استثنا · IRV-UR
استثنا
24
بائبل کا متنمصنوعی آواز (AI)
अगर कोई मर्द किसी 'औरत से ब्याह करे और पीछे उसमे कोई ऐसी बेहूदा बात पाए जिससे उस 'औरत की तरफ़ उसकी उनसियत न रहे, तो वह उसका तलाक़ नामा लिख कर उसके हवाले करे और उसे अपने घर से निकाल दे। مزید دیکھیں: متی 19:7-9استثنا 22:13مرقس 10:4-12और जब वह उसके घर से निकल जाए, तो वह दूसरे मर्द की हो सकती है। مزید دیکھیں: گنتی 30:9مرقس 10:111 کرنتھیوں 7:15लेकिन अगर दूसरा शौहर भी उससे नाख़ुश रहे, और उसका तलाक़नामा लिखकर उसके हवाले करे और उसे अपने घर से निकाल दे या वह दूसरा शौहर जिसने उससे ब्याह किया हो मर जाए, तो उसका पहला शौहर जिसने उसे निकाल दिया था उस 'औरत के नापाक हो जाने के बाद फिर उससे ब्याह न करने पाए, क्यूँकि ऐसा काम ख़ुदावन्द के नज़दीक मकरूह है। इसलिए तू उस मुल्क को जिसे ख़ुदावन्द तेरा ख़ुदा मीरास के तौर पर तुझको देता है, गुनाहगार न बनाना। مزید دیکھیں: یرمیاہ 3:1जब किसी ने कोई नई 'औरत ब्याही हो, तो वह जंग के लिए न जाए और न कोई काम उसके सुपुर्द हो। वह साल भर तक अपने ही घर में आज़ाद रह कर अपनी ब्याही हुई बीवी को ख़ुश रख्खे। مزید دیکھیں: استثنا 20:7امثال 5:18پیدایش 2:24कोई शख़्स चक्की को या उसके ऊपर के पाट को गिरवी न रख्खे, क्यूँकि यह तो जैसे आदमी की जान को गिरवी रखना है। مزید دیکھیں: استثنا 20:19لوقا 12:15پیدایش 44:30अगर कोई शख़्स अपने इस्राईली भाइयों में से किसी को ग़ुलाम बनाए या बेचने की नियत से चुराता हुआ पकड़ा जाए, तो वह चोर मार डाला जाए। यूँ तू ऐसी बुराई अपने बीच से दफ़ा' करना। مزید دیکھیں: خروج 21:161 تیمتھیس 1:10خروج 22:1-4तू कोढ़ की बीमारी की तरफ़ से होशियार रहना, और लावी काहिनों की सब बातों को जो वह तुमको बताएँ जानफ़िशानी से मानना और उनके मुताबिक़ 'अमल करना; जैसा मैंने उनको हुक्म किया है वैसा ही ध्यान देकर करना। مزید دیکھیں: احبار 14:2لوقا 5:14احبار 13:1-46तू याद रखना कि ख़ुदावन्द तेरे ख़ुदा ने जब तुम मिस्र से निकलकर आ रहे थे, तो रास्ते में मरियम से क्या किया। مزید دیکھیں: گنتی 12:10-151 کرنتھیوں 10:111 کرنتھیوں 10:6जब तू अपने भाई को कुछ क़र्ज़ दे, तो गिरवी की चीज़ लेने को उसके घर में न घुसना। مزید دیکھیں: استثنا 15:8خروج 22:27तू बाहर ही खड़े रहना, और वह शख़्स जिसे तू क़र्ज़ दे खु़द गिरवी की चीज़ बाहर तेरे पास लाए। और अगर वह शख़्स ग़रीब हो, तो उसकी गिरवी की चीज़ को पास रखकर सो न जाना; مزید دیکھیں: استثنا 24:17बल्कि जब आफ़ताब गु़रूब होने लगे, तो उसकी चीज़ उसे लौटा देना ताकि वह अपना ओढ़ना ओढ़कर सोए और तुझको दुआ दे; और यह बात तेरे लिए ख़ुदावन्द तेरे ख़ुदा के सामने रास्तबाज़ी ठहरेगी। مزید دیکھیں: استثنا 6:25دانی ایل 4:27خروج 22:26-27तू अपने ग़रीब और मोहताज ख़ादिम पर जु़ल्म न करना, चाहे वह तेरे भाइयों में से हो चाहे उन परदेसियों में से जो तेरे मुल्क के अन्दर तेरी बस्तियों में रहते हों। مزید دیکھیں: ملاکی 3:5امثال 14:31امثال 22:16तू उसी दिन इससे पहले कि आफ़ताब ग़ुरूब हो उसकी मज़दूरी उसे देना, क्यूँकि वह ग़रीब है और उसका दिल मज़दूरी में लगा रहता है; ऐसा न हो कि वह ख़ुदावन्द से तेरे ख़िलाफ़ फ़रियाद करे और यह तेरे हक़ में गुनाह ठहरे। مزید دیکھیں: احبار 19:13یعقوب 5:4امثال 3:27-28बेटों के बदले बाप मारे न जाएँ न बाप के बदले बेटे मारे जाएँ। हर एक अपने ही गुनाह की वजह से मारा जाए। مزید دیکھیں: حزقی ایل 18:202 تواریخ 25:4یرمیاہ 31:29-30तू परदेसी या यतीम के मुक़द्दमे को न बिगाड़ना, और न बेवा के कपड़े को गिरवी रखना; مزید دیکھیں: استثنا 16:19خروج 23:6استثنا 27:19बल्कि याद रखना कि तू मिस्र में ग़ुलाम था, और ख़ुदावन्द तेरे ख़ुदा ने तुझको वहाँ से छुड़ाया; इसीलिए मैं तुझको इस काम के करने का हुक्म देता हूँ। مزید دیکھیں: استثنا 5:15استثنا 15:15استثنا 16:12जब तू अपने खेत की फ़सल काटे और कोई पूला खेत में भूल से रह जाए, तो उसके लेने को वापस न जाना, वह परदेसी और यतीम और बेवा के लिए रहे; ताकि ख़ुदावन्द तेरा ख़ुदा तेरे सब कामों में जिनको तू हाथ लगाये तुझको बरकत बख़्शे। مزید دیکھیں: احبار 23:22امثال 19:17احبار 19:9-10जब तू अपने ज़ैतून के दरख़्त को झाड़े, तो उसके बाद उसकी शाख़ों को दोबारा न झाड़ना; बल्कि वह परदेसी और यतीम और बेवा के लिए रहें। مزید دیکھیں: احبار 19:10जब तू अपने ताकिस्तान के अंगूरों को जमा' करे, तो उसके बाद उसका दाना — दाना न तोड़ लेना; वह परदेसी और यतीम और बेवा के लिए रहे। مزید دیکھیں: احبار 19:9-10استثنا 24:19और याद रखना कि तू मुल्क — ए — मिस्र में ग़ुलाम था; इसी लिए मैं तुझको इस काम के करने का हुक्म देता हूँ। مزید دیکھیں: استثنا 24:18افسیوں 5:1-21 یوحنا 4:10-11
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)15 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 24:1
Ver. 1. Uncleanness. Tertullian (c. Marc. iv.) reads, "if she be found guilty of any impurity,"
negotium impudicum. Sept. "unseemly action;" and many learned commentators suppose that Moses only allows a divorce in cases of adultery, or in those which render the woman dangerous to a family, as if she had the leprosy, or some other infectious disorder, or was likely to corrupt the morals of her children, or if she were barren. The Pharisees were divided among themselves in determining the sense of this law, (C.) and they endeavoured to inveigle our Saviour, by proposing the question to him, If it were lawful for a man to put away his wife for every cause, quacumque ex causa, or for any reason whatsoever. Mat. xix. 3. H. --- Our Lord does not take notice of the limitation here added by Moses; (Mat. v. 31) nor do the Pharisees, when he asks them, What did Moses command you? Mar. x. 3. Whence it seems, that the liberty which was taken was very great, and that the limitation was not regarded. Our Saviour, nonetheless, alludes to it, when he admits that Moses permitted a divorce, in case of adultery. But he recalls them to the institution of marriage, and will no longer allow people to marry again, even in this case, as Moses had been forced to permit the Jews, on account of the hardness of their heart. C. ---
Before this permission, the Jews were therefore, it seems, much addicted to this practice. --- Bill.
The law does not command divorces; but in case the parties come to such a determination, it requires a bill to be given to the woman. The Jews require the greatest formality in drawing it up, and witnessing it, and they say the divorce must take place upon a fountain or river. Schikard.
Jur. iii. 9. --- Munster gives this form of a bill: "The 4th day of the month of Sivan, of the year 5293 from the creation of the world, in this place and in this city of N, T. N, son of N, had a mind to divorce, and has divorced N, daughter of N, who hitherto has been my wife; and I grant her leave to go whither she has a mind, and to marry whomsoever she pleases, so that no one shall hinder her.
In witness whereof, I have given her this bill of divorce, according to the ordinances of Moses and of Israel." The Jews still assert their right to put away their wives. Buxt. Syn. xxix.
C. --- But it is sinful for them, or for any other, to marry the woman divorced till the first husband be dead. If they do they are guilty of adultery, as our Saviour and S. Paul repeatedly inculcate. S.
Aug. de Adult. Conj. i. 11. W.
↑ 1استثنا 24:4
Ver. 4. Defiled. This insinuates that the second marriage was a real adultery, (C.) and only tolerated by the law to prevent greater evils. H. --- It might be said indeed that the woman was defiled, with regard to her former husband, who could not take her back without condemning his former proceeding; (C.) as he would seem to have only lent her for some mean consideration. M.
--- Domitian took the privilege of a judge from a Roman knight, who had resumed his wife after he had divorced her for adultery. Sueton. viii. But how then is the woman abominable before the Lord? Some say the thing itself is extremely dishonourable, as the Heb. intimates, thought the woman have done nothing but what the law allows. Grotius believes that the man might take back his wife, at any time, before she was married to another. But the Rabbins limit this privilege to three months after the date of separation. God forbids his priests to marry with those who had been divorced, as it is to be presumed that they have not been rejected by their former husbands without good reason. Lev. xxi. 7. The an who cohabits with an adulteress, is deemed a fool; (Prov. xviii. 22,) and some have believed, that it was necessary to put such away. But S. Paul advises a reconciliation, 1 Cor. vii. 11. --- To sin, or to incur the punishment due to it. C. --- If the state connived at the transgression of the law, the judgments of God would fall upon the people.
↑ 4استثنا 24:5
Ver. 5. Wife. This indulgence was granted to those who had married a widow also. Heb. "a new wife," as she was new to him, (H.) which right he could not claim, if he only resumed the one whom he had divorced. R. Salom. Drus. See C. xx. 7.
↑ 5استثنا 24:6
Ver. 6. Life, or the means of supporting himself. H. --- The upper millstone was deemed the lest necessary. In more ancient times it was customary to dry the wheat by fire, and afterwards to pound it in a mortar. Then millstones were invented, which slaves of the meanest condition had to turn. Pliny (xviii. 10,) mentions, that some few water-mills were used in his time. But this useful invention had been neglected, till Belisarius restored it again in the fifth century, when he was besieged in Rome by the Goths. Procop. --- Jonathan, and the paraphrast of Jerusalem, explain this quite in a different sense: "Thou shalt not use any enchantment for the consummation of marriage, since it would be to destroy the lives of the children to be born."
↑ 6استثنا 24:7
Ver. 7. Soliciting. Heb. "stealing a soul;" (M.) or decoying one to a distance from home, where he may have an opportunity of selling him for a slave. H. Ex.
xxi. 16.
↑ 7استثنا 24:8
Ver. 8. Leprosy. Do nothing which may expose you to the danger of being infected, and if you have the misfortune to contract it, obey the directions of the priests. C. --- It seems from this and the following verse that God frequently punished disobedience to his ministers, as he did Mary, (Num. xii.) by inflicting upon them this shameful disorder. H. --- So he punished king Ozias, 2
Par. xxvi. M. --- The design of this precept is, therefore, not so much to order people not to contract a disease, which they cannot perhaps always avoid, as to caution them against pride and rebellion. H.
↑ 8استثنا 24:10
Ver. 10. Pledge. This was left to the choice of the debtor, provided he gave sufficient. The Athenian and Roman laws allowed a person to search his neighbour's house, for what he had lost: but he was to enter covered only with a short garment round his middle, (C.) to prevent his taking away any thing which did not belong to him.
↑ 10استثنا 24:12
Ver. 12. Night, if it be a garment or bed covering, which may be necessary for the poor man. H.
--- By allowing the creditor to keep the pledge such a short time, God wished to discourage the taking of any from such as were in real distress. M. --- The same regulation required, that if a necessary implement for labour, during the day time, was pledged, it should be returned in the morning. C. --- This was done every day, to admonish the creditor and the debtor to exercise mercy and justice in their respective situations. The debtor was to remember to do his utmost in order to pay his debts. S. Aug. q. 41. --- These daily debts were not remitted in the sabbatic years, according to the Rabbins, whose opinion seems very hard and inconsistent. H. --- Solomon advises not to stand bond for another's debts. Prov. xx. 16. and xxii. 26. Many nations in the Indies allowed no action at law to recover debts, as the creditor ought to have taken his precautions before he parted with his money or merchandize. Stobœus.
Strabo xv. C.
↑ 12استثنا 24:13
Ver. 13. Justice, or mercy, which never enters the breast of the unjust. Prov. xii.
10. M.
↑ 13استثنا 24:14
Ver. 14. Hire. Heb. "Commit no violence (or fraud) towards an hired servant."
Lev. xix. 13. H.
↑ 14استثنا 24:15
Ver. 15. Maintaineth: encourageth him. C. --- Sept. "in it he placeth his hope."
H. --- Day labourers are obliged to support themselves and families with their wages; (M.) so that if they agree to have them paid every day, it would be an injustice to detain them. H.
↑ 15استثنا 24:16
Ver. 16. Sin. Judges have no right to punish any but those who have transgressed. C. --- God may for reasons known to himself, which cannot be unjust, visit the sins of the fathers upon their children; (Ex. xx. 5) and hence, (Jos. vii.) he ordered the family of Achan to be involved in his punishment.
Temporal sufferings, or death itself, are not however always a misfortune.
They frequently prove a source of inconceivable blessings. Rom. v. 3. H. ---
The Rabbins understand, that fathers and children are not to be received as witnesses against each other, (Onkelos) which seems foreign to the sense of the present law. C.
↑ 16استثنا 24:17
Ver. 17. Pervert. Thou shalt not pass an unjust sentence upon any one, particularly (H.) upon those who are least able to defend themselves. M.
↑ 17استثنا 24:18
Ver. 18. This thing. It is uncertain whether this refer to the preceding or to the following law. It may be applied to both, as the remembrance of the Egyptian slavery might teach God's people not to oppress, but rather to shew mercy to those in distress. As the same thing is however repeated, v. 22, it seems more probable that the present verse forbids any oppression. H.
↑ 18استثنا 24:19
Ver. 19. Forget. The Rabbins say, that both the owner and the labourers must forget the sheaf: but his is a vain subtlety. C. --- Josephus (iv. 8,) is more agreeable to the spirit of the law, when he (H.) observes that gleanings, and some of the fruit of the vine and olive trees, were to be left on purpose for the poor. Lev. xix. 9. M.
↑ 19لائسنس: 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