Eglos Project - Recently Updated Pages

hermeneutics

eglos_admin — Thu, 11 Sep 2008 15:36:09 CDT

In his book, "Hermeneutics", writer Henry A. Virkler provides this basic history and definition:

"The word hermeneutics is said to have had its origin in the name Hermes, the Greek god who served as messenger for the gods, transmitting and interpreting their communications to their fortunate, or often unfortunate, recipients."

"In its technical meaning, hermeneutics is often defined as the science and art of biblical interpretation. Hermeneutics is considered a science because it has rules and these rules can be classified into an orderly system. It is considered an art because communication is flexible, and therefore a mechanical and rigid application of rules will sometimes distort the true meaning of a communication. To be a good interpreter one must learn the rules of hermeneutics as well as the art of applying those rules."

Hermeneutical theory is sometimes divided into two sub-categories--general and special hermeneutics. General hermeneutics is the study of those rules that govern interpretation of the entire biblical text. It includes topics of historical-cultural, contextual, lexical-syntactical, and theological analyses. Special hermeneutics is the study of those rules that apply to specific genres, such as parables, allegories, types, and prophecy."

Etymology

The word hermeneutics is a term derived from the Greek word ἑρμηνεύω (hermeneuō, 'translate' or 'interpret'), and is of uncertain origin. It was introduced into philosophy mainly through the title of Aristotle's work Περὶ Ἑρμηνείας (Peri Hermeneias, 'On Interpretation', more commonly referred by its Latin title De Interpretatione). It is one of the earliest (c.360 BC) extant philosophical works in the Western tradition to deal with the relationship between language and logic in a comprehensive, explicit, and formal way. It is often suggested that the Greek word root is etymologically related to the name of the Greek mythological deity Hermes, which is also of uncertain origin, but cognate to a corrupted composite borrowing from Hebrew Har [ha]Emet (Emes) referring to the Biblical Mount Sinai where Moses interpreted the Jewish Law (known as haEmes - the Truth) to the people.

vocabulary

eglos_admin — Thu, 11 Sep 2008 15:32:53 CDT

See sub pages for definitions

definitions of priest

eglos_admin — Wed, 30 Jul 2008 14:36:25 CDT

From the first letter of Peter:

presbyters (presbuteroi in Greek) - often translated as 'elders' in English.

1 Peter 2: 4-9

4. Come to him, a living stone, rejected by human beings but chosen and precious in the sight of God,

5. and, like living stones, let yourselves be built 4 into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.

6. For it says in scripture: "Behold, I am laying a stone in Zion, a cornerstone, chosen and precious, and whoever believes in it shall not be put to shame."

7. Therefore, its value is for you who have faith, but for those without faith: "The stone which the builders rejected has become the cornerstone,"

8. and "A stone that will make people stumble, and a rock that will make them fall." They stumble by disobeying the word, as is their destiny.

9. But you are "a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises" of him who called you out of darkness into his wonderful light.

notes:

[4-8] Christ is the cornerstone (cf ⇒ Isaiah 28:16) that is the foundation of the spiritual edifice of the Christian community (⇒ 1 Peter 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (⇒ 1 Peter 2:8); cf ⇒ Romans 11:11.

[5] Let yourselves be built: the form of the Greek word could also be indicative passive, "you are being built" (cf ⇒ 2 Peter 2:9).

[9-10] The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: "a chosen race" (cf ⇒ Isaiah 43:20-21) indicates their divine election (⇒ Eph 1:4-6); "a royal priesthood" (cf ⇒ Exodus 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; "a holy nation" (⇒ Exodus 19:6) reserved for God, a people he claims for his own (cf ⇒ Malachi 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being "no people" deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf ⇒ Hosea 1:9; 2:23).

source:Copyright © Libreria Editrice Vaticanahttp://www.vatican.va/archive/ENG0839/_INDEX.HTM

1 Peter 5 1:2

I exhort the elders (presbuteroi) among you to tend the flock that is in your charge (kleros), exercising the oversight (episcope), not under compulsion but willingly, as God would have you do it.

Acts 20: 28

Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers (episcope), to shepherd the Church of God that he obtained with the blood of his own Son.

The Christian Calling

eglos_admin — Wed, 30 Jul 2008 13:22:22 CDT

Ephesians 1.3-14

3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens,

4. as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love

5. he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will,

6. for the praise of the glory of his grace that he granted us in the beloved.

7. In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace

8. that he lavished upon us. In all wisdom and insight,

9. he has made known to us the mystery of his will in accord with his favor that he set forth in him

10. as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.

11. In him we were also chosen, destined in accord with the purpose of the one who accomplishes all things according to the intention of his will,

12. so that we might exist for the praise of his glory, we who first hoped in Christ.

13. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised holy Spirit,

14. which is the first installment of our inheritance toward redemption as God's possession, to the praise of his glory.

notes:

[3-14] While a Pauline letter usually continues after the greeting with a prayer of thanksgiving, as in ⇒ Eph 1:15-23 below, Ephesians first inserts a blessing of God for the blessings Christians have experienced, as in ⇒ 2 Cor 1:3-4 and ⇒ 1 Peter 1:3-12. The blessing here, akin to a Jewish berakah, is rich in images almost certainly drawn from hymns and liturgy. Many ideas here are also found in ⇒ Col 1:3-23. Certain phrases are frequently repeated, such as in Christ (⇒ Eph 1:3, ⇒ 10, ⇒ 12) or in him (⇒ Eph 1:4, 7, 9, ⇒ 11, ⇒ 13) or in the Beloved (⇒ Eph 1:6) and (for) the praise of (his) glory (⇒ Eph 1:6, ⇒ 12, ⇒ 14). Some terms like chose (⇒ Eph 1:4) and destined (⇒ Eph 1:5) reflect Old Testament theology (⇒ Deut 7:7; ⇒ 9:4-6; ⇒ 23:5) or Pauline themes (redemption, ⇒ Eph 1:7, ⇒ 14; grace, ⇒ Eph 1:6, 7) or specific emphases in Col (forgiveness, ⇒ Col 1:14). A triadic structure is discernible in ⇒ Eph 1:3-14: God the Father (⇒ Eph 1:3-6, 8, ⇒ 11), Christ (⇒ Eph 1:3, 5, ⇒ 7-10, ⇒ 12), and the Spirit (⇒ Eph 1:13-14). The spiritual blessings Christians have received through Christ (⇒ Eph 1:3) are gratefully enumerated: the call to holiness (⇒ Eph 1:4; cf ⇒ Col 1:22); the gift of divine adoption establishing a unique spiritual relationship with God the Father through Christ (⇒ Eph 1:5; cf ⇒ Gal 4:5); liberation from sin through Christ's sacrificial death (⇒ Eph 1:7); revelation of God's plan of salvation in Christ (⇒ Eph 1:9; cf ⇒ Eph 3:3-4; ⇒ Romans 16:25); the gift of election and faith in Christ bestowed upon Jewish Christians (see the note on ⇒ Eph 1:12, we who first hoped in Christ); and finally, the same gift granted to Gentiles (⇒ Eph 1:13, you also). In the Christ-centered faith and existence of the Christian communities the apostle sees the predetermined plan of God to bring all creation under the final rule of Christ (⇒ Eph 1:4-5, ⇒ 9-10) being made known (⇒ Eph 1:9) and carried through, to God's glory (⇒ Eph 1:6, ⇒ 12, ⇒ 14).

[3] In the heavens: literally, "in the heavenlies" or "in the heavenly places," a term in Eph for the divine realm.

[9] Mystery: as in ⇒ Romans 16:25; ⇒ Col 1:26, ⇒ 27 and elsewhere, a secret of God now revealed in the plan to save and sum up all things in Christ (⇒ Eph 1:10); cf ⇒ Eph 3:3-6.

[12] We who first hoped: probably Jewish Christians (contrast ⇒ Eph 1:13, you, the Gentiles); possibly the people of Israel, "we who already enjoyed the hope of Christ," or perhaps present hope in contrast to future redemption (cf ⇒ Eph 1:14).

[13] Sealed: by God, in baptism; cf ⇒ Eph 4:30; ⇒ 2 Cor 1:22.

[14] First installment: down payment by God on full salvation, as at ⇒ 2 Cor 1:22.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Lydia

eglos_admin — Wed, 30 Jul 2008 13:21:59 CDT

Acts Chapter 16 verses 14-15

14. One of them, a woman named Lydia, a dealer in purple cloth, from the city of Thyatira, a worshiper of God, 5 listened, and the Lord opened her heart to pay attention to what Paul was saying.

15. After she and her household had been baptized, she offered us an invitation, "If you consider me a believer in the Lord, come and stay at my home," and she prevailed on us.

notes:

[14] A worshiper of God: a "God-fearer." See the note on ⇒ Acts 8:26-40.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Paul

eglos_admin — Wed, 30 Jul 2008 13:21:43 CDT

Acts Chapter 9 verses 1-22

Chapter 9
1. Now Saul, still breathing murderous threats against the disciples of the Lord, went to the high priest

2. and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way, he might bring them back to Jerusalem in chains.

3. On his journey, as he was nearing Damascus, a light from the sky suddenly flashed around him.

4. He fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting me?"

5. He said, "Who are you, sir?" The reply came, "I am Jesus, whom you are persecuting.

6. Now get up and go into the city and you will be told what you must do."

7. The men who were traveling with him stood speechless, for they heard the voice but could see no one.

8. Saul got up from the ground, but when he opened his eyes he could see nothing; 3 so they led him by the hand and brought him to Damascus.

9. For three days he was unable to see, and he neither ate nor drank.

10. There was a disciple in Damascus named Ananias, and the Lord said to him in a vision, "Ananias." He answered, "Here I am, Lord."

11. The Lord said to him, "Get up and go to the street called Straight and ask at the house of Judas for a man from Tarsus named Saul. He is there praying,

12. and (in a vision) he has seen a man named Ananias come in and lay (his) hands on him, that he may regain his sight."

13. But Ananias replied, "Lord, I have heard from many sources about this man, what evil things he has done to your holy ones in Jerusalem.

14. And here he has authority from the chief priests to imprison all who call upon your name."

15. But the Lord said to him, "Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites,

16. and I will show him what he will have to suffer for my name."

17. So Ananias went and entered the house; laying his hands on him, he said, "Saul, my brother, the Lord has sent me, Jesus who appeared to you on the way by which you came, that you may regain your sight and be filled with the holy Spirit."

18. Immediately things like scales fell from his eyes and he regained his sight. He got up and was baptized,

19. and when he had eaten, he recovered his strength. 5 He stayed some days with the disciples in Damascus,

20. and he began at once to proclaim Jesus in the synagogues, that he is the Son of God.

21. All who heard him were astounded and said, "Is not this the man who in Jerusalem ravaged those who call upon this name, and came here expressly to take them back in chains to the chief priests?"

22. But Saul grew all the stronger and confounded (the) Jews who lived in Damascus, proving that this is the Messiah.

notes:

[1-19] This is the first of three accounts of Paul's conversion (with ⇒ Acts 22:3-16 and ⇒ Acts 26:2-18) with some differences of detail owing to Luke's use of different sources. Paul's experience was not visionary but was precipitated by the appearance of Jesus, as he insists in ⇒ 1 Cor 15:8. The words of Jesus, "Saul, Saul, why are you persecuting me?" related by Luke with no variation in all three accounts, exerted a profound and lasting influence on the thought of Paul. Under the influence of this experience he gradually developed his understanding of justification by faith (see the letters to the Galatians and Romans) and of the identification of the Christian community with Jesus Christ (see ⇒ 1 Cor 12:27). That Luke would narrate this conversion three times is testimony to the importance he attaches to it. This first account occurs when the word is first spread to the Gentiles. At this point, the conversion of the hero of the Gentile mission is recounted. The emphasis in the account is on Paul as a divinely chosen instrument (⇒ Acts 9:15).
[2] The Way: a name used by the early Christian community for itself (⇒ Acts 18:26; ⇒ 19:9, ⇒ 23; ⇒ 22:4; ⇒ 24:14, ⇒ 22). The Essene community at Qumran used the same designation to describe its mode of life.

[8] He could see nothing: a temporary blindness (⇒ Acts 9:18) symbolizing the religious blindness of Saul as persecutor (cf ⇒ Acts 26:18).

[13] Your holy ones: literally, "your saints."

[19-30] This is a brief resume of Paul's initial experience as an apostolic preacher. At first he found himself in the position of being regarded as an apostate by the Jews and suspect by the Christian community of Jerusalem. His acceptance by the latter was finally brought about through his friendship with Barnabas (⇒ Acts 9:27).

[20] Son of God: the title "Son of God" occurs in Acts only here, but cf the citation of ⇒ Psalm 2:7 in Paul's speech at Antioch in Pisidia (⇒ Acts 13:33).

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

calling (biblical references)

eglos_admin — Wed, 30 Jul 2008 13:21:03 CDT

In the Bible there are many examples of people being called in different ways:

* The Call of Abraham: Genesis 12

* The Call of Moses: Exodus 3

* The Call of Samuel: 1 Samuel 3.1-10

* The Call of Saul: 1 Samuel 9 and 10

* The Call of David: 1 Samuel 16.4-13

* The Call of Isaiah: Isaiah 6.1-8

* The Call of Jeremiah: Jeremiah 1.4-9

* The Call of the Blessed Virgin Mary: Luke 1.26-38

* The Call of Peter: Luke 5.1-11

* The Call of the First Disciples: John 1.35-46

* The Call of Mary Magdalene: John 20.1-18

* The Call of Peter: John 21.15-19

* The Call of Paul: Acts 9.1-22

* The Call of Lydia: Acts 16.14-15

* The Christian Calling: Ephesians 1.3- 14

Ministry

eglos_admin — Wed, 30 Jul 2008 13:00:55 CDT

As members of the church, we all have a contribution to make to society. Some people are trained and set aside to enable others to minister in both their local community and their place of work. God may be calling you to these or other ministries. The calling will be appropriate to your gifts and abilities and equally to do with God's purposes for creation.

from Ministry in the Church of England (http://www.cofe-ministry.org.uk)

Pray
You will need to spend time in prayer, asking God for the guidance of his Holy Spirit. In your prayer you need to ask for the grace to be open to whatever God may be calling you to and the courage to say yes. You may feel that what God is asking of you is too much for you, is beyond you. But remember the calling of Jeremiah ‘But Lord I am only a child’ or the calling of Peter ‘Depart from me for I am a sinful man’. God often calls those who consider themselves unworthy of his calling or who are taken by surprise by it. But remember also that God never calls us to something that is impossible for us. Our sense of calling has to be lived out in tune with our spiritual walk with God and our faith in God, who always upholds us and provides for us.

Talk
As you explore your vocation you will need to talk to a lot of people. Your first port of call should normally be your parish priest or chaplain. He or she will then put you in touch with a Vocations Adviser or the Diocesan Director of Ordinands, who will want to talk about your vocational journey so far in considerable depth. In the course of exploring your vocation you will probably meet others exploring theirs. Spending time sharing with others, listening to their stories can be immensely enriching and moving and can help you to reflect on God’s presence and calling in your own life in a new way. Every year there are a variety of vocations events and conferences, held all over the country, which provide opportunities for these kinds of encounters. Details of the year’s vocations events are contained in a booklet entitled Vocations Events, which is available from the Ministry Division. And of course, as you talk to others about your sense of vocation and where you feel God may be leading you, it’s good to share, if you can, with those nearest and dearest to you: your family and friends. They know you well (sometimes better than you know yourself) and they will be quick to tell you if this is the wrong path for you or, what is more likely, that your vocation comes as no surprise to them. Family and friends can be a source of wonderful support and encouragement in your vocational journey.

The Call of Peter (Gospel of John)

eglos_admin — Sun, 27 Jul 2008 13:37:15 CDT

John Chapter 21 verses 15-19

15. When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs."

16. He then said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my sheep."

17. He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that he had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." (Jesus) said to him, "Feed my sheep.

18. Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go."

19. He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, "Follow me."

notes:

[15-23] This section constitutes Peter's rehabilitation and emphasizes his role in the church.

[15-17] In these three verses there is a remarkable variety of synonyms: two different Greek verbs for love (see the note on ⇒ John 15:13); two verbs for feed/tend; two nouns for sheep; two verbs for know. But apparently there is no difference of meaning. The threefold confession of Peter is meant to counteract his earlier threefold denial (⇒ John 18:17, ⇒ 25, ⇒ 27). The First Vatican Council cited these verses in defining that Jesus after his resurrection gave Peter the jurisdiction of supreme shepherd and ruler over the whole flock.

[15] More than these: probably "more than these disciples do" rather than "more than you love them" or "more than you love these things [fishing, etc.]."

[18] Originally probably a proverb about old age, now used as a figurative reference to the crucifixion of Peter.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Mary Magdalene

eglos_admin — Sun, 27 Jul 2008 13:36:53 CDT

John Chapter 20 verses 1-18

Chapter 20

1. On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb.

2. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, "They have taken the Lord from the tomb, and we don't know where they put him."

3. So Peter and the other disciple went out and came to the tomb.

4. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first;

5. he bent down and saw the burial cloths there, but did not go in.

6. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths 6 there,

7. and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place.

8. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed.

9. For they did not yet understand the scripture that he had to rise from the dead.

10. Then the disciples returned home.

11. But Mary stayed outside the tomb weeping. And as she wept, she bent over into the tomb

12. and saw two angels in white sitting there, one at the head and one at the feet where the body of Jesus had been.

13. And they said to her, "Woman, why are you weeping?" She said to them, "They have taken my Lord, and I don't know where they laid him."

14. When she had said this, she turned around and saw Jesus there, but did not know it was Jesus.

15. Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" She thought it was the gardener and said to him, "Sir, if you carried him away, tell me where you laid him, and I will take him."

16. Jesus said to her, "Mary!" She turned and said to him in Hebrew, "Rabbouni," 9 which means Teacher.

17. Jesus said to her, "Stop holding on to me, 10 for I have not yet ascended to the Father. But go to my brothers and tell them, 'I am going to my Father and your Father, to my God and your God.'"

18. Mary of Magdala went and announced to the disciples, "I have seen the Lord," and what he told her.

notes:

[1-31] The risen Jesus reveals his glory and confers the Spirit. This story fulfills the basic need for testimony to the resurrection. What we have here is not a record but a series of single stories.

[1-10] The story of the empty tomb is found in both the Matthean and the Lucan traditions; John's version seems to be a fusion of the two.

[1] Still dark: according to Mark the sun had risen, Matthew describes it as "dawning," and Luke refers to early dawn. Mary sees the stone removed, not the empty tomb.

[2] Mary runs away, not directed by an angel/young man as in the synoptic accounts. The plural "we" in the second part of her statement might reflect a tradition of more women going to the tomb.

[3-10] The basic narrative is told of Peter alone in ⇒ Luke 24:12, a verse missing in important manuscripts and which may be borrowed from tradition similar to John. Cf also ⇒ Luke 24:24.

[6-8] Some special feature about the state of the burial cloths caused the beloved disciple to believe. Perhaps the details emphasized that the grave had not been robbed.

[9] Probably a general reference to the scriptures is intended, as in ⇒ Luke 24:26 and ⇒ 1 Cor 15:4. Some individual Old Testament passages suggested are ⇒ Psalm 16:10; ⇒ Hosea 6:2; ⇒ Jonah 2:1, 2, ⇒ 10.

[11-18] This appearance to Mary is found only in John, but cf ⇒ Matthew 28:8-10 and ⇒ Mark 16:9-11.

16] Rabbouni: Hebrew or Aramaic for "my master."

[17] Stop holding on to me: see ⇒ Matthew 28:9, where the women take hold of his feet. I have not yet ascended: for John and many of the New Testament writers, the ascension in the theological sense of going to the Father to be glorified took place with the resurrection as one action. This scene in John dramatizes such an understanding, for by Easter night Jesus is glorified and can give the Spirit. Therefore his ascension takes place immediately after he has talked to Mary. In such a view, the ascension after forty days described in ⇒ Acts 1:1-11 would be simply a termination of earthly appearances or, perhaps better, an introduction to the conferral of the Spirit upon the early church, modeled on Elisha's being able to have a (double) share in the spirit of Elijah if he saw him being taken up (same verb as ascending) into heaven (⇒ 2 Kings 2:9-12). To my Father and your Father, to my God and your God: this echoes ⇒ Ruth 1:16: "Your people shall be my people, and your God my God." The Father of Jesus will now become the Father of the disciples because, once ascended, Jesus can give them the Spirit that comes from the Father and they can be reborn as God's children (⇒ John 3:5). That is why he calls them my brothers.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of the First Disciples

eglos_admin — Sun, 27 Jul 2008 13:23:25 CDT

John Chapter 1 verses 35-46

35. The next day John was there again with two of his disciples,

36. and as he watched Jesus walk by, he said, "Behold, the Lamb of God."

37. The two disciples 27 heard what he said and followed Jesus.

38. Jesus turned and saw them following him and said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?"

39. He said to them,"Come, and you will see." So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon.

40. Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus.

41. He first found his own brother Simon and told him, "We have found the Messiah" 29 (which is translated Anointed).

42. Then he brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; 30 you will be called Kephas" (which is translated Peter).

43. The next day he 31 decided to go to Galilee, and he found Philip. And Jesus said to him, "Follow me."

44. Now Philip was from Bethsaida, the town of Andrew and Peter.

45. Philip found Nathanael and told him, "We have found the one about whom Moses wrote in the law, and also the prophets, Jesus, son of Joseph, from Nazareth."

46. But Nathanael said to him, "Can anything good come from Nazareth?" Philip said to him, "Come and see."

notes:

[36] John the Baptist's testimony makes his disciples' following of Jesus plausible.

[37] The two disciples: Andrew (⇒ John 1:40) and, traditionally, John, son of Zebedee (see the note on ⇒ John 13:23).

[39] Four in the afternoon: literally, the tenth hour, from sunrise, in the Roman calculation of time. Some suggest that the next day, beginning at sunset, was the sabbath; they would have stayed with Jesus to avoid travel on it.

[41] Messiah: the Hebrew word masiah, "anointed one" (see the note on ⇒ Luke 2:11), appears in Greek as the transliterated messias only here and in ⇒ John 4:25. Elsewhere the Greek translation christos is used.

[42] Simon, the son of John: in ⇒ Matthew 16:17, Simon is called Bariona, "son of Jonah," a different tradition for the name of Simon's father. Kephas: in Aramaic = the Rock; cf ⇒ Matthew 16:18. Neither the Greek equivalent Petros nor, with one isolated exception, Kephas is attested as a personal name before Christian times.

[43] He: grammatically, could be Peter, but logically is probably Jesus.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Peter

eglos_admin — Sat, 26 Jul 2008 09:00:13 CDT

Luke Chapter 5. Verses 1-11

Chapter 5

1. While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret.

2. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets.

3. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.

4. After he had finished speaking, he said to Simon, "Put out into deep water and lower your nets for a catch."

5. Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets."

6. When they had done this, they caught a great number of fish and their nets were tearing.

7. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking.

8. When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man."

9. For astonishment at the catch of fish they had made seized him and all those with him,

10. and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, "Do not be afraid; from now on you will be catching men."

11. When they brought their boats to the shore, they left everything 2 and followed him.

notes:

1 [1-11] This incident has been transposed from his source, ⇒ Mark 1:16-20, which places it immediately after Jesus makes his appearance in Galilee. By this transposition Luke uses this example of Simon's acceptance of Jesus to counter the earlier rejection of him by his hometown people, and since several incidents dealing with Jesus' power and authority have already been narrated, Luke creates a plausible context for the acceptance of Jesus by Simon and his partners. Many commentators have noted the similarity between the wondrous catch of fish reported here (⇒ Luke 4:4-9) and the post-resurrectional appearance of Jesus in ⇒ John 21:1-11. There are traces in Luke's story that the post-resurrectional context is the original one: in ⇒ Luke 4:8 Simon addresses Jesus as Lord (a post-resurrectional title for Jesus - see ⇒ Luke 24:34; ⇒ Acts 2:36 - that has been read back into the historical ministry of Jesus) and recognizes himself as a sinner (an appropriate recognition for one who has denied knowing Jesus - ⇒ Luke 22:54-62). As used by Luke, the incident looks forward to Peter's leadership in Luke - Acts (⇒ Luke 6:14; ⇒ 9:20; ⇒ 22:31-32; ⇒ 24:34; ⇒ Acts 1:15; ⇒ 2:14-40; ⇒ 10:11-18; ⇒ 15:7-12) and symbolizes the future success of Peter as fisherman (⇒ Acts 2:41).

2 [11] They left everything: in ⇒ Mark 1:16-20 and ⇒ Matthew 4:18-22 the fishermen who follow Jesus leave their nets and their father; in Luke, they leave everything (see also ⇒ Luke 5:28; ⇒ 12:33; ⇒ 14:33; ⇒ 18:22), an indication of Luke's theme of complete detachment from material possessions.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of the Blessed Virgin Mary

eglos_admin — Sat, 26 Jul 2008 08:54:30 CDT

Luke Chapter 1 Verses 26-38

26. In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth,

27. to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary.

28. And coming to her, he said, "Hail, favored one! The Lord is with you."

29. But she was greatly troubled at what was said and pondered what sort of greeting this might be.

30. Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God.

31. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.

32. He will be great and will be called Son of the Most High, 11 and the Lord God will give him the throne of David his father,

33. and he will rule over the house of Jacob forever, and of his kingdom there will be no end."

34. But Mary said to the angel, "How can this be, since I have no relations with a man?"

35. And the angel said to her in reply, "The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.

36. And behold, Elizabeth, your relative, has also conceived 13 a son in her old age, and this is the sixth month for her who was called barren;

37. for nothing will be impossible for God."

38. Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word." Then the angel departed from her.

notes:

[26-38] The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (⇒ Luke 1:11-12, ⇒ 26-29) and then told by the angel not to fear (⇒ Luke 1:13, ⇒ 30). After the announcement is made (⇒ Luke 1:14-17, ⇒ 31-33) the parent objects (⇒ Luke 1:18, ⇒ 34) and a sign is given to confirm the announcement (⇒ Luke 1:20, ⇒ 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (⇒ Luke 1:32-33) and Son of God (⇒ Luke 1:32, ⇒ 35).

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Jeremiah

eglos_admin — Sat, 26 Jul 2008 08:45:45 CDT

Jeremiah Chapter 1. Verses 4-9

4. The word of the LORD came to me thus:

5. Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you.

6. "Ah, Lord GOD!" I said, "I know not how to speak; I am too young."

7. But the LORD answered me, Say not, "I am too young." To whomever I send you, you shall go; whatever I command you, you shall speak.

8. Have no fear before them, because I am with you to deliver you, says the LORD.

9. Then the LORD extended his hand and touched my mouth, saying, See, I place my words in your mouth!

notes:

3 [5] Jeremiah was destined to the office of prophet before his birth; cf ⇒ Isaiah 49:1, 5; ⇒ Luke 1:15; ⇒ Gal 1:15, ⇒ 16. I knew you: I loved you and chose you. I dedicated you: I set you apart to be a prophet. Some Fathers and later theologians understand this to mean that Jeremiah was freed from original sin before his birth. The context does not justify this conclusion. The nations: the pagan neighbors of Judah, besides the great world powers-Assyria, Babylonia, Egypt-intimately associated with Judah's destiny.

4 [6] I am too young: Jeremiah's youth (he was less than thirty years old) must not be an obstacle to the responsibilities of the prophetic office; God will supply for his human defects (cf ⇒ Jeremiah 1:7, 8).

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Isaiah

eglos_admin — Sat, 26 Jul 2008 08:39:19 CDT

Isaiah 6.1-8

Chapter 6

1. In the year King Uzziah died, I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple.

2. Seraphim were stationed above; each of them had six wings: with two they veiled their faces, with two they veiled their feet, and with two they hovered aloft.

3. "Holy, holy, holy is the LORD of hosts!" they cried one to the other. "All the earth is filled with his glory!"

4. At the sound of that cry, the frame of the door shook and the house was filled with smoke.

5. Then I said, "Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!"

6. Then one of the seraphim flew to me, holding an ember which he had taken with tongs from the altar.

7. He touched my mouth with it. "See," he said, "now that this has touched your lips, your wickedness is removed, your sin purged."

8. Then I heard the voice of the Lord saying, "Whom shall I send? Who will go for us?" "Here I am," I said; "send me!"

notes:

1 [1-3] Temple: the holy place, just in front of the holy of holies. Seraphim: literally "the burning ones," are celestial beings who surround the throne of God. Each has six wings. Reverence for the divine majesty causes them to veil their faces with two wings; modesty, to veil their extremities in similar fashion; alacrity in God's service, to extend two wings in preparation for flight. Holy, holy, holy: God's perfect interior holiness whose exterior manifestation is his glory. These words are found in the Roman liturgy just before the Canon of the Mass.

2 [1] In the year King Uzziah died: 742 B.C.

3 [4] Smoke: reminiscent of the clouds which surrounded God at Mount Sinai; cf ⇒ Exodus 19:16-19; ⇒ Deut 4:11, ⇒ 12.

4 [5] Doomed: it was popularly believed that to see God would lead to one's death; cf ⇒ Genesis 32:31; ⇒ Exodus 33:20; ⇒ Judges 13:22.

5 [7] Touched your lips: Isaiah is thus symbolically purified to be worthy of his vocation as God's prophet. In the Roman liturgy, the celebrant at Mass makes reference to this incident just before he reads the gospel.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of David

eglos_admin — Sat, 26 Jul 2008 08:32:19 CDT

1 Samuel Chapter 16. Verses 4-13

4. Samuel did as the LORD had commanded him. When he entered Bethlehem, the elders of the city came trembling to meet him and inquired, "Is your visit peaceful, O seer?"

5. He replied: "Yes! I have come to sacrifice to the LORD. So cleanse yourselves and join me today for the banquet." He also had Jesse and his sons cleanse themselves and invited them to the sacrifice.

6. As they came, he looked at Eliab and thought, "Surely the LORD'S anointed is here before him."

7. But the LORD said to Samuel: "Do not judge from his appearance or from his lofty stature, because I have rejected him. Not as man sees does God see, because man sees the appearance but the LORD looks into the heart."

8. Then Jesse called Abinadab and presented him before Samuel, who said, "The Lord has not chosen him."

9. Next Jesse presented Shammah, but Samuel said, "The LORD has not chosen this one either."

10. In the same way Jesse presented seven sons before Samuel, but Samuel said to Jesse, "The LORD has not chosen any one of these."

11. Then Samuel asked Jesse, "Are these all the sons you have?" Jesse replied, "There is still the youngest, who is tending the sheep." Samuel said to Jesse, "Send for him; we will not begin the sacrificial banquet until he arrives here."

12. Jesse sent and had the young man brought to them. He was ruddy, a youth handsome to behold and making a splendid appearance. The LORD said, "There-anoint him, for this is he!"

13. Then Samuel, with the horn of oil in hand, anointed him in the midst of his brothers; and from that day on, the spirit of the LORD rushed upon David. When Samuel took his leave, he went to Ramah.

14. The spirit of the LORD had departed from Saul, and he was tormented by an evil spirit sent by the LORD.

15. So the servants of Saul said to him: "Please! An evil spirit from God is tormenting you.

16. If your lordship will order it, we, your servants here in attendance on you, will look for a man skilled in playing the harp. When the evil spirit from God comes over you, he will play and you will feel better."

notes:

2 [14] An evil spirit sent by the LORD: the Lord permitted Saul to be tormented with violent fits of rage.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Saul

eglos_admin — Sat, 26 Jul 2008 08:19:06 CDT

1 Samuel Chapter 9 and 10

Chapter 9

1. There was a stalwart man from Benjamin named Kish, who was the son of Abiel, son of Zeror, son of Becorath, son of Aphiah, a Benjaminite.

2. He had a son named Saul, who was a handsome young man. There was no other Israelite handsomer than Saul; he stood head and shoulders above the people.

3. Now the asses of Saul's father, Kish, had wandered off. Kish said to his son Saul, "Take one of the servants with you and go out and hunt for the asses."

4. Accordingly they went through the hill country of Ephraim, and through the land of Shalishah. Not finding them there, they continued through the land of Shaalim without success. They also went through the land of Benjamin, but they failed to find the animals.

5. When they came to the land of Zuph, Saul said to the servant who was with him, "Come, let us turn back, lest my father forget about the asses and become anxious about us."

6. The servant replied, "Listen! There is a man of God in this city, a man held in high esteem; all that he says is sure to come true. Let us go there now! Perhaps he can tell us how to accomplish our errand."

7. But Saul said to his servant, "If we go, what can we offer the man? There is no bread in our bags, and we have no present to give the man of God. What have we?"

8. Again the servant answered Saul, "I have a quarter of a silver shekel. If I give that to the man of God, he will tell us our way."

9. (In former times in Israel, anyone who went to consult God used to say, "Come, let us go to the seer." For he who is now called prophet was formerly called seer.)

10. Saul then said to his servant, "Well said! Come on, let us go!" And they went to the city where the man of God lived.

11. As they were going up the ascent to the city, they met some girls coming out to draw water and inquired of them, "Is the seer in town?"

12. The girls answered, "Yes, there - straight ahead. Hurry now; just today he came to the city, because the people have a sacrifice today on the high place.

13. When you enter the city, you may reach him before he goes up to the high place to eat. The people will not eat until he arrives; only after he blesses the sacrifice will the invited guests eat. Go up immediately, for you should find him right now."

14. So they went up to the city. As they entered it, Samuel was coming toward them on his way to the high place.

15. The day before Saul's arrival, the LORD had given Samuel the revelation:

16. "At this time tomorrow I will send you a man from the land of Benjamin whom you are to anoint as commander of my people Israel. He shall save my people from the clutches of the Philistines, for I have witnessed their misery and accepted their cry for help."

17. When Samuel caught sight of Saul, the LORD assured him, "This is the man of whom I told you; he is to govern my people."

18. Saul met Samuel in the gateway and said, "Please tell me where the seer lives."

19. Samuel answered Saul: "I am the seer. Go up ahead of me to the high place and eat with me today. In the morning, before dismissing you, I will tell you whatever you wish.

20. As for the asses you lost three days ago, do not worry about them, for they have been found. Whom does Israel desire ardently if not you and your father's family?"

21. Saul replied: "Am I not a Benjaminite, of one of the smallest tribes of Israel, and is not my clan the least among the clans of the tribe of Benjamin? Why say such things to me?"

22. Samuel then took Saul and his servant and brought them to the room, where he placed them at the head of the guests, of whom there were about thirty.

23. He said to the cook, "Bring the portion I gave you and told you to put aside."

24. So the cook took up the leg and what went with it, and placed it before Saul. Samuel said: "This is a reserved portion that has been set before you. Eat, for it was kept for you until your arrival; I explained that I was inviting some guests." Thus Saul dined with Samuel that day.

25. When they came down from the high place into the city, a mattress was spread for Saul on the roof,

26. and he slept there. At daybreak Samuel called to Saul on the roof, "Get up, and I will start you on your journey." Saul rose, and he and Samuel went outside the city together.

27. As they were approaching the edge of the town, Samuel said to Saul, "Tell the servant to go on ahead of us, but stay here yourself for the moment, that I may give you a message from God."

Notes;

1 [8] A quarter of a silver shekel: about a tenth of an ounce of silver.

2 [9] (9)This verse is a later explanation of the term seer, first used in the text in ⇒ 1 Sam 9:11.

3 [12] On the high place: the local sanctuary on the top of a hill, where the sacrifice was offered and the sacrificial meal eaten.

4 [24] And what went with it: a slight change would give "and the fatty tail" as perhaps the original reading. Sheep in the Near East are exceptionally fat-tailed, and such a portion would be thought a special delicacy by the Hebrews. However, the ritual legislation as we know it (⇒ Lev 3:9) would require that the fat tail be burned on the altar. If this general rule was later than the time of Samuel, the present text may have been retouched so as not to seem to contravene it. A Qumran text has "the festive (leg)" here.

Chapter 10

1. Then, from a flask he had with him, Samuel poured oil on Saul's head; he also kissed him, saying: "The LORD anoints you commander over his heritage. You are to govern the LORD'S people Israel, and to save them from the grasp of their enemies round about. "This will be the sign for you that the LORD has anointed you commander over his heritage:

2. When you leave me today, you will meet two men near Rachel's tomb at Zelzah in the territory of Benjamin, who will say to you, 'The asses you went to look for have been found. Your father is no longer worried about the asses, but is anxious about you and says, What shall I do about my son?'

3. Farther on, when you arrive at the terebinth of Tabor, you will be met by three men going up to God at Bethel; one will be bringing three kids, another three loaves of bread, and the third a skin of wine.

4. They will greet you and offer you two wave offerings of bread, which you will take from them.

5. After that you will come to Gibeath-elohim, where there is a garrison of the Philistines. As you enter that city, you will meet a band of prophets, in a prophetic state, coming down from the high place preceded by lyres, tambourines, flutes and harps.

6. The spirit of the LORD will rush upon you, and you will join them in their prophetic state and will be changed into another man.

7. When you see these signs fulfilled, do whatever you judge feasible, because God is with you.

8. Now go down ahead of me to Gilgal, for I shall come down to you, to offer holocausts and to sacrifice peace offerings. Wait seven days until I come to you; I shall then tell you what you must do."

9. As Saul turned to leave Samuel, God gave him another heart. That very day all these signs came to pass. . . .

10. When they were going from there to Gibeah, a band of prophets met him, and the spirit of God rushed upon him, so that he joined them in their prophetic state.

11. When all who had known him previously saw him in a prophetic state among the prophets, they said to one another, "What has happened to the son of Kish? Is Saul also among the prophets?"

12. And someone from that district added, "And who is their father?" Thus the proverb arose, "Is Saul also among the prophets?"

13. When he came out of the prophetic state, he went home.

14. Saul's uncle inquired of him and his servant, "Where have you been?" Saul replied, "To look for the asses. When we could not find them, we went to Samuel."

15. Then Saul's uncle said, "Tell me, then, what Samuel said to you."

16. Saul said to his uncle, "He assured us that the asses had been found." But he mentioned nothing to him of what Samuel had said about the kingship.

17. Samuel called the people together to the LORD at Mizpah

18. and addressed the Israelites: "Thus says the LORD, the God of Israel, 'It was I who brought Israel up from Egypt and delivered you from the power of the Egyptians and from the power of all the kingdoms that oppressed you.'

19. But today you have rejected your God, who delivers you from all your evils and calamities, by saying to him, 'Not so, but you must appoint a king over us.' Now, therefore, take your stand before the LORD according to tribes and families."

20. So Samuel had all the tribes of Israel come forward, and the tribe of Benjamin was chosen.

21. Next he had the tribe of Benjamin come forward in clans, and the clan of Matri was chosen, and finally Saul, son of Kish, was chosen. But they looked for him in vain.

22. Again they consulted the LORD, "Has he come here?" The LORD answered, "He is hiding among the baggage."

23. They ran to bring him from there; and when he stood among the people, he was head and shoulders above all the crowd.

24. Samuel said to all the people, "Do you see the man whom the LORD has chosen? There is none like him among all the people!" Then all the people shouted, "Long live the king!"

25. Samuel next explained to the people the law of royalty and wrote it in a book, which he placed in the presence of the LORD. This done, Samuel dismissed the people, each to his own place.

26. Saul also went home to Gibeah, accompanied by warriors whose hearts the LORD had touched.
27. But certain worthless men said, "How can this fellow save us?" They despised him and brought him no present.

notes:
1 [2] Here, as in ⇒ Jeremiah 31:15 Rachel's tomb is placed north of Jerusalem. Later tradition understood ⇒ Genesis 35:19-20 in the sense given by ⇒ Matthew 2:16-18 and placed the tomb at Bethlehem, farther south.

2 [5] A garrison of the Philistines: the Hebrew word for "garrison" has been explained alternatively to mean a pillar erected to mark the Philistine occupation, or an inspector or officer for the collection of taxes. In a prophetic state: in an ecstatic condition due to strong feelings of religious enthusiasm induced by a communal observance, possibly accompanied by music and dancing.

3 [8] By inserting this verse, with its seven days, an editor has prepared for one narrative of the rejection of Saul (⇒ 1 Sam 13:8-15) in the very context of Saul's anointing.

4 [10] The story has here been abridged by omitting the fulfillment of the first two signs given by Samuel (⇒ 1 Sam 10:2-4).

5 [25] The law of royalty: the charter defining the rights of the king.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Samuel

eglos_admin — Sat, 26 Jul 2008 08:03:13 CDT

1 Samuel Chapter 3. Verses 1-10

1. During the time young Samuel was minister to the LORD under Eli, a revelation of the LORD was uncommon and vision infrequent.

2. One day Eli was asleep in his usual place. His eyes had lately grown so weak that he could not see.

3. The lamp of God was not yet extinguished, and Samuel was sleeping in the temple of the LORD where the ark of God was.

4. The LORD called to Samuel, who answered, "Here I am."

5. He ran to Eli and said, "Here I am. You called me." "I did not call you," Eli said. "Go back to sleep." So he went back to sleep.

6. Again the LORD called Samuel, who rose and went to Eli. "Here I am," he said. "You called me." But he answered, "I did not call you, my son. Go back to sleep."

7. At that time Samuel was not familiar with the LORD, because the LORD had not revealed anything to him as yet.

8. The LORD called Samuel again, for the third time. Getting up and going to Eli, he said, "Here I am. You called me." Then Eli understood that the LORD was calling the youth.

9. So he said to Samuel, "Go to sleep, and if you are called, reply, 'Speak, LORD, for your servant is listening.'" When Samuel went to sleep in his place,

10. the LORD came and revealed his presence, calling out as before, "Samuel, Samuel!" Samuel answered, "Speak, for your servant is listening."

notes:

1 Uncommon: prophetic communications from God were almost unknown.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The calling of Abraham

eglos_admin — Sat, 26 Jul 2008 07:55:03 CDT

Genesis - Chapter 12

1. The LORD said to Abram: "Go forth from the land of your kinsfolk and from your father's house to a land that I will show you.

2. "I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing.

3. I will bless those who bless you and curse those who curse you. All the communities of the earth shall find blessing in you."

4. Abram went as the LORD directed him, and Lot went with him. Abram was seventy-five years old when he left Haran.

5. Abram took his wife Sarai, his brother's son Lot, all the possessions that they had accumulated, and the persons they had acquired in Haran, and they set out for the land of Canaan. When they came to the land of Canaan,

6. Abram passed through the land as far as the sacred place at Shechem, by the terebinth of Moreh. (The Canaanites were then in the land.)

7. The LORD appeared to Abram and said, "To your descendants I will give this land." So Abram built an altar there to the LORD who had appeared to him.

8. From there he moved on to the hill country east of Bethel, pitching his tent with Bethel to the west and Ai to the east. He built an altar there to the LORD and invoked the LORD by name.

9. Then Abram journeyed on by stages to the Negeb.

10. There was famine in the land; so Abram went down to Egypt to sojourn there, since the famine in the land was severe.

11. When he was about to enter Egypt, he said to his wife Sarai: "I know well how beautiful a woman you are.

12. When the Egyptians see you, they will say, 'She is his wife'; then they will kill me, but let you live.

13. Please say, therefore, that you are my sister, so that it may go well with me on your account and my life may be spared for your sake."

14. When Abram came to Egypt, the Egyptians saw how beautiful the woman was; and when Pharaoh's courtiers saw her,

15. they praised her to Pharaoh. So she was taken into Pharaoh's palace.

16. On her account it went very well with Abram, and he received flocks and herds, male and female slaves, male and female asses, and camels.

17. But the LORD struck Pharaoh and his household with severe plagues because of Abram's wife Sarai.

18. Then Pharaoh summoned Abram and said to him: "How could you do this to me! Why didn't you tell me she was your wife?

19. Why did you say, 'She is my sister,' so that I took her for my wife? Here, then, is your wife. Take her and be gone!"

20. Then Pharaoh gave men orders concerning him, and they sent him on his way, with his wife and all that belonged to him.

notes:

1. [3] Shall find blessing in you: the sense of the Hebrew expression is probably reflexive, "shall bless themselves through you" (i.e., in giving a blessing they shall say, "May you be as blessed as Abraham"), rather than passive, "shall be blessed in you." Since the term is understood in a passive sense in the New Testament (⇒ Acts 3:25; ⇒ Gal 3:8), it is rendered here by a neutral expression that admits of both meanings. So also in the blessings given by God to Isaac (⇒ Genesis 26:4) and Jacob (⇒ Genesis 28:14).

2. [5] Persons: slaves and retainers that formed the social aggregate under the leadership of Abraham; cf ⇒ Genesis 14:14.

3. [9] The Negeb: the semidesert land of southern Palestine.

4. [13] You are my sister: although Abraham's deceit may not be fully defensible, his statement was at least a half-truth; Sarah was indeed his relative, called "a sister" in Hebrew; cf ⇒ Genesis 20:12. Moreover, the ancient traditions on which this story and the parallel ones in ⇒ Genesis 20:1-18; ⇒ 26:6-11 are based, probably come from the Hurrian custom of wife-sister marriage. Among the Hurrians, with whom Abraham's clan lived in close contact at Haran, a man could adopt his wife as his sister and thus give her higher status.

5. [16] Camels: domesticated camels probably did not come into common use in the ancient Near East until the end of the millennium B.C. Thus the mention of camels at the time of the patriarchs (⇒ Genesis 24:11-64; ⇒ 30:43; ⇒ 31:17, ⇒ 34; ⇒ 32:8, ⇒ 16; ⇒ 37:25) is seemingly an anachronism.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM

The Call of Moses

eglos_admin — Sat, 26 Jul 2008 07:54:43 CDT

Exodus Chapter 3

1. Meanwhile Moses was tending the flock of his father-in-law Jethro, the priest of Midian. Leading the flock across the desert, he came to Horeb, the mountain of God.

2. There an angel of the LORD appeared to him in fire flaming out of a bush. As he looked on, he was surprised to see that the bush, though on fire, was not consumed.

3. So Moses decided, "I must go over to look at this remarkable sight, and see why the bush is not burned."

4. When the LORD saw him coming over to look at it more closely, God called out to him from the bush, "Moses! Moses!" He answered, "Here I am."

5. God said, "Come no nearer! Remove the sandals from your feet, for the place where you stand is holy ground.

6. I am the God of your father," he continued, "the God of Abraham, the God of Isaac, the God of Jacob." Moses hid his face, for he was afraid to look at God.

7. But the LORD said, "I have witnessed the affliction of my people in Egypt and have heard their cry of complaint against their slave drivers, so I know well what they are suffering.

8. Therefore I have come down to rescue them from the hands of the Egyptians and lead them out of that land into a good and spacious land, a land flowing with milk and honey, the country of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites.

9. So indeed the cry of the Israelites has reached me, and I have truly noted that the Egyptians are oppressing them.

10. Come, now! I will send you to Pharaoh to lead my people, the Israelites, out of Egypt."

11. But Moses said to God, "Who am I that I should go to Pharaoh and lead the Israelites out of Egypt?"

12. He answered, "I will be with you; and this shall be your proof that it is I who have sent you: when you bring my people out of Egypt, you will worship God on this very mountain."

13. "But," said Moses to God, "when I go to the Israelites and say to them, 'The God of your fathers has sent me to you,' if they ask me, 'What is his name?' what am I to tell them?"

14. God replied, "I am who am." Then he added, "This is what you shall tell the Israelites: I AM sent me to you."

15. God spoke further to Moses, "Thus shall you say to the Israelites: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, the God of Jacob, has sent me to you. "This is my name forever; this is my title for all generations.

16. "Go and assemble the elders of the Israelites, and tell them: The LORD, the God of your fathers, the God of Abraham, Isaac and Jacob, has appeared to me and said: I am concerned about you and about the way you are being treated in Egypt;

17. so I have decided to lead you up out of the misery of Egypt into the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites, a land flowing with milk and honey.

18. "Thus they will heed your message. Then you and the elders of Israel shall go to the king of Egypt and say to him: The LORD, the God of the Hebrews, has sent us word. Permit us, then, to go a three days' journey in the desert, that we may offer sacrifice to the LORD, our God.

19. "Yet I know that the king of Egypt will not allow you to go unless he is forced.

20. I will stretch out my hand, therefore, and smite Egypt by doing all kinds of wondrous deeds there. After that he will send you away.

21. I will even make the Egyptians so well-disposed toward this people that, when you leave, you will not go empty-handed.

22. Every woman shall ask her neighbor and her house guest for silver and gold articles and for clothing to put on your sons and daughters. Thus you will despoil the Egyptians."

notes:
1 [1] The mountain of God: probably given this designation because of the divine apparitions which took place there, such as on this occasion and when the Israelites were there after the departure from Egypt.

2 [2] An angel of the LORD: the visual form under which God appeared and spoke to men is referred to indifferently in some Old Testament texts either as God's angel or as God himself. Cf ⇒ Genesis 16:7, ⇒ 13; ⇒ Exodus 14:19, ⇒ 24, ⇒ 25; ⇒ Numbers 22:22-35; Jdgs 6,11-18.

3 [6] The appearance of God caused fear of death, since it was believed that no one could see God and live; cf ⇒ Genesis 32:30. The God of Abraham . . . Jacob: cited by Christ in proof of the resurrection since the patriarchs, long dead, live on in God who is the God of the living. Cf ⇒ Matthew 22:32; ⇒ Mark 12:26; ⇒ Luke 20:37.

4 [8] I have come down: a figure of speech signifying an extraordinary divine intervention in human affairs. Cf ⇒ Genesis 11:5, 7. Flowing with milk and honey: an expression denoting agricultural prosperity, which seems to have been proverbial in its application to Palestine. Cf 13:5; ⇒ Numbers 13:27; ⇒ Joshua 5:6; ⇒ Jeremiah 11:5; ⇒ 32:22; ⇒ Ezekiel 20:6, ⇒ 15.

5 [11] Who am I: besides naturally shrinking from such a tremendous undertaking, Moses realized that, as a fugitive from Pharaoh, he could hardly hope to carry out a mission to him. Perhaps he also recalled that on one occasion even his own kinsmen questioned his authority. Cf ⇒ Exodus 2:14.

6 [14] I am who am: apparently this utterance is the source of the word Yahweh, the proper personal name of the God of Israel. It is commonly explained in reference to God as the absolute and necessary Being. It may be understood of God as the Source of all created beings. Out of reverence for this name, the term Adonai, "my Lord," was later used as a substitute. The word LORD in the present version represents this traditional usage. The word "Jehovah" arose from a false reading of this name as it is written in the current Hebrew text.

7 [16] Elders: the Israelite leaders, who were usually older men. They were representatives of the people.

8 [22] Articles: probably jewelry. Despoil: this was permissible, that the Israelites might compensate themselves for their many years of servitude; besides, the Egyptians would give these things willingly. Cf ⇒ Exodus 12:33-36.

source:

http://www.vatican.va/archive/ENG0839/_INDEX.HTM