{"id":2762,"date":"2014-09-22T22:42:17","date_gmt":"2014-09-23T02:42:17","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=2762"},"modified":"2022-11-06T07:00:48","modified_gmt":"2022-11-06T11:00:48","slug":"of-other-connected-words","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=2762","title":{"rendered":"Of Other Connected Words"},"content":{"rendered":"

\u2026<\/span>..<\/span>A. <\/span>Absolute Ellipsis<\/b><\/span>:<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThat is, the omission of words or terms which must be supplied only from
\n.<\/span>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0the nature of<\/strong><\/i> the subject<\/i><\/strong>.<\/span><\/span><\/span><\/p>\n


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

.\u00a0 \u00a0 \u00a0 \u00a0 <\/span><\/span>I. The Omission of Nouns and Pronouns.
\n<\/span><\/span><\/span><\/p>\n

.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0. <\/span><\/span>1. The Omission of the Nominative<\/a><\/span><\/span><\/span>.
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n

.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/span>2. The Omission of the Object or Accusative<\/a>, etc<\/i>., after the verb.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/span>3. The Omission of the Pronoun<\/a>.<\/span><\/span><\/span><\/span><\/span><\/p>\n

1 Kings 3:22 \u2014\u201cThus they spake before the king.\u201d
\n<\/span><\/span><\/span>It is not to be supposed that two women under these exciting circumstances would confine themselves to the few concise words of verse 22! Moreover, there is no
\n\u201cthus\u201d in the Hebrew. Literally it reads \u2014 \u201cand they talked before the king,\u201d
\ni.e<\/i>., \u201cthey talked [very much<\/i>] or kept talking<\/i> before the king.\u201d<\/span><\/span><\/span><\/p>\n


\n2 Kings 6:25 \u2014\u201cAn ass’s head was sold<\/i> for fourscore pieces<\/i> of silver,
\nand the fourth part of a cab of dove’s dung for five pieces<\/i> of silver.\u201d
\n.<\/span>
\nHere it is more correct to supply (with the R.V. margin) \u201cshekels<\/i>\u201d instead of \u201cpieces<\/i>,\u201d and translate \u201cwas at eighty shekels<\/i> of silver.\u201d
\n.<\/span>
\n2 Kings 25:3 \u2014\u201cAnd on the ninth<\/i> day of the fourth<\/i> month the famine prevailed.\u201d
\n<\/span><\/span><\/span><\/p>\n

The Hebrew reads, \u201cand on the ninth month.\u201d
\nBut the Ellipsis<\/i> is correctly supplied from\u00a0Jer. 52:6<\/a><\/span>. <\/span><\/span><\/span><\/span><\/span><\/p>\n


\nPsa. 119:56 \u2014\u201cThis I had, because I kept thy precepts;\u201d
\ni.e<\/i>., this [consolation<\/i>] I had.
\nLuther supplies the word \u201ctreasure<\/i>\u201d.
\n.<\/span>
\nJer. 51:31 \u2014\u201cOne post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one<\/i> end.\u201d
\n<\/span>
\n
\nThe R.V. translates \u201con every quarter<\/i>\u201d! Another version renders it \u201cto its<\/i> utmost end<\/i>.\u201d Another \u201cat the extremity<\/i>\u201d.
\nThus it is clear that there is an Ellipsis<\/i>, and much confusion in supplying it.
\n<\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe Hebrew is \u201cfrom the end\u201d: or with the Ellipsis<\/i> supplied \u201cfrom [each<\/i>] end.\u201d
\nSo in chap. 50:26 (A.V. and R.V.), \u201ccome against her from the utmost border.\u201d (Margin: \u201cHebrew, from the end<\/i>\u201d), i.e<\/i>., as we have suggested, \u201cfrom [each<\/i>] end,\u201d<\/span><\/span><\/span><\/p>\n


\nAnd so the prophecy was exactly fulfilled. The Babylonians, after their first discomfiture by Cyrus in the field, retired to the city . . . and, as Herodotus says, \u201cremained in their holds.\u201d *
\n<\/span><\/span>* <\/span><\/span><\/span>\u039f\u1f31 \u03b2\u03b1\u03b2\u03c5\u03bb\u03ce\u03bd\u03b9\u03bf\u03b9 . . . .<\/span><\/i>\u1f10\u03c3\u03c3\u03c9\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u03c4\u1fc7 \u03bc\u03ac\u03c7\u1fc3 \u03ba\u03b1\u03c4\u03b5\u03b9\u03bb\u03ae\u03b8\u03b7\u03c3\u03b1\u03bd \u1f10\u03c2 \u03c4\u1f78 \u1f04\u03c3\u03c4\u03c5
\n<\/span>Herod. <\/span><\/span><\/span>Hist. <\/span><\/span><\/span><\/a>lib. i. \u00a7190<\/a>. <\/span><\/span><\/span><\/span>See also Xenophon, Cyrop. <\/span><\/span><\/span>lib. vii.<\/span><\/span><\/span>
\n<\/span><\/span><\/span>Compare Jer. 51:30, \u201cThe mighty men of Babylon have forborne to fight,
\n<\/span><\/span><\/span>they have remained in their holds.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n\u201cThe 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
\nthe 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. \u00a7191). Those who were at the extremities were at once slain,
\nwhile those in the centre were feasting in utter ignorance of what was going on.
\nSee Daniel 5:3, 4, 23, 30<\/a>. Thus the correct supply of the Ellipsis<\/i> is furnished and established by the exact fulfilment of the prophecy, proving the wonderful accuracy
\nof the Divine Word.
\n<\/span><\/span><\/span><\/p>\n


\nEzek. 13:18 \u2014\u201cWoe to the women that sew pillows to all armholes.\u201d<\/span>
\n<\/span><\/span><\/p>\n


\n\u201cThis may be translated literally, \u201cWoe to those who sew together coverings upon all joints of [the people of<\/i>] my hands,\u201d i.e<\/i>., my people<\/i>. The context supplies the Ellipsis<\/i>
\nfor 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>.,
\ni.e<\/i>., the making things easy for the people so that they should not attend to God’s word.
\n<\/span><\/span><\/span><\/p>\n


\nThe R.V. reads, \u201cthat sew pillows upon all elbows,\u201d
\nmargin, \u201cHeb. joints of the <\/i>hands<\/i>:\u201d A.V. margin, \u201celbows.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nMatt. 19:17 \u2014\u201cKeep the commandments,\u201d i.e<\/i>., of God.
\n<\/span><\/span><\/span><\/p>\n


\nMark 6:14-16 \u2014The parenthesis in verse 14 must be extended to the end of verse 15.
\nWhat Herod said is stated in verse 16. The rumour of what others said is stated in the parenthesis:\u2014
\n\u201cAnd King Herod heard [of these mighty works<\/i>]; for his name was spread abroad, and [one<\/i>] \u2020 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,
\nIt is a prophet, or as one of the prophets). But when Herod heard* thereof <\/i>\u2020 he said,
\nIt is John whom I beheaded: he is risen from the dead.\u201d
\n*Repeated from verse 14<\/span>.<\/span><\/i><\/span><\/span>
\n<\/span><\/span><\/span><\/span><\/p>\n

\u2020 The Greek reads \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd (elegen<\/i>), one said<\/i>.
\nThe reading put by Tr. and R.V. in the margin,
\nand by Lachmann, and Westcott and Hort in the Text is \u1f14\u03bb\u03b5\u03b3\u03bf\u03bd (elegon<\/i>) some said<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Luke 14:18 \u2014\u201cThey all with one consent<\/i> began to make excuse.\u201d
\n\u1f00\u03c0\u1f78 \u03bc\u03b9\u1fb6\u03c2 (apo mias<\/i>) with one [mind<\/i>], or with one [declining<\/i>]:
\ni.e<\/i>., they all alike<\/i> began to decline the invitation.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nJohn 3:13 \u2014\u201cNo man hath ascended up to heaven, but he that came down from heaven, even<\/i> the Son of Man which is in heaven.\u201d
\nThe words translated \u201c which is\u201d are \u1f40 \u1f64\u03bd (h\u014dn<\/i>) the article, and the present participle
\nof the verb \u201cto be\u201d \u2014literally, the one<\/i> being: i.e<\/i>., who was<\/i> being, or simply who was<\/i>.
\nCompare:
\nJohn 1:18 \u201cwho was (\u1f40 \u1f64\u03bd) in the bosom of the Father.\u201d
\nJohn 9:25 \u201cWhereas I was blind\u201d (\u03c4\u03c5\u03c6\u03bb\u1f78\u03c2 \u1f64\u03bd).
\nJohn 19:38 \u201cbeing a disciple,\u201d i.e<\/i>., who was a disciple.
\nLuke 24:44 \u201cI spake whilst I was yet with you\u201d (\u1f14\u03c4\u03b9 \u1f64\u03bd, eti<\/i> \u014dn<\/i>).
\n2 Cor. 8:9 \u201cThough he was rich\u201d (\u03c0\u03bb\u03bf\u1f7b\u03c3\u03b9\u03bf\u03c2 \u1f64\u03bd, plousios \u014dn<\/i>).
\n<\/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


\nHence our verse reads, \u201cEven the Son of Man who was in heaven.\u201d
\nThis agrees with John 6:62, where we have the words,
\n\u201cWhat and if ye shall see the Son of Man ascend up where he was before?\u201d
\n<\/span><\/span><\/span><\/p>\n


\nThe 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, \u201chenceforth expecting,\u201d 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.
\n(See above, page 7<\/a>).
\n<\/span><\/span><\/span><\/p>\n


\nAny presence, therefore, of Christ in the Lord’s Supper, other than by His Spirit in our hearts,\u2021<\/span><\/span><\/a> 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 \u201ctill He come.\u201d And not until that glorious day will there be any \u201creal presence\u201d on earth. And then it will be a bodily presence, for it is \u201con the Mount of Olives,\u201d that His feet will rest, and \u201con Mount Zion\u201d that He shall reign.
\n<\/span><\/span><\/span><\/p>\n

\u2021<\/span><\/a> See<\/a><\/span> the Rubrick at the end of the Communion Service of the Church of England<\/span>.<\/strong>
\n<\/span><\/span><\/span><\/p>\n


\nActs 10:36 \u2014\u201cThe word which God sent unto the children of Israel preaching peace by Jesus Christ.\u201d
\n<\/span><\/span><\/span>
\nThe Ellipsis<\/i> here is caused by a Hebraism, as in Hag. 2:5. \u201c According to<\/i> the word that I covenanted with you,\u201d etc<\/i>.<\/strong>
\nSo this will read, \u201c [According to<\/i>] the word which God sent, etc<\/i>.\u201d<\/strong><\/span><\/span><\/span><\/p>\n


\nOr it may be taken as parallel to Psa. 107:20. \u201cHe sent his word, and healed them.\u201d
\nSo Isa. 9:8. God \u201csent\u201d when His Son came, through whom God proclaimed the
\nGospel of peace. Hence \u201c [This is<\/i>] the word which God sent.\u201d.
\n<\/span><\/span><\/span><\/p>\n


\nActs 18:22 \u2014\u201cAnd when he had landed at C\u00e6sarea, and gone up . . . and saluted the Church, he went down to Antioch,\u201d i.e<\/i>., \u201cGone up [to Jerusalem<\/i>]\u201d As is clear from verse 21, as well as from the circumstances of the case.
\n<\/span><\/span><\/span><\/p>\n


\nRom. 2:27 \u2014\u201cAnd shall not uncircumcision which is by nature, if it fulfil the law,
\njudge thee, who by the letter and circumcision dost trangress the law?\u201d<\/span><\/span><\/span><\/p>\n


\nHere we have, first, to note the figure of Hendiadys<\/i> (q.v<\/i>.) \u201cletter and circumcision\u201d and translate it literal circumcision<\/i>. 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<\/i>: \u2014
\n\u201c And shall not uncircumcision which by nature fulfilleth the law,
\ncondemn thee [though thou art a Jew<\/i>] , who, through the literal circumcision,
\nart a trangressor of the law?\u201d<\/span><\/span><\/span><\/p>\n


\nRom. 11:11 \u2014\u201cI say then. Have they stumbled that they should fall [for ever<\/i>]?
\nGod forbid: but rather<\/i> through their fall salvation is come unto the Gentiles,
\nfor to provoke them to jealousy.\u201d The fall mentioned here must be interpreted by
\nverse 1 \u201ccast away,\u201d and verse 25 \u201cuntil,\u201d and by the condition of verse 23.
\nIs their fall the object or end of their stumbling? See John 11:4<\/a>.
\n<\/span><\/span><\/span><\/p>\n


\nRom. 12:19 \u2014\u201cDearly beloved, avenge not yourselves, but rather<\/i> give place unto wrath.\u201d This does not mean \u201cyield to the wrath of your enemy,\u201d
\nbut \u201cgive place to the wrath\u201d *[of God<\/i>], for (the reason is given) it is written,
\nVengeance is mine; I will repay, saith the Lord.\u201d
\n* \u03c4\u1fc7 \u1f40\u03c1\u03b3\u1fc7<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nRom. 14:2 \u2014\u201cFor one believeth that he may eat all things; another, who is weak
\n[in the faith<\/i>] , eateth herbs [only<\/i>]\u201d.
\n.<\/span>
\nRom. 14:5 \u2014\u201cOne man esteemeth one day above another,
\ni.e.<\/i>, \u201cone man indeed (\u03bc\u03ad\u03bd), esteemeth one day [more holy<\/i>] than another;
\nbut (\u03b4\u1f72) another esteemeth every day [alike<\/i>] .\u201d
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nRom. 14:20 \u2014\u201cAll things indeed are pure,\u201d i.e<\/i>., \u201call [meats<\/i>] indeed [are<\/i>] clean;
\nbut [it is<\/i>] evil to the man who eateth with offence [to his weak brother<\/i>] .\u201d
\n\u201c Clean\u201d\u00a0here means ceremonially clean, and hence, allowed to be eaten.
\n<\/span><\/span><\/span><\/p>\n


\nRom. 14:23 \u2014\u201cAnd he that doubteth is damned (or condemned) if he eat,\u201d
\ni.e<\/i>., \u201cand he that holdeth a difference [between meats<\/i>] is condemned if he eat,
\nbecause [he eateth<\/i>] not from<\/a> (\u1f10\u03ba<\/span><\/a>) faith; for whatsoever is not of faith is sin.\u201d
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n1 Cor. 7:6 \u2014\u201cBut I speak this [which I have said<\/i>] by permission and<\/i> not commandment.\u201d<\/span><\/span><\/span><\/p>\n


\n1 Cor. 9:9, 10 \u2014\u201cDoth God take care for oxen [only<\/i>]?
\nOr saith he it altogether for our sakes?\u201d
\n<\/span><\/span><\/span><\/p>\n


\n1 Cor. 12:6\u2014The expression \u201call in all\u201d 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.<\/span><\/span><\/span><\/p>\n


\nHere, \u201cit is the same God, which worketh all [these gifts<\/i>]
\nin all [the members of<\/i> Christ’s body<\/i>]:\u201d what these gifts are,
\nand who these members are, is fully explained in the immediate context.
\nSee verses 4-31<\/a>.<\/span><\/span><\/span><\/p>\n


\n1 Cor. 15:28 \u2014\u201cThen shall the Son also himself be subject unto him that put all things under him, that God may be all in all.\u201d The word \u03c0\u03ac\u03bd\u03c4\u03b1 occurs six times in the 27th and 28th verses and is in each case translated correctly \u201call things\u201d except in this last occurrence. We have no liberty to change the translation here. It must be \u201call things,\u201d and to complete the sense we must render it \u201cthat God may be [over<\/i>] all things, in all [places<\/i>]; i.e<\/i>., over all beings in all parts of the universe.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nEph. 1:23 \u2014\u201cThe church, which is His body, the fulness* of him that filleth all in all.\u201d
\n<\/span><\/span><\/span><\/p>\n


\n* <\/strong>The termination of the word <\/strong>\u03c0\u03bb\u03ae\u03c1\u03c9\u03bc\u03b1<\/strong> denotes the result or product of the verb to fill<\/i>, i.e.<\/i>, of the act of the verb. Hence this fulness means a filling up in exchange for emptiness. His members fill up the Body of Christ, and He fills up the members with all spiritual gifts and graces<\/strong>.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nHere, we must supply:\u2014
\n\u201cthat filleth all [the members of His body<\/i>] with all [spiritual gifts and graces<\/i>] .\u201d
\nCompare chap. 4:10-13<\/a>.<\/span><\/span><\/span><\/p>\n


\nCol. 3:11 \u2014\u201cChrist is all, and in all.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nHere the Greek is slightly different from the other occurrences, but it is still elliptical; and the sense must be completed thus:\u2014In the new creation \u201cthere is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor<\/i> free; but Christ is [created in<\/i>] all [who believe<\/i>] and in all [places of the world<\/i>],\u201d i.e<\/i>., no man is excluded on account of earthly considerations of condition or location from the blessings and benefits of the new creation.
\nSee Gal. 3:28<\/a>, where the same truth is expressed in different words.
\n<\/span><\/span><\/span><\/p>\n


\n1 Cor. 14:27 \u2014\u201cIf any man speak in an unknown tongue, let it be by two,
\nor at the most three [sentences<\/i>, or perhaps, persons<\/i>] and that by course
\n(i.e<\/i>., separately<\/i>); and let one interpret.\u201d <\/span><\/span><\/span><\/p>\n


\n2 Cor. 1:6 \u2014\u201cAnd whether we be afflicted, it is for your consolation and salvation, which is effectual [in you<\/i>] in the enduring of the same sufferings which we also suffer, etc<\/i>.\u201d<\/span><\/span><\/span><\/p>\n


\n2 Cor. 5:5 \u2014\u201cNow he that hath wrought us for the self same [desire<\/i>] , is God.\u201d <\/span><\/span><\/span><\/p>\n


\nGal. 5:10 \u2014\u201cI have confidence in you through the Lord, that ye will be none otherwise minded.\u201d The Greek reads \u201c that you will think nothing differently [from me<\/em>].\u201d <\/span><\/span><\/span><\/p>\n


\nPhil. 1:18 \u2014\u201cWhat then [does it matter<\/em>]? at any rate, in every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.\u201d<\/span><\/span><\/span><\/p>\n


\n1 Thess. 3:7 \u2014\u201cTherefore, brethren, we were comforted over you in all our affliction and distress by your faith,\u201d i.e.<\/i>, \u201c by [the news received of<\/em>] your faith.\u201d <\/span><\/span><\/span><\/p>\n


\n1 Thess. 4:1 \u2014\u201cAs ye have received of us how ye ought to walk and to please God,
\nso ye would abound more and more [therein<\/em>],\u201d<\/span><\/span><\/span><\/p>\n

See also verse 10<\/a>.
\n<\/span><\/span><\/span><\/p>\n


\nHeb. 13:25 \u2014\u201cGrace be with you all,\u201d i.e<\/i>., \u201cThe grace [of God be<\/em>] with you all.\u201d
\n<\/span><\/span><\/span><\/p>\n


\n1 John 5:15 \u2014\u201cAnd if we know that he hear us [concerning<\/em>] whatsoever we ask,
\nwe know that we have the petitions that we desired of him.\u201d
\n<\/span><\/span><\/span><\/p>\n


\n1 John\u00a0 5:19 \u2014 \u201cThe whole world lieth in wickedness:\u201d R.V., \u201cin the wicked one.\u201d
\nBut this is not English. The Ellipsis<\/i> must be supplied thus:\u2014
\n\u201cThe whole world lieth in [the power of<\/em>] the wicked one.\u201d<\/span><\/span><\/span><\/p>\n


\nFrom \u201cFigures Of Speech Used In The Bible<\/u><\/span><\/span><\/span><\/a>\u201d by E. W. Bullinger,
\n(Public Domain) pages 20-25. Adapted for website compatibility.
\nSee original at link.\u00a0\u00a0\u00a0\u00a0\u00a0 Stream <\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download.<\/a><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


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\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 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0the nature of the subject. The omitted word may be a […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":2949,"menu_order":4,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-2762","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2762","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=2762"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2762\/revisions"}],"predecessor-version":[{"id":16319,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2762\/revisions\/16319"}],"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=2762"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}