{"id":4501,"date":"2015-01-18T06:07:10","date_gmt":"2015-01-18T10:07:10","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=4501"},"modified":"2022-11-12T04:53:15","modified_gmt":"2022-11-12T08:53:15","slug":"contained-in-another-word","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=4501","title":{"rendered":"Contained in Another Word"},"content":{"rendered":"

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

\u00a0Relative Ellipsis<\/strong>:
\n<\/span><\/span><\/span><\/p>\n


\nWhere the omitted word must be supplied from the words actually related to it
\nand employed in the context itself.<\/span><\/span><\/span><\/p>\n

IV. WHERE THE OMITTED WORD IS CONTAINED IN ANOTHER WORD<\/strong>,
\nTHE ONE COMBINING THE TWO SIGNIFICATIONS.
\n<\/span><\/span><\/span><\/p>\n

This has been called METALEPSIS: but this is hardly correct; for Metalepsis<\/i> (q.v<\/i>.)
\nis a compound Metonomy<\/i>, and a Metonomy has to do only with nouns<\/i>.
\nIt has also been called SYNTHETON, or SYNTHESIS (Latin, COMPOSITIO),
\nwhich signifies the placing of two things together.
\n(See under the Figure of Metonymy<\/i>). It has also a Latin name: \u201cCONCISA LOCUTIO,\u201d i.e<\/i>., a concise form of speech, or abbreviated expression.<\/span><\/span><\/span><\/p>\n


\nIt is also called CONSTRUCTIO PR\u00c6GNANS, when the verb thus derives an additional force.<\/span><\/span><\/span><\/p>\n

Gen. 12:15 \u2014\u201cAnd the woman was taken into Pharaoh’s house.\u201d<\/span><\/span><\/span><\/p>\n


\nHere the figure is translated, for \u05dc\u05b8\u05e7\u05b7\u05d4 (laqach<\/i><\/a>) signifies to catch<\/i>, or capture<\/i>.
\n(Gen. 14:12<\/a>; Num.<\/a> 21:25<\/a>; Deut. 3:14<\/a>; 29:8<\/a>; 1 Sam. 19:14<\/a>, 20<\/a>; Isa. 52:5<\/a>; Jer.48:46<\/a>).
\nAnd here the two senses are combined (take, in the sense of catch<\/i>, and take,
\nin the sense of lead<\/i>), to take possession of<\/i>, and lead into<\/i>, i.e<\/i>.,
\n\u201cThe woman was taken [and brought<\/i>] into Pharaoh’s house.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

See for a similar use, seized<\/i>, or caught<\/i> and led<\/i>, or taken<\/i> and brought<\/i>, etc<\/i>.,
\nGen. 15:9,10<\/a>. Ex. 18:2<\/a>; 25:2<\/a>; 27:20<\/a>; Num. 19:2<\/a>; Est. 2:16<\/a>.<\/span><\/span><\/span><\/p>\n


\nGen. 43:33 \u2014\u201cAnd the men marvelled one at another.\u201d
\nThey did not marvel one at another, but, marvelling at what Joseph did,
\nthey looked one at another.
\nThe two senses are contained in the one verb, thus:\u2014\u201cAnd the men marvelled
\n[and looked<\/i>] one at another.\u201d<\/span><\/span><\/span><\/p>\n

In verse 34<\/a>, the two senses are translated both in A.V. and R.V.,
\n\u201cand he took and sent<\/i> messes unto them from before him.\u201d
\nFor this use of the verb \u05e0\u05b8\ufb2d\u05b8\u05d0 ;”(nashah<\/i>) to take, see also Ex. 18:12<\/a>; 25:2<\/a>; 28:20<\/a>, etc<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Ex. 23:18, and 34:25 \u2014Here the Hebrew \u05d6\u05b8\u05d1\u05b7\u05d7 (zavach<\/i>) to sacrifice<\/i>, or slay<\/i>,
\nis not literally translated, but the two senses, slay<\/i> and pour out<\/i> (the blood)
\nare combined in the one word \u201coffer.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

The Heb. \u05e2\u05b7\u05dc (al<\/i>) is also in consequence translated with<\/i>, instead of upon<\/i>.
\nThe result is that there is no sense in the translation. The filling up of the Ellipsis<\/i> preserves the literal signification of the other words as well as the sense of the verse, thus:\u2014
\n\u201cThou shalt not slay [and pour out<\/em>] the blood of my sacrifice upon leavened bread.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Lev. 17:3 \u2014 \u201cWhat man soever there be<\/i> of the house of Israel that killeth an ox,
\nor lamb, or goat, in the camp, or that killeth it<\/i> out of the camp, and bringeth it not unto the door of the tabernacle of the congregation . . blood shall be imputed unto that man . . that man shall be cut off from among his people.\u201d<\/span><\/span><\/span><\/p>\n

This appears to be quite at variance with Deut. 12:15, 21, which expressly declares, \u201cThou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after.\u201d<\/span><\/span><\/span><\/p>\n

The difficulty is at once removed by supplying the second sense which is included in the same word, \u201cthat killeth [in sacrifice<\/i>].\u201d<\/span><\/span><\/span><\/p>\n

Num. 25:1 \u2014Here, through not seeing the Ellipsis<\/i>, \u05d0\u05b6\u05dc (el<\/i>) which means to<\/i>,
\nis translated with.<\/i> \u201cAnd the people began to commit whoredom with the daughters
\nof Moab,\u201d i.e<\/i>., they \u201c began to commit whoredom [and to join themselves<\/i>] to the daughters of Moab.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Josh. 8:29 \u2014 \u201cJoshua commanded that they should raise thereon a great heap of stones that remaineth<\/i> unto this day.\u201d<\/span><\/span><\/span><\/p>\n

Here, as well as in 10:27<\/a>, the Ellipsis<\/em> is supplied.<\/span><\/span><\/span><\/p>\n

2 Chron. 32:1 \u2014\u201cAnd thought to win them for himself.\u201d<\/span><\/span><\/span><\/p>\n

Here \u05dc\u05b0\u05db\u05b4\u05e7\u05b0\u05e2\u05b8\u05dd \u05d0\u05b5\u05dc\u05b8\u05d9\u05d5 (l<\/i>\u2019kikahm<\/i> eylaiv<\/i>) means (as given in the margin to break them up<\/i>),
\nbut this being \u201cfor himself,\u201d conveyed no sense; so the translation of the verb, which means \u201cbreak up<\/i>,\u201d was modified to \u201cwin<\/i>,\u201d in order to agree with the preposition \u201cfor<\/i>\u201d. But the correct supply of the Ellipsis<\/i> makes the meaning clear, and enables us to retain the literal sense of the verb:\u2014He \u201cencamped against tht fenced cities, and thought to break them up [and annex them<\/i>] to himself,\u201d or \u201c thought to rend them
\n[from the kingdom of Judah, and annex them<\/i>] to himself.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Ezra 2:62 \u2014Here the figure is translated. The Heb., as given in the margin, reads literally, \u201c Therefore they were polluted from the priesthood.\u201d This is translated,
\n\u201c Therefore were they, as polluted, put from the priesthood.\u201d
\nBut a more correct translation of the figure would be:
\n\u201c Therefore they were polluted [and put<\/i>] from the priesthood.\u201d<\/span><\/span><\/span><\/p>\n

Psa. 21:12 \u2014We have already noted the Ellipsis<\/i> of the accusative in this verse,
\n\u201cthine arrows<\/i>.\u201d Now we have the Ellipsis<\/i>, in the same verse, of the second signification of the verb:\u2014 \u201cWhen thou shalt make ready thine arrows<\/i> upon thy bowstrings
\n[and shoot them<\/i>] against their face.\u201d<\/span><\/span><\/span><\/p>\n

Psa. 22:21 \u2014\u201c Thou hast heard me [and delivered me<\/i>], from the horns of the unicorns.\u201d
\nSo Psa. 118:5, where the Ellipsis<\/i> is correctly supplied. See also Heb. verse 7, below.<\/span><\/span><\/span><\/p>\n

Psa. 55:18 \u2014\u201cHe hath delivered my soul in peace.\u201d R.V.:
\n\u201cHe hath redeemed my soul in peace.\u201d
\n<\/span><\/span><\/span>The sense is obtained by supplying the Ellipsis<\/i>\u2014
\n\u201cHe hath redeemed my soul [and set it<\/i>] in peace.\u201d<\/span><\/span><\/span><\/p>\n

Psa. 63:8 \u2014\u201c My soul followeth hard after thee.\u201d
\n<\/span><\/span><\/span>Here to get the sense, the Heb.\ufb33\u05b8\u05d1\u05b0\u05e7\u05b8\u05d4 (dahvqah<\/i>), which means to cleave<\/i>, to stick<\/i>
\n(see Gen. 2:24<\/a>; Deut. 28:60<\/a>; Psa. 119:31<\/a>; Lam. 4:4<\/a>), is translated followeth hard,
\nin order to combine it with \ufb2e \u05d7\u05b2\u05e8\u05b6\u05d9\u05da\u05b8 (achareyach<\/i>) after thee. \u201c My soul followeth hard<\/i> after thee.\u201d The supply of the Ellipsis<\/i> makes the sense clear and retains the literal meaning of the words, thus;\u2014 \u201c My soul cleaveth to [and followeth<\/i>] after thee<\/i>.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Psa. 66:14 \u2014The Heb. is:\u2014 \u201c Which my lips have opened.\u201d See margin.
\nThe A.V. translates freely, \u201c Which my lips have uttered.\u201d
\nBut the sense is: \u2014\u201c Which (vows<\/i>) my lips have opened [and vowed<\/i>].\u201d<\/span><\/span><\/span><\/p>\n

Psa. 68:18 \u2014 \u201c Thou hast received gifts for men.\u201d
\nThe Heb. is:\u2014\u201c Thou hast received gifts among men,\u201d i.e<\/i>.,
\n\u201cThou hast received [and given<\/i>] gifts among men\u201d; compare Eph. 4:8.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Psa. 73:27 \u2014 \u201c Thou hast destroyed all them that go a whoring from thee.\u201d.<\/span><\/span><\/span><\/p>\n

To make sense we must read:\u2014 \u201c Thou hast destroyed all them that go a whoring, [departing<\/i>] from thee,\u201d i.e<\/i>.,
\n\u201c Thou hast destroyed all them that practise idolatry, departing from thee.\u201d
\n.<\/span><\/span><\/span><\/p>\n

Psa. 89:39 \u2014Here the Ellipsis<\/i> is supplied.
\n\u201c Thou hast profaned his crown [by casting it<\/i>] to the ground.\u201d<\/span><\/span><\/span><\/p>\n

Psa. 104:22 \u2014\u201c The sun ariseth, they gather themselves together, and lay them down in their dens.\u201d
\nThe Heb. is:\u2014 \u201cAnd unto their dens (\u05d5\u05b0\u05d0\u05b6\u05dc\u05be\u05de\u05b0\u05e2\u05d5\u05b9\u05e0\u05b9\u05ea\u05b8\u05dd) they lie down,\u201d i.e<\/i>., \u201c The sun ariseth, they gather themselves together, [depart<\/i>, and<\/i>] lay themselves down in their dens.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Prov. 25:22 \u2014The Heb. reads:\u2014 \u201c For coals of fire thou shalt receive upon his head,\u201d i.e<\/i>., \u201cfor coals of fire thou shalt receive [and place<\/i>] upon his head.\u201d<\/span><\/span><\/span><\/p>\n

The verb \u05d7\u05b8\u05ea\u05b8\u05d4 (chathah<\/i><\/a>) means to take hold of<\/i>, to seize<\/i>, spoken once of a person,
\nPsa. 52:5 (7), and elsewhere always of taking up fire or burning coals.
\nSee<\/a>\u00a0 Isa. 30:14. Prov. 6:27. i.e<\/i>., the coals of fire which thine enemy casts at thee,
\nthou shalt take them and put them upon his head: he will thus get what he intended for thee.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

The \u201c burning coals\u201d are put by Metonymy <\/i>q.v<\/i>.) for cruel words and hard speeches (see Prov. 16:27<\/a>; 26:23<\/a>).<\/span><\/span><\/span><\/p>\n

Psa. 140:9, 10<\/a> \u00a0But if thou doest good to him who uses cruel words of you, that will burn him as coals of fire.<\/span><\/span><\/p>\n

Matt. 4:5 \u2014\u201c Then the Devil taketh him up into the holy city.\u201d
\n\u03a0\u03b1\u03c1\u03b1\u03bb\u03b1\u03bc\u03b2\u1f71\u03bd\u03c9 (paralamban\u014d<\/i>) means to take and bring with one’s self<\/i>,
\nto join one’s self<\/i>. There is no equivalent for \u201cup\u201d. The double sense of the verse must be supplied in the Ellipsis<\/i>:\u2014 \u201c Then the Devil taketh him with himself [and leadeth<\/i>] him,\u201d etc<\/i>. So verse 8<\/a> and 27:27<\/a>. The sense is sometimes completed by a second verb, Matt. 2:13, 20<\/a>; John 19:16<\/a>; Acts 23:18<\/a>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Matt. 5:23 \u2014\u201cTherefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee\u201d; i.e<\/i>., \u201c if thou bring thy gift [even thy sacrifice<\/i>]
\nto the altar.\u201d An offering was the only gift that could be brought to an altar.
\nIn Lev. 2:1, 2<\/a>, the Septuagint translates, \u201c If a soul bring a gift, a sacrifice, to the Lord, his gift shall be,\u201d etc<\/i>., and thus supplies the explanatory words. To apply these words to the placing money on the Lord’s Table is a perverse use of language.<\/span><\/span><\/span><\/p>\n


\nLuke 4:1, 2 \u2014\u201cAnd Jesus being full of the Holy Ghost returned from Jordan,
\nand was led by the Spirit into the wilderness, being forty days tempted of the devil.\u201d<\/span><\/span><\/span><\/p>\n

The A.V. connects the forty days with the temptation: but we learn from Matt. 4:3<\/a>
\nthat it was not till after the forty days that the tempter came to Him, when He was hungry. The words are elliptical, and are a concisa locutio<\/i>, i.e<\/i>., an abbreviated expression, in order that our thought may dwell on the fact of the leading<\/i>,
\nrather than on the fact of His being there.<\/span><\/span><\/span><\/p>\n

The Greek is:\u2014\u201cHe was being led by the Spirit into the wilderness,
\n[and was in the wilderness<\/i>] forty days.\u201d<\/span><\/span><\/span><\/p>\n

Luke 4:38 \u2014\u201cAnd he arose out of the synagogue,\u201d i.e<\/i>., \u201cAnd rising up [he departed<\/i>] out* of the synagogue, and entered into the house of Simon.\u201d By this figure our attention is directed to the fact which is important, viz<\/i>., His rising up, and thus preventing any comment on the miracle; rather than to the mere act of going out of the synagogue.<\/span><\/span><\/span><\/p>\n

* The ancient reading was (<\/span><\/span>\u1f00\u03c0\u1f78, from<\/i>, supported by the Critical Texts of Tischendorf, Tregelles, Alford, and Westcott and Hort<\/a>.
\nIt was altered later by some copyist who did not see the force of the figure,
\nso as to make it agree better with the single verb employed. (Download<\/a>)<\/span><\/span><\/span><\/span><\/span><\/strong><\/p>\n

Luke 18:14 \u2014\u201cI tell you, this man went down to his house justified rather<\/i> than the other.\u201d
\nThe Greek reads, \u201c This man went down to his house justified than the other,\u201d
\nbut the A.V. correctly supplies the disjunction<\/i> contained in the comparative \u1f24<\/span><\/span> (ee<\/i>), when following a positive assertion. The thought lies in the Heb. use of the word \u05de\u05b4\u05df
\n(min<\/i>), Psa. 118:8,9<\/a> \u2014\u201cIt is<\/i> better to trust in the Lord than [i.e<\/i>., and not<\/i>] to put confidence in man. It is<\/i> better to trust in the Lord than [i.e<\/i>., and not<\/i>] to put confidence in princes.\u201d So Jonah 4:3<\/a> \u2014 \u201cNow, O Lord, take, I beseech thee, my life from me; for it is<\/i> better for me to die than [i.e<\/i>., and not<\/i>] to live.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

So in the N.T., Heb. 11:25<\/a> \u2014\u201cChoosing rather to suffer affliction with the People of God, than [i.e<\/i>., and not<\/i>] to enjoy the pleasures of sin for a season.\u201d
\n<\/span><\/span><\/span><\/p>\n

So here the doctrine is that the Publican was justified and not<\/i> the Pharisee.
\nNot that the Pharisee was justified a little, and the Publican was justified a little more! The parable is wholly concerning justification<\/i> (<\/span><\/span><\/span><\/a>verse 9<\/a>), and not a parable about the nature of prayer. The manner of the prayer is merely the vehicle for the illustration of the truth.*
\n* <\/strong><\/span><\/span>Ignorance of the doctine of justification, it may have been, or oversight as to
\nthe point of the parable, that gave rise to the difficulties presented by the Text<\/a>,
\nwhich was altered and glossed in various ways in order to make sense. The Textus Receptus<\/i> has \u1f22 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 , the MSS. APQ, &c. have \u1f22 \u03b3\u1f70\u03c1 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2, with T.Tr. marg.
\n(i.e<\/i>., \u201c This man went down to his house justified … or was it then the other, &c.\u201d).
\nThe MSS. BL\u05d0 have \u03c0\u1f70\u03c1\u0315 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2, with L.Tr.WH.Alf. (i.e<\/i>., passing over the other).<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/strong><\/span><\/p>\n

Luke 19:44 \u2014\u201cAnd shall lay thee even with the ground.\u201d
\n\u1f10\u03b4\u03b1\u03c6\u03af\u03b6\u03b5\u03b9\u03bd (edaphizein<\/i>) signifies both to level to the ground<\/i>, and to dash to the ground<\/i>. In this last sense it occurs in Psa. 137:9; <\/a>Hos. 10:14; LXX<\/a>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Luke 20:9 \u2014\u201cA certain man planted a vineyard, and let it forth to husbandmen,
\nand went into a far country for a long time,\u201d i.e<\/i>., \u201c he went into a far country,
\n[and remained there<\/i>] a long time\u201d; or, we may supply, \u201cand was absent<\/i> for a long time.\u201d<\/span><\/span><\/span><\/p>\n

Luke 21:38 \u2014\u201cAnd all the people came early in the morning to him in the temple,
\nfor to hear him.\u201d<\/span><\/span><\/span><\/p>\n

But \u1f40\u03c1\u03b8\u03c1\u03af\u03b6\u03c9 (orthrizo<\/i>) does not mean to come early, but to rise up early, and the sense is:\u2014 \u201cAnd all the people rising early in the morning, [came<\/i>] to him in the temple.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

John 1:23 \u2014\u201cHe said, I am<\/i> the voice of one crying in the wilderness,\u201d etc<\/i>.: i.e<\/i>.,
\n\u201cI [am he of whom it is written<\/i>] the voice of one crying in the wilderness.\u201d<\/span><\/span><\/span><\/p>\n

John 6:21 \u2014\u201c Then they willingly received him into the ship.\u201d
\nHere the figure is hidden by a free translation.
\nThe Greek is:\u2014\u201cThey were willing, then, to receive him into the ship,
\n[and they did receive him<\/i>].\u201d<\/span><\/span><\/span><\/p>\n

Acts 7:9 \u2014\u201cAnd the patriarchs, moved with envy, sold Joseph into Egypt,\u201d <\/span><\/span>i.e<\/i><\/span><\/span>.,
\n\u201cAnd the patriarchs, moved with envy, sold Joseph [and sent him away<\/i>] into Egypt.\u201d
\n<\/span><\/span><\/span><\/p>\n

\u1f08\u03c1\u03bf\u03b4\u03af\u03b4\u03c9\u03bc\u03b9 (apodid\u014dmi<\/i>) does not mean merely to sell<\/i>, but to put away by giving over<\/i>, whether for money or for any other return.<\/span><\/span><\/span><\/span><\/span><\/p>\n

Acts 20:30 \u2014\u201cAlso of your own selves shall men arise, speaking perverse things,
\nto draw away disciples after them,\u201d i.e<\/i>., \u201cspeaking perverse things [and seeking<\/i>]
\nto draw away.\u201d<\/span><\/span><\/span><\/p>\n

Acts 23:24 \u2014\u201cAnd provide them<\/i> beasts, that they may set Paul on,
\nand bring him<\/i> safe unto Felix the governor.\u201d
\nThe Greek is, lit.,:\u2014\u201c \u03b4\u03b9\u03b1\u03c3\u03ce\u03b6\u03c9 (dias\u014dz\u014d<\/i> ) to save through<\/i>,\u201d i.e<\/i>., \u201cand keep him in safety [and bring him<\/i>] unto Felix.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Here, by the omission of the verb to bring<\/i>, which is required by the preposition, our attention is called to the fact which is of greater importance, viz<\/i>., the preservation of Paul from his enemies.<\/span><\/span><\/span><\/p>\n

Gal. 5:4 \u2014\u201cChrist is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.\u201d<\/span><\/span><\/span><\/p>\n

The Greek is: \u2014 \u03ba\u03b1\u03c4\u03b7\u03c1\u03b3\u03ae\u03b8\u03b7\u03c4\u03b5 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6
\n (kateergeetheete apo tou Christou<\/i>); and the R.V. translates it:\u2014
\n\u201cYe are severed from Christ,\u201d and puts in the margin, Greek \u201c brought to nought<\/i>.\u201d
\nBut we may take the Greek literally, if we put the margin in the Text and supply the Ellipsis<\/i> correctly: \u2014 \u201cYe are made void [and cut off<\/i>] from Christ.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Eph. 4:8 \u2014\u201c When he ascended up on high, he led captivity captive and, [receiving<\/i>] gifts, gave them to men.\u201d
\nSee Psa. 68:18 above.<\/span><\/span><\/span><\/p>\n

2 Tim. 1:10 \u2014 \u201cAnd hath brought life and immortality to light through the gospel.\u201d<\/span><\/span><\/span><\/p>\n

Here, following the order of the Greek, we may read:\u2014\u201cAnd brought to light,
\n[and procured for us<\/i>] life and immortality through the gospel.\u201d By the Figure of Hendiadys<\/i> (q.v<\/i>.), that which is procured is immortal life, showing us that the emphasis is on the word \u201cimmortal<\/i>.\u201d<\/span><\/span><\/span><\/p>\n

2 Tim. 2:26 \u2014\u201cAnd that<\/i> they may recover themselves out of the snare of the devil,
\nwho are taken captive by him at his will.\u201d<\/span><\/span><\/span><\/p>\n

Here both the figure and the sense are lost by defective translation.
\nThe margin tells us that the words \u201crecover themselves\u201d<\/i> are used to render the Greek \u201cawake<\/i>,\u201d i.e<\/i>., \u201clest they may awake [and be delivered<\/i>] out of the snare of the devil.\u201d The structure of this Scripture makes the whole passage clear: \u2014<\/span><\/span><\/span><\/p>\n

\u2026<\/span>…………………………………………<\/i><\/span>Subversion<\/span><\/span><\/span><\/i>.<\/span><\/span><\/p>\n

\u2026<\/span>…….<\/span>A \/ 14 The aim of the enemy \u201cSubversion\u201d (\u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u1fc7).
\n\u2026………….<\/span>B \/ 15 The workman (\u1f10\u03c1\u03b3\u03ac\u03c4\u03bf\u03c2<\/span><\/span>).
\n\u2026……………….<\/span>C \/ 16 Exhortation. \u201cShun.\u201d
\n\u2026……………….<\/span>D \/ 17, 18- Illustration. \u201cCanker.\u201d
\n\u2026………………………….<\/span>E \/ -18 Effect on others. \u201cOverthrown.\u201d
\n\u2026………………………….<\/span>E<\/i> \/ 19 Effect on Foundation. \u201cStandeth sure.\u201d<\/span>
\n \u2026……………………..<\/span>D<\/i> \/ 20, 21 Illustration. \u201cVessels.\u201d<\/span>
\n\u2026……………….<\/span>C <\/i>\/ <\/i>22, 23 Exhortation. \u201cFlee . . Avoid.\u201d
\n<\/span><\/span>\u2026<\/span>………….<\/span><\/i><\/span>B <\/span><\/span><\/span><\/i>\/ 24, 25- The Servant (\u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2).
\n<\/span><\/span>…….<\/span><\/span>A<\/span><\/span><\/span><\/i> \/ -25,26 The aim of the enemy. \u201cOpposition\u201d (\u1f00\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u03ad\u03bd\u03bf\u03b9<\/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

Then by expanding this last member A, we see the meaning of verses -25, 26: \u2014<\/span><\/span><\/span><\/p>\n

\u2026…………………………<\/span>.<\/i><\/span>A\u00a0\u00a0 <\/span><\/span><\/span><\/i>The aim of the enemy<\/span><\/span><\/span><\/i>.<\/span>
\n\u2026…….<\/span>A<\/i> a \/ -25- \u201cLest God should give them repentance\u201d<\/span>
\n \u2026………………..<\/span>b \/ -25 \u201cUnto (\u03b5\u1f30\u03c2<\/span><\/span>) the knowledge of the truth,\u201d<\/span>
\n \u2026…………..<\/span>a <\/i>\/ <\/i>26- \u201cAnd lest, being taken alive by him, [by God<\/i>, as in \u201ca\u201d]<\/span>
\n \u2026………….. ……<\/span>they may awake [and be delivered<\/i>] from the devil’s snare\u201d<\/span><\/span>
\n \u2026………………..<\/span>b<\/i> \/ -26 \u201cUnto (\u03b5\u1f30\u03c2<\/span><\/span>) his [God’s<\/i>] will (i.e<\/i>., to do<\/i> the will of God<\/i>)\u201d.<\/span>
\n .<\/span>
\n .<\/span>Here in \u201ca\u201d and \u201ca<\/i>\u201d we have the action of God in delivering, while in \u201cb\u201d and \u201cb<\/i>\u201d we have the object for which the captive is delivered.
\n<\/span>
\n .<\/span>
\n .<\/span>2 Tim. 4:18 \u2014\u201cAnd the Lord shall deliver me from every evil work, and will preserve me<\/i> unto his heavenly kingdom:\u201d i.e<\/i>., \u201cpreserve me<\/i>, [and bring me<\/i>].\u201d Thus fixing our thought rather on the wondrous preservation<\/i> than on the act of bringing<\/i>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Heb. 5:3 \u2014\u201cAnd by reason hereof he ought, as for the people, so also for himself,
\nto offer [sacrifices<\/i>] for sins.\u201d<\/span><\/span><\/span><\/p>\n

Heb. 5:7 \u2014\u201cAnd was heard [and delivered<\/i>] from his fear.\u201d
\n<\/span><\/span>\u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03b5\u1f50\u03bb\u03b1\u03b2\u03b5\u03af\u03b1\u03c2 (apo tees eulabeias<\/i>).
\n(Only here and Heb. 12:28<\/a>. See Psa. 22:21, above.).<\/span><\/span><\/span><\/span><\/span><\/p>\n

Heb. 9:16, 17 \u2014\u201cFor where a testament is<\/i>, there must also of necessity be the death
\nof the testator. For a testament is of force after men are dead: otherwise it is of no strength at all whilst the testator liveth.\u201d<\/span><\/span><\/span><\/p>\n

It is clear that it is a \u201ccovenant\u201d to which these words refer, and not a testamentary document. The reference to the \u201cfirst\u201d covenant at Sinai mentioned in the verses which immediately follow, decides this for us. See Ex. 24:5-8.
\n<\/span><\/span><\/span><\/p>\n

And the mention also of the sprinkling of the blood shows that sacrifices are referred to.
\n<\/span><\/span><\/span>
\nThe word translated \u201ctestator\u201d is the participle: \u2014 \u03b4\u03b9\u03b1\u03b8\u03ad\u03bc\u03b5\u03bd\u03bf\u03c2 (diathemenos<\/i>),
\nand means appointed<\/i>* Its use shows that the sacrifice by which the covenant was made is really contained in the word.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

* Participle of \u03b4\u03b9\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9 (diatitheemi<\/i>), to appoint<\/i> (see Luke 22:29<\/span><\/span><\/a>).
\n\u201cAnd I appoint<\/i> unto you a kingdom, as my Father hath appointed<\/i> unto me.\u201d
\nActs 3:25<\/a> \u2014\u201cThe covenant which God made<\/i> with our fathers.\u201d
\nHeb. 8:10 <\/a>\u201cThis is the covenant which I will make <\/i> with the house of Israel
\nafter those days, saith the Lord.\u201d
\nSo also Heb. 10:16<\/a>. These are the only places where the verb occurs, except this passage<\/span>.<\/span><\/span><\/span><\/span><\/span><\/p>\n

And the word \u03b4\u03b9\u03b1\u03b8\u03ae\u03ba\u03b7 (diatheekee<\/i>) everywhere means covenant<\/i>.
\nSo that, in accordance with these Scriptures and facts, we may translate verses 16-18, as follows: \u2014
\n\u201cFor where a covenant is<\/i>, there must also of necessity be the death of him (or that) which makes [the sacrifice<\/i>].
\nFor a covenant is of force over* dead [victims<\/i> or sacrifices<\/i>]; otherwise it is never held to be of force while he who is the appointed [sacrifice<\/i>] is alive. Where upon neither the first [covenant<\/i>] was dedicated without blood,\u201d etc<\/i>.
\n* \u1f10\u03c0\u03af means over<\/i>, as marking the ground or foundation of the action.
\nSee Matt. 24:47<\/a>; Luke 12:44<\/a>; 15:7 (7)<\/a>, 10<\/a>; 19:41<\/a>; 23:38<\/a>; Acts 8:2<\/a>;
\n1 Thess. 3:7<\/a>; Rev. 11:10<\/a>; 18:11<\/a>. It is translated, \u201cupon\u201d and \u201con,\u201d etc<\/i>., many times;
\nbut\u00a0 “after ” only here and Luke 1:59<\/a>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Heb. 10:22 \u2014\u201cHaving our hearts sprinkled from an evil conscience,\u201d i.e<\/i>.,
\n<\/span><\/span>\u201cHaving our hearts sprinkled [and so being delivered<\/i>] from an evil conscience.\u201d<\/span><\/span><\/span><\/span><\/p>\n


\n1 Pet. 3:20 \u2014\u201cWere saved by water,\u201d i.e<\/i>., \u201cWere preserved [and delivered<\/i>] by water.\u201d<\/span><\/span><\/span><\/p>\n

Rev. 13:3 \u2014\u201cAnd all the world wondered after the beast.\u201d (\u1f40\u03c0\u03af\u03c3\u03c9) (opis\u014d<\/a>) is an adverb of place<\/i> or time, and means back<\/i>, behind<\/i>, after<\/i> (see Rev. 1:10<\/a>; 12:15<\/a>). It cannot, therefore, be taken in connection simply with wondered. But the following is the sense: \u2014 \u201cAnd all the world wondered [and followed<\/i>] after the beast.\u201d<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

Rev. 20:2 \u2014\u201cAnd bound him a thousand years,\u201d i.e<\/i>., \u201cAnd bound him
\n[and kept him bound<\/i>] a thousand years.\u201d<\/span><\/span><\/span><\/p>\n

From \u201c Figures Of Speech Used In The Bible<\/u><\/a>\u201d by E. W. Bullinger,
\n(Public Domain) pages 62-70. Adapted for website compatibility.
\nSee original at link.\u00a0 Stream<\/span><\/span><\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Download<\/span><\/span><\/a>.
\n<\/span><\/span>
\n<\/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":"

. \u00a0Relative Ellipsis: Where the omitted word must be supplied from the words actually related to it and employed in the context itself. IV. WHERE THE OMITTED WORD IS CONTAINED IN ANOTHER WORD, THE ONE COMBINING THE TWO SIGNIFICATIONS. This has been called METALEPSIS: but this is hardly correct; for […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":4398,"menu_order":4,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-4501","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4501","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=4501"}],"version-history":[{"count":9,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4501\/revisions"}],"predecessor-version":[{"id":16329,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4501\/revisions\/16329"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4398"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4501"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}