Synecdochi; 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.
Isaiah 2:2. -“And all nations shall flow unto it”: i.e., many from all nations. See verse 3, and Micah 4:1.
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.
Other examples may be found in Matthew 10:22, Matthew 16:19, Matthew 18:18, Matthew 21:26, Matthew 24:9 . Luke 15:1 . 1 Corinthians 6:2 1 Corinthians 9:19; 1 Corinthians 9:22, 1 Corinthians 13:7 . Philippians 2:21, Philippians 4:13, Colossians 1:28 . Hebrews 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
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 1:11-26) 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:-
πᾶς (pas), all, every (sometimes with ἄν or ἐάν, perchance). See Matthew 5:22, Matthew 5:28 . Luke 6:47, Luke 12:10, Luke 12:48, Luke 14:11, Luke 14:33, Luke 16:18 (twice); 20:18 (first). John 1:3-16, John 4:13, John 8:34, John 11:26, John 12:46, John 16:2, John 19:12, Acts 10:43, Romans 2:1, Romans 9:33, Romans 10:11 . 1 John 2:23 1 John 3:4; 1 John 3:6 (twice), 9, 10, 15; 5:1, 18. 2 John 1:9 . Revelation 22:15 .
πᾶς ὃς ἄν (pas hos an), everyone who perchance . Luke 12:8 . Acts 2:21, Romans 10:13 .
ἅστις (hostis), anyone who . Matthew 5:39, Matthew 5:41, Matthew 7:24, Matthew 1:10-33, Matthew 12:50, Matthew 13:12 (twice); 18:4; 23:12.Mark 8:34 Luke 14:27 . Galatians 5:4, Galatians 5:10 . James 2:10 .
ὅσοι ἄν (hosoi an), as many as perchance . Luke 9:6 . Mark 6:11 .
ὅσπερ (hosper), who indeed . Mark 15:6 .
εἴ τις (ei tis), if any . Revelation 14:11, Revelation 20:15 .
ἐάν or ἄν τις (ean or an tis), if perchance any . John 13:20, John 20:23 .
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 1:23-8 . 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 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 Matthew 1:11-26, Matthew 16:17 .
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.
Acts 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 μηδέν, not οὐδέν .
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 1:6-4. -“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 .” 3 John 1:11 :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.
Moses is called “ the Prophet .” Hosea 12:13 (14). Deuteronomy 1:34-12 .
The Euphrates is called “ the river ,” because of its magnitude. Genesis 31:21, Joshua 24:2, where the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has “flood.” Psalms 72:8, Psalms 80:11 (12). Micah 7:12 .
So the Emperor Nero is called lord . Acts 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.” Genesis 21:7 .
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.]
2 John 1:6 :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
Isaiah 53:12. -“And he bare the sin of many.” Yes, “many,” but for all His own people according to verse 6, Hebrews 9:28, and Matthew 1:21 .
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
1. Nature. Genesis 27:1 .
2. Nation. Deuteronomy 15:3 .
3. Kindred. Genesis 13:8 .
4. Affection. Psalms 133:1, etc., etc.
Exodus 1:7. -“Sons” are put for posterity. So also Jeremiah 31:29 .
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
Matthew 1:1. -Christ is called “the Son of David” in a like way. The word “son” being used in a wide signification. So Matthew 9:27, Matthew 12:23, Matthew 15:22, Matthew 1:20-31, Matthew 21:9, Matthew 21:15, Matthew 22:42, Mark 12:35, Luke 1:18-39 . Compare Romans 1:3 . 2 Timothy 2:8 . Revelation 22:16 .
Hence David is called his father (Luke 1:32).
ZacchAEus is in the same way called a “son of Abraham” (Luke 19:9). Compare Luke 13:16 .
All the Jews called Abraham their “father” (3 John 1:8 :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 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 Zechariah 10:4 .
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
Psalms 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 Isaiah 1:60-7 .
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
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
Exodus 3:8; Exodus 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 Exodus 13:5, Exodus 33:3, Leviticus 20:24, Numbers 13:27, Numbers 14:8, Numbers 16:13, Deuteronomy 6:3, Deuteronomy 11:9, Deuteronomy 26:9, Deuteronomy 26:15, Deuteronomy 27:3, Deuteronomy 31:20 . Joshua 5:6 . Jeremiah 11:5, Jeremiah 32:22, Ezekiel 20:6, Ezekiel 20:15 .
Sometimes “oil” is added, or “figs,” etc. Deuteronomy 8:8, Deu 32:13 . 2 Kings 18:32, Ezekiel 16:13, Ezekiel 16:19 .
Sometimes “butter.” Job 20:17 .
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.”
Romans 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 James 3:18 .
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 .
John 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 John 20:19, John 20:21, John 20:26 .
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
Psalms 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 Psalms 147:9 .
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.
So Hosea 1:4, Hosea 4:2, Matthew 23:35, Matthew 27:24 .
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.TCTCT)C, “from blood-guiltiness.”