Material above the double line draws from material below the double line. Those uninterested in scholarly details should stop reading here. If they do, however, they may miss some of the fun stuff scholars are digging up.
The various Amalekite texts are: Exod 17:8-16 [8-13 is used here]; Num 14:39-45 (abortive invasion); Deut 2:17-19 (command to annihilate); references in Judges; 1 Samuel 15 (Saul); and 30 (David), and 2 Sam 1:1-16 (report of Saul’s death). Nelson explains, “A contemporary reading should emphasize the importance of overcoming obstacles in the quest for social or individual freedom.” Nelson concludes, “These texts reflect the conceptual environment of the period of exile and return, calling forth courage, perseverance, and trust in the LORD’s help, while discouraging overconfident disobedience.” JustFaith works with the same problems.
Responsorial Psalm: Psalm 121:1-2, 3-4, 5-6, 7-8 (cf. 2)
Burnett argues that the question in verse 1 of the psalm, whence shall help come to me, is a cultic question, anticipating a direct and explicit answer.
Barker observes, “the old title for El was simply altered and taken over in some Psalms: `Yahweh … maker, `sh of heaven and earth’ (Psalms 115:15, 121:2; 124:8; 134:3).” El was the name for God during the time of the first temple.
The Bishops exhibit inadvertent scholarship between the ways they translate Psalm 121 in their Catechism and in their Lectionary. European Vatican censors are probably not hovering over the Catechism with the same intensity as the Lectionary. Not every verse is different; all of the verses will be heard at Mass. The Catechism translation is from Chapter 35, “God Calls us to Pray.”
Lectionary: I lift up my eyes toward the mountains;
Catechism I raise my eyes toward the mountains
Lectionary: whence shall help come to me?
Catechism From where will my help come?
Lectionary: My help is from the LORD,
Catechism My help comes from the LORD,
Lectionary: who made heaven and earth.
Catechism the maker of heaven and earth.
Lectionary: May he not suffer your foot to slip;
Catechism God will not allow your foot to slip;
Lectionary: may he slumber not who guards you:
Catechism your guardian does not sleep.
Lectionary Indeed he neither slumbers nor sleeps,
Catechism Truly, the guardian of
Lectionary the guardian of Israel.
Catechism never slumbers nor sleeps.
Lectionary The LORD is your guardian; the LORD is your shade;
Catechism The LORD is your guardian;
Catechism The LORD is your shade
[I am having trouble unscrambling the above verses.]
Lectionary he is beside you at your right hand.
Catechism at your right hand.
Lectionary The sun shall not harm you by day,
Catechism By day the sun cannot harm you,
Lectionary not the moon by night.
Catechism nor the moon by night.
Lectionary The LORD will guard you from all evil;
Catechism The LORD will guard you from all evil,
Lectionary he will guard your life.
Catechism will always guard your life.
Lectionary The LORD will guard your coming and your going,
Catechism The LORD will guard your coming and going
Lectionary both now and forever.
Catechism both now and forever.
When the author of 2 Timothy wrote about God inspiring all Sacred Scripture, I wonder what he meant about various translations.
2 Timothy 3:16
Maximilian Zerwick, S.J., English Edition adapted from the Fourth Latin Edition by Joseph Smith, S.J., Scripta Pontificii Instituti Biblico—114—Biblical Greek
Zerwick writes, in “… 2 Tim 3:16 it is correct to insist on the absence of the article as showing that inspiration belongs to Scripture as such (“all Scripture. …), whereas with the article (“all the Scripture …) it would simply register the fact that the existing Scripture was inspired, without establishing a formal principle.”
2 Tim 3:16
Fitzmyer argues from 2 Timothy 3:16 that the First Testament is “profitable for the task of teaching.”
2 Timothy 3:16
Claire M. Waters argues that women did preach during the Middle Ages, especially as related in Chaucer’s Wife of Bath.
2 Timothy 3:17
Christopher Grasso, A Speaking Aristocracy:
Transforming Public Discourse in Eighteenth-Century
In 1781 and 1787, President Ezra Styles of Yale used this text to preach that
the minister’s vocation was primarily as pastor to his flock and preacher of the simple gospel message. Do not let favorite studies take time away from pastoral duties, he warned in a published 1787 ordination sermon. Treatises for the learned world on any subject ought to be considered a private pursuit.
From the sermons I regularly hear, contemporary preachers take this 1787 advice, about not being too studious, far too seriously.
Alleluia: Hebrews 412
Gospel: Luke 18:1-8
Blomberg argues that neither the widow nor the judge requires emphasis, but that the parable is equally about both.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
Material below the solid line involves reactions from readers made after posting the material on the web. My intention is to leave this notice here for the next two presentations, before relegating the announcement to the Appendix. At that time, I will also redistribute the Appendix.
In the first paragraph, last line, change appears here in Exodus to appears in the Exodus Lectionary readings for this Sunday.
In the fifth paragraph, change What Jesus is trying to say, through her eyes, is to persist in prayer as an answer, if not to violence, then at least to unanswered prayer to What Jesus is trying to say, through her eyes, is to persist in unanswered prayer.
In the second paragraph above the double line, I do try be Faithful should read, I do try to be among the Faithful.
 the Catholic Biblical Quarterly, Vol. 68, No. 4 (October 2006) 744.
 the Catholic Biblical Quarterly, Vol. 67, No. 2 (April 2005) 229.
 London: T & T Clark International: A Continuum imprint, 2003 282, 286.
 Roma: Editrice Pontificio Istituto Biblico, 1994 61.
 the Catholic Biblical Quarterly, Vol. 66, No. 4 (October 2004) 586.
 Theological Studies, Vol. 67, No. 2 (June 2006) 460-461.
 Chapel Hill: University of North Carolina Press, 1999 272, fn. 71.
 the Catholic Biblical Quarterly, Vol. 53, No. 1 (January 1991) 74.