ELLIPSIS
Ellipsis
El-lip-sis. This is the Greek word , a leaving in, from (en) in, and (leipein) to leave.
‘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 to be able.
b.after the verb to finish.
c.after another verb, personal or impersonal.
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 PrAEgnans).
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 Josephs 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 Josephs 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 (43:32). Everything, therefore, was committed by Potiphar to Josephs 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: Ginsburgs 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 (aree) a lion, and the second part (l) God. But if we keep it uniformly and consistently as a proper name we have with the Ellipsis of the accusative (sons) the following sense: He slew the two sons of Ariel of Moab.
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 (12).-And the sons of Samuel; the firstborn Vashni (marg. [Note: arg. Margin.] , called also Joel, ver. 33 and 1Sa 8:2) and Abiah.
Here there is an Ellipsis of the name of the firstborn: while the word , Vashni, when otherwise pointed () means and the second! so that the verse reads,
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 ver. 33 (see also 1Sa 8:2, and the note in Ginsburgs 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 ver. 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 Lords 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 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., the gate-keeper (supplied from the noun , the gate), which follows, shall open the gate.
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, , (hiles soi, kyrie), which is untranslatable literally, unless we supply the Ellipsis of the Nominative, thus: [God be] merciful to Thee, Lord! Thus it is in the Septuagint 1Ch 11:19, where it is rendered God forbid that I should do this thing, but it ought to be, [God] be merciful to me [to keep me from doing] this thing.
Act 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 ArimathAEa 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 Sons] feet. Here the subjection refers to the period of Christs 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 (Sheeth) and means to put, place, set, or appoint, and is rendered make only 19 times out of 94. Its proper meaning is put or appoint. (See Gen 3:15; Gen 4:25; Gen 30:40. Psa 140:5. Isa 26:1, &c.)
The word in the N. T. is (titheemi), and has the same meaning. It is rendered make only 10 times out of 91, but in these cases it means to set or appoint (Act 20:28. Rom 4:17, &c.). In every case the verb is in the second aorist subjunctive, and should be rendered shall have put.
Six of the seven references (Mat 22:44. Mar 12:36. Luk 20:42. Act 2:34. Heb 1:13; Heb 10:13) refer to Christs session on the Fathers 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 Christs 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 Christs session. This one refers to His reign upon His own throne (not to His session on His Fathers 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 Christs 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 (hees) which, i.e., [the knowledge] or grace, which he hath made to abound in us in all wisdom and prudence.
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 Nachons 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 (beleel) translated his corn is to be taken as one word, or whether it is to be read as two words (belee l) which mean not their own. In this case there is the Ellipsis of the accusative, which must be supplied. The whole verse will then read,
They reap [their corn] in a field not their own:
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 (13).-When thou shalt make ready thine arrows upon thy strings.
Psa 44:10 (11).-They which hate us spoil for themselves.
The word spoil is (shahsah), and means to plunder. And it is clear that the accusative, which is omitted, should be supplied:-They which hate us plunder [our goods] for themselves. The emphasis being, of course, on the act and the motive in the verb plunder, and for themselves, rather than on the goods which they plunder.
In verse 12 (13), 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 accusative, thy wealth.
Psa 57:2 (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 (gamar), to bring to an end, complete, etc. The Ellipsis is left for emphasis. Nothing is particularised, so that we may supply everything. The mention of any one thing necessarily excludes others.
In Psa 138:8 we have the same verb (though with a different construction) and the same Ellipsis: but the former is translated the Lord will perfect, and the latter is supplied that which concerneth me: i.e., will consummate all consummations for me.
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.
Verses 21-25 read literally. Fear the Lord, O my son, and the king. With men that make a difference (, shanah see Est 1:7; Est 3:8), between a king and an ordinary man thou shalt not mingle thyself. For their calamity (whose? evidently that of two persons, viz., that of the king and also of the common man) shall rise suddenly; and who knoweth the ruin of them both? These matters also belong to the wise. To make no difference between man and man belongs to everyone alike, see Deu 1:17; but to make no difference between a man and a king is a matter that pertains only to the wise. It is not good to have respect of persons in judgment. He that saith to the wicked [king, as well as common man], Thou art righteous; him shall the people curse, nations shall abhor him; but to them that rebuke him (i.e., the wicked king) shall be delight, and a good blessing shall come upon them.
Here there is accuracy of translation and consistency of interpretation. There is only one subject in verses 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 26:3-5, where verses 4 and 5 follow up the subject of verse 3, not changing the subject but enforcing it; i.e., For the horse a whip, for the ass a bridle, and for the fools 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 verse 22, and the reference to people and nations in verse 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 53:12 corresponds with, and is to be explained by 52:15. The passage is concerning:-
Jehovahs Servant-the Sin Offering.
A52:13. His Presentation.
B14. His Affliction.
C15. His Reward.
A53:1-3. His Reception.
B4-10. His Affliction.
C10-12. His Reward.
Hence the many nations of 52:15, answer to the great multitudes of 53:12; and the kings of 52:15 answer to the strong ones of 53:12. Thus the two passages explain each other. The first line of verse 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 (nazah) in 52:15, means to leap, leap out: of liquids, to spurt out as blood: of people, to leap up from joy or astonishment. So the astonishment of verse 15 answers to that of verse 14. Moreover the verb is in the Hiphil, and means to cause astonishment.* [Note: See Things to Come, August, 1898.]
Jer 16:7.-Neither shall men tear themselves for them in mourning. The word tear is (paras) to break, cleave, divide. So that the Ellipsis will be, Neither shall men break [bread] for them in mourning (as Eze 24:17, Hos 9:4, etc., and A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] marg. [Note: arg. Margin.] and R.V. [Note: The Revised Version, 1881.] ).
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 Ginsburgs 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.
Joh 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 (ean mee) translated except twice in verse 4, and here in verse 6 if not? It is an expression that occurs fifty-two times, and more than thirty of these are rendered except. [Note: See Mat 5:20; Mat 12:29; Mat 18:3; Mat 26:42. Mar 3:27; Mar 7:3-4. Joh 3:2-3; Joh 3:5; Joh 3:27; Joh 4:48; Joh 6:44; Joh 6:53; Joh 6:65; Joh 12:24; Joh 15:4 (twice); 20:25. Act 8:31; Act 15:1; Act 27:31. Rom 10:15. 1Co 14:6-7; 1Co 14:9; 1Co 15:36. 2Th 2:3. 2Ti 2:5. Rev 2:5; Rev 2:22. (ei mee), if not, is also rendered except Mat 19:9; Mat 24:22. Mar 13:20. Joh 19:11. Rom 7:7; Rom 9:29. 2Co 12:13.] Here it should be rendered Except anyone abide in me. In the preceding verses the Lord had been speaking of His disciples you and ye. Here in verse 6 He makes a general proposition concerning anyone. Not, if anyone who is already in Him does not continue in Him, for He is not speaking of a real branch; but except anyone is abiding in Him he is cast forth AS a branch.
Likewise, in verse 2, the verb is (air) to lift up, * [Note: As in Luk 17:13. Joh 11:41. Act 4:24. Rev 10:5.] raise up. Every branch in me that beareth not fruit he lifteth up, i.e., He raises it from the ground where it can bear no fruit, and tends it, that it may bring forth fruit, and every branch that beareth fruit, he pruneth it, that it may bring forth more fruit.
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.
Act 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.
Act 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 ( , kata sarka, according to flesh, i.e., according to natural standing): yea, though we have known Christ after the flesh, yet now, henceforth know we him [thus] no more.
Our standing is now a spiritual one, in Christ risen from the dead; a standing on resurrection ground, as the members of the Mystical or Spiritual Body of Christ.
2Co 5:20.-Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christs 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 verse 18 declares, Who hath reconciled us to himself by Jesus Christ. Then in verse 19 he goes on to speak of men; and in verse 20 he says that he beseeches them, as though God did beseech them by us; we pray them in Christs 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 verse 14)].
1Th 3:1.-When we could no longer forbear. Here (steg) means to hold out, to bear, to endure, and must have the accusative supplied:-Wherefore, when we could no longer bear [our anxiety], etc. The same Ellipsis occurs in verse 5, where it must be similarly supplied.
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 (katech), which is rendered withhold in verse 6 and let in verse 7 (and in R.V. [Note: The Revised Version, 1881.] restrain in both verses). But this verb, being transitive, must have an object or accusative case after it; and, as it is omitted by Ellipsis, it has therefore to be supplied.
The verb (katech) means to have and hold fast. The preposition (kata), in composition, does not necessarily preserve its meaning of down, to hold down; but it may be intensive, and mean to hold firmly, to hold fast, to hold in secure possession. This is proved by its usage; which clearly shows that restraining or withholding is no necessary part of its meaning. It occurs nineteen times, and is nowhere else so rendered. On the other hand there are four or five other words which might have been better used had restrain been the thought in this passage.
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.
Joh 5:4. Of whatsoever disease he had (i.e., was held).
Act 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 . But what is it that thus holds fast the man of sin? and who is it that holds fast something which is not mentioned, and which has therefore to be supplied? For, in verse 6, that which holds fast is neuter, (to katechon), while in verse 7 it is masculine (ho katechn):so that in verse 6 it is something (neuter) which holds the man of sin fast, while in verse 7 some one is holding fast to something.
We submit that in verse 6, that something is (to phrear) the pit (Rev 9:1-2; Rev 11:7) out of which he ascends, and in which he is now kept in sure possession until the season arrive when he is to be openly revealed: meanwhile, his secret counsels and plans are already working, preparing the way for his revelation.
The whole subject of the context is the revelation of two person-ages (not of one), viz., the man of sin (verse 3) and the lawless one (verse 8). These correspond with the two beasts of Rev 13:1-18
This is clear from the structure of the first twelve verses of this chapter:-* [Note: See The Structure of the Two Epistles to the Thessalonians by the same author and publisher.]
2Th 2:1-12.
A1-3-. Exhortation not to be believing what the apostle did not say.
B-3, 4. Reason. For, etc.
A5, 6. Exhortation to believe what the apostle did say.
B7-12. Reason. For, etc.
Or more fully, thus:-
A1-3-. Exhortation (negative).
Ba-3-. The Apostasy (open).
b-3. The Revelation of the Man of Sin. (The Beast from the Sea, Rev 13:1-10).
c4. The character of his acts. See Rev 13:6-8.
A5-6. Exhortation (positive).
Ba7. Lawlessness (secret working).
b8. The Revelation of the Lawless one. (The Beast from the Earth, Rev 13:11-18).
c9-12. 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, (ek mesou geneetai) be taken out of the way, as meaning, arise out of the midst. But this translates an idiomatic expression literally; which cannot be done without introducing error. is an idiom, [Note: See below under the figure Idioma.] for being gone away, or being absent or away.
This is clear from the other places where the idiomatic expression occurs. [Note: in Mat 13:49, the wicked are severed from among the just (i.e., taken away). In Act 17:33, Paul departed from among them (i.e., went away). In 23:10, he was taken by force from among them (i.e., taken out of the way). 1Co 5:2 is very clear, where he complains that they had not mourned that he that hath done this thing might be taken away from among you. In 2Co 6:17, we are commanded, Wherefore come out from among them and be ye separate. In Col 2:14 we read of the handwriting of ordinances which was against us; Christ took it out of the way. We have the same in the Septuagint in Isa 52:11 : Depart ye. go ye out of the midst of her, and Isa 57:1 : the righteous is taken away from the evil to come.
The same usage is seen in Classical writers-Plutarch (Timol. p. 288, 3): He determined to live by himself, having got himself out of the way, i.e., from the public; Herodotus (3, 83; and 8, 22): The speaker exhorts some to be on our side; but, if this is impossible, then sit down out of the way, i.e., leave the coast clear as we should say, keep neutral and stand aside. The same idiom is seen in Latin-Terence (Phorm. v. 8, 30): She is dead, she is gone from among us (e medio abiit). The opposite expression shows the same thing. In Xenophon (Cyr. 5, 2, 26), one asks, What stands in the way of your joining us? ( ).]
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 Lords 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).
Jam 5:3.-Ye have heaped treasure together for the, 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. (theesaurizo) means simply to treasure up. In Rom 2:5, we have the expression treasurest up wrath. So here, there is the Ellipsis of what is treasured up. We may supply wrath here. Ye have treasured up [wrath] for the last days, or in last (or final) days, i.e., days of extremity.
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.
Mar 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 (, sou) thy is used.
Mar 6:5.-And he laid the hands [of him] upon a few sick folk, i.e., his hands. So also 8:25, 16:18; Act 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.
Joh 11:41.-And Jesus lifted up the eyes [of Him], i.e., his eyes.
Act 13:3.-And when they had fasted and prayed, and laid the hands [of them] on them, i.e., their hands on them.
Act 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; Mar 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 ( , en h) also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in the baptism [of him] i.e., in his baptism-unto-death, in whom ( , not wherein, but as it is rendered above) ye were raised together also through the faith of the operation of God, who raised him from among the dead, etc.
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 verse 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 asss head was sold for fourscore pieces of silver, and the fourth part of a cab of doves 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 chap. 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: . . 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 Gods people by the false prophets; and the covering and veiling of verse 18 corresponds to the daubing and coating of verse 14, etc., i.e., the making things easy for the people so that they should not attend to Gods 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.
Mar 6:14-16.-The parenthesis in verse 14 must be extended to the end of verse 15. What Herod said is stated in verse 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 (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 o (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 verse 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.
(apo mias) with one [mind], or with one [declining]: i.e., they all alike began to decline the invitation.
Joh 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 (ho n) the article, and the present participle of the verb to be-literally, the one being: i.e., who was being, or simply who was. Compare Joh 1:18 who was ( ) in the bosom of the Father. Joh 9:25, Whereas I was blind ( ). Joh 19:38, being a disciple, i.e., who was a disciple. Luk 24:44, I spake whilst I was yet with you ( , eti n). 2Co 8:9, Though he was rich ( , plousios n).
Hence our verse reads, Even the Son of Man who was in heaven. This agrees with Joh 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 Lords 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 Lords 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.
Act 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.
Act 18:22.-And when he had landed at CAEsarea, and gone up and saluted the Church, he went down to Antioch, i.e., Gone up [to Jerusalem]. As is clear from verse 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 verse 1 cast away, and verse 25 until, and by the condition of verse 23. Is their fall the object or end of their stumbling? See Joh 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: (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 (), esteemeth one day [more holy] than another; but () another esteemeth every day [alike].
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 () faith; for whatsoever is not of faith is sin.
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 Christs body]: what these gifts are, and who these members are, is fully explained in the immediate context. See verses 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 occurs six times in the 27th and 28th verses and is in each case translated correctly all things except in this last occurrence. We have no liberty to change the translation here. It must be all things, and to complete the sense we must render it that God may be [over] all things, in all [places]; i.e., over all beings in all parts of the universe.
Eph 1:23.-The church, which is His body, the fulness* [Note: The termination of the word 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. 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 [Esaus] 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 verse 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 verse 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 () the fierce wrath of our God be turned back from us, until () this matter [be carried out].
This filling up of the Ellipsis enables us to take the other words in the verse literally. The non-observance of the figure leads the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] to give two different meanings (viz., until and for) to the word until, which is used twice in the same passage.
The R.V. [Note: The Revised Version, 1881.] reads, Until the fierce wrath of our God be turned from us, until this matter be dispatched, and gives an alternative in the margin for the last clause as touching this matter.
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 Gods works in these chapters.
The scanty featherless wing of the ostrich ( renana, not peacock) is contrasted with the warm full-feathered wing of the stork ( chaseedah, not ostrich), and man is challenged, Didst thou give either the one or the other?
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 (kree), as a lion, has been translated as though it were a verb (kroo) they pierced. [Note: In the first case the Kaph is rendered as and is prefixed to (aree) a lion; in the latter case it forms part of the verb (kroo).] But we have no authority thus to ignore the printed text. On the contrary, verse 16 corresponds exactly with verse 12. In verse 12 we have two animals, bulls and a lion (the first plural, and the second singular). So also we have in verse 16, two animals, dogs and a lion. If, however, we take kree as a noun, there is an Ellipsis of the verb, which we may well supply from Isa 38:13, and then we may translate the rest literally: As a lion [they will break up] my hands and my feet.* [Note: See Ginsburgs Introduction to the Massoretico-Critical Hebrew Bible, p. 969.]
The structure of the passage proves that this is the case. Verses 12-17 form the Centre of this part of the Psalm:-
A12-13. They. Beasts surrounding: bulls (pl. [Note: l. The Plural Number.] ), and a lion (sing. [Note: ing. The Singular Number.] ).
B14-15. I. The consequence. I am poured out like water.
A16. They. Beasts surrounding: dogs (pl. [Note: l. The Plural Number.] ), and a lion (sing. [Note: ing. The Singular Number.] ).
B17. 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 kings 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 potters 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 Mar 14:2).
Act 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 (kai touto), and this [I add or I exhort] knowing the reason, that [it is] already the hour [for us] to awake out of sleep.
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 (eph humin) upon you, and requires the verb to be supplied, for the exceeding grace of God [bestowed] upon you.
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 (phtos) of the light, instead of (pneumatos) of the Spirit; and thus the fruits of the light are contrasted with the unfruitful works of darkness.
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 Christs 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.
Philem. 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 Jud 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 (hoti), that, occurs twice, and the construction is difficult. The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] avoids it by translating the first for, and ignoring the second occurrence altogether. The R.V. [Note: The Revised Version, 1881.] evades it by adopting for the first the reading ( for ), which, beyond the Alexandrian Codex, has scarcely any MS. support, and only that of one Textual critic (Lachmann). The R.V. [Note: The Revised Version, 1881.] connects verse 20 with verse 10, and translates and shall assure our heart before him, whereinsoever our heart condemn us, because God is greater, &c. But this English is as difficult as the Greek.
The difficulty is met by supplying the ellipsis before the second , and translating it that, as it is rendered 613 times in the N.T.:-
For if our heart condemn us [we know] that God is greater than our heart.
(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 verse 5.
A1-5. Davids prayer for himself: and complaint.
B6-20. Davids enemies words against him: (ending that speak evil against my soul.)
A21-28-. Davids prayer for himself: and complaint.
B-28-31. Davids enemies acts against him: (ending that condemn his soul.)
Here in B and B we have Davids enemies. In B (6-20) their words and in B (-28-31) their acts. So that verses 6-20 are not Davids words at all, but the words of Davids 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 (21). Let them curse, he says in verse 28, but bless Thou! Let them say let Satan stand at his right hand (verse 6); but he is assured (verse 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 verse 20 David prays, Let this be the wages* [Note: (peullah), wages, as in Lev 19:13. Isa 40:10; Isa 49:4; Isa 59:8; Isa 52:11. Jer 22:13.] of mine enemies from the Lord, and of them that speak evil against my soul.
So that verse 5 will now read:-
And they have rewarded me evil for good,
And hatred for my good will [saying].
Then the Psalm goes on (verses 6-19) to describe the hatred.
Having said in verses 2 and 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 verse 5.
Psa 144:12 is similar. The structure shows that verses 12 to 15 contain the words of the strange Children, and not the words of David.
A11-7. Davids words (Thanksgiving and Prayer).
B18. The words of the strange children (vanity and falsehood).
A29-11-. Davids words (Thanksgiving and Prayer).
B2-11-15-. The words of the strange children (vanity and falsehood).
A3-15. Davids words. The true conclusion as opposed to the vanity.
The word say should be put in italics after the word that in verse 12, and then all the many italics inserted in verses 11-15 can be dispensed with. It is clearly suggested in verses 8 and 11. So clearly that there is hardly any necessity to use it or repeat it in verse 12. The pronoun (asher), who, is clearer than that. Lit., who [say]. Then the Psalm (B.11-15-) goes on to give the vanity and the falsehood as to what constitutes the true happiness of any people:-Who say
Our sons are as plants grown up in their youth;
Our daughters are as corner-stones, polished after the similitude of a palace;
Our garners are full, affording all manner of store;
Our sheep bring forth thousands and ten thousands in our streets;
Our oxen are strong to labour.
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, Davids 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 Gods 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 (verse 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 verse 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. (verse 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.
Act 9:6.-And the Lord said unto him, etc.
Act 10:15.-And the voice spake unto him again the second time.
Act 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 yahkl) able
Psa 21:11.-They imagined a mischievous device, which they are not able to perform.
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 verses 6 and 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 (mthar) that which is over and above, excess, (from (yahthar) to be superfluous).
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.
Mar 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 (kee lachmenoo) for they are our bread.
The A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] correctly supplies the Ellipsis, i.e., our bread aptly represents their condition.
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., xciii., xcvii., and xcix. 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:
Verse 3. It is holy.
Verse 5. He is holy.
Verse 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 Lords 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 Lords 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 (verses 20, 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. Lords 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.
Joh 4:24.-God is a Spirit.
See under Hendiadys and Hyperbaton.
Act 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 (, exon),* [Note: (exon) occurs only three times, of these the first (Mat 12:4) has (een), was, after it; while in the other two places (here, and 2Co 12:4) it stands alone. In 2Co 12:4 it seems plain that we must supply (estin), is; and so probably we should do here.] permitted or allowed. So that we must supply the verb substantive (, esto), let me be:-[let me be] permitted to speak freely unto you, or I am, or may be, permitted, etc.
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:-
D1-. The apostles declaration.
E-1, 2. The Gospel he preached.
D3-. The apostles declaration.
E3-11. The Gospel he received.]
A12. The difficulty stated (as to the fact). How?
B13-32. The difficulty met.
C33, 34. Practical application.
A35. The difficulty stated (as to the manner). How?
B36-57. The difficulty met.
C58. Practical application.
The structure of B (verses 13-32). The difficulty met.
Ba13-18. Negative hypothesis and its consequences.
b19. Conclusion (positive) as to Christs in this life.
a20-28. Positive assertion and its consequences.
b29-32. Conclusion (negative) as to Christs in this life.
The structure of a (verses 13-18). Negative hypothesis.
ac13. If no resurrection: Consequence-then Christ is not risen.
d14, 15. If Christ not risen.
Consequences:
Our preaching vain.
Your faith vain.
We false witnesses.
c16. If no resurrection: Consequence-then Christ is not risen.
d17, 18. If Christ not risen.
Consequences:
Your faith vain.
Ye yet in sins.
The dead perished.
The structure of A and B (verses 35-57). The difficulty stated.
Ae35. Question: How are the dead raised up?
f35. Question: With what body do they come?
Bf36-49. Answer to f.
e50-57. Answer to e.
The structure therefore of this chapter shows that verses 20-28 (a) are placed, practically, in a parenthesis, so that this 29th verse reads on from the 19th verse, and continues the argument thus:-17. If Christ be not raised, your faith is vain; ye are yet in your sins. 18. Then they also which are fallen asleep in Christ are perished. 19. If in this life only we have hope in Christ, we are of all men most miserable. 29. Else what shall they do which are being baptized?* [Note: Alford (who arrives at a very different conclusion) points out that (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 Christs death, our baptism is in Christs 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 (nekros), dead, with the article (as it is here in 1Co 15:29), it always denotes dead bodies, corpses. (See Gen 23:3-6; Gen 23:8; Gen 23:13; Gen 23:15. Deu 28:26. Jer 12:33. Eze 37:19. Luk 24:5.) On the contrary, when it is without the article it denotes the persons who are dead, dead people. (See Deu 14:1. Mat 22:33. Mar 9:10. Luk 16:30-31; Luk 24:46. Joh 20:9. Act 10:41; Act 26:23. Rom 6:13; Rom 10:7; Rom 11:15. Heb 11:19; Heb 13:20).
So that this is an additional argument why, if Christ be not raised, and we are buried with Him, then baptism is in the interest of those who are to remain dead corpses, and not of risen ones, raised with Christ.
This is the force of the word (hyper). Like the English for, it denotes the object of interest, not merely the subject, and ranges from mere reference to actual substitution, e.g., 2Co 8:23, Whether any enquire about Titus; Mat 5:44, Pray for those who persecute you; Mar 9:40, He who is not against us is for us; 2Co 1:6, Whether we be afflicted, it is for your consolation; Philem. 13, That he might minister to me instead of thee.* [Note: See also Rom 9:27. 2Co 1:11; 2Co 8:23-24. 2Th 2:1. Col 1:7.]
If Christ be not raised, well may those who are being baptized into Christs 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 (verse 31); in death they perish (verse 18); and are thus of all men most miserable (verse 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:-
Rom 7:12.
The commandmentis holy and just.
1Co 11:30.
manyare weak and sickly.
2Co 10:10.
his lettersare weighty and powerful.
1Ti 1:15; 1Ti 4:9.
faithfulis the saying and worthy of all acceptation.
1Ti 2:3.
thisis good and acceptable.
1Ti 4:4.
Every creature of Godis good and nothing to be refused.
2Ti 3:16.
All Scriptureis given by inspiration of God and is profitable.
Heb 4:13.
All thingsare naked and opened.
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 , and, as joining together the two predicates. But when the Revisers come to the ninth passage (2Ti 3:16), they separate the two conjoined predicates, making the first a part of the subject, and then are obliged to translate the in the sense of also, when there is nothing antecedent to it. Thus:-
Every scripture inspired of God is also profitable.
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.
Philem. 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 chap. 30.
Isa 57:8.-Thou hast discovered thyself to another than me, i.e., thou hast discovered thyself, departing from me, (mettee).
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.
Mar 7:4.-And [on coming] from the market, they eat not except they wash.
Mar 7:17.-And when he was entered into the house [getting away] from the people.
Act 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 ( from , brachus, short, and , logos, discourse), English, Bra-chyl-o-gy. Or from the Latin, BREVILOQUENCE, it means brevity of speech or writing, and is used of an Ellipsis, in which words are omitted chiefly for the sake of brevity; which words may easily be supplied from the nature of the subject.
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 (, kee phee) is speaking unto you. If we supply the Ellipsis, we may retain this literal rendering.
Joseph had been speaking of his glory (verse 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 Mar 5:1-43 we have by way of illustration three prayers-
1.In verses 12, 13. The devils besought him, and Jesus gave them leave.
2.In verse 17. The Gadarenes began to pray him to depart out of their coasts. And Jesus left them.
3.In verses 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.
Mar 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].
Joh 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.
Joh 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 (kaths), like as, and that there is an Ellipsis which must be supplied. Bengel suggests as the Scripture hath said so it shall be, or so shall it be. But something more is evidently required. Is there not a reference to the Haphtarah, i.e., the portion selected (from the Prophets) as the lesson to be read on the first day of the Feast of Tabernacles, which was Zec 14:1-21?* [Note: The portion from the Law (Act 13:15) read in conjunction with this was Lev 22:26-33; Lev 23:1-44; with Num 29:12-16.] The Lord was not present then, for it was not until the midst of the feast that He went up (verse 14). But in the last day, that great day of the feast, Jesus stood and cried, with evident reference to the Scripture which had been read, He that believeth on me (as the Scripture hath said [concerning Jerusalem: so shall it be]) out of his heart rivers of living water shall flow. What the Scripture had said concerning Jerusalem in Zec 14:8 was this:-And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea, &c. To this agree the words of the prophecy in Eze 47:1-11. These prophecies shall yet be literally fulfilled with regard to Jerusalem: and what will then actually take place illustrates what takes place now in the experience of every one who believes in Jesus. Even as those rivers will flow forth from Jerusalem in that day, so now the Holy Spirit, in all His wondrous powers, and gifts, and graces, flows forth from the inward parts-the new nature of the believer.
Joh 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 verses 26-30.
Joh 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 (drean) here rendered without a cause is in Rom 3:24 rendered freely.-Being justified freely by his grace: i.e., there was no more cause why we should be justified than there was why Jesus should be hated!
Joh 15:27.-Ye have been with me from the beginning [and are still with me]. Compare 16:4, and see 1Jn 3:8 below.
Rom 9:16.-Here the reference is to Esau and Jacob, spoken of in verses 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., faiths 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 apostles 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 chap. 5:3 the is ignored in both A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] The Greek is, If indeed BEING CLOTHED also, we shall not be found naked [as some among you say]. There were some among the Corinthians who said there is no resurrection of the dead (1Co 15:12; 1Co 15:35), and here those assertions are thus referred to.
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 (ei) if is omitted in the translation 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.] Not observing the Ellipsis, the word if was omitted to make sense.
With the if retained, the Ellipsis is properly supplied thus:-
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 (hoti) because, and translated:-And they reasoned among themselves, saying, We took no bread (giving the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] in the margin).
The Ellipsis of the first member is properly filled up thus:-And they reasoned among themselves, saying [Jesus spoke thus, verse 6], because we have taken no bread.
See further under Hypocatastasis.
Mar 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.
Joh 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 worlds 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 , a giving back again: hence, it is the consequent clause. The former clause is called the Protasis (, 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, , kee eem, see Psa 1:3-4; for, Pro 23:18; Lam 5:22) the blind and lame shall drive thee away (so Coverdale) by saying (, laimr, saying, margin), David shall not come in hither. Nevertheless, David took the stronghold of Zion; the same is the city of David. And David said on that day, Whosoever getteth up by the Tsinnor, [Note: (batsinnor) in, or by the Tsinnor, which was an underground watercourse, recently discovered by Sir Charles Warren. See his Recovery of Jerusalem, pp. 107, 109, 124.] and smiteth the Jebusites, and the lame and the blind, who hate Davids soul (R.V. [Note: The Revised Version, 1881.] margin); he shall be chief or captain, because they (the blind and the lame) had said, He shall not come into the house (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] margin), or citadel.
The Ellipsis is supplied from 1Ch 11:6; and thus, with one or two simple emendations, the whole passage is made clear.
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].
Mar 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.
Joh 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].
Joh 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 Joh 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 8:28 and 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 (verse 22), and the apodosis must be supplied at the end of verse 24 from verse 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 verse 22 would commence [what reply hast thou to make], if God, willing to show his wrath, etc.
Jam 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 verse 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 verses 2 and 3 the hypothesis is given in which the husband dies, while in verse 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 verse 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., Gods 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 verse 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 (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 verse 26. But Jerusalem which is above is the free [woman], who is the mother of us all. In verse 25, it must be noted that the word this is the article , which is neuter, while Hagar is feminine. , therefore, must agree with some neuter word, which must be supplied, such as (onoma) name:-For this [name] Hagar is (or, denotes) Mount Sinai in Arabia. It is a fact that in Arabia the word Hagar (which means a stone) is the name for Mount Sinai.
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 verse 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 verses 3, 6, and 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, verse 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 verse 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 (pachaz), to bubble up and overflow, to flow down like water. (So Sam. and Syr.). The Ellipsis is supplied from the contrary words, Flowing down like water [it shall pass away], thou shalt not have the excellency.
This follows on verse 3. Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power, with rapidity, like water, [all this shall pass away], thou shalt not have the excellency!
And so it came to pass. See 1Ch 5:1.
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 verse 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 (de), but, in the latter clause implies and points us to the word (men) which is omitted in the former clause. The two go together in a sentence of this character, and the employment of the one reveals the omission of the other. It should be rendered:-But God be thanked that [although] ye were the servants of sin, yet ye have obeyed from the heart that form of doctrine which was delivered unto you.
This is clearly the sense, for we are not to thank God that we were the servants of sin, but that, though we were, we are so no longer.* [Note: For the importance of this word (men), although, compare 1Pe 4:6, where both the A.V. and R.V. ignore it, though it is there in the Greek, thus translating the words:-For this cause was the gospel preached to them that are dead also, that they might be judged according to men in the flesh, but live according to God in the spirit. Surely, it cannot be that the gospel was preached in order that men might be judged! And it is unaccountable why the A.V. and R.V. should both altogether ignore the important word (men), although, and leave it untranslated!
They have both created an Ellipsis in the English, though there is none in the Greek, which reads (hina krithsi men), in order that, though they might be condemned according to the will of mena as to the flesh, yet they might live ( , zsi 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 Josephs knees. Margin, borne. R.V. [Note: The Revised Version, 1881.] , born.
But the Ellipsis of relation is:-[and educated] at Josephs 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 verse 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 Joh 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 (alleelous) is masculine, and the undoubted and overwhelming testimony of the Primitive Church, necessitate an Ellipsis; which must certainly be understood, if not actually supplied. It was, and is, contrary to all Eastern usage for women (who were always covered, 1Co 11:5) and men to kiss each other indiscriminately. The Ellipsis understood is:-Salute one another [men and women respectively] with a holy kiss.
The Apostolical Constitutions (Cent. III.) say:-Let the men salute one another (masc.), and the women one another (fem.), with a kiss.
In this sense are to be understood also 1Co 16:20; 2Co 13:12; 1Th 5:26; 1Pe 5:14.* [Note: For an exhaustive treatment of the whole subject, see a work, entitled Salute One Another, by the Rev. Jas. Neil, M.A. Lond.: Simpkin and Marshall.]
IV. Where the omitted Word is contained in another Word, the One combining the two Significations
This has been called Metalepsis: but this is hardly correct; for Metalepsis (q.v. [Note: Which see.] ) is a compound Metonomy, and a Metonomy has to do only with nouns. It has also been called Syntheton, or Synthesis (Latin, Compositio), which signifies the placing of two things together. (See under the Figure of Metonymy). It has also a Latin name: Concisa Locutio, i.e., a concise form of speech, or abbreviated expression.
It is also called Constructio PrAEgnans, when the verb thus derives an additional force.
Gen 12:15.-And the woman was taken into Pharaohs house.
Here the figure is translated, for (laqach) signifies to catch, or capture. (Gen 14:12. Num 21:25. Deu 3:14; Deu 29:7. 1Sa 19:14; 1Sa 19:20. Isa 52:5. Jer 48:46). And here the two senses are combined (take, in the sense of catch, and take, in the sense of lead), to take possession of, and lead into, i.e., The woman was taken [and brought] into Pharaohs house.
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 verse 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 (nahsah) to take, see also Exo 18:12; Exo 25:2; Exo 28:20, etc.
Exo 23:18; Exo 34:25.-Here the Hebrew (zavach) to sacrifice, or slay, is not literally translated, but the two senses, slay and pour out (the blood) are combined in the one word offer.
The Heb. (al) is also in consequence translated with, instead of upon. The result is that there is no sense in the translation. The filling up of the Ellipsis preserves the literal signification of the other words as well as the sense of the verse, thus:-Thou shalt not slay [and pour out] the blood of my sacrifice upon leavened bread.
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, (el) which means to, is translated with.
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 10:27, the Ellipsis is supplied.
2Ch 32:1.-And thought to win them for himself.-
Here (lvikam eylayo) means (as given in the margin) to break them up, but this being for himself, conveyed no sense; so the translation of the verb, which means break up, was modified to win, in order to agree with the preposition for. But the correct supply of the Ellipsis makes the meaning clear, and enables us to retain the literal sense of the verb:-He encamped against the fenced cities, and thought to break them up [and annex them] to himself, or thought to rend them [from the kingdom of Judah, and annex them] to himself.
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. (dahvqah), which means to cleave, to stick (see Gen 2:24. Deu 28:60. Psa 119:31. Lam 4:4), is translated followeth hard, in order to combine it with (achareyach) after thee. My soul followeth hard after thee. The supply of the Ellipsis makes the sense clear and retains the literal meaning of the words, thus:-My soul cleaveth to [and followeth] after thee.
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 () they lie down, i.e., The sun ariseth, they gather themselves together, [depart, and] lay themselves down in 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 (chathah) means to take hold of, to seize, spoken once of a person, Isa 52:5 (7), and elsewhere always of taking up fire or burning coals. See Isa 30:14. Pro 6:27. I.e., the coals of fire which thine enemy casts at thee, thou shalt take them and put them upon his head: he will thus get what he intended for thee.
The burning coals are put by Metonymy (q.v. [Note: Which see.] ) for cruel words and hard speeches (see Pro 16:27; Pro 26:23).
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. (paralamban) means to take and bring with ones self, to join ones self. There is no equivalent for up. The double sense of the verse must be supplied in the Ellipsis:-Then the Devil taketh him with himself [and leadeth] him, etc. So verse 8 and 27:27. The sense is sometimes completed by a second verb, Mat 2:13; Mat 2:20. Joh 19:16. Act 23:18.
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 Lords 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 , 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 (ee), when following a positive assertion. The thought lies in the Heb. use of the word (min), Psa 118:8-9 : It is better to trust in the Lord than [i.e., and not] to put confidence in man. It is better to trust in the Lord than [i.e., and not] to put confidence in princes. So Jon 4:3. Now, O Lord, take, I beseech thee, my life from me; for it is better for me to die than [i.e., and not] to live.
So in the N.T., Heb 11:25 : Choosing rather to suffer affliction with the People of God, than [i.e., and not] to enjoy the pleasures of sin for a season.
So here the doctrine is that the Publican was justified and not the Pharisee. Not that the Pharisee was justified a little, and the Publican was justified a little more! The parable is wholly concerning justification (verse 9), and not a parable about the nature of prayer. The manner of the prayer is merely the vehicle for the illustration of the truth.* [Note: Ignorance of the doctrine of justification, it may have been, or oversight as to the point of the parable, that gave rise to the difficulties presented by the Text, which was altered and glossed in various ways in order to make sense. The Textus Receptus has , the mss. APQ, &c. have , with T.Tr. marg. (i.e., This man went down to his house justified or was it then the other, &c.). The mss. BL have , with L.Tr.WH.Alf. (i.e., passing over the other).]
Luk 19:44.-And shall lay thee even with the ground. (edaphizein) signifies both to level to the ground, and to dash to the ground. In this last sense it occurs in Psa 137:9. Hos 10:14; LXX. [Note: XX. The Septuagint Version (325 b.c.).]
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 (orthriz) does not mean to come early, but to rise up early, and the sense is:-And all the people rising early in the morning, [came] to him in the temple.
Joh 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.
Joh 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].
Act 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.
(apodidmi) does not mean merely to sell, but to put away by giving over, whether for money or for any other return.
Act 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.
Act 23:24.-And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. The Greek is, lit.,:- (diasz) to save through, i.e., and keep him in safety [and bring him] unto Felix.
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:- (kateergeetheete apo tou Christou); and the R.V. [Note: The Revised Version, 1881.] translates it:-Ye are severed from Christ, and puts in the margin, Greek brought to nought. But we may take the Greek literally, if we put the margin in the Text and supply the Ellipsis correctly:-
Ye are made void [and cut off] from Christ.
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.
A14. The aim of the enemy Subversion ().
B15. The workman ().
C16. Exhortation. Shun.
D17, 18-. Illustration. Canker.
E-18. Effect on others. Overthrown.
E19. Effect on Foundation. Standeth sure.
D20, 21. Illustration. Vessels.
C22, 23. Exhortation. Flee Avoid.
B24, 25-. The Servant ().
A-25, 26. The aim of the enemy. Opposition ().
Then by expanding this last member A, we see the meaning of verses -25, 26:-
A. The aim of the enemy.
Aa-25-. Lest God should give them repentance
b-25. Unto () the knowledge of the truth,
a26-. And lest, being taken alive by him, [by God, as in a] they may awake [and be delivered] from the devils snare
b-26. Unto () his [Gods] will (i.e., to do the will of God).
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. (apo tees eulabeias). (Only here and Heb 12:28). See Psa 22:21, above.
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:- (diathemenos), and means appointed.* [Note: Participle of (diatitheemi), to appoint (see Luk 22:29). And I appoint unto you a kingdom, as my Father hath appointed unto me. Act 3:25 : The covenant which God made with our fathers. Heb 8:10 : This is the covenant which I will make with the house of Israel after those days, saith the Lord. So also Heb 10:16. These are the only places where the verb occurs, except this passage.] Its use shows that the sacrifice by which the covenant was made is really contained in the word.
And the word (diatheekee) everywhere means covenant.
So that, in accordance with these Scriptures and facts, we may translate verses 16-18, as follows:-
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: means over, as marking the ground or foundation of the action. See Mat 24:47. Luk 12:44; Luk 15:7 (7), 10; 19:41; 23:38. Act 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. (opis) is an adverb of place or time, and means back, behind, after (see Rev 1:10; Rev 12:15). It cannot, therefore, be taken in connection simply With wondered. But the following is the sense:-
And all the world wondered [and followed] 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 verse 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 verse 24. Until in Kir-haraseth [only] they left the stones thereof [to the Moabites].
Psa 12:6, (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 Lords 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 (eretz), the earth: i.e., the dry land or the world as created, as in Gen 1:1 : In the beginning God created the heaven and the earth (, eretz). It is generally taken as though it were used of a crucible made of earth or clay; but in this case it would be (adamah), ground, soil, clay; and not eretz, the whole earth; Moreover, the Lamed prefixed () means to or pertaining to. It is the sign of the dative case and not of the genitive. The Revisers note this and render it:-As silver tried in a furnace on the earth, as though it was important for us to note that it is not in or under the earth! But this does not touch the real difficulty. This is removed only by correctly supplying the Ellipsis, and repeating the noun words from the beginning of the verse.
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
(aretee), as man had used it, meant merrily excellence of any kind, manhood, nobility, valour, prowess. But, in the Scriptures, it is used in the higher sense of glory (Hab 3:3), praise (Isa 42:8; Isa 42:12; Isa 43:21; Isa 53:7). And so in the New Testament, Php 4:8; 1Pe 2:9; 2Pe 1:3; 2Pe 1:5.
(eethos) was only the haunt of an animal, but it became custom, morals, character.
Some are used in a totally different sense from that in which they had ever been used before.
(choreeg) was simply to furnish or lead a chorus, but it was changed to furnish or supply. 1Pe 4:11 : My God shall supply all your need.
(euangelion) was merely the dispatch containing the news, but it was used in the new sense of the gospel of God.
(ekkleesia) was used by the Greeks of any assembly, but especially of citizens, or as we should say of a selection from them, burgesses. The word means an assembly of those called out, an elect assembly.
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 Christs 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.]
(steeria) was merely preservation or deliverance from danger, but in the Scriptures it is the salvation of God.
(paracleetos) was merely the legal assistant or helper. In the New Testament there is one Paracleetos within us that we may not Sin (Joh 14:16; Joh 14:26; Joh 15:26; Joh 16:7); and another Paracleetos with the Father if we do sin (1Jn 2:1).
(skandalon) was used only of the trigger of a trap to catch animals; but in the New Testament it is used in a new and moral sense, of that which causes any one to be caught or made to trip.
Other words were coined by the Holy Spirit Himself, and cannot be found in any human writings.
(skandaliz) is a new word altogether. It is never used in Classical Greek, it means to cause to stumble or fall, to give cause of offence.
(epiousios) is a word used only by our Lord (Mat 6:11 and Luk 11:3) in the Lords Prayer, where it is rendered daily.
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 (epi), upon, prefixed to the participle of a verb. But what verb? It cannot be the participle of the verb (eimi), to be, for its participle is (ousa), and the combination of with would be . It must be (eimi), to go or come, for its participle is (iousa), and the combination of with will be , as used by our Lord. The word means, therefore, coming upon or going upon, and would refer either to bread for our going or journeying upon, or to the bread coming or descending upon us from heaven, as the manna descended and came down upon Israel (Joh 6:32-33).
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:-
A1. Decrease of good.
Ba2. Mans words (Falsehood).
b3, 4. Their end: cut off.
C5-. Oppression.
D-5-. Sighing.
D-5-. I will arise (for sighing).
C-5. I will deliver (from oppression).
Ba6. Jehovahs words (Truth).
b7. Their end: (preserved).
A8. Increase of bad.
Here in B, Jehovahs words are placed in contrast with mans words in B: in a and a, their character respectively: and in b and b their end.
Finally, we may expand a (verse 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 verse 13, wherefore [does He not regard our offering, etc.]?
Act 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 (tou), of the, rendered the father, should be (en), in, according to Tischendorf, Tregelles, Westcott and Hort, and the R.V. [Note: The Revised Version, 1881.]
There must have been three purchases altogether, of which two are recorded in Genesis, and one in Act 7:1-60
(1) According to Act 7:16, Abraham bought a sepulchre from the sons of Hamor.
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 (verse 7). Here it was that (according to Act 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) Jacobs 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 Jacobs sons were carried over, or transferred, as Joseph was.
Now Act 7:15 speaks of two parties, as well as of three purchases:-he (i.e., Jacob), and our fathers. In verse 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 (, ho* [Note: Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Wordsworth, Westcott and Hort, read (h) in that which, instead of (ho) which.] ) Abraham bought for a sum of money, [and they in that which was bought] from the sons of Hamor in Sychem.
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 verse 10).
1Co 2:11.-For what man knoweth the things of a man? i.e., the [deep] things (or depths), from verse 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 mans 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 mans 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 (sunkrin) which occurs only here, and in 2Co 10:12, in the New Testament. Its etymological meaning is clear, being a compound of (krin), to separate or sift (hence, to judge) and (sun), together with, so that it means literally to separate or take to pieces and then to put together. When we do this with things, we compare them by judging them, or we judge them by comparing them; hence, (sunkrino), is translated compare in 2Co 10:12, and is used of the foolishness of those who measuring themselves by themselves, and comparing themselves among themselves, are not wise (margin, understand it not). Here the force of the idea of judging is clearly seen. So also the verb is used in Wis 7:29, where wisdom being compared with the light is found before it. In Wis 15:18 :-They worshipped those beasts also that are most hateful: for being compared together, some are worse than others.
In 1Ma 10:71, the idea of judging is very clear, being translated try. Apollonius says to Jonathan, Now therefore, if thou trustest in thine own strength, come down to us into the plain field, and there let us try the matter together; i.e., let us judge or determine the matter together.
In Gen 40:8; Gen 40:16; Gen 40:22; Gen 41:12; Gen 41:15, it is used for (pahthar), to open, hence, to interpret; and in Dan 5:13; Dan 5:17 for the Chald. (pshar), to explain, interpret; also in Num 15:34 for (pahrash), to separate or divide, hence (in Pual), to declare distinctly.* [Note: See also Neh 8:8, distinctly, and Ezr 4:18, plainly.]
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 (sunkrin), the general meaning of the verb is to communicate distinctly so as to expound or interpret or make anything clear and plain: i.e., to separate or take anything to pieces and put it together again so as to make its nature or construction known. This meaning-to make known or declare-thus seems to combine all the various ideas included in the verb. For we cannot become known to ourselves by measuring ourselves with others (2Co 10:12). Hence the dreams were interpreted or made known (Gen 40:8, etc.), and it was not made known what was to be done to the Sabbath-breaker (Num 15:34). This meaning, too, agrees with 1Co 2:13, where it is used in connection with persons.
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 verse 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: (musteerion), mystery, and not (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 (verse 5), even the mystery (verse 6) which had been hidden, but which God had now revealed (verse 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 (verse 13) to spiritual persons, and the apostle says (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 verse 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 verse 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 Satans 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 Gods 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 () ye, being rooted and grounded in love, may be strong to apprehend with all the saints what the breadth and length and height and depth [of love is] even () to know the love of Christ which passeth knowledge, etc.
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 Christs 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 (prtos), translated first, is the same word which is translated chief in the preceding verse. If We retain this rendering, we may also supply the Ellipsis from the same context, thus:-That in me the chief [of sinners], Jesus Christ might show forth all long suffering.
The R.V. [Note: The Revised Version, 1881.] renders that in me as chief, etc.
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 verse 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 (heemn) our, which is used in the first clause, but a special possessive pronoun, which is very emphatic, (heemeteros), our own. It is used of that which is peculiarly ours as distinct from that which belongs to others, e.g.:-
Act 2:11. We do hear them speak in our tongues.
Act 24:6. According to our law.
Act 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, Christs 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 verse 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 (verse 1) now; and the punishment of the ungodly will be that they shall not stand among the righteous in the judgment (verse 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 (apheekeem). It is from the root (aphak) to put a force, constraint or restraint upon (Gen 43:30; Gen 45:1. Est 5:19).
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 [Behemoths] bones are as strong pieces of brass (i.e., like apheekeem or aqueducts of brass).
Job 41:15. His [Leviathans] 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 Son 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 36:4, 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 (al apheekai mayim), over (not for, see Gen 1:2, darkness was upon the face of the deep; 1:20, fowl that may fly above the earth, etc.), above the apheekai mayim. The hart hears the rushing of the waters far below in their rocky bed, and she crieth out ( (arag) to cry, to long for, only here and Joe 1:20) for the waters she cannot reach.
Then as to the word rendered south (, Negeb). This is the proper name of a certain district in Canaan. It was south relatively to Canaan, but not absolutely. This is clear from Gen 12:9, where we read, Abram journeyed [from Bethel] going on still toward the south (, the Negeb). Afterwards we read (13:1): And Abram went up (north) out of Egypt into the south (, the Negeb). [Note: It is still more clear from Deu 1:7, where we have four distinct topographical names:-in the plain (i.e., in ARABAH, the Jordan Valley), in the hills (i.e., the HILL COUNTRY of Judah), and in the vale (i.e., in SHEPHELAH, the plain of Philistia), in the south (i.e., in the NEGEB, the region south of the hill country of Judah).
For other passages, see Num 13:17; Num 13:29; Num 21:1. Deu 34:3. Jos 10:40 : Jos 12:8; Jos 15:21. Jdg 1:1-36 : 1Sa 30:1. Jer 17:6.
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. Chap. 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 kings tribute, and that upon our lands and vineyards.
Here the words we have mortgaged must be repeated from verse 3. Thus:-There were also some that said, We have borrowed money for the kings 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?
Mar 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.
Mar 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.
Joh 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, (touto de esti), but this is. The verse reads, But this [imparting to you some spiritual gift] is (or means) our being jointly comforted by our mutual faith. He refers to his desire to see these saints in Rome, and the verb is repeated from verse 11, For I long to see you.
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 , with Griesbach, Scholz, and A K L P . But 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 verse 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 verse 16, spirit of God in 8:9 and 14 is divine spirit, i.e., divine nature (2Pe 1:4), spirit of Christ (8:9) is Pueuma-Christou, Christ-Spirit, another term for the new nature. So, spirit of adoption (verse 15) is sonship-spirit, and the spirit of Him (verse 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 Christs. This deliverance is further described in 8:11 and 23; and it is through Jesus that our mortal bodies shall be raised again. See 1Th 4:14, (dia Ieesou), by means of Jesus, and 1Th 5:9 : God hath not appointed us to wrath, but to obtain salvation (i.e., full deliverance from this body of sin and death) by (i.e., by means of, or through) our Lord Jesus Christ.
See this passage under the Figures of Metonymy, Hypallage, Ecphonesis, and Erotesis.
Rom 8:19-21 may be explained thus:-
Expectation.
A19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
The Reason.
B20-. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same:
Expectation.
A-20. [Waiteth, I say (from verse 19)] in hope,
The Reason.
B21. 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 Gods 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 Gods 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 verse 22)] in his own order: Christ the firstfruits; afterward they that are Christs at his coming. Then the end, i.e., not then cometh the end, for (to telos) is used of the last company of a body of soldiers.* [Note: Hom. Il. 7, 380; 10, 470, etc.] (to telos) is the end: but of what, or what end, can be determined only by the context. Here the subject is the various bodies (tagmata) ranks, i.e., every man in his own proper band. Of these bands or ranks Christ is first; then they that are Christs at His coming; then the last of these bands at the end of the thousand years (Rev 20:5), when Christ shall deliver up the kingdom.
The second of these is not the resurrection foretold in 1Th 4:16, as the privilege of those who are in Christ, but the first of the two resurrections referred to in the Old Testament, the Gospels, and the Apocalypse.
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 (dia doxees), by means of glory, and (en doxee), in glory, are both translated by the same word, glorious, while the verb substantive (was and is) is thus necessarily, though incorrectly, supplied. The R.V. [Note: The Revised Version, 1881.] renders the verse, For if that which passeth away (margin, is being done away) was with glory, much more that which remaineth is in glory.
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 verse 10), much more that which remaineth, [remaineth] in glory.
2Co 12:2.-Such an one [I knew] caught up, etc.
The verb (harpaz) does not necessarily mean that the catching is up, but rather away. In Mat 11:12. Joh 6:15. Act 23:10 it is rendered take by force. In Mat 13:19. Act 8:39 it is catch away. In Joh 10:12 it is rendered catch; in Joh 10:28-29, it is pluck; while in Jud 1:23 it is pull.
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 (Act 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 (epithume) is connected with (kata), against, i.e., to desire that which is against, or contrary to. The same verb is used both of the flesh and of the spirit (i.e., the new nature), and the Ellipsis of the verb with reference to the latter enables it to be used in its bad sense with regard to the flesh and in a good sense with regard to the spirit:-For the flesh desires that which is against the spirit, and the spirit desires that which is against the flesh; and these desires are contrary to one another, so that ye cannot do the things that ye would, i.e., so that your new nature is hindered ofttimes in doing those good things that ye would, and, thank God, your old nature is also hindered from doing the things which it lusts after.
Eph 1:13.-In whom ye also trusted. Here the verb is repeated from verse 12: but it seems rather that another verb should be repeated, from verse 11: In whom ye also were allotted as Gods 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 verse 17, [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 (kai), and (kai) is the ordinary conjunction, and, which has two distinct senses, (1) and, (2) also or even. It is the latter of these with which we are now concerned. It is a matter of great importance that we should always know what is the word which it emphasizes. In the Greek, this is never in doubt.* [Note: Nor is it in the Hebrew, as the is always joined to and forms part of the word with which it is connected.] But in English literature, including both the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and the R.V. [Note: The Revised Version, 1881.] , its usage is very inconsistent and defective. In the Greek, , when it means also, is always placed immediately before the word which it emphasizes; while in English usage it may be placed either before or after the word. When we add to this that 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.] it is often dissociated altogether from this word, the confusion and ambiguity can be imagined.
The word is used in the sense of also some 636 times in the New Testament. [Note: See a pamphlet on the usage of the word Also in the New Testament, by the same author and publisher.]
In 258 of these it is placed (in the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] ) after the word.
In 275 it is placed before the word, or in connection with another word to which it does not belong.
In 60 places it is not translated at all.
In 43 places it is rendered even, and placed before the word.
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 (dia), when it governs the genitive case, as it does here, denotes agency, and is rendered by 235 times, through 87 times, etc.; but in only 8 times. See its use in the very next chapter (1Th 5:9), We are appointed to obtain salvation by our Lord Jesus Christ ( ); Rom 7:25, I thank God through Jesus Christ our Lord ( ); Rom 5:9, We shall be saved from wrath through him ( ). No wonder therefore that the R.V. [Note: The Revised Version, 1881.] , while translating it here in Jesus, says in the margin, Greek, through, and adds the alternative rendering, Will God through Jesus bring.
The one thought and subject is Resurrection, as the great and blessed hope of the Lords people. The three clauses are perfectly balanced, as will be seen in the following structure of verse 14:-
aIf we believe (Belief)
bthat Jesus died (Death)
cand rose again, (Resurrection)
aIn like manner [we believe] also (Belief)
bThat them which are asleep (Death)
cwill God (by Jesus) bring with Him [from the dead]. (Resurrection).
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 Joh 5:21; Joh 11:25; Joh 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 , , in (or by) its being said, To-day.
The simplest solution of this confessedly difficult passage is to repeat the exhortation from verse 13: [As ye are exhorted] by the saying, To-day, etc.
Heb 4:7.-Again [seeing] he limiteth, from verse 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 Aarons order of priesthood began at 30 years of age, and ended at the age of 50 years, whereas the days of Melchisedecs 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 (7:3). (eis to dieenekes) means for a continuance, the duration being determined by the nature of the context.
In chap. 7:1 it must mean that Melchisedec remained a priest all his life; in chap. 10:1 it must mean that the sacrifices were continually offered until the end of the Mosaic dispensation; in 10:12 it means that the one sacrifice of Christ is efficacious in perpetuity (or, with Macknight, that Christ offered only one sacrifice during His whole life); while in chap. 10:14 it means that the perfection arising from this sacrifice is limited only by the life of those who are sanctified.
Hence, here in 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 Act 9:26), not believing that he is a disciple (i.e., was); Heb 7:3, he remaineth (i.e., remained); Mar 5:15, they come and see (i.e., came and saw); Joh 1:29, John seeth (i.e., saw), Joh 1:46, Philip findeth and saith (i.e., found and said); Joh 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 Aarons) 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 Gods 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 verse 9. So also verse 12, Not as Cain, who was [born] of that wicked one. Also verse 19, We know that we are [born] of the truth.
2Jn 1:2.-[Loving you] for the truths sake, from verse 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 Gods own heart (as though it referred to Davids character, instead of to Davids calling, being chosen by God and not, as Saul was, by man), infidels have pointed to 1Ki 2:9 to show Davids 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, Shimeis blood was upon his own head (verse 37).
Thus the passage is brought into agreement with Davids oath to Shimei, which is repeated in immediate connection with this verse (verse 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. The three verses 4-6 describe the condition of the earth before the creation of man (verse 7), and before the plants and herbs of the field grew. (Compare verses 4 and 9). Then three negative reasons are given why these did not grow:-(1) For () the Lord God had not () caused it to rain upon the earth, (2) and () there was a man nowhere () to till the ground, (3) and () [no] mist went up to water the whole face of the ground.
(ii.) Interrogatives
(lammah). Why?
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 () standest thou afar off, O Lord? why hidest thou thyself in times of trouble?
(kammah). How oft?
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 mans) 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.
(eykh). How?
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!
(eykah). How!
An exclamation of pain and grief How! This gives its title to the book of Lamentations in the Hebrew Canon [Note: The title in the English Version is from the Latin Vulgate. See The Names and Order of the Books of the Old Testament, by the same author and publisher.] Eykah.
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 2:1, 2, etc.; 4:1, 4, 8, 10.
(mah). How!
Joe 1:18.-How () do the beasts groan! [How] are the herds of cattle perplexed!
(ad-meh). How long?
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?
(ad-mahthai). How long?
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 verse 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 verses 14-16: see also verses 20, 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:-
a1. How amiable are thy tabernacles, O Lord of hosts!
b2. My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.
c3. 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.
a4. 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:-
b2. 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 kings 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 Kings heart as the rivers of wateris ..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 (palgey mayim). Palgey means divisions of, and is the plural construct of (palag), to divide. [Note: (palag), to divide, occurs only in Gen 10:25. 1Ch 1:19. In his days was the earth divided. Job 38:25, Who hath divided a watercourse, and Psa 55:9. Destroy their tongues and divide them.] The name of the Patriarch Peleg (i.e., division) was so called because in his days was the earth divided (Gen 10:25). The term palgey mayim* [Note: The word is used of any very small artificial channel. The following are all the occurrences:-
Job 29:6. The rock poured me out rivers of oil.
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 kings 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 kings 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 kings 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 Lords mighty hand as the palgai mayim are turned by the simple movement of a gardeners 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 verse 20. This expression about giving light is similar to that of seeing the sun (6:5, and 7:5). Both are idioms (q.v. [Note: Which see.] ) for living or being alive, as is clear from verses 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 (avad) is to lose a way which is already known. Here, it is (sathar) which implies that the way is not known at all. It hides itself. In this case God has hidden it and it cannot be found.
What good is life, Job complains, to a man if God has completely covered up the way? The word (sakak), rendered hedged in, refers to the way, not to the man, and means, not hedged in, but covered up (see 38:8). It is not the same word as 1:10 (which is (sook), to hedge in), nor as 19:8, as indicated in the margin (which is (gadar) to fence up).
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 (im), with, in its idea of accompaniment, in common with, i.e., like or as (see Gen 18:23; Gen 18:25. Job 3:14-15; Job 9:26; Job 21:8; Job 40:15. Psa 73:5; Psa 73:25; Psa 143:7. Ecc 2:16), and translate:-
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 (, b, which is ignored by A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] ) the shelter (, tzel, Gen 19:8; Num 14:9; Psa 17:9) of wisdom [is more excellent than to be] under the shelter () of money; and the advantage of wisdom is that wisdom preserveth the life of them that possess it.
That is to say, briefly, wisdom is good: and money is good, but wisdom has this advantage over money; it can preserve life, while an inheritance or money cannot.
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 verse 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, verse 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 verse 9.
Mat 13:32.-Which indeed is the least of all seeds [which a man takes and sows in a field]; from verse 31; i.e., not the least, absolutely, but relatively, as to those seeds which are usually sown in the field.
Mar 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.
Joh 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].
Joh 9:3.-Here the Ellipsis is to be supplied from verse 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 verses 37 and 41, and then we can preserve the proper emphasis shown by the position of also:-So the RESURRECTION also of the dead [is with a different body]. This preserves the harmony of the whole argument.
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, (pneuma deilias); (deilias), means timidity, fearfulness, cowardice, and always in a bad sense (see the verb (deilia), Joh 14:27. The adjective, Mat 8:26. Mar 4:40. Rev 21:8).
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 verse 14), then shall I be weak and be as another man (from verses 7 and 11)]: and she fastened it with the pin, etc. The Arabic and Vulgate Versions supply these words to complete the sense. See Appendix C. Homoeoteleuton, 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 verse 13. See also 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 verse 8.
So, at the end of verse 13 supply Meonothai from verse 14.
Also, in chap. vi., at end of verse 27, supply Samuel his sonfrom verse 28.* [Note: In this verse there is a strange confusion. Samuels or Shemuels firstborn was Joel, see verse 33. Vashni () is not a proper name, but means the second. And the verse reads, And the sons of Samuel, the firstborn [Joel, verse 33], the second Abiah. See 1Sa 8:2, and see also above, page 5.]
In chap. vii. at end of verse 18 supply and Shemidah from verse 19.
In chap. viii. at end of verse 7 add and Shaharaim from verse 8.
In chap. xxv. at end of verse 3 add and Shimei from verse 17, where he is named. In verse 3 only five out of the six are named. In the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] Shimeis name is supplied in the margin.
Neh 5:2.-For there were that said, We, our sons, and our daughters, [being] many, [are mortgaged], supply from verses 3, 4, 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 fathers 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 , (pahsk), from (pasak), Passover. (pasak) means primarily to halt (see Isa 35:6. Lev 21:18. 2Sa 4:4). So 1Ki 18:21, How long halt ye () between two opinions? Heb., as birds hop backwards and forwards on two boughs. Hence in Exo 12:13, it is not when I see the blood, I will pass over you; but, it is , I will halt or stop at you, and the plague shall not be upon you, i.e., Jehovah will stop or halt at () the door and not suffer the destroyer to enter. So the precious blood of Christ stops the hand of justice, and is a perfect defence to the sinner who is sheltered by it.
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).
Joh 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.
Joh 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 (ppote), at any time, from the end of the verse. Both Versions practically ignore it by including it in the word never.
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 26:35 he said, Yet will I not deny thee, and in Mar 14:31, I will not deny thee in any wise, but Peter did deny the Lord Jesus! His enemies, in Joh 11:56, declared, He will not come to the feast, but He did! Peter, in Joh 13:8, declared, Thou shalt never wash my feet, but Jesus did! Thomas, in Joh 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. Joh 13:38.
Joh 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 Joh 4:14; Joh 8:12; Joh 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.]
Joh 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).
Joh 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].
Act 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.
Act 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 20:1, where the Ellipsis is supplied, a man that is an householder. Luk 2:15, margin, 24:19, a prophet; Greek, a man that is a prophet. Act 2:29, men and brethren; Greek, Men who are brethren, and verse 22, men of Israel; Greek, men who are Israelites. So here, Act 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 () [was] after one [transgression] unto condemnation (); but the free gift is after many offences unto (i.e., a righteous acquittal). (See below, page 111).
N.B.-It is not (dikaiosunee) which is the attribute of righteousness; nor is it (dikaisis) which is the act of the Judge in justifying; but it is (dikaima) which is the outcome of the act, the just thing done.
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 verse 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 verse 13)] are lawful unto me [to eat], but all are not profitable; (see 10:33) all [meats] are lawful for me [to eat], but I will not be brought under the power of any [meat]. Compare 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 verse 48). See above on Act 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 (verse 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 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 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 (chap. 2:1): , and you when ye were, must be compared with verse 5, , and we when we were. This points to the use of the verb quickened in each case.
Php 3:13.-Brethren, I count not myself to have apprehended [the prize (from verse 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 verse 6 here, and also in verses 4 and 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 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 chaps. 15:20; 17:25; 23:24; 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.
Joh 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.
Joh 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 verse 38.
Joh 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.
Joh 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 fathers flock in Shechem. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem?
The Massorah gives the words rendered their fathers flock as one of the fifteen dotted words,* [Note: See Ginsburgs 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 verse 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 Ginsburgs 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 chap. 30:11-14.
Deu 32:34-35.-Here, in verse 35, the word belongeth is inserted in italic type through reading the Hebrew (lee) as being the preposition and pronoun to me. But the (yod) is really the abbreviation of the word (ym) day, * [Note: See Ginsburgs Introduction, Part II., chap. v., pp. 165-170.] as is clear from the Targum of Onkelos, the Samaritan Pentateuch, and the Septuagint translation Taking, then, (lee) as being an abbreviation of (lyom) for the day, the four lines form an alternate correspondence: the first line reading on consecutively with the third, and the second with the fourth, thus:-
aIs not this laid up in store with me,
bSealed up in my treasuries
aFor the day of vengeance and recompense,
bFor the time when their foot shall slip?
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 (lym), for the day, corresponds with (lath), for the time.
The R.V. [Note: The Revised Version, 1881.] renders the last two lines, Vengeance is mine and recompense, at the time when their foot shall slide.
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 Homoteleuton [Note: See Ginsburgs 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 (vattachas) but she spared thee. This yields no sense, so the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] and R.V. [Note: The Revised Version, 1881.] have followed the Vulgate and inserted mine eye in italics. But Dr. Ginsburg points out* [Note: Introduction, pp. 291, 292.] that in all probability in the transcription of the Text from the ancient Phnician characters into the square characters, (which is ) was mistaken for (which is ) and so , she spared, was written instead of , I spared. There can be no question that this was the primitive reading as it is preserved in the LXX. [Note: XX. The Septuagint Version (325 b.c.).] Chaldee, and Syriac.
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 Davids 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 (blee) not should be [Note: This is the reading of the first Edition of the Hebrew Bible, Soncino, 1488; also of the Syriac and Arabic Versions, and the Chaldee paraphrase. The mistake of for could be easily made.
See Ginsburgs Introduction, p. 144.] (klee) 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 Ginsburgs 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
Verse 1 corresponds with verse 5.
Verse 2 corresponds with verse 4-.
Verse 3 corresponds with verse -4.
Verses 1-3 concerning the godly.
Verses 4 and 5 the ungodly.
Thus:-
present.
A1-3. The godly
B4, 5. The ungodly
future.
A6-. The godly
B-6. The ungodly
The first two may be expanded thus:-
The godly.
Aa1. Their blessing (not standing with the ungodly now)
Their way.
b2. Their character
c3. Comparison
The ungodly.
Their way.
Bb4-. Their character
c-4. Comparison
a5. Their punishment (not standing with the godly in the judgment)
Therefore verse 4 corresponds with verse 2; and verse 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 verse 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 hearts 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 hearts 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 hearts desire; and the robber blesseth, blasphemeth the Lord.* [Note: See Ginsburgs 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 Ginsburgs 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 (ratzad) as meaning to leap, the sense has been obscured, and then the attempt is made to clear it by the use of the italics.
occurs only here, and is an Arabic word, which means to look askance at, or to envy, and the verse reads naturally: Why do ye envy, O ye high hills, the hill God desired for His seat? i.e., Sinai, see verse 17. The R.V. [Note: The Revised Version, 1881.] agrees with this.
Psa 69:4.-They that would destroy me, being mine enemies wrongfully.
The Syriac supplies a letter (), thus giving the reading, more than my bones, instead of they that would destroy me being, etc. So that the verse reads:
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 (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 (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 (aleph) is inserted in the word (btzur) rock, making it (btzavvahr) neck. The LXX. [Note: XX. The Septuagint Version (325 b.c.).] evidently read it as rock, without the aleph, and the passage ought to read without the italics:-
Do not exalt your horn toward heaven, nor speak arrogantly of the Rock.
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) (Bammerchavyah) is one word, and means in a large place, and hence, with freedom or with deliverance (compare Hos 4:16, Psa 31:8). But according to the Eastern Recension the reading is presented in two words , * [Note: See Ginsburgs Introduction, pp. 385, 386.] and the verse should be rendered:
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:-
a2-. Our gladness.
b-2. The Lords great things.
b3-. The Lords great things.
a-3. Our gladness.
Or fully thus:-
a2-. Then was our mouth filled with laughter and our tongue with singing.
b-2. Then said they among the heathen, The Lord hath done great things for them.
b3-. The Lord hath done great things for us:
a-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 thus, in this manner. It refers to what follows, viz., to the Lords way of giving in contrast to mans way of works. Gods spiritual blessings are not obtained by incessant labour-rising early and sitting up late, nor by painful and sorrowful effort. Thus He giveth-this is the way He giveth to His beloved-How? sleeping or while they sleep. (sheynah) is an adverbial accusative, meaning in sleep.
It was in this way He gave His wondrous gifts to Solomon. His name was () Yedidiah, i.e., beloved of Jehovah (2Sa 12:25). The word here is also Yedeed, i.e., beloved. And this Psalm relates to Solomon, as we learn from the Title. Solomon knew by a blessed experience how God gave to him His richest blessings while he was sleeping (1Ki 3:3-15). Even so He gave to Adam a Bride (Gen 2:21-22); to Abram, the everlasting Covenant (Gen 15:12-16), and to Jedidiah His beloved, wisdom, riches and honour. Thus He giveth to His beloved while they sleep when they are helpless and are unable to put forth any effort of works, by which to earn the blessing, and in which the flesh might glory before God. (1Co 1:29.)
How wondrously He gives! Een while we sleep-
When we from all our works have ceased, and rest;
And He our life doth mercifully keep,
Then, without works, are His beloved blest.* [Note: Rom 11:6.]
Yes! His beloved! lovd not because
Of any work which we have ever done; [Note: Tit 3:5.]
But loved in perfect grace, without a cause: [Note: Rom 3:24. Being justified freely by His grace. The word freely here is the same word () drean as in Joh 15:25, where it is rendered without a cause. (They hated me without a cause). There was absolutely no cause why our blessed Lord Jesus was hated. Even so it is with regard to our justification:-Being justified without a cause by His grace.]
This is the source whence all our blessings come.
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 weve never sown, He makes us reap
A harvest, full of richest blessing. Thus
He gives to His belovd while they sleep.
Song Son 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 (Shalhebethyah), but, according to the Eastern Recension, and several early editions, it is divided into two words, the flames of Jah. Hence the sense is:
Love is strong as death.
Affection is inexorable as Hades.
Its flames are flames of fire.
The flames of Jah. [Note: See Ginsburgs 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 (Pe) in (vhippachtee), in the ancient and primitive text was mistaken for (nun), (owing to the similarity of the Phnician characters, when transcribed into the more modern square characters); and thus I will blow became I will leave, and then the two words, you there, had to be supplied in order to make sense.* [Note: See Ginsburgs Introduction, p. 294.] The parallelism is thus beautifully perfect:
aAs they gather
bto blow
cto melt it:
aSo will I gather
band I will blow
cand melt you.
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 Ginsburgs Introduction, p. 357.] by which the primitive text, my glory, by the change of one letter ( for ) became their glory, and the first person became the third. The original text stood:-
As they increased, so they sinned against me:
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 (mee ydeah) means who knoweth? in the sense of no one knows whether, or no one knows but that (see Psa 90:11. Ecc 2:19; Ecc 3:21; Ecc 6:12; Ecc 8:1. Joe 2:14). The R.V. [Note: The Revised Version, 1881.] translates Jon 3:9 as the A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] renders Ecc 2:19, who knoweth whether (without italics).
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?
Denouncd 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 Ginsburgs Introduction, p. 363.]
The primitive text was, Ye have cursed me with a curse. The active was changed into the passive by putting for .
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.
Mar 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 (kairos) means not time, which is (chronos), but a limited portion of time, and always with the idea of suitability; hence, the right time, proper season, stated season, when the thing referred to comes to a head, or crisis. Hence, applied to a tree, it denotes the ordinary and regular fruit-season of that tree.* [Note: It is interesting to note that in modern Greek, the word (kairos), season, has come to mean weather; while (chronos) time, is now used not merely of time, but year.] The Passover did not occur at the proper fig-season; but figs remained on the trees (dried) right through the winter. These, which could generally be found, were called (pag). The name is preserved in the word Bethphage (, for , house of figs). At the time of the Passover, such figs might well have been looked for.
The Lord went to see if consequently ( ) he might find anything thereon. It was if consequently, because it was not the proper season of figs (, suka: not , olunthoi, as the others were called, and for which He sought).
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 (verse 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 (olunthoi), dried figs] he should find on it: for it was not the time of figs (, suka): and oncoming up to it, nothing found he save leaves. The explanatory clause (though it belongs to the former clause, as here rendered) is put last to complete the structure which is as follows:-
Structure of the passage (Mar 11:13).
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.
BLeaves.
CaComing.
bFinding.
CaComing.
bFinding.
BLeaves.
AFigs.
Joh 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 (kleetois hagiois). But we have these same words in the Septuagint translation of Lev 23:2, which throws light upon the expression. Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. The LXX. [Note: XX. The Septuagint Version (325 b.c.).] translates the words holy convocations, (kleetas hagias), i.e., assemblies by special calling as holy to the Lord. Hence, in the New Testament expressions the meaning is the same, i.e., saints by the calling of God, or by Divine calling: viz., those who have been Divinely selected and appointed as saints. So also of an apostle it denotes one who has by a special calling of God been made an apostle. In other words, by Divine calling, saints; or by Divine calling, an apostle.
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 (hyperphrone) occurs only in this passage, and it means to think more than one ought, not merely of ones self, but of anything. It denotes especially a highmindedness about any subject, which makes one proud, arrogant, boastful or insolent. Indeed, there is in this verse another figure, or peculiar form of words, called Paregmenon (q.v. [Note: Which see.] ), where several words of a common origin are used in the same sentence. This figure is used for the purpose of calling our attention to the statement so as to emphasize it. The words can be only inadequately expressed in translation: For I say, through the grace given unto me, to every man that is among you, not to THINK-more-highly ( hyperphronein) than he ought to THINK ( phronein), but to THINK (, phronein) so as to THINK-soberly ( sphronein), according as to each one [of you] God hath distributed [his] measure of faith.
The verses which follow show that God has dealt out spiritual gifts in different measures (verse 6), and that he who has a larger measure than another is not on that account to be proud, or to think on any subject beyond his own measure of faith.
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: (eis), unto, is used in its well-known sense of up to, or until. See Php 1:10, That ye may be sincere and without offence till the day of Christ. Eph 1:14, Which is the earnest of our inheritance until the redemption of the purchased possession.
That is to say, until Christ came and brought justification by free, pure, and true grace, the Law, like a tutor, kept them under restraint; and is here in entire contrast to that liberty wherewith Christ hath made His people free (see chap. 5:1, and Joh 8:36. Rom 8:2).
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 Abrahams 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 faiths walk: while in Noah, we have the most perfect example of faiths 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 faiths power to conquer (verses 32-35), and the other illustrating faiths power to suffer (verses 36-38). Then chap. xii. 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 chap. 11.] 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., , aphorntes, looking away from) unto.
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 (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 Act 3:15, killed the Prince of life, i.e., the author and giver of life; Act 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 (ekeinos), that one, that blessed One, the Lord Jesus. All the more emphatic from its being presupposed that He is so wonderful that there can be no possible doubt as to His identity. Just as in 2Ti 1:12 : For I know whom (he does not say, in whom) I have believed, and I am persuaded that he is able to keep that (he does not say what) which He has committed unto me against that day (R.V. [Note: The Revised Version, 1881.] margin), (he does not say what day)! That which God had committed unto Paul was that goodly deposit-the revelation of the mystery concerning the Body of Christ. The word (paratheeke) occurs only here (verse 14) and 1Ti 6:20 (according to the best texts). It was committed to Timothy also, and he was to guard it by the Holy Spirit dwelling within him. And though all might turn away from him and his teaching concerning it (verse 15), yet God would guard it and care for it, and preserve it against that day.
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 (, epilusis) occurs nowhere else in the whole Bible, and only once or twice in secular Greek writings. Even the verb (, epilu) occurs only twice, viz., Mar 4:34, He expounded all things to his disciples, and Act 19:39, It shall be determined in a lawful assembly, i.e., made known in such an assembly. The verb means to untie, unloose, and hence to unfold or disclose. This is its meaning in the only place where it occurs in the LXX. [Note: XX. The Septuagint Version (325 b.c.).] , Gen 41:12, of Joseph interpreting the dreams of Pharaohs servants. Here it is used as the translation of the Heb. (pathar), to open, unfold, or disclose. Hence, the noun can mean only an unfolding, or disclosure: just as when one Unties a parcel or bundle, and discloses what is contained within it.
(2) The word private is the translation of the word (idios), which occurs 113 times. It is never translated private, except here. Seventy-seven times it is rendered his own (e.g., his own servants, Mat 25:14; his own country, Joh 4:44; his own name, Joh 5:43; his own sheep, Joh 10:3-4, etc.).
Then the verb is is not the equivalent for the verb to be, but it is quite a different verb-(, ginomai), which means to begin to be, come into existence, to originate, arise, become, come to pass, etc.
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 prophets 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 prophets, 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.
——–
Fuente: Figures of Speech Used in the Bible
ELLIPSIS
ELLIPSIS is the omission of a word, or even of an entire sentence, which is necessary to the sense.
I. It is either grammatical or rhetorical. The former at times is subservient to elegance; the latter to Emphasis. Whether it be used grammatically or rhetorically, will be indicated by each passage. [See ERNESTI in Rh. P. II. ch. iii. 346, p. 169.] There is found-
1. ABSOLUTE ELLIPSIS in single words or terms, the supply of which is furnished by the nature of the context alone; namely, when there is an omission of a Substantive, Adjective, Pronoun, Verb, Participle, Adverb, Preposition, or Conjunction, e.g.-Mat 19:17, , [viz. .]-Rom 2:18, [].-Ch. 12:19, [ ]: Ellipsis from a feeling of religious reverence. The Gnom. on the passage.-Heb 9:1, Gnom., [].-Ch. 13:25, [] .-Gnom. on Luk 14:18, .-1Co 3:2, (viz. , with which comp. Heb 5:12).-Rom 5:11, [viz. ] – 2Co 3:13, [], . Gnom. on this passage; also on Luk 19:4, where there is an ellipsis of .-Luk 18:14, there is to be supplied, .
2. RELATIVE [RELATA] ELLIPSIS, where the very words that are put down furnish the words which are to be supplied; e.g.-A verb is to be supplied from the verb, or from the noun substantive: 1Co 1:26-27, , , [viz. , have been called (see the Gnom. on this passage); or, have been chosen, with which comp. , 1Co 1:27].-Eph 5:24, , [supply , or else from Eph 5:21, ] . See Gnom.
3. ENTIRE SENTENCES in many passages are omitted by Ellipsis: e.g.-Absolute Propositions: Rom 9:7, . This is put with a material supposition; for there is to be supplied, It is written, and it is being fulfilled. See Gnom. After understand , .-Bauers Phil. Th. P., p. 193. Relative or related propositions are to be supplied from the antecedents, or else from the consequents: Rom 8:3. See Gnom., and BAUER, L. c. p. 197.
II. In what way, therefore, this or that ELLIPSIS is to be supplied, may be inferred either from the Antecedents, or else from the Consequents, or from the nature of the thing itself, or from the mere usus loquendi: e.g.-Rom 7:13, [supply from the hemistich that goes before, ], [Gnom.]; or, if you prefer it, suppose an Enallage in , and understand it as used for the finite . If it be explained in the former way, there is at the same time a Metonymy, viz. for the cause of death, and an Epexegesis, viz. – [epexegetical of – ]. See Gnom.-Joh 6:32, [supply from the latter hemistich, ] . See Gnom.- Joh 6:35, () – – .-Mar 15:8, () . The Gnomon observes, that a verb is often omitted which is to be repeated from the following clause, and quotes several passages in illustration of this.-Mat 11:18, [i.e neither eating, i.e. with others, or not even in the sight of others] [viz. , Luk 1:15]. See Gnom.-1Co 9:4, [supply, from the nature of the thing in question, or from the subject-matter involved, without working with our own hands]. See Gnom.-Ep. of Jud 1:14, [viz. of His angels]. A covert (cryptica) Ellipsis. See Gnom.-Rev 1:5, [supply, according to the usus loquendi, Who is] – – Comp. the Gnom.-Rev 19:10, and Rev 22:9, : where the Gnomon remarks from Wolf, that all the speech of the Angel is brief and elliptical, such as is usually the language of those who shrink with strong aversion from anything. Comp. the Titles, ANANTAPODOTON, ASYNDETON, LOCUTIO CONCISA, ORATIO SEMIDUPLEX, SYLLEPSIS, ZEUGMA.