Discipline. Chaldean, “doctrine.” St. Jerome, “adore purely.” Protestants, “kiss the Son, lest he be angry,” &c. (Haydock)

Houbigant, “adore the son, lest he be angry, and you perish. For he comes forward, and shortly his wrath will be enkindled.” This version seems to be judicious: that of the Vulgate is less energetic, but comes to the same end, as those who adore the Messias, must follow his doctrine. (Berthier)

Lord and just is not in [the] Hebrew. (Haydock)

The way or projects of sinners will perish; (Psalm i. 6.) they will be hurried before the tribunal, as soon as they are dead; (St. Hilary) and when they least expect it, 1 Thessalonians v. 2. (Calmet)

Some fall from salvation, and God will bring them to judgment at the end of this short life. (Worthington)

Hebrew, “Kiss purely.” Kissing is often used in Scripture to express submission, love, and adoration. (St. Jerome, contra Ruf. i.) (Genesis xli. 40.) (Calmet)

We testify our respect for God, by kissing the Bible, &c. (Haydock)

But it cannot be shewn that bar means “a son,” in Hebrew. (Calmet)

Amama blames the Vulgate for withdrawing a text in favour of Christ’s divinity. We must, however, submit to the law and faith of Christ with confidence and love, if we desire to escape his indignation and enter heaven, Acts iv. 12. Mr. Nightingale (Portrait of Cath. 1812. p. 117 and 332) may represent this doctrine as uncharitable and groundless, though he allows it has been maintained by most (p. 473) who have professed to be the true disciples of Christ, whether Catholics or Protestants. The principle is good, though some apply it wrong. If he and Lord Milton, (speech. 1812. to whom we must express our manifest obligations) had contented themselves with saying that they believed our doctrine was “unscriptural,” &c., (p. 18) we should not have much wondered; as they could not consistently have said less, and remained out of the Catholic Church. But for any man who has read the Bible, to persuade himself that it is not necessary to profess the one only true religion, wherever it may be, after Christ has so plainly declared, He that believeth not is already judged, and shall be condemned; (John iii. 18., and Mark xvi. 16.) and after the apostle has delivered over to satan those who only asserted that the resurrection was past, (2 Timothy ii. 17.) this fills us with astonishment. Not a single text can be produced in favour of the contrary system leading to indifference about religion; which, if true, would shew the preaching of the prophets and apostles as nugatory, and their blood shed in vain. All the “Scriptures” proclaim the necessity of faith and good works. We may observe, that the doctrine of the blessed Trinity seems to be no less objectionable to Mr. N. than the rest of our faith, p. 117, &c. Yet (Haydock) we must not refuse him the praise of liberality. (Catholic Review, &c., Jan. 1813.) (Haydock)