Bible Commentaries

Nehemiah 13:31 — Wood. Conformably to the regulations mentioned, chap. x. 34. (Calmet) --- Good. A just man may confidently beg for a reward. (Worthington) --- Amen, is not found in Hebrew, &c. The Holy Spirit records the praises of Nehemias, Ecclesiasticus xlix. 15. His political and moral virtues must ever assign him an exalted rank among the true Israelites. Like Jesus Christ, he rebuilt Jerusalem, reformed the nation, was the mediator of a new covenant, defended the rights of the priesthood and of all the

Nehemiah 13:31 — Madera. De conformidad con las normas mencionadas, cap. X. 34. (Calmet) &mdash Amén, no se encuentra en hebreo, etc. El Espíritu Santo registra las alabanzas de Nehemias, Ecclesiasticus xlix. 15. Sus virtudes políticas y morales siempre deben asignarle un rango exaltado entre los verdaderos israelitas. Como Jesucristo, reconstruyó Jerusalén, reformó la nación, fue mediador de un nuevo pacto, defendió los derechos del sacerdocio y de todo el

Psalms 21:17 — uncertain. (Calmet) --- All the ancient versions of the Septuagint, Syriac, &c., agree with us, as the Protestants do likewise. Even the Masora intimates that cari has not here the sense "of like a lion," as it has [in] Isaias xxxviii. 13; and, though it might be pointed so as to signify the same as caru, they have rejected that punctuation, and obstinately maintain their reading, in opposition to many manuscripts seen by Ben. Chaim, &c. (Berthier) --- Kennicott mentions another

Psalms 21:17 — &mdash- Todas las versiones antiguas de la Septuaginta, siríaco, etc., concuerdan con nosotros, como también lo hacen los protestantes. Incluso la Masora insinúa que cari no tiene aquí el sentido de "como un león", como lo tiene [en] Isaías xxxviii. 13; y, aunque podría estar apuntado para significar lo mismo que caru, han rechazado esa puntuación y mantienen obstinadamente su lectura, en oposición a muchos manuscritos vistos por Ben. Jaim, etc. (Berthier) &mdash- Kennicott menciona otro manuscrito

Song of Solomon overview — speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person, Hebrews v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal

Daniel overview — no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that

Matthew 2:1 — surnamed Ascalonite, was a foreigner, but a proselyte to the Jewish religion. St. Jerome. --- this city is called Bethlehem of Juda, to distinguish it from another Bethlehem, which was situated in the division of the tribe of Zabulon. (Haydock) Wise men.[1] Both the Latin and Greek text may signify wise philosophers and astronomers, which is the common exposition. The same word is also many times taken for a magician or soothsayer, as it is applied to Simon, (Acts viii. 9,) and to Elymas, Acts xiii, ver.

Matthew 2:1 — de apellido Ascalonita, era un extranjero, pero un prosélito de la religión judía. San Jerónimo. &mdash- esta ciudad se llama Belén de Judá, para distinguirla de otra Belén, que estaba situada en la división de la tribu de Zabulón. (Haydock) Sabios. [1] Tanto el texto en latín como en el griego pueden significar filósofos y astrónomos sabios, que es la exposición común. La misma palabra también se toma muchas veces para un mago o adivino, como se aplica a Simón, (Hechos viii. 9,) y a Elimas, Hechos

John overview — written in Greek, about the end of the first hundred years from Christ’s nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus,

John 1:3 — creatures, of any thing that was made, or had a beginning, all things were equally created in time, and are equally preserved, no less by the Son, and by the Holy Ghost, than by the Father. For this reason St. John tells us again in this chapter, (ver. 10.) that the world was made by the word. And our Saviour himself (John v. 19.) tells us, that whatsoever the Father doth, these things also in like manner, or in the same manner, the Son doth. Again the apostle, (Hebrews i. ver. 2.) speaking of the Son,

John 1:3 — cualquier cosa que fue hecha o tuvo un principio, todas las cosas fueron igualmente creadas en el tiempo y son igualmente preservadas, no menos por el Hijo y por el Espíritu Santo, que por el Padre. Por eso San Juan nos vuelve a decir en este capítulo (ver. 10.) que el mundo fue hecho por la palabra. Y nuestro Salvador mismo (Juan v. 19) nos dice que todo lo que el Padre hace, también lo hace el Hijo de la misma manera o de la misma manera . Nuevamente el apóstol, (Hebreos i. Ver. 2.) hablando del Hijo,

John 14:28 — Greek: o pater meizon mou estin. St. John Chrysostom, hom. Greek: oe. p. 443. Nov. Ed. Si quis vero dixerit majorem esse Patrem, ut filii principium, non huic contradicemus, Greek: kath o aitios tou uiou, oude touto anteroumen. See St. Athanasius, Orat. 1. Cont. Arianos, p. 362. Ed. Ben. non dixit, Pater præstantior est me, Greek: kreiton mon esti, ne quis eum alium a Patris natura, esse suspicaretur, sed major dixit, non quidem magnitudine quadam, aut tempore, sed quia ex ipso Patre gignitur,

John 14:28 — meizon mou estin. San Juan Crisóstomo, hom. Griego: oe. pag. 443. Ed. De noviembre. Si quis vero dixerit majorem esse Patrem, ut filii principium, non huic contradicemus, griego: kath o aitios tou uiou, oude touto anteroumen. Véase San Atanasio, Orat. 1. Cont. Arianos, pág. 362. Ed. Ben. non dixit, Pater præstantior est me, griego: kreiton mon esti, ne quis eum alium a Patris natura, esse suspicaretur, sed major dixit, non quidem magnitudine quadam, aut tempore, sed quia ex ipso Patre gignitur, etc.

Joshua 3:6 — jurisdiction, or in opposition to the spiritual authority of Eleazar. Moses had been the supreme head, being both priest and king. But only part of his glory was communicated to Josue, while Eleazar was directed to consult the Lord for him, (Numbers xxvii. 21.; Theodoret, q. 48. in Numbers) Josue was to govern at his word, so that he was bound to consider the high priest as his superior. What he therefore did, was in subordination and conformity to the will of Eleazar and of God, and not designed to shew

Judges 5:14 — their allies. See chap. iii. (Challoner) --- Fight. Debbora insinuates that the late victory had rendered Nephthali and Issachar as famous as these tribes, which had formerly sent forth the greatest generals; Josue, who conquered Amalec, (Exodus xvii. 10,) and Aod, of the tribe of Benjamin, (Calmet) who had so greatly signalized himself, and sounded the alarm in Mount Ephraim with success, chap. iii. 13, 27. (Haydock) --- Hebrew, "out of Ephraim he has torn them (Protestants, was there a root

1 John 2:1 — Redentor. por cuyos méritos y gracia hemos sido reconciliados, después de haber perdido y perdido la gracia y el favor de Dios por nuestras ofensas. Él es la única propiciación por los pecados del mundo entero; porque, como dice San Pablo, (Hebreos x. 14.) Cristo, por una oblación en la cruz, hizo perfectos para siempre a los santificados. Toda remisión de pecados, toda santificación, se deriva de los méritos y satisfacción de nuestro Redentor, Jesucristo; no sino que los ángeles y los santos en el

Jude overview — the councils of Laodicea and the third council of Carthage; by St. Augustine, lib. ii. de Doct. Christiana, chap. viii. See Tillemont, and Nat. Alex. in his preface to this epistle. The time when it was written is uncertain, only it is insinuated ver. 17 that few of the apostles were then living, perhaps only St. John. The design was to give all Christians a horror of the detestable doctrine and infamous practices of the Simonites, Nicolaites, and such heretics, who having the name of Christians, were

Revelation 11:2 — The holy city they shall tread under foot forty-two months.[1] That is, Gentiles and Jews shall be permitted to persecute the Church and the faithful servants of God; but only for a short time, expressed by forty-two months, as elsewhere by twelve hundred and sixty days, and also by a time, and times, and half

Revelation 11:2 — La ciudad santa la hollarán cuarenta y dos meses. [1] Es decir, a los gentiles y judíos se les permitirá perseguir a la Iglesia ya los fieles siervos de Dios; pero solo por un corto tiempo, expresado por cuarenta y dos meses, como en cualquier otro lugar por mil doscientos sesenta días, y también por

Revelation 3:7-13 — hast kept my word, and not denied the faith. (Witham) --- I have sent you to preach, and have given my blessing to your labours. You shall, notwithstanding all your adversaries, eventually succeed. St. Paul makes use of the same manner of expression (1 Corinthians xvi.) I see a great door is open to me, and at the same time many adversaries; and again, 2 Corinthians ii. and Colossians iv. On account of your little strength, your want of talents, eloquence, supernatural gifts, &c. I have not exposed