استثنا · IRV-UR
استثنا
18
بائبل کا متنمصنوعی آواز (AI)
लावी काहिनों या'नी लावी के क़बीले का कोई हिस्सा और मीरास इस्राईल के साथ न हो; वह ख़ुदावन्द की आतिशीन क़ुर्बानियाँ और उसी की मीरास खाया करें। مزید دیکھیں: گنتی 18:8-9استثنا 10:91 کرنتھیوں 9:13-14इसलिए उनके भाइयों के साथ उनको मीरास न मिले; ख़ुदावन्द उनकी मीरास है, जैसा उसने ख़ुद उनसे कहा है। مزید دیکھیں: یسعیاہ 61:6زبور 73:24-26نوحہ 3:24और जो लोग गाय — बैल या भेड़ या बकरी की क़ुर्बानी गुज़रानते हैं उनकी तरफ़ से काहिनों का यह हक़ होगा, कि वह काहिन को शाना और कनपटियाँ और झोझ दें। مزید دیکھیں: احبار 7:30-34استثنا 12:27और तू अपने अनाज और मय और तेल के पहले फल में से, और अपनी भेड़ों के बाल में से जो पहली दफ़ा' कतरे जाएँ उसे देना। مزید دیکھیں: نحمیاہ 12:44-472 تواریخ 31:4-10خروج 22:29क्यूँकि ख़ुदावन्द तेरे ख़ुदा ने उसको तेरे सब क़बीलों में से चुन लिया है, ताकि वह और उसकी औलाद हमेशा ख़ुदावन्द के नाम से ख़िदमत के लिए हाज़िर रहें। مزید دیکھیں: استثنا 10:8گنتی 3:10گنتی 16:5और तेरी जो बस्तियाँ सब इस्राईलियों में हैं उनमें से अगर कोई लावी किसी बस्ती से जहाँ वह बूद — ओ — बाश करता था आए, और अपने दिल की पूरी चाहत से उस जगह हाज़िर हो जिसको ख़ुदावन्द चुनेगा: مزید دیکھیں: گنتی 35:2-3استثنا 12:51 پطرس 5:2तो अपने सब लावी भाइयों की तरह जो वहाँ ख़ुदावन्द के सामने खड़े रहते हैं, वह भी ख़ुदावन्द अपने ख़ुदा के नाम से ख़िदमत करे। مزید دیکھیں: 2 تواریخ 31:2-4और उन सबको खाने को बराबर हिस्सा मिले, 'अलावा उस क़ीमत के जो उसके बाप — दादा की मीरास बेचने से उसे हासिल हो। مزید دیکھیں: نحمیاہ 12:44نحمیاہ 12:47لوقا 10:7जब तू उस मुल्क में जो ख़ुदावन्द तेरा ख़ुदा तुमको देता है पहुँच जाओ, तो वहाँ की क़ौमों की तरह मकरूह काम करने न सीखना। مزید دیکھیں: استثنا 12:29-31احبار 18:26-27احبار 18:30तुझमें हरगिज़ कोई ऐसा न हो जो अपने बेटे या बेटी को आग में चलवाए, या फ़ालगीर या शगुन निकालने वाला या अफ़सूँनगर या जादूगर مزید دیکھیں: احبار 19:31خروج 22:18احبار 19:26या मंतरी या जिन्नात का आशना या रम्माल या साहिर हो। مزید دیکھیں: احبار 19:311 سموئیل 28:11-14क्यूँकि वह सब जो ऐसा काम करते हैं ख़ुदावन्द के नज़दीक मकरूह हैं, और इन ही मकरूहात की वजह से ख़ुदावन्द तेरा ख़ुदा उनको तेरे सामने से निकालने पर है। مزید دیکھیں: احبار 18:24استثنا 9:4احبار 18:27तू ख़ुदावन्द अपने ख़ुदा के सामने कामिल रहना। مزید دیکھیں: متی 5:48پیدایش 17:1پیدایش 6:9क्यूँकि वह क़ौमें जिनका तू वारिस होगा शगुन निकालने वालों और फ़ालगीर की सुनती हैं; लेकिन तुझको ख़ुदावन्द तेरे ख़ुदा ने ऐसा करने न दिया। مزید دیکھیں: اعمال 14:16پیدایش 20:6استثنا 18:10ख़ुदावन्द तेरा ख़ुदा तेरे लिए तेरे ही बीच से, या'नी तेरे ही भाइयों में से मेरी तरह एक नबी खड़ा करेगा तुम उसकी सुनना; مزید دیکھیں: اعمال 3:22-23اعمال 7:37یوحنا 1:45यह तेरी उस दरख़्वास्त के मुताबिक़ होगा जो तूने ख़ुदावन्द अपने ख़ुदा से मजमे' के दिन होरिब में की थी, 'मुझको न तो ख़ुदावन्द अपने ख़ुदा की आवाज़ फिर सुननी पड़े और न ऐसी बड़ी आग ही का नज़ारा हो, ताकि मैं मर न जाऊँ। مزید دیکھیں: خروج 20:19استثنا 9:10استثنا 5:23-28और ख़ुदावन्द ने मुझसे कहा कि “वह जो कुछ कहते हैं इसलिए ठीक कहते हैं। مزید دیکھیں: استثنا 5:28मैं उनके लिए उन ही के भाइयों में से तेरी तरह एक नबी खड़ा करूँगा, और अपना कलाम उसके मुँह में डालूँगा, और जो कुछ मैं उसे हुक्म दूँगा वही वह उनसे कहेगा। مزید دیکھیں: یوحنا 12:49-50یوحنا 8:28استثنا 18:15और जो कोई मेरी उन बातों की जिनकी वह मेरा नाम लेकर कहेगा न सुने, तो मैं उनका हिसाब उनसे लूँगा। مزید دیکھیں: اعمال 3:22-23عبرانیوں 2:3عبرانیوں 12:25-26लेकिन जो नबी गुस्ताख़ बन कर कोई ऐसी बात मेरे नाम से कहे, जिसके कहने का मैंने उसको हुक्म नहीं दिया या और मा'बूदों के नाम से कुछ कहे, तो वह नबी क़त्ल किया जाए। مزید دیکھیں: استثنا 13:1-5یرمیاہ 27:15یرمیاہ 23:31और अगर तू अपने दिल में कहे कि 'जो बात ख़ुदावन्द ने नहीं कही है, उसे हम क्यूँ कर पहचानें?' مزید دیکھیں: 1 یوحنا 4:1-3مکاشفہ 2:21 تھسلنیکیوں 5:24तो पहचान यह है, कि जब वह नबी ख़ुदावन्द के नाम से कुछ कहे और उसके कहे कि मुताबिक़ कुछ वाक़े' या पूरा न हो, तो वह बात ख़ुदावन्द की कही हुई नहीं; बल्कि उस नबी ने वह बात ख़ुद गुस्ताख़ बन कर कही है, तू उससे ख़ौफ़ न करना। مزید دیکھیں: استثنا 18:202 سلاطین 20:1یرمیاہ 28:1-17
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)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
استثنا 18:1
Ver. 1. Oblations. Heb. "they shall eat the holocausts of the Lord and his inheritances." The priests shall have the parts of the sacrifices for peace allotted to them, &c. tithes shall be given to support the Levites. (H.) These parts are what God claims from the people, as their Sovereign, (C.) and these he assigns to his ministers. Sept. "The fruits of the Lord are their inheritance, they shall eat them." H.
↑ 1استثنا 18:3
Ver. 3. Due, ( judicium.) Moses only mentions a part, having explained the rest.
Ex. xxix. 27.
Lev. vii. 32. --- Breast, ( ventriculum. ) In the other places pectusculum occurs.
Heb. "the shoulder, the two cheeks, and the maw, or caul," called in Latin omasum, being the last and fattest of the four ventricles, and highly esteemed by the ancients. The cheeks or chaps are specified no where else; so that some think Moses here supplies what he had left imperfect, assigning to the priests the cheeks and tongue. Jansenius supposes that this is only a part of the breast, which appears to have two cheeks when the shoulders are cut off.
But Moses here probably speaks not of the peace-offerings, but of the beasts which were killed by the Israelites at home for their own uses, &c. (Clerc) as Philo explains it, (de præm.) and Josephus (iv. 4.) only specifies the right shoulder and the breast, which were given to the priests on these occasions.
C. --- Sept. "the shoulder, the cheeks, and the last ventricle." The victims were not, therefore, of a sacred nature; as they were only sacrificed, inasmuch as the blood was to be offered to the Lord. H. See Gen.
xliii. 16.
↑ 3استثنا 18:4
Ver. 4. Corn, besides those which were offered to the Lord at the feast of Pentecost. Each landholder was bound to give between the 40th and the 60th part of his produce. S. Jer. See Ex.
xxii. 29.
↑ 4استثنا 18:5
Ver. 5. Stand. This was the usual posture of the priests ministering in the temple, as well as of people praying. --- Minister. Sam. and Sept. add, "and to bless in," &c.
↑ 5استثنا 18:6
Ver. 6. Levite. In the days of Moses, all the Levites probably assisted in the service of the tabernacle, when they thought proper. But, after they should be dispersed, he encourages them to come willingly. David afterwards divided the priests and the Levites into classes, which were obliged to serve in their turns, 1 Par. xxiii. &c. Though he derogated from the words of the law, he followed the spirit of the injunction, which was intended to promote the great glory and decency of religion; and even after this regulation, (C.) those who desired, like Samuel, (M.) to consecrate their labours to the Lord for life, or for a long time, were in all probability entitled to the privileges here granted. C.
↑ 6استثنا 18:8
Ver. 8. Portion. Whence this was taken, whether from the tithes in general, or from the treasury of the temple, or from the revenue of the high priest, &c.
does not appear. C. --- Fathers. The Levites might possess houses, suburbs, and cattle. M. --- Heb. "besides that which ariseth from the sale of his patrimony." H.
↑ 8استثنا 18:10
Ver. 10. Fire. This impiety is not punished with death, (Lev. xviii. 21,) as the burning of children was. Lev. xx. 2. Grotius. --- It was done in imitation of the latter, and became more common, as it was less cruel; the person who was thus expiated, being to pass between or to jump over fire.
The council of Trullo (c. 65,) was forced to condemn this remnant of an abominable superstition.
But the other inhuman worship of Moloc, and of other pagan divinities, was certainly very common, and chiefly brought down destruction upon the people of Chanaan. See Jer. xix. 5.
Ezec. xxiii. 37. Ps. cv. 37. 4 K. xvii. 31. Ennius says, Pæni sunt soliti suos sacrificare puellos.
See S. Aug. C. D. vii. 17. S. Jer. in Jer. vii. 31. C. --- Soothsayers. The original term may also signify, "that useth divination." Both those who set up for diviners, and those who consult them, are condemned. H. --- Hiscuni explains it of a superstitious practice, by which a person measured a stick with his finger, saying first I will go; and then I will not; and if, when he came to the end of the stick, he had to say I will go, he determined to begin his journey. See Ezec. xxi. 21. ---
Dreams. Heb. mehonen, (Lev. xix. 26,) may denote one who judges from the sight of the clouds, or feigns revelations. --- Wizard. Heb. "witch." Sept.
"poisoner," or one who gives things to do harm. Rabbins.
↑ 10استثنا 18:11
Ver. 11. Charmer of serpents. Ps. lvii. 6. One who makes a compact with the devil. --- Spirits.
Python was the name of the serpent which Apollo slew. It might be derived from the Heb. patah,
"to seduce," because a serpent seduced Eve, and dealers with the devil generally deceived those who consult them. Sept. "a belly talker," as these impostors muttered some sounds, imitating that a spirit gave answers from their belly, See Isai. xxix. 4. --- Tellers. Heb. "wise men." H. ---
Those who promise great knowledge from the secrets of the caballa, or magic.
--- Dead.
Necromancy was already very common. Thus the witch of Endor made the ghost of Samuel appear to Saul, 1 K. xxviii. 7. The Rabbins say that the person took a bone, or the skull of the dead, when he intended to enquire into futurity.
Drusius.
↑ 11استثنا 18:13
Ver. 13. And without spot. This is by way of explication of the word perfect.
Any mixture of superstition in the worship of God is hateful to him; and that man who acknowledges any other spirit capable of foretelling what will come to pass, freely (H.) denies the Lord. C.
↑ 13استثنا 18:14
Ver. 14. God, who has already informed thee how to proceed in difficult emergencies, (C. xvii.
8,) by having recourse to the council of priests, and will also, after any death, send in due time a succession of true prophets. Heb. "God hath not suffered thee" to imitate those nations; (H.) or those prophets, whom the Lord thy God will give thee, shall not resemble these (C.) soothsayers (or observers of times) and diviners. H. --- They shall be filled with my spirit. C.
↑ 14استثنا 18:15
Ver. 15. Prophet. This passage plainly proves, that the Scripture may have many literal senses: for the context insinuates that God would supply the wants of his people, so that they should not need to go far in order to consult diviners, since they should have leaders and prophets, after the death of Moses, who might explain to them God's will, as they had desired; but, at the same time, it clearly refers to the Messias, as it is explained by S. Peter, (Acts iii. 22. W.) and by S. Stephen, Acts vii. 37. The Jews, at that time, were convinced of the truth of this application: but they only denied that Christ was the Messias. They have since gone a step farther, and deny that it regards the Messias, some referring it to Josue, others to Jeremias, &c. Ap. Munster & Fag. But surely what other prophet could be compared with Moses? C. xxxiv.
10. What other man reunited in his person the qualifications of lawgiver, chief of God's people, mediator, &c. or who was like him? Hence prophet is written in the singular, to denote his eminent dignity. S. Aug. c. Faust. ---
S. Philip recognized the claim of Jesus, as did the people after the multiplication of bread, Jo. i.
45. and vi. 14. God the Father seems to allude to this passage, according to the remark of Tertullian, (c. Mar. iv. 22,) when he says hear ye him, (Lu. ix. 35,) as S.
Cyprian believes our Saviour does also, Jo. v. 46. S. Athanasius (c. Arianos 2,) condemns the error of the Jews, who would apply this passage to any other prophet but to the Messias. If they could be excused for denying him this latter claim, they surely cannot in calling in question that Jesus was a true prophet, since he has all the marks of one; (Grotius) and if they would once acknowledge this, they must soon confess that he is also the Messias, and the Son of God, as these truths are so necessarily connected. C. --- The miracles of Moses were far exceeded by those of Jesus Christ, and the latter conversed more intimately with this eternal Father, &c. M.
↑ 15استثنا 18:16
Ver. 16. Die. This promise is not recorded, Ex. xx. 19. God will send you a mediator, who shall hide the splendour of his divinity C. under the form of a servant. Phil. ii. 7. H.
↑ 16استثنا 18:18
Ver. 18. Mouth. So Christ says, The words that I speak to you, I speak not of myself. Jo. xiv. 10.
↑ 18استثنا 18:19
Ver. 19. Revenger. S. Peter (Acts iii. 23,) reads, And it shall be that every soul which will not hear that prophet; (instead of Heb. "my words which he shall speak in my name, I will require it of him,") or he shall be destroyed from among the people. Tert. c. Mar. iv. 22. H. --- God now chastises the faithless Jews. D.
↑ 19استثنا 18:20
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 20. To say. These denote heretics, as the following point out apostates. W.
↑ 20استثنا 18:22
Ver. 22. Fear him. Sept. "you shall not spare him," but cut him off by death. H.
--- Though the completion of what has been foretold be not a sure sign of a true prophecy, (C. xiii. 2,) yet when the thing does not come to pass which the prophet had spoken unconditionally, he must undoubtedly be rejected; as also when he speaks in the name of false gods. No miracles can then establish his credit. The prophecy of Jonas, and many of the other prophecies, were conditional.
C.
↑ 22لائسنس: 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