استثنا · IRV-UR
استثنا
22
بائبل کا متنمصنوعی آواز (AI)
तू अपने भाई के बैल या भेड़ को भटकती देख कर उस से मुँह न फेरना, बल्कि ज़रूर तू उसको अपने भाई के पास पहुँचा देना। مزید دیکھیں: خروج 23:4-5حزقی ایل 34:16یسعیاہ 58:7और अगर तेरा भाई तेरे नज़दीक न रहता हो या तू उससे वाक़िफ़ न हो, तो तू उस जानवर को अपने घर ले आना और वह तेरे पास रहे जब तक तेरा भाई उसकी तलाश न करे, तब तू उसे उसको दे देना। مزید دیکھیں: متی 7:121 تھسلنیکیوں 4:6तू उसके गधे और उसके कपड़े से भी ऐसा ही करना; ग़रज़ जो कुछ तेरे भाई से खोया जाए और तुझको मिले, तू उससे ऐसा ही करना और मुँह न फेरना। तू अपने भाई का गधा या बैल रास्ते में गिरा हुआ देखकर उससे मुँह न फेरना, बल्कि ज़रूर उसके उठाने में उसकी मदद करना। مزید دیکھیں: رومیوں 15:1عبرانیوں 12:12-13متی 5:44'औरत मर्द का लिबास न पहने और न मर्द 'औरत की पोशाक पहने, क्यूँकि जो ऐसा काम करता है वह ख़ुदावन्द तेरे ख़ुदा के नज़दीक मकरूह है। مزید دیکھیں: 1 کرنتھیوں 11:4-15استثنا 18:12अगर राह चलते अचानक किसी परिन्दे का घोंसला दरख़्त या ज़मीन पर बच्चों या अंडों के साथ तुझको मिल जाए, और माँ बच्चों या अंडों पर बैठी हुई हो तो तू बच्चों को माँ के साथ न पकड़ लेना; مزید دیکھیں: احبار 22:28امثال 12:10لوقا 12:6बच्चों को तू ले तो ले लेकिन माँ को ज़रूर छोड़ देना, ताकि तेरा भला हो और तेरी उम्र दराज़ हो। مزید دیکھیں: استثنا 4:40امثال 22:4जब तू कोई नया घर बनाये तो अपनी छत पर मुण्डेर ज़रूर लगाना, ऐसा न हो कि कोई आदमी वहाँ से गिरे और तेरी वजह से वह ख़ून तेरे ही घरवालों पर हो। مزید دیکھیں: خروج 21:28-36یرمیاہ 19:13یسعیاہ 22:1तू अपने ताकिस्तान में दो क़िस्म के बीज न बोना, ऐसा न हो कि सारा फल या'नी जो बीज तूने बोया और ताकिस्तान की पैदावार दोनों ज़ब्त कर लिए जाएँ। مزید دیکھیں: احبار 19:192 کرنتھیوں 11:3متی 9:16तू बैल और गधे दोनों को एक साथ जोत कर हल न चलाना। مزید دیکھیں: 2 کرنتھیوں 6:14-16तू ऊन और सन दोनों की मिलावट का बुना हुआ कपड़ा न पहनना। مزید دیکھیں: احبار 19:19तू अपने ओढ़ने की चादर के चारों किनारों पर झालर लगाया करना। مزید دیکھیں: متی 23:5گنتی 15:37-41'अगर कोई मर्द किसी 'औरत को ब्याहे और उसके पास जाए, और बाद उसके उससे नफ़रत करके, مزید دیکھیں: پیدایش 29:21پیدایش 29:31استثنا 24:1शर्मनाक बातें उसके हक़ में कहे और उसे बदनाम करने के लिए यह दा'वा करे कि 'मैंने इस 'औरत से ब्याह किया, और जब मैं उसके पास गया तो मैंने कुँवारेपन के निशान उसमें नहीं पाए। مزید دیکھیں: امثال 18:21خروج 23:11 تیمتھیس 5:14तब उस लड़की का बाप और उसकी माँ उस लड़की के कुँवारेपन के निशानों को उस शहर के फाटक पर बुज़ुर्गों के पास ले जाएँ, और उस लड़की का बाप बुज़ुर्गों से कहे कि 'मैंने अपनी बेटी इस शख़्स को ब्याह दी, लेकिन यह उससे नफ़रत रखता है; और शर्मनाक बातें उसके हक़ में कहता है, और यह दा'वा करता है कि मैंने तेरी बेटी में कुँवारेपन के निशान नहीं पाए; हालाँकि मेरी बेटी के कुँवारेपन के निशान यह मौजूद हैं। फिर वह उस चादर को शहर के बुज़ुर्गों के आगे फैला दें। तब शहर के बुज़ुर्ग उस शख़्स को पकड़ कर उसे कोड़े लगाएँ, مزید دیکھیں: خروج 18:21और उससे चाँदी के सौ मिस्क़ाल जुर्माना लेकर उस लड़की के बाप को दें, इसलिए कि उसने एक इस्राईली कुँवारी को बदनाम किया; और वह उसकी बीवी बनी रहे और वह ज़िन्दगी भर उसको तलाक़ न देने पाए। مزید دیکھیں: متی 19:8-9استثنا 22:29استثنا 24:1-4लेकिन अगर यह बात सच हो कि लड़की में कुँवारेपन के निशान नहीं पाए गए, तो वह उस लड़की को उसके बाप के घर के दरवाज़े पर निकाल लाएँ, और उसके शहर के लोग उसे संगसार करें कि वह मर जाए; क्यूँकि उसने इस्राईल के बीच शरारत की, कि अपने बाप के घर में फ़ाहिशापन किया। यूँ तू ऐसी बुराई को अपने बीच से दफ़ा' करना। مزید دیکھیں: پیدایش 34:7استثنا 13:5قضاۃ 20:6अगर कोई मर्द किसी शौहर वाली 'औरत से ज़िना करते पकड़ा जाए तो वह दोनों मार डाले जाएँ, या'नी वह मर्द भी जिसने उस 'औरत से सुहबत की और वह 'औरत भी; यूँ तू इस्राईल में से ऐसी बुराई को दफ़ा' करना। مزید دیکھیں: احبار 20:10یوحنا 8:4-5عبرانیوں 13:4अगर कोई कुंवारी लड़की किसी शख़्स से मन्सूब हो गई हो, और कोई दूसरा आदमी उसे शहर में पाकर उससे सुहबत करे; مزید دیکھیں: متی 1:18-19استثنا 20:7तो तू उन दोनों को उस शहर के फाटक पर निकाल लाना, और उनको तू संगसार कर देना कि वह मर जाएँ, लड़की को इसलिए कि वह शहर में होते हुए न चिल्लाई, और मर्द को इसलिए कि उसने अपने पड़ोसी की बीवी को बेहुरमत किया। यूँ तू ऐसी बुराई को अपने बीच से दफ़ा' करना। مزید دیکھیں: استثنا 22:21-22استثنا 21:141 کرنتھیوں 5:13लेकिन अगर उस आदमी को वही लड़की जिसकी निस्बत हो चुकी हो किसी मैदान या खेत में मिल जाए, और वह आदमी जबरन उससे सुहबत करे, तो सिर्फ़ वह आदमी ही जिसने सुहबत की मार डाला जाए: مزید دیکھیں: 2 سموئیل 13:14लेकिन उस लड़की से कुछ न करना क्यूँकि लड़की का ऐसा गुनाह नहीं जिससे वह क़त्ल के लायक ठहरे, इसलिए कि यह बात ऐसी है जैसे कोई अपने पड़ोसी पर हमला करे और उसे मार डाले। مزید دیکھیں: استثنا 21:22क्यूँकि वह लड़की उसे मैदान में मिली और वह मन्सूबा लड़की चिल्लाई भी लेकिन वहाँ कोई ऐसा न था जो उसे छुड़ाता। مزید دیکھیں: 1 کرنتھیوں 13:7अगर किसी आदमी को कोई कुँवारी लड़की मिल जाए जिसकी निस्बत न हुई हो, और वह उसे पकड़कर उससे सुहबत करे और दोनों पकड़े जाएँ, مزید دیکھیں: خروج 22:16-17तो वह मर्द जिसने उससे सुहबत की हो, लड़की के बाप को चाँदी के पचास मिस्क़ाल दे और वह लड़की उसकी बीवी बने; क्यूँकि उसने उसे बेहुरमत किया, और वह उसे अपनी जिन्दगी भर तलाक़ न देने पाए। مزید دیکھیں: استثنا 22:19استثنا 22:24استثنا 21:14कोई शख़्स अपने बाप की बीवी से ब्याह न करे और अपने बाप के दामन को न खोले। مزید دیکھیں: استثنا 27:201 کرنتھیوں 5:1احبار 18:8
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)22 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 22:1
Ver. 1. Pass by. Heb. "hide thyself," pretending not to see it. --- Brother. Any fellow creature.
Ex. xxiii. 4. Lu. x. 30. C. --- "We are very inhuman, not to shew as much concern for a man as the Jews do for a beast of burden." S. Chrys. ser. 13. D.
↑ 1استثنا 22:2
Ver. 2. Not nigh, either in blood or in place, (C.) though the latter signification seems more applicable; as, if the person lived at too great a distance, it would suffice to inform him where he might find what he had lost; and, if the owner was unknown, the thing must be taken care of by him who finds it till he be discovered. D.
↑ 2استثنا 22:3
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 3. If, &c. Heb. "thou must not hide thyself," so as to pass it by, nor yet conceal it from the right owner. When a thing is certainly abandoned by him, it belongs to the person who seizes it first; but if it be only lost it, must surely be restored, if possible, (Grot. Jur. ii. 10,) as nature forbids us to take advantage of another's misfortune. Cicero. --- The Rabbins have corrupted this law, like so many others, by their evil interpretations. They pretend that a Jew must restore what he has found belonging to another true believer, if it have certain marks by which it may be known, but not if it belonged to a prevaricator or infidel. In the former supposition, they got the thing cried on a high stone near Jerusalem four times, and if the owner did not then claim his property, the finder might keep it. Seld. Jur. vi. 4. --- The inhabitants of Cumæ condemned the next neighbour to restore what had been lost; as Hesiod (op. 348,) very well remarks, that things would not easily be lost, if the neighbours were not ill-disposed.
↑ 3استثنا 22:4
Ver. 4. With him. Heb. "thou shalt not hide thyself, but help him to lift up." Ex.
xxiii. 4.
↑ 4استثنا 22:5
Ver. 5. God. Some take this literally, as the contrary practice is contrary to decency, and might be attended with very pernicious consequences. All know what noise was occasioned by the action of Clodius, who put on women's apparel, that he might be present with the Roman ladies at the feast of the good goddess. Yet others think that Moses here forbids some superstitious practices. S. Ambrose (ep. 69,) remarks, that in some of the mysteries of the idols, it was requisite for those present to change clothes in this manner, sacrum putatur. Lucian testifies, that men put on women's clothes at the feasts of Bacchus. They did the like in those of Venus, while the women took men's clothes in the festivals of Mars. Jul. Hirmic. c. 4. Maimon. --- In the East, people honoured the moon, to which they attributed both sexes, and Venus in like manner.
Josephus (iv.8,) believes that women are here prohibited to engage in warfare.
Heb. "the vessels (armour) of man shall not be upon a woman." Semiramis gained a great name by her martial exploits, and commanded all her subjects to dress like herself. Justin. i. --- The Amazons were likewise very famous in war, and it is said that half the army of Bacchus was composed of women. Alb.
Gentil maintains that Moses here condemns an abominable crime, which he did not wish to mention, at which the Book of Wisdom hints, (C. xiv. 26,) and which S. Paul condemns more explicitly. Rom. i. 26. Moses had already denounced death against the perpetrators of it; and surely the manner in which he now speaks, seems to forbid something more than simply putting on the garments of the other sex, for he, &c. C. --- Yet that disorderly conduct deserved to be reprobated in strong terms, (H.) when it was not excused by some necessity or proper motive, such as actuated some holy virgins, S.
Theodora, &c. T.
↑ 5استثنا 22:6
Ver. 6. Thou shalt not take, &c. This was to shew them to exercise a certain mercy even to irrational creatures; and by that means to train them up to a horror of cruelty; and to the exercise of humanity, and mutual charity one to another. Ch. --- Some were of opinion that the person who could take the old bird on the nest might assure himself of good fortune, fecundity, &c. S.
Thom. i. 2. q. 102. a. 6. Such superstition is reprehensible. Phocilides advises not to take all the young ones, nor the hen, in consideration of one's having more birds. C.
↑ 6استثنا 22:7
Ver. 7. Time. Those who refrain from cruelty, even towards beasts, will be induced more easily to shew mercy to their fellow creatures, (Tert. c. Marc. ii.) and will draw down the blessings of God upon themselves. M.
↑ 7استثنا 22:8
Ver. 8. Battlement. This precaution was necessary, because all their houses had flat tops; and it was usual to walk and to converse together upon them.
Ch. --- King Ochozias had the misfortune to fall from the top of his house, (4 K.
i. 2,) and David saw Bethsabee when he was walking on the roof of his palace, 2 K. xi. 2. Saul slept at the top of Samuel's house, 1 K. ix. 25. See Jos. ii.
6. Mat. x. 27. H.
↑ 8استثنا 22:9
Ver. 9. Together. If wheat was sown in a vineyard, it would ripen much sooner than the grapes; and as the first-fruits of both were offered to the Lord, the owner would lose the profit which he had too greedily sought after, the place being esteemed both pure and impure at the same time.
This mixture of seeds would also impoverish the land, so that it would be like a place defiled, and unfit for cultivation, Jansen. in Lev. xix. 19. Maimonides supposes that the practice of the Zabians is here reprobated. They sowed the land with corn and dry grapes, in honour of Ceres and Bacchus, (More. Nev. p.
3. c. 37,) who presided over the harvest and vintage among the pagans. Wm. of Paris. Leg. 13. --- Moses might also, by this symbolical language, condemn unnatural connexions, as he perhaps does, v. 10.
↑ 9استثنا 22:10
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 10. Plough. In Levit. xix. 19, this law is expressed, so as to forbid the procreation of mongrels. See Judg. xiv. 18. People who have treated on agriculture observe, that it is a pernicious practice to make animals of unequal size and speed work together. Colum. vi. 2. --- S.
Paul explains to us the mystical sense of this passage. Bear not the yoke together with infidels, 2
Cor. vi. 14. C. --- Marry not with such. H. --- Employ not in the sacred ministry the imprudent and wicked with those of a virtuous disposition. S. Greg. Mor. i.
16.
↑ 10استثنا 22:11
Ver. 11. Together. This is now lawful. But a virgin consecrated to God, must not dress like a married woman: the different states of life must not be confounded. S. Aug. c. Faust. vi. 9. D.
↑ 11استثنا 22:12
Ver. 12. Strings, Probably to gird the outer garment round the loins. See Num.
xv. 38.
↑ 12استثنا 22:14
Ver. 14. Name. Heb. "and occasion reports against her to bring an evil name upon her," (H.) that he may not have to return her dowry. For, according to many of the Rabbins, he might give her a bill of divorce, simply if he did not like her. Seld. Uxor. iii. 1, &c. --- They allow the proof here specified, only with respect to a Hebrew woman between twelve and twelve and a half years old, during the period of her being espoused, but not taken home by her husband.
The cause was to be tried before the 23 judges. Oftentimes only witnesses, probably matrons, were examined in defence of the woman. Josephus iv. 8. S.
Ambrose (ep. 8. 64. ad Syagr.) highly disapproves of such unsatisfactory methods. The marks assigned by the law were commonly observed in Syria, Persia, &c. The Arab physicians speak of them. See Valesius, c. xxv. The age in which women were then married, the climate, &c. caused these indications to be more clear, and deposed for or against the fidelity of the bride. The mother had them entrusted to her care by the friends of the husband, who had kept watch at the door on the wedding night. M. Nachman, ap. Fagium.
↑ 14استثنا 22:15
Ver. 15. Her. It does not appear that the woman was present at the trial: she remained at her father's, or rather at her husband's house, till sentence was passed. C. --- Heb. "then shall the father of the damsel and her mother take and produce the damsel's virginity," or the tokens of it.
↑ 15استثنا 22:18
Ver. 18. Beat him. Heb. "chastise." Sept. may signify also, "reprimand him."
But (H.) Josephus says the husband was to receive 39 lashes; and Philo informs us that the woman might leave him, if she thought proper, though, if she were willing to stay, he had not the power to divorce her, v.
19.
↑ 18استثنا 22:19
Ver. 19. A hundred. Josephus only mentions 50. As it was presumed that the false accusation proceeded from a desire to defraud the woman of her dowry, the law obliged the husband to allow her double (C.) the usual sum. Yet this punishment, together with the scourging, was very inadequate to what the woman would have had to suffer if she had been condemned. H. --- S.
Augustine (q. 33,) is surprised at this decision, as in other cases calumny was subjected to the law of retaliation, or punished with death. This shews also that wives, among the Jews, were considered as little more than servants. C.
↑ 19استثنا 22:21
Ver. 21. Die. It was concluded that she had committed the sin after her espousal. If it had happened before, she was to receive only 25 sicles for a dowry; though, if she took an oath that violence had been offered to her, she was entitled to 50: which opinion of the Rabbins seems very equitable.
Æschines (in Timarch.) relates, that a man at Athens punished the transgression of which his daughter had been guilty, while she was at home, by shutting her up with a horse, in order that she might be torn in pieces by the famished animal. C.
↑ 21استثنا 22:22
Ver. 22. Die. The man was to be strangled as well as the married woman; if she were espoused only, she was to be stoned. The daughter of a priest was burnt alive. Rabbins. C. See Lev. xx.
10.
↑ 22استثنا 22:24
Ver. 24. Wife. After the woman was espoused, (v. 23,) she was called a wife, and punished accordingly, if she proved unfaithful.
↑ 24استثنا 22:25
Ver. 25. Hold. Sept. "offering violence," as also v. 28. H. --- Die. Moses supposes that the woman in the field had made all possible resistance, and that the one in the city had, by silence at least, consented. But if the case were otherwise, the judges were to make all necessary inquiries, and pass sentence accordingly. C.
↑ 25استثنا 22:29
Ver. 29. Life. A law nearly similar occurs, Ex. xxii. 16, (H.) only there Moses speaks of seduction. M. --- If the father or the woman refused their consent to the marriage, the person had only to pay 50 sicles; which the woman received, if her father was not alive. But if they consented, the person who had been condemned by the judge, was bound to marry the woman, how deformed soever. Seld. Uxor. i. 16. C.
↑ 29استثنا 22:30
Ver. 30. Covering. See Lev. xx. 11. A wife should be hidden from all but her husband. H.
↑ 30لائسنس: 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