Bible Commentaries

2 Kings 1:17 — The second year of Joram, &c., counted from the time that he was associated to the throne of his father Josaphat; (Challoner) so that it is said that he reigned also in the 18th year of Josaphat, chap. iii. 1. See also chap. viii. 16. To obviate there apparent contradictions, chronologists suppose that Joram reigned over Israel in the 18th of Josaphat, king of Juda, and in the second year after the latter had appointed his

Nehemiah overview — from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) ---

Job 28:18 — Things. Hebrew Ramoth and Gabish (Haydock) are terms much controverted. The first may denote the unicorns, (Deuteronomy xxxiii. 17.) and the latter the thunderbolt, or ceraunia, which were in high request. (Pliny, [Natural History?] xxxvii. 9. Ezechiel (xiii. 11., and xxvii. 16.) mentions the former as carried by merchants to Tyre. These stones, which fell from the sky, were used

Psalms overview — Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the

Psalms 95:10 — Christians to permit this to be done in their Hebrew, Greek, and Latin copies? The words in question may have been, therefore, a marginal gloss, which had crept into the text. (Faber, Justiniani, &c.) --- They do not occur in the parallel passage, (1 Paralipomenon) nor in the Vulgate, though they be retained in the Roman breviary. (Calmet) --- Lindan objects this perfidy of the Jews to the Reformers, not reflecting, that he thus condemns the Vulgate. Genebrard is of opinion, that "the Septuagint

Matthew 24:36 — Vence) =============================== [BIBLIOGRAPHY] St. Augustine, lib. 83. QQ. quæst. 60. tom. 6, p. 33. Ed. Ben. dicitur nescire filius, quia facit nescire homines, i.e. non prodit eis, quod inutiliter scirent. See the same St. Augustine, lib. 1. de Trin. chap. xii. tom. 8, p. 764 and 765. and lib. de Gen. cont. Manich. chap. xxii. p. 659. tom. 1. ====================

Luke 1:5 — The Almighty appointed Moses that there should be but one high priest at a time, to whom, at his decease, a successor should be chosen. This rule obtained until the time of David, by whom, by the inspiration of God, many were appointed at once. (1 Paralipomenon chap. xxiv.) According to this regulation, Zachary (Zacharias) is said to perform the office of priest, according to the order of his course. (Ven. Bede) --- Zacharias seems here to be described as high priest, who once year entered alone

John 19:23 — without seam is a figure of the unity of the Church. (St. Cyprian, de unit. Eccles.) --- The Rev. Fred. Nolan, of Woodford, in Essex, in his late work, entitled, Objections of a Churchman to uniting with the Bible Society, after quoting 2 Peter iii. 15, 16, says: "That the Bible may, therefore, prove the remote, but innocent cause of harm, is not, I apprehend, to be disputed, if we are to admit of its own authority:" p. 23, and again, p. 24, "that the present mode of circulating the

John 19:23 — tenía costura, de modo que si se cortaba, no habría servido de nada. (Witham) &mdash El Rev. Fred. Nolan, de Woodford, en Essex, en su obra tardía, titulada Objeciones de un eclesiástico a unirse con la Sociedad Bíblica, después de citar 2 Pedro iii. 15, 16, dice: "Que la Biblia pueda, por tanto, probar la causa remota, pero inocente, del daño, no es, entiendo, discutible, si hemos de admitir su propia autoridad": p. 23, y nuevamente, p. 24, "que el modo actual de hacer circular las Escrituras debe

Romans 8:14 — that he is his judge. (Calmet) --- Mat. Polus says that not any one of the just dared to call God, my Father, before the coming of Christ, as this favour was reserved for the time of the gospel. (In this location.) (Haydock) --- St. John Chrysostom[1] takes notice, that God was also called the Father of the Israelites, and they his children, in the Old Testament, when God rather governed his people by fear of punishments, and promises of temporal blessings, but not in that particular manner as in

1 Corinthians 15:29 — Que son bautizados por los muertos. [1] Todavía trae otras pruebas de la resurrección. Este es un lugar difícil y las palabras se exponen de manera diferente. 1. Varios intérpretes tardíos entienden un bautismo metafórico, y que ser bautizado por los muertos es emprender abnegaciones, mortificaciones

Joshua 21:3 — latter, Judges xix. Saul and his family were of the same town, though it belonged to the Levites, and David kept his court at Hebron, a sacerdotal city, for the first seven years of his reign. (Calmet) --- Here also Caleb had probably resided, chap. xiv. 14. The priests and Levites were not indeed at this time sufficiently numerous to people all these cities; and Calmet supposes that they only received as many houses as they might occupy, being supplied with more by the magistrates as their numbers increased.

Joshua 24:33 — era el hombre de Dios (3 Reyes ii. 27,) quien se apareció a Heli, (Trad. Heb. In Reg.) Y que fue consultado por Jefté, y le dio consejos para cumplir su voto; que era la misma persona con Elías, y con un Phinees, que regresó del cautiverio con Esdras, 1 Paralipomenon ix. 20. Incluso harán que sea un ángel encarnado. (Ap. Munster, etc.) Pero sin detenerse más en estos fabulosos relatos, (Calmet) seguramente era un hombre del mayor celo y piedad. (Haydock) &mdash- En consideración a su extraordinario

1 Peter 4:3 — Porque el tiempo pasado es suficiente, etc. Como si dijera, ustedes que eran gentiles, ya habían vivido demasiado tiempo en vicios antes de su conversión; para que los que aún no se han convertido, admiren [1] el cambio que ven en ti, se burlen de ti, hablen contra ti por no correr con ellos en los mismos desórdenes perversos y vergonzosos; relato exacto de todo al justo Juez de vivos y muertos. Porque como te dije antes, en el último capítulo. (ver.19)

Revelation 7:17 — El Cordero, que está en medio del trono, Dios y hombre, los gobernará [1] como el pastor a su rebaño. Por el griego, Y los conducirá a fuentes de aguas vivas; [2] literalmente, a las fuentes de vida de las aguas; los bendecirá con felicidad eterna. (Witham) &mdash- Representa la felicidad de los santos, bajo la idea de estar

Ruth 4:20 — temple by his name, as he did the other Booz, "in strength," in honour of his ancestors. Baz icin means, "In strength (or solidity) it (he) shall (stand or) establish." As the son of Booz established his father’s house, (ver. 10, 11,) so these pillars denoted the stability of the temple. We must thus allow that the hand of time has mutilated the genealogy of David, and that two ought to be admitted among his ancestors, who have been here omitted, as St. Matthew likewise passes

Baruch overview — Books are so called, because they contain the history of the people of God under the command of Judas Machabeus and his brethren; and he, as some will have it, was surnamed Machabeus from carrying on his ensigns, or standards, those words of Exodus xv. 11., "Who is like to thee among the strong, O Lord;" in which the initial letters, in the Hebrew, are M. C. B. E. I. It is not known who was the author of these books. But as to their authority, though they are not received by the Jews, saith

1 Samuel 8:9 — The right. That is, the manner (mishpat) after which he shall proceed, having no one to control him, when he has the power in his hands. (Challoner) --- He intimates that the kings will frequently act in a tyrannical manner, ver. 11. (Menochius) --- But the holy Fathers observe, that herein they do what is unjust, and contrary to God’s law. St. Gregory remarks, that Achab is punished for taking the vineyard of Naboth, (3 Kings xxi.) while David will not take a piece of ground

1 Samuel 8:9 — que es injusto y contrario a la ley de Dios. San Gregorio comenta que Achab es castigado por tomar el viñedo de Nabot (3 Reyes xxi. ) mientras que David no tomará un terreno de Ornan, ni siquiera para un altar, sin antes pagar un precio justo por él, 1 Paralipomenon xxi. 25. Algunos de estos derechos o costumbres están prohibidos al rey, Deuteronomio xvii. 16. Es cierto que los reyes gozan de grandes prerrogativas por encima de los jueces, pero nunca contrarias a la ley. No pueden tomar los bienes

2 Samuel 21:19 — en el que han estado escribiendo. Ver la historia de Du Thou. Así, Dubois se llama Sylvius; Newman, Neander; &C. &mdash- Un bordadora. Los protestantes hacen de esto parte del nombre del hombre, "Jaare-oregim". Septuaginta, "el hijo de Ariorgeim". En 1 Paralipomenon xx, no se toma en cuenta su profesión. (Haydock) &mdash- Ese pasaje evidenciará que Elhanan no es el mismo con David, como algunos inferirían de la mención de la muerte de Goliat, sino el hijo de Jair, tío de Joab, (cap. Xxxiii. 24). nacido