Search for Words Repeated Three Times - "emphatic Semitic triplet"
I am doing research on William D. Barrick's idea of "emphatic Semitic triplet" - where the Hebrew text repeats the same word three times for emphasis. Barrick cites three possible examples:
Isaiah 6:3 "And one called to another and said: "Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!"
Ezekial 21:27 "A ruin, ruin, ruin I will make it. This also shall not be, until he comes, the one to whom judgment belongs, and I will give it to him."
Jeremiah 22:29 "O land, land, land, hear the word of the LORD!"
Can anyone suggest a way to search the Old Testament for any other three-fold repetitions?
Also, is anyone familiar with other scholars who have discussed this concept?
Thanks in advance for any suggestions or references.
Dave
Comments
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What is so Semitic about it?
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I am using Barrick's terminology. He is a Professor of Old Testament at The Master's Seminary. As far as I have been able to find out, he is the only one to use this phrase - and he only cites these three examples, which seems a small data set to establish a concept. Since he is an OT Prof, I am assuming he is claiming this only for Hebrew, or other Semitic languages - something I also am questioning.
The only NT example is Revelation 4:8 - "And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!"
Right now I am trying to find other examples, hence the request for search help.
Dave
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David J. Sugg said:
I am using Barrick's terminology. He is a Professor of Old Testament at The Master's Seminary. As far as I have been able to find out, he is the only one to use this phrase - and he only cites these three examples, which seems a small data set to establish a concept. Since he is an OT Prof, I am assuming he is claiming this only for Hebrew, or other Semitic languages - something I also am questioning.
The only NT example is Revelation 4:8 - "And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!"
Right now I am trying to find other examples, hence the request for search help.
Dave
That is of course a quotation from Isaiah 6:3. I would search TLG and other linguistic corpora. I have a feeling this is a universal rhetorical device.
As for searching the OT. I can give you my results but I first want to know if this can be achieved in Logos (my results come from somewhere else)
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David J. Sugg said:
The only NT example is Revelation 4:8 - "And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!"
And Revelation 8:13
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David Knoll said:
What is so Semitic about it?
Here is my understanding:
In English (and other languages), there are different words to describe the intensity of something. For example, red, redder, reddest. Or sad, sadder, saddest. Or holy, holier, holiest.
But in Hebrew, there aren't different words to describe the intensity, thus they would use a word multiple times to describe the intensity. Thus "holy, holy, holy" would be equivalent to "holiest" in English and would describe something that is the most "holy".
Hope that helps.
Blessings.
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GeoPappas said:
But in Hebrew, there aren't different words to describe the intensity
Actually we can express it in several ways:
בית גדול A big house
גדול הבתים The biggest house
עיר קרובה A close city
העיר הקרובה The closest city
sadder and the like can be constructed with מן
If that was the only way to express elatives and superlatives I trust this construction would have been much more prevalent.
It does express intensity or poetic exclamation. I am not sure you cannot find that in other poetic corpora in different languages.
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Please have a look at this:
http://en.wikipedia.org/wiki/Epizeuxis
It seems I was right it is a universal poetic device called epizeuxis. They have several examples there. I have already collected some more. It seems the Semitic theory has just been proved to be a fallacy.
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David J. Sugg said:
Right now I am trying to find other examples, hence the request for search help.
Syntax Search is best for this type of query.
Instead of Terminal Node you could use Word and Agree on Text. Using Agreement is liable to crash L4 but the OT query can avoid this:
These only confirm the results provided - 3 in OT + 2 in NT.
Dave
===Windows 11 & Android 13
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Dave Hooton said:
These only confirm the results provided - 3 in OT + 2 in NT.
That result is correct.
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Dave
===Windows 11 & Android 13
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Here it is.
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Ensure that Matching Skips levels is not ticked - this produces a solid connecting line.
Dave
===Windows 11 & Android 13
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Perfect!
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Thank you both so much! I am just getting my toes wet in doing syntax searches, and never would have thought of this as as way of doing the search. it amazes me the power we have in this tool.
Thanks as well David Knoll for the link on epizeuxis. That confirms my suspicions that this was not something unique to Semitic languages.
I wonder how many other threads have 15 posts, with all the contributors having the same first name? Dave's rule!
Thanks again for your help.
Dave Sugg
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Sorry Daves for messing up the name harmony, but this is the first time I've used this feature in Logos. I was curious to see if the Jeremiah verse was showing up as we just read over this verse in SS two weeks ago. AND IT IS!
very cool feature (except that all the options are extremely overwhelming!)
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David J. Sugg said:
Thanks as well David Knoll for the link on epizeuxis. That confirms my suspicions that this was not something unique to Semitic languages.
The modern usage given in those examples does not conform exactly what is being suggested in the OT. Even if it was, it's a non sequitur to suggest that in itself proves it wasn't distinctively semitic in ancient times. (I have no idea whether it is or not. I'm merely saying we don't have enough evidence in this thread to come to a conclusion.)
<edit>The question really is whether the three-fold repitition is 'merely' to provide significant emphasis (which seems the view of most commentators), or whether (as Hamilton puts it, "It is the strongest form of the superlative in Hebrew. Its use here indicates that Israel’s God is the most “godly” of all the gods."</edit>
This is my personal Faithlife account. On 1 March 2022, I started working for Faithlife, and have a new 'official' user account. Posts on this account shouldn't be taken as official Faithlife views!
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I would add that the result from Jeremiah 22 is actually in context a verbal chant those from Judah would use to possibly try and call God to do their biddings. It was the result of too many years without being in intimate relationship with God. I guess it doesn't conform with emphasis either, but the tool was still great in finding it!
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Genesius is helpful, perhaps: "The intensification of attributes by means of repetition belongs rather to rhetoric than to syntax".
Surprisingly, I also found a reference in BDF: they suggest it's not a Greek rhetorical device.
The NIDOTTE says the triple repetition is either "extremely emphatic" or "a form of the superlative", and suggests it has Semitic features. I'll copy the section here:
Implicit threefold unities are to be found in the ordering of right-middle-left (Exod 14:29; Num 20:27), beginning-middle-end (Wisd 7:17–20), and heavens-earth-sea (Ps 96:11; Amos 9:6; Hag 2:6; cf. Lev 11). Exact triple repetitions are rare and extremely emphatic (Jer 7:4; 22:29) or a form of the superlative (Isa 6:3). The use of three terms belonging to the same semantic field is a feature of Hebrew rhetoric (Lev 26:15; Deut 5:31; 6:17). The Aaronic blessing has a triple structure and a threefold occurrence of the divine name (Num 6:24–27), and threefold linkage of words or phrases or grammatical sequences is common in both rhetorical prose (Deut 6:5; 30:11–14) and poetry (Mic 6:8; Nah 1:2), the third element usually being the climax. The most reduced telling of a story or delineation of a cycle takes place in three sections (beginning-middle-end; cf. Wisd 7:17–20). The universe can be described by ternary as well as by binary sets of terms (e.g., heavens-earth-water, Ps 96:11; Amos 9:6; Hag 2:6; cf. Lev 11). The tabernacle/temple has three main areas (Most Holy Place, Holy Place, court, Exod 25–27; 1 Kgs 6), corresponding to decreasing intensities of divine presence and increasing breadth of human access as one proceeds outwards.
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Mark Barnes said:
"It is the strongest form of the superlative in Hebrew. Its use here indicates that Israel’s God is the most “godly” of all the gods."</edit>
That is complete nonsense. Simple as.
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Paul Newsome said:
I would add that the result from Jeremiah 22 is actually in context a verbal chant those from Judah would use to possibly try and call God to do their biddings. It was the result of too many years without being in intimate relationship with God. I guess it doesn't conform with emphasis either, but the tool was still great in finding it!
That view was put forward by Herrmann in ZAW of 1950. He based it on the formula irsitum irsitum irsitum (imagine a diacritical point under the s) in incantations. There are a lot of repetitions in incantations it is part of the genre and there is no reason to assume that there is any link. It is a mere coincidence.
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Mark,
Where is this quote from?
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David J. Sugg said:
Where is this quote from?
I said Hamilton in error, sorry. (I'm studying Hamilton NICOT commentary on Genesis at the moment and it was obviously still on my mind!). It's actually from Oswalt's NICOT commentary on Isaiah 1-39 (pg 181). Motyer takes the identical view:
"Hebrew uses repetition to express superlatives or to indicate totality.5 Only here is a threefold repetition found. Holiness is supremely the truth about God, and his holiness is in itself so far beyond human thought that a ‘super-superlative’ has to be invented to express it."
5. In Gn. 14:10 ‘pits, pits’ is rendered ‘full of pits’, and in 2 Ki. 25:15 ‘gold, gold’ is rendered ‘pure gold’.
This is my personal Faithlife account. On 1 March 2022, I started working for Faithlife, and have a new 'official' user account. Posts on this account shouldn't be taken as official Faithlife views!
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Mark Barnes said:
The modern usage given in those examples does not conform exactly what is being suggested in the OT. Even if it was, it's a non sequitur to suggest that in itself proves it wasn't distinctively semitic in ancient times. (I have no idea whether it is or not. I'm merely saying we don't have enough evidence in this thread to come to a conclusion.)
This is a known rhetorical device in both Attic Greek and Latin.
See: Lausberg. Handbuch der literarischen Rhetorik. (3 Auflage) sections 608-634 where literally scores of ancient examples are cited. I guess you'll find even more if you browse Volkmann.
For Example:
Sophocles. Ajax 867
Πόνος πόνῳ πόνον φέρει·πᾷ πᾷ πᾷ γὰρ οὐκ ἔβαν ἐγώ;κοὐδεὶς ἐπίσταταί με συμμαθεῖν τόπος.694
Ἔφριξ’ ἔρωτι, περιχαρὴς δ’ ἀνεπτάμαν. Ἰὼ ἰώ, Πὰν Πάν, ὦ Πάν, Πὰν ἁλίπλαγκτε, Κυλλανίας χιονοκτύπου396ἕλεσθ’ ἕλεσθέ μ’ οἰκήτορα, ἕλεσθέ μ’· οὔτε γὰρ θεῶν γένος οὔθ’ ἁμερίων ἔτ’ ἄξιος βλέπειν τιν’ εἰς ὄνασιν ἀνθρώπωνSophocles Oedipus Coloneus 210μή, μή μ’ ἀνέρῃ τίς εἰμι,I rest my case.
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David Knoll said:David J. Sugg said:
The only NT example is Revelation 4:8 - "And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!"
And Revelation 8:13
In Re 8.13 ff this is understood as literally 3 woes.
george
gfsomselיְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן
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George Somsel said:
In Re 8.13 ff this is understood as literally 3 woes.
No George you misunderstood. It's an emphatic Semitic triplet in the famous Semitic language: Koine Greek.[:)]
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Mark Barnes said:
5. In Gn. 14:10 ‘pits, pits’ is rendered ‘full of pits’, and in 2 Ki. 25:15 ‘gold, gold’ is rendered ‘pure gold’.
We have to refine the query for two words in order to avoid those that repeat 3 times (or more, theoretically)
The repetition in 2 Kings 25:15 ("gold, gold" and "silver, silver") is analysed differently and are not found with this query. If Agreement did not crash L4 then they would be found!
Dave
===Windows 11 & Android 13
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In all of your L4 searching, did Jer. 7:4 not turn up? I have always seen Ezek. 21:27 as a kind of response to Jeremiah's sarcastic stab at the religiously presumptious ones of Judah (and of Israel by implication).
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David Paul said:
In all of your L4 searching, did Jer. 7:4 not turn up?
That is a repetition of three phrases so you have to substitute Phrase for Segment in the above query. This form of the query shows that Jer 7:4 is unique:-
EDIT: if you want to combine both forms of the query:-
Dave
===Windows 11 & Android 13
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David Paul said:
In all of your L4 searching, did Jer. 7:4 not turn up? I have always seen Ezek. 21:27 as a kind of response to Jeremiah's sarcastic stab at the religiously presumptious ones of Judah (and of Israel by implication).
Ok pretend I never spoke about Jer 22. What I said in my previous post was, as DP found, for Jer 7:4. Jer 22 is what I'm studying for this Sunday. *sigh*
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I was attempting to follow along and learn some syntax searching myself.
For the result of this syntax search I got Is 6:3 Je 7:4 Je 22:29 and Eze 21:32
Ezekiel 21:32 (KJV) — 32 Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the Lord have spoken it.
But that seems to be Eze 21:27
Ezekiel 21:27 (KJV) — 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.or have I missed something?
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Removed duplicate
Dell Lap Top Win 10_Home, Logos 7,
Samsung gs7 phone
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Thanks David
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Mark, do you have the full references for BDF and NIDOTTE? I do not seem to have these resources, and would very much like to quote them in my next essay! Many thanks.
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NIDOTTE:
Jenson, P. P. שָׁלֹשׁ, שְׁלֹשָׁה in New International Dictionary of Old Testament Theology & Exegesis. Edited by Willem VanGemeren. Grand Rapids, MI: Zondervan Publishing House, 1997, 4:144-145The quote from BDF is as follows:
(E) Figures Involving Repetition
493. (1) Epanadiplosis, i.e. the repetition of an important word for emphasis, is not unknown in the NT, but it can nowhere be considered rhetorical. It is rather a direct report of words actually spoken, which is best seen in A 19:34: μεγάλη ἡ Ἄρτεμις Ἐφεσίων, μεγάλη ἡ Ἄ. Ἐ. (thus
, which was shouted for two hours. (2) Distributive doubling is not rhetorical, but vulgar. It appears not only with numerals (s. §248(1)) but occasionally also elsewhere (Hebrew, but also MGr, cf. Dieterich 188; Psichari 183f.): Mk 6:39 συμπόσια συμπόσια, 40 πρασιαὶ πρασιαί = κατὰ συμπόσια, κ. πρασιάς; cf. §158. (3) Climax consists in taking up the key word of the preceding member in the following one: R 5:3ff. ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει; cf. 8:29f.
(1) Rev 14:8 = 18:2 ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη, Mt 25:11 κύριε κύριε, Lk 8:24 ἐπιστάτα ἐπιστάτα, Mt 23:7 (DΓ etc.) and Mk 14:45 (AEFG etc.) ῥαββὶ ῥαββί, Mk 5:41 acc. to e τὸ κοράσιον τὸ κοράσιον, Jn 19:6 σταύρωσον σταύρωσον, Lk 10:41 Μάρθα Μάρθα, Rev 4:8 ἅγιος ἅγιος ἅγιος (LXX Is 6:3). Dyadic word combination and composition: Morgenthaler, Die lukanische Geschichtsschreibung als Zeugnis (I 17f.: Lk 7 times, A 9:4 = 22:7 = 26:14 Σαοὺλ Σαούλ). Rhetorical: 1 Clem 47.6 αἰσχρά, ἀγαπητοί, καὶ λίαν αἰσχρὰ καὶ ἀνάξια etc. Cf. LXX (e.g. Jdth 4:2 σφόδρα σφόδρα) and pap. (e.g. the magic formula ἤδη ἤδη ταχὺ ταχύ PGM II 7.373 (iii AD), BGU III 956 (c. iii AD). Cf. Jannaris §§513, 521; Raderm.2 68f., 225 and IF Anz. 31 (1913) 8; Bonaccorsi 140, 562; Norden 169, and on Virgil’s Aeneid VI 46 (2nd ed.); E. Hofmann, Ausdrucksverstärkung, especially 16f. (adj.), 24 (address), 24f. (impera.), 38 (adv.), 44f. (stylistic usage); W. Schulze, BPhW 1895, 8 = Kl. Schr. 680. Hebr. J. Muilenburg, VT Supplement I (1953) 101f., Brockelmann, Hebräische Syntax §129b. MGr e.g. Thumb2 264.4 [276] κλαίει κλαίει, 263 [275] ἔκλαιε ἔκλαιε twice, 263 σφιχτὰ σφιχτά ‘very tight’, 257 [269] γύμναζε γύμναζε ‘he exercised untiringly’; Ljungvik, Aegyptus 13 (1933) 162 ἐπερίμενα ὧρες ὧρες ‘I waited for hours’. With καί: μείζων καὶ μείζων Herm Vis 4.1.6, ἔτι καὶ ἔτι ‘again and again’ Barn 21.4. Cf. Ἑρμῆς ὁ μέγας καὶ μέγας Dit., Or. 90.65 (196 BC; decree from Rosetta), similarly in the pap. (Mayser II 1, 54; with and without καί).
(2) In Mt 13:30 δεσμὰς δεσμάς (Epiph Or) also appears to be the correct reading. Cf. §158. Hofmann, op. cit. (supra (1)) 21 (subst.), 37f. (numbers). LXX e.g. ἄνθρωπος ἄνθρωπος ‘everyone’ Num 9:10, ἔθνη ἔθνη ‘every nation’ 4 Km 17:29, συνήγαγον αὐτοὺς θημωνιὰς θημωνιάς ‘in heaps’ Ex 8:14 (10) (all in Hebr. as well; cf. Brockelmann, Hebräische Syntax §129a). With καί: ἡμέρᾳ καὶ ἡμέρᾳ §200(1); Brockelmann, op. cit. §129d (syndetic pairs of this type are rare in Hebr.). On the other hand ἐν γενεᾷ καὶ γενεᾷ 1 Clem 7.5, εἰς γενεὰς καὶ γενεάς (v.l. εἰς γενεὰν καὶ γενεάν like LXX Ps 48:12 etc., γενεὰς γενεῶν et al.) Lk 1:50 more nearly means ‘on many generations to come’ than ‘for every generation’; M.–H. 439f. Also with distributive κατά (cf. §248(1)): LXX 1 Km 7:16 κατʼ ἐνιαυτὸν ἐνιαυτόν and the like (M.–H. 439), κατὰ πρᾶγμα πρᾶγμα ‘for every thing’(?) PLond V 1732.7 (586 AD?).
(3) R 10:14 is decidedly rhetorical: πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; πῶς δὲ κηρύζωσιν, ἐὰν μὴ ἀποσταλῶσιν; 2 P 1:5ff. likewise: ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, ἐν δέ etc. (7 members in all; but the purpose of the figure here is difficult to understand). Herm Man 5.2.4 ἐκ τῆς ἀφροσύνης γίνεται πικρία, ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή, ἐκ δὲ τῆς ὀργῆς μῆνις· εἶτα ἡ μῆνις …. There is a similar figure in a fragment of the comedian Epicharmus (Frag. 148 Kaibel) ἐκ μὲν θυσίας θοίνα, ἐκ δὲ θοίνας πόσις ἐγένετο … ἐκ δὲ πόσιος κῶμος, ἐκ κώμου δʼ ἐγένεθʼ ὑανία (‘swinish behavior’), ἐκ δʼ ὑανίας δίκα …. The rhetoricians found the climax as early as Hom., Il. 2.102ff. (Ἥφαιστος μὲν δῶκε Διὶ …, αὐτὰρ ἄρα Ζεὺς δῶκε διακτόρῳ ἀργεϊφόντῃ, Ἑρμείας δὲ ….)—Cf. Wilke, Rhetorik 398, who adduces Ja 1:14f. and (incorrectly) 1 C 11:3 in addition.Blass, Friedrich, Albert Debrunner, and Robert Walter Funk. A Greek Grammar of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1961, pg 261
This is my personal Faithlife account. On 1 March 2022, I started working for Faithlife, and have a new 'official' user account. Posts on this account shouldn't be taken as official Faithlife views!
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Wow, that's quick! Many thanks, very helpful.
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I though this topic needed another David to chime in. Thanks for sharing all of this. Is there a way to search for thrice repeated phrases like Jer 7:4
הֵיכַל יְהוָה הֵיכַל יְהוָה הֵיכַל יְהוָה
and 2 Sam 19:1 [Eng. 18:33]?
בְּנִי אַבְשָׁלוֹם בְּנִי בְנִי אַבְשָׁלוֹם
I don't believe these are instances of epizeuxis technically, but I'd think any discussion on the topic should include these references. For what it's worth, I don't think there are any other examples of this repetition.
Mark, would you mind giving the exact citation for the quotation from NIDOTTE?
Shakes head in shame. Didn't see the second page.
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David Knoll said:Dave Hooton said:
These only confirm the results provided - 3 in OT + 2 in NT.
That result is correct.
For the benefit of lurkers, would you mind giving the other NT example?
Thanks,
Lazy Jack0 -
George Somsel said:David Knoll said:David J. Sugg said:
The only NT example is Revelation 4:8 - "And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!"
And Revelation 8:13
In Re 8.13 ff this is understood as literally 3 woes.
Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."
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Thanks, Martha.
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More recent discussion on this topic: Searching for Three-peats.
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Hi David,
Emphatic three-fold exact repetition is used exactly seven times (the number of completion and perfection) in Scripture. The replys to your post capture the first six (Isaiah 6:3, Ezekiel 21:27, Jeremiah 7:4, Jeremiah 22:29, Revelation 4:8, Revelation 8:13), but the final use is the most important not to overlook. I believe that there are exactly six others for a reason, the same number 6 that is the mark of the beast, being the number of Adam (man), created on the 6th day, and repeated three times for emphasis of its significance:
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six Six Six.
Revelation 13:18
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Joshua E Faucett said:
The replys to your post capture the first six (Isaiah 6:3, Ezekiel 21:27, Jeremiah 7:4, Jeremiah 22:29, Revelation 4:8, Revelation 8:13)
Welcome to the Logos Bible Software Forums [:D]
Newer Logos 8 thread => Searching for Three-peats includes reply with nine triplicates in the Hebrew Bible:
Phil Gons (Faithlife) said:In the Hebrew Bible there are eight:
Syntax Search likewise finds these eight verses plus Jeremiah 7:4 phrase repeated three times
New Testament has "... Jerusalem. Jerusalem, Jerusalem, ..." in Luke 13:33-34
An intriguing triple repetition occurs in Revelation 1:4, 1:8, and 4:8 "the one who is and the one who was and the one who is coming" that expresses the meaning of God's Most Holy Name: YHWH
Revelation 13:18 is literally "six hundred sixty-six" "ἑξακόσιοι ἑξήκοντα ἕξ" so Greek root ἕξ (hex = six) is repeated in three words.
Keep Smiling [:)]
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Thank you for your reply. I don't read Hebrew so this is helpful, but when I look at the extra verses you provided, I don't see any additional "exact" triplets. Don't be deceived by Satan - 666 is an exact triplet of the number of Adam, created on the sixth day. When you find yourself faced with the decision to receive a permanent physical marker on your right hand or forehead as a "vaccine" for a certain pandemic, be sure that if it was obtained under patent associated with the number of man (6), and it is given forcibly in association with the worship of a certain charismatic world leader, this is prophetic fulfillment of the "exact" three-fold repetition in 6-6-6, mark of the beast.
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Joshua E Faucett said:
I don't read Hebrew so this is helpful, but when I look at the extra verses you provided, I don't see any additional "exact" triplets.
Thankful for Logos Help Center (LHC) including articles => Study Hebrew with Logos , => Study Greek with Logos , and => Using the Syntax Search in Logos
Another Hebrew Syntax Search looks for triplets of one, two, OR three lexemes (Dictionary word form, lemma) that finds nine verses (no triplets of three lexemes)
Greek Syntax Search looks for triplets of one, two, OR three lexemes (third repetition of three lexemes matches only the first lemma: Revelation 1:4, Revelation 1:8, and Revelation 4:8 as the first two verbs have the lexeme for verb εἰμί "to be" with past and present tenses while third verb ἔρχομαι "to come; to arrive" is a future state of being)
If an "exact" triplet is the same original language lexeme(s) with identical word formation (spelling) three times in a row, then the seven "exact" triplets are:
- Holy, Holy, Holy (Isaiah 6:3)
- Temple Lord, Temple Lord, Temple Lord (Jeremiah 7:4)
- Land, Land, Land (Jeremiah 22:29)
- Ruin, Ruin, Ruin (Ezekiel 21:32 in Hebrew, Ezekiel 21:27 in LXX and English)
- Jerusalem, Jerusalem, Jerusalem (Luke 13:33-34)
- Holy, Holy, Holy (Revelation 4:8)
- Woe, Woe, Woe (Revelation 8:13)
Several English translations have the number 666 in Revelation 13:18 as a way to translate the three Greek words for 600, 60, 6.
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I’m pretty sure that 3 examples would the the absolute perfect (complete & harmonious) number of examples to this phenomena...😜. Just sayin❤️
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In response to the objection to the original poster's comment that Epizeuxis isn't of Semitic orgin. .. The fact that many writers use Epizeuxis only shows that the literary tool isn't exclusively Semitic. It does not suggest the tool was foreign to ancient Hebrew nor does it suggest Hebrew wasn't the origin (I'm guessing it wasn't). The tool is used throughout scripture and shouldn't be ignored.
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Joshua E Faucett said:
Thank you for your reply. I don't read Hebrew so this is helpful, but when I look at the extra verses you provided, I don't see any additional "exact" triplets. Don't be deceived by Satan - 666 is an exact triplet of the number of Adam, created on the sixth day. When you find yourself faced with the decision to receive a permanent physical marker on your right hand or forehead as a "vaccine" for a certain pandemic, be sure that if it was obtained under patent associated with the number of man (6), and it is given forcibly in association with the worship of a certain charismatic world leader, this is prophetic fulfillment of the "exact" three-fold repetition in 6-6-6, mark of the beast.
I'm not against prophetic numerology, but it is something that can easily be taken too far...especially if you start applying it outside the Bible.
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First time ever posting, I lead a bible study at my church. I was researching why the bible sometimes has repeated words. I am currently looking at Genesis 9:12 in the blue letter bible and it has the word bayin (H996) repeated 3 times in a row. I am wondering why this didn't show up in your search?
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