{"id":3248,"date":"2014-11-15T19:30:39","date_gmt":"2014-11-15T23:30:39","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=3248"},"modified":"2022-11-12T04:28:27","modified_gmt":"2022-11-12T08:28:27","slug":"anantapodoton","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=3248","title":{"rendered":"Anantapodoton"},"content":{"rendered":"

.\u2026…….<\/span>IV. When a Whole Clause is omitted in a Connected Passage.<\/span>
\n.<\/span>
\n\u2026…………<\/span>2. The Ellipsis<\/i> of a latter clause, called Anantapodoton<\/i>, i.e<\/i>., <\/span><\/span><\/span>without apodosis<\/i>.*<\/span>
\n.<\/span>
\n* Apodosis<\/i><\/span>, Greek <\/span>\u1f00\u03c0\u03cc\u03b4\u03bf\u03c3\u03b9\u03c2<\/span><\/span>, <\/span>a giving back again<\/i>: hence, it is the consequent<\/i> clause.<\/span>
\nThe former clause is called the Protasis<\/i> (<\/span>\u03c0\u03c1\u03cc\u03c4\u03b1\u03c3\u03b9\u03c2<\/span><\/span>, to stretch before<\/i>).<\/span>
\n.<\/span><\/span><\/span><\/p>\n

It is a hypothetical proposition without the consequent clause.<\/span><\/span><\/span><\/p>\n


\nGen. 30:27 \u2014\u201cAnd Laban said unto him, I pray thee, if I have found favour in thine eyes [remain with me<\/i>:<\/span><\/span>\u00a0 for<\/i><\/span><\/span><\/a>] I have learned by experience that the Lord hath blessed me for thy sake.\u201d
\n<\/span>
\n2 Sam. 2:27 \u2014\u201cAnd Joab said [to Abner<\/i>], <\/span><\/span>As<\/i><\/span><\/span> God liveth, unless thou hadst spoken
\n[the words which gave the provocation<\/i> (see<\/span> verse 14<\/a>)], surely then in the morning
\nthe people had gone up (marg. gone away<\/i><\/span><\/span>) every one from following his brother.\u201d
\n<\/span>
\n2 Sam. 5:6-8 <\/span><\/span><\/span>\u2014The Ellipsis here involves a retranslation of this difficult passage:\u2014 \u201cAnd the king and his men went to Jerusalem, unto the Jebusites, the inhabitants
\nof the land: which spake unto David, saying,\u2020<\/span><\/span> Thou shalt not come in hither, for
\n(or but,\u00a0<\/i> <\/span>\u05db\u05bc\u05b4\u05d9 \u05d0\u05b4\u05dd, kee eem<\/i>, see<\/span> Psa. 1:3, 4<\/a>; \u201c for,\u201d;<\/span> Prov. 23:18<\/a>;<\/span> Lam. 5:22<\/a>) the blind and lame shall drive thee away (so<\/span> Coverdale<\/a>) by saying (<\/span><\/span><\/span>\u05dc\u05b5\u05d0\u05de\u05b9\u05e8<\/span><\/span><\/a><\/span>, laim\u014dr<\/i>, <\/span>saying<\/i>,<\/span> margin), David shall not come in hither. Nevertheless, David took the stronghold of Zion; the same is the city of David. And David said on that day, Whosoever getteth up by the\u00a0Tsinnor,<\/span><\/span><\/span>\u2021<\/span><\/span><\/a> and smiteth the Jebusites, and the lame and the blind, who hate David’s soul
\n(R.V. margin), <\/span>he shall be chief or captain<\/i><\/span><\/span><\/span>, because they (the blind and the lame)
\nhad said, He shall not come into the house (A.V. margin),\u201d or citadel.<\/span>
\n<\/span><\/span><\/span>\u2020 Both the A.V. and the R.V. transpose the following two sentences<\/span><\/span><\/span>.<\/span>
\n<\/span><\/span><\/span>\u2021\u00a0<\/span><\/span><\/span><\/span>\ufb31\u05b7\u2019\u05dc\u05b4\ufb40\ufb4b\u05e8 <\/span><\/span>(<\/span><\/span>betsinn<\/i><\/span><\/span>\u014d<\/i><\/span><\/span>r<\/i><\/span><\/span><\/span>)* in, or by the Tsinnor, which was an underground watercourse, recently discovered by Sir Charles Warren. See his Recovery of Jerusalem, pp.<\/span> 107<\/a>, 109<\/a>, 124<\/a>.
\n* See footnote page<\/span> 53<\/a>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

The <\/span><\/span>Ellipsis<\/i><\/span><\/span> is supplied from<\/span> 1 Chron. 11:6<\/a>; and thus, with one or two simple emendations, the whole passage is made clear.<\/span>
\n<\/span><\/span>
\nIt would seem that the citadel was so strong that the Jebusites put their blind and lame there, who defended it by merely crying out, \u201cDavid shall not come in hither.\u201d
\n<\/span>
\n<\/span><\/span>Matt. 6:25 \u2014\u201cIs not the life more than meat, and the body than raiment?<\/span>
\n [<\/span><\/span>and if God vouchsafes the greater, how much more that which is less<\/i><\/span><\/span>].\u201d<\/span>
\n<\/span><\/span>.<\/span><\/span><\/span><\/span><\/p>\n

.<\/span>Matt. 8:9 \u2014\u201cFor I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it [how much more art Thou, who art God, able to command, or to speak the word only that my servant may recover<\/i>].\u201d<\/span>
\n.<\/span>
\n.<\/span>Mark 11:32 \u2014\u201cBut if we shall say, Of men: [what will happen to us<\/i>?] for, they feared the people.\u201d Or we may supply, \u201cit will not be wise<\/i>.\u201d
\n<\/span>
\nLuke 2:21 \u2014\u201cAnd when eight days were accomplished for the circumcising of the child [then they circumcised him<\/i>, and<\/i>] his name was called JESUS.\u201d
\n<\/span>
\nJohn 3:2 \u2014\u201cRabbi, we know that thou art a teacher come from God:
\nfor no man can do these miracles which thou doest, except God be with him:
\n[therefore am I come to thee, that thou mayest teach me the way of salvation<\/i>].\u201d
\n<\/span>
\nJohn 6:62 \u2014\u201cWhat and if ye shall see the Son of man ascend up where he was before?\u201d
\n<\/span>
\nHere the Apodosis is entirely wanting. The Greek reads simply \u201cIf then ye should see the Son of man ascending up where he was before?\u201d The thought is the same as in John 3:12: \u201cIf I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?\u201d So that the apodosis may be supplied thus, \u201cwill ye believe then<\/i>?\u201d or, \u201cye will not be offended then<\/em>,\u201d i.e<\/i>., ye will marvel then not at My doctrine but at your own unbelief of it. Compare<\/span> 8:28<\/a> and<\/span> 3:13<\/a>.<\/span>
\n (But see further under the figure of<\/span> Aposiopesis<\/i><\/a>).
\n<\/span>
\nRom. 9:22-24 \u2014Here we have a remarkable anantapodoton<\/i>. The conclusion of the argument is omitted. It begins with \u201cif \u201d (verse 22), and the apodosis<\/i> must be supplied at the end of verse 24 from verse 20, i.e<\/i>., if God chooses to do this or that \u201cwho art thou that repliest against God<\/i>?\u201d What have you to say?<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Or, indeed, we may treat it as the Ellipsis<\/i> of a prior member, in which case verse 22 would commence \u201c[what reply hast thou to make<\/i>], if God, willing to show his wrath,\u201d etc<\/i>.
\n<\/span>
\nJas. 2:13 \u2014\u201cFor he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment [to him that hath showed mercy<\/i>]\u201d.
\n<\/span>
\n2 Pet. 2:4 \u2014The apodosis<\/i> is wanting here, but it is difficult to supply it without breaking the argument; which is, \u201cIf God spared not the angels that sinned,\u201d neither will he spare the false prophets and teachers<\/i>, mentioned in verse 1. <\/span>It is deferred till verse 12, where we have it:\u2014they \u201cshall utterly perish in their own corruption.\u201d<\/span><\/span><\/span><\/span><\/span><\/p>\n

.<\/span>
\n\u2026…………<\/span>3. When the Comparison is wanting. This is a kind of anantapodoton<\/i>.
\n<\/span>
\nRom. 7:3 \u2014In verses 2 and 3 the hypothesis is given in which the husband dies, while in verse 4 the fact to be illustrated is the case in which the wife dies. Death ending the power of the marriage law in each case.
\n<\/span>
\nAt the end of verse 3, therefore, the other hypothesis must be supplied<\/span>
\n (mentally if not actually): \u2014<\/span>
\n\u201cIf her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man [and I need not say that if she be dead, she is, of course, free from that law<\/i>], Wherefore, my brethren, ye also have died to the law through the body of Christ; that ye should be joined to another, even to him who is raised from the dead,\u201d i.e<\/i>., God’s people have died in Christ; and, on the other side of death, have risen with Christ, and are united to Him. Thus being dead with Christ, the Law has no longer any dominion over them, and they are free to be united to another, \u201cbeing dead to that wherein we were held\u201d<\/span>
\n(verse 6, margin, and,<\/span> R.<\/span>V<\/a>.).
\n<\/span>
\nCompare the following Scriptures on this important doctrine:\u2014
\n<\/span>Rom. 8:2<\/a>; 6:1-11<\/a>; Gal. 2:19<\/a>; 5:18<\/a>; 6:14<\/a>; Col. 2:14<\/a>; 3:3<\/a>; 1 Pet. 2:24<\/a>.
\nThis figure comes under the head of Rhetoric, and is then called Enthymema<\/i> (q.v<\/i>.).
\n<\/span>
\n1 Tim. 1:3,4 \u2014\u201cAs I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
\nNeither give heed to fables and endless genealogies, which minister questions,
\nrather than godly edifying which is in faith
\n[so I repeat my charge, that thou remain at Ephesus<\/i>, etc<\/i>.]\u201d.
\n<\/span>
\n2 Tim. 2:20 \u2014\u201cIn a great house there are not only vessels of gold and of silver,
\nbut also of wood and of earth, and, some to honour; and some to dishonour:
\n[so in the great house of the church there are not only the elect saints, which are the vessels of honour, but there are the impious and reprobate, who are the vessels of dishonour<\/i>].\u201d: Therefore the admonition follows, in verse 21<\/a>, to purge ourselves from these; i.e<\/i>., not from the vessels of gold and silver, or wood and earth, but from persons<\/i>. Still less does it say we are to purge the persons or the assembly!
\nEach one is to \u201cpurge himself,\u201d not the others.<\/span><\/span><\/span><\/span><\/span><\/span><\/span>
\n<\/span>
\nWe now come to the second great division\u2014 Relative Ellipsis<\/a>.<\/span>
\n.<\/span>.<\/span>
\n.. <\/span><\/span>
\n<\/span>
\n<\/span>From \u201cFigures Of Speech Used In The Bible<\/span><\/span>\u201d by Dr. E. W. Bullinger,
\n(Public Domain) pages 53-55. Adapted for website compatibility.
\n<\/span><\/span><\/span>See original at link.<\/span> \u00a0 \u00a0 \u00a0\u00a0<\/span><\/span><\/span>Stream<\/a>\u00a0 \u00a0 \u00a0 \u00a0<\/span><\/span> Download<\/a><\/span><\/span>.<\/span><\/span><\/span><\/span><\/span><\/p>\n


\n..<\/span>See also<\/span> http:\/\/www.bibleplaces.com\/warrenshaft.htm<\/a>
\n.<\/span> (<\/span><\/span>For any use other than personal viewing, see their<\/span> copyright information<\/a><\/span><\/span><\/span>.)<\/span>
\n.<\/span><\/span><\/span>.<\/span><\/span><\/span><\/span><\/p>\n

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\n<\/i><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

.\u2026…….IV. When a Whole Clause is omitted in a Connected Passage. . \u2026…………2. The Ellipsis of a latter clause, called Anantapodoton, i.e., without apodosis.* . * Apodosis, Greek \u1f00\u03c0\u03cc\u03b4\u03bf\u03c3\u03b9\u03c2, a giving back again: hence, it is the consequent clause. The former clause is called the Protasis (\u03c0\u03c1\u03cc\u03c4\u03b1\u03c3\u03b9\u03c2, to stretch before). […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":270,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-3248","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3248","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=3248"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3248\/revisions"}],"predecessor-version":[{"id":16321,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3248\/revisions\/16321"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/270"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3248"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}