[RJJ1]The theme through this is the notion of the Good Shepherd, a theme that ought to engender a look of peace, rather than anxiety, on my face.
Exodus 19—24 includes the institution of the original covenant.
Verse 5: Therefore, if you hearken to my voice … This idea of listening as a follower, mentioned last week, reappears, in a sense, here.
… In 4:24-25,
Verse 5 continued: … and keep my covenant. NV has pactum meum, rather like “my pact.”
Verse 5 continued: …you shall be my special possession. NV has peculium, which means “property.”
Verse 6: … a holy nation … NV has gens which connotes “people,” perhaps people as a nation.
Psalm 100:1-2, 3, 3
Verse 3: Know that the Lord is God; he made us, his we are; his people, the flock he tends. The Antiphon Rx (3c) [We are his people: the sheep of his flock.] is but a different translation of “his people, the flock he tends.”
Verse 5: … faithfulness to all generations. NV has generationem veritas eius. The Lectionary has an Augustinian sense of the corruptness of human nature that the mercy of God overcomes, whereas NV uses “truth” or veritas something more rational than faith. Veritas is verifiable whereas faith, by its nature, is not.
This is interesting because versus 12-19 were already used in the Lectionary at 22A, the First Sunday of Lent.
The NV uses adhuc twice in verse 6 and again in verse 8.
Verse 6 might render the adhuc by repeating the word “still”, so that the translation would read, while we were still, still helpless, in the sense of “up to this point.”
Verse 8 might highlight the adhuc “while we were still, still sinners.” The adhuc connotes an emphasis.
Verse 6: …helpless… NV uses infirmi.
The Gospel at Matthew 10:1 uses curarent omnem languorem et omnem infirmitatem for … to cure every disease and every illness
Verse 10 … will we be saved by his life. NV has salvi erimus in vita ipsius. The sense of “in” brings to me a sense of grace or God’s life that we, through grace, live.
Here are some
interesting comments about our being
harshness of some sections of the letter is relieved by
The following is from a 1979 Catholic Biblical Quarterly article that made a deep impression on me and the reference to which I thought I had lost.
inquiry has endeavored to draw together what direct and indirect evidence there
is available to
a remarkable passage in
Pamphilus establishes a school and endows the bishopric with the richest
library in the East, after the one in
next work we need to consider is
the preface to the second (1968) edition he adds: “It is clear that the most
obvious polemic in this gospel is directed against `the scribes and the
Verse 36 …
Verse 36 … troubled and abandoned, like sheep without a shepherd. This is one of the relatively rare occasions where Zerwick calls attention to intertextuality, I Kgs 22:17, Ezek 34:5. 1 Kgs 22 is not in the Lectionary. The KJV has
he said, I saw all
Contrary to the Augustinian approach, this leaves the faithful free to follow their own paths, undirected by monarchy. For me this means to pick my own way through life, following the Covenant as best I can within a Church context, but with a peaceful countenance or visage.
Ezek 34:5 is in the weekday Lectionary at 421WII at Wednesday of the Twentieth Week in Ordinary Time
So they were scattered for the lack of a shepherd and became food for all the wild beasts.
“Be happy, don’t worry.”
Verse 10:1 Then he summoned his twelve disciples. The NV has Et convocatis, “and calling them together,” neither of which carries the sense of conclusion Zerwick points out in the Greek. The sense of “then” is not “and then” but rather “as a result, then.”
The above helps
explain the contention that we can be “
See above at Romans 5:6.
Verse 10:2: …first,
Finally, Verse 10:7 `The kingdom of heaven is at hand’ The NV uses Appropinquavit with a sense of nearness. Zerwick notes that the Greek meaning is “virtually has come.”
 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) 122.