Bible Commentaries

Esther 10:4 — Reflexionando sobre la caída de Aman, ( Tirinus) recuerda un sueño que había tenido anteriormente (Haydock) Judá. Esto ya se ha notado, cap. ii. 5. Pero no debemos sorprendernos ante tales repeticiones. Encontramos cosas similares en los libros de Moisés y 1 Reyes xvi. 10. y xvii. 12. y c. (Haydock) &mdash- San Jerónimo dice: "Librum Esther variis translateibus constat esse vitiatum;" o, varios documentos históricos pueden haber sido insertados incorrectamente en el griego, aunque son verdaderos; y por

Psalms 2:6 — unidos; y él dice que los salmos no se distinguían por números o letras, como se ha hecho desde entonces. Encontramos en algunos manuscritos griegos y latinos, "un salmo de David. "Es cierto que lo compuso, hablando del Mesías, (Hechos 4: 25. y Hebreos 1: 5), aunque algunos pasajes pueden aplicarse a él mismo. Los Rabinos se lo restringirían por completo; y algunos cristianos han han estado tan desprevenidos, como para permitir (Calmet) que se refiere a David en el sentido literal, y a Cristo solo en

Psalms 39:7 — his incarnation. (Calmet) --- He was always doing the will of his Father. (Haydock) --- This sacrifice is the most essential. God rejected all such as were destitute of this condition, or were not offered by people determined to observe the whole law, 1 Kings xv. 22., Isaias i. 11., and Jeremias vii. 22. (Porphyrius, Abs. ii.) (Calmet) --- No sacrifice of the Old Testament was sufficient to satisfy God’s justice for sin. Christ, by the ear of obedience, performed the redemption of man by his

Psalms 70:15 — dive into the holy Scriptures? (Genebrard) --- David meditated on the law continually, Psalm i. 2. (Calmet) --- Yet he admits, that he stands in need of a guide (Haydock) and must enter into the sanctuary, to penetrate such high mysteries, Psalm lxxii. 17. St. Augustine and Eusebius understand, that the letter of the Mosaic law is incapable of insuring salvation. (Calmet) --- This text has been abused, to encourage ignorance, as Amama (p. 502.) complains with respect to the Protestant pulpits and colleges

Hosea overview — prophets, and read some of the names rather differently, as Protestants do also, though they have nothing but novelty to recommend the change. We shall here specify the Protestant names, (Haydock) in the order in which these prophets appeared: (Calmet) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. (Haydock) --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks

Numbers 34:11 — (Haydock) --- Eastward: the Septuagint insinuate, "to the south, leaving the sea of Cenereth on the east." --- The fountain of Daphnis may probably be that near the Semechonite lake, through which the Jordan runs. (Josephus, Jewish Wars iv. 1.) It may have received the title of Daphnis, from the laurels with which it is adorned, like the suburbs of Antioch. (Bonfrere) (Menochius) --- It appears that Moses has only in view, the nine tribes for which a provision was not yet made; and their

Matthew 2:11 — ceguera, etc. &C. "Imitemos a los magos. No lo ves ahora en el pesebre, sino en el altar; no una mujer sosteniéndolo, sino el sacerdote presente, y el Espíritu Santo derramado abundantemente sobre el sacrificio". (San Juan Crisóstomo, hom. Xxiv. En 1 Cor. Hom. Vii. De Sancto Philog.) [BIBLIOGRAFÍA] Aurum, etc. Pulcherrime, dice San Jerónimo en este lugar, Juvencus Munerum Sacramenta comprehendit, Así, Aurum, Myrrham, Regique, Hominique, Deoque, Dona ferunt. Ver San Ambrosio en Luc. lib. ii. Cap.

Matthew 25:46 — rewards and torments of a future life are declared by Jesus Christ, who is truth itself, to be eternal. Let no one be found to argue hence against the goodness and mercy of God, for punishing sins committed in time with punishments that are eternal. For 1. according to human laws, we see forgery and other crimes punished by death, which is in some measure an eternal exclusion from society. 2. The will of the sinner is such, that he would sin eternally continuing if he could; it is an eternal God, a God

Matthew 25:46 — declara que las recompensas y los tormentos de una vida futura son eternos. Que no se encuentre nadie que discuta por tanto contra la bondad y la misericordia de Dios, por castigar los pecados cometidos a tiempo con castigos que son eternos. Porque 1. de acuerdo con las leyes humanas, vemos la falsificación y otros delitos castigados con la muerte, que en cierta medida es una exclusión eterna de la sociedad. 2. La voluntad del pecador es tal, que pecaría eternamente continuando si pudiera; es un

Matthew 3:2 — perfect model, and the prince of an Eremitical life. (Hom. i. in Mar. and hom. i. in J. Bap.) Several sectarists do not approve of what St. John Chrysostom advances in favour of an ascetic life, and doing penance for past sins. (Bristow) --- Do penance.[1] Beza would have it translated repent. We retain the ancient expression, consecrated in a manner by the use of the Church; especially since a true conversion comprehends not only a change of mind, and a new life, but also a sorrow for past offences,

Deuteronomy 17:8 — frequently are, being delivered in human language, (Grotius) a living judge is necessary. God remits the Jews in the council of the priests, at the head of whom was the sovereign pontiff, who was the natural and supreme judge of such difficulties, ver. 9, 12. (Haydock) --- And blood, to decide when murder must be punished with death, and when the right of an asylum may be claimed. (Calmet) --- The Vulgate renders the same words, 2 Paralipomenon xix. 10. --- Between kindred and kindred, as the different

Deuteronomy 27:12 — honorable de la bendición, mientras que los de las siervas, con Rubén y Zabulón, el primero y los hijos de Lia, a la cabeza, en Hebal, tienen que responder a las diversas maldiciones que iban a ser proclamadas por los sacerdotes y los levitas, ver. 14. Estos estaban estacionados con el arca, entre los dos montes; y cuando pronunciaron, por ejemplo, "Bienaventurado el que no hace una cosa tallada o fundida", etc. , los de Garizim respondieron Amén; y cuando se volvieron hacia los de Hebal y dijeron:

Luke 3:8 — for Catholics, not to expect to find mercy at the last day, for being members of the true religion, unless they live up to the maxims which it prescribes. If I should have all faith, so that I could move mountains, and have not charity, I am nothing. (1 Corinthians xiii. 2.)

John 10:11 — have his sheep cost him, for truly has he made good in himself sentence, that the good shepherd giveth his life for his sheep. Let us then ever follow and obey, love and embrace this true shepherd of our souls. (Meditations for every Day, vol. ii. p. 417.) The good pastor gives his life for his sheep; he exposes himself to every danger to save them, no inclemency of the weather, no frost or cold, no rains or tempests, can drive him from looking over his sheep, to defend them from the attacks of wolves,

John 10:11 — porque verdaderamente ha cumplido en sí mismo la sentencia de que el buen pastor da su vida por sus ovejas. Entonces, sigamos y obedezcamos, amemos y abracemos a este verdadero pastor de nuestras almas. (Meditaciones para todos los días, vol. Ii. P. 417.) El buen pastor da su vida por sus ovejas; se expone a todos los peligros para salvarlos, ninguna inclemencia del tiempo, ni heladas ni fríos, ni lluvias ni tempestades, pueden apartarlo de vigilar a sus ovejas, defenderlas de los ataques de los lobos,

Acts 13:48 — of God. (Witham) --- Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by St. Thomas Aquinas, serm. i. qu. 23. a. 1. "The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge." In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal

Judges 9:8 — petition of Abimelech, to anoint him king. This expression does not always imply a material unction, though such was used among the Jews. It signifies the granting of all the power of a king; in which sense it is applied to foreign princes, (Isaias lxv. 1.) and to Jesus Christ, (Daniel ix. 24.) who received the reality of that sovereign dominion, of which this unction was only a figure. (Calmet)

1 John 4:2 — spirit, were of God, if they confessed and acknowledged Jesus Christ to have come from heaven and to have been made flesh, or made man; i.e. to be truly God and truly man. But if (ver. 3) they met with teachers of such a spirit as dissolveth Jesus,[1] by denying him either to be the Messias or to be truly God, or to be a true man, they might conclude for certain that such men had not a true spirit, but were heretics, antichrists, and forerunners of the great antichrist. Such, even in St. John’s

3 John overview — of pride, which caused them to despise the Jews. In the first part of this letter St. John congratulates Gaius on his good works, and recommends to him certain evangelical preachers, who were to deliver him this letter as they called upon him. (ver. 1, 8.) In the second part he complains of Diotrephes, who affected independence, and proposes to Gaius the example of Demetrius, the faithful servant of Jesus Christ, ver. 9. ad finem [to the end]. ====================

1 Samuel 6:21 — never restored to its former splendid station, surrounded with all the vessels and ornaments of the tabernacle. David made something similar, and place an altar before it, while the Mosaic tabernacle and altar were removed from Silo to Nobe, (chap. xxi. 1.) and afterwards to Gabaon, 2 Paralipomenon i. 5. Salien (the year of the world 3030) doubts not but they were thence translated to Solomon’s temple, during the octave of the dedication, along with those of David, from Mount Sion, 2 Paralipomenon