"Praise ye the Lord" (Ps. 148:1)—It may be observed that our English word "Hallelujah" is simply the anglicized form of the Hebrew term which is here translated: "Praise ye the Lord."

"For the invisible things of him from the creation of the world are clearly seen" (Rom. 1:20)—Moffatt suggests the following rendering of this rather involved passage: "Ever since the world was created, his invisible nature, his everlasting power and divine being, have been quite perceptible in what he has made;" while Weymouth (fifth edition) has: "From the very creation of the world, His invisible perfections—namely, His eternal power and divine nature—have been perceptible and clearly visible from His works."

"This people's heart is waxed gross" (Matt. 13:15)—The verb which is here rendered "waxed gross" has the literal meaning of "to make thick, dull, or callous" (Thayer: Greek Lexicon, p. 497). So Goodspeed has: "This nation's mind has grown dull;" and Moffatt: "The heart of this people is obtuse;" while Weymouth renders: "This people's mind is stupefied."

"A woman of Canaan came out of the same coasts" (Matt. 15:22)—The word "coasts," as used in our Authorized Version of the Bible, does not necessarily refer to "lands bordering upon the sea," though, as a matter of fact, Tyre and Sidon, the towns mentioned in the preceding verse, were both seaports. The Greek word "oria" (coasts) simply means "territory or district" (Souter: Greek Lexicon, p. 179). Weymouth has: "A Canaanitish woman of the district came out."

"It is not meet to take the children's bread, and to cast it to dogs" (Matt. 15:26)—It is particularly interesting to note that the word here translated "dogs" is not the usual Greek term "kunes"—a term ordinarily used in those days in a somewhat harsh and uncomplimentary sense—but is a less common word, "kunaria," "little dogs." Dr. Plummer well observes that here the Master "refers to domesticated animals, household pets and companions" (Commentary on Luke, p. 217). Quick as a flash the Canaanite woman fastened upon this word, which of itself adds gentleness to the Master's temporary refusal, reminding him that such family pets were surely entitled to the crumbs or scraps which fell unheeded from the table. After all, as Dr. Plummer notes, "such animals are members of the household, and they get what the children do not want" (ibid.). Thus the faith, the wit, and the perseverance of the woman won for her child the healing she desired.

"Great multitudes came unto him, having with them those that were ... maimed, ... and he healed them" (Matt. 15:30)—The Greek word "kullos," here rendered "maimed"—a rendering upheld by Moffatt and Weymouthm though Goodspeed prefers "crippled"—can undoubtedly mean "maimed" in the primary sense of "deprived of a limb" (compare Matt. 18:8, where the same Greek word is used) and in support of Christ Jesus' healing of the "maimed" in this sense, reference may be made to the case of Malchus (John 18:10), whose ear had been cut off by Peter, but was healed, and apparently restored whole and complete at the touch of the Master (Luke 22:50f.). Commenting on this latter passage, and what he refers to as the "miracle of surgery" described therein, Dr. Plummer agrees that "a complete restoration of the ear is meant and is required. 'He touched the ear,' not the place where the ear had been" (op. cit., p. 513).

"Keep thy heart with all diligence" (Prov. 4:23)—The Hebrew could be more literally rendered, "Watch your heart more than all that you guard." Consequently, Moffatt translates: "Guard above all things, guard your inner self;" and Kent has: "Guard your heart above all things;" while Dr. Delitzsch suggests: "Above all other things that are to be guarded, keep thy heart."

"For out of it are the issues of life" (Prov. 4:23)—The term translated "issues" means literally "out-goings," and so "sources" (cf. Brown, Driver, Briggs: Hebrew Lexicon, p. 426). Hence, Kent has: "the sources of life;" and Smith, "the well-springs of life;" while Moffatt's rendering is: "For so you live and prosper."

"Let us therefore, as many as be perfect, be thus minded" (Phil. 3:15)—The Greek term "teleios" can mean either "perfect" (as in our Common Version) or else "full-grown, mature, complete" and so "fully-developed" (cf. Souter: op. cit., p. 258; and Cremer: Biblio-theological Lexicon, p. 543). Thus Moffatt translates: "For all those of our number who are mature, this must be the point of view;" and Goodspeed: "Let as many of us therefore as are mature have this attitude;" while Weymouth has: "Therefore let all of us who are mature believers cherish these thoughts."

"If there he any virtue, and if there be any praise, think on these things" (Phil. 4:8)—Several translators propose to read a comma instead of a semicolon before this phrase, thus taking it in closer connection with the preceding list of good qualities or actions. Moffatt renders "arete" (virtue) and "epainos" (praise), by "excellence" and "merit" respectively, and translates the complete verse: "Finally, brothers, keep in mind whatever is true, whatever is worthy, whatever is just, whatever is pure, whatever is attractive, whatever is high-toned, all excellence, all merit." Goodspeed has: "Now, brothers, let your minds dwell on what is true, what is worthy, what is excellent what is pure, what is amiable, what is kindly,—on everything that is excellent or praiseworthy." Weymouth, however, prefers to render: "Finally, brethren, whatever is true, whatever wins respect, whatever is just, whatever is pure, whatever is lovable, whatever is of good repute—if there is any virtue or anything deemed worthy of praise—cherish the thought of these things."