[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 August 3, 1941.]

"The Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he" (Jer. 31:11)—It would appear that in the phrase "hath redeemed" the prophet is making use of what is called the "prophetic perfect" tense; that is, he sees the future deliverance of his people so clearly that he chooses to write of it as something which has already happened. It is natural to apply the promise in this verse, if taken literally, to the future deliverance of Jacob (Israel) from exile in Babylon.

"They shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord" (Jer. 31:12)—The Hebrew verbal form here rendered "flow" can alternatively be derived from a root meaning "shine" or "be radiant," and for that reason Smith renders: "They shall come and be jubilant on the height of Zion, they shall be radiant at the goodness of the Lord." Similarly, Moffatt has: "So they shall gather singing on the heights of Sion, all radiant over the Eternal's bounty."

"He that dwelleth in love dwelleth in God, and God in him" (I John 4:16)—The term which is here translated "dwell" has the more literal meaning of "remain" or "abide." With reference to this special use of the verb in this and similar verses, Dr. Thayer observes that "Christians are said 'menein en to theo' ('to abide in God'), to be rooted as it were in him by the spirit they have received from him" (Greek Lexicon, p. 399). Goodspeed renders: "Whoever continues to love keeps in union with God, and God with him."

"They shall dwell safely in the wilderness" (Ezek. 34:25)—The Hebrew word "midhbar," here translated "wilderness," was used to express the thought of open country, where sheep or cattle might graze, and is often what we might term "moorland" or "prairie." Whether the country was open or wooded (verse 25), those who dwelt there were to be safe from attack. Smith renders: "So that they may live securely in the steppes, and sleep in the woods."

"I will make them and the places round about my hill a blessing" (Ezek. 34:26)—If "my hill" is to be taken literally, it would doubtless refer to the hill of Zion, the site of the temple—an eminence often referred to in the Old Testament as the "hill" or "mountain of the Lord," because of the worship carried on there. The temple was lying in ruins at this period, but Ezekiel foretold its reconstruction once the Exile had been brought to an end.

"Ye believe in God, believe also in me" (John 14:1)—This is a literal rendering of the Greek, but since the words rendered "ye believe" and "believe" are identical in form, other translations are possible. Weymouth (Fifth Edition) takes the verb as imperative in both instances, and has: "Trust in God: trust in me also." Goodspeed renders: "You must believe in God, and believe in me."

"In my Father's house are many mansions" (John 14:2)—The Greek word "monai" means literally "abiding places"—a meaning which is suggested also by the Latin root of the term "mansions."

"Make thy way straight before my face" (Ps. 5:8)—The verb which is rendered "make straight" has the primary sense of "make smooth" or "make even"; while "before my face" is a literal translation of a well-known Hebrew idiom meaning "before me." Compare Moffatt's rendering: "Make thy path smooth before me."

"We have an advocate with the Father" (I John 2:1)—The word "parakletos," here translated "advocate," is rendered "Comforter" in John 14:16 and other passages. The connection between the two meanings is found in the fact that "parakletos" meant originally "one called to one's side;" and since someone might be thus summoned to give comfort, aid, or defense, it can justifiably be translated "comforter," "advocate," or simply "helper," according to the context. Goodspeed suggests: "We have... one who... will intercede for us with the Father."

"He that saith he abideth in him ought himself also so to walk, even as he walked" (I John 2:6)—The Greek verb rendered "walk" is often used idiomatically in the New Testament in the sense of "to conduct one's life" or "to live." Moffatt suggests: "He who says he 'remains in him' ought to live as he lived."

"Take no thought for your life" (Luke 12:22)—A literal translation would be: "Do not worry about your life," for the verb which is employed in this context comes from the Greek "merimna," signifying "anxiety, care or worry." It may be added that the term "psuche" (literally "breath"), used in this verse, can be rendered either "life" (as here) or "soul" (in the lower sense of these terms), and might almost be represented by our word "self." Weymouth suggests: "Do not be anxious for your lives."

"How much more are ye better than the fowls?" (Luke 12:24)—The Greek term "diapherein," here rendered "to be better," can mean either "to excel in importance" or "to surpass in value." Goodspeed suggests: "How much more you are worth than the birds."

"Enoch was translated" (Hebr. 11:5)—It may be observed that the writer of this epistle uses the same Greek verb elsewhere in the sense of "changed" (Hebr. 7:12), which suggests another possible translation of the present verse.