Lectionary Calendar

Thursday, November 21st, 2024
the Week of Proper 28 / Ordinary 33

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Bible Lexicons

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

Synonymia; or Synonymous Words

The Repetition of Words similar in Sense, but different in Sound and Origin

Syn-o-nym´-i-a, from σύν (sun), together with, and ὄνομα (onoma), a name. A Synonym is so Called when the sense of two or more words is similar, though the sound and appearance and derivation may be quite different. Synonyms do not make the figure called Synonymia unless they are used for the purpose of enhancing the force and fire of the passage.

The Figure of Synonymia is a repetition of words different in sound and origin, but similar in shades of meaning. When used rhetorically-repeating the same sentence in other words-it has a variety of uses, to which distinct names have been given according to the nature of the subject, or the object of the speaker. See below under the next section (Section II., Repetition, affecting the sense).

Synonymia, when employed by man, is often an unnecessary and vain repetition of empty words; but, when used by the Holy Spirit, it causes the mind to look again and again at the subject. Man may use it to expose his unhappy vanity: but God uses it to emphasize His wisdom, power, or purpose, when words of similar meaning are heaped together to attract the attention, and impress the mind.

We have not, except in a few important instances, attempted to define the various Synonyms employed. This is a work by itself, and will well repay the most patient and careful study.

Exodus 1:7.-"And the children of Israel were fruitful, and increased, and multiplied."

The figure of Polysyndeton (q.v. [Note: Which see.] ) is combined, here, with Synonymia.

Exodus 2:23-25.-"And the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage."

Here the distress of the People is emphasized; as in the next verses the faithfulness of God to His covenant is impressed upon us:

"And God heard their groaning, and God remembered his covenant

with Abraham,

with Isaac, and

with Jacob:

and God looked upon the children of Israel,

and God had respect unto them."

Here we have Anaphora (q.v. [Note: Which see.] ), in the repetition of the word "with": Polysyndeton (q.v. [Note: Which see.] ), in the repetition of the word "with," combined with Synonymia, and all this in order to emphasize this remarkable crisis and turning-point of Israel’s history.

Exodus 12:2.-"This month shall be unto you the beginning of months: it shall be the first month of the year to you."

Thus the important fact of the change of the beginning of the year is emphasized. It was no ordinary event; and it is thus impressed upon the People.

Exodus 15:16.-"Fear and dread shall fall upon them."

Exodus 34:6-7.-The import of the name "Jehovah" is revealed by a nine-fold synonymous description, which may be thus exhibited:

"Jehovah passed by before him (Moses) and proclaimed Jehovah, Jehovah, El

merciful,

and gracious,

longsuffering

and abundant in goodness

and truth,

keeping mercy for thousands,

forgiving iniquity,

and transgression,

and sin."

Deuteronomy 13:4.-"Ye shall walk after the Lord your God, and fear him,
and keep his commandments,
and obey his voice;
and ye shall serve him,
and cleave unto him."

Here the synonyms are heaped together in order to emphasize the steadfastness with which the people were to follow Jehovah, and to impress them with the perfection demanded by the Law.

With this is combined Polysyndeton (q.v. [Note: Which see.] ).

Deuteronomy 20:3.-"Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint,

fear not, and

do not tremble,

neither be ye terrified

because of them."

Psalms 5:1-2 (2, 3).-

"Give ear to my words, O Lord,

Consider my meditation;

Hearken unto the voice of my cry, my King and my God."

So David’s words and meditation and cry and prayer and voice are thus emphasized.

Psalms 6:8-9 (9, 10).-

"The Lord hath heard the voice of my weeping,

The Lord hath heard my supplication,

The Lord will receive my prayer."

Here we have Anaphora (q.v. [Note: Which see.] ) and Synonymia in David’s prayer, as well as in Jehovah’s hearkening thereto, in order to emphasize the great truth conveyed in these two verses.

Psalms 7:14, (15).-

"Behold he travaileth with iniquity,

and hath conceived mischief,

and brought forth falsehood."

Here we have a double series of synonyms: in the nouns, as well as the verbs.

Psalms 7:15 (16).-

"He made a pit and digged it,

And he is fallen into the ditch which he made."

Psalms 8:4 (5).-

"What is man that thou art mindful of him?

And the son Of man that thou visitest him?

Psalms 10:17.-

"Lord, thou hast heard the desire of the humble:

Thou wilt prepare their heart,

Thou wilt cause Thine ear to hear."

Here Synonymia is enforced in the last line by Polyptoton (q.v. [Note: Which see.] ).

Psalms 29:1-2.-

"Give the Lord, O ye sons of God (i.e., Angels; A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , "mighty")

Give the Lord glory and strength.

Give the Lord the glory due unto His name;

Worship the Lord in the beauty of holiness."

Psalms 32:1-2.-

"Blessed is he whose trangression is forgiven,

Whose sin is covered.

Blessed is the man unto whom the Lord imputeth not iniquity."

These three synonyms must be understood, in order to receive the blessing which the figure here announces.

(2) Sin is חַטָּאת (chattath), a missing, not hitting the mark (Judges 20:16); also of the feet, to miss the step or footing; and hence, stumble; then, to err, go astray, trespass. Every departure from God is, therefore, a missing of the mark, and trespass against Him.

The first of these three words refers specially to thought, the second to deed, and the third to word.

The first is "forgiven": i.e., taken up and carried away (Genesis 27:3 (take); Isaiah 53:4 (borne), 12 (bare).

The second is "covered" by atonement.

The third is "not imputed": i.e., not reckoned or counted. Genesis 50:20 : "Ye thought (or meant) evil against me; but God meant it for good. (Here, we have the same word twice).

"Oh! the blessednessess!

Rebellion forgiven;

Errings atoned for;

Perverseness not imputed (or remembered)."

Compare Psalms 103:14 and. Isaiah 43:25, where our infirmities which man will not remember or make allowance for, God remembers, but our sins and iniquities which man always remembers, God will remember no more for ever.

Psalms 89:30-31 (31, 32).-

"If his children forsake my law,

And walk not in my judgments;

If they break my statutes,

And keep not my commandments."

Here the Synonymia is alternated (positive and negative); together with alternated Anaphora.

Proverbs 4:14-15.-Here, the synonyms are heaped together to emphasize the necessity, of avoiding all evil and evil persons.

"Enter not into the path of the wicked,

And go not in the way of evil men;

Avoid it,

Pass not by it,

Turn from it,

And pass away."

Isaiah 1:4.-Here, four synonymous descriptions are used to give some estimate of Israel’s condition. See under Anabasis and Eiphonesis.

Isaiah 2:11-17.-We have already seen under the figure of Polysyndeton (q.v. [Note: Which see.] ), how this passage is emphasised both by that figure and by its structure.

We have now to note the bearing of another figure upon it: viz., Synonymia. But the use of this figure, the Synonyms are heaped together in order still further to attract our attention; and to impress as with the importance and emphasis, which the Holy Spirit would have us give to this Scripture; in which "the Day of the Lord" is first mentioned, and in which the essence of its meaning and character is given.

There are two classes of words-a kind of double Synonymia-going on at the same time: one marking the pride of man and the true exaltation of the Lord, which shall mark that Day, and the other the abasement of man which shall then take place.

Isaiah 2:11. The lofty (גָּבַה, gavah) looks of man shall be humbled (שָׁפֵל, shaphel),

And the haughtiness (רוּם, rum) of men shall be bowed down (שָׁחָה, shachach),

And the Lord alone shall be exalted (שָׁגַב, sagav) in that day.

Isaiah 2:12. For the Day of the Lord of hosts shall be upon every one that is proud (גָּאָה, gaach) and lofty (רוּם, rum),

And upon every one (or thing) that is lifted up (נָשָׂא, nahsah);

And he shall be brought low (שָׁפֵל, shaphel):

Isaiah 2:13. And upon all the cedars of Lebanon that are high (רוּם rum) and lifted up (נָשָׂא, nasa),

And upon all the oaks of Bashan,

Isaiah 2:14. And upon all the high (רוּם, rum) mountains,

And upon all the hills that are lifted up (נָֽשָׂא nasa),

Isaiah 2:15. And upon every high (גָּבַה, gavah) tower,

And upon every fenced wall,

Isaiah 2:16. And upon all the ships of Tarshish,

And upon all pleasant pictures.

Isaiah 2:17. And the loftiness (נָבַה, navah) of man shall be bowed down (שָׁבַה, shachah),

And the haughtiness (רוּם, rum) of men shall be made low (שָׁפֵל, shaphel):

And the Lord alone shall be exalted (שָׁגַב, sagav) in that day."

Here we have five words for high repeated fourteen times; and two words for low repeated five times.

The five:-

גָבַה (gavah). Three times: lofty, verse 11; high, verse 15; loftiness, verse 17 (in R.V. [Note: The Revised Version, 1881.] , verses 11 and 15, lofty; in verse 17, loftiness),

רוּם (rum). Five times: haughtiness, verses 11, 17; lofty, verse 12 (R.V. [Note: The Revised Version, 1881.] , haughty); high, verses 13, 14 (R.V. [Note: The Revised Version, 1881.] , high).

שָׂגַב (sagav). Twice: exalted, verses 11, 17 (so R.V. [Note: The Revised Version, 1881.] ).

גָאָה (gaah). Once: proud, verse 12 (so R.V. [Note: The Revised Version, 1881.] ).

נָשַׂא (nasa). Three times: lifted up, verses 12, 13, 14 (so R.V. [Note: The Revised Version, 1881.] ).

The two:-

שָׂפֵל (shaphel). Three times: humbled, verse 11; brought low, verse 12; made low, verse 17 (R.V. [Note: The Revised Version, 1881.] , brought low).

שָׁחַח (shachach). Twice: bowed down, verses 11, 17 (so R.V. [Note: The Revised Version, 1881.] ).

These two words occur also in verse 9.

It will be seen that the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has quite destroyed the figure by its variety of rendering. The R.V. [Note: The Revised Version, 1881.] has evidently aimed at more uniformity, and has preserved one English word for each Hebrew word, except in two cases, where in verses 13 and 14 they have rendered רוּם (rum), high, and in 11, 17, haughtiness, and 12, haughty. "Haughty" could hardly be used of trees and mountains, but "high" could have been used of men, and thus have made the translation uniform.

This is the first occurrence of the expression "the day of the Lord," and hence its definition is thus given and thus emphasized by the figure of Synonymia.

The structure of the definition lends weight and solemnity to the description:

A 11. Definition of the Day. "Man" and "Men" brought low, and God alone exalted.

B 12. Persons (every one).

B 13-16. Things (every thing).

A 17. Definition of the Day. "Man" and "Men" brought low, and God alone exalted.

The order of the words too in A and A is remarkable. In connection with the loftiness of man they are arranged alternately.

verse 11.

A a גָבַה (gavah),

b רוּם (rum),

verse 17.

A a גָבַה (gavah),

b רוּם (rum),

While in the humbling of man they are arranged in an Epanodos (q.v. [Note: Which see.] )

verse 11.

A c שָׁפֵל (shaphel),

d שָׁחַח (shachach),

verse 17.

A d שָׁחַח (shachach),

c שָׁפֵל (shaphel),

Isaiah 52:13.-"Behold my servant … shall be exalted, and extolled, and be very high."

Thus the future exaltation of the Messiah is emphasized.

Jeremiah 13:17.-"But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive."

This sorrow of the prophet thus emphasized was seen in greater solemnity when the Saviour in later days wept over Jerusalem (Luke 19:41).

Jeremiah 48:29.-"We have heard the pride of Moab,

(he is exceeding proud),

his loftiness,

and his arrogancy,

and his pride,

and the haughtiness of his heart."

Nahum 2:11-12 (12, 13).-

"Where is the dwelling of the lions,

And the feeding place of the young lions,

Where the lion, even the old lion, walked, and the lion’s whelp,

And none made them afraid?

The lion did tear them in pieces enough for his whelps,

And strangled for his lionesses," etc.

Zephaniah 1:15.-"That day is

a day of wrath,

a day of trouble

and distress,

a day of wasteness

and desolation,

a day of darkness,

and gloominess,

a day of clouds

and thick darkness."

Here these Synonyms are heaped up to impress the wicked with the terrors of "that day." This is further heightened by being combined with the figures: Epizeuxis (q.v. [Note: Which see.] ), verse 14, Mesarchia (q.v. [Note: Which see.] ), Mesadiplosis (q.v. [Note: Which see.] ), Paronomasia (q.v. [Note: Which see.] ), and Asyndeton (q.v. [Note: Which see.] ).

Zephaniah 2:9.-Moab and Ammon shall be as Sodom and Gomorrah,

"even the breeding of nettles,

and saltpits,

and a perpetual desolation."

Mark 12:30.-"And thou shalt love the Lord thy God

with all thy heart,

and with all thy soul,

and with all thy mind,

and with all thy strength."

Thus is the first and great commandment emphasized by the combined figures of Homœoteleuton (q.v. [Note: Which see.] ), Polysyndeton (q.v. [Note: Which see.] ), and Synonymia, in order to convict us of the impossibility of keeping this law and to bring us to the feet of Christ, who alone could keep it: that so we might be impressed with a sense of our own impotence, and cause us thankfully to cast ourselves on His omnipotence (see Luke 10:27).

Acts 2:23.-"Counsel and foreknowledge, Crucified and slain."

Romans 2:4.-"Or despisest thou the riches of His

goodness,

and forbearance,

and longsuffering?"

Here Polysyndeton (q.v. [Note: Which see.] ) is combined with Synonymia.

Romans 2:7.-"To them who by patient continuation in well-doing seek for

glory,

and honour,

and immortality,

[He will give] eternal life."

See under Ellipsis.

Romans 2:8-9.-"But unto them that are contentious, and do not obey the truth, but obey unrighteousness, [will be rendered]

indignation and

wrath,

tribulation, and

anguish."

See under Ellipsis.

Romans 2:10.-"But glory, honour, and peace [will be rendered] to every man that worketh good, etc."

See under Ellipsis.

Romans 2:18-20.-In these verses the synonyms are heaped together to describe the Jew who causes the Name of God to be blasphemed among the Gentiles (verse 24).

Romans 6:6.-"Knowing this that our old man is (was) crucified with him (Christ), that the body of sin might be destroyed, that henceforth we should not serve sin."

Here all three terms refer, by the figure of Synonymia, to different aspects of the same thing:

The "old man" expresses the origin in Adam.

By reason of its powers and operations it is called "the body of sin," or sinful body.

And, lastly, its very nature and character is expressed by the name of "sin."

Romans 9:33.-"Stumbling-stone and rock of offence."

Romans 10:15.-"Gospel of peace, and … glad tidings of good things."

1 Corinthians 14:21.-"With men of other tongues and other lips, etc."

Galatians 1:12.-"For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ."

Thus is emphasized the special commission which Paul received direct from God; and thus is it distinguished from that commission which had been given to the Twelve.

Galatians 5:19-21.-The works of the flesh are emphasized by sixteen synonyms, and by the figure of Asyndeton (q.v. [Note: Which see.] ).

Ephesians 1:20-21.-To describe the exaltation of Christ we are told how He has been set "Far above all

principality,

and power,

and might,

and dominion,

and every name that is named," etc.

Ephesians 5:19.-Here the three synonyms, "Psalms, and hymns, and spiritual songs," are used to emphasize the true inward and spiritual occupation of the heart with Christ, which is at once the result of being "filled with the Spirit" (verse 18), and the test or the measure of being so filled.

It may be well to define these synonyms: ψαλμός (psalmos) means a touching, then a touching of an instrument with a "plectrum." ψάλλω (psallô), the verb, means to sweep the strings. So that the noun was used first of the instrument, and then of the song accompanied by it. It is used seven times in the New Testament, and four times of the Book of Psalms (Luke 20:42; Luke 24:44. Acts 1:20; Acts 13:33), and three times of psalms generally (1 Corinthians 14:26. Ephesians 5:19. Colossians 3:16). This points to the conclusion that the psalms referred to here are the inspired Psalms of the Old Testament.

ὕμνος (hymnos), whence our word "hymn," which was originally a heathen word used of a song in praise of a god or hero after death. The word was so steeped in profane and idolatrous associations that the early Christians hesitated to use it, and it was not till the fourth century that it came to be generally adopted. But then it was studiously confined to a direct address of praise and glory to the true and living God; whereas the Psalm might commemorate the mercies and blessings He bestowed. It occurs only here and Colossians 3:16. The verb ὑμνέω (hymneô) occurs four times (Matthew 26:30. Mark 14:26. Acts 16:25, and Hebrews 2:12). The latter two passages fully confirm the limited use of the word: "And sang praises unto God" (Acts 16:25). "Will I sing praise unto Thee" (Hebrews 2:12), while the former two would refer to the Old Testament Psalms always sung at the Passover.

ᾠδή (ôdee), whence our word "ode," occurs seven times,* [Note: The verb ᾄδω (adô) occurs five times (. . ; ; ).] five in the Apocalypse, and two in the Epistles (Ephesians 5:19, and Colossians 3:16), where it is specially combined with πνευματική (pneumatikee) spiritual, implying very strongly that they were composed by spiritual persons, and had to do only with the things pertaining to the Spirit of God. The heathen used it of any kind of song: harvest, festal, wedding, or battle, etc. Hence the limitation suggested by the word "spiritual," as distinct from these.

Although the first word, psalmos, implies musical instruments, it was only in Old Testament worship that these were used: not in the New Testament, nor in the Primitive Church. Basil, Ambrose, and Chrysostom all speak in panegyrics on music, but do not mention instrumental music. Indeed, Clement of Alexandria, forbade the use of the flute in the Agape, though he permitted the harp. Basil condemns it, and Justin Martyr expressly says that it was not used in the Christian Church.

There is no gift of God which fallen man has not misused, and indeed diverted, or rather perverted from its original design. The great enemy uses it for the destruction of spiritual worship, under the guise of aiding it; and few discern the meshes of his marvellously clever snare.† [Note: See Intoned Prayers and Musical Services, by the same author and publisher. One penny.]

Music and singing are clearly defined in these two passages Ephesians 5:19 and Colossians 3:16. The three verbs are "speaking," "teaching," and "admonishing." This is to be done "to yourselves," "in you," "in your hearts," "admonishing yourselves" (ἑαυτούς, heautous), not "one another" (see R.V. [Note: The Revised Version, 1881.] margin). The great requirement for this is "the Spirit" and "all wisdom" and "grace."

The words "be filled with the Spirit* [Note: It will be seen, under the Figure of Metonymy, that the word "Spirit" here (as in several other passages) is put for the gifts of the Spirit.] " are usually quoted as though they were followed by a full stop, and formed a complete sentence. This is not the case. How is any one to know whether he is filled with the Spirit? The answer is given:-

"The word of Christ" will dwell in him richly: i.e., the word spoken by Christ and the word relating to Christ: the word which has Christ for its object and Christ for its subject, or Christ Himself "by" (ἐν, en) the Spirit.

This indwelling of Christ will be the evidence of the Holy Spirit’s presence and operation. For the Spirit and the Word can never be separated. He gives it; and He uses it, and operates through it. It is His work to take of the things of Christ and show them unto us, and thus to "glorify" Christ; never calling our attention to His work in us, but to Christ’s work for us.

When this word thus dwells in us, we shall be full of its wondrous Psalms; we shall be speaking in ourselves to God, by our hymns: and our songs will be spiritual, because they will be sung in our hearts. There will be the melody which ascends and reaches up to the Presence of God: because it will be a "singing by grace and with grace unto God."

This occupation of the heart with Christ and His Word will be the measure in which we are filled with the Spirit (i.e., with spiritual gifts).

It will be the singing of the "heart," and not of the throat: and it will be "to the praise and glory of God" (as it used to be) and not to the praise and glory of the choir or of the performers. The heart which is indwelt by the Spirit, can sing to God. It will need no "soloist" to do it by proxy. For we are not commanded to listen to the singing of another or others, however exquisite it may be, but to sing ourselves as worshippers. This singing requires no "ear for music," but it needs a "heart" for Christ. For this music comes from God and returns to God.

In the Word of God, prayer is always spoken, and never sung:-

"Moses besought the Lord, saying" (Deuteronomy 3:23; Exodus 32:11, etc.).

"Manoah intreated the Lord), and said" (Judges 13:8).

"Hannah prayed, and said" (1 Samuel 2:1).

"Elisha prayed, and said" (2 Kings 6:17).

"Daniel prayed, and made confession, and said" (Daniel 9:4; Daniel 9:20).

Indeed prayer is contrasted with praise, for "Solomon spread forth his hands towards heaven, and said" (1 Kings 8:22-23; 1 Kings 8:54). But when it is a question of praise then we read that it was made with music and singing. (2 Chronicles 5:12-13).

In the upper room the Lord and His apostles "sang a hymn" (Matthew 26:30); but when in Gethsemane "He fell on his face and prayed, saying" (verse 39).

In James 5:13 they are again set in contrast: "Is any among you afflicted? let him pray. Is any merry? let him sing psalms."

This universal testimony of Scripture settles for us the question as to the distinction between prayer embodied in hymns and prayer sung instead of said. That testimony of Scripture is dead against the singing of prayers in any form or manner. It draws no distinction between intoning prayers and singing them. Intoning is singing, and nothing else: it is merely singing on one note instead of many. It is art and artificial; it is unnatural and unreal-neither pleasing to God nor edifying for man.

Public worship is that in which the Word of God should be read, prayers prayed, and praise sung. God’s Word we read, not as our own, but as His, for our instruction. In prayer and praise we say and sing our own words, as our own. It is therefore no argument to urge that the Psalms were sung and they contain prayers. For

(1) We do not admit the first premises. Too little is known to justify the assertion that all the Psalms were sung. Some were, undoubtedly; and these may be sung by us to-day, if we can adopt the words as our own; but not otherwise.

(2) We cannot adopt the words of all the Psalms as our own, but only so far as they are in harmony with the New Testament teaching as to our standing in Christ. The language of those which were under the Old Covenant of Works cannot be adopted as the language of those who are under the New Covenant of Grace.

We may read them as we read the other Scriptures for our instruction, but we might just as well sing the Lessons as sing some of the Psalms.

Again we repeat, therefore, the other New Testament Rubrick-"Is any afflicted? let him pray. Is any merry? let him sing Psalms" (James 5:13); and we conclude that prayer is to be said, and praise is to be sung. Praise may even be said; for three times are songs said to be spoken. The Song of Moses (Deuteronomy 31:30); the Song of Deborah (Judges 5:12); and the Song of David (2 Samuel 22:1; Psalms 18:1-50 Title). But, while praise may be spoken, prayer is never said to be sung.

Instead, therefore, of flying in the face of the universal testimony of Scripture, simply because prayer is embodied by human poets in our hymns, we ought rather to question whether the prayer in hymns should not be said, and only our hymns of praise sung. But habits once formed are too strong for us to entertain the hope of making so radical a reformation; though it would be better, if not easier, to alter a wrong habit than to alter the testimony of the Word of God.

Philippians 4:9.-"Those things which ye have both learned,

and received,

and heard,

and seen in me, do."

Colossians 1:16.-"For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him."

Here we are impressed with the wonders of the invisible world, of which so little is revealed.

1 Timothy 1:2.-"Grace, mercy, and peace."

In all the other epistles it is only "grace," or "grace and peace." In these three epistles "mercy" is added: as though to imply that with the many responsibilities of the pastoral office, God’s "mercy" would be specially needed by those who exercised pastoral duties in the Church of God.

1 Timothy 3:15.-"That thou mayest know how thou oughtest (R.V. [Note: The Revised Version, 1881.] , how men ought) to behave thyself [or what conduct is incumbent on us] in

the house of God,

which is the Church of the living God,

the pillar and ground of the truth."

What this is is shown in the next verse, viz., the "great secret" concerning Christ Mystical and not Christ Personal.* [Note: See The Mystery, by the same author and publisher.