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 October 5, 1941.]
"The lust of the flesh, and the lust of the eyes" (I John 2:16)—Rendering this passage in rather more modern English, the Twentieth Century New Testament translates: "the gratification of the earthly nature, the gratification of the eye;" while the Riverside New Testament has: "the passions of the flesh and the lust of the eyes."
"The pride of life" (I John 2:16)—The Greek word "alazonia," which is rendered "pride" in this passage, is usually employed in the sense of "empty, braggart talk"; while Dr. Thayer describes it as denoting "an impious and empty presumption which trusts in the stability of earthly things." In I John 2:16, Weymouth (Fifth Edition) translates as follows: "the show and pride of life;" while the Twentieth Century New Testament has: "the pretentious life."
"While men slept, his enemy came and sowed tares" (Matt. 13:25)—The word translated "men" is a word constantly used by Matthew to mean "men in general, people." Thus there is no implied rebuke of the servants for not watching over the field in the midnight hours. The Greek simply suggests that it was at night, the normal time for sleep, when the "enemy" came and sowed weeds among the grain.
"Beware of false prophets" (Matt. 7:15)—Some commentators suggest that the reference to the "false prophets" should be understood in connection with the preceding verse, with its description of the way which is hard to find, noting that "the false prophets ... profess to guide ... but for their own advantage" (cf. McNeile: Commentary on Matthew, p. 94).
"A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit" (Matt. 7:18)—In this passage, our English word "good" represents two different Greek terms. The former of these is the more usual term for "good" (namely, "agathos") ; the latter ("kalos") means primarily "beautiful" (this beauty being conceived of as the natural outward evidence of nobility or goodness of character), but it was often used to mean "sound or whole." Moffatt's translation notes this distinction by rendering, "a good tree," but "sound fruit."
"The king of Israel sent to the place which the man of God told him ... of, and saved himself there, not once nor twice" (II Kings 6:10)—Moffatt has the rendering: "The king of Israel, sending to the spot about which the man of God had warned him, saved himself. This happened more than once."
"The mountain was full of horses and chariots of fire round about Elisha" (II Kings 6:17)—The reference to "the mountain" (or "hill") fits in exactly with what we know of the geographical position of Dothan. It appears that the town itself stood on a hill, while, in addition, it was "surrounded on three sides by hills," as Hastings' Bible Dictionary reminds us.
"The troubles of my heart are enlarged; O bring thou me out of my distresses" (Ps. 25:17)—There is some doubt as to the exact sense of the Hebrew original at this point, hence various translations are possible. Smith suggests: "Enlarge the straits of my heart, and lead me forth from my distresses;" while Moffatt has: "Relieve the anguish of my heart, free me from all this pressure."
"Vanity and vexation of spirit" (Eccl. 2:11)—The term which is rendered "vanity," both here and in verse 1 of this chapter, means literally "vapor" or "breath," while the phrase which is rendered "vexation of spirit" means more exactly "pursuit of wind." The general sense of the passage is given by Moffatt, who renders: "It was all vain and futile."
"Create in me a clean heart, O God; and renew a right spirit within me" (Ps. 51:10)—The term translated "in me" means more literally "for me," while the phrase rendered "a right spirit" means more exactly "a steadfast spirit." Compare Smith's translation: "Create for me a clean heart, O God, and renew a steadfast spirit within me," and that of Kent, which is similar.
"Uphold me with thy free spirit" (Ps. 51:12)—The word for "thy" is not represented in the original, while a more exact rendering of the adjective here translated "free" would be "inclined, incited, generous, noble, or willing." Then, too, the term translated "spirit" is often used to describe the "inspiration" of the prophets. Hence one might render: "Sustain me with noble (or 'ready') inspiration."
"I thank God, whom I serve from my forefathers with pure conscience" (II Tim. 1:3)—Weymouth brings out the thought of the original Greek in more modern idiom by rendering: "I thank God, whom I serve with a pure conscience, as my fathers did;" while the Twentieth Century New Testament has similarly: "I am thankful to God, whom I serve, as my ancestors did, with a clear conscience."
"Jesus Christ ... hath abolished death" (II Tim. 1:10)—There is general agreement among scholars that this, the latest of Paul's letters, was written very shortly before his martyrdom, at a time when he was, in a literal sense, a prisoner (compare verse 8) at Rome. Yet, in this tenth verse we find him writing bravely and hopefully of "life" and "immortality," and affirming the abolition of death.
