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A Commentary on the Holy Bible, edited by J. R. Dummelow (1909) Peake's Commentary on the Bible, edited by Arthur Samuel Peake (1919). Revised edition, edited by Matthew Black and H. H. Rowley (1962) The Interpreter's One-Volume Commentary on the Bible (1971) Harper's Bible Commentary, edited by James L. Mays (1988)
The Latin hymns of the Roman Office were in many cases restored to the pre-Urban form, albeit several of them were shortened. This Liturgy of the Hours (Liturgia Horarum in Latin) is published by Libreria Editrice Vaticana in four volumes, arranged according to the liturgical seasons of the church year. Volume I: Advent Season, Christmas Season
The Roman day starting at dawn survives today in the Spanish word siesta, literally the sixth hour of the day (sexta hora). [ 11 ] The daytime canonical hours of the Catholic Church take their names from the Roman clock: the prime , terce , sext and none occur during the first ( prīma ) = 6 am, third ( tertia ) = 9 am, sixth ( sexta ) = 12 pm ...
Opening verse from a Book of Hours Domine labia mea aperies et os meum annuntiabit laudem tuam c. 1520. In the practice of Christianity, canonical hours mark the divisions of the day in terms of fixed times of prayer at regular intervals. A book of hours, chiefly a breviary, normally contains a version of, or selection from, such prayers. [1] [2]
Jerome, Museum of Fine Arts, Nantes, France. The Jerome Biblical Commentary is a series of books of Biblical scholarship, whose first edition was published in 1968. It is arguably the most-used volume of Catholic scriptural commentary in the United States.
The Roman Breviary (Latin: Breviarium Romanum) is a breviary of the Roman Rite in the Catholic Church. A liturgical book, it contains public or canonical prayers, hymns, the Psalms, readings, and notations for everyday use, especially by bishops, priests, and deacons in the Divine Office (i.e., at the canonical hours, the Christians' daily prayer).
Sometimes the omission is simply an introduction to a book; sometimes more substantial material has been excluded, but the overall intention, that of allowing, say, the substance of a biblical writer's thoughts to be read and heard in church, has arguably been achieved at least more substantially than before.
Scofield Reference Bible, page 1115. This page includes Scofield's note on John 1:17. The Scofield Bible had several innovative features. Most important, it printed what amounted to a commentary on the biblical text alongside the Bible instead of in a separate volume, the first to do so in English since the Geneva Bible (1560). [2]