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EPIZEUXIS is, that which repeats with force the same word in the same sentence in continuation : e.g. — Matt, xxiii. 37, 'I epov- ffuXrj/Ay 'ispovffaXri/jj, j) d^oxrsvouaa rovg tfpotprjrug. — Mark v. 41 ; u Jesus in awakening the dead did not employ Epizeuxis .” See Gnom. — • Luke viii. 24, scr/ffrara, gV/tfrara, avoXkvfi tQu. — John i. 52,
Xsyco \)[JjTv, — See the Gnom., and the note on Rev. xviii. 2, Zkscsv ’inters. — Comp. Glassii Phil. S. Rhet. S. Tract, ii. pp. 1990, 1991.
ETHOS, r\6og, is, when an orator or sacred writer manifests the disposition of his mind, and an affection and bias of his mind [pru- dence, probity, modesty, or benevolence], whether that feeling be permanent, or more specially appertaining to the thing and case for the time being concerned ; and therefore it discloses a feeling kindly , mild , and favourable . “ No book in the world is on a level
with Scripture even as regards rd si xai nady, the manners and affections.” The Gnom. on Acts xx. 37. The sacred writers either manifest the disposition of their own mind, or of those whom they introduce speaking or acting. — Acts xxiii. 5, ovx fide/u adsXpoi, on zff-iv dpyjzpzbg. This phrase expresses the varied rjdog of the apostle. See Gnom. So Paul often betrays the disposition or affection of his mind by his phraseology concerning the giving of thanks , Rom. vi. 17, vii. 25; 1 Cor. xv. 57 ; 2 Cor. ii. 14, so as that we may understand that Paul refers (ascribes) all things to God, and returns thanks therefore for all things. Often Ethos lies hid in particles : Luke x. 29 ; Acts xxi. 39, “The fatherly gentleness of Paul may be inferred from the repetition of the particles si xai ; 2 Cor. vii. 8, 12 ; a passage most full of apostolical ^og.” See the Gnom. ; and comp, what is contained in Bengel’s Preface , § xv. p. xxxix. xl., and Ernesti Init. Rhet. P. I. sect. i. ch. ix. de Moribus, p. 55, etc., and Burke’s Evangel. Fingerzeig, Tom. vi. p. 2, Yorrede, sect. 270, etc.
ETHOPGEIA paints the disposition of the mind, whether it he permanent, or more specially belong to the thing and case for the time being, in the manner in which we are wont to discover it for the most part by outward signs, as by the expression of countenance, the voice, the gesture, the clothing, etc. — Luke xviii. 9, etc. ; there is here an Ethopceia in the parable of the Pharisee and publican. See Glassius’ Phil. S. L. Y. Tract, ii. ch. vii. p. 2043. — 1 Pet. iii. 3, The apostle, wishing to advise women that they should show the disposition of the mind in the external costume, depicts the Very kinds of woman’s costume.
EUPPIEMISM, or EUPHEMY, is when an odious or disagree- able subject, or one, the strict designation of which might be attended with some degree of offensiveness, is expressed in more gentle or less strictly literal words, or is almost left to be understood : e.g. — ■
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