Psalm VI

Psalm VI


A prayer of a penitent sinner, under the scourge of God. The first penitential Psalm.

1 Unto the end, in verses, a psalm for David, for the octave.

2 O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath.
3 Have mercy on me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled.
4 And my soul is troubled exceedingly: but thou, O Lord, how long?
5 Turn to me, O Lord, and deliver my soul: O save me for thy mercy’s sake.
6 For there is no one in death, that is mindful of thee: and who shall confess to thee in hell?
7 I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears.
8 My eye is troubled through indignation: I have grown old amongst all my enemies.
9 Depart from me, all ye workers of iniquity: for the Lord hath heard the voice of my weeping.
10 The Lord hath heard my supplication: the Lord hath received my prayer.
11 Let all my enemies be ashamed, and be very much troubled: let them be turned back, and be ashamed very speedily.

Haydock Commentary PSALM VI

  • Ver. 1. For the octave. That is, to be sung on an instrument of eight strings. S. Augustine understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life; and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon the earth. Ch. W.—It may also signify, that this psalm was to be sung by “the eighth” of the 24 bands. 1 Par. xv. 21. David might compose it after sickness, with which he had been punished for his adultery; (C.) or under any distress: he expresses the sentiments of a true penitent, (Bert.) with which he was ever after impressed. H.—It is applicable to penitents of the new law. W.
  • Ver. 2. Indignation. Lit. “fury.” H.—Such strong expressions were requisite to make the carnal Jews fear God’s judgments, though a being of infinite perfection can have no passion. S. Chrys.—David does not beg to be free from suffering, (H.) but he request that God would chastise him with moderation. Jer. x. 24. and xlvi. 28. C.—Justice without mercy is reserved for the last day. S. Greg.—Wrath. This regards those who have built wood, &c, on the foundation. They shall be purified by fire. S. Aug. Purgatory was then believed in the 4th Century. Bert.—Let me not be condemned either to it, or hell. S. Gregory hic. And Ps. xxxvii.
  • Ver. 3. Troubled, with grief. W.—I am sinking under my illness: my virtue is lost. C.—The whole human race is this sick man, requiring the aid of Jesus Christ. S. Aug.—The ineffable name Jehova, (H.) is repeated thrice, to insinuate that salvation must come from the Blessed Trinity. Bert. v. 9.—Under the allegory of sickness, the ravages of sin appear. M.
  • Ver. 4. Long? Wilt thou leave me in distress? W.—He breaks off abruptly to express his sorrow, See Isai. vi. 11; Jer. xiii. 26. Bert.—True converts are often tried a long time, that they may conceive how God will treat those who never return to him, (S. Aug. Eusebius) and that they may beware of a relapse. C.
  • Ver. 5. Turn. God never abandons us first. Jer. ii. 27. Bert.—We drive him away by sin. S. Athan.—Sake. I cannot take on step without thee. C.—Treat me not as my sins deserves; but mercifully restore me to favour. W.
  • Ver. 6. Hell. The hardened sinner will not praise thee, (S. Aug. ) much less will the damned, who are confirmed in evil. Bert.—Even those who are in “the grave,” though unjust, cannot sound forth thy praises; and consequently, if I be cut off, the number of thy adorers will be diminished. This motive is often urged, as if God was forgotten in the rest of the world. Ps. xxix. 10. Isai. xxxviii. 18. C.—This life is the time for repentance. After death there os no conversion, but eternal blasphemies in hell. I will strive to prevent this misery, by continuing to do penance, till I am watered with thy grace. W.
  • Ver. 7. Bed. S. Jer. “I will make my bed swim” (H.) with tears, or sweat. Bert.—Here we behold the effects of true repentance, which will not suffer the sinner to enjoy any repose, (C.) when he reflects on the pains of hell, and the perfections of God. H.—“O sweet affliction, which extinguishes the fire of hell, and restores man to the friendship of his God.” S. Chrys.
  • Ver. 8. Indignation of God, (Theod.) or of my enemies. I am also indignant when I behold my foes exulting in my ruin. C.—I have. Heb. “It,” the eye. Bert.—The eye is naturally injured by excessive grief. Yet David could not think of his sins, without floods of tears. H.
  • Ver. 9. Iniquity, who have fostered my passions, (Bert.) or sought my ruin. I now perceive who were my true friends. C.—Lord. He is twice mentioned I nthe next verse, in honour of the blessed Trinity, as a German commentator remarks, after the ancient interpreters (Bert.) and Fathers. They have constantly had an eye to these grand truths, which are nevertheless proved by clearer passages of Scripture. H.—David confides in God, as every true penitent may do, for protection. W.—He had also been assured of pardon by Nathan, the prophet. H.
  • Ver. 11. Troubled. This is prophecy, (S. Augh.) or a prayer for their speedy and earnest conversion, (S. Jer. C.) or a threat if they persist. W.—Speedily. At the last day, the wicked will perceive how short life has been. Tunc sentient peccatores quam non sit longa omnis vita quce transit. S. Aug.


Bible verses copied from

Commentary transcribed by myself from Haydock Bible.


Daily Bible Readings Commentary Sept 27 2007 Thursday 25th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sept 27 2007 Thursday 25th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – dead link removed – Go here for NAB translation

Aggeus 1:1-8 (Haggai 1:1-8)

Douay-Rheims Challoner from

The people are reproved for neglecting to build the temple. They are encouraged to set about the work.

1 In the second year of Darius the king, in the sixth month, in the first day of the month, the word of the Lord came by the hand of Aggeus the prophet, to Zorobabel the son of Salathiel, governor of Juda, and to Jesus the son of Josedec the high priest, saying:
2 Thus saith the Lord of hosts, saying: This people saith: The time is not yet come for building the house of the Lord.
3 And the word of the Lord came by the hand of Aggeus the prophet, saying:
4 Is it time for you to dwell in ceiled houses, and this house lie desolate?
5 And now thus saith the Lord of hosts: Set your hearts to consider your ways.
6 You have sowed much, and brought in little: you have eaten, but have not had enough: you have drunk, but have not been filled with drink: you have clothed yourselves, but have not been warmed: and he that hath earned wages, put them into a bag with holes.
7 Thus saith the Lord of hosts: Set your hearts upon your ways:
8 Go up to the mountain, bring timber, and build the house: and it shall be acceptable to me, and I shall be glorified, saith the Lord.

Haydock Commentary Aggeus 1:1-8

  • Ver. 1. Darius Hystaspes. C.—When the Jews had no king, the prophets dated from the reign of the monarch on whom they were dependent. Theod.—Sixth; Elul, the last of the civil year, corresponding with our September. The harvest had been bad, and Aggeus assigns the reason. C.—Governor.­ Lit. “duke,” or captain. Sept. “of the tribe of Juda.” H.—He descended from the kings of Juda, and was now chief governor by leave of Darius. W.—Yet Cyrus had appointed Sarasar, (1 Esd. i. 8.) who perhaps, after the death of Cambyses, fled; as Zorobabel and Jesus are designated judges, and a crown is made for them. C. ii. 24. Zac. iii. and vi. 11. Still Thartanai, governor beyond the Euphrates, took cognizance of the Jewish affairs. 1 Esd. v. 3. The prince of Juda was therefore under him. Zorobabel was son or grandson of Salathiel, (1 Par. iii. 17.) or was adopted by him, being born of Phadaia. C.—Josedec, who was led into captivity. 1 Par. vi. 15.
  • Ver. 2. Yet come. God’s service must be restored without delay, and manners reformed; as otherwise many will be lost eternally. W.—The Jews refrained from commencing the temple till the time marked out by Jeremias, xxv. 11. Zac. i. 7. C.—From the beginning of the last siege sixty-nine years had elapsed. Usher. A. 3485.—Others, reflecting on the obstacles placed by Cyrus and Cambyses, thought it was not yet time to work at the temple: but these were only pretexts. The kingdom was now held by another family, and the former decrees abolished. Fear of labour, therefore, was the only impediment.
  • Ver. 4. Ceiled: superbly adorned. Heb. “covered.” You are not content with what is merely necessary, while the temple lies in ruins. C.
  • Ver. 5. Ways. Sound the real motives of your neglect. H.—See if your misfortunes do not originate in this cause, and if God does not require you to build the temple. v. 9. C.
  • Ver. 6. Filled. Lit. “inebriated,” (H.) so as to become cheerful. S. Jerome.
  • Ver. 8. The mountain Libanus. Wood had been purchased before, but had been used for other purposes. 1 Esd. iii. 7. Nowthe people went to procure more. The following year Darius confirmed the decree of Cyrus, which was a change plainly effected by Providence. C.

Gospel According to Luke 9:7-9
Haydock New Testament

7 Now Herod, the tetrarch, heard of all that was done by him; and he was in a doubt, because it was said 8 By some; That John was risen from the dead: but by some others; that Elias had appeared: and by others; that one of the ancient prophets was risen.

9 And Herod said:

John I have beheaded: but who is this of whom I hear such things?

And he sought to see him.

Haydock Commentary Luke 9:7-9

  • Ver. 8. Risen from the dead. Herod was perplexed and in suspense about the report that it was John that was risen from the dead…. From this is appears, that some of the Jews, and Herod himself, believed in some kind of metempsychosis, or transmigration of souls. Josephus says, (Antiq. lib. xviii, c. 2.) that the Pharisees believed the soul to be immortal; and after death, to depart to some subterraneous places, where they received the recompense of good or evil, according to their actions. There the souls of the wicked remain for ever, without the power of departing thence. The souls of the good sometimes returned, and entered other bodies. Herod probably thought that the soul of John Baptist was united to that of Christ, in the same body, and was thence enabled to perform new and more extraordinary functions. Such were the reveries of some of the Rabbins; who, as S. Jerome remarks, abused the passages of the gospel we are now explaining, in support of this Pythagorean doctrine. Most of the Jews believed the true doctrine of the resurrection, viz. that of the body; which must one day be renewed to life by the same soul which now animates it: and this is the doctrine of faith and of the Church, which she teaches you from both the Old and New Testament, instead of that transmigration of souls, which has no foundation or appearance of truth. It is probable that this error was widely diffused among the Jews, in our Saviour’s time. It was a doctrine suited to the taste of the Orientals. Some think they can see traces of it in the history of Elias. That prophet being taken away, and the Jews seeing Eliseus perform the same miracles, said, that the spirit of Elias had rested on him. Calmet.

Psalm V or 5 Douay-Rheims Challoner Haydock

Psalm V
Verba Mea Auribus
A prayer to God against the iniquities of man.

1 Unto the end, for her that obtaineth the inheritance.
A psalm for David.
2 Give ear, O Lord, to my words, understand my cry.
3 Hearken to the voice of my prayer, O my King and my God.
4 For to thee will I pray: O Lord, in the morning thou shalt hear my voice.
5 In the morning I will stand before thee, and I will see: because thou art not a God that willest iniquity.
6 Neither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes.
7 Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.
8 But as for me in the multitude of thy mercy, I will come into thy house; I will worship towards thy holy temple, in thy fear.
9 Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight.
10 For there is no truth in their mouth: their heart is vain.
11 Their throat is an open sepulchre: they dealt deceitfully with their tongues: judge them, O God. Let them fall from their devices: according to the multitude of their wickednesses cast them out: for they have provoked thee, O Lord.
12 But let all them be glad that hope in thee: they shall rejoice for ever, and thou shalt dwell in them. And all they that love thy name shall glory in thee.
13 For thou wilt bless the just. O Lord, thou hast crowned us, as with a shield of thy good will.

Haydock Commentary Psalm V (5)

  • Ver. 1. For her that obtaineth the inheritance. That is, for the Church of Christ, (Ch.) and every faithful soul, which gains the victory and heaven. W.—Nechiloth, may also, (H.) signify musical instruments with holes, or “women dancing,” on religious and joyful occasions, as they did when the ark was removed, &c. 2K vi 12. C. Ps. lxvii. 26.—We may (H.) as well follow the Vulgate and Saint Jerome. Some have supposed that David alludes to Saul, Absalom, &c. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent form of morning prayer, as an armour against all our spiritual enemies. Berthier.
  • Ver. 2. Cry. Heb. “meditation” M.—The cry of the heart, (S. Chrys.) and “the groans,” which the spirit forms within us. Rom. viii. 26. God cannot reject such prayers. If he seems inattentive, it is because we ask amiss. Jam. Iv. 3. C.—He attends to the prayers of the Church, and of every faithful soul, (W.) and even exhorts sinners to come to him, that they may emerge from the abyss. H.
  • Ver. 4. Morning. This hour of prayer is also specified, (Ps. lxii. 1. and cxviii. 147.) as that of the evening is. Ps. iv. 9. and liv. 19. We read also of noon being a time for prayer among the Jews. Acts x. 9. Daniel (vi. 10.) diligently observed these holy customs. C.
  • Ver. 5. Stand. Heb. implies “in order,” as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful things. Bert.—Iniquity. No: he has it in abhorrence; (C.) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. W.—On this subject I will meditate. M.
  • Ver. 6. Eyes. God suffers them to remain for a time. S. Jerome.
  • Ver. 7. Workers, (operantur) “who work,” (H.) and die impenitent.—Lie. All heretics, who kill their own and neighbours’ souls, (S. Jerome.) and in general all seducers, (C.) who will be treated like those who have committed murder. Euseb. Caesar.
  • Ver. 8. Mercy, not trusting in my own merit, (H) but with the greatest awe C.—The just must trust in mercy, not in man’s power.—Temple, the Church, and in God’s presence. W.—Some would infer hence that David was not the author of this psalm. But the tabernacle is called by the same names; (! K. i. 7, 24, and iii. 3) so that this reason is not sufficient. C.
  • Ver. 9. Enemies. Heb. “observers.” They are always on the watch to discover any fault. Grant me thy preventing grace. Bert.—Let me not stumble, (H.) but cause me to walk cheerfully in thy paths. C.—If thou approve, it matters not how much worldlings blame me. S. Aug.
  • Ver. 10. Their. Heb. “his.” But it is incorrect. Houb.—S. Jerome has “their.” Bert.—Vain. Heb. “wicked or deceitful.”
  • Ver. 11. Sepulchre, which never says there is enough. Prov. xxx. 15. C.—Dealt, &c. S. Paul authorizes this version, (Rom. iii. 13.) though the Heb. be rendered, “they flatter cunningly;” (Bert.) or “they sharpen their tongue,” and polish it like a sword, that it may cut more easily. This may be applied to heretics. SS. Athan. Chrys. Jerome. C.—Judge, or “condemn them.” Heb. mayb be explained as a prediction. Bert.—The Holy Ghost could not dictate an imprecation or desire of revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. S. Chrys., S. Aug. C.—Though the just desire the conversion of all, yet if any die impenitent, they approve of God’s judgment, manifested at the end of the world. W.—provoked. Heb. “rebelled against.” I forgive them for what they have done to me. But I grieve at thy offence’ make them return to a sense of their duty. C.—He might abhor the enemies of salvation, the world, &c. whom Christ has condemned. Bert.
  • Ver. 12. Dwell. Heb. “protect,” (S. Jerome) “or shade them.” C.—The just will rejoice under thy protection, (H.) and at the conversion of the sinner. S. Chrys.
  • Ver. 13. Us. Heb. “him.” S. Jerome. Aquila. C.—But neglecting the points, the Sept. is as accurate, and more beautiful. Bert.—Shield. Heb. tsinna, (H.) which was probably large enough to cover the body. C.—If God be with us, who is against us? H.—The just shall receive the sentence of eternal glory. W.

Text of Bible from

Daily Bible Readings Commentary Sept 26 2007 Wednesday 25th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sept 26 2007 Wednesday 25th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – dead link removed – Go here for NAB translation

1 Esdras 9:5-9 (Ezra 9:5-9)

Douay-Rheims Challoner from

5 And at the evening sacrifice I rose up from my affliction, and having rent my mantle and my garment, I fell upon my knees, and spread out my hands to the Lord my God,

6 And said: My God I am confounded and ashamed to lift up my face to thee: for our iniquities are multiplied over our heads, and our sins are grown up even unto heaven,

7 From the days of our fathers: and we ourselves also have sinned grievously unto this day, and for our iniquities we and our kings, and our priests have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to spoil, and to confusion of face, as it is at this day.

8 And now as a little, and for a moment has our prayer been made before the Lord our God, to leave us a remnant, and give us a pin in his holy place, and that our God would enlighten our eyes, and would give us a little life in our bondage.

9 For we are bondmen, and in our bondage our God hath not forsaken us, but hath extended mercy upon us before the king of the Persians, to give us life, and to set up the house of our God, and to rebuild the desolations thereof, and to give us a fence in Juda and Jerusalem.

Haydock Commentary 1 Esdras 9:5-9

  • Ver. 7. At this day. Notwithstanding the favourable decrees of Cyrus, &c. the greatest part of the people continued in captivity, being dispersed, some into Egypt, others into distant countries, beyond the Euphrates. C.
  • Ver. 8. As a. Prot. “for a little space, grace hath been shewed from the Lord,” (H.) and yet we are again irritating Him! C.—A pin, or nail, here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity, had incurred the anger of God. Ch.—Allusion is made to the pins which fasten down a tent, (Isai. xxxiii. 20. and liv. 2) or hinder a ship from being carried from the shore, (Tigur. M.) on which utensils are hung up, (Tournemine) referring to the magistrates, who were now of the same country. T. Isai. xxii. 21. Delrio, adag. 218.—Sept. “a support.” Heb. yathed, denotes also a walking-stick, nail, &c. M.—Eyes, fill us with joy, in perfect security.—Little life, ­free us from danger. C.—Esdras is afraid to ask for the impunity of all, but only begs that a small part may be spared, like a nail or post from a house, which may serve to rebuild it. W.
  • Ver. 9. Fence. Heb. gader, “the name which the Carthaginians” gave to Cadiz, “as it signifies a fence,” or an inclosure. Pliny xxii. C.—Some Latin MSS. Read spem, “hope.” Lyran.—The Tig. Version understands the wall of Jerusalem, built in a hurry. M.—But this was not perfected, (H.) if begun, till the time of Nehemias. 2 Esd. i. 3. C.—God gave his protection to the people, (H. Delrio, adag. 219) by the king of Persia. T.

Gospel According to Luke 9:1-6
Haydock New Testament

Christ sends forth his apostles: feeds five thousand with five loaves: is transfigured: and casts out a devil.

THEN having called together the twelve apostles, he gave them power, and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said to them:

Take nothing for your journey, neither staff, nor scrip, nor bread, nor money, neither have two coats. 4 And whatsoever house you shall enter into, abide there, and depart not thence.

5 And whosoever will not receive you: when ye go out of that city, shake off even the dust of your feet for a testimony against them.

6 And going out, they went about through the towns preaching the gospel, and healing every where.

Haydock Commentary Luke 9:1-6

  • Ver. 1. Over all devils; so that none should be able to resist them. For all were not equally easy to be expelled, as we shall see in this same chapter, in the person of a possessed child, whom the apostles could not heal, because they did not use prayer and fasting against it; and because their faith was not sufficiently strong and ardent. Calmet.
  • Ver. 4. And depart from thence. In the ordinary Greek copies we find, and depart from thence. The sense appears, by the other evangelists, (Matt. x 11. and Mark vi. 10.) that Christ gave this admonition to his disciples, not to change their lodging from house to house; but while they staid in a town, to remain in the same house. And though the negative be here omitted in the Greek, interpreters bring it to the same, by telling us that the sense is, stay here, and depart from thence; i.e. stay in that house, so that leaving the town, you may depart from the same house. Wi.

Lectio Divina

I’m not going to provide much on this, but it’s an interesting way to approach Scripture and to approach God and your relationship with Him.

I was reminded of this earlier this evening by our parish priest who conducted a Bible study for us when he began to mention how you can get stuck in contemplation on a single word out of the Scripture. I won’t elaborate because I’m the wrong person to do so, but I recommend searching for Lectio Divina on Google or here’s a link where you can start….

God bless you and have a good day.

Daily Bible Readings Commentary Sept 25 2007 Tuesday 25th Week Ordinary Time.

Please look here. Many people are coming via search engine. Google is sending people to last year’s readings. Please check the date. If you are on the wrong year please CLICK HERE and then check the calendar to the left. Sunday readings are usually posted on the previous Wednesday and then again on the proper Sunday. Thank you, and I apologize for the inconvenience.

Sept 25 2007 Tuesday 25th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – dead link removed – Go here for NAB translation

1 Esdras 6:7-20 (Ezra 6: 7-8, 12b, 14-20 officially)
Douay-Rheims Challoner from

1 Then king Darius gave orders:

7 And let that temple of God be built by the governor of the Jews, and by their ancients, that they may build that house of God in its place.
8 I also have commanded what must be done by those ancients of the Jews, that the house of God may be built, to wit, that of the king’s chest, that is, of the tribute that is paid out of the country beyond the river, the charges be diligently given to those men, lest the work be hindered.
9 And if it shall be necessary, let calves also, and lambs, and kids, for holocausts to the God of heaven, wheat, salt, wine, and oil, according to the custom of the priests that are in Jerusalem, be given them day by day, that there be no complaint in any thing.
10 And let them offer oblations to the God of heaven, and pray for the life of the king, and of his children.
11 And I have made a decree: That if any whosoever, shall alter this commandment, a beam be taken from his house, and set up, and he be nailed upon it, and his house be confiscated.
12 And may the God, that hath caused his name to dwell there, destroy all kingdoms, and the people that shall put out their hand to resist, and to destroy the house of God, that is in Jerusalem.
I Darius have made the decree, which I will have diligently complied with.
13 So then Thathanai, governor of the country beyond the river, and Stharbuzanai, and his counsellors diligently executed what Darius the king had commanded.
14 And the ancients of the Jews built, and prospered according to the prophecy of Aggeus the prophet, and of Zacharias the son of Addo: and they built and finished, by the commandment of the God of Israel, and by the commandment of Cyrus, and Darius, and Artaxerxes kings of the Persians.
15 And they were finishing this house of God, until the third day of the month of Adar, which was in the sixth year of the reign of king Darius.
16 And the children of Israel, the priests and the Levites, and the rest of the children of the captivity kept the dedication of the house of God with joy.
17 And they offered at the dedication of the house of God, a hundred calves, two hundred rams, four hundred lambs, and for a sin offering for all Israel twelve he goats, according to the number of the tribes of Israel.
18 And they set the priests in their divisions, and the Levites in their courses over the works of God in Jerusalem, as it is written in the book of Moses.
19 And the children of Israel of the captivity kept the phase, on the fourteenth day of the first month.
20 For all the priests and the Levites were purified as one man: all were clean to kill the phase for all the children of the captivity, and for their brethren the priests, and themselves.

Haydock Commentary 1 Esdras 6:7-20 (Ezra 6:7-20)

· Ver. 8. Hindered. Thus Darius trod in the footsteps, or perhaps exceeded the liberality of Cyrus. H.

· Ver. 9. Complaint. Prot. “without fail,” (H.) or “delay.” Mont. C.

· Ver. 11. Nailed. Prot. “hanged.” Sept. “covered with wounds, or fastened on it.” H.—Some think that the criminal was to be scourged. De Dieu.—“Let him be hanged on the wood, which shall stand upright, after his house shall have been demolished.” Vatable.—Such was the custom of the Persians. Grot.—Aman perished on the gallows, which he had erected in his own house for Mardocheus. Est. vii. 9.—Confiscated. Prot. “be made a dunghill for this.” H. Syr. &c.—We find some examples of such a treatment. 4 K. x. 27. Dan. iii. 5, and ix. 6. The effects of those who were condemned to die, in Persia, were generally confiscated. Est. iii. 13. and viii. 11. and ix. 14.

· Ver. 14. Artaxerxes, one of the seven who overturned the power of the magi; (Usher, A. 3483) or rather the king of Persia, who lived some time after this, and was very favourable to the Jews. He sent Esdras (A. 3537) and Nehemias (A. 3550) with great powers into the country. C.

· Ver. 15. Adar, corresponding with our Feb. and March. M.—In the latter month they celebrated the Passover, v. 19.—Darius. Hence twenty years had elapsed from the first foundation. They might continue to embellish the temple other twenty-seven years, as the Jews assert; (Jo. ii. 20,) unless they speak of the repairs made by Herod, (Baronius. T.) or exaggerate, (Grot.) being under a mistake. Salien, A. 3537.

· Ver. 17. Goats, which had not left off sucking. M. Numb. Vii. 87.—Israel. The Sam. Chronicle asserts that the tribes returned, as the prophets had foretold, and the sacred history seems to suppose: (C.) which may be true of many, (H.) though the greatest part remained in captivity. C.

· Ver. 18. Moses. Num. iii. 8. David had perfected the plan, 1 Par. xxiii. &c. H.

· Ver. 19. And. Here the author resumes the Heb. language. C.—Captivity, from which they were released, v. 17. H.

· Ver. 20. One man, with zeal and unanimity; so that a second Phase was not to be celebrated. 2 Par. xxx. 3.

Gospel According to Luke 8:19-21
Haydock New Testament

19 And his mother and brethren came to him: and they could not come at him for the crowd. 20 And it was told him:

Thy mother and thy brethren stand without, desiring to see thee.

21 He answering, said to them:

My mother and my brethren are they, who hear the word of God, and do it.

Haydock Commentary Luke 8:19-21

· Ver. 20. These brethren were not the sons of the blessed Virgin Mary, mother of God, as Helvidius wickedly taught; nor yet the sons of Joseph, by another wife; for, as S. Jerome writeth, not only Mary, but Joseph also, observed virginity. Contra Helvidium, c. ix. et ibidem, c. viii.—In the scriptural idiom, cousins are called brethren. B.

· Ver. 21. There is no tie of affinity and friendship so proper, and so becoming man, as that made by faith in Christ, and strengthened by charity. Tirinus.

My own personal note: I really need to brush up on my own study of tradition because I was unaware that Joseph was a virgin and had thought he was a widower and that some of the brethren were his children from his deceased wife and that others were cousins.

Daily Bible Readings Commentary Sept 24 2007 Monday 25rd Week Ordinary Time.

Sept 24 2007 Monday 25th Week Ordinary Time.

About the sources used.

The readings on this site are not official for the Mass of Roman Catholic Church, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings of the Liturgy at – dead link removed – Go here for NAB translation

1 Esdras 1:1-6 (Ezra 1:1-6)
Douay-Rheims Challoner from

Cyrus, king of Persia, releaseth God’s people from their captivity, with licence to return and build the temple in Jerusalem: and restoreth the holy vessels which Nabuchodonosor had taken from thence.

1 In the first year of Cyrus king of the Persians, that the word of the Lord by the mouth of Jeremias might be fulfilled, the Lord stirred up the spirit of Cyrus king of the Persians: and he made a proclamation throughout all his kingdom, and in writing also, saying:

2 Thus saith Cyrus king of the Persians: The Lord the God of heaven hath given to me all the kingdoms of the earth, and he hath charged me to build him a house in Jerusalem, which is in Judea.

3 Who is there among you of all his people? His God be with him. Let him go up to Jerusalem, which is in Judea, and build the house of the Lord the God of Israel: he is the God that is in Jerusalem.

4 And let all the rest in all places wheresoever they dwell, help him every man from his place, with silver and gold, and goods, and cattle, besides that which they offer freely to the temple of God, which is in Jerusalem.

5 Then rose up the chief of the fathers of Juda and Benjamin, and the priests, and Levites, and every one whose spirit God had raised up, to go up to build the temple of the Lord, which was in Jerusalem.

6 And all they that were round about, helped their hands with vessels of silver, and gold, with goods, and with beasts, and with furniture, besides what they had offered on their own accord.

Haydock Commentary 1 Esdras 1:1-6

  • Ver. 1. In. Heb. “And (C.) or But in,” as 2 Par. xxxvi. 22. H.—Thus the historical works are connected. Spinosa infers, from this book being inserted after Daniel in the Heb. Bible, that the same author wrote both. But the order of the books in the Sept. and Vulg. is far more natural, (C.) and this has often varied in Heb. &c. Kennicott. See 2 Par. xxxvi. 23. H.—First. The design was only put in execution the following year. A. 3468.—Cyrus (Heb. coresh, (H.) or Koresch) means “the sun,” according to Ctesias and Plutarch. Josephus (xi. 1.) informs us that this prince became a friend to the Jews, in consequence of having seen the prediction of Isaias (xliv. 28. and xlv. 1.) fulfilled in his own person. He took Babylon, A. 3466, and established the Persian empire, which was subverted by Alexander. C.—He had before ruled over Persia 27 years, and only reigned three as sole monarch at Babylon. T.—The Lord; every good motion, even in infidels, proceeds from him. D.—Cyrus was one of the best and greatest conquerors of antiquity. He was the son of Cambyses, by Mandane, princess of Media. Xenophon informs us that he died in his bed; (H.) and had been lately conquered. T.
  • Ver. 2. Earth, which had belonged to the king of Babylon. H.—This may be an hyperbole, or an allusion to Isai. xlv. 1. M.—The dominions of Cyrus were very extensive, (Xenophon, Cyrop. i. and viii.) reaching from Ethiopia to the Euxine sea, &c. He acknowledges that he received all from the hand of God. Nabuchodonosor makes a similar confession of his supreme dominion; (Dan. Ii. 47.) and the potentates of Egypt and of Rome, procured sacrifices to be offered to him. But what advantage did they derive from this sterile knowledge of his divinity? since they did not honour him accordingly, but wished to join his worship with that of idols; though the force of miracles and of reason must have convinced them that there is but one God. C.—House, or temple. Isai. xliv. 28.—Judea. So the Sept. read, but the Heb. has “Juda,” all along. The whole country now began to be known by the former name. H.
  • Ver. 3. He is the God, is placed within parenthesis, by the Prot. But the pagans might suppose that God was attached to this city, like their idols; and the temple was not yet begun. H.
  • Ver. 4. Rest, who do not please to return. The Jews went at different times, and under the different leaders, Zorobabel, Esdras, and Nehemias. Many did not return at all. Cyrus allows them full liberty. He permits money to be exported, particularly the half sicle, required Ex. xxx. 13, and all voluntary contributions for the temple. Grotius. C.—He also enjoins the prefects of the provinces, (v. 6, and C. iii. 7.) whom Josephus styles “the king’s friends,” to forward the work; and he even designed to perfect it at his own expence. C. vi. 4.

Gospel according to Luke 8:16-18
Haydock New Testament

16 Now no man that lighteth a candle, covereth it with a vessel, or putteth it under a bed: but setteth it upon a candlestick, that they who come in, may see the light. 17 For there is not any thing secret, that shall not be made manifest: nor hidden, that shall not be known, and come abroad.

18 Take heed, therefore, how you hear. For whosoever hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath, shall be taken away from him.

Haydock Commentary Luke 8:16-18

  • Ver. 16. Our Lord calls himself the lighted candle, placed in the middle of the world. Christ was by nature God, and by dispensation man: and thus, not unlike a torch placed in the middle of a house, does our Lord, seated in the soul of man, illumine all around him. But by the candlestick, is understood the Church, which he illuminates by the refulgent rays of his divine word. S. Maximus.—By these expressions, Jesus induces his audience to be very diligent, and quite alive in the momentous affair of salvation; informing them that they are placed in the public view of the whole world. S. Chrys. hom. xv. in Matt.
  • Ver. 18. He here exhorts his audience to attend to what he was about to deliver, and to apply themselves with all their attention to the divine word; for he who has a desire of hearing the word, shall also receive the grace and power of understanding it. But the man who has no desire of hearing it, though from his learning he might expect to understand it, shall not understand it, because he does not willingly attend to the divine admonitions; hence it is said, Whosoever hath, to him also shall be given. Ven. Bede.