B5537 FIGURES OF SPEECH USED IN THE BIBLE: EXPLAINED AND ILLUSTRATED. By E. W. Bullinger, D.D. " How is it that ye do not understand ? . . . Then understood they." Matt. xvi. ii, 12. London : MESSRS. EYRE & SPOTTISWOODE, GREAT NEW STREET, E.G. New York : Messrs. e. & J. B. YOUNG & Co., Cooper Union, Fourth Avenue. 1898. PkINTHD Al THK GrAI'HO PrKSN I lHq8), LtI). London and Weai.d.stoni;. SOME ERRATA. PAGE FOR READ 5 ... ... 20 ... . nominative accusative 21 ... 3 ... Heroditus Herodotus — ... note ... €S es 36 ... .. 15 ... Are Have 49 ... ... last ... ? 53 ... ... note ... -112^3 ... . ^122l — — ... betsinnor hatsinnor 63 ... ... 12 ... NC)D ... . X T Nb2 — ■ — nashah nahsah 64 ... 2 ... Vkikahm Vvikam 68 ... ... 33 ... kpydros epya.Trj) In strong negation ... ... ... 274 3. Verbs with cognate noun ... ... ... 275 4. Verbs with other parts of speech ... ... 280 11. Nouns and pronouns : 1. Nouns repeated in different cases ... ... 281 2. Nouns repeated in different Numbers... ... 282 (a) In singular and plural ... ... ... 282 (/;) In singular and dependent Genitive plural 283 III. Adjectives. • (h) In a different sense. ANTANACLASIS: or, Word-Clashing, and PLOCE : or, Word-Folding. The repetition of the same word in the same sentence with different meanings (anaclasis, antistasis, dialogia, hhfkactio) ... 286 SYNCECEIOSIS: or, Cohabitation. The repetition of the same word in the same sentence with an extended meaning (co-habitatio) ... ... ... ... 294 SYLLEPSIS: or, Combination. The repetition of the sense without tlie actual repetition of the word (sv.NHSis, synthesis) ... ... ... ... 296 3. The Repetition of Dm-fehent Words. (a) In a similar order (hut same sense). SYMPLOCE: or, Intertwining. The repetition of different words in successive sentences, in the same order and same sense (co.mplexio, co.mpi-icatio) ... 297 TABLE OF CONTENTS. xxv. (b) In a different order (but same sense). EPANODOS : or, Inversion. The repetition of different words in a sentence, in an inverse order (but same sense) (regressio, inversio) ... ... ... 299 ANTIMETABOLE : or, Counterchange. Epanodos with contrast or opposition (diallelon, metathesis, COMMUTATIO) ... ... ... ... ... 301 (c) Similar in sound, but different in sense. PAREGMENON : or, Derivation. The repetition of words derived from the same root : similar in sound, but different in sense (derivatio) ... ... ... 304 PARONOMASIA: or, Rhyming- Words. The repeti- tion of words similar in sound, but not necessarily in sense or origin (annomin.atio, agno.mixatio) ... 307 PARECHESIS : or. Foreign Paronomasia. The re- petition of words similar in sound, but different in language ... ... ... ... ... 321 {d) Different in sound, but similar in sense. SYNONYMIA: or, Synonymous W^ords. The repeti- tion of words different in sound and origin, but similar in meaning ... ... ... ... ... 324 REPEATED NEGATION : or, Many Noes. The repetition of two or more negatives (Greek) for the sake of emphasis ... ... ... ... 339 4. The Repetition of Sentences and Phrases. CYCLOIDES: or. Circular Repetition. The repetition of the same phrase at regular intervals ... ... 342 AMCEB^ON : or, Refrain. The repetition of the same phrase at the end of successive paragraphs ... 343 CCENOTES: or. Combined Repetition. The repetition of two different phrases : one at the beginning and the other at the end of successive paragraphs (co.mplbxio) 345 xxvi. FIGURES OF SPEECH. EPIBOLE : or, Overlaid Repetition. The repetition of the same phrase at irre*htly over by way of summary (perclksio) ... 438 DIEXODOS : or, Expansion. A lenghteninj» out by copious exposition of facts ... ... 439 EPITHETON : or. Epithet. The namin.ij of a tiling by definin<> it (APPosm.M) ... ... •■■ •■ 440 SYNTHETON: or. Combination. The placinj^ toj^ether of two words by usage ... ... ... ... 442 HORISMOS; or. Definition. A definition of terms (i)Hi-i.\ni()) 443 3. Descrm'tio. By way of Description. HYPOTYPOSIS: or, \A<^ord-Picture. X'isible represen- tati(jn of objects 1£uso.\.k kictio, CONFOR.MATIO) ... I. The members of the human body II. Animals III. The products of the earth IV. Inanimate things V. Kingdoms, Countries, and States \'l. Human actions attributed to things (so.matopckia) 861 861 863 864 864 867 868 TABLE OF CONTEyTS. xV. ANTIPROSOPOPCEIA : or, Anti-Personification ... 870 ANTHROPOPATHEIA: or, Condescension .. 871 I. H U.MAN .AND R.4TION.AL BeINGS ... ... ... 872 1. Parts and members of man, or of the human body (theoprepos) ... ... ... 872 2. The feeHngs of men ... ... ... 882 3. The actions of men ... ... ... 883 4. Circumstances ... ... .. ... 891 (a) Negative ... ... ... ... 891 (b) Positive ... ... ... ... 891 (c) Of Place ... ... ... ... 892 (d) Of Time ... ... ... ... 893 (e) Of Person ... ... ... ... 893 II. Irr.\tion.\l Cre.atures ... ... ... 894 1. Animals ... ... ... ... ... 894 2. The actions of certain animals ... ... 894 3. Parts or members of certain animals ... ... 895 4. Plants ... ... ... ... ... 895 (a) Of Genus ... ... ... ... 895 (b) Of Species ... ... ... ... 895 III. In.4ni.m.\te Things ... .. ... .. 895 1. Universals ... ... ... ... 895 2. Particulars ... ... ... ... 896 3. The Elements ... ... ... . . 896 4. The Earth ... ... ... . 897 ANTIMETATHESIS : or, Dialogue. .A transference of speakers (polyprosopon) ... ... ... 898 ASSOCIATION : or, Inclusion. When the writer or speaker associates himself with those whom he addresses ... ... ... ... ... 900 APOSTROPHE. A turning aside from the direct subject- matter to address others (prosphonesis, aversio) ... 901 1. Apostrophe to God ... ... ... ... 901 xlii. FIGURES OF SPEECH. II. Apostrophe to Men ... ... ... 902 1. To certain definite persons ... .. 902 2. To one's own self ... . . ... ... 903 3. To some second person or persons (indefinite) ... 903 4. In Prophecies ... ... ... ... 904 III. Apostrophe to Am.mals ... ... ... 904 I\^ Apostrophe to Inam.matk Thi.nos ... ... 904 3. As to Sri?,IECT-MATTF.H. PARECBASIS : or, Digression. A turnin,i» aside from one subject to another (dioressio, pakabasis, ecbole, APHOOOS) ... ... ... ... ... 906 METABASIS: or, Transition. A passing from one subject to another (TKA.Nsrrio, i.ntkkeactio). .. ... 908 EPANORTHOSIS : or, Correction. A recalling of' what has been said, in order to correct it as by an after-thought (diokthosis, epidiokthosis, .metan"(EA, CORKECTIO) ... ... ... ... ... 909 1. Where the retraction is absolute ... ... 909 2. Where it is partial or relative ... ... 910 3. Where it is conditional ... ... ... 911 AMPHIDIORTHOSIS: or. Double Correction. A setting both hearer and speaker right by a correction which acts both ways ... ... ... . . 912 ANACHORESIS: or, Regression. A return to the original subject after a digression (rec.ressio, i:pana- CLESIS) ... ... ... ... ... 913 4. As TO Ti.Mi:. PROLEPSIS (AMPLIATIO): or, Anticipation. An anticipation ol some future time whicli cannot yet be enjoyed; 1-iut has to be deferred ... ... 914 TABLE OF CONTENTS. xliii. 5. As TO Feeling. PATHOPCEIA : or, Pathos. An expression of feeling or Emotion ... ... ... ... ... 916 ASTEISMOS : or, Urbanity. An expression of feeling byway of Politeness ... ... ... ... 917 ANAMNESIS : or, Recalling. An expression of feeling by way of recalling to mind (recollectio) ... ... 918 BENEDICTIO : or, Blessing. An expression of feeling by way of Benediction or Blessing ... ... 919 EUCHE : or, Prayer. An expression of feeling by way of Prayer (votum ) . . . ... ... ... ... 920 PAR.(ENETICON : or, Exhortation. An expression of feeling by way of Exhortation ... ... ... 921 CEONISMOS : or. Wishing. An expression of feeling by way of Wishing or Hopmg for a thing (optatio) ... 922 THAUMASMOS: or, Wondering. An expression of feeling by way of Wonder ... ... ... 923 PiEANISMOS: or, Exultation. An expression of feel- ing by calling on others to rejoice... ... ... 924 ASTERISMOS : or. Indicating. The calling attention to by making a star or mark ... ... ... 926 ECPHONESIS : or, Exclamation. An expression of feeling by way of Exclamation (anaphonesis, anapho- NEMA, EXCLAMATIO) ... ... ... ... 927 APORIA : or. Doubt. An expression of feeling by way of Doubt (diaporesis, dubitatio, addubitatio) ... 929 EPITIMESIS: or, Reprimand. An expression of feeling by way of Censure, Reproof or Reproach (epiplexis) 930 ELEUTHERIA: or, Candour. An expression of feeling by way of Freedom of speech, in Reprehension (par- rhesia, licentia) ... ... ... ... 932 AGANACTESIS: or, Indignation. An expression of feeling by way of Indignation ... ... ... 934 xliv. FICrURES OF SPEECH. APODIOXIS : or, Detestation. An expression of feeling by way of Detestation (rejectio, detestatio, abomi- NATk))... ... ... .. .. ... 93.T JJEPRECATIO : or, Deprecation. An e.xpression of feeling by way (jf Deprecation ... ... ... 936 DIASYRMOS : or. Raillery. An expression of feeling by way of tearing away disguise ... ... ... 937 CATAPLEXIS : or, Menace. An expression of feeling by way of Menace ... ... ... ... 938 EXOUTHENISMOS: or, Contempt. An expression of feeling by way of Contempt .. ... ... 939 MALEDICTIO : or, Imprecation. An expression of feeling by way of Malediction or Execration (i.mpre- CATIO, EXECRATIO, CO.M.MIXATIO, APEUCHE, .MISOS) ... 940 DEASIS : or. Adjuration. An expression of feeling by Oath or Asseveration (obsecratio, obtest.atio) ... 941 CHLEUASMOS: or, Mocking. An expression of feel- ing by Mocking or Jeering (epicerto.mesis, .mycteris- .Mos) ... ... ... ... ... ... 942 6. As TO Argl'.ment.ation. EROTESIS : or, Interrogating. The asking of questions without expecting an answer (pelsis, i'ys.ma, percon- TATIO, INTERROGATIO, EROTE.MA) ... ... ... 944 1. In Positive Affirmation ... ... ... 947 2. In Negative Affirmation ... ... . 947 3. In Affirmative Negation ... ... 949 4. In Demcjnstration ... ... ... ... 951 5. In Wonder and Admiration ... ... ... 951 (S. In Rapture or Kxultation ... ... ... 952 7. In Wishes ... .. . . 952 8. In Refusals and Denials ... ... ... 953 9. In Doubts ... ... ... 953 10. In .Admonition ... . . .. ... 953 11. Ill Ivxpostulation ... ... ... ... 953 12. In Prohibitions ... .. ... ... 954 TABLE OF CONTENTS. xlv. 13. In Pity and Commiseration 14. In Disparagements ... 15. In Reproaches 16. In Lamentation 17. In Indignation 18. In Absurdities and Impossibilities 19. Double Questions ... DIALOGISMOS: or, Dialogue. CINATIO) (logismus, SERMO DIANCEA : or, Animated Dialogue, (subjectio, res- PONSIO) AFFIRM ATIO : or. Affirmation. Spontaneous affirma- tion NEGATIO: or, Negation. Spontaneous negation ACCISMUS : Apparent Refusal ^TIOLOGIA : or, Cause Shown. The rendering of a reason for what is said or done (apodeixis, caus.-e REDDITIO) ANTEISAGOGE : or, Counter-Question. The answering of one question by asking another (antica- TALLAXIS, ANTHUPOPHERA, COAIPENSATIO, CONTRARIA ILLATIO) ANTISTROPHE: or, Retort. A turning the words of a speaker against himself (bi^on, violentum, inversio) ANTICATEGORIA : or, Tu Quoque. The use of a Counter-Charge, or Recrimination (accusatio adversa, TRANSLATIO IN ADVERSARIUISl) METASTASIS: or, Counter-Blame. A transferring of the blame from one's self to another (translatio) ANACCENOSIS: or. Common Cause. An appeal to others as having interests in common (symboulesis, com.municatio) ... SYNCHORESIS: or, Concession Making a conces- sion of one point to gain another (concessio,*epicho- resis) ... 954 954 955 955 956 956 956 957 959 960 961 962 963 964 965 966 967 968 970 xlvi. FIGURES OF SPEECH. EPITROPE : or, Admission. Admission of wrong in order to gain what is right (peh.missio) ... ... 971 PAROMOLOGIA: or, Confession. A concession in argument to gain favour ... ... ... ... 974 PROTHERAPEIA : or, Conciliation. The securing of indulgence for what is about to be said ... ... 975 PRODIORTHOSIS : or, ^Varning. Something said to prepare for a shock ... ... . . ... 977 PALINODIA : or, Retracting. Approval of one thing after reproving for another thing ... ... ... 978 FROLEPSIS (OCCUPATIO): or, Anticipation. The answering of an argument by anticipating it before it is used (PROC.AT.ALEPSIS, -APANTESIS, OCCLP.ATIO, .ANTK- occLPATio, pr;e.monitio) ... ... ... ... 979 I. Tecta : Open (hypophera) ... ... ... 980 II. Aperta : Closed (a.nthypophera, schesis, a.nasche- SIS, PROSAPODATON, HYPOBOLe) ... ... 980 APPENDICES. A. On the use of Different Types in the English Versions B. On the usage of the Genitive Case ... 1. Of Character 2. Of Origin and Efficient Cause 3. Of Possession 4. Of Apposition 5. Of Relation and Ohject 6. Of xMaterial 7. Of Contents 8. Of Partition 9. Two Genitives C. On Homoeoteleuta in the MSS. and Printed Text of the Hebrew Bible ... D. On Hebrew Homonyms E. On the Eighteen Emendations of the Sopherim 985 989 990 990 993 995 995 1001 1001 1001 1002 1003 1005 1017 INDEXES. I. Index of Figures (Proper Names). II. Index of Figures (English Equivalents). III. Index of Texts Illustrated. IV. Index of Structures. V. Index of Subjects. VI. Index of Hebrew Words Explained. VII. Index of Greek Words Explained. LIST OF ABBREMATIONS, A. - - Alford and his critical Greek Text. Ace. - The Accusative Case. A.V. - The Authorized X'ersion, or current Text of our English Bible, 1611. G. - - Griesbach and his critical Greek Text. Gen. - The Genitive Case. Comp. Compare. Cf. - - Compare (for Latin, confer). Imp. - The Imperative IVlood. Ind. - The Indicative Mood. Inf. - The Infinitive Mood. L. - - Lachmann and his critical Greek Text. LXX. - The Septuagint Version (325 h.c). Marg. - Margin. Nom. - The Nominative Case. P.B.V. The Prayer Book \'ersion of the Psalms (from Coverdale's Bible). Part - Participle. PI. - The Plural Number. Q.v. Which see. R.V. - The Revised Version, 1881. Sept. - The Septuagint Version. Sing. - The Singular Number. Sqq. Followinj.. Tr. - Tregelles and his critical Greek Text. T. Tischendorf and his critical Greek Text. WPr W'estcott and Hort, and their critical Greek Te.xt. (lo) A figure in brackets, immediately after a reference, denotes the numbei" of the verse in the He.'>/5 might also be supplied thus: "David delivered first [the folln'a'ing words] to thank the Loro, etc." Job. xxiv. 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 1v'''73 (belcelo) translated " his corn " is to be taken as one word, or whether it is to be read as two words iS "'73 {belee lo) which mean not their own. in this case there ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 9 is the Ellipsis of the accusative, which must he suppHed. The whole verse will then read, " They reap [their com] 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. Ps. xxi. 12 (13). — " When thou shalt make ready tJiiiie arrows upon thy strings." Ps. xliv. 10 (11). — "They which hate us spoil for themselves." The word spoil is npOJ (sJialisaJi), and means to phinder. 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. and R.V. have supplied the accusa- tive, " thy wealth.'" Ps. Ivii. 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 sorroic," the Hebrew being 103, (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 Ps. cxxxviii. 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. Ps. xciv. 10. — " He that chastiseth the heathen, shall not he correct [yon among the heathen] ? " This is evidently the completion of the sense. The A.V. fills up the Ellipsis in the next sentence. This is of a different character, and comes under another division : " He that teacheth man knowledge, sJiall not he knoiu P " Ps. ciii. 9. — " Neither will he keep his anger for ever." So in Nah. i. 2; Jer. iii. 5, 12. Ps. cxxxvii. 5. — " If I forget thee, O Jerusalem, let my right hand forget her cunning." 10 FIGURES OF SPEECH. 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 rij»ht hand forget nie." 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. Prov. xxiv. 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 (rrpoj, shauah see Est. i. 7 ; iii. 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 conunon 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 Deut. i. 17; but to make no difference between a man and a king is a matter that pertains only to the wise. " // 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 ki)!g) shall be delight, and a good blessing shall come upon them." Here there is accuracy of translation and consistency of interpre- tation. There is only one subject in verses 21-25.* 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 * 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 li^^ht on a passage, c.f^., Prov. xxvi. 3-5, where verses 4 and 5 follow up the subject of verse 3, not changing the subject but enforcing it; i.f., " For the horse a whip, for the ass a bridle, and for the fool's back a rod." In other words you cannot reason with a horse or an ass, neither can you reason with a fool. Then follow two very finely stated facts, not annmands. If you answer him according to his folly, he will think you are a fool like himself, and if you answer liim not accord- ing to his folly, he will think that he is wise like yourself! So tii;it wchavea kind of hypotiictical command: Do tliis, and you will see that ; Do that, and \-oii will see, &c. ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 11 so-called priest and another man ; for he knows that all the people of God are made " priests unto God " (Rev. i. 6), and " an holy priest- hood " (1 Pet. ii. 5). Those who make a difference do so to their own loss, and to the dishonour of Christ. Isa. liii. 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 liii. 12 corresponds with, and is to be explained by Hi. 15. The passage is concerning: — Jehovah's Servant — the Sin Offering. A. I Hi. 13. His Presentation. ,B. j 14. His Affliction. C. I 15. His Reward. A. I liii. 1-3. His Reception. B. I 4-10. His Affliction. C. I 10-12. His Reward. Hence the "many nations" of Hi. 15, answer to the "great multitudes" of liii. 12; and "the kings" of Hi. 15 answer to "the strong ones " of liii. 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 Ps. ex. 2-5, Rev. xix. 11-16. The word njD (nazah) in Hi. 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.* Jer. xvi. 7. — " Neither shall moi tear themselves for them in mourning." The word tear is D~IB (paras) to break, cleave, divide. So that the Ellipsis will be, " Neither shall men break [bread] for them in mourning" (as Ezek. xxiv. 17, Hos. ix. 4, etc., and A.V. marg. and R.V.). See under Idiom. Jer. viii. 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. is no clearer : — " Shall one - turn away and not turn again ? " * See Things to Come, August, 1898. 12 FIGURES OF SPEECH. The fact is that the Massorah^ 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 Mai. iii. 7, and with the context; and bringing out the parallel between the two lines as well as exhibiting more clearly the iigure of Polvptufoii (q.v.) Matt. xi. i8. — "John came neither eating nor drinking." Clearly there must be an £////'<;/,s- 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 [ivifh otJicrs] nor drinking [strong drink]." See Luke i. 15. Or, observing the force of the Greek negative : " John came [declining invitations] to eat and drink." Luke ix. 52. — " And sent messengers before his face ; and they went, and entered into a village of the Samaritans, to make ready . . for him," i.e., to prepare reception for him. John XV. 6. — " If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them and cast thon 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 e'ai/ p; (tv/;/ ///t't) 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." i Here it should be rendered " Bxcept anyone abide in mc." 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 ; liut except anyone is ai^iding in Him he is cast forth " AS a branch." • See nrtc on this passage in Ginsburg's Edition of the Hebrew Bible. tSce Matt. v. 20 ; xii. 29 ; xviii. ;< ; xxvi. 42. MarU iii. 27 ; \ ii. ;<. 4. .loiin iii. 2, 3, 5, 27; iv. 48; vi.44, 5.S, 65 ; xii. 24 ; xv. 4 (twice) ; xx. 2,S. .Acts \ iii. Ml : \v. 1 : xxvii. 31. Rom. x. 15. 1 Cor. xiv.6, 7.9; XV. ;<(S. 2 Thcss. ii. ;<. 2Tim.ii.5. Hcv. ii.5.22. ii jLi'j (ft mil-), if not, is also rendered "except " .Matt. xix. 9; xxiv. 22. Mark xiii. 20. John \ix. 11. Rom. vii. 7; ix. 29. 2 Cor. xii. 13. ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 13 Likewise, in verse 2, the verb is at'pco (airo) to lift up,'''- 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. Acts ix. 34. — " Arise, and make thy bed." Here both versions translate the figure. The Greek reads, " Arise, and spread for thyself," i.e., spread r^ bed] for thyself: in other words, " make thy bed." Acts X. 10. — " But while they made ready, he fell into a trance," i.e., while they made ready [the food] . Rom. XV. 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.'' I Cor. iii. i. — "And I, brethren, could not speak unto you as unto spiritual [men] , but as unto carnal [men] ." (See under 1 Cor. ii. 2). I Cor. vii. 17. — " But as God hath distributed to every man." This is literally : — " Only as God hath apportioned [the gift] to each." 1 Cor. X. 24. — ^" Let no man seek his own [advantage only] , but every man that of his neighbour [also] ." " Wealth," in the A.V. is the old English word for well-being gener- ally. 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. supplies "good.'' 2 Cor. V. 16. — " Wherefore henceforth know we no man after the flesh (Kara aapKa, 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. 2 Cor. V. 20. — " Now then we are ambassadors for Christ, as though God did beseech yon by us : we pray you in Christ's stead, be ye reconciled to God." Here the word "you" is incorrectly supplied. Paul was not *As in Luke xvii. 13. John xi. 41. Acts iv. 24. Rev. x. 5. 14 FIGURES OF SPEECH. 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 tJiciii, as though God did beseech them by us ; we pray them in Christ's stead, iiiid say : — " Be ye reconciled to God." This was the tenor of his Gospel to the unconverted. 2 Cor. xi. 20. — " if a man take [your <(oods]." Phil. iii. 13. — "Brethren, I count not myself to have apprehended [the prize (from verse 14)]." 1 Thess. iii. i. — " When we could no longer forbear." Here (TTiyo) (stego) 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 3, where it must be similarly supplied. 2 Thess. ii. 6, 7. — "And now ye know what withlioldeth that he might be revealed in his time. For the mystery of iniquity doth already work : only he who now letteth ?r/// let, until he be taken out of the way." Here, there is an Ellipsis. But the A.V. treats it as though it were the verb that is omitted, and repeats the verb " loill let." The R.V. avoids this, by translating it thus: — "only there is one that restraineth now, until, etc." Both the A.V. and R.V. fail to see that it is the Ellipsis of the aeeusativc after the verb in both verses. The vei'b is Kark^io (kateeho), which is rendered "withhold" in verse 6 and ''let" in verse 7 (and in R.V." 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 KUTixut (kateeho) means to hare and hold fast. The pre- position KUTii. (kata), in composition, does not necessarily preserve its meaning oi down, to hold down ; but it may be intensive, and mean to hold tirndy, to hold fast, to hold in seeure possession. This is proved by its usage; which clearly sliows 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 liad " restrain " been the thought in this passage. Indeed its true meaning is fixed by its use in these epistles. In 1 Thess. v. 21 we read "hold fast that which is good," not restrain it ()i- " withhold " that which is good ! But the idea is of keeping and ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 15 retaining and holding on fast to that which is proved to be good. So it is in all the passages where the word occurs : — Matt. xxi. 38. Let us seize on his inheritance. Luke iv. 42. And stayed him, that he should not depart. Luke viii. 15. Having heard the word, keep it. Luke xiv. 9. Thou begin with shame to take the lowest room. John V. 4. Of whatsoever disease he liad (i.e., was held). Acts xxvii. 40. And tyiade toward shore {i.e., they held their course, or kept going for the shore). Rom. i. 18. Who hold the truth in unrighteousness. Rom. vii. 6. Being dead to that wherein we were held (margin and R.V.). 1 Cor. vii. 30. As though they /lossfsstcf not. 1 Cor. xi. 2. And keep the ordinances. 1 Cor. XV. 2. If ye keep in niemorv what I preaclied. 2 Cor. vi. 10. And yet /os5('ss/«^ all things. 1 Thess. V. 21. Hold fast that which is good. Philem. 13. Whom I would have retained with me. Heb. iii. 6. If we hold fast the confidence. Heb. iii. 14. If we hold the beginning. Heb. X. 23. Let us hold fast the profession. This fixes for us the meaning of the verb Korexw. 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 Kcrk^ov {to katechon), while in verse 7 it is masculine 6 Karkywv (Jio katechon) : so that in verse 6 it is sometJiiiig (neuter) which holds the man of sin fast, while in verse 7 some o}ie is holding fast to something. We submit that in verse 6, that something is to (f)peap (to pJirear) the pit (Rev. ix. 1, 2 and xi. 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. xiii. This is clear from the structure of the first twelve verses of this chapter : — "■' * See The Struetuve of the Two Epistles to the Thessalonians by the same author and publisher. 16 FIGURES OF SPEECH. 2 Thess. ii. 1-12. A I 1-3-. Exhortation not to be believinj^ what the apostle did not say. B I -3, 4. Reason. " For, etc." A I 5, 6. Exhortation to believe what the apostle did say. B I 7-12. Reason. " For, etc." Or more fully, thus : — A I 1-3-. Exhortation (negative). * B a I -3-. The Apostasy (open). -3. The Revelation of the "Man of Sin." (The Beast from the Sea, Rev. xiii. 1-10). c I 4. The character of his acts. See Rev. xiii. 6-8. 5-6. Exhortation (positive). B a \ 7. Lawlessness (secret working). 8. The Revelation of the Lawless one. (The Beast from the Earth, Rev. xiii. 11-18). c ! 9-12. The character of his acts. See Rev. xiii. 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.''- Thus we have here two subjects: (1) "The Man of Sin" (the beast from the sea, Rev. xiii. 1-10), and the open apostasy which precedes and marks his revelation ; (2) " The Lawless one " (the beast from the earth. Rev. xiii. 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, (k fiia-ov yfvjjTai. (ek mesou genectai) he taken out of the uuiy, as meaning, "arise out of the midst." But this translates an idiomatic expression literally ; which cannot be done without introducing error. Ik fxfcrov yevip-at is an idiom, f for being gone away, or being absent or a7i.'ay. This is clear from the other places where the idiomatic expression occurs. J • See Tin Mystery, by the same author and publisher. t See below under the figure Idioma. \ In Matt. xiii. 49, the wicked are severed from amoitff the just " {i.e., taken away). In Acts xvii. 33, " Paul departed from among them " (/.<•., went away). In xxiii. 10, he was taken " by force from amoiif^ them " (i.e., taken out of the way). 1 Cor. v. 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 2 Cor. vi. 17, we are commanded, " Wherefore come out from among them and be yc separate." In Col. ii. 14 \vc rend of the handwriting of ordinances which was ELLIPSIS (ABSOLUTE: OF ACCUSATIVE). 17 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. ii. 2; vi. 12). But presently there will be "war in Heaven " (Rev. xii.), and Satan will be cast out into the earth. Then in Rev. xiii. 1, we read, "and he (Satan) stood upon the sand of the sea " (R-V.) Then it is that he will call up this lawless one, whom John immediately sees rising up out of the sea to run his brief career, and be destroyed by the glory of the Lord's appearing. The complete rendering therefore of these two verses (1 Thess. ii. 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 [Sataii] who at present holds fast [to his possessio)is in the heavenliesl , until he be cast out [into the earth, Rev. xii. 9-12; and "■stand upon the sand of the sea," Rev. xiii. 1, R.V.] , 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. xi. 4). Jas. V. 3. — " Ye have heaped treasure together for the last days." The R.V. is tame in comparison with this, " Ye have laid up your treasure in the last days." di-ja-avpi^w (theesaurizo) means simply to treasure up. In Rom. ii. 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 [wratli] for the last days," or in last (or final) days, i.e., days of extremity. I Pet. ii, 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. and R.V. " his cause.'" against us ; Christ " took it out of the way.'''' We have the same in the Septuagint in Isa. lii. 11 : " Depart ye . . . . go ye out of the midst of her," and Isa. Ivii. 1 : "the righteous is taken away from the evil to come." The same usage is seen in Classical writers — Plutarch (TitnoL p. 238, 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 {Phortn. 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 ? " («'»' /^ccrw 18 FIGURES OF SPEECH. 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. The omission of the pronoun makes it more emphatic, attention being called more prominently to it. Matt. xix. 13. — "That He should put the hands [of Him] upon them," i.e., His hands. Matt. xxi. 7. — " And put on them the clothes [of them] " i.e., their garments, " and he sat upon them." This is the reading of the critical editions. Mark v. 23. — " Come and lay the hands [of thee] upon her" i.e., thy hands. Where the A.V. does not even put thy in italics. Compare Matt. ix. 18, where the pronoun {irov, sou) thy is used. Mark vi. 5. — "And he laid the hands [of him] upon a few sick folk," i.e., his hands. So also viii. 25, xvi. 18 ; Acts ix. 17. Luke xxiv. 40. — "And when He had thus spoken. He showed them the hands and the feet [of Him], i.e., as in A.V., " his hands and ///5 feet." John xi. 41. — "And Jesus lifted up the eyes [of Himj," i.e., his eyes. Acts xiii. 3. — "And when they had fasted and prayed, and laid the hands Of them] on them," i.e., tlieir hands on them. Acts xix. 6. — "And when Paul had laid the hands [of him] upon them," i.e., his hands. Eph. iii. 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. iv. 15. — " But was in all points tempted according to the likeness [of us] apart from sin," i.e., according to [our] likeness. Rom. vi. 3, 4. — May be perhaps best explained by this figure. " Know ye not that so many of us as were baptized into Christ J,esus, unto his death we were baptized ? Therefore we were buried together with him by the baptism baptism) unto death." For He had "a cup" to drink of (His deatli), and "a baptism to be baptized with " (His hurial), ;iud when He died and was buried, His people died and were buried witii Him, and, as tlic next verse goes on to say, rose again with Him. ELLIPSIS (ABSOLUTE: OF THE PRONOUN). 19 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 Matt. xx. 23 ; Mark x. 38, 39 ; Luke xii. 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 " (2 Cor. iv. 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. ii. 10), " accepted in the beloved " (Eph. i. 6), " perfect in Christ Jesu's" (Col. i. 28). With this agrees Col. ii. 10-12. "And ye are complete in him, which is the head of all principality and power. In whom (ev w, e)i ho) 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 {kv w, 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. vi. 6) : in His burial (or baptism-unto-death) we are baptized (Rom. vi. 4; Col. ii. 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 resurrec- tion. Hence, those who are being baptized are baptized for the dead, if the dead rise not (1 Cor, xv. 29, see below), for they do not rise if 20 FIGURES OF SPEECH. 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 hveth, he liveth unto God. Likewise ye also reckon yourselves dead indeed unto sin, but alive unto God, IN CHRIST JESUS " (Rom. vi. 8-11). Rom. ii. i8. — Thou '* makest thy boast of God, and knowest the will [of hi III] ," i.e., Iiis will : the will of God. I Tim. vi. I. — "That the name of God and Iiis doctrine be not blasphemed." The R.V. reads "that the name of God and the doctrine be not blasphemed," but it is better "the doctrine [ofJiini]," i.e., his doctrine, as in the A.V. 4. The Omission of Other Connected Words. 1 Kings iii. 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 talkin// 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. I. 2(S (A.V. and R.V.), "come against her from the utmost border." (Margin: " Hebrew, from the end"), i.e., as we have suggested, "from \eiich \ end." ELLIPSIS (ABSOLUTE: OF CONNECTED WORDS). 21 And so the prophecy was exactly fulfilled. The Babylonians, after their first discomfiture by Cyrus in the field, retired to the city . . . and, as Heroditus says, " 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 Daniel v. 3, 4, 23, 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. Ezek. xiii. i8. — " Woe to the women that sew pillows to all armholes." This may be translated literally, " Woe to those who sew together coverings upon all joints of [the people of] my hands," i.e., my people. The context supplies the Ellipsis, for the subject is the deception of God's people by the false prophets ; and the covering and veiling of verse 18 corresponds to the daubing and coating of verse 14, etc.,- i.e., the making things easy for the people so that they should not attend to God's word. The R.V. reads, " that sew pillows upon all elbows," margin, '' Heb. joints of the liauds.'' A.V. margin, "elbows." Matt. xix. 17. — " Keep the commandments," i.e., of God. Mark vi. 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] t 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 ■'" Ot f3a/3vXm'C0L. . . . ecrcTdiOevTe'i tij [J^o^Xll KaTeiXi'idi]^^' es to acTTV. Herod. Hist. lib. i. §190. . See also Xenophon, Cyrop. lib. vii. Compare Jer. li. 30, "The mighty men of Babylon have forborne to fight, they have remained in tlicir holds." t The Greek reads e'Aeyev (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 eAeyov (cleeron) some said. 22 FIGURES OF SPEECH. prophets). But when Herod heard" thereof, \ he said, It is John whom I beheaded : he is risen from the dead." Luke xiv. i8. — "They all with one consent began to make excuse." airh fjLLcis (apo mias) with one [mind] , or with one [declining] : i.e., they all alike began to decline the invitation. John iii. 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 6 wv (Jio on) the article, and the present participle of the verb " to be " — literally, the one being : i.e., who was being, or simply rclio 7i'as. Compare John i. 18 " who was (6 wv) in the bosom of the Father." John ix. 25, " Whereas I was blind " (ti'<^A.o5 wr). John xix. 38, " being a disciple," i.e., who was a disciple. Luke xxiv. 44, " I spake whilst I was yet with you " (ert wv, eti on). 2 Cor. viii. 9, "Though he was rich" (ttAovo-ios wv, plousios on). Hence our verse reads, " Even the Son of Man who was in heaven." This agrees with John vi. 62, where we have the words, " What and if ye shall see the Son of Man ascend up where he was before ?" The fact taught us by this is, that the human body of the Lord Jesus cannot be in more than one place at the same time. This fact cuts at the roots of all errors that are based on any presence of Christ on earth during this present dispensation. The presence of the Holy Spirit is the witness to the absence of Christ. There can be no presence of Christ now except by the Holy Spirit. He will be present again bodily only at His personal return from Heaven. Now He is seated at the right hand of God, " henceforth expecting," until the moment arrives for God to place His enemies as a footstool for His feet, when He shall rise up to receive His people to Himself and come with and reign until He shall have put all enemies under His feet. (See above, page 7). Any presence, therefore, of Christ in the Lord's Supper, other than by His Spirit in our hearts,} is a denial of His real human nature, and of His return from Heaven : and this is an error which affects both the first and second Advents. The Lord's Supper, therefore, is the witness of His real absence : for it is instituted only "till He come." And not until that glorious day will there be any " real presence " on earth. And then it will be a bodily presence. • Repeated from verse 14. t Or when Herod heard fhesc various opinions. \ See tlic l^iilirick at the end of the Communion Service of the Church of Knj^land. ELLIPSIS (ABSOLUTE : OF CONNECTED WORDS). 23 for it is "on the Mount of Olives," that His feet will rest, and "on Mount Zion " that He shall reign. Acts X. 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. ii. 5. *^ Accord ifig 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 Ps. cvii. 20. " He sent his word, and healed them." So Isa. ix. 8. God " sent " when His Son came, through whom God proclaimed the Gospel of peace. Hence " [This is] the word which God sent." Acts xviii. 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 J-erusalem]." As is clear from verse 21, as well as from the circumstances of the case. Rom. ii. 27. — " And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circum- cision dost trangress the law ? " Here we have, first, to note the figure of Hendiadys (q.v.) " 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 J-ew] , who, through the literal circumcision, art a trangressor of the law ? " Rom. xi. II. — " 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 John xi. 4. Rom. xii. 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''' [of God ] , for (the reason is given) it is written, Vengeance is mine; I will repay, saith the Lord." Rom. xiv. 2. — "For one believeth that he may eat all things; another, who is weak [in the faith], eateth herbs [only].'' Rom. xiv. 5. — " One man esteemeth one day above another," * rrj opyrj {tee or gee). 24 FIGURES OF SPEECH. i.e., " one man indeed (jj-ev), esteemeth one day [more holy] than another ; but (Sc) another esteemeth every day [alike] ." Rom. xiv. 20. — " All things indeed are pure," i.e., " all [meats] indeed arc] 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. xiv. 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 (Ik) faith ; for whatsoever is not of faith is sin." I Cor. vii. 6. — "-But 1 speak this wJiich I have said] by permis- sion and not commandment." I Cor. ix. 9, 10. — " Doth God take care for oxen [only] ? Or saith he it altogether for our sakes ? " I Cor. xii. 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 i^the same God, which worketh all [these gifts] in all [tJie members of Christ's body] :" what these gifts are, and who these members are, is fully explained in the immediate context. See verses 4-31. I Cor. XV. 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 TravTa 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. i. 23.— " The church, which is His body, the fulness" 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 ." Com- pare chap. iv. 10-13. Col. iii. II. — "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 • The termination of the word irXi'iptofJia denotes the result or product of the verb to fill. /.<., of the act of the verb. Hence this fulness means a filling up in exchange for emptiness. His members fill up the liody of Christ, and He fills up the members with all spiritual gifts and graces. ELLIPSIS (ABSOLUTE: OF CONNECTED WORDS). 25 neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond )ior free : but Christ is [created in] all [luJio believe] and in all [places of the luorld] ," 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. iii. 28, where the same truth is expressed in different words. 1 Cor. xiv. 27. — " If any man speak in an 7inkiiown 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." 2 Cor. i. 6. — " And whether we be afflicted, it is for your con- solation and salvation, which is effectual [in you] in the enduring of the same sufferings which we also suffer, etc." 2 Cor. V. 5. — " Now he that hath wrought us for the self same [desire] , is God." Gal. V. 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] ." Phil. i. 18. — " What then [^0^5 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." I Thess. iii. 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." I Thess. iv. 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. xiii. 25. — " Grace be with you all," i.e., " The grace [of God be] with you all." I John V. 15.—" And if we know that he hear us [cojicerning] whatsoever we ask, we know that we have the petitions that we desired of him." I John V. 19. — " The whole world Heth in wickedness : " R.V., " 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. 26 FIGURES OF SPEECH. On the other hand, when the )ioii)t 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. XXV. 28. — "And Isaac loved Esau, because he did eat of ///5 venison." Or it may be that there is no Ellipsis, and it may mean "because hunting was in his [Esau's] mouth," i.e., on his tongue. The A.V. 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. xvi. 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 thiiis^s' . See verse 24. 1 Sam. xix. 3. — " I will commune with my father of thee; and what 1 see, that 1 will tell thee." The R.V. translates " and if I see aught." But the Hebrew with the Ellipsis supplied, is : " and will see what [lie replies] , and will tell thee." 2 Sam. iv. 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 thougJit that 1 would have given him a reward for his tidings." Here the A.V. has supplied the verb " thought," but perhaps the verb " had co))ie" is better, i.e., "who [had coiiie] that I should give him a reward for his tidings." The R.V. translates, "which was the reward 1 gave him for his tidings." 2 Sam. xviii. 12. — " Beware that none touch the young man Absalom." 2 Sam. xxiii. 17. — This is a case in which the Ellipsis is wrongly supplied in the A.V. " And he said, Be it fai- from me, O Lord, that I should do this: /."> not this the blood of the men that went in jeopardy of their lives ? " The R.y. rightly supplies fi-om 1 Clir' one that is hasty hasteth only to want " ; " hasting to want " is very obscure, but the " hasting to get riches " tending to want is clear. Mark xv. 8. — " And the multitude crying aloud began to desire ///;;/ to do as he had ever done unto them." i.e., that lie should do. ELLIPSIS (ABSOLUTE: OF INFINITIVE). 37 Luke xiii. 33. — " Nevertheless I must walk to-day, and to-morrow, and the day following," etc. The R.V. has " Howbeit I must go on my way." But the Greek is " Howbeit it behoves me to-day, and to-morrow, and the day follow- ing, to go on [to -u'ork] ," i.e., to continue working. Rom. iv. 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. But inasmuch as it is absolutely necessary for the sense in English, the R.V. has printed it in roman type. (See preface to R.V.). Gen. i. 2. — " Darkness teas upon the face of the deep." Gen. ii. 10. — Lit. " And there was a river going out of Eden." Gen. iii. 6. — " And when the woman saw that the tree was good for food, and that it icas pleasant to the eyes," etc. Gen iv. 13. — " My punishment is greater than I can bear." Gen. V. I. — " This is the book of the generations of Adam." Num. xiv. 9. — " Only rebel not ye against the Lord, neither fear ye the people of the land; for they an 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. 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 "^IDpn? "'2 (kec lachiienoo) " for they are our bread." The A.V. 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. xi. 8) ; and yet its consistency was so peculiar that it melted in the sun ! (Ex. xvi. 21). If it were not gathered every morning before the sun arose and the shadows departed, "when the sun waxed hot, it melted"!* ♦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. 38 FIGURES OF SPEECH. The wicked spies had just said (Num. xiii. 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 (Josh. ii. 1 1). 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 tliiugs, 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 tliat 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. 1 Sam. xix. ii. — "To-morrow tlioii slialt he slain." 2 Kings vi. 33—" Behold, this evil is of the Lord." 2 Chron. iii. 9. — "And the weight of the nails i.-as 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. Ps. xxxiii. 4. — " I-or the word of the Lokd is right." Ps. xcix. 9.— " For the Lokd our God is holy." It is worthy of note that there are three Psalms which begin with the words : " The Loko reigneth," viz., xciii., xcvii., and xcix. They each end with a reference to holiness. ELLIPSIS (ABSOLUTE: OF VERB SUBSTANTIVE). 39 Ps. xciii. " Holiness becometh Thine house, O Lord, for ever." Ps. xcvii. " Give thanks at the remembrance of His hoHness." Ps. xcix. The third Psalm, three times : Verse 3. '* It /5 holy." „ 5. " He /5 holy." „ 9. " The Lord our God is holy." To those who have ears to hear, this plainly declares that when the Lord shall reign, all will be holy; that when His kingdom comes, His name will be hallowed on earth as it is in heaven. " In that day shall there be upon the bells (or bridles) of the horses, HOLINESS UNTO THE LORD ; and the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and Judah shall be HOLINESS unto the Lord of hosts" (Zech. xiv. 20, 21). " Her merchandise and her hire shall be holiness to the Lord " (Isa. xxiii. 18). The cry of the living creatures (Rev. iv. 8, etc.) is " Holy, holy, holy," and their call is for the judgments which will issue in the Lord's reign, which is celebrated in these three Psalms. Those who teach that the Cherubim (or the Cherubs) are the Church fail to see that their chief function is to call for judgment ! Ps. cxix. 89. — " For ever, O Lord." The verb must here le supplied. The verb in the parallel line answers to the verb here : — " For ever [art TJiou] 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 v.hat He has settled and established. Ecc. vii. 12. — " Wisdom is a defence." Isa. xliii. 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 Ps. ciii. 14. " For he knoweth our frame; he remembereth that we arc 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 40 FIGURES OF SPEECH. 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 nre dust ! Hence our sins, which man remembers, God wilj forj^et ; but our infirmities, which man forgets, God will remember. Blessed be God! Isa. xliv. 6. — " I nin the first and 1 am the last, and beside me tJicrc is no God." Ezek. xxxiv. 17. — "And as for you." The Ellipses of this passage may be thus supplied: "And ye, O my f^ock, thus saith the Lord God (Adonai Jehovah): Behold, 1 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 [/5 it a small thing that] my flock [i.e., my sheep] eat [or nmst 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 /om 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 Bzek. xxxiv. ? 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 ELLIPSIS (ABSOLUTE: OF VERB SUBSTANTIVE). 41 of musical entertainment, where they may have " pleasant afternoons," and " make provision for the flesh " ; so much so that the Lord's sheep are " pushed " and " scattered," and scarcely know where to find the " green pastures " and the " living waters " of the pure Word of God and the Gospel of His grace ! Thank God, the Chief Shepherd is coming: and, when He comes, though He will scarcely " find faith on the earth " (Luke xviii. 8), He will " save His flock " and separate them from the goats for ever, and be their One True Shepherd. Luke ii. 14. — " Glory to God in the highest," i.e., Glory be to God in the highest. Luke xxii. 21. — "The hand of him that betrayeth me is with me on the table." John iv. 24. — "God is a Spirit." See under Hendiadys and Hyperbaton. Acts ii. 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 (e^ov, exon),-'' permitted or alloiued. So that we must supply the verb substantive (eo-Tw, csto), let me be : — " \let me be'] permitted to speak freely unto you, or / am, or may be, permitted, etc." I Cor. vi. 13. — " Meats [are] for the belly, and the belly [is] for meats." I Cor. XV. 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 Mac- knight) suggest the supply of the words '^resurrection 0/" — " What shall they do which are baptized for the [resurrection of] the dead ? " But * e^ov [cxoti) occurs only three times, of these the first (Matt. xii. 4) has rjv (ecu), 2vas, after it ; while in the other two places (here, and 2 Cor. xii. 4) it stands alone. In 2 Cor. xii. 4 it seems plain that we nnist supply krrTiv [estin), is ; and so probably we should do here. 42 FIGURES OF SPEECH. this implies the omission of the very word which is most essential to the ar^^ument ; 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 1 Cor. xv. 12-58. •' A I 12. The difficulty stated (as to the fact). " How ? " B I 13-32. The difficulty met. C I 33, 34. Practical application. A I 35. The difficulty stated (as to the manner). " How?" B I 36-57. The difficulty met. C I 58. Practical application. The structure of " B" (verses 13-32). The difficulty met. B 1 a I 13-18. Negative hypothesis and its consequences. b I 19. Conclusion (positive) as to Christ's in this life. a I 20-28. Positive assertion and its consequences. h I 29-32. Conclusion {}ie<;atii'e) as to Christ's in this life. The structure of " a " (verses 13-18). Negatij'c hypothesis. c I 13. If no resurrection : Consequence — then Christ is not risen. 14,15. If Christ not risen. (Our prcachinj^ vain. Consequences : Your faith vain. vVVe false witnesses. 16. If no resurrection : Consequence — then Christ is not risen. d 17,18. If Christ not risen. I \'()iH' f.iith \ain. Consequences : Yc yet in sins. vThc dead perislied. 'Tlic first eleven verses are constructed as follows: — U I 1-. The apostle's declaration. E I -1, '2. The Gospel he preached. D I 3-. The apostle's declaration. E I 3-11. The Gospel he received. ELLIPSIS (ABSOLUTE : OF THE VERB SUBSTANTIVE). 43 The structure of " A " and " B " (verses 35-57). TIic difficulty stated. I 35. Question: How are the dead raised up ? f I 35. Question : With what body do they come ? B / I 36-49. Answer to "f." e I 50-57. 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 ?"=' But here comes in the matter of punctuation. In Rom. viii. 34 we have a very similar construction, which, if we treat it as 1 Cor. XV. 29 is treated in the A.V. and R.V., 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 1 Cor. XV. 29 in the same manner, it will read, " What shall they do which are being baptized ? It is on behalf of the d3ad if the dead rise not at all ! " From Rom. vi. we learn that our circumcision is in Christ's death, our baptism is in Christ's burial. " Buried with Him by the baptism of Him, (i.e., by His baptism-unto-death)" ; and if He is not raised, we cannot be raised, Rom. vi. 4. (See above, pages 18, 19). " Buried with Him in the baptism of him," i.e., His baptism (Col. ii. 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 veKp6]<; aTroSo^^J? a^to? the saying and worthy of all accepta- tion. 1 Tim. ii. 3. KttAoj' KO.l aTToSeKTor good and acceptable. 1 Tim. iv. 4. KaXov /cat ovSev dTr6/3Xi]T0i' good and nothing to be refused. 2 Tim. iii. 16. GeoTTveDcrTOs Kai oj(^eAt//os given by inspira- and is profitable. tion of God Heb. iv. 13. yv[xv6. Kat T€T pa ■)(7]X L(Tjxkva naked and opened. -16 FIGURES OF SPEECH. the two predicates. But when the Revisers come to the ///;//// passage (2 Tim. iii, 16), they separate the two conjoined predicates, making the first a part of the suhject, and then are obliged to translate the Kal in the sense of "also," when there is nothing antecedent to it. Thus: — " Every scripture inspired of God is also profitable." Now, if the Revisei-s had translated the other eight passages in the same way, the renderings would have been consistent, whatever else they might not have been, Rom. vii. 12 would have been — " The holy commandment is also just." 1 Cor. xi. 30 would have been — " Many weak ones arc also sickly." 2 Cor. X. 10 would have been — " His weighty letters nrc also powerful." 1 Tim. i. 15 and iv. 9 would have been — " The faithful saying is also worthy of all acceptation." Tim. ii. 3 would have been — "This good thing is also acceptable." 1 Tim. iv. 4 would have been — " Every good creature of God is also nothing to be refused." Heb. iv. 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., and single out 2 Tim. iii. 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. is given in the margin. Philem. ii.- " Which in time past was to thee unprofitable, but now [is^ profitable to thee and to me." 4. When the Participi-h; is wanting. Num. xxiv. ig. — " Out of Jacob shall come he tiiat shall have dominion." The R.V. is more literal :-" And out of Jacob shall one have dominion." The Heb. is simply: — "And one siiall rule (or have dominion) out of Jacob." ELLIPSIS (ABSOLUTE: OF THE PARTICIPLE). 47 The Ellipsis of the participle being supplied, it reads :— " And one shall rule [being born] out of Jacob." 1 Sam. XV. 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. xxx. Isa. Ivii. 8.^ — "Thou hast discovered thyself to another than me," i.e., " thou hast discovered thyself, departittg from me," TINC) (ine'ittee). Ezek. xi. 11. — " This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you [scattered] in the border of Israel." Mark vii. 4. — " And [on coming] from the market, they eat not except they wash." Mark vii. 17. — "And when he was entered into the house [getting away] from the people." Acts xiii. 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.''' 2 Thess. i. 9. — " Who shall be punished with everlasting destruc- tion [driven out] from the presence of the Lord." Heb. ii. 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, BRACHY- LOGIA (ISpaxvXoyLa from /3pa)(i's, brachus, short, and Aoyos, logos, discourse), English, Bra-chyl'-o-gy. Or from the Latin, BREVILO- QUENCE, 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. XXV. 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 : — " / will sell it." So with the next verse. " And Jacob said. Swear to me this day [that thou wilt * For the question as to the Chronology involved in this difficulty, see Number ill Scripture, by the same author and publisher, page 5. 48 FIGURES OF SPEECH. sell it ific]; and he sware unto him: and he sold his birthright unto Jacob." Gen. xlv. 12. — " And behold, your eyes see, and the eyes of my brother Benjamin, that // is my mouth that speaketh unto you." Lit., it is, " because my mouth ("'D""'?, kcc phce) 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 Prov. xxvii. 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 [/ cannot speak of all my gloiy] , 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. 2 Kings xix. 9. — " And when he had heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee : lie turned his army against him ; and, having conquered him, he returned to jfenisaleni, and] he sent messengers again unto Hezekiah." 2 Kings xxii. 18. — "Thus saith the Lord God of lsva.el, As touch- ing the words which thou hast heard." So the R.V. 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 sec all the evil which I will bring upon this place." I Chron. xviii. 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. supplies " and he had with him." But the Ellipsis is to be supplied from 2 Sam. viii. 10, thus, " And all manner of vessels of gold and silver and brass icere in his ha)id " (VTJ IT'^I). Ezek. xlvii. 13. — "Joseph shall hare two portions," i.e., shall inherit. Matt. xxi. 22. -"All things, whatsoever ye shall ask in prayer, believing, ye shall receive," i.e., add " // // be His will." Compare Matt. xxvi. 39-44 ; Jas. v. 14, 15; 1 John v. 14, 15. This is the one abiding condition of all real prayer, and the Ellipsis must be thus supplied wherever it is found. ELLIPSIS (ABSOLUTE: BRACHYLOGIA). 49 In Mark v. 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! 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. Matt. XXV. 9. — "But the wise answered, saying. Not so; lest there be not enough for us and you ; " i.e., " But the wise answered, By no means, for look, there will not be enough, &c., or we cannot give to you, lest, &c." Mark xiv. 49. — " But the Scriptures must be fulfilled." The Greek is, " But that the Scriptures may be fulfilled." The R.V. correctly supplies the Ellipsis, " But this is done that the Scrip- tures should be fulfilled." (Compare Matt. xxvi. 56.) Luke vii. 43. — " Simon answered and said, I suppose that he to whom he forgave most [will love him most] ." John ii. 18. — " What sign showest thou unto us [that thou art the Messiah] , seeing that thou doest these things ? " As in Judges vi. 17, Gideon says, " Show me a sign that thou [art jfehovah that] talkest with me." John vii. 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 refer- ence to the commentators. It will be noted that a comparison is suggested by the word /ca^ws (kathos), like as, and that there is an £/Z//'5/5 w^hich must be supplied. Bengel suggests "as the Scripture hath said 50 it shall be,'' or "50 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 Zech. xiv. 1-21."'= The * The portion from the Law (Acts xiii. 15) read in conjunction with this was Lev. xxii. 26 — xxiii. 44 ; with Num. xxix. 12-16. d 50 FIGURES OF SPEECH. 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 ^reat day of the feast, Jesus stood and cried," with evident reference to the Scripture which had heen read, " He that helieveth on me (as the Scripture hath said concerning Jerusalem: su shall it be]) out of his heart rivers of living water shall flow." What the Scripture had said concerning Jerusalem in Zech. xiv, 8 was this : — "And it shall he in that day, thdt 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 Ezek. xlvii. 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. John xiii. i8. — "I speak not of you all; 1 know whom I have chosen : but [/ Juive done this] that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me." Com- pare verses 26-30. John XV. 25. — " But this comcth 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 Swpeai' {dorean) here rendered "without a cause" is in Rom. iii. 24 rendered "freely." — -"Being justified freely by his grace": i.e., there was no more caj<5f why we should be "justified" than there was why Jesus should be " hated " ! John XV. 27. — " Ye have been with me from the beginning and are still with nic] ." Compare xvi. 4, and see 1 John iii. 8 below. Rom. ix. 16. — Here the reference is to Esau and Jacob, spoken of in verses 10-13, and to the history as recorded in Gen. xxvii. 3, 4. " So then [election is] not of him who willeth [as Isaac wished to bless Esau according to "the will of the flesh ""^'j, nor of him that runneth [as Esau ran for venison that his father miirht eat, and bless him] , but of God who showeth mercy." *As Jacob was asked to bless Ephraim and Manasseh according to *' the will of man" (Joseph) (Gen. xlviii. 5-14). Both cases are instanced in Heb. xi. 20, 21 as acts of " Faith," i.i., faith's exercise of gifts contrary to " the will of the flesh," as in the case of Isaac ; and contrary to " the will of man ' in the case of Jacob. ELLIPSIS (ABSOLUTE: BRACHYLOGIA). 51 1 Cor. ix. 4. — " Have we not power to eat and to drink [at the expense of our converts or of the Church] ? " Without this there is no sequence in the apostle's argument. Or we may supply [without work- ing with our own hands] , see verses 6 and 7. 2 Cor. V. 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 bodj-. This is the subject which com- mences at 2 Cor. iv. 14. In chap. v. 3 the kul is ignored in both A.V. and R.V. 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 " (1 Cor. xv. 12, 35), and here those assertions are thus referred to. Gal. ii. 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] ." Kph. iv. 29. — Here the word et (ei) if is omitted in the translation both in the A.V. and R.V. 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." Phil. iv. II. — " 1 have learned in whatsoever state 1 a.m,thereii'ith to be content." The R.V. 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] ." I John iii. 8. — "The devil sinneth from the beginning [and still sinueth] ." IV. When a Whole Clause is omitted ix a Connected Passage. L When the first member of a clause is omitted. Matt. xvi. 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. by the words " It /s." The R.V., not seeing this Ellipsis, has boldly omitted the on (hoti) because, and translated : — 52 FIGURES OF SPEECH. "And they reasoned amon^ themselves, sayint*. We took no bread" (giving the A.V. in the margin). The Ellipsis of the first member is properly filled up thus: — "And they reasoned among themselves, saying [jfi'sns spoke thus, verse 6] , because we have taUen no bread." See further under Hypocatastasis. Mark iii. 30. — " Because they said, He hath an unclean spirit." Here the first clause is omitted : — " [ycsns said this laito them] , because they said, He hath an unclean spirit." Luke ix. 13. — " He said unto them. Give j'e 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 arc not able to give to them to eat] except we should go and buy meat for all this people." John V. 7. — "The impotent man answered him. Sir, [/ am indeed willing, but] , I have no man, when the water is troubled, to put me into the pool," etc. 2 Thess. ii. 3. — " Let no man deceive you by any means: iov that day shall not come, except there come a falling away first." (Lit., the apostasy.) The R.V. 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. What is referred to is 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 I^ord 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 (1 Thess. iv. 16, 17 ; 2 Thess. ii. 1).| This is not the popular teaching, but it is the truth of God. Popular theokjgy is very different. It says, " That day cannot come until the world's conversion comes." The Scripture says it cannot come until the apostasy shall have come. Popular theology says the world is not good enough yet for Christ to come. The Scripture teaches that the world is not yet bad enough ! The Thessalonian • Not " the day of Christ," as in A.V. The R.\^ and the Ancient MSS. and Critical Texts read correctly " the day of the Lord." f See Four Proplutic Ptiioils, by the same author and publisher. ELLIPSIS (ABSOLUTE: OF ANANTAPODOTON). 53 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 Anaiitapodoton, i.e., without apodosis.''' It is a hypothetical proposition without the consequent clause. Gen. XXX. 27. — "And Laban said unto him, I pray thee, if I have found favour in thine eyes [remain luith me : for] I have learned by experience that the Lord hath blessed me for thy sake." 2 Sam. ii. 27. — " And Joab said [to Abiier] , As God liveth, unless thou hadst spoken [tJie words ivhicli gave the provocation (see verse 14)] , surely then in the morning the people had gone up (marg. gojie away) every one from following his brother." 2 Sam. V. 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,! Thou shalt not come in hither, for (or hut, DN ""S, kee eem, see Ps. i. 3, 4 ; 'for,' Prov. xxiii. 18; Lam. v. 22) the blind and lame shall drive thee away (so Coverdale) by saying ("IDnS, laimor, 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,:^ and smiteth the Jebusites, and the lame and the blind, who hate David's soul (R.V. 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. margin)," or citadel. The Ellipsis is supplied from 1 Chron. xi. 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." Matt. vi. 25. — " Is not the life more than meat, and the body than raiment ? [and if God vouchsafes the greater, how much more that luhich is less] ." * Apodosis, Greek a7ro8oo"ts, a giving back again : hence, it is the consequent clause. The former clause is called the Protasis (Tr/aoTaats, to stretch before). fBoth the A.V. and the R.V. transpose the following two sentences. \ "TJ^S'b (betsinnor) 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. 54 FIGURES OF SPEECH. Matt. viii. 9. — " For I am a man under authority, havinjJ soldiers under me : and 1 say to this man, Go, and he ^»oeth ; and to another, Come, and he cometh ; and to my servant. Do this, and he doeth it [liozc' miicli Diorc art TIioii, ti7/o art God, able to command, or to speak the word only tJiat my servant may rceovcr] ." Mark xi. 32. — " But if we shall say, Of men : [7v}iat will happen to us ?] for, they feared the people." Or we may supply, " // will not be wise." Luke ii. 21. — " And when eight days were accomplished for the circumcising of the child [tJien they cirenmcised him, and' his name was called JESUS." John iii. 2.—" Rabhi, 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 eome to tlice, tliat tliou mayest teaeh me the way of salvation].'" John vi. 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 shoiild see the Son of man ascending up where he was before?" The thought is the same as in John iii. 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, " ?<.'/// ye believe then ? " or, "jt' will not be offended then," i.e., ye will marvel then not at My doctrine but at your own unbelief of it. Compare viii. 28 and iii. 13. (But see further under the figure of Aposiopesis). Rom. ix. 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 thon that repliest aplii:i) from a CONTRARY Wohd. Gen. xxxiii. 10. — "And Jacob refused and] said, etc." This word is latent in the contrary words which follow. Gen. xxxiii. 15. " And Hsau said. Let me now leave with thee some of the folk that are with me. And he [jfacob] said, What nccdcth it? [Thou shall not leave any," etc. ELLIPSIS (RELATIVE: OF CONTRARY WORDS). 59 Gen. xlix. 4. — " Unstable as water, thou shalt not excel." R.V. marg., " Bubbling over as water, thou shalt not have the excellency." The word rendered " unstable " is ITIQ {pacliaz), 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 1 Chron. v. 1. Judges V. 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. and R.V. both render, " The high-ways were unoccupied." The R.V. 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." Ps. vii. II. — ■" God judgeth the righteous, and God is angry tenth the wicked every day." Ps. Ixv. 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." Ps. Ixvi. 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] ." Ps. Ixxxiv. 10. — *' For a day in thy courts is better than a thousand [elsewhere, or in any other place] ." Prov. xix. I. — " 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. has supplied " he that is." It is necessary merely to define the person as rich to complete the contrast which is clearly implied. Prov. xxiv. 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] ." 60 FIGURES OF SPEECH. Without the supply of this EUipsis " to tlicc," there is no sense in the words. Prov. xxviii. i6.— "The prince that lacketh understanding [and] also a great oppressor [sJuill cut o^ his days], but he that hateth covetousness, shall prolong /;/5 days.'' Jer. xviii. 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. iii. 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, sacUbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; [well and good] ." Compare Luke xiii. 9. Luke xiii. 9. — "And if it bear fruit, iccll ; and if not, thiii, 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, ov shalt not cut it down] , and if not, after that, thou shalt cut it down." See further under the figure of Aposiopesis. Rom. vi. 17. — " But God be thanked, that ye were the servants of sin, but ye have obeyed," etc. Here the word Se {de), but, in the latter clause implies and points us to the word jxev (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.'' * F-or the importance of tliis word fiiv (titcn), although, compare 1 Pet. iv. 6, where both the A.V. and R.V. ij»nore it, though it is there in the Greek, thus translating the words : — " For this cause was the gospel preached to them that arc 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 fity ("/<;/), although, and leave it untranslated! They have both created an Ellipsis in the English, though there is none in the Greek, which reads tVa KfiiOwiTL jiiv (hiiui krithbsi nifii), "in order that, though ELLIPSIS (RELATIVE: OF CONTRARY WORDS). 61 1 Cor. vii. ig. — " Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God [is everything] ," i.e., alone avails. 2 Cor. viii. 14. — " But by an equality, tJiat 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." I Tim. iv. 3. — " Forbidding to marry [and eominanding] to abstain from meats." (See under Zeugma.) III. Where the omitted Word is to be supplied from ANALOGOUS, or RELATED Words. Gen. 1. 23. — "The children also of Machir the son of Manasseh were brought up upon Joseph's knees." Margin, borne. R.V., born. But the Ellipsis of relation is : — " [and educated] at Joseph's knees." Exod. xiii. 15. — "Therefore I sacrifice to the Lord all [beasts]," etc. Lev. xxi. 4. — " But he being a chief man [a priest] among his people, shall not defile himself [for Jiis wife] to profane himself." See verse 14 ; and Ezek. xxiv. 16, 17. Deut. XV. 12. — " And if thy brother, [or thy sister], an Hebrew man, or an Hebrew woman, be sold unto thee," etc. Ps. cxlii. 4. — " I looked on my right hand, and beheld [on my left hand] ." Isa. XXX. 17. — " One thousand shall flee at the rebuke of one; at the rebuke of five shall ye [all] flee." Isa. xxxviii. 12. — " I have cut off as a weaver my life," i.e., I have cut off my life as a weaver [his thread] . Matt. iii. 4. — " And a leathern girdle [ivas bound] about his loins." In John vii, 39, the verb given is rightly supplied in the A.V. : " For the Holy Spirit was not yet given." they might be condemned according to the will of men* as to the flesh, yet they might live ({^wo-i 6e, zosi 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.) » Greek Kara dv^/awTroi's {kata anthropous), just like Rom. viii. 27, where the A.V. and R.V. both supply the words " the ivill of" in italics:— Kara Oeov (kata theon) according to the will of God. 62 FIGURES OF SPEECH. Rom. xiv. 21. — "It is jJood neither to eat flesh, nor to drink wine, nor duy 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. xvi. i6. — " Salute one another with an holy kiss." Here, the fact that dXXyXovs (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, 1 Cor. xi. 5) and men to kiss each other indiscriminately. The Ellipsis understood is : — " Salute one another [ine)i 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 1 Cor. xvi. 20 ; 2 Cor. xiii. 12 ; 1 Thess. v. 26; 1 Pet. v. 14.- 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 Mctalepsis {(j.v.) is a compound Metonomy, and a Mctonomy 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 Constkuctio Pr/EGNANs, when the verb thus derives an additional force. Gen. xii. 15. — "And the woman was taken into Pharaoh's house." Here the figure is translated, for npS (laqach) signifies to catch, or capture. (Gen. xiv. 12. Num. xxi. 25. Deut. iii. 14 ; xxix. 7. 1 Sam. xix. 14, 20. Isa. Iii. 5. Jer. xlviii. 46). And here the two senses are combined (take, in the sense of catch, and take, in the sense of had), to • For an exhaustive treatment of the whole subject, sec a work, entitled Saliiti' Otic Another, hy the I'Jcv. Jas. Neil, .M. A. Loud.: Simpkin and Marshall. ELLIPSIS (RELATIVE: OF A COMBINED WORD). 63 take possession of, and lead into, i.e., " The woman was taken [and brought] into Pharaoh's house." See for a similar use, seized, or caught and led, or taken and brought, etc., Gen. xv. 9, 10. Ex. xviii. 2 ; xxv. 2 ; xxvii. 20. Num. xix. 2. Est. ii. 16. Gen. xliii. 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. and R.V., " and he took a)id sent messes unto them from before him." For this use of the verb N©D (nashaJi) to take, see also Ex. xviii. 12; xxv. 2; xxviii. 20, etc. Ex. xxiii. 18, and xxxiv. 25. — Here the Hebrew nil (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. h^ (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 [a)id pour out] the blood of my sacrifice upon leavened bread." Lev. xvii. 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 Deut. xii. 15, 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. xxv. I. — Here, through not seeing the Ellipsis, T'N (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 them- selves] to the daughters of Moab." Josh. viii. 29. — "Joshua commanded that they should raise thereon a great heap of stones that reinai)ieth unto this day." Here, as well as in x. 27, the Ellipsis is supplied. 64 FIGURES OF SPEECH. 2 Chron. xxxii. i. — " And thought to win them for himself." Here vhi^ CD^pnS {VkikdJuii cyhuv) means (as given in the margin) to break thcni up, but this being "for himself," conveyed no sense; so the translation of the verb, which means " break up,'" was modified to " will," 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 [aud atnic.v thciit] to him- self," or " thought to rend them [from the kiit^doiii ofyudaJi, luid niiiiex them] to himself." Ezra ii. 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." Ps. xxi. 12. — We have already noted the Ellipsis of the accusative in this verse, " tliiiie arrows." Now we have the Ellipsis, in the same verse, of the second signification of the verb : — " When thou shalt make ready thi)ie arrows upon thy bowstrings [and shoot them] against their face." Ps. xxii. 21. — " Thou hast heard me [aud delivered Die' , from the horns of the unicorns." So Ps. cxviii. 5, where the Ellipsis is correctly supplied. See also Heb. verse 7, below. Ps. Iv. 18. — " He hath delivered my soul in peace." R.V. : " He hath redeemed my soul in peace." The sense is obtained by supplying the Ellipsis — " He hath redeemed my soul [aud set it] in peace." Ps. Ixiii. 8. — " My soul followeth hard after thee." Here to get the sense, the Heb. nj^'lT {dahvqah), which means to cleave, to stick (see Gen. ii. 24. Deut. xxviii. 60. Ps. cxix. 31. Lam. iv. 4), is translated followeth hard, in order to combine it with Tf^nN {acharcyach) 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 clcaveth to [and followeth] after thee." Ps. Ixvi. 14. — The Heb. is: — "Which my lips have opened." See margin. The A.V. translates freely, "Which my lips have uttered." But the sense is: — "Which (ro-ws) my lips have opened [aud voiced]." ELLIPSIS (RELATIVE: OF A COMBINED WORD). 65 Ps. Ixviii. i8. — " 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. iv. 8. Ps. Ixxiii. 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." • Ps. Ixxxix. 39. — Here the Ellipsis is supplied. " Thou hast profaned his crown [by casting it] to the ground." Ps. civ. 22. — "The sun ariseth, they gather themselves together, and lay them down in their dens." The Heb. is: — "And unto their dens (DriiJlI^D'SN")) they lie down," i.e., " The sun ariseth, they gather themselves together, [depart, and] lay themselves down in their dens." Prov. XXV. 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 nnn (cJiatliaJi) means to take hold of, to seize, spoken once of a person, Isa. Hi. 5 (7), and elsewhere always of taking up fire or burning coals. See Isa. xxx. 14. Prov. vi. 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.) for cruel words and hard speeches (see Prov. xvi. 27 ; xxvi. 23). Ps. cxl. 9, 10. But if thou doest good to him who uses cruel words of you, that will burn him as coals of fire. Matt. iv. 5. — " Then the Devil taketh him up into the holy city." UapaXajxISdvo) (paralaiiibaiio) means to take and bring with one's self, to join one's 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 xxvii. 27. The sense is sometimes completed by a second verb. Matt. ii. 13,^0. John xix. 16. Acts xxiii. 18. Matt. V. 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. ii. 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 66 FIGURES OF SPEECH. apply these words to the placing money on the Lord's Table is a perverse use of language. Luke iv. i, 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. connects the forty days with the temptation : but we learn from Matt. iv. 3 that it was not till after the ft)rty 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 Icad'nii^, 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." Luke iv. 38. — "And he arose out of the synagogue," i.e., "And rising up Jie departed] out'' 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. Luke xviii. 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. correctly supplies the disjiinetion contained in the comparative ny (^^)» when following a positive assertion. The thought lies in the Heb. use of the word jp (ntin), Ps. cxviii. 8, 9 : " // is better to trust in the I^okd than [i.e., and not] to put confidence in man. // is better to trust in the Lord than [i.e., and not] to put confidence in princes." So Jonah iv. 3. " Now, O Lord, take, I beseech thee, my life from me; for // is better for me to die than [i.e., and not] to live." So in the N.T., Heb. xi. 25: "Choosing rather to sutfor affliction with the People of (}od, 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 concern- * The iiiicicm reading was drrh, from, supported by the Critical Texts of Tischcndorf, Trcjjcilcs, Alford, and VV'estcott and Hort. It was altered later by some copyist who did not sec the force of the fij»urc, so as to maUe it ajjrec better with the single verb employed. ELLIPSIS (RELATIVE: OF A COMBINED WORD). 67 ing 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/- Luke xix. 44. — "And shall lay thee even with the ground." €8a