{"id":2088,"date":"2014-07-10T17:04:40","date_gmt":"2014-07-10T22:04:40","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=2088"},"modified":"2022-11-06T06:36:32","modified_gmt":"2022-11-06T10:36:32","slug":"ellipsis-absolute-of-the-accusative","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=2088","title":{"rendered":"Of The Accusative"},"content":{"rendered":"

Ellipsis<\/b>:<\/span><\/span>
\n.<\/span><\/span><\/span>
\n\u2026..<\/span>A. <\/span>Absolute Ellipsis<\/b>:
\n<\/span><\/span><\/span><\/span><\/span><\/span>That is, the omission of words or terms which must be supplied only from
\n.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 .<\/span>the nature of the subject<\/i><\/strong>.<\/span><\/span><\/span><\/span><\/p>\n


\nThe omitted word may be a noun, adjective, pronoun, verb, participle, adverb, or preposition.<\/span><\/span><\/span><\/p>\n

.
\n\u2026…<\/span>I. The Omission of Nouns<\/span><\/strong> and <\/span>Pronoun<\/strong>s<\/span>.
\n.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

\u2026<\/span>…….<\/span><\/span>1. The Omission of the Nominative<\/strong><\/a><\/span><\/span>.<\/span><\/span><\/span><\/span>\u2026…….<\/span><\/span><\/span><\/span><\/p>\n

. <\/span><\/span><\/span><\/p>\n

\u2026…….<\/span><\/span><\/span>2. The Omission of the Object or Accusative, etc<\/i>., after the verb<\/span>.<\/span>
\n.<\/span><\/span><\/span><\/span><\/p>\n

2 Sam. 6:6 \u2014\u201cAnd when they came to Nachon’s threshing floor, Uzzah put forth
\nhis hand<\/i> to the ark of God.\u201d<\/span><\/span><\/span><\/p>\n


\nHere the omission is supplied. The Ellipsis<\/i> is used, and the accusative is omitted,
\nin order to call our attention to the act<\/i>, rather than to the manner<\/i> of it.<\/span><\/span><\/span><\/p>\n


\n1 Chron. 16:7 \u2014\u201cThen on that day, David delivered first this psalm<\/i> to thank the Lord, etc<\/i>.\u201d<\/span><\/span><\/span><\/p>\n


\nThe Ellipsis<\/i> might also be supplied thus:
\n\u201cDavid delivered first [the following words<\/i>] to thank the Lord, etc<\/i>.\u201d<\/span><\/span><\/span><\/p>\n


\nJob 24:6 \u2014\u201cThey reap everyone<\/i> his corn in the field.\u201d
\nThis hardly makes sense with the context, which describes the wicked doings
\nof those who know not God. The question is whether the word \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9\u05dc\ufb4b (beleel\u014d<\/i>) translated \u201chis corn\u201d is to be taken as one word, or whether it is to be read as
\ntwo words \u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 \u05dc\ufb4b (belee l\u014d<\/i>) which mean not their own. In this case there is the
\nEllipsis<\/i> of the accusative, which must be supplied. The whole verse wilt then read,\u00a0 \u201cThey reap [their corn<\/em>] in a field not their own: They glean the vintage of the wicked,\u201d which carries on the thought of the passage without a break in the argument.
\nIf we read it as one word, then we must supply the Ellipsis<\/i> differently:\u2014\u201cThey reap their corn in a field [not their own] ,\u201d so that it comes, in sense, to the same thing.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nPsa. 21:12 (13) \u2014\u201cWhen thou shalt make ready thine arrows upon thy strings.\u201d
\n.<\/span>
\nPsa. 44:10 (11) \u2014\u201cThey which hate us spoil for themselves.\u201d
\nThe word spoil is\u00a0<\/span><\/span>\u05e9\u05b8\u05c1\u05e1\u05b8\u05d4\u00a0(shahsah<\/i><\/a>) and means to plunder.
\nAnd it is clear that the accusative, which is omitted, should be supplied: \u2014
\n\u201cThey which hate us plunder [our goods<\/i>] for themselves.\u201d The emphasis being,
\nof course, on the act<\/i> and the motive<\/i> in the verb \u201cplunder,\u201d and \u201cfor themselves,\u201d
\nrather than on the goods which they plunder.
\nIn verse 12 (13), both the A.V. and R.V. have supplied the accusative, \u201cthy wealth\u201d.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nPsa. 57:2 (3) \u2014\u201cI will cry unto God most high;
\nunto God that performeth all things<\/i> for me.\u201d<\/span><\/span><\/span><\/p>\n


\nHere the object is supplied in the words \u201call things<\/i>.\u201d
\nOther translators suggest \u201cHis mercy<\/i>\u201d \u201cHis promises<\/i>\u201d \u201c my desires<\/i>.\u201d
\nLuther has \u201cmy sorrow<\/i>\u201d the Hebrew being\u00a0\u05d2\u05bc\u05b8\u05de\u05b7\u05e8 (gamar<\/i>), to bring to an end, complete, etc<\/i>. The Ellipsis<\/i> is left for emphasis. Nothing is particularised, so that we may supply everything. The mention of any one thing necessarily excludes others.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nIn Psa. 138:8 we have the same verb (though with a different construction)
\nand the same Ellipsis<\/i>: but the former is translated \u201cthe Lord will perfect,\u201d
\nand the latter is supplied \u201cthat which<\/i> concerneth me\u201d:
\ni.e<\/i>., will consummate all consummations<\/i> for me.
\n<\/span><\/span><\/span><\/p>\n


\nPsa. 94:10 \u2014\u201cHe that chastiseth the heathen, shall not he correct
\n[you among <\/i>the heathen<\/i>]?\u201d This is evidently the completion of the sense.
\nThe A.V. fills up the Ellipsis<\/i> in the next sentence. This is of a different character,
\nand comes under another division: \u201cHe that teacheth man knowledge,
\nshall not he know<\/i>?\u201d<\/span><\/span><\/span><\/p>\n


\nPsa. 103:9 \u2014\u201cNeither will he keep his anger<\/i> for ever.\u201d
\nSo in Nah. 1:2<\/a>; Jer. 3:5, 12<\/a>.
\n<\/span><\/span><\/span><\/p>\n


\nPsa. 137:5 \u2014\u201cIf\u00a0 I forget thee, O Jerusalem, let my right hand forget her<\/i> cunning<\/i>.\u201d<\/span><\/span><\/span><\/p>\n

Here both versions thus supply the accusative.
\nBut surely more is implied in the Ellipsis<\/i> than mere skill of workmanship.
\nSurely it means, \u201cIf I forget thee, O Jerusalem, let my right hand forget me<\/i>:\u201d
\nLet it forget to work for me, to feed me and to defend me, if I forget to pray for thee
\nand to defend thee.
\n<\/span><\/span><\/span><\/p>\n


\nProv. 24:24 \u2014\u201cHe that saith unto the wicked, Thou art<\/i> righteous;
\nhim shall the people curse, nations shall abhor him;\u201d
\ni.e<\/i>., \u201cHe that saith to the wicked [king<\/i>]:\u201d This is clear from the context.
\n<\/span><\/span><\/span><\/p>\n


\nVerses 21-25 read literally. \u201cFear the Lord, O my son, and the king.
\nWith men that make a difference (\u05e9\u05b8\u05c1\u05e0\u05b8\u05d4 , shanah<\/i> see Esther. 1:7<\/a>; 3:8<\/a>),
\nbetween a king and <\/i>an ordinary man<\/i> thou shalt not mingle thyself.
\nFor their calamity (whose? evidently that of two persons, viz<\/i>., that of the king
\nand also of the common man<\/i>) shall rise suddenly; and who knoweth the ruin
\nof them both? These matters<\/i> also belong to the wise.\u201d To make no difference
\nbetween man and man belongs to everyone alike, see Deut. 1:17<\/a>; but to make no difference between a man and a king is a matter that pertains only to the wise.\u201d
\nIt is not good to have respect of persons in judgment. He that saith to the wicked [king, as well as common <\/i>man<\/i>], Thou art righteous; him shall the people curse, nations shall abhor him; but to them that rebuke him (i.e<\/i>., the wicked king<\/i>) shall be delight, and a good blessing shall come upon them.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nHere there is accuracy of translation and consistency of interpretation.
\nThere is only one subject in verses 21-25.* Here it is the command not to flatter a wicked king; and this, explains the word \u201cboth\u201d in verse 22, and the reference to \u201cpeople\u201d and \u201cnations\u201d in verse 24. Unless the Ellipsis<\/i> is thus supplied, the meaning
\nis not clear.
\n.<\/span><\/span><\/span><\/span><\/p>\n

* Each \u201cproverb\u201d or paragraph in the book of Proverbs is occupied with only one subject, even if it consists of several verses. This may sometimes throw light on a passage, e.g<\/i>., Prov. 26:3-5, where verses 4 and 5 follow up the subject of verse 3,
\nnot changing the subject but enforcing it; i.e.<\/i>, \u201cFor the horse a whip, for the ass a bridle, and for the fool’s back a rod.\u201d In other words you cannot reason with a horse
\nor an ass, neither can you reason with a fool. Then follow two very finely stated facts, not commands. If you answer him according to his folly, he will think you are a fool like himself, and if you answer him not according to his folly, he will think that he is wise like yourself! So that we have a kind of hypothetical command:
\n…..<\/span>Do this, and you will see that;
\n\u2026..<\/span>Do that, and you will see, <\/span>&c<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThat which is a true admonition as to kingcraft, is also a solemn warning as to priestcraft. The \u201cwise\u201d makes no difference between a so-called priest and another man; for he knows that all the people of God are made \u201cpriests unto God\u201d (Rev. 1:6), and \u201can holy priesthood\u201d (1 Pet. 2:5). Those who make a difference do so to their own loss, and to the dishonour of Christ.
\n<\/span><\/span><\/span><\/p>\n


\nIsa. 53:12 \u2014\u201cTherefore will I divide him a portion<\/i> with the great, and he shall divide the spoil with the strong\u201d; i.e<\/i>., \u201cTherefore will I [Jehovah] divide (or apportion) to him a great multitude [for booty<\/i>] , and the strong ones will he (i.e<\/i>., Messiah) divide as spoil.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nThe structure shows that 53:12 corresponds with, and is to be explained by 52:15<\/a>.<\/span><\/span><\/span><\/p>\n

The passage is concerning: \u2014<\/span><\/span><\/span><\/p>\n

\u2026…………………..<\/span>Jehovah’s Servant\u2014the Sin Offering<\/i>.<\/span><\/span><\/span><\/p>\n

\u2026<\/span>…………………<\/span>A. 53:13 His Presentation.<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u2026<\/span>……………………<\/span>B. 14 His Affliction.
\n\u2026………………………… <\/span>C. 15 His Reward.<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u2026<\/span>…………………<\/span>A. 53:1-3. His Reception.<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u2026<\/span>……………………<\/span>B. 4-10. His Affliction.<\/span><\/span><\/span><\/span><\/span><\/p>\n

\u2026<\/span>…………………….. <\/span>C. 10-12. His Reward.<\/span><\/span><\/span><\/span><\/span><\/p>\n

.<\/span><\/span><\/p>\n


\nHence the \u201cmany nations\u201d of 52:15, answer to the \u201cgreat multitudes\u201d of 53:12; and
\n\u201cthe kings\u201d of 52:15 answer to \u201cthe strong ones\u201d of 53:12. Thus the two passages explain each, other. The first line of verse 12 is what Jehovah divides to His Servant; and the second line is what He divides as Victor for Himself and His host.
\nCompare Psa. 110:2-5<\/a>, Rev. 19:11-16<\/a>.
\n.<\/span>
\nThe word \u05e0\u05b8\u05d6\u05b8\u05d4 (nazah<\/i>) in 52:15, means to leap<\/i>, leap out<\/i>: of liquids, to spurt out<\/i> as blood: of people, to leap up<\/i> from joy or astonishment. So the astonishment of verse 15 answers to that of verse 14. Moreover the verb is in the Hiphil<\/i>, and means to cause <\/i>astonishment.*
\n* See <\/span><\/strong>Things to Come, August, 1898<\/strong><\/span><\/a>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nJer. 16:7 \u2014\u201cNeither shall men<\/i> tear themselves<\/i> for them in mourning.\u201d
\nThe word tear is\u00a0\u05e4\u05bc\u05b8\u05e8\u05b7\u05e1 (paras<\/i>) to break<\/i>, cleave<\/i>, divide<\/i>. So that the Ellipsis<\/i> will be, \u201cNeither shall men break [bread<\/i>] for them in mourning\u201d
\n(as Ezek. 24:17<\/a>, Hos. 9:4<\/a>, etc<\/i>., and A.V. marg. and R.V.). See under Idiom<\/i>.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nJer. 8:4 \u2014\u201cThus saith the Lord, Shall they fall, and not arise?
\nShall, he turn away and not return?\u201d
\nThis is unintelligible, and the R.V. is no clearer:\u2014
\n\u201cShall one turn away and not turn again?\u201d<\/span><\/span><\/span><\/p>\n


\nThe 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
\nof the second of these two words should be the last letter of the preceding word.
\nThen the sense comes out most beautifully:<\/span><\/span><\/span><\/p>\n

\u2026<\/span>…………<\/span>\u201cShall they return [to the Lord<\/i>]
\n\u2026…………\u00a0 \u00a0 \u00a0<\/span>And He not return [to them<\/i>]?\u201d
\nAgreeing with Mal. 3:7<\/a>, and with the context; and bringing out the parallel between
\nthe two lines as well as exhibiting more clearly the figure of Polyptoton <\/em>(q.v<\/i><\/em>.)<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

* See note on this passage in Ginsburg’s Edition of the Hebrew Bible<\/strong>.<\/span><\/span><\/span><\/p>\n


\nMatt. 11:18 \u2014\u201cJohn came neither eating nor drinking.\u201d<\/span><\/span><\/span><\/p>\n


\nClearly there must be an Ellipsis<\/i> here; for John, being human, could not live
\nwithout food. The sense is clear in the Hebrew idiom, which requires the Ellipsis<\/i>
\nto be thus supplied in the English:\u2014
\n\u201cJohn came neither eating [with others<\/i>] nor drinking [strong drink<\/i>].\u201d
\nSee Luke 1:15. Or, observing the force of the Greek negative:
\n\u201cJohn came [declining invitations<\/i>] to eat and drink.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nLuke 9:52 \u2014\u201cAnd sent messengers before his face; and they went, and entered into a village of the Samaritans, to make ready . . for him,\u201d i.e<\/i>., to prepare reception for him.
\n<\/span><\/span><\/span><\/p>\n


\nJohn 15:6 \u2014\u201cIf a man abide not in me, he is cast forth as a branch, and is withered;
\nand men gather them and cast them<\/i> into the fire, and they are burned.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nHere the accusative \u201cthem\u201d 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,
\nare the words \u1f10\u1f70\u03bd \u03bc\u03ae (ean mee<\/i>) translated \u201cexcept\u201d twice in verse 4, and here in
\nverse 6 \u201cif . . not\u201d? It is an expression that occurs fifty two times, and more than thirty of these are rendered \u201cexcept.\u201d \u2020<\/strong><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nHere it should be rendered \u201cExcept anyone abide in me.\u201d In the preceding verses the Lord had been speaking of His disciples \u201cyou\u201d and \u201cye.\u201d
\nHere in verse 6 He makes a general proposition concerning anyone.
\nNot, if anyone who is already in Him does not continue in Him, for He is not speaking of a real branch; but except anyone is abiding in Him he is cast forth \u201cAS a branch.\u201d<\/span><\/span><\/span><\/p>\n

.<\/span><\/p>\n

\u2020<\/span><\/strong> See:
\nMatt. 5:20<\/a>; 12:29<\/a>; 18:3<\/a>; 26:42<\/a>.<\/span><\/span><\/span><\/span><\/p>\n


\nMark 3:27<\/a>; 7:3<\/a>, 4<\/a>.<\/span><\/span><\/p>\n


\nJohn 3:2<\/a>, 3<\/a>, 5<\/a>, 27<\/a>; 4:48<\/a>; 6:44<\/a>, 53<\/a>, 65<\/a>; 12:24<\/a>; 15:4<\/a> (twice); 20:25<\/a>.<\/span><\/span><\/p>\n


\nActs 8:31<\/a>; 15:1<\/a>; 27:31<\/a>.<\/span><\/span><\/p>\n


\nRom. 10:15<\/a>.<\/span><\/span><\/p>\n


\n1 Cor. 14:6<\/a>,7<\/a>,9<\/a>; 15:36<\/a>.<\/span><\/span><\/p>\n


\n2Thess. 2:3<\/a>.<\/span><\/span><\/p>\n


\n2Tim. 2:5<\/a>.<\/span><\/span><\/p>\n


\nRev. 2:5<\/a>, 22<\/a>.\u00a0\u03b5\u1f30 \u03bc\u03ae (ei mee<\/em>), “if not”, is also rendered \u201cexcept\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nMatt. 19:9<\/a>; 24:22<\/a>; Mark 13:20<\/a>; John 19:11<\/a>; Rom. 7:7<\/a>; 9:29<\/a>; 2 Cor. 12:13<\/a>.<\/span><\/span><\/p>\n

Likewise, in verse 2, the verb is \u03b1\u1f34\u03c1\u03c9 (air\u014d<\/i>) to lift up<\/i>* raise up<\/i>, \u201cEvery branch in me that beareth not fruit he lifteth up,\u201d i.e<\/i>.. He raises it from the ground where it can bear no fruit, and tends it, that it may bring forth fruit, \u201cand every branch<\/i> that beareth fruit, he pruneth it, that it may bring forth more fruit.\u201d
\n<\/span><\/span><\/span><\/span><\/span><\/span>*As in Luke 17:13<\/a>. John 11:41<\/a>; Acts 4:24<\/a>. Rev. 10:5<\/a>.
\n.<\/span>
\nThus 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.<\/span><\/span><\/p>\n


\nActs 9:34 \u2014\u201cArise, and make thy bed.\u201d<\/span><\/span><\/p>\n

Here both versions translate the figure. The Greek reads, \u201cArise, and spread for thyself,\u201d i.e.<\/i>, spread [a bed<\/i>] for thyself: in other words, \u201cmake thy bed.\u201d<\/span><\/span><\/p>\n


\nActs 10:10 \u2014\u201cBut while they made ready, he fell into a trance,\u201d
\ni.e<\/i>., while they made ready [the food<\/i>].
\n.<\/span>
\nRom. 15:28 \u2014\u201cWhen therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain\u201d:
\ni.e<\/i>., \u201cWhen, therefore, I have performed this business<\/i>.\u201d
\n.<\/span>
\n1 Cor. 3:1 \u2014\u201cAnd I, brethren, could not speak unto you as unto spiritual [men<\/i>],
\nbut as unto carnal [men<\/i>].\u201d
\n(See under 1 Cor. 2:2<\/a>).
\n.<\/span>
\n1 Cor. 7:17 \u2014\u201cBut as God hath distributed to every man.\u201d
\nThis is literally:\u2014\u201cOnly as God hath apportioned [the gift<\/i>] to\u00a0each.\u201d <\/span><\/span><\/p>\n


\n1 Cor. 10:24 \u2014\u201cLet no man seek his own [advantage only<\/i>], but every man that of his neighbour [also<\/i>] .\u201d \u201c Wealth,\u201d in the A.V. is the old English word for well-being generally. As we pray in the Litany, \u201cIn all time of our wealth\u201d; and in the expression, \u201cCommonwealth,\u201d i.e<\/i>., common weal. Compare verse 33, where the word \u201cprofit<\/i>\u201d is used. The R.V. supplies \u201cgood\u201d.<\/span><\/span><\/p>\n


\n2 Cor. 5:16 \u2014\u201cWherefore henceforth know we no man after the flesh
\n(\u03ba\u03b1\u03c4\u1f70 \u03c3\u03ac\u03c1\u03ba\u03b1 , kata sarka<\/i>, according to flesh<\/i>, i.e<\/i>., according to natural standing): yea, though we have known Christ after the flesh, yet now, henceforth know we him<\/i> [thus<\/i>] no more.\u201d
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nOur standing is now a spiritual one, \u201cin Christ\u201d risen from the dead; a standing on resurrection ground, as the members of the Mystical or Spiritual Body of Christ.
\n<\/span><\/span><\/p>\n


\n2 Cor. 5:20 \u2014\u201cNow then we are ambassadors for Christ, as though God did beseech you<\/i> by us: we pray you<\/i> in Christ’s stead, be ye reconciled to God.\u201d
\n<\/span><\/span><\/p>\n


\nHere the word \u201cyou<\/i>\u201d is incorrectly supplied. Paul was not beseeching the saints in Corinth to be reconciled to God. They were reconciled as verse 18 declares, \u201cWho hath reconciled us to himself by Jesus Christ.\u201d Then in verse 19 he goes on to speak of \u201cmen\u201d; and in verse 20 he says that he beseeches them<\/i> as though God did beseech them<\/i> by us; we pray them<\/i> in Christ’s stead, and say<\/i>:\u2014\u201cBe ye reconciled to God.\u201d
\nThis was the tenor of his Gospel to the unconverted.
\n<\/span><\/span><\/p>\n


\n2 Cor. 11:20 \u2014 \u201cIf a man take [your goods<\/i>].\u201d
\n<\/span><\/span><\/p>\n


\nPhil. 3:13 \u2014\u201cBrethren, I count not myself to have apprehended
\n[the prize <\/i>(from verse 14)].\u201d<\/span><\/span><\/p>\n


\n1 Thess. 3:1 \u2014\u201cWhen we could no longer forbear.\u201d
\nHere \u03c3\u03c4\u03ad\u03b3\u03c9 (steg\u014d<\/i>) means to hold out<\/i>, to bear<\/i>, to endure<\/i>, and must have the accusative supplied:\u2014 \u201cWherefore, when we could no longer bear [our anxiety<\/i>] , etc<\/i>.\u201d The same Ellipsis<\/i> occurs in verse 5, where it must be similarly supplied.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n2 Thess. 2:6, 7 \u2014\u201cAnd now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let<\/i>, until he be taken out of the way.\u201d<\/span><\/span><\/p>\n


\nHere, there is an Ellipsis<\/i>. But the A.V. treats it as though it were the verb that is omitted, and repeats the verb \u201cwill let.\u201d The R.V. avoids this, by translating it thus:\u2014\u201conly there is one that restraineth now, until, etc<\/i>.\u201d
\n<\/span><\/span><\/p>\n


\nBoth the A.V. and R.V. fail to see that it is the Ellipsis<\/i> of the accusative<\/i> after the verb in both verses. The verb is \u03ba\u03b1\u03c4\u03ad\u03c7\u03c9 (katech\u014d<\/i>), which is rendered \u201cwithhold\u201d in verse 6 and \u201clet<\/i>\u201d in verse 7 (and in R.V. \u201crestrain<\/i>\u201d in both verses). But this verb, being transitive, must have an object<\/i> or accusative case after it; and, as it is omitted by Ellipsis<\/i>, it has therefore to be supplied. The verb \u03ba\u03b1\u03c4\u03ad\u03c7\u03c9 (katech\u014d<\/i>) means to have and hold fast<\/i>.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe preposition \u03ba\u03b1\u03c4\u03ac (kata<\/i>), in composition, does not necessarily preserve its meaning of down<\/i>, to hold down; but it may be intensive<\/i>, and mean to hold firmly,
\nto hold fast, to hold in secure possession<\/i>. This is proved by its usage; which clearly shows that restraining or withholding is no necessary part of its meaning. It occurs nineteen times, and is nowhere else so rendered. On the other hand there are four or five other words which might have been better used had \u201crestrain\u201d been the thought in this passage.<\/span><\/span>
\n<\/span><\/span><\/i><\/span><\/span><\/span><\/span><\/p>\n


\nIndeed its true meaning is fixed by its use in these epistles.
\nIn 1 Thess. 5:21 we read \u201chold fast that which is good,\u201d not restrain it or \u201cwithhold\u201d
\nthat which is good! But the idea is of keeping and retaining and holding on fast to that which is proved to be good. So it is in all the passages where the word occurs: \u2014<\/span><\/span><\/p>\n


\nMatt. 21:38. Let us seize on<\/i> his inheritance.
\n<\/span><\/span><\/p>\n


\nLuke 4:42. And stayed<\/i> him, that he should not depart.
\n<\/span><\/span><\/p>\n


\nLuke 8:15. Having heard the word, keep<\/i> it.
\n<\/span><\/span><\/p>\n


\nLuke 14:9. Thou begin with shame to take<\/i> the lowest room.
\n<\/span><\/span><\/p>\n


\nJohn 5:4. Of whatsoever disease he had<\/i> (i.e<\/i>., was held).
\n<\/span><\/span><\/p>\n


\nActs 27:40. And made<\/i> toward shore
\n(i.e<\/i>., they held<\/i> their course, or kept<\/i> going for the shore).
\n<\/span><\/span><\/p>\n


\nRom. 1:18. Who hold<\/i> the truth in unrighteousness.
\n<\/span><\/span><\/p>\n


\nRom. 7:6. Being dead to that wherein we were held<\/i> (margin and R.V.),
\n<\/span><\/span><\/p>\n


\n1 Cor. 7:30. As though they possessed<\/i> not.<\/span><\/span><\/p>\n


\n1 Cor. 11:2. And keep<\/i> the ordinances.<\/span><\/span><\/p>\n


\n1 Cor. 15:2. If ye keep in memory<\/i> what I preached.
\n<\/span><\/span><\/p>\n


\n2 Cor. 6:10. And yet possessing<\/i> all things.<\/span><\/span><\/p>\n


\n1 Thess. 5:21. Holdfast<\/i> that which is good.
\n<\/span><\/span><\/p>\n


\nPhilemon 13. Whom I would have retained<\/i> with me.
\n<\/span><\/span><\/p>\n


\nHeb. 3:6. If we holdfast<\/i> the confidence.<\/span><\/span><\/p>\n


\nHeb. 3:14. If we hold<\/i> the beginning,<\/span><\/span><\/p>\n


\nHeb. 10:23. Let us holdfast<\/i> the profession.<\/span><\/span><\/p>\n


\nThis fixes for us the meaning of the verb \u03ba\u03b1\u03c4\u03ad\u03c7\u03c9. But what is it that thus holds fast
\n\u201cthe man of sin\u201d? 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, \u03c4\u1f78 \u03ba\u03b1\u03c4\u03ad\u03c7\u03bf\u03bd (to katechon<\/i>), while in verse 7 it is masculine \u1f41 \u03ba\u03b1\u03c4\u03ad\u03c7\u03c9\u03bd (ho katech\u014dn<\/i>):
\nso that in verse 6 it is something (neuter) which holds the man of sin fast, while in verse 7 some one is holding fast to something.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nWe submit that in verse 6, that something is \u03c4\u1f78 \u03c6\u03c1\u03ad\u03b1\u03c1 (to<\/i> phrear<\/i>) the pit
\n(Rev. 9:1,2 and 11:7) out of which he ascends, and in which he is now kept in sure possession until the season arrive when he is to be openly revealed: meanwhile, his secret counsels and plans are already working, preparing the way for his revelation.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe whole subject of the context is the revelation of two personages (not of one), viz<\/em>., \u201c the man of sin\u201d (verse 3) and \u201cthe lawless one\u201d (verse 8). These correspond with the two beasts of Rev. 13.<\/span><\/span><\/p>\n


\nThis is clear from the structure of the first twelve verses of this chapter: \u2014*
\n<\/span><\/span>* See “The Structure of the Two Epistles to the Thessalonians<\/i>”
\nby the same author and publisher.<\/span><\/strong><\/span> <\/span><\/p>\n

\u2026..<\/span>2Thess. 2:1-12.<\/span><\/span><\/p>\n

\u2026<\/span>..<\/span>A \/ 1-3. Exhortation not to be believing what the apostle did not<\/i> say.
\n\u2026……<\/span>B \/ 3, 4. Reason. \u201cFor, etc<\/i>.\u201d
\n\u2026..<\/span>A<\/span><\/span><\/i> \/ 5, 6. Exhortation to believe what the apostle did<\/i> say.
\n\u2026……<\/span>B \/ 7-12. Reason. \u201cFor, etc<\/i>.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

…..<\/span>Or more fully, thus: \u2014<\/span><\/span><\/span><\/span><\/p>\n

\u2026<\/span>..<\/span>A \/ 1-3. Exhortation (negative).
\n\u2026……<\/span>B<\/span> \/a<\/span>\/ 3. The Apostasy (open).
\n\u2026…………<\/span>\/b<\/span>\/ 3. The Revelation of the \u201cMan of Sin.\u201d
\n\u2026……………………<\/span>(The Beast from the Sea, Rev. 13:1-10).
\n<\/span><\/span>\u2026<\/span>……………<\/span>\/c\/ 4. The character of his acts. See Rev. 13:6-8.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

\u2026<\/span>..<\/span>A<\/i> \/ 5-6. Exhortation (positive).
\n\u2026……<\/span>B <\/i>\/<\/span>a<\/i>\/ 7 . Lawlessness (secret working).
\n\u2026…………...<\/span>\/<\/span><\/span>b<\/i>\/ 8. The Revelation of the Lawless one.
\n\u2026………………………<\/span>(The Beast from the Earth, Rev. 13:11-18).
\n<\/span><\/span>\u2026<\/span>………………<\/span>\/c<\/span><\/span><\/i>\/ 9-12. The character of his acts. See Rev. 13:13-15.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThus the open<\/i> working of the apostasy and the secret<\/i> working of the counsels of the Lawless one are set in contrast. We must note that the word \u201cmystery\u201d means a secret<\/i>, a secret plan or purpose, <\/i>secret counsel*
\n<\/i><\/span><\/span>*See “The Mystery<\/i>“, by the same author and publisher<\/strong>.<\/span><\/span><\/span><\/p>\n


\nThus we have here two subjects:
\n.<\/span>
\n .<\/span> (1) \u201cThe Man of Sin\u201d (the beast from the sea, Rev. 13:1-10), and the open apostasy which precedes and marks his revelation;
\n.<\/span>
\n ..<\/span>(2) \u201cThe Lawless one\u201d (the beast from the earth. Rev. 13:11-18), and the working of his secret counsels which precedes his revelation, and the ejection of the Devil from the heavens which brings it about.
\n
\nAn attempt has been made to translate the words, <\/span><\/span>\u03b5\u0343\u03ba \u03bc\u03ad\u03c3\u03bf\u03c5\u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9
\n<\/span> (ek mesougeneetai<\/i>) be taken out of the way<\/i>, as meaning, \u201carise out of the midst.\u201d
\nBut this translates an idiomatic expression literally; which cannot be done without introducing error.
\n<\/span><\/span>\u03b5\u0343\u03ba \u03bc\u03ad\u03c3\u03bf\u03c5\u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9 is an idiom<\/i>,\u2020 for being gone away, or being absent or away.
\n\u2020 See under the figure Idioma<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

From \u201cFigures Of Speech Used In The Bible<\/u><\/span><\/span><\/span><\/a>\u201d by E. W. Bullinger,
\n(Public Domain) pages 8-17. Adapted for website compatibility.
\nSee original at link.\u00a0\u00a0\u00a0\u00a0\u00a0 Stream<\/a><\/span><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download<\/span><\/span><\/a>.<\/span><\/span><\/span><\/p>\n

figuresofspeechinthebible.net \u00a9 2013-2022. 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","protected":false},"excerpt":{"rendered":"

Ellipsis: . \u2026..A. Absolute Ellipsis: That is, the omission of words or terms which must be supplied only from .\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 .the nature of the subject. The omitted word may be a noun, adjective, pronoun, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":2949,"menu_order":2,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-2088","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2088","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=2088"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2088\/revisions"}],"predecessor-version":[{"id":16312,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2088\/revisions\/16312"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2949"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2088"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}