{"id":2764,"date":"2014-09-22T22:45:52","date_gmt":"2014-09-23T02:45:52","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=2764"},"modified":"2022-03-31T11:21:02","modified_gmt":"2022-03-31T15:21:02","slug":"of-verbs-and-participles","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=2764","title":{"rendered":"Of The Finite"},"content":{"rendered":"

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

That 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 \u00a0 \u00a0 \u00a0 the nature of<\/strong><\/i> the subject<\/i><\/strong>.
\nThe omitted word may be a noun, adjective, pronoun, Verb<\/strong>, participle, adverb, preposition.<\/span><\/span><\/span><\/p>\n


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

.\u00a0 \u00a0 \u00a0 \u00a0 1. The Omission of the\u00a0Nominative<\/a>.<\/span><\/span><\/span><\/span><\/span><\/p>\n

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

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

 <\/p>\n

.\u00a0 \u00a0 <\/span><\/span>II. The Omission of VERBS and PARTICIPLES. <\/span><\/span><\/span><\/p>\n


\nA verb is a word which signifies to be<\/i>, to do<\/i>, or to suffer<\/i>, and expresses the action,
\nthe suffering, or the being, or the doing.<\/span><\/span><\/span><\/p>\n


\nWhen therefore the verb is omitted, it throws the emphasis on the thing that is done rather than on the doing of it.
\n<\/span><\/span><\/span><\/p>\n


\nOn the other hand, when the noun<\/i> is omitted, our thought is directed to the action of the verb, and is centered on that rather than on the object or the subject.
\n<\/span><\/span><\/span><\/p>\n


\nBearing this in mind, we proceed to consider a few examples:
\n<\/span><\/span><\/span><\/p>\n

\u2026……..<\/span>1. When the VERB FINITE is wanting.
\n<\/span><\/span><\/span><\/p>\n


\nGen. 25:28 \u2014\u201cAnd Isaac loved Esau, because he did eat of his<\/i> venison.\u201d
\nOr it may be that there is no Ellipsis<\/i>, and it may mean \u201cbecause hunting was in his [Esau’s<\/i>] mouth,\u201d i.e.,<\/i> on his tongue.
\n<\/span><\/span><\/span><\/p>\n


\nThe A.V. has given a very free translation. But here again, the correct supply of the words omitted enables us to retain a literal rendering of the words that are given: \u201cbecause the food taken by him in hunting [was sweet<\/i>, or was pleasant<\/i>] in his mouth.\u201d
\n<\/span><\/span><\/span><\/p>\n


\nNum. 16:28 \u2014\u201cAnd Moses said, Hereby ye shall know that the Lord hath sent me
\nto do all these works; for not of my own mind.\u201d<\/span><\/span><\/span><\/p>\n


\nHere we may render it, \u201cfor not of mine own heart [have I said these things<\/i>].
\nSee verse 24<\/a>.
\n<\/span><\/span><\/span><\/p>\n


\n1 Sam. 19:3 \u2014\u201cI will commune with my father of thee;
\nand what I see, that I will tell thee.\u201d
\n.<\/span>
\nThe R.V. translates \u201cand if I see aught.\u201d But the Hebrew with the Ellipsis<\/i> supplied, is: \u201cand will see what [he replies<\/i>], and will tell thee.\u201d
\n.<\/span>
\n2 Sam. 4:10 \u2014\u201cWhen one told me, saying, behold, Saul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Ziklag, who thought<\/i> that I would have given him a reward for his tidings.\u201d
\n.<\/span>
\nHere the A.V. has supplied the verb \u201cthought<\/i>\u201d but perhaps the verb \u201chad come<\/i>\u201d is better, i.e<\/i>., \u201cwho [had come<\/i>] that I should give him a reward for his tidings.”
\nThe R.V. translates, \u201cwhich was the reward I gave him for his tidings.\u201d
\n.<\/span>
\n2 Sam. 18:12 \u2014\u201cBeware that none touch<\/i> the young man Absalom.\u201d
\n.<\/span>
\n2 Sam. 23:17 \u2014This is a case in which the Ellipsis<\/i> is wrongly supplied in the A.V.
\n\u201cAnd he said. Be it far from me, O Lord, that I should do this: is not this<\/i> the blood of the men that went in jeopardy of their lives?\u201d
\n.<\/span>
\nThe R.V. rightly supplies from 1 Chron. 11:19, \u201cBe it far from me, O Lord, that I should do this: shall I drink<\/i> the blood of the men, etc<\/i>.\u201d
\n<\/span><\/span><\/span><\/p>\n

1 Kings 11:25 \u2014\u201cAnd he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did<\/i>\u201d i.e.<\/i>, that Hadad wrought<\/i> or brought upon<\/i> him<\/i>.\u201d
\n<\/span><\/span><\/span><\/p>\n


\n1 Kings 14:6 \u2014\u201cI am sent to thee with<\/i> heavy tidings<\/i>\u201d
\nThe Hebrew is, \u201cI am sent to thee hard.\u201d
\n<\/span><\/span><\/span><\/p>\n

The Ellipsis<\/i> may thus be supplied:
\n\u201cI am sent to thee [to tell <\/i> thee, or to bring thee<\/i>, or to prophesy to thee<\/i>] hard [things<\/i>]\u201d.
\nSee\u00a0verse 5<\/a>.
\n<\/span><\/span><\/span><\/p>\n


\n1 Kings 22:36 \u2014\u201cAnd there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country.\u201d
\n<\/span><\/span><\/span><\/p>\n

Here the verb return<\/i> is to be supplied. \u201cLet<\/i> every man return<\/i> to his city, etc<\/i>., \u201cor\u201d [Return<\/i>] every man to his city, etc<\/i>.\u201d
\n<\/span><\/span><\/span><\/p>\n


\n2 Kings 25:4 <\/a>\u2014The word \u201cfled<\/i>\u201d is not in the Hebrew.
\nThe Ellipsis<\/i> is thus supplied in the A.V. and R.V. correctly in italics.
\n<\/span><\/span><\/span><\/p>\n


\nEzra 10:14 \u2014\u201cLet now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned away.\u201d
\n.<\/span>
\nThe Hebrew<\/a> of the last clause reads, \u201cUntil (\u05e2\u05b7\u05d3 ) the fierce wrath of our God be turned back from us, until (\u05e2\u05b7\u05d3 ) this matter [be carried out<\/i>],\u201d This filling up of the Ellipsis<\/i> enables us to take the other words in the verse literally. The non-observance of the figure leads the A.V. to give two different meanings (viz<\/i>., \u201cuntil\u201d and \u201cfor\u201d) to the word \u05e2\u05b7\u05d3 until<\/i>, which is used twice in the same passage.
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe R.V. reads, \u201cUntil the fierce wrath of our God be turned from us,
\nuntil this matter be dispatched,\u201d and gives an alternative in the margin for the last clause \u201c as touching this matter<\/i>“.<\/span><\/span><\/span><\/p>\n


\nEzra 10:19 \u2014\u201cAnd being<\/i> guilty, they offered<\/i> a ram of the flock for their trespass.\u201d<\/span><\/span><\/span><\/p>\n

Here the Ellipsis<\/i> of the verb is properly supplied.
\n<\/span><\/span><\/span><\/p>\n


\nJob. 3:21 \u2014\u201cWhich long for death, but it cometh<\/i> not;
\nand dig for it more than for hid treasures [but find it not<\/i>].\u201d<\/span><\/span>
\n<\/span><\/p>\n

The A.V. supplies the first verb, but not the second.
\n<\/span><\/span><\/span><\/p>\n


\nJob 4:6\u2014\u201cIs<\/i> not this<\/i> thy fear, thy confidence, thy hope, and the uprightness of thy ways?\u201d
\n<\/span><\/span><\/span><\/p>\n


\nThe R.V. renders it:\u2014\u201cIs not thy fear of God<\/i> thy confidence,
\nand <\/i>thy hope the integrity of thy ways?\u201d<\/span><\/span>
\n<\/span><\/p>\n

These two lines are arranged as an introversion in the Hebrew:<\/span><\/span><\/span><\/p>\n

.<\/span>Is not thy fear<\/span>
\n\u2026<\/span>thy confidence?<\/span>
\n\u2026<\/span>And thy hope<\/span>
\n\u00a0<\/span><\/span>the integrity of thy ways?<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nOr by transposing the words they may be exhibited as an alternation:<\/span><\/span><\/span><\/p>\n

Is not thy fear thy confidence?
\nAnd the integrity of thy ways, thy hope ?<\/span><\/span><\/span><\/p>\n


\nIt should be noted that the A.V. of 1611 originally read, \u201cIs<\/i> not this thy feare thy confidence; the uprightness of thy wayes and thy hope?\u201d
\n.<\/span>
\nThe change first appears in the Cambridge edition of 1638, But by whom this and many similar unauthorised changes have been made in the text of the A.V. of 1611,
\nis not known, and can only be conjectured! *
\n.<\/span>* See Appendix A. (Pages 985-988)<\/span>.<\/span><\/span><\/span><\/p>\n


\nJob 39:13<\/a> seems to have caused much trouble to the translators.
\nThe A.V. reads, \u201cGavest thou<\/i> the goodly wings unto the peacocks?
\nor wings and feathers unto the ostrich?\u201d
\nThe R.V. and other versions which ignore the Ellipsis<\/i>
\n(which the A.V. correctly supplies) have to give a very unnatural translation,
\nand miss the challenge which is connected with all the other wonders of God’s
\nworks in these chapters.
\n<\/span><\/span><\/span><\/p>\n


\nThe scanty featherless wing of the ostrich (\u05e8\u05b0\u05e0\u05b8\u05e0\u05b4\u05d9\u05dd renana<\/a> <\/i>[r\u1d4an\u0101n\u00eem<\/em><\/a>], not peacock)
\nis contrasted with the warm full-feathered wing of the stork
\n(\u05d7\u05b2\u05e1\u05b4\u05d9\u05d3\u05b8\u05d4<\/span> chaseedah<\/a>, not ostrich), and man is challenged,
\n\u201cDidst thou give either the one or the other?\u201d
\nSee Gesenius’ Lexicon note under <\/strong>Job 39:13<\/strong><\/a>.\u00a0<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nPsa. 4:2 \u2014\u201cO ye sons of men, how long will ye turn<\/i> my glory into shame?\u201d
\n<\/span><\/span><\/span><\/p>\n


\nPsa. 22:16 \u2014\u201cThey pierced my hands and my feet.\u201d
\nThrough not seeing the Ellipsis<\/i> of the verb in this verse, the word in the Hebrew text \u05db\u05bc\u05b8\u05d0\u05b2\u05e8\u05b4\u05d9 (k\u0101ree<\/i>), as a lion<\/i>, has been translated as though it were a verb\u00a0\u05db\u05bc\u05b8\u05d0\u05e8\ufb35 (k\u0101roo<\/i>) they pierced<\/i>.\u2020 But we have no authority thus to ignore the printed text. On the contrary, verse 16 corresponds exactly with verse 12<\/a>. In verse 12 we have two animals, \u201c bulls\u201d and \u201ca lion\u201d (the first plural, and the second singular). So also we have in verse 16, two animals, \u201cdogs\u201d and \u201ca lion.\u201d If, however, we take k\u0101ree as a noun, there is an Ellipsis<\/i> of the verb, which we may well supply from Isa. 38:13<\/a>, and then we may translate the rest literally: \u201cAs a lion [they will <\/i>break up<\/i>] my hands and my feet.\u201d*
\n\u2020 In the first case the\u00a0Kaph \u05db is rendered \u201cas\u201d and is prefixed to \u05d0\u05b2\u05e8\u05b4\u05d9 (aree<\/i>) a lion;
\nin the latter case it forms part of the verb \u05db\u05bc\u05b8\u05d0\u05e8\ufb35 (k\u0101roo<\/i>). <\/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

* See Ginsburg’s Introduction to the Massoretico-Critical Hebrew Bible<\/a>, p. 969.
\n(PDF download<\/a>)<\/span>
\nThe structure of the passage proves that this is the case. Verses 12-17 form the center of this part of the Psalm: \u2014
\n.<\/span>
\n \u2026..<\/span>A \/ 12-13. They. Beasts surrounding: \u201cbulls\u201d (pl.), and \u201ca lion\u201d (sing.).
\n\u2026……..<\/span>B \/ 14-15.\u00a0\/ The consequence. \u201cI am poured out like water.\u201d
\n\u2026..<\/span>A \/ 16. They. Beasts surrounding: \u201cdogs\u201d (pl.), and \u201ca lion\u201d (sing.).
\n\u2026……..<\/span>B \/ 17.\u00a0\/ The consequence. \u201cI may tell all my bones.\u201d
\n.
\n<\/span>Psa. 25:15 \u2014\u201cMine eyes are<\/i> ever towards the Lord,\u201d
\ni.e<\/i>., \u201cmine eyes are ever lifted up<\/i> or looking<\/i> toward the Lord.\u201d
\nSee Psa. 121:1<\/a>. The verb is omitted, that we may not think of the act of looking,
\nbut at the object to which we look.
\n.<\/span>
\nPsa. 120:7 \u2014\u201cI am for<\/i> peace; but when I speak, they are<\/i> for war.\u201d
\nThere are no verbs in the Hebrew, which is:\u2014\u201cI peace; but when I speak, they for war.\u201d The verbs to be supplied are doubtless, \u201cI [love<\/i>] peace ; but when I speak they [cry out<\/i>] for war,\u201d or \u201cthey break forth<\/i> into war.\u201d
\n.<\/span>
\nEcc. 8:2 \u2014\u201cI counsel thee<\/i> keep the king’s commandment.\u201d
\n.<\/span>
\nIsa. 61:7 \u2014\u201cFor your shame ye shall have<\/i> double.\u201d
\n.<\/span>
\nHere the Ellipsis<\/i> is properly supplied. (See this passage under other Figures).
\n.<\/span>
\nIsa. 66:6 \u2014\u201cA voice of noise (tumult, R.V.) from the city, a voice from the temple,
\na voice of the Lord that rendereth recompense to his enemies\u201d:
\ni.e<\/i>., a voice of tumult is heard<\/i> from the city, a voice sounds forth<\/i> from the temple, etc<\/i>.
\n.<\/span>
\nJer. 18:14 \u2014\u201cWill a man<\/i> leave the snow of Lebanon which cometh from the rock of the field?\u201d<\/span><\/span><\/p>\n

There is no sense whatever in this rendering, and the R.V. is but little better:
\n\u201cShall the snow of Lebanon fail from the rock of the field?\u201d<\/span><\/span><\/span><\/p>\n

The Ellipsis<\/i> is not to be supplied by the verb \u201ccometh.\u201d But it should be:<\/span><\/span><\/span><\/p>\n

“Will a man<\/i> leave the snow of Lebanon for the rock of the field?
\nOr shall the cold flowing waters be forsaken<\/i> for strange waters?\u201d
\n<\/span><\/span><\/span><\/p>\n


\nJer. 19:1 \u2014\u201cGo and get (R.V. buy) a potter’s earthen vessel and take<\/i> of the elders
\nof the people, &c.\u201d<\/span><\/span><\/span><\/p>\n


\nHos. 8:1 \u2014\u201cHe shall come<\/i> as an eagle against the house of the Lord:\u201d
\ni.e<\/i>., as an eagle shall the enemy come<\/i> against the house of the Lord.<\/span><\/span><\/span><\/p>\n


\nAmos 3:11 \u2014\u201cThus saith the Lord God (Adonai Jehovah): an adversary there<\/i> shall be<\/i>, etc<\/i>.\u201d So the R.V. But \u201can adversary shall come<\/i>\u201d, would be better.<\/span><\/span><\/span><\/p>\n


\nMatt. 26:5 \u2014\u201cBut they said, not on the feast day<\/i>\u201d
\ni.e<\/i>., Let us<\/i> not do it<\/i> on the feast day (so also Mark 14:2<\/a>).<\/span><\/span><\/span><\/p>\n


\nActs 15:24 \u2014\u201cCertain which went out from us have troubled you with words, subverting your souls, saying, ye must<\/i> be circumcised, and keep the law,\u201d
\ni.e.<\/i> saying, ye ought<\/i> to be circumcised, and to keep the law.<\/span><\/span><\/span><\/p>\n


\nRom. 2:7-10 There are several ellipses in these verses which may be thus supplied.<\/span><\/span><\/span><\/p>\n


\n\u201cTo them who by patient continuance in well doing seek for glory and honour and immortality [he will give<\/i>] eternal life. But unto them that are contentious and do not obey the truth, but obey unrighteousness, [shall come<\/i>] indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile*; but glory, honour, and peace [shall be rendered<\/i>] to every man that worketh good, to the Jew first and also to the Gentile.\u201d<\/span><\/span><\/span><\/p>\n


\n* In Deut. 28:53, this is applied to <\/span>the Jew<\/i><\/span> (cf. Sept<\/a>.).
\n\u201cIn thy anguish and tribulation wherewith thine enemy shall afflict thee.\u201d
\n(A.V.,\u201cIn the siege and in the straitness wherewith thine enemies shall distress thee\u201d). Cf. Isa. 8:22<\/a>.<\/span><\/span><\/span><\/span><\/p>\n

While in Isa. 13:9<\/a>, this is applied to the Gentile.<\/span><\/span><\/span><\/p>\n

Thus these words are applied even in the Old Testament:
\n\u201cto the Jew first, and also to the Gentile.\u201d<\/span><\/span><\/span><\/p>\n


\nRom. 4:9 \u2014\u201cCometh<\/i> this blessedness then on the circumcision only<\/i>, or upon the uncircumcision also?\u201d i.e<\/i>., \u201cThis blessedness, then, [cometh it only<\/i>] on the circumcision?\u201d<\/span><\/span><\/span><\/p>\n


\nRom. 6:19 \u2014\u201cFor as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.\u201d i.e.<\/i>, \u201cTo [work<\/i>] iniquity\u201d: and \u201cto [work<\/i>] holiness.\u201d<\/span><\/span><\/span><\/p>\n


\nRom. 11:18 \u2014\u201cBoast not against the branches.
\nBut if thou boast, thou bearest not the root, but the root thee,\u201d
\ni.e<\/i>., but if thou boast, I tell thee<\/i> (or know thou<\/i>) thou bearest not the root,
\nbut the root beareth<\/i> thee.<\/span><\/span><\/span><\/p>\n


\nRom. 13:11 \u2014\u201cAnd that, knowing the time, that now it is<\/i> high time to awake out of sleep, etc<\/i>.\u201d<\/span><\/span><\/span><\/p>\n


\nThe Greek is \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf (kai touto<\/i>), \u201cand this [I add<\/i> or I exhort<\/i>] knowing the reason, that [it is<\/i>] already the hour [for us<\/i>] to awake out of sleep.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n1 Cor. 2:12 \u2014\u201cNow we have received, not the spirit of the world,
\nbut the Spirit which is of God.\u201d<\/span><\/span><\/span><\/p>\n


\nThere is no verb in this latter clause, and the verb \u201cis\u201d which is supplied in the A.V. should be in italics. But \u201cwhich [cometh<\/i>] from God,\u201d is better; or \u201cis received <\/i>\u201d repeated from the previous sentence.<\/span><\/span><\/span><\/p>\n


\n1 Cor. 4:20 \u2014\u201cFor the kingdom of God is<\/i> not in word but in power.\u201d<\/span><\/span><\/span><\/p>\n


\nThere is no verb in the whole of this verse; consequently one must<\/b> be supplied:\u2014 \u201cFor the kingdom of God [is established<\/i> or governed<\/i>] not by word
\n(or speech as in verse 19) but by power.\u201d<\/span><\/span><\/span><\/p>\n


\n1 Cor. 14:33 \u2014\u201cFor God is not the author<\/i> of confusion, but of peace,
\nas in all churches of the saints.\u201d<\/span><\/span><\/span><\/p>\n

There is no verb in the latter clause, therefore one must be supplied.
\nThe word \u201c God\u201d may also be repeated as in the R.V.: \u2014
\n\u201cFor God is not [a God<\/i>] of confusion, but of peace, as [He is<\/i>] in all churches of the saints.\u201d
\nOr, \u201cas in all the churches of the saints [is well known<\/i>].\u201d<\/span><\/span><\/span><\/p>\n


\n2 Cor. 9:14 \u2014\u201cAnd by their prayer for you,
\nwhich long after you for the exceeding grace of God in you.\u201d<\/span><\/span><\/span><\/p>\n


\nThe Greek is \u1f10\u03c6\u0313\u1f51\u03bc\u1fd6\u03bd (eph’ humin<\/i>) upon you<\/i>, and requires the verb to be supplied,
\n\u201cfor the exceeding grace of God [bestowed<\/i>] upon you.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\n2 Cor. 12:18 \u2014\u201cI desired Titus [to go to you<\/i>] , etc<\/i>.\u201d<\/span><\/span><\/span><\/p>\n


\nGal. 5:13 \u2014\u201cOnly use<\/i> not liberty for an occasion to the flesh.\u201d<\/span><\/span><\/span><\/p>\n


\nHere the A.V. supplies \u201cuse<\/i>.\u201d But it might well be \u201cmisuse<\/i>\u201d or \u201cabuse<\/i>\u201d<\/span><\/span><\/span><\/p>\n


\nEph. 4:9 \u2014\u201cNow that he ascended.\u201d
\nThe Greek reads as in R.V., \u201cNow this, He ascended.\u201d
\nBut the Ellipsis<\/i> must be supplied: \u201c Now, this [fact<\/i>] \u201d or
\n\u201cNow, this [expression<\/i>], He ascended, what is it unless that he also
\ndescended first into the lower parts of the earth?\u201d<\/span><\/span><\/span><\/p>\n


\nEph. 5:9 <\/span>\u2014\u201cFor the fruit of the Spirit is<\/i> in all goodness and righteousness and truth:\u201d i.e<\/i>., [consists<\/i>] in these things. All the ancient MSS. and critical texts, and the R.V. agree in reading \u03c6\u03c9\u03c4\u03cc\u03c2 (ph\u014dtos<\/i>) of the light<\/i>, <\/i>instead of \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 <\/span><\/span>(<\/span><\/span><\/span><\/span><\/span>pneumatos<\/i><\/span><\/span><\/span><\/span><\/span><\/i>),
\n<\/span><\/span><\/span><\/span><\/span>of the Spirit; and thus \u201cthe fruits of the light\u201d are contrasted with
\n\u201cthe unfruitful works of darkness.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nPhil. 3:15 \u2014\u201cLet us therefore, as many as be perfect, be thus minded:\u201d
\ni.e<\/i>., [desire to be<\/i>] perfect.
\nThere is no verb, and the word \u201c be\u201d ought to have been put in italics.<\/span><\/span><\/span><\/p>\n


\n1 Tim. 2:6 \u2014 \u201cWho gave himself a ransom for all, to be testified in due time.\u201d<\/span><\/span><\/span><\/p>\n

Here there is no verb in the latter clause.
\nThe Greek reads, \u201cthe testimony in due times\u201d or in its own seasons.
\nHence the A.V. has boldly substituted a verb for the noun \u201cto be testified\u201d;
\nwhile the R.V. has rendered it: \u201cthe testimony to be borne<\/i> in its own times\u201d-
\nWe may supply the Ellipsis<\/i> more fully thus:
\n\u201cthe testimony [of<\/i> which<\/i>, was to be borne by us<\/i>] in his own appointed season\u201d<\/span><\/span><\/span><\/p>\n


\nThe word \u201call \u201d must be taken here in the sense of \u201call \u201d without distinction<\/i>,
\nbecause before Christ’s death the ransom was only for one nation\u2014Israel.
\nIt cannot be \u201call \u201d without exception<\/i>, for in that case all would and must be saved.
\nSee under Synecdoche<\/i>.<\/span><\/span><\/span><\/p>\n


\nPhilemon 6 \u2014\u201c[I pray<\/i>] that the communication of thy faith may become effectual, etc<\/i>.\u201d<\/span><\/span><\/span><\/p>\n


\n1 Pet. 4:11 \u2014\u201cIf any man speak, let him speak<\/i>, as the oracles of God [require<\/i>]\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

2 Pet. 2:3 \u2014\u201cWhose judgment now of a long time lingereth not.\u201d<\/span><\/span><\/span><\/p>\n

There is no \u201c now \u201d in the Greek. \u201cWhose judgment [threatened<\/i>] of old, lingereth not.\u201d See Jude 4<\/a>.<\/span><\/span><\/span><\/p>\n


\n1 John 3:20 \u2014\u201cFor if our heart condemn us, God is greater than our heart, and knoweth all things.\u201d<\/span><\/span><\/span><\/p>\n


\nIn the Greek, the word \u1f45\u03c4\u03b9 (hoti), that<\/i>, occurs twice, and the construction is difficult. The A.V. avoids it by translating the first \u1f45\u03c4\u03b9 \u201cfor\u201d, and ignoring the second occurrence altogether. The R.V. evades it by adopting for the first \u1f45\u03c4\u03b9 the reading (\u1f45 \u03c4\u03b9 for \u1f45\u03c4\u03b9), which, beyond the Alexandrian Codex, has scarcely any MS. support, and only that of one Textual critic (Lachmann). The R.V. connects verse 20 with verse 10, and translates \u201cand shall assure our heart before him, whereinsoever our heart condemn us, because God is greater, &c.\u201d But this English is as difficult as the Greek.<\/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


\nThe difficulty is met by supplying the ellipsis<\/i> before the second \u1f45\u03c4\u03b9, and translating it \u201cthat,\u201d as it is rendered 613 times in the N.T.: \u2014
\n\u201cFor if our heart condemn us [we know<\/i>] that God is greater than our heart.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

From \u201cFigures Of Speech Used In The Bible<\/u><\/span><\/span><\/span><\/a> ” by E. W. Bullinger,
\n(Public Domain) pages 26-47. Adapted for website compatibility.
\nSee original at link.\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>Stream<\/span><\/span><\/span><\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download<\/a>.<\/span><\/span><\/span><\/span><\/p>\n

 <\/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":"

. \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 \u00a0 \u00a0 \u00a0 the nature of the subject. The omitted […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":2953,"menu_order":1,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-2764","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2764","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=2764"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2764\/revisions"}],"predecessor-version":[{"id":15048,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2764\/revisions\/15048"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/2953"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2764"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}