{"id":3341,"date":"2014-11-15T21:28:49","date_gmt":"2014-11-16T01:28:49","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=3341"},"modified":"2022-02-03T16:05:56","modified_gmt":"2022-02-03T20:05:56","slug":"brachylogia","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=3341","title":{"rendered":"Brachylogia"},"content":{"rendered":"

III. WHEN CERTAIN CONNECTED WORDS ARE OMITTED IN THE SAME MEMBER OF A PASSAGE.<\/span>
\n<\/span><\/span><\/p>\n


\nThis particular form of Ellipsis<\/i><\/a> has a distinct name, BRACHYLOGIA
\n(\u03b2\u03c1\u03b1\u03c7\u03c5\u03bb\u03bf\u03b3\u03af\u03b1 from \u03b2\u03c1\u03b1\u03c7\u1f7b\u03c2, brachus<\/i>, short<\/i>, and <\/span><\/span><\/span>\u03bb\u03cc\u03b3\u03bf\u03c2 , logos<\/i><\/span><\/span>, discourse<\/i>),
\nEnglish, Bra-chyl\u00b4-o-gy<\/i>. Or from the Latin, BREVILOQUENCE, it means brevity of speech or writing, and is used of an Ellipsis<\/i><\/span><\/span><\/a>, in which words are omitted chiefly for the sake of brevity<\/span><\/strong>; which words may easily be supplied from the nature of the subject.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nGen. 25:32 \u2014 \u201cAnd Esau said. Behold, I am<\/i> at the point to die; and what profit shall this birthright do to me?\u201d There must be supplied, the thought<\/i>, if not the words<\/i>:\u2014
\n\u201cI will sell it<\/i>.\u201d So with the next verse. \u201cAnd Jacob said, Swear to me this day
\n[that thou wilt sell it me<\/i>]; and he sware unto him: and he sold his birthright unto Jacob.\u201d<\/span><\/span><\/span><\/p>\n


\nGen. 45:12 \u2014\u201cAnd behold, your eyes see, and the eyes of my brother Benjamin, that
\nit is<\/i> my mouth that speaketh unto you.\u201d Lit., it is, \u201c because my mouth (\ufb3b\u05b4<\/span><\/span><\/span>\u05d9\u05be\u05e4\u05b4\u05d9<\/span><\/span> kee phee<\/i>) is speaking unto you.\u201d If we supply the Ellipsis<\/i><\/a>, we may retain this literal rendering.<\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Joseph had been speaking of his glory (verse 8): but, on the principle of Prov. 27:2: \u201cLet another man praise thee, and not thine own mouth,\u201d he breaks off and says,
\n\u201c Now, behold, your eyes are seeing, and the eyes of my brother Benjamin; because my own mouth is speaking unto you [I cannot speak of all my glory<\/i>], but ye shall declare to my father all my glory in Egypt, and all that ye have seen,\u201d i.e<\/i>.. THEY were to describe what HE could not well say of himself.<\/span>
\n<\/span><\/p>\n


\n2 Kings 19:9 \u2014 \u201cAnd when he had heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: [he turned his army against him<\/i>; and<\/i>, having conquered him<\/i>, he returned to Jerusalem<\/i>, and<\/i>] he sent messengers again unto Hezekiah.\u201d<\/span>
\n<\/span><\/p>\n


\n2 Kings 22:18 \u2014\u201cThus saith the Lord God of Israel, As touching<\/i> the words which thou hast heard.\u201d<\/span>
\n<\/span><\/p>\n


\nSo the R.V. but without italics. But surely the sense is:\u2014\u201cThus saith the Lord God of Israel: The words which thou (Josiah) hast heard [shall surely come to pass, but<\/i>] because thine heart was tender, and thou hast humbled thyself,\u201d etc<\/i>. . . . \u201cthou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place.\u201d<\/span>
\n<\/span><\/p>\n


\n1 Chron. 18:10 \u2014\u201cHe sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him<\/i> all manner of vessels of gold and silver and brass.\u201d<\/span><\/span><\/span><\/p>\n


\nThe R.V. supplies \u201cand he had with him<\/i>.\u201d But the Ellipsis<\/i><\/a> is to be supplied from
\n2 Sam. 8:10, thus,
\n\u201cAnd all manner of vessels of gold and silver and brass were in his hand<\/i>\u201d (\ufb31\u05b3\u05d9\u05d3\u05d5\u05b9 \u05d4\u05b8\u05d9\ufb35).<\/a><\/span>
\n<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nEzek. 47:13 \u2014\u201cJoseph shall have two<\/i> portions,\u201d i.e<\/i>., shall inherit<\/i>.<\/span>
\n<\/span><\/span><\/p>\n


\nMatt. 21:22 \u2014\u201cAll things, whatsoever ye shall ask in prayer, believing, ye shall receive,\u201d i.e<\/i>., add \u201cif it be His will<\/i>:\u201d<\/span>
\n<\/span><\/span><\/p>\n


\nCompare Matt. 26:39-44<\/a>; Jas. 5:14, 15<\/a>; 1 John 5:14, 15<\/a>. This is the one abiding condition of all real prayer, and the Ellipsis<\/i><\/a> must be thus supplied wherever it is found.<\/span><\/span><\/p>\n


\nIn Mark 5 we have by way of illustration three<\/i> prayers.<\/span>
\n.<\/span>1. In verses 12, 13 \u201cThe devils besought him,\u201d and \u201cJesus gave them leave.\u201d<\/span>
\n.<\/span>2. In verse 17 The Gadarenes \u201cbegan to pray him to depart out of their coasts.\u201d
\nAnd Jesus left them.<\/span>
\n.<\/span>3. In verses 18, 19 \u201cHe that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not.\u201d<\/span><\/span><\/span><\/p>\n


\n\u201cNo!\u201d is an answer to prayer! and often, very often, a most gracious and loving answer too. No greater calamity could come upon us than for God to answer \u201cYes\u201d to all our ignorant requests. Better to have our prayers refused with this man who had been the subject of His grace and love and power, than to have them answered with Devils and Gadarenes.<\/span><\/span><\/span><\/p>\n


\nMatt. 25:9 \u2014\u201cBut the wise answered, saying. Not so<\/i>; lest there be not enough for us and you;\u201d i.e<\/i>., \u201cBut the wise answered, By no means<\/i>, for look<\/i>, there will not be enough, &c., or we cannot give to you<\/i>, lest, &<\/i>c.\u201d<\/span><\/span><\/span><\/p>\n


\nMark 14:49 \u2014\u201cBut the Scriptures must be fulfilled.\u201d<\/span>
\nThe Greek is, \u201cBut that the Scriptures may be fulfilled.\u201d<\/span>
\nThe R.V. correctly supplies the<\/span> Ellipsis<\/i><\/a>, \u201cBut this is done<\/i> that the Scriptures should be fulfilled.\u201d (Compare Matt. 26:56<\/a>.)<\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

Luke 7:43 \u2014\u201cSimon answered and said, I suppose that he<\/i> to whom he forgave most [will love him most<\/i>].\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

John 2:18 \u2014\u201cWhat sign showest thou unto us [that thou art the Messiah<\/i>] , seeing that thou doest these things?\u201d As in Judges 6:17, – Gideon says, \u201cShow me a sign that thou [art Jehovah that<\/i>] talkest with me.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

John 7:38 \u2014 \u201cHe that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

The difficulties of this verse are great, as may be seen by a reference to the commentators. It will be noted that a comparison is suggested by the word \u03ba\u03b1\u03b8\u03ce\u03c2 (kathos<\/i>), like as<\/i>, and that there is an Ellipsis<\/i><\/a> which must be supplied. Bengel suggests \u201cas the Scripture hath said so it shall be<\/i>,\u201d’ or \u201cso shall it be<\/i>.\u201d But something more is evidently required. Is there not a reference to the Haphtarah<\/i>, i.e<\/i>., the portion, selected (from the Prophets) as the lesson to be read on the first<\/i> day of the Feast of Tabernacles, which was Zech. 14:1-21<\/a>.*<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

The portion from the Law (Acts 13:15<\/a>) read in conjunction with this was Lev. 22:26<\/a>\u2014<\/span> 23:44<\/a>; with Num. 29:12-16<\/a>.<\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

The Lord was not present then, for it was not until \u201cthe midst of the feast\u201d that He went up (verse 14). But in \u201cthe last day, that great day of the feast, Jesus stood and cried,\u201d with evident reference to the Scripture which had been read, \u201cHe that believeth on me (as the Scripture hath said [concerning Jerusalem<\/i>: so shall it be<\/i>] ) out of his heart rivers of living water shall flow.\u201d What the Scripture had said concerning Jerusalem in Zech. 14:8 was this:\u2014\u201cAnd it shall be in that day, that<\/i> living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea,\u201d &<\/i>c. To this agree the words of the prophecy in Ezek. 47:1-11<\/a>. These prophecies shall yet be literally fulfilled with regard to Jerusalem: and what will then actually take place illustrates what takes place now in the experience of every one who believes in Jesus. Even as those rivers will flow forth from Jerusalem in that day, so now the Holy Spirit, in all His wondrous powers, and gifts, and graces, flows forth from the inward parts\u2014the new nature of the believer.<\/span><\/span><\/span><\/span><\/p>\n


\nJohn 13:18 \u2014\u201cI speak not of you all: I know whom I have chosen: but
\n[I have done this<\/i>] that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.\u201d Compare verses<\/span> 26-30<\/a>.<\/span><\/span><\/p>\n


\nJohn 15:25\u2014\u201cBut this cometh to pass<\/i>, that the word might be fulfilled that is written in their law, They hated me without a cause.\u201d The abbreviated expression emphasizes the statement to which we are thus hastened on. And our attention is called to the fact that \u03b4\u03c9\u03c1\u03b5\u03ac\u03bd<\/span><\/span> (d<\/i>\u014d<\/i><\/span>rean<\/i>) here rendered \u201cwithout a cause\u201d is in Rom. 3:24 rendered \u201cfreely.\u201d\u2014\u201cBeing justified freely by his grace\u201d: i.e<\/i>., there was no more cause<\/i> why we should be \u201cjustified\u201d than there was why Jesus should be \u201chated\u201d<\/span><\/span><\/p>\n


\nJohn 15:27 \u2014\u201cYe have been with me from the beginning [and are still with me<\/i>].\u201d Compare 16:4<\/a>, and see 1 John 3:8 below.<\/span><\/span><\/span><\/span><\/p>\n


\nRom. 9:16<\/a> \u2014Here the reference is to Esau and Jacob, spoken of in verses 10-13,
\nand to the history as recorded in Gen. 27:3, 4<\/a>.<\/span><\/span><\/span><\/p>\n


\n\u201cSo then [election is<\/i>] not of him who willeth [as Isaac wished to bless Esau<\/i> according to \u201cthe will of the flesh\u201d*], nor of him that runneth [as Esau ran for venison that his father might eat, and bless him<\/i>] , but of God who showeth mercy.\u201d
\n*<\/span>As Jacob was asked to bless Ephraim and Manasseh according to \u201cthe will of man\u201d (Joseph) (<\/span>Gen. 48:5-14<\/a>). Both cases are instanced in<\/span> Heb. 11:20, 21<\/a> as acts of \u201cFaith<\/i>,\u201d i.e<\/i>., faith’s<\/i> exercise of gifts contrary to \u201cthe will of the flesh,\u201d as in the case of Isaac; and contrary to \u201cthe will of man\u201d in the case of Jacob.<\/span>
\n<\/span><\/span><\/span><\/span><\/p>\n


\n1 Cor. 9:4 \u2014\u201cHave we not power to eat and to drink
\n[at the expense of our converts or of the Church<\/i>]?\u201d Without this there is no sequence in the apostle’s argument. Or we may supply [without working with our own hands<\/i>] , see verses 6 and 7<\/a><\/span><\/span><\/span><\/p>\n


\n2 Cor. 5:3 \u2014\u201cIf so be that being clothed we shall not be found naked.\u201d<\/span><\/span><\/span><\/p>\n


\nHere the blessed hope of Resurrection is described as being clothed upon with the heavenly body. This is the subject which commences at 2 Cor. 4:14<\/a>, In chap. 5:3 the \u03ba\u03b1\u03af is ignored in both A.V. and R.V. The Greek is, \u201cIf indeed BEING CLOTHED also, we shall not be found naked [as some among you say<\/i>].\u201d There were some among the Corinthians who said \u201cthere is no resurrection of the dead\u201d
\n(<\/span>1 Cor. 15:12<\/a>, 35<\/a>), and here those assertions are thus referred to.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nGal. 2:9 \u2014\u201cThey gave to me and Barnabas the right hands of fellowship; that we unto the heathen, and they unto the circumcision, [should carry the apostolic message and decrees<\/i>].\u201d<\/span><\/span><\/span><\/p>\n


\nEph. 4:29 \u2014Here the word \u03b5\u1f30 (ei<\/i>) “if “,\u00a0 is omitted in the translation both in the A.V. and R.V. Not observing the Ellipsis<\/i><\/a>, the word \u201cif \u201d was omitted to make sense.<\/span><\/span><\/span><\/span><\/p>\n


\nWith the \u201cif \u201d retained, the Ellipsis<\/em><\/a> is properly supplied thus: \u2014 \u201cLet no corrupt communication proceed out of your mouth, but, if any [speech be<\/i>] good to the use of edifying, [let it be spoken<\/i>] that it may minister grace unto the hearers.\u201d<\/span><\/span><\/span><\/p>\n


\nPhil. 4:11 \u2014\u201cI have learned in whatsoever state I am, therewith<\/i> to be content.\u201d
\n.<\/span><\/span><\/span><\/span><\/p>\n

The R.V. reads \u201ctherein to be content,\u201d without italics.
\nBut what is he to be content with? Surely not content with the circumstances,
\nbut with the will of God<\/i>, So that the verse will read,
\n\u201cI have learned, in whatsoever state I am, to be content with [the will of God<\/i>].\u201d<\/span><\/span><\/span><\/p>\n


\n1 John 3:8 \u2014\u201cThe devil sinneth from the beginning [and still sinneth<\/i>]\u201d.<\/span>
\n<\/span><\/span><\/p>\n


\nFrom \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,<\/span>
\n(Public Domain) pages 47-49. Adapted for website compatibility.<\/span>
\nSee original at link.\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0 Stream<\/a> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Download<\/a>.<\/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><\/p>\n","protected":false},"excerpt":{"rendered":"

III. WHEN CERTAIN CONNECTED WORDS ARE OMITTED IN THE SAME MEMBER OF A PASSAGE. This particular form of Ellipsis has a distinct name, BRACHYLOGIA (\u03b2\u03c1\u03b1\u03c7\u03c5\u03bb\u03bf\u03b3\u03af\u03b1 from \u03b2\u03c1\u03b1\u03c7\u1f7b\u03c2, brachus, short, and \u03bb\u03cc\u03b3\u03bf\u03c2 , logos, discourse), English, Bra-chyl\u00b4-o-gy. Or from the Latin, BREVILOQUENCE, it means brevity of speech or writing, and is […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":327,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-3341","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3341","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=3341"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3341\/revisions"}],"predecessor-version":[{"id":14227,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3341\/revisions\/14227"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/327"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3341"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}