The Lectionary readings for this Sunday are about learning the truth. Only with recognition of truth, with minimal, if any, political influence, can the Faithful find that wisdom of Solomon expressed in the readings. The 119th Psalmist summarizes a lengthy explanation of wisdom with, “Lord I love your commands,” commands that must first be learned, in order to be loved.
The phrase all things work for good (Romans 8:28), according to some manuscripts, can also read God works with those who love God. In other words, the effort to learn about God is self-enabling. The Alleluia verse praises God for having “revealed to little ones the mysteries of the kingdom.” Finally, in Matthew 13:52, Jesus explains to his disciples that training (based on honesty) is essential to discipleship. Wonder, therefore, about the ability of the Faithful to help teach the hierarchy about the daily problems and concerns of the laity. Wonder about the desire of the hierarchy to perform at least academic due diligence, as detailed below the double line, about the Faith and the Kingdom of God as related to the earliest manuscripts that convey Sacred Scripture.
Material above the double line draws from material below the double line. Those uninterested in scholarly and tangential details should stop reading here. If they do, however, they may miss some of the interesting details scholars and others are presenting.
I seem to have translated all of the last two New Testament Greek Readings that the Lectionary uses in the three-year cycle. My interest is now shifting to the apparatus described in the Introduction to the Greek New Testament and to various snippets of the Greek, with a less systematic approach than before.
1 Kings 3:5
looks like some more sloppy scholarship by the Bishops who authorized the Lectionary
documentation. The Vulgate begins
with in Gabaon, which the Lectionary
omits. Gabaon was the place Solomon had
his famous dream about asking for wisdom.
The correct documentation would be 5b, rather than 5. Gabaon is not in the
was one of the high places where the Jews worshipped the Lord, but not
according to the ordinance of the law. The
only place to worship God, according to the ordinance of the law, was the
temple, which had not been finished by the time Solomon took his wife, the
daughter of the Pharaoh to the city of
The New American Bible, which the Lectionary usually follows, also begins verse 5 with “In Gibeon …” The Lectionary scholarship looks sloppy.
1 Kings 3:1-28
Kenton L. Sparks, “The Song of Songs: Wisdom for Young Jewish Women”
1 Kgs 3:2-15
Richard D. Nelson, review of Markus Witte, Konrad Schmid, Doris Prechel, and Jan Christian Gertz (eds.), Die deuteronomistischen Geschichtswerke: Redaktions-und religionsgeschichtliche Perspektiven sur “Deuteronomismus”—Diskussion in Tora und Vorderen Propheten
book gathers the proceedings of a symposium held at
1 Kgs 3:5
Paul Lawrence, The IVP Atlas of Bible History
Lawrence uses 1 Kings 3:5 to explain “That the Egyptian king was probably Siamun (979-960 BC), who attacked and burned the Canaanite town of Gezer, killed its inhabitants, and then gave it as a wedding gift to his daughter.” That gave Solomon a modest gain in territory.
1 Kgs 3:5
William L. Holladay, "Indications of Segmented Sleep in the Bible"
1 Kgs 3:11
Serge Frolov, review of Christopher W. Mitchell, The Song of Songs
Frolov argues that Mitchell presents a “misrepresentation of what modern critical scholarship is about and what its findings and arguments are.” This misrepresentation “… is a disservice to them as well as to everybody else.” The book is 1300 pages long.
Psalm 119:57, 72, 76-77, 127-128, 129-130
Jeremy Corley, “A Numerical Structure in Sirach 44:1—50:24”
Coley observes that Psalm 119 is the longest of the psalms and that it “combines an alphabetic pattern with stanzas of eight poetic lines each.” In other words, with such a specific pattern, intellect, rather than emotion, grounds the poem.
Depending on which manuscripts are used, what the Lectionary translates all things work for good, may also be translated God works with those who love God. The Greek here, in the original manuscripts, is difficult. The latest Greek is the 28th edition. In the 25th edition, the Greek supported God works with those who love God. This means that the passage in the original manuscripts requires “very difficult textual decisions.”
In their Catechism, the Bishops use this verse in Chapter 34, “Tenth Commandment: Embrace Poverty of Spirit.” In their Catechism, the Bishops write, “Women and men who seek to live as stewards learn that `all things work for good for those who love God’ (Rom 8:28).” The fact that the text for this verse is difficult does not seem to bother the Bishops, either in their Catechism or in their Lectionary.
George M. Smiga, review of Mark Reasoner, Romans in Full Circle: History of Interpretation
Smiga points out that Romans 8:28-30 is one of twelve controversial texts “(Calling, Foreknowledge, Predestination)” Reasoner treats. Smiga is positively impressed.
Bernardin Schneider, O.F.M., "The Corporate Meaning and Background of 1 Cor 15,45b—`O Eschatos Adam eis Pneuma Zoiopoioun" as found at http://22.214.171.124/pls/eli/ashow?ishid=n0008-7912_029_03&lcookie=2792486&npage=458 080608. 
argues that Paul is concerned with the resurrection from the dead. Schneider writes, “Only at the parousia, when Christ our life appears,
shall we too appear in glory and be completely conformed to his image as the
Son of God and firstborn among many brethren.
Edward F. Siegman, C.PP.S, "Teaching in parables: (Mk 4:10-12; Lk 8:9-10; Mt 13:10-15)"
Siegman argues that Matthew 13 “represents a compilation of parables and sayings grouped topically, not chronologically.” Siegman also argues that Matthew 13 depends in part on Mark 4. Mark organizes his parables according to literary form, for example apocalyptic and prophetic as found in Mark 4:11-12, which the Sunday Lectionary does not use. Biblical “form criticism” delves into such literary aspects of ancient writing.
Daniel C. Olson, "Matthew 22:1-14 as Midrash"
Olson argues that Matthew 13:47-50 reveals the mixed nature of the church body and that not everybody in that church will be saved. See, for example Matthew 13:48c, What is bad they throw away.
Karl A. Kuhn, “The `One like a son of Man’ Becomes the `Son of God’”
Kuhn argues from the
Daniel W. Ulrich, “The Missional Audience of the Gospel of Matthew”
From Matthew 13:52, Ulrich argues that the disciples not only need to be called, but they also need to be trained, “… every scribe who has been instructed in the kingdom of heaven …” Such training requires education of some sort.
 Nestle-Aland, Novum Testamentum: Graece et Latine: Textum Graecum post Eberhard et Erwin Nestle communiter ediderunt Barbara et Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, Bruce M. Metzger: Textus Latinus Novae Vulgatae Bibliorum Sacrorum Editioni debetur: Utriusque textus apparatum criticum recensuerent et editionem novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae (Deutsche Bibelgesellschaft 1999) Editio XXVII.
 the Catholic Biblical Quarterly, Vol. 70, No. 2 (April 2008) 284.
 the Catholic Biblical Quarterly, Vol. 69, No. 4 (April 2007) 846.
 the Catholic Biblical Quarterly, Vol. 69, No. 2 (April 2007) 217.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (July 2006) 520, 521.
 N.a., International Commission on English in the Liturgy: A Joint Commission of Catholic Bishops’ Conferences, The Roman Ritual: Revised by Decree of the Second Vatican Ecumenical Council and published by Authority of Pope Paul IV: Order of Christian Funerals: Including Appendix 2: Cremation: Approved for use in the Dioceses of the United States of America by the National Conference of Catholic Bishops and Confirmed by the Apostolic See (New Jersey: Catholic Book Publishing Co., 1998) 277-288.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 50.
 Nestle-Aland, Novum Testamentum: Graece et Latine: Textum Graecum post Eberhard et Erwin Nestle communiter ediderunt Barbara et Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, Bruce M. Metzger: Textus Latinus Novae Vulgatae Bibliorum Sacrorum Editioni debetur: Utriusque textus apparatum criticum recensuerent et editionem novis curis elaboraverunt Barbara et Kurt Aland una cum Instituto Studiorum Textus Novi Testamenti Monasterii Westphaliae (Deutsche Bibelgesellschaft 1999) Editio XXVII. 14*.
 Washington, D.C.: United States Conference of Catholic Bishops, 2006, 454.
 the Catholic Biblical Quarterly, Vol. 68, No. 2 (April 2006) 346.
 the Catholic Biblical Quarterly, Vol. 29, No. 3 (April 1967) 458.
 the Catholic Biblical Quarterly, Vol. 67, No. 3 (July 2005) 444.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (January 2007) 33.
 the Catholic Biblical Quarterly, Vol. 69, No. 1 (April 2007) 71.