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

Text File | 1996-06-12 | 8KB | 277 lines

#1:4 world, (a-18)
 _Aion_: 'age,' 'course of this world.'

#1:6 change, (b-7)
 Or, possibly, 'are changed.'

#1:6 gospel, (c-19)
 Or 'glad tidings,' as elsewhere.

#1:7 but (d-6)
 'But' has here the sense of 'but it is only that,' 'nothing
 else than that,' as Luke 4.27.

#1:13 conversation (e-8)
 i.e. 'manner of life.'

#1:14 doctrines (f-17)
 Or 'traditions.'

#1:15 God, (g-3)
 Or 'the God who,' &c.

#1:15 [even] (h-8)
 I have inserted 'even' here that it may be quite clear that
 'from my mother's womb' is a point of time. There can be no
 doubt of it: see Matt. 19.12, Luke 1.15; Acts 3.2; 14.8. The
 Greek has the force of 'taking out,' as distinguished or
 appropriated to something, though doubtless meaning 'to
 separate.' I have therefore said 'set apart.'

#1:18 Peter, (i-14)
 Very probably 'Cephas;' and at ch. 2.11,14.

#1:19 but (k-9)
 As ver. 7.

#1:22 personally (a-5)
 Lit. 'by face.'

#2:2 privately (b-23)
 i.e. separately from the others.

#2:4 might (c-30)
 The expression shows that what would have resulted as a
 consequence, i.e. 'bring us into bondage,' was indeed the
 purpose or object of those false brethren: see ver. 19; Phil.
 3.8; Rev. 22.14.

#2:6 nothing; (d-34)
 It may be translated 'But from those who were conspicuous as
 being somewhat; (whatsoever they were it makes no difference to
 me; God does not accept man's person;) to me indeed [or, 'for
 to me'] those who were conspicuous communicated nothing.'

#2:7 me, (e-16)
 Or 'I was entrusted with the glad tidings of the
 uncircumcision.'

#2:11 Peter (f-3)
#2:14 Peter (f-22)
 See Note, ch. 1.18.

#2:11 condemned: (g-18)
 Or rather 'because he was convicted of evil.'

#2:14 not (h-8)
 The present tense here is characteristic; it is not the
 present of time; as Acts 25.11, 'have done any wrong,' and John
 8.14, 'I come.' Perhaps we might say 'saw them not walking,'
 but it is too free.

#2:16 [nor] (a-16)
 The Greek has the sense of 'but,' with an exclusive force,
 which I have endeavoured to render by 'nor' in brackets: see
 Rom. 7.7; 14.14; 1Cor. 7.17; Gal. 1.7. We may translate
 perhaps, 'but only.'

#2:19 may (b-11)
 See Note to 'might bring,' ver. 4.

#2:20 *I*, (c-10)
 Or 'but I live, no longer I,' &c.

#3:6 righteousness. (d-13)
 See Gen. 15.6.

#3:8 blessed. (e-30)
 See Gen. 12.3.

#3:10 written, (f-19)
 See Deut. 27.26.

#3:11 by (g-3)
#3:12 by (g-21)
 _En_: meaning 'in the power of,' 'in virtue of,' 'according
 to the principle and nature of.'

#3:11 faith; (h-22)
 See Hab. 2.4.

#3:12 them. (i-22)
 See Lev. 18.5.

#3:13 redeemed (k-3)
 _Exagorazo_: only here and ch. 4.5; Eph. 5.16; Col. 4.5, 'to
 buy out from.'

#3:13 written, (l-21)
 See Deut. 21.23.

#3:14 to (m-8)
 _Ginomai eis_, i.e. 'arrive at that point, be there.' 'Be on'
 would state too much, and involve _application_.

#3:16 seed; (a-29)
 See Gen. 22.18.

#3:19 transgressions, (b-12)
 i.e. in order to bring evil into relief by transgressions.

#3:20 a (c-2)
 Or 'the.' It is abstract -- 'that kind of person.'

#3:21 able (d-21)
 Or 'such as was able to quicken,' an emphatic phrase.

#3:23 faith (e-13)
 Or 'the faith.'

#3:24 to (f-10)
 See Eph. 1.14, and Note.

#3:27 ye, (g-2)
 'Ye' is not emphatic. The passage does not imply that some
 might not have been. The apostle is speaking of the bearing of
 the ordinance

#4:4 come (h-15)
 Or 'born,' but the word (_ginomai_) means primarily 'to begin
 existence,' 'to become,' or 'to happen.'

#4:5 sonship. (i-12)
 Or 'adoption.' It is receiving the position of sonship as a
 gift. 'Receive' has an active force here. Jew and Gentile
 received it as a gift from another, even freely from God; for
 the Jew was in bondage under law: the Gentile had right to
 nothing: see Rom. 8.15,23; 9.4; Eph. 1.5.

#4:7 God. (k-15)
 God himself has made us heirs.

#4:8 gods; (l-18)
 As the Hebrew in 2Chron. 13.9, 'what is not God.'

#4:13 in (a-5)
 _Dia_, here meaning the state he was in, not going through
 and out, but staying within the time or space or limits. 'In
 weakness' characterized the manner of his coming to them.

#4:14 contempt; (b-16)
 Lit. 'spit out.'

#4:19 children, (c-2)
 _Teknia_, as John 13.33.

#4:22 servant, (d-14)
#4:30 servant (d-10)
#4:30 servant (d-20)
#4:31 servant's (d-8)
 Or 'bondmaid,' _paidiske_ (as Acts 12.13). Though in practice
 the word amounted to the same as a bondmaid, yet the Greek root
 is essentially different from that of _doulos_, a bondman, or
 slave.

#4:27 written, (e-4)
 See Isa. 54.1.

#4:30 scripture? (f-5)
 See Gen. 21.10.

#4:30 not (g-22)
 'Not at all;' 'in no wise;' a strong negative.

#5:1 freedom; (h-7)
 i.e. liberty as opposed to bondage. See 1Cor. 10.29.

#5:4 profit (i-6)
 The word translated here 'deprived of all profit' is hard to
 translate. The active form means to render anything useless and
 unprofitable, or miss an opportunity; as 'annulled,' Eph. 2.15.
 Here it is passive and with the preposition (_apo_) 'from.'
 Hence it is to be deprived of the profit or effect of anything.
 It is used in Rom. 7.6 ('we are clear') in the same form as
 here, for our deliverance from under the law; only there it
 refers not to profit, but to the action of the law. It had _for
 them_ become void of effect. So here Christ. What the word
 speaks of is, not separation from Christ personally, but from
 what is for us in him.

#5:7 stopped (a-6)
 The proper sense is 'to stop by cutting off the way.' As
 'hinder,' Rom. 15.22; 1Thess. 2.18.

#5:8 persuasibleness (b-2)
 Or 'the persuasion.'

#5:10 whosoever (c-29)
 _Hostis_, including his character, as Matt. 7.24.

#5:12 cut (d-7)
 Or 'mutilate.'

#5:13 to (e-6)
 _Epi_: the condition into which they are called; what
 characterizes their calling as a condition of its existence:
 see Notes, Rom. 4.18; 5.14.

#5:13 serve (f-23)
 _Douleuo_, serve as a bondman, see Note, 1Cor. 4.1.

#5:14 thyself; (g-17)
 See Lev. 19.18.

#5:16 in (h-5)
#5:18 by (h-6)
#5:25 by (h-4)
#5:25 by (h-11)
 The expression 'by the Spirit' occurs in vers. 18 and 25; but
 in ver. 16 'walk' refers to the general manner of life, as Rom.
 8.4, so I have left 'in.' In vers. 18 and 25 'walk' refers to
 the rule or line followed, as ch. 6.16; Rom. 4.12; Phil. 3.16.
 It is characteristic of the walk, leading, and life, the Spirit
 being the instrument and power.

#5:16 way (i-12)
 A strong negative, as ch. 4.30.

#6:1 restore (a-15)
 As 'mending,' Matt. 4.21: see Note g, 1Cor. 1.10.

#6:2  (b-1)
#6:2 fulfil (b-7)
 'Bear' is in the present tense, 'fulfil' in the aorist: 'thus
 have it fulfilled:' see Rom. 6.13.

#6:2 burdens, (c-4)
#6:5 burden. (c-7)
 The words for 'burden' in vers. 2 and 5 are different; ver. 2
 is the same as Matt. 20.12; ver. 5 as Matt. 11.30.

#6:2 the (d-11)
 Or 'Christ,' but the article is better here in English. The
 expression alludes to their fondness for law.

#6:4 to (e-18)
#6:4 to (e-26)
 Or 'in respect to.'

#6:10 good (f-10)
 This supposes more positive activity of service than 'doing
 good,' in ver. 9, which is the character of conduct. 'Let us do
 good' here is the service and labour in which it is shown.

#6:11 letter (g-5)
 Or perhaps 'in what large letters.' It was long for the
 apostle to write with his own hand, as he generally dictated to
 another.

#6:12 of (h-27)
 Or 'through.'

#6:14 whom (i-19)
 Or 'through which.'

#6:16 walk (k-6)
 See Note, ch. 5.25.