Bible Commentaries

Esther 10:6 — that the water should appear luminous, like the sun, as it was intended to shew the wonderful exaltation of Esther. (Haydock) --- She extinguished a great fire, which threatened ruin. (Menochius) Bugite, may refer to some town of Macedon, chap. iii. 1. --- Honour. Yet he might be still more exalted, after the conspiracy was detected; (Houbigant) as the king little suspected that he was concerned in it. (Haydock) --- Death. It is thought that they wished to place Aman, or some Macedonian, on the throne,

Leviticus 19:28 — asirios, etc. , se cortaban el pelo en ocasiones similares, y los hebreos también lo hacían; si descuidaron esta ley, o más bien fue diseñada solo para impedirles unirse en un lamento supersticioso por algún ídolo. También cortaron sus cuerpos, Génesis 1 y Jeremías xli. 5. Los paganos lo hicieron, con la intención de apaciguar la ira de las deidades infernales: ut sanguine .... inferis satisfaciant, (Varro, Servius): o complacer al difunto. (Plutarco, de consol.) Así, Virgilio representa a Anna, Æneid

Daniel 12:7 — Cielo. Así demuestra que no es Dios. (Calmet) &mdash- El tiempo a menudo implica un año. (Cap. IV. 13.) Por lo tanto, se refiere a tres años y medio. Cristo nos asegura que esos días serán acortados (Mateo xxiv. 22.) y el perseguidor se demorará poco tiempo. (Apocalipsis xvii. 10. y xii. 14.) El mismo período se insinúa en 1290 días, (ver. 11) y 1330.

Matthew 19:11 — for it, lest he should seem to prefer it before the state of continency. His answer therefore prudently avoids both difficulties, by seeming to grant, on the one hand, that it was more expedient not to marry, because chastity is a great gift of God; (1 Corinthians vii.) and plainly shewing on the other, that only few can have this privilege, because all do not receive this word, i.e. all are not called to this state. (Jansenius) --- All cannot receive it, because all do not wish it. The reward is

Matthew 19:11 — ello, no sea que parezca preferirlo antes que el estado de continencia. Su respuesta, por tanto, evita con prudencia ambas dificultades, al parecer conceder, por un lado, que era más conveniente no casarse, porque la castidad es un gran don de Dios; (1 Corintios vii.) Y mostrando claramente por el otro, que solo unos pocos pueden tener este privilegio, porque no todos reciben esta palabra, es decir, no todos están llamados a este estado. (Jansenius) &mdash- No todos pueden recibirlo, porque no todos

Deuteronomy 27:12 — the more honourable function of blessing, while those of the handmaids, with Ruben and Zabulon, the first and the sons of Lia, at their head, on Hebal, have to answer to the various curses which were to be proclaimed by the priests and Levites, ver. 14. These were stationed with the ark, between the two mountains; and when they pronounced, for example, "Blessed is he that maketh not a graven or molten thing," &c., those on Garizim answered Amen; and when they turned towards those on

Romans 11:8 — Not by his working, or acting in them; but by his permission, and by withdrawing his grace in punishment of their obstinacy. (Challoner) --- Permitted them (says St. John Chrysostom) to fall into the spirit of insensibility. Literally, the spirit of [1] compunction. Compunction is not here taken, as in some spiritual writers, for a great sorrow for sins. In the Latin Vulgate (Isaias vi. 9.) it is called the spirit of slumber, as in the Protestant translation. We cannot have a better judge of the sense

Romans 11:8 — etc. No por su trabajo o actuación en ellos; sino con su permiso y retirando su gracia en castigo por su obstinación. (Challoner) &mdash- Les permitió (dice San Juan Crisóstomo) caer en el espíritu de la insensibilidad. Literalmente, el espíritu de [1] compunción. La compunción no se toma aquí, como en algunos escritores espirituales, por un gran dolor por los pecados. En la Vulgata latina (Isaías vi. 9.) se le llama espíritu de sueño, como en la traducción protestante. No podemos juzgar mejor el

Romans 5:15 — the gift, or the benefits which mankind receive by their Redeemer, Jesus Christ. For St. Paul here shews that the graces which Christ came to bestow upon men, and offers to all, are much greater than the evils which the sin of one man, Adam, caused. 1. Because, if by the offence of that one man, Adam, many, i.e. all died by original sin that descended from Adam, (the blessed Virgin mother by a special privilege being always excepted) much more that grace of one man, Jesus Christ, hath abounded unto

Romans 5:15 — don o los beneficios que la humanidad recibe de su Redentor, Jesucristo. Porque aquí San Pablo muestra que las gracias que Cristo vino a otorgar a los hombres y ofrece a todos, son mucho mayores que los males que causó el pecado de un hombre, Adán. 1. Porque, si por la ofensa de aquel hombre, Adán, muchos, es decir, todos murieron por el pecado original que descendió de Adán, (quedando siempre exceptuada la Virgen Madre por un privilegio especial)mucho más la gracia de un hombre, Jesucristo, abundó

Galatians 1:1 — conversion, preaching in Damascus and Arabia. (Calmet) --- Let us beware of self-appointed teachers, who are neither called by God nor rightly ordained by men, and yet are observed to intrude themselves into the ministry. --- Not from man, neither by man.[1] The apostle here expressly says, all the brethren who are with me; to shew that he advanced nothing which was not conformable to the belief of all the faithful. (St. Jerome) --- And again he says, (ver. 12.) neither did I receive it from man, nor did

Galatians 2:11 — But when Cephas, &c.[1] In most Greek copies, we read Petrus, both here and ver. 13. Nor are there any sufficient, nor even probable grounds to judge, that Cephas here mentioned was different from Peter, the prince of the apostles, as one or two later authors would make us

Judges overview — the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken

2 Peter 2:4 — If God spared not the Angels, &c. St. Peter here brings these examples of God’s justice. 1. Towards the rebellious angels that fell from heaven; 2. that of the general flood, or deluge; 3. when he destroyed Sodom and those other cities. First, angels that sinned, God by his justice delivered them, drawn down with infernal ropes into hell

2 Peter 2:4 — Si Dios no perdonó a los ángeles, etc. San Pedro trae aquí estos ejemplos de la justicia de Dios. 1. Hacia los ángeles rebeldes que cayeron del cielo; 2. el del diluvio o diluvio general; 3. cuando destruyó Sodoma y esas otras ciudades. Primero, a los ángeles que pecaron, Dios por su justicia los liberó, arrastrados con sogas infernales al infierno

1 John 4:2 — confesaron y reconocieron que Jesucristo había venido del cielo y a se han hecho carne o se han hecho hombre; es decir, ser verdaderamente Dios y verdaderamente hombre. Pero si (ver. 3) se encontraran con maestros de tal espíritu que disuelve a Jesús, [1] negándole que sea el Mesías o que sea verdaderamente Dios, o que sea un verdadero hombre, podrían concluir con certeza que tal los hombres no tenían un espíritu verdadero, pero eran herejes, anticristos y precursores del gran anticristo. Tal, incluso

Baruch 16:24 — Father. Such annals were kept; and from these Josephus has collected his account of the latter times. (Calmet) --- Some think that the Fourth Book of Machabees contains an extract of the work here mentioned. (Sixtus, Bib. i.) Read 2 Machabees i. 1. (Worthington) --- What is preserved in the seven middle chapters in the Arabic version is given by Calmet, who omits the 19 first and 32 last chapters. The whole has been published by Desprez. It differs in many points from Josephus, in the history

2 Samuel 1:18 — canticle, (Haydock) particularly when they went to battle. (Grotius) --- Just. See Josue x. 3. (Menochius) --- It seems this was a more ancient record, to which the author of this book refers. (Calmet) --- He might have in view the canticle of Anna, (1 Kings ii. 4,) or some other. (Haydock) --- The custom of composing canticles, on such solemn occasions, is very ancient and frequent. See 3 Kings iii. 33., and xiii. 29., and Jeremias xlviii. 31. (Homer, Iliad Greek: ps & ch) The style of this piece

2 Samuel 14:26 — manuscript has Boshkol, with the Septuagint, "after the king’s sicle (Kennicott) weight," at Babylon, as Pelletier supposes that this work was written towards the end of the captivity. He allows that Absalom’s hair might weigh almost 31 ounces. Some women wear above 32 ounces, if we may believe the hair-dressers. Some suppose that r (200) has been substituted instead of d (4) or c, (20) &c. But all are not convinced that the Hebrew formerly marked the numbers by letters. Septuagint

2 Samuel 5:8 — alcantarillas de las que se hablaba aquí. (Kennicott) &mdash-" El rey prometió dar el mando del ejército al hombre que pasaría por las cavidades ( griego: faragón) de abajo, y tomaría la ciudadela. "(Josefo) &mdash- Esta recompensa se menciona expresamente en 1 Paralipomenon xi. 6, con la persona que la obtuvo; (San Jerónimo, Trad.) Y parece, después de David, esto debe insertarse," el jefe y el capitán. Y Joab, el hijo de Sarvia, subió primero, y fue nombrado general. "(Haydock) &mdash Proverbio. Los protestantes