{"id":16335,"date":"2022-11-13T14:03:52","date_gmt":"2022-11-13T18:03:52","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=16335"},"modified":"2023-01-01T22:17:16","modified_gmt":"2023-01-02T02:17:16","slug":"nouns-and-pronouns","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=16335","title":{"rendered":"Nouns and Pronouns"},"content":{"rendered":"\n

*Ellipsis of Repetition

I. Simple<\/strong>.<\/span><\/span><\/span>

. 1. Where the Omission is to be supplied by <\/strong>
REPEATING a word or words out of the Preceding Clause<\/strong>.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

……(a<\/em>) NOUNS and PRONOUNS.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

Ex. 12:4 \u2014\u201cLet him and his neighbour next unto his house take it\u201d <\/em><\/span><\/span><\/span>
i.e<\/em>., the lamb from verse 3.

2 Kings 3:25 \u2014\u201cOnly in Kir-haraseth left they the stones thereof.\u201d

The Heb. reads (see margin):\u2014\u201cUntil he left the stones thereof in Kir-haraseth.\u201d
The Ellipsis<\/em> is to be supplied from verse 24. \u201cUntil in Kir-haraseth [only<\/em>] they left <\/span><\/span><\/span>
the stones thereof [to the Moabites<\/em>].\u201d

Psa. 12:6, (7) \u2014\u201cThe words of the Lord are<\/em> pure words: <\/span><\/span><\/span>
as<\/em> silver tried in a furnace of earth, purified seven times.\u201d

Here there is an important Ellipsis<\/em>. It has been a great difficulty with many to think that the Lord’s words should require purifying, especially after the declaration in the first part of the verse, that they are \u201cpure.\u201d<\/span><\/span><\/span><\/p>\n\n\n\n

What increases the difficulty is the fact that the word for earth is \u05d0\u05b6\u05e8\u05b6\u05e5 (eretz<\/em><\/a>), the earth<\/em>: i.e<\/em>., the dry land or the world as created, as in Gen. 1:1 \u2014\u201cIn the beginning God created the heaven and the earth\u201d (\u05d0\u05b6\u05e8\u05b6\u05e5, eretz<\/em>). It is generally taken as though it were used of a crucible made of earth or clay; but in this case it would be \u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4 (adamah<\/em>), ground, soil, clay; and not eretz<\/em>, the whole earth. Moreover, the Lamed<\/em> prefixed (\u05dc) means to<\/em> or pertaining to<\/em>. It is the sign of the dative case and not of the genitive. The Revisers note this and render it:\u2014\u201cAs silver tried in a furnace on the earth,\u201d as though it was important for us to note that it is not in or under the earth! But this does not touch <\/span><\/span><\/span>
the real difficulty. This is removed only by correctly supplying the Ellipsis<\/em>, and repeating the noun \u201cwords\u201d from the beginning of the verse.<\/span><\/span><\/span><\/p>\n\n\n\n

Then, all is clear, and we not only may, but must then take the rest of the words in their literal sense.
Thus,:\u2014\u201cThe words of the Lord are pure words, as<\/em> silver tried in a furnace; <\/span><\/span><\/span>
[words<\/em>] of the earth: (or pertaining to the earth), purified seven times.\u201d

That is to say the words in which Jehovah has been pleased to make His revelation, are not the words of angels (1 Cor. 13:1<\/a>), nor the \u201cunspeakable words of Paradise\u201d <\/span><\/span><\/span>
(2 Cor. 12:4<\/a>), but they were words pertaining to man in this world\u2014human words\u2014but refined and purified as silver. Hence, in taking human language, there are many words which the Holy Spirit has not chosen, and which cannot be found in the Scriptures:<\/span><\/span><\/span><\/p>\n\n\n\n

<\/p>\n\n\n\n

Some are exalted to an altogether higher meaning as \u2014

\u1f00\u03c1\u03b5\u03c4\u03ae (aretee<\/em>), as man had used it, meant merely excellence<\/em> of any kind, manhood<\/em>, nobility<\/em>, valour<\/em>, prowess<\/em>.
But, in the Scriptures, it is used in the higher sense of glory<\/em> (Hab. 3:3<\/a>),
praise<\/em> (Isa. 42:8<\/a>, 12<\/a>; 43:21<\/a>; 63:7<\/a>).
And so in the New Testament, Phil. 4:8<\/a>; 1 Pet. 2:9<\/a>; 2 Pet. 1:3<\/a>, 5<\/a>.

\u1f26\u03b8\u03bf\u03c2 (eethos<\/em>) was only the haunt<\/em> of an animal, but it became custom<\/em>, morals<\/em>, character<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

Some are used in a totally different sense from that in which they had ever been used before.

\u03c7\u03bf\u03c1\u03b7\u03b3\u03ad\u03c9 (choreege\u014d<\/em>) was simply to furnish or lead a chorus<\/em>, but it was changed to furnish<\/em> or supply<\/em>.
<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

Phil. 4:19<\/a>: \u201cMy God shall supply<\/a> all your need.\u201d *<\/sup>*<\/sup><\/span><\/span><\/span><\/p>\n\n\n\n

**<\/sup>Phil 1:19<\/a> – \u201cFor I know that this shall turn to my salvation through your prayer, <\/span><\/span><\/span>
and the supply<\/a> of the Spirit of Jesus Christ,\u201d.
(See also Eph.<\/a> 4:16<\/a>).

\u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd (euangelion<\/em>) was merely the dispatch<\/em> containing the news, <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>
but it was used in the new sense of the gospel<\/em> of God.
<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

\u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1 (ekkleesia<\/em>) was used by the Greeks of any assembly, but especially of citizens, or as we should say of a selection from them, \u201cburgesses.\u201d The word means an assembly of those called out<\/em>, an elect assembly<\/em>.

Hence it is used in the Septuagint of Israel as called out from and as being an election from the nations.

Then, it was used of the congregation worshipping at the Tabernacle as distinguished from the rest of the people.
<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

In this sense it is used in the Old Testament, the Gospels, and partly in the Acts. <\/span><\/span><\/span>
But in the Pauline Epistles the Holy Spirit uses the word and exalts it to a far higher meaning; viz<\/em>., of the special election from both Jews and Gentiles, forming them as members of Christ’s Mystical Body into a new ecclesia<\/em> or assembly. This is a sense in which it had never before been used.*
* See The Mystery<\/a>, by the same author and publisher.<\/span><\/span><\/span><\/p>\n\n\n\n

\u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1 (soteeria<\/em>) was merely preservation<\/em> or deliverance<\/em> from danger, <\/span><\/span><\/span><\/span><\/span><\/span>
but in the Scriptures it is \u201cthe salvation of God.\u201d
<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

.
\u03c0\u03b1\u03c1\u03ac\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2 (paracleetos<\/em>) was merely the legal assistant<\/em> or helper<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

In the New Testament there is one Paracleetos<\/em> within us that we may not sin
(John 14:16, 26<\/a>; 15:26<\/a>; 16:7<\/a>); and another Paracleetos<\/em> with the Father if we do sin <\/span><\/span><\/span>
(1 John 2:1<\/a>).
<\/span><\/span><\/span><\/p>\n\n\n\n

\u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd (skandalon<\/em>) was used only of the trigger of a trap to catch animals; <\/span><\/span><\/span><\/span><\/span><\/span>
but in the New Testament it is used in a new and moral sense, of that which causes any one to be caught or made to trip..

Other words were coined by the Holy Spirit Himself, and cannot be found in any human writings. \u03c3\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03af\u03b6\u03c9 (skandaliz\u014d) is a new word altogether. It is never used <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>
in Classical Greek, it means to cause to stumble or fall<\/em>, to give cause of offence.<\/em>

\u1f10\u03c0\u03b9\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2 (<\/span><\/span><\/span><\/strong>epiousios<\/a>) <\/strong>is a word used only by our Lord (Matt. 6:11<\/a> and Luke 11:3<\/a>) in the Lord’s Prayer, where it is rendered \u201cdaily.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

Hence the difficulty in interpreting it, as there is no usage to help us. It is a question, therefore, of etymology. It is the preposition \u1f10\u03c0\u1f76 (epi<\/em>), upon<\/em>, prefixed to the participle of a verb. But what verb?<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>

It cannot be the participle of the verb \u03b5\u1f30\u03bc\u03af (eimi<\/em>), to be<\/em>, for its participle is \u03bf\u1f56\u03c3\u03b1 (ousa), and the combination of \u03bf\u1f56\u03c3\u03b1 with \u1f10\u03c0\u1f76 would be \u1f10\u03c0\u03bf\u1fe6\u03c3\u03b1. It must be \u03b5\u1f36\u03bc\u03b9 (eimi), to go or come, for its participle is \u1f30\u03bf\u1fe6\u03c3\u03b1 (iousa), and the combination of \u1f30\u03bf\u1fe6\u03c3\u03b1 with \u1f10\u03c0\u03af will be \u1f10\u03c0\u03b9\u03bf\u1fe6\u03c3\u03b1, as used by our Lord. The word means, therefore, coming upon or going upon, and would refer either to bread for our going or journeying upon, or to the bread coming or descending upon us from heaven, as the manna descended and came down upon Israel (John 6:32, 33).<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>

Hence it combines the two ideas of heavenly and daily, inasmuch as the manna not only came down from heaven, but did so every day, and on the strength of this they journeyed. It is a word therefore of great fulness of meaning.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>

That the Ellipsis exists in Psalm 12:6 (which verse we are considering), and may be thus supplied, is shown further from the structure of the Psalm: \u2014<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n\n\n\n

\u2026…A \/ 1. Decrease of good.
\u2026………B \/ a \/ 2. Man’s words (Falsehood).
\u2026…………………b \/ 3, 4. Their end: \u201ccut off.\u201d
\u2026………………………C \/ 5-. Oppression.
\u2026……………………………D \/ -5-. Sighing.
\u2026……………………………D<\/span><\/span><\/span><\/em> \/ -5-. I will arise (for sighing).
\u2026………………………C <\/span><\/span><\/span><\/em>\/ -5. I will deliver (from oppression).
\u2026………B<\/span><\/span><\/span><\/em> \/ a<\/em> \/ 6. Jehovah’s words (Truth).
\u2026…………………b<\/span><\/span><\/span><\/em> \/ 7. Their end: (preserved).
\u2026..A<\/span><\/span><\/span><\/em> \/ 8. Increase of bad.

Here in B<\/em>, Jehovah’s words are placed in contrast with man’s words in B: in a and a<\/em>, their character<\/em> respectively: and in b and b <\/em>their end<\/em>.

Finally, we may expand a<\/em> (verse 6) as follows: \u2014
\u2026…….a<\/span><\/span><\/span><\/em> \/ c \/ The words of Jehovah, are pure words,
\u2026………………d. \/ as silver tried in a furnace:
\u2026…………c<\/span><\/span><\/span><\/em> \/ [Words<\/em>] pertaining to the earth.
\u2026………………d<\/span><\/span><\/span><\/em> \/ Purified seven times.

Here in c and c<\/em> we have \u201cwords,\u201d and in d and d<\/em> we have the purifying<\/em> of the silver.

Psa. 68:18 \u2014\u201cThou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for<\/em> the rebellious also, that the Lord God might dwell among them<\/em>,\u201d i.e<\/em>., among or with those rebels who have been taken captives.

Ecc. 12:11 \u2014\u201cThe words of the wise are<\/em> as goads, and as nails fastened by<\/em> the masters of assemblies, which<\/em> are given from one shepherd.\u201d
\n<\/span><\/span><\/span>
\nHere, instead of repeating \u201cthe words\u201d from the first clause, the A.V. inserts the word \u201cby<\/em>,\u201d thus producing incoherence in the passage. The structure shows us at once how the Ellipsis<\/em> should be filled up.<\/span><\/span><\/span><\/p>\n\n\n

<\/p>\n

<\/p>\n

\u2026…….a \/ The words of the wise
\u2026………….b \/ are<\/em> as goads,
\u2026………….b<\/em> \/ and as tent-pegs well fixed,
\u2026…….a<\/em> \/ are [the words<\/em>] of the masters of the assemblies.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

<\/p>\n

Here, in a and a<\/em>, we have \u201cwords<\/em>,\u201d and in b and b<\/em>, what they are compared to.<\/span><\/span><\/span><\/p>\n

In \u201ca\u201d we have the words of those which act like goads, inciting to action, or probing the conscience; while in a<\/em> we have the words of those who are the leaders of assemblies, propounding firmly established principles and settled teaching. \u201cBoth<\/em> of these (not \u201cwhich<\/em> “) are given by the same shepherd.\u201d<\/span><\/span><\/span><\/p>\n

That is, as a chief shepherd gives to one servant a goad for his use, and to another a stake, or \u201ctent-peg,\u201d to fix firmly in the ground, so the God of all wisdom, by the Chief Shepherd in glory, gives to His servants \u201cwords,\u201d different in their tendency and action, but conducing to the same end, showing the one source from which the various gifts are received. He gives to some of His under-shepherds \u201cwords\u201d which act as goads; while He gives to others \u201cwords\u201d which \u201cstablish, strengthen and settle.\u201d<\/span><\/span><\/span><\/p>\n

Isa. 40:13 \u2014 \u201cWho hath directed the Spirit of the Lord, or being<\/em> his counsellor hath taught him?\u201d<\/span><\/span><\/span><\/p>\n

Here the Ellipsis<\/em> is arbitrarily supplied by the word \u201cbeing<\/em>,\u201d which necessitates a departure from the Heb., which is given in the margin, \u201cmade him<\/em> understand.<\/em>\u201d<\/span><\/span><\/span><\/p>\n

The Ellipsis<\/em> is correctly supplied thus:\u2014\u201cWho hath directed the Spirit of the Lord; or [who<\/em>] as His counsellor hath made him to<\/em> understand?\u201d<\/span><\/span><\/span><\/p>\n

Amos 3:12 \u2014\u201cAs the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in<\/em> a couch,\u201d i.e<\/em>., \u201cand [in the corner of <\/em>] a couch.\u201d<\/span><\/span><\/span><\/p>\n

Mal. 2:14 \u2014\u201cYet ye say, Wherefore?\u201d i.e<\/em>., from verse 13, wherefore [does He not regard our offering<\/em>, etc<\/em>.]?<\/span><\/span><\/span><\/p>\n

Acts 7:15, 16 \u2014\u201cSo Jacob went down into Egypt, and died, he, and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father<\/em> of Sychem.\u201d
<\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

Here the article \u03c4\u03bf\u1fe6 (tou<\/em>), of the<\/em>, rendered \u201cthe father,\u201d should be \u1f10\u03bd (en<\/em>), in<\/em>, according to Tischendorf, Tregelles, Westcott and Hort, and the R.V.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

There must have been three purchases altogether, of which two are recorded in Genesis, and one in Acts 7.<\/span><\/span><\/span><\/span><\/p>\n

\u2026..<\/span><\/span><\/span><\/span>(1) According to Acts 7:16, Abraham bought a sepulchre from the sons of Hamor.<\/span><\/span><\/span><\/p>\n

There is no record of this purchase in Genesis. But Stephen, \u201cfull of the Holy Ghost,\u201d supplies the information. It was purchased of Hamor, <\/span><\/span><\/span>the son of Shechem, for \u201ca sum of money.\u201d Shechem was the place where God first appeared to Abraham in Canaan (Gen. 12:6<\/a>), and where he first built an altar (verse 7). Here it was that (according to Acts 7:16) he bought \u201ca sepulchre.\u201d<\/span><\/span><\/span><\/p>\n

The original Shechem must have been an important person to have given his name to a place; and it was of his son that Abraham bought it.<\/span><\/span><\/span><\/p>\n

\u2026..<\/span><\/span><\/span>(2) According to Gen. 23<\/a>, Abraham purchased a field with trees in it and round it; and a cave called Machpelah at the end of it. It was situated at Hebron (Mamre), and was purchased of Ephron the Hittite, the son of Zohar, for 400 shekels of silver. Here Abraham buried Sarah, and here he himself was buried. Here also were buried Isaac, Rebekah and Jacob (Gen. 49:29-32<\/a>; 50:13<\/a>).<\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

\u2026..<\/span>(3) Jacob’s purchase in Gen. 33:19<\/a>, was years afterward, of another Hamor, another descendant of the former Shechem. What Jacob bought was \u201ca parcel of a field,\u201d of Hamor, a Hivite, perhaps the very field which surrounded the \u201csepulchre\u201d which Abraham had before bought of an ancestor of this Hamor. Jacob gave 100 pieces of money<\/a> (or lambs<\/em>, margin) for it. Here Joseph was buried
(Josh. 24:32), and here Jacob’s sons were \u201ccarried over,\u201d or transferred<\/em>, as Joseph was.<\/span><\/span><\/span><\/p>\n

Now Acts 7:15 speaks of two parties, as well as of three purchases:\u2014\u201che\u201d (<\/span><\/span>i.e<\/i><\/span><\/span>., Jacob), and \u201cour fathers.\u201d In verse 16 the verb is plural and must necessarily refer not to \u201c he\u201d (Jacob), who was buried in Machpelah, but to \u201cour fathers.\u201d They were carried over and laid in the sepulchre that Abraham bought, not of \u201cEphron the Hittite\u201d (Gen. 23), but of Hamor the Hivite.<\/span><\/span><\/span><\/p>\n

.<\/span><\/span>In the abbreviated rehearsal of facts well known to all to whom Stephen spoke,
and who would gladly have caught at the least slip, if he had made one, Stephen condensed the history, and presented it elliptically thus: \u2014<\/span><\/span><\/span><\/p>\n

\u201cSo Jacob went down into Egypt, and died, he and our fathers, and [<\/span><\/span>our fathers<\/i><\/span><\/span>]
were carried over into Sychem, and laid in the sepulchre: \u2014 <\/span><\/span><\/span>[he<\/em>, i.e<\/em>., Jacob<\/em>] in that which ( \u1fa7, ho*<\/em>) Abraham bought for a sum of money, [and they in that which was bought<\/em>] from the sons of Hamor in Sychem.\u201d
* Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Wordsworth, Westcott and Hort, read \u1fa7 (h\u014d<\/em>) in that which<\/em><\/strong>, instead of \u1f45 (ho<\/em>) which<\/em><\/strong>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

It is probable that the rest of the \u201cfathers\u201d who died in Egypt were gathered to both of these burial places, for Josephus says (Ant<\/em>. lib. ii. 4) that they were buried at Hebron; while Jerome (Ep<\/em>. ad<\/em> Pammach<\/em>.) declares that in his day their sepulchres were at Shechem, and were visited by strangers.<\/span><\/span><\/span><\/p>\n

Rom. 6:5 \u2014\u201cFor if we have been planted together in the likeness of his death,
we shall be also in the likeness<\/em> of his<\/em> resurrection.\u201d<\/span><\/span><\/span><\/p>\n

Here it is, \u201cWe shall be raised<\/em> [in the likeness<\/em>] of his resurrection also.\u201d
(See above, pages 18, 19).<\/span><\/span><\/span><\/p>\n

Rom. 12:11 \u2014\u201cNot slothful in business.\u201d Lit., \u201cnot slothful in earnest care
[i.e<\/em>., earnest care for others<\/em> (from verse 10<\/a>) ]\u201d<\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

1 Cor. 2:11 \u2014\u201cFor what man knoweth the things of a man?\u201d i.e<\/em>., the [deep<\/em>] things
(or depths<\/em>), from verse 10 <\/a>\u2014the secret thoughts and purposes of the spirit of man.
\u201cSo the [deep<\/em>] things (or depths<\/em>) of God, knoweth no man but the Spirit of God.\u201d<\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

1 Cor. 2:13 \u2014\u201cWhich things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.\u201d<\/span><\/span><\/span><\/p>\n

<\/p>\n

<\/p>\n

Here we have, first, to repeat in the second clause the expression \u201cin the words\u201d from the first clause:\u2014\u201cNot in the words which man’s wisdom teacheth, but [in the words<\/em>] which the Holy Ghost teacheth.\u201d This prepares the way for the supply of the important Ellipses<\/em> of the last sentence. The two adjectives \u201cspiritual\u201d (one neuter nominative plural and the other masculine dative plural) must have nouns which they respectively qualify, and the question is, What are these nouns to be? The A.V. suggests \u201c things\u201d (which ought to have been in italics). The R.V. suggests, in the margin, two different nouns: \u2014 \u201cinterpreting spiritual things<\/em> to spiritual<\/em> men.\u201d
Much depends on the meaning of the verb \u03c3\u03c5\u03b3\u03ba\u03c1\u03af\u03bd\u03c9 (sunkrin\u014d<\/em><\/a>) which occurs only here, and in 2 Cor. 10:12<\/a>, in the New Testament. Its etymological meaning is clear, being a compound of \u03ba\u03c1\u03af\u03bd\u03c9 (krin\u014d<\/em>), to separate<\/em> or sift<\/em> (hence, to judge<\/em>) and \u03c3\u03cd\u03bd (sun<\/em>), together with<\/em>, so that it means literally to separate or take to pieces and then to put together<\/em>. When we do this with things<\/em>, we compare them by judging them, or we judge them by comparing them; hence, \u03c3\u03c5\u03b3\u03ba\u03c1\u03af\u03bd\u03c9 (sunkrin\u014d<\/em>), is translated \u201ccompare<\/em>\u201d in
2 Cor. 10:12, and is used of the foolishness of those who \u201cmeasuring themselves by themselves, and comparing themselves among themselves, are not wise\u201d (margin, \u201cunderstand it<\/em> not\u201d). Here the force of the idea of judging<\/em> is clearly seen. So also the verb is used in Wisdom 7:29<\/a>, where wisdom \u201cbeing compared with the light is found before it.\u201d In 1 Macc. 10:71<\/a>, 15:18<\/a>:\u2014\u201cThey worshipped those beasts also that are most hateful: for being compared together, some are worse than others.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

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In 1 Macc. 10:71, the idea of judging is very clear, being translated \u201ctry\u201d Apollonius says to Jonathan, \u201cNow therefore, if thou trustest in thine own strength, come down to us into the plain field, and there let us try the matter together; \u201c i.e<\/em>., let us judge or determine the matter together.<\/span><\/span><\/span><\/p>\n

In Gen. 40:8<\/a>,<\/a> 16, 22; 41:12, 15, it is used for \u05e4\u05bc\u05b8\u05ea\u05b7\u05e8 (pahthar<\/em>), to open<\/em>, hence, to interpret<\/em>; and in Dan. 5:13<\/a>, 17 for the Chald. \u05e4\u05bc\u05b0\u05e9\u05b7\u05c1\u05e8 (p’shar<\/em>), to explain<\/em>, interpret<\/em>;
also in Num. 15:34<\/a> for \u05e4\u05bc\u05b8\u05e8\u05b7\u05e9\u05c1 (pahrash<\/em>), to separate<\/em> or divide<\/em>, hence (in Pual),
to declare distinctly<\/em>.*
* See also Neh. 8:8<\/a>, \u201cdistinctly,\u201d and Ezra 4:18<\/a>, \u201cplainly\u201d.<\/span><\/span><\/span><\/p>\n

\u201cAnd they put him in ward, because it was not declared what should be done to him\u201d
(i.e<\/em>., to the man who had gathered sticks on the Sabbath).<\/span><\/span><\/span><\/p>\n

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Hence, for these are all the occurrences of the verb \u03c3\u03c5\u03b3\u03ba\u03c1\u03af\u03bd\u03c9 (sunkrin\u014d<\/em>), the general meaning of the verb is to communicate distinctly so as to expound<\/em> or interpret<\/em> or make anything clear and plain<\/em>: i.e<\/em>., to separate or take anything to pieces and put it together again so as to make its nature or construction known<\/em>. This meaning \u2014to make known<\/em> or declare<\/em>\u2014thus seems to combine all the various ideas included in the verb. For we cannot become known to ourselves by measuring ourselves with others (2 Cor. 10:12). Hence the dreams were interpreted or made known<\/em> (Gen. 40:8, etc<\/em>.), and it was not made known what was to be done to the Sabbath-breaker
(Num. 15:34). This meaning, too, agrees with 1 Cor. 2:13, where it is used in connection with persons<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Some propose to supply the Ellipsis<\/em> with the word \u201cwords\u201d from the former part of the verse. But though it is true, in fact, that the apostle declared spiritual things with spiritual words, it is not in harmony with what is said in the larger context here.<\/span><\/span><\/span><\/p>\n

In verse 1 he explains that when he came to them he could not declare unto them
\u201cthe mystery of God.\u201d For so the words must be read, as in the R.V., and all the critical Greek Texts.*
* \u039c\u03c5\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd (musteerion<\/em>), mystery<\/em>, and not \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd (marturion<\/i>), testimony<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

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But these Corinthians (when he went to them) were all taken up with their own \u201cBodies.\u201d One said,\u201cI am of Paul\u201d; and another, \u201cI am of Apollos.\u201d How, then, could they be prepared to hear, and be initiated into, the wondrous secret concerning the One Body?<\/span><\/span><\/span><\/p>\n

No! These \u201cspiritual things\u201d could be declared and made known only (verse 13) to \u201cspiritual persons\u201d and the apostle says ( 3:1-6<\/a>): \u201cI could not speak unto you as unto spiritual, but as unto carnal.\u201d<\/span><\/span><\/span><\/p>\n

This, then, is evidently the scope of the whole context, and it shows us that to receive these \u201cspiritual things\u201d we must be \u201cspiritual persons\u201d: members of the One Body of Christ, rather than of one of the many \u201cbodies\u201d of men. Then we shall be prepared to learn the \u201cdeep things of God,\u201d which were afterwards taught to these Corinthian saints by epistle in 1 Cor. 12. \u2020
\u2020 See further on this subject in a pamphlet on The Mystery<\/a>, by the same author and publisher.<\/span><\/span><\/span><\/p>\n

1 Cor. 4:4 \u2014\u201cFor I know nothing by myself, yet am I not hereby justified.\u201d i.e<\/em>.,
\u201cFor I am not conscious to myself of any [unfaithful<\/em>, from verse 2] thing, yet I am not justified by this; but he that judgeth me is the Lord,\u201d and He is able to bring all such hidden and secret things to light. The R.V. has \u201cagainst myself.\u201d<\/span><\/span><\/span><\/p>\n

2 Cor. 3:16 \u2014\u201cNevertheless when [their heart<\/em>, from verse 15] shall turn to the Lord, the veil shall be taken away [from it<\/em>]\u201d: i.e<\/em>., \u201cis taken away\u201d (R.V.), for it is the present<\/em> tense, and is very emphatic because it explains why their heart shall turn to the Lord! We might almost read it \u201cWhen the veil is taken away from [their heart<\/em>], it shall turn to the Lord.\u201d
See Mal. 4:6<\/a>.<\/span><\/span><\/span><\/p>\n

2 Cor. 6:16 \u2014\u201cAnd what agreement hath the temple of God with [the temple of <\/em>] idols?\u201d<\/span><\/span><\/span><\/p>\n

2 Cor. 11:14, 15 \u2014\u201cAnd no marvel; for Satan himself transformeth himself into an angel of light. Therefore it is<\/em> no great [marvel<\/em>] if his ministers also transform themselves as ministers of righteousness; whose end shall be according to their works:\u201d whatever may be their present appearance or \u201creward.\u201d<\/span><\/span><\/span><\/p>\n

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This is the most dangerous of all Satan’s \u201cdevices.\u201d
\u2026..(1) He goes about as \u201ca roaring lion\u201d (1 Pet. 5:8),
\u2026…and we know that we must flee from him.
\u2026..(2) He beguiles through his subtilty, as \u201cthe old serpent\u201d (2 Cor. 3<\/a>),**
<\/sup>\u2026….and there is great fear, lest we be \u201ccorrupted.\u201d But
\u2026..(3), most dangerous of all, he transforms himself into \u201can angel of light.\u201d
\u2026….Here it is that God’s servants are deceived and \u201cjoin affinity\u201d
\u2026…..with Ahabs and Jezebels to \u201cdo (so-called) good\u201d!
**<\/sup>See also Rev. 12:9; 20:2<\/a>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Eph. 3:17-19 \u2014\u201cThat Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all saints what is<\/em> the breadth and length and depth and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.\u201d<\/span><\/span><\/span><\/p>\n

We following the R.V. rendering and supplying the Ellipsis<\/em> from the preceding clause: \u2014 \u201cThat Christ may dwell in your hearts through faith; to the end that (\u1f35\u03bd\u03b1) ye, being rooted and grounded in love, may be strong to apprehend with all the saints what the breadth and length and height and depth
[of love is<\/em>] even (\u03c4\u03b5) to know the love of Christ which passeth knowledge,\u201d etc<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

We are to be rooted as a tree, in love; we are to be founded as a building in love; but we can never know what it is in all its length and breadth and height and depth until we know Christ’s love for us, for that surpasses all knowledge.<\/span><\/span><\/span><\/p>\n

Bengel beautifully explains the four terms: the \u201clength\u201d extending through all ages from everlasting to everlasting; the \u201cbreadth\u201d extending to people from all nations;
the \u201cheight\u201d to which no man can reach or attain, and from which no creature can pluck us; its \u201cdepth,\u201d so deep that it cannot be fathomed or exhausted. (See on this verse above, page 18.)<\/span><\/span><\/span><\/p>\n

1 Tim. 1:16.\u2014\u201cHowbeit, for this cause I obtained mercy that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting.\u201d<\/span><\/span><\/span><\/p>\n

Here \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2 (pr\u014dtos<\/em>), translated \u201cfirst,\u201d is the same word which is translated \u201cchief<\/a> \u201d
in the preceding verse. If we retain this rendering, we may also supply the Ellipsis<\/em> from the same context, thus:\u2014
\u201cThat in me the chief [of sinners<\/em>], Jesus Christ might show forth all long suffering.\u201d
The R.V. renders \u201cthat in me as chief,\u201d etc<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Heb. 2:11 \u2014\u201cFor both he that sanctifieth and they who are sanctified are<\/em> all [sons<\/em>]
of one [father<\/em>]: for which cause he is not ashamed to call them brethren.\u201d<\/span><\/span><\/span><\/p>\n

Heb. 7:4 \u2014\u201cNow consider how great this man was<\/em>, unto whom even the patriarch Abraham gave the tenth of the spoils.\u201d<\/span><\/span><\/span><\/p>\n

There is here no word for \u201cman<\/a>\u201d in the Greek, and we may better supply the word \u201cpriest\u201d from verse 3. \u201cNow consider how great this [priest<\/em>] was.\u201d<\/span><\/span><\/span><\/p>\n

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Titus 3:8 \u2014\u201cThis is<\/em> a faithful saying, and these things I will that thou affirm constantly.\u201d The Greek reads, as in the R.V., \u201cconcerning these.\u201d The A.V. and R.V. supply \u201cthings<\/em>.’\u201d But we may repeat the word \u201cheirs\u201d from the preceding verse:\u2014
\u201cThat being justified by his grace, we should be made heirs according to the hope of eternal life. This is<\/em> a faithful saying, and concerning these [heirs<\/em>] I will that thou affirm constantly (R.V., confidently), that they which have believed in God might be careful to maintain good works,\u201d<\/span><\/span><\/span><\/p>\n

1 John 2:2 \u2014\u201cHe is the propitiation for our sins: and not for ours only,
but also for the sins of<\/em> the whole world.\u201d<\/span><\/span><\/span><\/p>\n

The words here are correctly repeated from the preceding clause.
The contrast is between \u201cours\u201d and \u201cthe world.\u201d A very emphatic word is here used for \u201cours,\u201d not the genitive case of the ordinary pronoun \u1f21\u03bc\u1ff6\u03bd (heem\u014dn<\/em>) \u201cour,\u201d which is used in the first clause, but a special possessive pronoun, which is very emphatic, \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03bf\u03c2 (heemeteros<\/em>), our own<\/em>. It is used of that which is peculiarly ours<\/em> as distinct from that which belongs to others, e.g<\/em>.:\u2014
.
\u2026…….Acts 2:11<\/a> We do hear them speak in our<\/em> tongues.
\u2026…….Acts 24:6<\/a> According to our<\/em> law.
\u2026…….Acts 26:5<\/a> Sect of our<\/em> religion.
\u2026…….Rom. 15:4<\/a> Were written for our<\/em> learning.
\u2026…….2 Tim. 4:15<\/a> He hath greatly withstood our<\/em> words.
\u2026…….Titus 3:14<\/a> And let ours<\/em> also learn.
\u2026…….1 John 1:3<\/a> And truly our<\/em> fellowship is with the Father and His Son, Jesus Christ.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

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See further on this verse under Synecdoche<\/em>.<\/span><\/span><\/span><\/p>\n

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So that \u201cour sins\u201d refers to the writer and his People as Jews, as distinct
from the rest of the world. Before this, propitiation was only for the sins of Israel;
but now, and henceforth, Christ’s propitiation was for all without distinction,
\u201cout of every kindred, and tongue, and people, and nation\u201d: not for all without exception<\/em>, for then all must be saved, which is not the case.
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From \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,
(Public Domain) pages 71-81. Adapted for website compatibility.
See original at link.      Stream<\/a>           Download<\/a>.<\/span><\/span><\/span><\/p>\n

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All rights reserved. Material in public domain may be freely copied and distributed without charge for educational, non-commercial purposes. This website, and those referenced by this site as sources of public domain material, are to be referenced. Material that is not in public domain, and indicated as such, is the property of its rightful owner(s), and\/or originator.<\/span><\/span><\/span><\/p>\n

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*Ellipsis of Repetition I. Simple.. 1. Where the Omission is to be supplied by REPEATING a word or words out of the Preceding Clause. ……(a) NOUNS and PRONOUNS. Ex. 12:4 \u2014\u201cLet him and his neighbour next unto his house take it\u201d i.e., the lamb from verse 3. 2 Kings 3:25 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-16335","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/16335","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=16335"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/16335\/revisions"}],"predecessor-version":[{"id":16570,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/16335\/revisions\/16570"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=16335"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}