Paregmenon; or, Derivation
The Repetition of Words derived from the same Root
Pa-reg-me-non, from (para), beside or along, (agein), to lead.
In this figure the repeated words are derived from the same root. Hence, the name Paregmenon is used of the Figure when the words are similar in origin and sound, but not similar in sense.
The Latins called it DERIVATIO.
This is one of the Figures common to all languages, but is generally very difficult to translate from one tongue into another.
Psa 68:28 (29).-Thy God hath commanded thy strength (, uzzechah): strengthen (, uzzah) O God that which thou hast wrought for us.
Mat 16:18.-Thou art Peter (, petros) and upon this rock (, petra) I will build my assembly.
Here note (1) that Petros is not merely Simons name given by our Lord, but given because of its meaning. Petros means a stone, a piece of a rock, a moving stone which can be thrown by the hand. While petra means a rock or cliff or crag, immovable, firm, and sure. Both words are from the same root, both have the same derivation, but though similar in origin and sound they are thus different in meaning. This difference is preserved in the Latin, in which petros is saxum, while petra is rupes or scopulus.
(2) In the case of petros, we have another figure: viz., Syllepsis, for the word is used in two senses, though used only once. There is a repetition, not of the word but of the thought which is not expressed: Thou art , where it is used as a proper name Peter, and there is no figure: but the sense of the word is there as well, though not repeated in words: Thou art (), a stone. Thus there is a metaphor implied, i.e., Hypocatastasis (q.v. [Note: Which see.] ).
(3) While petros is used of Peter, petra is used of Christ: for so Peter himself understood it (see 1Pe 2:4-6, and Act 4:11-12; and so the Holy Spirit asserts in 1Co 10:4. And that rock () was Christ, where we have a pure metaphor (q.v. [Note: Which see.] ). So that petros represents Peters instability and uselessness as a foundation, while petra represents Christs stability as the foundation which God Himself has laid (1Co 3:11. Isa 28:16).
Joh 13:7 appears to be the Figure of Paregmenon in the English. But there is no figure in the Greek. What I do thou knowest not now; but thou shalt know hereafter.
Here, the two words know are different in the Greek. The first is (oida), to know, as a matter of absolute knowledge, but the latter is (ginsk), to get to know, learn.
Joh 15:2.-Every branch in me that beareth not fruit he taketh away (, airei* [Note: I.e., he lifteth up, as in Luk 17:13. Joh 11:41. Act 4:24. Rev 10:5, and especially Dan 7:4 (Theodotians Version). See under Ellipsis, page 13.] ): and every branch that beareth fruit he purgeth it [Note: I.e., he pruneth it.] (, kathairei).
Act 8:31.-Understandest thou what thou readest ( , ginskeis ha anaginskeis).
Here, the former verb means to know by learning, to get to know; and the latter (which is the same verb compounded with (and), again, means to read, especially, to read out loud.
Rom 2:1.-Thou art inexcusable, O man, whosoever thou art that judgest ( , ho krinn), for wherein thou judgest (, krineis) another thou condemnest (, katakrineis) thyself; for thou that judgest ( , ho krinn) doest the same things.
Rom 5:19.-For as by one mans disobedience (, parakoees) many were made sinners, so by the obedience (, hypakoees) of one shall many be made righteous.
Rom 12:3.-Not to think of himself more highly (, hyperphronein) than he ought to think (, phronein); but to think (, phronein) soberly (, sphronein), etc.; i.e., but so to think that he may think soberly.
1Co 11:29.-For he that eateth and drinketh unworthily, eateth and drinketh damnation (, krima) to himself, not discerning (, diakrinn) the body [of the Lord].
Here the last words of the Lord go out (according to L. [Note: . Lachmann and his critical Greek Text.] T. [Note: . Tischendorf and his critical Greek Text.] Tr. [Note: r. Tregelles and his critical Greek Text.] WH. [Note: H. Westcott and Hort, and their critical Greek Text.] and R.V. [Note: The Revised Version, 1881.] ). And the former word krima means not damnation, but a matter for judgment, an accusation; while the latter word diakrinn means to distinguish, to make a distinction; though, by the act of communion, they professed to belong to the Body of Christ, yet if they did not discern the truth connected with that Body (i.e., Christ Mystical) and distinguish their fellow-members of that Body from all others, they condemned themselves, they accused themselves. For, while they ate and drank thus, they did so unworthily: and by that very act they condemned themselves.
1Co 11:31-32.-For if we would judge (, diekrinomen) ourselves, we should not be judged (, ekrinometha). But when we are judged (, krinomenoi) we are chastened of the Lord, that we should not be condemned (, katakrithmen) with the world.
2Co 4:8.-Perplexed (, aporoumenoi), but not in despair (, exporoumenoi), i.e., at a loss to know what to do, but not utterly at a loss.
2Co 5:4.-Not for that we would be unclothed (, ekdusasthai), but clothed upon (, ependusasthai): i.e., that we would not be found naked in the grave, but be clothed with our resurrection body.
The figure belongs also to Paregmenon (q.v. [Note: Which see.] ).
2Co 10:6.-Having in a readiness to revenge all disobedience (, parakoeen) when your obedience (, hupakoee) is fulfilled. So Rom 5:19.
2Th 3:11.-Working (, ergazomenous) not at all, but are busybodies (, periergazomenous).
It is difficult to express the thought in English. The latter word means to overdo anything; to do with pains what is not worth doing. We might say doing nothing, yet over-doing; or, not as official, but officious; or, not busy, but fussy; or, not doing their own business, but the business of others.
Heb 10:34.-Ye took joyfully the spoiling of your goods (, huparchontn), knowing in yourselves that ye have in heaven a better and an enduring substance (, huparxin).
Jam 2:4.-Are ye not then partial in yourselves, and are become judges of evil thoughts? There the two words (diekritheete) and (kritai) are from the same root: the former means to make a distinction, and the latter judges.
Joh 3:20.-For if our heart condemn (, kataginskee) us, God is greater than our heart, and knoweth (, ginskei) all things.
Both words are from the same root, and mean to know, but the former to know something against; and the latter, simply to know, or rather get to know, learn. For nothing can be hidden from God. Man cannot get to know our hearts by any means which he may try. God can; and does.
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