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

Text File | 1996-06-12 | 27KB | 865 lines

#1:1 formerly (g-11)
 Or 'of old.'

#1:2 end (h-3)
 See Isa. 2.2. A Hebrew expression, as several here, for the
 end of the period of law, when Messiah was to be introduced.

#1:2 the] (i-15)
 Lit. 'in Son.' The absence of the Greek article here is
 important, though difficult to render in English; the result
 is, that God, speaking in _the_ prophets, and using them as his
 mouth, is clearly distinct: 'in Son' is not exactly 'as Son,'
 because that would be the character of the speaking, yet is
 perhaps the nearest to an adequate expression. It is God
 himself who speaks; not by another; not as the Father nor in
 the person of the Father; not merely by the Holy Spirit using a
 person not divine, but as himself a divine person, and that
 person the Son.

#1:2 worlds; (a-31)
 A Jewish expression, meaning 'the universe.'

#1:3 effulgence (b-4)
 That which fully presents the glory which is in something
 else. Thus light makes us know what the sun is; the tabernacle,
 what the pattern in the mount was.

#1:3 substance, (c-13)
 Clearly 'substance,' 'essential being,' not 'person.' It is
 of God, not of the Father.

#1:3 his (d-22)
 That is, his own, the Son's.

#1:3 made (e-25)
 The form (middle) of the verb here, has a peculiar reflexive
 force, 'having done it for himself.' Though we, as alone the
 sinners, have the profit, yet the work was done within his own
 person and work, without us, as when a man journeys, and so
 when he makes a person his friend, his wife.

#1:5 thee? (f-19)
 See Ps. 2.7.

#1:5 son? (g-36)
 See 1Chron. 17.13.

#1:6 brings (h-5)
 The present tense in English gives the sense of the aorist
 here. The reference is to Ps. 97, where he is just coming in,
 in his kingdom glory; but, in a certain sense, he must be there
 to be worshipped. His introduction is antecedent to his worship
 as firstborn, but it is on introducing him that this follows
 (hence the aorist), not when his whole introducing is a past
 thing. The glory of the person of Christ is before the writer,
 not the time of introducing. I have no doubt that the
 translation I give is the only right one.

#1:6 him. (i-21)
 See Ps. 97.7: 'worship' is _proskuneo_.

#1:7 ministers (k-15)
 _Leitourgos_. See Note k, to Rom. 15.16. 'Ministering' in
 ver. 14 is from the same root.

#1:7 fire; (l-19)
 See Ps. 104.4.

#1:9 companions. (m-22)
 _Metochos_: see Note q, ch. 2.14: and Ps. 45.6,7.

#1:12 Same, (n-19)
 'The existing one who does not change.' Every creature is
 changeable. A divine title: see Deut. 32.39.

#1:12 fail. (o-25)
 See Ps. 102.25,27.

#1:13 feet? (p-25)
 See Ps. 110.1.

#2:2 was (q-10)
 That is, was so when given; all is in the aorist here, or a
 truth as to the past.

#2:3 of (r-10)
 Not merely neglected when presented, but not cared for when,
 as here, they were nominally inside making profession. As Matt.
 22.5: 'They made light of' the invitation to the supper. 1Tim.
 4.14: 'negligent' of the gift in him: he had it. Heb. 8.9:
 Israel was disobedient, and Jehovah 'did not regard them.'

#2:5 come, (a-14)
 A known division among the Jews. First, 'this age;' and then
 what was to be introduced by the Messiah: see ch. 6.5 and Note
 h, ch. 9.9; Tit. 2.12.

#2:6 saying, (b-6)
 See Ps. 8.4-6.

#2:6 rememberest (c-12)
 An active recollection, because the object is cared for: so
 ch. 13.3.

#2:9 angels (d-12)
 Or 'him who was made ... angels, [even] Jesus:' see Ps. 8.5.

#2:9 that (e-26)
 The 'so that' is an appended sentence: 'he was made lower ...
 so that.' Ver. 10 justifies his being made lower for suffering
 death. The crowning is the accomplishment of the Psalm.

#2:9 thing. (f-38)
 Or 'every one.'

#2:10 perfect (g-24)
 'Make perfect' in Hebrews has the force of doing all required
 to initiate into an office, to make a person fit to be
 installed in the office. It is sometimes translated
 'consecrate.'

#2:10 leader (h-26)
 See Note, Acts 3.15.

#2:11 sanctified (i-8)
 Simply the character of the persons, without reference to
 done or doing.

#2:12  (k-1)
 See Ps. 22.22.

#2:12 praises. (l-20)
 Or 'praise _thee_ with singing.' Lit. 'hymn thee:' see Matt.
 26.30.

#2:13 him. (m-7)
 See Isa. 8.17 LXX, 'I will look for him.'

#2:13 me. (n-19)
 See Isa. 8.18.

#2:14 partake (o-5)
 _Koinoneo_: that is, they are in that condition, as their
 common lot.

#2:14 manner, (p-14)
 'In like manner' is strictly 'near to,' as Phil. 2.27, 'close
 to.'

#2:14 in (q-17)
 There is an intended difference here between the words for
 'partake' (_koinoneo_) and 'took part in' (_metecho_), ver. 14.
 The first, referring to the children, is a common equal sharing
 of the nature. The second, referring to Christ, means, he took
 a part in it; and refers always to something outside myself,
 but which I take, or take a part in. The first work refers to a
 joint participation in that which belongs to me or to known
 fellowship. The second is used in ch. 5.13, 'partakes of milk,'
 in 1Cor. 9.10, where the reaper gets a share in the sower's
 hope, and in 1Cor. 10.17,21,30, 'partake,' where 'partaking'
 (_metecho_) is proof of participation in fellowship
 (_koinonia_), ver. 16. The word does not say how far the taking
 share went.

#2:14 has (r-28)
 Or 'who had;' lit. 'having,' without reference to time. Cf.
 ch. 13.20.

#2:16 hand], (a-12)
 It means 'to take hold of,' but it is constantly used for
 'taking up a person to help him,' though in other senses as
 well. We say, 'he took him by the hand,' but this may be too
 familiar. It is used in the sense of 'taking hold of,'
 literally 'deliver.' The same word is used in this verse as to
 'the seed of Abraham,' and also in the quotation from Jer. 31
 in ch. 8.9, but there 'hand' is added in the Greek.

#2:17 him (b-4)
 He speaks, I apprehend, historically; it was necessary for
 him to do this by the alleged reason, not his present judgment
 of divine necessity or purpose. 'Has behoved' would speak more
 of continuance. It behoved him when he became a man. It is what
 he became as man, not what he took on him.

#3:1 partakers (c-4)
 Here _metochos_, who have been made, called to be, partakers
 of it. They had been _koinonoi_ of Israel's rights. See ch.
 2.14.

#3:2 house. (d-16)
 See Num. 12.7.

#3:5 his (e-8)
#3:6 his (e-6)
 That is, God's house, in which Moses was faithful as a
 ministering servant. The contrast is with 'Moses as a servant
 in,' and 'Christ as a Son over.' The Father is not brought in
 as such at all, but the Son is over the house as Son. The
 connection with its being God's house is evident, because he
 (Christ) has built the house, ver. 3, and he who built all
 things is God; but he is over it as Son.

#3:7 Spirit, (f-7)
 See Ps. 95.7-11.

#3:9  (g-1)
 Some translate 'wherewith,' that is, 'with which temptation.'

#3:11 rest. (h-13)
 A Hebraism involving a strong negative. Compare Num. 14.23;
 Mark 8.12.

#3:14 companions (i-5)
 _Metochos_, as ch. 1.9 (quoting Ps. 45.7), to which it
 alludes. It is not 'partakers of Christ.'

#3:15 provocation; (k-21)
 I have no doubt, in spite of objections, that 16-19 is a
 parenthesis.

#3:16 not (l-12)
 Or 'was it not indeed.'

#3:17 carcases (a-18)
 Lit. 'limbs:' often used for a carcase. Some suppose the idea
 of the body falling to pieces.

#3:18 word? (b-23)
#4:6 word, (b-29)
 _Apeitheo_: see Note e, John 3.36. 'Who had not hearkened to
 the word' is, I apprehend, the true force here. It is taken
 from the LXX, Num. 14.43 and Deut. 1.26, which refer to the
 occasion on which God declared their carcases should fall in
 the wilderness.

#4:4 works: (c-21)
 See Gen. 2.2.

#4:8 Jesus (d-3)
 Greek for Joshua: see Note, Num. 13.16.

#4:11 diligence (e-5)
#4:11 enter (e-7)
 Aorists: i.e. 'be in a state of having done it.'

#4:11 word. (f-25)
 See Note, ch. 3.18.

#4:12 division (g-20)
 The passage has, I judge, the sense of dividing between each
 pair of objects and not of dividing each of the things by
 itself.

#4:15 manner, (h-2