans 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.

John 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 Psalms 1:1; Psalms 32:1; Psalms 112:1. Jeremiah 17:5; Jeremiah 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

Psalms 22:4 (5).-"Our fathers trusted in thee": i.e., all who had lived before them and trusted in God are included.

Psalms 106:6.-"We have sinned with our fathers": i.e., with all who have gone before.

2 Samuel 9:7.-"And David said unto him, Fear not, for I will surely show thee kindness for Jonathan thy father’s sake, and will restore thee all the land of Saul thy father": i.e., thy grandfather.

2 Samuel 19:28.-Mephibosheth said to David, "All of my father’s house were but dead men before my lord the king": he means his father’s father.

Daniel 5:2; Daniel 5:11.-In verse 18 Daniel, speaking to Belshazzar, calls Nebuchadnezzar (by Synecdoché) 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.

1 Kings 15:10; 1 Kings 15:13.-Asa’s grandmother is called his "mother." See margin of verse 10.

Judges 9:1.-"Brethren" is put for other relations. So also

Genesis 13:8; Genesis 31:23; 1 Chronicles 12:29, where it is rendered "kindred." See margin.

Jerome classifies four kinds of "brethren":-"brethren" by

4. Affection. Psalms 133:1, etc., etc.

Genesis 29:5.-Laban the "son" of Nahor is put for his grandson.

Genesis 24:48.-Rebecca called Abraham’s "brother’s daughter," when she was the daughter of Bethuel and granddaughter of Nahor, not of Abraham.

2 Samuel 19:24.-Mephibosheth is called "the son of Saul." "Son" is here put (by Synecdoché) for his grandson.

Joshua 7:24.-Achan is called "the son of Zerah," which is put for great grandson. See verse 1. So

Hence David is called his father (Luke 1:32).

All the Jews called Abraham their "father" (Luke 1:73. John 8:39, see verse 56. Acts 7:2. Romans 4:1).

The Samaritans called Jacob their "father" (John 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

Isaiah 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.

1 Corinthians 3:6.-"Apollos" is put for any minister.

1 Corinthians 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

Psalms 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

Exodus 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 Numbers 18:15), but only one species is named here, and in 34:20.

3. Gold is put for gifts

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

Isaiah 15:9.-"I will bring more upon Dimon, lions upon him that escapeth of Moab."

6. Commandment is put for all commandments and doctrines

2 Peter 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

8. Bread is put for all kinds of food, including fish

It is often translated "food." Genesis 3:19; Genesis 18:5; Genesis 39:6; Genesis 43:25; Genesis 43:31; Genesis 49:20. Leviticus 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.] Numbers 28:2. Judges 13:16. 1 Samuel 14:24 (food); 20:27 (meat); 28:20. Job 6:7 (meat); 20:14 (meat); Psalms 41:9 (10); 102:4 (5); 136:25; 146:7. Ecclesiastes 9:11; Ecclesiastes 10:19 (feast). Isaiah 3:1; Isaiah 58:7. Jeremiah 52:33; Daniel 5:1 (feast). Hosea 9:4. Malachi 1:7. Matthew 6:11; Matthew 15:2; Matthew 15:26. Luke 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 Lord’s 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 Isaiah 3:1; Isaiah 33:16, etc.

9. Peace is used for plenty, and happiness; and of all kinds of earthly good and blessing

Genesis 43:23.-"Peace be to you": i.e., peace and all blessings.

Numbers 6:26.-"The Lord … give thee peace."

Psalms 119:165.-"Great peace (i.e., every blessing) have they which love thy law."

Peace is also used of all heavenly and spiritual blessing

Isaiah 57:19.-"I create the fruit of the lips; peace, peace, to him that is far off," etc. See under Epizeuxis.

Romans 1:7.-"Grace to you, and peace."

Romans 5:1.-"Therefore having been justified by faith (ἐκ πίστεως, ek pisteôs, 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 Romans 14:17, etc., etc.

10. Prey (טֶרֶף, that which is taken in hunting: i.e., one kind of food) is put for any and all kinds of food

Proverbs 31:15.-"She riseth also while it is yet night, and giveth prey to her household": i.e., finds and prepares their food.

Malachi 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

Deuteronomy 19:12.-"The avenger of blood": i.e., murder.

Psalms 9:12 (13).-"When He maketh inquisition for blood": i.e. for the shedding of blood.

12. Blood is also put for guilt

Leviticus 20:9.-"His blood shall be upon him": i.e., his guilt or punishment, etc., etc.

Deuteronomy 19:10.-"And so blood (i.e., guilt) be not upon him."

Deuteronomy 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."

2 Kings 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.

Psalms 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."

Isaiah 1:15.-"Your hands are full of blood": i.e., of murders and blood-guiltiness.

13. Clothing is put for all necessary things

Isaiah 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

Exodus 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.

Deuteronomy 10:18.-"He doth execute the judgment of the fatherless and widow."

James 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

2 Kings 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 man’s heart" (i.e., thoughts, his thoughts or mind).

Jeremiah 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.

Ezekiel 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.

1 Corinthians 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

Acts 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."

Acts 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."

Acts 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."

2 Corinthians 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.

James 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

Numbers 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."

4. To find is used for to receive, to obtain

Genesis 6:8.-"Noah found grace in the eyes of the Lord": i.e., received grace from the Lord.

Genesis 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."

Luke 1:30.-"Fear not, Mary: for thou hast found favour with (i.e., received grace from) God."

Romans 4:1.-"What shall we say then that Abraham our father, as pertaining to the flesh, hath found?" i.e., received or obtained.

Hebrews 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

1 Samuel 13:15.-"And Saul numbered the people that were found (i.e., were present) with him, about six hundred men."

Luke 9:36.-"And when the voice was past Jesus was found (i.e., was present) alone."

Romans 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)."

Philippians 2:8.-"And being found (i.e., present) in fashion as a man he humbled himself."

Philippians 3:9.-"And be found (i.e., be present) in him."

Hebrews 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.

Genesis 4:26.-"Then began men to call upon (i.e., to worship) the name of the Lord": i.e., Jehovah. See under Metonymy.

Isaiah 43:22.-"But thou hast not called upon me (i.e., worshipped me), O Jacob."

So the Greek προσκυνέω (proskuneô), to do homage by kissing the hand, the general word for reverence is put for the special act of worship.

John 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

Psalms 49:12.-"Man being in honour, abideth not: he is like the beasts that perish."

Isaiah 1:21.-"Righteousness lodged in it; but now murderers."

8. To Place is put for to make

Romans 4:17.-"I have placed thee (i.e., made thee) a father of many nations."

Hebrews 1:2.-"Whom he hath placed (i.e., appointed) heir of all things."

9. To Meet (καταντάω, katantaô) is used of arriving at so as to touch

Acts 16:1.-"Then came he to (i.e., and he arrived at) Derbe and Lystra," etc.

Ephesians 4:13.-"Till we shall all have come into (i.e., arrived at) the unity of the faith," etc.

Philippians 3:11.-"If by any means I might attain unto (i.e., arrive at) the out-rising, that one from among the dead."* [Note: καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. LTTr.WH. and R.V. read τὴν ἐκ for τῶν, 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 τῶν νεκρῶν (tôn nekrôn), 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, ἐκ τῶν νεκρων (ek tôn nekrôn), from among the dead.

1 Thessalonians 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

1 Corinthians 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.

Psalms 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.

Matthew 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 Father’s 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."

Mark 11:14.-"And Jesus answered and said unto it" (the fig-tree, which had not spoken), i.e., spake and said.

So Luke 7:40, etc.

12. To Sit is used of a permanent condition in which one is placed

Acts 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

Psalms 139:2.-"Thou knowest my downsitting and mine uprising."

14. To Come, בּוֹא (bô), ἔρχεσθαι (erchesthai), is used of going as well as coming

Jonah 1:3.-"But Jonah … found a ship coming (i.e., going) to Tarshish."

Mark 16:2.-"They came (i.e., went) unto the sepulchre."

John 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.

John 11:29.-"As soon as she heard that, she arose quickly, and came (i.e., went) unto him."

Acts 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."

Revelation 6:1; Revelation 6:3; Revelation 6:5; Revelation 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

Deuteronomy 19:5.-One kind of homicide is mentioned as an example of every kind.

Psalms 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.

Proverbs 20:10.-"Divers ephahs" are put for all kinds of measures.

Proverbs 27:14.-"Blessing" a friend with a loud voice, is put for all kinds of flattery.

Jeremiah 15:10.-"Lending on usury" is put for all kinds of business transactions and contracts which are liable to gender strife.