"The lines are fallen unto me in pleasant places" (Ps. 16:6)—The Hebrew word "chebel" can mean "measuring line"; but the sense was often extended to include the territory measured or enclosed by the line; hence the meaning "measured portion, lot, part, region" (cf. Brown, Driver, Briggs: Hebrew Lexicon, p. 286) or, metaphorically, "fortune or lot." Consequently, Moffatt is justified in translating: "Fair prospects are allotted me."

"My reins also instruct me in the night seasons" (Ps. 16:7)—Kent renders: "In the night also mine heart instructeth me;" while Smith translates: "In the night also my thoughts instruct me."

"My heart is glad, and my glory rejoiceth" (Ps. 16:9)—Scholars contend that the words "my glory" do not seem natural in this context. Moffatt translates: "And so my heart and soul rejoice." (See Brown, etc., op. cit., p. 458, and Kittel: "Biblia Hebraica.")

"My flesh also shall rest in hope" (Ps. 16:9)—A literal translation would be "... shall dwell in security" (cf. Brown, etc., op. cit., p. 105). Consequently the American Revised Version has, "... shall dwell in safety; Smith, "My flesh also shall dwell in security;" and Moffatt, "My body rests secure."

"Hell ... corruption" (Ps. 16:10)—The Hebrew "she'ol," here translated "hell," is simply the shadowy abode of the departed without any unpleasant accompaniments associated with the word. "Corruption" is literally "a pit," presumably, in this context, the pit of "she'ol," which was supposed to be a great subterranean cavern. The American Revised Version gives: "Sheol ... corruption" in this passage; while Moffatt translates, "Death ... the grave." (See Hastings Bible Dictionary: Vol. II, p. 343; Brown, etc., op. cit., p. 1001; Booth: "Background of the Bible," p. 66.)

"At thy right hand there are pleasures for evermore" (Ps. 16:11)—Scholars contend that the Hebrew "ne'imoth" (pleasures) is definitely used of "spiritual delights" in this passage (Brown, etc., op. cit., p. 653). Moffatt renders the complete verse: "Thou wilt reveal the path to life, to the full joy of thy presence, to the bliss of being close to thee for ever."

"I will set my tabernacle among you" (Lev. 26:11)—The term "mishkan," here rendered "tabernacle" (from the Latin "tabernaculum"—"tent"), is literally "dwelling place," but was constantly applied to the sacred tent-sanctuary used by the early Hebrews, in which Yahweh Himself was supposed to "dwell" (cf. Ex. 29:42-45). In the New Testament we find various definitely metaphorical references to "the tabernacle of God" which "is with men" (cf. Rev. 21:3).

"The Lord redeemeth the soul of his servants" (Ps. 34:22)—The Hebrew word "nephesh," here rendered "soul" can also mean "life" (Cf. Brown, etc., op. cit., p. 659); while the verb "padah" means literally "ransom" (ibid., p. 804). Moffatt renders: "The Eternal saves his servants' life;" and Kent: "Jehovah redeemeth the life of his servants."

"None of them that trust in him shall be desolate" (Ps. 34:22)—Literally, "... shall be held guilty" or "suffer punishment" (Brown, etc., op. cit., p. 79); while it may be noted that the verb rendered "trust" means more exactly "seek refuge" (ibid., p. 340). Consequently Moffatt translates: "None who take shelter with him shall be punished;" while the American Revised Version suggests: "None of them that take refuge in him shall be condemned."

"Hope thou in God: for I shall yet praise him for the help of his countenance" (Ps. 42:5)—The verb translated "hope" has the primary meaning of "wait" or "await" (cf. Brown, etc., op. cit., p. 403f); while the term rendered "help" is found in a variety of different senses, which include "salvation, welfare, prosperity, deliverance" (ibid., p. 447). Moffatt translates: "Wait, wait for God: I shall again be praising him, my saving help, my God." Similarly, Smith suggests: "Wait thou for God; for I shall again praise him, the salvation of my countenance and my God."

"Deep calleth unto deep at the noise of thy waterspouts" (Ps. 42:7)—The rare Hebrew word "tsinnorim" means literally "pipes or spouts," and some suppose it to be figuratively used of the opening of "the sluices of heaven" (Brown, etc., op. cit., p. 857: cf. Gen. 7:11). Smith suggests: "Deep calls to deep to the sound of thy waterfalls." Kent contends that the primary reference is "to the rushing streams which break out from the rock on the southern side of Mount Hermon" (compare verse 6).

"The just shall live by faith" (Hebr. 10:38)—The Greek "dikaios" can mean either "righteous" or "just." Weymouth renders: "It is by faith that My righteous servant shall live;" Moffatt: "My just man shall live on by his faith;" and the American Revised Version: "My righteous one shall live by faith."

"We are not of them who draw back unto perdition; but of them that believe to the saving of the soul" (Hebr. 10:39)—Weymouth has: "We however are not the ones to shrink back and perish, but are of those who believe and so win possession of their souls;" and Moffatt: "We are not the men to shrink back and be lost, but to have faith and so to win our souls."

"The word of the Lord was precious in those days; there was no open vision" (I Sam. 3:1)—The word "yakar," here rendered "precious," is also used in the sense of "rare," a translation preferred by a number of scholars. Moffatt has it: "A word from the Eternal was rare in those days; visions were not common;" and Smith and the Revised Version: "The word of the Lord was rare in those days, there was no frequent vision."