Bible Commentaries

Genesis 33:18 — called Sichem, and Sichar, John iv. 5, and Naplosa. Salim, mentioned John iii. 23, was probably more to the east. Some translate, "He came quite sound to the city of Sichem;" where, Demetrius says, he dwelt ten years, Eusebius, præp. ix. 21, having stopped at Socoth six months. (Calmet) --- This seems very probable, as Dina met with her misfortune a little before he left the country; and as she was six years old when she came from Haran, she would be about 15 when she began to go a visiting,

Genesis 43:16 — Victims: the blood of which was first offered to God, as he had appointed, (chap. xviii. 1; Leviticus xvii. 5.) and the flesh brought upon the table. If idolatry was then common in Egypt, as Calmet supposes, in opposition to Grotius, Joseph did not participate at least in that impiety. --- At noon. This was the time for the chief meal in

Exodus 16:13 — Quails. All the Oriental languages express these birds by solaem, though some have asserted, that pheasants or locusts are here meant. Josephus (Antiquities iii. 1) informs us, that great flocks of quails are found about the gulf of Arabia. They return to Europe from the warmer regions, about the beginning of May, at which time God directed the course of vast multitudes to the camp of Israel. Hesychius says, the

Exodus 30:6 — that of Aaron, which was placed there after the sedition of Core, (Numbers xvi.) or one that might be left smoking before the ark, on the day of expiation. (Calmet) --- St. Augustine, &c., believe, however, that it was in the holy of holies. (q. 133.; Origen, hom. 19.; St. Gregory; 1 Kings xiv.; &c.)

Exodus 33:19 — glory," (Septuagint) and principally in my beneficence, chap. xxxiv. 6, 7. (Calmet) --- I will shew thee what great favours I have in reserve for Israel. Divines dispute whether Moses saw the divine essence. (St. Thomas Aquinas, [Summa Theologiae] 1, p. q. 12, a. 11.) (Menochius) --- If he requested to do so now, it seems to be denied, ver. 20. and John i. 17. (Tirinus) --- Proclaim, &c. When I pass, I will repeat some of my glorious titles, and particularly that I am merciful. (Menochius)

1 Chronicles 1:41 — Hamram. In Genesis Hamdan. Two letters have been mistaken since the Chaldean characters have been adopted. (Calmet) --- On this occasion, we may briefly remark, 1. The most learned fathers have admitted such mistakes in Scripture: yet these are not to be corrected by each one’s private judgment, but we must all abide by the determination of the Church, which is plainly appointed for our guide in the infallible

1 Chronicles 1:41 — Hamram. En Genesis Hamdan. Se han equivocado dos letras desde que se adoptaron los caracteres caldeos. (Calmet) &mdash- En esta ocasión, podemos comentar brevemente, 1. Los padres más eruditos han admitido tales errores en las Escrituras: sin embargo, estos no deben ser corregidos por el juicio privado de cada uno, sino que todos debemos acatar la determinación de la Iglesia, que está claramente designada como nuestra

Isaiah 56:4 — other sons and daughters of God. Against this plain meaning, P. Martyr (de Cœlib.) asserts that God prefers eunuchs only because before those who transgress the law. But he gives them a place better than his other sons, &c.! Protestants (Bib. 1603) understand that eunuchs shall be called after (or according to) God’s people, and be of the same religion, which implies no preference at all. They add, therefore, yea, under Christ the dignity of the faithful shall be greater than the Jews

Isaiah 56:4 — demás hijos e hijas de Dios. Contra este significado llano, P. Mártir (de C œlib.) Afirma que Dios prefiere a los eunucos sólo porque antes que a los que transgreden la ley. ¡Pero les da un lugar mejor que sus otros hijos, etc.! Los protestantes (Bib. 1603) entienden que los eunucos serán llamados según (o según) el pueblo de Dios, y serán de la misma religión, lo que no implica ninguna preferencia. Añaden, por tanto, sí, bajo Cristo la dignidad de los fieles será mayor que la de los judíos en ese

Numbers 27:17 — Shepherd. Christ makes use of the same comparison, John x. 1. Kings are often styled shepherds in Homer. Moses begs that his successor may be enabled to conduct the multitude in both peace and war. --- To go in and out, means to govern, (3 Kings iii. 7,) and includes all the occurrences of life, Acts i. 21.,

Numbers 3:12 — of it by their zeal, Exodus xxxii. 29., and Deuteronomy xxxiii. 9. God seems to have revealed to Moses the destination of Aaron’s family, long before they were appointed to exercise the functions of the priesthood, Exodus xix. 22, 24, and xxiv. 1. (Calmet)

Numbers 5:6 — cannot take cognizance of it, the offender must nevertheless abide by the decision of the priest. Moses condemns him who had stolen an ox to restore it with another, or even to give five oxen, if he have not the one stolen in his possession, Exodus xxii. 1, 4. (Haydock) --- Here to reward the sincerity of the man, who confesses his private fault, he only requires the thing itself to be restored, with a fifth part besides. (Calmet) --- Negligence, not with contempt; (Menochius) though he knows that he

Matthew 15:11 — contradecir la ley; sólo dice que la carne que consideran inmunda no contamina el alma por sí misma y por su propia naturaleza; que es lo que mantuvieron los fariseos (y antes Pitágoras, y después los maniqueos), y que S. Paul refuta calurosamente. (1 Timoteo iv. 4) (Tirinus) &mdash- Si un hombre se emborracha, aduciendo esta misma súplica, que lo que entra por la boca, etc. no es la respuesta obvia; que no es el vino, sino la intemperancia, contraria a la ley de Dios, lo que lo contamina; porque

Matthew 4:1 — Jesucristo fue guiado por el Espíritu Santo, inmediatamente después de su bautismo, al desierto, [1] para prepararse, mediante el ayuno y la oración, para su ministerio público, y para merecernos por su victoria sobre el enemigo de nuestra salvación, fuerza para conquistarlo también a nosotros mismos. Con esta conducta, enseña a todos los que en el

Deuteronomy 33:19 — place of rendezvous at Mount Thabor, where, though the Scripture be silent, it is probable they would offer a sacrifice of thanks, as they had the prophetess, Debora, along with them, (Calmet) in like manner as Samuel immolated a calf at Bethlehem, (1 Kings xvi.) and Elias a bullock on Mount Carmel, 3 Kings xviii. (Haydock) See 1 Kings xiii. 12. --- Sands. This blessing chiefly regarded Zabulon, who received the riches of the sea by commerce, bringing home the gold dust which is found among the sand

Deuteronomy 33:19 — encuentro en el monte Thabor, donde, aunque la Escritura guarda silencio, es probable que ofrezcan un sacrificio de agradecimiento, ya que tenían la profetisa Debora, junto con ellos, (Calmet) de la misma manera que Samuel inmolaba un becerro en Belén (1 Reyes xvi. ) y Elías un becerro en el monte Carmelo, 3 Reyes xviii. (Haydock) Ver 1 Reyes xiii. 12. &mdash- Arenas. Esta bendición se dirigió principalmente a Zabulón, quien recibió las riquezas del mar mediante el comercio, trayendo a casa el polvo

Deuteronomy 4:13 — (Calmet) --- It hence appears, that there are just ten precepts. (Worthington) --- But the manner of dividing them is rather uncertain. St. Augustine and Catholics in general place the three commandments, which regard God, by themselves. See Exodus xx. 1. Their greater importance and length would require as much space as the other seven, which ascertain the mutual duties of people to each other. (Haydock)

Luke 6:1 — Como este capítulo es casi verbalmente como el 5, 7 y 12 de San Mateo, y el 3 de San Marcos, se remite al lector a estos para una explicación más detallada. &mdash- en el segundo-primer sábado. Un pasaje oscuro, en el que San Jerónimo le dice a Nepotiano, [1] que consultó a su maestro, San Gregorio de Nacianceno,

Joshua 13:3 — Egipto. Hebreo, "del Shicor, (o Sichor) que está en la cara, (o enfrente) Egipto". Jeremias (ii. 18,) nos informa que este río estaba en Egipto, lo que no es cierto en el torrente de Rhinocorure; que la Septuaginta y muchos comentaristas entienden en este lugar como el límite fijado para la tierra prometida. Estrabón, etc., atribuyen ese torrente

Joshua 24:26 — by the Septuagint here. But most people translate the oak. (Chaldean; Aquila; &c.) Under it Jacob buried the idols of Laban, and Abimelech was chosen king; (Judges ix. 6,) as Abraham had entertained the angels under the same tree, Genesis xviii. 1., (Calmet) and had sat under it when he first came into Sichem, Genesis xii. 6. On which supposition it must have subsisted about 500 years. (Menochius) --- It was even shewn some ages after Christ. But it is hardly credible that the same tree should