کلسیوں · IRV-UR
کلسیوں
2
بائبل کا متنمصنوعی آواز (AI)
मैं चाहता हूँ कि तुम जान लो कि मैं तुम्हारे लिए किस क़दर जाँफ़िशानी कर रहा हूँ — तुम्हारे लिए, लौदीकिया शहर वालों के लिए और उन तमाम ईमानदारों के लिए भी जिन की मेरे साथ मुलाक़ात नहीं हुई। مزید دیکھیں: کلسیوں 1:29فلپیوں 1:30کلسیوں 4:12-13मेरी कोशिश यह है कि उन की दिली हौसला अफ़्ज़ाई की जाए और वह मुहब्बत में एक हो जाएँ, कि उन्हें वह ठोस भरोसा हासिल हो जाए जो पूरी समझ से पैदा होता है। क्यूँकि मैं चाहता हूँ कि वह ख़ुदा का राज़ जान लें। राज़ क्या है? मसीह ख़ुद। مزید دیکھیں: کلسیوں 1:27کلسیوں 4:8رومیوں 16:25उसी में हिक्मत और इल्म — ओ — 'इरफ़ान के तमाम ख़ज़ाने छुपे हैं। مزید دیکھیں: 1 کرنتھیوں 1:241 کرنتھیوں 1:30رومیوں 11:33ग़रज़ ख़बरदार रहें कि कोई तुमको बज़ाहिर सही और मीठे मीठे अल्फ़ाज़ से धोखा न दे। مزید دیکھیں: 1 یوحنا 4:1افسیوں 4:14متی 24:4क्यूँकि गरचे मैं जिस्म के लिहाज़ से हाज़िर नहीं हूँ, लेकिन रूह में मैं तुम्हारे साथ हूँ। और मैं यह देख कर ख़ुश हूँ कि तुम कितनी मुनज़्ज़म ज़िन्दगी गुज़ारते हो, कि तुम्हारा मसीह पर ईमान कितना पुख़्ता है। مزید دیکھیں: 1 کرنتھیوں 5:3-41 تھسلنیکیوں 2:171 کرنتھیوں 16:13तुमने ईसा मसीह को ख़ुदावन्द के तौर पर क़बूल कर लिया है। अब उस में ज़िन्दगी गुज़ारो। مزید دیکھیں: کلسیوں 1:101 یوحنا 2:61 تھسلنیکیوں 4:1उस में जड़ पकड़ो, उस पर अपनी ज़िन्दगी तामीर करो, उस ईमान में मज़्बूत रहो जिस की तुमको तालीम दी गई है और शुक्रगुज़ारी से लबरेज़ हो जाओ। مزید دیکھیں: افسیوں 3:17یرمیاہ 17:8افسیوں 2:20-22होशियार रहो कि कोई तुम को फ़ल्सफ़ियाना और महज़ धोखा देने वाली बातों से अपने जाल में न फँसा ले। ऐसी बातों का सरचश्मा मसीह नहीं बल्कि इंसानी रिवायतें और इस दुनियाँ की ताक़तें हैं। مزید دیکھیں: 1 تیمتھیس 6:20افسیوں 5:6متی 7:15क्यूँकि मसीह में ख़ुदाइयत की सारी मा'मूरी मुजस्सिम हो कर सुकूनत करती है। مزید دیکھیں: کلسیوں 1:19یوحنا 10:30یوحنا 1:14और तुम को जो मसीह में हैं उस की मामूरी में शरीक कर दिया गया है। वही हर हुक्मरान और इख़्तियार वाले का सर है। مزید دیکھیں: افسیوں 3:19کلسیوں 1:16-181 کرنتھیوں 1:30-31उस में आते वक़्त तुम्हारा ख़तना भी करवाया गया। लेकिन यह ख़तना इंसानी हाथों से नहीं किया गया बल्कि मसीह के वसीले से। उस वक़्त तुम्हारी पुरानी निस्बत उतार दी गई, مزید دیکھیں: رومیوں 2:29فلپیوں 3:3رومیوں 6:6तुम को बपतिस्मा दे कर मसीह के साथ दफ़नाया गया और तुम को ईमान से ज़िन्दा कर दिया गया। क्यूँकि तुम ख़ुदा की क़ुदरत पर ईमान लाए थे, उसी क़ुदरत पर जिस ने मसीह को मुर्दों में से ज़िन्दा कर दिया था। مزید دیکھیں: رومیوں 6:3-5گلتیوں 3:271 پطرس 3:21पहले तुम अपने गुनाहों और नामख़्तून जिस्मानी हालत की वजह से मुर्दा थे, लेकिन अब ख़ुदा ने तुमको मसीह के साथ ज़िन्दा कर दिया है। उस ने हमारे तमाम गुनाहों को मुआफ़ कर दिया है। مزید دیکھیں: افسیوں 2:5-6رومیوں 8:11افسیوں 2:1और अहकाम की वह दस्तावेज़ जो हमारे ख़िलाफ़ थी उसे उस ने रद्द कर दिया। हाँ, उस ने हम से दूर करके उसे कीलों से सलीब पर जड़ दिया। مزید دیکھیں: افسیوں 2:14-16یسعیاہ 44:22یسعیاہ 43:25उस ने हुक्मरानों और इख़्तियार वालों से उन का हथियार छीन कर सब के सामने उन की रुस्वाई की। हाँ, मसीह की सलीबी मौत से वह ख़ुदा के क़ैदी बन गए और उन्हें फ़तह के जुलूस में उस के पीछे पीछे चलना पड़ा। مزید دیکھیں: عبرانیوں 2:14افسیوں 4:8متی 12:29चुनाँचे कोई तुमको इस वजह से मुजरिम न ठहराए कि तुम क्या क्या खाते — पीते या कौन कौन सी ईदें मनाते हो। इसी तरह कोई तुम्हारी अदालत न करे अगर तुम हक़ की ईद या सबत का दिन नहीं मनाते। مزید دیکھیں: رومیوں 14:5-6رومیوں 14:10رومیوں 14:13-17यह चीज़ें तो सिर्फ़ आने वाली हक़ीक़त का साया ही हैं जबकि यह हक़ीक़त ख़ुद मसीह में पाई जाती है। مزید دیکھیں: عبرانیوں 10:1عبرانیوں 8:5یوحنا 1:17ऐसे लोग तुम को मुजरिम न ठहराएँ जो ज़ाहिरी फ़रोतनी और फ़रिश्तों की इबादत पर इसरार करते हैं। बड़ी तफ़्सील से अपनी रोयाओं में देखी हुई बातें बयान करते करते उन के ग़ैररुहानी ज़हन ख़्वाह — म — ख़्वाह फूल जाते हैं। مزید دیکھیں: کلسیوں 2:81 یوحنا 4:1-2کلسیوں 2:23यूँ उन्हों ने मसीह के साथ लगे रहना छोड़ दिया अगरचे वह बदन का सिर है। वही जोड़ों और पट्ठों के ज़रिए पूरे बदन को सहारा दे कर उस के मुख़्तलिफ़ हिस्सों को जोड़ देता है। यूँ पूरा बदन ख़ुदा की मदद से तरक़्क़ी करता जाता है। مزید دیکھیں: افسیوں 4:15-16یوحنا 15:4-6رومیوں 12:4-5तुम तो मसीह के साथ मर कर दुनियाँ की ताक़तों से आज़ाद हो गए हो। अगर ऐसा है तो तुम ज़िन्दगी ऐसे क्यूँ गुज़ारते हो जैसे कि तुम अभी तक इस दुनिया की मिल्कियत हो? तुम क्यूँ इस के अह्काम के ताबे रहते हो? مزید دیکھیں: کلسیوں 2:8گلتیوں 4:3کلسیوں 2:14मसलन “इसे हाथ न लगाना, वह न चखना, यह न छूना।” مزید دیکھیں: 1 تیمتھیس 4:3یسعیاہ 52:11پیدایش 3:3इन तमाम चीज़ों का मक़्सद तो यह है कि इस्तेमाल हो कर ख़त्म हो जाएँ। यह सिर्फ़ इंसानी अह्काम और तालीमात हैं। مزید دیکھیں: یسعیاہ 29:13ططس 1:14مرقس 7:18-19बेशक यह अह्काम जो गढ़े हुए मज़्हबी फ़राइज़, नाम — निहाद फ़रोतनी और जिस्म के सख़्त दबाओ का तक़ाज़ा करते हैं हिक्मत पर मुन्हसिर तो लगते हैं, लेकिन यह बेकार हैं और सिर्फ़ जिस्म ही की ख़्वाहिशात पूरी करते हैं। مزید دیکھیں: 1 تیمتھیس 4:8کلسیوں 2:18کلسیوں 2:22
مزید دیکھیں: باہمی حوالہ جات OpenBible.info (CC BY) سے، جزوی طور پر Treasury of Scripture Knowledge (پبلک ڈومین) سے ماخوذ۔
غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)12 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
کلسیوں 2:4
Ver. 4. That no man may deceive you.[1] He means those false teachers and vain philosophers, who deceived them by a sophistical way of reasoning, advancing in this manner their fabulous inventions; it is likely some disciples of Simon the magician. Wi. — The false teachers whom S. Paul wished to refute, despising the doctrine of the gospel, which appeared too simple and common, affected mysterious discourses, and examined the doctrine of the apostles, according to the maxims and axioms of philosophers. They also denied that Christ was God. Tirinus. — May not this advice be at present applicable to many of our Christian brethren, who are but too often led away by trusting too much to the vain reasonings of man. A.
↑ 4کلسیوں 2:7
Ver. 7. Rooted and built up in him, who is the head of all, your Redeemer, and author of your salvation, not upon Angels. Wi.
↑ 7کلسیوں 2:8
Ver. 8. Lest any man impose upon you.[2] In the Greek, make a prey of you, as thieves that steal things. — There were two sorts of false teachers among them; they who mixed vain errors from heathen philosophy with the principles of the Christian religion, and they who had been Jews, and were for making them retain those rites and customs which the Jews had among them, and were only from their private human traditions. Wi. This alludes to the traditions and observances which the Pharisees had added to the law of Moses, and which Christ had blamed; but which these false apostles wished to introduce amongst the Colossians. The ceremonial laws were the elementary instructions given by God to the world, but we are to attach ourselves to the doctrines of Jesus Christ, from whom alone we expect light and justice, and sanctity. V. — According to the rudiments of the world: by which some expound vain fallacies and false maxims of the first kind of teachers; others the Jewish ceremonies, which are called weak and poor elements, or rudiments. Gal. iv. 9. This is neither to condemn in general the use of philosophy, which S. Aug. commends, and made use of, nor all traditions delivered by the apostles. See 1 Cor. xi. and 2. Thess. ii. 14. Wi.
↑ 8کلسیوں 2:9
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 9. For in him (in Christ) dwelleth all the fulness of the Godhead (of the divinity) corporally.[3] That is, in the person of Christ, the Son of God, really and substantially united to our human nature. Not inhabiting, as in a temple as the Nestorian heretics pretended, nor as by his grace in men's souls, but so as to be personally or hypostatically united to the soul and body of Christ. Wi.
↑ 9کلسیوں 2:12
Ver. 12. Buried with him in baptism, signified by the ceremony of immersion in baptism. See Rom. vi. 3. Wi.
↑ 12کلسیوں 2:14
Ver. 14. Blotting out, &c.[4] This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having sinned in him. Others would have it to signify only the yoke and obligations of the Mosaical law, which could not of itself remit sins, and occasionally made persons greater sinners. This sentence of death (whether we understand the one or the other) Christ took away, fastening it as it were, to the cross, taking it away by his death on the cross. Wi.
↑ 14کلسیوں 2:15
Ver. 15. And despoiling the principalities and powers; the devil and his infernal spirits. Wi.
↑ 15کلسیوں 2:16
Ver. 16. Let no man, therefore, judge you in meat or in drink. That is, for not abstaining from meats, called unclean, for drinking out of a cup without a cover, (see Num. xix.) or for not keeping the Jewish festivals. For these were but shadows, types and figures of future things to be fulfilled in the new law of Christ: but the body is of Christ, (v. 17.) i.e. was the body, the truth, the substance signified by these shadows and types. Wi. — He means with regard to the Jewish observations of the distinction of clean and unclean meats; and of their festivals, new moons, and sabbaths; as being no longer obligatory. Ch.
— Modern dogmatizers wilfully or ignorantly misapply this text of the apostle, to disprove the fasts and festivals observed in the Catholic Church; but it is evident, as S. Austin observes, that the apostle is here condemning the legal distinction of clean and unclean meats, and the feasts of the new moon, to which false brethren wanted to subject the Colossians. S. Aug. ep. 59. ad Paulin. in solut. quæs. 7.
↑ 16کلسیوں 2:18
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 18. Let no man seduce you.[5] In the Greek, hinder you from getting the prize. — Willing[6] (by their own will) in humility, and religion of Angels, practising a wrong and mistaken humility in regard of the Angels, when you pay them a worship not due to them, pretending them to be the mediators and saviours of mankind, as if they were equal, or greater than Christ, our only Redeemer; walking in things you understand not, these men being deceived by their vain philosophy, and pride of their own imaginations. By this means not holding, (v. 19.) but having shaken off their only true invisible head, Christ Jesus, who is the head of his Church. It is admitted that these false doctors, among the Colossians, had introduced an undue and superstitious worship of Angels, and gave to them even a greater honour than to Christ. They worshipped them as the creators of the world, as mediators with God, even above Jesus Christ, which S. Paul here expresseth by these words, not holding the head. These seem to have been some disciples of Simon, and their heresies continued in some churches of Asia even to the fourth age, as we may find by a canon of the council of Laodicea. But there is nothing here nor in that council against a due, i.e. an inferior honour and veneration, nothing like a divine honour, nor injurious to Christ, our chief mediator and only Redeemer, which the Church, from the first ages, paid to saints and Angels.
We do not ask grace, we do not offer up sacrifice, we hope not for salvation, but from God only, from Christ, God and man. Wi. — Willing, &c. That is, by a self-willed, self-invented, superstitious worship, falsely pretending humility, but really proceeding from pride. Such was the worship that many of the philosophers (against whom S. Paul speaks, v. 8.) paid to Angels or demons, by sacrificing to them, as carriers of intelligence betwixt God and man; pretending humility in so doing, as if God was too great to be addressed by men, and setting aside the mediatorship of Jesus Christ; who is the head both of Angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon and Menander, to the Angels, whom they believed to be the makers and lords of this lower world. This is certain, that they whom the apostle here condemns, did not hold the head, (v. 19.) that is, Jesus Christ, and his mediatorship; and therefore what he writes here no ways touches the Catholic doctrine and practice, of desiring our good Angels to pray to God for us, through Jesus Christ. S. Jerom, (Epist. ad Algas) understands by the religion or service of Angels, the Jewish religion given by Angels; and shews all that is here said to be directed against the Jewish teachers, who sought to subject the new Christians to the observances of the Mosaic law. Ch. —
Walking in the things which he hath not seen. These false teachers pretended to know the number and names of the Angels, and how to distribute them into different orders and classes, with as much precision as if they had walked through heaven. Instead of following the revelation of the holy Spirit in the gospel, they followed their own spirit, boasting of what it was impossible for them to know. C. — But let no one snatch from you the glory of heaven, which should be the reward of your career, and the recompense of your fidelity, deceiving you by an outward show of false piety and affected humility. V.
↑ 18کلسیوں 2:20
Ver. 20. If then you be dead with Christ, or if you be not of this world, why do you act as if you were in it? practising the ceremonies of the law, as if you still expected Christ; all which are hurtful to you. S. Jerom. — In your baptism you died with Jesus Christ to all legal observances, and should not therefore suffer any carnal laws to be imposed upon you, as if you were still living in this first state of the world. V. — These things have an appearance of humility, if you abstain from them through mortification, and not through any necessity, as if they were unclean. But if we look upon them, and reject them as impure, and despise those who do not follow our example, then these things, so far from being useful, become prejudicial. Grotius. — Why do you yet decree[7] in this manner? Wi.
↑ 20کلسیوں 2:21
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 21. Touch not, &c. That is, why do you permit yourselves to be taught in this manner by those Jewish doctors: why do you touch or eat this, lest you be unclean? such superstitious observations, now at least, when there is no necessity nor obligation for you to observe them, tend to destruction, &c. Wi.
— The meaning is, that Christians should not subject themselves, either to the ordinances of the old law, forbidding touching or tasting things unclean: or to the superstitious invention of heretics, imposing such restraints, under pretence of wisdom, humility, or mortification. Ch.
↑ 21کلسیوں 2:23
Ver. 23. Which things have indeed, (as such masters teach you) a shew of wisdom, in their nice superstitious ways, joined by some of them with extraordinary abstinences, and severities practised on the body in fasting, which they observe, without any honour or regard, even not to the satiating of the flesh; i.e. according to the common expression, with such an excess, as not to allow the body[8] what is sufficient or necessary to support nature, that a man may be able to labour and comply with his duties; but here is nothing against discreet fasting, and self-denials, so much recommended in the holy Scriptures. Wi.
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[1] V. 4. Decipiat, paralogizetai, fallaci ratiocinatione.
[2] V. 8. Decipiat, sulagogon, prædam furtive abducens. See S. Chrys. log. st.
p. 118.
[3] V. 9. In ipso inhabitat omnis plenitudo divinitatis corporaliter, katoikei pan to pleroma tes theotetos somatikos. See S. Chrys. Ibid.
[4] V. 14. Chirographum decreti; cheirographon tou dogmatos. In the common Greek copies, tois dogmasi, as Ephes. ii. 15.
[5] V. 18. Seducat, katabrabeueto. See Mr. Legh's Crit. Sacra.
[6] Ibid. Volens, thelon; religione, threskeia. — Walking, ambulans, embateuon, superbè se ingerens.
[7] V. 20. Quid adhuc decernitis, dogmatizesthe.
[8] V. 23. Et non ad parcendum corpori, kai apheidia somatos, et in non parcentia corporis, vel in crudelitate erga corpus. — Non in honore ad saturitatem, ouk en time pros plesmonen.
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↑ 23لائسنس: 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