"A God of truth and without iniquity" (Deut. 32:4)—The Hebrew term "emunah," which is here translated "truth," means literally "firmness, fidelity, steadfastness." Other possible renderings are, "faithfulness, security, honesty" (Feyerabend: Hebrew Dictionary, p. 20), in addition, of course, to "truth"; while it may be added that it is this same term which is translated "faith" in Habakkuk 2:4; and "stability" in Isaiah 33:6 in our Common Version. Thus, in Deuteronomy 32:4 the Revised Version reads: "a God of faithfulness and without iniquity;" and Moffatt: "a God trusty and true."

"All the gods of the nations are idols" (Ps. 96:5)—The word translated "idols" is "elilim," which means literally "nothingnesses," or, as the Margin of the Revised Version puts it, "things of nought." Scholars contend that there is a play upon words in the original: "All the gods (elohim) of the nations are things of nought (elilim)."

"Which keepeth truth for ever" (Ps. 146:6)—The Hebrew term "emeth" can mean "truth," but has the more literal sense of "firmness, faithfulness, stability" (Brown, Driver and Briggs: Hebrew Lexicon, p. 54). Hence we could translate: "He keeps troth for ever." Smith renders it: "fidelity"; and Kent: "faithfulness"; while Moffatt has: "He remains ever true."

"The eyes of the Lord preserve knowledge, and he overthroweth the words of the transgressor" (Prov. 22:12)—The Hebrew word which is here rendered "preserve" can also mean "watch, guard, keep" (Brown, etc., op. cit., p. 665). Smith suggests the rendering: "The eyes of the Lord keep watch on him who has knowledge; but he upsets the plans of the faithless;" while Moffatt translates: "The Eternal is keen-eyed, alert; he foils the plans of faithless men."

"Have not I written to thee excellent things in counsels and knowledge?" (Prov. 22:20)—There is considerable doubt as to the correct sense of the Hebrew form which is here rendered "excellent things"; and many suppose that the meaning was originally "heretofore" (cf. Brown, etc., op. cit., p. 1026; and the Margin of the Revised Version). So Moffatt has: "Have I not written them for you already, instructions about knowledge?"

"Consider what I say; and the Lord give thee understanding in all things" (II Tim. 2:7)—It may be observed that the word "gar," translated "and," means literally "for"; and the second clause is a direct promise rather than a wish. Hence we could read literally: "Consider that I am saying; for the Lord will give you understanding in all things." Weymouth has: "Reflect on what I am saying: the Lord will give you understanding in everything." Goodspeed, however, suggests: "Think over what I say. For the Lord will help you to understand it perfectly;" and Moffatt: "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: Greek Lexicon, p. 453). Weymouth renders: "A workman who, because of his straightforward dealing with the word of truth, has no reason to feel any shame;" and Moffatt: "a sound workman, with no need to be ashamed of the way you handle the word of the Truth;" while Goodspeed suggests: "a workman who has nothing to be ashamed of, but rightly shapes the message of truth."

"By mercy and truth iniquity is purged" (Prov. 16:6)—The term which is here translated "iniquity" derives from a root which suggests the concept of "erring" or "wandering" from the true path (cf. Brown, etc., op. cit.) and has sometimes been rendered "perversity." In view of the wide range of meaning which is suggested by the Hebrew word here rendered "mercy," we find that various translations have been given of this particular passage. For instance, Moffatt has: "Kindness and loyalty atone for sin;" and Smith: "By kindness and good faith guilt is atoned for;" while Delitzsch suggests: "By love and truth is iniquity expiated."

"If it may be a lenthening of thy tranquillity" (Dan. 4:27)—The Aramaic word translated "tranquillity" can also mean "ease or prosperity" (see Brown, etc., op. cit., p. 1115); hence the rendering favored by both Moffatt and Smith: "Perhaps your prosperity may be prolonged." The Margin of the Authorized Version, however, offers the interesting alternative rendering: "It may be a healing of thine error."

"Our Father which art in heaven" (Luke 11:2)—This is the reading of the Alexandrian and Bezan manuscripts, but the still older Vatican and Sinaitic codices, followed by the Vulgate, and certain other early versions, read simply, "Father." Hence we find: "Father, may Thy name be kept holy" (Weymouth); "Father, your name be revered" (Goodspeed); "Father, hallowed be thy name" (Revised Version); and, "Father, may thy name be held holy" (Twentieth Century New Testament); while Moffatt has: "Father, thy name be revered."

"Give us day by day our daily bread" (Luke 11:3)—The Greek word "epiousion" (daily) is very rare, and there has been some uncertainty as to its exact meaning. However, it occurs in one of the early papyri, apparently in the sense of the daily ration of food given out a day in advance to laborers and others (see Deissmann: New Testament in the Light of Modern Research, p. 85). Compare Souter's rendering: "belonging to the morrow" (Greek Lexicon, p. 93). So Moffatt translates: "Give us our bread for the morrow day by day." Goodspeed, however, renders: "Give us each day our bread for the day;" Weymouth: "Give us day after day our bread for the day."