Three mysteries of the Rosary suit this feast, the Third Joyful Mystery, the Nativity; and the First Mystery of Light, the Baptism of Our Lord, the third Mystery of Light, the Coming of the Kingdom.
verse 2 See, darkness covers the earth,
and thick clouds cover the peoples;
Second Isaiah had a far different cosmogony, a theory of the origin of the universe, from the present Faithful. Second Isaiah saw creation as a great conflict from which God brought order out of chaos, a place already inhabited by people, a place without evolution as moderns think of evolution. Habitable places are in conflict with uninhabitable places, namely desert and sea. This sense of finding a way through the darkness and thick clouds suits the sense of order in Matthew. Thy kingdom come.
Peoples, or as the Nova Vulgata puts it, populos, not gentes.
To see God the Faithful must pierce the clouds of darkness, not only outside of themselves, but also inside of themselves. To find God, the Faithful need to see past evil. God is not evil.
verse 3 Nations shall walk by your light
and kings by your shining radiance.
Nations in the Latin is gentes. That means us, the Gentiles.
verse 6 . . . bearing gold and frankincense . . .
Myrrh is omitted. Myrrh is used for embalming and to signify mortification of the flesh.
verse 6 all
Liturgists may be calling the story of the Queen of Sheba to
the attention of the Faithful in parallel with the story of the Magi. The Queen of Sheba demonstrates the
This is Second or Deutero-Isaiah,
Second Isaiah understands Jewish history developing from a
first stage of sinful behavior to a second stage of divine judgment, to a third
stage of restoration. Second Isaiah is
in this third stage, regarding the Assyrian exile as a harbinger of the
definitive Babylonian exile; the restoration of
verses 1-2 O God, with your judgment endow the king,
and with your justice, the king’s son;
he shall govern your people with justice
and your afflicted ones with judgment.
People is a translation of populum.
verse 7 Justice shall flower in his days …
The Messiah is described as righteous, saved, and afflicted. Verse seven is the righteous description. The Faithful can also expect to be righteous, saved, and afflicted.
verse 11 . . . all nations shall serve him.
Nations is a translation of gentes.
verse 13 . . . the lives of the poor he shall save.
When this psalm is understood within the context of racism
This is one of the Royal Psalms, ending the Second Book of
Psalms. The Psalms are divided into five
books: I, 1-41; II, 42-72;
Ephesians 3:2-3a, 5-6
verse 2 You have heard of the stewardship of God’s grace.
verse 5 It was not made known to people in other generations
People is translated from aliis generationibus.
verse 6 that the Gentiles are coheirs, members of the same body.
verse 1 When
in the days of
behold, magi from
the east arrived in
“Where is the newborn king of the Jews?
We saw his star at its rising
and have come to do him homage”
The idea that
What the Faithful understand by magi and what
verse 4a . . . scribes of the people.
People, in the Latin, is populi.
Is not this a switch, people
verse 6 And you,
are by no means
least among the rulers of
since from you shall come a ruler,
who is to shepherd my people
The prophecy is from Mica 5.
The problem is that Mica made a mistake.
Mica expected the
The Nova Vulgata uses reget, a root from which comes the English regal. The idea is to lead. The grammarian mentions “lead (as a shepherd)” as one meaning. I do not know why the grammarian writes, . . . the Vulgate rightly uses the subjunctive “qui regat” and not as in Greek the future (“qui reget”), the sense can be roughly “a leader such as to lead.” The grammarian wrote in 1963, reprinted a sixth time in 1994. The number of reprints means that the book was in demand. The Nova Vulgata copyright is 1998. The grammarian seems to differ with the Nova Vulgata. To rule carries a stronger sense of justice than to shepherd.
One scholar points out, “The use of the metaphor of shepherd
and sheep for the leaders and their people embraces the entire Gospel of
Jesus is the Good Shepherd and the
Messiah. Matthew’s main concern in the
first part of his Gospel is to portray
People is found as populum in the Nova Vulgata
verse 7 Then
and ascertained from them the time of the star’s appearance.
9b And behold, the star that they had seen at its rising preceded them,
until it came and stopped over the place where the child was.
While the scholar does not relate his presentation on
verse 11 They prostrated themselves …
verse 12 And having been warned in a dream not to return to Herod . . .
Magi were interpreters of dreams.
The idea that means much to me is that there would have been
solidarity between the people of
Justice is seen
in Isaiah 60 in the mention of
 All quotations set off in this manner are from National Conference of Catholic Bishops, The Roman Missal Restored by Decree of the Second Ecumenical Council of the Vatican and Promulgated by Authority of Pope Paul VI: Lectionary for Mass: For Use in the Dioceses of the United States of America: Second Typical Edition: Volume I: Sundays, Solemnities, Feasts of the Lord and Saints (Collegeville, Minnesota: The Liturgical Press, 1998).
 Adrian M. Leske, “Context and Meaning of Zechariah 9:9,” the Catholic Biblical Quarterly, Vol. 62, No. 4 (October 2000) 671.
 Nova Vulgata: Bibliorum Sacrorum Editio: Sacrosancti Oecumenici Concilii Vaticani II ratione habita Iussu Pauli PP, VI Recognita Auctoritate Joannis Pauli PP, II Promulgata Editio Typica Altera (00120 Citta Del Vaticano: Libreria Editrice Vaticana, 1979, 1986, 1998) ISBN 88-2209-2163-4.
 Maximilian Zerwick, S.J., English Edition adapted from the Fourth Latin Edition by Joseph Smith, S.J., Scripta Pontificii Instituti Biblico—114—Biblical Greek (Roma: Editrice Pontificio Istituto Biblico, 1994, 69.
 Max Zerwick, S.J. and Mary Grosvenor, A Grammatical Analysis of the Greek New Testament unabridged, 5th, revised edition (Roma: Editrice Pontificio Istituto Biblico 1996), 3.
 John Nolland, “The Sources for Matthew 2:1-12,” the Catholic Biblical Quarterly, Vol. 60, No. 2 (April 1998) 283, footnote 1 for the full title; 288, footnote 13 for the nearest page reference, namely 192, and 289, footnote 18, which does not indicate specifically what page Nolland uses to attribute the speculation to Brown.