The words for these readings are prophet and truth.
A scholar notes “The concealment and silence of the prophet mean two things together: the fear of God warranted by the theophany [a visible manifestation of a deity] and a withdrawal from prophetic speech at a moment of crisis.” Numbers 11—12 implies the silence.
verse 25 The
LORD came down in the cloud and spoke to
some of the spirit that was on
the LORD bestowed it on the seventy elders;
and as the spirit came to rest on them, they prophesied.
verse 26 Now two men, one named Eldad and the other Medad,
were not in the gathering but had been left in the camp.
They too had been on the list, but had not gone out to the tent;
yet the spirit came to rest on them also,
and they prophesied in the camp.
verse 27 So,
when a young man quickly told
“Eldad and Medad are prophesying in the camp,”
verse 29 But
“Are you jealous for my sake?
Would that all the people of the LORD were prophets!
Would that the LORD might bestow his spirit on them all!”
The Vulgate (circa 410): cucurrit
Douay-Rheims (1582-1610): there ran
New American (1970): quickly
Seems more like an interpretation than a translation.
New Jerusalem (1985): ran
Psalm 19:8, (9a), 10, 12-13, 14
A scholar observes that in verses 6-7, just before the selection used in the Lectionary, God’s “wondrous course or oreh is like the sun’s (or God’s himself).”
This Psalm is used as follows:
Readings Page in Verses used
29B 183 --, 8, 9, 10, 11
41ABC 335 --, 8, 9, 10, 11
69C 527 --, 8, 9, 10, 15
105C 706 (9a), 8, 9, 10, 11
137B 861 (9a), 8, 10, 12-13, 14
-- = antiphon not taken from Psalm
( ) = antiphon
This Psalm is already written up at 29B, the Third Sunday of
Lent, in file “E:\Microsoft Office\Word\Letters\OLMC\
verse 8 The law of the LORD is perfect,
refreshing the soul;
the decree of the LORD is trustworthy,
giving wisdom to the simple.
The Vulgate (circa 410): immaculata parvulis
Versification changes from version to version.
Douay-Rheims (1582-1610): unspotted little ones
New American (1970): perfect simple
New Jerusalem (1985): perfect simple
verse 10b the ordinances of the LORD are true,
all of them just.
The Vulgate (circa 410): judicia simul
Douay-Rheims (1582-1610): fear of the LORD true, justified in themselves.
New American (1970): statutes true, all of them just
New Jerusalem (1985): judgements true, upright, every one
verse 12a Though your servant is careful of them,
The Vulgate (circa 410): eruditur
Douay-Rheims (1582-1610): keepth
New American (1970): instructed
New Jerusalem (1985): formed
verse 14b Then shall I be blameless and innocent of serious sin.
The Vulgate (circa 410): maximo
Douay-Rheims (1582-1610): greatest
New American (1970): grave
sounds like a technical term from moral theology.
New Jerusalem (1985): grave
A scholar observes that 4:13—5:6 is part of a “dialogue with the imaginary recalcitrant overt behavior outside the community, before finally offering encouragement to the `brethren’ not to complain against one another (5:7-12) but to seek God in all aspects of life (5:13-20).”
verse 5 You have lived on earth in luxury and pleasure;
you have fattened your hearts for the day of slaughter.
The Vulgate (circa 410): Epulati estis
Douay-Rheims (1582-1610): have feasted
New American (1970): have lived
New Jerusalem (1985): have had a life
Your word, O Lord, is truth;
consecrate us in truth.
This verse is sacred for those in academia.
Mark -43, 45, 47-48
verse 41 Anyone who gives you a cup of water to drink
you belong to
amen, I say to you, will surely not lose his reward.
Scholars say that this verse is part of a foretaste of the passion, death, and resurrection.
verse 42 “Whoever causes one of these little ones who believe in me to sin,
it would be better for him if a great millstone
were put around his neck
and he were thrown into the sea.
The grammarian writes that the great millstone was the larger of two grinding stones that a donkey pulled around.
Were put in the Greek tense connotes an enduring situation.
great millstone were put
The Vulgate (circa 410): mola asinaria mittatur
Douay-Rheims (1582-1610): great millstone were hung
New American (1970): great millstone were put
A footnote indicates that “verses 44 and 46 are lacking in some important early manuscripts, are here omitted as scribal additions. They simply repeat v 48, itself a modified citation of Is 66:24.”
New Jerusalem (1985): great millstone around his neck
A footnote indicates “omitting, with the best
verse 43 If your hand causes you to sin, cut it off.
It is better for you to enter into life maimed
than with two hands to go into Gehenna,
into the unquenchable fire.
The grammarian notes that Gehenna used to be considered the city dump, only gradually coming to mean hell.
The Vulgate (circa 410): gehennam
Douay-Rheims (1582-1610): hell
New American (1970): Gehenna
New Jerusalem (1985): hell
verse 44 There
is no Vulgate, New Jerusalem, American, or New Jerusalem verse
44 or 46. Somewhere, some scribe must
have lost count. Douay-Rheims and
Prophecy speaks truth to power and if that power is found among the Faithful, the Faithful need care and study to follow the truth with prophetic forbearance. Numbers is about encouraging everyone to participate accepting the will of God as found in prophetic truth and avoiding rash judgment of others. The Psalm is in wonderment of the magnificence of God in prophecy and truth. James is about rash judgment comparing the magnificence of God with the magnificence of humans. Mark is about rash judgment of other people doing good and about taking care not to fall into sin oneself. God will reward everything in his own time and place.
For sources, see the Appendix file.
 Brian Britt, “Prophetic Concealment in a Biblical Type Scent,” the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002) 58.