Bible Lexicons

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

Polyonymia; or Many Names

An Application of AEnigma to the Names of Persons or Places

Pol´-y-ô-nym´-i-a. Greek, πολυωνυμία having many names, or more than one name: from πολύς (polys), many, and ὄνομα (onoma), a name.

It is not uncommon for persons or places to be known by different names.

In Matthew 15:39, for example, there is no Enigma, but merely a case of two names for the same place: "The coasts of Magdala." In Mark 8:10, it is called "The parts of Dalmanutha," Dalmanutha being the name of the region and Magdala of the city. The former was general, the latter was special.

In Matthew 8:28, the people are called Gergesenes; and in Luke 8:26, and Mark 5:1, Gadarenes. Some suppose that these were either different names of the same place, or two places forming one larger place. It is a question also as to whether precisely the same event is described in these places, or whether two similar events took place at two different times.

So with the names of Esau’s wives, which have formed a great subject for the attention of infidels.

It is clear from a comparison of Genesis 26:34; Genesis 28:9, that Esau’s wives were three in number:

1. "The daughter of Elon the Hittite"; called Adah (Genesis 36:2); but she also had another name, Bashemath (Genesis 26:34).

2. "The daughter of Anah the daughter of Zibeon the Hivite"; called Aholibamah (Genesis 36:2); but not the Aholibamah of verse 25, who was her aunt (compare verses 2 and 25). She was called also Judith, and in 26:34 this Judith is said to be the daughter of Beeri the Hittite. But there is no contradiction in this, for Anah appears to have been called Beeri, or the Spring-man, because he discovered the "hot-springs" (see Genesis 36:24)* [Note: So the R.V., הַיֵּמִם (Hay-ye-meem), from הוּם (Hoom), to put in commotion, agitate (. . ). The Syriac has "waters." "Mules" are always פֲרָדִים (Pharahdeem), (; . . . , etc.). The A.V. Translators followed an error of the Talmud. Moreover, מָצָא (matzah), to find, means to happen on, not to invent.] ; not "mules," as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]

It is true that in Genesis 36:2, Anah, alias Beeri, is called "the Hivite," while in Genesis 26:34, he is called "the Hittite." The latter is history, and is therefore general; the former is genealogy, and is therefore more precise. "Hittite" is the general term; "Hivite" is the special and more particular term (compare Joshua 1:4. 1 Kings 10:29. 2 Kings 7:6; and Genesis 28:8, when Esau’s Hittite wives are spoken of as "daughters of Canaan").

3. The third wife was "the daughter of Ishmael," and was called Bashemath (Genesis 36:2), and Mahalath (Genesis 28:8).

When three persons are so carefully and minutely described, it is preposterous for anyone to create a difficulty about the similar names, when down to our own day precisely the same phenomenon constantly occurs.

But this feature of Polyonymia is not what we are describing and discussing here. There is no Enigma in these common aliases.

It is only when another name is given, because of some special meaning, "dark" or "deep" in it, that it becomes a Figure, being used in a figurative sense, having some important signification beyond what appears upon the surface.

Genesis 10:10; Genesis 11:2.-"The Land of Shinar" is another name for Babel or Babylon. Babylon must be intended by "the land of Shinar." in the prophecy of the "Ephah" (Zechariah 5:11). Had the name Babylon been used here it might have been urged that it was put by Enigma for some other place; but, when "the land of Shinar" is used for Babylon it can hardly be that, after this, Babylon can be used for some other name by a double use of the figure.

Deuteronomy 1:2; Deuteronomy 1:44; Deuteronomy 2:8, etc.-Edom is called Seir, and this was afterwards known in the Jerusalem Targum as גַבִּלָא, Gabla or Gebal.

We have the name in Psalms 83:6 (7). "Gebal, and Ammon, and Amelek": i.e., Edom, Ammon, and Amelek-three of Israel’s greatest enemies at critical moments in the history of the Nation.

2 Kings 23:13.-The Mount of Olives is called "the mount of corruption," because of the idolatries connected with it.

Isaiah 14:4.-The Antichrist is called "the King of Babylon," because he is the end and final outcome of Babel.

Isaiah 29:1.-Jerusalem is called Ariel, which means the Lion of God. It is so called to denote its greatness, glory, and strength (cf. [Note: f. Compare (for Latin, confer).] 2 Samuel 23:20. 1 Chronicles 11:22), and is thus put in contrast with the woe here pronounced against it. (See under Ellipsis, page 5).

Jeremiah 25:26.-"And the king of Sheshach shall drink after them." Here Sheshach is put for Babylon.

The subject is the cup of the fury of the God of Israel (verse 15). Four classes of nations were to drink of it, and all at one time. (1) Jerusalem and the cities of Judah (18). (2) Egypt, etc. (19). (3) The mingled nations (20-22), and (4) the nations further off (23-25), and, finally, "the king of Sheshach." In Jeremiah "the times of the Gentiles" are not within the scope of his prophecy. Nor in Ezekiel. Daniel, on the other hand, fills in these present times, and makes but little reference to what goes before or comes after, as in Jeremiah and Ezekiel.

The point is that the judgment of these nations takes place all at the same time with that of "the king of Sheshach," and that time is veiled in the Enigma contained in this peculiar name. Babylon is meant; and, according to the ancient Kabbalah, the last letter of the alphabet was put for the first, and the penultimate for the second, and the antepenultimate for the third, and so on. By which Enigma the word "Sheshach" (שֵׁשַׁךְ) spells Babel (בָּבֶלִ). So that the final judgment upon the nations is yet future, when Babylon shall have been restored, and when "Great Babylon" "comes into remembrance." See further under Paronomasia and Amphibologia.

Ezekiel 23:4.-Jerusalem is called "Aholibah": i.e., my tabernacle is in her. While Samaria (Israel) is called Aholah: i.e., his (own) tabernacle. There is a depth of meaning, therefore, in each name.

Hosea 4:15; Hosea 10:5.-Bethel (the house of God, Genesis 28:19; Genesis 28:22) was made, by Jeroboam, a house of his idol (1 Kings 12:29). Hence, God gives it another name, and calls it Beth-Aven: i.e., the house of vanity.