Bible Commentaries

Numbers 35:3 — Ciudades, en total cuarenta y ocho, con mil pasos a su alrededor. Esta tierra pertenecía a la comunidad: pero algunos la edificaron, Josué xxi. 18., y 1 Paralipomenon vi. 60. El lugar de enterramiento de los levitas estaba detrás de él. (Drusius) &mdash- Sólo en estas ciudades, los levitas tenían sus propias casas y jardines; otros podrían vivir con ellos, y de hecho las ciudades reconocieron

Matthew 21:38 — Heir. From this text, it appears that the princes of the Jews knew Jesus to be the Messias, and that it was only through envy and malice they were so blinded as not to acknowledge him for the Son of God. When, therefore, the apostle says, (1 Corinthians ii. 8,) If they had known, they would not have crucified the Lord of glory; this, it is probable, must be understood of the common people, since we can hardly believe that the princes of the people were ignorant of it, as Christ had so repeatedly

Matthew 26:6 — When Jesus was in Bethania, &c. St. Augustine observes, that this pouring of the ointment on Jesus is not related by St. Matthew in due order of time. It was not done on this Wednesday, but as St. John expressly tells us, (xii. 1.) six days before the Pasch, or Paschal feast, began. This anointing was different form that done in the house of the Pharisee, and in Galilee, set down by St. Luke, Chap. vii. 37. (Witham) --- St. Matthew mentions the fact in this place, because it

Deuteronomy 21:5 — &mdash- Abulensis insinúa que si el asesino estaba presente entre la multitud, podría ser detectado por la sangre que brota del cadáver del difunto, etc., ya que Dios a menudo saca a la luz el asesinato de una manera maravillosa. (Cic. [Cicerón ,?] Div. 1.) (Tirino)

Deuteronomy 22:14 — la ocasión informa en su contra para traer un nombre maligno sobre ella" (Haydock) para que no tenga que devolver su dote. Porque, según muchos de los Rabbins, él podría darle una carta de divorcio, simplemente si no le agradaba. (Selden, Uxor. Iii. 1, & c.) &mdash- Permiten la prueba aquí especificada, sólo con respecto a una mujer hebrea entre doce y doce años y medio, durante el período en que estuvo desposada, pero no tomada. casa por su marido. La causa iba a ser juzgada ante los 23 jueces.

Mark 3:21 — And when his friends had heard of it;[1] literally, his own. We cannot here understand his apostles, for they were in the house with him; but either some of his kindred and friends, or some that were of the same country and town of Nazareth, though perhaps enemies to him. --- For they said.

Luke 1:48 — latter word is signified the virtue of humility of mind and heart. But humilis, and humilitas, in Latin, even in Cicero, is put to signify vilem et abjectam conditionem: and so also Greek: tapeinos, and tapeinosis in Greek, as in the 70 [the Septuagint] 1 King i. 11. the Latin Vulgate for Greek: tapeinesin, has affictionem famulæ tuæ. And this is the sense in this and the 52d verse; as it is confirmed by the antithesis, or opposition, betwixt those of a high, and of a low state or condition.

Luke 13:3 — were slain in the exercise of their functions; many who came to worship, fell before their sacrifices; the dead bodies of strangers and natives were promiscuously heaped together, and the altar defiled with their blood. (The Jewish War, lib. vi, chap. 1.) That upon the Romans taking possession of the city and temple, mountains of dead bodies were piled up about the altar; streams of blood ran down the steps of the temple; several were destroyed by the fall of towers, and others suffocated in the ruins

John 18:28 — Tha they might eat the Pasch. They, who by the Pasch will always understand the paschal-lamb, look upon it certain from these words, that the Scribes and Pharisees at least, had deferred eating the paschal-lamb, till Friday the 15th day, in the evening: but there are passages in the Scripture, which shew, that the word Pasch, or Phase, comprehended not only the paschal sacrifice of the lamb, but also the sacrifices, that were to be eaten with unleavened bread, during the seven

John 2:15 — He drove them all out of the temple. According to St. John Chrysostom (hom. lxvii. in Matt.) this casting out was different from that which is there related, chap. xxi. ver. 12. (Witham) --- How could the Son of the carpenter, Joseph, whose divinity was yet unknown to the people, succeed in expelling so great a multitude from the temple! There was undoubtedly something divine in his whole conduct and appearance, which deterred

John 8:56 — this patriarch, and the others who were with him, detained in limbo, were apprised of the incarnation and coming of the Messias, which would fill them with an effusion of inexpressible joy. (St. John Chrysostom) --- Christ here teaches us two things. 1. That he was before Abraham. 2. That the Jews were not true sons of Abraham, now treating so rudely him, who, even before his coming, had given the patriarch so much joy. (Calmet)

Acts 1:2 — verses, and without any stops, or commas, which were added afterwards) the construction, and joining of words in this verse, is ambiguous. The question is, with what part of the verse these words, by the Holy Ghost, are to be joined. The sense may be, 1. that he was taken up by the Holy Ghost: but this is generally rejected. 2. That he gave his commandments by the Holy Ghost to his apostles; that is, says St. John Chrysostom, that he gave them spiritual commands, that came from the Holy Ghost, or from

Romans 13:1 — Let every soul, or every one, be subject, &c.[1] The Jews were apt to think themselves not subject to temporal princes, as to taxes, &c. and lest Christians should misconstrue their Christian liberty, he here teacheth them that every one (even priests and bishops, says St. John Chrysostom) must

Romans 5:13-14 — But before the law these sins were not imputed, that is, were not declared sins, that deserved such punishments as were ordained by the law. --- Adam, who is a figure of him that was to come. That is, of Christ, whom the apostle calls the last Adam, 1 Corinthians xv. 45. But he was a figure by contraries. By the first Adam, sin and death entered into the world; by Christ, justice and life. (Witham)

Philippians 1:1 — With the bishops and deacons.[1] By bishops many understand those who were only priests; for the name of priests, at that time, was common to those who were by their ordination priests or bishops, though the order as well as the functions were different. St. John Chrysostom also takes

2 Thessalonians 2:7 — The mystery of iniquity already worketh,[8] or is now wrought, by the precursors of antichrist; i.e. by infidels and heretics. For, as St. John says, there are many antichrists, precursors to the great antichrist, and enemies of Christ. (1 John chap. ii.) (Witham) --- That he who now holdeth, do hold. That is, let each one remain in the faith which he has received of us, and let him not permit himself to be deceived by any discourse, as coming from us. Or rather, let those who shall then

Hebrews 11:1 — All this chapter is a commendation and recommendation of faith, which is the substance [1] of things hoped for, giving as it were a substance in our minds to such things as we are in hopes and in expectation of hereafter, and making them present to us before they come to pass. --- It is also a sure conviction [2] of things that appear not.

2 Peter 3:3 — Scoffers [1] with deceit, (such as make a jest of all revealed religion) walking according to their own lusts, as if they might indulge themselves in every thing which their inclinations prompt them to, saying: where is his promise, or his coming? They have no

1 John 4:7 — Let us love one another. This is the repeated admonition of St. John, the evangelist, both in this epistle and to the end of his life, as St. Jerome relates in his Epist. ad Galat. (cap. vi. tom. 4, part 1, p. 414) that the apostle being very old, and when carried to Church meetings of the Christians, being desired to give them some exhortation, he scarce said any thing, but "love one another;" and it being tedious to his disciples to hear always

Baruch 2:1 — Joarib. This family was the most distinguished, as Josephus, who sprung from it, asserts, (Haydock) being the first of the twenty-four families of priests, 1 Paralipomenon xxiv. 7, 19. (Menochius) --- Mathathias was probably a descendant of Phinees, (ver. 54.) and was officiating when the impious orders arrived. Whereupon he retired to Modin, (Calmet) near Diospolis. (St. Jerome) --- Many say he was chosen