04.03. 1. Affecting Words
I. AFFECTING WORDS
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Ellipsis
El-lip´-sis. This is the Greek word
’The figure is so called, because some gap is left in the sentence, which means that a word or words are left out or omitted. The English name of the figure would therefore be Omission. The figure is a peculiar form given to a passage when a word or words are omitted; words which are necessary for the grammar, but are not necessary for the sense. The laws of geometry declare that there must be at least three straight lines to enclose a space. So the laws of syntax declare that there must be at least three words to make complete sense, or the simplest complete sentence. These three words are variously named by grammarians. In the sentence “Thy word is truth,” “Thy word” is the subject spoken of, “truth” is what is said of it (the predicate), and the verb “is” (the copula) connects it. But any of these three may be dispensed with; and this law of syntax may be legitimately broken by Ellipsis. The omission arises not from want of thought, or lack of care, or from accident, but from design, in order that we may not stop to think of, or lay stress on, the word omitted, but may dwell on the other words which are thus emphasised by the omission. For instance, in Mat 14:19, we read that the Lord Jesus “gave the loaves to His disciples, and the disciples to the multitude.”
There is no sense in the latter sentence, which is incomplete, “the disciples to the multitude,” because there is no verb. The verb “gave” is omitted by the figure of Ellipsis for some purpose. If we read the last sentence as it stands, it reads as though Jesus gave the disciples to the multitude! This at once serves to arrest our attention; it causes us to note the figure employed; we observe the emphasis; we learn the intended lesson. What is it? Why, this; we are asked to dwell on the fact that the disciples gave the bread, but only instrumentally, not really. The Lord Jesus Himself was the alone Giver of that bread. Our thoughts are thus, at once, centred on Him and not on the disciples.
These Ellipses are variously dealt with in the English Versions (both Authorized and Revised). In many cases they are correctly supplied by italics. In some cases the sentences are very erroneously completed. Sometimes an Ellipsis in the Text is not seen, and therefore is not taken into account in the Translation. Sometimes an Ellipsis is imagined and supplied where none really exists in the original. Where an Ellipsis is wrongly supplied, or not supplied at all, the words of the Text have to be very freely translated in order to make sense, and their literal meaning is sometimes widely departed from. But on the other hand, where we correctly supply the Ellipsis-one word, it may be-it at once enables us to take all the other words of the passage in their literal signification. This is in itself an enormous gain, to say nothing of the wonderful light that may be thus thrown upon the Scripture.
These Ellipses must not be arbitrarily supplied according to our own individual views; we are not at liberty to insert any words, according to our own fancies: but they are all scientifically arranged and classified, and each must therefore be filled up, according to definite principles which are well ascertained, and in obedience to laws which are carefully laid down.
Ellipsis is of three kinds:- Absolute Ellipsis, Relative Ellipsis, and the Ellipsis of Repetition:- A. Absolute, where the omitted word or words are to be supplied from the nature of the subject alone.
B. Relative, where the omitted word or words are to be supplied from, and are suggested by the context.
C. The Ellipsis of Repetition, where the omitted word or words are to be supplied by repeating them from a clause which precedes or follows.
These three great divisions may be further set forth as follows:-
A. Absolute Ellipsis, where the omitted word or words are to be supplied from the nature of the subject.
I. Nouns and Pronouns.
1. The Nominative.
2. The Accusative.
3. Pronouns.
4. Other connected words.
II.Verbs and Participles:- 1.When the verb finite is wanting: a.especially the verb to say.
2.When the verb infinitive is wanting: a.after
3. When the verb substantive is wanting.
4. When the participle is wanting.
III. Certain connected words in the same member of a passage.
IV.A whole clause in a connected passage:- 1.The first clause.
2. The latter clause or Apodosis (Anantapodoton).
3. A comparison.
B.Relative Ellipsis- I.Where the omitted word is to be supplied from a cognate word in the context.
1. The noun from the verb.
2. The verb from the noun.
II. Where the omitted word is to be supplied from a contrary word.
III. Where the omitted word is to be supplied from analogous or related words.
IV. Where the omitted word is contained in another word: the one word comprising the two significations-(Concisa Locutio, Syntheton or Compositio, Constructio Prægnans).
C.Ellipsis of Repetition- I.Simple: where the Ellipsis is to be supplied from a preceding or a succeeding clause.
1.From a preceding clause. a.Nouns and Pronouns. b.Verbs. c.Particles. i)Negatives. ii)Interrogatives. d.Sentences.
2. From a succeeding clause.
II. Complex: where the two clauses are mutually involved, and the Ellipsis in the former clause is to be supplied from the latter, and at the same time an Ellipsis in the latter clause is to be supplied from the former. (Called also Semiduplex Oratio).
1. Single words.
2. Sentences.
A. Absolute Ellipsis: That is, the omission of words or terms which must be supplied only from the nature of the subject. The omitted word may be a noun, adjective, pronoun, verb, participle, adverb, preposition.
I. The Omission of Nouns and Pronouns 1. The Omission of the Nominative
Gen 14:19-20.-Melchizedek said to Abram, “Blessed be the most high God, which hath delivered thine enemies into thine hand. And he [i.e., Abram] gave him tithes of all.” From the context, as well as from Heb 7:4, it is clear that it was Abram who gave the tithes to Melchizedek, and not Melchizedek to Abram.
Gen 39:6.-“And he left all that he had in Joseph’s hand; and he knew not ought he had, save the bread Which he did eat. And Joseph was a goodly person, and well-favoured.”
Here it is not at all clear which it was of the two who “knew not ought he had.” If we understand Potiphar, it is difficult to see how he only knew the bread he ate: or if Joseph, it is difficult to understand how he knew not ought he had.
If the Ellipsis, however, is rightly supplied, it makes it all clear. The verse may be rendered, and the Ellipsis supplied as follows:- “And he [Potiphar] left all that he had in Joseph’s hand: and he [Potiphar] knew not anything save the bread which he was eating. And Joseph was beautiful of figure, and beautiful of appearance.”
All difficulty is removed when we remember that “the Egyptians might not eat bread with the Hebrews, for that is an abomination unto the Egyptians” (Gen 43:32). Everything, therefore, was committed by Potiphar to Joseph’s care, except that which pertained to the matter of food.
2Sa 3:7.-“And Saul had a concubine, whose name was Rizpah, the daughter of Aiah, and … said to Abner, Wherefore, etc.”
Here it is clear from the Sense of the next verse and 2Sa 21:8 that “Ishbosheth” is the word to be supplied, as is done in italics.
2Sa 23:20.-“He slew two lionlike men of Moab.” The Massorah points out* [Note: Ginsburg’s Edition, Vol. i., p. 106.] that the word Ariel occurs three times, in this passage and Isa 29:1. In Isa. the word is twice transliterated as a proper name, while in 2Sa 23:20, margin, it is translated lions of God: the first part of the word
2Sa 24:1.-“And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.”
Here the nominative to the verb “moved” is wanting. Someone moved, and who that was we learn from 1Ch 21:1, from which it is clear that the word Satan or the Adversary is to be supplied, as is done in the margin:-“And again the anger of the Lord was kindled against Israel, and [the Adversary] moved David against them to say, Go, number Israel and Judah.”
1Ch 6:28 (1Ch 6:12).-“And the sons of Samuel; the firstborn Vashni (marg. [Note: arg. Margin.] , called also Joel, 1Ch 6:33 and 1Sa 8:2) and Abiah.”
Here there is an Ellipsis of the name of the firstborn: while the word
“And the sons of Samuel; the firstborn [Joel] and the second Abiah.” This agrees with the Syriac Version. The R.V. [Note: The Revised Version, 1881.] correctly supplies the Ellipsis, and translates vashni “and the second.”
“Joel” is supplied from 1Ch 6:33 (see also 1Sa 8:2, and the note in Ginsburg’s edition of the Hebrew Bible).
Psa 34:17.-“[They] cry, and the Lord heareth, and delivereth them out of all their troubles.” The immediate subject in Psa 34:16 is evildoers. But it is not these who cry. It is the righteous. Hence the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and the R.V. [Note: The Revised Version, 1881.] supply the words “the righteous” in italics. The nominative is omitted, in order that our attention may be fixed not on their persons or their characters, but upon their cry, and the Lord’s gracious answer. The same design is seen in all similar cases.
Psa 105:40.-“[They] asked, and he brought quails,” i.e., the People asked. The nominative is supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] But the R.V. [Note: The Revised Version, 1881.] translates it literally “They asked.”
Pro 22:27.-“If thou hast nothing to pay, why should one [i.e., the creditor] take away thy bed from under thee?”
Isa 26:1.-“In that day shall this song be sung in the land of Judah; we have a strong city; salvation will one [i.e. God] appoint for walls and bulwarks.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] interprets by supplying the nominative. The R.V. [Note: The Revised Version, 1881.] translates it literally.
Jer 51:19.-“He is the former of all things, and Israel is the rod of his inheritance.”
Here both the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] supply the Ellipsis from Jer 10:16. Had it been supplied from the immediate context, it would have come under the head of Relative Ellipsis, or that of Repetition.
Eze 46:12.-“Now when the Prince shall prepare a voluntary offering or peace offerings voluntarily unto the Lord, one shall then open him the gate that looketh toward the East, &c.,” i.e.,
Zec 7:2.-“When they (Heb. he) had sent unto the house of God, Sherezer and Regem-melech and their men, to pray before the Lord” [i.e., when the people who had returned to Judea had sent].
Mat 16:22.-“Be it far from Thee, Lord.”
Here the Ellipsis in the Greek is destroyed by the translation. The Greek reads, “
Acts 13:29.-“And when they had fulfilled all that was written, of him, they took him down from the tree, and laid him in a sepulchre,” i.e., Joseph of Arimathæa and Nicodemus took him down. But it is the act which we are to think of here rather than the persons who did it. Hence the Ellipsis.
1Co 15:25.-“For he must reign, till he hath put all enemies under his feet,” i.e., “he [the Son] must reign, until he [the Son] shall have put all things under his [the Son’s] feet.” Here the subjection refers to the period of Christ’s personal reign. This is one of the seven New Testament references to Psa 110:1, “Jehovah said unto Adon-Sit thou at my right hand, until I make thine enemies thy footstool.” The English word “make” occurs 1,111 times in the Old Testament, as the rendering of 49 Hebrew words. The one so rendered here is
Six of the seven references (Mat 22:44. Mark 12:36. Luk 20:42. Acts 2:34. Heb 1:13; Heb 10:13) refer to Christ’s session on the Father’s throne (not to His reign upon His own, Rev 3:21). And this session will continue until such time as the Father shall have placed Christ’s enemies as a footstool for His feet. When that shall have been done, He will rise up from His seat and come forth into the air for His people, to receive them to Himself, and take them up to meet Him in the air so to be ever with the Lord. Then He will come unto the earth with them, and sit upon the throne of His glory, and reign until He shall have put all enemies under His feet. The other six passages refer to Christ’s session. This one refers to His reign upon His own throne (not to His session on His Father’s throne, Rev 3:21). And this reign will continue until He (Christ) hath put all His enemies under His feet.
Note, that in the six passages His enemies are placed “as a footstool for His feet,” and there is not a word about their being under His feet. In the one passage (1Co 15:25) there is not a word about being placed “as a footstool,” but the word “under” His feet is used. We must distinguish between placing and making, and Christ’s session and His reign. Then all these passages teach the Pre-Millennial and Pre-Tribulation coming of Christ for His people before His coming with them.* [Note: See Things to Come for October, 1898.]
1Co 15:53.-“For this corruptible [body] must put on incorruption, and this mortal [body] must put on immortality.” The noun “body” must also be supplied in the next verse.
Eph 1:8.-“Wherein he hath abounded towards us in all wisdom and prudence.”
It is not “wherein,” but
Tit 1:15.-“Unto the pure all things are pure.” The noun “meats” (i.e., foods) must be supplied as in 1Co 6:12. “All [meats] indeed are clean to the clean.” The word “clean” being used in its ceremonial or Levitical sense, for none can be otherwise either “pure” or “clean.”
Heb 11:1.-“Then verily the first covenant had also ordinances of divine service.” Here the word covenant is properly supplied in italics.
2Pe 3:1.-“This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance,” i.e., “In both which [epistles] I stir up,” etc.
1Jn 5:16.-“If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life, etc.,” i.e., “[God] shall give him life.” See also Mat 5:11; Mat 5:15; Luk 6:38, where men must be the word supplied.
2. The Omission of the Object or Accusative, etc., after the verb
2Sa 6:6.-“And when they came to Nachon’s threshing-floor, Uzzah put forth his hand to the ark of God.”
Here the omission is supplied. The Ellipsis is used, and the accusative is omitted, in order to call our attention to the act, rather than to the manner of it.
1Ch 16:7.-“Then on that day, David delivered first this psalm to thank the Lord, etc.” The Ellipsis might also be supplied thus: “David delivered first [the following words] to thank the Lord, etc.”
Job 24:6.-“They reap everyone his corn in the field.” This hardly makes sense with the context, which describes the wicked doings of those who know not God. The question is whether the word
They glean the vintage of the wicked,” which carries on the thought of the passage without a break in the argument.
If we read it as one word, then we must supply the Ellipsis differently:-“They reap their corn in a field [not their own],” so that it comes, in sense, to the same thing.
Psa 21:12 (Psa 21:13).-“When thou shalt make ready thine arrows upon thy strings.”
Psa 44:10 (Psa 44:11).-“They which hate us spoil for themselves.” The word spoil is
Psa 57:2 (Psa 57:3).-“I will cry unto God most high; unto God that performeth all things for me.” Here the object is supplied in the words “all things.” Other translators suggest “His mercy,” “His promises,” “my desires.” Luther has “my sorrow,” the Hebrew being
Psa 94:10.-“He that chastiseth the heathen, shall not he correct [you among the heathen]?” This is evidently the completion of the sense. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] fills up the Ellipsis in the next sentence. This is of a different character, and comes under another division: “He that teacheth man knowledge, shall not he know?”
Psa 103:9.-“Neither will he keep his anger for ever.” So in Nah 1:2; Jer 3:5; Jer 3:12.
Psa 137:5.-“If I forget thee, O Jerusalem, let my right hand forget her cunning.”
Here both versions thus supply the accusative. But surely more is implied in the Ellipsis than mere skill of workmanship. Surely it means, “If I forget thee, O Jerusalem, let my right hand forget me.” Let it forget to work for me, to feed me and to defend me, if I forget to pray for thee and to defend thee.
Pro 24:24.-“He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him;” i.e., “He that saith to the wicked [king].” This is clear from the context.
Pro 24:21-25 read literally. “Fear the Lord, O my son, and the king. With men that make a difference (
Here there is accuracy of translation and consistency of interpretation. There is only one subject in Pro 24:21-25.* [Note: Each “proverb” or paragraph in the book of Proverbs is occupied with only one subject, even if it consists of several verses. This may sometimes throw light on a passage, e.g., Pro 24:3-5, where Pro 24:4-5 follow up the subject of Pro 24:3, not changing the subject but enforcing it; i.e., “For the horse a whip, for the ass a bridle, and for the fool’s back a rod.” In other words you cannot reason with a horse or an ass, neither can you reason with a fool. Then follow two very finely stated facts, not commands. If you answer him according to his folly, he will think you are a fool like himself, and if you answer him not according to his folly, he will think that he is wise like yourself! So that we have a kind of hypothetical command: Do this, and you will see that; Do that, and you will see, &c.] Here it is the command not to flatter a wicked king; and this explains the word “both” in Pro 24:22, and the reference to “people” and “nations” in Pro 24:24. Unless the Ellipsis is thus supplied, the meaning is not clear. That which is a true admonition as to kingcraft, is also a solemn warning as to priestcraft. The “wise” makes no difference between a so-called priest and another man; for he knows that all the people of God are made “priests unto God” (Rev 1:6), and “an holy priest-hood” (1Pe 2:5). Those who make a difference do so to their own loss, and to the dishonour of Christ.
Isa 53:12.-“Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong”; i.e., “Therefore will I [Jehovah] divide (or apportion) to him a great multitude [for booty], and the strong ones will he (i.e., Messiah) divide as spoil.” The structure shows that Isa 53:12 corresponds with, and is to be explained by Isa 52:15. The passage is concerning:- Jehovah’s Servant-the Sin Offering.
A Isa 52:13. His Presentation.
B Isa 52:14. His Affliction.
C Isa 52:15. His Reward.
A Isa 53:1-3. His Reception.
B Isa 53:4-10. His Affliction.
C Isa 53:10-12. His Reward.
Hence the “many nations” of Isa 52:15, answer to the “great multitudes” of Isa 53:12; and “the kings” of Isa 52:15 answer to “the strong ones” of Isa 53:12. Thus the two passages explain each other. The first line of Isa 53:12 is what Jehovah divides to His Servant; and the second line is what He divides as Victor for Himself and His host. Compare Psa 110:2-5, Rev 19:11-16. The word
Jer 16:7.-“Neither shall men tear themselves for them in mourning.” The word tear is
See under Idiom.
Jer 8:4.-“Thus saith the Lord, Shall they fall, and not arise? Shall he turn away and not return?” This is unintelligible, and the R.V. [Note: The Revised Version, 1881.] is no clearer:-“Shall one turn away and not turn again?” The fact is that the Massorah* [Note: See note on this passage in Ginsburg’s Edition of the Hebrew Bible.] calls attention to this passage as one of several examples where two connected words are wrongly divided. Here, the first letter of the second of these two words should be the last letter of the preceding word. Then the sense comes out most beautifully:
“Shall they return [to the Lord] And He not return [to them]?”
Agreeing with Mal 3:7, and with the context; and bringing out the parallel between the two lines as well as exhibiting more clearly the figure of Polyptoton (q.v. [Note: Which see.] ) Mat 11:18.-“John came neither eating nor drinking.”
Clearly there must be an Ellipsis here; for John, being human, could not live without food. The sense is clear in the Hebrew idiom, which requires the Ellipsis to be thus supplied in the English:-
“John came neither eating [with others] nor drinking [strong drink].” See Luk 1:15. Or, observing the force of the Greek negative: “John came [declining invitations] to eat and drink.”
Luk 9:52.-“And sent messengers before his face; and they went, and entered into a village of the Samaritans, to make ready … for him,” i.e., to prepare reception for him.
John 15:6.-“If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them and cast them into the fire, and they are burned.”
Here the accusative “them” is not repeated. But the meaning of the verse is obscured, or rather a new meaning is read into it by inconsistency of rendering. Why, we ask, are the words
Likewise, in John 15:2, the verb is
Thus there are two conditions spoken of-two kinds of branches: one that bears no fruit, and one that does. The former He raises up that it may bear fruit, and the latter He prunes that it may bear more.
Acts 9:34.-“Arise, and make thy bed.”
Here both versions translate the figure. The Greek reads, “Arise, and spread for thyself,” i.e., spread [a bed] for thyself: in other words, “make thy bed.”
Acts 10:10.-“But while they made ready, he fell into a trance,” i.e., while they made ready [the food].
Rom 15:28.-“When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain”: i.e., “When, therefore, I have performed this business.”
1Co 3:1.-“And I, brethren, could not speak unto you as unto spiritual [men], but as unto carnal [men].” (See under 1Co 2:2).
1Co 7:17.-“But as God hath distributed to every man.” This is literally:-“Only as God hath apportioned [the gift] to each.”
1Co 10:24.-“Let no man seek his own [advantage only], but every man that of his neighbour [also].”
“Wealth,” in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] is the old English word for well-being generally. As we pray in the Litany, “In all time of our wealth”; and in the expression, “Commonwealth,” i.e., common weal. Compare verse 33, where the word “profit” is used. The R.V. [Note: The Revised Version, 1881.] supplies “good.”
2Co 5:16.-“Wherefore henceforth know we no man after the flesh (
2Co 5:20.-“Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”
Here the word “you” is incorrectly supplied. Paul was not beseeching the saints in Corinth to be reconciled to God. They were reconciled as 2Co 5:18 declares, “Who hath reconciled us to himself by Jesus Christ.” Then in 2Co 5:19 he goes on to speak of “men”; and in 2Co 5:20 he says that he beseeches them, as though God did beseech them by us; we pray them in Christ’s stead, and say:-“Be ye reconciled to God.” This was the tenor of his Gospel to the unconverted.
2Co 11:20.-“If a man take [your goods].”
Php 3:13.-“Brethren, I count not myself to have apprehended [the prize (from Php 3:14)].”
1Th 3:1.-“When we could no longer forbear.” Here
2Th 2:6-7.-“And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.”
Here, there is an Ellipsis. But the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] treats it as though it were the verb that is omitted, and repeats the verb “will let.” The R.V. [Note: The Revised Version, 1881.] avoids this, by translating it thus:-“only there is one that restraineth now, until, etc.”
Both the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] fail to see that it is the Ellipsis of the accusative after the verb in both verses. The verb is
Indeed its true meaning is fixed by its use in these epistles. In 1Th 5:21 we read “hold fast that which is good,” not restrain it or “withhold” that which is good! But the idea is of keeping and retaining and holding on fast to that which is proved to be good. So it is in all the passages where the word occurs:- Mat 21:38. Let us seize on his inheritance.
Luk 4:42. And stayed him, that he should not depart.
Luk 8:15. Having heard the word, keep it.
Luk 14:9. Thou begin with shame to take the lowest room.
John 5:4. Of whatsoever disease he had (i.e., was held).
Acts 27:40. And made toward shore (i.e., they held their course, or kept going for the shore).
Rom 1:18. Who hold the truth in unrighteousness.
Rom 7:6. Being dead to that wherein we were held (margin and R.V. [Note: The Revised Version, 1881.] ).
1Co 7:30. As though they possessed not.
1Co 11:2. And keep the ordinances.
1Co 15:2. If ye keep in memory what I preached.
2Co 6:10. And yet possessing all things.
1Th 5:21. Hold fast that which is good.
Phm 1:13. Whom I would have retained with me.
Heb 3:6. If we hold fast the confidence.
Heb 3:14. If we hold the beginning Heb 10:23. Let us hold fast the profession. This fixes for us the meaning of the verb
We submit that in 2Th 2:6, that something is
A 2Th 2:1-3 -. Exhortation not to be believing what the apostle did not say.
B 2Th 2:3-4. Reason. “For, etc.”
A 2Th 2:5-6. Exhortation to believe what the apostle did say.
B2Th 2:7-12. Reason. “For, etc.” Or more fully, thus:- A2Th 2:1-3 -. Exhortation (negative).
Ba2Th 2:3 -. The Apostasy (open). b2Th 2:3. The Revelation of the “Man of Sin.” (The Beast from the Sea, Rev 13:1-10). c2Th 2:4. The character of his acts. See Rev 13:6-8.
A 2Th 2:5-6. Exhortation (positive).
Ba2Th 2:7. Lawlessness (secret working). b2Th 2:8. The Revelation of the Lawless one. (The Beast from the Earth, Rev 13:11-18). c2Th 2:9-12. The character of his acts. See Rev 13:13-15.
Thus the open working Of the apostasy and the secret working of the counsels of the Lawless one are set in contrast. We must note that the word “mystery” means a secret, a secret plan or purpose, secret counsel.* [Note: See The Mystery, by the same author and publisher.]
Thus we have here two subjects: (1) “The Man of Sin” (the beast from the sea, Rev 13:1-10), and the open apostasy which precedes and marks his revelation; (2) “The Lawless one” (the beast from the earth, Rev 13:11-18), and the working of his secret counsels which precedes his revelation, and the ejection of the Devil from the heavens which brings it about. An attempt has been made to translate the words,
Thus the lawless one is, at present, being held fast in the pit (while his secret counsels are at work); and the Devil is holding On to his position in the heavenlies (Eph 2:2; Eph 6:12). But presently there will be “war in Heaven” (Rev 12:1-17), and Satan will be cast out into the earth. Then in Rev 13:1, we read, “and he (Satan) stood upon the sand of the sea” (R.V. [Note: The Revised Version, 1881.] ) Then it is that he will call up this lawless one, whom John immediately sees rising up out of the sea to run his brief career, and be destroyed by the glory of the Lord’s appearing. The complete rendering therefore of these two verses (1Th 2:6-7), will be as follows:-“And now ye know what holds him [the lawless one] fast, to the end that he may be revealed in his own appointed season. For the secret counsel of lawlessness doth already work; only, there is one [Satan] who at present holds fast [to his possessions in the heavenlies], until he be cast out [into the earth, Rev 12:9-12; and “stand upon the sand of the sea,” Rev 13:1, R.V. [Note: The Revised Version, 1881.] ], and then shall be revealed that lawless one whom the Lord Jesus shall slay with the spirit of his mouth, and destroy with the brightness of his coming” (Isa 11:4).
Jas 5:3.-“Ye have heaped treasure together for th, last days.” The R.V. [Note: The Revised Version, 1881.] is tame in comparison with this, “Ye have laid up your treasure in the last days.”
1Pe 2:23.-“But committed himself to him that judgeth righteously.”
Here the omitted accusative is supplied, but it is a question whether it ought to be “himself,” or rather as in the margin both of A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] “his cause.”
3. The omission of the Pronoun Where there can be no doubt to whom or to what the noun refers, the pronoun is frequently omitted in the Greek, and in most cases is supplied in italic type in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] The omission of the pronoun makes it more emphatic, attention being called more prominently to it.
Mat 19:13.-“That He should put the hands [of Him] upon them,” i.e., His hands.
Mat 21:7.-“And put on them the clothes [of them]” i.e., their garments, “and he sat upon them.” This is the reading of the critical editions.
Mark 5:23.-“Come and lay the hands [of thee] upon her” i.e., thy hands. Where the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] does not even put thy in italics. Compare Mat 9:18, where the pronoun (
Mark 6:5.-“And he laid the hands [of him] upon a few sick folk,” i.e., his hands. So also Mark 8:25, Mark 16:18; Acts 9:17.
Luk 24:40.-“And when He had thus spoken, He showed them the hands and the feet [of Him], i.e., as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “his hands and his feet.”
John 11:41.-“And Jesus lifted up the eyes [of Him],” i.e., his eyes.
Acts 13:3.-“And when they had fasted and prayed, and laid the hands [of them] on them,” i.e., their hands on them.
Acts 19:6.-“And when Paul had laid the hands [of him] upon them,” i.e., his hands.
Eph 3:17-18.-“That ye, being rooted and grounded in love, may know what is the breadth [of it], and length [of it], and the depth [of it], and the height [of it],” i.e., of love. “That ye may know what is [its] breadth, and length, and depth, and height, etc.”
Heb 4:15.-“But was in all points tempted. according to the likeness [of us] apart from sin,” i.e., according to [our] likeness.
Rom 6:3-4.-May be perhaps best explained by this figure. “Know ye not that so many of us as were baptized into Christ Jesus, unto his death we were baptized? Therefore we were buried together with him by the baptism [of him] (i.e., by his baptism) unto death.” For He had “a cup” to drink of (His death), and “a baptism to be baptized with” (His burial), and when He died and was buried, His people died and were buried with Him, and, as the next verse goes on to say, rose again with Him. So the passage reads: “Therefore we were buried with him by his baptism-unto-death [i.e., his burial], in order that just as Christ was raised from among the dead by the glory of the Father, so we also, in newness of life should walk. For if we have become identified in the likeness of his death, certainly in that of his resurrection also we shall be: knowing this, that our old man was crucified together with [him] in order that the body of sin may be annulled, that we should no longer be in servitude to sin. For he that hath died hath been righteously acquitted from the sin [of him], i.e., his sin. Now if we died together with Christ, we believe that we shall live also together with him.” The whole argument lies in this that we are reckoned as having died with Him, and as having been buried with Him in His burial (or baptism-unto-death). (See Mat 20:23; Mark 10:38-39; Luk 12:50). Hence all such are free from the dominion and condemnation of sin, and stand in the newness of resurrection life. This is “the gospel of the glory” (2Co 4:4), for it was by the glory of the Father that Christ was raised, and it is glorious news indeed which tells us that all who are in Christ are “complete in Him” (Col 2:10), “accepted in the beloved” (Eph 1:6), “perfect in Christ Jesus” (Col 1:28). With this agrees Col 2:10-12. “And ye are complete in him, which is the head of all principality and power. In whom (
Here, again, the whole argument turns on the fact that the “circumcision” and the “baptism” spoken of are both “made without hands,” and both are fulfilled in Christ. The whole context of these two passages must be studied in order to see the one point and the great truth which is revealed: viz., that in His death we are circumcised and cut off, “crucified with Him” (Rom 6:6): in His burial (or baptism-unto-death) we are baptized (Rom 6:4; Col 2:12): and in His resurrection we now have our true standing before God. We have all in Christ. Hence, our completeness and perfection in Him is such that nothing can be added to it. All who are baptized by Him with the Holy Spirit are identified with Him in His death, burial, and resurrection. Hence, those who are being baptized are baptized for the dead, if the dead rise not (1Co 15:29, see below), for they do not rise if Christ be not raised. But, if Christ be raised, then we are raised in Him; and “Christ being raised from the dead dieth no more … for in that he died, he died unto sin once for all; but in that he liveth, he liveth unto God. Likewise ye also reckon yourselves dead indeed unto sin, but alive unto God, IN CHRIST JESUS” (Rom 6:8-11).
Rom 2:18.-Thou “makest thy boast of God, and knowest the will [of him],” i.e., his will: the will of God.
1Ti 6:1.-“That the name of God and his doctrine be not blasphemed.” The R.V. [Note: The Revised Version, 1881.] reads “that the name of God and the doctrine be not blasphemed,” but it is better “the doctrine [of him],” i.e., his doctrine, as in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] 4. The Omission of Other Connected Words
1Ki 3:22.-“Thus they spake before the king.” It is not to be supposed that two women under these exciting circum-stances would confine themselves to the few concise words of 1Ki 3:22! Moreover, there is no “thus” in the Hebrew. Literally it reads-“and they talked before the king,” i.e., “they talked [very much] or kept talking before the king.”
2Ki 6:25.-“An ass’s head was sold for fourscore pieces of silver, and the fourth part of a cab of dove’s dung for five pieces of silver.” Here it is more correct to supply (with the R.V. [Note: The Revised Version, 1881.] margin) “shekels” instead of “pieces,” and translate “was at eighty shekels of silver.”
2Ki 25:3.-“And on the ninth day of the fourth month the famine prevailed.” The Hebrew reads, “and on the ninth month.” But the Ellipsis is correctly supplied from Jer 52:6.
Psa 119:56.-“This I had, because I kept thy precepts;” i.e., this [consolation] I had. Luther supplies the word “treasure.”
Jer 51:31.-“One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end.” The R.V. [Note: The Revised Version, 1881.] translates “on every quarter”! Another version renders it “to its utmost end.” Another “at the extremity.” Thus it is clear that there is an Ellipsis, and much confusion in supplying it. The Hebrew is “from the end”: or with the Ellipsis supplied “from [each] end.” So in Jer 50:26 (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] ), “come against her from the utmost border.” (Margin: “Hebrew, from the end”), i.e., as we have suggested, “from [each] end.” And so the prophecy was exactly fulfilled. The Babylonians, after their first discomfiture by Cyrus in the field, retired to the city … and, as Herodotus says, “remained in their holds.”* [Note: Οἱ βαβυλώνιοι.… ἐσσωθέντες τῇ μάχῃ κατειλήθησαν ἑς τὸ ἄστυ. Herod. Hist. lib. i. §190. See also Xenophon, Cyrop. lib. vii. Compare Jer 51:30, “The mighty men of Babylon have forborne to fight, they have remained in their holds.”] The forces of Cyrus, having turned the waters of the Euphrates, entered the city by the bed of the river at each end; and the messengers who entered at the end where the waters quitted the city ran to meet those who had come in where the waters entered the city; so that they met one another. Herodotus expressly describes this in his history (book i. §191). Those who were at the extremities were at once slain, while those in the centre were feasting in utter ignorance of what was going on. See Dan 5:3-4; Dan 5:23; Dan 5:30. Thus the correct supply of the Ellipsis is furnished and established by the exact fulfilment of the prophecy, proving the wonderful accuracy of the Divine Word.
Eze 13:18.-“Woe to the women that sew pillows to all armholes.” This may be translated literally, “Woe to those who sew together coverings upon all joints of [the people of] my hands,” i.e., my people. The context supplies the Ellipsis, for the subject is the deception of God’s people by the false prophets; and the covering and veiling of verse 18 corresponds to the daubing and coating of Eze 13:14, etc., i.e., the making things easy for the people so that they should not attend to God’s word. The R.V. [Note: The Revised Version, 1881.] reads, “that sew pillows upon all elbows,” margin, “Heb. joints of the hands.” A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin, “elbows.”
Mat 19:17.-“Keep the commandments,” i.e., of God.
Mark 6:14-16.-The parenthesis in Mark 6:14 must be extended to the end of Mark 6:15. What Herod said is stated in Mark 6:16. The rumour of what others said is stated in the parenthesis:-“And king Herod heard [of these mighty works]; (for his name was spread abroad, and [one] † [Note: The Greek reads ἔλεγεν (elegen), one said. The reading put by Tr. and R.V. in the margin, and by Lachmann, and Westcott and Hort in the Text is ἔλεγον (elegon) some said.] said that John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. Others said, It is Elias; and others said, It is a prophet, or as one of the prophets). But when Herod heard* [Note: Repeated from Mark 6:14.] thereof, † [Note: Or when Herod heard these various opinions.] he said, It is John whom I beheaded: he is risen from the dead.”
Luk 14:18.-“They all with one consent began to make excuse.”
John 3:13.-“No man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven.” The words translated “which is” are
Hence our verse reads, “Even the Son of Man who was in heaven.” This agrees with John 6:62, where we have the words, “What and if ye shall see the Son of Man ascend up where he was before?” The fact taught us by this is, that the human body of the Lord Jesus cannot be in more than one place at the same time. This fact cuts at the roots of all errors that are based on any presence of Christ on earth during this present dispensation. The presence of the Holy Spirit is the witness to the absence of Christ. There can be no presence of Christ now except by the Holy Spirit. He will be present again bodily only at His personal return from Heaven. Now He is seated at the right hand of God, “henceforth expecting,” until the moment arrives for God to place His enemies as a footstool for His feet, when He shall rise up to receive His people to Himself and come with and reign until He shall have put all enemies under His feet. (See above, page 7).
Any presence, therefore, of Christ in the Lord’s Supper, other than by His Spirit in our hearts,‡ [Note: See the Rubrick at the end of the Communion Service of the Church of England.] is a denial of His real human nature, and of His return from Heaven: and this is an error which affects both the first and second Advents. The Lord’s Supper, therefore, is the witness of His real absence; for it is instituted only “till He come.” And not until that glorious day will there be any “real presence” on earth. And then it will be a bodily presence, for it is “on the Mount of Olives,” that His feet will rest, and “on Mount Zion” that He shall reign.
Acts 10:36.-“The word which God sent unto the children of Israel preaching peace by Jesus Christ.” The Ellipsis here is caused by a Hebraism, as in Hag 2:5. “According to the word that I covenanted with you,” etc. So this will read, “[According to] the word which God sent, etc.” Or it may be taken as parallel to Psa 107:20. “He sent his word, and healed them.” So Isa 9:8. God “sent” when His Son came, through whom God proclaimed the Gospel of peace. Hence “[This is] the word which God sent.”
Acts 18:22.-“And when he had landed at Cæsarea, and gone up … and saluted the Church, he went down to Antioch,” i.e., “Gone up [to Jerusalem].” As is clear from Acts 18:21, as well as from the circumstances of the case.
Rom 2:27.-“And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost trangress the law?”
Here we have, first, to note the figure of Hendiadys (q.v. [Note: Which see.] ) “letter and circumcision” and translate it literal circumcision. And next we have to preserve the emphasis marked by the order of the words, which we can well do if we correctly supply the Ellipsis:-
“And shall not uncircumcision which by nature fulfilleth the law, condemn thee [though thou art a Jew], who, through the literal circumcision, art a trangressor of the law?”
Rom 11:11.-“I say then, Have they stumbled that they should fall [for ever]? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.” The fall mentioned here must be interpreted by Rom 11:1 “cast away,” and Rom 11:25 “until,” and by the condition of Rom 11:23. Is their fall the object or end of their stumbling? See John 11:4.
Rom 12:19.-“Dearly beloved, avenge not yourselves, but rather give place unto wrath.” This does not mean “yield to the wrath of your enemy,” but “give place to the wrath* [Note: τῇ ὀργῇ (tee orgee).] [of God], for (the reason is given) it is written, Vengeance is mine; I will repay, saith the Lord.”
Rom 14:2.-“For one believeth that he may eat all things; another, who is weak [in the faith], eateth herbs [only].”
Rom 14:5.-“One man esteemeth one day above another,” i.e., “one man indeed (
Rom 14:20.-“All things indeed are pure,” i.e., “all [meats] indeed [are] clean; but [it is] evil to the man who eateth with offence [to his weak brother].” “Clean” here means ceremonially clean, and hence, allowed to be eaten.
Rom 14:23.-“And he that doubteth is damned (or condemned) if he eat,” i.e., “and he that holdeth a difference [between meats] is condemned if he eat, because [he eateth] not from (
1Co 7:6.-“But I speak this [which I have said] by permission and not commandment.”
1Co 9:9-10.-“Doth God take care for oxen [only]? Or saith he it altogether for our sakes?”
1Co 12:6.-The expression “all in all” is elliptical: and the sense must be completed according to the nature of the subject and the context, both here, and in the other passages where it occurs.
Here, “it is the same God, which worketh all [these gifts] in all [the members of Christ’s body]:” what these gifts are, and who these members are, is fully explained in the immediate context. See 1Co 12:4-31.
1Co 15:28.-“Then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” The word
Eph 1:23.-“The church, which is His body, the fulness* [Note: The termination of the word πλήρωμα denotes the result or product of the verb to fill, i.e., of the act of the verb. Hence this fulness means a filling up in exchange for emptiness. His members fill up the Body of Christ, and He fills up the members with all spiritual gifts and graces.] of him that filleth all in all.” Here, we must supply:-“that filleth all [the members of His body] with all [spiritual gifts and graces].” Compare chap. Eph 4:10-13.
Col 3:11.-“Christ is all, and in all.” Here the Greek is slightly different from the other occurrences, but it is still elliptical; and the sense must be completed thus:-In the new creation “there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is [created in] all [who believe] and in all [places of the world],” i.e., no man is excluded on account of earthly considerations of condition or location from the blessings and benefits of the new creation. See Gal 3:28, where the same truth is expressed in different words.
1Co 14:27.-“If any man speak in an unknown tongue, let it be by two, or at the most three [sentences, or perhaps, persons] and that by course (i.e., separately); and let one interpret.”
2Co 1:6.-“And whether we be afflicted, it is for your consolation and salvation, which is effectual [in you] in the enduring of the same sufferings which we also suffer, etc.”
2Co 5:5.-“Now he that hath wrought us for the self same [desire], is God.”
Gal 5:10.-“I have confidence in you through the Lord, that ye will be none otherwise minded.” The Greek reads “that you will think nothing differently [from me].”
Php 1:18.-“What then [does it matter]? at any rate, in every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.”
1Th 3:7.-“Therefore, brethren, we were comforted over you in all our affliction and distress by your faith,” i.e., “by [the news received of] your faith.”
1Th 4:1.-“As ye have received of us how ye ought to walk and to please God, so ye would abound more and more [therein].” See also verse 10.
Heb 13:25.-“Grace be with you all,” i.e., “The grace [of God be] with you all.”
1Jn 5:15.-“And if we know that he hear us [concerning] whatsoever we ask, we know that we have the petitions that we desired of him.”
1Jn 5:19.-“The whole world lieth in wickedness:” R.V. [Note: The Revised Version, 1881.] , “in the wicked one.” But this is not English. The Ellipsis must be supplied thus:-“The whole World lieth in [the power of] the wicked one.”
II. The Omission of Verbs and Participles A verb is a word which signifies to be, to do, or to suffer, and expresses the action, the suffering, or the being, or the doing. When therefore the verb is omitted, it throws the emphasis on the thing that is done rather than on the doing of it. On the other hand, when the noun is omitted, our thought is directed to the action of the verb, and is centred on that rather than on the object or the subject.
Bearing this in mind, we proceed to consider a few examples:- 1. When the Verb Finite is wanting
Gen 25:28.-“And Isaac loved Esau, because he did eat of his venison.” Or it may be that there is no Ellipsis, and it may mean “because hunting was in his [Esau’s] mouth,” i.e., on his tongue. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has given a very free translation. But here again, the correct supply of the words omitted enables us to retain a literal rendering of the words that are given: “because the food taken by him in hunting [was sweet, or was pleasant] in his mouth.”
Num 16:28.-“And Moses said, ‘Hereby ye shall know that the Lord hath sent me to do all these works; for not of my own mind.’ ”
Here we may render it, “for not of mine own heart [have I said these things]. See Num 16:24.
1Sa 19:3.-“I will commune with my father of thee; and what I see, that I will tell thee.” The R.V. [Note: The Revised Version, 1881.] translates “and if I see aught.” But the Hebrew with the Ellipsis supplied, is: “and will see what [he replies], and will tell thee.”
2Sa 4:10.-“When one told me, saying, behold, Saul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Ziklag, who thought that I would have given him a reward for his tidings.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has supplied the verb “thought,” but perhaps the verb “had come” is better, i.e., “who [had come] that I should give him a reward for his tidings.” The R.V. [Note: The Revised Version, 1881.] translates, “which was the reward I gave him for his tidings.”
2Sa 18:12.-“Beware that none touch the young man Absalom.”
2Sa 23:17.-This is a case in which the Ellipsis is wrongly supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] “And he said, Be it far from me, O Lord, that I should do this: is not this the blood of the men that went in jeopardy of their lives?” The R.V. [Note: The Revised Version, 1881.] rightly supplies from 1Ch 11:19, “Be it far from me, O Lord, that I should do this: shall I drink the blood of the men, etc.”
1Ki 11:25.-“And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did,” i.e., that Hadad wrought or brought upon him.
1Ki 14:6.-“I am sent to thee with heavy tidings.” The Hebrew is, “I am sent to thee hard.” The Ellipsis may thus be supplied: “I am sent to thee [to tell thee, or to bring thee, or to prophesy to thee] hard [things]. See 1Ki 14:5.
1Ki 22:36.-“And there went a proclamation throughout the host about the going down of the sun, saying, “Every man to his city, and every man to his own country.” Here the verb return is to be supplied. “Let every man return to his city, etc.,” or “[Return] every man to his city, etc.”
2Ki 25:24.-The word “fled” is not in the Hebrew. The Ellipsis is thus supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] correctly in italics.
Ezr 10:14.-“Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned away.” The Hebrew of the last clause reads, “Until (
Ezr 10:19.-“And being guilty, they offered a ram of the flock for their trespass.”
Here the Ellipsis of the verb is properly supplied.
Job 3:21.-“Which long for death, but it cometh not; and dig for it more than for hid treasures [but find it not].” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] supplies the first verb, but not the second.
Job 4:6.-“Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?” The R.V. [Note: The Revised Version, 1881.] renders it:-“Is not thy fear of God thy confidence, and thy hope the integrity of thy ways?”
These two lines are arranged as an introversion in the Hebrew:- Is not thy fear thy confidence? And thy hope the integrity of thy ways? Or by transposing the words they may be exhibited as an alternation: Is not thy fear thy confidence? And the integrity of thy ways, thy hope?
It should be noted that the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] of 1611 originally read, “Is not this thy feare thy confidence; the uprightness of thy wayes and thy hope?” The change first appears in the Cambridge edition of 1638. But by whom this and many similar unauthorised changes have been made in the text of the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] of 1611, is not known, and can only be conjectured!* [Note: See Appendix A.]
Job 39:13 seems to have caused much trouble to the translators. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] reads, “Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?” The R.V. [Note: The Revised Version, 1881.] and other versions which ignore the Ellipsis (which the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] correctly supplies) have to give a very unnatural translation, and miss the challenge which is connected with all the other wonders of God’s works in these chapters. The scanty featherless wing of the ostrich (
Psa 4:2.-“O ye sons of men, how long will ye turn my glory into shame?”
Psa 22:16.-“They pierced my hands and my feet.” Through not seeing the Ellipsis of the verb in this verse, the word in the Hebrew text
A Psa 22:12-13. They. Beasts surrounding: “bulls” (pl. [Note: l. The Plural Number.] ), and “a lion” (sing. [Note: ing. The Singular Number.] ).
B Psa 22:14-15. I. The consequence. “I am poured out like water.”
A Psa 22:16. They. Beasts surrounding: “dogs” (pl. [Note: l. The Plural Number.] ), and “a lion” (sing. [Note: ing. The Singular Number.] ).
B Psa 22:17. I. The consequence. “I may tell all my bones.”
Psa 25:15.-“Mine eyes are ever towards the Lord,” i.e., “mine eyes are ever lifted up or looking toward the Lord.” See Psa 121:1. The verb is omitted, that We may not think of the act of looking, but at the object to which we look.
Psa 120:7.-“I am for peace; but when I speak, they are for war.” There are no verbs in the Hebrew, which is:-“I peace; but when I speak, they for war.” The verbs to be supplied are doubtless, “I [love] peace; but when I speak they [cry out] for war,” or “they break forth into war.”
Ecc 8:2.-“I counsel thee keep the king’s commandment.”
Isa 60:7.-“For your shame ye shall have double.” Here the Ellipsis is properly supplied. (See this passage under other Figures).
Isa 66:6.-“A voice of noise (tumult, R.V. [Note: The Revised Version, 1881.] ) from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies”: i.e., a voice of tumult is heard from the city, a voice sounds forth from the temple, etc.
Jer 18:14.-“Will a man leave the snow of Lebanon which cometh from the rock of the field?”
There is no sense whatever in this rendering, and the R.V. [Note: The Revised Version, 1881.] is but tittle better: “Shall the snow of Lebanon fail from the rock of the field?” The Ellipsis is not to be supplied by the verb “cometh.” But it should be:
“Will a man leave the snow of Lebanon for the rock of the field? Or shall the cold flowing waters be forsaken for strange waters?”
Jer 19:1.-“Go and get (R.V. [Note: The Revised Version, 1881.] buy) a potter’s earthen vessel and take of the elders of the people, &c.”
Hos 8:1.-“He shall come as an eagle against the house of the Lord:” i.e., as an eagle shall the enemy come against the house of the Lord.
Amo 3:11.-“Thus saith the Lord God (Adonai Jehovah): an adversary there shall be, etc.” So the R.V. [Note: The Revised Version, 1881.] But “an adversary shall come,” would be better.”
Mat 26:5.-“But they said, not on the feast day,” i.e., Let us not do it on the feast day (so also Mark 14:2).
Acts 15:25.-“Certain which went out from us have troubled you with words, subverting your souls, saying, ye must be circumcised, and keep the law,” i.e., saying, ye ought to be circumcised, and to keep the law.
Rom 2:7-10.-There are several ellipses in these verses which may be thus supplied.
“To them who by patient continuance in well doing seek for glory and honour and immortality [he will give] eternal life. But unto them that are contentious and do not obey the truth, but obey unrighteousness, [shall come] indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile* [Note: In Deu 28:53, this is applied to the Jew (cf. Sept.). “In thy anguish and tribulation wherewith thine enemy shall afflict thee.” (A.V., “In the siege and in the straitness wherewith thine enemies shall distress thee”). Cf. Isa 8:22.
While in Isa 13:9, this is applied to the Gentile.
Thus these words are applied even in the Old Testament: “to the Jew first, and also to the Gentile.”] ; but glory, honour, and peace [shall be rendered] to every man that worketh good, to the dew first and also to the Gentile.”
Rom 4:9.-“Cometh this blessedness then on the circumcision only, or upon the uncircumcision also?”
I.e., “This blessedness, then, [cometh it only] on the circumcision?”
Rom 6:19.-“For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.”
I.e., “To [work] iniquity”: and “to [work] holiness.”
Rom 11:18.-“Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee,” i.e., but if thou boast, I tell thee (or know thou) thou bearest not the root, but the root beareth thee.
Rom 13:11.-“And that, knowing the time, that now it is high time to awake out of sleep, etc.” The Greek is
1Co 2:12.-“Now we have received, not the spirit of the world, but the Spirit which is of God.”
There is no verb in this latter clause, and the verb “is” which is supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] should be in italics. But “which [cometh] from God,” is better; or “is received,” repeated from the previous sentence.
1Co 4:20.-“For the kingdom of God is not in word but in power.” There is no verb in the whole of this verse; consequently one must be supplied:-“For the kingdom of God [is established or governed] not by word (or speech as in verse 19) but by power.”
1Co 14:33.-“For God is not the author of confusion, but of peace, as in all churches of the saints.” There is no verb in the latter clause, therefore one must be supplied. The word “God” may also be repeated as in the R.V. [Note: The Revised Version, 1881.] :-
“For God is not [a God] of confusion, but of peace, as [He is] in all churches of the saints.” Or, “as in all the churches of the saints [is well known].”
2Co 9:14.-“And by their prayer for you, which long after you for the exceeding grace of God in you.” The Greek is
2Co 12:18.-“I desired Titus [to go to you], etc.”
Gal 5:13.-“Only use not liberty for an occasion to the flesh.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] supplies “use.” But it might well be “misuse or abuse.”
Eph 4:9.-“Now that he ascended.” The Greek reads as in R.V. [Note: The Revised Version, 1881.] , “Now this, He ascended.” But the Ellipsis must be supplied: “Now, this [fact]” or “Now, this [expression], He ascended, what is it unless that he also descended first into the lower parts of the earth?”
Eph 5:9.-“For the fruit of the Spirit is in all goodness and righteousness and truth:” i.e., [consists] in these things.
All the ancient MSS. and critical texts, and the R.V. [Note: The Revised Version, 1881.] agree in reading
Php 3:15.-“Let us therefore, as many as be perfect, be thus minded:” i.e., [desire to be] perfect. There is no verb, and the word “be” ought to have been put in italics.
1Ti 2:6.-“Who gave himself a ransom for all, to be testified in due time.” Here there is no verb in the latter clause. The Greek reads, “the testimony in due times “or in its own seasons. Hence the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has boldly substituted a Verb for the noun “to be testified”; while the R.V. [Note: The Revised Version, 1881.] has rendered it: “the testimony to be borne in its own times.” We may supply the Ellipsis more fully thus: “the testimony [of which, was to be borne by us] in his own appointed season.” The word “all” must be taken here in the sense of “all” without distinction, because before Christ’s death the ransom was only for one nation-Israel. It cannot be “all” without exception, for in that case all would and must be saved. See under Synecdoche.
Phm 1:6.-“[I pray] that the communication of thy faith may become effectual, etc.”
1Pe 4:11.-“If any man speak, let him speak, as the oracles of God [require].
2Pe 2:3.-“Whose judgment now of a long time lingereth not.” There is no “now” in the Greek. “Whose judgment [threatened] of old, lingereth not. See Jude 1:4.
1Jn 3:20.-“For if our heart condemn us, God is greater than our heart, and knoweth all things.” In the Greek, the word
(a) The Verb “to say” This is frequently omitted in the original, but is generally supplied in italics in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Where it is omitted the emphasis is to be placed on what is said rather than on the act of saying it.
Gen 26:7.-“Lest, said he, the men of the place should kill me.”
1Ki 20:34.-“Then said Ahab.”
Psa 2:2.-“Why do … the rulers take counsel together against the Lord, and against his anointed, saying.”
Psa 109:5.-The structure of this Psalm shows that the verb saying must be supplied at the end of Psa 109:5.
A Psa 109:1-5. David’s prayer for himself: and complaint.
BPsa 109:6-20. David’s enemies’ words against him: (ending “that speak evil against my soul.”) APsa 109:21-28 -. David’s prayer for himself: and complaint.
B Psa 109:29-31. David’s enemies’ acts against him: (ending “that condemn his soul.”)
Here in B and B we have David’s enemies. In B (Psa 109:6-20) their words and in B (Psa 109:28-31) their acts. So that verses Psa 109:6-20 are not David’s words at all, but the words of David’s enemies, the evil which they speak against his soul. The evil which they speak is contrasted with the “good” which he prays for himself in the next verse (Psa 109:21). “Let them curse,” he says in Psa 109:28, “but bless Thou!” Let them say “let Satan stand at his right hand” (Psa 109:6); but he is assured (Psa 109:31) that not Satan but Jehovah shall “stand at the right hand of the poor to save him from them that condemn his soul.”
Hence in Psa 109:20 David prays, “Let this be the wages* [Note:
Then the Psalm goes on (Psa 109:6-19) to describe the “hatred.”
Having said in Psa 109:2-3 that “The mouth of the wicked and the mouth of the deceitful are opened upon me.
They have spoken against me with a lying tongue.
They compassed me about also with words of hatred,” it is only natural to supply the verb saying at the end of Psa 109:5.
Psa 144:12 is similar. The structure shows that Psa 144:12-15 contain the words of the “strange Children,” and not the words of David.
A1 Psa 144:1-7. David’s words (Thanksgiving and Prayer).
B1 Psa 144:8. The words of the strange children (vanity and falsehood).
A2 Psa 144:9-11 -. David’s words (Thanksgiving and Prayer).
B2 Psa 144:11-15 -. The words of the strange children (vanity and falsehood).
A3Psa 144:15. David’s words. The true conclusion as opposed to the “vanity.” The word say should be put in italics after the word “that” in Psa 144:12, and then all the many italics inserted in Psa 144:11-15 can be dispensed with. It is clearly suggested in Psa 144:8 and Psa 144:11. So clearly that there is hardly any necessity to use it or repeat it in Psa 144:12. The pronoun
There is no breaking in nor going out.
There is no complaining in our streets.
Happy people that are in such a case!”
Then comes, in contrast, David’s true estimate:
“NO! Happy is that people whose God is Jehovah.” This is the truth as to real happiness, as is so beautifully declared in Psa 4:6-7 :- “There be many that say, Who will show us good?
Lord, lift Thou up the light of Thy countenance upon us.
Thou hast put gladness in my heart, More than in the time that their corn and their wine increased.”
Yes, this is the only real “good.” This is the only source of abiding happiness and gladness for any People. It is not the increase of corn and wine, but the light of God’s countenance; it is not the store which men put in their garners, but it is the “gladness” which God puts in our hearts. The structure of the whole Psalm agrees with this, and indeed necessitates this interpretation.
So, in Psa 146:6, happiness is declared to consist in having the God of Jacob for our help, and our hope and help in the LORD our God: for there is “no help” in man (Psa 144:3).
Isa 5:9.-“In mine ears said the Lord of hosts.”
Isa 14:8.-“Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying.”
Isa 18:2.-“That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying.”
Isa 22:13.-“And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: [saying] Let us eat and drink; for to-morrow we shall die.”
Isa 24:14-15.-“They shall cry aloud from the sea, [saying], Wherefore,” etc.
Isa 28:9.-“Whom shall he teach knowledge?” etc. That is, “Whom [say they] shall he teach knowledge?” This verse and the following are the scornful words of “the scornful men” mentioned in verse 14. They ridicule the words of the prophet, saying, “for it is tsav upon tsav, tsav upon tsav, &c.,”* [Note: See under Paronomasia.] not “must be” but “it is.”
Then, in Isa 28:11, the prophet answers “For,” or “Yea, verily, with stammerings of lip and another (or foreign) tongue will he speak to this people,” and he tells them why “the word of the Lord was unto them precept upon precept;” viz. (Isa 28:13), that they might fall and be broken.
Jer 9:19.-“For a voice of wailing is heard out of Zion, [saying], How are we spoiled!”
Jer 11:19.-“I knew not that they had devised devices against me, saying.”
Jer 50:5.-“They shall ask the way to Zion with their faces thitherward, saying.”
Lam 3:41.-“Let us lift up our heart with our hands unto God in the heavens, [saying].”
Hos 14:8.-“Ephraim shall say,” etc.
Acts 9:6.-“And the Lord said unto him,” etc.
Acts 10:15.-“And the voice spake unto him again the second time.”
Acts 14:22.-“Confirming the souls of the disciples, and exhorting them to continue in the faith, and saying that we must through much tribulation enter into the kingdom of God.”
2Co 12:16.-“But be it so, I did not burden you: nevertheless [you say that] being crafty, I caught you with guile.”
2. When the Infinitive of the verb is wanting:
(a) After the Hebrew
Psa 101:5.-“Him that hath an high look and a proud heart will not I suffer,” i.e., I am not able to bear.
Isa 1:13.-“The new moons and sabbaths, the calling of assemblies, I cannot away with,” i.e., I am not able to endure. See Jer 44:22.
Psa 139:6.-“Such knowledge is too wonderful for me; it is high, I cannot attain unto it.” Here the Ellipsis is properly supplied: i.e., I am not able to attain unto it.
Hos 8:5.-“How long will it be ere they attain to innocency?” i.e., how long ere they are able to practise innocency?
1Co 3:2.-“I have fed you with milk, and not with meat: for hitherto ye were not able to bear it,” i.e., to eat, or partake of it, or, to digest it.
(b) After the verb to finish
1Sa 16:11.-“Are here all thy children?” Here the Ellipsis is avoided by a free and idiomatic translation. The Heb. reads, “Have the young men finished?” i.e., “Are the young men finished passing by?” or done passing before me?
Mat 10:23.-“Ye shall not have gone over the cities of Israel till the Son of Man be come.” Lit. “Ye will not have finished going over the cities,” etc., referring to Mat 10:6-7.
Mat 13:53.-“When Jesus had finished these parables,” i.e., when Jesus had finished speaking these parables.
(c) When the INFINITIVE is wanting after another verb, personal or impersonal
Gen 9:20.-“And Noah began to be an husbandman,” or, “And Noah the husbandman began and planted, etc.”
1Ki 7:47.-“And Solomon left all the vessels unweighed because they were exceeding many,” i.e., and Solomon omitted to weigh, etc.
Pro 21:5.-“The thoughts of the diligent tend only to plenteousness: but of every one that is hasty only to want.”
Here plenteousness is
“The thoughts of the diligent tend only to excess, and [the thoughts] of every one that hasteth [to get riches tend] only to want.” The R.V. [Note: The Revised Version, 1881.] supplies the Ellipses thus. “But every one that is hasty hasteth only to want”; “hasting to want” is very obscure, but the “hasting to get riches” tending to want is clear.
Mark 15:8.-“And the multitude crying aloud began to desire him to do as he had ever done unto them,” i.e., that he should do.
Luk 13:33.-“Nevertheless I must walk to-day, and to-morrow, and the day following,” etc. The R.V. [Note: The Revised Version, 1881.] has “Howbeit I must go on my way.” But the Greek is “Howbeit it behoves me to-day, and to-morrow, and the day following, to go on [to work],” i.e., to continue working.
Rom 4:25.-“Who was delivered [to die] for our offences.”
3. When the Verb Substantive is omitted The Hebrew having no verb substantive, this is generally expressed in italics in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] But inasmuch as it is absolutely necessary for the sense in English, the R.V. [Note: The Revised Version, 1881.] has printed it in roman type. (See preface to R.V. [Note: The Revised Version, 1881.] );
Gen 1:2.-“Darkness was upon the face of the deep.”
Gen 2:10.-Lit. “And there was a river going out of Eden.”
Gen 3:6.-“And when the woman saw that the tree was good for food, and that it was pleasant to the eyes,” etc.
Gen 4:13.-“My punishment is greater than I can bear.”
Gen 5:1.-“This is the book of the generations of Adam.”
Num 14:9.-“Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us; fear them not.”
These are the words of Joshua and Caleb to the people to encourage them to go up in spite of the false report of the other spies.
Note first the marginal rendering of the word “defence.” It is given “Heb. shadow,” i.e., “Their shadow is departed.” So in the R.V. [Note: The Revised Version, 1881.] the word “shadow” is treated as though it were a figure (Metonymy). The literal meaning of the word is departed from, as well as the literal rendering of the preceding sentence. This is
What was their “bread”? It was manna. What was the manna like? It was most marvellous bread, for it was so hard that it had to be ground in mills, or beaten in a mortar (Num 11:8); and yet its consistency was so peculiar that it melted in the sun! (Exo 16:21). If it were not gathered every morning before the sun arose and the shadows departed, “when the sun waxed hot, it melted”!* [Note: Marvellous bread indeed! A standing miracle, both as to the manner in which it was given, and also as to its consistency. Bread indeed, hard, and yet melting like ice in the sun.] The wicked spies had just said (Num 13:31) that Israel could not go up against the people of the land, for they are “stronger than we”: they were strong and hard. No, replies Joshua, it may be they are strong, but so is our bread the manna-so strong that it needs grinding and crushing, and yet, when the shadow goes from off it, it melts away. Even so is it with them, as the words of Rahab testify (Jos 2:11). The two spies whom Joshua afterwards sent heard the very same truth from the lips of Rahab, which he, one of the two faithful spies whom Moses had sent, forty years before declared. She tells them:-“As soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you.”
Thus, while the literal signification of the words gives no sense, they point to the true figure; and then, in turn, the figure explains the literal signification of the words, and the true meaning of the passage. So that we may render it thus:-“Only rebel not ye against Jehovah, neither fear ye the people of the land; for they [are like] our bread; their shadow hath turned aside from off them, and Jehovah is with us; fear them not,” i.e., as when the shadow turns aside from off our bread, it melts away and disappears, so these enemies, hard and strong as they might be, would surely melt away before the Lord God, the Sun and the Shield of His people. In no sense could Jehovah be the shadow or defence of the people of the land against whom Israel was about to fight.
1Sa 19:11.-“To-morrow thou shalt be slain.”
2Ki 6:33.-“Behold, this evil is of the Lord.”
2Ch 3:9.-“And the weight of the nails was fifty shekels of gold.” The verb is omitted to show that the emphasis is on the “nails” and their “weight.” And what a wonderful emphasis it is! For in all the requirements for “the house of God,” the fir-trees, the fine gold, the precious stones, the beams, the posts, the walls, etc., are mentioned; yet, the “nails” that held all together are not omitted. Though they were small, yet God used them: though out of sight, they were necessary.
Psa 33:4.-“For the word of the Lord is right.”
Psa 99:9.-“For the Lord our God is holy.”
It is worthy of note that there are three Psalms which begin with the words: “The Lord reigneth,” viz., Psa 93:1-5, Psa 97:1-12, and Psa 99:1-9. They each end with a reference to holiness.
Psa 93:1-5 “Holiness becometh Thine house, O Lord, for ever.”
Psa 97:1-12 “Give thanks at the remembrance of His holiness.”
Psa 99:1-9 The third Psalm, three times:
Psa 99:3. “It is holy.”
Psa 99:5. “He is holy.”
Psa 99:9. “The Lord our God is holy.” To those who have ears to hear, this plainly declares that when the Lord shall reign, all will be holy; that when His kingdom comes, His name will be hallowed on earth as it is in heaven. “In that day shall there be upon the bells (or bridles) of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord’s house shall be like the bowls before the altar. Yea, every pot in Jerusalem and Judah shall be HOLINESS unto the Lord of hosts” (Zec 14:20-21). “Her merchandise and her hire shall be holiness to the Lord” (Isa 23:18). The cry of the living creatures (Rev 4:8, etc.) is “Holy, holy, holy,” and their call is for the judgments which will issue in the Lord’s reign, which is celebrated in these three Psalms. Those who teach that the Cherubim (or the Cherubs) are the Church fail to see that their chief function is to call for judgment!
Psa 119:89.-“For ever, O Lord.” The verb must here be supplied. The verb in the parallel line answers to the verb here:- “For ever [art Thou] O Lord;
Thy word is settled in heaven.
Thy faithfulness is unto all generations;
Thou hast established the earth, and it abideth.” In the first and third lines, we have Jehovah. In the second and fourth lines, we have what He has settled and established.
Ecc 7:12.-“Wisdom is a defence.”
Isa 43:25.-“I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.”
We may take this in connection with Psa 103:14. “For he knoweth our frame; he remembereth that we are dust.”
Here the verbs are omitted to throw the emphasis on the persons, rather than on the acts. This points us to Jehovah in the former passage, and ourselves in the latter-His Deity, and our vanity-and to contrast His thoughts with our thoughts, His ways with our ways. God remembers our infirmities; but this is the very thing that man will not remember! Man will make no allowance for our infirmities. On the other hand, man will remember our sins. Let any one of us fall into sin, and many will remember it after many years: but this is what God says He will not remember! “Their sins and their iniquities will I remember no more.” He is Jehovah, we are dust! Hence our sins, which man remembers, God will forget; but our infirmities, which man forgets, God will remember. Blessed be God!
Isa 44:6.-“I am the first and I am the last, and beside me there is no God.”
Eze 34:17.-“And as for you.” The Ellipses of this passage may be thus supplied: “And ye, O my flock, thus saith the Lord God (Adonai Jehovah): Behold, I judge between cattle and cattle, between the rams and the he goats. [Is it] a small thing to you [goats] to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? And [is it a small thing that] my flock [i.e., my sheep] eat [or must eat] that which ye [goats] have trodden with your feet; and drink that which ye have fouled with your feet?” The contrast is between the sheep and the goats. Sheep never become goats, and goats never become sheep, either in nature or in grace. The Chief Shepherd knows His sheep here; He separates them now, and will eternally separate them from the goats in the coming day, when He shall “save his flock, and judge between cattle and cattle” (Eze 34:20, Eze 34:22-23). The characteristic of the goat alluded to here, is graphically set forth in a paper read before the Victoria Institute, Feb. 1, 1892, by J.W. Slater, Esq., F.C.S., F.E.S. He says, “The native flora and fauna of St. Helena have been practically extirpated by the goat. These young seedlings were browsed down as fast as they sprung up, and when the old giants of the forest decayed there were no successors to take their place. As a necessary consequence, the insects and birds disappeared in turn. The same horned wretch’-fit type of evil-which, as Sir Joseph Hooker shows, has ravaged the earth to a greater extent than man has done by war, is now in the very same manner laying waste South Africa. To such an extent has the mischief already been carried, that a troop of the Colonial Cavalry on the march actually gave three cheers on meeting a tree!” Have we not here a fit illustration of Eze 34:1-31? And may we not see in ecclesiastical affairs around us (through the unfaithfulness of the shepherds) the ravages of the “goats” in treading down and laying waste, and fouling the pastures of the flock of God? The goats have turned our churches and chapels into places of amusement and of musical entertainment, where they may have “pleasant afternoons,” and “make provision for the flesh”; so much so that the. Lord’s sheep are “pushed” and “scattered,” and scarcely know where to find the “green pastures” and the “living waters” of the pure Word of God and the Gospel of His grace! Thank God, the Chief Shepherd is coming: and, when He comes, though He will scarcely “find faith on the earth” (Luk 18:8), He will “save His flock” and separate them from the goats for ever, and be their One True Shepherd.
Luk 2:14.-“Glory to God in the highest,” i.e., Glory be to God in the highest.
Luk 22:21.-“The hand of him that betrayeth me is with me on the table.”
John 4:24.-“God is a Spirit.”
See under Hendiadys and Hyperbaton.
Acts 2:29.-“Men and brethren, let me freely speak unto you of the patriarch David.”
Here the verb “speak” is the infinitive: lit., “to speak,” and “let me” is the present participle (
1Co 6:13.-“Meats [are] for the belly, and the belly [is] for meats.”
1Co 15:29.-“Else what shall they do which are baptized for the dead, if the dead rise not at all?” This passage has been supposed to refer to a practice which obtained even in those apostolic days of persons being baptized on behalf of and for the spiritual benefit of those who were already dead. As this practice thus receives a tacit approval, and yet is destitute of any historical evidence as to its existence, apart from this passage, various methods have been proposed of meeting the difficulty which is thus raised. Some have erroneously suggested that “the dead” refers to Christ: but they have done so in ignorance of the fact that the word is plural, as is clearly shown by the verb “rise.” Others (with Macknight) suggest the supply of the words “resurrection of”-“What shall they do which are baptized for the [resurrection of] the dead?” But this implies the omission of the very word which is most essential to the argument; and would be a form of Ellipsis seldom, if ever, found. There are a multitude of other explanations; but the true solution of the difficulty is (we submit) to be sought in punctuation, and in the correct supply of the Ellipsis.
We must bear in mind that there is no punctuation in the ancient manuscripts, beyond the greater pauses. All interpunctuation is purely human in its origin, and we may be thankful that it is so seldom necessary to question its accuracy. We have also to note the structure of the whole context, for this, like all other texts, must be interpreted in harmony with the scope of the whole passage, and with the design of the whole argument. The following is the structure of 1Co 15:12-58.* [Note: The first eleven verses are constructed as follows:- D1Co 15:1. The apostle’s declaration.
E 1Co 15:1-2. The Gospel he preached.
D 1Co 15:3. The apostle’s declaration.
E1Co 15:3-11. The Gospel he received.] A1Co 15:12. The difficulty stated (as to the fact). “How?”
B 1Co 15:13-32. The difficulty met.
C 1Co 15:33-34. Practical application.
A 1Co 15:35. The difficulty stated (as to the manner). “How?”
B 1Co 15:36-57. The difficulty met.
C1Co 15:58. Practical application. The structure of “B” (1Co 15:13-32). The difficulty met.
Ba1Co 15:13-18. Negative hypothesis and its consequences. b1Co 15:19. Conclusion (positive) as to Christ’s in this life. a1Co 15:20-28. Positive assertion and its consequences. b1Co 15:29-32. Conclusion (negative) as to Christ’s in this life. The structure of “a” (1Co 15:13-18). Negative hypothesis. ac1Co 15:13. If no resurrection: Consequence-then Christ is not risen. d1Co 15:14-15. If Christ not risen.
Consequences: Our preaching vain. Your faith vain.
We false witnesses. c1Co 15:16. If no resurrection: Consequence-then Christ is not risen. d1Co 15:17-18. If Christ not risen.
Consequences: Your faith vain.
Ye yet in sins. The dead perished. The structure of “A” and “B” (1Co 15:35-57). The difficulty stated.
Ae1Co 15:35. Question: How are the dead raised up? f1Co 15:35. Question: With what body do they come?
Bf1Co 15:36-49. Answer to “f.” e1Co 15:50-57. Answer to “e.” The structure therefore of this chapter shows that 1Co 15:20-28 (“a”) are placed, practically, in a parenthesis, so that 1Co 15:29 verse reads on from 1Co 15:19, and continues the argument thus:-“1Co 15:17. If Christ be not raised, your faith is vain; ye are yet in your sins. 1Co 15:18. Then they also which are fallen asleep in Christ are perished. 1Co 15:19. If in this life only we have hope in Christ, we are of all men most miserable. 1Co 15:29. Else what shall they do which are being baptized?”* [Note: Alford (who arrives at a very different conclusion) points out that οἱ βαπιζόμενοι (hoi baptizomenoi) is the present participle and not the past, i.e., those who are being baptized. He observes: “The distinction is important as affecting the interpretation.”] But here comes in the matter of punctuation. In. Rom 8:34 we have a very similar construction, which, if we treat it as 1Co 15:29 is treated in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , would read thus, “Who is he that condemneth Christ that died?” But the question is made to end at the word “condemneth,” and the Ellipsis of the verb substantive is supplied thus:-“Who is he that condemneth? It is Christ that died” (or better, “Is it Christ who died?” See below). Now if we treat 1Co 15:29 in the same manner, it will read, “What shall they do which are being baptized? It is on behalf of the dead if the dead rise not at all!” From Rom 6:1-23 we learn that our circumcision is in Christ’s death, our baptism is in Christ’s burial. “Buried with Him by the baptism of Him, (i.e., by His baptism-unto-death)”; and if He is not raised, we cannot be raised, Rom 6:4. (See above, pages 18, 19). “Buried with Him in the baptism of him,” i.e., His baptism (Col 2:11-12).
Therefore if Christ be not raised, we are not raised in Him, and our baptism is for the dead.
Whenever we have the word
If Christ be not raised, well may those who are being baptized into Christ’s burial be asked, “What shall they do?” Truly, “It is for the dead.” For they will remain dead, as corpses. In this life they “die daily” (1Co 15:31); in death they perish (1Co 15:18); and are thus “of all men most miserable” (1Co 15:19).
“What shall they do who are being baptized? It is for the dead if the dead rise not at all!” It is to remain dead, as corpses, without hope of resurrection.
Thus, the expression, “baptized for the dead,” vanishes from the Scripture, and is banished from theology; for the assumed practice is gathered only from this passage, and is unknown to history apart from it.
1Co 15:48.-“As is the earthy [man, Adam] such [shall be] also they that are earthy; and as is the heavenly [man, the Lord] such [shall be] they also that are heavenly.” This is clear from the verse that follows:-“And as we have borne the image of the earthy [man, Adam] we shall also bear the image of the heavenly [man, the Lord].” See Php 3:21.
2Co 11:22.-“Are they Hebrews? So am I,” etc.
Eph 3:1.-“For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,” i.e., “I Paul [am] the prisoner,” etc.
Php 4:16.-“For even [when I was] in Thessalonica ye sent once and again unto my necessity.”
2Ti 3:16.-“All Scripture is given by inspiration of God, and is profitable.”† [Note: See this passage also under the figures of Asyndeton and Paregmenon.] With this we may take eight other passages, where we have the same construction: viz., Rom 7:12. 1Co 11:30. 2Co 10:10. 1Ti 1:15; 1Ti 2:3; 1Ti 4:4; 1Ti 4:9. and Heb 4:13.
These nine passages may be taken together, and considered in their bearing on the translation of 2Ti 3:16 in the Revised Version, which is as follows:- “Every scripture inspired of God is also profitable,” etc. In each of these passages we have the very same Greek construction, and four of them are in the Epistles to Timothy. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] translates all these nine passages in precisely the same way, and on the same principles. But the R.V. [Note: The Revised Version, 1881.] translates eight of them in one way (i.e., like the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ), while it renders one on quite a different principle.
Here are the passages, and the rendering as in the Authorized Version:-
is |
are |
are |
is |
is |
is |
is |
are |
Now the case stands thus. The Revisers have translated eight of these passages, which we have cited, on the same principles as the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , i.e., supplying in italics the verb substantive “is” and “are” respectively, and taking the copulative
Now, if the Revisers had translated the other eight passages in the same way, the renderings would have been consistent, whatever else they might not have been.
Rom 7:12 would have been- “The holy commandment is also just.”
1Co 11:30 would have been- “Many weak ones are also sickly.”
2Co 10:10 would have been- “His weighty letters are also powerful.”
1Ti 1:15; 1Ti 4:9 would have been- “The faithful saying is also worthy of all acceptation.”
1Ti 2:3 would have been- “This good thing is also acceptable.”
1Ti 4:4 would have been- “Every good creature of God is also nothing to be refused.”
Heb 4:13 would have been- “All naked things are also opened,” etc. But the Revisers do not translate them thus! And the fact that they render the whole of these eight passages as in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , and single out 2Ti 3:16 for different treatment, forbids us to accept the inconsistent rendering, and deprives it of all authority. Without inquiring as to what the motives of the Revisers may have been, we are justified in regretting that this should be the passage singled out for this inconsistent and exceptional treatment, reducing it to a mere platitude. It is only fair to add that the correct rendering of the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] is given in the margin.
Phm 1:11.-“Which in time past was to thee unprofitable, but now [is] profitable to thee and to me.”
4. When the Participle is wanting Num 24:19.-” Out of Jacob shall come he that shall have dominion.” The R.V. [Note: The Revised Version, 1881.] is more literal:-“And out of Jacob shall one have dominion.” The Heb. is simply:-“And one shall rule (or have dominion) out of Jacob.” The Ellipsis of the participle being supplied, it reads:-“And one shall rule [being born] out of Jacob.”
1Sa 15:7.-“And Saul smote the Amalekites [dwelling] from Havilah unto Shur.” This refers to the region occupied by the Amalekites, and not to the people smitten, as is clear from 1Sa 30:1-31.
Isa 57:8.-“Thou hast discovered thyself to another than me,” i.e., “thou hast discovered thyself, departing from me,”
Eze 11:11.-“This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you [scattered] in the border of Israel.”
Mark 7:4.-“And [on coming] from the market, they eat not except they wash.”
Mark 7:17.-“And when he was entered into the house [getting away] from the people.”
Acts 13:20.-“And after that he gave unto them judges about the space of 450 years.” Lit., “After these things [were done],” i.e., after the division of the land by Joshua.* [Note: For the question as to the Chronology involved in this difficulty, see Number in Scripture, by the same author and publisher, page 5.] 2Th 1:9.-“Who shall be punished with everlasting destruction [driven out] from the presence of the Lord.”
Heb 2:3.-“Which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him,” i.e., “which at the first began to be spoken by the Lord, and, [being brought] unto us by them that heard him, was confirmed,” etc.
III. When Certain Connected Words are omitted in the same Member of a Passage This particular form of Ellipsis has a distinct name, BRACHYLOGIA (
Gen 25:32.-“And Esau said, Behold, I am at the point to die; and what profit shall this birthright do to me?” There must be supplied, the thought, if not the words:-“I will sell it.” So with the next verse. “And Jacob said, Swear to me this day [that thou wilt sell it me]; and he sware unto him: and he sold his birthright unto Jacob.”
Gen 45:12.-“And behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.” Lit., it is, “because my mouth (
Joseph had been speaking of his glory (Gen 45:8): but, on the principle of Pro 27:2 : “Let another man praise thee, and not thine own mouth,” he breaks off and says, “Now, behold, your eyes are seeing, and the eyes of my brother Benjamin; because my own mouth is speaking unto you [I cannot speak of all my glory], but ye shall declare to my father all my glory in Egypt, and all that ye have seen,” i.e., They were to describe what he could not well say of himself.
2Ki 19:9.-“And when he had heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: [he turned his army against him; and, having conquered him, he returned to Jerusalem, and] he sent messengers again unto Hezekiah.”
2Ki 22:18.-“Thus saith the Lord God of Israel, As touching the words which thou hast heard.” So the R.V. [Note: The Revised Version, 1881.] but without italics. But surely the sense is:-“Thus saith the Lord God of Israel: The words which thou (Josiah) hast heard [shall surely come to pass, but] because thine heart was tender, and thou hast humbled thyself,” etc. … “thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place.”
1Ch 18:10.-“He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass.” The R.V. [Note: The Revised Version, 1881.] supplies “and he had with him.” But the Ellipsis is to be supplied from 2Sa 8:10, thus, “And all manner of vessels of gold and silver and brass were in his hand” (
Eze 47:13.-“Joseph shall have two portions,” i.e., shall inherit.
Mat 21:22.-“All things, whatsoever ye shall ask in prayer, believing, ye shall receive,” i.e., add “if it be His will.” Compare Mat 26:39-44; Jos 5:14-15; 1Jn 5:14-15. This is the one abiding condition of all real prayer, and the Ellipsis must be thus supplied wherever it is found. In Mark 5:1-43 we have by way of illustration three prayers- 1.Mark 5:12-13. “The devils besought him,” and “Jesus gave them leave.”
2. In Mark 5:17. The Gadarenes “began to pray him to depart out of their coasts.” And Jesus left them.
3. In Mark 5:18-19. “He that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not.”
“No!” is an answer to prayer l and often, very often, a most gracious and loving answer too. No greater calamity could come upon us than for God to answer “Yes” to all our ignorant requests. Better to have our prayers refused with this man who had been the subject of His grace and love and power, than to have them answered with Devils and Gadarenes.
Mat 25:9.-“But the wise answered, saying, Not so; lest there be not enough for us and you;” i.e., “But the wise answered, By no means, for look, there will not be enough, &c., or we cannot give to you, lest, &c.”
Mark 14:49.-“But the Scriptures must be fulfilled.” The Greek is, “But that the Scriptures may be fulfilled.” The R.V. [Note: The Revised Version, 1881.] correctly supplies the Ellipsis, “But this is done that the Scriptures should be fulfilled.” (Compare Mat 26:56.) Luk 7:43.-“Simon answered and said, I suppose that he to whom he forgave most [will love him most].”
John 2:18.-“What sign showest thou unto us [that thou art the Messiah], seeing that thou doest these things?” As in Jdg 6:17, Gideon says, “Show me a sign that thou [art Jehovah that] talkest with me.”
John 7:38.-“He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.” The difficulties of this verse are great, as may be seen by a reference to the commentators. It will be noted that a comparison is suggested by the word
John 13:18.-“I speak not of you all: I know whom I have chosen: but [I have done this] that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.” Compare John 13:26-30.
John 15:25.-“But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.” The abbreviated expression emphasizes the statement to which we are thus hastened on. And our attention is called to the fact that
John 15:27.-“Ye have been with me from the beginning [and are still with me].” Compare John 16:4, and see 1Jn 3:8 below.
Rom 9:16.-Here the reference is to Esau and Jacob, spoken of in Rom 9:10-13, and to the history as recorded in Gen 27:3-4.
“So then [election is] not of him who willeth [as Isaac wished to bless Esau according to “the will of the flesh”* [Note: As Jacob was asked to bless Ephraim and Manasseh according to “the will of man” (Joseph) (Gen 48:7-14). Both cases are instanced in Heb 11:20-21 as acts of “Faith,” i.e., faith’s exercise of gifts contrary to “the will of the flesh,” as in the case of Isaac; and contrary to “the will of man” in the case of Jacob.] ], nor of him that runneth [as Esau ran for venison that his father might eat, and bless him], but of God who showeth mercy.”
1Co 9:4.-“Have we not power to eat and to drink [at the expense of our converts or of the Church]?” Without this there is no sequence in the apostle’s argument. Or we may supply [without working with our own hands], see verses 6 and 7.
2Co 5:3.-“If so be that being clothed we shall not be found naked.”
Here the blessed hope of Resurrection is described as being clothed upon with the heavenly body. This is the subject which commences at 2Co 4:14. In 2Co 5:3 the
Gal 2:9.-“They gave to me and Barnabas the right hands of fellowship; that we unto the heathen, and they unto the circumcision, [should carry the apostolic message and decrees].”
Eph 4:29.-Here the word
“Let no corrupt communication proceed out of your mouth, but, if any [speech be] good to the use of edifying, [let it be spoken] that it may minister grace unto the hearers.”
Php 4:11.-“I have learned in whatsoever state I am, therewith to be content.” The R.V. [Note: The Revised Version, 1881.] reads “therein to be content,” without italics. But what is he to be content with? Surely not content with the circumstances, but with the will of God. So that the verse will read, “I have learned, in whatsoever state I am, to be content with [the will of God].”
1Jn 3:8.-“The devil sinneth from the beginning [and still sinneth].”
IV. When a Whole Clause is omitted in a Connected Passage 1. When the first member of a clause is omitted Mat 16:7.-“And they reasoned among themselves, saying, It is because we have taken no bread.”
Here the first member of the latter clause is wanting. It is supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] by the words “It is.” The R.V. [Note: The Revised Version, 1881.] , not seeing this Ellipsis, has boldly omitted the
See further under Hypocatastasis.
Mark 3:30.-“Because they said, He hath an unclean spirit.” Here the first clause is omitted:-“[Jesus said this unto them], because they said, He hath an unclean spirit.”
Luk 9:13.-“He said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.”
There is something wanting here, which may be thus supplied:-“We have no more than five loaves and two fishes; [therefore we are not able to give to them to eat] except we should go and buy meat for all this people.”
John 5:7.-“The impotent man answered him, Sir, [I am indeed willing, but], I have no man, when the water is troubled, to put me into the pool,” etc.
2Th 2:3.-“Let no man deceive you by any means: for that day shall not come, except there come a falling away first.” (Lit., the apostasy.) The R.V. [Note: The Revised Version, 1881.] fills up the Ellipsis of the prior member, by the words “it will not be,” which is weak and tame compared with the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
What is referred to is the day of the Lord,* [Note: Not “the day of Christ,” as in A.V. The R.V. and the Ancient mss. and Critical Texts read correctly “the day of the Lord.”] mentioned in the preceding verse. “Let no man deceive you by any means: for [the day of the Lord shall not come] except there come the falling away first:” i.e., the great apostasy, which is the subject of many prophecies, must precede the day of the Lord. But it does not precede the day of Christ. Hence the saints in Thessalonica might well be troubled if the day of the Lord had set in, and they had not been previously gathered together to meet the Lord in the air in the day of Christ, as had been promised (1Th 4:16-17; 2Th 2:1).† [Note: See Four Prophetic Periods, by the same author and publisher.] This is not the popular teaching, but it is the truth of God. Popular theology is very different. It says, “That day cannot come until the world’s conversion comes.” The Scripture says it cannot come until the apostasy shall have come. Popular theology says the world is not good enough yet for Christ to come. The Scripture teaches that the world is not yet bad enough! The Thessalonian saints believed their teachers, and are an example for all time for holiness of walk and for missionary zeal. People to-day believe their teachers, and all men see their works!
2. The Ellipsis of a latter clause, called Anantapodoton, i.e., without apodosis*
[Note: Apodosis, Greek ἀπόδοσις, a giving back again: hence, it is the consequent clause. The former clause is called the Protasis (πρότασις, to stretch before).] It is a hypothetical proposition without the consequent clause.
Gen 30:27.-“And Laban said unto him, I pray thee, if I have found favour in thine eyes [remain with me: for] I have learned by experience that the Lord hath blessed me for thy sake.”
2Sa 2:27.-“And Joab said [to Abner], As God liveth, unless thou hadst spoken [the words which gave the provocation (see verse 14)], surely then in the morning the people had gone up (marg. [Note: arg. Margin.] gone away) every one from following his brother.”
2Sa 5:6-8.-The Ellipsis here involves a retranslation of this difficult passage:-“And the king and his men went to Jerusalem, unto the Jebusites, the inhabitants of the land: Which spake unto David, saying,† [Note: Both the A.V. and the R.V. transpose the following two sentences.] Thou shalt not come in hither, for (or but,
It would seem that the citadel was so strong that the Jebusites put their blind and lame there, who defended it by merely crying out, “David shall not come in hither.”
Mat 6:25.-“Is not the life more than meat, and the body than raiment? [and if God vouchsafes the greater, how much more that which is less].”
Mat 8:9.-“For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it [how much more art Thou, who art God, able to command, or to speak the word only that my servant may recover].”
Mark 11:32.-“But if we shall say, Of men: [what will happen to us?] for, they feared the people.” Or we may supply, “it will not be wise.”
Luk 2:21.-“And when eight days were accomplished for the circumcising of the child [then they circumcised him, and] his name was called JESUS.”
John 3:2.-“Rabbi, we know that thou art a teacher come from God: for no man can do these miracles which thou doest, except God be with him: [therefore am I come to thee, that thou mayest teach me the way of salvation].”
John 6:62.-“What and if ye shall see the Son of man ascend up where he was before?”
Here the Apodosis is entirely wanting. The Greek reads simply “If then ye should see the Son of man ascending up where he was before?” The thought is the same as in John 3:12 : “If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?” So that the apodosis may be supplied thus, “will ye believe then?” or, “ye will not be offended then,” i.e., ye will marvel then not at My doctrine but at your own unbelief of it. Compare John 8:28 and John 3:13. (But see further under the figure of Aposiopesis).
Rom 9:22-24.-Here we have a remarkable anantapodoton. The conclusion of the argument is omitted. It begins with “if” (Rom 9:22), and the apodosis must be supplied at the end of Rom 9:24 from Rom 9:20, i.e., if God chooses to do this or that “who art thou that repliest against God?” What have you to say?
Or, indeed, we may treat it as the Ellipsis of a prior member, in which case Rom 9:22 would commence “[what reply hast thou to make], if God, willing to show his wrath,” etc.
Jas 2:13.-“For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment [to him that hath showed mercy].”
2Pe 2:4.-The apodosis is wanting here, but it is difficult to supply it without breaking the argument; which is, “If God spared not the angels that sinned,” neither will he spare the false prophets and teachers, mentioned in verse 1.
It is deferred till 2Pe 2:12, where we have it:-they “shall utterly perish in their own corruption.”
3. When the Comparison is wanting. This is a kind of anantapodoton
Rom 7:3.-In Rom 7:2-3 the hypothesis is given in which the husband dies, while in Rom 7:4 the fact to be illustrated is the case in which the wife dies. Death ending the power of the marriage-law in each case. At the end of Rom 7:3, therefore, the other hypothesis must be supplied (mentally if not actually):-
“If her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man [and I need not say that if she be dead, she is, of course, free from that law]. Wherefore, my brethren, ye also have died to the law through the body of Christ; that ye should be joined to another, even to him who is raised from the dead,” i.e., God’s people have died in Christ; and, on the other side of death, have risen with Christ, and are united to Him. Thus being dead with Christ, the Law has no longer any dominion over them, and they are free to be united to another, “being dead to that wherein we were held” (verse 6, margin, and, R.V. [Note: The Revised Version, 1881.] ). Compare the following Scriptures on this important doctrine:- Rom 8:2; Rom 6:1-11; Gal 2:19; Gal 5:18; Gal 6:14; Col 2:14; Col 3:3; 1Pe 2:24. This figure comes under the head of Rhetoric, and is then called Enthymema (q.v. [Note: Which see.] ).
1Ti 1:3-4.-“As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith [so I repeat my charge, that thou remain at Ephesus, etc.]”
2Ti 2:20.-“In a great house there are not only vessels of gold and of silver, but also of wood and of earth, and, some to honour; and some to dishonour: [so in the great house of the church there are not only the elect saints, which are the vessels of honour, but there are the impious and reprobate, who are the vessels of dishonour].” Therefore the admonition follows, in verse 21, to purge ourselves from these; i.e., not from the vessels of gold and silver, or wood and earth, but from persons. Still less does it say we are to purge the persons or the assembly! Each one is to “purge himself,” not the others.
We now come to the second great division.
B. Relative Ellipsis: Where the omitted word must be supplied from the words actually related to it and employed in the context itself.
I. Where the omitted Word is supplied from a COGNATE Word occurring in the Immediate Context 1. Where the Noun is suggested by the Verb
Lev 4:2.-“If a soul shall sin through ignorance against any of the commandments of the Lord concerning things which ought not to be done.”
Here the verb “shall sin” supplies the noun “sins,” i.e., “concerning sins which ought not to be done.” The R.V. [Note: The Revised Version, 1881.] evades the difficulty by a freer translation. But the correct supply of the Ellipsis enables us to retain the literal translation.
Num 11:14.-“I am not able to bear all this people alone, because it is too heavy for me.”
Here the noun is latent in the verb, and is naturally supplied by it thus:-“I am not able to bear the burden of all this people alone, because it is too heavy for me.” The word “it” does not refer to the People, but to the burden of them. In Num 11:17 it is translated fully.
2Ki 17:14.-“Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers,” i.e., like to the hardness of the necks of their fathers.
Psa 13:3 (Psa 13:4).-“Lighten mine eyes, lest I sleep the death,” i.e., the sleep of death.
Psa 76:11.-“Vow, and pay unto the Lord your God,” i.e., pay your vows.
Psa 107:41.-“And maketh him families like a flock.”
Lit., maketh like a flock the families. The two parallel lines are thus completed by supplying the Ellipsis:- “Yet setteth he the poor on high from (or, after) affliction, And maketh like a flock the families [of the afflicted].”
Hos 9:4.-“They shall not offer wine to the Lord,” i.e., wine offerings. As in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Gal 4:24.-“Which things are an allegory: for these [two women] are the two covenants; the one, indeed, from the mount Sinai, which bringeth forth [children] into bondage, which is Hagar.” The apodosis or conclusion is suspended till Gal 4:26. “But Jerusalem which is above is the free [woman], who is the mother of us all.” In Gal 4:25, it must be noted that the word “this” is the article
2. Where the Verb is to be supplied from the Noun 1Sa 13:8.-“And he tarried seven days, according to the time that Samuel [had appointed].”
1Ch 17:18.-“What can David speak more to thee for the honour of thy servant?” i.e., the honour put upon thy servant.
Psa 94:10.-“He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?”
Compare Psa 94:9, where we have similar questions.
Hos 1:2.-“Go, take thee a wife of whoredoms and children of whoredoms.” The sense, as we see from Hos 1:3, Hos 1:6, and Hos 1:8, must be “and [beget] children,” etc.
Mic 7:3.-“The prince asketh, and the judge asketh for a reward.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] supplies the Ellipsis by repeating the previous verb. The R.V. [Note: The Revised Version, 1881.] supplies it with the verb “is ready,” i.e., “the judge is ready for a reward.” But the verb is latent in the noun (“judge”) and is to be supplied from it, thus:- “The prince asketh, and the judge judgeth for a reward.” The subject of the former sentence must be supplied from the latter, and then the two lines will read thus:- “The prince asketh for [a reward], And the judge [judgeth] for a reward.”
Rom 12:6-8.-“Having then gifts differing according to the grace given to us, whether prophecy, let us prophesy according to the proportion of the faith [given or dealt to us, Rom 12:3].” The verbs must also be supplied in the following, exhortations:-“Or ministry, [let us be diligent] in the ministry: or he that teacheth, [let him be faithful] in teaching; or he who exhorteth, [let him employ himself] in exhortation: he Who distributeth, [let him distribute] with simplicity; he who presideth, [let him preside] with care; he that showeth mercy, [let him show it] with cheerfulness.” In the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , some are supplied and some are not.
Rom 13:7.-“Render therefore to all their dues; tribute to whom tribute is due, etc.”
Here the verb to be due is latent in the noun dues.
1Co 1:26.-“For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called.”
Here the thought or subject is the “calling”-the act of calling, i.e., not the persons who are called, but the persons who call. The following verses go on to explain the manner in which God calls: viz., by choosing the weak and the base to confound the wise and the mighty. So in like manner He had chosen weak instruments like Paul, Apollos and Cephas to call the saints in Corinth, and to produce such wondrous results, in order “that no flesh should glory in His presence.” The Ellipsis would in this case be better supplied thus:-“Not many wise men after the flesh, not many mighty, not many noble call you.”
2Co 5:17.-“Therefore if any man be in Christ, he is a new creature.”
Here the verb substantive is supplied twice, but the verb created must be supplied from the noun “creature”:-“If any man be in Christ, [he is created] a new creature.” Or else there is only one Ellipsis, and the sentence reads on, thus: “If any man be in Christ a new creation, old things have passed away; behold, all things are become new.”
Eph 3:16.-“[Praying] that he would grant you,” from “bowing my knees” in Eph 3:14.
II. Where the omitted Word is to be supplied from a CONTRARY Word Gen 33:10.-“And Jacob [refused and] said, etc.” This word is latent in the contrary words which follow.
Gen 33:15.-“And Esau said, Let me now leave with thee some of the folk that are with me. And he [Jacob] said, What needeth it? [Thou shalt not leave any],” etc.
Gen 49:4.-“Unstable as water, thou shalt not excel.”
R.V. [Note: The Revised Version, 1881.] marg. [Note: arg. Margin.] , “Bubbling over as water, thou shalt not have the excellency.” The word rendered “unstable” is
Jdg 5:6.-Here, because the Ellipsis has not been observed, liberties have been taken in the translation. The Heb. is literally “In the days of Jael the high-ways ceased” (as in Jdg 5:7). The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] both render, “The high-ways were unoccupied.” The R.V. [Note: The Revised Version, 1881.] tries to preserve the correctness of translation by giving in the margin “the caravans ceased.” But the Ellipsis when supplied by the contrary words which follow makes all clear:-“In the days of Jael, the highways ceased [to be safe], and the travellers walked through by-ways.”
Psa 7:11.-“God judgeth the righteous, and God is angry with the wicked every day.”
Psa 65:8.-“Thou makest the outgoings of the morning and of the evening to rejoice.” This does not mean the outgoings of the evening as well as the morning. The contrary word must be supplied, viz., “[the incomings or return] of the evening.”
Psa 66:20.-“Blessed be God, which hath not turned away my prayer, nor his mercy from me.” This is not “my prayer from me,” but “my prayer [from himself].”
Psa 84:10.-“For a day in thy courts is better than a thousand [elsewhere, or in any other place].”
Pro 19:1.-“Better is the poor that walketh in his integrity, than [the rich, that is] perverse in his lips, and is a fool.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has supplied “he that is.” It is necessary merely to define the person as rich to complete the contrast which is clearly implied.
Pro 24:17-18.-“Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: lest the Lord see it, and it displease him, and he turn away his wrath from him [to thee].”
Without the supply of this Ellipsis “to thee,” there is no sense in the words.
Pro 28:16.-“The prince that lacketh understanding [and] also a great oppressor [shall cut off his days], but he that hateth covetousness, shall prolong his days.”
Jer 18:15.-“My people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [so that they forsake] the ancient paths,” etc.
Dan 3:15.-Here the Ellipsis is so patent that it is supplied. “Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; [well and good].” Compare Luk 13:9.
Luk 13:9.-“And if it bear fruit, well; and if not, then, after that thou shalt cut it down.”
Here the omitted verb is suggested by the contrary verb that is given. Thus: “If it bear fruit [thou shalt leave it to stand, or shalt not cut it down], and if not, after that, thou shalt cut it down.”
See further under the figure of Aposiopesis.
Rom 6:17.-“But God be thanked, that ye were the servants of sin, but ye have obeyed,” etc.
Here the word
They have both created an Ellipsis in the English, though there is none in the Greek, which reads ἵνα κριθῶσι μέν (hina krithōsi men), “in order that, though they might be condemned according to the will of mena as to the flesh, yet they might live (ζῶσι δὲ, zōsi de) according to the will of God, as to the spirit.” That is to say, the gospel was preached to those who had since died, not “that they might be judged” thus, but “that THOUGH they might be judged.” (See a pamphlet on The Spirits in Prison, by the same author and publisher.)]
1Co 7:19.-“Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God [is everything],” i.e., alone avails.
2Co 8:14.-“But by an equality, that now at this time your abundance may be a supply for their want, that [at another time] their abundance also may be a supply for your want, that there may be equality.”
1Ti 4:3.-“Forbidding to marry [and commanding] to abstain from meats.” (See under Zeugma.) III. Where the omitted Word is to be supplied from ANALOGOUS, or RELATED Words
Gen 50:23.-“The children also of Machir the son of Manasseh were brought up upon Joseph’s knees.” Margin, borne. R.V. [Note: The Revised Version, 1881.] , born. But the Ellipsis of relation is:-“[and educated] at Joseph’s knees.”
Exo 13:15.-“Therefore I sacrifice to the Lord all [beasts],” etc.
Lev 21:4.-“But he being a chief man [a priest] among his people, shall not defile himself [for his wife] to profane himself.”
See Lev 21:14; and Eze 24:16-17.
Deu 15:12.-“And if thy brother, [or thy sister], an Hebrew man, or an Hebrew woman, be sold unto thee,” etc.
Psa 142:4.-“I looked on my right hand, and beheld [on my left hand].”
Isa 30:17.-“One thousand shall flee at the rebuke of one; at the rebuke of five shall ye [all] flee.”
Isa 38:12.-“I have cut off as a weaver my life,” i.e., I have cut off my life as a weaver [his thread].
Mat 3:4.-“And a leathern girdle [was bound] about his loins.” In John 7:39, the verb given is rightly supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] : “For the Holy Spirit was not yet given.”
Rom 14:21.-“It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth,” i.e., nor to do any thing whereby, etc. The point is not merely abstaining from the use of anything that other people abuse, but from that which is a cause of stumbling to the weak conscience of the brother in Christ, who thought it wrong to eat or drink that which has been offered to an idol.
Rom 16:16.-“Salute one another with an holy kiss.”
Here, the fact that
It is also called Constructio Prægnans, when the verb thus derives an additional force.
Gen 12:15.-“And the woman was taken into Pharaoh’s house.”
Here the figure is translated, for
See for a similar use, seized, or caught and led, or taken and brought, etc., Gen 15:9-10. Exo 18:2; Exo 25:2; Exo 27:20. Num 19:2. Est 2:16.
Gen 43:33.-“And the men marvelled one at another.” They did not marvel one at another, but, marvelling at what Joseph did, they looked one at another. The two senses are contained in the one verb, thus:-“And the men marvelled [and looked] one at another.” In Gen 43:34, the two senses are translated both in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , “and he took and sent messes unto them from before him.” For this use of the verb
Exo 23:18; Exo 34:25.-Here the Hebrew
Lev 17:3.-“What man soever there be of the house of Israel that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, and bringeth it not unto the door of the tabernacle of the congregation … blood shall be imputed unto that man … that man shall be cut off from among his people.” This appears to be quite at variance with Deu 12:15; Deu 12:21, which expressly declares, “Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after.” The difficulty is at once removed by supplying the second sense which is included in the same word, “that killeth [in sacrifice].”
Num 25:1.-Here, through not seeing the Ellipsis,
“And the people began to commit whoredom with the daughters of Moab,” i.e., they “began to commit whoredom [and to join themselves] to the daughters of Moab.”
Jos 8:29.-“Joshua commanded that they should raise thereon a great heap of stones that remaineth unto this day.”
Here, as well as in Jos 10:27, the Ellipsis is supplied.
2Ch 32:1.-“And thought to win them for himself.”-
Here
Ezr 2:62.-Here the figure is translated. The Heb., as given in the margin, reads literally, “Therefore they were polluted from the priesthood.” This is translated, “Therefore were they, as polluted, put from the priesthood.” But a more correct translation of the figure would be: “Therefore they were polluted [and put] from the priesthood.”
Psa 21:12.-We have already noted the Ellipsis of the accusative in this verse, “thine arrows.” Now we have the Ellipsis, in the same verse, of the second signification of the verb:-“When thou shalt make ready thine arrows upon thy bowstrings [and shoot them] against their face.”
Psa 22:21.-“Thou hast heard me [and delivered me], from the horns of the unicorns.” So Psa 118:5, where the Ellipsis is correctly supplied. See also Heb. verse 7, below.
Psa 55:18.-“He hath delivered my soul in peace.” R.V. [Note: The Revised Version, 1881.] : “He hath redeemed my soul in peace.” The sense is obtained by supplying the Ellipsis-“He hath redeemed my soul [and set it] in peace.”
Psa 63:8.-“My soul followeth hard after thee.”
Here to get the sense, the Heb.
Psa 66:14.-The Heb. is:-“Which my lips have opened.” See margin. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] translates freely, “Which my lips have uttered.” But the sense is:-“Which (vows) my lips have opened [and vowed].”
Psa 68:18.-“Thou hast received gifts for men.” The Heb. is:-“Thou hast received gifts among men,” i.e., “Thou hast received [and given] gifts among men”; compare Eph 4:8.
Psa 73:27.-“Thou hast destroyed all them that go a whoring from thee.” To make sense we must read:-“Thou hast destroyed all them that go a whoring, [departing] from thee,” i.e., “Thou hast destroyed all them that practise idolatry, departing from thee.”
Psa 89:39.-Here the Ellipsis is supplied. “Thou hast profaned his crown [by Casting it] to the ground.”
Psa 104:22.-“The sun ariseth, they gather themselves together, and lay them down in their dens.” The Heb. is:-“And unto their dens (
Pro 25:22.-The Heb. reads:-“For coals of fire thou shalt receive upon his head,” i.e., “for coals of fire thou Shalt receive [and place] upon his head.” The verb
Psa 140:9-10. But if thou doest good to him who uses cruel words of you, that will burn him as coals of fire.
Mat 4:5.-“Then the Devil taketh him up into the holy city.”
Mat 5:23.-“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee”; i.e., “if thou bring thy gift [even thy sacrifice] to the altar.” An offering was the only gift that could be brought to an altar. In Lev 2:1-2, the Septuagint translates, “If a soul bring a gift, a sacrifice, to the Lord, his gift shall be,” etc., and thus supplies the explanatory words. To apply these words to the placing money on the Lord’s Table is a perverse use of language.
Luk 4:1-2.-“And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, being forty days tempted of the devil.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] connects the forty days with the temptation: but we learn from Mat 4:3 that it was not till after the forty days that the tempter came to Him, when He was hungry. The words are elliptical, and are a concisa locutio, i.e., an abbreviated expression, in order that our thought may dwell on the fact of the leading, rather than on the fact of His being there. The Greek is:-“He was being led by the Spirit into the wilderness, [and was in the wilderness] forty days.”
Luk 4:38.-“And he arose out of the synagogue,” i.e., “And rising up [he departed] out* [Note: The ancient reading was ἀπὸ, from, supported by the Critical Texts of Tischendorf, Tregelles, Alford, and Westcott and Hort. It was altered later by some copyist who did not see the force of the figure, so as to make it agree better with the single verb employed.] of the synagogue, and entered into the house of Simon.” By this figure our attention is directed to the fact which is important, viz., His rising up, and thus preventing any comment on the miracle; rather than to the mere act of going out of the synagogue.
Luk 18:14.-“I tell you, this man went down to his house justified rather than the other.” The Greek reads, “This man went down to his house justified than the other,” but the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] correctly supplies the disjunction contained in the comparative
Luk 19:44.-“And shall lay thee even with the ground.”
Luk 20:9.-“A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time,” i.e., “he went into a far country, [and remained there] a long time”; or, we may supply, “and was absent for a long time.”
Luk 21:38.-“And all the people came early in the morning to him in the temple, for to hear him.” But
John 1:23.-“He said, I am the voice of one crying in the wilderness,” etc.: i.e., “I [am he of whom it is written] the voice of one crying in the wilderness.”
John 6:21.-“Then they willingly received him into the ship.” Here the figure is hidden by a free translation. The Greek is:-“They were willing, then, to receive him into the ship, [and they did receive him].”
Acts 7:9.-“And the patriarchs, moved with envy, sold Joseph into Egypt,” i.e., “And the patriarchs, moved with envy, sold Joseph [and sent him away] into Egypt.
Acts 20:30.-“Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them,” i.e., “speaking perverse things [and seeking] to draw away.”
Acts 23:24.-“And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.” The Greek is, lit.,:-“
Here, by the omission of the verb to bring, which is required by the preposition, our attention is called to the fact which is of greater importance, viz., the preservation of Paul from his enemies.
Gal 5:4.-“Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” The Greek is:-
Eph 4:8.-“When he ascended up on high, he led captivity captive and, [receiving] gifts, gave them to men.” See Psa 68:18 above.
2Ti 1:10.-“And hath brought life and immortality to light through the gospel.”
Here, following the order of the Greek, we may read:-“And brought to light, [and procured for us] life and immortality through the gospel.” By the Figure of Hendiadys (q.v. [Note: Which see.] ), that which is procured is immortal life, showing us that the emphasis is on the word “immortal.”
2Ti 2:26.-“And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”
Here both the figure and the sense are lost by defective translation. The margin tells us that the words “recover themselves” are used to render the Greek “awake,” i.e., “lest they may awake [and be delivered] out of the snare of the devil.” The structure of this Scripture makes the whole passage clear:-
Subversion.
A 2Ti 2:14. The aim of the enemy “Subversion” (
B 2Ti 2:15. The workman (
C 2Ti 2:16. Exhortation. “Shun.”
D 2Ti 2:17-18. Illustration. “Canker.”
E 2Ti 2:18. Effect on others. “Overthrown.”
E 2Ti 2:19. Effect on Foundation. “Standeth sure.”
D 2Ti 2:20-21. Illustration. “Vessels.”
C 2Ti 2:22-23. Exhortation. “Flee … Avoid.”
B 2Ti 2:24-25. The Servant (
A 2Ti 2:25-26. The aim of the enemy. “Opposition” (
Then by expanding this last member A, we see the meaning of 2Ti 2:25-26 :- A. The aim of the enemy.
Aa2Ti 2:25. “Lest God should give them repentance” b2Ti 2:25. “Unto (
Here in “a” and “a” we have the action of God in delivering, while in “b” and “b” we have the object for which the captive is delivered.
2Ti 4:18.-“And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom:” i.e., “preserve me, [and bring me].” Thus fixing our thought rather on the wondrous preservation than on the act of bringing.
Heb 5:3.-“And by reason hereof he ought, as for the people, so also for himself, to offer [sacrifices] for sins.”
Heb 5:7.-“And was heard [and delivered] from his fear.”
Heb 9:16-17.-“For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all whilst the testator liveth.”
It is clear that it is a “covenant” to which these words refer, and not a testamentary document. The reference to the “first” covenant at Sinai mentioned in the verses which immediately follow, decides this for us. See Exo 24:5-8. And the mention also of the sprinkling of the blood shows that sacrifices are referred to. The word translated “testator” is the participle:-
“For where a covenant is, there must also of necessity be the death of him (or that) which makes [the sacrifice]. For a covenant is of force over* [Note: ἐπί means over, as marking the ground or foundation of the action. See Mat 24:47. Luk 12:44; Luk 15:7 (7), Luk 15:10; Luk 19:41; Luk 23:38. Acts 8:2. 1Th 3:7. Rev 11:10; Rev 18:11. It is translated, “upon” and “on,” etc., many times; but “after” only here and Luk 1:59.] dead [victims or sacrifices]; otherwise it is never held to be of force while he who is the appointed [sacrifice] is alive. Where-upon neither the first [covenant] was dedicated without blood,” etc.
Heb 10:23.-“Having our hearts sprinkled from an evil conscience,” i.e., “Having our hearts sprinkled [and so being delivered] from an evil conscience.”
1Pe 3:20.-“Were saved by water,” i.e., “Were preserved [and delivered] by water.”
Rev 13:3.-“And all the world wondered after the beast.”
Rev 20:2.-“And bound him a thousand years,” i.e., “And bound him [and kept him bound] a thousand years.”
C. The Ellipsis of Repetition: Where the omitted word or words is, or are to be supplied out of the preceding or following clause, in order to complete the sense. This Ellipsis is either simple or complex.
Simple, when anything is to be repeated separately, either out of what precedes or follows.
Complex, when two things are to be repeated; one out of a preceding clause into the following clause; and at the same time another out of the following into the preceding clause.
I. Simple 1. Where the Omission is to be supplied by REPEATING a word or words out of the Preceding Clause (a) Nouns and Pronouns Exo 12:4.-“Let him and his neighbour next unto his house take it,” i.e., the lamb from Exo 24:3.
1Ki 1:6.-“And [Haggith] bare him after Absalom.”
2Ki 3:25.-“Only in Kir-haraseth left they the stones thereof.” The Heb. reads (see margin):-“Until he left the stones thereof in Kir-haraseth.” The Ellipsis is to be supplied from 2Ki 3:24. “Until in Kir-haraseth [only] they left the stones thereof [to the Moabites].”
Psa 12:6, (Psa 12:7).-“The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times.”
Here there is an important Ellipsis. It has been a great difficulty with many to think that the Lord’s words should require purifying, especially after the declaration in the first part of the verse, that they are “pure.” What increases the difficulty is the fact that the word for earth is
Then, all is clear, and we not only may, but must then take the rest of the words in their literal sense. Thus:-“The words of the Lord are pure words, as silver tried in a furnace; [words] of the earth: (or pertaining to the earth), purified seven times.” That is to say the words in which Jehovah has been pleased to make His revelation, are not the words of angels (1Co 13:1), nor the “unspeakable words of Paradise” (2Co 12:4), but they were words pertaining to man in this world-human words-but refined and purified as Silver. Hence, in taking human language, there are many words which the Holy Spirit has not chosen, and which cannot be found in the Scriptures:
Some are exalted to an altogether higher meaning as
Some are used in a totally different sense from that in which they had ever been used before.
Hence it is used in the Septuagint of Israel as called out from and as being an election from the nations.
Then, it was used of the congregation worshipping at the Tabernacle as distinguished from the rest of the people. In this sense it is used in the Old Testament, the Gospels, and partly in the Acts. But in the Pauline Epistles the Holy Spirit uses the word and exalts it to a far higher meaning; viz., of the special election from both Jews and Gentiles, forming them as members of Christ’s Mystical Body into a new ecclesia or assembly. This is a sense in which it had never before been used.* [Note: See The Mystery, by the same author and publisher.]
Other words were coined by the Holy Spirit Himself, and cannot be found in any human writings.
Hence the difficulty in interpreting it, as there is no usage to help us. It is a question, therefore, of etymology. It is the preposition
Hence it combines the two ideas of heavenly and daily, inasmuch as the manna not only came down from heaven, but did so every day, and on the strength of this they journeyed. It is a word therefore of great fulness of meaning. That the Ellipsis exists in Psa 12:6 (which verse we are considering), and may be thus supplied, is shown further from the structure of the Psalm:- APsa 12:1. Decrease of good.
BaPsa 12:2. Man’s words (Falsehood). bPsa 12:3-4. Their end: “cut off.”
C Psa 12:5. Oppression.
D Psa 12:5. Sighing.
D Psa 12:5. I will arise (for sighing).
C Psa 12:5. I will deliver (from oppression).
BaPsa 12:6. Jehovah’s words (Truth). bPsa 12:7. Their end: (preserved).
A Psa 12:8. Increase of bad.
Here in B, Jehovah’s words are placed in contrast with man’s words in B: in a and a, their character respectively: and in b and b their end.
Finally, we may expand a (Psa 12:6) as follows:- acThe words of Jehovah are pure words. dAs silver tried in a furnace: c[Words] pertaining to the earth. dPurified seven times.
Here in c and c we have “words,” and in d and d we have the purifying of the silver.
Psa 68:18.-“Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them,” i.e., among or with those rebels who have been taken captives.
Ecc 12:11.-“The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.”
Here, instead of repeating “the words” from the first clause, the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] inserts the word “by,” thus producing incoherence in the passage. The structure shows us at once how the Ellipsis should be filled up. aThe words of the wise bare as goads, band as tent-pegs well fixed, aare [the words] of the masters of the assemblies.
Here, in a and a, we have “words,” and in b and b, what they are compared to. In “a” we have the words of those which act like goads, inciting to action, or probing the conscience; while in a we have the words of those who are the leaders of assemblies, propounding firmly established principles and settled teaching. “Both of these (not “which”) are given by the same shepherd.” That is, as a chief shepherd gives to one servant a goad for his use, and to another a stake, or “tent-peg,” to fix firmly in the ground, so the God of all wisdom, by the Chief Shepherd in glory, gives to His servants “words,” different in their tendency and action, but conducing to the same end, showing the one source from which the various gifts are received. He gives to some of His under-shepherds “words” which act as goads; while He gives to others “words” which “stablish, strengthen and settle.”
Isa 40:13.-“Who hath directed the Spirit of the Lord, or being his counsellor hath taught him?”
Here the Ellipsis is arbitrarily supplied by the word “being,” which necessitates a departure from the Heb., which is given in the margin, “made him understand.” The Ellipsis is correctly supplied thus:-“Who hath directed the Spirit of the Lord; or [who] as His counsellor hath made him to understand?”
Amo 3:12.-“As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch,” i.e., “and [in the corner of] a couch.”
Mal 2:14.-“Yet ye say, Wherefore?” i.e., from Mal 2:13, wherefore [does He not regard our offering, etc.]?
Acts 7:15-16.-“So Jacob went down into Egypt, and died, he, and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.”
Here the article
There is no record of this purchase in Genesis. But Stephen, “full of the Holy Ghost,” supplies the information. It was purchased of Hamor, the son of Shechem, for “a sum of money.” Shechem was the place where God first appeared to Abraham in Canaan (Gen 12:6), and where he first built an altar (Gen 12:7). Here it was that (according to Acts 7:16) he bought “a sepulchre.” The original Shechem must have been an important person to have given his name to a place; and it was of his son that Abraham bought it.
(2) According to Gen 23:1-20, Abraham purchased a field with trees in it and round it; and a cave called Machpelah at the end of it. It was situated at Hebron (Mamre), and was purchased of Ephron the Hittite, the son of Zohar, for 400 shekels of silver. Here Abraham buried Sarah, and here he himself was buried. Here also were buried Isaac, Rebekah and Jacob (Gen 49:29-32; Gen 50:13).
(3) Jacob’s purchase in Gen 33:19, was years afterward, of another Hamor, another descendant of the former Shechem. What Jacob bought was “a parcel of a field,” of Hamor, a Hivite, perhaps the very field which surrounded the “sepulchre” which Abraham had before bought of an ancestor of this Hamor. Jacob gave 100 pieces of money (or lambs, margin) for it. Here Joseph was buried (Jos 24:32), and here Jacob’s sons were “carried over,” or transferred, as Joseph was.
Now Acts 7:15 speaks of two parties, as well as of three purchases:-“he” (i.e., Jacob), and “our fathers.” In Acts 7:16 the verb is plural and must necessarily refer not to “he” (Jacob), who was buried in Machpelah, but to “our fathers.” They were carried over and laid in the sepulchre that Abraham bought, not of “Ephron the Hittite” (Gen 23:1-20), but of Hamor the Hivite. In the abbreviated rehearsal of facts well known to all to whom Stephen spoke, and who would gladly have caught at the least slip, if he had made one, Stephen condensed the history, and presented it elliptically thus:-
“So Jacob went down into Egypt, and died, he and our fathers, and [our fathers] were carried over into Sychem, and laid in the sepulchre:-[he, i.e., Jacob] in that which (
It is probable that the rest of the “fathers” who died in Egypt were gathered to both of these burial places, for Josephus says (Ant. lib. 2.4) that they were buried at Hebron; while Jerome (Ep. ad Pammach.) declares that in his day their sepulchres were at Shechem, and were visited by strangers.
Rom 6:5.-“For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Here it is, “We shall be raised [in the likeness] of his resurrection also.” (See above, pages 18, 19).
Rom 12:11.-“Not slothful in business.” Lit., “not slothful in earnest care [i.e., earnest care for others (from Rom 12:10).”
1Co 2:11.-“For what man knoweth the things of a man?” i.e., the [deep] things (or depths), from 1Co 2:10 -the secret thoughts and purposes of the spirit of man. “So the [deep] things (or depths) of God, knoweth no man but the Spirit of God.”
1Co 2:13.-“Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual:”
Here we have, first, to repeat in the second clause the expression “in the words” from the first clause:-“Not in the words which man’s wisdom teacheth, but [in the words] which the Holy Ghost teacheth.” This prepares the way for the supply of the important Ellipses of the last sentence. The two adjectives “spiritual” (one neuter accusative plural and the other masculine dative plural) must have nouns which they respectively qualify, and the question is, What are these nouns to be? The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] suggests “things” (which ought to have been in italics). The R.V. [Note: The Revised Version, 1881.] suggests, in the margin, two different nouns:-“interpreting spiritual things to spiritual men.” Much depends on the meaning of the verb
“And they put him in ward, because it was not declared what should be done to him” (i.e., to the man who had gathered sticks on the Sabbath).
Hence, for these are all the occurrences of the verb
Some propose to supply the Ellipsis with the word “words” from the former part of the verse. But though it is true, in fact, that the apostle declared spiritual things with spiritual words, it is not in harmony with what is said in the larger context here. In 1Co 2:1 he explains that when he came to them he could not declare unto them “the mystery of God.” For so the words must be read, as in the R.V. [Note: The Revised Version, 1881.] , and all the critical Greek Texts.* [Note: Μυστήριον (musteerion), mystery, and not μαρτύριον (marturion), testimony.]
He was obliged to confine his teaching to truths connected with “Christ crucified,” and could not go on to those glorious truths connected with Christ risen (as in Eph. and Col.) Howbeit (he adds) we do “teach wisdom among them that are initiated” (1Co 2:5), even the mystery (1Co 2:6) which had been hidden, but which God had now revealed (1Co 2:10) to him and to the Church through him: viz., the hitherto profound and absolute secret of the Body of Christ, consisting of Christ the glorious Head in heaven, and His people the members of that body here upon earth; Jews and Gentiles forming “one new man” in Christ. But these Corinthians (when he went to them) were all taken up with their own “Bodies.” One said, “I am of Paul”; and another, “I am of Apollos.” How, then, could they be prepared to hear, and be initiated into, the wondrous secret concerning the One Body?
No! These “spiritual things” could be declared and made known only (1Co 2:13) to “spiritual persons,” and the apostle says (1Co 3:1-6): “I could not speak unto you as unto spiritual, but as unto carnal.”
This, then, is evidently the scope of the whole context, and it shows us that to receive these “spiritual things” we must be “spiritual persons”: members of the One Body of Christ, rather than of one of the many “bodies” of men. Then we shall be prepared to learn the “deep things of God,” which Were afterwards taught to these Corinthian saints by epistle in 1Co 12:1-31† [Note: See further on this subject in a pamphlet on The Mystery, by the same author and publisher.] 1Co 4:4.-“For I know nothing by myself, yet am I not hereby justified.”
I.e., “For I am not conscious to myself of any [unfaithful, from 1Co 4:2] thing, yet I am not justified by this; but he that judgeth me is the Lord,” and He is able to bring all such hidden and secret things to light. The R.V. [Note: The Revised Version, 1881.] has “against myself.”
2Co 3:16.-“Nevertheless when [their heart, from 2Co 3:15] shall turn to the Lord, the veil shall be taken away [from it]”: i.e., “is taken away” (R.V. [Note: The Revised Version, 1881.] ), for it is the present tense, and is very emphatic because it explains why their heart shall turn to the Lord! We might almost read it “When the veil is taken away from [their heart], it shall turn to the Lord.” See Mal 4:6.
2Co 6:16.-“And what agreement hath the temple of God with [the temple of] idols?”
2Co 11:14-15.-“And no marvel; for Satan himself transformeth himself into an angel of light. Therefore it is no great [marvel] if his ministers also transform themselves as ministers of righteousness; whose end shall be according to their works:” whatever may be their present appearance or “reward.” This is the most dangerous of all Satan’s “devices.” (1) He goes about as “a roaring lion” (1Pe 5:8), and we know that we must flee from him. (2) He beguiles through his subtilty, as “the old serpent” (2Co 11:3), and there is great fear, lest we be “corrupted.” But (3), most dangerous of all, he transforms himself into “an angel of light.” Here it is that God’s servants are deceived and “join affinity” with Ahabs and Jezebels to “do (so-called) good”!
Eph 3:17-19.-“That Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all saints what is the breadth and length and depth and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.”
We following the R.V. [Note: The Revised Version, 1881.] rendering and supplying the Ellipsis from the preceding clause:-
“That Christ may dwell in your hearts through faith; to the end that (
We are to be rooted as a tree, in love; we are to be founded as a building in love; but we can never know what it is in all its length and breadth and height and depth until we know Christ’s love for us, for that surpasses all knowledge.
Bengel beautifully explains the four terms: the “length” extending through all ages from everlasting to everlasting; the “breadth” extending to people from all nations; the “height” to which no man can reach or attain, and from which no creature can pluck us; its “depth,” so deep that it cannot be fathomed or exhausted. (see on this verse above, page 18.)
1Ti 1:16.-“Howbeit, for this cause I obtained mercy that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting.”
Here
Heb 2:11.-“For both he that sanctifieth and they who are sanctified are all [sons] of one [father]: for which cause he is not ashamed to call them brethren.”
Heb 7:4.-“Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.”
There is here no word for “man” in the Greek, and we may better supply the word “priest” from Heb 7:3. “Now consider how great this [priest] was.”
Tit 3:8.-“This is a faithful saying, and these things I will that thou affirm constantly.” The Greek reads, as in the R.V. [Note: The Revised Version, 1881.] , “concerning these.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] supply “things.” But we may repeat the word “heirs” from the preceding verse:-“That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and concerning these [heirs] I will that thou affirm constantly (R.V. [Note: The Revised Version, 1881.] , confidently), that they which have believed in God might be careful to maintain good works.”
1Jn 2:2.-“He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” The words here are correctly repeated from the preceding clause. The contrast is between “ours” and “the world.” A very emphatic word is here used for “ours,” not the genitive case of the ordinary pronoun
Acts 24:6. According to our law.
Acts 26:5. Sect of our religion.
Rom 15:4. Were written for our learning.
2Ti 4:15. He hath greatly withstood our words.
Tit 3:14. And let ours also learn.
1Jn 1:3. And truly our fellowship is with the Father and his Son, Jesus Christ. So that “our sins” refers to the writer and his People, as Jews, as distinct from the rest of the world. Before this, propitiation was only for the sins of Israel; but now, and henceforth, Christ’s propitiation was for all without distinction, “out of every kindred, and tongue, and people, and nation”: not for all without exception, for then all must be saved, which is not the case.
See further on this verse under Synecdoche.
(b) Where the omitted Verb is to be repeated from a preceding clause
Gen 1:30.-The verb “I have given” is correctly repeated in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] from Gen 1:29.
Gen 4:24.-“If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold,” i.e., “Lamech [shall be avenged] seventy and sevenfold.” This is spoken with reference to what is stated in the preceding verse, which is very obscure both in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders it “I have slain,” and margin “I would slay,” while the R.V. [Note: The Revised Version, 1881.] renders it “I have slain a man for wounding me,” etc., and margin “I will slay.” But we must note that these words of Lamech were called forth by the fact that through his son, who was “an instructor of every artificer in brass and iron,” Lamech was in possession of superior weapons. This is the earliest form of poetry in the Bible. It is significant that it should be in praise of that violence which was soon to overspread the earth. It is in praise of the new weapons of war which Lamech had now obtained; and so proud is he of his newly-acquired power, that if anyone injured him he declares that he would be so avenged that he would outdo Jehovah in His punishment of Cain. See further for the poetical form, under Parallelism.
Deu 1:4.-“And Og, the king of Bashan, which dwelt at Astaroth [he (i.e., Moses) slew] in Edrei.” See Num 21:33. Deu 3:1.
1Ki 20:34.-“Then said Ahab.” The verb must be repeated from the preceding clause.
Psa 1:5.-“Therefore the ungodly shall not stand in the judgment, and sinners [shall not stand] in the congregation of the righteous.”
Thus, the blessing of the righteous is, that they do not stand among “sinners” (Psa 1:1) now; and the punishment of the ungodly will be that they shall not stand among the righteous in the judgment (Psa 1:5).
Psa 45:3.-“Gird thy sword upon thy thigh, O most mighty: [gird thyself] with thy glory and thy majesty.”
Psa 126:4.-“Turn again our captivity, O Lord, as the streams in the south.”
There must be a figure employed here, as the grammatical construction is not complete. There is neither subject nor verb in the second clause, as will be apparent if we set them forth, thus:-
Subject. | Verb. | Object. |
O Lord as … | turn again … | our captivity, the streams of the south. |
Consequently, it is clear that a figure is employed, and that this figure is Ellipsis. The correct supply of the Ellipsis will enable us to give a literal translation of the other words. The comparison employed shows us that the verb required in the second sentence must be repeated from the first.
“Turn again our captivity, O Lord, as [thou turnest] the streams in the south.” But this does not yield the whole sense, unless we see the correct and literal meaning of the words. The word “streams” is
It is the proper name for a narrow and practically inaccessible water-course, either natural (in a gorge, or underground); or artificial (in an aqueduct), in which the water is forced, restrained, and turned about by its strong barriers in various directions. It occurs eighteen times.* [Note:
2Sa 22:16. “The channels of the sea appeared.”
Job 6:15. “As the stream of brooks they pass away.”
Job 12:21. “He weakeneth the strength of the mighty” (i.e., the apheekeem).
Job 40:18. “His [Behemoth’s] bones are as strong pieces of brass” (i.e., like apheekeem or aqueducts of brass).
Job 41:15. “His [Leviathan’s] scales are his pride” (marg., strong pieces of shields).
Psa 18:15. “Then the channels of waters were seen.”
Psa 42:1. “As the hart panteth (marg., brayeth) after the water-brooks:” i.e., the apheekeem. So also Joe 1:20.
Psa 126:4. “Turn our captivity, O Lord, as the streams in the south.”
Song Song of Solomon 5:12. “His eyes are as the eyes of doves by the rivers of waters” (i.e., inhabiting the rocky cliffs of the apheekeem).
Isa 8:7. “He [the king of Assyria] shall come up over all his channels” (i.e., over the rocky barriers of the apheekeem).
Eze 6:3. “Thus saith the Lord God to the mountains, and to the hills, to the rivers, and to the valleys” (i.e., to the gorges and the valleys, answering to the mountains and hills of the first line). So also Eze 36:4, Eze 36:6.
Eze 31:12. “His boughs are broken by all the rivers of the land.”
Eze 32:6. “The rivers shall be full of thee.”
Eze 34:13. “And feed them upon the mountains of Israel by the rivers.”
Eze 35:8. “And in all thy rivers, shall they fall that are slain with the [sword.”
Joe 3:18. “All the rivers of Judah shall flow with waters.”] Six times with the word “sea” or “waters.” Thus in Psa 42:1 and Joe 1:20, the hart is pictured
Then as to the word rendered “south” (
Noting these words, several passages are greatly elucidated, such as Jer 32:44; Jer 33:13. Zec 7:7. Gen 13:1, etc.] The Negeb is intersected by deep and rocky gorges, or wadis, called “apheekeem.” Springs and wells are almost unknown in that region.
We Can now take the literal signification of these words, and supply the Ellipsis by repeating the verb of the first clause, in the second, and thus learn the meaning of the passage:-“Turn again our captivity, O Lord, as [thou turnest] the apheekeem in the Negeb,” i.e., as those rushing waters are turned hither and thither by their mighty, rocky barriers, so Thou canst put forth Thy might, and restrain the violence of our enemies, and turn us again (as the rocky cliffs and walls turn about the apheekeem) into our own land.
Pro 10:23.-“It is as sport to a fool to do mischief: but a man of understanding, hath wisdom,” i.e., “It is as sport to a fool to do mischief, but [to exercise] wisdom [is as sport] to a man of understanding.”
Pro 17:21.-“He that begetteth a fool doeth it to his sorrow,” i.e., begetteth him to his sorrow.
1Ki 14:14.-“The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day: but what? even now,” i.e., “but what [do I say]? even now [has he raised him up]:” for Baasha, who was to cut off the house of Jeroboam, had even then been born. 1Ki 15:27, etc. See under Aposiopesis.
2Ki 9:27.-“And Jehu … said, Smite him also in the chariot, and they did so,” i.e., “And [they smote him] at the going up to Gur.”
1Ch 2:23.-“All these belonged to the sons of Machir, the father of Gilead.”
Here the Ellipsis is arbitrarily supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] by introducing a new word into the text. The verb “took” must be repeated from the preceding clause, and not the verb “belonged” brought in from nowhere:-“And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, even threescore cities. All these [took] the sons of Machir the father of Gilead.”
Neh 5:4.-“There were also that said, We have borrowed money for the king’s tribute, and that upon our lands and vineyards.”
Here the words “we have mortgaged” must be repeated from Neh 5:3. Thus:-“There were also some that said, We have borrowed money for the king’s tribute, [we have mortgaged] our lands and vineyards.”
Ecc 10:1.-Here the Ellipsis is supplied by the words “so doth.” But it is better to repeat the verb, thus:-“As dead flies cause the ointment of the apothecary to send forth a stinking savour: so a little folly [causeth] him that is in reputation for wisdom and honour [to send forth an offensive odour].”
Isa 8:19-20.-“And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for [should] the living [seek unto] to the dead? To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them.”
Amo 6:12.-“Shall horses run upon a rock? will one plow there with oxen?” i.e., “Shall horses run upon a rock? will a husbandman plow [a rock] with oxen?”
Mark 12:5.-“And again he sent another; and him they killed, and many others [whom he sent, and they used them shamefully, from verse 4], beating some, and killing some.”
Mark 14:29.-“Although all shall be offended, yet will not I [be offended].”
Luk 22:37.-“For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned amongst the transgressors: for the things [written] concerning me have an end.” This was the last prophecy written of Him which was to be fulfilled before His betrayal, so He now abrogated a precept, necessary at the presentation of Himself, but no longer necessary now that He had been rejected, and was about to die. Now, therefore, they might not only carry a sword, but buy one. So that He was only “reckoned” by man among the transgressors.
John 15:4.-“No more can ye, except ye abide in me,” i.e., “No more can ye [bear fruit] except ye abide in me” (see above, pages 12, 13).
Rom 1:12.-“That is, that I may be comforted together with you.” The verse begins in the Greek,
Rom 7:24-25.-“O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord.” The sense in this last clause is manifestly incomplete as an answer to the previous question. Following the most approved reading, instead of “I thank God,” we take the more ancient words, “Thanks be to God,”* [Note: Through not noticing the Ellipsis, attempts have been made from the earliest times to get sense by altering the text. The T.R. has εὐχαριστῶ τῷ θεῷ, with Griesbach, Scholz, and A K L P à. But χάρις τῷ θεῷ Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort, and R.V. Also the Vatican ms. Others read, “But thanks be to God,” and others, “It is the grace of God” (DE), and others, “It is the grace of the Lord” (FG).] and repeat the words from Rom 7:24, thus:-“Who shall deliver me from the body of this death? Thanks be to God, [He will deliver me] through Jesus Christ our Lord.” The deliverance here desired is from the conflict between the old nature and the new, the flesh and the spirit.† [Note: It is to be noted that “spirit” with a small “s” is one of the names given to the new nature which is implanted in every believer who is born again of the Holy Spirit; and this term “spirit” is to be distinguished from the Person of the Holy Spirit, from the context as well as from the absence of the article. Even in Rom 8:1-15, the Person of the Holy Spirit is not mentioned. Not until Rom 8:16, “spirit of God” in Rom 8:9 and Rom 8:14 is divine spirit, i.e., “divine nature” (2Pe 1:4), “spirit of Christ” (Rom 8:9) is Pueuma-Christou, Christ-Spirit, another term for the new nature. So, “spirit of adoption” (Rom 8:15) is “sonship-spirit,” and “the spirit of Him” (Rom 8:11) is “the new nature [given by] Him who raised up,” &c.] But as the flesh is bound up with this “body of death,” i.e., this dying body, this mortal body, there is no deliverance except either through death and resurrection, or through that “change” which shall take place at the coming of Christ. The old heart is not changed or taken away, but a new heart is given, and these two are contrary the one to the other. They remain together, and must remain until God shall “deliver” us from the burden of this sinful flesh-this mortal body-by a glorious resurrection like unto Christ’s. This deliverance is further described in Rom 8:11 and Rom 8:23; and it is “through Jesus” that our mortal bodies shall be raised again. See 1Th 4:14,
See this passage under the Figures of Metonymy, Hypallage, Ecphonesis, and Erotesis.
Rom 8:19-21 may be explained thus:-
Expectation.
ARom 8:19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. The Reason.
B Rom 8:20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same:
Expectation.
ARom 8:20. [Waiteth, I say (from verse 19)] in hope, The Reason.
B Rom 8:21. Because the creature itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Here, A, corresponding with A, shows us that we are to repeat in the latter member, A, the verb used in the former, A; the subject of each member being the same.
Rom 8:33.-“Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died.”
We have to remember that, while only the greater pauses are indicated in the ancient manuscripts, there is no authority for the minor interpunctuation. This can generally be accurately gathered by the devout student of the context. Here it is probable that the questions ought to be repeated:-“Who shall lay anything to the charge of God’s elect? [Shall] God who justifieth [them]? Who is he that condemneth [them]? [Is it] Christ who died [for them]? Yea, rather; that is risen again, etc.”
1Co 4:15.-“For though ye have ten thousand instructors in Christ, yet have ye not many fathers.”
Here the verb “ye have” is correctly repeated in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
1Co 15:23.-“But every man [shall be made alive (from 1Co 15:22)] in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. Then the end,” i.e., not “then cometh the end,” for
2Co 1:6.-“And whether we be afflicted, it is for your consolation.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] supplies the verb substantive. It is better to repeat the verb “[we are afflicted] for your consolation.”
2Co 3:11.-“For if that which is done away was glorious, much more that which remaineth is glorious.”
Here the two words
But, if we repeat the verbs already used by the Holy Spirit, we can take the Greek literally:-“For if that which is done away [is done away] by glory (see 2Co 3:10), much more that which remaineth, [remaineth] in glory.”
2Co 12:2.-“Such an one [I knew] caught up, etc.” The verb
See also Eze 8:3. Rev 1:10. “Such an one [I knew] caught away:” and this either with reference to place or time, i.e., caught away to some present place (Acts 8:39-40), or to a vision of some future time (as in Eze 8:3. Rev 1:10; Rev 4:2, etc.).
Gal 2:7.-“The gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was [committed] unto Peter.”
Gal 5:17.-“For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other, so that ye cannot do the things that ye would.”
Here the word
Eph 1:13.-“In whom ye also trusted.” Here the verb is repeated from Eph 1:12 : but it seems rather that another verb should be repeated, from Eph 1:11 : “In whom ye also were allotted as God’s own inheritance,” for it is the inheritance which is the subject of the context and not the matter of trusting. The R.V. [Note: The Revised Version, 1881.] neither sees, nor supplies the Ellipsis, treating it as an Anacoluthon (q.v. [Note: Which see.] ).
Eph 4:22.-We must repeat from Eph 4:22, “[I say also] that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts.”
1Th 2:11.-“Ye know how we exhorted and comforted and charged every one of you, as a father doth his children.”
Here all three verbs are to be understood, i.e., “as a father [exhorteth, and comforteth, and chargeth] his children.” (See under Polysyndeton). The R.V. [Note: The Revised Version, 1881.] better preserves the order of the Greek, supplying and treating the Ellipsis as absolute. “As ye know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, etc.”
1Th 4:14.-“For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.”
R.V. [Note: The Revised Version, 1881.] :-“Even so them also that are fallen asleep in Jesus will God bring with him.” The two clauses of this verse, as they are thus translated, are so inconsequent that the passage has been a source of difficulty to many, and is practically unintelligible. When this is the case we must ask whether there is a figure employed, and, if so, what it is. Here it can be only the figure Ellipsis. But what are the omitted words, which if supplied will cause the passage to yield sense as to teaching, and completeness as to structure?
Before we can answer this question we must institute an enquiry into the usage of the word translated “even:” as this is the key that will open this lock, besides explaining and throwing light on many other passages. The word “even” here is
Sometimes the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] agree in this, and sometimes they differ.
Now, remembering that the English word “also” must immediately follow the word which it emphasizes, we ask what is that word here (1Th 4:14)? As the Greek stands, it reads, “If we believe that Jesus died and rose again, even so them which sleep in Jesus, GOD also will bring with him.” But this yields no intelligible meaning. The hope that is mentioned in the second clause cannot be conditioned on our belief of the fact stated in the former clause. But notice, before we proceed, that the preposition
Here in a and a we have the statement of our belief, in b and b we have death (in b the death of Jesus, and in b the death of His saints), while in c and c we have resurrection (in c the resurrection of Jesus by God, and in c the resurrection of His people by God), but in an explanatory parenthesis it is explained that the Lord Jesus will be the agent, as the context goes on to show (see John 5:21; John 11:25; John 11:43). It was God who brought Jesus from the dead (Heb 13:20). In like manner will He-by Jesus-bring His people from the dead.
Hence, we must repeat the verb “we believe” from the first clause: “If we believe that Jesus died and rose again, in like manner [we believe] also that God will, through Jesus, bring, with Him, them that are fallen asleep.” This is the scope of the passage, which immediately goes on to explain how this will be accomplished. We have the same hope presented in the same manner in Rom 6:5; Rom 8:11. 2Co 4:14, viz., that Resurrection and Advent are the only hope of mourning saints.
Heb 3:15.-“While it is said, To-day, etc.” (So R.V. [Note: The Revised Version, 1881.] ). The Greek is “
Heb 4:7.-“Again [seeing] he limiteth,” from Heb 4:6.
Heb 4:10.-“For he that hath entered into his rest, he himself also hath rested from his works, as God [rested] from his.”
Heb 7:8.-“And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.” The reference is clearly to Melchisedec, and it is not testified of him that he now liveth. In Psa 110:4 it is testified of Christ, “Thou art a priest for ever after the order of Melchisedec.” That which marked “the order of Melchisedec” as being different from “the order of Aaron” was the fact that the days of Aaron’s order of priesthood began at 30 years of age, and ended at the age of 50 years, whereas the days of Melchisedec’s had neither such a beginning nor such a limitation: his priesthood had “neither beginning of days nor end of life,” but he remained a priest continually, i.e., all his life (Heb 7:3).
Hence, here in Heb 7:8 the Ellipsis may be thus supplied:-“And here men that die receive tithes; but there [a man received them] of whom it is testified that he lived [a priest all his life.]”* [Note: The present tense is here (as is often the case) put (by the figure of Enallage (q.v.), or “Exchange”) for the preterite as in Acts 9:26), not believing that he is a disciple (i.e., was); Heb 7:3, he remaineth (i.e., remained); Mark 5:15, they come and see (i.e., came and saw); John 1:29, John seeth (i.e., saw), John 1:46, Philip findeth and saith (i.e., found and said); John 9:13, they bring him (i.e., they brought), etc., etc. In all such cases the figure of Enallage marks the action which is thus emphasized.] As Melchisedec was a priest all the days of his life, and his was a mortal life; so Christ was a Priest after the same order; and therefore, as His life is eternal, and has no limit, His priesthood (unlike that of Aaron’s) must also be without limit, and He is “a priest for ever.”
Heb 12:25.-“See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.” Here the words are correctly repeated from what precedes.
2Pe 1:19.-“We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise; [taking heed, I say] in your hearts.”
It cannot be that we are to take heed until we are illuminated by God’s Spirit, or until we are converted! but that we are to take heed to the word of prophecy in our hearts; for it is like a light shining in a dark place. A light is for our eyes to see, and for our feet to use, but the prophetic word is for our hearts to be exercised with. This is contrary to popular theology. This word declares that the world is the “dark place,” and prophecy is the only light we have in it, to which we do well that we take heed. Popular theology says that prophecy is the “dark place,” and we “do well” to avoid it!
1Jn 3:10.-“Whosoever doeth not righteousness is not [born] of God,” from 1Jn 3:9. So also 1Jn 3:12, “Not as Cain, who was [born] of that wicked one.” Also 1Jn 3:19, “We know that we are [born] of the truth.”
2Jn 1:2.-“[Loving you] for the truth’s sake,” from 2Jn 1:1.
2Jn 1:12.-“Having many things to write unto you, I would not write with paper and ink.”
Rev 19:10.-“And I fell at his feet to worship him. And he said unto me, See thou do it not,” i.e., “See [thou worship me] not.”
(c) Where an omitted Particle is to be repeated from the preceding clause
(i.) Negatives The negative is frequently omitted; and is generally supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] Deu 33:6.-“Let Reuben live, and not die; and let not his men be few.”
1Sa 2:3.-“Talk no more so exceeding proudly; let not arrogancy come out of your mouth.”
1Ki 2:9.-“Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.” This has been a favourite text with “those that oppose themselves” (2Ti 2:25). Misunderstanding the phrase, where David is called “a man after God’s own heart” (as though it referred to David’s character, instead of to David’s calling, being chosen by God and not, as Saul was, by man), infidels have pointed to 1Ki 2:9 to show David’s faithless and bloodthirsty character! But if, as in so many other cases, we repeat the negative from the preceding clause, there is no such difficulty: “but his hoar head bring thou [not] down to the grave with blood.”
True, Solomon did put Shimei to death, but this was for quite another reason, and as Solomon said, Shimei’s blood was upon his own head (1Ki 2:37).
Thus the passage is brought into agreement with David’s oath to Shimei, which is repeated in immediate connection with this verse (1Ki 2:8 from 2Sa 19:23).
Psa 9:18.-“For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.”
Here the negative is supplied by the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] in italics.
Psa 38:1.-“O Lord, rebuke me not in thy wrath: and chasten me [not] in thy hot displeasure.”
Psa 75:5.-“Lift not up your horn on high: speak not with a stiff neck.”
Here the negative is supplied, as it is in many passages.
Pro 25:27.-“It is not good to eat much honey: so for men to search their own glory is not glory.”
Isa 38:18.-“For the grave cannot praise thee, death can not celebrate thee.”
It is open to question whether
Gen 2:6 is one of these cases. Gen 2:4-6 describe the condition of the earth before the creation of man (Gen 2:7), and before the plants and herbs of the field grew. (Compare Gen 2:4 and Gen 2:9). Then three negative reasons are given why these did not grow:-(1) “For (
(ii.) Interrogatives
Psa 2:1-2.-“Why do the heathen rage, and [why do] the people imagine a vain thing? [Why do] the kings of the earth set themselves, and [why do] the rulers take counsel together?”
Psa 10:1.-Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] repeats it: “Why (
Job 21:17.-“How oft is the candle of the wicked put out! and how oft cometh their destruction upon them!” Here the words “how oft” are correctly repeated in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] But why not repeat them also in the following sentences, instead of supplying the word “God,” and translate thus: “[How oft] He distributeth sorrows in His anger! [How oft] are they as stubble before the wind, and as chaff that the storm carrieth away! [How oft] God layeth up calamity for his (i.e., the wicked man’s) children.* [Note: The R.V., missing the proper Ellipsis, arbitrarily introduces the words “Ye say, God layeth up iniquity for his children,” taking the words as the words of the wicked man instead of the children!] He recompenseth him and he shall know it; his eyes shall see his destruction, and he shall drink the wrath of the Almighty.”
Psa 73:19.-“How are they brought into desolation, as in a moment! they are utterly consumed with terrors.” But it is better to repeat the word “how”:-“How are they utterly consumed with terror!”
Three prophets use this word of Israel:-Moses uses it of Israel in his glory and pride (Deu 1:12): Isaiah, of Jerusalem in her dissipation (Isa 1:21): and Jeremiah, of Jerusalem in her desolation (Lam 1:1, etc.).
Hence, the word very frequently occurs in the book of Lamentations; and its Ellipsis or omission is frequently to be supplied by repetition. In many cases this is done in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Note, for example:-
Lam 1:1-2.-“How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary! 2. [How] she weepeth sore in the night,” etc. 3. [How] is Judah gone into captivity … 4. [How] the ways of Zion do mourn.”
See also Lam 2:1-2, etc.; Lam 4:1, Lam 4:4, Lam 4:8, Lam 4:10.
Joe 1:18.-“How (
Psa 4:3.-“O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity?”
Here the interrogative is repeated, but why not repeat it again instead of supplying the word “and”? Thus:-“[How long] will ye seek after leasing?”
Psa 89:46.-“How long, Lord? wilt thou hide thyself for ever? [How long, Lord] shall thy wrath burn like fire?”
Psa 94:3-4.-“Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things? [How long] shall all the workers of iniquity boast themselves?”
(d) Where the omission of Connected Words is to be supplied by repeating them out of a preceding clause This form of Ellipsis, though it is very clear, is not always supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
Num 26:3-4.-“And Moses … spake … saying, Take the sum of the people, from twenty years old and upward,” which words are correctly repeated from Num 26:2.
Jos 24:19.-“And Joshua said unto the people, Ye cannot serve the Lord: for he is an holy God,” etc. The words must be supplied from Jos 24:14-16: see also Jos 24:20, Jos 24:23. Thus:-“Ye cannot serve the Lord [unless ye put away your idols], for he is a holy God,” etc.
Psa 84:3.-“Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of hosts, my King and my God.”
There is evidently a figure here: for in what way could birds build nests and lay young in the altars of God? The one was covered over with brazen plates, with fires perpetually burning and sacrifices continually being offered upon it; the other was overlaid with gold, and was within the Holy Place! The question therefore is, What is the kind of figure here? It is the figure of Ellipsis, which the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] have made worse by inserting the word “even” (the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] in italic type, the R.V. [Note: The Revised Version, 1881.] in Roman). It must be correctly supplied by repeating the words from the preceding clause: “so hath my soul found thy altars, O Lord of hosts,” i.e., as the birds find, and love, and use their house, so I find and love Thy house, my King and my God.
If we observe the structure of the passage,* [Note: See Key to the Psalms, p. 79. Edited by the same author.] we see how this supply of the Ellipsis is necessitated:- aPsa 84:1. How amiable are thy tabernacles, O Lord of hosts! bPsa 84:2. My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God. cPsa 84:3. Yea, the sparrow hath found an house, cand the swallow a nest for herself, where she may lay her young, beven thine altars, O Lord of hosts, my King and my God. aPsa 84:4. Blessed are they that dwell in thy house: they will be still praising thee. Selah. This structure at once puts c and c practically in a parenthesis, and b and b may be read on literally and connectedly without a break, and without any apparent Ellipsis; thus:- bPsa 84:2. My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God, beven thine altars, O Lord of hosts, my King and my God. But b read after c must have the Ellipsis supplied:-“The sparrow hath found an house, and the swallow a nest for herself … [so have I found] thine altars, O Lord of hosts.”
Pro 21:1.-“The king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will.”
Here the second sentence is manifestly incomplete. There is a subject, but there is no verb, and no object, as will be seen if we present it in this way:-
Subject.Verb.Object. | ||
The King’s heart as the rivers of water | is .. | in the hand of the Lord. … |
It is clear from this that we have to supply both the verb and the predicate in the latter sentence. What they are to be will be seen more clearly when we translate the other words more correctly. The expression “rivers of water” is in the Hebrew
Psa 1:3. Like a tree planted by the rivers of water.
Psa 46:4. A river the streams whereof shall make glad.
Psa 65:9. Enrichest it with the river of God.
Psa 119:136. Rivers of waters run down mine eyes.
Pro 5:16. (And) rivers of waters in the streets.
Isa 30:25. Rivers and streams of waters.
Isa 32:2. As rivers of water in a dry place.
Lam 3:48. Mine eye runneth down with rivers of water.] is the technical term for the little channels, or gullies, of water which divide the Eastern garden into small squares of about 12 feet each, for purposes of irrigation. Hence the word is used for any little channel by which the water is distributed or divided, especially the channels which divide-up a garden. It is used also of the trickling of tears. In Psa 1:3, the man who meditates in the law of God is like a tree planted by the palgey mayim, i.e., in a garden, where it will have a sure supply of water and the constant care of the gardener! Not left out in the plain to shift for itself; to thrive if it gets water, and to die if it does not!
These little channels were filled by the gardener with water from the spring, or well, or fountain, which every Eastern garden must possess; and then the water was sent first into one channel, then into another, by the simple movement of his foot: “the land whither thou goest in to possess it, is not as the land of Egypt from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs” (Deu 11:10). The gardener did not deign to use a tool, or to stoop down and use his hands. By simply moving the foot he dammed up one little stream, or by a similar movement he released the water in another.
Now we are able to supply the Ellipsis correctly in this verse:-
“The king’s heart is in the hand of the Lord as the palgey mayim [are in the hand of the gardener]: He turneth it whithersoever He will.” To an Eastern mind this would be perfectly clear without the supply of the Ellipsis. Just as in England the expression, “A coach and four” is perfectly clear, and the supply of the Ellipsis “horses” is wholly unnecessary. But an Esquimaux or a South Sea Islander, or an Arab, would ask, “A coach and four what?” It would be unintelligible to him, while with us it needs no explanation. So when we learn and understand the customs and peculiarities of the East we can often supply the Ellipsis from such knowledge, as Easterns would supply it naturally. The teaching of the passage then is that just as the little channels of water in a garden are turned about by the gardener by the simple movement of his foot, so the king’s heart is as easily turned about by the Lord, “whithersoever He wills.”
Oh how full of comfort for ourselves, for our friends, for our children, to know this, and to be assured of it! “On that night could not the king sleep” (Est 6:1). A sleepless night! The king’s heart turned-the law of the Medes and Persians reversed-and Israel delivered. Oh how simple! Let us never again limit His almighty power-for it is almighty power that is required to turn the heart of man. We know how difficult it is to convince even a friend on the simplest matter of fact. But let us remember that the heart of even an Eastern despot is as easily turned by the Lord’s mighty hand as the palgai mayim are turned by the simple movement of a gardener’s foot.
Job 3:23.-“Why is light given to a man whose way is hid, and whom God hath hedged in?”
Here the words, “why is light given,” are correctly repeated from Job 3:20. This expression about giving light is similar to that of “seeing the sun” (Job 6:5, and Job 7:5). Both are idioms (q.v. [Note: Which see.] ) for living or being alive, as is clear from Job 7:20-21. “Wherefore is light given,” i.e., why is life prolonged, in the case of those who are in misery and long for death? The latter part of the verse may be cleared by noting that the word “hid,” as applied to “a way,” differs from that in Psa 2:12. In Psa 2:12
What good is life, Job complains, to a man if God has completely covered up the way? The word
Ecc 7:11-12 has evidently given some trouble, as is clear from the italics in Text and margin both of A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.]
“Wisdom is good with an inheritance: and by it there is profit to them that see the sun.” Margin, “as good as an inheritance, yea, better too.” The R.V. [Note: The Revised Version, 1881.] reads:-“Wisdom is as good as an inheritance: yea, more excellent is it for them that see the sun.” Margin, “is good together with an inheritance: and profitable unto them,” etc.
We must take
“Wisdom is good, as an inheritance is good, and more excellent to them that see the sun” (i.e., for living men, see above under Job 3:23). For to be in (
Zec 14:18.-The verse reads in the Hebrew (see margin):-“And if the family of Egypt go not up, and come not, not upon them there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles.”
Here, there is evidently a figure: because, read with Zec 14:17, there is not only no sense, but quite an opposite sense to that which is clearly intended. Our duty is to ask, What is the figure? For we are not at liberty to suggest an alteration of the Text, or to make even a free translation of it. The R.V. [Note: The Revised Version, 1881.] resorts to the easy method of suggesting in the margin: “The text is probably corrupt.” This is a very common practice of commentators! It never seems to enter their heads that the difficulty lies with themselves. It would have been more becoming to have said, “Our understandings are probably at fault”! The R.V. [Note: The Revised Version, 1881.] arbitrarily inserts words, as does the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , and even then both Versions fail to make sense. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] says: “That have no rain” (marg. [Note: arg. Margin.] , “upon whom there is not”). The R.V. [Note: The Revised Version, 1881.] : “Neither shall it be upon them” (marg. [Note: arg. Margin.] , “shall there not be upon them the plague?” etc.). The Ellipsis is Correctly and simply supplied by repeating “there shall be no rain” from the preceding clause: which, describing millennial days, says:-
“Whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, not upon them [shall there be no rain];* [Note: Because Egypt has no rain, as it is, and is therefore thus excepted here.] there shall be the plague, [aforesaid, Zec 14:12] wherewith the Lord will smite the heathen that come not up to the feast of tabernacles.”
Mat 2:10.-“When they saw the star, they rejoiced with exceeding great joy:” i.e., “When they saw the star [standing over where the young child was], they rejoiced.” The words are to be repeated from Mat 2:9.
Mat 13:32.-“Which indeed is the least of all seeds [which a man takes and sows in a field];” from Mat 13:31; i.e., not the least, absolutely, but relatively, as to those seeds which are usually sown in the field.
Mark 5:23.-“And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] adds: “I pray thee,” but it is better to repeat the verb from the beginning of the verse, and then we may take the other words literally:-“I beseech thee earnestly that having come thou wouldest lay on her thy hands,” etc.
John 1:18.-“No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” Here the sense is to be completed by repeating the words from the preceding clause, thus: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath [seen God, and] declared [the Father].”
John 9:3.-Here the Ellipsis is to be supplied from John 9:2. “Neither hath this man sinned, nor his parents [that he should be born blind]: but that the works of God should be made manifest in him.” See below (page 107).
Rom 4:12.-“And the father of circumcision to them who are not of the circumcision,” etc.
Here the words are to be repeated from the preceding clause:-“And the father of the circumcision [that righteousness might be imputed] to them who are not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.”
Rom 5:3.-“And not only so, but we glory in tribulations also,” i.e., “And not only do we [rejoice in hope of the glory of God], but we glory also in tribulations.”* [Note: In the Greek the emphasis is on the verb “glory.” “We GLORY also in tribulations,” i.e., we not only have them like all other people, but by grace we are able to glory in them. For the usage of the word “also” see page 90.]
Rom 5:11.-“And not only so:” i.e., “And not only [are we saved from wrath through him], but we also† [Note: In the Greek the emphasis is on the word “joy.” “We JOY also in God.” See a pamphlet on the biblical usage of the word Also, by the same author and publisher.] joy in God [as our God] through our Lord Jesus Christ, by whom we have now received the reconciliation.”
It is at this point that the great doctrinal portion of Romans divides into two portions. It runs from 1:16 to 8:39. Up to 5:11 the subject is “sins”: from verse 12 it is “sin.” Up to this point the subject is the products of the old nature: from this point it is the old nature itself. Up to 5:11 it is the fruits of the old tree: from 5:12 it is the old tree itself. Up to this point we are considered as “in the flesh”: from this point we are considered as “not in the flesh,” but the flesh is in us.‡ [Note: See further, on this, a series of articles in Things to Come commencing September, 1898.]
Rom 7:7.-“What shall we say then? [that] the law [is] sin? God forbid! Nay, I had not known sin but by (or through) the law; for I had not known lust [to be sin] except the law had said, Thou shalt not covet. But [I say that] (from verse 7) sin taking occasion by the commandment, wrought in me all manner of concupiscence (or desire). For without the law sin [is] dead.”
Rom 8:23.-“And not only they,” i.e., “And not only [every creature groaneth], but ourselves also,” etc.
Rom 9:10.-“And not only this,” i.e., “And not only [was there that limitation of the promise to this son], but when Rebecca also had conceived [twins] by one, even by our father Isaac … it was said unto her, The elder shall serve the younger.”
Rom 10:8.-“But what saith it? The word is nigh thee, even in thy mouth and in thy heart: that is, the word of faith, which we preach [is nigh thee].”
1Co 15:42.-“So also is the resurrection of the dead.” Here instead of using the verb substantive we must repeat the words from 1Co 15:37 and 1Co 15:41, and then we can preserve the proper emphasis shown by the position of
2Co 8:19.-“And not that only,” i.e., “And not only [is his praise throughout all the churches], but he was chosen* [Note: In the Greek the emphasis is on the word “chosen”:-“CHOSEN also.”] also of the churches to travel with us with this grace (or gift),” etc.
Col 3:4.-“When Christ, who is our life, shall appear.” It is a question whether this Ellipsis should be supplied (as in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] ) by the verb substantive, or whether the words should be repeated from the preceding verse, “When Christ, [with whom] our life [is hid], shall appear, then shall ye also appear with him in glory.” Many ancient MSS., with Lachmann (margin), Tischendorf, Tregelles, R.V. [Note: The Revised Version, 1881.] margin, read “your life.”
2Ti 1:7.-“For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.”
Here, by way of contrast, the words are to be repeated in the second clause: “but [God hath given to us the spirit] of power, and of love, and of a sound mind.”
More properly it should be “a” spirit, not “the spirit,” and the fact that a noun is used (by the figure of Enallage, q.v. [Note: Which see.] ) instead of an adjective, shows us that the emphasis is to be placed on the adjective. “a COWARDLY spirit,”
1Jn 2:19.-Here the Ellipsis is correctly supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] , “they went out.”
1Jn 5:15.-“And if we know that he hear us, whatsoever we ask [according to his will], we know that we have the petitions that we desired of him.”
Here the words, “according to His will,” are to be supplied from the preceding verse.
2. Where the omitted word is to be supplied out of a Succeeding Clause
Jos 3:3.-“When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it [going before], then ye shall remove from your place, and go after it.”
Here the words “going before” are necessitated, and are to be supplied from the words that follow-“go after.”
Jdg 16:13-14.-“If thou weavest the seven locks of my head with the web, [and fastenest them with a pin in the beam (from Jdg 16:14), then shall I be weak and be as another man (from Jdg 16:7 and Jdg 16:11)]: and she fastened it with the pin, etc.” The Arabic and Vulgate Versions supply these words to complete the sense. See Appendix C. Homœoteleuton, where it is shown that this is not really an Ellipsis, but an ancient omission on the part of some scribe.
1Sa 16:7.-“The Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance (Heb. on the eyes), but the Lord looketh on the heart.”
Here the verb “seeth” is correctly repeated from the succeeding clause. It is not necessary to repeat “the Lord,” though it is true, and greatly beautifies the English. It may be simply “for it is not as man seeth,” or, “for I see not as man seeth,” which comes to the same thing.
1Ki 3:12.-“Lo, I have given thee a wise and understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee,” i.e., among the kings, which words follow in 1Ki 3:13. See also 1Ki 10:23.
1Ki 14:15.-“For the Lord shall smite Israel, [shaking him] as a reed is shaken in the water.”
1Ch 4:7.-“And the sons of Helah were, Zereth, and Jezoar, and Ethnan, [and Coz]”: supply from 1Ch 4:8.
So, at the end of 1Co 4:13 supply “Meonothai” from 1Ch 4:14.
Also, in 1Ch 6:1-81, at end of 1Ch 6:27, supply “Samuel his son“from 1Ch 6:28.* [Note: In this verse there is a strange confusion. Samuel’s or Shemuel’s firstborn was Joel, see 1Ch 6:33. Vashni (
Neh 5:2.-“For there were that said, We, our sons, and our daughters, [being] many, [are mortgaged],” supply from Neh 5:3-5.
Job 20:17.-Here the word “floods” means, as in the margin and R.V. [Note: The Revised Version, 1881.] , streaming or flowing, and belongs to the word “brooks.” But it must be repeated also before the word rivers, thus:-“He shall not see the flowing rivers, the flowing brooks of honey and butter.”
Job 38:19.-The Ellipsis is to be supplied thus:-“Where is the way [to the place where] light dwelleth? and as for darkness, where is the place thereof?”
Psa 35:16.-“With hypocritical mockers in feasts,” i.e., repeating the latter words of the former sentence.
“With hypocrites [at feasts], mocking at the feast,” i.e., like parasites who, for the sake of their belly, flatter others.
Pro 13:1.-“A wise son heareth his father’s instruction: but a scorner heareth not rebuke.” Here the Ellipsis is plain, and is correctly supplied in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Isa 19:11.-“How say ye unto [the wise] Pharaoh, I am the son of the wise?” etc.
Isa 31:5.-“As birds flying, so will the Lord of hosts defend Jerusalem.”
Here the word “birds” is feminine. It refers therefore to female birds, and to maternal love: “As mother-birds fluttering (see Deu 32:11), or as fluttering birds [defend their young (from the next clause)] so will the Lord of hosts defend Jerusalem.”
One of the words for defend is
Hab 2:3.-“For the vision [is deferred] for an appointed time,” which word is clearly implied in the following sentence. See also Mal 1:10.
Luk 1:17.-“And [the hearts of the] disobedient to the wisdom of the just.”
Luk 22:36.-The Greek reads, “He that hath not, let him sell his garment and buy a sword.” Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] boldly, correctly, and idiomatically supplies the Ellipsis in the first member from the following sentence:-“He that hath no sword, let him sell his garment and buy one” (see on Luk 22:37 above).
John 6:32.-“Moses gave you not that bread from heaven,” i.e., “that [true] bread,” from the succeeding clause: “But my Father giveth you the true bread from heaven.”
John 6:35.-“I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” The exquisite English of this can never be improved. As an idiomatic version it is perfect. The R.V. [Note: The Revised Version, 1881.] in attempting a more literal translation is very lame: “not hunger” and “never thirst.” If we are to be literal, we must supply the Ellipsis by repeating the word
“He that cometh to me shall in no wise hunger [at any time]; and he that believeth on me shall in no wise thirst at any time,” i.e., “never,” as expressed thus in both sentences in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.]
It is very instructive to note that the negative here is most emphatic, a doubled negative, which signifies, by no means, in no wise, in no case; and it is very solemn to notice that whenever it was used by man, man was never able to make good his asseveration, e.g., Peter, in Mat 16:22, said, “This shall not be unto thee,” but it was. Again in Mat 26:35 he said, “Yet will I not deny thee,” and in Mark 14:31, “I will not deny thee in any wise,” but Peter did deny the Lord Jesus! His enemies, in John 11:56, declared, “He will not come to the feast,” but He did! Peter, in John 13:8, declared, “Thou shalt never wash my feet,” but Jesus did! Thomas, in John 20:25, declared, “I will not believe,” but he did, and that without fulfilling his condition!* [Note: In all this we have a solemn warning to let our yea be yea, and our nay nay (Mat 5:37).] On the other hand, how sure, how true, how certain are the declarations of the Lord Jesus when made with this same positiveness. Among others note:- Mat 5:18. “One jot or one tittle shall in no wise pass from the law till all be fulfilled.”
Mat 5:20. “Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”
Luk 22:34. “The cock shall not crow this day.” John 13:38.
John 6:37. “Him that cometh unto me, I will in no wise cast out,” i.e., no never, no never cast out.
Heb 8:12. “Their sins and their iniquities will I remember no more,” i.e., in no wise will I remember any more.
Heb 13:5. “I will never leave thee nor forsake thee.”
1Pe 2:6. “He that believeth on him shall not be confounded.”* [Note: For other examples see John 4:14; John 8:12; John 10:28. Rom 4:8. 1Th 4:15; 1Th 5:3. Heb 10:17. 2Pe 1:10. Rev 3:12, etc.
All these are the immutable promises and purposes of the living God, and though we are to “cease from man, whose breath is in his nostrils,” the word of the Lord endureth for ever. See further under the figure called Repeated Negation, below.]
John 9:2.-“And his disciples asked him, saying, Master, who did sin, this man [that he is blind], or his parents, that he was born blind?” (See above, page 101).
John 12:25.-“He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.”
Here two expressions are to be repeated from the latter clause, in the former:-“He that loveth his life [in this world] shall lose it [unto eternity].”
Acts 2:3.-“And there appeared unto them cloven tongues like as of fire, and it sat upon each of them,” i.e., the Holy Spirit, as is clear from the next verse. The verse may be rendered:-“And there appeared unto them, distributed, tongues like as of fire; and he [the Holy Ghost] sat (or dwelt) upon each of them.” The tongues were not divided into two parts, as suggested by the popular term “cloven tongues,” but they were divided, or distributed, among the Twelve.
Acts 7:59.-“And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.” The Greek reads, “calling upon and saying.” There is evidently an Ellipsis after the verb “calling upon,” which the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] supplies with the word “God.” The R.V. [Note: The Revised Version, 1881.] supplies the word “Lord.” The meaning is clear, that Stephen being full of the Holy Ghost addressed his prayer to Christ, and his words were “Lord Jesus, receive my spirit.” Both words must therefore be repeated thus:-“calling upon the Lord Jesus and saying [Lord Jesus] receive my spirit.” By this Ellipsis the emphasis is thrown on the act of invocation and shows that this act of prayer was addressed to the Lord Jesus, i.e., Lord, who art Jesus: or, Jesus who art the Lord. Where two substantives are placed together in the same gender, number and case, the latter is in apposition to, and is explanatory of the former; or, there is an Ellipsis of the words of explanation, “that is to say,” or “that is.” Sometimes this is supplied by the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and sometimes it is not. See Deu 22:8, “a damsel that is a virgin.” Jdg 11:1, margin, “a woman an harlot.” Gen 13:8, margin, “men brethren.” Num 32:14, “an increase of sinful men,” the Hebrew reads:-“an increase of men who are sinners.” Mat 18:23, “a certain King”; Greek, “a man that is a King,” as in Mat 20:1, where the Ellipsis is supplied, “a man that is an householder.” Luk 2:15, margin, Luk 24:19, “a prophet”; Greek, “a man that is a prophet.” Acts 2:29, “men and brethren”; Greek, “Men who are brethren,” and Acts 2:22, “men of Israel”; Greek, “men who are Israelites.” So here, Acts 7:59, “Lord, who art Jesus”-compare Rev 22:20.
Rom 2:12.-“For as many as have sinned without law, shall perish also without [being judged by] law: and as many as have sinned in the law (or under law) shall be judged by the law.”
Rom 2:28-29 is an elliptical passage in the Greek, which the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] covers by a free translation.
Adhering to the order and literal meaning of the words in the original, we must translate and supply as follows:-
“For not he that [is a Jew] outwardly, is a Jew, neither that which [is circumcision] outwardly in the flesh, is circumcision; but he that [is a Jew] inwardly, is a dew, and circumcision of heart in the spirit and not in the letter [is circumcision].”
Rom 4:13.-This verse is translated very freely in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] Following the R.V. [Note: The Revised Version, 1881.] , we may supply the Ellipsis from the end of the verse, which it has missed:-“For not through [righteousness of] law was the promise [made] to Abraham, or to his seed, that he should be the heir of the world, but through righteousness of faith.”
Rom 5:16.-“Also not as [the judgment or sentence came] through one that sinned [is] the free gift: for the judgment (
N.B.-It is not
1Co 1:26-27.-“For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise,” etc.
Here the words “are called” are repeated from the preceding clause, but “are chosen,” i.e., to confound, etc., might be supplied from the succeeding clause. (See above page 58).
1Co 5:4-5.-we must supply in verse 4 the verb “to deliver” from 1Co 5:5 :-
“[To deliver] in the name of our Lord Jesus Christ (ye, and my spirit, being gathered together, with the power of our Lord Jesus Christ), to deliver [I say] such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.”
1Co 6:12.-“All [meats (from 1Co 6:13)] are lawful unto me [to eat], but all are not profitable; (see 1Co 10:33) all [meats] are lawful for me [to eat], but I will not be brought under the power of any [meat]. Compare 1Co 10:23.
1Co 14:22.-“But prophesying [is for a sign (from previous sentence)] not for them that believe not, but for them which believe.”
1Co 15:47.-“The first man is of the earth, earthy: the second man, the Lord from heaven, [is heavenly (from 1Co 15:48).” See above on Acts 7:59, as to these two nouns, “the second man [who is] the Lord.”
2Co 5:10.-“That every one may receive the things done in his body, according to that he hath done, whether good or bad.”
Here the verb “done” is correctly supplied from the succeeding clause.
Eph 2:1.-There is evidently an Ellipsis in this verse; which has been variously supplied by translators; the usual mode being to Supply the words from a succeeding clause (Eph 2:5) as in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] So in the R.V. [Note: The Revised Version, 1881.] , “did he quicken.” But it is worth consideration whether it may not be supplied from Eph 1:19-20, “the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead … and you [when you were raised in Him, and quickened with Him] were dead in trespasses and sins,” etc.
It may also be supplied by repeating the verb from Eph 1:23, “Which is his body, the fulness of him which filleth all [his saints] with all [spiritual gifts]. And you [hath he thus filled] who were dead in trespasses and sins “(Eph 2:1):
Php 3:13.-“Brethren, I count not myself to have apprehended [the prize (from Php 3:14)]: but this one thing I do, forgetting those things which are behind [me], and reaching forth unto those things which are before [me], etc.”
2Ti 1:5.-“When I call to remembrance the unfeigned faith that is in thee.”
There is no verb in the Greek, and the words that is should have been placed in italics. The Greek reads, “Taking remembrance of the unfeigned faith [dwelling in thee (from the succeeding clause)], which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am persuaded that [it dwelleth] in thee also.” Here it is repeated from the preceding clause.
Tit 2:2.-“That the aged men be sober, grave, etc.” Supply the verb “exhort” from Tit 2:6 here, and also in Tit 2:4 and Tit 2:9 :-“[Exhort] that the aged men be sober, etc.”
Heb 8:1.-“We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens,” i.e., “such a high priest [as became us]” (from Heb 7:26).
II. Complex: Where both Clauses are Involved An abbreviated form of expression, in which an Ellipsis in the first of two members has to be supplied from the second, and at the same time an Ellipsis in the second member has to be supplied from the first.
Simple Ellipsis puts one member, and leaves the other to be inferred.
Complex Ellipsis puts two members, and implies two others, and these two are interchanged. Hence this figure has been called “Semiduplex Oratio,” i.e., semi-double discourse.
1. Where single words are involved Pro 10:1.-“A wise son maketh a glad father: but a foolish son is the heaviness of his mother.”
Here the word “father” in the former clause is to be understood in the latter; and the word “mother” in the latter clause is to be understood in the former. For a wise son is a joy to a mother as well as to a father, and a foolish son is a heaviness to a father as well as to a mother.
See also Pro 15:20; Pro 17:25; Pro 23:24; Pro 30:17.
Mat 23:29.-“Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous.”
Here the word “build” refers also to the “sepulchres” of the latter clause; and the word “garnish” refers also to the word “tombs” of the former clause.
I.e., ye not only build the tombs of the prophets, but ye garnish them: ye not only garnish the sepulchres of the righteous, but ye build them.
Rom 5:16.-“And not as it was by one that sinned so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.”
There is evidently an Ellipsis here, as is shown by the italics employed in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and the R.V. [Note: The Revised Version, 1881.] But the question is, Is the omission correctly supplied? We submit the following, treating the first clause as a complex Ellipsis:-
“And not, as [the judgment came] by one that sinned, [does] the free gift [come by one who was righteous]: for the judgment [was death] after one [offence] to condemnation, but the free gift [is pardon] after many offences, unto justification;” i.e., Adam brought the judgment of death by one sin, Christ by bearing that judgment, brought life and pardon for many sins. (See above, page 108).
Rom 10:10.-“With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”
Here “righteousness” is to be understood in the latter clause, as well as “salvation”; and “salvation” is to be understood in the former clause, as well as “righteousness.” Moreover “confession” must be made with the heart as well as with the mouth; and righteousness includes salvation. The full completion of the sense is:-“With the heart man believeth unto righteousness [and salvation] and with [the heart and] the mouth confession is made unto [righteousness and] salvation.”
2. Where Sentences are involved Psa 1:6.-“For the Lord knoweth the way of the righteous; but the way of the ungodly shall perish.” In the former sentence we have the cause, in the latter the effect. But both effect and cause are latent in each statement: “The Lord knoweth the way of the righteous [and it shall not perish], but [the Lord knoweth] the way of the ungodly [and it] shall perish.”
Psa 42:8.-“The Lord will command his loving kindness in the daytime and in the night his song shall be with me.”
Here the Ellipsis is insufficiently supplied by the words, “shall be.” The Ellipsis is complex, and to be understood thus:-The Lord will command his loving kindness [and his song with me] in the daytime, and in the night also [he will command his loving kindness and] his song.
Isa 32:3.-“And the eyes of them that see shall not be dim, [and they shall see]: and the ears of them that hear shall [not be dull, but] hearken.”
John 5:21.-“For like as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.”
Here the Ellipsis is treated as being Simple, instead of Complex, and is supplied by the word “them.” But the words “raiseth up the dead” in the former clause are latent in the latter, while the words “whom he will” in the latter clause are latent in the former, thus:-
“For as the Father raiseth up the dead, and quickeneth [whom he will]; even so the Son [raiseth up the dead, and] quickeneth whom he will].” Or according to the Greek, “So THE SON also.”
John 8:28.-“I do nothing of myself; but as my Father hath taught me, I speak these things;” i.e., “Of myself I do nothing [nor speak]; but I speak these things as the Father hath taught me, [and I do them].”
See a similar illustration in John 8:38.
John 14:10.-“The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.” This complex Ellipsis must be understood as follows:-“The words which I speak unto you, I speak not of myself, [but the Father that dwelleth in me, he speaketh them]: and [the works which I do, I do not of myself], but the Father that dwelleth in me, he doeth the works.”
John 17:26.-“And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them,” i.e., “And I have declared to them thy name, and will declare [thy love]: that the love wherewith thou hast loved me may be in them, and I [and my love] may be in them.”
Rom 6:4.-“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father,” etc. The complex Ellipsis here may be thus worked out: “Therefore we are buried with him by His baptism-unto-death [and raised again from the dead], that like as Christ was [buried and] raised again from the dead by the glory of the Father, even so we also should walk in newness of life.” (See pages 18, 19, on the context of this passage).
Heb 12:20.-“And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.” In Exo 19:13, the text is, “There shall not a hand touch it, for he shall surely be stoned or shot through with a dart; whether it be man or beast, he shall not live.”
Here the man was to be stoned and the beast shot. In the MSS. words have been gratuitously inserted by transcribers to make sense, in ignorance of the complex Ellipsis. The sense is made clear thus:-
“And if so much as [a man or] a beast touch the mountain-[if a man touch] it, he shall be stoned [and if a beast touch it, it shall be] thrust through with a dart.”
False Ellipsis
There are not only many instances where the Ellipses which exist in the original have been incorrectly supplied in the translation: but there are cases also of italics being inserted, where there is really no Ellipsis in the original. In these cases the italics have been necessitated by the faulty translation, and not by the Text.
We give a few examples, arising from various causes:
Gen 37:12-13.-“And his brethren went to feed their father’s flock in Shechem. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem?” The Massorah gives the words rendered “their father’s flock” as one of the fifteen dotted words,* [Note: See Ginsburg’s Introduction, pp. 320, 325. Also The Massorah, by the same author and publisher.] i.e., words which ought to be cancelled in reading, though they have not been removed from the Text. If these words are removed, then the inference is that they had gone to feed themselves and make merry, and the words “the flock” in Gen 37:13 need not be inserted in italics.
Num 16:1.-The last word “men” is necessitated by having put the verb “took” out of its place. There is no Ellipsis. The verse reads that “Korah … and Dathan and Abiram … and On took the sons of Reuben.” Or that Korah … took Dathan … and Abiram … and On, the son of Peleth, the son† [Note: According to the Samaritan Pentateuch and the Septuagint Version and a few MSS.] of Reuben.
Deu 29:29.-“The secret things belong unto the Lord our God, but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.” The italics thus supplied make excellent sense in English, but this is not the sense of the Hebrew. The Massorah gives the words, “to the Lord our God,” as being one of fifteen examples in which the words are dotted and which are therefore to be cancelled in reading.‡ [Note: See Ginsburg’s Introduction, pp. 370, 572.] If these words be removed the sense will be, “The secret things and the revealed things are for us and for our children for ever, that we may do all the words of this law,” i.e., the secret things which have not been, but will yet be revealed. Compare Deu 30:11-14.
Deu 32:34-35.-Here, in Deu 32:35, the word “belongeth” is inserted in italic type through reading the Hebrew
Here, b is in a parenthesis with respect to a and a, while a is in a parenthesis with respect to b and b; and the passage really reads thus as regards the actual sense; “Is not this laid up in store with me for the day of vengeance and recompense:
“Sealed up in my treasuries for the time when their foot shall slide?” The word
Jos 24:17.-“For the Lord our God, He it is that brought us up and our fathers out of the land of Egypt.” Here the two words “it is” are supplied in italics, because it is not observed that there is an Homœoteleuton§ [Note: See Ginsburg’s Introduction, Part II. chap. vi. pp. 171-182.] (q.v. [Note: Which see.] ) in the Hebrew Text; i.e., the Scribe having written the word “He” omitted the next word “is God,” his eye going back to a second “He” which follows it. This is clear from the fact that the words “is God” are preserved in the Septuagint translation. The passage therefore reads, “For the Lord our God, He is God, He brought us up, etc.,” thus emphasizing the pronoun “He” by Repetition (q.v. [Note: Which see.] ).
1Sa 24:9-10.-“David said to Saul … some bade me kill thee, but mine eye spared thee.” The Hebrew Text as it now stands is
2Sa 1:18.-“He bade them teach the children of Judah the use of the bow: behold, it is written in the book of dasher.”
Here the words supplied are manifestly incorrect. It should be, “He commanded them to teach the children of Judah ‘The Bow,’ or [this Song of] ‘The Bow,’ behold, it is written in the book of Jashar,” i.e., the upright, a book of national songs, probably, but of which nothing is known. It is clear that this song of David’s had not already been written in that book, but he gave directions that it should be there written. See also Jos 10:13.
2Sa 1:21.-“For there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil.” The italics are wrongly supplied through not knowing that
See Ginsburg’s Introduction, p. 144.] (k’lee) weapons. With this emendation the verse reads:- “For there the shield of the mighty is vilely cast away, The shield of Saul, the weapons anointed with oil,” or, “The weapons of him anointed with oil.”
1Ki 20:33.-“Now the men did diligently observe whether anything would come from him, and did hastily catch it.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] is a loose paraphrase. The R.V. [Note: The Revised Version, 1881.] indicates the difficulty. In the Eastern Recension the words are divided differently from the Textus Receptus,‡ [Note: See Ginsburg’s Introduction, p. 438.] and should be rendered,
“Now the men divined and hasted [i.e., by Hendiadys (q.v. [Note: Which see.] ) quickly divined (his drift)] and they pressed whether it was from him, and they said, etc.”
Neh 4:12.-“They said unto us ten times, from all places whence ye shall return unto us, [they will be upon you],” margin, “that from all places ye must return to us.” The R.V. [Note: The Revised Version, 1881.] puts the margin of A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] in the Text, and the Text in the margin.
It appears that it is not a case in which the apodosis is to be supplied, but it may be taken literally. “They said unto us ten times, From all places ye shall return unto us.”
Psa 1:4.-“The ungodly are not so.” Lit., “Not so the ungodly.” The structure of the Psalm shows that Psa 1:1 corresponds with Psa 1:5.
Psa 1:2 corresponds with Psa 1:4.
Psa 1:3 corresponds with Psa 1:4.
Psa 1:1-3 concerning the godly.
Psa 1:4-5 the ungodly.
Thus:- present.
APsa 1:1-3. The godly BPsa 1:4-5. The ungodly future.
APsa 1:6. The godly BPsa 1:6. The ungodly The first two may be expanded thus:- The godly.
AaPsa 1:1. Their blessing (not standing with the ungodly now) Their way. bPsa 1:2. Their character cPsa 1:3. Comparison The ungodly. Their way.
BbPsa 1:4. Their character cPsa 1:4. Comparison aPsa 1:5. Their punishment (not standing with the godly in the judgment)
Therefore Psa 1:4 corresponds with Psa 1:2; and Psa 1:2 must be understood, if not supplied, thus:-“Not so the ungodly: their delight is not in the law of the Lord, neither do they meditate in His law, etc.” For the Ellipsis in Psa 1:5 see page 82.
Psa 2:12.-“And ye perish from the way.” R.V. [Note: The Revised Version, 1881.] “and ye perish in the way.”
There is no “in” or “from” in the Hebrew: it is literally, “and ye lose the way.” To lose the way is a Hebrew idiom for perishing, or being lost. It ought either to be translated literally, “and ye lose the way,” or idiomatically, “and ye be lost,” or, “and ye perish.” Psa 1:1-6 ends with the perishing of “the way,” and Psa 2:1-12 ends with the perishing of those who refuse to walk in it, by submitting themselves to the Son. “Kiss,” Psa 2:12, is the same as “be ruled by” in Gen 41:40, margin.
Psa 10:3.-“For the wicked boasteth of his heart’s desire, and blesseth the covetous whom the Lord abhorreth.” Margin, “and the covetous blesseth himself, he abhorreth the Lord.” The struggles of the Revisers to make sense of the present Hebrew Text may be seen in their rendering:
“For the wicked boasteth of his heart’s desire, and the covetous renounceth, yea, contemneth the Lord.” Margin, “and blesseth the covetous, but revileth the Lord.” The simple fact is that this is one of the passages altered by the Sopherim through a mistaken reverence, in order to avoid the uttering of the words involving a curse on Jehovah. But in this case, having altered “he blasphemeth” into “he blesseth,” the word “blesseth” they did not remove it from the text. Hence both words now stand in the printed text, which is as follows:
“For the wicked boasteth of his heart’s desire; and the robber blesseth, blasphemeth the Lord.”* [Note: See Ginsburg’s Introduction, p. 365.]
If we simply remove the word “blesseth,” we have the primitive text without more ado, and have no need to supply any Ellipsis.
Psa 19:3.-“There is no speech nor language, where their voice is not heard.”
Here the word “where” seems to be unnecessarily supplied. The R.V. [Note: The Revised Version, 1881.] omits it. The sense appears to be, as expressed in the margin, “without these their voice is heard.” That is to say, with regard to the heavens “[they have] no speech nor language; their voice is not heard,” and yet they do utter speech, they do declare knowledge; and their words go forth through all the earth.† [Note: See The Witness of the Stars (by the same author and publisher), pp. 4-6.] Psa 27:13.-“I had fainted unless I had believed to see the goodness of the Lord in the land of the living.” The words, “I had fainted,” both in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] , are an arbitrary addition in order to make sense. The difficulty arises from disregarding the fact that the word “unless” is dotted in the printed text, and should be cancelled in reading. It is cancelled in the LXX. [Note: XX. The Septuagint Version (325 b.c.).] Syriac and Vulgate, and the clause should be rendered:
“I believe that I shall see the goodness of the Lord in the land of the living.”* [Note: See Ginsburg’s Introduction, p. 333.] Psa 68:16.-“Why leap ye, ye high hills? This is the hill which God desireth to dwell in.”
Here, by taking
Psa 69:4.-“They that would destroy me, being mine enemies wrongfully.” The Syriac supplies a letter (
“They that hate me without a cause are more than the hairs of my head;
“They that are mine enemies falsely are more than my bones.”
Psa 69:20 (Psa 69:21).-“I looked for some to take pity, but there was none; and for comforters, but I found none.”
Translated more closely with the Chaldee, Septuagint, Syriac, and Vulgate, we may dispense with the italics:- “I looked for a sympathizer, but there was none. And for comforters, but I found none.”
Psa 75:5 (Psa 75:6).-“Lift not up your horn on high: speak not with a stiff neck.”
Here, owing to the fact that quiescent letters are sometimes inserted and sometimes omitted in the Heb. text, the
Psa 118:5.-“I called upon JAH in distress: Jehovah answered me, and set me in a large place.” According to the Western Recension of the Heb. text (which the Textus Receptus follows)
“I called upon JAH in my distress. He answered me with the deliverance of JAH.”
It will be noted that both the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] ignore the Textus Receptus, and not only divide the word into two, but remove it from the end to the beginning of the line. Consequently they have to supply the sense with the italics, “and set me.”
Psa 126:3.-“Whereof we are glad.” Here the word “whereof” is unnecessary. The structure gives:- aPsa 126:2. Our gladness. bPsa 126:2. The Lord’s great things. bPsa 126:3. The Lord’s great things. aPsa 126:3. Our gladness. Or fully thus:- aPsa 126:2. Then was our mouth filled with laughter and our tongue with singing. bPsa 126:2. Then said they among the heathen, The Lord hath done great things for them. bPsa 126:3. The Lord hath done great things for us: aPsa 126:3. We are glad.
It will be seen how a answers to a, and b to b.
Psa 127:2.-“It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so he giveth his beloved sleep.”
Here the word “for” is unnecessarily introduced, creating a confusion of thought and hiding the meaning. Translated correctly, the sense is perfect without any human addition. The word “so,” is
It was in this way He gave His wondrous gifts to Solomon. His name was (
He gives in sleep! In vain we toil and strive- And rise up early and so late take rest:
But, while our powers in sweetest sleep revive, And we abandon all our anxious quest- Then He bestows His gifts of grace on us, And where we’ve never sown, He makes us reap A harvest, full of richest blessing. “Thus He gives to His belovèd while they sleep.”
Song of Solomon 8:6.-“For love is strong as death: jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.” This last sentence is the rendering of one word in the Textus Receptus
“Love is strong as death.
Affection is inexorable as Hades. Its flames are flames of fire. The flames of Jah.”§ [Note: See Ginsburg’s Introduction, p. 386.] The second and fourth lines are the intensification of the first and third. The R.V. [Note: The Revised Version, 1881.] renders the last line, “A very flame of the Lord.”
Eze 22:20.-“As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it: so will I gather you in mine anger and in my fury, and I will leave you there and melt you.”
It will be noticed that this last sentence is a non sequitur, both as to rhythm and parallelism. The R.V. [Note: The Revised Version, 1881.] is no clearer: “And I will lay you there.” The fact is that the letter
It will be seen how the words, “I will leave,” mar this structure.
Hos 4:7.-“As they were increased, so they sinned against me: therefore will I change their glory into shame.” The word “therefore” is inserted by the translators; who did not know that this is one of the eighteen emendations of the Sopherim† [Note: See Appendix E: and Ginsburg’s Introduction, p. 357.] by which the primitive text, “my glory,” by the change of one letter (
They have changed my glory into shame;
They eat up,” etc. A like alteration was made in Jer 2:11, and very anciently; for it is followed by the LXX. [Note: XX. The Septuagint Version (325 b.c.).] , the ancient versions, and A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] It should be “my glory,” not “their glory.”
Jon 3:9.-“Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?”
Here it is not necessary to put the word “if” in italics. The Hebrew idiom, in the formula or expression
Ralph Venning* [Note: Orthodox Paradoxes, 1650-1660 a.d.] beautifully expresses the theology of this and similar passages† [Note: Such as 2Ch 34:19-21. Isa 39:5; Isa 39:8.] in the following lines:- “But stay! Is God like one of us? Can He, When He hath said it, alter His decree?
Denouncèd judgment God doth oft prevent, But neither changeth counsel nor intent; The voice of heaven doth seldom threat perdition, But with express or an implied condition: So that, if Nineveh return from ill, God turns His hand: He doth not turn His will.”
Mal 3:9.-“Ye are cursed with a curse: for ye have robbed me, even this whole nation.” This must be added to the eighteen emendations of the Sopherim.‡ [Note: See Appendix E: and Ginsburg’s Introduction, p. 363.] The primitive text was, “Ye have cursed me with a curse.” The active was changed into the passive by putting
Mat 20:23.-“To sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” This supply of the Ellipsis has caused much confusion. The R.V. [Note: The Revised Version, 1881.] also unnecessarily inserts “but it is for them for whom it is prepared of my Father.” The passage reads:-“To sit on my right hand, and on my left, is not mine to give but [it is already given] to them for whom it is prepared of my Father.”
Mark 11:13.-“And seeing a fig-tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.”
Here, want of accuracy in the translation has created a difficulty, and the word “yet” has been added, in order to meet it. Want of attention to the full meaning of the Greek has led to alterations of the Text itself by various copyists: for man is always ready to assume anything to be at fault, except his own understanding. The last clause, by the figure of Hyperbaton (q.v. [Note: Which see.] ), is put out of its grammatical order; for the purpose of calling attention to it, and to complete the structure (see below). Naturally, it would follow the word “thereon.” The word “for” introduces the explanation of “if haply.” It does not give the reason why He found nothing, but the reason why it was doubtful. The R.V. [Note: The Revised Version, 1881.] translates literally, “for it was not-the season of figs:” but still leaves the difficulty of Jesus going to find figs when it was not the fig-season.
There are two or three points to be noted: The word
We must also remember that in the East all fruit trees were enclosed in gardens, and had an owner. This tree, though, by the roadside (Mat 21:19) must have been enclosed, and as it grew over the wall, passers by might partake of the fruit. But the owner had probably shaken the fruit off, or gathered it himself, and hence deserved the judgment which came upon him (see Lev 19:9-10; Lev 23:22. Deu 24:19-21). This is one of the two miracles of destruction wrought by Jesus: and we know that in the other case the owners of the swine were justly punished. The miracle has its prophetic teaching for us. In the preceding verse we read how Jesus went into the temple, and “looked round about upon all things,” and went out to Bethany. In the morning He destroyed this tree on His way to the cleansing of the Temple; after which (Mark 11:17) He taught them, saying, “Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers” (R.V. [Note: The Revised Version, 1881.] ). The fruit of such a tree was for all who passed by (Deu 23:24): but it did not answer its end, and it was destroyed. In like manner that House, which through the greed of man had failed to fulfil its purpose, Would be destroyed as that fig-tree had been. The verse then reads thus: “And seeing a fig-tree afar off, having leaves, he went if consequently anything [i.e., any
AAnd seeing a fig-tree afar off Bhaving leaves, Cahe came, bif haply he might find anything thereon:
Caand when he came to it, bhe found nothing Bbut leaves only, Afor it was not the proper season of figs. The subjects correspond thus:- AFig-tree.
B Leaves.
CaComing. bFinding.
CaComing. bFinding.
B Leaves.
A Figs.
John 8:6.-Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] has given an addition which pertains rather to the expositor than to the Translator:
“But Jesus stooped down, and with his finger wrote on the ground as though he heard them not.”
It is impossible to know all the motives of the Lord Jesus in this act; but, judging from Eastern habits of to-day, there was a silent contempt and an impressive rebuke implied in this inattention to their insincere charge.
Rom 1:7 and 1Co 1:2 -“Called to be saints,”.
Rom 1:1, and 1Co 1:1.-“Called to be an apostle.”
It is a question whether there is any ellipsis here, or whether it is correctly supplied. The Greek is
Rom 12:3.-“For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think.”
It is a question here, whether the thinking ought to be limited by the insertion of the words “of himself,” as there is no limitation in the Greek. The verb
2Co 6:1.-“We then, as workers together with him, beseech you also, &c.” The insertion of the words, “with him,” here, and in the R.V. [Note: The Revised Version, 1881.] also, gives a totally false view of our position as workers. The sense is quite complete without any addition whatever. We are not fellow-workers with God, but with our brethren; with you, not with him, should be the words supplied, if any. The verse reads: “But working together (or as fellow-workers with you), we exhort also that ye receive not the grace of God in vain.”
Gal 3:24.-“The law was our schoolmaster to bring us unto Christ.”
Here there is no need to introduce the words, “to bring us,” the sense being complete without them:
Gal 3:20.-“Now a mediator is not a mediator of one; but God is one.”
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] both repeat the noun mediator, which only introduces confusion. The sense is clear without it.
“Now a mediator is not of one [party]:” i.e., there must be two parties where there is a mediator; for he is a person who stands between the two others. Now when God gave the promise to Abram (Gen 15:9-21), there was only one party; for God caused Abram to fall into a deep sleep, and He Himself “was one”-the One who, alone, was thus the one party to this glorious covenant; which is therefore unconditional, and must stand for ever.
Heb 2:16.-“For verily he took not on him the nature of angels.” The Greek is, “For verily he taketh not hold of angels, but of the seed of Abraham he taketh hold,” i.e., to redeem them, hence he had to partake of the nature of Abraham’s seed; but this is in verse 17, not 16.
Heb 4:15.-“But was in all points tempted like as we are, yet without sin,” i.e., “but was tried according to all things, according to our likeness, apart from sin.”
Heb 12:2.-“Looking unto Jesus, the author and finisher of our faith.” There is no Ellipsis here, but both the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] have supplied the word “our,” which introduces quite a different thought into the passage.
It is evident that it is not our faith, but faith itself. In the preceding chapter we have many examples of faith. Each one exhibits some particular aspect of faith in its perfection. For example; in Abel, we have the most perfect example of faith in connection with worship: in Enoch the most perfect example of faith’s walk: while in Noah, we have the most perfect example of faith’s witness, and so on through the chapter; the historical order corresponding with the theological and experimental order. Each is like a portrait in which some particular feature is perfect: while the chapter concludes with two groups of portraits; the one illustrating faith’s power to conquer (Heb 11:32-35), and the other illustrating faith’s power to suffer (Heb 11:36-38). Then Heb 12:1-29 continues, “Wherefore seeing we also are compassed about with so great a cloud of witnesses* [Note: I.e., those who gave testimony or evidence by their words, their life or death. There is no idea of eye-witnesses in this word, as though they were beholding or looking upon us. The witnesses referred to are the examples of faith cited in Heb 11:1-40.] let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking (i.e.,
Unlike these examples, which each had only one aspect of faith in perfection, Jesus had every aspect perfect. His was a portrait in which every feature was perfect, for He is the Beginner and Ender of faith. He leads the van and brings up the rear; He is the Sum and the Substance of faith. It is not “our” faith of which Jesus is here the Author and Finisher, but faith itself. The Greek goes on to say, “looking off unto the author and finisher of faith-Jesus.”
Looking off from all these human examples, each of which after all exhibited only one feature of faith, unto Him who is the perfect Prince† [Note: The word translated “author” is ἀρχηγός (archeegos) really an adjective, leading, furnishing the first cause; then it means a leader, but it is more a chief leader; hence it is sometimes rendered Prince. Originator, beginner, and author are all parts of its meaning. It occurs only in Acts 3:15, “killed the Prince of life,” i.e., the author and giver of life; Acts 5:31, “exalted to be a Prince and a Saviour”; Heb 2:10, “to make the Captain of their salvation perfect,” i.e. the author of their salvation. Hence, princely-leader is a meaning which embraces all the others.] and Leader of all faithful ones and the Author of faith itself-even Jesus, “who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”
1Jn 3:16.-“Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.” This passage read without the italics is perfectly clear and beautiful:-“Hereby perceive we love,” i.e., what love really is! or “Hereby have we got to know love” (perfect tense). For it was never known what love was, until HE-Jesus-laid down His life for us. The only Ellipsis here is in the definition of the subject “he.” It is
2Pe 1:20-21.-“Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time (marg. [Note: arg. Margin.] , at any time) by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”
Here, there is no Ellipsis. The words “as they were moved” merely represent the participle “being moved,” as in the R.V. [Note: The Revised Version, 1881.] The confessed difficulty of this passage arises partly from the peculiar words employed. (1) The noun translated “interpretation” (
(2) The word “private” is the translation of the word
Then the verb “is” is not the equivalent for the verb “to be,” but it is quite a different verb-(
Now, putting these facts together and observing the order of the words in the original, we read the passage thus:-
“Knowing this first, that all prophecy of Scripture came (or originated) not of his or its own [i.e., the prophet’s own] unfolding (or Sending forth); for not by the will of man was prophecy at any time brought in, but borne along by the Holy Spirit spake the holy men of God.” Or keeping to the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] as far as possible:-“Knowing this first, that no prophecy of the Scripture came of [the prophet’s, or of its own] unfolding; for prophecy came not in old time by the will of man; but the holy men of God spake as they were moved by the Holy Ghost.” Or taking the last clause as in the R.V. [Note: The Revised Version, 1881.] , “But holy men spake from God, [not from themselves], moved by the Holy Ghost.” The whole scope of this passage is, not the interpretation of Scripture, but its origin: it does not speak of what the Scripture means, but of whence it comes.
-------- Zeugma: or, Unequal Yoke
Zeug´-ma. Greek
2. MESOZEUGMA, middle-yoke. Latin, CONJUNCTUM, joined with.
3. HYPOZEUGMA, end-yoke; or subjoined.
4. SYNEZEUGMENON, connected-yoke. Latin, ADJUNCTUM, joined together.
1. Protozeugma: or, Ante-Yoke
Pro´-to-zeug´-ma, from
Gen 4:20.-“And Adah bare Jabal: he was the father of such as dwell in tents and cattle.”
Here the verb “dwell” is placed before “tents” and “cattle,” with both of which it is yoked, though it is accurately appropriate only to “tents,” and not to “cattle.” The verb “possess” would be more suitable for cattle. And this is why the figure is a kind of Ellipsis, for the verse if completed would read, “he was the father of such as dwell in tents [and possess] cattle.” But how stilted and tame compared with the figure which bids us throw the emphasis on the fact that he was a nomade (
It may be, however, that the sense is better completed by taking the words
Exo 3:16.-“I have surely visited you, and that which is done to you in Egypt.” We are thus reminded that it was not merely that Jehovah had seen that which they had suffered, but rather had visited because of His covenant with their fathers. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] both supply the second verb: “[seen] that which is done to you, etc.”
It may be that the verb
Deu 4:12.-“And the Lord spake unto you out of the midst of the fire: ye heard the voice of words, but saw no similitude, only a voice.” The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] supply the second verb “[heard] only a voice.” The figure shows us that all the emphasis is to be placed on the fact that no similitude was seen; thus idolatry was specially condemned. The word “idol” means, literally, something that is seen, and thus all worship that involves the use of sight, and indeed, of any of the senses (hence called sensuous worship), rather than the heart, partakes of the nature of idolatry, and is abomination in the sight of God.
2Ki 11:12.-“And he brought forth the king’s son, and put the crown upon him, and the testimony.” (2Ch 23:11).
Here the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] supply the second verb, “gave him the testimony.” If it were a simple Ellipsis, we might instead supply in his hand after the word “testimony.” But it is rather the figure of Zeugma, by which our attention is called to the importance of the “testimony” under such circumstances (see Deu 17:19) rather than to the mere act of the giving it.
Isa 2:3.-“Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob,” i.e., [and let us enter into] the house of the God of Jacob.
Luk 24:27.-“And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself.”
Here the verb “beginning” suits, of course, only “Moses”; and some such verb as going through would be more appropriate; as he could not begin at all the “prophets.” This figure tells us that it is not the act which we are to think of, but the books and the Scripture that we are to emphasize as being the subject of the Risen Lord’s exposition.
1Co 3:2.-“I have fed you with milk, and not with meat.”
Here the verb is
1Co 7:10.- “And unto the married I command, yet not I, but the Lord.”
Here the one verb is connected with the two objects: but we are, by this figure, shown that it is connected affirmatively with the Lord, and only negatively with the apostle.
1Co 14:34.-“For it is not permitted them to speak; but to be under authority.” This has been treated as a simple Ellipsis: but the unequal yoke (Zeugma) is seen, the one verb being used for the two opposite things; thus emphasizing the fact that it is not so much the permitting, or the commanding, which is important, but the act of speaking, and the condition of being under authority.
1Ti 4:3.-“Forbidding to marry and to abstain from meats.” This has been classed already under Ellipsis; but the Zeugma is also seen; emphasizing the fact that it is celibacy and abstinence which are to be noted as the marks of the latter times rather than the mere acts of “forbidding” or commanding. The latter verb, which is omitted, is supplied by Paronomasia (q.v. [Note: Which see.] ), “forbidding (
2. Mesozeugma; or, Middle-Yoke
Mes´-o-zeug-ma, i.e., middle-yoke, from
Mark 13:26.-“Then shall they see the Son of Man coming in the clouds with great power and glory.”
Here in the Greek the adjective is put between the two nouns, thus: “Power, great, and glory,” and it applies to both in a peculiar manner. This Zeugma calls our attention to the fact that the power will be great and the glory will be great: and this more effectually emphasizes the greatness of both, than if it had been stated in so many words. So also Mark 5:40, “The father of the child and the mother”; (Mark 5:42) “Arose the damsel and walked.”
Luk 1:64.-“And his mouth was opened immediately and his tongue, and he spake and praised God.”
Here it is not the act of the opening and loosing that we are to think of, but the fact that through this predicted miracle he praised God with his mouth and his tongue in spite of all the months of his enforced silence.
3. Hypozeugma; or, End-Yoke
Hy´-po-zeug´ma, i.e., end-yoke, from
Acts 4:27-28.-“They were gathered together, to do whatsoever thy hand and thy counsel determined before to be done.”
Here the verb “determined” relates only to “counsel” and not to “hand”: and shows us that we are to place the emphasis on the fact that, though the power of God’s hand was felt sooner than His counsel (as Bengel puts it), yet even this was only in consequence of His own determinate counsel and foreknowledge. Compare Acts 2:23, and Acts 3:18.
4. Synezeugmenon; or, Joint-Yoke
Syn´-e-zeug´-men-on, i.e., yoked together with, or yoked connectedly, from
Exo 20:18.-“And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking.” How tame this would be if the proper verbs had been expressed in each case! The verb “saw” is appropriate to the “lightnings” and “mountain.” And by the omission of the second verb “heard” we are informed that the people were impressed by what they saw, rather than by what they heard.
Psa 15:1-5 -Here the whole of the objects in Psa 15:2-5 are connected with one verb which occurs in the last verse (repeated from Psa 15:1). All the sentences in Psa 15:2-5 are incomplete. There is the Ellipsis of the verb, e.g., Psa 15:2 : “He that walketh uprightly [shall abide in thy tabernacle and shall never be moved], he that worketh righteousness [shall never be moved],” etc. This gives rise to, or is the consequence of the structure of the Psalm:- APsa 15:1. Who shall abide? (stability). qualities.
BaPsa 15:2. Positive bPsa 15:3. Negative BaPsa 15:4 Positive bPsa 15:4-5 Negative APsa 15:5. Who shall abide? (stability).
Eph 4:31.-“Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you.”
Here the one verb “put away,”
It is the thing we are not to be, that is important, rather than the act of giving it up. (See the same passage under Polysyndeton).
Php 3:10.-“That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.”
Here the one verb “know” properly refers to “Him.” The verbs suited to the other subjects are not expressed, in order that we may not be diverted by other action from the one great fact of our knowledge of Him. “That I may know Him (is the one great object, but to know Him I must experience) the power of His resurrection, and (to feel this I must first share) the fellowship of His sufferings (How? by) being made like Him in His death,” i.e., by reckoning myself as having died with Christ (Rom 6:11), and been planted together in the likeness of His death (Php 3:5). So only can I know the power of that new resurrection life which I have as “risen with Christ,” enabling me to “walk in newness of life,” and thus to “know Him.” The order of thought is introverted in Php 3:10-11.
Resurrection.
Suffering.
Death.
Resurrection. And resurrection, though mentioned first, cannot be known until fellowship with His sufferings and conformity to His death have been experienced by faith. Then the power of His resurrection which it exercises on the new life can be known; and we can know Him only in what God has made Christ to be to His people, and what He has made His people to be in Christ.
-------- Asyndeton; or, No-Ands This figure should not be studied apart from the opposite figure POLYSYNDETON (q.v. [Note: Which see.] ), as they form a pair, and mutually throw light upon and illustrate each other.
It is pronounced a-syn´-de-ton, and means simply without conjunctions; or it may be Englished by the term NO-ANDS.
It is from the Greek
Hence, in grammar, asyndeton means without any conjunctions.
It is called also ASYNTHETON, from
Other names for this figure are:-
DIALYSIS (Di-al´-y-sis), from
DIALYTON (Di-al´-y-ton), a separation of the parts.
SOLUTUM (So-lu-tum), from the Latin solvo, to dissolve.
DISSOLUTIO (Dis-so-lu´-ti-o), a dissolving.
EPITROCHASMOS (Ep´-i-tro-chas´-mos), from
PERCURSIO (Per-cur´-si-o), a running through.
All these names are given, because, without any “ands” the items are soon run over. When the figure Asyndeton is used, we are not detained over the separate statements, and asked to consider each in detail, but we are hurried on over the various matters that are mentioned, as though they were of no account, in comparison with the great climax to which they lead up, and which alone we are thus asked by this figure to emphasize. The beauties of Asyndeton cannot be fully seen or appreciated without comparing with it the figure of Polysyndeton. They should be studied together, in order to bring out, by the wonderful contrast, the object and importance of both.
Asyndeta have been divided into four classes:- Conjunctive or copulative, when the words or propositions are to be joined together.
Disjunctive, when they are to be separated from each other.
Explanatory, when they explain each other.
Causal, when a reason is subjoined. For the sake of more easy reference, the following examples have not been thus classified, but are given in the order in which they occur in the Bible:
Exo 15:9-10.-“The enemy said,
-I will pursue,
-I will overtake,
-I will divide the spoil;
-My lust shall be satisfied upon them;
-I will draw my sword,
-My hand shall destroy them.
-Thou didst blow with thy wind,
-The sea covered them:
They sank as lead in the mighty waters.”
Here we are hurried over what “the enemy said,” because it was not of the least importance what he said or what he did. The great fact is recorded in the climax: on which all the emphasis is to be placed both in thought and in public reading.
Jdg 5:27.-“At her feet he bowed,
-he fell,
-he lay down;
-at her feet he bowed,
-he fell:
-where he bowed,
there he fell down dead.”
1Sa 15:6.-“And Saul said unto the Kenites,
-Go,
-depart,
-get you down from among the Amalekites,
-lest I destroy you with them.”
Isa 33:7-12.-Here the figure is used to hasten us on through the details which describe the judgment on Assyria, in order that we may dwell on the important fact that the hour of Judah’s deliverance has come:-
“Behold, their valiant ones shall cry without;
-the ambassadors of peace shall weep bitterly:
-the highways lie waste,
-the wayfaring man ceaseth:
-he hath broken the covenant,
-he hath despised the cities,
-he regardeth no man:
-the earth mourneth (the “and” here (in A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) is incorrectly inserted),
-languisheth:
-Lebanon is ashamed,
-hewn down (here again the “and” is introduced and mars the figure).
-Sharon is like a wilderness;
-And Bashan and Carmel shake [their leaves] (or, are all astir).
“Now will I arise, saith the Lord:
-now will I be exalted;
-now will I lift up myself.
“Ye shall conceive chaff (
-Ye shall bring forth stubble;
-your breath as fire shall devour you.
-And the people shall be as the burnings of lime;
-As thorns cut up shall they be burned in the fire.”
Eze 33:15-16.-“If the wicked restore the pledge,
-give again that he had robbed,
-walk in the statutes of life, without committing iniquity;
-he shall surely live
-he shall not die.”* [Note: Here, in the climax, we have the figure of Pleonasm (q.v.).]
-“None of his sins that he hath committed shall be mentioned unto him:
-he hath done that which is lawful and right;
-he shall surely live.”
Mark 2:27-28.-In the Textus Receptus the “and” is omitted, but it is inserted both in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] with T. [Note: . Tischendorf and his critical Greek Text.] Tr. [Note: r. Tregelles and his critical Greek Text.] A. [Note: . Alford and his critical Greek Text.] , WH. [Note: H. Westcott and Hort, and their critical Greek Text.]
It reads, in spite of this, as though the “and” were an addition to the text. Without it there is an Asyndeton, and a forcible conclusion flowing from it.
“The Sabbath was made for man,
-not man for the Sabbath;
therefore the Son of Man is Lord of the Sabbath also.”* [Note: A.V., wrongly, “Lord also.” R.V., “even of the Sabbath.” See “Also,” a Bible Study on the Use of the Word by the same author and publisher.]
Mark 7:21-23.-“For from within, out of the heart of men, proceed
evil thoughts,
-adulteries,
-fornications,
-murders,
-thefts,
-covetousness,
-wickedness,
-deceit,
-lasciviousness,
-an evil eye,
-blasphemy,
-pride,
-foolishness:
-all these evil things come from within, and defile the man.” This weighty truth, thus emphasized, writes folly on all modern attempts to improve human nature; because they all proceed on the false assumption that it is what goes into the man that defiles him, and ignore the solemn fact that in the natural heart there is “no good thing” (Rom 7:18). Until, therefore, a new heart has been given by God, all attempts to make black white will be labour in vain. Compare Mat 15:18-20.
Luk 17:27-30.-“They did eat,
-they drank,
-they married wives,
-they were given in marriage, until the day that Noah entered into the ark,
and the Flood came, and destroyed them all.
“Likewise also as it was in the days of Lot; they did eat,
-they drank,
-they bought,
-they sold,
-they planted,
-they builded; but the same day that Lot went out of Sodom
it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed.”
Rom 1:29-31.-A long list is given of the marks of the “reprobate mind,” and We are taken through the awful catalogue, and hastened on to the climax in Rom 1:32, that the righteous sentence of God has been passed, and only judgment now awaits them that “not only do the same, but have pleasure” in them that do them.
1Co 3:12-13.-“Now if any man build upon this foundation gold,
-silver,
-precious stones,
-wood,
-hay,
-stubble;
every man’s work shall be made manifest; for the day shall declare it,” etc.
Here it is the consequence which is emphasized by the climax thus led up to. The builder here is the minister, and the work is ministerial.
Those who have been reformed or apparently converted by human persuasion or other influences working and acting on the flesh, are like “wood, hay, stubble;” and will be burnt up in that day; for, as the Lord Jesus declared (using the work of a husbandman as the illustration, instead of, as here, the work of the builder), “every plant which my heavenly Father hath not planted shall be rooted up” (Mat 15:13). But those who have been converted by God (and not merely as the popular phrase goes “to God”) shall be as “gold, silver, precious stones,” for whom the fire shall have “no hurt.”
1Co 12:28-31.-“And God hath set some in the church,
-first apostles,
-secondarily prophets,
-thirdly teachers,
-after that miracles,
-then gifts of healings,
-helps,
-governments,
-diversities of tongues.
Are all apostles?
-are all prophets?
-are all teachers?
-are all workers of miracles?
-Have all the gifts of healing?
-Do all speak with tongues?
-Do all interpret?
But covet earnestly the best gifts: and yet show I unto you a more excellent way.”
Here we have part of the revelation concerning the Mystical body of Christ.
It commences at 1Co 12:1 :- A1Co 12:1-11. Nine gifts which God has given to His Church.
B 1Co 12:12-17. The unity of the Body. Nine enumerations.
B 1Co 12:18-27. What God hath set in the Body. Eight enumerations.
A 1Co 12:28-31. What God hath set in the Church. Eight gifts.
Thus in A and A we have the Church. And in B and B we have the Body. In A and A we have seventeen* [Note: For the significance of this number, see Number in Scripture, by the same author and publisher. Also The Mystery.] enumerations, and in B and B we have seventeen also. These arrangements bind all four together in a remarkable way to show that “the Body is one.”
1Co 13:13.-“And now abideth faith,
-hope,
-charity,
these three,” etc.
2Co 7:5-6.-“For, when we were come into Macedonia, our flesh had no rest, but
-we were troubled on every side;
-without were fightings,
-within were fears.
Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus.”
Gal 5:19-21.-“Now the works of the flesh are manifest, which are these,
Adultery,
-fornication,
-uncleanness,
-lasciviousness,
-idolatry,
-witchcraft,
-hatred,
-variance,
-emulations,
-wrath,
-strife,
-seditions,
-heresies,
-envyings,
-murders,
-drunkenness,
-revellings, and such like: of the which I tell you before, as I have also told you in time past,
that they which do such things shall not inherit the kingdom of God.”
See also under Merismus and Synonymia.
Gal 5:22.-“But the fruit of the Spirit is love,
-joy,
-peace,
-longsuffering,
-gentleness,
-goodness,
-faith,
-meekness,
-temperance:
against such there is no law.”
Contrast this with the Polysyndeton in 2Pe 1:5-7.
Eph 4:32.-Contrast this with the Polysyndeton in Eph 4:31.
“And be ye kind one to another,
-tenderhearted,
-forgiving one another,
even as God for Christ’s sake hath forgiven you.” (Lit. “like as GOD also”).
Php 3:5-7.-“Though I might also have confidence in the flesh (Greek:-‘Though I might have confidence IN THE FLESH also’). If any other man thinketh that he hath whereof he might boast in the flesh, I more:
“Circumcised the eighth day,
-of the stock of Israel,
-of the tribe of Benjamin,
-an Hebrew of the Hebrews;
-as touching the Law, a Pharisee;
-concerning zeal, persecuting the Church;
-touching the righteousness which is in the law, blameless.
But what things were gain to me, those I counted loss for Christ.”
Paul is speaking not of his sins, but of his gains. As to his standing in the flesh we hear his words, “I more,” so we need not strive to gain it. As to his guilt as a sinner we hear his words, “I am chief,” so we need not despair. For God has set him forth as a pattern showing how all sinners must be converted (1Ti 1:16).
1Th 5:14-18.-“Now we exhort you, brethren, warn them that are unruly,
-comfort the feeble minded,
-support the weak,
-be patient toward all men.
-See that none render evil for evil unto any man; but
-ever follow that which is good both among yourselves and to all men.
-Rejoice evermore.
-Pray without ceasing.
-In every thing give thanks:
for this is the will of God in Christ Jesus concerning you.”
1Ti 1:17.-“Now unto the King
eternal,
-immortal,
-invisible,
-the only wise God,
be honour and glory for ever and ever. Amen.”
1Ti 4:13-16.-“Till I come,
give attendance to reading, -to exhortation,
-to doctrine.
-Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
-Meditate upon these things;
-give thyself wholly to them; that thy profiting may appear to all.
-Take heed unto thyself, and unto the doctrine;
-continue in them:
for in doing this thou shalt save both thyself, and them that hear thee.”
2Ti 3:1-5.-“This know also, that in the last days perilous times shall come.For men shall be lovers of their own selves,
-covetous,
-boasters,
-proud,
-blasphemers,
-disobedient to parents,
-unthankful,
-unholy,
-without natural affection,
-trucebreakers,
-false accusers,
-incontinent,
-fierce,
-despisers of those that are good,
-traitors,
-heady,
-highminded,
-lovers of pleasures more than lovers of God;
from such turn away.”
2Ti 3:10-11.-“But thou hast fully known my doctrine,
-manner of life,
-purpose,
-faith,
-longsuffering,
-charity,
-patience,
-persecutions,
-afflictions, which came unto me at Antioch, -at Iconium,
-at Lystra: what persecutions I endured; but out of them all the Lord delivered me.”* [Note: Compare and contrast with this the Polysyndeton of 2Ti 4:17-18.] As much as to say, “It does not matter what my troubles may have been: the great and blessed fact is that out of them all the Lord hath delivered me.”
2Ti 3:16-17.-“All Scripture is given by inspiration of God,† [Note: See under the figure of Ellipsis, page 44.] and is profitable
-for doctrine,
-for reproof,
-for correction,
-for instruction in righteousness:
that the man of God may be perfect, throughly furnished unto all good works.”
Here we are hurried on, and not asked to stop and consider each of the four things for which all Scripture is profitable: but we are asked especially to dwell on the object of it: viz., thoroughly to furnish the man of God for all the circumstances in which he may be placed. The words “perfect” and “throughly furnished” are cognate in the Greek, and should be similarly rendered.‡ [Note: See under the figure of Paregmenon.] If the former
Aathat the man of God may be perfect; bthroughly furnished unto all good works.
Here in A and A we have that which is connected with “God”; while in B, C and B, C, we have that which is connected with His “Word.” Thus:- AaGod’s divinely inspired word. bIts profit to God’s man.
B Positive: Teaching what is true.
C Negative: Convicting of what is wrong in practice.
C Negative: Correcting what is wrong in doctrine.
B Positive: Instructing in what is right.
AaGod’s divinely-fitted man. bHis profit in God’s word.
There is a further reference to this verse (2Ti 3:16) in verses 2 and 3 of the next chapter, which may be compared thus:-
The God-breathed Word is profitable |
for doctrine: | therefore | Preach the word; be instant in season, out of season; |
for reproof: | therefore | reprove, |
for correction: | therefore | rebuke, |
for instruction in righteousness: | therefore | exhort with all longsuffering and doctrine. |
Thus we have the same figure in both of these corresponding members:
2Ti 4:2-3.-“Preach the word;
-be instant in season, out of season;
-reprove,
-rebuke,
-exhort with all longsuffering and doctrine.
For the time will come when they will not endure sound doctrine.” This important conclusion is pressed upon us and thus emphasized in order to show us that, when men “will not endure sound doctrine,” we are not to search for something to preach that they will endure, but all the more earnestly and persistently we are to “preach the word!” Nothing else is given us to preach, whether men will hear or whether they will forbear.
Jas 1:19-20.-“Wherefore, my beloved brethren, let every man (
swift to hear,
-slow to speak,
-slow to wrath:
for the wrath of man (
Jas 5:6.-Here the translators have inserted “and” twice in italics, utterly destroying the figure and hiding the conclusion.
“Ye have condemned,
-ye have killed the just [One];
-He doth not resist you.
Be patient therefore, brethren, unto the coming of the Lord.”
Rev 3:7-8.-“These things saith
He that is holy,
-he that is true,
-he that hath the key of David,
-he that openeth, and no man shutteth; and shutteth, and no man openeth;
I know thy works.”
Contrast the Polysyndeton in Rev 3:8, Rev 3:12, Rev 3:17-18.
Among other examples may be noted:-
Isa 21:11. Mark 16:6; Mark 16:17-18. Luk 1:17. Rom 2:19-23. 1Co 4:8; 1Co 13:4-7; 1Co 15:41-44. 2Co 7:2-4. Heb 11:32-38. Rev 7:5-8; Rev 21:18-20.
-------- Aphæresis: or, Front-Cut
Pronounced Aph-ær´-e-sis, is the Greek word
Jeconiah means Let Jehovah establish. Cutting off the first syllable may intimate the disappointment (for the time) of the hope.
Josiah, who justified the hope expressed in his name (Let Jehovah heal) that Jehovah would establish the kingdom, gave his son the name of Eliakim, afterwards called Jehoiakim, which means God will establish (as does his grandson’s, Jehoiachin-this Jeconiah). But his hopes were vain. Josiah’s family is remarkable for the manner in which the names are broken up and their kingdom overtaken by disaster.
See Jer 22:24. “As I live, saith the Lord, though Coniah, the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence”; and read on to the end of the chapter. In Jer 22:30, “Write ye this man childless” is explained to mean that not one of his seven sons (1Ch 3:17-18) sat upon his throne, but Zerubbabel, his grandson, became governor after Coniah had died in Babylon (2Ki 25:29-30).
-------- Apocope; or, End-Cut
A-pŏc´-o-pe is the Greek word
There is no Apocope in the Greek; and therefore there is no teaching in the use of the figure; which exists only in the translation.
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