{"id":4852,"date":"2015-03-24T00:31:04","date_gmt":"2015-03-24T04:31:04","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=4852"},"modified":"2023-03-11T03:43:34","modified_gmt":"2023-03-11T07:43:34","slug":"preceding-connected-words","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=4852","title":{"rendered":"Preceding Connected Words"},"content":{"rendered":"

 <\/p>\n

(d.) Where the omission of\u00a0 CONNECTED WORDS is to be supplied by
\nrepeating them out of a preceding clause.<\/span><\/span><\/span><\/p>\n

This form of Ellipsis<\/i>, though it is very clear, is not always supplied in the A.V.
\n<\/span><\/span><\/span><\/p>\n


\nNum. 26:3, 4 \u2014\u201cAnd Moses . . spake . . saying,
\nTake the Sum of the people<\/i><\/strong>, from twenty years old and upward,\u201d
\nwhich words are correctly repeated from verse 2<\/a>.
\n<\/span><\/span><\/span><\/p>\n


\nJosh. 24:19 \u2014\u201cAnd Joshua said unto the people, Ye cannot serve the Lord:
\nfor he is an holy God,\u201d etc<\/i>.<\/span><\/span><\/span><\/p>\n

The words must be supplied from verses 14-16<\/a>: see also verses 20, 23.
\nThus:\u2014
\n\u201cYe cannot serve the Lord [unless ye put away your idols<\/i><\/strong>],
\nfor he is a holy God,\u201d etc<\/i>.
\n<\/span><\/span>
\n<\/span><\/p>\n

Psa. 84:3 \u2014\u201cYea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even<\/i> thine altars, O Lord of hosts, my King and my God.\u201d<\/span><\/span><\/span><\/p>\n

There is evidently a figure here:
\nfor in what way could birds build nests and lay young in the altars of God?
\nThe one was covered over with brazen plates, with fires perpetually burning
\nand sacrifices continually being offered upon it; the other was overlaid with gold,
\nand was within the Holy Place! The question therefore is, What is the kind of figure here? It is the figure of Ellipsis<\/i>, which the A.V. and R.V. have made worse by inserting the word \u201ceven\u201d (the A.V. in italic type, the R.V. in Roman).
\nIt must be correctly supplied by repeating the words from the preceding clause:
\n\u201cso hath my soul found<\/i><\/strong> thy altars, O Lord of hosts,\u201d
\ni.e<\/i>., as the birds find, and love, and use their house, so I find<\/i><\/strong> and love Thy house,
\nmy King and my God.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

If we observe the structure<\/i> of the passage,* we see how this supply of the Ellipsis<\/i>
\nis necessitated: \u2014
\n* See Key to the Psalms<\/a>, p. 79. Edited by the same author.<\/span><\/span><\/span><\/p>\n

…a \/ 1. How amiable are<\/i> thy tabernacles, O Lord of hosts!
\n\u2026…….b \/ 2. My soul longeth, yea, even fainteth for the courts of the Lord:
\n\u2026……………..<\/span>my heart and my flesh crieth out for the living God.
\n\u2026………….<\/span>c \/ 3. Yea, the sparrow hath found an house,
\n\u2026………….<\/span>c<\/i> \/ and the swallow a nest for herself, where she may lay her young,
\n<\/span><\/span><\/span><\/span>\u2026<\/span>…….b<\/i> \/ even<\/i> thine altars, O Lord of hosts, my King and my God.
\n<\/span><\/span><\/span><\/span><\/span>\u2026.a<\/i> \/ 4. Blessed are<\/i> they that dwell in thy house: they will be still praising thee. Selah.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThis structure at once puts c and c<\/i> practically in a parenthesis, and b and b<\/i> may be
\nread on literally and connectedly without a break, and without any apparent Ellipsis<\/i>; thus: \u2014
\n\u2026…….<\/span>b \/ 2. My soul longeth, yea, even fainteth for the courts of the Lord:
\n\u2026……………..my <\/span><\/span>heart and my flesh crieth out for the living God.
\n<\/span><\/span>\u2026…….<\/span><\/span><\/span><\/span>b<\/i> \/ even<\/i> thine altars, O Lord of hosts, my King and my God.<\/span><\/span><\/span><\/span><\/p>\n

But b<\/i> read after c<\/i> must have the Ellipsis<\/i> supplied:\u2014
\n\u201c The sparrow hath found an house, and the swallow a nest for herself . . .
\n[so have I found<\/i><\/strong>] thine altars, O Lord of hosts.\u201d
\n<\/span><\/span>
\n<\/span><\/p>\n

Prov. 21:1 \u2014\u201cThe king’s heart is in the hand of the Lord, as the rivers of water:
\nhe turneth it whithersoever he will.\u201d<\/span><\/span><\/span><\/p>\n

Here the second sentence is manifestly incomplete. There is a subject, but there is no verb, and no object, as will be seen if we present it in this way: \u2014<\/span><\/span><\/span><\/p>\n

.<\/span>
\n\u2026…….<\/span>Subject………………..<\/span>Verb………………..<\/span>Object
\n.<\/span>The King’s heart……………..<\/span>is………………..<\/span>in the hand of the Lord.
\n.<\/span>as the rivers of water.
\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

It is clear from this that we have to supply both the verb and the predicate in the latter sentence. What they are to be will be seen more clearly when we translate the other words more correctly.
\n<\/span>.
\n<\/span><\/span><\/span><\/span>The expression \u201crivers of water\u201d is in the Hebrew \ufb44\u05dc\u05b0\u05d2\u05b5\u05d9\u05be\u05de\u05b7\u05d9\u05b4\u05dd (palgey mayim<\/i>).
\n
\nPalgey<\/i> means divisions of<\/i> and is the plural construct of \ufb44\u05dc\u05b7\u05d2 (palag<\/i>), to divide<\/i>,\u2020
\n\u2020 \ufb44\u05dc\u05b7\u05d2 <\/span>(palag<\/i>), to divide<\/i>, occurs only in Gen. 10:25<\/a>; 1 Chron. 1:19<\/a>.
\n\u201cIn his days was the earth divided\u201d;
\nJob 38:25<\/a>, \u201cWho hath divided a watercourse,\u201d; and
\nPsa. 55:9<\/a>, \u201cDestroy their tongues and divide them\u201d.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nThe name of the Patriarch Peleg<\/i> (i.e.<\/i>, division<\/i>) was so called \u201cbecause in his days was the earth divided\u201d (Gen. 10:25). The term palgey mayim*<\/i> is the technical term for the little channels, or gullies, of water which divide the Eastern garden into small squares of about 12 feet each, for purposes of irrigation. Hence the word is used for any little channel by which the water is distributed or divided<\/i>, especially the channels which divide-up a garden. It is used also of the trickling of tears. In Psa. 1:3, the man who meditates in the law of God is like a tree planted by the palgey mayim<\/i>, i.e<\/i>., in a garden, where it will have a sure supply of water and the constant care of the gardener! Not left out in the plain to shift for itself; to thrive if it gets water, and to die if it does not!<\/span><\/span><\/span><\/p>\n


\nThese little channels were filled by the gardener with water from the spring, or well,
\nor fountain, which every Eastern garden must possess; and then the water was sent first into one channel, then into another, by the simple movement of his foot:
\n\u201cthe land whither thou goest in to possess it, is not as the land of Egypt from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs\u201d (Deut. 11:10). The gardener did not deign to use a tool, or to stoop down and use his hands. By simply moving the foot he dammed up one little stream, or by a similar movement he released the water in another.<\/span><\/span><\/span><\/p>\n


\nNow we are able to supply the Ellipsis<\/i> correctly in this verse: \u2014
\n\u201cThe king’s heart is in the hand of the Lord as the palgey mayim
\n[are in the hand of the gardener<\/i><\/strong>]: He turneth it whithersoever He will\u201d.
\n.<\/span>
\n.<\/span>\u201cTo an Eastern mind this would be perfectly clear without the supply of the Ellipsis<\/i>. Just as in England the expression, \u201cA coach and four\u201d is perfectly clear, and the supply of the Ellipsis<\/i> \u201chorses\u201d is wholly unnecessary. But an Esquimaux or a South Sea Islander, or an Arab, would ask, \u201cA coach and four what?\u201d It would be unintelligible to him, while with us it needs no explanation.<\/span><\/span><\/span><\/p>\n

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

* The word is used of any very small artificial channel. The following are all the occurrences:<\/span> \u2014<\/span>
\nJob 29:6<\/a> The rock poured me out rivers<\/i> of oil.
\nPsa. 1:3<\/a> Like a tree planted by the rivers of water<\/i>.
\nPsa. 46:4<\/a> A river the streams whereof<\/i> shall make glad.
\nPsa. 65:9<\/a> Enrichest it with the river<\/i> of God.
\nPsa. 119:136<\/a> Rivers<\/i> of waters run down mine eyes.
\nPro. 5:16<\/a> (And) rivers<\/i> of waters in the streets.
\nIsa. 30:25<\/a> Rivers<\/i> and streams of waters.
\nIsa. 32:2<\/a> As rivers<\/i> of water in a dry place.
\nLam. 3:48 <\/a>Mine eye runneth down with rivers<\/i> of water. <\/span><\/span><\/span><\/span><\/p>\n

So when we learn and understand the customs and peculiarities of the East we can often supply the Ellipsis<\/i> from such knowledge, as Easterns would supply it naturally. The teaching of the passage then is that just as the little channels of water in a garden are turned about by the gardener by the simple movement of his foot, so the king’s heart is as easily turned about by the Lord, \u201cwhithersoever He wills.\u201d<\/span><\/span><\/span><\/p>\n


\nOh how full of comfort for ourselves, for our friends, for our children, to know this, and to be assured of it! \u201cOn that night could not the king sleep\u201d (Est. 6:1<\/a>). A sleepless night! The king’s heart turned\u2014the law of the Medes and Persians reversed\u2014and Israel delivered. Oh how simple! Let us never again limit His almighty power\u2014for it is almighty power that is required to turn the heart of man. We know how difficult it is to convince even a friend on the simplest matter of fact. But let us remember that the heart of even an Eastern despot is as easily turned by the Lord’s mighty hand as the palgey mayim<\/i> are turned by the simple movement of a gardener’s foot.
\n<\/span><\/span><\/span><\/p>\n


\nJob 3:23.\u2014\u201cWhy is light given<\/i> to a man whose way is hid, and whom God hath hedged in?\u201d
\n<\/span><\/span><\/span><\/p>\n

Here the words, \u201cwhy is light given<\/i>,\u201d are correctly repeated from verse 20.
\nThis expression about giving light is similar to that of \u201cseeing the sun\u201d
\n(Psa. 58:8<\/a>, and Ecc. 7:11<\/a>). Both are idioms (q.v<\/i>.) for living or being alive, as is clear from verses 20, 21 \u201cWherefore is light given,\u201d i.e<\/i>., why is life prolonged, in the case of those who are in misery and long for death?<\/span><\/span><\/span><\/p>\n

The latter part of the verse may be cleared by noting that the word \u201chid,\u201d as applied to \u201ca way,\u201d differs from that in Psa. 2:12<\/a>. In Psa. 2:12 \u05d0\u05b8\u05d1\u05b7\u05d3 (avad<\/i>) is to lose a way<\/i> which is already known. Here, it is \u05e1\u05b8\u05ea\u05b7\u05e8 ( sathar<\/i><\/a>) which implies that the way is not known at all. It hides itself. In this case God has hidden it and it cannot be found.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

What good is life, Job complains, to a man if God has completely covered up the way? The word \u05e1\u05b8\u05db\u05b7\u05da\u05b0 (sakak<\/i>), rendered \u201chedged in,\u201d refers to the way, not to the man, and means, not \u201chedged in,\u201d but covered up<\/i> (see 38:8<\/a>). It is not the same word as 1:10<\/a> (which is \ufb2b\ufb35\u05da\u05b0 (sook<\/i>), to hedge in<\/i>), nor as 19:8<\/a>, as indicated in the margin
\n(which is \ufb32\u05b8\u05d3\u05b7\u05e8 (gadar<\/i>), to fence up<\/i>).<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nEcc. 7:11,12 has evidently given some trouble, as is clear from the italics in Text and margin both of A.V. and R.V. \u201cWisdom is<\/i> good with an inheritance: and by it there is<\/i> profit to them that see the sun.\u201d Margin, \u201cas good as an inheritance, yea, better too.<\/i>\u201d<\/span><\/span><\/span><\/p>\n

The R.V. reads:\u2014\u201cWisdom is<\/i> as good as an inheritance: yea, more excellent is it for them that see the sun.\u201d
\nMargin, \u201cis good together with an inheritance<\/i>: and profitable unto them<\/i>\u201d etc<\/i>.
\n<\/span><\/span><\/span><\/p>\n

We must take \u05e2\u05b4\u05dd (im<\/i>), with<\/i>, in its idea of accompaniment,
\nin common with<\/i>, i.e<\/i>., like<\/i> or as
\n<\/i> (see Gen. 18:23<\/a>, 25<\/a>; Job 3:14<\/a>, 15<\/a>; 9:26<\/a>; 21:8<\/a>; 40:15<\/a>; Psa. 73:5<\/a>, 25<\/a>; 143:7<\/a>; Ecc. 2:16<\/a>), and translate:\u2014
\n\u201cWisdom is<\/i> good, as an inheritance is good<\/i>,
\nand more excellent to them that see the sun\u201d
\n(i.e.<\/i>, for living men, see above under Job 3:23).
\nFor to be<\/i> in (\ufb31\u05b0\u00a0b<\/i>, which is ignored by A.V. and R.V.) the shelter
\n( \u05e6\u05b5\u05dc ,tzel<\/i>, Gen. 19:8; Num. 14:9; Psa. 17:9) of wisdom
\n[is more excellent than to be<\/i>] under the shelter (\ufb31\u05b0); and the advantage of wisdom is<\/i> that wisdom preserveth the life of them that possess it.\u201d
\n<\/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


\nThat is to say, briefly, wisdom is good: and money is good, but wisdom has this advantage over money; it can preserve life, while an inheritance or money cannot.
\n<\/span><\/span><\/span><\/p>\n


\nZech. 14:18 \u2014The verse reads in the Hebrew (see margin): \u2014
\n\u201cAnd if the family of Egypt go not up, and come not, not upon them there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles.\u201d<\/span><\/span><\/span><\/p>\n

Here, there is evidently a figure: because, read with verse 17, there is not only no sense, but quite an opposite sense to that which is clearly intended. Our duty is to ask. What is the figure? For we are not at liberty to suggest an alteration of the Text, or to make even a free translation of it. The R.V. resorts to the easy method of suggesting in the margin:
\n\u201c The text is probably corrupt.\u201d This is a very common practice of commentators!
\nIt never seems to enter their heads that the difficulty lies with themselves. It would have been more becoming to have said, \u201cOur understandings are probably at fault\u201d! The R.V. arbitrarily inserts words, as does the A.V., and even then both Versions fail
\nto make sense.<\/span><\/span><\/span><\/p>\n

The A.V. says: \u201c That have<\/i> no rain\u201d<\/i>
\n(marg., \u201cupon whom<\/i> there is not<\/i>\u201d).
\nThe R.V.: \u201cNeither shall it be<\/i> upon them\u201d
\n(marg., \u201cshall there not be upon them the plague<\/i>?\u201d etc.<\/i>).<\/span><\/span><\/span><\/p>\n

The Ellipsis<\/i> is correctly and simply supplied by repeating \u201cthere shall be no rain\u201d
\nfrom the preceding clause: which, describing millennial days, says\u2014
\n\u201cWhoso will not come up of all<\/i> the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, not upon them [shall there be no rain<\/i>]* there shall be the plague, [aforesaid<\/i>, verse 12<\/a>] wherewith the Lord will smite the heathen that come not up to the feast of tabernacles.\u201d<\/span><\/span><\/span><\/p>\n

.<\/span>* Because Egypt has no rain, as it is, and is therefore thus excepted here<\/span>.<\/span><\/span><\/p>\n

 <\/p>\n

Matt. 2:10 \u2014\u201cWhen they saw the star, they rejoiced with exceeding great joy:\u201d
\ni.e<\/i>., \u201cWhen they saw the star [standing over where the young child was<\/i>], they – rejoiced.\u201d The words are to be repeated from verse 9<\/a>.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Matt. 13:32 \u2014\u201cWhich indeed is the least of all seeds
\n[which a man takes and sows in a field<\/i>];\u201d from verse 31<\/a>;
\ni.e<\/i>., not the least, absolutely, but relatively, as to those seeds which are usually sown in the field.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Mark 5:23 \u2014\u201cAnd besought him greatly, saying, My little daughter lieth at the point of death: I pray thee<\/i>, come and lay thy hands on her, that she may be healed.\u201d<\/span><\/span><\/span><\/p>\n

Here the A.V. adds: \u201cI pray thee<\/i>,\u201d but it is better to repeat the verb from the beginning of the verse, and then we may take the other words literally: \u2014 \u201cI beseech thee earnestly<\/i> that having come thou wouldest lay on her thy hands,\u201d etc<\/i>.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

John 1:18 \u2014\u201cNo man hath seen God at any time;
\nthe only begotten Son, which is in the bosom of the Father, he hath declared him<\/i>\u201d<\/span><\/span><\/span><\/p>\n

Here the sense is to be completed by repeating the words from the preceding clause, thus: \u201cNo man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath [seen God, and<\/i>] declared [the Father<\/i>].\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

John 9:3 \u2014Here the Ellipsis<\/i> is to be supplied from verse 2<\/a>.
\n\u201cNeither hath this man sinned, nor his parents [that he should be born blind<\/i>]:
\nbut that the works of God should be made manifest in him.\u201d See below (page 107).<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rom. 4:12 \u2014\u201cAnd the father of circumcision to them who are not of the circumcision,\u201d etc<\/i>.<\/span><\/span><\/span><\/p>\n

Here the words are to be repeated from the preceding clause<\/a>: \u2014
\n\u201cAnd the father of the circumcision [that righteousness might be imputed<\/i>] to them who are not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which he had<\/i> being yet uncircumcised.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rom. 5:3<\/a> \u2014\u201cAnd not only so, but we glory in tribulations also,\u201d
\ni.e<\/i>., <\/span><\/span><\/span>\u201cAnd not only do we [rejoice in hope of the glory of God<\/i>] , but we glory also in tribulations.\u201d*
\n* In the Greek the emphasis is on the verb \u201cglory.\u201d \u201cWe GLORY also in tribulations,\u201d i.e<\/i>., we not only have them like all other people, but by grace we are able to glory in them. For the usage of the word \u201calso\u201d see page\u00a090<\/a>; (1\u00a0Thess. 4:14).<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rom. 5:11 \u2014\u201cAnd not only so<\/i>:\u201d
\ni.e<\/i>., \u201cAnd not only [are we saved from wrath through him<\/i><\/a>], but we also\u2020 joy in God
\n[as our God<\/i>] through our Lord Jesus Christ, by whom we have now received the reconciliation.\u201d
\n\u2020In the Greek the emphasis is on the word \u201cjoy.\u201d \u201cWe JOY also in God.\u201d
\nSee a pamphlet on the biblical usage of the word Also, by the same author and publisher.<\/span><\/span><\/span><\/p>\n

It is at this point that the great doctrinal portion of Romans divides into two portions. It runs from 1:16<\/a> to 8:39<\/a>. Up to 5:11 the subject is \u201csins\u201d: from verse 12<\/a> it is \u201csin.\u201d
\nUp to this point the subject is the products of the old nature: from this point it is the old nature itself. Up to 5:11 it is the fruits of the old tree: from 5:12 it is the old tree itself. Up to this point we are considered as \u201cin the flesh\u201d: from this point we are considered as \u201cnot in the flesh,\u201d but the flesh is in us. \u2021
\n\u2021 See further, on this, a series of articles in Things to Come commencing September, 1898<\/span>.<\/span><\/span><\/p>\n

 <\/p>\n

Rom. 7:7,8 \u2014\u201cWhat shall we say then? [that<\/i>] the law [is<\/i>] sin? God forbid!
\nNay, I had not known sin but by (or through) the law; for I had not known lust
\n[to be sin<\/i>] except the law had said, Thou shalt not covet. (verse 8) But [I say that<\/i>] (from verse 7) sin taking occasion by the commandment, wrought in me all manner of concupiscence (or desire<\/i>). For without the law sin [is<\/i>] dead.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rom. 8:23 \u2014\u201cAnd not only they<\/i>,\u201d
\ni.e<\/i>., \u201cAnd not only [every creature groaneth<\/i><\/a>] , but ourselves also,\u201d etc<\/i>.<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rom. 9:10 \u2014\u201cAnd not only this<\/i>,\u201d
\ni.e<\/i>., \u201cAnd not only [was there that limitation of the promise to this son<\/i><\/a>] ,
\nbut when Rebecca also had conceived [twins<\/i>] by one, even<\/i> by our father Isaac . . . .
\nit was said unto her. The elder shall serve the younger.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Rom. 10:8 \u2014\u201cBut what saith it? The word is nigh thee, even<\/i> in thy mouth and in thy, heart: that is, the word of faith, which we preach [is nigh thee<\/i>].\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

1 Cor. 15:42 \u2014 \u201cSo also is<\/i> the resurrection of the dead.\u201d
\nHere instead of using the verb substantive we must repeat the words from verses 37 and 41<\/a>, and then we can preserve the proper emphasis shown by the position of \u03ba\u03b1\u03af \u201calso\u201d: \u2014\u201cSo the RESURRECTION also of the dead [is with a different body<\/i>].\u201d
\nThis preserves the harmony of the whole argument.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n

2 Cor. 8:19 \u2014\u201cAnd not that<\/i> only,\u201d
\ni.e<\/i>., And, not only [is his praise throughout all the churches<\/i><\/a>], but he was chosen* also of the churches to travel with us with this grace (or gift),\u201d etc<\/i>.
\n* In the Greek the emphasis is on the word \u201cchosen\u201d:\u2014 \u201cCHOSEN also.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

Col. 3:4<\/a> \u2014\u201cWhen Christ, who is<\/i> our life, shall appear.\u201d
\nIt is a question whether this Ellipsis<\/i> should be supplied (as in A.V. and R.V.) by the verb substantive, or whether the words should be repeated from the preceding verse, \u201cWhen Christ, [with whom<\/i>] our life [is hid<\/i>], shall appear, then shall ye also appear with him in glory.\u201d Many ancient MSS., with Lachmann (margin), Tischendorf, Tregelles, R.V. margin, read \u201cyour life.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

2 Tim. 1:7 \u2014\u201cFor God hath not given us the spirit of fear;
\nbut of power, and of love, and of a sound mind.\u201d<\/span><\/span><\/span><\/p>\n

Here, by way of contrast, the words are to be repeated in the second clause:
\n\u201cbut [God hath given to us the spirit<\/i>] of power, and of love, and of a sound mind.\u201d
\nMore properly it should be \u201ca\u201d spirit, not \u201cthe spirit,\u201d and the fact that a noun is used (by the figure of Enallage<\/i>, q.v<\/i>.) instead of an adjective, shows us that the emphasis is to be placed on the adjective. \u201ca COWARDLY spirit,\u201d \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03b4\u03b5\u03b9\u03bb\u03af\u03b1\u03c2 (pneuma deilias<\/i>); \u03b4\u03b5\u03b9\u03bb\u03af\u03b1 (deilia<\/i>), means timidity<\/i>, fearfulness<\/i>, cowardice<\/i>, and always in a bad sense
\n(see the verb \u03b4\u03b5\u03b9\u03bb\u03b9\u03ac\u03c9 (deilia\u014d<\/i>), John 14:27<\/a>.
\nThe adjective<\/a>, Matt. 8:26; Mark 4:40; Rev. 21:8).<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n

 <\/p>\n


\n1 John 2:19<\/a> \u2014Here the Ellipsis<\/i> is correctly supplied in the A.V., \u201cthey went out.\u201d<\/span><\/span><\/span><\/p>\n

 <\/p>\n

1 John 5:15 \u2014\u201cAnd if we know that he hear us, whatsoever we ask
\n[according to his will<\/i>] , we know that we have the petitions that we desired of him.\u201d<\/span><\/span><\/span><\/p>\n

Here the words, \u201caccording to His will<\/a>,\u201d are to be supplied from the preceding verse.<\/span><\/span><\/span><\/p>\n

 <\/p>\n


\nFrom \u201cFigures Of Speech Used In The Bible<\/span><\/a> \u201d by Dr. E. W. Bullinger,
\n(Public Domain) pages 96-103. Adapted for website compatibility.
\nSee original at link.. ….<\/span> Stream<\/a> ……..<\/span> Download<\/a>
\n<\/span><\/span><\/span><\/p>\n

 <\/p>\n

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\nMaterial 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":"

  (d.) Where the omission of\u00a0 CONNECTED WORDS is to be supplied by repeating them out of a preceding clause. This form of Ellipsis, though it is very clear, is not always supplied in the A.V. Num. 26:3, 4 \u2014\u201cAnd Moses . . spake . . saying, Take the Sum […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":4719,"menu_order":4,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-4852","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4852","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=4852"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4852\/revisions"}],"predecessor-version":[{"id":16697,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4852\/revisions\/16697"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/4719"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4852"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}