The words for these readings are prophet and truth.


Numbers 11:25-29


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.”[1]  Numbers 11—12 implies the silence.[2]


verse 25        The LORD came down in the cloud and spoke to Moses.

                     Taking some of the spirit that was on Moses,

                               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 Moses,

                               “Eldad and Medad are prophesying in the camp,”

verse 28                  Joshua, son of Nun, who from his youth had been Moses’ aide,


                               Moses, my lord, stop them.”

verse 29        But Moses answered him,

                               “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


King James (1611):                      there ran


Jerusalem (1966):                        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).”[3]


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\Bible Study030323_Third_Sunday in Lent.docx”


verse 8          The law of the LORD is perfect,

                               refreshing the soul;

                     the decree of the LORD is trustworthy,

                               giving wisdom to the simple.


                                                   perfect          simple

The Vulgate (circa 410):               immaculata   parvulis


Versification changes from version to version.


Douay-Rheims (1582-1610):         unspotted     little ones


King James (1611):                      perfect          simple


Jerusalem (1966):                        perfect          simple


New American (1970):                  perfect          simple


New Jerusalem (1985):                perfect          simple



verse 10b      the ordinances of the LORD are true,

                               all of them just.


                                                   ordinances    just

The Vulgate (circa 410):               judicia           simul


Douay-Rheims (1582-1610):         fear of the LORD true, justified in themselves.


King James (1611):                      fear of the LORD true and righteous altogether.


Jerusalem (1966):                        judgments    true, righteous, every one


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


King James (1611):                      warned


Jerusalem (1966):                        formed


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


King James (1611):                      great


Jerusalem (1966):                        grave


New American (1970):                  grave


sounds like a technical term from moral theology.


New Jerusalem (1985):                grave


James 5:1-6


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).”[4]


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


King James (1611):                      have lived


Jerusalem (1966):                        have had a life


New American (1970):                  have lived


New Jerusalem (1985):                have had a life


cf. John 17:17b, 17a


Your word, O Lord, is truth;

consecrate us in truth.


This verse is sacred for those in academia.


Mark 9:38-43, 45, 47-48


verse 41        Anyone who gives you a cup of water to drink

                               because you belong to Christ,

                               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.[5]


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


King James (1611):                      a millstone              were hanged


Jerusalem (1966):                        great millstone        around his neck


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 MSS. vv. 44 and 46 (Vulgate) as repetitions of v. 48.”


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


King James (1611):                      hell


Jerusalem (1966):                        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 King James have different versification, including 44 and 46.


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.

[1] Brian Britt, “Prophetic Concealment in a Biblical Type Scent,” the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002) 58.


[2] Brian Britt, “Prophetic Concealment in a Biblical Type Scent,” the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002) 40.


[3] Carroll Stuhlmueller, C.P., “Deutero-Isaiah: Major Transitions in the Prophet’s Theology and in Contemporary Scholarship,” the Catholic Biblical Quarterly, Vol. 42, No. 1 (January 1980) 12.

[4] Donald J. Verseput, “Genre and Story: The Community Setting of the Epistle of James,” the Catholic Biblical Quarterly, Vol. 62, No. 1 (January 2000) 109.


[5] Francis J. Moloney, S.D.B., “Mark 6:6b-30: Mission, the Baptist, and Failure,” the Catholic Biblical Quarterly, Vol. 63, No. 4 (October 2001) 663.