.2………2. Where the omitted word is to be supplied out of a SUCCEEDING CLAUSE.
.
.Josh. 3:3 — “When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it
[going before], then ye shall remove from your place, and go after it.”
.
.Here the words “going before” are necessitated, and are to be supplied from the words that follow —“go after.”
.
.Judges 16:13, 14 — “If thou weavest the seven locks of my head with the web, [and fastenest them with a pin in the beam (from verse 14), then shall I be weak and be as another man (from verses 7 and 1 1)]: and she fastened it with the pin, etc.” The Arabic and Vulgate Versions supply these words to complete the sense. See Appendix C. Homœoteleuton, where it is shown that this is not really an Ellipsis, but an ancient omission on the part of some scribe.
.
.1 Sam. 16:7 — “The Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance (Heb. on the eyes), but the Lord looketh on the heart.”
.
.Here the verb “seeth” is correctly repeated from the succeeding clause. It is not necessary to repeat “the Lord,” though it is true, and greatly beautifies the English. It may be simply “for it is not as man seeth,” or, “for I see not as man seeth,” which comes to the same thing.
.
.1 Kings 3:12 — “Lo, I have given thee a wise and understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee,” i.e., among the kings, which words follow in verse 13. See also 10:23.
.
.1 Kings 14:15 — “For the Lord shall smite Israel, [shaking him] as a reed is shaken in the water.”
.
.1 Chron. 4:7 — “And the sons of Helah were, Zereth, and Jezoar, and Ethnan, [and Coz]”: supply from verse 8.
.
.So, at the end of verse 13 supply “Meonothai” from verse 14.
.
.Also, in chap. 6, at end of verse 27, supply “Samuel his son” from verse 28.*
* In this verse there is a strange confusion. Samuel’s or Shemuel’s firstborn was Joel, see verse 33. Vashni (וַשְׁנִי ) is not a proper name, but means “the second.” And the verse reads, “And the sons of Samuel, the firstborn (Joel, verse 33 ], the second Abiah.”
See 1 Sam. 8:2 , and see also above, page 5.
.
.In chap. 7 at end of verse 18 supply “and Shemidah” from verse 19.
.
.In chap. 8 at end of verse 7 add “and Shaharaim” from verse 8.
.
.In chap. 25 at end of verse 3 add “and Shimei” from verse 17, where he is named.
In verse 3 only five out of the six are named. In the A.V. and R.V. Shimei’s name is supplied in the margin.
.
.Neh. 5:2 — “For there were that said, We, our sons, and our daughters, [being] many, [are mortgaged],”
supply from verses 3, 4, 5.
.
.Job 20:17 — Here the word “floods” means, as in the margin and R.V., streaming or flowing, and belongs to the word “brooks.” But it must be repeated also before the word rivers, thus: —
“He shall not see the flowing rivers, the flowing brooks of honey and butter.”
.
.Job 38:19 — The Ellipsis is to be supplied thus:— “Where is the way [to the place where] light dwelleth? and as for darkness, where is the place thereof?”
.
.Psa. 35:16 — “ With hypocritical mockers in feasts,” i.e., repeating the latter words of the former sentence.
“With hypocrites [at feasts] , mocking at the feast,” i.e., like parasites who, for the sake of their belly, flatter others.
.
.Prov. 13:1 — “A wise son heareth his father’s instruction: but a scorner heareth not rebuke.”
Here the Ellipsis is plain, and is correctly supplied in the A.V.
.
.Isa. 19:11 — “How say ye unto [the wise] Pharaoh, I am the son of the wise?” etc.
.
.Isa. 31:5 — “As birds flying, so will the Lord of hosts defend Jerusalem.”
.
.Here the word “birds” is feminine. It refers therefore to female birds, and to maternal love: “As mother-birds fluttering (see Deut. 32:11), or as fluttering birds [defend their young (from the next clause)] so will the Lord of hosts defend Jerusalem.”
.
.One of the words for defend is פָּסוֹחַ, (pahsōk), from פָּסַח (pasak), Passover, פָּסַח (pasak) means primarily to halt
(see Isa. 35:6; Lev. 21:18; 2 Sam. 4:4). So 1 Kings 18:21, “How long halt ye (פֹּסְחִים) between two opinions?” Heb., as birds hop backwards and forwards on two boughs. Hence in Ex. 12:13, it is not “when I see the blood, I will pass over you;” but, it is פָסַחְתִּי עְַלֵכֶם , “I will halt or stop at you, and the plague shall not be upon you,” i.e., Jehovah will stop or halt at (עַל) the door and not suffer the destroyer to enter. So the precious blood of Christ stops the hand of justice, and is a perfect defense to the sinner who is sheltered by it.
.
.Hab. 2:3 — “For the vision [is deferred] for an appointed time,” which word is clearly implied in the following sentence. See also Mal. 1:10.
.
.Luke 1:17 — “And [the hearts of the] disobedient to the wisdom of the just.”
.
.Luke 22:36 — The Greek reads, “He that hath not, let him sell his garment and buy a sword.”
.
.Here the A.V. boldly, correctly, and idiomatically supplies the Ellipsis in the first member from the following sentence:—“He that hath no sword, let him sell his garment and buy one” (see on Luke 22:37 above).
.
.John 6:32 — “Moses gave you not that bread from heaven,” i.e., “that [true] bread,” from the succeeding clause:
“But my Father giveth you the true bread from heaven.”
.
.John 6:35 — “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”
.
.The exquisite English of this can never be improved. As an idiomatic version it is perfect. The R.V. in attempting a more literal translation is very lame: “not hunger” and “never thirst.” If we are to be literal, we must supply the Ellipsis by repeating the word πώποτε (pōpote), at any time, from the end of the verse. Both Versions practically ignore it by including it in the word “never.”
.
.“He that cometh to me shall in no wise hunger [at any time]; and he that believeth on me shall in no wise thirst at any time,” i.e., “never,” as expressed thus in both sentences in the A.V.
.
.It is very instructive to note that the negative here is most emphatic, a doubled negative, which signifies, by no means, in no wise, in no case; and it is very solemn to notice that whenever it was used by man, man was never able to make good his asseveration, e.g., Peter, in Matt. 16:22, said, “This shall not be unto thee,” but it was. Again in 26:35 he said, “Yet will I not deny thee,” and in Mark 14:31, “I will not deny thee in any wise,” but Peter did deny the Lord Jesus! His enemies, in John 11:56, declared, “He will not come to the feast,” but He did! Peter, in John 13:8, declared, “Thou shalt never wash my feet,” but Jesus did! Thomas, in John 20:25, declared, “I will not believe,” but he did, and that without fulfilling his condition!* On the other hand, how sure, how true, how certain are the declarations of the Lord Jesus when made with this same positiveness.
* In all this we have a solemn warning to let our yea be yea, and our nay nay (Matt. 5:37).
Among others note: —
Matt. 5:18 “One jot or one tittle shall in no wise pass from the law till all be fulfilled.”
Matt. 5:20 “Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”
Luke 22:34 “ The cock shall not crow this day.” (John 13:38)
John 6:37 “Him that cometh unto me, I will in no wise cast out”. i.e. no never, no never cast out.
Heb. 8:12 “Their sins and their iniquities will I remember no more”, i.e. in no wise will I remember any more.
Heb. 13:5 “I will never leave thee nor forsake thee.”
1 Pet. 2:6 “He that believeth on him shall not be confounded.” .
.
.John 9:2 — “And his disciples asked him, saying, Master, who did sin, this man [that he is blind], or his parents, that he was born blind.” (see page 101)
.
.John 12:25 — “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.”
.
.Here two expressions are to be repeated from the later clause, in the former:—
“He that loveth his life [in this world] shall lose it [unto eternity].”
.
.Acts 2:3 — “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them,”
i.e., the Holy Spirit, as is clear from the next verse.
.
.The verse may be rendered: — “And there appeared unto them, distributed, tongues like as of fire;
and he (the Holy Ghost) sat (or dwelt) upon each of them.” The tongues were not divided into two parts, as suggested by the popular term “cloven tongues”, but they were divided, or distributed, among the Twelve.
.
.Acts 7:59 — “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.”
.
.The Greek reads, “calling upon and saying” There is evidently an Ellipsis after the verb “calling upon” which the A.V. supplies with the word “God.” The R.V. supplies the word “Lord.”
.
.The meaning is clear, that Stephen being full of the Holy Ghost addressed his prayer to Christ, and his words were “Lord Jesus, receive my spirit.” Both words must therefore be repeated thus: — “calling upon the Lord Jesus and saying [Lord Jesus] receive my spirit.” By this Ellipsis the emphasis is thrown on the act of invocation and shows that this act of prayer was addressed to the Lord Jesus, i.e., Lord, who art Jesus: or, Jesus who art the Lord.
.
.Where two substantives are placed together in the same gender, number and case, the latter is in apposition to, and is explanatory of the former; or, there is an Ellipsis of the words of explanation, “that is to say,” or “that is.” Sometimes this is supplied by the A.V. and sometimes it is not.
See Deut. 22:28, “a damsel that is a virgin.”
Judges 11:1, margin, “a woman an harlot.”
Gen. 13:8, margin, “men brethren.”
Num. 32:14, “an increase of sinful men,” the Hebrew reads:— “an increase of men who are sinners.”
Matt. 18:23, “a certain King”; Greek, “a man that is a King,” as in 20:1, where the Ellipsis is supplied, “a man that is an householder.”
Luke 2:15, margin, (men, that is, shepherds);
Luke 24:19, “a prophet”; Greek, “a man that is a prophet.”
Acts 2:29, “men and brethren”; Greek, “Men who are brethren,”, and verse 22, “men of Israel”; Greek, “men who are Israelites.”
So here, Acts 7:59, “Lord, who art Jesus”—compare Rev. 22:20.
.
.Rom. 2:12.—“For as many as have sinned without law, shall perish also without [being judged by] law: and as many as have sinned in the law (or under law) shall be judged by the law.”
.
.Rom. 2:28, 29 is an elliptical passage in the Greek, which the A.V. covers by a free translation.
.
.Adhering to the order and literal meaning of the words in the original, we must translate and supply as follows: —
. “For not he that [is a Jew] outwardly, is a Jew, neither that which [is circumcision] outwardly in the flesh, is circumcision; but he that [is a Jew] inwardly, is a Jew, and circumcision of heart in the spirit and not in the letter [is circumcision].”
.
.Rom. 4:13.—This verse is translated very freely in the A.V. Following the R.V., we may supply the Ellipsis from the end of the verse, which it has missed:—“For not through [righteousness of] law was the promise [made] to Abraham, or to his seed, that he should be the heir of the world, but through righteousness of faith.”
.
.Rom. 5:16 — “Also not as [the judgment or sentence came] through one that sinned [is] the free gift: for the judgment (κρίμα) [was] after one [transgression] unto condemnation (κατάκριμα); but the free gift is after many offences unto δικαίωμα (i.e., a righteous, acquittal).” (See page 111).
.
.N.B.—It is not δικαιοσύνη (dikaiosunee) which is the attribute of righteousness; nor is it δικαίωσις (dikaiösis) which is the act of the Judge in justifying; but it is δικαίωμα (dikdiōma) which is the outcome of the act, the just thing done.
.
.1 Cor. 1:26, 27 — “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise,” etc.
.
.Here the words “are called” are repeated from the preceding clause, but “are chosen,” i.e., to confound, etc, might be supplied from the succeeding clause. (See page 58).
.
.1 Cor. 5:4, 5 —We must supply in verse 4 the verb “to deliver” from verse 5: — “[To deliver] in the name of our Lord Jesus Christ (ye, and my spirit, being gathered together, with the power of our Lord Jesus Christ), to deliver [I say] such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.”
.
.1 Cor. 6:12 — “All [meats (from verse 13)] are lawful unto me [to eat] , but all are not profitable; (see 10:33) all [meats] are lawful for me [to eat] , but I will not be brought under the power of any [meat].” Compare 10:23.
.
.1 Cor. 14:22 — “But prophesying [is for a sign (from previous sentence)] not for them that believe not, but for them which believe.”
.
.1 Cor. 15:47 — “The first man is of the earth, earthy: the second man, the Lord from heaven, [is heavenly]
(from verse 48).” See above on Acts 7:59, as to these two nouns, “the second man [who is] the Lord.”
.
.2 Cor. 5:10 — “That every one may receive the things done in his body, according to that he hath done, whether good or bad.”
.
.Here the verb “done” is correctly supplied from the succeeding clause.
.
.Eph. 2:1 —There is evidently an Ellipsis in this verse; which has been variously supplied by translators; the usual mode being to supply the words from a succeeding clause (verse 5) as in the A.V. So in the R.V., “did he quicken.” But it is worth consideration whether it may not be supplied from 1:19, 20, “the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead . . . and you [when you were raised in Him, and quickened with Him] were dead in trespasses and sins,” etc.
.
.It may also be supplied by repeating the verb from 1:23, “Which is his body, the fulness of him which filleth all
[his saints] with all [spiritual gifts]. And you [hath he thus filled] who were dead in trespasses and sins”(chap. 2:1):
καὶ ὑμᾶς ὄντας, “and you when ye were,” must be compared with verse 5, καὶ ὄντας ἡμᾶς, “and we when we were.”
This points to the use of the verb “quickened” in each case.
.
.Phil. 3:13 — “Brethren, I count not myself to have apprehended [the prize (from verse 14)]: but this one thing I do, forgetting those things which are behind [me] , and reaching forth unto those things which are before [me] , etc.”
.
.2 Tim. 1:5 — “When I call to remembrance the unfeigned faith that is in thee.”
.
.There is no verb in the Greek, and the words that is should have been placed in italics. The Greek reads, “Taking remembrance of the unfeigned faith [dwelling in thee (from the succeeding clause)], which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am persuaded that [it dwelleth] in thee also.”
.Here it is repeated from the preceding clause.
.
.Tit. 2:2 — “That the aged men be sober, grave, etc.”
.
.Supply the verb “exhort” from verse 6 here, and also in verses 4 and 9: — “[Exhort] that the aged men be sober, etc.”
.
.Heb. 8:1 — “We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens,” i.e., “such a high priest [as became us]” (from 7:26).
.
.From “Figures Of Speech Used In The Bible” by E. W. Bullinger,
(Public Domain) pages 103-110. Adapted for website compatibility.
. See original at link. Stream Download.
.
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