"I will ... feed them upon the mountains of Israel by the rivers" (Ezek. 34:13)—The word "'aphikim," here translated "rivers," refers properly to "channels, stream beds, or ravines" rather than to the "rivers" which flow in them (Brown, Driver, Briggs: Hebrew Lexicon, p. 67); consequently the Revised Version renders, "... by the water-courses;" and Moffatt, "Feeding them on the uplands of Israel, in the valleys;" while the Septuagint also has, "... in the valleys." It may be recalled that when the prophet Ezekiel wrote his book he was in exile, living on the level plains of Babylonia (cf. G. A. Smith: "Isaiah," Vol. II, p. 52), and commentators have noted how again and again in his predictions of future restoration the prophet includes references to the rugged mountains of his native land. It is the "mountains of Israel" that are called to "hear the word of the Lord" (Ezek. 6:3; 36:1), while in this same hill country the flocks are to "feed" in "a fat pasture" (Ezek. 34:14) and the mountains themselves are to be fruitful (Ezek. 36:8; cf. also Davidson: "Ezekiel," p. 64).

"I will feed my flock" (Ezek. 34:15)—The verb rendered "feed" means literally to "pasture, tend, or shepherd" (Brown, etc., op. cit., p. 944); while, in the original, the "I" is definitely emphatic. Hence Moffatt and Smith have: "I myself will tend my flock." The Septuagint, however, reads: "I will feed my sheep," and continues, "and will cause them to rest."

"And ye my flock, the flock of my pasture, are men, and I am your God" (Ezek. 34:31)—In the Septuagint, the words "are men" (represented by the Hebrew form "'DM") are omitted, and it is supposed by scholars that this "'DM" found its way into the text by an unintentional duplication of the closely similar form "'TM," which immediately follows it in the manuscripts as they have come down to us. Moffatt evidently accepts this emendation and reads: "You are my own flock, the flock I tend, and I am your God."

"He that dwelleth in love dwelleth in God, and God in him," (I John 4:16)—The Greek menein," here translated "dwell," has the literal meaning of to "remain or abide." Commenting on the special use of the verb in this and similar verses, Thayer notes that "Christians are said 'menein en to theo' [to abide in God], to be rooted as it were in him by the spirit they have received from him" (Greek Lexicon, p. 399). Goodspeed translates: "Whoever continues to love keeps in union with God, and God with him;" while Moffatt suggests: "He who remains in love remains in God, and God remains in him."

"No variableness, neither shadow of turning" (James 1:17)—The Revised Version translates: "No variation, neither shadow that is cast by turning;" Goodspeed: "No variation of changing shadow;" Weymouth (5th Edition): "No variation, nor the shadow of change."

"The sure mercies of David" (Isa. 55:3)—Some scholars prefer to translate "to David" rather than "of David" (Brown, etc., op. cit.), since the word rendered "mercies" (or "lovingkindnesses"—cf. Psalms 69:16) is constantly used to describe God's love toward His people. The Septuagint reads "ta hosia Dauid"—("the holy things [of or to] David"), which has been rendered, "the holy things [of God promised to] David" (Thayer, op. cit., p. 456) as a guaranty of the "covenant" mentioned earlier in the verse.

"It shall be to the Lord for a name" (Isa. 55:13)—The Hebrew word "shem" (name) is sometimes employed, as in English idiom, in the sense of "fame, renown, reputation" (Brown, etc., op. cit., p. 1028), though some hold that in this passage "shem" has the sense of "memorial or monument" (ibid.). Thus, while Moffatt renders: "All this shall redound to the Eternal's fame;" Smith prefers: "They shall be to the Lord a memorial."

"Ye shall go out with joy, and be led forth with peace" (Isa. 55:12)—The Septuagint has the interesting rendering; "Ye shall go out with joy and shall be taught with gladness."

"Create in me a clean heart, O God; and renew a right spirit within me" (Ps. 51:10)—The term rendered "in me" is more exactly "for me"; while the phrase translated "a right spirit" is literally "a steadfast spirit" (cf. Brown, etc., op. cit., p. 465). Thus Moffatt has: "Make me a clean heart, O God, and put a new, steadfast spirit in me;" and Smith: "Create for me a clean heart, O God, and renew a steadfast spirit within me."

"Consider what I say; and the Lord give thee understanding in all things" (II Tim. 2:7)—It may be noted that the word "gar," translated "and," is literally "for"; and the second clause is a direct promise rather than a wish. Hence we could read literally: "Consider what I am saying; for the Lord will give you understanding in all things." Moffatt has: "Think what I mean! The Lord will help you to understand perfectly."

"A workman that needeth not to be ashamed, rightly dividing the word of truth" (II Tim. 2:15)—The Greek word means literally "to make a straight cut," and so, metaphorically, "to hold a straight course" or "to handle correctly" (cf. Thayer, op. cit., p. 453). Weymouth renders: "A workman who, because of his straightforward dealing with the word of truth has no reason to feel any shame."

"Flee also youthful lusts: but follow righteousness, faith, charity, peace" (II Tim. 2:22)—An alternative rendering would be: "Escape from the desires of youth, but pursue righteousness, faith, love, peace." Weymouth suggests: "Curb the cravings of youth; and strive for integrity, faith, love, peace;" and Goodspeed: "Fly from the cravings of youth, and go in pursuit of uprightness, faith, love and peace."