"All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits" (Prov. 16:2)—The word which is here literally rendered "spirit" is used in Hebrew in a variety of senses, including "disposition, breath," or "spirit of the living, breathing thing" (Brown, Driver and Briggs: Hebrew Lexicon, pp. 924–926). Smith suggests: "All the ways of a man are pure in his own eyes; but the Lord weighs the motives;" and Moffatt: "A man's ways seem all right to himself, but the Eternal has the verdict on his life."

"They killed the passover" (Mark 14:12)—Not only was the name "the passover" given to the sacred Jewish feast which commemorated Isarel's deliverance from Egypt (Ex. 12:43), but it was also applied at times, as in this verse, to the lamb which was sacrificed at this time.

"This is my blood of the new testament" (Matt. 26:28)—The Greek word "diatheke," which is here rendered "testament," can also be translated "covenant," and it is instructive to note the Jewish belief that a covenant should be ratified, or sealed, by the shedding of blood, a belief expressed in, for example, Exodus 24:5–8. It may be observed that the Sinaitic and Vatican manuscripts, and others, omit the word rendered "new" in Matthew 26:28. Weymouth renders: "This is my blood ... the blood of the Covenant;" and Goodspeed has: "This is my blood which ratifies the agreement;" while Moffatt translates: "This means my blood, the new covenant-blood."

"Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit" (John 15:2)—The Greek verb here rendered "purge" means literally to "cleanse" or "clean." So Moffatt has: "He ... cleans every branch which does bear fruit, to make it bear richer fruit." Good-speed renders: "He prunes every branch that bears fruit, to make it bear more."

"I have manifested thy name unto the men which thou gavest me out of the world" (John 17:6)—The Jews laid great store by names and their significance, and in their thought a man's "name" was virtually synonymous with his real self, his reputation, or character; just as in English we speak of a man's "good name" in the sense of his character or reputation. Thus we find that among possible translations of the Greek "onoma" (name), Souter lists "person, personality, power, authority, character" (Greek Lexicon, p. 176). Hence Goodspeed's rendering: "I have revealed your real self to the men you gave me from the world."

"For their sakes I sanctify myself, that they also might he sanctified through the truth" (John 17:19)—Commenting on this verse, Dr. Plummer suggests the rendering "may be sanctified (or consecrated) in truth," adding that, in his view, "In truth' in reality and not merely in name or appearance" (Commentary on John, p. 313). Goodspeed has: "It is for their sake that I consecrate myself, that they also may be consecrated by truth;" though both Moffatt and Weymouth have: "consecrated by the truth."

"Let us draw near with a true heart in full assurance of faith" (Hebr. 10:22)—The Greek term "plerophoria" can mean either "full assurance," "most certain confidence"; or, "fulness, abundance" (Thayer: Greek Lexicon, p. 517). Hence the Revised Version has: "in fulness of faith;" and Goodspeed: "in sincerity of heart and with perfect faith." Weymouth, however, prefers: "with sincerity and unfaltering faith;" and Moffatt: "with a true heart, in absolute assurance of faith."

"Come and dine" (John 21:12)—More literally: "Come and breakfast," for, as Dr. Plummer notes (op. cit., p. 371), "The meal indicated is not the principal meal of the day (deipnon), but the morning meal (ariston) or breakfast." Goodspeed renders: "Come and have breakfast;" and Moffatt: "Come and breakfast"; while Weymouth has: "Come to breakfast."

"Lovest thou me? ... Thou knowest that I love thee" (John 21:15–17)—In this familiar passage we find that two different Greek words for "love" are employed, and there is, in reality, a not inconsiderable difference in meaning between them. In New Testament Greek, the word "philo" is ordinarily used to describe a very warm and spontaneous kind of love, such as that shown in the closest of human relationships; while the other verb "agapo," though apparentiy less ardent, is more reasoned and lasting, since it is founded on judgment and on understanding rather than upon impulse. It is the latter verb which is generally used in referring to man's love for God. or for his neighbor. Bearing in mind this distinction, it is of interest to observe that in his first two questions (verses 15 and 16) the Master uses the exalted term "agapo" in asking, "Lovest thou me?" But in both cases, Peter replies: "Thou knowest that I love thee" (using the verb "philo"). In his third question, however (verse 17), Christ Jesus employs Peter's own word "philo" instead of "agapo," and one can very readily understand why the apostle was "grieved" that on this occasion the Nazarene seemed to question the reality even of the type of ardent personal attachment which Peter had so freely professed. In his final response, Peter still retains the word "philo."

"A crown of glory that fadeth not away" (I Pet. 5:4)—It is not improbable that in this passage the apostle is stressing the contrast between an eternal "crown of glory" and the coveted crown of laurel leaves, the highest honor obtainable at the famous Greek games, which, despite the fact that it lasted for a time, being composed of "evergreen" leaves, yet eventually did "fade away." Weymouth renders: "You will receive the never-withering wreath of glory;" and Goodspeed: "You will receive the glorious wreath that will never fade."