Bible Lexicons

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

Euphemismos; or Euphemy

Change of what is unpleasant for pleasant

Eu´-phee-mis´-mos. Greek, αὐφημισμός, from εὐφημίζειν (euphemizein), to use words of good omen, from εὐ (eu), well, and φημί (pheemi), to speak Hence, Eng., Euphemy.

Euphemy is a figure by which a harsh or disagreeable expression is changed for a pleasant and agreeable one; or, where an offensive word or expression is changed for a gentle one; or an indelicate word for a modest word.

This figure is not, strange to say, generally used as with us of the ordinary functions of nature, which are often exaggerated by civilization and fashion into a false modesty. The Scriptures use very plain language on plain subjects: but there are beautiful Euphemies used where really delicate feelings or sentiments are affected.

Indeed, we may say that the contrast between the Hebrew and other languages in this respect is one of the greatest proofs of Inspiration. Other languages abound in terms of indecency and immorality, which are a corrupt reflex of the corrupt mind of fallen man. But "the words of Jehovah are pure words."

As to our "uncomely parts," as the Holy Spirit terms them, there is actually no word in the Hebrew for the female, and for the male a Euphemy is employed.

We may contrast with this the tendency of man, not only downward in this direction, but in his vain attempts to cover his sin and to make himself appear better than he is. Examples abound in every day life. "A love-child" covers illegitimacy; "a free life" glosses a debauchee; "a gentleman of the road" covered a highway robber. So the Romans called a thief "a man of three letters," because the Latin word for thief is "fur." On the other hand, among ourselves, "the hydraulic van" has superseded the water-cart; the shop has become an "establishment" or "emporium"; the butcher has blossomed into "a purveyor of meat"; the hair-dresser is "an artist" or "professor," etc., etc.

But the Euphemisms of the Bible are not like these! Sin is not glossed over or "wrapped up," but spoken of plainly in all its abomination. Man is not deceived by coloured and pretty ornaments of speech.

Compare, again, man’s Euphemies of "life" and "death"; and note the false teaching conveyed by them, when compared with those used in the word of God. Man calls "death" a friend, and speaks of "joining the majority": but God speaks of it as a terrible calamity, and calls it "the enemy"; "the last enemy," "the king of terrors," etc., though, in the case of His own people, He speaks of their being "put to sleep by Jesus" (1 Thessalonians 4:14). It is only a "sleep"; because the Lord Himself will come to wake them.

The change in Euphemy is necessarily obtained by using several words for one, and is therefore a special kind of Periphrasis: i.e., a Periphrasis used with a special object.

Hence it was called also PERIPLOCE (Per-i-plok´-ee), from περί (peri), around, and πλοκή (plokee), a folding; a figure by which the unpleasantness of a thing is wrapped round and made to appear agreeable.

CHROMA (Chro´-ma) was another name given to the figure, from χρῶμα (chrôma), a colouring, an ornament, or embellishment.

The Latins called it also INVOLUTIO: i.e., an involution.

In English we might call it "a smooth handle": i.e., a polite expression for a rough or unpleasant one.

Genesis 15:15.-"Thou shalt go to thy fathers": i.e., shalt die.

Genesis 42:38.-"Then shall ye bring down my gray hairs with sorrow to the grave": i.e., ye will kill me.

2 Samuel 18:32.-David enquired of Cushi: "Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is."

Thus, by two beautiful Euphemisms, Cushi reminded David of Absalom’s treason and its deserts, while he also intimated that he had been slain.

Ruth 3:9.-"Spread … thy skirt over thine handmaid": i.e., receive me in the way of marriage.

2 Kings 22:20.-"I will gather thee unto thy fathers (i.e., thou shalt die), and thou shalt be gathered into thy grave (i.e., be buried) in peace."

Nehemiah 4:23 (17).-"None of us put off our clothes, saving that every one put them off. for washing." (Margin, every one went with his weapon for water.)

The R.V. [Note: The Revised Version, 1881.] is no clearer: "None of us put off our clothes, every one went with his weapon to the water"; and puts it in the margin: "The text is probably faulty"! This is like man; who always thinks the fault is in the Text instead of in himself. When he meets with a difficulty, it never dawns on him that the difficulty lies in his own head, or is of his own creating!

The Hebrew is literally: "None of us put off our clothes; each man went with his weapon (or tool) and water": i.e., he discharged his water as he was (or as he stood): i.e., there was neither time nor opportunity for retiring and for that laborious arrangement of the clothes which an Eastern requires. And thus the simple Euphemy is most expressive, and explains, instead of needing an explanation (which after all does not explain)!

Glassius would treat the word "water" as a Synecdoche by which "water," the most important part of a man’s ration, is put for all of it. "This would require the translation: "Each one went with his sword and water": i.e., one single weapon and one measured ration, "water" being used alone for a measured ration, as it was a very important part of the rations served out. Just as "salt" was served and measured out to the Roman soldiers, and afterwards was used by Synecdoche of the whole ration of which it was a part. Hence our term "salt-money"; and the Latin, salarium, and English, salary. When we say "a man is not worth his salt," we preserve this Synecdoche; and, putting a part for the whole, we mean that he is not worth his salary.

So it may be here in Nehemiah 4:23. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , with these marginal renderings, clearly show that something more is meant than what is said. But we believe that the figure of Euphemy sufficiently and satisfactorily explains it.

There is, however, something to be said for Glassius’s suggestion as to Synecdoche.

One thing is clear, which makes either figure explain or express the one fact that is specially emphasized: viz., that Nehemiah and his companions were building the wall with a trowel in one hand and a sword in the other (4:17 (11), etc). So exigent were the circumstances that they worked all night, and could take with them no armour or supplies of food. A single weapon and a single ration were all they could take.

Or so exigent were the circumstances that there was not even the usual opportunity for performing the functions of nature in the ordinary way. In either case the figure read in the light of the context shows the urgency of the circumstances.

Job 18:13.-"The first-born of death shall devour his strength": i.e., the cruellest and most calamitous death shall destroy him.

Job 18:14.-Death is called "the king of terrors": i.e., the terrible king who claims so many subjects.

Psalms 94:17.-"Unless the Lord had been my help, my soul had almost (marg., quickly) dwelt in silence": i.e., I should soon have been dead and buried.

Isaiah 38:10.-"I shall go to the gates of the grave (Sheol)": i.e, I shall die. This explains Matthew 16:18; where the corresponding word (Hades) is used, and in the same sense: i.e., death shall not prevail against the accomplishment of God’s purposes.

Ecclesiastes 3:21.-See Appendix E, and Erotesis.

Ecclesiastes 12:1-7.-We have a series of connected Periphrases and Euphemisms.

One of them is worthy of a longer notice:-

Ecclesiastes 12:5. - "And desire shall fail." We have already considered this under Metalepsis (q.v. [Note: Which see.] ), because there is a double Metonymy. But there is a beautiful latent Euphemy as well. The "caper-berry" is put for the condiment made from it, and then the condiment is put for the appetite or desire created by it.

But as this condiment was supposed specially to create sexual desire, the Euphemy is elegantly expressed in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ("and desire shall fail"). The sense is absurdly lost in the R.V. [Note: The Revised Version, 1881.] ; while to make the obscurity caused by the literal translation still greater, it is suggested in the margin that "fail" may mean "burst."

This is certainly one of the many passages in which the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] far exceeds the R.V. [Note: The Revised Version, 1881.] in beauty as well as accuracy, and shows that the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] is a Version, while the R.V. [Note: The Revised Version, 1881.] is a Translation.

Matthew 8:11.-"Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven."

This was a beautiful Euphemism; to avoid giving offence (at that stage of Christ’s ministry) to the Jews, who grudged the blessings being extended to Gentiles.

Matthew 11:19 and Luke 7:35.-"But wisdom is justified of (or on the part of) her children." By this Euphemy the Lord Jesus condemns those who received Him not.

True wisdom was shown in submitting to the Son of God: "Be wise now therefore, O ye kings: be instructed, ye judges of the earth." These words were written (Psalms 2:10) with special reference to the reception of the Messiah: and all who were truly wise submitted themselves. Those who did not are thus rebuked.

John 2:25.-"He knew what was in man." This is a solemn condemnation of man; and shows something of his true nature and character.

John 11:11.-"Our friend Lazarus sleepeth (i.e., is dead); but I go, that I may awake him out of sleep": i.e., raise him from the dead.

Acts 2:39.-"For the promise is unto you, and to your children, and to all that are afar off": i.e., to the Gentiles. Peter did not wish at that time to give unnecessary offence.

There are many other Euphemisms which require no explanation, and which the student will now readily note and mark for himself.