Live forever, shine brightly, power and glory, splendor are the words for these readings.
With a view toward eternal reward, this reading is also used in Funerals, page 211, Funerals for Adults.
verse 2b some shall live forever
A scholar thinks that the immediate context refers to the
verse 2c others shall be an everlasting horror and disgrace.
verse 3a But the wise shall shine brightly
The Vulgate (circa 410): et alii in opprobrium sempiternum.
Qui autem docti fueriunt fulgebunt quasi splendor firmamenti
Douay-Rheims (1582-1610): and others unto reproach, to see it always
But they that are learned shall shine as the brightness of the firmament.
And they that be wise shall shine as the brightness of the firmament;
The learned will shine as brightly as the vault of heaven
New American (1970): others shall be an everlasting horror
But the wise shall shine brightly
Like the splendor of the firmament
New Jerusalem (1985): some to shame and everlasting disgrace
Those who are wise will shine as brightly as the expanse of the heavens,
One reason for wise, rather than learned is more people are wise than learned and because the liturgists appropriately associate this passage with the last things, with the final rewards of a good life.
For several reasons, I look for positive, encouraging aspects of the readings, rather than negative, discouraging aspects. One reason is visiting the sick, people seeped in Catholicism, who have fought and are fighting the good fight and who merit hope rather than despair. Another reason is an agnostic atheistic friend who became angry with a believing friend who said that the threat of punishment was required in order to be good. My agnostic atheistic friend who has no religious fear of hell or purgatory absolutely denied that such fear and threat was required for her to be good. The bedevilment of the situation is that after that the believing friend gave up going to church. Yet another reason is the Poor Clare nuns who read these Notes. While the good nuns, like the rest of us, sometimes profit from a wake-up call, most of the time they do better concentrating on the positive aspects of the religious life.
Scholars point out that Daniel 12 is associated with the
suffering servant of Isaiah.
Psalm 16:5, 8, 9-10, 11
A scholar notes that
The Lectionary uses this Psalm at four Sunday liturgies.
Readings Page in Verses used
41B 323 5, 8, 9-10, 11 (1) Easter
46A 369-370 1-2, 5, 7-8, 9-10, 11 (11a)
99C 675 1-2, 5, 7-8, 9-10, 11 (5a)
158B 966 5, 8, 1-10, 11 (1) The readings for today.
verse 1 You are my inheritance, O Lord!
The Vulgate (circa 410): Conserva me, Deus, quoniam speravi in te.
Douay-Rheims (1582-1610): Hear, O Lord, my justice: attend to my supplication.
Give ear to my prayer, which proceedeth not from deceitful lips.
New American (1970): Keep me safe, O God;
In you I take refuge.
New Jerusalem (1985): Protect me, O God, in you is my refuge.
Where the Lectionary finds verse 1 is beyond me.
verse 8 I set the LORD ever before me;
verse 11a You will show me the path to life.
fullness of joys in your presence,
the delights at your right hand forever.
The psalmist means that God is the God of history, both in its collective and personal patterns.
Hebrews: -14, 18
verse 12b and took his seat forever at the right hand of God
verse 14 For by one offering
he has made perfect forever those who are being consecrated.
The suffering servant here becomes the eternal high priest, offering sacrifice for human sinfulness. The point in Hebrews is that with sins forgiven, “there is no longer offering for sin.”
verse 18 Where there is forgiveness of these,
there is no longer offering for sin.
Through suffering, the Faithful offer meaningful sacrifices to the Father, as it were, enabling the Father, in turn, to express love for the Faithful. Suffering has positive meaning is one of the Gospel messages.
One of the Fathers of the Church,
verse 36a Be vigilant at all times
verse 28a “Learn a lesson from the fig tree.
The Vulgate (circa 410): A ficu autem discite parabolam:
Douay-Rheims (1582-1610): “Now from the fig tree learn this
New American (1970): “Learn a lesson from the fig tree
New Jerusalem (1985): `Take the fig tree as a parable:
verse 26 “And then they will see `the Son of Man coming in the clouds’
with great power and glory.
Scholars suppose that Mark was set down about 80 AD and that
the Thirteenth Chapter was redacted in, out of sense of what Jesus would have
done, rather than out of a direct sense of what Jesus did. As one scholar words it, “…the largely secondary
verse 29 In the same way, when you see these things happening,
know that he [the Son of Man] is near, at the gates.
In conclusion, these readings are about the suffering
For more on sources, besides the footnotes, see the Appendix file.
 Sue Gillingham, “From Liturgy to Prophecy: The Use of Psalmody in Second Temple Judaism,” the Catholic Biblical Quarterly, Vol. 64, No. 3 (July 2002) 486
 The Sunday Sermons of the Great Fathers: Volume One: From
the First Sunday of Advent to Quinquagesima, tr. and ed.
 P.M. Casey, “Culture and Historicity: The Cleansing of the Temple,” the Catholic Biblical Quarterly, Vol. 59, No. 2 (April 1997) 308.