Discernment is the most interesting aspect of these readings.
9b and 13b ~What are you doing here,
That question is the same for both verse 9b and 13b. The problem is that the scholars say that the difficult verses are where one is most likely to find God, but the liturgy says that the liturgy avoids such verses. A scholar writes:
… As for the unity of chap. 19, there are several distinct accounts of the chapter’s component parts, more often dividing the chapter into vv. 1-3, 4-8, 9-13, 14-18, and 19-21—although as Long observes, there is no consensus on how these parts are divided or which might be primary or secondary. The problem of unity emerges in chap. 19 from the repetitions between vv. 4 and 5 and vv. 5 and 7, and especially the repeated question in vv. 9 and 13, a doublet which some see as a resumption repetition (Wiederaufnahme) indicating multiple sources, while others treat it as a thematically significant repetition. While the history of the text remains an object of critical debate, there is a growing preference to consider the meaning of the chapter (and even chaps. 17-19) as a literary unity. My analysis shares this approach.
Verse 12 After the fire there was a tiny whispering sound.
The New Jerusalem Bible (NJB) uses a light murmuring sound. The Jerusalem Bible (JB) uses sound of a gentle breeze Douay-Rheims (3 Kings 19:12) a whistling of a gentle air; the King James Version (KJV) a still small voice and the Nova Vulgata sibilus aurae tenuis that I would gingerly translate subtle hissing, whistling, rustling but not silence) to the ears.
The second issue is the theophany itself; and without venturing yet another creative reading of this episode, let me point out how central that element is in the text. It is framed by the repeated question-and-answer dialogue (vv. 9b-10 and 13b-14, introduced by scenes of crisis and flight, and followed by a set of instructions to the prophet (vv. 15-18). Quite clearly, the theophany is the centerpiece of the episode: “Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before Yhwh, but Yhwh was not in the wind; and after the wind an earthquake, but Yhwh was not in the earthquake; and after the earthquake a fire, but Yhwh was not in the fire; and after the fire a sound of sheer silence” (1 Kgs 19:11b-12). The appearance of God—perhaps part of an anti-Ball polemic, as Cross and Jeremias have suggested—is distinctive and impressive for what it is and what it is not. Presence and absence, affirmation and negation go hand in hand in the scene, forming a poetic reflection on revelation.
How do the elements of the type scene
operate here? The crisis facing
Psalm 85:9, 10, 11-12, 13-14
The relationship between truth and politics, which determines which, is in verses 11 and 12.
verses 11-12 Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
Before becoming detailed, a scholarly comment:
His [Paul’s] task in Romans is to project a vision of identity in which the community formed by the gospel is one that is truly inclusive (therefore, justification by faith: 1:18—4:25), that has a nomos [law] setting it on the path to life (the nomos of the Spirit of life; 5:1—8:39), and that has not replaced Israel but looks to eventually incorporating within itself the Israel that still stumbles at the gospel of the Crucified (9:1—11:36).
Verse unnamed Brothers and sisters:
Verse 3 … for the sake of my own people.
NV uses pro fratribus meis; KJV, my kinsman; as does Douay-Rheims, JB uses brothers as does the NJB.
interesting comments on the use of brothers
What Nanos [a
scholar] claims as possible for
Verse 1 I speak the truth in
Verse 4 … the adoption, the glory, the covenants, the giving of the law, the worship, and the promise;
The Nova Vulgata (NV) uses testamenta or witness for covenant.
The New Jerusalem Bible (NJB) uses covenants as does the Jerusalem Bible (JB), Douay-Rheims and the King James (KJV) version. Cassell’s Latin Dictionary translates testamentum as a last will, testament without reference to covenant. From English, covenant is translated as pactio, pactum, conventum. The Lexicon elaborates, without changing, Cassell’s.
cf. Psalm 130:5
This is one of the seven penitential psalms. Carroll
In monasteries, monks
and nuns often recite these seven psalms every Friday in honor of
Psalm 130 provides one with the material for the De Profundis. Especially in the tradition and practices of
the Order of Preachers, founded by
First it is necessary to recognize the way in which the penitential psalms, especially Psalms 32, 28, 51, and 130 blend individual piety with the justice concerns of prophecy and with the public ritual of the Temple. This interaction assures a strong, healthy spirituality, so that personal sincerity keeps a heart and soul within external activity, while the latter prevents individual piety from degeneration into navel gazing and selfish or even morbid subjectivism. Then Psalm 51 can lead listeners and readers through the steps for forgiveness and reconciliation.
Interaction of Priests and Public Speakers
The initial reading of Psalms 32, 38, 51, and 130 leads one along a distinctively individual pathway. Not only do the psalms resonate, like Psalms 42-43, with a strong nostalgic memory of temple ritual, but they end up at the Temple. This point calls to mind Psalms 15 and 24 and how they provide the ultimate ritual at the temple gate for receiving the once guilty person back into full communion with all Israel (see Chapter 4 of this book).
Before turning to Psalm 51 for the stages of forgiveness and reconciliation, two points made in Psalms 32; 38; and 130 need consideration: (1) the necessity to wait upon YHWH, and (2) the hopelessness, left to oneself, of getting out of the depths of sin. Sinful people cast themselves into a pit, too deep to climb out by themselves. …
These verses are a direct continuation from last Sunday.
Verse 24 Meanwhile the boat, already a few miles off shore.
The Lectionary uses miles;
the NV stadiis (a Greek measure of
length, being 625 feet = 606 English feet, and rather less than a furlong). The NJB uses furlongs; the JB uses far
out; the Douay-Rheims, uses midst of
the sea; as does the KJV. The
grammarian writes, “… stade, c. 607
feet; 185 metres.” The New
American Bible (
The most interesting part of the liturgy is found in
Verse 33 Those who were in the boat did him homage, saying, “Truly, you are the Son of God.”
Homage is something humans can pay to one another. The NV uses adoraverunt, they adored; the KJV uses worshipped, as does the Douay-Rheims; the JB uses bowed down as does the NJB.
Scholars make some interesting comments on this verse:
Matthew, whose gospel
is the most Jewish gospel, makes no attempt to oppose this this practice [of
the early Christian worship of Jesus]. Indeed,
there is more support for worship of
celebrate the Feast of the Transfiguration Tuesday, August 6, a comment
Descriptions of Jesus
as the Jewish Messiah are frequent in the passion narrative, for it tells of
Israel’s murder of its Messiah ([Matt.] 26:63; 27:11, 17, 22, 25, 27, 37, 42). At the same time a more adequate confession
rooted in apocalyptic color that reflects its conceptual background comes at
A similar transcending of traditional
messianic categories occurs after 14:1—, in which issues of response
to the messianic Son of David come to the fore.
Peter’s confession includes “the
Discernment remains the most interesting aspect of these
 Henry Wansbrough, General Editor, The New Jerusalem Bible (New York: Doubleday, 1985).
 Brian Britt, “Prophetic Concealment in a Biblical Type Scent,” the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002), page 48.
 Brian Britt, “Prophetic Concealment in a Biblical Type Scent,” the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002), page 48-49.
 Brian Britt, “Prophetic Concealment in a Biblical Type Scent,” the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002), page 49.
 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.
 The Holy Bible: Translated from the Latin Vulgate with Annotations, References, and an Historical and Chronological Table: The Douay Version of The Old Testament, First published by the English College at Douay, A.D. 1609: The Confraternity Edition of The New Testament: A Revision of the Challoner-Rheims Version Edited by Catholic Scholars under the Patronage of the Episcopal Committee of the Confraternity of Christian Doctrine (New York: P. J. Kennedy & Sons, 1950).
General Editor, The
Cassell’s Latin Dictionary:
Latin-English and English-Latin revised by J.
 Carroll Stuhlmueller, C.P., The Spirituality of the Psalms (Collegeville, Minnesota: The Liturgical Press, 2002) ISBN 0-8146-2599, pages 156-157.
 Carroll Stuhlmueller, C.P., The Spirituality of the Psalms (Collegeville, Minnesota: The Liturgical Press, 2002) ISBN 0-8146-2599, page 166.
Cassell’s Latin Dictionary:
Latin-English and English-Latin revised by J.
 Saint Joseph Edition of The New American Bible: Translated from the Original Languages with Critical Use of All the Ancient Sources: Including The Revised New Testament and the Revised Psalms Authorized by the Board of Trustees of the Confraternity of Christian Doctrine and Approved by the Administrative Committee/Board of the National Conference of Catholic Bishops and the United States Catholic Conference: with many helps for Bible reading: Vatican II Constitution on Divine Revelation, How to Read the Bible, Historical Survey of the Lands of the Bible, Bible Dictionary, Liturgical Index of Sunday Readings, Doctrinal Bible Index, and over 50 Photographs and Maps of the Holy Land (New York: Catholic Book Publishing Co., 1992).
 W. R. G. Loader, “Son of David, Blindness, Possession, and Duality in Matthew,” the Catholic Biblical Quarterly, Vol. 44, No. 4 (October, 1982), pages 583-584.