나바르 매일미사 독서/묵상

Saturday

5th Week of Ordinary Time

(I) 1st Reading: Genesis 3:9-24

Temptation and the First Sin (Continuation)
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[9] But the Lord God called to the man, and said to him, "Where are you?" [10]
And he said, "I heard the sound of thee in the garden, and I was afraid, because
I was naked; and I hid myself." [11] He said, "Who told you that you were naked?
Have you eaten of the tree of which I commanded you not to eat?" [12] The man
said, "The woman whom thou gavest to be with me, she gave me fruit of the tree,
and I ate." [13] Then the Lord God said to the woman, "What is this that you have
done?" The woman said, "The serpent beguiled me, and I ate." [14] The Lord God
said to the serpent, "Because you have done this, cursed are you above all cattle,
and above all wild animals; upon your belly you shall go, and dust you shall eat
all the days of your life. [15] I will put enmity between you and the woman, and
between your seed and her seed; he shall bruise your head, and you shall bruise
his heel."

[16] To the woman he said, "I will greatly multiply your pain in childbearing; in
pain you shall bring forth children, yet your desire shall be for your husband, and
he shall rule over you. [17] And to Adam he said, "Because you have listened to
the voice of your wife, and have eaten of the tree of which I commanded you,
'You shall not eat of it,' cursed is the ground because of you; in toil you shall eat
of it all the days of your life; [18] thorns and thistles it shall bring forth to you;
and you shall eat the plants of the field. [19] "In the sweat of your face you shall
eat bread till you return to the ground, for out of it you were taken; you are dust,
and to dust you shall return."

[20] The man called his wife's name Eve, because she was the mother of all
living.

Adam and Eve are Expelled from Paradise
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[21] And the Lord God made for Adam and for his wife garments of skins, and
clothed them.

[22] Then the Lord God said, "Behold, the man has become like one of us, kno-
wing good and evil; and now, lest he put forth his hand and take also of the tree
of life, and eat, and live for ever"--[23] therefore the Lord God sent him forth from
the garden of Eden, to till the ground from which he was taken. [24] He drove out
the man; and at the east of the garden of Eden he placed the cherubim, and a
flaming sword which turned every way, to guard the way to the tree of life.

*********************************************************************************** Commentary:

[번역자 주: 오늘의 제1독서는 제1독서(창세기 3,9-15)를 포함한다]. **********
olic.or.kr/pundang/4/navarre/immacconc.htm" target="_blank">"원죄 rre/b_ot_10.htm" target="_blank">나해

3:7-13. This passage begins the description of the effects of the original sin. Man
and woman have come to know evil, and it shows, initially, in a most direct way--
in their own bodies. The inner harmony described in Genesis 2:25 is broken, and
concupiscence rears its head. Their friendship with God is also broken, and they
flee from his presence, to avoid their nakedness being seen. As if his Creator
could not see them! The harmony between man and woman is also fractured: he
puts the blame on her, and she puts it on the serpent. But all three share in the
responsibility, and therefore all three are going to pay the penalty.

3,7-13. 이 구절은 원죄(the original sin)의 결과들에 대한 서술을 시작합니다. 사람과
여자는 악을 알게 되었으며, 그리하여 그것은, 처음에, 그들 고유의 몸들에서, 가장
직접적인 방식으로 나타납니다. 창세기 2,25에 서술되어 있는 내면적 조화는 깨뜨려지며,
그리하여 사욕편정(concupiscence)은 그 고개를 쳐듭니다. 그들의 하느님과의 관계도
또한 깨뜨려지며, 그리하여 그들은, 자신들의 벌거벋은 상태가 보여지는 것을 피하기
위하여, 당신의 현존으로부터 도망칩니다. 마치 당신 창조주께서 그들을 볼 수 없었던 것
처럼! 사람과 여자 사이의 조화도 또한 다음과 같이 부러집니다: 그는 그녀에게 책임
(the blame)을 씌우며, 그리고 그녀는 그것을 뱀에게 씌웁니다. 그러나 셋 모두 이 책임
(the responsibility)에 함께 하며, 그리하여 그 결과 셋 모두는 그 대가를 치르게 될
것입니다.

"The harmony in which they found themselves, thanks to original justice, is now
destroyed: the control of the soul's spiritual faculties over the body is shattered;
the union of man and woman becomes subject to tensions (cf. Gen 3:7-16), their
relations henceforth marked by lust and domination. Harmony with creation is
broken: visible creation has become alien and hostile to man (cf. Gen 3:17, 19).
Because of man, creation is now subject 'to its bondage to decay' (Rom 8:21).
Finally, the consequence explicitly foretold for this disobedience will come true:
man will 'return to the ground' (Gen 3:19), for out of it he was taken. "Death
makes its entrance into human history" (cf. Rom 5:12)" ("Catechism of the Ca-
tholic Church", 400).

"원 의로움(original justice)의 덕택으로, 그 안에서 그들이 자기 자신들을 발견하였던,
조화는 이제 다음과 같이 파괴됩니다: 몸에 대한 영혼의 영적 기능들의 통제(control)가
산산이 부수어지며, 그리하여 사람과 여자의 결합은 긴장(tensions)들에 종속하게 되며,
(창세기 3,7-16을 참조하라), 그 이후부터 그들의 관계들은 욕망(lust)과 지배(dominion)에
의하여 두드러지게 됩니다. 창조물(creation)과의 조화는 다음과 같이 깨뜨려집니다:
가시적 창조물은 사람에 대하여 이미 서로 용납치 않으며(alien) 그리고 적대적(hostile)이
되어버렸습니다 (창세기 3,17.19를 참조하라). 사람 때문에, 창조물은 이제 '부패에 대한
그 종살이에' 종속됩니다(로마 8,21). 끝으로, 이러한 불순종에 대하여 명백하게 예고되었던
결과는 다음과 같이 사실로 될 것입니다: 사람은 '흙으로 돌아갈' 것인데 (창세기 3,19)
이는 그것으로부터 그가 취하여졌기 때문이다. "죄를 통하여 죽음이 인간의 역사에 들어
온다" (로마 5,12를 참조하라)" [가톨릭 교회 교리서(Catechism of the Catholic Church)",
제400항].

3:14-15. The punishment God imposes on the serpent includes confrontation be-
tween woman and the serpent, between mankind and evil, with the promise that
man will come out on top. That is why this passage is called the "Proto-gospel":
it is the first announcement to mankind of the good news of the Redeemer-
Messiah. Clearly, a bruise to the head is deadly, whereas a bruise to the heel
is curable.

3,14-15. 하느님께서 뱀에게 부과한 벌은, 사람이 승리할 것이라는 약속과 함께,
여자와 뱀 사이의, 인류와 악 사이의, 대결을 포함합니다. 바로 이것이 이 구절이 왜
"원복음(Proto-gospel)" 이라고 불리는 이유이며, 그리고 이 원복음이 인류에게 하였던
구속주인 메시아에 대한 복음(good news)의 첫 번째 선포입니다. 분명히, 머리에 대한
어떤 상처(a bruise)는 치명적이나, 이와는 달리 뒤꿈치에 대한 어떤 상처는 치료할 수
있습니다.

As the Second Vatican Council teaches, "God, who creates and conserves all
things by his Word, (cf. Jn 1:3), provides men with constant evidence of himself
in created realities (cf. Rom 1:19-20). And furthermore, wishing to open up the
way to heavenly salvation, by promising redemption (cf. Gen 3:15); and he has
never ceased to take care of the human race. For he wishes to give eternal life
to all those who seek salvation by patience in well-doing (cf. Rom 2:6-7)" ("Dei
Verbum", 3).

제2차 바티칸 공의회가 가르치듯이, "당신의 말씀에 의하여 모든 사물들을 창조하시고
그리고 보존하시는(conserves) 하느님께서는 (요한 복음서 1,3을 참조하라), 사람들에게
창조된 실재(created realities)들 안에서 당신 자신에 대한 불변의 증거를 제시하신다
(로마 1,19-20을 참조하라). 그리고 더구나, 구속을 약속하심으로써 천상 구원(heavenly
salvation)으로의 길을 활짝 열어주시는 것을 바라셨으며(창세기 3,15을 참조하라),
그리하여 당신께서는 인류를 돌보심을 결코 멈추신 적이 없으셨다. 이는 당신께서는
잘 행함(well-doing)에 있어 인내에 의하여 구원을 추구하는 자들 모두에게 영원한
생명을 주시기를 원하시기 때문이다(로마 2,6-7을 참조하라)" [제2차 바티칸 공의회,
하느님 계시에 관한 교의 헌장, "하느님의 말씀(Dei Verbum)", 3].

Victory over the devil will be brought about by a descendant of the woman, the
Messiah. The Church has always read these verses as being messianic, refer-
ring to Jesus Christ; and it was seen in the woman the mother of the promised
Savior; the Virgin Mary is the new Eve. "The earliest documents, as they are
read in the Church and are understood in the light of a further and full revelation,
bring the figure of a woman, Mother of the Redeemer, into a gradually clearer
light. Considered in this light, she is already prophetically foreshadowed in the
promise of victory over the serpent which was given to our first parents after their
fall into sin (cf. Gen 3:15) [...]. Hence not a few of the early Fathers gladly assert
with Irenaeus in their preaching: 'the knot of Eve's disobedience was untied by
Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened
by her faith' (St Irenaeus, "Adv. Haer." 3, 22, 4). Comparing Mary with Eve, they
call her 'Mother of the living' (St Epiphanius, "Adv. Haer. Panarium" 78, 18) and
frequently claim: 'death through Eve, life through Mary' (St Jerome, "Epistula"
22, 21; etc.)" (Vatican II, "Lumen Gentium", 55-56).

악마에 대한 승리는, 메시아이신, 이 여인의 후손 한 명에 의하여 성취될 것입니다.
교회는 이러한 절들을, 예수 그리스도를 언급하는, 메시아적으로 항상 읽어 왔으며,
그리고 이것은 약속된 구원자의 어머니인 이 여인 안에서 이해되었으며, 그리고
동정 마리아께서는 새 하와(the new Eve)이십니다. "가장 초기의 문헌들은, 더 깊은
그리고 충만한 계시의 빛 안에서 그들이 교회 안에서 읽히고 그리고 이해됨에 따라,
구속주의 어머니라는 한 명의 여인에 대한 표상(figure)을 점진적으로 더 분명한 빛
안쪽으로 가져옵니다. 이 빛 안에서 생각되었을 때에, 그녀는 이미, 우리들의 첫
부모들에게, 죄로의 그들의 떨어짐 이후에, 주어졌던 뱀에 대한 승리의 약속 안에서,
예언적으로 미리 암시되고 있습니다(창세기 3,15를 참조하라). [...]. 따라서 초기
교부들 중의 꽤 많은 분들이 자신들의 설교에 있어 성 이레네오(St. Irenaeus)와
함께 다음과 같이 기쁘게 주장합니다: '하와에 의한 불순종의 매듭은 마리아의
순종에 의하여 다음과 같이 풀렸습니다: 동정 하와가 자신의 불신앙을 통하여
묶었던 바를, 마리아는 자신의 믿음에 의하여 풀었습니다' [성 이레네오
(St Irenaeus), "Adv. Haer." 3, 22, 4]. 마리아와 하와를 비교함으로써, 그들은 그녀를
'살아있는 자들의 어머니'라고 부르며[성 에피파니오(St Epiphanius), "Adv. Haer.
Panarium" 78, 18] 그리고 다음과 같이 자주 주장합니다: '하와를 통하여 죽음,
마리아를 통하여 생명' [성 예로니모(St Jerome), "Epistula" 22, 21; etc.]" [제2차
바티칸 공의회(Vatican II), 교회에 관한 교의 헌장, "인류의 빛(Lumen Gentium)",
55-56].

So, woman is going to have a key role in that victory over the devil. In his Latin
translation of the Bible, the "Vulgate", St Jerome in fact reads the relevant pas-
sage as "she [the woman] shall bruise your head". That woman is the Blessed
Virgin, the new Eve and the mother of the Redeemer, who shares (by anticipa-
tion and pre-eminently) in the victory of her Son. Sin never left its mark on her,
and the Church proclaims her as the Immaculate Conception.

그래서, 여인은 악마(the devil)에 대한 바로 이 승리에 있어 어떤 핵심 역할(a key role)을
할 것입니다. 실제로 성 예로니모(St Jerome)는 성경의 자신의 라틴어 번역인 "대중 라틴
성경 (the Vulgate)"에서, 이 관련된 구절을 "그녀가 [이 여인이] 그대의 머리에 상처를
입히리라" 로 읽습니다. 바로 이 여인은 새 하와(New Eve)이며 그리고 구속주
(Redeemer의 어머니이신 복되신 동정녀이신데, 이분께서는 자신의 아드님의 승리에
[미리(by anticipation) 그리고 첫 번째로(preeminently)]) 함께 하십니다. 죄는 그녀에게
그 흔적을 결코 남기지 못하였으며 그리하여 교회는 그녀를 무염 시태(the Immaculate
Conception)로 선포합니다.

St Thomas explains that the reason why God did not prevent the first man from
sinning was because "God allows evils to be done in order to draw forth some
greater good. Thus St Paul says, 'Where sin increased, grace abounded all the
more' (Rom 5:20); and the "Exultet" sings, '0 happy fault,...which gained for us
so great a Redeemer'" ("Summa Theologiae", 3, 1, 3 and 3; cf. "Catechism of
the Catholic Church", 412).

성 토마스(St. Thomas)는 하느님께서 첫 번째 사람이 죄를 범하는 것을 막지 않으셨던
이유가 다음과 같은 이유 때문이라고 설명합니다: "하느님께서는 어떤 더 큰 선을
도출하시고자 악들이 행하여지는 것을 허락하신다. 따라서 성 바오로(St. Paul)는
'죄가 많아진 그곳에 은총이 충만히 내렸습니다' (로마 5,20) 라고 말하며, 그리고
"용약하라(the Exultet, 부활 찬송)" 은 '오 복된 탓이여 너로써 위대한 구세주를 얻게
되었도다' 라고 노래한다."[성 토마스 아퀴나스(St. Thomas Aquinas), "신학 대전
(Summa Theologiae)", 3, 1, 3 and 3; "가톨릭 교회 교리서(Catechism of the Catholic
Church)", 제412항을 참조하라].

3:16. Turning to the woman, God tells her what effects sin is going to have on
her, as a mother and a wife. The pain of childbirth also points to the presence
of physical pain in mankind, as a consequence of sin. Sin is also the cause of
disorder in family life, especially between husband and wife: the text expressly
instances a husband's despotic behavior towards his wife. Discrimination against
women is here seen as the outcome of sin; it is something, therefore, that the

Bible regards as evil. Sin is also the reason why people fail to appreciate the
dignity of marriage and the family--a widespread failing denounced by the Se-
cond Vatican Council: "the dignity of these partnerships is not reflected every-
where, but is overshadowed by polygamy, the plague of divorce, so-called free
love, and similar blemishes: furthermore, married love is too often dishonored
by selfishness, hedonism, and unlawful contraceptive practices. Besides, the
economic, social, psychological, and civil climate of today has a severely dis-
turbing effect on family life" ("Gaudium Et Spes", 47).

3:17-19 The effects of sin that man is warned about are closely connected with
his God-given mission--to till and keep the garden, or, to put it another way, to
master the earth by means of his activity, work. The harmony between man and
nature has been shattered through sin: from now on man is going to find work
burdensome and it will cause him much distress. Thus, the effects of sin are
all the various kinds of injustice which are to he found in the world of work and
in man's control over the goods of the earth. God meant the earth and all that it
contains benefit all mankind, but what in fact happens is that "in the midst of
huge numbers deprived of the absolute necessities of life there are some who
live in riches and squander their wealth; and this happens in less developed
areas as well. Luxury and misery exist side by side. While a few individuals en-
joy an almost unlimited opportunity to choose for themselves, the vast majority
have no chance whatever of exercising personal initiative and responsibility, and
quite often have to live and work in conditions unworthy of human beings" (Vati-
can II, "Gaudium Et Spes", 63)

The consequences of sin will stay with man until he returns to the earth, that is,
until he dies. However, God does not immediately put into effect what he threa-
tened in Genesis 2:17; man continues to live on earth, but he is destined to die.
It is in this sense that St Paul explains human existence, in the light of the work
of Christ whom he sees as being the second Adam: 'Therefore as sin came into
the world through one man and death through sin, [...] so death spread to all
men because all men sinned. [..] If, because of one man's trespass death
reigned through that one man, much more will those who receive the abundance
of grace and the free gift of righteousness reign in life through the one man Jesus
Christ" (Rom 5:12, 17).

3:21-24. Even after the fall, God still takes care of man. Man will continue to po-
pulate the earth, in spite of death, thanks to woman's role as mother. God comes
to the rescue of man's nakedness, which made him feel so afraid and ashamed.
Man's place in history emerges with his expulsion from paradise. He now knows
good and evil; he is deprived of the happiness for which he was created and, with
death as his fate, he yearns for the immortality which in fact belongs to God alone.
This is the human condition; it affects everyone and its cause lies in sin. Thus,
"we do know by Revelation that Adam had received original holiness and justice
not for himself alone, but for all human nature. By yielding to the tempter, Adam
and Eve committed a personal sin, but this sin affected "the human nature" that
they would then transmit "in a fallen state" (cf. Council of Trent, "De Peccato Ori-
ginali"). It is a sin which will be transmitted by propagation to all mankind, that is,
the transmission of a human nature deprived of original holiness and justice. And
that is why original sin is called 'sin' only in an analogical sense: it is a sin 'con-
tracted' and not 'committed'--a state and not an act" ("Catechism of the Catholic
Church", 404).

3:21-24. 심지어 타락 이후에도, 하느님께서는 사람을 여전히 돌보십니다. 사람은,
어머니로서의 여자의 역할 덕택으로, 죽음에도 불구하고, 땅을 계속하여 차지할
것입니다. 하느님께서는, 그를 매우 두렵게 하고 수치스럽게 하였던, 사람의 알몸을
구출하십니다. 역사에 있어 사람의 자리(place)는 낙원(paradise)으로부터 그의 추방과
함께 나타납니다. 그는 이제 선(good)과 악(evil)을 알며, 그리하여 그는 그것을 위하여
그가 창조되었던 행복을 박탈당하게 되며 그리고, 자신의 운명으로서 죽음과 함께,
그는 사실 하느님께만 속하는 불멸(immortality)을 동경합니다. 이것이 바로 인간의
상태이며, 그리고 이것은 모든 자에게 영향을 미치고 그리고 그 원인은 죄(sin)에
있습니다. 따라서, "우리는 아담이 원 거룩함과 의로움(original holiness and justice)를,
자기 자신만을 위하여서가 아니라, 모든 인성(human nature)을 위하여, 이미 받았음을
거룩한 계시(by Revelation)에 의하여 알고 있습니다. 유혹자에게 굴복함으로써, 아담과
하와는 한 개의 인격적 죄(a personal sin)를 범하였으나, 그러나 이 죄는 그들이 그 이후로
"타락한 상태에서" 전달할 "인성"에 영향을 미쳤습니다 [cf. 트리엔트 공의회(Council of
Trent), "De Peccato Originali"]. 이것은 모든 인류에게 번식에 의하여(by propagation)
전달될 한 개의 죄, 즉, 원 거룩함과 의로움을 상실당한 한 개의 인성(a human nature)의
전달입니다. 그리고 바로 이것이 왜 원죄(original sin)가 다음과 같이 한 개의 유비적인
의미(an analogical sense)(*)에 있어서만이 '죄(sin)'로 불리는 이유입니다: 이것은, 어떤
행위가 아니고 어떤 상태인, "범해진(commited)' 것이 아닌 '걸리게 되는(contracted)'
한 개의 죄(a sin)입니다" ["가톨릭 교회 교리서(Catechism of the Catholic Church)",
제404항].

-----
(*) 번역자 주: "유비(analogy)" 라는 용어의 신학적 의미는 다음의 글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1197.htm
-----
　

(II) 1st Reading: 1 Kings 12:26-32; 13:33-34

Jeroboam's Sin (Continuation)
--------------------------------------------
[26] And Jeroboam said in his heart, "Now the kingdom will turn back to the
house of David; [27] if this people go up to offer sacrifices in the house of the
LORD at Jerusalem, then the heart of this people will turn again to their lord, to
Rehoboam king of Judah, and they will kill me and return to Rehoboam king of
Judah." [28] So the king took counsel, and made two calves of gold. And he
said to the people, "You have gone up to Jerusalem long enough. Behold your
gods, O Israel, who brought you up out of the land of Egypt." [29] And he set
one in Bethel, and the other he put in Dan. [30] And this thing became a sin,
for the people went to the one at Bethel and to the other as far as Dan. [31] He
also made houses on high places, and appointed priests from among all the
people, who were not of the Levites. [32]And Jeroboam appointed a feast on the
fifteenth day of the eighth month like the feast that was in Judah, and he offered
sacrifices upon the altar; so he did in Bethel, sacrificing to the calves that he
had made. And he placed in Bethel the priests of the high places that he had
made.

Unlawful Priests
------------------------
[33] After this thing Jeroboam did not turn from his evil way, but made priests
for the high places again from among all the people;any who would, he conse-
crated to be priests of the high places. [34] And this thing became sin to the
house of Jeroboam, so as to cut it off and to destroy it from the face of the
earth.

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Commentary:

12:20-33. The tribes of the North, severing their links with the house of David,
proclaim Jeroboam king in a manner similar to the way Saul was elected (cf.
1 Sam 11:15). Rehoboam, Solomon's son and successor, eventually bows to
the inevitable because he sees it must be the Lord's will (v. 24).

But more serious than the political split is the religious split, as described here.
It looks like a return to the idolatry of the golden calf (Ex 32:1-5).

By pointing out that the priests at these shrines or sanctuaries were not Levites,
the sacred writer is at pains to stress that the worship carried out there was un-
lawful. And he is making the same point when he says that Jeroboam esta-
blished a feast (v. 32) of his own making instead of keeping the feast of Taber-
nacles that was celebrated in Jerusalem.

In the story of Jeroboam the great Christian writer Origen sees an example of
those who, by imprudently delving into human philosophies, risk abandoning
Christian truth. The Israelites (of old), Origen explains, went down into Egypt
and, taking the things sacred to the Egyptians and inspired by divine wisdom,
they used them to honor God. But Holy Scripture "wanted to show symbolical-
ly how living together with the Egyptians became an occasion of sin for some;
that is, to show how the knowledge of this world became a temptation to evil for
some of those who had been formed in the law of God and the worship that the
Israelites were to give him. For as long as Jeroboam lived in the land of Israel
and found the bread of the Egyptians distasteful, he did not build idols. But
when he went down to Egypt, in flight from wise Solomon--as if in flight from the
wisdom of God himself--and became a kinsman of the pharaoh [...], although he
later returned to the land of Israel, he came only to bring disunity to the people
of God and to force them to say, ' Here are your gods...'" (Origen, "Ad Grego-
rium", 2).

13:33-34. Despite seeing the fulfillment of the oracle of the man of Judah (cf.
13:5-7), and even though a prophet of Bethel ratified what that man said (cf. 13:
32), King Jeroboam persisted in his line of conduct. The terrible outcome (v. 34)
makes one ponder the grave consequences of persisting in sin, because, as
Scripture often reminds us and St John Chrysostom explains, "what angers and
offends God, more than sin itself, is that sinners show no sorrow for their sins"
("Homiliae in Matthaeum", 14, 4).

Gospel Reading: Mark 8:1-10

Second Miracle of the Loaves
-------------------------------------------
[1] In those days, when again a great crowd had gathered, and they had nothing
to eat, He (Jesus) called His disciples to Him, and said to them, [2] "I have com-
passion on the crowd, because they have been with Me now three days, and
have nothing to eat; [3] and if I send them away hungry to their homes, they will
faint on the way; and some of them have come a long way." [4] And His disci-
ples answered Him, "How can one feed these men with bread here in the desert?"
[5] And He asked them, "How many loaves have you?" They said, "Seven." [6]
And He commanded the crowd to sit down on the ground; and He took the seven
loaves, and having given thanks He broke them and gave them to His disciples
to set before the people; and they set them before the crowd. [7] And they had a
few small fish; and having blessed them, He commanded that these also should
be set before them. [8] And they ate, and were satisfied; and took up the bro-
ken pieces left over, seven baskets full. [9] And there were about four thousand
people. [10] And He sent them away; and immediately He got into the boat with
His disciples, and went to the district of Dalmanutha.

*********************************************************************************************
Commentary:

1-9. Jesus repeats the miracle of the multiplication of the loaves and the fish: the
first time (Mark 6:33-44) He acted because He saw a huge crowd like "sheep with-
out a shepherd"; now He takes pity on them because they have been with Him for
three days and have nothing to eat.

This miracle shows how Christ rewards people who persevere in following Him:
the crowd had been hanging on His words, forgetful of everything else. We should
be like them, attentive and ready to do what He commands, without any vain con-
cern about the future, for that would amount to distrusting Divine Providence.

10. "Dalmanutha": this must have been somewhere near the Lake of Gennesaret,
but it is difficult to localize it more exactly. This is the only time it is mentioned
in Sacred Scripture. In the parallel passage in St. Matthew (15:39) Magadan
(sometime Magdala) is mentioned.
　

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.