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Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. [1] The World English Bible translates the passage as: You hypocrite! First, remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother’s eye. [citation needed]
4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. —
In the King James Version of the Bible the text reads: And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? The World English Bible translates the passage as: Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye?
Mayst thou be mine, may I be thine. Be thou my battle-shield, be thou my sword. Be thou my dignity, be thou my delight. Be thou my shelter, be thou my stronghold. Mayst thou raise me up to the company of the angels. Be thou every good to my body and soul. Be thou my kingdom in heaven and on earth. Be thou solely chief love of my heart.
In addition, the translators of the King James Version of the Bible attempted to maintain the distinction found in Biblical Hebrew, Aramaic and Koine Greek between singular and plural second-person pronouns and verb forms, so they used thou, thee, thy, and thine for singular, and ye, you, your, and yours for plural.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. The World English Bible translates the passage as: “The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. The Novum Testamentum Graece text is:
Closeup of Aleppo Codex, Joshua 1:1. Tiberian Hebrew is the canonical pronunciation of the Hebrew Bible (Tanakh) committed to writing by Masoretic scholars living in the Jewish community of Tiberias in ancient Galilee c. 750–950 CE under the Abbasid Caliphate.
The hymn makes reference to several biblical events, and each verse returns to the individual's experience of faith and personal salvation. [8] The second verse expresses amazement at the apparent paradox of the death of the immortal Christ — "'Tis mystery all! Th'Immortal dies!" — referring to the New Testament accounts of the Passion of ...