"To us there is but one God, the Father, of whom are all things, and we in him" (I Cor. 8:6)—The preposition rendered "of" means literally "from"; while that translated "in" can also mean "unto" or "for" (cf. Souter: Greek Lexicon, pp. 73, 74). Goodspeed well translates: "For us there is just one God, the Father, who is the source of all things, and for whom we live;" similarly Moffatt has: "For us there is one God, the Father, from whom all comes, and for whom we exist."

"The Lord's day" (Rev. 1:10)—It may be noted that "this is the first place in Christian literature where the Lord's day is mentioned" (R. H. Charles: Book of Revelation, I, p. 22); and it is generally conceded that the phrase was used by the Christians then, as now, to signify Sunday—the first day of the week. It was called "the Lord's day" because on that day "the Lord," Christ Jesus, proved the unreality of death, and it had been set apart by common consent as a day of rest and worship.

"For thy pleasure" (Rev. 4:11)—Translated literally, the original reads "by thy will" (ef. Moffatt; and Thayer: Greek Lexicon, p. 285). Similarly, Goodspeed renders: "By your will"; and the Twentieth Century New Testament: "At thy bidding." The Revised Version reads: "Because of thy will," and then continues with a literal rendering of the following words: "they were, and were created;" while Weymouth suggests: "It was by thy will that they came into existence, and were created."'

"And the evening and the morning were the first day" (Gen. 1:5; cf. verses 8, 13, 19, 23, and 31)—Literally, "And there was evening and there was morning; day one." The Jewish day was (and still is) regarded as extending from sunset to sunset; hence it was natural that in setting down the record of creation Hebrew historian should mention the evening first. (Cf. Hastings' Bible Dictionary: Vol. IV, Article, "Time.")

"Who stretchest out the heavens like a curtain" (Ps. 104:2)—The word translated "curtain" is commonly used in the Old Testament with reference to the "curtain" or canvas side of a tent (Brown, Driver, Briggs: Hebrew Lexicon, p. 438), and might even be extended to suggest the complete tent. Hence Moffatt translates: "Thou spreadest the sky like a

"That it should not be removed for ever" (Ps. 104:5)—A more literal rendering of the Hebrew verb would be: "Be shaken, or moved" (Brown, etc., op. cit., p. 557). Thus Moffatt translates: "Never to be shaken;" Kent: "That it should not be moved forever."

"Their line is gone out through all the earth" (Ps. 19:4)—"Their line" is a literal translation of the Hebrew as we now have it, but it is generally agreed among scholars that at some time a scribe mistakenly omitted a Hebrew letter, thus changing the meaning of the word from "sound or voice" to "measuring line." "Their sound" or "their voice" appears to be a natural parallel to "their words" in the next clause. Moffatt translates: "Their message"; while the Septuagint and Smith agree in rendering "their voice" (cf.Brown, etc., op. cit., p. 876).

"The entrance of thy words giveth light; it giveth understanding unto the simple" (Ps. 119:130)—The Hebrew word "pethach," here translated "entrance," is more literally "opening or unfolding" (Brown, etc., op. cit., p. 836), while that rendered "simple" can also mean "open-minded" (ibid., p. 834). Moffatt suggests: "The interpretation of thy words enlightens and instructs the open-minded."

"For his mercy endureth for ever" (Ps. 136:1)—The Hebrew term "chesed" has a wider meaning than can be represented by a single English word such as "mercy." In our common version it is sometimes rendered "goodness" (Hos. 6:4) or "lovingkindness" (Hos. 2:19), and includes the ideas of kindness, tenderness, loyalty and love. Thus Moffatt sometimes renders it as "love" (Hos. 6:6), but in Psalms 136:1 and other passages "his 'kindness' never fails." George Adam Smith translates "chesed" as "leal love" (cf. Book of the Twelve Prophets, Vol. I, p. 265).

"Forsake the foolish, and live" (Prov. 9:6)—The phrase as set down in the original could be translated in various ways, since the word rendered "foolish" could be either the subject or the object of the sentence. Moffatt has: "Leave your foolish ways and live," and continues, "follow the ways of thoughtful sense." Smith renders: "Forsake your folly and live—keep the straight path of reason."

"The fear of the Lord is the beginning of wisdom" (Prov. 9:10)—"Fear" is a literal translation of the Hebrew word "yire'ah," but it came to be employed in the sense of awe, reverence, or piety (cf. Brown, etc., op. cit., p. 432). Moffatt translates: "The first thing in knowledge is reverence for the Eternal;" and Smith: "The beginning of wisdom is reverence for the Lord."

"For the invisible things of him from the creation of the world" (Rom. 1:20)—Goodspeed gives the sense of this passage as follows: "Ever since the creation of the world, his invisible nature—his eternal power and divine character—have been clearly perceptible through what he has made." Compare Weymouth's rendering: "From the very creation of the world, His invisible perfection—namely His eternal power and divine nature—have been preceptible and clearly visible from His works."

"Godhead" (Rom. 1:20)—This is the only passage in the New Testament where this particular Greek word "theiotes" occurs; but we learn from the papyri that it was used in the sense of "divinity" or "divine nature" (Moulton and Milligan: Vocabulary of the Greek New Testament, p. 286; Thayer: op. cit., p. 285). Moffatt translates it: "divine being."