دانی ایل · IRV-UR
دانی ایل
1
بائبل کا متنمصنوعی آواز (AI)
शाह — ए — यहूदाह यहूयक़ीम की सल्तनत के तीसरे साल में शाह — ए — बाबुल नबूकदनज़र ने येरूशलेम पर चढ़ाई करके उसका घिराव किया। مزید دیکھیں: 2 تواریخ 36:5-72 سلاطین 24:1-22 سلاطین 24:13और ख़ुदावन्द ने शाह यहूदाह यहूयक़ीम को और ख़ुदा के घर के बा'ज़ बर्तनों को उसके हवाले कर दिया और उनको सिन'आर की सरज़मीन में अपने बुतख़ाने में ले गया, चुनाँचे उसने बर्तनों को अपने बुत के ख़ज़ाने में दाख़िल किया। مزید دیکھیں: 2 تواریخ 36:7یرمیاہ 27:19-20زکریاہ 5:11और बादशाह ने अपने ख़्वाजासराओं के सरदार असपनज़ को हुक्म किया कि बनी इस्राईल में से और बादशाह की नस्ल में से और शरीफ़ों में से लोगों को हाज़िर करे। مزید دیکھیں: یسعیاہ 39:72 سلاطین 20:17-182 سلاطین 24:15वह बे'ऐब जवान बल्कि खू़बसूरत और हिकमत में माहिर और हर तरह से 'अक़्लमन्द और 'आलिम हों, जिनमें ये लियाक़त हो कि शाही महल में खड़े रहें, और वह उनको क़सदियों के 'इल्म और उनकी ज़बान की ता'लीम दें। مزید دیکھیں: اعمال 7:22دانی ایل 5:11امثال 22:29और बादशाह ने उनके लिए शाही ख़ुराक में से और अपने पीने की मय में से रोज़ाना वज़ीफ़ा मुक़र्रर किया कि तीन साल तक उनकी परवरिश हो, ताकि इसके बाद वह बादशाह के सामने खड़े हो सकें। مزید دیکھیں: دانی ایل 1:19دانی ایل 1:81 سلاطین 10:8और उनमें बनी यहूदाह में से दानीएल और हननियाह और मीसाएल और 'अज़रियाह थे। مزید دیکھیں: حزقی ایل 14:14حزقی ایل 14:20متی 24:15और ख़्वाजासराओं के सरदार ने उनके नाम रख्खे; उसने दानीएल को बेल्तशज़र, हननियाह को सदरक, और मीसाएल को मीसक, और 'अज़रियाह को 'अबदनजू कहा। مزید دیکھیں: دانی ایل 5:12دانی ایل 4:8دانی ایل 2:49लेकिन दानीएल ने अपने दिल में इरादा किया कि अपने आप को शाही खु़राक से और उसकी शराब से, जो वह पीता था, नापाक न करे; तब उसने ख़्वाजासराओं के सरदार से दरख़्वास्त की कि वह अपने आप को नापाक करने से मा'जू़र रखा जाए। مزید دیکھیں: زبور 141:41 کرنتھیوں 10:18-21حزقی ایل 4:13-14और ख़ुदा ने दानीएल को ख़्वाजासराओं के सरदार की नज़र में मक़्बूल — ओ — महबूब ठहराया। مزید دیکھیں: پیدایش 39:21زبور 106:46امثال 16:7चुनाँचे ख़्वाजासराओं के सरदार ने दानीएल से कहा, मैं अपने ख़ुदावन्द बादशाह से, जिसने तुम्हारा खाना पीना मुक़र्रर किया है डरता हूँ; तुम्हारे चेहरे उसकी नज़र में तुम्हारे हम उम्रों के चेहरों से क्यूँ ज़बून हों, और यूँ तुम मेरे सिर को बादशाह के सामने ख़तरे में डालो। مزید دیکھیں: متی 6:16-18یوحنا 12:42-43امثال 29:25तब दानीएल ने दारोग़ा से जिसको ख़्वाजासराओं के सरदार ने दानीएल और हननियाह और मीसाएल और 'अज़रियाह पर मुक़र्रर किया था कहा, “मैं तेरी मिन्नत करता हूँ कि तू दस दिन तक अपने ख़ादिमों को आज़मा कर देख, और खाने को साग — पात और पीने को पानी हम को दिलवा। مزید دیکھیں: رومیوں 14:2دانی ایل 1:16استثنا 8:3तब हमारे चेहरे और उन जवानों के चेहरे जो शाही खाना खाते हैं, तेरे सामने देखें जाएँ फिर अपने ख़ादिमों से जो तू मुनासिब समझे वह कर।” चुनाँचे उसने उनकी ये बात क़ुबूल की और दस दिनों तक उनको आज़माया। और दस दिन के बाद उनके चेहरों पर उन सब जवानों के चेहरों की निस्बत जो शाही खाना खाते थे, ज़्यादा रौनक़ और ताज़गी नज़र आई। مزید دیکھیں: خروج 23:25امثال 10:222 سلاطین 4:42-44तब दारोग़ा ने उनकी ख़ुराक और शराब को जो उनके लिए मुक़र्रर थी रोक दिया, और उनको साग — पात खाने को दिया। مزید دیکھیں: دانی ایل 1:12तब ख़ुदा ने उन चारों जवानों को मा'रिफ़त और हर तरह की हिकमत और 'इल्म में महारत बख़्शी, और दानीएल हर तरह की रोया और ख़्वाब में साहब — ए — 'इल्म था। مزید دیکھیں: 1 سلاطین 3:12یعقوب 1:5ایوب 32:8और जब वह दिन गुज़र गए जिनके बाद बादशाह के फ़रमान के मुताबिक़ उनको हाज़िर होना था, तो ख़्वाजासराओं का सरदार उनको नबूकदनज़र के सामने ले गया। مزید دیکھیں: دانی ایل 1:5और बादशाह ने उनसे बातें कीं और उनमें से दानीएल और हननियाह और मीसाएल और 'अज़रियाह की तरह कोई न था, इसलिए वह बादशाह के सामने खड़े रहने लगे। مزید دیکھیں: امثال 22:29دانی ایل 1:5پیدایش 41:46और हर तरह की ख़ैरमन्दी और अक़्लमन्दी के बारे में जो कुछ बादशाह ने उनसे पूछा, उनको तमाम फ़ालगीरों और नजूमियों से जो उसके तमाम मुल्क में थे, दस दर्जा बेहतर पाया। مزید دیکھیں: یسعیاہ 47:12-141 سلاطین 4:29-34خروج 8:19और दानीएल ख़ोरस बादशाह के पहले साल तक ज़िन्दा था। مزید دیکھیں: دانی ایل 6:28دانی ایل 10:1
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)13 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 PROPHECY OF DANIEL.
PREFACE.
DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezech. xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe and Job, as three persons most eminent for virtue and sanctity. Ezech. xiv. He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. Mat.
xxiv. Mark xiii. Luke xxi.) Ch. --- The ancient Jews ranked him among the greatest prophets.
Jos. Ant. x. 12. and 1 Mac. ii. 59. Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theod.) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. S. Jer. --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Heb. or Chal. else how should we have the version of Theodotion, which the Church has substituted instead of the Sept. as that copy was become very incorrect, and is now lost?
C. --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. Kennicott. --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. C. --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of S. Matthew's Heb. original, and of the Chaldee of Judith,
&c. will evince that their works are spurious. H. ---Extracts of (C.) Aquila and Sym. seen by S.
Jerom, (W.) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. C. See S.
Jer. in Jer. xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth) has spoken, all farther controversy ought to cease; (H.) and we should follow the precept, Remove not the landmarks which thy fathers have placed. Deut.
xix. 14. See N. Alex. t.
ii. S. Jerom, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant.
C. --- If he really denied their authority, his opinion ought not to outweigh that of so many other (H.) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See S. Cyp. &c.
also the observations prefixed to Tobias, (W.) and p.
597. H. --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance.
Watson. --- Daniel, according to Sir Is. Newton, resembles the Apoc. (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." Bp.
Newton. --- Yet there are many difficulties which require a knowledge of history; (S. Jer. W.) and we must reflect on the words of Christ, He that readeth, let him understand. Mat. xxiv. 15.
Daniel (H.) is supposed to have died at court, (C.) aged 110, having written many things of Christ. W. --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. H.
دانی ایل 1:1
Ver. 1. Third, at the conclusion, so that it is called the fourth. Jer. xxv. 1. A. Lap.
M. ---
Nabuchodonosor began his expedition into Syria a year before he was king; (Salien, A. 3428.
Jos. &c.) or he had the title before his father Nabopolassar's death. Usher, A.
3397. --- The following year he took Joakim, with a design to convey him to Babylon; but left him on hard terms, and seized many of the sacred vessels, Daniel, &c. C. --- Joakim reigned other eight years.
2 Par. xxxvi. 5. W.
↑ 1دانی ایل 1:2
Ver. 2. His god; Bel, or Belas, the principal idol of the Chaldeans. Ch. --- The king pretended to derive his pedigree from Belus, (Abyd. Eus. præp. 1.) and greatly enriched his temple, (C.) which Xerxes demolished. Arrian. --- God.
Some part might be kept in the palace. C. v. 10. and 2 Par. xxxvi. 7.
↑ 2دانی ایل 1:3
Ver. 3. Eunuchs, or chief officers. The Jews assert that Daniel was made an eunuch. Is. xxxix. 7.
But he might be so styled on account of his dignity. C. --- Princes. Lit.
"tyrants." H. --- This name was afterwards only rendered odious by the misconduct of several kings. C. --- Heb.
parthemim, (H.) seems to be of Greek derivation, alluding to protimoi, or protoi, "the first or most honoured." Drus. --- We find here other Greek words.
C.
↑ 3دانی ایل 1:4
Ver. 4. Blemish. Deformed people were excluded the throne, or the king's presence. Procop. 1.
--- Science; well educated, or apt to learn. They were first to be taught the Chaldee letters, which then differed from the Hebrew. C.
↑ 4دانی ایل 1:5
Ver. 5. Meat: more exquisite. De Dieu. --- All was first served on the king's table. Athen. vi. 14.
↑ 5دانی ایل 1:6
Ver. 6. Juda. It is thought all four were of royal blood. C. --- Others were also kept at court. M.
↑ 6دانی ایل 1:7
Ver. 7. Baltassar, or as Chaldees (C. or Masorets. H.) pronounce, Beltesasar,
"the treasurer of Baal." The names were changed to testify their subjection, (C.) and that they might embrace the manners of the Chaldees. M. --- The new names alluded to the sun. C.
↑ 7دانی ایل 1:8
Ver. 8. Daniel, as head and nearer the throne, gave good example to the rest.
W. --- Defiled, either by eating meat forbidden by the law, or which had before been offered to idols. Ch. --- It was customary among the pagans to make an offering of some parts to their gods, or throw it into the fire. Theod. C. ---
These reasons determined the pious youths, (H.) who desired also to keep free from gluttony and other vices. Theod. W.
↑ 8دانی ایل 1:11
Ver. 11. Malassar, another inferior officer. It means also one appointed over the mouth or provisions, (C.) and might be Asphenez. v. 3, 9. H.
↑ 11دانی ایل 1:12
Ver. 12. Pulse. That is, pease, beans, and such like. Ch. --- S. Basil hence shews the advantages of fasting; and Catholics, who imitate Daniel, may expect the like reward in heaven: and the hope that such a pattern would not displease their dissenting brethren, but rather screen them from their profane sarcasms. H.
↑ 12دانی ایل 1:17
Ver. 17. Dreams. He was learned in all the sciences of the country, like Moses.
Acts vii. 22. C.
--- They studies these things, in order to refute what was erroneous: discunt...ut judicent. S. Jer.
--- The Chaldeans paid great attention to dreams. Daniel acquired the knowledge of such as were sent from heaven by the gift of God, as Joseph had done. To pay any regard to common dreams would be childish (C.) and sinful, if the person depend on them for the knowledge of futurity. H.
↑ 17دانی ایل 1:20
Ver. 20. Diviners, or fortune-tellers. --- Wise men. Sept. "philosophers." C. ---
Heb. Ashaphim, may come from the Gr. sophoi. Grot. --- They had been educated three years. v. 5. H.
↑ 20دانی ایل 1:21
Ver. 21. Cyrus; and also to the third, (C. x) and of course during the whole of the captivity. W.
--- He was maintained in power by the conqueror of Babylon. C. vi. 18. and xiv.
1. He first displayed his sagacity in the cause of Susanna, (C. xiii. C.) whose history was placed at the head of the book, in Theodotion, (S. Jer. in Isai. iii. 1.) as in its natural order. C.
↑ 21لائسنس: 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