analogously recognized at the destination of the Exodus is my focus for these
readings. The Faithful can handle the
material trials of life in their souls thanks
to the grace of
42. It is also
beautiful and fruitful to entrust to this prayer the growth and development of children. Does the Rosary not follow the life of
Scholars are unsure whether Isaiah 35 is First (pre-exilic) or Second (exilic) Isaiah. Chapter 35, no matter, is written in the
spirit of Second Isaiah. Isaiah encourages the Faithful to remain
steadfast for the LORD will save them. The
Savior, ultimately, is
verses 4-7a Say to those whose hearts are frightened:
Be strong, fear not!
Here is your God,
he comes with vindication;
with divine recompense
he comes to save you
Then will the eyes of the blind be opened,
the ears of the deaf be cleared;
then will the lame leap like a stag,
then the tongue of the mute will sing.
Streams will burst forth in the desert,
and rivers in the steppe.
The burning sands will become pools,
and the thirsty ground, springs of water.
The lame leaping like a stag in verse 6 above symbolizes the
Psalm 146:7, 8-9, 9-10
A scholar compares this Psalm as found in the Masoretic (ancient Hebrew) text, the Septuagint (Greek) text, and the Qumran Scrolls. The differences show a trend revealing the Masoretic as the oldest, then the Septuagint, then Qumran. The differences while exhibiting a pattern, focus on the placement and use of Alleluia, in other words, nothing major.
This Psalm is used in the Funeral Rites on page 307, one of the Second Psalms for Morning Prayer. This Psalm is also used in the Lectionary as follows:
Reading Page Antiphon Verses
7A 34 Isa 35:4 6-7, 8-9, 9-10
128B 817 1b 7, 8-9, 9-10
138C 865 1b 7, 8-9, 9-10
155B 947 1b 7, 8-9, 9-10
The antiphon is
verse 1b Praise the Lord, my soul!
verse 8 The LORD gives sight to the blind;
verse 10 The LORD shall reign forever;
your God, O Zion, through all generations.
The unused verse 3 asks, “How can you believe, who receive glory from one another and do not seek the glory that comes from the only God?”
verses 1-4 My brothers and sisters, show no partiality
as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings and fine clothes
comes into your assembly
and a poor person in shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes
and say, “Sit here, please,”
while you say to the poor one, “Stand there,” or Sit at my feet,”
have you not made distinctions among yourselves
and become judges with evil designs?
This verse sets out the three ways in which
and cured every disease among the people.
verse 31 Again
went by way of
the district of the
According to the Atlas, Tyre is on the coast of modern Lebanon, Sidon about 25 miles north, also on the coast, the Sea of Galilee about 55 miles southeast, Decapolis a general area east of the Jordan River, south of the Sea of Galilee. Map 13 is the best.
verse 32a And people brought to him a deaf man who had a speech impediment
The grammarian points out that the literal Greek meaning of deaf is dull senses.
Deaf Speech Impediment
The Vulgate (circa 410): surdum mutum
Douay-Rheims (1582-1610): deaf dumb
New American (1970): deaf had a speech impediment
New Jerusalem (1985): deaf had an impediment in his speech
34a then he looked up to heaven and groaned
The grammarian suggests both sigh and groan.
The Vulgate (circa 410): ingemuit
Douay-Rheims (1582-1610): sighed
New American (1970): groaned
New Jerusalem (1985): sighed
verse 35 his speech impediment was removed
The grammarian suggests the ligament was loosened or the impediment (was removed).
The Vulgate (circa 410): solutum est vinculum linguae ejus
Douay-Rheims (1582-1610): the bond of his tongue was loosed
New American (1970): his speech impediment was removed
New Jerusalem (1985): the impediment of his tongue was loosened
verse 37 He makes the deaf hear and the mute speak.
Speech impediment in verses 32 and 35 becomes mute in verse 37. Saint Jerome uses mutum in verse 32, vinculum linguae in verse 35, and mutos in verse 37.
In Sunday Sermons for the Eleventh Sunday after Pentecost, the Church Fathers wax on about Baptism and hidden faults, especially of the tongue. St. Jerome points out analogies.
The fingers put in his ears are the words or the gifts of the Spirit; of Whom it is said: He is the finger of God (Exod ).
But how did
“… the enemy…What forces can he employ, that even a woman cannot defeat? …”
Such an attitude toward women as expressed above helps to explain why fraters is usually translated brothers and sisters in the Lectionary.
In these readings Isaiah brings to mind the fact that the Savior is the Savior of our souls, the Psalm that we are fortunate to recognize our God as God in our souls, James how the Faithful are to get along with one another at the level of their souls, Matthew that Jesus came to teach, proclaim, and heal souls, and Mark to relate healing with Baptism and good speech and listening to the Word of the Lord. When the Faithful bless themselves with holy water upon entering and leaving church, they renew their Baptismal commitment in their souls.
For sources, see the updated, Appendix file.