Bible Notes
[The Biblical citations given in the Christian Science Quarterly are from the Authorized King James Version. The Bible Notes in this column can be used, if deemed necessary, to elucidate some of the words or passages contained in the Bible Lessons.]
"The horn of my salvation" (Ps. 18:2)—The term "horn" is one which is constantly employed in the Old Testament, and sometimes also in the New Testament (for instance, in Luke 1:69), in the figurative sense of power or strength, the symbolism being derived from the horns of certain animals which are used for offensive purposes.
"Abram" and "Abraham" (Neh. 9:7)—The meaning of the term "Abram" is apparently "exalted" (ram) "father" (ab). The suggestion recorded in Genesis 17:5, to the effect that Abraham means "father of many nations," or of a multitude, is now generally taken by scholars to be a play upon words rather than a definite etymological note, for such a play upon words occurs often in the Old Testament. There is found to be no such word as "raham" in Hebrew, but the word for "multitude" is "hamon," which appears to have suggested the change from "Abram" to "Abraham," and the sense which is attached to the latter of the two names by the Biblical writer.
"Ur of the Chaldees" (Neh. 9:7)—The word "Chaldees" is simply a synonym for "Babylonians," and this helps us in establishing the position of Abraham's birthplace. It is now usually identified with the Ur (also known as Mukayyar) which is situated some six miles south of the river Euphrates, and at a distance of about one hundred and twenty-five miles from its mouth. Ur is known to have been the center of moon worship; indeed, remains of a temple to the moon god are still to be seen there; but Abraham broke away from this pagan background to found the Hebrew race and establish monotheism for himself and for his descendants.
"Blessed be the Lord: for he hath shewed me his marvellous kindness in a strong city" (Ps. 31:21)—The word which is here translated "strong" means also "fenced" or "fortified," and so "fenced in" or "besieged." Thus Smith renders: "Blessed be the Lord! For he showed me his wonderful kindness in a besieged city;" while Moffatt expresses the thought in more general terms by rendering: "Blessed be the Eternal, for wondrous favour shown me in a desperate plight."
"Mountains ... skipped like rams; and ye little hills, like lambs" (Ps. 114:6)—It is thought that this reference refers primarily to the moving of Mount Sinai at the time when Moses received the law, as recorded in Exodus 19:18, where we read that "the whole mount quaked greatly."
"A standing water" (Ps. 114:8)—The phrase in the original means literally: "a pool of water," and is thus translated by the Revised Version; while Moffatt has simply, "a pool."
"Fear hath torment. He that feareth is not made perfect in love" (I John 4:18)—The Greek word which is here translated "torment" refers more exactly to "punishing" or "punishment," and it has been suggested that it may be considered as bringing out the thought of "deprivation." Good-speed renders: "Fear suggests punishment and no one who feels fear has attained perfect love;" while Moffatt translates: "Dread has to do with punishment—anyone who has dread, has not reached the fulness of love."
"They shall come out against thee one way, and flee before thee seven ways" (Deut. 28:7)—It seems that among the Babylonians "seven" was regarded as a number implying "completeness" or "totality," and there is good reason to consider that it was similarly thought of by the Hebrews. Consequently, the general sense of the passage might well be expressed by rendering: "They will ... flee before you in every direction." Moffatt's rendering is: "They may assail you all together, but they shall fly before you in all directions."
"Thou hast made the Lord, which is my refuge, even the most High, thy habitation" (Ps. 91:9)—The two words "which is" are not represented in the original Hebrew, as evidenced by the fact that they are italicized in our Authorized Version; and various commentators feel that in the earliest manuscripts there was found a word practically identical in form with that translated "my refuge," but having the sense of "thy refuge." When found in a manuscript, or even when printed, the two words are scarcely distinguishable. This explains the rendering offered by Smith: "You have made the Lord your refuge, and the Most High your habitation." Compara Moffatt's translation: "You have sheltered beside the Eternal, and made the Most High God your home."
"Speak the word only" (Matt. 8:8)—Literally, "but speak with a word," or, as we might put it in more modern idiom, "just say the word." Thus Weymouth (Fifth Edition) renders: "Merely say the word;" while the Riverside New Testament suggests: "Just speak the word."
"I have not found so great faith, no, not in Israel" (Matt. 8:10)—In a parallel account of this incident, recorded in Luke 7, it is suggested that the "centurion" was not a Jew, and this seems the more likely in that he held the rank of captain in the Roman army. Hence the point of the Master's words in Matthew 8:10 would seem to be not just that nowhere within the boundaries of Palestine had he found so great faith as the centurion expressed, but rather that he had not found such faith as this even "in Israel," in the sense of among the Jews. Gentile though he was, the centurion realized that his servant could be healed without the necessity of Jesus' personal presence.
