PLEONASM.

§ 70. NATURE AND USE.

(1.) Pleonasm means the addition of one or more words in order to designate what is already designated by other words.

(2.) of this there exists a considerable number of examples in the New Testament.

Ε. g. ἀπὸ μακρόθεν, ἀπὸ ἄνωθεν, ἔπειτα μετὰ τοῦτο, πάλιν δεύτερον, πάλιν ἐκ δευτέρου, προδραμὼν ἔμπροσθεν, ἐκβάλλειν ἔξω, πάλιν ἀνακάμπτειν, πάλιν ἀνακαινίζειν, ὀπίσω ἀκολουθεῖν, ὡς Γόμοξέα ωμοιώθημεν, τὰ ὁμοιώματα ...ὅμοια, etc. most of which occur also in the classics. So οὐκ after ἀρνούμενος, μὴ after ἀντιλέγω. So ἐκτὸς εἰ μὴ instead of εἰ μή· πρὸ προσώπου (157) for πgo, etc.

(3.) Different from pleonasm, properly so named, is particularity and circumstantiality in designation.

Ε. 8. γράψαντες διά χειρός· κατήγγειλε διὰ στόματος· ἐπάρας τοὺς ὀφθαλμοὺς ἐθεάσατο· ἀνοίξας τὸ στόμα αυτ τοῦ εἶπε· καὶ ἐγένετο (7) ὅτε συνετέλεσεν, etc. A great variety of such expressions occurs in the New Testament; most of which, however, add more or less of colouring to the picture.

(4.) Repetition of the same words is not pleonasm, but designed for the sake of energy in expression, or to shew deep feeling.

Ε. g. κύριε, κύριε! ̓Αλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλ ̓ ἐδικαιώθητε. 1 Cor. vi. 11. Col. i. 28.

John i. 11; xix. 10. Mark xii. 30.

NOTE 1. The like is the effect of synonymes; e. g. ἄνδρες Γαλιλαίοι, like the classic ἄνδρες Αθηναίοι, etc.

NOTE 2. A similar effect is produced by repeating a sentiment both in the affirmative and negative form; e. §· ὡμολόγησε, καὶ οὐκ ἠρνήσατο, John i. 20 ; i. 3. Eph. v. 15. 1 John ii. 27. Acts xviii. 9.

REMARK. The verbs ἄρχομαι, δοκέω, θέλω, τολμάω, ἐπιχειρέω, καλέομαι, and εὑρίσκω, which even later commentators and recent lexicographers sometimes represent as pleonastic, all give some colouring to the mode of representation, and are not to be ranked under pleonasms.

In like manner the ws with participles has often been considered as pleonastic; which is beyond all question a mistake; see § 52, 10.

ASYNDETON.

§ 71. NATURE and use.

(1.) The Greeks named any phrase or sentence ¿œúvderov, where the conjunction xal (rɛ) is omitted, when it would be grammatically appropriate.

NOTE 1. This figure is altogether of a rhetorical nature, and not grammatical. As, however, it occasions a departure from the common method of constructing a sentence, it is proper here to notice it.

(2.) Of asyndeton several classes may be made; (α) Cases of enumeration, division, and recounting of parts.

Ε. g. ἐλιθάσθησαν, ἐπείσθησαν, ἐπειράσθησαν, κ. τ. λος Heb. xi. 37 ; πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ, 1 Tim. iv. 13; and so Rom. ii. 19, 20 ; i. 29, seq. Mark xvi. 17. 1 Cor. iii. 12; xiii. 48. 1 Thess. v. 14. James v. 6, al. saepe.

(b.) Cases of antithesis, which are made stronger by the omission of connectives.

Ε. g. σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικὸν, 1 Cor. xv. 43, 44. James i. 19. Eph. ii. 8. Mark ii. 27. 1 Cor. iii. 2 ; vii. 12. John ii. 10; iv. 22. 2 Tim. iv. 2. And thus where two distinct parallels are expressed; as Καίσαρα ἐπικέκλησαι, ἐπὶ Καίσαρα πορεύσῃ, Acts xxv. 22.

(c) Cases where a clause merely epexegetical is added.

Ε. g. ἐν ᾧ ἔχομεν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν, Col. i. 14. 2 Cor. vii. 6. 2 Pet. ii. 18.

(d) Cases where the reason or ground of any thing is suggested.

Ε. §. μὴ σφραγίσῃς τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου· ὁ καιρὸς ἐγγὺς ἐστιν, Rev. xxii. 10. John xix. 12. 1 Cor. vii. 15. Rev. xvi. 6.

REMARK. In most of these and the like cases, the conjunctive particles are inadmissible; although in cases

such as b they are sometimes inserted. For the most part they would greatly weaken the force and vivacity of the expression.-All these phenomena are found in the classics.

PARENTHESIS.

§ 72. NATURE AND USE.

(1.) Parenthesis means a word or phrase inserted in the midst of a sentence, which is thus interrupted or suspended; after which the sentence is resumed and completed.

NOTE 1. All clauses with relatives, added for the sake of explanation, etc., might come under this definition, taken in an enlarged sense. But these are not here meant; although many editors of the New Testament, and critics, have not unfrequently treated them as parentheses.

NOTE 2. The same might be said of clauses in apposition; which, however, accurate philologists do not now reckon among parentheses.

(2.) Real parenthesis is either, (a) Where the words of one individual are recited, and those of another are inserted in the midst of them.

E. g. That ye may know that the Son of Man hath power on earth to forgive sins (τότε λέγει τῷ παραλυτικῷ·) Εγερθείς ἆρον, κ. τ. λ., Matt. ix. 6;

Ραββὶ, (ὃ λέγεται ἑρμηνευόμενον, διδάσκαλε), που μένεις· John i. 39; iv. 9; ix. 7. Mark iii. 30; vii. 26; xv. 42. Matt. i. 22, 23. Luke xxiii. 51. John i. 14; vi. 23; xi. 2; xix. 23, 31, al. saepe. In respect to time; Luke ix. 28.

(b) Where the sentence is suspended for the introduction of matter not directly necessary to its full enunciation.

E. g. Rom. iv. 11, εἰς τὸ λογισθῆναι...δικαιοσύνην, interrupts the course of thought; and so, more or less, in Rom. vii. 1. 1 Cor. vii. 11. 2 Cor. viii. 3; xi. 21, 23; xii. 2. Col. iv. 10. Heb. x. 7, al saepe, especially in the writings of Paul.

REMARKS. Of course the limits of parenthesis will often be defined by the subjective views of the reader, as to meaning and connection. Hence the great variety in regard to the usage of these grammatical signs; so that scarcely any two editors or interpreters agree in all cases. It is oftentimes, however, not very material, in regard to the sense of the author, whether parenthesis be inserted or omitted; for whether the sign of parenthesis is inserted or omitted, cannot materially vary the sense. Hence the subject cannot be of essential consequence; but still it is connected with perspicuity of representation.

ANACOLUTHON.

§ 73. NATURE AND FREQUENCY. (1.) By anacoluthon (ávazóλovdov) is meant, a sentence which, being interrupted by some in