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بائبل کا متنمصنوعی آواز (AI)
“और अब ऐ इस्राईलियो, जो आईन और अहकाम मैं तुमको सिखाता हूँ तुम उन पर 'अमल करने के लिए उनको सुन लो, ताकि तुम ज़िन्दा रहो और उस मुल्क में जिसे ख़ुदावन्द तुम्हारे बाप — दादा का ख़ुदा तुमको देता है, दाख़िल हो कर उस पर क़ब्ज़ा कर लो। مزید دیکھیں: رومیوں 10:5حزقی ایل 20:11احبار 18:5जिस बात का मैं तुमको हुक्म देता हूँ, उसमें न तो कुछ बढ़ाना और न कुछ घटाना; ताकि तुम ख़ुदावन्द अपने ख़ुदा के हुक्मों को जो मैं तुमको बताता हूँ मान सको। مزید دیکھیں: امثال 30:6استثنا 12:32مکاشفہ 22:18-19जो कुछ ख़ुदावन्द ने बा'ल फ़ग़ूर की वजह से किया, वह तुमने अपनी आँखों से देखा है; क्यूँकि उन सब आदमियों को जिन्होंने बा'ल फ़ग़ूर की पैरवी की, ख़ुदावन्द तुम्हारे ख़ुदा ने तुम्हारे बीच से नाबूद कर दिया। مزید دیکھیں: گنتی 25:1-9زبور 106:28-29یشوع 22:17पर तुम जो ख़ुदावन्द अपने ख़ुदा से लिपटे रहे हो, सब के सब आज तक ज़िन्दा हो। مزید دیکھیں: استثنا 10:20یشوع 23:8یوحنا 6:67-69देखो, जैसा ख़ुदावन्द मेरे ख़ुदा ने मुझे हुक्म दिया, उसके मुताबिक़ मैंने तुमको आईन और अहकाम सिखा दिए हैं; ताकि उस मुल्क में उन पर 'अमल करो जिस पर क़ब्ज़ा करने के लिए जा रहे हो। مزید دیکھیں: متی 28:201 تھسلنیکیوں 4:1-2عبرانیوں 3:5इसलिए तुम इनको मानना और 'अमल में लाना, क्यूँकि और क़ौमों के सामने यही तुम्हारी 'अक़्ल और दानिश ठहरेंगे। वह इन तमाम क़वानीन को सुन कर कहेंगी, कि यक़ीनन ये बुज़ुर्ग क़ौम निहायत 'अक़्लमन्द और समझदार है। مزید دیکھیں: زبور 111:102 تیمتھیس 3:15ایوب 28:28क्यूँकि ऐसी बड़ी क़ौम कौन है जिसका मा'बूद इस क़द्र उसके नज़दीक हो जैसा ख़ुदावन्द हमारा ख़ुदा, कि जब कभी हम उससे दुआ करें हमारे नज़दीक है? مزید دیکھیں: زبور 145:182 سموئیل 7:23زبور 34:18और कौन ऐसी बुज़ुर्ग क़ौम है जिसके आईन और अहकाम ऐसे रास्त हैं जैसी ये सारी शरी'अत है, जिसे मैं आज तुम्हारे सामने रखता हूँ। مزید دیکھیں: زبور 147:19-20رومیوں 7:12-14زبور 19:7-11“इसलिए तुम ज़रूर ही अपनी एहतियात रखना और बड़ी हिफ़ाज़त करना, ऐसा न हो कि तुम वह बातें जो तुमने अपनी आँख से देखी हैं भूल जाओ और वह ज़िन्दगी भर के लिए तुम्हारे दिल से जाती रहें; बल्कि तुम उनको अपने बेटों और पोतों को सिखाना। مزید دیکھیں: استثنا 6:7استثنا 11:19زبور 78:3-8ख़ासकर उस दिन की बातें, जब तू ख़ुदावन्द अपने ख़ुदा के सामने होरिब में खड़ा हुआ; क्यूँकि ख़ुदावन्द ने मुझसे कहा था, कि क़ौम को मेरे सामने जमा' कर और मैं उनको अपनी बातें सुनाऊँगा ताकि वह ये सीखें कि ज़िन्दगी भर, जब तक ज़मीन पर ज़िन्दा रहें मेरा ख़ौफ़ मानें और अपने बाल — बच्चों को भी यही सिखाएँ। مزید دیکھیں: خروج 19:9عبرانیوں 12:18-19خروج 19:16चुनाँचे तुम नज़दीक जाकर उस पहाड़ के नीचे खड़े हुए, और वह पहाड़ आग से दहक रहा था और उसकी लौ आसमान तक पहुँचती थी और चारों तरफ़ तारीकी और घटा और ज़ुलमत थी। مزید دیکھیں: استثنا 5:23خروج 19:16-18عبرانیوں 12:18-19और ख़ुदावन्द ने उस आग में से होकर तुमसे कलाम किया; तुमने बातें तो सुनीं लेकिन कोई सूरत न देखी, सिर्फ़ आवाज़ ही आवाज़ सुनी। مزید دیکھیں: استثنا 5:22استثنا 5:4استثنا 4:15और उसने तुमको अपने 'अहद के दसों अहकाम बताकर उनके मानने का हुक्म दिया, और उनको पत्थर की दो तख़्तियों पर लिख भी दिया। مزید دیکھیں: خروج 34:28خروج 31:18خروج 24:12उस वक़्त ख़ुदावन्द ने मुझे हुक्म दिया, कि तुमको यह आईन और अहकाम सिखाऊँ ताकि तुम उस मुल्क में जिस पर क़ब्ज़ा करने के लिए जा रहे हो, उन पर 'अमल करो। مزید دیکھیں: زبور 105:44-45حزقی ایل 21:1-23“इसलिए तुम अपनी ख़ूब ही एहतियात रखना; क्यूँकि तुमने उस दिन जब ख़ुदावन्द ने आग में से होकर होरिब में तुमसे कलाम किया, किसी तरह की कोई सूरत नहीं देखी। مزید دیکھیں: 2 کرنتھیوں 4:4-6یسعیاہ 40:18استثنا 4:12ऐसा न हो कि तुम बिगड़कर किसी शक्ल या सूरत की खोदी हुई मूरत अपने लिए बना लो, जिसकी शबीह किसी मर्द या 'औरत, مزید دیکھیں: اعمال 17:29استثنا 4:23خروج 20:4-5या ज़मीन के किसी हैवान या हवा में उड़ने वाले परिन्दे, مزید دیکھیں: رومیوں 1:23या ज़मीन के रेंगनेवाले जानदार या मछली से, जो ज़मीन के नीचे पानी में रहती है मिलती हो; या जब तू आसमान की तरफ नज़र करे और तमाम अजराम — ए — फ़लक या'नी सूरज और चाँद और तारों को देखे, तो गुमराह होकर उन्हीं को सिज्दा और उनकी इबादत करने लगे जिनको ख़ुदावन्द तुम्हारे ख़ुदा ने इस ज़मीन की सब क़ौमों के लिए रख्खा है। مزید دیکھیں: رومیوں 1:25استثنا 17:32 سلاطین 21:3लेकिन ख़ुदावन्द ने तुमको चुना, और तुमको जैसे लोहे की भट्टी या'नी मिस्र से निकाल ले आया है ताकि तुम उसकी मीरास के लोग ठहरो, जैसा आज ज़ाहिर है। مزید دیکھیں: 1 سلاطین 8:51یرمیاہ 11:4زبور 135:4और तुम्हारी ही वजह से ख़ुदावन्द ने मुझसे नाराज़ होकर क़सम खाई, कि मैं यरदन पार न जाऊँ और न उस अच्छे मुल्क में पहुँचने पाऊँ, जिसे ख़ुदावन्द तुम्हारा ख़ुदा मीरास के तौर पर तुझको देता है; مزید دیکھیں: گنتی 20:12استثنا 1:37زبور 106:32-33बल्कि मुझे इसी मुल्क में मरना है, मैं यरदन पार नहीं जा सकता; लेकिन तुम पार जाकर उस अच्छे मुल्क पर क़ब्ज़ा करोगे। مزید دیکھیں: استثنا 3:25استثنا 3:272 پطرس 1:13-15इसलिए तुम एहतियात रखो, ऐसा न हो कि तुम ख़ुदावन्द अपने ख़ुदा के उस 'अहद को जो उसने तुमसे बाँधा है भूल जाओ, और अपने लिए किसी चीज़ की शबीह की खोदी हुई मूरत बना लो जिसे ख़ुदावन्द तेरे ख़ुदा ने तुझको मना' किया है مزید دیکھیں: استثنا 4:9متی 24:4عبرانیوں 3:12क्यूँकि ख़ुदावन्द तेरा ख़ुदा भसम करने वाली आग है; वह ग़य्यूर ख़ुदा है। مزید دیکھیں: عبرانیوں 12:29استثنا 9:3ناحوم 1:6और जब तुझसे बेटे और पोते पैदा हों और तुमको उस मुल्क में रहते हुए एक ज़माना हो जाए, और तुम बिगड़कर किसी चीज़ की शबीह की खोदी हुई मूरत बना लो, और ख़ुदावन्द अपने ख़ुदा के सामने शरारत करके उसे ग़ुस्सा दिलाओ; مزید دیکھیں: استثنا 4:16ہوسیع 9:91 کرنتھیوں 10:22तो मैं आज के दिन तुम्हारे बरख़िलाफ़ आसमान और ज़मीन को गवाह बनाता हूँ कि तुम उस मुल्क से, जिस पर क़ब्ज़ा करने को यरदन पार जाने पर हो, जल्द बिल्कुल फ़ना हो जाओगे; तुम वहाँ बहुत दिन रहने न पाओगे बल्कि बिल्कुल नाबूद कर दिए जाओगे। مزید دیکھیں: استثنا 32:1میکاہ 6:2یرمیاہ 22:29और ख़ुदावन्द तुमको क़ौमों में तितर बितर करेगा; और जिन क़ौमों के बीच ख़ुदावन्द तुमको पहुँचाएगा उनमें तुम थोड़े से रह जाओगे। مزید دیکھیں: استثنا 28:62-64احبار 26:33نحمیاہ 1:8-9और वहाँ तुम आदमियों के हाथ के बने हुए लकड़ी और पत्थर के मा'बूदों की इबादत करोगे, जो न देखते न सुनते न खाते न सूँघते हैं। مزید دیکھیں: استثنا 28:64یرمیاہ 16:13یسعیاہ 46:7लेकिन वहाँ भी अगर तुम ख़ुदावन्द अपने ख़ुदा के तालिब हो तो वह तुझको मिल जाएगा, बशर्ते कि तुम अपने पूरे दिल से और अपनी सारी जान से उसे ढूँढो। مزید دیکھیں: زبور 119:2یرمیاہ 29:12-142 تواریخ 15:4जब तू मुसीबत में पड़ेगा और यह सब बातें तुझ पर गुज़रेंगी तो आख़िरी दिनों में तू ख़ुदावन्द अपने ख़ुदा की तरफ़ फिरेगा और उसकी मानेगा; مزید دیکھیں: یوایل 2:12-13یرمیاہ 23:20ہوسیع 3:5क्यूँकि ख़ुदावन्द तेरा ख़ुदा, रहीम ख़ुदा है, वह तुझको न तो छोड़ेगा और न हलाक करेगा और न उस 'अहद को भूलेगा जिसकी क़सम उसने तुम्हारे बाप — दादा से खाई। مزید دیکھیں: استثنا 31:8زبور 116:5نحمیاہ 9:31“और जब से ख़ुदा ने इंसान को ज़मीन पर पैदा किया, तब से शुरू' करके तुम उन गुज़रे दिनों का हाल जो तुमसे पहले हो चुके पूछ, और आसमान के एक सिरे से दूसरे सिरे तक दरियाफ़्त कर, कि इतनी बड़ी वारदात की तरह कभी कोई बात हुई या सुनने में भी आई? مزید دیکھیں: ایوب 8:8زبور 44:1استثنا 32:7क्या कभी कोई क़ौम ख़ुदा की आवाज़ जैसे तू ने सुनी, आग में से आती हुई सुन कर ज़िन्दा बची है? مزید دیکھیں: قضاۃ 6:22استثنا 5:24خروج 33:20या कभी ख़ुदा ने एक क़ौम को किसी दूसरी क़ौम के बीच से निकालने का इरादा करके, इम्तिहानों और निशान और मो'जिज़ों और जंग और ताक़तवर हाथ और बलन्द बाज़ू और हौलनाक माजरों के वसीले से, उनको अपनी ख़ातिर बरगुज़ीदा करने के लिए वह काम किए जो ख़ुदावन्द तुम्हारे ख़ुदा ने तुम्हारी आँखों के सामने मिस्र में तुम्हारे लिए किए? مزید دیکھیں: استثنا 26:8استثنا 5:15خروج 6:6यह सब कुछ तुझको दिखाया गया, ताकि तू जाने कि ख़ुदावन्द ही ख़ुदा है और उसके अलावा और कोई है ही नहीं। مزید دیکھیں: یسعیاہ 45:181 سموئیل 2:2یسعیاہ 45:5उसने अपनी आवाज़ आसमान में से तुमको सुनाई ताकि तुझको तरबियत करे, और ज़मीन पर उसने तुझको अपनी बड़ी आग दिखाई; और तुमने उसकी बातें आग के बीच में से आती हुई सुनी। مزید دیکھیں: خروج 19:9خروج 19:19استثنا 4:33और चूँकि उसे तेरे बाप — दादा से मुहब्बत थी, इसीलिए उसने उनके बाद उनकी नसल को चुन लिया, और तेरे साथ होकर अपनी बड़ी कुदरत से तुझको मिस्र से निकाल लाया; مزید دیکھیں: استثنا 10:15خروج 13:3خروج 13:9ताकि तुम्हारे सामने से उन क़ौमों को जो तुझ से बड़ी और ताक़तवर हैं दफ़ा' करे, और तुझको उनके मुल्क में पहुँचाए, और उसे तुझको मीरास के तौर पर दे, जैसा आज के दिन ज़ाहिर है। مزید دیکھیں: استثنا 7:1استثنا 2:31زبور 44:2-3इसलिए आज के दिन तू जान ले और इस बात को अपने दिल में जमा ले, कि ऊपर आसमान में और नीचे ज़मीन पर ख़ुदावन्द ही ख़ुदा है और कोई दूसरा नहीं। مزید دیکھیں: یشوع 2:11استثنا 4:351 تواریخ 29:11इसलिए तू उसके आईन और अहकाम को जो मैं तुझको आज बताता हूँ मानना, ताकि तेरा और तेरे बाद तेरी औलाद का भला हो, और हमेशा उस मुल्क में जो ख़ुदावन्द तेरा ख़ुदा तुझको देता है तेरी उम्र दराज़ हो।” مزید دیکھیں: استثنا 6:3افسیوں 6:3احبار 22:31फिर मूसा ने यरदन के पार पूरब की तरफ़ तीन शहर अलग किए, مزید دیکھیں: گنتی 35:6گنتی 35:14-15یشوع 20:2-9ताकि ऐसा ख़ूनी जो अनजाने बग़ैर क़दीमी 'अदावत के अपने पड़ोसी को मार डाले, वह वहाँ भाग जाए और इन शहरों में से किसी में जाकर जीता बच रहे। مزید دیکھیں: گنتی 35:11-12گنتی 35:15-28استثنا 19:1-10या'नी रूबीनियों के लिए तो शहर — ए — बसर हो जो तराई में वीरान के बीच वाक़े' है, और जद्दियों के लिए शहर — ए — रामात जो जिल'आद में है, और मनस्सियों के लिए बसन का शहर — ए — जौलान। مزید دیکھیں: یشوع 20:8یشوع 21:381 تواریخ 6:71यह वह शरी'अत है जो मूसा ने बनी — इस्राईल के आगे पेश की। مزید دیکھیں: استثنا 27:26استثنا 27:3استثنا 33:4यही वह शहादतें और आईन और अहकाम हैं जिनको मूसा ने बनी — इस्राईल को उनके मिस्र से निकलने के बा'द, مزید دیکھیں: زبور 119:22زبور 119:14استثنا 6:17यरदन के पार उस वादी में जो बैत फ़ग़ूर के सामने है, कह सुनाया; या'नी अमोरियों के बादशाह सीहोन के मुल्क में जो हस्बोन में रहता था, जिसे मूसा और बनी इस्राईल ने मुल्क — ए — मिस्र से निकलने के बाद मारा। مزید دیکھیں: استثنا 3:29گنتی 21:21-32استثنا 3:8और फिर उसके मुल्क को, और बसन के बादशाह 'ओज के मुल्क को अपने क़ब्ज़े में कर लिया। अमोरियों के इन दोनों बादशाहों का यह मुल्क यरदन पार पूरब की तरफ़, مزید دیکھیں: گنتی 21:33-35استثنا 29:7-8استثنا 3:1-14'अरो'ईर से जो वादी — ए — अरनोन के किनारे वाक़े' है, कोह — ए — सियून तक जिसे हरमून भी कहते हैं, फैला हुआ है। مزید دیکھیں: استثنا 3:9استثنا 2:36استثنا 3:12इसी में यरदन पार पूरब की तरफ़ मैदान के दरिया तक जो पिसगा की ढाल के नीचे बहता है, वहाँ का सारा मैदान शामिल है। مزید دیکھیں: استثنا 3:17استثنا 34:1یشوع 13:20
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حواشی · ہیڈک (1859، پبلک ڈومین)30 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 4:1
Ver. 1. And judgments, regarding religion and civil affairs. C. --- Live a happy life. M.
↑ 1استثنا 4:2
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 2. Add any thing repugnant to the spirit of my law. No interpretation of this kind can be admitted. But this does not condemn well authorized traditions, and laws enacted by lawful superiors. The Jews always boast of their close adherence to the letter of the law, but they often forget the spirit of it, and by their traditions render it deformed, like a carcass. Demosthenes takes notice, that the Locrians had such a regard for their laws, that if any one chose to propose any fresh ones, he came with a rope about his neck, that if they did not meet with the approbation of the people, he might be strangled immediately. C. --- Moses cannot mean to forbid any more divine or civil commandments being written by Josue and the subsequent prophets. He only enjoins that nothing shall be altered by human authority. The other books of the Old Testament serve to explain the law; and so do the apostolical traditions (W.) afford great assistance to understand the true meaning of all the Scriptures, and hence we learn whatever we have to perform, without danger of being led astray. H. --- To these the Scriptures frequently refer. He that heareth you, heareth me, Luke x. Hold the traditions which you have learnt. 2
Thes. ii. The rest I will set in order, when I come. 1 Cor. xi. 34. Hence S.
Augustine (c. Cresc. i. 33,) observes,
"Though no evident example can be produced from Scripture, yet we hold the truth of the same Scripture, when we do what meets with the approbation of that Church whose authority the Scripture establishes." See ep. 80. S.
Chrysostom in 1 Thess. iv. S. Iren. iii. 4. W. --- The Jews themselves never had the folly to imagine with the modern innovators, that all laws both of a religous or civil nature were here proscribed. Under David, Mardocheus, and the Machabees, various laws and feasts were commanded, and observed in the true spirit of the law. 1 K. xxx. 25.
Est. ix. 1 Mac. iv. God does not leave to the discretion of the Jews, the appointing of different victims, &c. in his worship, (C. xii. 30,) as they might very easily give way to the superstitious observances of their neighbours, and these things that had been sufficiently determined. But he enjoins all to obey the declarations of the priests and judges. C. xvii. 10. Bellarm. T. --- Thus when the Apocalypse records a prohibition similar to this, (C. xxii. 18, 19,) it is not intended to seal up the divine volume, so that nothing more shall be admitted into it, for S. John wrote his gospel afterwards. But it must be explained in the same sense as this passage, and condemns all those who, of their own authority, would set up fresh doctrine in opposition to the word of God.
Let Protestants consider if they be not concerned in this caution, when they not only cut off whole books of Scripture, but deny the authority of the Church itself, without which the Scripture can be of little service. They are the book sealed with seven seals, impenetrable to man without the aid of the Divine author; (Apoc. v. 5;) and this aid he will never grant to those who obstinately refuse to hear the Church. Mat. xviii. 17. 2 Pet. i. 20. H.
↑ 2استثنا 4:3
Ver. 3. Among you, when the guilty Israelites and the Madianites were slain.
Num. xxv. and xxxi.
↑ 3استثنا 4:4
Ver. 4. Day. Not but that many of these had fallen into sin; but they had not abandoned the Lord to worship any idol. H.
↑ 4استثنا 4:6
Ver. 6. This is a proof of your wisdom, &c. if you observe these commands.
Your conduct will excite the admiration of all. M. --- Solomon often inculcates the same truths. Prov. i. 7. Eccli. i.
34. Even profane writers applauded the laws and fidelity of the Jews. See Jos.
Bel. i. 5. Strabo xvi. C.
↑ 6استثنا 4:7
Ver. 7. Gods. Supposing they deserved that title, which of them has the power to shew their votaries such favours as the true God hath shewn to us? The idols are nothing but devils, which seek to destroy. C. --- But God had manifested his power and love to the Hebrews in the most astonishing manner. He seemed to choose his residence among them, in the tabernacle. H.
---
This Jesus does in a still more wonderful manner, with respect to Christians, remaining with them in the sacrament of love. The other sacraments which he has instituted are more noble and efficacious than those of the old law. He was pleased to take our nature, (C.) and to dwell among us. Jo. i. The providence of God pervades all things; and, though all live in Him, (Act. xvii. 28,) yet he shews the marks of the most paternal tenderness to his elect. H.
↑ 7استثنا 4:8
Ver. 8. Eyes. Most of these laws had been already promulgated, so that the people could set a just value upon them. But Moses undertakes to place the in a more beautiful point of view, as it were altogether, and accompanied with some fresh regulations. How imperfect are all the codes of the ancient lawgivers, when compared with this of Moses! H.
↑ 8استثنا 4:9
Ver. 9. Words. Heb. also, "things." H. --- Both sacred and profane authors use the term of seeing, to denote any of the senses, v. 12. Eschylus (in Prometh.) says, "you shall neither see the form nor the voice of mortals."
↑ 9استثنا 4:12
Ver. 12. At all. Heb. "but saw no similitude, only a voice." See Ex. xx. 18.
↑ 12استثنا 4:13
Ver. 13. Stone. Josephus (Ant. iii. 4. 6,) says, that each table contained five precepts, two and a half being inscribed on one side. The Jews now suppose that four appeared on one table, and six on the other. But each table probably contained an entire copy of the law. C. --- It hence appears, that there are just ten precepts. W. --- But the manner of dividing them is rather uncertain. S.
Aug. and Catholics in general place the three commandments, which regard God, by themselves.
See Ex. xx. 1. Their greater importance and length would require as much space as the other seven, which ascertain the mutual duties of people to each other. H.
↑ 13استثنا 4:15
Ver. 15. Carefully. Heb. "Be therefore particularly attentive, as much as you love your own soul." Vatab. By keeping my commandments you can alone obtain salvation, v. 9. M. ---
Similitude of any living creature, such as were the objects of adoration among the pagans. Some represented their gods under the forms of men, women, beasts, birds, or reptiles; while others adored the sun, moon, and stars. H. ---
This last was indeed the most ancient species of idolatry.
Job xxi. 26. Baal, Astarte, Moloc, Chamos, &c. were different names by which they denoted the heavenly bodies. But the Egyptians carried their superstition to the greatest excess. There was hardly any sort of animal which did not obtain sovereign worship among them. C. --- Their great gods, Isis and Osiris, were sometimes depicted like a man and woman; at other times, like beasts, and frequently they appeared with parts of both. The head of Isis was generally adorned or disfigured with the horns of a bull; (H.) and that animal, either alive or in a picture, as well as dogs and cats, were adored throughout the country, while some places had their peculiar idols.
The lion, the wolf, and the fish called latus, gave their names to the cities Leontopolis, &c. which had a particular veneration for them. Moses takes care to inform the Hebrews that the true God is like none of these things; and that they cannot pretend to represent him under any such forms, without doing him an injury. C. --- If Catholics endeavour to put the people in mind of the blessed Trinity, by representing a venerable old man, Jesus Christ in his human nature, and a dove, under which forms the Scripture has introduced the three divine persons, they do not pretend that their divine and most spiritual nature can be thus expressed. "If," says the Council of Trent, Sess. 25, "the historical accounts of Scripture be sometimes set forth in paintings, for the benefit of the illiterate, let the people be informed that the Divinity is not thus represented with a design to insinuate that it may be seen with the eyes of the body." So neither can the figure of a triangle, with the ineffable name of God in Heb., &c., explain this adorable mystery. But such things may recall to our remembrance, the innumerable benefits which we have received from the three divine persons, after we have been once informed what we have to believe respecting them.
This is the laudable motive which has induced the Church to encourage the keeping of such pictures, as well as those of the saints, with due respect. "Not as if we believed that any divinity or virtue resided in them for which they were to be worshipped, or that we should ask any thing of them, or place our confidence in images, as the Gentiles formerly did, who hoped in their idols, (Ps. cxxxiv.) but because the honour given to them is referred to the originals, which they represent," &c. C. of Trent, Ses. 25. H.
↑ 15استثنا 4:19
Ver. 19. Service. How then could the nations give way to such stupidity, but because they had forgotten the design of God in creating the heavenly bodies, which Moses therefore takes care to inculcate? Gen. i. 14. Heb. and Sept.
"which God has divided unto all," &c.; whence some have falsely supposed, that God had tolerated the worship of the stars in other nations. See C. xxix.
26.
Drusius. C.
↑ 19استثنا 4:20
Ver. 20. Furnace. This expression gives us some idea of the cruelties to which the Hebrews had been exposed, 3 K. viii. 41. Iron and other metals were melted in furnaces: Heb. cur. Ezec. xxii.
20. In the countries of the East, workmen have them in the middle of their shops, and sit round them to work. Bellon. iii. 45. C.
↑ 20استثنا 4:21
Ver. 21. Words. The murmurs of the people occasioned the diffidence of Moses, and he often reminds them of it, that they may reflect how severely God will punish them, if they transgress, since he spares not his greatest favourites. C. --- Even venial faults must be punished. W.
↑ 21استثنا 4:23
Ver. 23. Made. Heb. "and make to thyself a sculpture, the likeness of any thing which the Lord thy God commanded thee." He ordered them to abstain from idolatry. D.
↑ 23استثنا 4:24
Ver. 24. Fire. God often appeared in the midst of fire. All the land shall be devoured by the fire of his jealousy. Sophon. i. 18. and iii. 8. C. --- By these expressions, we are exhorted not to do any thing which would excite the indignation of our true lover, nor ever be unfaithful to him. H.
--- The pagans thought that fire was the fittest symbol of the divinity. Porphyr.
de Abstin.
↑ 24استثنا 4:26
Ver. 26. And earth, or all their rational inhabitants. S. Jer. and S. Bas. in Isai. i.
2. Moses conjures the Israelites, by all that is most sacred, to continue faithful.
He speaks with the greatest earnestness, as he does again, C. xxxii. 1. C. --- He makes use of a sort of oath, by the creatures, in which God shines forth. M. ---
Destroy you. He will take from you that delightful country, though he will save a remnant of you out of the captivity at Babylon, and in the latter days, v. 31.
The Jews, in the promised land, were almost always prone to idolatry; till God severely chastised them by the hands of the Babylonians. Since that time, few of them have willingly yielded to the worship of idols, though some have fallen by compulsion, as we read, Dan. iii. 1 Mac. i. 53, and ii. 16. Jeremias (v. 19) foretold that this would be the case. As you have forsaken me and served a strange god in your own land, so shall you serve strangers in a land that is not your own. H.
↑ 26استثنا 4:27
Ver. 27. Nations. This prediction we see verified at the present day. They are despised by all.
No one of their numerous masters embraces their religion. No one of their numerous masters embraces their religion. They are so few, as to hardly possess a single town. C.
↑ 27استثنا 4:29
Ver. 29. There. Heb. "thence" from the place of captivity, or returning from the love of idols to the services of the true God. --- Soul. Heb. "with all thy soul.
(30) In thy tribulation after," &c.
C. --- God often sends chastisements as the most effectual means of salvation, to make his children enter into themselves. In this state, the soul is more at liberty to consider the follow of adhering to any thing in opposition to the sovereign Lord. Then she is forced to confess that her idols cannot afford her any protection. How, in effect, could any one fall into such an abyss of corruption and stupidity, as to imagine those things to be gods which have not even the dignity and advantages which they themselves possess? Their soul must first have been strangely blinded, and their heart corrupt. Even the more enlightened pagans acknowledged the folly of pretending to represent the Divinity under sensible forms. "God, says Empedocles, has no human members...He is a pure and ineffable spirit, who governs the world by his profound wisdom."
Numa would not allow any picture of Him, conformably to the doctrine of Pythagoras; and, for the first 170 years of Rome, no representation of God was set up in the temples. Plutarch --- The ancient Phœnicians seemed to have acted on the same principle, as the temple of Hercules, at the Straits, had no image. It is well known that the Persians rejected both the statues and temples erected in honour of the gods; and the Germans esteemed it beneath the majesty of the heavenly Beings, to represent them under any human form.
Tacitus, Hist. v. C. --- Yet these sages gave way to the folly of the people, and, against their better knowledge, adored the stupid and senseless idols. H.
↑ 29استثنا 4:30
Ver. 30. Voice, after the captivity of Babylon, or rather at the end of the world.
The nation at large has not embraced the worship of idols since the former period. But it will not be perfectly converted until the fulness of the Gentiles...come in.---And so all Israel...be saved. Rom. xi. 25.
C. --- S. Paul terms their present state a blindness in part, because, though few have embraced the revelation of God, made to all by his only Son, the far greater part have obstinately shut their eyes, so that, even while they read the clearest prophecies, they seem to have a veil on then. But, after they shall have been the sport of their passions and errors till the latter time, when the man of sin shall be fully revealed, they will see how wretchedly they have been deluded, and, the grace of God touching their hearts, they will remember the covenant, and embrace Christ, the end of all the law. Happy those who do not defer their conversion till that awful period! H.
↑ 30استثنا 4:32
Ver. 32. Heaven. To our senses the sky seems to rest upon the horizon. So Jesus says, Then he...shall gather...his elect...from the uttermost part of earth, to the uttermost part of heaven.
Mat. xxiv. 31. Vatable translates, "from the east to the west." In no age or place did God ever declare his will, as he had done at Sinai. C.
↑ 32استثنا 4:33
Ver. 33. And lived. It was generally supposed that those who had seen a vision of God, or of his angel, would instantly die. See Gen. xvi. 13. H. C. v. 24.
↑ 33استثنا 4:34
Ver. 34. Temptations. The Chal. and Arab. understand this of the prodigies which God wrought in favour of his people; though they may also denote the trials to which the Patriarchs and the Hebrews had been exposed, that their virtue might shine more brightly. Many indeed lost courage under these trials, but they were of great service to form a perfect people; and those who continued to lead a virtuous life received the reward of their labours. C. ---
Visions, during the three days' darkness mentioned, Wisd. xvii. 9. 18, &c. (M.) or those terrible appearances on Sinai, v. 33. 6. C. v. 22. C. Heb. may be, "by great terrors." --- In Egypt. God himself fought for his people, when he brought them out of that country. He repeatedly made the king and his people feel the impressions of terror, but as they presently recovered their wonted insolence and pride, he at last miraculously divided the Red Sea, and buried vast multitudes in its waters. H.
↑ 34استثنا 4:38
Ver. 38. Day. They had already conquered the mighty kingdoms of Sehon and of Og. M.
↑ 38استثنا 4:39
Ver. 39. Other. The power of the true and only God is not confined to the sea, or to the land, &c.
(C.) as the pagans believed that of their various idols was. H.
↑ 39استثنا 4:41
Ver. 41. Then, &c. This piece of history seems to be placed out of its natural order, by another hand. C. --- Yet if we attend to the method of Moses, in his other works, we shall not hastily conclude that it is an interpolation. He frequently repeats what has already been specified. He had received and order from God to appoint these three cities of refuge, (Num. xxxv. 14,) after he had given the land to the tribes of Ruben, &c. Num. xxxii. This he executes at the conclusion of this discourse; and hence takes occasion to mention how they had taken possession of this country. H.
↑ 41استثنا 4:42
Ver. 42. Before. The Rabbins say, when two people had refused to speak to one another for three days, it was a sufficient indication of their enmity. Seld. Jur.
iv. 2.
↑ 42استثنا 4:43
Ver. 43. Wilderness, or plains of Moab, at the mouth of the Jordan. It is sometimes called Besor, and is very different from Bozra of Idumea, (Isai. lxiii.
1,) a very famous city, known to profane authors by the name of Bostra. ---
Ramoth, one of the strongest towns of Galaad, 15 miles west of Philadelphia, (Euseb.) where Achab, king of Israel, received a mortal wound, 3 K. xxii. 3. ---
Golon, or Gaulan, gave its name to Gaulanitis, a part of Batanea, lying on the southern parts of the division of Gad, though the city belonged to Manasses.
The lower Gaulanitis lay towards the lake of Genezareth, and had Gamala for its capital. Cellarius. C.
↑ 43استثنا 4:48
Ver. 48. Sion begins here with s, being the northern boundary of the tribe of Manasses, east of the Jordan; whereas the famous Sion, on which the temple was built, is written with ts, and lay on the west side of the Jordan, (H.) in the tribe of Juda. C. iii. 8. C.
↑ 48استثنا 4:49
Ver. 49. Wilderness, which Moses commonly calls the salt sea, (on account of the asphalte with which it abounds,) or the sea of Araba, as it lies at the extremity of the plains of Moab, which are sometimes called Araboth,
"deserts," because they were more fit for pasturage than for ploughing.
C.
↑ 49لائسنس: 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