[The Biblical citations given in the Christian Science Quarterly are from the Authorized King James Version. The Bible Notes in these columns can be used, if deemed necessary, to elucidate some of the words or passages contained in the Bible Lessons. The Notes in this issue are related to the Lesson-Sermon designated to be read in Christian Science churches on June 28, 1942.]

"The sincere milk of the word" (I Pet. 2:2)—The term which is here rendered "of the word" has the more literal meaning of "rational," and so "in accord with reason or soul." Then the Greek term "adolos" was often used in the early papyrus manuscripts in the special sense of "unadulterated" or "pure," though its literal meaning is "guileless" or "sincere," as suggested in our Common Version. The Twentieth Century New Testament well translates: "pure spiritual milk."

That thy trust may be in the Lord, I have made known to thee this day, even to thee" (Prov. 22:19)—The Hebrew form rendered "make known to" was often used in the special sense of "teach"; hence the rendering offered by Delitzsch: "That thy trust may be placed in Jahve, I have taught thee to-day, even thee!" Smith prefers: "Words of life I teach you this day, that your trust may be in the Lord."

"Have not I written to thee excellent things in counsels and knowledge?" (Prov. 22:20)—There is not a little doubt as to the correct meaning of the Hebrew form which is here translated "excellent things"; and many scholars feel that originally the sense was "heretofore." Thus Moffatt suggests: "Have I not written them for you already, instructions about knowledge?" Another reading suggests the translation "thirty," which explains Smith's rendering: "Have I not written for you these thirty sayings, respecting counsel and knowledge?"

"The light shineth in darkness; and the darkness comprehended it not" (John 1:5)—The Greek verb which is here rendered "comprehend" means literally "to lay hold of so as to make one's own; to appropriate, attain to, and so overtake;" indeed, in John 12:35 this same verb is rendered "overtake" by the Revised Version. In John 1:5, Weymouth (Fifth Edition) suggests: "The Light shines on in the darkness, and the darkness has never overpowered it;" while Moffatt has: "Amid the darkness the Light shone, but the darkness did not master it."

"No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick" (Luke 11:33)—The word "Iuchnos," translated "candle" in this verse and verse 36, and "light" in verse 34, means literally "lamp," while "luchnion" (candlestick) is rather "lampstand." Goodspeed renders: "No one lights a lamp and puts it in the cellar or under a peck measure; he puts it on its stand, so that people who come in can see the light."

"The four and twentieth day of the first month" (Dan. 10:4)—The first month of the Hebrew ecclesiastical year was known as "Nisan" (Neh. 2:1) or sometimes as "Abib" (Ex. 23:15), and is equivalent to part of March and part of April according to our calendar. "The four and twentieth day" would fall just ten days after the great annual feast of the passover.

"I was by the side of the great river, which is Hiddekel" (Dan. 10:4)—"Hiddekel" was an ancient name for the river Tigris; and it will be recalled that it is listed in Genesis 2:14 as one of the rivers whose waters came from the garden of Eden.

"Fine gold of Uphaz" (Dan. 10:5)—Several early Hebrew manuscripts suggest that the word "Uphaz" found its way into the text as a slip, and that it should be read "Ophir." In the original consonantal text the two forms are almost identical in appearance. Ophir was famed for the excellence of its gold, and was visited regularly by Solomon's fleet of merchant vessels. It is thought to have been a district of Arabia. (Cf. I Kings 9:28.)

"I am come for thy words" (Dan. 10:12)—The original may be more exactly translated: "I am come because of thy prayer." Compare Moffatt's rendering: "For the sake of your prayers I am here."

"I am a child" (Jer. 1:6)—This cannot, of course, be taken too literally, but there seems to be no doubt that Jeremiah was quite a young man, probably in his early twenties, at the time of the commencement of his ministry. Moffatt well suggests: "I am too young!"

"The little book ... was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter" (Rev. 10:10)—A closely parallel incident is recorded in the book of Ezekiel (3:1), where the prophet was called upon to "eat" a "roll" (that is a parchment or papyrus roll, or "little book") as was John in Revelation 10:9. At first it seemed to the prophet "as honey for sweetness," but he soon experienced "bitterness" (Ezek. 3:3, 14).

"Thou must prophesy again before many peoples" (Rev. 10:11)—The preposition "epi," here translated "before," has a variety of other meanings in Greek, including "on, on account of, over, against, about." Moffatt renders, "of"; and Weymouth, "concerning."

"Capernaum, which is upon the sea coast" (Matt. 4:13)—The Greek term "parathalassian" means literally "by the sea"—the sea in question being not, of course, the Mediterranean, but rather the sea, or lake, of Galilee, on the northwestern shore of which this village stood.

"In the borders of Zabulon and Nephthalim" (Matt. 4:13)—The Greek word rendered "borders" means literally "boundaries," but gradually came to be used to connote the region, land, or territory inclosed by these boundaries. "Zabulon" and "Nephthalim" are variant spellings of "Zebulon" and "Naphtali," two of the sons of Jacob, who, at the time of the allocation of the promised land among the Israelite tribes, received their heritage in the part of the country later called Galilee, and gave their names to this section of Palestine.