The strength of the following readings is to show that
First Reading: Isaiah 6:1-2 a, 3-8
refers to the
Cornelis Den Hertog, “The Prophetic Dimension of the Divine Name: On Exodus 3:14 a and Its Context"
God permits Isaiah to participate in Divine deliberations.
the death of
The Lectionary does not capitalize all of the letters for Lord in Isaiah 6:1 and 8. This may be because the word used for Lord is adonai, rather than Yahweh. Spoken-Hebrew used Adonai as a spoken substitute for Yahweh, the ineffable, that is, unspeakable, name of God.
These verses do not describe Yahweh, except as a royal figure on a throne, with angels as attendants. At the Sanctus of the Mass, the Faithful also act as attendants.
Isaiah 6:2 a
Barker simply places `burning ones’ in parentheses after seraphim. The Greek Septuagint translation added The house was filled with his glory, meaning that the temple was a microcosm of the earth, something the Hebrew reader would have understood.
Isa 6:2, 6
After two thousand years of theological development, Seraphim is a class of angels. Originally, Seraphim was a technical term, carrying a sense of snake, dragon, and burning. The root word for Seraphim meant to burn. The Old Greek translator simply gave up the translation, and carried the word itself into the Greek. Seraphim still carries into English.
The Faithful join the angels singing, Holy, Holy, Holy. As Barker words it, “the holiness of God filled the earth.” This cosmic song is evidence that the Faithful of the first temple knew the words. While the term LORD of Hosts survived, LORD of Hosts does not appear in what the Deuteronomists wrote. Deuteronomy 4:19 forbade dealing with the host of heaven. Host of heaven implied polytheism. This new restriction is marking the shift from polytheism to monotheism in Jewish history at the time of First Isaiah.
The Deuteronomists revised Sacred Scripture at the end of the Seventh century, B.C., in the context of Second Isaiah. The revision substituted the Law for Wisdom. The Deuteronomists also said that the LORD was not visible in human form, even though Isaiah had seen the LORD, as here in Isaiah 6:5.
A sense of atonement is present in Woe is me . . . my eyes have seen the King, the LORD of hosts! 1 Corinthians 15:3 also presents a sense of atonement.
Barker translates I am doomed as I kept silence. She goes on to wonder, silence about what? And concludes about destroying the high places of polytheism.
Lectionary (1998): I am doomed
The Vulgate (circa 410): qua perii!
Douay-Rheims (1582-1610): I have held my peace
Catholic RSV (1966): I am lost
New American (1970): I am doomed!
New Jerusalem (1985): I am lost
Barker follows Douay-Rheims, I have held my peace.
portrays Isaiah as responding to a vision of God in the
five senses, seeing the LORD, smelling the smoke (assumed), feeling the hot
coal on his lips and the scroll in his hand, hearing the voice, eating the
scroll. A sixth sense of the presence of God is also involved, a sense
available to the Faithful through the ages.
In Revelations 10,
The marvel of 6:8 is that God is consulting with Isaiah, “Whom shall I send?” God is not imposing his call upon Isaiah, but is offering his call as an option available for Isaiah.
Responsorial Psalm: Psalm 138:1-2, 2-3, 7-8 (1 c)
1 Corinthians 15:1-47
This article develops the theological tension between the already and not yet aspects of the fulfillment of grace, ultimately found in the afterlife.
1 Corinthians 15:3-4
1 Corinthians 15:3
1 Corinthians 15:3 b-5
John Kloppenborg, “Analysis of the pre-Pauline Formula 1 Cor 15:3 b-5 in light of some recent literature"
Kloppenborg believes that
1 Corinthians 15:3-5
1 Corinthians 15:9-11
1 Corinthians 15:5-8
It takes sensory evidence; he appeared, to convince the Faithful of the resurrection.
1 Corinthians 15:8
The Greek for born abnormally derives from the Greek for abortion. The reference, therefore, may also be to “unnatural” homosexual tendencies.
Contrary to John 2 at
The brothers leave everything, abandoning their father, who depended upon them. Much of the New Testament is not family-friendly. Recent sexual cover-up scandals with the Church hierarchy exhibit a similar lack of family friendship.
all those with him is how
Please pass along suggestions you may have for improving the changed format. At this point, I am wondering about the value of reviewing what Personal Notes has, the last time they appeared. These Notes are available on the web and from me for the asking. I am wondering about the value skipping over the documentation and only reading the annotation. Thank you for your patience with the changing format. For more on sources, see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 London: T & T Clark International: A Continuum imprint, 2003, 80, 217.
 the Catholic Biblical Quarterly, Vol. 64, No. 2 (October 2002) 223.
 London: T & T Clark International: A Continuum imprint, 2003, 146, 240.
 the Catholic Biblical Quarterly, Vol. 66, No. 3 (October 2004) 364, 365.
 London: T & T Clark International: A Continuum imprint, 2003 166, 188, 340 fn. 4.
 the Catholic Biblical Quarterly, Vol. 66, No. 2 (October 2004) 225.
 London: T & T Clark International: A Continuum imprint, 2003 68, 118.
 London: T & T Clark International: A Continuum imprint, 2003, 9, 60.
 Theological Studies, Vol. 67, No. 2 (June 2006) 243.
 the Catholic Biblical Quarterly, Vol. 48, No. 4 (October 1986) 640 ff.
 the Catholic Biblical Quarterly, Vol. 66, No. 2 (October 2004) 272.
 the Catholic Biblical Quarterly, Vol. 51, No. 1 (October 1989) 16.
 the Catholic Biblical Quarterly, Vol. 59, No. 3 (October 1997) 468.
 the Catholic Biblical Quarterly, Vol. 44, No. 3 (October 1982) 418.
 the Catholic Biblical Quarterly, Vol. 40, No. 2 (October 1978) 209, 210.
 Theological Studies, Vol. 66, No. 3 (September 2005) 665.