{"id":3495,"date":"2014-11-22T02:15:29","date_gmt":"2014-11-22T06:15:29","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=3495"},"modified":"2022-03-12T17:59:39","modified_gmt":"2022-03-12T21:59:39","slug":"catachresis","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=3495","title":{"rendered":"Catachresis"},"content":{"rendered":"

CATACHRESIS<\/em>; or, INCONGRUITY.<\/span><\/span><\/span><\/p>\n


\nOne word changed for another only remotely connected with it.<\/span><\/span><\/span><\/p>\n

Cat’-a-chree-sis<\/em>, Greek, \u03ba\u03b1\u03c4\u03ac\u03c7\u03c1\u03b7\u03c3\u03b9\u03c2, from \u03ba\u03b1\u03c4\u03ac (kata<\/em>), against<\/em>, and \u03c7\u03c1\u1fc6\u03c3\u03b8\u03b1\u03b9 (chreesthai<\/em>), to use<\/em>. Hence, misuse<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nCatachresis<\/em> is a figure by which one word is changed for another,
\nand this against or contrary to the ordinary usage and meaning of it.
\nThe word that is changed is transferred from its strict and usual signification
\nto another that is only remotely connected with it.
\nHence called by the Latins ABUSIO, abuse.<\/span><\/span><\/span><\/p>\n


\nIn METONYMY there is a relation between the two words.
\nIn SYNECDOCHE there is some association between them.
\nIn HENDIADYS there is a real connection between them.
\nBut in CATACHRESIS all this is wanting, and the two words or meanings,
\nthough they may have between them something remotely akin or analogous,
\nyet have no real or strict relation; and the connection is often incongruous.<\/span><\/span><\/span><\/p>\n


\nWhen man uses this figure, it may often be from ignorance or through carelessness, but often with good effect. Attention is sometimes arrested by a delightful incongruity, as when Young writes:
\n\u201cHer voice was but the shadow of a sound<\/strong>\u201d:
\nwhere the sense is very forcibly conveyed by changing the ordinary usage of the word \u201cshadow.\u201d
\n\u201cSorrow was big at her heart<\/strong>.\u201d
\nOr when we say that a thing is \u201cbeautiful to the ear,\u201d or \u201cmelodious to the eye\u201d; or, when we apply the word \u201csweet\u201d to things other than articles of food which we taste.<\/span><\/span><\/span><\/p>\n


\nBut, when the Holy Spirit uses this figure, it is in order to arrest us; and to attract our attention, by the apparent incongruity, and thus fix it on what He says.<\/span><\/span><\/span><\/p>\n


\nSometimes the translators introduce a Catachresis<\/em>, where there is none in the Original: e.g<\/em>., in Ex. 38:8<\/a>, they say: \u201cMoses made the laver of brass, and the foot of it of brass out of the looking-glasses of the women.\u201d (But see margin.)
\nThe R.V. avoids this by rendering the word correctly \u201cmirrors.\u201d<\/span><\/span><\/span><\/p>\n


\nThe figure does not mislead; it merely acts as spice or condiment does to food.<\/span><\/span><\/span><\/p>\n


\nCatachresis<\/em> is of three kinds: \u2014
\n1<\/strong>. Of two words, where the meanings are remotely akin.
\n2<\/strong>. Of two words, where the meanings are different.
\n3<\/strong>. Of one word, where the Greek receives its real meaning by permutation from the Hebrew, or some other language, or foreign usage.<\/span><\/span><\/span><\/p>\n


\n1<\/strong>. OF TWO WORDS, WHERE THE MEANINGS ARE REMOTELY AKIN.<\/span><\/span><\/span><\/p>\n


\nLev. 26:30 \u2014 \u201cI will cast your carcases upon the carcases of your idols.\u201d
\nHere the word \u201ccarcase\u201d is changed from its strictly correct application,
\nto flesh and blood, and its use applied to the fragments of wood or stone of an idol.<\/span><\/span><\/span><\/p>\n


\nNum. 9:18 \u2014 \u201cAt the mouth of Jehovah.\u201d
\nHere it is translated \u201ccommandment\u201d: but the figure arrests us; and points us to the Divine Source of the command as opposed to any human injunction.
\nSee Epistrophe<\/em>.<\/span><\/span><\/span><\/p>\n


\nDeut. 16:7 \u2014 \u201cAnd thou shalt cook and eat it in the place which the Lord thy God shall choose.\u201d
\nBoth A.V. and R.V. render it \u201croast.\u201d The latter however puts seethe in the margin. \u201cSeethe\u201d is sometimes used for cook: and thus there is a remote connection with roast, as commanded,
\nin Exod. 12:8,9. So 1 Sam. 2:15. Compare Joel 3:13 (4:13). **
\n** The Book Of Joel only has 3 chapters, therefore the reference to 4:13 may seem puzzling. This is not a mistake on Dr. Bullinger’s part, only a reference by him to Gesenius’s Lexicon, where it is listed as such, and should read 3:13.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nDeut. 32:14 \u2014 \u201cThou didst drink the pure blood of the grape.\u201d<\/span><\/span><\/span><\/p>\n


\nHere \u201cblood\u201d is used by Catachresis<\/em>, For, as \u201cblood\u201d is that which comes from man,
\nso the juice is that which comes from the grape. There is an incongruity, because the two are only remotely akin. But our attention is attracted to what is being said.<\/span><\/span><\/span><\/p>\n


\n2 Sam. 23:17 \u2014 \u201cIs not this the blood of the men that went in jeopardy of their lives?\u201d
\nThe water which the three mighty men brought to David is called their blood: and thus, in one incongruous word, is eloquently expressed the shedding of their own blood, which the men had risked for David’s sake.<\/span><\/span><\/span><\/p>\n


\nJob 4:12 \u2014\u201cNow a word was brought by stealth to me.\u201d
\nThis is a most unusual way of describing an angelic communication.<\/span><\/span><\/span><\/p>\n


\nPsa. 74:1 \u2014 \u201cWhy doth thine anger smoke against the sheep of thy pasture?\u201d<\/span><\/span><\/span><\/p>\n


\nPsa. 80:4 (5) \u2014\u201cHow long wilt thou smoke against the prayer of thy people?\u201d (margin).
\nUsed by Catachresis<\/em> for the heat of anger. (See YLT and DBY )<\/span><\/span><\/span><\/p>\n


\nPsa. 88:5 \u2014 \u201cFree among the dead\u201d: i.e<\/em>., set at liberty is put by Catachresis<\/em> for cast off, deserted.<\/span><\/span><\/span><\/p>\n


\nIsa. 62:5 \u2014 \u201cFor as a young man marrieth a virgin, so shall thy sons marry thee.\u201d
\nTo speak of sons marrying their mother is incongruous, and yet what else could be said? How else could it be expressed? But \ufb31\u05b8\u05e2\u05b7\u05dc (baal<\/em>) means not only to marry, but to possess; or as we express it \u201cto have and to hold\u201d in possession. This is the primitive and proper meaning of the word, and to marry is only a secondary usage. It means to have, own, possess. See 1 Chron. 4:22, \u201cwho had the dominion in Moab\u201d; Isa. 26:13 \u2014 \u201cother lords beside thee have had dominion over us.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nIt is from not seeing the beautiful figure Catachresis<\/em> here, by which, through what looks like an incongruity, that Bishop Lowth and others suggest an emendation of the Hebrew Text, by reading \ufb31\u05b9\u05e0\u05b8\ufb1d\u05da\u05b0 (bonahyik<\/em>), thy builders, for \ufb31\u05b8\u05e0\u05b7\ufb1d\u05da\u05b0 (bahnayik<\/em>), thy sons. The change is plausible; but it is destitute of any MS. or other ancient authority; and such arbitrary alterations of the Text are to be deprecated, being purely conjectural. Moreover, it is unnecessary, for the builder is not necessarily the possessor or the owner. The apparent incongruity of the figure arrests our attention; and, when we give the attention which is thus demanded, we find the passage means that as a young man marries a virgin, so shall Zion’s sons hold her in sure and happy possession.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nHos. 14:2 (3) \u2014 \u201cSo will we render the calves of our lips\u201d: i.e<\/em>., our lips as sacrifices.
\nSee under Metonymy<\/em>; and compare Heb. 13:15.<\/span><\/span><\/span><\/p>\n


\nMatt. 12:5 \u2014 \u201cOn the sabbath days the Priests in the temple profane the sabbath, and are blameless.\u201d
\nIt sounds incongruous to state this as a fact: but it expresses what was true according to the mistaken notions of the Pharisees as to manual works performed on the sabbath.<\/span><\/span><\/span><\/p>\n


\nRom. 7:23 \u2014 \u201cI see another law in my members.\u201d
\nHe means that he sees sin: which, through the authority with which it rules his members, he calls, by Catachresis<\/em>, \u201claw.\u201d
\nSee under Antanaclasis<\/em>.<\/span><\/span><\/span><\/p>\n


\n1 Cor. 1:25 \u2014 \u201cThe foolishness of God is wiser than men; and the weakness of God is stronger than men\u201d It is incongruous to speak of \u201cfoolishness\u201d or \u201cweakness\u201d with respect to God. So we are arrested by the use of this figure Catachresis<\/em>.<\/span><\/span><\/span><\/p>\n


\nCol. 3:5 \u2014 \u201cMortify therefore your members which are upon the earth.\u201d
\nThe members which commit the sins are put by a forcible Catachresis<\/em> for the sins themselves. For the sins are immediately enumerated, not the members.
\nSee chap. 2:11.<\/span><\/span><\/span><\/p>\n


\n2<\/strong>. OF TWO WORDS, WHERE THE MEANINGS ARE DIFFERENT.<\/span><\/span><\/span><\/p>\n


\nExod. 5:21 \u2014 \u201cYe have made our savour to stink in the eyes of Pharaoh.\u201d
\nHere \u201cstink\u201d and \u201ceyes\u201d are incongruously conjoined to call our attention to the highest degree of abhorrence.<\/span><\/span><\/span><\/p>\n


\nExod. 20:18 (15) \u2014 \u201cAnd all the people saw the thunderings.\u201d
\nHere seeing is joined to what was only heard. But see under Zeugma<\/a><\/em>, by which one verb is made to go with two different nouns.
\n(See Rev. 1:12 below).<\/span><\/span><\/span><\/p>\n


\nMark 7:21, 22 \u2014 \u201cOut of the heart proceed evil thoughts \u2026 an evil eye.\u201d
\nHere the Catachresis<\/em> is only in appearance, as \u201can evil eye\u201d is put by Metonymy for envy, which does proceed out of the heart.
\nCompare Matt. 20:15, and see further under Asyndeton<\/a><\/em>.<\/span><\/span><\/span><\/p>\n


\n1 Tim. 6:19 \u2014 \u201cLaying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.\u201d
\nHere the \u201claying up treasure\u201d is joined with \u201cfoundation,\u201d and \u201claying hold\u201d is joined with the house which is from heaven. 2 Cor. 5:2.<\/span><\/span><\/span><\/p>\n


\nRev. 1:12 \u2014 \u201cAnd I turned to see the voice that spake with me.\u201d
\nHere \u201cvoice\u201d is put by Metonymy<\/em> (q.v.<\/em>), for the person speaking. Apart from this, there is a Catachresis<\/em>; seeing being joined with that which is invisible and only heard. (See Exod. 20:18.)<\/span><\/span><\/span><\/p>\n


\n3<\/strong>. OF ONE WORD, WHERE THE GREEK RECEIVES ITS REAL MEANING BY PERMUTATION FROM ANOTHER LANGUAGE, OR FOREIGN USAGE.<\/span><\/span><\/span><\/p>\n


\nMatt. 8:6; Acts 4:27 \u2014 Where \u03c0\u03b1\u1fd6\u03c2 (pais<\/em>), a child, is used of a servant, from the Hebrew \u05e0\u05b7\u05e2\u05b7\u05e8 (nahar<\/em>), which has both meanings. The A.V. renders it \u201cservant\u201d in Matt., and \u201cchild\u201d in Acts; while the R.V. renders it \u201cservant\u201d in both places, spelling it in Acts \u201cServant.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nMatt. 11:25; Luke 10:21; Rom. 14:11; Heb. 13:15 \u2014 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03bd (homologein<\/em>), to confess, is used of to praise or celebrate, like the Hebrew \u05d4\ufb4b\u05d3\u05b8\u05d4 (h\u014ddah<\/em>) which has both meanings.
\nSee Gen. 49:8; 2 Sam. 22:50.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nMatt. 24:29 \u2014 \u201cAnd the powers of the heavens shall be shaken.\u201d
\nHere, \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2 (dunameis<\/em>), powers, means really armies, from the Hebrew \u05d4\u05b7\ufb1d\u05dc (chayeel<\/em>) which has both meanings.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nMatt. 28:1 \u2014 \u03bc\u03af\u03b1 (mia<\/em>), one, is the Greek cardinal numeral, but it is used here for the ordinal, first, like the Hebrew \u05d0\u05b6\u05d7\u05b8\u05d3 (echad<\/em>), which has both meanings.
\nSee Gen. 1:5, etc<\/em>. (See Mark 16:9.)<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nLuke 1:37 \u2014 \u201cFor with God nothing shall be impossible.\u201d
\nHere, \u1fe5\u1fc6\u03bc\u03b1 (rheema<\/em>), word or saying, is used for thing, the Hebrew \ufb33\u05b8\u05d1\u05b8\u05e8 (davar<\/em>) having both meanings. The R.V. renders \u1fe5\u1fc6\u03bc\u03b1 literally; at the expense of forcing the word \u1f00\u03b4\u03c5\u03bd\u03b1\u03c4\u03ae\u03c3\u03b5\u03b9 (adunateesei<\/em>), shall be impossible; which it renders
\n\u201cshall be void of power.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nLuke 16:17 \u2014 \u201cIt is easier for heaven and earth to pass than one tittle of the law to fail.\u201d
\nHere, \u03c0\u03af\u03c0\u03c4\u03b5\u03b9\u03bd (piptein<\/em>), to fall or fail, is used for not to be fulfilled, or to be of no effect
\n(Rom. 9:6; 1 Sam. 3:19). The Hebrew \u05e0\u05b8\u05e4\u05b7\u05dc (naphal<\/em>) has both meanings.
\nSee Josh. 23:14; Est. 6:10. <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>The reference to the \u201ctittle\u201d is interesting, and very beautifully includes both the meanings.<\/span><\/span><\/p>\n


\nThe \u05e7\u05b6\u05e8\u05b6\u05df (cheren<\/em>), horn, is called in the Greek \u03ba\u03b5\u03c1\u03b1\u03af\u03b1 (keraia<\/em>), little horn \ufb4a\u05b7\u05d0\u05b2\u05d2\u05b4\u05d9\u05dd (taageem<\/em>), little crowns.*
\n<\/span>*The plural of \u05e7\u05b6\u05e8\u05b6\u05df (cheren<\/em>), horn, is \u05e7\u05b0\u05e8\u05b8\u05e0\ufb4b\u05ea (ch\u2019rahnoth<\/em>), horns.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe Massorah explains that the little horn or crown is an ornament or little flourish (something like a tiny fleur-de-lis, of various forms, or a mere hair-line flourish) placed above certain letters and coming out from their top, according to certain definite and prescribed rules. Thus the common fancy, which is as old as Jerome, is exploded: which explained the \u201ctittle\u201d as being the difference between two similar letters: e.g<\/em>., Daleth (\u05d3) and Resh (\u05e8); Beth (\u05d1) and Kaph (\u05db), etc<\/em>. The meaning of the passage is that it is easier for heaven and earth to pass away, than for one of these Taagim, or little crowns to fall, or for the minutest word of God not to be fulfilled.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nActs 10:22; Luke 1:6; 2:25 \u2014
\n\u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 (dikaios<\/em>), which is an adjective, and means strictly righteous, is used generally for a good man, like the Heb., \u05e6\u05b7\ufb33\u05b4\u05d9\u05e7 (tzaddeek<\/em>), which has both meanings.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nActs 13:34 \u2014 \u201cThe sure mercies of David.\u201d
\nHere the words \u03c4\u1f70 \u1f45\u03c3\u03b9\u03b1 (ta hosia<\/em>), holy or just things, are used for promises made,
\nand mercies vouchsafed, in pure grace; the Heb. \u05d7\u05b2\u05e1\u05b8\u05d3\u05b4\u05d9\u05dd (chasadeem<\/em>), having both meanings. The quotation is from Isa. 55:3; and the reference is to Jehovah’s unconditional covenant made with David in 2 Sam. 7.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

The passage means \u201cI will give to you the faithful promises made to David.\u201d The A.V. gives an unusually long marginal note; and the R.V. renders it \u201cI will give you the holy and sure blessings of David\u201d; which is very laboured and obscure, compared with the simplicity of meaning conveyed and brought out by the figure Catachresis<\/em>, which shows that 2 Sam. 7 as in question, and the holy things, i.e<\/em>., the promises, there made in grace to David.<\/span><\/span><\/span><\/p>\n

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1 Cor. 2:6 \u2014 \u201cHowbeit we speak wisdom among them that are perfect.\u201d
\nHere the word \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03c2 (teleios<\/em>) receives its true meaning, initiated, from the Greek mysteries, where it was used of one who had been initiated into them.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

1 Cor. 15:54 \u2014 \u201cDeath is swallowed up in victory\u201d: i.e<\/em>., for ever, as the Heb.\u05e0\u05b6\u05e6\u05b7\u05d7 (netzach<\/em>) means, as well as victory, when it has the Lamed ( \u05dc ) prefixed.
\nSee Isa. 25:8 (R.V.). Amos 1:11 (both A.V. and R.V.). Also Psa. 13:1 (2). Prov. 21:28.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

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Luke 1:78; 2 Cor. 6:12; 7:15; Phil. 1:8; Col. 3:12 \u2014 \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1 (splangna<\/em>), bowels,
\nis used for mercy, like the Heb. \u05e8\u05d7\u05b2\u05de\u05b4\u05d9 \u05dd (rachameem), which has both meanings.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

See Gen. 43:30. Psa. 51:1 (3). Prov. 12: 10. When used with the word \u201cmercies\u201d itself, it denotes tender mercies.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Gal. 2:21.\u2014 \u201cI do not frustrate (or esteem at a small price) the grace of God:
\nfor if righteousness come by the law, then Christ is dead (i.e<\/em>., died) in vain.\u201d<\/span><\/span><\/span><\/p>\n


\nHere, \u03b4\u03c9\u03c1\u03b5\u03ac\u03bd dorean<\/em>), a free gift, is put for \u03bc\u03ac\u03c4\u03b7\u03bd (mateen<\/em>), in vain; and the A.V.
\nso translates it. The R.V. renders it \u201cfor nought.\u201d But, like the Heb. \u05d7\u05b4\ufb40\u05b8\u05dd (chinnam<\/em>),
\n\u03bc\u03ac\u03c4\u03b7\u03bd means in vain, while \u03b4\u03c9\u03c1\u03b5\u03ac\u03bd means without a cause. See Psa. 109:3.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

1 Thess. 4:4, and 1 Pet. 3:7, where \u03c3\u03ba\u03b5\u1fe6\u03bf\u03c2 (skeuos<\/em>), a vase or utensil, is used for the Heb. \ufb3b\u05b0\u05dc\u05b4\u05d9 (k’lee<\/em>), which has a wider meaning, instrument or weapon.
\nSee Hos. 13:15, and 1 Sam. 21:3-6.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Heb. 11:31; Jas. 2:25 \u2014\u201cThe harlot Rahab\u201d: where \u03c0\u03cc\u03c1\u03bd\u03b7 (pornee<\/em>), a harlot, receives its true meaning from the Heb. \u05d6\ufb4b\u05e0\u05b8\u05d4 (zonah<\/em>) which means a female hostess, or landlady, as well as harlot.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

1 Pet. 3:14 \u2014 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7 (dikaiosunee<\/em>), righteousness, is used of ordinary piety, kindness, etc<\/em>.
\nSo 2 Cor. 9:9. Matt. 6:1 according to one reading (see Metonymy<\/em> and Synecdoche<\/em>).<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rev. 2:7; 22:2,14 \u2014\u201cThe tree of life.\u201d In the Greek \u03be\u03cd\u03bb\u03bf\u03bd (xylon) means wood;
\nbut receives its meaning of \u201ctree\u201d from the Heb. \u05e2\u05b5\u05e5 (eytz<\/em>), tree, which is frequently rendered \u03be\u03cd\u03bb\u03bf\u03bd (xylon<\/em>) in the LXX.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rev. 14:8; 18:3 \u2014 \u201cShe hath made all nations drink of the wine of the wrath of her fornication.\u201d\u00a0 Here, \u03b8\u03c5\u03bc\u03cc\u03c2 (thumos<\/em>), wrath, means heat, as well as anger; like the Heb. \u05d7\u05b5\u05de\u05b8\u05d4 (cheymah<\/em>), heat, venom, or poison. See Job 6:4, where the LXX. renders it \u03b8\u03c5\u03bc\u03cc\u03c2 (thumos<\/em>), evil or affliction, as Matt. 6:34. So that the meaning is \u201cthe heating or poisonous wine of her fornication.\u201d <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nFrom \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,
\n(Public Domain) pages 676-680. Adapted for website compatibility.
\nSee original at link.\u00a0\u00a0\u00a0\u00a0\u00a0 Stream<\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download<\/a>.<\/span><\/span><\/span><\/p>\n


\nfiguresofspeechinthebible.net \u00a9 2013-2022. All rights reserved. Material in public domain may be freely copied and distributed without charge for educational, non-commercial purposes. This website, and those referenced by this site as sources of public domain material, are to be referenced. Material that is not in public domain, and indicated as such, is the property of its rightful owner(s), and\/or originator.<\/span><\/span><\/span><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

CATACHRESIS; or, INCONGRUITY. One word changed for another only remotely connected with it. Cat’-a-chree-sis, Greek, \u03ba\u03b1\u03c4\u03ac\u03c7\u03c1\u03b7\u03c3\u03b9\u03c2, from \u03ba\u03b1\u03c4\u03ac (kata), against, and \u03c7\u03c1\u1fc6\u03c3\u03b8\u03b1\u03b9 (chreesthai), to use. Hence, misuse. Catachresis is a figure by which one word is changed for another, and this against or contrary to the ordinary usage and meaning […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":332,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-3495","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3495","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=3495"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3495\/revisions"}],"predecessor-version":[{"id":14342,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3495\/revisions\/14342"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/332"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3495"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}