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

Text File | 1996-06-12 | 29KB | 968 lines

#1:1 called (f-7)
 'A called apostle,' i.e. an apostle by (divine) calling. Cf.
 ver. 7 'called saints,' and see note there.

#1:2 writings,) (g-11)
 'In holy writings:' there is no article in the original. The
 statement of the apostle is general, addressing himself, as he
 does, to Gentiles.

#1:4 Spirit (h-11)
 In many cases it is impossible to put a small or a large S
 rightly to the word Spirit, as the presence and power of the
 Holy Spirit characterizes the state, and that and the state are
 both included; so it is here. It is divine, not merely human,
 perfectness, and by the Holy Spirit, yet it is Christ's state.
 But it is not merely a state, but that state which consists in
 the presence and power of the Holy Spirit, and is the absolute
 expression of it. On the whole, I put a large S here, but it is
 the Son manifested on earth who is spoken of, and
 characteristic of him. Resurrection was the proof, but he who
 had eyes to see, saw what came in flesh justified in the Spirit
 even when here, the same Spirit which was quickening power in
 resurrection, as 1Pet. 3.18.

#1:4 holiness, (i-13)
 _Hagiosune_, the nature and quality itself, as 2Cor. 7.1 and
 1Thess. 3.13. Distinct from _hagiasmos_, the practical effect
 produced, the character in activity, translated 'holiness' in
 Rom. 6.19,22; 1Cor. 1.30; 1Tim. 2.15; Heb. 12.14; and
 'sanctification' in 1Thess. 4.3; 4.7; 2Thess. 2.13 and 1Pet.
 1.2. Another word, _hagiotes_, is used in Heb. 12.10 (the only
 time in Scripture), for the quality itself.

#1:4 dead) (k-18)
 Plural, 'of dead persons.'

#1:6 called (a-7)
 'Called ones of Jesus Christ' is what they are.

#1:7 called (b-10)
 'Called saints' is ambiguous in English, but the sense is
 that they are saints by the calling of God. The Greek implies
 that they are already saints, not called to be so.

#1:10 prospered (c-15)
 This does not refer to a prosperous journey, but to the hope
 that God may favour or prosper him so that he may come; he had
 long wished it, and hoped that at last it might be granted him.

#1:17 God (d-4)
 'Righteousness of God.' The absence of the article may arrest
 the mind here, and in some other places, in this part of the
 epistle. It is likely to do so, because _the_ righteousness of
 God is now a known doctrine; not so when the apostle taught.
 The righteousness of God was a wholly new thought, as was
 indeed wrath from heaven: wrath on earth was not. The gospel,
 or 'glad tidings,' was the power of God to salvation, because
 righteousness of God (that kind of righteousness) was revealed
 -- not a righteousness required of man. See ch. 3.21.

#1:17 by (e-25)
 'By faith.' The word 'by' is the same in Greek (_ek_) as that
 translated 'on the principle of.' I have left 'by' as being a
 quotation from Hab. 2.4.

#1:18 heaven (f-9)
 'Wrath of God from heaven is revealed:' see Note d; 'there'
 is merely the impersonal form, not an adverb, but necessary, as
 it is difficult to put the words in another order without
 injuring the sense.

#1:19 is (g-3)
 Or 'may be.' The Greek word here is used for 'may be known.'
 What is spoken of here is 'knowledge acquirable by nature in
 contrast with revelation,' it means what is within the capacity
 of man's apprehension. But 'is known' sufficiently represents
 that and is more exact.

#1:20 divinity, (h-30)
 What is characteristic of God; _not_ 'Godhead,' as in Col.
 2.9.

#1:20 render (i-35)
 The Greek expression does not affirm that they are so, but
 states the consequence of the display of creative glory in
 what was seen. 'So that they should,' or 'might be,' is
 ambiguous in English, and implies purpose. Hence I have said
 'so as to render,' which gives the sense.

#1:21  (a-1)
 This is the second reason: the first is ver. 19.

#1:21 thoughts, (b-19)
 The 'inward reasonings of the mind,' as Luke 9.46. The word
 'thoughts' in English conveys this best.

#1:25  (c-1)
 The word implies the character: 'who were such as,' see Matt.
 7.24.

#1:28 good (d-8)
 Not 'did not like.' The word means 'to assay, test, prove,'
 and thence 'to approve' as Phil. 1.10.

#1:28 reprobate (e-21)
 Or, as some, 'a mind void of moral discernment.'

#1:30 God, (f-4)
 I doubt that it has the sense of 'God-haters.' It acquired
 the sense of 'abominably wicked:' as 'cursed children' does not
 mean that a curse is pronounced, but that they are fit only to
 be so named. It is the moral state.

#1:32  (g-1)
 As in v. 25, 'who being such as so knew.'

#1:32 judgment (h-5)
 _Dikaioma_: what the righteous will of God requires; hence
 even an ordinance of his will, or a righteous act meeting his
 requirement. See ch. 5.18; Luke 1.6; and Rev. 15.4, where it is
 judgment itself. In ch. 2.5, 'righteous judgment' is
 _dikaiokrisia_.

#1:32 do (i-11)
 _Prasso_: to do an act: see John 5.29.

#1:32 practise (k-20)
 _Poieo_: practise a course of action: see John 5.29.

#1:32 delight (l-25)
 It means that not only their own passions carry them away,
 but, being thoroughly corrupt, they enjoy other people's
 sinning, associating themselves in thought and spirit with
 them, as taking pleasure in their doing so.

#2:1 condemnest (m-20)
 A play on words in Greek, strengthening the sense. The words
 for 'judgment' and 'condemnest' are from the same root.

#2:7 works, (a-9)
 Lit. 'good work,' singular.

#2:7 incorruptibility, (b-16)
 Not 'immortality;' the resurrection, or change, of the body
 is looked for; and it is thus a part of Christian truth: see
 2Tim. 1.10.

#2:15  (c-1)
 As ch. 1.32.

#2:15 written (d-8)
 It is not the law, but the work which is written.

#2:22 sacrilege? (e-20)
 See Acts 19.37.

#2:24 written. (f-18)
 See Isa. 52.5; Ezek. 36.20-23.

#2:26 requirements (g-7)
 _Dikaioma_, as 'righteous judgment,' ch. 1.32.

#2:26 reckoned (h-16)
 Often translated 'imputed' in A.V.

#2:27 with (i-11)
 _Dia_. The expression has the sense of 'in a given state or
 condition,' as well as 'by means of.' Their having or
 possessing the letter of the law and circumcision practically
 puts the Jews in that condition.

#2:28 outwardly, (k-10)
 'Openly,' 'manifestedly.'

#2:29 inwardly; (l-9)
 'In what is hidden or secret.'

#3:3 faith (a-13)
 Or 'faithfulness.'

#3:4 written, (b-18)
 See Ps. 51.4.

#3:5 wrath? (c-17)
 'Inflicts wrath' is hardly English, as wrath is a sentiment
 of the mind; and it is what reaches another which is inflicted,
 as punishment or pain. But 'executes' is not the sense, nor is
 'takes vengeance.' The form of expression in Greek, as in the
 use of 'inflict' in English, is a figure of the effect for the
 cause, so I have ventured to use it.

#3:7 abounded (d-12)
 Or 'has more abounded by my lie.' In the translation in the
 text the thought is 'he remained true in spite of my failure.'

#3:12 one: (e-26)
 Ps. 14.1-3.

#3:13 deceit; (f-13)
 Ps. 5.9.

#3:13 lips: (g-19)
 Ps. 140.3.

#3:14 bitterness; (h-8)
 Ps. 10.7.

#3:17 known: (i-8)
 Isa. 59.7-8.

#3:18 eyes. (k-9)
 Ps. 36.1.

#3:19 under (l-15)
 Lit. 'in' _en_.

#3:19 be (m-28)
 i.e. 'become in that state,' not future, but the existing
 consequence.

#3:21 without (n-3)
 'Apart from:' see Heb. 9.28.

#3:21 God (o-7)
 See Note, ch. 1.17.

#3:23 short (p-7)
 The present fact, 'they come short;' 'come' is not dependent
 on 'have.'

#3:25 mercy-seat, (q-7)
 I do not think this word can be used for '[a] propitiatory
 [sacrifice]' or 'propitiation;' it certainly is not the
 habitual use in the LXX; and we have the two parts of the work
 of the great day of atonement, here and in ch. 4.25; 'set
 forth,' here, has a reflexive force; see Note e, Heb. 1.3.

#3:25 by (a-25)
 'In respect of the passing by the sins.' I have hesitated as
 to using _dia_ with the accusative in this sense here; but on
 the whole I do not doubt it gives the sense. God had passed by,
 not brought into judgment, the sins of Old Testament believers;
 and the accomplishment of the atonement showed His
 righteousness in this. _Now_ the