AI-generated illustration: a cobbled walkway lined with cypress trees above the sea at sunset. — AI سے تیار کردہ

1 پطرس

بائبل کا متن

ایڈیشن موازنہ کریں

رفتارآوازسلیپ ٹائمر اگلے باب پر جاری رکھیں

مصنوعی آواز (AI)

पतरस की तरफ़ से जो ईसा मसीह का रसूल है, उन मुसाफ़िरों के नाम ख़त, जो पुन्तुस, ग़लतिया, क्प्प्दुकिया, असिया और बीथुइनिया सूबे में जा बजा रहते है, مزید دیکھیں: یعقوب 1:1 اعمال 2:5-11 عبرانیوں 11:13और ख़ुदा बाप के 'इल्म — ए — साबिक़ के मुवाफ़िक़ रूह के पाक करने से फ़रमाँबरदार होने और ईसा मसीह का ख़ून छिड़के जाने के लिए बरगुज़ीदा हुए है। फ़ज़ल और इत्मीनान तुम्हें ज़्यादा हासिल होता रहे। مزید دیکھیں: 2 تھسلنیکیوں 2:13 افسیوں 1:4-5 عبرانیوں 12:24हमारे ख़ुदावन्द ईसा मसीह के ख़ुदा और बाप की हम्द हो, जिसने ईसा मसीह के मुर्दों में से जी उठने के ज़रिए, अपनी बड़ी रहमत से हमे ज़िन्दा उम्मीद के लिए नए सिरे से पैदा किया, مزید دیکھیں: 1 پطرس 1:23 1 یوحنا 5:4 رومیوں 15:13ताकि एक ग़ैरफ़ानी और बेदाग़ और लाज़वाल मीरास को हासिल करें; مزید دیکھیں: مکاشفہ 21:27 عبرانیوں 9:15 1 پطرس 5:4वो तुम्हारे वास्ते [जो ख़ुदा की क़ुदरत से ईमान के वसीले से, उस नजात के लिए जो आख़री वक़्त में ज़ाहिर होने को तैयार है, हिफ़ाज़त किए जाते हो] आसमान पर महफ़ूज़ है। مزید دیکھیں: فلپیوں 1:6 افسیوں 2:8 رومیوں 8:31-39इस की वजह से तुम ख़ुशी मनाते हो, अगरचे अब चन्द रोज़ के लिए ज़रूरत की वजह से, तरह तरह की आज़्माइशों की वजह से ग़मज़दा हो; مزید دیکھیں: یعقوب 1:2 1 پطرس 5:10 رومیوں 12:12और ये इस लिए कि तुम्हारा आज़माया हुआ ईमान, जो आग से आज़माए हुए फ़ानी सोने से भी बहुत ही बेशक़ीमती है, ईसा मसीह के ज़हूर के वक़्त तारीफ़ और जलाल और 'इज़्ज़त का ज़रिया ठहरे। مزید دیکھیں: ایوب 23:10 یعقوب 1:12 یسعیاہ 48:10उससे तुम अनदेखी मुहब्बत रखते हो और अगरचे इस वक़्त उसको नहीं देखते तो भी उस पर ईमान लाकर ऐसी ख़ुशी मनाते हो जो बयान से बाहर और जलाल से भरी है; مزید دیکھیں: یوحنا 20:29 2 کرنتھیوں 5:7 رومیوں 15:13और अपने ईमान का मक़सद या'नी रूहों की नजात हासिल करते हो। مزید دیکھیں: رومیوں 6:22 یعقوب 1:21 عبرانیوں 11:13इसी नजात के बारे में नबियों ने बड़ी तलाश और तहक़ीक़ की, जिन्होंने उस फ़ज़ल के बारे में जो तुम पर होने को था नबुव्वत की। مزید دیکھیں: متی 13:17 لوقا 10:24 دانی ایل 2:44उन्होंने इस बात की तहक़ीक़ की कि मसीह का रूह जो उस में था, और पहले मसीह के दुखों और उनके ज़िन्दा हो उठने के बाद उसके के जलाल की गवाही देता था, वो कौन से और कैसे वक़्त की तरफ़ इशारा करता था। مزید دیکھیں: لوقا 24:25-27 یسعیاہ 52:13-14 2 پطرس 1:21उन पर ये ज़ाहिर किया गया कि वो न अपनी बल्कि तुम्हारी ख़िदमत के लिए ये बातें कहा करते थे, जिनकी ख़बर अब तुम को उनके ज़रिए मिली जिन्होंने रूह — उल — क़ुद्दुस के वसीले से, जो आसमान पर से भेजा गया तुम को ख़ुशख़बरी दी; और फ़रिश्ते भी इन बातों पर ग़ौर से नज़र करने के मुश्ताक़ हैं। مزید دیکھیں: یوحنا 15:26 1 کرنتھیوں 2:10 افسیوں 3:10इस वास्ते अपनी 'अक़्ल की कमर बाँधकर और होशियार होकर, उस फ़ज़ल की पूरी उम्मीद रख्खो जो ईसा मसीह के ज़हूर के वक़्त तुम पर होने वाला है। مزید دیکھیں: 1 پطرس 5:8 لوقا 12:35 1 پطرس 4:7और फ़रमाँबरदार बेटा होकर अपनी जहालत के ज़माने की पुरानी ख़्वाहिशों के ताबे' न बनो। مزید دیکھیں: رومیوں 12:2 ططس 3:3-5 1 پطرس 4:2-3बल्कि जिस तरह तुम्हारा बुलानेवाला पाक, है, उसी तरह तुम भी अपने सारे चाल — चलन में पाक बनो; مزید دیکھیں: متی 5:48 2 کرنتھیوں 7:1 عبرانیوں 12:14क्यूँकि पाक कलाम में लिखा है, “पाक हो, इसलिए कि मैं पाक हूँ।” مزید دیکھیں: احبار 11:44 احبار 19:2 احبار 20:7और जब कि तुम 'बाप' कह कर उससे दुआ करते हो, जो हर एक के काम के मुवाफ़िक़ बग़ैर तरफ़दारी के इन्साफ़ करता है, तो अपनी मुसाफ़िरत का ज़माना ख़ौफ़ के साथ गुज़ारो। مزید دیکھیں: اعمال 10:34-35 2 تواریخ 19:7 فلپیوں 2:12क्यूँकि तुम जानते हो कि तुम्हारा निकम्मा चाल — चलन जो बाप — दादा से चला आता था, उससे तुम्हारी ख़लासी फ़ानी चीज़ों या'नी सोने चाँदी के ज़रिए से नहीं हुई; مزید دیکھیں: 1 کرنتھیوں 6:20 ططس 2:14 1 کرنتھیوں 7:23बल्कि एक बे'ऐब और बेदाग़ बर्रे, या'नी मसीह के बेश क़ीमत ख़ून से। مزید دیکھیں: 1 یوحنا 1:7 1 پطرس 2:22-24 یوحنا 1:29उसका 'इल्म तो दुनियाँ बनाने से पहले से था, मगर ज़हूर आख़िरी ज़माने में तुम्हारी ख़ातिर हुआ, مزید دیکھیں: افسیوں 1:4 2 تیمتھیس 1:9-10 عبرانیوں 9:26कि उस के वसीले से ख़ुदा पर ईमान लाए हो, जिसने उस को मुर्दों में से जिलाया और जलाल बख़्शा ताकि तुम्हारा ईमान और उम्मीद ख़ुदा पर हो। مزید دیکھیں: اعمال 2:24 یوحنا 12:44 عبرانیوں 2:9चूँकि तुम ने हक़ की ताबे 'दारी से अपने दिलों को पाक किया है, जिससे भाइयों की बे'रिया मुहब्बत पैदा हुई, इसलिए दिल — ओ — जान से आपस में बहुत मुहब्बत रख्खो। مزید دیکھیں: 1 تیمتھیس 1:5 عبرانیوں 13:1 رومیوں 12:9-10क्यूँकि तुम मिटने वाले बीज से नहीं बल्कि ग़ैर फ़ानी से ख़ुदा के कलाम के वसीले से, जो ज़िंदा और क़ाईम है, नए सिरे से पैदा हुए हो। مزید دیکھیں: 1 پطرس 1:3 عبرانیوں 4:12 یوحنا 1:13चुनाँचे हर आदमी घास की तरह है, और उसकी सारी शान — ओ — शौकत घास के फूल की तरह। घास तो सूख जाती है, और फूल गिर जाता है। مزید دیکھیں: یسعیاہ 40:6-8 زبور 103:15 یعقوب 4:14लेकिन ख़ुदावन्द का कलाम हमेशा तक क़ाईम रहेगा। ये वही ख़ुशख़बरी का कलाम है जो तुम्हें सुनाया गया था। مزید دیکھیں: یسعیاہ 40:8 متی 5:18 زبور 119:89

مزید دیکھیں: باہمی حوالہ جات OpenBible.info (CC BY) سے، جزوی طور پر Treasury of Scripture Knowledge (پبلک ڈومین) سے ماخوذ۔

حواشی · ہیڈک (1859، پبلک ڈومین)10 حواشی

حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔

یہ حواشی اپنے زمانے کے مناظرے برقرار رکھتے ہیں: بعض میں یہودی قوم یا دوسرے مسیحیوں کے بارے میں سخت باتیں ہیں۔ آج کلیسیا کچھ اور سکھاتی ہے: مسیح کی موت کا الزام یہودی قوم پر نہیں لگایا جا سکتا (نوسترا ایتاتے 4؛ تعلیمِ مسیحی 597–598)، اور دوسری جماعتوں کے مسیحی خداوند میں ہمارے بھائی بہن ہیں (یونیتاتس ریدنتیگراتسیو 3)۔ مسیحی اتحاد

کتاب کا تعارف

THE

FIRST EPISTLE OF S. PETER,

THE APOSTLE.

PREFACE.

This first Epistle of S. Peter, though brief, contains much doctrine concerning faith, hope, and charity, with divers instructions to all persons of every state and condition. The apostle commands submission to rulers and superiors, and exhorts all to the practice of a virtuous life, in imitation of Christ. This epistle was written with such apostolical dignity, as to manifest the supreme authority with which its writer, the prince of the apostles, had been invested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's ascension. Ch. — S. Peter, otherwise called Simon, son of John or Jonas, was from Bethsaida, a city of Galilee. He was married, and lived at Capharnaum, and was employed with his brother Andrew, as fishermen, when our Lord called them. S. Peter on every occasion testified a more than usual zeal for his Master, and hence our Lord shewed him a very particular and very marked attention. He would have Peter present at his transfiguration; (Luke ix. 28.) and at another time declared that he was a rock, upon which he would build his Church, against which the gates of hell should never prevail. Mat. xvi. 18. Although S. Peter had the misfortune or weakness to deny Jesus Christ in his passion, our Lord, after his resurrection, gave him fresh proofs of his regard. Mat. xvi. 7. He continued him in his primacy over all, and appointed him in the most explicit manner visible head of his Church, when thrice asking Peter: "lovest thou me more than these?" and S. Peter as often answering, Christ said to him: "feed my lambs, feed my sheep." John xxi. 15. — This epistle was always received in the Church as canonical, and as written by S. Peter, prince of the apostles. It is commonly agreed that it was written from Rome, which S. Peter calls Babylon, (C. v. 13.) and directed to those in the provinces of Pontus, Galatia, &c. (v. 1.) who were before Jews or Gentiles, and had been converted to the Christian faith. It is certain this letter was not written till after the true believers had the name of Christians. C. iv. 16. Many think it was written before the year 49; but this is not certain. Others judge not till after the year 60, and some not till a short time before he wrote his second epistle. See Tillem. t. i. Art. 31. on S. Pet.

and tom. ii. on S. Mark, p. 89. The main design is to confirm the new converts in the faith of Christ, with divers instructions to a virtuous life. Wi. — Grotius, Erasmus, and Estius, discover in this epistle, a strength and majesty worthy the prince of the apostles. Est autem epistola profecto digna Apostolorum Principe, plena authoritatis et majestatis Apostolicæ: verbis parca, sententiis referta.

====================

1 پطرس 1:1

Ver. 1. Peter, an apostle of Jesus Christ, to the strangers dispersed. Lit. of the dispersion; i.e. to the Jews or Gentiles now converted, who lived dispersed in those countries, chosen or elected[1] according to the foreknowledge and eternal decrees of God unto the sanctification of the spirit. Wi. — Asia is taken for one of the four quarters of the globe, or for Asia Minor, or for that province of Asia Minor of which Ephesus is the capital. It is in this latter sense it appears here to be understood, since Pontus, Galatia, Cappadocia, and Bithynia are also contained in the provinces of Asia Minor. V.

↑ 1

1 پطرس 1:2

Ver. 2. Unto the obedience and sprinkling of the blood of Jesus Christ; i.e. to be saved by the merits of his death and passion. Wi. — All the three divine Persons conspire in the salvation of the elect. The Father as principle of their election, by his eternal prescience; the Son as victim for their sins, and the source of all merit; the Holy Ghost as the spirit of adoption and love, animating and sanctifying them, and leading them to glory.

↑ 2

1 پطرس 1:4

Ver. 4. Reserved in heaven for you. Lit. in you; that is, it is also in you by reason of that lively faith and hope, which is in you, of enjoying Christ. Wi.

↑ 4

1 پطرس 1:7

Ver. 7. At the appearing of Jesus Christ. Lit. in the revelation; i.e. when he shall be revealed, manifested, and appear at the day of judgment. Wi.

↑ 7

1 پطرس 1:11

Ver. 11. Searching into what time, or manner of time. The ancient prophets with longing and ardent desires, obtained to know of the Holy Ghost, the spirit of Christ, the time and the glory that followed those sufferings, by Christ's resurrection and ascension. All these were revealed to them, and they saw that they ministered things to you, not to themselves; that is, that these things they were ministers of, in prophesying about them, were not to happen in their time, but are not come to pass, as they have been preached to you. Wi.

↑ 11

1 پطرس 1:12

Ver. 12. The Holy Ghost being sent down from heaven, on whom the Angels desire to look.[2] This place is differently expounded. Some refer these words, on whom the Angels desire to look, to Jesus Christ, who was named in the foregoing verse; some to the Holy Ghost, who, being one God with the Father and the Son, the Angels are happy in seeing and loving him. See Estius and the Greek text. Wi.

↑ 12

1 پطرس 1:13

Ver. 13. The loins of your mind girded. It is a metaphor, to signify they must live in such a manner as to be always prepared for heaven, as persons used to gird their garments about them, when about to walk or run, or to undertake any labour. Wi.

↑ 13

1 پطرس 1:14

Ver. 14. As children of obedience; i.e. as obedient children. Wi.

↑ 14

1 پطرس 1:18

Ver. 18. From your vain conversation of the tradition of your fathers. S. Peter teacheth what S. Paul repeats in many places, that it was in vain for them to hope to be saved by the ceremonies and precepts of the former law, to which their forefathers had added many unnecessary and groundless traditions.

They could only hope for salvation by believing in Christ, by the price of whose precious blood they were redeemed from their sins, as they had heard by the word of the gospel preached to them. His doctrine is the same with that of S. Paul, of S. James, of S. John, and of the other apostles, that to be saved it is not enough to have faith or hope in Christ, but it must be a faith joined and working by charity, obeying the law of Christ in the spirit of charity with a sincere and brotherly love of every one, without setting our hearts upon the vanities and corruptible things of this world, remembering that all flesh is as grass, or the flowers of the field, which wither and pass away in a very short time. Thus presently vanish all riches, honours, pleasures, and all the glory of this life, but the word of God and his promises will bring us to happiness which will last for ever. Wi.

↑ 18

1 پطرس 1:23

Ver. 23. Thus this new birth, common to you all, should form between you an union much more stable and solid than that formed in you by the ties of blood.

____________________

[1] V. 1. Electis, eklektois. It is certain this word does not only signify those who are predestinated to eternal glory, but those who are chosen or called to believe; as John vi. Christ says, that he had elected or chosen his twelve apostles, and yet one of them (Judas) was a devil. The Jews were called the elect people of God, as now are all Christians; nor can we think that all to whom S. Peter wrote, were predestinated to glory. Ibid. Advenis dispersionis; i.e. dispersis in Ponto, &c.

[2] V. 12. In quem desiderant Angeli prospicere. The Greek MSS. and copies at present have eis a, in quæ, which is commonly expounded to agree with the mysteries revealed to the prophets, and which the Angels rejoiced and were delighted to see fulfilled by the coming of Christ. It seems as if the ancient interpreter had read eis o, agreeing with pneuma, spiritum; or perhaps eis on, to agree with theon, understood. These changes of a letter might easily happen. It appears that not only divers Latin interpreters, but also some of the Greek Fathers brought these words to shew the divinity of the Holy Ghost, as S. Athan. Epist. i. ad Serap. p. 653. Edit. Ben.

====================

↑ 23

لائسنس: Notes by Fr. George Leo Haydock (1774–1849), from the Douay-Rheims Bible with Haydock's commentary (first ed. Thomas Haydock, Manchester/Dublin, 1811–1814; New York: Edward Dunigan & Brother, 1859); New Testament notes compiled with Fr. Benedict Rayment. Public domain. Digital text: "The Haydock Bible", Internet Archive (archive.org/details/TheHaydockBible), uploaded 2011 under the Public Domain Mark. · اعترافات اور لائسنس

غور و فکر

اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔