BibleWare/BibWare.bin/bibtrans/darby.exe/N_1TH.DBY

Text File | 1996-06-12 | 5KB | 128 lines

#1:4  (a-1)
 _Oida_, 'know consciously,' as throughout 1 and 2Thess.,
 except 1Thess. 3.5.

#1:5 you (b-8)
 _Ginomai eis_: see Gal. 3.14. Or 'brought to you.' It is
 passive, with the preposition, giving the sense of motion up
 to: 'they were now come.'

#1:9 serve (c-23)
 _Douleuo_: to serve as bondmen or slaves.

#1:10 deliverer (d-18)
 See Note, Luke 1.71.

#2:10 piously (e-7)
 Or 'holily,' _hosios_: see 'gracious,' Acts 2.27.

#2:12 calls (a-9)
 Or 'the God who calls you:' but neither gives exactly the
 Greek, because 'of God, who calls' makes God stand by himself
 as such; and 'the God who calls' makes the calling too
 distinctive, so that, but for other reasons, one might think
 there was another God. The Greek preserves the absoluteness of
 God, and adds the calling quality.

#2:17 separated (b-10)
 Lit. 'orphaned of.' The one Greek word has been translated
 'bereaved ... and separated' to express the emphatic
 reiteration of the Greek preposition _apo_.

#2:19 also (c-15)
 Or 'is it not even ye?'

#3:2 God (d-9)
 The reading here is perplexing, but it is either as
 translated, or 'our brother and minister of God.'

#3:4 be (e-16)
 Or 'we are to be,' that is, such is the lot of Christians;
 but 'told you beforehand' seems to make it applicable to the
 Thessalonians. I suspect both were in the apostle's mind; but
 it is added to ver. 3, and not the repetition of it.

#3:6 us, (f-30)
 Or 'have good remembrance of us, always desiring much to
 see.'

#3:7 in (g-8)
 _Epi_ with a dative. Here, and in 2Cor. 7.7, the apostle
 states what gave occasion for comfort to him -- the
 circumstance, not the cause. It is a similar construction in
 ver. 9: 'for all the joy.' We can say 'for' perhaps there, but
 it is the occasion of his thanksgiving; his thanksgiving was
 conditional; that was necessary to it as a condition precedent.

#3:11 himself, (a-6)
 The one article in Greek refers 'God and Father' to one
 person, without necessarily referring 'our' to more than
 Father, which it follows in Greek. 'Now may himself [who is]
 God and our Father.'

#3:11 direct (b-11)
 Here 'direct' in Greek is in the singular; God the Father and
 Christ the Lord forming, so to speak, one in the apostle's
 mind, though, personally, clearly distinguished.

#3:12 you, (c-2)
 'You' is in contrast with 'our ... to you.'

#3:13 holiness (d-11)
 _Hagiosune_. See Note i at Rom. 1.4.

#4:1 please (e-29)
 I do not say 'to please,' because then pleasing God would be
 a distinct object. Here it is rather 'to walk so as to please.'
 The point is, the '_how_,' that is, the manner of doing it, not
 that it ought to be an object, however true that may be.

#4:3 will (f-5)
 The article is not before 'will' in Greek, and the force is
 much increased thereby. It is not merely the fact that God
 wills so, but it is a matter of God's will. God is looked at as
 a person in authority (not merely a divine Being), but the will
 is looked at characteristically, not merely as a fact that he
 so wills. This is of such a character that God himself wills
 it.

#4:3 sanctification, (g-10)
#4:4 sanctification (g-13)
#4:7 sanctification. (g-11)
 _Hagiasmos_. See Note i at Rom. 1.4.

#4:4 possess (h-8)
 The Greek is not, I think, 'acquire,' but 'come into
 possession of,' the difference being great in moral things.
 What I possess myself of, I possess when the action is complete
 and permanent. Thus Luke 18.12; 21.19. You cannot say 'acquire
 your souls by patience.' 'Keep,' 'preserve,' is a kindred sense
 of the word.

#4:6 matter, (i-12)
 A mild expression for intercourse with a female, as his wife
 or another's.

#4:7 to (k-7)
 _Epi_, the characterizing condition: see Rom. 10.19.

#4:12 one. (l-15)
 Or 'of nothing.'

#5:8 hope (a-23)
 Compare 1Cor. 13.13: 'faith, hope, love, these three things.'

#5:22 wickedness. (b-7)
 The distinction between the expressions 'the right' and the
 word translated 'wickedness' (lit. 'evil') without an article
 is profoundly beautiful. The latter is looked at as a general
 thing, a genus, and has kinds or species. They were to hold
 fast '_the_ right,' the thing in itself. But we cannot speak of
 evil in itself as an abstract existence. Its most absolute form
 is Satan (as 'the wicked one,' see Matt. 13.19), though we may
 practically speak of 'evil,' but I cannot say 'evilness' as I
 can 'goodness.' I must suppose an existence of what is good to
 have an idea of evil. But if I say ' wickedness,' I think of an
 act or of evil will in someone, malice, and this gives the
 sense here.