Bible Lexicons

Bullinger's Figures of Speech Used in the BibleBullinger's Figures of Speech

Epizeuxis; or Duplication

The Repetition of the Same Word in the Same Sense

When the word is repeated in close and immediate succession, no other word or words coming between, it is called GEMINATIO, pronounced Gem-i-nâ´-tio, which means a doubling, duplication, a re-doubling. It is also called ITERATIO (It´-er-â-ti-o), iteration; CONDUPLICATIO (con-dû-pli-ca´-tio), conduplication, or full doubling.

When the words do not immediately succeed each other, but are separated by one or more intervening words, the figure is then called EPIZEUXIS, pronounced Ep´-i-zeux´-is. It is the Greek word ἐπὶζευξις, from ἐπὶ (epi), upon, and ζεύγνυμί (zeugnumi), to yoke, or join closely together. The intervening words thus form the yoke which joins the repeated words.

The Latins give this figure the name of SUBJUNCTIO (Subjunc´-tio), which is derived from the Greek and has exactly the same meaning, subjoining (from jugum, a yoke).

We may give the figure the English name of "Duplication," "Gemination," "Iteration," or "Repetition."

It is a common and powerful way of emphasizing a particular word, by thus marking it and calling attention to it.

In writing, one might accomplish this by putting the word in larger letters, or by underlining it two or three times. In speaking, it is easy to mark it by expressing it with increased emphasis or vehemence.

How important for us to notice, in the Scriptures, the words and expressions which the Holy Spirit has thus marked and emphasized in order to impress us with their importance!

Genesis 6:17.-"And, behold, I, even, I, do bring a flood of waters upon the earth."

Genesis 7:19.-"And the waters prevailed exceedingly."

Here, as in other passages, the doubled adverb is used for a superlative. מְאֹד מְאֹד (meôd, meôd), greatly, greatly. We have the same words in 17:2, "And I will multiply thee exceedingly (meôd, meôd). So also verse 6, exceeding; and verse 20, exceedingly; 30:43, "And the man increased exceedingly (meôd, meôd)"; Exodus 1:7, "Waxed exceeding"; Numbers 14:7, "It is an exceeding (meôd, meôd) good land"; 1 Kings 7:47, "Because they were exceeding (meôd, meôd) many"; 2 Kings 10:4, "But they were exceedingly (meôd, meôd) afraid"; Ezekiel 9:9, "And Judah is exceeding (meôd, meôd) great"; 16:13, "And thou wast exceeding (meôd, meôd) beautiful"; 37:10, "An exceeding (meôd, meôd) great army."

Genesis 22:11.-"And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham."

This is the first occurrence of this figure, used of names. There are ten such in the Scriptures (the number ten completing the cycle of Divine order).* [Note: See Number in Scripture, by the same author and publisher.]

Seven of these are used by God to man (four of which are in the Old Testament, and three in the New), the other three being used under other circumstances. When thus used, the figure calls special attention to the occasion or to the person, and to some solemn moment of importance in the action, or of significance in the words.

Used by God to men. (7)

Old Test. (4)

1. Abraham, Abraham (Genesis 22:11).

2. Jacob, Jacob (Genesis 46:2).

3. Moses, Moses (Exodus 3:4).

4. Samuel, Samuel (1 Samuel 3:10).

New Test. (3)

5. Martha, Martha (Luke 10:41).

6. Simon, Simon† [Note: "Satan hath desired to have you (ὑμᾶς, plural) that he may sift you (ὑμᾶς, plural) as wheat: but I have prayed for thee (σοῦ singular) that thy faith fail not."

Satan "sifts" to get rid of the wheat! Christ "fans" to get rid of the chaff ().] (Luke 22:31).

7. Saul, Saul (Acts 9:4).

Used under other circumstances.‡ [Note: Each of these three examples is unique. In No. 8 it is the name of the Lord used by man. In No. 9 it is used of God’s city and people by Christ. In No. 10 it is used of God by Christ.] (3)

8. Lord, Lord (Matthew 7:21-22. Luke 6:46; Luke 13:25).

9. Jerusalem, Jerusalem (Matthew 23:37. Luke 13:34).

10. Eloi, Eloi (Mark 15:34. Matthew 27:46. Psalms 22:1).

It is to be noted that in raising the dead the Lord Jesus never used this figure! As much as to say it needed no emphasis whatever to make the dead hear His voice (see Mark 5:41).

The disciples may cry, "Master, Master, we perish!" (Luke 8:24), but He calmly rebukes the winds and the waves.

Genesis 25:30.-"And Esau said to Jacob, "Feed me, I pray thee, with that same red pottage."

The Hebrew having no superlative, doubles the adjective (see under Idiom), הָאָדֹם הֳאָדֹם (hah-ahdom, hah-ahdom), red, red, i.e., this very red [food]; or, this deliciously red food.

Exodus 2:12.-"And he looked this way and that way."

Here the Hebrew כֹּה וָכֹה (kôh vahkôh), this and this, is well translated, The repetition emphasizes the fact that he looked in every direction. See also Joshua 8:20, i.e., in any direction. 2 Kings 2:8. Also Joshua 8:33, מִזֶּה וּמִזֶּה (mizzeh oomizzeh), i.e., on all sides. 1 Kings 2:36, "Go not forth thence any-whither" אָנֶה וָאָנָה (ahneh vah-ah-nah), this and this. 2 Kings 4:35, see margin.

Exodus 4:16.-"And he shall be, even he shall be to thee instead of a mouth:" i.e., he shall surely be, etc.

Exodus 15:16.-"Till thy people pass over, O Lord, till the people pass over, which thou hast purchased:" i.e., till thy people have completely passed over and are safe on the other side.

Exodus 23:30.-"By little and little I will drive them out from before thee," מְעַט מְעַט (me-at, me-at), "little, little, I will drive, etc.:" i.e., I will drive them out by very slow degrees. There s no "by" or "and" in the Hebrew of this passage. These words should be in italics. The figure is beautifully rendered in English idiom, where two adverbs are used to express the superlative.

Exodus 28:34.-"A golden bell and a pomegranate, a golden bell and a pomegranate upon the hem of the robe round about:" i.e., alternately.

Exodus 34:6.-"And the Lord passed by before him, and proclaimed, JEHOVAH, JEHOVAH."

Here, if we were to translate the figure idiomatically, it means that He proclaimed the wonderful name, Jehovah! (which He did in the sixth and seventh verses).

Leviticus 6:12 (5).-"And the priest shall burn wood on it every morning." בַּבֹּקֶר בַּבֹּקֶר (babbôker, babbôker), morning, morning: i.e., every morning, regularly, and without intermission.

Leviticus 24:8.-"Every sabbath he shall set it in order before the Lord continually."

Hebrew בֶּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת (Beyôm hashabbath beyom hashabbath), on-the-day-of the-Sabbath, on-the-day-of the-Sabbath: i.e., every Sabbath, with emphasis on the word "every," i.e., every Sabbath without fail.

Numbers 17:12-13 (27, 28).-After Aaron’s rod had been brought forth, the people were frightened and cried to Moses, "Behold, we die, we perish, we all perish. Whosoever cometh near, cometh near unto the tabernacle of the Lord shall die: shall we be consumed with dying?"

Here the figure is הַקָּרֵב הַקָּרֵב (hakkahrev hakkahrev), cometh near, cometh near. It is idiomatically translated by the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , but literally by the R.V. [Note: The Revised Version, 1881.]

There is also the repetition of the word אָבָדְנוּ (ahvadnoo), "we perish, we all perish."

Deuteronomy 28:43.-Here the figure is really translated idiomatically, and not literally. "The stranger that is within thee shall get up above thee very high," i.e., מַעֲלָה מָּעֲלָה (mahalah, mahalah), high, high; "and thou shalt come down very low" (i.e., מַטָּה מָּטָּה (mattah, mattah), low, low).

Thus the figure emphasizes the depth of the misery into which Israel should be brought if they would not hearken to the voice of Jehovah (verse 15).

Judges 5:22.-

"Then did the horsehoofs stamp:

By reason of the pransings, the pransings of his mighty ones."

מִדַּהֲרוֹת דַהֲרוֹת (middaharoth daharoth), i.e., the violent pransings, if translated idiomatically. See under Idiom.

1 Samuel 2:3.-"Talk no more exceeding proudly."

גְּבֹהָה גְּבֹהָה (gevohah, gevohah), proudly, proudly, i.e., arrogantly or haughtily.

Here the repeated adjective is idiomatically translated as a superlative.

2 Samuel 7:5.-"Go and tell my servant David (Heb., to my servant, to David), Thus saith the Lord, Shalt thou build, me a house for me to dwell in?"

Here there is great emphasis to be placed on the repeated pronoun, "me," in order to rebuke the popular and universal thought of the natural heart, which ever says, "See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains."

2 Samuel 18:33.-"O my son Absalom, my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!"

Here the figure emphasizes the vehemence of David’s grief.

2 Kings 4:19.-"And he said unto his father, My head, my head." (רֹאשִׁי רֹאשִׁי, roshee, roshee.)

How eloquent: and what a volume is contained in this simple figure, so naturally used by the child; as an English child would say, "My poor head."

2 Chronicles 4:3.-"Compassing the sea round about." סָבִיב סָבִיב (sahveev, sahveev), around, around: i.e., completely round, all around. The same repetition is used, to express complete surrounding, in Ezekiel 37:2; Ezekiel 40:5; Ezekiel 40:14; Ezekiel 40:16 (twice), 17, 25, 29, 30, 33, 36, 43; 41:5, 6, 7, 8, 10, 11, 12, 16 (the second "round about"), 17, 19; 42:15, 20; 43:12. In all these descriptions of the new and future Temple, the repetition of סָבִיב סָבִיב (sahveev, sahveev) emphasizes the completeness of the measurements.

Psalms 22:1.-"My God, my God (אֵלִי אֵלִי, Elee, Elee), why hast thou forsaken me?"

Psalms 67:6-7 (7, 8).-

"God shall bless us,

God shall bless us:"

i.e., God shall really and truly bless us in very deed.

Psalms 77:16 (17).-

"The waters saw thee, O God,

The waters saw thee."

(See under Prosopopœia.) Thus emphatically describing Exodus 14:1-31

Psalms 96:13.-

"For He cometh, for He cometh:"

i.e., for He shall surely come.

Psalms 118:11.-Twice "They compassed me about"; and in verses 15 and 16, we have three times "The right hand of the Lord."

Psalms 137:7.-"Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof," i.e., עָרוּ עָרוּ (ahroo, ahroo), "Down-with-it, down-with-it," or we might render the figure, utterly overthrow it.

Proverbs 20:14.-"It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth."

Heb. is רַע רַע (ra, ra), i.e., "very bad," or "worth nothing." What a picture of Eastern bargaining!

Ecclesiastes 3:18.-Lit., I said in my heart respecting the estate of the sons of men that … they, even they are like beasts."

Here the figure of Pleonasm (q.v. [Note: Which see.] ) first emphasizes the word "men," and then the Epizeuxis again increases that emphasis.

Ecclesiastes 7:24.-"That which is far off and exceeding deep, who can find it out?"

עָמֹק עָמֹק (ahmok, ahmok), deep, deep: i.e., as it is translated, "exceeding deep."

Isaiah 6:3.-The holiness of Jehovah is emphasized beyond measure, and the three persons in one God are indicated by the thrice repeated "Holy, holy, holy is the Lord of hosts." Here the highest degree of holiness is ascribed to Jehovah.

Isaiah 26:3.-"Thou wilt keep him in perfect peace."

Here the figure is idiomatically translated. The Hebrew reads (see margin) שָׁלוֹם שָׁלוֹם (shalom, shalom), peace, peace, thus emphasizing the word and denoting much peace, great peace; or, as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , "perfect peace." In 57:19 and Jeremiah 6:14 it is not thus translated.

Professor Driver mentions this duplication of words as being a post-Isaian feature of literary style (Introduction to the Literature of the Old Testament, pp. 233, 234). He says, "The literary style of chapters 40-56 is very different from that of Isaiah": one of the "literary features" being the repetition of words. It is remarkable, as being characteristic of the wisdom and acumen assumed by the higher critics, that though Professor Driver mentions the repetition of שלום שלום, peace, peace, in Isaiah 57:19, he does not mention the very same repetition in 26:3: which is an evidence of the very unity of the two parts of Isaiah which he is seeking to disprove.* [Note: The same applies to other arguments: e.g., Dr. Driver says (p.227) that certain words "occurring in chapters 40-66. point to a later period of language than Isaiah’s age … A remarkable instance is afforded by 65:25 … where יחדו, the common Hebrew word for together, is replaced by כאחד, an expression modelled upon the Aramaic כחדא, and occurring besides only in the latest books of the Old Testament." But Professor Driver does not mention the fact that the word occurs in the earlier books of the Bible: so early indeed as ; . , and elsewhere. True, in these passages it is in the construct state: but that makes no difference so far as the argument is concerned. Moreover, as this very word יחדו occurs in chap. 1:28, 31, and 11:6, 7, as well as in 66:17, it is an argument against Dr. Driver’s division of Isaiah into two halves.]

Isaiah 28:10.-This is probably the ironical language of the "scornful men" (verse 14), introduced by the Ellipsis of verse 9: "Whom [say they] shall he teach knowledge?… for [it is] precept upon precept; precept upon precept; line upon line; line upon line; here a little, and there a little." And, then, the Prophet retorts: "For (or Yea, verily) with stammering lips (marg. [Note: arg. Margin.] , stammerings of lips) and another tongue will he speak (marg. [Note: arg. Margin.] , he hath spoken) to this people."

In the English the Epizeuxis is not perfect, because the word "upon" comes between, but in the Hebrew the words follow each other closely.

צַּו לָצָו צַו לָצָו קָו לָקַוַ קַו לָקָו

זְעֵיר שָׁם זְעֵיר שָׁם

i.e., "For it is tzav latzav; tzav latzav; kav lakav, kav lakav; zçhr shâhm, zçhr shâhm."

See also verse 13.

Isaiah 40:1.-"Comfort ye, comfort ye my people, saith your God." Here the Epizeuxis consists of one word in the Hebrew, נַחֲמוּ נַחֲמוּ (nachmoo, nachmoo): and calls our attention to the passage; while it emphasizes the plenitude of that comfort wherewith Jehovah has determined to comfort His People Israel at no distant date.

Isaiah 51:1-23.-In this Scripture we have three calls emphasized by this figure.

A1 51:9-11. A call to the arm of Jehovah:-"Awake, awake, put on strength, O arm of the Lord."

B1 12-16. Followed by comfort.

A2 17-20. A call to Jerusalem:-"Awake, awake, stand up, O Jerusalem."

B2 21-23. Followed by comfort.

A3 52:1, 2. A call to Zion:-"Awake, awake, put on strength, O Zion."

B3 3-12. Followed by comfort.

Isaiah 57:19.-"I create the fruit of the lips:-Peace, peace to him that is far off and to him that is near," etc.: i.e., great peace, perfect peace as in 26:3 (q.v. [Note: Which see.] ).

Jeremiah 4:19.-"My bowels, my bowels!" to emphasize the great distress experienced.

Jeremiah 6:14.-"They have healed also the hurt of the daughter* [Note: These words are supplied, apparently from chap. 8:11, 21.] of my people slightly, saying Peace, peace; when there is no peace." Here the figure contrasts with the fact that there was no peace for Jerusalem the fact that her false prophets continually promised plenty of peace, much peace.

Jeremiah 22:29.-"O earth, earth, earth, hear the word of the Lord."

Ezekiel 21:9-13 (Hebrews 14-18).-"A sword, a sword is sharpened, and also furbished."

This is to call our attention to "the sword of the Lord," viz., Babylon, and to show that His sword is a sword for war, and not a sword worn for honour. This is the key to this difficult passage. That there are difficulties is seen the moment we observe the italics, note the marginal alternatives, and consult the commentators!

Jehovah’s sword was not like the sword of His son Judah, not like his "rod" or "sceptre" (verse 10), which was merely for honour, and was no use against a tree. But this sword (verse 10) "contemneth the rod (or sceptre) of my son, as [it despiseth] every tree (or wood)." Verse 12 should be, "Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: my people shall be delivered to the sword: smite therefore upon thy thigh" (which was the symbol of fear in man, as beating the breast was in woman). Verse 13. "Because it was proved, and what? (i.e., what will happen? what will be the result?) if the sword shall not despise the wood, saith the Lord! It will not be, saith Adonai Jehovah!" (i.e., it will not despise it! it will destroy it!)

Thus we have the sword of Jehovah emphasized: and the structure of these verses explains their meaning.

A 8-10. The sword of Jehovah (Babylon). Its sharpness and brightness.

B -10. Its contempt for the rod or sceptre of His son Judah.

A 11, 12. The sword of Jehovah. Its destroying power.

B 13. Its contempt for the wooden rod or sceptre of Judah.

The point is that the sword of the Lord is a sword of war, not of honour; and its power is so great that the sceptre of Judah (which was of wood) will not withstand it.

Ezekiel 21:27.-"I will overturn, overturn, overturn it; and it shall be no more until he come whose right it is; and I will give it him": i.e., I will completely and thoroughly overturn it.

The threefold Epizeuxis emphasizes the completeness of the overthrow of the throne of David; hence, by implication, the certainty of the promised fulfilment of the prophecy that He who is David’s Son and David’s Lord, shall surely reign upon that same throne according to Luke 1:32-33, and many other Scriptures.

Ezekiel 22:2.-"Wilt thou judge, wilt thou judge?": i.e., Wilt thou really and truly judge? See under Heterosis.

Ezekiel 33:11.-"Turn ye, turn ye from your evil ways."

Ezekiel 34:11.-"Behold, I, even I, will both search my sheep and seek them out."

And verse 20: "Behold I, even, I, will judge between the fat cattle and between the lean cattle."

Thus does Adonai Jehovah emphasize what He will do in consequence of the unfaithfulness of the shepherds, who fed not His flock, but fed themselves. (See under Ellipsis, page 114).

Ezekiel 34:17.-"I judge between cattle and cattle." (שֶׂה לָשֶׂה.)

For the emphasis in this passage, see the notes on it under the figure of Ellipsis (page 40).

Daniel 5:11.-"Whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians": i.e., thy father the great and mighty king Nebuchadnezzar.

Daniel 10:19.-"Be strong, yea, be strong:" i.e., be very strong.

Zephaniah 1:14.-"The great day of the Lord is near, is near, and hasteth greatly": i.e., is very near.

Matthew 5:37.-"But let your communication (R.V. [Note: The Revised Version, 1881.] , speech) be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."

Here the figure emphasizes the fact, not that we are forbidden to say, "Yea" or "nay" twice; but that we are merely to say, "Yes" or "no," and not to indulge in vehement asseverations and oaths; "for whatsoever is more than these cometh of evil."

Matthew 23:37.-"O Jerusalem, Jerusalem, thou that killest the prophets," etc.: emphasizing the pathetic appeal by the exceeding guilt of the city in killing the prophets of Jehovah.

Luke 23:21.-"Crucify him, crucify him," emphasizing the vehemence of the cry, and the determination of the priest-led people.

John 1:51.-"Verily, verily, I say unto you." ἀμὴν, ἀμήν (ameen ameen). Twenty-five solemn sayings of the Lord Jesus are thus emphatically marked in John’s Gospel: viz., 1:51; 3:3, 5, 11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21, 38; 14:12; 16:20, 23; 21:18. It might prove a useful study to trace the sequence of truth in these successive statements.

Apart from the Repetition, which occurs only in the fourth Gospel, there is something to be learnt from the number of times the word occurs.* [Note: See Number in Scripture, by the same author and publisher.]

Hebrews 10:37.-"Yet a little while," Lit., how little, how little." Greek: ἔτι γὰρ μικρὸν ὅσον ὅσον (eti gar mikron hoson hoson).