Some Bible Verses Commonly Mis F applied. REELY ye have received, freely give," has no reference to the price. It means abundantly ye have received, abundantly, give forth. "I shall be satisfied, when I awake, with thy likeness, ," does not mean that satisfaction shall come when I awake with God's likeness. The meaning is as if it were written, "When I awake, I shall be satisfied with thy likeness." This the punctuation of the text shows "The Kingdom of God is within you," is almost always quoted, "The kingdom of heaven is within you,' and interpreted to mean that our heaven is in our spiritual consciousness. Really "within" is a mistranslation of the Greek entos in this connection. It should be rendered "among." And no reference is made to a place or condition. Jesus here referred to himself in answer to the question of the Pharisees, "When is God's kingdom coming?" He said, "God's royal majesty is now among you." Prof. Whiting, a high authority in Greek literature, says that this clause ought to be rendered, "The King is among you," Jesus referring to himself only. But I suppose people who read this will go right on misquoting and misapplying the text as before. "Seek ye first the kingdom of God and his righteousness, and all these things shall be superadded," is usually quoted, "Kingdom" etc. And the usual application is that we seek religion first and then money etc., afterwards. The "superadded" cuts all this out. Seek only to be in accord with the law of Truth in thought and action, and all supply will come as a resultant. "I came that they may have life, and may have (it) abundantly," by common version; usually they put in "more" before "abundantly" when people use this text. They say it means a greater fulness of life. But it does not. The word "it" is not in the original and the margin reads "or, have abundance." Wilson translates it, "I came that they may have life, and may have abundance." A literal translation of the Greek text, giving the words as they come without transposition, is "I come that life they may have, and abundance may have." It means life in this world that is worth living and an abundance of supply of all we need to make it worth living, happy and free. "Except a man be born again he cannot see the kingdom of God," and, "Except a man be born of water and the spirit, he cannot enter into the kingdom of God." People, in quoting, usually say "Kingdom of heaven," and think of a place somewhere. The Greek word anothen, rendered by the word "again" in the old version, means from above, or out of the spiritual realm. "Water" in the last quotation was put in by some one who believed baptism to be essential to salvation. Seeing and entering the kingdom of God consists of realizing the great truth that God reigns here and everywhere the same. Only the good is true and only the good has power, majesty, authority. Jesus did not say, "Be not overcome of evil, but overcome evil with good," as many poeple are accustomed to giving it. Paul wrote that to the church in Rome. In almost all places in the New Testament where the old version has used the word "heaven" it should be "the heavens," meaning the great expanse of space, the everywhere-not a place. This is especially true when used in connection with the Father. Examples: "Glorify your Father in the heavens,' (Matt. 5:16.) "May resemble your Father in the heavens," (Matt. 5:45.) "Be ye perfect even as your Father who is in the heavens is perfect," (Matt. 5:48.) "Our Father who art in the heavens," (Matt. 6:9.) The Greek original tois ouranois as used in all these cases is plural and never should have been rendered "heaven." It would not but for the fact that our orthodox translators thought they must make a place, a locality, out of it. So did they use the words sheol and hades and hell, as meaning a place of torment, while neither word ever meant a place, but a realm unseen, hidden, out of sight. The Hebrew said his dead were gone to sheol, out of sight; the Greek, to hades, and the Saxon to hell- only into the unknown, unexplored, hidden realm. An astrologer wrote the following for a timid, sick woman as her horoscope for March, 1906. March 1st to 7th. The plantet Mars here threatens you with some kind of danger of assault sooner or later; be careful of being out late alone at night. (Yet 7th to 14th, by care you will escape evil; Jupiter is in your favor.) Again, 14th to 28th, the planet Mercury denotes surprises and disagreeable people both near you, and also meanness through letters and writings; therefore sign no papers at this time and you will escape trouble with a supposed friend. This is what I call mischievous folly.) 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