The term Figures of Speech covers a very large territory [that in itself is a figure of speech – it doesn’t literally cover a large piece of land]. A classical rhetorician may roll her/his eyes at the “loose” use of terminology here, as there will not be a strict categorization of types of figures of speech used in Scripture. Nor will this be an exhaustive listing as Strong’s Concordance is. Already mentioned are some examples that some would consider figures of speech, such as the antithetical epigram in the last chapter, and hyperbole and metaphor, in addition to repetition and exclusion. There are so many uses of words that (lousy writer.com) might be considered, puns like the writer’s use of “echo,” also in the previous chapter. Others: simile, sarcasm, alliteration, assonance, zeugma, synecdoche… the list goes on. And the classifications are mostly over my head; I simply share the idea with you here. There are many articles and books written on the subject if you get into this sort of thing. They are very important, but not the focus here.
Technically advanced use of all types of figures of speech is seen in Scripture. Some are quite difficult to appreciate translated into English, especially alliteration and assonance, “sound-alikes.” Much of Hebrew wording can sound quite musical due to common endings, etc. there is common use of “sound-alike” words, especially in poetry and songs. Instances like these are pointed out when encountered in scriptures being discussed. The primary focus of this chapter will be Idioms. Idiomatic usage in Scripture is extensive, as the reader might imagine, simply due to the nature of the Hebrew language being so concrete, representing things that are encountered by the five senses, yet conveying ideas of things that cannot be seen, felt, heard, etc., things of spiritual nature. There are also many euphemisms used, mostly for bodily functions. We will not by any means share here an exhaustive list. There are some examples of the types of things to watch for that the reader can be on the lookout for such usage. Some of them are easy to miss. These are easier for me to grasp.
fossilized customs.com
LogandSpeck’s bibliography includes some references for Idioms, their listing being more comprehensive, but by no means are any of them exhaustive. The goal here will be to dig deeper into some uses of words and phrases in idiomatic fashion. Beginning with one that is seen fairly commonly in writing about Idioms, we will used one from Tverberg and Okkema, “Ayin-Tovah – Having a Good Eye,” but will expand some on their discussion. They begin by quoting Matthew 6:22-23, which speaks of good and bad eyes. They explain that basically the Idioms mean “selfless” or “other-focused” versus “self-focused,” respectively. And they give two sources, from Proverbs 22:9 and 28:22, basically pointing to generosity and greed. They point out also that this interpretation fits the context of the discussion. (Mt 6:19-24) Note that Luke 11:34 is a similar verse, and his context is somewhat different, (Lk 11:33-36) but still clearly fitting with the interpretation they have given.
Other related verses include: Dt 15:9 [ רָעַע עָ֑יִן – ‘aiyn râ‘a‘ – “hostile eye”] Pr 3:9-10, 11:25, Pr רַ֣ע עָ֑יִן] 23:6 ‘ayin rah “evil eye”]. There are two verses where ayin tov , “good eye” is translated “seems good,” (2S 15:26, 19:38) and in 2S 3:19, the phrase is “the whole house6* of Benjamin thought good to do.” There is no proof that this is the case, but in looking at “first use” of ayin and tov together, it could be the verse in which the idiom was “born:”
• Genesis 45:20 ESV 20 Have no concern for your goods, for the best of all the land of Egypt is yours.’”
In this verse, “concern” is a form of ‘ayin, and “best” is a form of tov. One could say, if there is a “right attitude,” having “no concern,” being selfless, the Father provides “the best” for us. In 2Co 9:6-11, Paul uses a different metaphor, one of sowing seed, to relate the same message.
From another book of Idioms is shared here George Lamsa’s interpretation of “They are bread for us,” from Nm 14:9. His wording is “We can easily conquer them with little effort.” There is much associated with this brief statement, and it will not be possible to cover all associated issues here. However, step one is to realize that any such statement must be made with the confidence that it is YHWH who is in control. A perfect example is:
• 2 Kings 3:18 ESV 18 This is a light thing in the sight of YHWH. He will also give the Moabites into your hand,…
Other similar statements are abundant. (Lv 26:8; Dt 32:30; Josh 23:10; Is 30:17; Judges 7 (Gideon’s 300); 2K 6:8-19.) Recognizing, then that it is not we, the people, who conquer with little effort, but God, then let us look more at this idiom. The same idiom is used in Ps 14:4; Similar visions are given in Nm 24:8 and Ps 74:14. The thought of “eating” or devouring a people is another typical use of concrete language, not literally meaning to “eat” them. Other similar verses are Pr 30:14; Jr 10:25; Ho 7:7. What one could do at this point is focus on one similar verse, and tie it to some familiar verses in the Greek Scriptures. It is not at all to say that this tie to the Greek would be the only applicable idiom in these circumstances [there are many ‘bread’ Idioms that could be explored], but the thought here is to get the reader to think about patterns and connections, getting one to ask the question, “Where else have I seen/heard this?” Psalm 27:2 opens some doors for us.
• Psalm 27:2 ESV When evildoers assail me to eat up my flesh, my adversaries and foes, it is they who stumble and fall.
First, always remember context, so read the entire fourteen-verse Psalm. Next, consider where else you have heard/read something about “eat up my flesh?” After you have thought about it for a moment, read the Gospel of John 6:22-59. Again, there are many layers here, and to isolate one out does not do it justice. Please recall this statement, as there are many bread Idioms, e.g. from John 6:45, “And they will all be taught by God.” Recall also the mention of manna [“bread from heaven”] in 6:31-32 and 6:48-50. Does the reader believe at this point that Yeshua is aware that the people will turn him over for crucifixion? (John 2:24-25)
Now re-consider the 2K 3:8-19 passage referred to above (“this is a light thing”). Especially focus on verses 16 and 17.
• 2 Kings 3:16-19 ESV 16 And he said, “Thus says the Lord, ‘I will make this dry streambed full of pools.’ 17 For thus says the Lord, ‘You shall not see wind or rain, but that streambed shall be filled with water, so that you shall drink, you, your livestock, and your animals.’ 18 This is a light thing in the sight of the Lord. He will also give the Moabites into your hand, 19 and you shall attack every fortified city and every choice city, and shall fell every good tree and stop up all springs of water and ruin every good piece of land with stones.”
And recall what was said earlier about the Father’s intervention in our lives. Now jump forward to when these adversaries, “the people,” come against Yeshua. In two very important places he lets both his disciples and Pilate know that what is happening is in the Father’s Will. Read Mt 26:51-56, when he makes it clear to his disciples. Read John 18:33-37. The same legions, angels and chariots that Elisha showed his servant (2K 6:11-23) were also at the beck and call of the Son of Man. But his was the choice to proceed as was in the Father’s plan, “that the Scriptures be fulfilled.” The Father could have made the adversaries “bread” for Yeshua and the disciples, but instead he allowed himself to be “bread” for them. He did not lift a hand or say a word against their plan, knowing it fit the Father’s plan, as written in Scripture [the teaching].
We will only briefly cover euphemisms, but they are used extensively. The best known is in Gn 4:1, “Adam knew his wife and she conceived,” obviously meaning sexual relations. Also for sexual relations, look for “uncover nakedness,” in many locations, (also Gn 9:20-25; Ex 20:26; Lv 20:19; Dt 22:30; Ek 16:37, 22:10) most extensively in Lv 18. See “the way of women” (Gn 18:11, 31:35) for menstrual cycles. The reader can discover many others. There is a modesty apparent in the Scriptural writings that is rarely apparent in today’s society.
Gordon (2005/2010) has an excellent discussion on “word puns” or as noted here, plays on words, in his book, which is one of the indications that many scholars have used to indicate that at least the Synoptic Gospels were based upon or written in Hebrew. In the Post on Hebrew Thought, an idiom was noted describing Moshe, from Exodus 11:8, being translated “in great anger,” but the Hebrew literally being “with burning nose.” Frequently the word h0639. אַף ’ap̱ for nose, by itself, is used for “anger.” אֶ֥רֶךְ אַפַּ֖יִם is one of the attributes of YHWH described in Exodus 34:6, h0750. אָרֵךְ ’ârêḵ literally meaning “long.” When verse six describes YHWH as being “long of nose,” most translations will either say “slow to anger” or “longsuffering.” This is another idiom that is commonly discussed, so if the reader has explored much before, this is not new information.
As promised/ warned before, the goal is to take the idea much deeper with some word study findings, for this and another h0639. אַף ’ap̱ idiom. First, a little more Hebrew grammar background, so this will make some sense. Notice that in אֶ֥רֶךְ אַפַּ֖יִם , above אַפַּ֖יִם doesn’t look just like אַף . What’s that about? Not to get too complicated, there are twenty-two letters [consonants] in the Hebrew aleph-bet, but five have a different shape when they occur at the end of a word. By chance we have three of those five letters here in our example. From ’ap̱ , transliterated, the Pe, sometimes spelled Peh, looks like פ in the middle of the word and like ף at the end, a tail hanging down. The end is called a “Pe sofit”, or “final Pe.”
The Kaf, in as we transliterate as ârêḵ, the “k” sound, looks like כ unless at the end when it gets a “tail” like the Pe did, so ך. And finally Mem normally looks like מ, but in the final position, Mem sofit looks like ם. That was about as simply as that can be covered.
But the reader noticed that also אַפַּ֖יִם looks like there are some additions beyond .אַף There is no intention here to go into the lines and dots, which include vowel pointings, added hundreds of years later to help us non-speaking folk. Just look at the ים ending that was put after the אַף , which made the ף change to a פ. The ים ending is one common plural ending seen in Hebrew. Would that it were possible to stop at that explanation. But there is more.
And, please bear with the explanation, as there is a purpose to it. Most commonly ים will simply be a plural. But [surely the reader will be surprised that “experts” disagree on what all this means], there are some words that always take a plural ending even though translated as singular, and some that sometimes take the plural, but not always, and there are times when one just has to make it plural or not to fit the English reading, but it may still be a case of “special meaning.” Some people think there is some emphatic meaning to a plural ending. Some say there is more of a “spiritual meaning,” others admit they don’t know. Here are a few words with “non-standard” rules for ending. For example, h0430. אֱלֹהִים ’elôhîym, mentioned before. When referring to our God, YHWH, it is almost always in this plural form. [Although there is a shortened form, h0410. אֵל ’êl, sometimes used, which may mean more “mighty one.” And a non-plural form, h0433. ֱ אלוֹהַּ ’elôha, is sometimes used, especially when adding a suffix to indicate “my God” or “your God.”] It is actually one of the least regular in its application. There is the word “h6440. פָּניִם p̱âniym; plural in form but always translated as singular, of an unused noun ( פָּנֶה paneh; from h6437. פָּנָה p̱ânâ the verbal root)” – ESD. You will learn lots more about פָּניִם p̱âniym before we are finished. It has various meanings, typically Hebrew, such as “face, presence, and before.” The root verb פָּנָה p̱ânâ means “turn.”
Sky, skies, air, heaven, or heavens is the word “h8064. שָׁמַיִם šâmaiym; dual of an unused singular שָׁמֶה shameh” – ESD. Notice this was marked as “dual” rather than plural. They look the same. Why someone came up with that classification for words other than obvious ones like a pair of shoes or a pair of pants is… unclear. The same goes for “h4325. מַיִם maiym; dual of a primitive noun (but used in a singular sense); water; figuratively, juice; by euphemism, urine, semen” – ESD. One more that is almost always seen with the ים ending is the country Egypt “h4714. מִצְרַיִם miṣraiym; dual of h4693. מָצוֹר mâṣôr; in the sense of a limit” – ESD. One definition given for the meaning of Egypt is “double straits.”
The reader is familiar with the word h2416. חַי ḥay, for life, from the familiar saying ל חַיּיִם l’chaim, “to life!,” as a toast. One would think it would be “to lives!” Who knows? All of this was to lead into talking about אף and אַפַּ֖יִם . First, to make any critics happy, there is a son of Nadab in 1Ch 2:30-31 named “h0649. אַפַּיִם ’ap̱aiym; dual of h0639; ‘two nostrils;’ Appajim, an Israelite: — Appaim” – ESD. Nadab’s son is not the subject of this discussion.
You saw אֶ֥רֶךְ אַפַּ֖יִם “long of nose” above. First, it would be easy to say that this is the dual form, and as with Nadab’s son, Appaim, we’re simply talking about two nostrils, rather than a nose. One could easily say “nostrils flaring” means anger, using the dual form, and when it’s singular, then it’s nose. Not so simple. With eyes, there is a singular and a dual that seem mostly consistent; as with ears but there seems to be a more significant meaning to אַפַּ֖יִם . We shall together walk through this word study so you can make a determination for yourself its significance. First will be a “fine print” message, a caveat. Short of being a scribe and having been trained as a scribe, the writer knows of no better way to accomplish word studies such as what you will see here, other than to depend on electronic Bible software available today. The writer is dependent upon the accuracy of the software used and whatever skills he has developed in using them through the years. Therefore, apologies if there are glaring errors which would lead anyone astray. There is no intention of doing so, and there are very strong Scriptural cautions against that. The writer has only one focus: to be accurate in sharing God’s Word, down to the letter, which hopefully will touch the reader’s life. What the reader does with the sharing belongs to the reader. The writer’s goal is to share his discoveries [which he believes are Spirit-led].
- Warning, the next section is pretty advanced, so again, if you are are at an advanced level, read on. If you are a relative novice, skip down to the SUMMARY below, which cannot do the depth of word study justice, but will give you the answer. At some point, you will want to come back to this to see how we got where we got.
A word about methodology. Starting with a verse as a reference, such as Ex 34:6, which has the phrase “slow to anger,” on the software of the BHS (see below details) one can select a word, in this case אַפַּ֖יִם . There are then several choices in the menu for lookup and search. For this particular type search, the writer chooses, “Search ____ in this form.” Searching אַפַּ֖יִם in the form in Ex 34:6 gives twenty-eight instances in the Hebrew Scriptures. Then, manually the writer proceeds through each of the verses to look for patterns, in Hebrew and in English. Of these twenty-eight, twenty-six fall into one of two distinct patterns. There are two exceptions, which we will look at first, and again after the patterns:
• Daniel 11:20 BHS וְעָמַ֧ד עַל־כַּנּ֛וֹ מַעֲבִ֥יר נוֹגֵ֖שׂ הֶ֣דֶר מַלְכ֑וּת וּבְיָמִ֤ים אֲחָדִים֙ יִשָּׁבֵ֔ר וְלֹ֥א בְאַפַּ֖יִם וְלֹ֥א בְמִלְחָמָֽה׃ 20
• Daniel 11:20 ESV 20 “Then shall arise in his place one who shall send an exactor of tribute for the glory of the kingdom. But within a few days he shall be broken, neither in •anger nor in battle.
The writer at this point has no explanation for this as an exception other than its possibly having to do with Daniel having been written in Aramaic. In Ezra 4:7, Ezra explains about a letter to King Artaxerxes, written in Aramaic and translated. That could be a hint? Earlier we covered loss of fidelity by way of translation. Perhaps this is a factor. The other possibility is that this exception is a flag or banner to draw attention to this verse. Unknown, but thoughts will be shared at the end of the discussion.
The second exception is curious, and perhaps after we review the two patterns of the other twenty-six, it will make more sense.
• 1 Samuel 1:5 BHS
5 וּלְחַנָּ֕ה יִתֵּ֛ן מָנָ֥ה אַחַ֖ת אַפָּ֑יִם כִּ֤י אֶת־חַנָּה֙ אָהֵ֔ב וַֽיהוָ֖ה סָגַ֥ר רַחְמָֽהּ׃
5 •1 Samuel 1:5 ESV 5 But to Hannah he gave a ●double portion, because he loved her, though YHWH had closed her womb. [[this is the situation referred to earlier in the discussion about barren wives,]]
A very touching verse, it is. And at some point we may discuss “portions;” For now, know that מָנָ֥ה אַחַ֖ת אַפָּ֑יִם literally means “portion one of noses [or nostrils].” Most certainly “anger” does not fit here. Was it the only way the author could think of to indicate “double,” by using a dual noun, any dual noun? It appears this way nowhere else in the Hebrew Scriptures?.
In Isaiah 61:7, “double portion” is h4932. מִשְׁנֶה mišneh, which means “repetition” or “doubling.” In Dt 21:17 and 2K 2:9 it is “double” h8147. שְׁניִַם šenaiym, meaning two, twofold, both, double, plus “portion” h6310. פֶּה p̱e. פֶּה literally is “mouth,” but not only can mean anything to do with the mouth, such as speaking, eating, etc., but is used in a number of idioms such as killing with “the edge of the sword” [literally the mouth of the sword, with a thought similar to what was discussed above, killing having to do with devouring, consuming], and for “portion,” and so much so for portion that it is also used for portion in land and inheritance discussions – CWSBD. (e.g. Deut. 21:17; 2 Kgs. 2:9) Think about this as the two patterns are discussed.
We will not show all twenty-six verses here, only representatives in each category, with an explanation. We will begin with the simplest pattern. (Gn 19:1, 42:6; 1S 24:9, 25:41, 28:14; 1K 1:31; Is 49:23; Ne 8:6; 1Ch 21:21; 2Ch 7:3, 20:18) Eleven verses fit this pattern. They combine אַפַּ֖יִם with h0776. אֶרֶץ ’ereṣ, which in general is translated land, earth, ground. In all eleven instances of this pattern, אַפַּ֖יִם אָֽרְצָה or אַפַּ֗יִם אֶ֚רֶץ is translated in ESV as “face” or “faces” to the “ground” or “earth.” All eleven are describing a person or people prostrating themselves, bowing to the ground, humbling themselves.
• Genesis 19:1 BHS וַ֠יָּבאֹוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְד֨מָֹה֙ בָּעֶ֔רֶב וְלֹ֖וט ישֵֹׁ֣ב בְּשַֽׁעַר־סְד֑םֹ וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה׃ 1
• Genesis 19:1 ESV 1 The two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed himself with his •face to the earth•.
• 2 Chronicles 20:18 BHS וַיִּקּ֧דֹ יְהוֹשָׁפָ֛ט אַפַּ֖יִם אָ֑רְצָה וְכָל־יְהוּדָ֞ה וְישְֹׁבֵ֣י יְרוּשָׁלַ֗םִ נָפְֽלוּ֙ לִפְנֵ֣י יְהוָ֔ה לְהִֽשְׁתַּחֲוֹ֖ת לַיהוָֽה׃ 18 •
2 Chronicles 20:18 ESV 18 Then Jehoshaphat bowed his head with his •face to the ground•, and all Judah and the inhabitants of Jerusalem fell down before YHWH, worshiping YHWH.
The other fifteen verses fit another pattern. Thirteen reflect the very phrase we began with, “slow to anger,” and two reflect “quick to anger” in translation. We will share some of these, but will also point out very briefly something that will be discussed more later.
Poetry is extensive in Scripture. Just like any poetry, there are many techniques used that make it stand out from prose. Rhyming, as is common in English, is not one of the main Hebraic techniques. One common technique is called “parallelism.” Let this serve as a very brief introduction as “just-in-time” relates to the discussion at hand. The nature of such poetry is called “semantic parallelism,” which means lines in parallel are saying the same thing [or sometimes opposite – “antithetic parallelism”]. Two lines from one of the verses that came up in the previous group can serve as an example, these being two lines in the middle of Isaiah 49:23: “With their •faces to the ground• they shall bow down to you, and lick the dust of your feet.” Already discussed was the humbling picture of “faces to the ground.” In semantic parallelism, the next line will be saying the same thing [it is a repetition, a form of the “multiple witnesses” concept]. “Licking the dust of your feet” would then be another idiom about humbling oneself. Very often, words or short phrases can be compared between the lines. It is a common technique that scholars have used through the ages to define Hebrew words. It is a specialized context that gives much information. Psalms and Proverbs are almost entirely written in poetry, and much of the Prophets section.
This writer particularly likes to refer to the very pithy Proverbs of Solomon, the “epitome of wisdom.” (1K 4:30, 10:23. 77 Ec 1:1, 1:2, 1:12, 7:27, 12:8, 12:9, 12:10) Translators call him “the Preacher,”77 rendering h6953. קהֶֹלֶת qôheleṯ, which actually means “a collector of wisdom” – CWSBD. He had a particular interest in “collecting wisdom,” and many of his couplets [bi-cola, a line being a colon] are very revealing of meanings. We will look at some of his Proverbs here to help with our understanding, as we look at our examples. He is the קהֶֹלֶת qôheleṯ; also a great teacher. The index verse used, already discussed, was:
• Exodus 34:6 BHS וַיַּעֲב֨רֹ יְהוָ֥ה׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ יְהוָ֣ה׀יְהוָ֔ה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃ 6
• Exodus 34:6 ESV 6 YHWH passed before him and proclaimed, “YHWH, YHWH, a God merciful and gracious, •slow to anger•, and abounding in steadfast love and faithfulness,… It is also the first use of אַפַּ֖יִם in this manner. One of the two verses with “quick” or “hasty” anger or temper also happens to be from Proverbs:
• Proverbs 14:17 BHS
17 • Proverbs 14:17 ESV 17 A man of •quick ( קָצֵר qâṣêr) temper• acts foolishly, and a man of evil devices is hated.
Now, take a look at the rest of the Proverbs with אַ֭פַּיִם . They really seem to help with understanding, looking at parallelism..
• Proverbs 14:29 BHS [antithetic] אֶ֣רֶךְ אַ֭פַּיִם רַב־תְּבוּנָ֑ה וּקְצַר־ר֝֗וּחַ מֵרִ֥ים אִוֶּֽלֶת׃ 29
• Proverbs 14:29 ESV 29 Whoever is •slow to anger• has great understanding, but he who has a hasty temper (h7307. רוּחַ rûaḥ h7116. קָצֵר qâṣêr) exalts folly.
examples.yourdictionary.com – idioms
• Proverbs 15:18 BHS [antithetic] אִ֣ישׁ חֵ֭מָה יְגָרֶ֣ה מָד֑וֹן וְאֶ֥רֶך אַפַּ֗יִם יַשְׁקִ֥יט רִֽיב׃ 18
• Proverbs 15:18 ESV 18 A hot-tempered (h2534. חֵמָה ḥêmâ) man stirs up strife (h4066. מָדוֹן mâḏôn), but he who is •slow to anger• quiets contention (h7379. רִיב rîyḇ).
• Proverbs 16:32 BHS ט֤וֹב אֶ֣רֶךְ אַ֭פַּיִם מִגִּבּ֑וֹר וּמשֵֹׁ֥ל בְּ֝רוּח֗וֹ מִלֹּכֵ֥ד עִֽיר׃ 32
• Proverbs 16:32 ESV 32 Whoever is •slow to anger• is better than the mighty, and he who rules his spirit (h7307. רוּחַ rûaḥ h4910. מָשַׁל mâšal) than he who takes a city.
• Proverbs 25:15 BHS בְּא֣רֶֹךְ אַ֭פַּיִם יְפֻתֶּ֣ה קָצִ֑ין וְלָשׁ֥וֹן רַ֝כָּ֗ה תִּשְׁבָּר־גָּרֶֽם׃ 15
• Proverbs 25:15 ESV 15 With •patience• a ruler may be persuaded, and a soft tongue will break a bone.
• Proverbs 30:33 BHS כִּ֤י מִ֪יץ חָלָ֡ב י֘וֹצִ֤יא חֶמְאָ֗ה וּֽמִיץ־אַ֭ף י֣וֹצִיא דָ֑ם וּמִ֥יץ אַ֝פַּ֗יִם י֣וֹצִיא רִֽיב׃ פ 33
• Proverbs 30:33 ESV 33 For pressing (h4330. מִיץ mîyṣ) milk produces curds, pressing (h4330. מִיץ mîyṣ) the •[nose] produces blood, and pressing (h4330. מִיץ mîyṣ) •anger produces strife (h7379. רִיב rîyḇ).
Look at the pattern of these verses. Mentioned earlier was that the way to understand Solomon [Shlomo] is to look at his writings together [most of Proverbs, Ecclesiastes and Song of Songs]. It seems also that looking at his Proverbs together [linking Scriptures, “stringing pearls”] with a word such as אַ֭פַּיִם reveals much. One huge point that the reader will hopefully get from this website is how very sophisticated the writings are. How other than by Inspiration could such a tapestry be woven?
There are three other words that appear at least twice in the six Proverbs with אַ֝פַּ֗יִם . They are h7116. קָצֵר qâṣêr, h7379. רִיב rîyḇ, and h7307. רוּחַ rûaḥ. You get the sense of them from the translations here. Together these six Proverbs form a pattern, seeming to the writer to weave together the idea of “spirit.” But let the reader make an interpretation. It seems when combined with the eleven verses of “face to ground,” which indicates a humbling of spirit, and the verses that deal with “hot-tempered” vs. “slow to anger,” אַ֭פַּיִם might mean spirit or nature, and אֶ֣רֶךְ אַ֭פַּיִם something along the lines of “a calm spirit.”
And then it would make sense to go back to the first chapter of the First book of Samuel, to try to understand what the writer meant when talking about Elkanah giving “one אַ֝פַּ֗יִם portion” to his wife Hannah, who was barren at that time. Names in Scripture have meanings, which are often a very important part of the narrative [more later]. h0511. אֶלְקָנָה ’elqânâ, the husband’s name, is a combination of h0410. אֵל ’êl, the shortened form for God, and h7069. קָנָה qânâ, “to buy, to purchase, to acquire, to possess. It is used with God as its subject to mean his buying back his people, redeeming them (Ex 15:16; Ps 74:2; Is 11:11)” [CWSBD].
The wife’s name h2584. חַנָּה ḥanâ means “grace.” From this graceful woman [surely you want to read the rest of her most beautiful story] (1 Samuel 1:1-20) comes the Prophet and last of the Judges, Samuel, as God once again redeemed his people. Elkanah’s heart went out to Hannah; look at how Elkanah’s other wife treated Hannah. Perhaps he gave her one “spirit-filled” portion. His heart was really in what Elkanah gave Hannah. Perhaps not so much with Peninnah. Of course there is a similar story we discussed earlier with Jacob, Rachel, and Leah. (Genesis 29:30-30:24), and continuing in the conflict between Leah’s sons and Rachel’s sons through the remainder of Genesis.
Now, return for a moment then, to the Daniel 11:20 example above that was an exception but the reason was unclear. “...within a few days he shall be broken, neither in •anger nor in battle.” Have you ever heard of a saying, a person being “broken in anger?” Have you rather more commonly heard of one having a “broken spirit?” (Ps. 51:17 and Is. 57:15 speak of a “broken spirit” but do not use these words.)
- SUMMARY
What we have just been through is a complete exercise in a very specific word search for a word used in Exodus 34:6, in the phrase “slow to anger.” The Hebrew word is אַפַּ֖יִם and it is the plural of “nose” h0639. אַף ’ap̱ (may be best thought of as “nostrils” in the plural, describing flaring nostrils – the idioms are quick to anger, and slow to anger, using אַפַּ֖יִם plus h7116. קָצֵר qâṣêr, short or hasty, and h0750. אָרֵךְ ’ârêḵ, long. If one is impatient, one is “short of nose,” there is a short time before nostrils flare; if one is patient, one is “long of nose,” (taking a long time to get nostrils flaring) אַפַּ֖יִם is used with other adjectives, and is translated differently in some passages. Our goal was to see if we could discern a least common denominator, a basic underlying meaning, for this word, and arrived at a meaning something along the lines of describing the underlying spirit of a person. The most important part about the methodology is that it was two “outliers” to the two typical patterns that helped focus the understanding.
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Thus, the reader has had an exposure to Idioms. One can skim as lightly or dig as deeply as one desires. To search the Scriptures (His Word) is to search the depths of God. As noted early on, in Spangler and Tverberg’s book, the teachers in Israel considered searching the Word as the highest form of worship.
therhema.blogspot.com
• Job 11:7 NKJV 7 “Can you search out the deep things of God? Can you find out the limits of the Almighty?
• Romans 11:33 NKJV 33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!
The next topic we will explore is the use of Keywords. In this book we will expand on Strauch’s repetition within a limited context, focusing more on words used repeatedly throughout Scripture as keys to the meaning of a passage — if one maintains awareness.
*Notice “house” here means an entire tribe
Listening to the Language of the Bible, Hearing it Through Jesus’ Ears, Lois Tverberg, Bruce Okkema, 2006, En Gedi Resource Center, Holland, MI, pp 31-32.
Idioms in the Bible Explained and A Key to the Original Gospels, George M. Lamsa, 1985, HarperOne, HarperCollins Publishers, NY, NY p 8.
BHS – Biblia Hebraica Stuttgartensia with Critical Apparatus and Westminster Morphology, 1997, German Bible Society, Stuttgart, Germany
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