As for the last two Eucharistic weeks, the words for this week are taste, and see. These readings are slightly dissimilar from the past two weeks.
39. What has been said so far makes abundantly clear the richness of this traditional prayer, which has the simplicity of a popular devotion but also the theological depth of a prayer suited to those who feel the need for deeper contemplation.
The Church has always attributed particular efficacy to this prayer, entrusting to the Rosary, to its choral recitation and to its constant practice, the most difficult problems. At times when Christianity itself seemed under threat, its deliverance was attributed to the power of this prayer, and Our Lady of the Rosary was acclaimed as the one whose intercession brought salvation.
Today I willingly entrust to the power of this prayer—as I mentioned at the beginning—the cause of peace in the world and the cause of the family.
verse 15 “If it does not please you to serve the LORD,
decide today whom you will serve,
the gods your fathers served beyond the River
or the gods of the Amorites in whose country you are now dwelling.
Because of current Palestinian problems, the translations make me uneasy. Beyond the River is translated differently. To identify the Bibles used, consult the Appendix.
The Vulgate (circa 410):
New Jerusalem (1985): beyond the River
New American beyond the River
verse 17 out of a state of slavery
The Vulgate (circa 410): de domo servitutis
Douay-Rheims (1582-1610): the house of bondage
New American (1970): a state of slavery
New Jerusalem (1985): the place of slave-labor
verse 18a is omitted, “And Yahweh has driven all the nations out for us, including the Amorites, who used to live in the country.”
Psalm 34:2-3, 16-17, 18-19, 20-21
This is a relatively intellectual alphabetical acrostic psalm.
verse 9a Taste and see the goodness of the Lord.
is the antiphon for
verse 7a The Lord hears the cry of the poor.
and for #591 the antiphon is
verse 8 The angel of the Lord will rescue those who fear him.
A sense of distress is in Psalm 34.
verse 2 I will bless the LORD at all times;
his praise shall be ever in my mouth.
verse 16a The LORD has eyes for the just
verse 16b and ears for their cry.
verse 17 The LORD confronts the evildoers
verse 19 The LORD is close to the brokenhearted;
Brokenhearted merits Biblical comparison:
The Vulgate (circa 410): qui contrito sunt corde
Douay-Rheims (1582-1610): of a contrite heart
New American (1970) to the broken hearted
New Jerusalem (1985) to the broken hearted
The sense of sorrow for sin suits my understanding better than sorrow for my sorry situation.
verse 20-21 Many are the troubles of the just one,
but out of them all the LORD delivers him;
he watches over all his bones;
not one of them shall be broken.
This reference to not breaking bones anticipates the crucifixion (
verse 24 As the
church is subordinate to
so wives should be subordinate to their husbands in everything.
When I was teaching I used to ask my students about this verse. Males thought it was excellent, females not so. My retort was that this phenomena was a sign of the discordance causing fifty percent of marriages to end in divorce. Females accepting the verse would often insist as well on the following verse
verse 25 Husbands, love your wives,
and handed himself over for her to sanctify her,
verse 26 cleansing her by the bath of water with the word
verse 27 that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
By these references to the church, Ephesians refers to the Last Judgment, the Resurrection,
verse 28 Husbands should love their wives as their own bodies.
Who loves his wife loves himself.
This section of the Fourth Gospel is a continuation of the sign of the Eucharist.
verse 61 Since
he said to them, “Does this shock you?
The Greek uses a derivative of scandal for shock.
The Vulgate (circa 410): Hoc vos scandalizat?
Douay-Rheims (1582-1610): Does this scandalize you?
New American (1970) Does this shock you?
New Jerusalem (1985) Does this disturb you?
verse 62 What if you were to see the Son of Man ascending
to where he was before?
A scholar sees the use of Son of Man in
However much rethinking I must do with 3:13 [about ascending and descending from heaven] and 6:62, I would continue to claim that the Johannine use of the Son of Man points to the revelation of God in the human event of Jesus of Nazareth, especially in the event of the cross.
verse 64 But there are some of you who do not believe,”
and the one who would betray him.
The grammarian points out that the future participle is rare and always found with a variant reading among the manuscripts.
verse 65 And he said,
“For this reason I have told you that no one can come to me
unless it is granted him by my Father.”
The grammarian points out the reference is to John 6:44 found in the Nineteenth Sunday in Ordinary Time, Reading 116B.
You have the words of eternal life.
We have come to believe
and are convinced that you are the Holy One of God.”
Convinced carries the sense of intellectual conviction.
The Vulgate (circa 410): cognovimus
Douay-Rheims (1582-1610): to know
New American (1970) are convinced
New Jerusalem (1985) have come to know
verse 9a Taste and see the goodness of the Lord.
For an overview of updated sources see the Appendix file.
 Standard Bible Atlas, 2nd edition (Cincinnati, Ohio: Standard Publishing, 1997) inset, Map 4, page 7.
 Hendrikus Boers, “The Structure and meaning of Romans 6:1-14,” the Catholic Biblical Quarterly, Vol. 63, No. 4 (October 2001) 669; 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)