[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 August 16, 1942.]

"Unite my heart to fear thy name" (Ps. 86:11)—In the original Hebrew, which consisted solely of consonants, the form "YCHD" could be taken to mean either "unite" (as in our Common Version) or "rejoice." The Septuagint Version suggests the latter alternative, reading: "Let my heart rejoice, that I may fear thy name." Similarly Moffatt has: "May reverence for thee rejoice my heart."

"The assemblies of violent men have sought after my soul" (Ps. 86:14)—The Hebrew word "nephesh," which is here translated "soul," was used by the Hebrews in a variety of senses, including not only "life" or "soul," but also "living being, creature, person, self"—as Feyerabend observes in his Hebrew Dictionary. Hence we find that "my soul" is often equivalent in meaning to "myself" or to "me." Smith suggests: "A gang of bandits seeks my life," while the French version also prefers the rendering "life."

"Then shall the land keep a sabbath unto the Lord" (Lev. 25:2)—The Hebrew word represented by our term "sabbath" suggests, by its derivation, the thought of "rest." Moreover, there is general agreement among scholars that the "sabbath" here referred to is not so much the familiar "seventh day" as "the seventh year" (compare verse 4), "a year of rest" (verse 5), when the fields were to lie fallow. Moffatt renders: "The land shall enjoy a sabbath rest for the Eternal."

"I will set my tabernacle among you" (Lev. 26:11)—The word rendered "tabernacle" is elsewhere rendered "tent." It may be observed, however, that its literal meaning is "dwelling"; hence the translation, "I will dwell among you," has been suggested; while a marginal note in the Genevan Version reads: "I will be daily present with you."

"That ye, being rooted and grounded in love, may be able to comprehend with all saints" (Eph. 3:17, 18)—Goodspeed suggests: "Your roots must be deep and your foundations strong, so that you and all God's people may be strong enough to grasp ..."

"My soul cleaveth unto the dust: quicken thou me according to thy word" (Ps. 119:25)—Here, as so often in the Bible, the verb "quicken" is to be understood in the sense of "revive" or "make alive," a meaning which it regularly bore at the time when our Authorized Version was first published. Moffatt suggests: "My soul is bowed to the dust: revive me, as thou hast promised."

"There will I bestow all my fruits" (Luke 12:18)—The term "fruits," which is used in verse 17, provides a literal rendering of the Greek term "karpous," which can also mean "crops," and, indeed, is thus rendered by most modern translators; but here, in verse 18, "fruits" represents a different Greek noun, "siton" (that is, "corn" or "grain"—the "fruits" of a harvest field). Thus we find that Goodspeed gives the rendering "crops" in verse 17; but prefers, "In them I will store all my grain" in verse 18.

"God said unto hi, Thou fool" (Luke 12:20)—The Greek word which is rendered "fool" in this passage is "aphron," and should be carefully distinguished from the very different term "moré" (Authorized Version—"fool"), the use of which is sternly condemned in Matthew 5:22. The exact force of the word "moré" is uncertain, but it seems to have implied slanderous contempt; while "aphron" means no more than "thoughtless one" or "foolish one," an apt description of the covetous man who, in his blind hoarding of material possessions, conveniently ignored higher things.

"This night thy soul shall be required of thee" (Luke 12:20)—The Greek term "psuche," rendered "soul" in this passage, can also mean "life." Hence the rendering found in the Margin of the American Standard Version: "This night is thy life required of thee."

"Discretion shall preserve thee, understanding shall keep thee" (Prov. 2:11)—Commenting on this verse, Delitzsch points out that while "discretion" is "the capacity of well-considered action," "understanding" is "the capacity in the case of opposing rules to make the right choice, and in the matter of extremes to choose the right medium." Moffatt renders: "Good sense will take charge of you, sound judgment will keep you right."

"To deliver thee from ... the man that speaketh froward things" (Prov. 2:12)—The word which is here rendered "froward things" means more strictly "perversions" or "perverse things." Smith suggests: "saving you ... from men who use perverse speech;" and Moffatt: "saving you ... from the self-willed speech of men."

"I have redeemed thee, I have called thee by thy name" (Isa. 43:1)—The tense used in this and in many other Old Testament passages is often known as "the prophetic perfect," for the prophets often saw future events so clearly and were so sure of their fulfillment that they recorded them as though they had already taken place. "The perfect tenses," as Whitewell points out, "are employed here in the original to express the certainty of the future event."

"What a word is this!" (Luke 4:36)—Literally, "What is this word (or 'message')?" or, as it has been expressed in more modern language: "What is the significance of this?" "What does this mean?" Good-speed suggests: "What is the meaning of this teaching?"

"They shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord" (Jer. 31:12)—An examination of the Hebrew text shows that the verb rendered "flow" may well be derived from a root which means "be radiant" or "shine." Moffatt translates: "So they shall gather singing on the heights of Sion, all radiant over the Eternal's bounty."

"Ye shall go out with joy, and be led forth with peace" (Isa. 55:12)—The following rendering is suggested by the early Septuagint Version: "Ye shall go forth with joy, and shall be taught with gladness."

"Seek the Lord, and his strength: seek his face evermore" (Ps. 105:4)—In the original, this verse has two different hebrew words, but since they are virtually synonymous, the rendering "seek" for both is permissible; though when used with reference to God, as here, both often mean "worship." Moffatt renders: "Worship the Eternal and his might, worship in his presence evermore."