language has certain characteristic expression, called idioms. The
EXERCISE: What kind of figures have the writers used in the following passages, and how must they be interpreted: Gen. 49:14; Num. 24:21; Deut. 32:40; Job 34:6, "my arrow is incurable"; Ps. 26:6; Ps. 46:9; Ps. 108:9; Eccles. 12:3, "day"; Jer. 2:13; Jer. 8:7; Ezek. 7:27; Ezek. 23:29; Zech. 7:11; Matt. 3:5; Matt. 5:13; Matt. 12:40; Rom. 6:4; 1 Cor. 5:7, 8.
LITERATURE: Terry, Bib. Herm., pp. 157–176; Davidson, Sacred Herm., pp. 284–319; Muenscher, Manual, pp. 145–166; Elliott, Bib. Herm., pp. 142–151; Fairbairn, Herm. Manual, pp. 157–173.
E. The Interpretation of the Thought
From the interpretation of the separate words we proceed to that of the words in their mutual relation, or of the thought. For the present however, we are concerned only with the formal expression of the thought, and not with its material contents. The discussion of the latter is postponed until the Historical and Theological interpretation call for consideration. The explanation of the thought is sometimes called "logical interpretation." It proceeds on the assumption that the language of the Bible is, like every other language, a product of the human spirit, developed under providential guidance. This being so, it is perfectly evident that the Bible must be interpreted according to the same logical principles that are applied in the interpretation of other writings.
The points which call for consideration here are (1) the special idioms and the figures of thought, (2) the order of words in a sentence, (3) the special significance of various cases and prepositions, (4) the logical connection of the different clauses and sentences, and (5) the course of thought in an entire section.
1. THE SPECIAL IDIOMS AND FIGURES OF THOUGHT. Every language has certain characteristic expression, called idioms. The Hebrew language forms no exception to the rule, and some of its idioms are carried over into the New Testament. There is a frequent
use of the hendiadys. Thus we read in 1 Sam. 2:3: "Thou shalt not multiply, thou shalt not speak." This evidently means, thou shalt not multiply words. In his defense before the Sanhedrin, Paul says: "… of the hope and resurrection of the dead I am called in question" (Acts 23:6). The meaning is, "of the hope of the resurrection …" Then, too, a noun in the genitive often takes the place of an adjective. Moses urges the objection to his commission that he is not "a man of words," i.e., an eloquent man (Ex. 4:10). And Paul, in writing to the Thessalonians, speaks of their "patience of hope," when he means their patient hope, hope characterized by patience. Furthermore, when in the Old Testament the words lo' kol are written together, they must be rendered, not all; but when they are separated by intervening words, they should be translated, none, nothing. It would be a serious mistake to render Ps. 143:2, "Not every living one shall be justified in thy sight," though this would be a literal translation. The evident meaning is, "No man living shall be justified in thy sight." Cf. also Ps. 103:2. Similar cases are found in the New Testament. Cf. Matt. 24:22; Mark 13:20; Luke 1:37; John 3:15, 16; 6:39; 12:46; Rom. 3:20; 1 Cor. 1:29; Gal. 2:16; 1 John 2:21; Rev. 18:22.
There are also several kinds of figures of thought that deserve special attention.
a. Some figures promote a lively representation of the truth.
(1) The simile. How vivid the picture of complete destruction in Ps. 2:9: "… thou shalt dash them to pieces like a potter's vessel"; and that of utter loneliness in Isa. 1:8: "And the daughter of Zion is left as a cottage in a vineyard." Cf. also Ps. 102:6; Cant. 2:9.
(2) The allegory, which is merely an extended metaphor, and should be interpreted on the same general principles. Examples of it are found in Ps. 80:8–15; and John 10:1–18. Terry makes the following distinction between the allegory and the parable: "The allegory is a figurative use and application of some supposable fact or history,
whereas, the parable is itself such a supposable fact or history. The parable uses words in their literal sense, and its narrative never transgresses the limits of what might have been actual fact. The allegory is continually using words in a metaphorical sense, and its narrative, however supposable in itself, is manifestly fictitious."
b. Other figures promote brevity of expression. They result from the rapidity and energy of the author's thought, which fosters a desire to omit all superfluous words.
(1) The ellipsis, which consists in the omission of a word or words, necessary to the complete construction of a sentence, but not required for the understanding of it. Moses prays, "Return, O Jehovah—How long?" (wilt thou desert us?) The short, abrupt sentences reveal the poet's emotion. For other examples, cf. 1 Cor. 6:13; 2 Cor. 5:13; Ex. 32:32; Gen. 3:22.
(2) Brachylogy, also a concise or abridged form of speech, consisting especially in the non-repetition or omission of a word, when its repetition or use would be necessary to complete the grammatical construction. In this figure, the omission is not as noticeable as in the ellipsis. Thus Paul says in Rom. 11:18: "Boast not against the branches. But if thou boast, thou bearest not the root, but the root (bears) thee." Notice also 1 John 5:9: "If we receive the witness of men, the witness of God is greater."
(3) The Constructio Praegnans, in which a preposition is joined with an expressed verb, while it really belongs to an unexpressed verb which is included in the other as its consequent. For instance, in Ps. 74:7, we read: "They have cast fire into thy sanctuary, they have defiled the dwellingplace of thy name to the ground." The thought must be completed in some such way as, razing or burning it to the ground. Paul says in 2 Tim. 4:18: "he (the Lord) will save me (bringing me) into his kingdom."
(4) The Zeugma, consisting of two nouns that are construed with one verb, though only one of them—usually the first—directly suits the verb. Thus we read literally in 1 Cor. 3:2: "Milk I caused thee to drink, and not meat." And in Luke 1:64 we are told respecting Zacharias: "And his mouth was opened immediately, and his tongue." In supplying the missing words, the interpreter must exercise great care, lest he change the sense of that which is written.
c. Still other figures aim at softening an expression. They find their explanation in the author's delicacy of feeling or modesty.
(1) Euphemism consists in substituting a less offensive word for one that expresses more accurately what is meant. "And when he said this, he fell asleep" (Acts 7:60).
(2) The Litotes affirms a thing by the negation of the opposite. Thus the psalmist sings: "A broken and a contrite heart, O God, thou wilt not despise" (Ps. 51:17). And Isaiah says: "A bruised reed shall He not break, and the smoking flax shall He not quench" (Isa. 42:3).
(3) The Meiosis is closely related to the litotes. Some authorities identify the two; others regard the litotes as a species of meiosis. It is a figure of speech in which less is said than is meant. Cf. 1 Thess. 2:15; 2 Thess. 3:2; Heb. 13:17.
d. Finally, there are figures that give more point to an expression, or that strengthen it. They may be the result of righteous indignation or of a lively imagination.
(1) Irony contains censure or ridicule under cover of praise or compliment. Cf. Job. 12:2; 1 Kings 22:15; 1 Cor. 4:6. There are cases in the Bible in which irony has passed into sarcasm. Cf. 1 Sam. 26:15; 1 Kings 18:27; 1 Cor. 4:8.
(2) Epizeuxis strengthens an expression by the simple repetition of a word (Gen. 22:11; 2 Sam. 16:7; Isa. 40:1).