Bible Commentaries

Genesis 7:24 — other world. These heard the preaching of Jesus Christ, or believed in his redemption, while they were yet living, and so deserved to partake of his mercies, and joyfully beheld his sacred person when he came to visit them in their prison of purgatory. 1 Peter iii. 19, He came and preached to those spirits that were in prison: which had been sometime incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is eight souls, were saved from

Genesis 7:24 — mundo. Estos escucharon la predicación de Jesucristo, o creyeron en su redención, mientras aún vivían, y por eso merecían participar de sus misericordias, y contemplaron con gozo su persona sagrada cuando vino a visitarlos a la prisión del purgatorio. 1 Pedro iii. 19, Él vino y predicó a los espíritus que estaban en la cárcel: los cuales habían sido incrédulos alguna vez, cuando esperaban la paciencia de Dios en los días de Noé, cuando el arca era un edificio: donde unos pocos, es decir, ocho almas,

Matthew 26:26 — at the beginning of his ministry; he first prepares his disciples for the belief of it, by changing water into wine, and by the miraculous multiplication of the loaves. --- Whilst they were, &c. before they parted: for by St. Luke (xxii. 20.) and 1 Corinthians (xi. 25.) the blessed sacrament was not instituted till after supper. --- Jesus took bread, and blessed it. St. Luke and St. Paul say, he gave thanks. This blessing and giving thanks, was not the consecration itself, but went before it.

Deuteronomy 23:17 — translation of this verse, and add, "None of the daughters of Israel shall bear the mysteries, nor shall any of the sons of Israel be initiated (in these mysteries of idols) to make every vow." Telesphoros denotes a strumpet for hire, ver. 18; or, according to Vossius, one who is initiated or performs the pagan mysteries, as fornication and idolatry, commonly go together in the sacred writers. Hesychius seems to understand, that it refers to "the house where a person has been delivered

Deuteronomy 23:17 — traducción de este versículo, y agregan: "Ninguna de las hijas de Israel llevará los misterios, ni ninguno de los hijos de Israel será iniciado (en estos misterios de ídolos) para hacer todos los votos ". Telesphoros denota una prostituta de alquiler, ver. 18; o, según Vossius, quien se inicia o realiza los misterios paganos, como la fornicación y la idolatría, suelen ir juntas en los escritores sagrados. Hesiquio parece entender que se refiere a "la casa donde una persona ha dado a luz a un niño". Pero

Luke overview — quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often

Romans overview — eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul’s epistles there are some things hard to be understood, which the unlearned and the unstable

1 Corinthians 14:36-38 — many ignorant people, and therefore they can say with St. Paul, that an idiot, or an unlearned man, knows not when to say Amen to what he hears. Two things offer themselves here to the consideration of every man, who is disposed to judge impartially. 1. Whether the same reasons and motives now subsist for blaming the Catholics. 2ndly, whether the conveniences and inconveniences, duly examined, it be found more commendable to perform the public liturgy, in those, which are the most general languages,

1 Corinthians 14:36-38 — por muchas personas ignorantes, y por lo tanto pueden decir con S. Pablo, que un idiota, o un ignorante, no sabe cuándo decir amén a lo que oye. Dos cosas se ofrecen aquí a la consideración de todo hombre que esté dispuesto a juzgar con imparcialidad. 1. Si subsisten ahora las mismas razones y motivos para culpar a los católicos. En segundo lugar, si las conveniencias e inconvenientes, debidamente examinados, resulta más recomendable realizar la liturgia pública, en los que son los idiomas más generales,

Hebrews 5:7 — as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence.[1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. St. John Chrysostom

Hebrews 5:7 — hombre oraciones y súplicas a él, a Dios, que podía salvarlo de la muerte; a saber, en el huerto de Getsemaní, y en la cruz, pero con una perfecta resignación y conformidad de su voluntad humana a la voluntad divina, fue escuchado por su reverencia. [1] Dejo esta traducción, que está en el Testamento de Rhemes, muy literal de la Vulgata latina, y que no puede decirse que sea desagradable para el griego. En cuanto al sentido, hay dos planteamientos en los mejores intérpretes. San Juan Crisóstomo y

1 Peter 5:1 — The ancients, therefore, that are among you, I beseech, who am myself also an ancient,[1] &c. According to the letter, the senior, I, a fellow senior; or, the elder, I, a fellow elder. Mr. Nary, and also the French translators, commonly put, the priest, I your fellow priest. Or even it might be, the bishops, I, your fellow bishop. The

1 Peter 5:1 — Por lo tanto, a los ancianos que están entre ustedes, les suplico, que yo también soy un anciano, [1] & c. Según la carta, el mayor, yo, un compañero mayor; o el anciano, yo, un compañero anciano. Sr. Nary, y también los traductores franceses, comúnmente puesto, el sacerdote, yo su compañero sacerdote. O incluso podría ser, los obispos, yo, su colega

Revelation overview — a labyrinth, in which the greatest geniuses have lost themselves, and a rock on which most commentators have split, the great Sir Isaac Newton not excepted. Hence Scaliger’s praise of Calvin; Calvinus sapuit, quia non scripsit in Apocalypsim. 1. The fathers living before the accomplishment of the events, have of course given us no interpretation. Those, therefore, who have written on it at all, have explained it in a mere moral sense, and drawn from it useful parables and instructions. None

Revelation 13:11 — persecución. (Challoner) [BIBLIOGRAFÍA] Vidi aliam bestiam, griego: eidon allo therion. Otra bestia salvaje. San Ireneo llama a esta segunda bestia armigerum primæ, y se da cuenta de que también se le llama en otros lugares del Apocalipsis (cap. Xvi. 13. y xix. 20. y xx. 10.) el falso profeta, pseudoprofeta de la primera bestia. Por lo que se dice en este capítulo, esta segunda bestia debe vivir y actuar al mismo tiempo que la primera; porque se dice, ver. 12, que ejerció todo el poder de la bestia

Revelation 17:1 — I must repeat what I have already taken notice of, both in the preface to the Apocalypse, and sometimes in the annotations, that there are three ways of expounding all the visions of this revelation, from the end of chap. iii. to the end of ver. 10. chap. xx. all of which seem grounded on the opinions of the ancient Fathers. According to the first, all these visions are only to be fulfilled in antichrist’s time, a little before the end of the world. According to the second, the visions

Revelation 19:10 — worship is designed, as we read of Abraham, (Genesis xxvii. 7.) adoravit populum terræ, Greek: prosekunese to lao tes ges; Genesis xlii. 6. of Joseph’s brethren, cum adorassent eum fratres sui, Greek: prosekunesan auto epi prosopon. See also 1 Kings xx. 41. where David is said to have adored Jonathan, cadens pronus in terram adoravit, Greek: epesen epi prosopon kai prosekunesen auto tris. See likewise 3 Kings i. 16. where Bethsabee [Bathsheba] is said to have adored old king David, adoravit

Revelation 19:10 — adoración o culto divino, como leemos de Abraham (Génesis xxvii. 7.) adoravit populum terræ, griego: prosekunese a lao tes ges; Génesis xlii. 6. de los hermanos de José, cum adorassent eum fratres sui, griego: prosekunesan auto epi prosopon. Véase también 1 Reyes xx. 41. donde se dice que David adoraba a Jonatán, cadens pronus in terram adoravit, griego: epesen epi prosopon kai prosekunesen auto tris. Véase igualmente 3 Reyes i. 16. donde se dice que Betsabee [Betsabé] adoraba al viejo rey David, adoravit

Revelation 20:1-15 — Y lo ató por mil años. Daré al lector un resumen de lo que nos ha dejado San Agustín en este capítulo, en este vigésimo libro de Civ. Dei [La ciudad de Dios]. Del 5 al 16 cap. (t. vii. p. 578, et seq.) trata sobre estas dificultades: ¿Qué se entiende por la primera y la segunda resurrección; por la atadura y encadenamiento del diablo; por los mil años que los santos reinan con Cristo; por la primera y segunda muerte;

Revelation 20:2 — And bound him for a thousand years. I shall give the reader an abridgment of what St. Augustine has left us on this chapter, in this 20th book de Civ. Dei [The City of God]. From the 5th to the 16th chap. (t. vii. p. 578, et seq.) he treats upon these difficulties: What is meant by the first and second resurrection; by the binding and chaining up of the devil; by the thousand years that the saints reign with Christ; by the first and second death;