BibleWare/BibWare.bin/bibtrans/darby.exe/N_2CO.DBY

Text File | 1996-06-12 | 20KB | 619 lines

#1:4 encourages (a-2)
 _Parakaleo_, as Matt. 2.18; 5.4; Acts 20.12; 1Thess. 3.7. I
 do not say 'comfort,' as that is rather conveyed in
 _paramutheomai_, so translated in 1Thess. 2.11; 5.14;
 'console,' John 11.19,31; and 'consolation,' 1Cor. 14.3. The
 difference is slight, but here, as in Acts 20, there is the
 sense of 'cheered,' and this might replace 'encourage' and
 'encouragement' if there were a suitable noun.

#1:5 Christ (b-8)
 I would take this opportunity of drawing attention to the
 difference between 'Christ' and 'the Christ.' 'The Christ' is a
 title, the designation of a condition or office, not a name;
 'Christ' is a name. These are not used indifferently, and in
 the Gospels, where in Greek the word occurs alone, it is almost
 invariably 'the Christ,' the Messiah, or Anointed; while in the
 Epistles it is rarely so, but is used as a name. Some cases are
 doubtful, because the structure of the Greek phrase requires or
 prefers the article: this is the case here. However, on the
 whole I believe the article should be inserted here in English.
 When the article is inserted in this translation, the office or
 condition is considered to be the prominent thought.

#1:9 in (c-21)
 * Lit. '_the_ God who raises,' &c.

#1:12 God, (d-17)
 Lit. 'simplicity and sincerity of God.' The force I take to
 be, 'such as God would have, and God would produce.' As we say,
 'That is the stroke of a master,' 'the act of a prince.'
 'Godly' seems to me feeble, but not wrong. One cannot say 'of
 God' here.

#1:13 know (e-14)
 Or 'own' (personally). Some would render this 'but what ye
 read.' The word has this sense also; but it refers here, I
 think, to what they knew and had learnt of him by his being
 amongst them.

#1:13 recognise (a-23)
 _Epiginosko_, 'know well,' as Matt. 7.16 and 11.27.

#1:19 Silvanus (b-20)
 * i.e. Silas, Acts 18.5.

#1:19 *is* (c-31)
 The apostle here changes from the aorist 'did not become' to
 the perfect tense of the same verb, translated 'is.' He is not
 speaking of the character of his preaching, but declaring that
 the verification of all divine truth is in the Person of
 Christ.

#1:20 us. (d-23)
 Or 'with' or 'before God, for glory by us.' It may be read
 thus: 'was not yea and nay, but in him is the yea, (for
 whatsoever promises of God there are, in him is the yea, and in
 him the amen,) for glory to God by us.'

#1:21 in (e-8)
 _Eis_: lit. 'unto.' The word translated 'establishes ... in'
 means 'attaches firmly to,' 'connects firmly with.'

#2:3 [letter] (f-7)
 Some refer this phrase to his first letter. In this case it
 must be translated, 'and I wrote the very (letter I did).' But
 I think _touto auto_ can hardly mean that; and in the following
 words he refers it to the present time, when he _was_ coming.
 It is evident that, if _egrapsa_ (ver. 4) refers to his first
 letter, it must be translated 'I wrote;' but _ekrina_, 'I have
 judged,' (ver. 1) refers to the general determination of his
 mind. _Egrapsa_ clearly often refers to what is written in the
 letter that contains it, and then we must say in English, 'I
 have written.'

#2:4 wrote (g-11)
 This, I think, must refer to the first epistle, as he was now
 much relieved through the news Titus brought. It is again
 _egrapsa_.

#2:6 rebuke (h-8)
 Or 'penalty.'

#2:6 many; (i-15)
 The body at large -- 'the mass,' as ch. 9.2.

#2:7 grace (k-10)
 Or 'forgive,' as ver. 10; Luke 7.42.

#2:10 forgiven, (a-15)
#2:10 forgiven (a-19)
 The perfect tense: he had done it, but it continued as a
 present thing.

#2:15 odour (b-6)
 An allusion to the Roman triumphal processions, in which
 sweet odours were used, and when often many captives were
 killed, while others were spared. The 'sweet odour' was
 therefore unto death or unto life, as the gospel when received
 is a means of life, but when not received, however sweet it may
 be, is only a cause for condemnation.

#2:17 of (c-11)
 Or 'adulterate:' properly 'to retail.'

#3:2 read (d-11)
 The Greek means also 'well known;' a thing read of all, not
 private. There is a play on words, giving force to the
 statement: 'read' being a compound of 'know:' see ch. 1.13.

#3:3 be (e-4)
 Lit. '[ye] being manifested that ye are.'

#3:5 competent (f-5)
 I do not particularly prefer 'competent' to 'sufficient,' (as
 in ch. 2.16) but the sense is lost in ver. 6, if we say
 'sufficient' there.

#3:6 covenant; (g-12)
 The omission of the article makes it characteristic, as in
 the case of 'letter' and 'spirit;' perhaps it may be rendered
 'competent [as] new covenant ministers.'

#3:6 kills, (h-22)
 Or 'For letter kills.'

#3:7 began (i-12)
 It is not said that the ministry was glorious, but that the
 system was introduced with glory. It is in contrast with
 'subsist in glory' (ver. 8).

#3:7 Moses, (k-30)
 See Ex. 34.29-35.

#3:11 annulled (a-4)
 'That annulled,' or 'done away,' may appear a little harsh,
 but the apostle uses it as a formula for the old covenant done
 away in Christ. If this be borne in mind, the sense will be
 clearer by the use of it. It contrasts 'that annulled' with
 'that which abides:' so vers. 13 and 14.

#3:14 darkened, (b-6)
 As 'hardened,' Mark 3.5; 'blinded,' Rom. 11.7.

#3:14 annulled. (c-25)
 I have no doubt that the text is right, and that Moses
 covered his face _while_ he talked to the people, and that the
 Hebrew, Ex. 34.33, means nothing else, and ver. 34 proves it.

#3:16 away.) (d-13)
 The parenthesis begins at ver. 7.

#3:18 transformed (e-15)
 As Rom. 12.2. From _metamorphoo_, translated 'transfigured'
 in Matt. 17.2 and Mark 9.2.

#3:18 Spirit. (f-31)
 See vers. 6,17.

#4:2 shame, (g-9)
 i.e. all that of which one is ashamed and therefore keeps
 concealed.

#4:3 lost; (h-15)
 Or 'that perish,' as ch. 2.15.

#4:4 forth (i-38)
 I add 'for them' to complete the sense. I have doubted as to
 this passage. The word translated 'shine forth' is only found
 here in the New Testament and generally means 'to see,' or
 'discern.' If this be the meaning here, we should read 'so that
 they should not discern the shining forth of the glad tidings
 of the glory of Christ, who is the image of God.'

#4:6 God (k-5)
 Or '[it is] God.'

#4:6 shine (l-14)
 Lit. 'who spoke light to shine out of darkness.'

#4:6 forth (m-24)
 'Shining forth,' or 'radiancy;' the same word as translated
 'radiancy' in ver. 4.

#4:10 dying (n-8)
 Or 'putting to death.' The word implies the moral character
 of death, not only the fact of death. The same word is used in
 Rom. 4.19, 'the _deadening_' of Sarah's womb.

#4:13 written, (a-12)
 See Ps. 116.10.

#4:15 many (b-14)
 'Grace abounding through the many.' The grace of God, perfect
 in itself, multiplies itself in its objects, so that
 thanksgiving abounds. Paul was delivered, but everything was
 for the assembly. It was not therefore merely a benefit to him,
 but still more to all, so that the grace or benefit was
 multiplied, and caused thanksgiving to abound to God's glory.
 The _form_ of thought is peculiar, but the sense plain and
 striking.

#4:17 light (c-5)
 Lit. 'the momentary lightness of our.'

#4:18  (d-1)
 'While' has not the sense of time here. The literal
 translation, 'we not looking,' would convey a somewhat
 causative sense, which is not the force of the passage.

#5:1 house (e-9)
 'Tabernacle' is characteristic.

#5:2 from (f-17)
 _Ek_: 'out of.'

#5:4 yet (g-13)
 Or 'though meanwhile,' 'yet in such sort that.' It is a
 necessary condition of the right understanding of ver. 4.
 'Clothed' is the same word as 'to have put on' in ver. 2. For
 'groan,' vers. 2 and 4, see Mark 7.34.

#5:6 know (h-7)
 Lit. 'knowing' (from _oida_, conscious knowledge). It was
 their state; confident and knowing.

#5:6 present (i-10)
#5:6 absent (i-16)
 The Greek words translated 'present' and 'absent' are
 literally 'at home' and 'away from home.'

#5:10 in (k-20)
 'The things which in their accomplishment have their seat
 there.'

#5:11 been (l-13)
#5:1