Bible Commentaries

Psalms 118:1 — Alleluia. There is no title in Hebrew. But (Haydock) this psalm contains the praises of the Lord, and of his holy law, under fourteen different names, (Worthington) of way, testimony, &c., repeated in every verse, except the 122d, (Muis) with surprising variety, so as to avoid tautology, and to give a most perfect system of moral doctrine. It is written according to the order of the Hebrew alphabet, (Haydock) that we may learn it from our infancy. (St. Hilary) --- Eight verses

Numbers 25:13 — Seed. A short interruption of 150 years (from Heli to Abiathar, of the race of Ithamar) may be accounted trifling in a duration of so many ages, during which the posterity of Phinees enjoyed this dignity. Phinees succeeded Eleazar and had for his successors, Abiezer Bocci, and Elsi.

Numbers 25:13 — Semilla. Una breve interrupción de 150 años (de Heli a Abiathar, de la raza de Ithamar) puede considerarse insignificante en una duración de tantas edades, durante las cuales la posteridad de Phinees disfrutó de esta dignidad. Phinees sucedió a Eleazar y tuvo como sucesores a Abiezer Bocci

Matthew 20:23 — Of my chalice indeed you shall drink. St. James was the first apostle that suffered martyrdom at Jerusalem. (Acts xii. 2.) And St. John at Rome was put into a cauldron of boiling oil, and banished into Patmos. --- Is not mine to give you.[1] The Arians objected these words against Christ’s divinity. St. Augustine answers that the words are true if taken of Christ, as he was man. The easier answer is, that it was not his to give to them, while they were in those dispositions of pride

Matthew 20:23 — De mi cáliz ciertamente beberás. Santiago fue el primer apóstol que sufrió el martirio en Jerusalén. (Hechos xii. 2.) Y San Juan en Roma fue puesto en un caldero de aceite hirviendo y desterrado a Patmos. &mdash- No es mío para dártelo. [1] Los arrianos objetaron estas palabras contra la divinidad de Cristo. San Agustín responde que las palabras son verdaderas si se toman de Cristo, como hombre. La respuesta más fácil es que no le correspondía a él dárselos , mientras estaban en esa disposición

John 3:36 — The divinity of the Son is in this chapter proved as clearly as in 1 John v. 7. "There are three who give testimony in heaven; the Father, the Word, and the Holy Ghost; and these three are one." Which verse is entirely omitted by Luther in his version; for which omission he is severly reproved by keckerman.

John 3:36 — La divinidad del Hijo se demuestra en este capítulo tan claramente como en 1 Juan v. 7. "Hay tres que dan testimonio en el cielo: el Padre, el Verbo y el Espíritu Santo; y estos tres son uno". Qué versículo es completamente omitido por Lutero en su versión; por cuya omisión es severamente reprendido por keckerman. Pero mientras

Romans 3:20 — circumcision, and the ceremonies of that law, as it evidently appears by the design of the apostle, both in this epistle and in that to the Galatians. He teaches us in this epistle (chap. ii. 6.) that God will judge every man according to his works: (chap. ii. 13.) that "not the hearers of the law," but the doers, shall be justified. See also chap. vi. He tells the Galatians (chap. v. ver. 6.) that faith, by which they must be saved, must be a faith working by charity. He also tells the Corinthians

Romans 3:20 — la circuncisión, y las ceremonias de esa ley, como evidentemente aparece por el diseño del apóstol, tanto en esta epístola como en eso a los Gálatas. Nos enseña en esta epístola (cap. ii. 6.) que Dios juzgará a cada hombre según sus obras: (cap. Ii. 13.) que "no los oidores de la ley", sino los hacedores, serán justificados. Véase también el cap. vi. Les dice a los Gálatas (cap. V. Ver. 6) que la fe, por la cual deben ser salvos, debe ser una fe que obra por la caridad. También les dice a los Corintios

Romans 8:19 — even irrational and inanimate creatures of this world, which are represented as if they had a knowledge and sense of a more happy condition, of a new unchangeable state of perfection, which they are to receive at the end of the world. See 2 Peter i. 13; Apocalypse xxi. 1. Now every insensible creature is figuratively brought in groaning like a woman in labour, waiting, and wishing for that new and happy state; but in the mean time unwillingly made subject to vanity, i.e. to these changeable imperfections

Romans 8:19 — las criaturas irracionales e inanimadas de este mundo, que se representan como si tuvieran el conocimiento y el sentido de una condición más feliz, de un nuevo estado inmutable de perfección, que recibirán al final de la vida. el mundo. Ver 2 Pedro i. 13; Apocalipsis xxi. 1. Ahora cada criatura insensible es introducida en sentido figurado gimiendo como una mujer de parto, esperando y deseando ese nuevo y feliz estado; pero, mientras tanto, sometidos involuntariamente a la vanidad, es decir, a estas

1 Corinthians 7:7-8 — these two verses) may have recourse to marriage as a remedy. But let it be observed, that when St. Paul allows of marriage, he speaks not of those who have already made a vow of living always a single life. Vows made to God must be kept. (Psalm lxxv. 12.; Ecclesiastes v. 3.) And St. Paul expressly says of such persons, who have made a vow of perpetual continency, and afterwards marry, that they incur damnation, because they violate their first faith, or vow made to God. See 1 Timothy v. 12. This saying,

1 Corinthians 7:7-8 — versículos) puede recurrir al matrimonio como remedio. Pero tenga en cuenta que cuando San Pablo permite el matrimonio, no habla de aquellos que ya han hecho voto de vivir siempre una vida de soltero. Los votos hechos a Dios deben cumplirse. (Salmo lxxv. 12; Eclesiastés v. 3.) Y San Pablo dice expresamente de tales personas, que han hecho un voto de continencia perpetua, y luego se casan, que incurren en condenación, porque violan su primera fe o voto. hecho a Dios. Ver 1 Timoteo v. 12. Este dicho, por

Joshua overview — Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue, or Jesus, to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus, was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious

Joshua 3:6 — o en oposición a la autoridad espiritual de Eleazar. Moisés había sido el jefe supremo, siendo tanto sacerdote como rey. Pero sólo parte de su gloria fue comunicada a Josué, mientras Eleazar fue dirigida a consultar al Señor por él, (Números XXVII. 21 .; Teodoreto, q. 48 en Números) Josué era gobernar a su palabra, por lo que era obligado a considerar al sumo sacerdote como su superior. Por tanto, lo que hizo fue subordinado y conforme a la voluntad de Eleazar y de Dios, y no destinado a mostrar

1 Timothy 2:5-6 — Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God’s servant. (Galatians iii. 19.) See also Deuteronomy v. 5. The words of our Saviour himself, (Matthew xxiii.) taken according to the letter, contains an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven,

1 Timothy 2:5-6 — sin dañar a Cristo, ya que reconocemos que toda su intercesión y mediación siempre se basa en los méritos de Cristo, nuestro Redentor. La misma palabra para mediador, tanto en griego como en latín, se le da a Moisés, el siervo de Dios. (Gálatas iii. 19.) Ver también Deuteronomio v. 5. Las palabras de nuestro Salvador mismo, (Mateo xxiii.) Tomadas según la letra, contienen una prohibición expresa de ser llamados amos o padres; y esta razón se da, porque todos los hombres tienen un Padre en los cielos,

2 Peter overview — Churches] as canonical, was acknowledged as such [by all Churches] about the end of the fourth age [century]. See Eusebuis, lib. iii. History of the Church, chap. iii.; St. Jerome, de Vir. Illust. Tillem. art. 33. The design, as it appears, Chap. i. 13. and Chap. iii. 1. was to give them admonitions and instructions against teachers of false doctrine, particularly against the Simonites. It seems to have been written a little before his martyrdom, about the year 66. (Witham) --- In this epistle St.

1 John 2:1 — Mediator, and only Redeemer, by whose merits and grace we have been reconciled, after we had lost and forfeited the grace and favour of God by our offences. He is the only propitiation for the sins of the whole world; for, as St. Paul says, (Hebrews x. 14.) Christ, for one oblation on the cross, hath perfected for ever them that are sanctified. All remission of sins, all sanctification, is derived from the merits and satisfaction of our Redeemer, Jesus Christ; not but that the Angels and saints in heaven,

Expanded Esther overview — the commonwealth, teaching all kinds of virtues under the general names of justice and wisdom. It contains also many prophecies of Christ’s coming, passion, resurrection, and other Christian mysteries. The whole may be divided into three parts: [1.] In the six first chapters, the author admonishes all superiors to love and exercise justice and wisdom. [2.] In the next three, he teacheth that wisdom proceedeth only from God, and is procured by prayer, and a good life. [3.] In the other ten chapters,