Bible Lexicons

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

Repetitio; or Repetition

Repetition of the same Word or Words irregularly in the same Passage

This name is generally given as an alternative to the figure of Geminatio or Epizeuxis. But as that figure already has several names, and there is another form of repetition which seems to be without a name, we have appropriated Repetitio (i.e., Repetition), to that form which comes under none of the figures already enumerated.

A word or words are repeated, not in immediate succession, as in Epizeuxis; not at the beginning, middle, or end of sentences (as in those just treated); not at definite intervals; but frequently in the same passage and irregularly for the sake of emphasizing and calling attention to it.

The name clearly defines the nature of the figure, which may frequently be met with. We append a few examples:-

Ezekiel 36:23-29.-Here the words "you" and "your" are very frequently thus repeated, giving great emphasis to the whole of this precious promise for Israel in the latter day. The use of this figure strongly forbids the interpretation of this passage to any but Israel (verses 22, 32).

John 14:1-4.-The repetition of the pronouns "I" and "you" emphasizes the fact that nothing is to come between the Lord and the hearts of His people, so that His promised return may be the object ever before them.

John 16:12-15.-Here, the verbs "shall" and "will" are repeated eleven times in these four verses, in order to impress us with the importance of the promise and the absolute certainty of its performance.

"I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth, is (shall have) come, He will guide you into all truth ("all the truth," R.V. [Note: The Revised Version, 1881.] ): for He shall not speak of (i.e., from) Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come. He shall glorify me: for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that He shall take of mine, and shall show it unto you."

Thus is emphasized the solemn promise of the Lord Jesus that the Holy Spirit should give a further revelation of Truth, which could not be made known at that time. We have it in the seven Epistles addressed to churches by the Holy Spirit, through Paul.* [Note: See Things to Come for 1898 and 1899.] That great promise cannot find its fulfillment subjectively or individually, giving "truths" to different persons, so different (not to say opposite) that fierce controversies rage concerning them. It cannot have been fulfilled in the inspiration of any one church. It can have been fulfilled only by the provision of those text-books of Christian doctrine, which we have in the "Pauline" Epistles addressed to churches, beginning with Romans and ending with Thessalonians. Here, we have "all the truth" into which the Spirit was to guide. Truth which glorifies Christ and instructs the Christian as to his standing before God and his walk with God. No other part of God’s Word contains such a body of Christian Theology. Every Scripture is written for us, "for our learning"; but these are written specially about the Church of God.

Galatians 4:9.-"How turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage."

By this repetition we are pointed to the key to this whole passage, as well as to the explanation of an obscure word and a difficult expression. All turns on the meaning of the word, which is rendered "elements" (στοιχε͂ια, stoicheia). "The elements of the world" (verse 3), and "weak and beggarly elements" (verse 10). The word "again," twice used, connects these two together, and emphasizes them.

Verse 3 reads:-

"Even so we, when we were children, were in bondage under the στοιχεῖα τοῦ κόσμου" (stoicheia tou kosmou): i.e., the stoicheia pertaining to the world.

It is clear what the cosmos is, for it is the world with reference to its creation, and embraces the whole world. But what are the stoicheia? The answer is given in verse 8, "When ye knew not God ye did service (or ‘were in bondage,’ the same word as in verses 3 and 10) unto them which by nature are no gods." The stoicheia were the rites and ceremonies of heathen idolatry.

In Greece to-day every mountain, tree, and grove and fountain has its stoicheion or god, who has to be appeased and propitiated.

These Galatians had been such idolators (verse 8), but they had abandoned these rites and ceremonies for Christianity, and yet wanted to bring in the stoicheia, or the rites and ceremonies of Judaism into the Church.

The same term is thus applied both to Paganism and Judaism, and from the stand-point of being "all one in Christ Jesus" (3:28).

The Jewish rites of circumcision, purification, and the observance of "days and months and times and years," etc., are put upon the same level as the worship and propitiation of spirits in trees and mountains, etc. And the Holy Spirit asks by the apostle, "When ye knew not God ye were in bondage unto them which by nature are no gods. But now having known God … how turn ye again unto the weak and beggarly stoicheia whereto ye desire again to be in bondage? Ye observe days and months and times and years. I am afraid of you, lest I have bestowed upon you labour in vain" (Galatians 4:8-11. Compare Colossians 2:16-18).

Hence, stoicheiolatry consists of introducing that which belongs to the world (κόσμος, cosmos) into Christian worship and practice. Romanism has given the stoicheia of paganism and Judaism a very large place in its creeds and ritual; While the Protestant Churches show that they have not wholly purged themselves from them when they adopt worldly methods and adapt Jewish rites and ceremonies to Christian faith and practice.

1 Thessalonians 5:1-2; 1 Thessalonians 5:4-5.-The repetition of the pronoun "you" and "ye" in these verses stands in marked contrast to the repetition of the pronouns "they" and "them" in verse 3, thus pointing out to us the significant lesson that those who are "waiting for God’s Son from Heaven" are not concerned with "times and seasons" which have to do with "the day of the Lord," and His coming as "a thief" on the ungodly. The day of the Lord is His coming with His saints unto the world. But, before this can happen, He will have come forth into the air to receive them to Himself (1 Thessalonians 4:1-18.) Therefore, though "times and seasons" have to do with "the day of the Lord," they have nothing to do with those who look for "the day of Christ."

2 Timothy 3:14-15.-"But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them: and that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation."

This is in harmony with the whole of this second epistle to Timothy, which is thus marked as being so different from the first epistle.

In the first epistle we see the Church in its rule; and in the second, we see it in its ruin. In the first, Timothy is instructed as to how he is to conduct himself in the Church in its corporate capacity; whom he is to appoint to its various offices; and what are to be their qualifications, etc., etc.

But when we pass to the second epistle we find all changed. The corporate position and testimony of the Church is gone, and all now is individual-intensely individual, as may be seen all through. In the four chapters we have the four stages of the "Down-grade movement."

In 1:15 all turn away from Paul’s teaching: but "I am not ashamed: for I know whom I have believed" (verse 12): "Be not thou ashamed" (verse 8), "I call to remembrance the unfeigned faith that is in thee" (verse 5).

In chap. 2:18, 19, others err "concerning the truth. Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let everyone that nameth the name of Christ depart from iniquity."

In chap. 3:8 there are those who "resist the truth," but the only hope is for the individual believer to cling fast to the God-breathed word, and to use this sword of the Spirit.

In chap. 4:4 there are and shall be those who turn away their ears from the truth, and shall be turned unto fables." The immediate injunction follows: "but watch thou in all things … make full proof of thy ministry, etc."

All this is emphasized and forced upon our notice by the repetition of the pronouns in this epistle.

Revelation 8:7-12.-Eleven times are the words, the "third part" repeated (τὸ τρίτον, to triton).