{"id":1384,"date":"2014-05-08T07:56:57","date_gmt":"2014-05-08T12:56:57","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=1384"},"modified":"2021-09-11T22:13:48","modified_gmt":"2021-09-12T02:13:48","slug":"synonymia","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=1384","title":{"rendered":"Synonymia"},"content":{"rendered":"

or, SYNONYMOUS WORDS.<\/span><\/span><\/em><\/p>\n


\nThe Repetition of Words similar in Sense, but different in Sound and Origin.
\nSyn-o-nym ‘-i-a, from <\/span><\/span>\u03c3\u03c5\u03bd<\/span> (sun<\/em>), together with, and <\/span><\/span>\u1f44\u03bd\u03bf\u03bc\u03b1<\/span> (onoma<\/em>), a name.
\n<\/span><\/span><\/span><\/span><\/p>\n


\nA Synonym is so called when the sense of two or more words is similar, though the sound and appearance and derivation may be quite different. Synonyms do not make the figure called Synonymia unless they are used for the purpose of enhancing the force and fire of the passage.
\n<\/span><\/span><\/p>\n


\nThe Figure of Synonymia is a repetition of words different in sound and origin, but similar in shades of meaning. When used rhetorically\u2014repeating the same sentence in other words\u2014it has a variety of uses, to which distinct names have been given according to the nature of the subject, or the object of the speaker.
\nSee below under the next section, (Section II., Repetition<\/a><\/span>, affecting the sense).
\n<\/span><\/span><\/span><\/p>\n


\nSynonymia<\/span><\/span><\/em>, when employed by man, is often an unnecessary and vain repetition of empty words; but, when used by the Holy Spirit, it causes the mind to look again and again at the subject. Man may use it to expose his unhappy vanity: but God uses it to emphasize His wisdom, power, or purpose, when words of similar meaning are heaped together to attract the attention, and impress the mind.
\n<\/span><\/span><\/p>\n


\nWe have not, except in a few important instances, attempted to define the various Synonyms employed. This is a work by itself, and will well repay the most patient and careful study.
\n<\/span><\/span><\/p>\n


\nEx. 1:7<\/a><\/strong> \u2014\u201cAnd the children of Israel were fruitful<\/b>, and increased<\/b>, and multiplied<\/b>.\u201d
\n<\/span><\/span><\/p>\n


\nHere, we are impressed with the extraordinary great and rapid increase of Israel in Egypt, on which the Divine Comment in Psa. 105:24<\/strong><\/a> is, \u201cHe increased his People exceedingly.\u201d
\nSee also<\/span>\u00a0 Gen. 46:3<\/strong><\/span><\/span><\/a>;<\/span> Deut. 26:5<\/strong><\/span><\/span><\/a>; Acts 7:17<\/strong><\/span><\/span><\/a>.<\/p>\n

The figure of <\/span><\/span>Polysyndeton<\/span><\/span><\/a><\/span><\/em><\/strong>\u00a0(<\/span><\/span>q.v<\/span><\/span><\/em>.) is combined, here, with <\/span><\/span>Synonymia<\/span><\/span><\/em>.
\n.<\/span><\/span><\/span>
\n<\/span><\/span>
\nEx. 2:23-25<\/a><\/span><\/span><\/span><\/strong> \u2014\u201c And the children of Israel <\/span><\/span>sighed<\/b><\/span><\/span> by reason of the bondage, and they <\/span><\/span>cried<\/b><\/span><\/span>, and their <\/span><\/span>cry<\/b><\/span><\/span> came up unto God by reason of the bondage.\u201d
\nHere the distress of the People is emphasized; as in the next verses the faithfulness of God to His covenant is impressed upon us:
\n.<\/span>
\n.<\/span>\u201c<\/span><\/span><\/span>And<\/b> God heard <\/b>their groaning, and<\/b> God remembered<\/b> his covenant
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>with<\/b> Abraham,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>with<\/b> Isaac, and
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>with<\/b> Jacob:
\nand<\/b> God looked<\/b> upon the children of Israel,
\nand<\/b> God had respect<\/b> unto them.\u201d
\n.<\/span><\/span><\/span><\/p>\n

Here we have Anaphora (q.v<\/em>.) in the repetition of the word \u201cwith\u201d:<\/span><\/span>Polysyndeton<\/a> <\/strong><\/span><\/span><\/em>(<\/span><\/span>q.v.<\/span><\/span><\/em>), <\/span><\/span>in the repetition of the word \u201cand,\u201d combined with Synonymia, and all this in order to emphasize this remarkable crisis and turning point of Israel’s history.
\n<\/span><\/span><\/p>\n


\nEx. 12:2<\/a><\/strong> \u2014\u201cThis month<\/b> shall be unto you the beginning of months<\/b>: it shall be the first month<\/b> of the year to you.\u201d
\n<\/span><\/span><\/p>\n

Thus the important fact of the change of the beginning of the year is emphasized. It was no ordinary event; and it is thus impressed upon the People.
\n<\/span><\/span><\/p>\n


\nEx. 15:16<\/b><\/a>\u00a0\u2014\u201cFear<\/b> and dread<\/b> shall fall upon them.\u201d
\n<\/span><\/span><\/p>\n


\nEx. 34:6<\/strong><\/a>, 7<\/strong><\/a><\/span>\u00a0<\/span>\u2014The import of the name \u201cJehovah\u201d is revealed by a nine-fold synonymous description, which may be thus exhibited:
\n\u201cJehovah passed by before him (Moses) and proclaimed Jehovah,
\n<\/span><\/span><\/p>\n

Jehovah, El<\/span><\/span><\/strong>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>merciful<\/b>, <\/span><\/span>and
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> gracious<\/b>,
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/span>longsuffering<\/b>, and abundant in
\n<\/span><\/span> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> goodness <\/b><\/span><\/span>and
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> truth<\/b>, keeping
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> mercy<\/b> for thousands, <\/span><\/span>forgiving
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 iniquity<\/b>, and<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> transgression<\/b>, <\/span><\/span>and<\/span>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span> sin<\/b>.\u201d
\n.<\/span><\/span><\/span><\/em><\/p>\n

Deut. 13:4<\/span><\/a><\/strong>\u00a0\u2014
\n\u201cYe shall walk<\/b> after the Lord your God,
\n<\/span><\/span>and<\/span> fear<\/b> him,
\nand<\/span> keep <\/b>his commandments,
\nand<\/span> obey<\/b> his voice;
\nand<\/span> ye shall serve<\/b> him,
\nand<\/span> cleave<\/b> unto him.\u201d
\n.<\/span><\/span><\/span><\/p>\n

Here the synonyms are heaped together in order to emphasize the steadfastness with which the people were to follow Jehovah, and to impress them with the perfection demanded by the Law. With this is combined <\/span><\/span>Polysyndeton<\/span><\/a><\/strong><\/span><\/span><\/em> (q.v<\/em>.)<\/span><\/span>.<\/span><\/span><\/p>\n


\nDeut. 20:3<\/strong><\/a>\u00a0\u2014\u201cHear, O Israel, ye approach this day unto battle against your enemies:
\nlet not your hearts faint<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span>fear not<\/b>, and
\n<\/span><\/span>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 do not tremble<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>neither be ye terrified<\/b><\/span><\/span><\/span> because of them.\u201d
\n<\/span><\/span><\/span><\/span><\/p>\n


\nPsa. 5:1<\/span><\/span><\/a><\/strong>, <\/span><\/span>2<\/span><\/span><\/a><\/strong>\u00a0<\/span><\/span>(<\/span><\/span><\/span>2<\/strong><\/span><\/span><\/span><\/a>,<\/span><\/span><\/span> 3<\/strong><\/span><\/span><\/span><\/a>,<\/span><\/span><\/span>) \u2014<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u201cGive ear <\/b>to my words, O Lord,
\nConsider<\/b> my meditation;
\nHearken<\/b><\/span><\/span> unto the voice of my cry, my King and my God.\u201d<\/span><\/span><\/span>
\n.<\/span>
\n.<\/span><\/span><\/span><\/span><\/em>So David’s words and meditation and cry and prayer and voice are thus emphasized.
\n<\/span><\/span><\/span><\/p>\n


\nPsa. 6:8<\/span><\/a><\/strong>, <\/span>9<\/span><\/a> <\/strong>(9<\/strong><\/a>,10<\/strong><\/a>) <\/span>\u2014
\n\u201cThe Lord hath heard<\/b> the voice of my weeping,
\n\u00a0 <\/span>The Lord hath heard<\/b> my supplication,
\n\u00a0 <\/span>The Lord will receive<\/b> my prayer.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nHere we have Anaphora<\/em> (q.v.) and Synonymia<\/em> in David’s prayer, as well as in Jehovah’s hearkening thereto, in order to emphasize the great truth conveyed in these two verses.<\/span><\/span><\/p>\n


\nPsa. 7:14<\/span><\/a>,<\/strong> (15<\/span><\/a>)<\/span><\/a>\u00a0\u2014
\n\u201cBehold he travaileth<\/b> with iniquity<\/b>,
\nand hath conceived mischief<\/b>,
\nand brought forth falsehood<\/b>.\u201d
\n<\/span><\/span><\/p>\n


\nHere we have a double series of synonyms: in the nouns, as well as the verbs.
\n<\/span><\/span><\/p>\n


\nPsa. 7:15<\/a><\/strong> (<\/a>16<\/strong><\/a>) \u2014 \u201cHe made a pit<\/b> and digged<\/b> it, And he is fallen into the ditch<\/b> which he made<\/b>.\u201d
\n<\/span><\/span><\/p>\n


\nPsa. 8:4<\/strong><\/span><\/a> (<\/span><\/a>5<\/a><\/strong>)\u00a0\u2014 \u201cWhat is man that thou art mindful<\/b> of him? And the son of man that thou visitest<\/b> him?\u201d
\n<\/span><\/span><\/p>\n


\nPsa. 10:17<\/strong><\/a> \u2014 \u201cLord, thou hast heard<\/b> the desire of the humble:
\nThou wilt prepare<\/b> their heart,
\nThou wilt cause Thine ear<\/b> to hear<\/b>.\u201d
\n<\/span><\/span><\/p>\n

Here Synonymia is enforced in the last line by Polyptoton (q.v<\/em>.).
\n<\/span><\/span><\/p>\n


\nPsa. 29:1<\/a><\/strong>, 2<\/a><\/strong> \u2014 \u201cGive the Lord, O ye sons of God (i.e<\/em>., Angels; A.V., \u201cmighty\u201d)
\nGive the Lord glory<\/b> and strength<\/b>.
\nGive the Lord the glory<\/b> due unto His name;
\nWorship the Lord in the beauty<\/b> of holiness.\u201d
\n<\/span><\/span><\/p>\n


\nPsa. 32:1<\/strong>,<\/a> 2<\/a><\/strong> \u2014 \u201cBlessed is he whose transgression<\/b> is forgiven, Whose sin<\/b> is covered.
\nBlessed is the man unto whom the Lord imputeth not iniquity<\/b>.\u201d
\n<\/span><\/span><\/p>\n


\nThese three synonyms must be understood, in order to receive the blessing which the figure here announces.
\n<\/span><\/span><\/p>\n


\n1) Transgression<\/b> is \ufb44\u05b6\ufb2a\u05b7\ufb20\u00a0\u00a0(pasha<\/strong><\/a>),<\/a> from the root, to break, to break with; hence, to break covenant with, revolt, rebel (see 1 Kings 12:19<\/strong><\/a>;<\/a>\u00a0 2 Kings 8:20<\/strong><\/a>).<\/span><\/span><\/span><\/span><\/span><\/p>\n

When Jehovah says:
\n\u201cThy teachers have transgressed.\u201d He means they have revolted from Him.
\n(Isa. 43:27<\/a><\/strong>) So with Isa. 1:2<\/strong><\/a>.
\n<\/a><\/span><\/span><\/span><\/span><\/p>\n


\n2) Sin<\/b> is \u05d7\u05b7\ufb38\u05b8\u05d0\u05ea (chattath<\/a><\/strong>), a missing, not hitting the mark (Judges 20:16<\/a><\/strong>) also of the feet, to miss the step or footing; and hence, stumble; then, to err, go astray, trespass. Every departure from God is, therefore, a missing of the mark, and trespass against Him.
\n<\/a><\/span><\/span><\/span><\/span><\/p>\n


\n3) Iniquity<\/b> is \u05e2\u05b8\u05d5\u05b6\u05df\u00a0(aven<\/strong>)<\/a>, a bending or curving; then, of actions, acting crookedly or perversely. It is generally rendered perverseness.
\nSee Isa. 53:5<\/a><\/strong> (where it is rendered iniquities), 6, and 11; Jer. 33:8<\/strong><\/a>.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe first of these three words refers specially to thought, the second to deed, and the third to word.
\n<\/span><\/span><\/p>\n


\nThe first is \u201cforgiven\u201d: i.e<\/em>., taken up and carried away (Gen. 27:3<\/a><\/strong> (take); Isa. 53:4<\/strong><\/a> (borne), 12<\/a><\/strong> (bare).
\nThe second is \u201ccovered\u201d by atonement.
\nThe third is \u201cnot imputed\u201d: i.e<\/em>., not reckoned or counted. Gen. 50:20<\/a><\/strong>: \u201cYe thought (or meant) evil against me; but God meant it for good.\u201d (Here, we have the same word twice).
\n<\/span><\/span><\/p>\n


\n\u201cOh! the blessednessess!
\nRebellion forgiven;
\nErrings atoned for;
\nPerverseness not imputed (or remembered).\u201d
\n<\/span><\/span><\/p>\n


\nCompare Psa. 103:14<\/a><\/strong> and Isa. 43:25<\/a><\/strong>, where our infirmities which man will not remember or make allowance for, God remembers, but our sins and iniquities which man always remembers, God will remember no more for ever.<\/span><\/span><\/p>\n


\nPsa. 89:30<\/strong>,<\/a> 31<\/strong><\/a> (31<\/strong>,<\/a> 32<\/strong><\/a>).\u2014
\n\u201cIf his children forsake<\/b> my law,
\nAnd walk not<\/b> in my judgments;
\nIf they break<\/b> my statutes,
\nAnd keep not<\/b> my commandments.\u201d
\n<\/span><\/span><\/p>\n

Here the Synonymia <\/em>is alternated (positive and negative); together with alternated Anaphora.
\n<\/em><\/span><\/span><\/p>\n


\nProv. 4:14<\/strong>,<\/a> 15<\/strong><\/a> \u2014Here, the synonyms are heaped together to emphasize the necessity of avoiding all evil and evil persons.
\n<\/span><\/span><\/p>\n

\u201cEnter not<\/b> into the path of the wicked,
\nAnd go not<\/b> in the way of evil menAvoid<\/b> it.
\nPass not by<\/b> it,
\nTurn from<\/b> it,
\nAnd pass away<\/b>.\u201d
\n<\/span><\/span><\/p>\n


\nIsa. 1:4<\/a><\/strong>\u2014 Here, four synonymous descriptions are used to give some estimate of Israel’s condition.
\nSee under Anabasis<\/a> <\/strong>and Ecphonesis<\/a><\/strong><\/em>.
\n<\/em><\/span><\/span><\/p>\n


\nIsa. 2:11-17<\/a><\/strong> \u2014We have already seen under the figure of Polysyndeton<\/a><\/em><\/strong>\u00a0(q.v.<\/em>) how this passage is emphasised both by that figure and by its structure.
\n<\/em><\/span><\/span><\/p>\n

We have now to note the bearing of another figure upon it viz<\/em>., Synonymia. But [by] the use of this figure, the Synonyms are heaped together in order still further to attract our attention; and to impress us with the importance and emphasis, which the Holy Spirit would have us give to this Scripture; in which \u201cthe Day of the Lord\u201d is first mentioned,
\nand in which the essence of its meaning and character is given.
\n<\/span><\/span><\/p>\n


\nThere are two classes of words\u2014a kind of double Synonymia<\/em> \u2014 going on at the same time: one marking the pride of man and the true exaltation of the Lord, which shall mark that Day, and the other the abasement of man which shall then take place.
\n<\/span><\/span><\/p>\n


\nVerse 11<\/a><\/strong> (See Blue Letter Bible link for variations.)<\/span><\/span><\/p>\n


\nThe lofty<\/b> (\ufb32\u05b8\u05db\u05b7\u05d4 gavah<\/em>) looks of man shall be humbled<\/b> (shaphel<\/em>), And the haughtiness<\/b> (\u05e8\ufb35\u05dd rum<\/em>) of men shall be bowed down <\/b>(\ufb2a\u05b8\u05d7\u05b8\u05d4 shachach<\/em>),
\nAnd the Lord alone shall be exalted<\/b> (\ufb2b\u05c7\u05d2\u05b7\u05d1 sagav<\/em>) in that day.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 12<\/a><\/span><\/span><\/strong>\u00a0(See Blue Letter Bible link for variations.)
\nFor the Day of the Lord of hosts shall be upon every one that is proud<\/b> (gaach<\/em>) and lofty<\/b> (rum), And upon every one (or thing) that is lifted up<\/b>
\n(\u05e0\u05c7\ufb2b\u05c7\u05d0 nahsah<\/em>); And he shall be brought low<\/b> (\ufb2a\u05b8\u05e4\u05b5\u05dc <\/span><\/span><\/span><\/span>shaphel<\/em>):<\/span><\/span><\/span><\/span><\/span><\/span>
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/em><\/span><\/span><\/p>\n


\nVerse 13<\/a><\/strong> (See Blue Letter Bible link for variations.)
\nAnd upon all the cedars of Lebanon that are high<\/b> (\u05e8\ufb35\u05dd rum<\/em>)
\nand l<\/strong>ifted up <\/b>(\u05e0\u05c7\ufb2b\u05c7\u05d0 nasa<\/em>), And upon all the oaks of Bashan,
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nVerse 14<\/strong><\/a> (See Blue Letter Bible link for variations.)
\nAnd upon all the high<\/b> (\u05e8\ufb35\u05dd rum<\/em>) mountains,
\nAnd upon all the hills that are lifted up<\/b>, (\u05e0\u05c7\ufb2b\u05c7\u05d0 nasa<\/em>),
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n
\nVerse 15<\/strong><\/a> (See Blue Letter Bible link for variations.)
\nAnd upon every high<\/b> (\ufb32\u05c7\u05d1\u05b4\u05d4 gavah<\/em>) tower,
\n<\/span><\/span><\/span>And upon every fenced wall,<\/span><\/span><\/span>
\n<\/span><\/span><\/span><\/a><\/span><\/span><\/p>\n

Verse 16
\nAnd upon all the ships of Tarshish,
\nAnd upon all pleasant pictures.
\n<\/span><\/span><\/p>\n


\nVerse 17<\/a><\/strong> \u00a0(See Blue Letter Bible link for variations.)
\nAnd the loftiness<\/b> (\u05e0\u05c7\u05d1\u05b7\u05d4 navah<\/em>) of man shall be bowed down<\/b> (\ufb2a\u05c7\u05d7\u05b7\u05d4 shachah<\/em>),
\nAnd the haughtiness<\/b> (\u05e8\ufb35\u05dd rum<\/em>) of men shall be made low <\/b>(\ufb2a\u05b8\u05e4\u05b5\u05dc shaphel<\/em>):
\nAnd the Lord alone shall be exalted<\/b> (\ufb2b\u05c7\u05d2\u05b7\u05d1 sagav<\/em>) in that day.\u201d
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nHere we have five words for high repeated fourteen times;
\nand two words for low repeated five times.
\n<\/span><\/span><\/p>\n


\nThe five:\u2014
\n\ufb32\u05c7\u05d1\u05b4\u05d4 (gavah<\/em>). Three times: lofty, verse 11; high, verse 15; loftiness, verse 17
\n(in R.V.<\/a>, verses 11 and 15, lofty; in verse 17, loftiness),
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u05e8\ufb35\u05dd\u00a0(rum<\/em>). Five times: haughtiness, verses 11, 17; lofty, verse 12 (R.V.<\/a>, haughty); high, verses 13, 14 (R.V.<\/a>, high).
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

\ufb2b\u05c7\u05d2\u05b7\u05d1 (sagav<\/em>). Twice: exalted, verses 11, 17 (so R.V.<\/a>).
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

\ufb32\u05c7\u05d0\u05c7\u05d4 (gaah<\/em>). Once: proud, verse 12 (so R.V.<\/a>).<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u05e0\u05c7\ufb2b\u05c7\u05d0 (nasa<\/em>). Three times: lifted up, verses 12, 13, 14 (so R.V.<\/a>).
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

The two: \u2014
\n<\/span><\/span><\/p>\n

\u00a0\ufb2a\u05b8\u05e4\u05b5\u05dc (shaphel<\/em>).\u00a0\u00a0Three times: humbled, verse 11; brought low, verse 12 ; made low, verse 17 (R.V.<\/a>, brought low).
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

\ufb2a\u05b8\u05d7\u05b8\u05d4 (shachach<\/em>).\u00a0 Twice: bowed down, verses 11, 17 (so R.V.<\/a>).
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThese two words occur also in verse 9. It will be seen that the A.V. has quite destroyed the figure by its variety of rendering. The R.V.<\/a> has evidently aimed at more uniformity, and has preserved one English word for each Hebrew word, except in two cases, where in verses 13 and 14 they have rendered \u05e8\ufb35\u05dd (rum<\/em>), high, and in 11, 17, haughtiness, and 12, haughty. \u201cHaughty\u201d could hardly be used of trees and mountains, but \u201chigh\u201d could have been used of men, and thus have made the translation uniform.
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThis is the first occurrence of the expression \u201cthe day of the Lord,\u201d and hence its definition is thus given and thus emphasized by the figure of Synonymia<\/em>.
\n<\/span><\/span><\/p>\n


\nThe structure of the definition lends weight and solemnity to the description:
\n<\/span><\/span><\/p>\n

A\u00a0 \u00a011. Definition of the Day. \u201cMan\u201d and \u201cMen\u201d brought low, and God alone exalted.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>B 12. Persons (every one).
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>B 13-16. Things (every thing)
\n<\/span><\/span>A\u00a0\u00a0 17. Definition of the Day. \u201cMan\u201d and \u201cMen\u201d brought low, and God alone exalted.<\/span><\/span><\/p>\n


\nThe order of the words too in A and A is remarkable. In connection with the loftiness of man they are arranged alternately.<\/span><\/span><\/p>\n

A\u00a0\u00a0 a\/\u00a0 \ufb32\u05b8\u05db\u05b7\u05d4 (gavah),
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>verse 11
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0b\/\u00a0 \u05e8\ufb35\u05dd (rum<\/em>),
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

A\u00a0\u00a0 a\/\u00a0 \ufb32\u05b8\u05db\u05b7\u05d4 (gavah<\/em>),
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>verse 17
\n<\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>b\/\u00a0 <\/span><\/span>\u05e8\ufb35\u05dd <\/span><\/span>(rum<\/em>),
\n<\/span><\/span><\/p>\n

While in the humbling of man they are arranged in an Epanodos<\/em> (q.v<\/em>.)<\/span><\/span>
\nA\u00a0 \u00a0c\/\u00a0\ufb2a\u05b8\u05e4\u05b5\u05dc (shaphel<\/em>)
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>verse 11
\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>d\/\u00a0\ufb2a\u05b8\u05d7\u05b8\u05d4 (shachach<\/em>)
\n
\nA\u00a0 \u00a0c\/\u00a0\ufb2a\u05b8\u05e4\u05b5\u05dc (shaphel<\/em>)
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>verse 17
\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>d\/\u00a0\ufb2a\u05b8\u05d7\u05b8\u05d4 (shachach<\/em>)<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nIsa. 52:13<\/strong><\/a> \u2014 \u201cBehold my servant . . . shall be exalted<\/b>, and extolled<\/b>, and be very high<\/b>.\u201d
\nThus the future exaltation of the Messiah is emphasized.
\n<\/span><\/span><\/p>\n


\nJer. 13:17<\/a> <\/strong>\u2014 \u201cBut if ye will not hear it, my soul shall weep<\/b> in secret places for your pride; and mine eye shall weep<\/b> sore<\/b>, and run down with tears<\/b>, because the Lord’s flock is carried away captive.\u201d
\nThis sorrow of the prophet thus emphasized was seen in greater solemnity when the Saviour in later days wept over Jerusalem.
\n(Luke 19:41<\/a><\/strong>)
\n<\/span><\/span><\/p>\n


\nJer. 48:29<\/a><\/strong> \u2014\u201cWe have heard the pride<\/b> of Moab,
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/span><\/span>(he is exceeding proud<\/b>),
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/span><\/span><\/span><\/span>his loftiness<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>and his arrogancy<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>and his pride<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>and the haughtiness<\/strong> of his heart.”
\nHere is a six-fold Synonymia combined with Parenthesis<\/em> (q.v<\/em>.) and Polysyndeton<\/em>. And all to exhibit the terrible pride of Moab which was to be punished. Compare Isa. 16:6<\/strong><\/a>.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nNah. 2:11, 12 (12, 13) \u2014
\n\u201cWhere is the dwelling of the lions<\/b>,
\nAnd the feeding place of the young lions<\/b>,
\nWhere the lion, even the old lion<\/b>, walked, and the lion’s whelp<\/b>,
\nAnd none made them afraid?
\nThe lion<\/b> did tear them in pieces enough for his whelps<\/b>,
\nAnd strangled for his lionesses<\/b>,\u201d etc.
\n<\/span><\/span><\/p>\n


\nZeph. 1:15 \u2014
\n\u201c That day is a day of wrath<\/strong>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>a day of trouble<\/strong>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>and distress<\/strong>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>a day of wasteness<\/strong>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>and desolation<\/strong>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span><\/span><\/span>a day of darkness<\/strong>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/span><\/span><\/span>and gloominess<\/strong>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>a day of clouds<\/strong>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>and thick darkness<\/strong>.\u201d<\/span><\/span><\/span><\/p>\n

Here these Synonyms are heaped up to impress the wicked with the terrors of \u201cthat day.\u201d This is further heightened by being combined with the figures: Epizeuxis<\/em> (q.v<\/em>.), verse 14<\/strong><\/a>, Mesarchia<\/em> (q.v<\/em>.) <\/span><\/span><\/span>Mesadiplosi<\/em>s (q.v<\/em>.),
\nParonomasia<\/em> (q.v<\/em>.), and Asyndeton<\/a><\/em><\/strong> (q.v<\/em>.).
\n<\/span><\/span><\/span><\/p>\n


\nZeph. 2:9<\/span><\/a><\/strong> \u2014Moab and Ammon shall be as Sodom and Gomorrah,
\n\u201ceven the breeding of nettles,
\n\u00a0 <\/span>and saltpits,
\n\u00a0 <\/span><\/span><\/span>and a perpetual desolation.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nMark 12:30 \u2014
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>\u201cAnd thou shalt love the Lord thy God
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>with all thy heart<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>and with all thy soul<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>and with all thy mind<\/b>,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span>and with all thy strength<\/b>.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nThus is the first and great commandment emphasized by the combined figures of Hom\u0153teleuton<\/em> (q.v<\/em>.). Polysyndeton<\/strong><\/a><\/em> (q.v<\/em>.), and Synonymia<\/em>, in order to convict us of the impossibility of keeping this law and to bring us to the feet of Christ, who alone could keep it: that so we might be impressed with a sense of our own impotence, and cause us thankfully to cast ourselves on His omnipotence.
\n(see Luke 10:27<\/a><\/strong>\u2014See Mark 12:30<\/span><\/a><\/strong>).
\n<\/span><\/span><\/p>\n


\nActs 2:23<\/a><\/strong> \u2014\u201cCounsel<\/b> and foreknowledge<\/b>, Crucified<\/b> and slain<\/b>.\u201d
\n<\/span><\/span><\/p>\n


\nRom. 2:4<\/strong><\/a> \u2014\u201cOr despisest thou the riches of His goodness<\/b>, and forbearance<\/b>, and longsuffering<\/b> ?\u201d
\n<\/span><\/span><\/p>\n

Here\u00a0Polysyndeton<\/a><\/em><\/strong> (q.v<\/em>.) is combined with Synonymia<\/em>.
\n<\/span><\/span><\/p>\n


\nRom. 2:7<\/a><\/strong> \u2014\u201cTo them who by patient continuation in well-doing seek for glory<\/b>, and honour<\/b>, and immortality<\/b>,
\n[He will give] eternal life.\u201d
\nSee under [Ellipsis<\/a><\/em><\/strong>].
\n<\/span><\/span><\/p>\n


\nRom. 2:8, 9<\/a><\/strong> \u2014\u201cBut unto them that are contentious, and do not obey the truth,
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>but obey unrighteousness, [will be rendered]
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span>indignation<\/b> and
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0wrath<\/b>,<\/span><\/span>
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/span>tribulation<\/b>, and
\n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0anguish<\/b>.\u201d
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span><\/span><\/p>\n

Rom. 2:10<\/a><\/strong> \u2014 \u201cBut glory<\/b>, honour<\/b>, and peace<\/b> [will be rendered] to every man that worketh good, etc.\u201d
\nSee under [Ellipsis<\/a><\/em><\/strong>].
\n<\/span><\/span><\/p>\n


\nRom. 2:18, 19, 20<\/a> <\/strong>\u2014 In these verses the synonyms are heaped together to describe the Jew who causes the Name of God to be blasphemed among the Gentiles (verse 24).
\n<\/span><\/span><\/p>\n


\nRom. 6:6<\/strong><\/a> \u2014\u201cKnowing this that our old man<\/b> is (was) crucified with him (Christ), that the body of sin<\/b> might be destroyed, that henceforth we should not serve sin<\/b>.\u201d
\nHere all three terms refer, by the figure of Synonymia<\/em>, to different aspects of the same thing: The \u201cold man<\/b>\u201d expresses the origin in Adam. By reason of its powers and operations it is called \u201cthe body of sin<\/b>,\u201d or sinful body. And, lastly, its very nature and character is expressed by the name of \u201csin<\/b>.\u201d
\n<\/span><\/span><\/p>\n

Rom. 9:33<\/a> <\/strong>\u2014 \u201cStumbling-stone<\/b> and rock of offence<\/b>.\u201d
\n<\/span><\/span><\/p>\n


\nRom. 10:15<\/a> <\/strong>\u2014 \u201cGospel <\/b>of peace, and . . . glad tidings <\/b>of good things<\/span>.\u201d
\n<\/span><\/p>\n


\n1 Cor. 14:21<\/a><\/strong> \u2014 \u201cWith men of other tongues<\/b> and other lips<\/b>, etc.\u201d
\n<\/span><\/span><\/p>\n


\nGal. 1:12<\/a><\/strong> \u2014 \u201cFor I neither received<\/b> it of man, neither was I taught<\/b> it, but by the revelation of Jesus Christ.\u201d<\/span><\/span><\/p>\n


\nThus is emphasized the special commission which Paul received direct from God; and thus is it distinguished from that commission which had been given to the Twelve.
\n<\/span><\/span><\/p>\n


\nGal. 5:19-21<\/a> <\/strong>\u2014 The works of the flesh are emphasized by sixteen synonyms, and by the figure of Asyndeton<\/em> <\/a>(q.v<\/em>.).
\n<\/span><\/span><\/p>\n


\nEph. 1:20, 21<\/a> <\/strong>\u2014 To describe the exaltation of Christ we are told how He has been set
\n\u201cFar above all
\nprincipality<\/b>,
\nand
\npower<\/b>,
\nand
\nmight<\/b>,
\nand
\ndominion<\/b>,
\nand every name that is named,\u201d etc<\/em>.
\n<\/span><\/span><\/p>\n


\nEph. 5:19<\/strong><\/a> \u2014 Here the three synonyms, \u201cPsalms<\/b>, and hymns<\/b>, and spiritual songs<\/b>,\u201d
\nare used to emphasize the true inward and spiritual occupation of the heart with Christ, which is at once the result of being \u201cfilled with the Spirit\u201d (verse 18), and the test or the measure of being so filled.
\n<\/a><\/span><\/span><\/p>\n


\nIt may be well to define these synonyms: \u03c8\u03b1\u03bb\u03bc\u03cc\u03c2<\/strong><\/span><\/a> (psalmos<\/a><\/em><\/strong>) means a touching, then a touching of an instrument with a \u201cplectrum.\u201d \u03c8\u1f01\u03bb\u03bb\u03c9<\/span><\/span> (psall\u014d<\/em>), the verb, means to sweep
\nthe strings. So that the noun was used first of the instrument, and then of the song accompanied by it.
\n<\/span><\/span><\/span><\/span><\/span>
\n
\nIt is used seven times in the New Testament, and four times of the Book of Psalms
\n(Luke 20:42<\/a><\/strong>; 24:44<\/strong><\/a>; Acts 1:20<\/strong>;<\/a> 13:33<\/strong><\/a>),<\/a> and three times of psalms generally
\n(1 Cor. 14:26<\/a><\/strong>;\u00a0Eph, 5:19<\/a><\/strong>;\u00a0Col. 3:16<\/a><\/strong>).
\nThis points to the conclusion that the psalms referred to here are the inspired Psalms
\nof the Old Testament.
\n<\/span><\/span><\/p>\n


\n\u1f5d\u03bc\u03bd\u03bf\u03c2<\/span><\/a><\/strong> (hymnos<\/em><\/span><\/span><\/a><\/strong>) whence our word \u201chymn,\u201d which was originally a heathen word used of a song in praise of a god or hero after death. The word was so steeped in profane and idolatrous associations that the early Christians hesitated to use it, and it was not till the fourth century that it came to be generally adopted, but then it was studiously confined to a direct address of praise and glory to the true and living God; whereas the Psalm might commemorate the mercies and blessings He bestowed. It occurs only here and Col. 3:16<\/a><\/strong>.
\n<\/span><\/span><\/span><\/span><\/p>\n


\nThe verb\u00a0\u1f51\u03bc\u03bd\u03ad\u03c9 (hymne\u014d) occurs four times (Matt. 26:30. Mark 14:26. Acts 16:25, and Heb. 2:12). The latter two passages fully confirm the limited use of the word: \u201cAnd sang praises unto God\u201d (Acts 16:25). \u201cWill I sing praise unto Thee\u201d (Heb. 2:12), while the former two would refer to the Old Testament Psalms always sung at the Passover.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

\u1ff4\u03b4\u03ae<\/span><\/a> (<\/span>\u014ddee)<\/span><\/span><\/span><\/em><\/a>, whence our word \u201code,\u201d occurs seven times,* five in the Apocalypse, and two in the Epistles, (<\/span><\/span>Eph. 5:19<\/a>, and Col. 3:16<\/a>), where it is specially combined with \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03ae (pneumatikee<\/span><\/span><\/em>)<\/span><\/a> spiritual, implying very strongly that they were composed by spiritual persons, and had to do only with the things pertaining to the Spirit of God. The heathen used it of any kind of song: harvest, festal, wedding, or battle, etc. Hence the limitation suggested by the word \u201cspiritual\u201d as distinct from these.
\n* The verb\u00a0 \u1f84\u03b4\u03c9<\/span><\/a> (ad\u014d <\/a><\/em>) occurs five times (Eph. 5:19; Col. 3:16; Rev. 5:9; 14:3; 15:3).
\n<\/span><\/span><\/span><\/span><\/p>\n


\nAlthough the first word, psalmos<\/em>, implies musical instruments, it was only in Old Testament worship that these were used: not in the New Testament, nor in the Primitive Church. Basil, Ambrose, and Chrysostom all speak in panegyrics on music, but do not mention instrumental music. Indeed, Clement of Alexandria, forbade the use of the flute in the Agape, though he permitted the harp. Basil condemns it, and Justin Martyr expressly says that it was not used in the Christian Church.
\n<\/span><\/span><\/p>\n


\nThere is no gift of God which fallen man has not misused, and indeed diverted, or rather perverted from its original design. The great enemy uses it for the destruction of spiritual worship, under the guise of aiding it; and few discern the meshes of his marvellously clever snare.\u2020
\n\u2020 See Intoned Prayers and Musical Services<\/span><\/a>, by the same author and publisher. One penny.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n\u201cMusic and singing are clearly defined in these two passages Eph. 5:19 and Col. 3:16. The three verbs are \u201cspeaking,\u201d \u201cteaching,\u201d and \u201cadmonishing\u201d. This is to be done \u201cto yourselves,\u201d \u201cin you,\u201d \u201cin your hearts,\u201d \u201cadmonishing yourselves\u201d (\u1f11\u03b1\u03c5\u03c4\u03bf\u03cd\u03c2, heautous<\/em>), not \u201cone another\u201d (see R.V. margin). The great requirement for this is \u201cthe Spirit\u201d and \u201call wisdom\u201d and \u201cgrace.\u201d
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe words \u201cbe filled with the Spirit\u201d*<\/sup> are usually quoted as though they were followed by a full stop, and formed a complete sentence. This is not the case. How is any one to know whether he is filled with the Spirit? The answer is given: \u2014 \u201cThe word of Christ\u201d will dwell in him richly: i.e<\/em>., the word spoken by Christ and the word relating to Christ: the word which has Christ for its object and Christ for its subject, or Christ Himself \u201cby\u201d (\u1f10\u03bd, en) the Spirit.
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

* <\/span>It will be seen, under the Figure of Metonymy<\/em>, that the word \u201cSpirit\u201d here (as in several other passages) is put for the gifts of the Spirit.
\n<\/span><\/span><\/span><\/p>\n


\nThis indwelling of Christ will be the evidence of the Holy Spirit’s presence and operation. For the Spirit and the Word can never be separated. He gives it; and He uses it, and operates through it. It is His work to take of the things of Christ and show them unto us, and thus to \u201cglorify\u201d Christ; never calling our attention to His work in us, but to Christ’s work for us.
\n<\/span><\/span><\/p>\n


\nWhen this word thus dwells in us, we shall be full of its wondrous Psalms; we shall be speaking in ourselves to God, by our hymns: and our songs will be spiritual, because they will be sung in our hearts. There will be the melody which ascends and reaches up to the Presence of God: because it will be a \u201csinging by grace and with grace unto God.\u201d
\n<\/span><\/span><\/p>\n


\nThis occupation of the heart with Christ and His Word will be the measure in which we are filled with the Spirit
\n(i.e<\/em>., with spiritual gifts).
\n<\/span><\/span><\/p>\n


\nIt will be the singing of the \u201cheart,\u201d and not of the throat: and it will be \u201cto the praise and glory of God\u201d (as it used to be) and not to the praise and glory of the choir or of the performers. The heart which is indwelt by the Spirit, can sing to God. It will need no \u201csoloist\u201d to do it by proxy. For we are not commanded to listen to the singing of another or others, however exquisite it may be, but to sing ourselves as worshippers. This singing requires no \u201cear for music,\u201d but it needs a \u201cheart\u201d for Christ. For this music comes from God and returns to God.<\/span><\/span><\/p>\n


\nIn the Word of God, prayer is always spoken, and never sung: \u2014
\nMoses besought the Lord, saying\u201d (Deut. 3:23; Ex. 32:11, etc<\/em>.).
\n<\/span><\/span><\/span><\/span><\/p>\n


\n\u201cManoah intreated the Lord, and said\u201d (Judges 13:8).
\n\u201cHannah prayed, and said\u201d (1 Sam. 2:1).
\n<\/span><\/span><\/p>\n

Elisha prayed, and said\u201d (2 Kings 6:17).
\n\u201cDaniel prayed, and made confession, and said\u201d (Dan. 9:4, 20).
\n<\/span><\/span><\/p>\n


\nIndeed prayer is contrasted with praise, for \u201c Solomon spread forth his hands towards heaven, and said\u201d
\n(1 Kings 8:22, 23, 54<\/a>). But when it is a question of praise then we read that it was made with music and singing.
\n(2 Chron. 5:12, 13<\/a>).
\n<\/span><\/span><\/p>\n


\nIn the upper room the Lord and His apostles \u201csang a hymn\u201d (Matt. 26:30<\/a>); but when in Gethsemane \u201cHe fell on his face and prayed, saying\u201d (verse 39<\/a>).
\n<\/span><\/span><\/p>\n


\nIn Jas. 5:13 they are again set in contrast: \u201cIs any among you afflicted? let him pray.
\nIs any merry? let him sing psalms.\u201d
\n<\/span><\/span><\/p>\n


\nThis universal testimony of Scripture settles for us the question as to the distinction between prayer embodied in hymns and prayer sung instead of said. That testimony of Scripture is dead against the singing of prayers in any form or manner. It draws no distinction between intoning prayers and singing them. Intoning is singing, and nothing else: it is merely singing on one note instead of many. It is art and artificial; it is unnatural and unreal\u2014neither pleasing to God nor edifying for man.
\n<\/span><\/span><\/p>\n


\nPublic worship is that in which the Word of God should be read, prayers prayed, and praise sung. God’s Word we read, not as our own, but as His, for our instruction. In prayer and praise we say and sing our own words, as our own. It is therefore no argument to urge that the Psalms were sung and they contain prayers.
\nFor: \u2014
\n<\/span><\/span><\/p>\n

(1) We do not admit the first premises. Too little is known to justify the assertion that all the Psalms were sung. Some were, undoubtedly; and these may be sung by us today, if we can adopt the words as our own; but not otherwise.
\n<\/span><\/span><\/p>\n


\n(2) We cannot adopt the words of all the Psalms as our own, but only so far as they are in harmony with the New Testament teaching as to our standing in Christ. The language of those which were under the Old Covenant of Works cannot be adopted as the language of those who are under the New Covenant of Grace.
\n<\/span><\/span><\/p>\n


\nWe may read them as we read the other Scriptures for our instruction, but we might just as well sing the Lessons as sing some of the Psalms.
\n<\/span><\/span><\/p>\n

Again we repeat, therefore, the other New Testament Rubrick \u2014\u201cIs any afflicted? let him pray. Is any merry? let him sing Psalms\u201d (Jas. 5:13); and we conclude that prayer is to be said, and praise is to be sung. Praise may even be said; for three times are songs said to be spoken. The Song of Moses (Deut. 31:30<\/a>); the Song of Deborah (Judges 5:12<\/a>); and the Song of David (2 Sam. 22:1<\/a>; Ps. 18:1<\/span><\/a>. Title). But, while praise may be spoken, prayer is never said to be sung.
\n<\/span><\/span><\/p>\n


\nInstead, therefore, of flying in the face of the universal testimony of Scripture, simply because prayer is embodied by human poets in our hymns, we ought rather to question whether the prayer in hymns should not be said, and only our hymns of praise sung. But habits once formed are too strong for us to entertain the hope of making so radical a reformation; though it would be better, if not easier, to alter a wrong habit than to alter the testimony of the Word of God.
\n<\/span><\/span><\/p>\n


\nPhil. 4:9 \u2014\u201cThose things which ye have both learned,
\nand received,
\nand heard,
\nand seen in me, do.\u201d
\n<\/span><\/span><\/p>\n


\nCol. 1:16 \u2014\u201cFor by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.\u201d<\/span><\/span><\/p>\n

Here we are impressed with the wonders of the invisible world, of which so little is revealed.
\n<\/span><\/span><\/p>\n

Col. 3:16 \u2014See Eph. 5:19.
\n<\/span><\/span><\/p>\n

1\u00a0Tim. 1:2 \u2014\u201cGrace<\/b>, mercy<\/b>, and peace<\/b>.\u201d
\nSo also in the other two so-called \u201cPastoral Epistles,\u201d 2 Tim. 1:2, and Titus. 1:4.
\n<\/span><\/span><\/p>\n


\nIn all the other epistles it is only \u201cgrace,\u201d or \u201cgrace and peace.\u201d In these three epistles \u201cmercy\u201d is added: as though to imply that with the many responsibilities of the pastoral office, God’s \u201cmercy\u201d would be specially needed by those who exercised pastoral duties in the Church of God.
\n<\/span><\/span><\/p>\n

1 Tim. 3:15 \u2014\u201cThat thou mayest know how thou oughtest (R.V., how men ought)
\nto behave thyself [or what conduct is incumbent on us]
\nin the house of God,
\nwhich is the Church of the living God,
\nthe pillar and ground of the truth.\u201d
\nWhat this is, is shown in the next verse, viz<\/em>., the \u201cgreat secret\u201d concerning Christ Mystical and not Christ Personal*
\n<\/span><\/span><\/p>\n

*\u00a0See The Mystery<\/a>, by the same author and publisher.
\nSee also under Hendiadys<\/em>.
\n<\/span><\/span><\/span><\/span><\/p>\n


\nThis great Mystery is the Body of Christ, the House in which God dwells by His Spirit; the assembly of the saints peculiarly belonging to the living God, as purchased with the blood of the everlasting covenant; and this is the pillar and ground\u2014the great foundation pillar of the truth, so specially revealed to Paul to make known among the Gentiles.
\n<\/span><\/span><\/p>\n

2 Tim. 1:2<\/a> \u2014 See 1 Tim. 1:2<\/a>;\u00a02 Tim. 3:14,15 \u2014 \u201cBut continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them. And that from a child thou hast known the holy scriptures, which are able to make thee wise, etc.\u201d.
\n<\/span><\/span><\/p>\n

Here the importance of personal knowledge and study of the word of God is enforced: not a mere acquaintance with the letter, but an assurance of the truth.<\/span><\/span><\/p>\n

Tit. 1:4<\/a>; \u2014See 1 Tim. 1:2<\/a>.
\n<\/span><\/span><\/p>\n

From \u201cFigures Of Speech Used In The Bible<\/u><\/span><\/a>\u201d by E. W. Bullinger,
\n(Public Domain) pages 324-338. Adapted for website compatibility.
\nSee original at link. \u00a0 \u00a0\u00a0 Stream<\/a><\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download.
\n<\/a><\/span><\/span><\/span><\/span><\/p>\n

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\n<\/span><\/span><\/span>
\nResources: archive.org<\/a>
\nCornell University Library<\/a>
\nBlue Letter Bible<\/a>
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

or, SYNONYMOUS WORDS. The Repetition of Words similar in Sense, but different in Sound and Origin. Syn-o-nym ‘-i-a, from \u03c3\u03c5\u03bd (sun), together with, and \u1f44\u03bd\u03bf\u03bc\u03b1 (onoma), a name. A Synonym is so called when the sense of two or more words is similar, though the sound and appearance and derivation […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":397,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-1384","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1384","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1384"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1384\/revisions"}],"predecessor-version":[{"id":13919,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/1384\/revisions\/13919"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/397"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1384"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}