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

Text File | 1996-06-12 | 10KB | 311 lines

#1:1 at (a-19)
 Lit. 'in,' as Acts 13.1; Rev. 2.1.

#1:1 Ephesus. (b-20)
 It may be interesting to mention that though 'at Ephesus' is
 found in almost all copies, many authorities would leave it
 out. Some, without sufficient ground, have considered it as a
 kind of circular. Compare Col. 4.16.

#1:3 with (c-16)
 'With' does not quite give the force. The preposition (_en_)
 here conveys something of the power and value of what is
 enjoyed; gives the blessing characteristically: see Note c,
 Matt. 3.11.

#1:5 beforehand (d-5)
 The word translated 'marked out beforehand' involves purpose.
 It is not 'counsel,' though it is '_according to_ the good
 pleasure of his will,' and, in ver. 11, '_according to_ his
 purpose,' and '_according to_ the counsel of his own will.' The
 word _horizo_ means 'mark out,' 'determine,' as in Rom. 1.4;
 here _pro_ (beforehand) is prefixed. It refers generally to
 persons, but is applied to things as in 1Cor. 2.7. When applied
 to persons, that to which they are destined is always added.

#1:5 adoption (e-7)
 Or 'sonship,' as Gal. 4.5.

#1:6 favour (f-16)
 'Taken us into his favour,' i.e. 'put us into a position of
 grace and favour.' The Greek word is used here and Luke 1.28.
 'Accepted us' is too formal a doctrine here. 'Shown us grace or
 favour' does not give the force, for then 'the Beloved' would
 be merely the instrument. It is 'in the Beloved' that we enter
 into favour. An alternative reading is, 'the favour or
 acceptance in grace, which he has freely bestowed upon us.'

#1:14 to (g-8)
 Or 'up to,' _eis_. It is more than 'till,' because it has the
 inheritance in view. Compare Gal. 3.24. It may be translated
 'for the redemption,' connecting it with 'sealed,' instead of
 with 'earnest;' thus, 'Ye have been sealed with the Holy Spirit
 of promise, (who is the earnest of our inheritance,) for,' &c.

#1:20 down (a-19)
 'Set him down' is an added statement not connected
 _grammatically_ with what precedes.

#1:22 feet, (b-8)
 See Ps. 8.6.

#2:2 world, (c-12)
 '_Aion_ of this _Kosmos_:' i.e. the course of this world; see
 Notes, 1Cor. 1.20.

#2:2 disobedience: (d-32)
 As ch. 5.6.

#2:3 do, (e-25)
 Not 'the will of the flesh and the thoughts,' but 'the things
 willed.'

#2:5 saved (f-15)
 'Saved.' The perfect tense, not the principle on which we are
 saved, but the actual fact, what has been done and so abides:
 so ver. 8.

#2:7 us (g-18)
 That which is actually bestowed, not merely in the heart of
 God.

#2:12 God (h-27)
 Or 'atheists.'

#2:21 [the] (a-4)
 I judge that the correct reading in the Greek is without the
 article. This construction directs the mind to all the
 component parts of the thing in question. So here the building
 is not viewed as one completed thing but was 'growing to' a
 temple (_naos_). He is looking at a building composed of living
 stones as a whole, but mentally apprehended as composed of many
 parts. Among these, in Christ, the Gentiles at Ephesus were
 built in too, to be now already a habitation of God by the
 presence of the Spirit.

#3:1 prisoner (b-6)
 Lit. 'the one in bonds.'

#3:7 minister (c-6)
 _Diakonos_: see Note, 1Cor. 4.1.

#3:9 ages (d-19)
 Or 'from eternity:' literally 'from the ages;' but in the
 sense of the period elapsed, not 'hidden from them.'

#3:11 ages, (e-7)
 Or 'eternal purpose.'

#3:14 Christ], (f-15)
 Many reject the words 'of our Lord Jesus Christ.' But as they
 are well supported by manuscripts and the most ancient versions
 and fathers I have not struck them out, though disposed to
 think them an addition.

#3:15 family (g-4)
 There is a distinct connection between the Greek words for
 Father and family.

#3:21 Amen). (a-19)
 Ch. 3, except ver. 1, is a parenthesis.

#4:1 wherewith (b-16)
 Or 'according to which.'

#4:3 bond (c-13)
 It is not only 'bond,' but the 'bond-together.' It is not the
 power of union -- that is the Holy Spirit; but the practically
 uniting in fact, as amongst men on earth.

#4:4 body (d-4)
 It may be translated '[the] body is one,' and so on. If we
 could leave out 'there is' or 'is', the force would be so much
 the greater.

#4:8 says, (e-3)
 See Ps. 68.18.

#4:12  (f-1)
 _Pros_: it directs attention to the object when reached, or
 when the subject is at, or with the object. 'The Word was with
 (_pros_) God,' John 1.1 _Eis_ 'with a view to' here, and 'at'
 three times, ver. 13, refers to the object in the _mind_ of the
 person. See Mark 11.1, where 'to' (twice) is _eis_, and 'at' is
 _pros_.

#4:12 Christ; (g-26)
 Or 'of the Christ.'

#4:13 knowledge (h-14)
 'Full knowledge,' as ch. 1.17; Col. 1.9.

#4:14 in (i-22)
 The form of the Greek phrase makes it somewhat difficult to
 translate. I do not think that the phrase 'in the sleight of,'
 &c., is in connection with 'tossed and carried about,' but, in
 sense, with 'that teaching.' The cheating, as of dice-players,
 and still more methodic craft, characterized the teaching. 'In
 the sleight of men' marks the power and character of the
 teaching. What I have given is literal, and is sufficiently
 clear: 'that' is emphatic.

#4:16 supply, (k-14)
 The word 'supply' in Greek has the emphatic article and it
 might read 'that supply, [which is] according to.' The article
 denotes a known supply from Christ. sufficiently known to be
 referred to, to which also the 'from whom' lends force.

#4:17 as (a-16)
 Lit. 'as also,' or 'even as.'

#4:21 in (b-16)
 There is an emphatic article before 'Jesus:' 'Jesus' is
 personally brought into relief.

#4:22 conversation (c-10)
 i.e. manner of life.

#4:22 itself (d-16)
 Or 'goes on in corruption.' The Greek word is used for
 'destroy' in 1Cor. 3.17. The two thoughts combine here.

#4:24 holiness. (e-19)
 Lit. 'righteousness and holiness of the truth:' see ver. 21.

#4:25 falsehood, (f-5)
 Everything that has the character and nature of falsehood. It
 is abstract, what has this quality, not merely the act of
 lying.

#4:27 for (g-4)
 Or 'give way to.'

#4:29 corrupt (h-3)
 Or 'filthy;' a figure drawn from what is evil and bad, as
 fruit: see Matt. 7.17-18 'worthless.'

#4:30 for (i-16)
 _Eis_: see ch. 1.14.

#4:32 kind, (k-6)
 As 'good,' Luke 6.35; 1Pet. 2.3.

#4:32 forgiving (l-8)
#4:32 forgiven (l-18)
 Or 'showing grace to,' 'shown grace to,' as Luke 7.42.

#5:3 lust, (m-8)
#5:5 lust, (m-19)
 As 'greedy unsatisfied lust,' ch. 4.19. It means the lust of
 having, but is not confined to gain: see Mark. 7.22.

#5:4 foolish (n-4)
 Perhaps 'indecent.'

#5:4 jesting, (o-7)
 Used for 'buffoonery.'

#5:4 convenient; (p-11)
 'Convenient' has the French sense of _convenir_ (see Col.
 3.18, Philem. 8, 'fitting'), but no other word exactly suits.
 Perhaps 'becoming' or 'suitable.'

#5:5 knowing (q-8)
 'Informed of' is conscious knowledge; 'knowing' is objective
 knowledge.

#5:6 disobedience. (a-24)
 _Apeitheia_: see ch. 2.2 and Note q, Rom. 10.21.

#5:11 reprove (b-15)
#5:13 exposed (b-8)
 Or 'expose [them]' -- that is, expose (as by light) their
 true character. _Elenko_: see John 3.20.

#5:13 things (c-3)
 Or 'but all of them, having their true character exposed by
 the light, are made manifest,' or 'are made manifest by the
 light.'

#5:14 thee. (d-22)
 See Isa. 60.1.

#5:16 time, (e-3)
 Not 'redeeming time,' as usually understood, but seizing
 every good and favourable opportunity. (See Dan. 2.8.)

#5:19 hymns (f-7)
 _Humnos_, as Col. 3.16. The verb _humneo_, from the same
 root, is found in Matt. 26.30; Mark 14.26; Acts 16.25; and Heb.
 2.12.

#5:20 is] (g-12)
 'To him who is.' This alone gives the sense. 'God, even the
 Father,' might be taken as meaning that the Father only is God,
 and it is far from exact as a translation.

#5:23 husband (h-3)
 _Aner_, 'man,' when not the race, and 'husband' are the same
 word in Greek; but the article is left out here. It is in his
 character of man, as contrasted with woman, that this headship
 belongs to him. It is the same word as 'husband' in what
 follows