"The right hand of the Lord doeth valiantly" ( Ps. 6:6), but in Psalms 118:1 he has: "His kindness never fails." ![]() Thus Moffatt sometimes renders it as "love" (e.g., Hos. 2:19), and also expresses kindliness, tenderness, loyalty, and love. ![]() 118:1)-The Hebrew term "chesed" has a wider, deeper meaning than can be represented by any single English word such as "mercy." In our common version it is sometimes rendered "goodness" (e.g., Hos. "Because his mercy endureth for ever" ( Ps. Thus Kent renders: "He established my steps " and Moffatt: He "steadied my steps." 40:2)-The usual meaning of the Hebrew noun translated "goings" is "steps" (Brown, etc., op. 40:2)-Literally, "a pit of 'tumult,' 'roaring' or 'destruction.' " Hence Smith translates: "He drew me up from the pit of ruin " Kent: "out of a desolate pit " and Moffatt: "from a lonely pit." "He brought me up also out of an horrible pit" ( Ps. The Septuagint has: "Vanity and waywardness of 'pneuma' " (i.e., "spirit" or "wind") while Moffatt suggests: "It is a vain, futile affair." The margin of the Revised Version has: "Vanity and a feeding on wind." Then the term translated "spirit" can also mean "wind," and a literal rendering is "all was vapour and pursuit of wind" ( ibid. 1:14)-The Hebrew word "hebel," here translated "vanity," has the literal meaning of "vapour or breath" and came to be used in a figurative sense of that which is "evanescent, unsubstantial, worthless" (cf. "All is vanity and vexation of spirit" ( Eccl. Smith suggests the rendering: "All cases would weary, we may not tell them " while Moffatt has: "All things are aweary, weary beyond words." Then the term translated "full of labour" means more exactly "weary" (Barton: Commentary on Ecclesiastes, p. In the singular, its primary meaning is "speech, or word," while it often denotes "story, matter, affair, business, case or cause" (Brown, Driver, and Briggs: Hebrew Lexicon, pp. 1:8)-The word translated "things" is "debarim," a term used in a wide variety of senses in Hebrew. "All things are full of labour man cannot utter it" ( Eccl. Hence Goodspeed has: "Everything came into existence through him and apart from him nothing came to be " and Moffatt: "Through him all existence came into being, no existence came into being apart from him " while Weymouth (5th edition) suggests: "All things came into being through Him, and apart from Him nothing that now exists came into being." "All things were made by him and without him was not any thing made that was made" ( John 1:3)-The Greek preposition "dia," rendered "by," can also mean "through" and the word translated "without" is more exactly "apart from" (cf. "The Word was God" ( John 1:1)-The rendering of the Authorized Version appears to imply that the Logos or Word was identical with God but, if this had been the meaning intended by the writer, it is probable that, according to Greek idiom, he would have written the equivalent of "the Word was the-God." As the Greek stands, the more natural translation is surely that given by Moffatt: "The Logos was divine " or Goodspeed, "The Word was divine," particularly in view of the fact that the Logos is spoken of as being "with God."
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