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 Notes in this issue are related to the Lesson-Sermon designated to be read in Christian Science churches on July 13, 1941.]
"A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another" (John 13:34)—This verse is often read with an almost complete disregard of the semicolon, but the Greek as well as the English indicates a somewhat definite pause at the word "another," before proceeding with the remainder of the sentence. Goodspeed makes this even more clear by the adoption of the following punctuation and translation: "I give you a new command: Love one another. Just as I have loved you, you must love one another."
"Ye call me Master and Lord" (John 13:13)—The Greek words here used are thought by scholars to represent the Aramaic terms "Rabbi" and "Mar." The followers of a "Rabbi" ("Master," or, more exactly, "Teacher") were usually referred to as disciples; while those who followed a "Mar" ("Lord") were spoken of as servants (compare verse 16).
"They kept the passover on the fourteenth day of the first month" (Num. 9:5)—The first month of the Hebrew ecclesiastical year corresponds to part of March and part of April, according to our modern calendar, and was originally known as the month "Abib" (Ex. 13:4). It was at this time of the year that the Hebrews left the land of Egypt and celebrated the first Passover. Later on, the name of the month was changed to "Nisan," and it is thus referred to in Nehemiah 2:1 and elsewhere in the Old Testament.
"He ... gave them power and authority over all devils" (Luke 9:1)—In the New Testament period there was a prevalent belief to the effect that disease was directly due to the activities of supposed "devils" or "demons." This explains the reference to the disciples' reception of "power and authority over" them, at the very outset of their healing ministry.
"A desert place belonging to the city called Bethsaida" (Luke 9:10)—The full title of this city appears to have been Bethsaida Julias; and it should be distinguished from the more familiar Galilean Bethsaida, the home of Peter and Andrew, which stood on the northwestern shore of the Sea of Galilee and was virtually a suburb of Capernaum. Bethsaida Julias lay to the north and slightly to the east of the Galilean lake, and so outside of the territory for Herod Antipas (compare verse 9).
"The coasts of Cæsarea Philippi" (Matt. 16:13)—The Greek term which is here rendered "coasts" means more literally "part" or "portion," when used in the singular, and when used in the plural in a territorial sense (as in this verse) it generally means "regions." Then, too, the geographical position of Cæsarea Philippi proves that here at least the word "coasts" does not imply nearness to the sea, for this city lay some thirty miles inland from the Mediterranean, and about twenty-five miles north of the Sea of Galilee.
"Thou art the Christ" (Matt. 16:16)—The Greek word "Christos" (Christ) is synonymous with the Hebrew term "Mashiach" (Messiah), since both may be literally translated "Anointed." From the earliest times, the Hebrews had considered anointing as conferring or symbolizing holiness or consecration. The Master fulfilled the offices and the highest ideals of the anointed kings, priests, and prophets of the Old Testament period.
"Thou art Peter, and upon this rock" (Matt. 16:18)—In English it is by no means easy to bring out satisfactorily the play upon words found in the Greek, where we have, "Thou art Petros (Peter) and upon this Petra ('rock' or 'stone') I will build my church." In the Syriac (or Eastern Aramaic) Version, the two words are not only similar—as in the Greek—but identical, for we find: "Thou art Kipha (Cephas—the Aramaic name for Peter—see John 1:42) and upon this Kipha (stone) ..." The French translation represents clearly the original play upon words as used by the Master: "Tu es le Pierre, et sur cette pierre ..."
"Then came the day of unleavened bread, when the passover must be killed" (Luke 22:7)—The Greek word "pascha" is used to mean either the "passover feast" or, as in this verse, "the passover lamb" sacrificed on this occasion. The Twentieth Century New Testament renders: "When the day of the Festival of the Unleavened Bread came, on which the Passover lambs had to be killed ..."
"With desire I have desired" (Luke 22:15)—The repetition of the word gives emphasis, as in a similar Hebrew idiom. Moffatt renders it: "I have longed eagerly;" while Goodspeed has: "I have greatly desired."
"This cup is the new testament in my blood, which is shed for you" (Luke 22:20)—The Greek term "diatheke," here rendered "testament," can also mean "covenant"; and there may be an implied reference to the early Hebrew belief that a covenant should be sealed by the shedding of blood (see Ex. 24:6–8). Moffatt suggests: "This cup means the new covenant ratified by my blood shed for your sake."
"They ... did eat their meat with gladness and singleness of heart" (Acts 2:46)—This seems to be the only passage in the New Testament in which the Greek word here rendered "singleness" occurs; and its more literal meaning is "simplicity"—a sense supported by the evidence of the early Greek papyri in which the same term is found. The Twentieth Century New Testament has: "They partook of their food in simple-hearted gladness;" and Goodspeed: "They ate their food with glad and simple hearts."
