BibleWare/BibWare.bin/bibtrans/darby.exe/N_1PE.DBY

Text File | 1996-06-12 | 10KB | 320 lines

#1:1 sojourners (e-8)
 As ch. 2.11; Heb. 11.13.

#1:2 sanctification (f-11)
 _Hagiasmos_, see Note i, Rom. 1.4.

#1:2 blood (g-22)
 'Jesus Christ' is connected with 'obedience,' as well as with
 'sprinkling of the blood.'

#1:5 time. (a-21)
 The article is everywhere left out in the Greek here, making
 it all characteristic and descriptive.

#1:6  (b-1)
 Or 'in which [time].'

#1:6 trials, (c-17)
 Or temptations.

#1:8 on (d-7)
 'On whom' does not, I think, refer to 'ye exult.' It may
 refer to both 'looking' and 'believing,' which is, I think, the
 natural construction. If not, it is connected simply with
 'looking.'

#1:8 glory, (e-24)
 Lit. 'and glorified.' The expression relates to 'joy.'

#1:9 souls. (f-11)
 Lit. 'salvation of souls,' in contrast with temporal
 deliverances, to which, as Jews, they were accustomed to look.

#1:12 by (g-34)
 _En_, 'in the power of.'

#1:14 conformed (h-6)
 'Conformed' here expresses a state. The path in which they
 walk is the sense here. 'Conforming yourselves' is too active
 and intentional. As Rom. 12.2.

#1:15 conversation; (i-17)
 i.e. 'manner of life,' and so ver. 18.

#1:16 written, (k-4)
 See Lev. 19.2. 'Holy' here is _hagios_: see Note i, Heb.
 7.26.

#1:19 spot, (l-13)
 Or 'by precious blood, as of Christ, a lamb, &c.;' or 'by
 [the] precious blood of Christ, as of a lamb, &c.'

#1:21 God. (m-28)
 Or 'so that your faith and hope are in God.'

#1:25 eternity. (n-9)
 See Isa. 40.6-8.

#2:2 mental (a-8)
 The word here translated 'mental' has the sense of 'suited to
 the rational faculties' -- the mind in contrast with the body
 -- yet I believe there is allusion to _logos_, from which it is
 derived, and I have added 'of the word' to mark this allusion.

#2:6 scripture: (b-7)
 See Isa. 28.16.

#2:6 him (c-23)
 Or 'trusts in it,' that is, the Stone, Christ. 'On' (_epi_)
 implies reliance on; confidence in; the mind looking to another
 with trust: see 2Tim. 1.12.

#2:7 disobedient, (d-12)
#2:8 disobedient (d-16)
 Or 'disbelieving.' See ch. 3.20 and 4.17.

#2:7 corner, (e-28)
 Or 'is become chief corner stone,' Ps. 118.22.

#2:8 offence; (f-9)
 Lit. 'fall trap,' as Rom. 9.33; 1Cor. 1.23: see Note, Matt.
 13.57. Cited from Isa. 8.14.

#2:9 nation, (g-12)
 See Ex. 19.6.

#2:10 mercy. (h-20)
 I have endeavoured to express the perfect participle of the
 verb 'to show mercy' by 'enjoying mercy,' and the aorist
 participle of the same verb by 'having found mercy.' See Hos.
 1.10; 2.23.

#2:11 sojourners, (i-8)
 See Note, ch. 1.1.

#2:11 which (k-14)
 Which have this character, not simply 'which.'

#2:12 conversation (l-3)
 i.e. 'manner of life.'

#2:12 which (m-13)
 The expression here does not mean exactly 'whereas' or
 'wherein.' It is rather 'in that respect in which.' He does not
 mean in that particular _thing_ exactly, but in respect of that
 very walk and course of conduct.

#2:15 men; (n-19)
 'Senseless men' has the article here, as showing that it is
 not 'some men who are foolish,' but that men (not Christians)
 are so, are known in that character. It is the character of all
 who are pointed out by the name of 'men.' It is somewhat wider
 than 'Gentiles,' ver. 12.

#2:16 malice, (o-12)
 In the Greek there are articles before 'liberty' and
 'malice,' thus emphasizing the contrast: 'that thing liberty as
 cloak of that thing malice.'

#2:17 to (a-3)
 'Shew honour' is the aorist; the other verbs in this verse
 are the present tense. Hence, 'shew honour' is more the act
 when occasion arises; the others, the constant habit of mind.

#2:17 brotherhood, (b-7)
 Only here and ch. 5.9.

#2:18  (c-1)
 'Household servants,' as Rom. 14.4, not necessarily slaves.

#2:18 subject (d-3)
 See Note n, ch. 3.1.

#2:20 bear (e-13)
 _Hupomeno_, 'endure patiently:' see 2Tim. 2.12; Jas. 5.7
 (Note f).

#2:20 good (f-18)
 Not only 'good' in the sense of 'right,' but 'beneficent.' I
 think his mind goes beyond the servants to doing good generally
 as Christians.

#2:21 model (g-18)
 A copy, as we say, to write from.

#2:22 mouth; (h-11)
 See Isa. 53.9.

#2:23 into (i-15)
 The Greek means to deliver up into the hands of another, not
 committing a wrong to another to vindicate. The sense must be
 'gave himself up to, suffered all, as accepting all from his
 hand:' gave himself up to take whatever he sent who would in
 the end righteously judge. It has the sense of committing any
 one to the care of another. See Acts 14.26; 15.40: 'committed.'
 Compare John 19.30: 'delivered up.'

#2:24 to (k-17)
 Or 'having done with;' but better as in text.

#2:24 stripes (l-26)
 Or 'bruise.' Though the word is in the singular, it is
 literally the marks left by scourging. 'Stripe' does not convey
 this.

#2:24 healed. (m-30)
 Isa. 53.5.

#3:1 subject (n-4)
#3:5 subject (n-16)
 Not the aorist, a particular act, as in ch. 2.13, but the
 present participle, an habitual state, as in ch. 2.18.

#3:1 conversation (o-27)
#3:2 conversation (o-5)
 Or 'manner of life.'

#3:5 hoped (p-9)
 'Have hoped' is present, characterizing the woman.

#3:6 doing (q-13)
 That is, assuming they do.

#3:12 evil. (a-28)
 See Ps. 34.12-16.

#3:13 good? (b-15)
 Or 'him that is good.'

#3:15 hearts, (c-9)
 See Isa. 8.12-13.

#3:15 of (d-28)
 Or 'a reason for,' _logos_, as ch. 4.5; it includes both
 ideas. In Matt. 12.36 it is 'account,' but in Acts 19.40 'a
 reason for,' as elsewhere.

#3:16 which (e-10)
 See Note m, ch. 2.12.

#3:16 conversation (f-25)
 See Note o, ver. 1.

#3:18 unjust, (g-13)
 'Just' is singular, 'unjust' plural. There is no article in
 either case. It is not 'the just' _par excellence_, as Acts
 3.14.

#3:18 [the] (h-31)
 The article being left out, it is characteristic, in contrast
 with 'in flesh.' Both flesh and spirit are the manner and
 character of what is predicated of Christ. We could say
 'present in spirit,' 'fervent in spirit,' because it is
 characteristic: but 'made alive in spirit' conveys to the
 English mind the idea of an accomplished fact. It cannot be
 simply characteristic. In Greek, on the other hand, although
 conveying a fact, it has a characteristic significance. The
 sense given here is right.

#3:20 disobedient, (i-2)
 Or 'disbelieving:' see John 3.36 and ch. 2.7,8.

#3:20 longsuffering (k-5)
 _Makrothumia_: see Note.f, Jas. 5.7.

#3:20 saved (l-27)
 The Greek means 'arrive safe into a place of security through
 difficulty or danger,' as Acts 27.44.

#3:20 water: (m-29)
 This does not mean, I think, that they went through the water
 to get in, i.e. through the course of the flood. The apostle's
 mind does not turn to the flood, but to the water as an
 instrument. Water was ruin and death, and they were saved
 through it.

#3:21 demand (n-20)
 Or 'engagement,' or 'testimony.' The Greek word here
 translated 'demand' is a very difficult one, and has puzzled
 all critics and commentators. It means 'a question.' All the
 commentators speak of its use as a legal term with the sense of
 contract, or rather stipulations or obligations of a contract.
 I judge (as usual in these forms) that it refers to the
 question asked rather than to the asking of the question. The
 legal use arises from a questioning which settled the terms of
 the contract, hence called the questioning. I am disposed to
 think it is the thing demanded. It requires as before God, and
 has it in baptism as a figure by the resurrection of Jesus
 Christ. It must be remembered that 'of a good conscience' in
 English may be the thing requested or 'he who requests.' The
 form of the word in the Greek would rather make it the thing
 requested or demanded.

#4:4 corruption, (a-17)
 Or 'dissoluteness,' the heart being poured out into it. Or
 'excess of profligacy.'

#4:13 share (b-5)
#5:1 partaker (b-24)
 _Koinonos_: see Heb. 2.14.

#4:14 God (c-22)
 Or 'the Spirit of glory and of God.' There is a shade of
 difference in this.

#4:17 us, (d-20)
 See Ezek. 9.6.

#4:17 obey (e-29)
 Or 'believe not.'