Bible Commentaries

Genesis 4:23 — Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast: and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows. (Challoner) --- St. Jerome, 9. 1. ad Dam. acknowledges the difficulty of this passage, on which Origen wrote two whole books. (Worthington)

Exodus 13:17 — Lest. God maketh use of precautions, to shew the free-will of man. (Worthington) --- The Philistines had before made a great slaughter of the Ephraimites, 1 Paralipomenon vii. 21. The Chanaanites would also be ready to oppose the Hebrews, if they had attempted to enter by the road of Pelusium, and perhaps the Idumeans and Amalecites also would have met them in front, while the Egyptians attacked their rear.

Exodus 32:24 — ancestors. For the same reason, Josephus passes over the whole in silence, and Philo throws the blame on a few Egyptian converts. They might very probably be the ringleaders, as Numbers xi. 4. But the Hebrews in general readily gave in to the delusion, 1 Corinthians x. 7. (Haydock)

Psalms 131:6 — and lived in Bethlehem, otherwise called Ephrata, I heard of God’s tabernacle and ark, and had a devout desire of seeking it; and accordingly I found it, at Cariathiarim, the city of the woods: where it was, till it was removed to Jerusalem. See 1 Paralipomenon xiii. (Challoner) --- Or it was revealed to David, that the temple should be built in that part of Jerusalem, which looked towards Bethlehem, and is surrounded with woods. All the plan was laid before him, 1 Paralipomenon xxviii. (Worthington)

Psalms 28:1 — David", (Haydock) y el resto no estaba en la Hexapla en la época de Theodoret, por lo que muchos no le prestan atención. El autor parece haber supuesto que el salmo se compuso cuando David había terminado el tabernáculo, en Sión. (Calmet) (2 Reyes vi., Y 1 Paralipomenon xvi.) &mdash Los Padres lo explican en este sentido, aunque literalmente puede aludir (Calmet) a la tormenta provocada por la oración de Elías, 3 Reyes xviii. 1, 41. (Haydock) &mdash Las siete voces pueden aludir a los siete sacramentos,

Leviticus 12:8 — neighbourhood. The priests explained to the rest what they had to do, whether they might defer bringing their offering till the next great festival, or they might send it by another hand. We read that Anna came to the temple after she had weaned Samuel, 1 Kings i. 21. (Calmet)

Matthew 15:11 — law; he only says, that meat which they esteem unclean does not of itself, and by its own nature, defile the soul; which is what the Pharisees (and before them Pythagoras, and after them the Manicheans) maintained, and which St. Paul warmly confutes. (1 Timothy iv. 4) (Tirinus) --- If a man gets intoxicated, adducing this same plea, that what entereth by the mouth, &c. is not the answer obvious; that it is not the wine, but the intemperance, contrary to the law of God, which defileth him: for drunkards

Deuteronomy 23:2 — El autor de la Vulgata agrega la explicación de mamzer, que solo ocurre nuevamente, Zacharias ix. 6. Puede denotar en ambos lugares a un extraño, o uno de una religión diferente a la de los judíos, ya que Jefté era hijo de una prostituta (Jueces xi. 1,) y sin embargo se convirtió en juez de Israel. Pero los extraños, mientras profesaran una religión falsa, no podían tener derecho al privilegio de ciudadanos judíos; e incluso después de haber renunciado a su adoración falsa, estaban obligados a esperar

Deuteronomy 25:4 — No bozal, etc. San Pablo entiende esto del trabajador espiritual en la iglesia de Dios, a quien no se le puede negar su manutención, 1 Corintios ix. 8, 9, 10. (Challoner) &mdash- Los demás trabajadores, e incluso las bestias, también deben ser tratados con humanidad. Antiguamente era costumbre en Egipto, Judea, España, etc., tener un lugar limpio en el campo, alrededor de un árbol,

Deuteronomy 34:10 — Moses. No prophet ever appeared with greater dignity, in the old law, than Moses. He behaved in all respects as the envoy of God, who has been pleased to give his character and eulogium, Numbers xii. 6., and Ecclesiasticus xlv. 1. His miracles were most astonishing, performed in the presence both of friends and of enemies, not for a short time, but for a continuance of many years. (Calmet) --- But when we compare Moses with the Messias, his person and law must be regarded indeed

Deuteronomy 34:10 — Moisés. Ningún profeta apareció jamás con mayor dignidad, en la antigua ley, que Moisés. Se comportó en todos los aspectos como el enviado de Dios, que se ha complacido en dar su carácter y elogio, Números xii. 6., y Ecclesiasticus xlv. 1. Sus milagros fueron de lo más asombrosos, realizados en presencia tanto de amigos como de enemigos, no por un corto tiempo, sino por muchos años. (Calmet) &mdash- Pero cuando comparamos a Moisés con el Mesías, su persona y su ley deben ser consideradas

Luke 6:1 — As this chapter is almost verbally like to the 5th, 7th, and 12th of St. Matthew, and the 3d of St. Mark, the reader is referred to these for further explanation. --- on the second-first sabbath. An obscure passage, on which St. Jerome says to Nepotianus,[1] that he consulted his master, St. Gregory of Nazianzus,

John 17:3 — que el Padre sea aquí llamado el único Dios verdadero, sin excluir al Hijo y al Espíritu Santo, que son el mismo Dios verdadero con el Padre; pero solo para excluir a los dioses falsos de los gentiles. Dejemos que los socinianos se den cuenta de que (1 Juan v. 20.) al Hijo de Dios, Jesucristo, se le llama expresamente el Dios verdadero, incluso con el artículo griego, en el que comúnmente ponen tanto énfasis. (Witham) &mdash- Vida eterna. Tanto la vida de gloria en el cielo como la de gracia aquí,

John 7:39 — Augustine, tract. 32. in S. Joan.) --- The primitive Christians of Corinth consulted St. Paul on the subject of these spiritual gifts or graces, frequently communicated in the sacraments of baptism and confirmation. In his Epistle, addressed to them, (1 Corinthians chap. xii.) he explains those gifts, and complains that some among the Corinthians made not a right use of these gifts; especially those who had the gift of tongues, and made use of it rather through vanity, than for the profit of others.

Acts 11:30 — who sat on the right and left of the chief; and the deacons, to the disciples of the Scribes, who studied the law. It must be allowed that many passages occur in Scripture, which it seems necessary to explain of priests of the second rank. St. Paul, (1 Timothy v. 1. 17. 19.) St. James (v. 14) orders the priests to be called to anoint the sick man, which cannot be explained of bishops, as there was only one in each town. It must nevertheless be observed, that this same word ancient, or priest, is often

Acts 17:4 — And some of them, that is, of the Jews, in whose synagogue he preached, believed, and of those that[1] worshipped God, that is, of those who adored the only true God, though they had not submitted themselves to circumcision, and to the ceremonies of the Jewish law, and of the Gentiles, that is, of such as till that time had been heathens, and idolaters;

Hebrews 3:12 — entre en el lugar del descanso eterno, apartándose de Dios por el pecado. (Witham) &mdash- Abandonar a Cristo es abandonar a Dios, ya que Cristo es Dios. El que niega al Hijo, no cree al Padre, que ha realizado tantos milagros para sancionar su misión. (1 Juan 2: 23.) Es de poca importancia para la eternidad que rechacemos la doctrina de la fe o la vida de fe, si las personas están igualmente perdidas por la infidelidad práctica o especulativa.

Hebrews 3:3 — De mayor gloria, etc. El apóstol muestra que Cristo es más grande que Moisés de varias maneras. 1. Cristo está tan por encima de Moisés, como arquitecto por encima de la hora que él hizo; porque Cristo (quien, como Dios, hizo todas las cosas) es el constructor de esa misma casa, es decir, de la casa de Israel, de la cual Moisés era solo una parte de un miembro. 2. Moisés solo fue empleado en la casa, como siervo, para dar testimonio a otros, como se le ordenó. (Witham)

James 1:18 — griego) un comienzo como son las primicias; y quizás Santiago pueda llamar así a los judíos, por ser los primeros convertidos en creer en Cristo. (Witham) [BIBLIOGRAFÍA] Initium aliquod creaturæ ejus, griego: aparchen tina. Ver Romanos xi. dieciséis.; 1 Corintios xv. 20. y xvi. 15. & c.

Judith 14:6 — all nations;" (Virgil xii.; Servius) but not as the only supreme Being. He now becomes a proselyte, not merely, like Naaman, to adore one God; but also to observe all the rites of the Jewish religion. The latter was a matter of choice, chap. vi. 18. It is not still clear that he could enjoy the privileges of the nation as a magistrate, or even marry, (Calmet) which shews his greater fervour. (Grotius) --- It is certain that no nation could be forbidden to worship God, Deuteronomy xxiii. 3. St.