Paronomasia; or, Rhyming-Words The Repetition of Words similar in Sound, but not necessarily in Sense
Par-o-no-ma´-si-a, from παρά (para) beside, and ὄνομαζειν (onomazein) to name, make a name, or a word . The figure is so-called because one word is placed alongside of another, which sounds and seems like a repetition of it. but it is not the same; it is only similar. The meaning may be similar or not, the point is that two (or more) words are different in origin and meaning, but are similar in sound or appearance.
Some rhetoricians misname this figure Prosonomasia, others include it in Antanaclasis or Parechesis .
The Latins called it ANNOMINATIO, or AGNOMINATIO, from ad, to, and nominatio, a naming (from nominare, to name). The word thus has the same meaning as the Greek name.
This figure is not by any means what we call a pun. Far from it. but two things are emphasized, and our attention is called to this emphasis by the similarity of sound. Otherwise, we might read the passage, and pass it by unnoticed; but the eye or the ear is at once attracted by the similarity of sound or appearance, and our attention is thus drawn to a solemn or important statement which would otherwise have been unheeded. Sometimes a great lesson is taught us by this figure; an interpretation is put upon the one word by the use of the other; or a reason is given in the one for what is referred to by the other. Sometimes a contrast is made; sometimes a thought is added.
The figure is very frequently used and is never to be disregarded.
This figure is common to all languages, but the instances cannot readily be translated from one language into another. In some cases we have attempted to express the Hebrew or Greek words by the use of similar words in English; but this is generally at the sacrifice of exact translation. Only by a very free translation of the sentence can the two words be thus represented.
Sometimes we have found even this to be impossible: but in each case we have given the original words in English characters, so that the similarity of sound may be perceived. We have not in each case stopped to point the lesson taught by the figure, as it is generally sufficiently plain and clear.
Neither have we made any classification of the passages, otherwise they might well be divided into those which are connected with proper names, or prophetic denunciations, etc. Or we might have classified them as (1) synonymous; (2) antithetic; and (3) of varied signification .
Genesis 1:2. -“And the earth had become tohû (תֹהוּ) and bohû (בֹהוּ).” For the lesson taught by this (the second Figure used in the Bible), see under Anadiplosis .
Genesis 4:25. -“She called his name Seth (שֵׁת, Sheth). For God, said she, hath appointed (שָׁת, shâth, set) me a seed instead of Abel, whom Cain slew.”
Genesis 9:27. -“God shall enlarge (יַפְתְּ, yapht) Japhet (לְיֶפֶת, l’yephet).”
Genesis 11:9. -“Therefore is the name of it called Babel (בָּבֶל, Babel), because the Lord did there confound (בָּלַל, balal, or turn to babble) the language of all the earth.”
Genesis 18:27. -Abraham says, “Behold now, I have taken upon me to speak unto the Lord, which am but dust (עָפָר, aphar) and ashes (וָאֵפֶר, v’epher).” See also Job 30:19 .
Genesis 29:34. -“Now this time will my husband be joined (יִּלָּוֶה, yillaveh) … therefore was his name called Levi (לֵוִי, Levi, or joiner).”
Genesis 29:35. -“Now will I praise (אוֹדֶה, ôdeh) the Lord: therefore she called his name Judah (יְהוּדָה, y’hudah).”
Genesis 41:51. -“And Joseph called the name of the firstborn Manasseh (מְנַשֶּׁה, M’nasheh): For God, said he, hath made me forget (נַשַּׁנִי, nasshanee).”
Genesis 41:52. -“And the name of the second called he Ephraim (אֶפְרָיִם, Ephrayim): for God hath caused me to be fruitful (הִפְרַנִי, hiphranee) in the land of my affliction.”
Genesis 49:8. -“Thou Judah (יְהוּדָה, y’hudah), thy brethren shall praise thee (יוֹדוּךָ, yoducha).”
Genesis 49:16. -“Dan (דָּן, Dan) shall judge (יָדִין, yadeen) his People as one of the tribes of Israel.” * [Note: Compare Genesis 30:6 : “And Rachel said, God hath judged me (דָּנַנִּי, dananni) … therefore she called his name Dan (דָּן, Dan).”]
Genesis 49:19. -“Gad (גָּד, Gad), a troop (גְּדוּד, g’dûd) shall overcome him (יְגוּדֶנּוּ, y’gûdennû); but he shall overcome (יָגֻד, yagud) at the last.”
Exodus 32:18. -“And he said, It is not the voice of them that shout (עֲנוֹת, anôth) for mastery, neither is it the voice of them that cry (עֲנוֹת, anôth) for being overcome: but the noise of them that sing (עַנּוֹת, annôth) do I hear.”
It may be Englished thus: “It is not the sound of those who strike, neither the sound of those who are stricken: but the sound of those who strike up (musically) do I hear.”
Numbers 5:18. -“And the priest shall have in his hand the bitter water (מֵי הַמָּרִים, mey hammarîm) that causeth the curse (המְאָרְרִים, hamarrîm).”
Numbers 18:2. -“And thy brethren also of the tribe of Levi (לֵוִי, Levee), the tribe of thy father bring thou with thee, that they may be joined (וְיִלָּווּ, v’yillavu) unto thee to minister unto thee.”
Numbers 24:21. -“And he looked on the Kenites (הַקֵּינִי, hakeynî), and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest (קִנֶּךָ, kinnecha) in a rock.”
Deuteronomy 30:3. -And in all the passages where Jehovah says, “I will turn or bring again (וְשַׁבְתִּי, v’shavtî) the captivity (אֶת־שְׁבוּת, eth-sh’vûth) of my people,” there is this use of two similar words. See 2 Chronicles 28:11, Nehemiah 8:17 . Job 42:10 . Psalms 14:7, Psalms 53:6 (7); 85:1 (2); 126:1, 4.Jeremiah 30:3, Jeremiah 30:18, Jeremiah 31:23, Jeremiah 32:44, Jeremiah 33:7, Jeremiah 33:11, Jeremiah 33:26, Jeremiah 48:47, Jeremiah 49:6, Jeremiah 49:39 . Lamentations 2:14, Ezekiel 16:53, Ezekiel 29:14, Ezekiel 39:25, Amos 9:14, Zephaniah 2:7, Zephaniah 3:20 .
1 Samuel 1:1-28. -“For this child I prayed; and the Lord hath given me my petition (שְׁאֵלָתִי, sh’alâthî), which I asked of him (שָׁאַלְתִּי, shâaltee): therefore also I have lent him (הִשְׁאִלְתִּיהוּ, hishiltîhû) to the Lord; as long as he liveth he shall be lent (שָׁאוּל, shaûl).”
1 Samuel 13:7. -“And some of the Hebrews (וְעִבְרים, v’ivrîm) went over (עָבְרוּ, avrû) Jordan.”
N.B.-“Abram the Hebrew” was so called to describe him as the man who had come from the other side of the Euphrates and had crossed over into Canaan. They are so called by Saul in this chapter, verse 3. See also 14:11, 21, where the Philistines call them so.
2 Samuel 22:42. -“They looked (יִשְׁעוּ, yishû), but there was none to save (מוֹשִׁיעַ, môshîs).” Or, they might crave, but there was none to save .
See also Psalms 18:41 (42).
From the two similar roots שָׁעָה (shaah), to look, and יָשַׁע (yasha), to save .
1 Kings 2:36. -“And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither” (אֳנֶה וָאָנָה, aneh veanah), i.e., as in English, hither and thither. So verse 42; and 2 Kings 5:25 : Gehazi said “Thy servant went no whither,” i.e., aneh veanah, hither and thither.
1 Chronicles 22:9. -“For his name shall be Solomon (שְׁלמֹה, Shelômôh), and I will give peace (שָׁלוֹם, shalôm) and quietness unto Israel in his days.”
2 Chronicles 28:11 ; Nehemiah 8:17. See Deuteronomy 30:3 .
Job 11:12. -“For vain (נָבוּב, navûv) man would be wise (יִלָּבֵב, yillavev), though man be born like a wild ass’s colt.” Or, For man, in his vanity, will vaunt of sanity; though humanity be born as a wild ass’s colt.
From the two verbs of like origin.
Job 42:10. -See Deuteronomy 30:3 .
Psalms 14:7 (8). -See Deuteronomy 30:3 .
Psalms 18:7. -“The earth shook (וַתִּגְעַשׁ, vattigash) and trembled (וַתִּרְעַשׁ, vattirash).” Or, The earth shaked and quaked.
Psalms 22:16 (17). -Every important Massorah gives a list of words which occur twice in different senses. The word כָּאֲרִי ( kaarî) is one of these words, and the two places are Isaiah 38:13 and Psalms 22:16 . There can be no doubt also that some Codices read כארו ( ka-arû) as a rival reading. Dr. Ginsburg concludes from the Chaldee translation that both these readings were at one time in the text, and it is not improbable that one of the words of this pair dropped out. * [Note: See his Introduction to the Hebrew Bible, pp. 968-972.] If this was the case then there was originally not only a beautiful completeness as to the sense, but also a forcible Paronomasia as well.
“They tore (כארו, kaarû) like a lion (כארי, kaari) my hands and my feet.” Or
“Like a lion they tore my hands and my feet.”
This is borne out by the structure of the passage (verses 12-17). † [Note: See under Ellipsis, pp. 28, 29.]
The reading is shown to require the two words, which thus make the beautiful Paronomasia:
“Like a lion they tore my hands and feet.”
Exactly as in Isaiah 38:13 .
Psalms 25:16. -“Turn thee unto me, and have mercy upon me; for I am desolate and afflicted” (וְעָבִי אָבִי, v’ahnî ahnî, lit. “ afflicted am I ”).
Psalms 39:11 (12). -“When thou with rebukes dost correct man (אִישׁ, îsh) for iniquity, thou makest his beauty to consume away like a moth (עָשׁ, âsh).”
Psalms 40:3 (4). -“Many shall see it (יִרְאוּ, yirû) and fear (וְיִירָאוּ v’yîraû).” Or, Many will peer and fear .
See also Psalms 52:6 .
Psalms 53:6 (8). -See Deuteronomy 30:3 .
Psalms 56:8 (9). -“Thou tellest my wanderings (נֹדִי, nôdee); put thou my tears into thy bottle (בְנאֹדֶךָ, b’nodecha).” The similarity of sound is intended to call our attention to the fact that the tears caused by our wanderings are noted and noticed by God.
Psalms 64:4 (5). -“Suddenly do they shoot at him (יֹרֻהוּ, yoruhû) and fear (יִירָאוּ, yîrakû) not.”
Psalms 1:69-31 (31, 32). -“I will praise the name of God with a song (בְּשִׁיר, b’shîr)…. This also shall please the Lord better than an ox (מִשּׁוֹר, mishôr) or bullock that hath horns and hoofs.”
Psalms 85:1. See Deuteronomy 30:3 .
Psalms 96:5. -“For all the gods (כָּל־אֱלֹהֵי, kol-elohay) of the nations are idols (אֱלִילִים, elîlîm).” This latter word means nothings, or things of naught; so that we might render it, “The gods of the nations are imagi nations .”
Psalms 119:13. -“With my lips (בִּשְׂפָתַי, bispatai) have I declared (סִפַּרְתִּי, sipparti).”
Psalms 122:6. -“Pray for (שַׁאֲלוּ, shaalû) the peace of (שְׁלוֹם, sh’lom) Jerusalem (יְרוּשָׁלָיִם, Y’rûshalayim): they shall prosper (יִשְׁלָיוּ, yishlahyû) that love thee.”
Psalms 126:1 ; Psalms 126:4. -See Deuteronomy 30:3 .
Psalms 137:5. -“If I forget thee, O Jerusalem, let my right hand forget her cunning .” This is how the passage stands in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] It has also been treated as an Ellipsis (see pp. 9, 10); where we have supplied “ me ” after the verb, i.e., let my “right hand forget me .”
The first verb is אֶשְׁכָּחֵֹךְ ( eshkachech), if I forget thee . And the second is תּשִׁנַּח ( tishkach), let it forget (third pers. sing. Kal. fut. from שָׁכַח, shachach).
Dr. Ginsburg suggests that in the transcription from the ancient Phoenician characters to the present square Hebrew characters, the aleph (= א) which originally commenced the latter word, was mistaken for Tau (= ת), which it closely resembles, and thus the verb was changed from the first person to the third in the second clause. If we restore the Aleph (א) we have the following sense and a beautiful Paronomasia: -
“If I forget thee (אֶשְׁכָחֵךְ, eshkachech), O Jerusalem, may I forget (אֶשְׁכַּח, eshkach) my right hand.”
Proverbs 6:23. -“For the commandment is a lamp, and the law (וְתוֹרָה, v’tôrah) is light (אוֹר, ôr); and reproofs of instruction are the way of life.”
Proverbs 18:24. -The Paronomasia here lies in the word “friends,” רֵעִים, reyim, and לְהִתְרוֹעֵעַ, lehitrôça (i.e., reye and rôça: the “ m ” of the former, and “ lehith ” of the latter belonging to the inflections). The latter is from רָֹעַה (raah), to break (and not from רָעָה (raah), to feed), and means to our own detriment, and not to make friends . Then further, אֶשׁ (ish) is not a peculiar spelling of אִישׁ (îsh), man, but stands for יֵשׁ, there is . So that the verse reads:
“There are friends to our own detriment (or ruin);
But there is a friend that sticketh closer than a brother.”
Or, as we might put it:
“There are friends that break us,
But there is a friend that makes us.”
Or:-
“There are friends that give us broken hearts ,
But there is a friend who ne’er departs .”
Ecclesiastes 7:1. -“A good (טוֹב, tôv) name (שֵׁם, shem) is better than ointment (מִשֶּׁמֶן, mishshemen) that is good (טוֹב, tov).
See under Epanadiplosis .
Ecclesiastes 7:6. -“As the crackling (marg. [Note: arg. Margin.] sound) of thorns (הַסִּירִים, hassirim) under the pot (הַסִּיר, hassir) so is the laughter of fools.”
Here the figure attracts the attention to the fact that the burning of the thorns makes a noise, but it lasts only for a moment and it is all over. So it is with the laughter of fools. See further and compare Psalms 58:9, Psalms 118:12, and Ecclesiastes 2:2 .
It may be Englished thus: “As the sound of the nettle under the kettle ;” or, “as the flaming of whin * [Note: Furze or gorse.] neath a caldron of tin ;” or, “as the blazing of grass neath a caldron of brass .”
Isaiah 2:19 ; Isaiah 2:21. -“When He ariseth to shake terribly (לַעֲרֹץ, laarôtz) the earth (הָאָרֶץ, haaretz).”
Isaiah 5:7. -“He looked for judgment (מִשְׁפָּט, mishpat), but behold oppression (מִשְׁפָּח, mishpach); for righteousness (צְדָקָה, tzdakah), but behold a cry (צְעָקָה, tzeâkâh).”
We might English this by rendering it, “He looked for equity, but behold iniquity; for a righteous nation, but behold lamen tation .”
Isaiah 7:9. -“If ye will not believe (אִם לאֹ תַאֲמִינוּ, im lo taaminû), surely ye shall not be established (כִּי לאֹ תֵאָמֵנוּ, ki lo teamenû .
We may English it thus:-“If ye will not understand, ye shall not surely stand .” Or,
“If ye have no belief, surely ye shall have no relief .”
Or, “no confiding, no abiding .”
Isaiah 10:16. -“And under his glory he shall kindle (יֵקַד, yekad) a burning (יְקֹד, yekôd) like the burning (כִּיקוֹד, kikôd) of a fire.”
Isaiah 13:4. -“The Lord of hosts (צְבָאוֹת, tzevaôth) mustereth the host (צְבָא, tzeva) of the battle,” or a host for the battle.
Isaiah 13:6. -“Howl ye; for the day of the Lord is at hand; it shall come as a destruction (כְּשֹׁד, k’shôd) from the Almighty (מִשַּׁדַּי, mish-shaddai).” The awful nature of that day is emphasized by this figure, and our attention is directed to the fact that Destruction comes from the all-bountiful One! It is like “the wrath of the Lamb,” of which we read in Revelation 1:6-17 . We have the same figure again in Joel 1:15 .
Isaiah 15:9. -“For the waters of Dimon (דִימוֹן, Dimôn) shall be full of blood (דָם, dam).”
Isaiah 17:1. -“Behold, Damascus is taken away from being a city מֵעִיר, meyeer) and it shall be a ruinous heap (מְעִי, me-î).” The latter word is put for מַעֲוִי, ma-avee, so that by an unusual form of the word it may allude to the word “city.”
Isaiah 17:2. -“The cities (עָרֵי, araye) of Aroer” (עֲרֹעֵר, Aroer).
Isaiah 21:2. -“Go up (עֲלִי, alee), O Elam (עֵילָם, eylam).”
Isaiah 22:18. -“He will surely (צָבוֹף, tzanôph) violently turn (יִצְנָפְךָ, yitznaphcha) and toss thee (צְנֵפָה, tzenepha).”
Isaiah 24:3. -“The land shall be utterly (הִבּוֹק hibbôk) emptied (תִּבּוֹק, tibbôk), and utterly (וְהִבּוֹז, v’hibbôz) spoiled (תִּבּוֹז, tibbôz): for the Lord hath spoken this word.”
Isaiah 24:4. -“The earth mourneth (אָבְלָה, avelah) and fadeth away (נָבְלָה, navlah), the world (תֵּבֵל, tevel) languisheth (אֻמְלְלָה, umlelah), and fadeth away (נָבְלָה, navlah), the haughty people of the earth do languish (אֻמְלָלוּ, umlalû).
Isaiah 1:24-18. -“Fear (פַּחַד, pachad), and the pit (וָפַחַת, v’phachat), and the snare (וָפָח, vapach) are upon thee, O, inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear (הַפַּחד, happachad) shall fall into the pit (הַפַּחַת, happachat): and he that cometh up out of the midst of the pit (הַפַּחַת, happachat) shall be taken in tone snare (בַּפָּח, bappach).
See also Jeremiah 1:48-44 .
Isaiah 25:1. -“O Lord, thou art my God: I will exalt thee (אֲרוֹמִמְךָ, arômimcha), I will praise thy name (אוֹדֶה שִׁמְךָ, ôdeh shimcha).”
Isaiah 25:6. -“And in this mountain shall the Lord of hosts make unto all people a feast (מִשׁתּה, mishteh) of fat things (שְמָנִים, sh’maneem) a feast (מִשְׁתֵּה, mishteyh) of wines on the lees (שְׁמָרִים, sh’marim), of fat things (שְמָנִים, sh’manim) full of marrow (מְמֻחָיִם, m’muchayeem), of wines on the lees (שְמָרִים, sh’marim) well refined.
Isaiah 30:16. -“But ye said, No; for we will flee (נָנוּס, nanûs) upon horses (סוּס, sûs): therefore shall ye flee (תְּנוּסוּן, t’nûsûn): and, We will ride upon the swift (קַל, kal); therefore shall they that pursue you be swift (יִקַּלּוּ, yikkallû).
Isaiah 32:6. -“For the vile person (נֳבָל, naval) will speak villainy (נְבָלָה, n’valah),” where the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] preserves the figure very well.
Isaiah 32:7. -“The instruments also of the churl (וְכֵלַי כֵּלָיו, vecheleî kelav) are evil.”
Isaiah 32:19. -“When it shall hail (וּבָרַד, ûvarad) coming down on (בְּרֵדֶת, b’redeth) the forest.”
Isaiah 41:5. -“The isles saw it (רָאוּ, raû), and feared (ויירִָאוּ, v’yiraû): the ends of the earth were afraid (יֶחֱרָדוּ, yecheradû) drew near (קָרְבוּ, karvû) and came.
Isaiah 54:8. -“In a little (בְּשֶׂצֶף, b’shetzeph) wrath (קֶצֶף, ketzeph) I hid my face from thee for a moment.”
Isaiah 57:6. -“Among the smooth stones (בְּחַלְּקֵי, bechalkai) of the stream is thy portion (חֵלְקֵךְ, chelkech).”
Isaiah 61:3. -“To appoint unto them that mourn in Zion, to give unto them beauty (פְּאֵר, p’eyr) for ashes (אֵפֶר, epher).”
Jeremiah 1:1-12 (R.V. [Note: The Revised Version, 1881.] ) -“The word of the Lord came unto me, saying, Jeremiah, What seest thou? And I said, I see a rod of an almond tree (שָקֵד, shaked). Then said the Lord unto me, Thou hast well seen; for I will watch over it (שֹׁקַד, shoked). So, A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin.
Our attention is thus called to the fact that the almond tree has to do With judgment deferred, but finally executed. This is just what we have in Jeremiah: and hence it is the truth set forth in the opening chapter.
The times of the Gentiles are passed over to show that their judgment is deferred tiff that foretold shall have been executed on Babylon (chap. 25).
Chapters 50 and 51 give us the day of reckoning with Babylon for the plunder and destruction of the temple. Jeremiah 1:50-5 tells us when it shall take place. So again 50:20. If we compare the following passages, it is clear that all this is yet future. Compare:
Jeremiah 51:13 with Revelation 17:1, Revelation 17:15, Jeremiah 51:8 with Revelation 18:2, Jeremiah 51:45 with Revelation 18:4, Jeremiah 50:13 with Revelation 18:19, Jeremiah 51:48 with Revelation 18:20, Jeremiah 50:15 with Revelation 1:18-23,
and we shall see that the judgment is indeed deferred; but, it will surely come. God will “watch over” it to bring it to pass, and this is emphasized and marked by the three words:
Shaked-shoked-sheshach. * [Note: See Jeremiah 25:26, Jeremiah 51:41 .]
For the Figure involved in these three words, see under AEnigma .
Jeremiah 1:17. -Here there are two Paronomasias which are alternated:-
“Be not dismayed (תֵּחַת, techath) at their faces (מִפְּנֵיהֶם, mipnehem),
Lest I confound thee (אֲחִתְּךָ, achitcha) before them (לִפְנֵיהֶם, liphnehem).”
Jeremiah 6:1. -“Blow (תִּקְעוּ, tikû) in Tekoa (בִּתְקוֹע), the trumpet.”
Jeremiah 8:13. -“I will surely (אָסֹף, ahsôph) consume them (אֲסִיפֵם, asiphem).”
Jeremiah 10:11. -“The gods that have not made (עֲבַדוּ, avadû) the heavens and the earth, even they shall perish (יֵאבַדוּ, yevadû) from the earth, and from under these heavens.”
Thus is the verse emphasized, and our attention called to it. And when we look at it we find that, unlike the rest of the prophecies of Jeremiah, this verse is not written in Hebrew but in Chaldee! It is a message sent to the Gentiles and their gods by the God of Israel; and, like parts of the book of Daniel which specially relate to the Gentiles, and their times, it is in the Gentile and not in the Hebrew tongue.
See Daniel 1:2-49, Daniel 1:3-30, Daniel 1:4-37, Daniel 1:5-31, Daniel 1:6-28, Daniel 1:7-28 . Ezra 1:4-24, Ezra 1:5-17, Ezra 1:6-18, Ezra 1:7-26, where Israel is under Gentile power. Jeremiah 30:3, Jeremiah 30:18, Jeremiah 31:23, Jeremiah 32:44, Jeremiah 33:7, Jeremiah 1:33-11, Jeremiah 1:33-26 . See Deuteronomy 30:3 .
Jeremiah 48:2. -“In Heshbon (בְּחֶשְׁבּוֹן, b’cheshbôn) they have devised (חָשְׁבוּ, chashvû) evil against it: come, and let us cut it off from being a nation. Also thou shalt be cut down (תִּדֹּמִּי, tiddômmi), O Madmen (מַדְמֵן, madmen).”
Jeremiah 48:9. -“Give wings unto Moab, that it may flee (נָצאֹ, natzo) and get away (תֵּצֵא, tetze).” Or, may fly and flee away.
Jeremiah 1:48-44. -See Isaiah 1:24-18 .
Jeremiah 48:47 ; Jeremiah 49:6, Jeremiah 49:39. -See Deuteronomy 30:3 .
Lamentations 2:5. -“And hath increased in the daughter of Judah mourning (תַּאֲנִיָּה, ta’aniyah) and lamentation (וַאֲנִיָּה, v’aniyah).”
Lamentations 2:14. -See Deuteronomy 30:3 .
Lamentations 3:47 .- “Fear (פּחַד, pachad) and a snare (וָפַחַת, vaphachath) is come upon us.” Or, scare and a snare .
Ezekiel 7:6. -“An end (קֵץ, ketz) is come, the end (הַקֵּץ, haketz): it watcheth (הֵקִיץ, hekitz) for thee: behold, it is come.”
Ezekiel 12:10. -“Say thou unto them, Thus saith the Lord God: This burden (הַמַּשָּׂא, hammassa) concerneth the prince (הַנָּשִׂיא, hannasi).” Or, this grief concerns a chief .
Ezekiel 16:53. -See Deuteronomy 30:3 .
Ezekiel 24:21. -“I will profane my sanctuary, the excellency of your strength, the desire (מַחְמַד, machmad) of your eyes, and that which your soul pitieth (וּמַחְמַל, umachmal).” Lit., the pity of your soul . Or, your eyes’ admi ration and your soul’s commise ration .
Ezekiel 25:16. -“Behold I will stretch out mine hand upon the Philistines, and I will cut off (וְהִכְרְתִּי, v’hichratti) the Cherethims (כְּרֵתִים, k’rethim).”
Ezekiel 29:14 ; Ezekiel 39:25. -See Deuteronomy 30:3 .
Daniel 1:5-28. -“This is the interpretation of the thing:
MENE (מְנֵא, m’ney): God hath numbered (מְנָה, m’nah) thy kingdom and finished it.
TEKEL (תְּקֵל, t’kel̇): thou art weighed (תְּקִלְתָּא, t’kîlta) in the balances and art found wanting.
PERES (פְּרֵס, p’res): thy kingdom is divided (פְרִיסַת, p’rîsath) and given to the Medes and Persians (וּפָרָס, upharas).
Hosea 8:7. -“The bud (צֶמַח, tzemach) shall yield no (קֶמַח, kemach) meal.” Or, the flower shall yield no flour .
Hosea 9:15. -“Their princes (שָׂרֵיהֵם, sarehem) are revolters (סוֹרְרִים, sôrrim).”
Hosea 12:11. -“Is there iniquity in Gilead (גִּלְעָד, gilad, i.e., heap of testimony)? surely they are vanity: they sacrifice bullocks in Gilgal (בַּגִּלגָּל, baggilgal, i.e., heap of heap): yea, their altars are as heaps (כְּגַּלִּים, k’gallim) in the furrows of the field.”
Joel 1:15. -See Isaiah 13:6 .
Amos 1:8-2. -“And he said, Amos, what seest thou? And I said, a basket of summer fruit (קָיִץ, kayitz * [Note: From קוּץ (kutz), to cut off, pick or gather ripe fruits ].). Then said the Lord unto me. The end (הַקֵּץ, haketz) is come upon my people Israel; I will not again pass by them any more.”
I.e., they are now like the ripe fig, ready to be cut off, or ripe for judgment.
Amos 9:14. -See Deuteronomy 30:3 .
Jonah 4:6. -“And the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow (צֵל, tzel) over his head, to deliver (לְהַצִּיל, l’hatzil) him from his grief.” Or, a shield to shelter his head.
Micah 1:10. -“In the house of Aphrah (לְעַפְרָה, l’aphrah) roll thyself in the dust (עָפָר, aphar).”
The names of all these places (10-15) are significant and connected with the prophecy associated with them.
“Declare ye it not at Gath, weep not at Accho” † for so it should read, בָּכוֹ (bacho) rendered “at all,” being the primitive form of the word and standing for the later and fuller spelling בְּעִכּוֹ Accho was connected with water, being a maritime town, and in the neighbourhood of inland swamps. Now called Akka (French St. Jean d’Acre). ( Water Town).
“In the house of Aphra ( Dust town) roll thyself in the dust .”
“Pass ye away thou inhabitant of Saphir ( Fair town) in nakedness and shame” (R.V. [Note: The Revised Version, 1881.] and see margin A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.TCTCT)C.
“The inhabitant of Zaanan ( Flock -town) is not come forth” (R.V. [Note: The Revised Version, 1881.TCTCT)C.
“The wailing of Beth-ezel (House-of- sloth) shall take from you the stay thereof” (R.V. [Note: The Revised Version, 1881.TCTCT)C.
“For the inhabitant of Maroth ( Bitter -town) waiteth anxiously for good (R.V. [Note: The Revised Version, 1881.] marg. [Note: arg. Margin.], “ is in travail ”), because evil is come down from the Lord into the gate of Jerusalem.”
“Bind the chariot to the swift steed, O inhabitant of Lachish ( Horse -town): she was the beginning of sin to the daughter of Zion: for the trangressions of Israel were found in thee.”
“Therefore shalt thou give a parting gift to Moresheth-gath (Gath’s possession).”
“The houses of Ackzib ( Lie -town or False -town) shall be a lie to the kings of Israel.”
“Yet will I bring an heir unto thee, O inhabitant of Mareshah ( Heritage -town).”
“He shall come unto Adullam ( Rest -town) the glory of Israel.”
Nahum 2:10. -“She is empty (בּוּקָה, b’ukah), and void וּמְבוּקָה, ûmbooquah), and waste (וּמִבֻלָּקָה, umbullakah).”
Habakkuk 2:18. -“What profiteth the graven image that the maker thereof hath graven it: the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb (אִלִּמִים, illimim) idols (אֱלִילִים, elilim).”
Zephaniah 1:2. -“I will utterly (אָסֹף, ahsoph) consume (אָסֵף, aseph) all things from off the land, saith the Lord.” Lit., אָסֹף, אָסֵף (asoph, aseph), to end, I end, i.e., by taking away I will make an end of.
Zephaniah 2:4. -“For Gaza (עַזָּה, Aazzah) shall be forsaken (עֲזוּבָה, aazuvah) … and Ekron (וְעֶקְרוֹן, v’ekrôn) shall be rooted out (תֵּעָקֵר, teaker).
Zephaniah 2:7 ; Zephaniah 3:20. -See Deuteronomy 30:3 .
Zechariah 9:3. -“And Tyrus (צוֹר, Tzôr) did build herself a strong-hold (מָצוֹר, matzôr).”
Zechariah 9:5. -“Ashkelon shall see it (תֵּרֶא, tere) and fear (וְתִירָא, v’thira).
Matthew 21:41. -“He will miserably (κακῶς, kakôs) destroy those wicked (κακούς, kakous) wicked men.”
In the Greek the two words come together, thus: κακοὺς κακῶς ( kakous kakôs).
Matthew 22:3. -“They would not come.” οὐκ ἤθελον ἐλθεῖν ( ouk eethelon elthein). See under Meiosis .
Matthew 24:7. -“There shall be famines (λιμοί, limoi), and pestilences (λοιμοί, loimoi).” So Luke 21:11 .
Romans 1:29. -“Fornication (πορνείᾳ, porneia * [Note: This word should go out according to the Texts of L.T.Tr. WH., and R.V.TCTCT)C, wickedness (πονηρίᾳ, poneeria) … full of envy (φθόνου, phthonou), murder (φόνου, phonou),” etc.
Romans 1:31. -“Without understanding (ἀσυνέτους, asunetous) covenant-breakers (ἀσυνθέτους, asunthetous).”
Romans 9:18. -“Therefore hath He mercy on whom He will have mercy.” Lit., so then on whom he will θελει ( thelei) he shews mercy ἐλεεῖ ( eleei).
1 Corinthians 9:17. -“For if I do this thing willingly (ἑκών, hekôn), I have (ἔχω, echô) a reward.” See under Oxymoron .
2 Corinthians 8:22. -“And we have sent with them our brother, whom we have oftentimes (πολλάκις, pollakis) proved diligent in many things (πολλοῖς, pollois).”
In the Greek the words come together, and in a different order:- πολλοῖς πολλάκις ( pollois pollakis).
2 Corinthians 9:8. -“Having all sufficiency in all things,” παντὶ πάντοτε πᾶσαν ( panti pantote pasan).
Philippians 3:2. -“Beware of the katatomee (κατατομή): for we are the peritomee (περιτομή).
Thus are contrasted the false and the true circumcision. True circumcision is “to worship God in the spirit, to rejoice in Christ Jesus, and to have no confidence in the flesh” (Philippians 3:3). It is “of the heart in spirit, and not in letter” (Romans 2:25, Romans 2:29).
To go back therefore to ordinances, and to this ordinance, after having been made free in Christ is mutilation, not true circumcision. The verb κατατέμνειν (katatemnein) is always connected with mutilation, see Lev 21:5 . 1 Kings 18:28 . Isaiah 15:2, Hosea 7:14 .
1 Timothy 1:18. -“War a good warfare,” strateian strateuein .
1 Timothy 4:3. -This passage has been referred to under Ellipsis and Zeugma; but there is a latent Paronomasia in one word that is omitted. The Greek is κωλυόντων ( kôleuontôn), forbidding . This word suggests the other word which is omitted, but is obviously to be understood:- κελευόντων ( keleuontôn), commanding . There is the difference of only one letter between the two words. This is not, of course, a pure paronomasia as only one of the words is expressed.
1 Timothy 1:6. -Where the word porismos, gain, is connected with peirasmos, temptation, in verse 9.
Hebrews 5:8. -“Though he were a Son yet learned he (ἔμαθεν, emathen) obedience by the things which he suffered (ἔποθεν, epathen).”
James 5:17. -“With prayer (προσευχῇ, proseuchee) he prayed (προσηύξατο, proseeuxato)”: i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.], “He prayed earnestly.” See Polyptoton .
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