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2 سلاطین

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उन ही दिनों में हिज़क़ियाह ऐसा बीमार पड़ा कि मरने के क़रीब हो गया तब यसायाह नबी आमूस के बेटे ने उसके पास आकर उस से कहा ख़ुदावन्द यूँ फ़रमाता है, कि “तू अपने घर का इन्तज़ाम कर दे; क्यूँकि तू मर जाएगा और बचने का नहीं।” مزید دیکھیں: یسعیاہ 38:1-22 2 تواریخ 32:24-26 فلپیوں 2:27तब उसने अपना चेहरा दीवार की तरफ़ करके ख़ुदावन्द से यह दुआ की, مزید دیکھیں: زبور 50:15 1 سلاطین 8:30 متی 6:6“ऐ ख़ुदावन्द, मैं तेरी मित्रत करता हूँ, याद फ़रमा कि मैं तेरे सामने सच्चाई और पूरे दिल से चलता रहा हूँ, और जो तेरी नज़र में भला है वही किया है।” और हिज़क़ियाह बहुत रोया। مزید دیکھیں: نحمیاہ 13:22 نحمیاہ 13:14 2 سلاطین 18:3-6और ऐसा हुआ कि यसा'याह निकल कर शहर के बीच के हिस्से तक पहुँचा भी न था कि ख़ुदावन्द का कलाम उस पर नाज़िल हुआ: مزید دیکھیں: 2 سلاطین 22:14 1 سلاطین 7:8“लौट, और मेरी क़ौम के पेशवा हिज़क़ियाह से कह, कि ख़ुदावन्द तेरे बाप दाऊद का ख़ुदा यूँ फ़रमाता है: मैंने तेरी दुआ सुनी, और मैंने तेरे आँसू देखे। देख, मैं तुझे शिफ़ा दूँगा, और तीसरे दिन तू ख़ुदावन्द के घर में जाएगा। مزید دیکھیں: زبور 66:19-20 یسعیاہ 38:5 1 سموئیل 9:16और मैं तेरी उम्र पन्द्रह साल और बढ़ा दूँगा, और मैं तुझ को और इस शहर को शाह — ए — असूर के हाथ से बचा लूँगा, और मैं अपनी ख़ातिर और अपने बन्दे दाऊद की ख़ातिर, इस शहर की हिमायत करूँगा।” مزید دیکھیں: 2 سلاطین 19:34 یسعیاہ 10:24 اعمال 27:24और यसा'याह ने कहा, “अंजीरों की टिकिया लो।” इसलिए वह उन्होंने उसे लेकर फोड़े पर बाँधा, तब वह अच्छा हो गया। مزید دیکھیں: یسعیاہ 38:21 2 سلاطین 4:41 2 سلاطین 2:20-22हिज़क़ियाह ने यसा'याह से पूछा, “इसका क्या निशान होगा कि ख़ुदावन्द मुझे सेहत बख़्शेगा, और मैं तीसरे दिन ख़ुदावन्द के घर में जाऊँगा?” مزید دیکھیں: قضاۃ 6:17 یسعیاہ 7:11 ہوسیع 6:2यसा'याह ने जवाब दिया, “इस बात का, कि ख़ुदावन्द ने जिस काम को कहा है उसे वह करेगा, ख़ुदावन्द की तरफ़ से तेरे लिए निशान ये होगा कि साया या दस दर्जे आगे को जाए, या दस दर्जे पीछे की लौटे।” مزید دیکھیں: یسعیاہ 38:7-8 متی 16:1-4 لوقا 11:29-30और हिज़क़ियाह ने जवाब दिया, “ये तो छोटी बात है कि साया दस दर्जे आगे की जाए, इसलिए यूँ नहीं बल्कि साया दस दर्जे पीछे को लौटे।” مزید دیکھیں: 2 سلاطین 3:18 2 سلاطین 2:10 یسعیاہ 49:6तब यसा'याह नबी ने ख़ुदावन्द से दुआ की; इसलिए उसने साये को आख़ज़ की धूप घड़ी में दस दर्जे, या'नी जितना वह ढल चुका था उतना ही पीछे को लौटा दिया। مزید دیکھیں: یسعیاہ 38:8 یشوع 10:12-14 2 تواریخ 32:24उस वक़्त शाह — ए — बाबुल बरूदक बलादान — बिन — बलादान ने हिज़क़ियाह के पास नामा और तहाइफ़ भेजे; क्यूँकि उसने सुना था कि हिज़क़ियाह बीमार हो गया था। مزید دیکھیں: 2 تواریخ 32:31 یسعیاہ 39:1-8 یسعیاہ 14:4इसलिए हिज़क़ियाह ने उनकी बातें सुनी, और उसने अपनी बेशबहा चीज़ों का सारा घर, और चाँदी और सोना अपना सिलाहख़ाना और जो कुछ उसके ख़ज़ानों में मौजूद था उनको दिखाया; उसके घर में और उसकी सारी ममलुकत में ऐसी कोई चीज़ न थी जो हिज़क़ियाह ने उनको न दिखाई। مزید دیکھیں: 1 سلاطین 10:2 1 سلاطین 10:25 1 سلاطین 10:10तब यसा'याह नबी ने हिज़क़ियाह बादशाह के पास आकर उसे कहा, “ये लोग क्या कहते थे? और ये तेरे पास कहाँ से आए?” हिज़क़ियाह ने कहा, “ये दूर मुल्क से, या'नी बाबुल से आए हैं।” مزید دیکھیں: یسعیاہ 13:5 2 سموئیل 12:7-15 2 تواریخ 16:7-10फिर उसने पूछा, “उन्होंने तेरे घर में क्या देखा?” हिज़क़ियाह ने जवाब दिया, “उन्होंने सब कुछ जो मेरे घर में है देखा; मेरे ख़ज़ानों में ऐसी कोई चीज़ नहीं जो मैंने उनको दिखाई न हो।” مزید دیکھیں: 2 سلاطین 20:13 ایوب 31:33 1 یوحنا 1:8-10तब यसा'याह ने हिज़क़ियाह से कहा, “ख़ुदावन्द का कलाम सुन ले: مزید دیکھیں: 2 سلاطین 7:1 عاموس 7:16 1 سلاطین 22:19देख, वह दिन आते हैं कि सब कुछ जो तेरे घर में है, और जो कुछ तेरे बाप — दादा ने आज के दिन तक जमा' करके रखा है, बाबुल को ले जाएँगे; ख़ुदावन्द फ़रमाता है, कुछ भी बाक़ी न रहेगा। مزید دیکھیں: 2 سلاطین 24:13 2 تواریخ 36:10 یرمیاہ 52:17-19और वह तेरे बेटों में से जो तुझसे पैदा होंगे, और जिनका बाप तू ही होगा ले जाएँगे, और वह बाबुल के बादशाह के महल में ख़्वाजासरा होंगे।” مزید دیکھیں: 2 تواریخ 33:11 2 سلاطین 24:12 دانی ایل 1:3हिज़क़ियाह ने यसा'याह से कहा, “ख़ुदावन्द का कलाम जो तू ने कहा है, भला है।” और उसने ये भी कहा, 'भला ही होगा, अगर मेरे दिन में अमन और अमान रहे। مزید دیکھیں: 1 سموئیل 3:18 احبار 10:3 لوقا 2:10हिज़क़ियाह के बाक़ी काम और उसकी सारी क़ुव्वत, और क्यूँकर उसने तालाब और नाली बनाकर शहर में पानी पहुँचाया; इसलिए क्या वह शाहान — ए — यहूदाह की तवारीख़ की किताब में लिखा नहीं? مزید دیکھیں: نحمیاہ 3:16 2 تواریخ 32:4 2 تواریخ 32:32और हिज़क़ियाह अपने बाप — दादा के साथ सो गया, और उसका बेटा मनस्सी उसकी जगह बादशाह हुआ। مزید دیکھیں: 2 تواریخ 32:33 1 سلاطین 14:31 2 سلاطین 21:1

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حواشی · ہیڈک (1859، پبلک ڈومین)16 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

2 سلاطین 20:1

Ver. 1. Days, before the destruction of Sennacherib's army; (v. 6. M.) though some suppose that Ezechias was afflicted with sickness, because he had not shewn sufficient gratitude for his deliverance. 2 Par. xxxii. 24. Euseb. and S.

Jerom in Isai. xxxix. C. --- But it might be sent only to purify him the more, &c.

M. --- He fell ill the same year that the Assyrian invaded his dominions, v. 6, and C. xviii. 13. The nature of his disorder in not fully known. It was probably an abscess, (C.) brought on by a fever; or an ulcer, for which the things which promote suppuration, are always proper. Thus God teaches us to make use of natural remedies, yet so as to place our whole confidence in him. H. --- Others think it was a pleurisy, (John xxi. Thesaur.

26.) or a quinsey, (Barthol.) or the pestilence, &c. C. --- Unto death, of an illness, which would naturally have proved mortal; as that of Benadad was the reverse. C. viii. 10. --- Not live, very shortly; though he does not express the time. We should always bear in mind this awful warning.

H. --- The prediction was conditional, like that of Jonas; (iii. 4. C.) otherwise it would have been sinful to strive to render it ineffectual. E.

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2 سلاطین 20:2

Ver. 2. Wall, towards the temple; (Chal. &c.) or that he might be less distracted, and indulge his grief without restraint.

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2 سلاطین 20:3

Ver. 3. Before thee. The saints of the old law frequently mention their good works, (Ps. vii. 9.

&c. 2 Esd. xiii. 14.) which is less common in those of the new. When God rewards our good works, he only crowns his own gifts. C. --- Ezechias had sincerely desired to please God, though he might have given way to some imperfections, v. 1. H. --- Weeping; because he thought that the Messias would not be one of his posterity, as he had yet no children. C. xxi. 1. S. Jerom. ---

The saints of the Old Testament could only be received into Abraham's bosom.

We may be with Christ immediately after death; so that it is far less terrible.

Phil. i. 23. H.

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2 سلاطین 20:4

Ver. 4. Court. Heb. her, "city:" but in the margin, (C.) etsor. Sept. αυλη, "hall,"

or court, is retained, and followed by the Chal. C. --- Prot. "the middle court."

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2 سلاطین 20:5

Ver. 5. Day, dating from the time when Isaias spoke. Tostat. --- This shewed that the cure was miraculous, and not effected by natural remedies only. T.

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2 سلاطین 20:6

Ver. 6. Assyrians. It is commonly supposed that this alludes to Sennacherib.

But it might refer to his son, who was sending an army. Isai. xx. 1. We ought not to alter the scriptural order of the transactions, without cogent reasons.

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2 سلاطین 20:7

Ver. 7. Figs; dried. They are very serviceable in various disorders of the throat, to mullify, &c.

Pliny xxiii. 3. Aldrov. ii. --- S. Jerom (in Isai. xxxviii.) acknowledges that they might help to removed the disorder. Grotius is of a contrary opinion; (C.) and this would enhance the miracle.

See Vales. xxxix. M. --- At any rate, the discovery of this remedy to the prophet, and its sudden efficacy, were miraculous. C.

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2 سلاطین 20:8

Ver. 8. Signs. He is not incredulous, but gives the prophet an occasion of declaring by what authority he spoke thus. H.

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2 سلاطین 20:10

Ver. 10. Lines, according to the usual course of the sun. An instantaneous motion of this kind would, in reality, be as difficult, as the retrogradation. But it might not strike the people so much.

H. --- Some take the lines to designate hours. But the sun is never up twenty hours in that country; and it must have been at such a height, as that it might appear visibly to recede, or to go forward, ten lines. We may therefore suppose, that they consisted only of half hours, (T.) or less.

C. --- If the retrograde motion were instantaneous, as Cajetan believes, the day would only be five hours longer than usual; (M.) but if otherwise, it would be ten; as the sun would occupy five hours in going back, and as many to regain its former station. T. --- Usher supposes that the night was as much shortened, that so astronomical observations may still be verified without any confusion.

But that would introduce a fresh miracle. Some assert that only the shadow went back, without any derangement in the heavenly bodies. Spinosa laughs at the ignorance of those people, who mistook the effects of a parhelion for a miracle. This author may boast of his superior knowledge. But how came the sages of Babylon (v. 12.) to be unacquainted with such a natural cause? How came it so opportunely (C.) at the time appointed by the prophet? What improbable explanations are not those forced to admit, who deny to the Almighty the power of changing his own works! H. --- The silence of profane historians respecting this miracle, is of little consequence. Herodotus (ii. 142.) seems to hint at it, as well as at that under Josue; (x.) being informed "by the Egyptians, that during 10340 years, the sun had risen four times in an extraordinary manner. It had risen twice where it ought naturally to set, and had set as often where it should rise." He might have said more simply, that the sun had twice gone back. See Solin, 45. C. --- S. Dion. Areop. ep. 7. ad Polycarp. --- This last author thinks that this day was twenty hours longer than usual, supposing that the lines designate so many hours, and that the sun kept going back for ten hours. W.

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2 سلاطین 20:11

Ver. 11. Dial. Heb. also, "steps." S. Jerom confesses that he followed Sym. in Isai. xxxviii. 7.

Whether this dial resembled one of ours, (Grotius) or was made in the form of steps, (S. Cyr.

hom. 3, in Isaias, &c.) or rather of a half globe, (C.) after the Babylonian fashion, (Vitruv. ix. 9.) is not clear. Some have asserted that hours were not known to the Hebrews, before the captivity.

Usher, A. 3291. --- But Toby, (xii. 22.) who wrote at Nineve, under the reign of Manasses, clearly speaks of them. The Egyptians pretend that they invented water hour-glasses. But the invention of dials is attributed to the Chaldees, from whom Anaximander introduced them among the Greeks, under the reign of Cyrus. He died A. 3457. --- Achaz had much to do with Theglathphalasar; (C.

xvii. 8.) and probably obtained this curiosity from the same country. In more ancient times, people measured time by the length of their shadow, and were invited to a feast at such a foot, in the same manner as we should invite for such an hour. Palladius, Rustic.

xii. C. --- Till the year of Rome 595, when Nasica dedicated the first water hour-glass, the Romans knew not how the time passed on cloudy days. Pliny vii. 60.

Vitruvius ix. 9. --- Grotius supposes that the dial of Achaz was a concave semicircular gnomon, in which a globe was placed, the shadow of which fell on twenty-eight lines. D.

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2 سلاطین 20:12

Ver. 12. Berodach, or Merodac Baladan. Isai. xxxix. 1. C. --- The latter was his father; the famous Nabonassar. D. --- Letters, or books. Isai. --- Sick. They came to congratulate him on his recovery, and also (M.) to inquire of the wonder that had happened upon the earth. God left him that he might be tempted, and all things might be made known that were in his heart. 2 Par.

xxxii.

31. H. --- If this embassage took place after the fall of Sennacherib, the king of Babylon might thank Ezechias for having stopped the career of that ambitious monarch, from whom the former had every thing to fear. C.

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2 سلاطین 20:13

Ver. 13. Rejoiced, at being honoured by so great a prince, (M.) who afterwards defeated Asarhaddon. T. --- Heb. "hearkened unto them." But the sense of the Vulg. is preferable, and the construction of the original seems to require it, as it is also understood by the Sept. and Syriac, and by Isaias, xxxix. 2. --- Spices.

Heb. "precious things," (Mont.) "treasures," (Chal. Syr.)

"cabinet" of jewels, &c. Vatable. --- Vessels, or armour, and all this fine furniture. S. Jerom says, that Ezechias also displayed before them the treasures of the temple, which chiefly drew upon him God's displeasure. C. ---

He might be guilty only of a venial sin of vanity and of ingratitude: (M.) and God took occasion, from this offence to admonish the king of the impending ruin. D.

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2 سلاطین 20:17

Ver. 17. Babylon, under the last kings of Juda. It cannot be explained of Sennacherib. C. xviii.

15.

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2 سلاطین 20:18

Ver. 18. Eunuchs; servants. Dan. i. 3. We only read of Manasses, who was taken to Babylon. C.

--- But he might have many brothers, who might be reduced to a menial condition; (Salien) as the text seems to refer to the immediate sons of Ezechias. H. --- It may, however, be explained of his descendants. M. C. xxiv.

12.

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2 سلاطین 20:19

Ver. 19. Let. Heb. "and he added, let," &c. C. --- Prot. "he said, is it not good, if peace and truth (or a solid and desirable peace) be in my days?" He is not indifferent about his family, as the Jews would insinuate (Eus. and S. Jer. in Isai. xxxix. 7. 8.) from the prophet's adding, Be comforted...my people; (C. xl. 1.

H.) but he submits with resignation to God's decrees, (S.

Ambrose) and begs that God would be pleased to suffer him to die in peace, as the sentence did not seem to affect his person. H. --- Josephus insinuates that he was exceedingly grieved at the distress which hung over his posterity, (Ant.

x. 3.) and we are assured the Ezechias and the people entered into sentiments of humility and penance, which for a time averted the wrath of God. 2

Par. xxxii. 26.

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2 سلاطین 20:20

Ver. 20. City. Probably before it was besieged by Sennacherib. 2 Par. xxxii. 4. ---

Juda, and in the works of Isaias. Ibid. xxxii. 32. Isaias xxxvii. and xxxviii. and xxxix. The prophet gives us the canticle of this pious king, who shone with so great splendour, and did so much for the good of his people. C. xviii. 4. 5.

Eccli. xlviii. 19. C. --- He generously opposed the reign of vice, and though threatened with the most imminent dangers, came off with victory. Thus Jesus Christ declared war against idolatry and all vice, and established his Church in the midst of persecution.

H. --- Ezechias was conducted to the gates of death, and brought back; Christ rose victorious from the grave, as the holy king seems to have foreseen. Isai.

xxxviii. 19. C.

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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

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