خروج · IRV-UR
خروج
32
بائبل کا متنمصنوعی آواز (AI)
और जब लोगों ने देखा कि मूसा ने पहाड़ से उतरने में देर लगाई तो वह हारून के पास जमा' होकर उससे कहने लगे, कि “उठ, हमारे लिए देवता बना दे जो हमारे आगे — आगे चले; क्यूँकि हम नहीं जानते कि इस मर्द मूसा को, जो हम को मुल्क — ए — मिस्र से निकाल कर लाया क्या हो गया?” مزید دیکھیں: اعمال 7:40استثنا 9:9خروج 24:18हारून ने उनसे कहा, “तुम्हारी बीवियों और लड़कों और लड़कियों के कानों में जो सोने की बालियाँ हैं उनको उतार कर मेरे पास ले आओ।” مزید دیکھیں: خروج 12:35-36قضاۃ 8:24-27حزقی ایل 16:11-12चुनाँचे सब लोग उनके कानों से सोने की बालियाँ उतार — उतार कर उनको हारून के पास ले आए। مزید دیکھیں: یسعیاہ 40:19-20یسعیاہ 46:6یرمیاہ 10:9और उसने उनको उनके हाथों से लेकर एक ढाला हुआ बछड़ा बनाया, जिसकी सूरत छेनी से ठीक की। तब वह कहने लगे, “ऐ इस्राईल, यही तेरा वह देवता है जो तुझ को मुल्क — ए — मिस्र से निकाल कर लाया।” مزید دیکھیں: نحمیاہ 9:18اعمال 7:41استثنا 9:16यह देख कर हारून ने उसके आगे एक क़ुर्बानगाह बनाई और उसने 'ऐलान कर दिया कि “कल ख़ुदावन्द के लिए 'ईद होगी।” مزید دیکھیں: 2 سلاطین 10:20احبار 23:37احبار 23:2और दूसरे दिन सुबह सवेरे उठ कर उन्होंने क़ुर्बानियाँ पेश कीं और सलामती की क़ुर्बानियाँ पेशअदा कीं फिर उन लोगों ने बैठ कर खाया — पिया और उठकर खेल — कूद में लग गए। مزید دیکھیں: 1 کرنتھیوں 10:7گنتی 25:2اعمال 7:41-42तब ख़ुदावन्द ने मूसा को कहा, नीचे जा, क्यूँकि तेरे लोग जिनको तू मुल्क — ए — मिस्र से निकाल लाया बिगड़ गए हैं। مزید دیکھیں: خروج 32:11ہوسیع 9:9استثنا 9:12वह उस राह से जिसका मैंने उनको हुक्म दिया था बहुत जल्द फिर गए हैं; उन्होंने अपने लिए ढाला हुआ बछड़ा बनाया और उसे पूजा और उसके लिए क़ुर्बानी चढ़ाकर यह भी कहा, कि “ऐ इस्राईल, यह तेरा वह देवता है जो तुझ को मुल्क — ए — मिस्र से निकाल कर लाया'।” مزید دیکھیں: خروج 20:3-41 سلاطین 12:28خروج 20:23और ख़ुदावन्द ने मूसा से कहा, कि “मैं इस क़ौम को देखता हूँ कि यह बाग़ी क़ौम है। مزید دیکھیں: اعمال 7:51یسعیاہ 48:4استثنا 9:13इसलिए तू मुझे अब छोड़ दे कि मेरा ग़ज़ब उन पर भड़के और मैं उनको भसम कर दूँ, और मैं तुझे एक बड़ी क़ौम बनाऊँगा।” مزید دیکھیں: استثنا 9:14گنتی 14:12استثنا 9:19तब मूसा ने ख़ुदावन्द अपने ख़ुदा के आगे मिन्नत करके कहा, ऐ ख़ुदावन्द, क्यूँ तेरा ग़ज़ब अपने लोगों पर भड़कता है जिनको तू क़ुव्वत — ए — 'अज़ीम और ताक़तवर हाथों से मुल्क — ए — मिस्र से निकाल कर लाया है? مزید دیکھیں: استثنا 9:18-20استثنا 9:26-29زبور 106:23मिस्री लोग यह क्यूँ कहने पाएँ, कि 'वह उनको बुराई के लिए निकाल ले गया, ताकि उनको पहाड़ों में मार डाले और उनको इस ज़मीन पर से फ़ना कर दे'? इसलिए तू अपने क़हर — ओ — ग़ज़ब से बाज़ रह और अपने लोगों से इस बुराई करने के ख़याल को छोड़ दे। مزید دیکھیں: گنتی 14:13-16استثنا 9:28خروج 32:14तू अपने बन्दों, अब्रहाम और इस्हाक़ और इस्राईल, को याद कर जिनसे तूने अपनी ही क़सम खा कर यह कहा था, कि मैं तुम्हारी नसल को आसमान के तारों की तरह बढ़ाऊँगा; और यह सारा मुल्क जिसका मैंने ज़िक्र किया है तुम्हारी नसल को बख़्शूँगा कि वह सदा उसके मालिक रहें।” مزید دیکھیں: عبرانیوں 6:13پیدایش 22:16پیدایش 12:7तब ख़ुदावन्द ने उस बुराई के ख़याल को छोड़ दिया जो उसने कहा था कि अपने लोगों से करेगा। مزید دیکھیں: یوناہ 3:10یرمیاہ 26:13زبور 106:45और मूसा शहादत की दोनों तख़्तियाँ हाथ में लिए हुए उल्टा फिरा और पहाड़ से नीचे उतरा; और वह तख़्तियाँ इधर से और उधर से दोनों तरफ़ से लिखी हुई थीं। مزید دیکھیں: استثنا 9:15خروج 40:20استثنا 5:22और वह तख़्तियाँ ख़ुदा ही की बनाई हुई थीं, और जो लिखा हुआ था वह भी ख़ुदा ही का लिखा और उन पर खुदा हुआ था। مزید دیکھیں: خروج 31:18عبرانیوں 8:10استثنا 9:15और जब यशू'अ ने लोगों की ललकार की आवाज़ सुनी तो मूसा से कहा, कि “लश्करगाह में लड़ाई का शोर हो रहा है।” مزید دیکھیں: خروج 24:13خروج 17:9ایوب 39:25मूसा ने कहा, यह आवाज़ न तो फ़तहमन्दों का नारा है, न मग़लूबों की फ़रियाद; बल्कि मुझे तो गाने वालों की आवाज़ सुनाई देती है।” مزید دیکھیں: دانی ایل 5:4دانی ایل 5:23خروج 15:1-18और लश्करगाह के नज़दीक आकर उसने वह बछड़ा और उनका नाचना देखा। तब मूसा का ग़ज़ब भड़का, और उसने उन तख़्तियाँ को अपने हाथों में से पटक दिया और उनकी पहाड़ के नीचे तोड़ डाला। مزید دیکھیں: استثنا 9:16-17یرمیاہ 31:32گنتی 12:3और उसने उस बछड़े को जिसे उन्होंने बनाया था लिया, और उसको आग में जलाया और उसे बारीक पीस कर पानी पर छिड़का और उसी में से बनी — इस्राईल को पिलवाया। مزید دیکھیں: استثنا 9:21استثنا 7:252 سلاطین 23:6और मूसा ने हारून से कहा, कि “इन लोगों ने तेरे साथ क्या किया था जो तूने इनको इतने बड़े गुनाह में फँसा दिया?” مزید دیکھیں: یشوع 7:19-26پیدایش 20:91 سموئیل 26:19हारून ने कहा, कि “मेरे मालिक का ग़ज़ब न भड़के; तू इन लोगों को जानता है कि गुनाह पर तुले रहते हैं,' مزید دیکھیں: استثنا 9:24خروج 14:11خروج 16:20चुनाँचे इन्हीं ने मुझ से कहा, कि 'हमारे लिए देवता बना दे जो हमारे आगे — आगे चले, क्यूँकि हम नहीं जानते कि इस आदमी मूसा को जो हम को मुल्क — ए — मिस्र से निकाल कर लाया क्या हो गया? مزید دیکھیں: خروج 32:1-4خروج 32:8तब मैंने इनसे कहा, कि “जिसके यहाँ सोना हो वह उसे उतार लाए। तब इन्होंने उसे मुझ को दिया और मैंने उसे आग में डाला, तो यह बछड़ा निकल पड़ा।” مزید دیکھیں: خروج 32:4پیدایش 3:12-13لوقا 10:29जब मूसा ने देखा कि लोग बेक़ाबू हो गए, क्यूँकि हारून ने उनको बेलगाम छोड़कर उनको उनके दुश्मनों के बीच ज़लील कर दिया, مزید دیکھیں: یسعیاہ 47:3مکاشفہ 16:15میکاہ 1:11तो मूसा ने लश्करगाह के दरवाज़े पर खड़े होकर कहा, जो — जो ख़ुदावन्द की तरफ़ है वह मेरे पास आ जाए।” तब सभी बनी लावी उसके पास जमा' हो गए। مزید دیکھیں: 2 سلاطین 9:32متی 12:302 سموئیل 20:11और उसने उनसे कहा, कि “ख़ुदावन्द इस्राईल का ख़ुदा यूँ फ़रमाता है, कि तुम अपनी — अपनी रान से तलवार लटका कर फाटक — फाटक घूम — घूम कर सारी लश्करगाह में अपने अपने भाइयों और अपने अपने साथियों और अपने अपने पड़ोसियों को क़त्ल करते फिरो।” مزید دیکھیں: گنتی 25:5لوقا 14:26استثنا 33:8-9और बनी लावी ने मूसा के कहने के मुवाफ़िक़ 'अमल किया; चुनाँचे उस दिन लोगों में से करीबन तीन हज़ार मर्द मारे गए। مزید دیکھیں: استثنا 33:9گنتی 16:32-35ملاکی 2:4-6और मूसा ने कहा, कि “आज ख़ुदावन्द के लिए अपने आपको मख़्सूस करो; बल्कि हर शख़्स अपने ही बेटे और अपने ही भाई के ख़िलाफ़ हो ताकि वह तुम को आज ही बरकत दे।” مزید دیکھیں: گنتی 25:11-13متی 10:37زکریاہ 13:3और दूसरे दिन मूसा ने लोगों से कहा, कि “तुम ने बड़ा गुनाह किया; और अब मैं ख़ुदावन्द के पास ऊपर जाता हूँ शायद मैं तुम्हारे गुनाह का कफ़्फ़ारा दे सकूं।” مزید دیکھیں: 1 سموئیل 12:20گنتی 25:131 سموئیل 12:23और मूसा ख़ुदावन्द के पास लौट कर गया और कहने लगा, 'हाय, इन लोगों ने बड़ा गुनाह किया कि अपने लिए सोने का देवता बनाया। مزید دیکھیں: خروج 20:23خروج 32:30دانی ایل 9:11और अब अगर तू इनका गुनाह मु'आफ़ कर दे तो ख़ैर वरना मेरा नाम उस किताब में से जो तूने लिखी है मिटा दे।” مزید دیکھیں: زبور 69:28رومیوں 9:3مکاشفہ 21:27और ख़ुदावन्द ने मूसा से कहा, कि “जिसने मेरा गुनाह किया है मैं उसी के नाम को अपनी किताब में से मिटाऊँगा। مزید دیکھیں: استثنا 29:20حزقی ایل 18:4احبار 23:30अब तू रवाना हो और लोगों को उस जगह ले जा जो मैंने तुझे बताई है। देख, मेरा फ़रिश्ता तेरे आगे — आगे चलेगा। लेकिन मैं अपने मुतालबे के दिन उनको उनके गुनाह की सज़ा दूँगा।” مزید دیکھیں: استثنا 32:35خروج 23:20متی 23:35और ख़ुदावन्द ने उन लोगों में वबा भेजी, क्यूँकि जो बछड़ा हारून ने बनाया वह उन्हीं का बनवाया हुआ था। مزید دیکھیں: 2 سموئیل 12:9-10اعمال 7:41خروج 32:25
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)27 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
خروج 32:1
Ver. 1. Delayed. They waited perhaps about a month, with some patience; and then, becoming seditious, assembled against Aaron, and extorted from him a compliance with their impious request. He was thus guilty of a grievous crime, though the violence might extenuate it in some degree. Salien. --- He was not yet ordained high priest. C. xl. 12. H. --- Gods. Aaron gratified their request by the golden calf. They had the pillar to conduct them, but they wanted something new. They speak with contempt of Moses. M.
↑ 1خروج 32:2
Ver. 2. And your sons. The Sept. omit this. But in the East, it was fashionable for men also to wear ear-rings. Plin. xi. 37. Judg. viii. 24. Ezec. vii. 20. Aaron hoped the people would relent at this proposal. S. Aug. q. 141.
↑ 2خروج 32:4
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 4. Received them, "in a purse, (as Gideon did afterwards, Judg. viii. 25,) he made a molten calf." Jonath. --- Perhaps he engraved on it the peculiar marks of the Egyptian idol, Apis; a square white spot on the forehead, and a crescent upon the side. For it is generally believed, that this calf was designed to imitate that object of worship, to which the Hebrews had been too much accustomed. Acts vii. 39. 41. S. Jer. in Ose. iv. The Egyptians adored not only the living ox, but also its image, which they kept in their temple. Porphyr. Abst.
ii. Mela. i. 8. Some of the fathers think, that the head of a calf only appeared. S.
Amb. Lactant. &c. The rest of the figure was perhaps human, as Osiris was represented with the head of an ox, as well as Astarte and Serapis.
Monceau pretends that Aaron represented the true God, under the form of a cherub, in which he falsely asserts he had appeared on Mount Sinai, and that his fault consisted only in giving occasion of superstition to the people. But his opinion (though adopted by many Protestants, who excuse all from the guilt of idolatry, but papists. H.) has been condemned at Rome, and refuted by Visorius, &c. --- Thy gods, &c. Thus spoke the infatuated ringleaders. C. --- And they changed their glory, the true God, into the likeness of a calf that eateth grass. Ps. cv. 19. --- They forgot God, who saved them, ib. (v. 21,) and forsook Him, (Deut. xxxii. 18,) to adore the calf. W.
↑ 4خروج 32:5
Ver. 5. The Lord. The most sacred name of God is prostituted, (Judg. xvii. and xviii. Wisd. xiv.
21,) and an altar is erected to this idol; though some pretend, that Aaron meant God to be adored under this similitude. His weakness was unaccountable, and God would have slain him, had not Moses interceded. Deut. ix. 20. Those who undertake to justify him, enter not into the sentiments of God; and the offender himself pleads no excuse, but the violence of the people, v.
23. Salien. --- To-morrow, when the 40 days expired, and Moses returned arrayed in terrors. H.
↑ 5خروج 32:6
Ver. 6. They offered, by the hands of Aaron, to whom the Sept. refer all this.
"He offered," &c.
appearing at the head of the idolaters. A Lapide insinuates, that he wished to supplant his brother in the supreme command; and after a faint resistance, became the promoter of idolatry, to ingratiate himself with the people. The Scripture lays not this, however, to his charge. C. --- To eat of the victims. --- To play, dancing and singing in honour of their idol, probably with many indecent gestures, as was customary on such occasions among the nations of Chanaan. H. ---
Tertullian (de jejunio) understands impure play. The word means also to dance, and to play on instruments of music. Ludere quæ vellem calamo permisit agresti. Virg. Ec. i. C. --- Sulpitius says, the people abandoned themselves to drunkenness and gluttony, or debauchery, vinoque se & ventri dedisset. H. ---
They might get wine from Madian. Salien. --- Foolish mirth is the daughter of gluttony, and the mother of idolatry. S. Greg. Mor. xxxi. 31. W.
↑ 6خروج 32:7
Ver. 7. Thy people. They are not worthy to be styled my people; and thou didst ratify the covenant with me, in their name, and as their interpreter. They have sinned, giving way to idolatry in thought, word, and deed.
↑ 7خروج 32:9
Ver. 9. And again. The Sept. omit this verse. Moses, at the first intimation of the people's sin, fell prostrate before the Lord, to sue for pardon, and pleaded the natural weakness of an ungovernable multitude, in order to extenuate their fault. This God admits. --- I see, &c. But while he seems bent on punishing them, to try his servant, he encourages him inwardly to pray with fervour.
Salien.
↑ 9خروج 32:10
Ver. 10. Alone. One fully determined on revenge will bear with no expostulation; whence S.
Greg. (Mor. ix. 11,) and Theodoret (q. 67,) look upon this as an incitement to pray more earnestly, seeing God's servants have such influence over Him. The mercy of God struggled with his justice, and stopped its effects. --- Nation, as I promised to Abraham; or I will make thee ruler over a nation greater than this, as Moses explains it, (Deut. ix. 14,) and as the like offer is made, Num. xiv. 12.
The Sam. subjoins here, "And God was likewise much irritated against Aaron, and would have destroyed him; but Moses prayed for him:" which we are assured was the case. Deut.
ix. 20. C.
↑ 10خروج 32:11
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 11. Why, &c. Calvin here accuses Moses of arrogance, in prescribing laws to God's justice.
But S. Jerom (ep. ad Gaud.) commends his charity and "prayer, which hindered God's power." W.
↑ 11خروج 32:12
Ver. 12. Craftily. Heb. "with a malicious design." Moses insinuates, that the glory of God is interested not to punish the Hebrews, lest the Gentiles should blaspheme, particularly as the land of Chanaan seemed to be promised unconditionally to the posterity of Abraham, who were now, all but one, to be exterminated. H.
↑ 12خروج 32:13
Ver. 13. Thy servants. Thus God honours his friends, and rewards their merits, which are the effects of his grace. W.
↑ 13خروج 32:14
Ver. 14. Appeased. Yet of this Moses was not fully assured, and in effect only those who were less guilty, were reprieved to be punished afterwards, v. 30. 35.
H.
↑ 14خروج 32:15
Ver. 15. Both sides. The ten commandments were written twice over, or on both sides, that all who stood round Moses, might be able to read them. M. ---
On one side, appeared the laws regarding God; on the other, those which relate to man. H. --- They were like two originals. The common way of writing was only on one side. C.
↑ 15خروج 32:17
Ver. 17. Josue, who was waiting for Moses lower down on the mountain. C.
xxiv. 13.
↑ 17خروج 32:18
Ver. 18. Cry, &c. Heb. "the cry answering strength...or...weakness," which the Vulgate elucidates. --- Singers. Sept. "I hear the cry of those who contend for pre-eminence in wine," or over their cups. H.
↑ 18خروج 32:19
Ver. 19. Mount. "Finding the people abandoned to luxury and sacrilege, he broke the tables, deeming it a nation unworthy to be entrusted with the law of God." Sulpit. i. 33. By this action, Moses foreshewed the dissolution of the covenant with the Jews, that the new covenant might take place. S. Aug. q.
144. The Jews kept the 17th of the fourth month as a fast, in memory of this event. S. Jer. in Zac. viii.
↑ 19خروج 32:20
Ver. 20. Calf. Having manifested his disapprobation of the people's conduct, in the most signal manner, by breaking the two tables; Moses proceeds to convince them of their stupidity, in adoring what he, in a few minutes, reduces to powder. H. --- He breaks the calf in pieces, after burning it, and then grinds it to dust in a mill, with files; as the Heb. Chal. and Sept. intimate. He throws it, with contempt, into the torrent, which supplied the camp with water, and thus caused the idolaters to swallow their god. T. -- Sa assures us, that he saw an alchymist pulverize gold, which Abenezra says is done by means of some herbs, which turn the gold quite black, when it is melted. C. --- Some use aquafortis for this purpose. T. --- But from the account of Moses, (Deut.
ix. 21,) it seems fire, and the mille, or file, reduced the gold into the smallest particles, so as to be even potable. Josephus (viii. 2,) mentions the gold dust used by the courtiers of Solomon. C.
↑ 20خروج 32:22
Ver. 22. Evil. Aaron answers his younger brother with humility, being now touched with repentance; on which account, God still grants him the high priesthood. H.
↑ 22خروج 32:24
Ver. 24. Came out. The Rabbins pretend alive, and able to walk. Hence they say Aaron was filled with astonishment, and induced to erect the altar in its honour. R. Salomo and Burgens.
But these are Jewish fables, injurious to God, and invented to hide, in some degree, the shame of their ancestors. For the same reason, Josephus passes over the whole in silence, and Philo throws the blame on a few Egyptian converts. They might very probably be the ringleaders, as Num. xi.
4. But the Hebrews in general readily gave in to the delusion. 1 Cor. x. 7. H.
↑ 24خروج 32:25
Ver. 25. Naked. Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him. ---
The shame of the filth. That is, of the idol, which they had taken for their god. It is the usual phrase of the Scripture to call idols filth, and abominations. Ch. ---
Of the filth, is not in Heb. But it serves to explain how the Hebrews came to be so unprotected and disconcerted. See 2 Par. xxviii. 19.
↑ 25خروج 32:26
Ver. 26. All the sons; that is, the great majority of them; for some were probably slain, v. 29.
↑ 26خروج 32:28
Ver. 28. About, &c. The Heb. letter c means about, and stands also for twenty.
All the versions, and some copies of the Vulg. retain the first signification; but our edition gives also the second.
Sixtus V. and the Louvain Bible have about 33,000. H. --- S. Paul (1 Cor. x. 7. 8,) mentions, that three and twenty thousand perished, in punishment of their fornication (with the Moabites), which some explain of the adoration of the calf, and say that Moses only specifies those slain by the Levites; while S. Paul gives the number of all those who perished by the hand of God on this occasion, v. 35. C. --- S. Cyril, Alex. glap. 2, Sulpit. and many other fathers, agree with the Vulgate. The fornication with the Moabites, was followed by the death of 24,000. Num. xxv. 9.
So that S. Paul cannot refer to it, unless he only mention those who perished in one day; and Moses expresses the total amount of the slain during the whole affair. H.
↑ 28خروج 32:29
Ver. 29. To you. Thus they merited the priesthood, and a blessing; (Deut. xxxiii.
9. M.) having been the ministers of God's just indignation, without sparing any of the most guilty. With these they could not be unacquainted. No external signs on their bodies were requisite to make the delinquents known. They had appeared to publicly. H. --- The Levites acted with due authority and order, which their father, Levi, had neglected. Gen. xxxiv. W.
↑ 29خروج 32:30
Ver. 30. You. Many who had not been slain, had followed the bad example, and Aaron, in particular, had brought upon them a most heinous sin. v. 21. Yet on account of their repentance, they were not subjected to immediate punishment; but they were visited afterwards, v. 34.
Though God was appeased, (v. 14,) so as not to destroy the whole multitude, Moses thought it a very arduous task to obtain a full reconciliation, notwithstanding the exemplary vengeance he had taken of the ringleaders.
Hence he addresses himself to God with the greatest humility, and with such earnestness as scarcely seems justifiable, if we understand that he put his own eternal salvation at stake. But he makes an impossible supposition, or proposal, which he knew God would not admit, to extort as it were the requested favour. As he is willing to die for his people, God pardons them for his sake. S. Aug. q. 147, &c. H.
↑ 30خروج 32:32
Ver. 32. The book of predestinate. S. Paul uses a similar expression, Rom. ix. 3.
Neither could he really desire or consent to be accursed, even for a time.
Hence their words can be understood only as an hyperbole, to denote the excess of their love for their brethren, as if a child should say to his father, pardon my brother, or kill me. T. --- Some explain this book, of the law or covenant, by which Moses was appointed the prince of the Hebrews, which title he is willing to forego, with pleasure, to obtain their pardon. C. --- Others understand the book, or register of the living. He is willing to die for his people. See Num. xi. 15. S. Greg. Mor. x. 7. S. Jer. ad Algas. --- This sense is very good, and sufficiently expresses the fervour of Moses. Greater live than this no man hath.
Jo. xv. 13.
↑ 32خروج 32:33
Ver. 33. Book: him will I slay; and, if he die impenitent, I will punish him for ever. H.
↑ 33خروج 32:35
Ver. 35. Struck, with some judgment, not specified; (Lyran.) or perhaps, the various punishments which were inflicted on the Hebrews in the wilderness, were all partly designed to chastise this first act of idolatry. Calmet explains this of the devastation caused by the Levites, as he supposes the narration of Moses does not deserve the order of time. He thinks Moses expostulated with the people, and was then sent by God to punish them; and while they were unarmed, (C. xxxiii. 5,) the Levites fell upon them. Then Moses removed the tabernacle out of the camp, and obtained of God that he would go before them, and not an angel only, v. 34. C. xxxiii. 17. Moses continued full forty days, standing or lying prostrate on the mount, before the Lord, to obtain the pardon of his people. Deut. ix. 25. x. 10. At the expiration of which term he returned, with an order to prepare two other tables of stone, on which, after a supplication of the same length of time, he obtained the law to be again engraven. C. xxxiv. 28. The favour cost him therefore 120 days'
earnest prayer; and yet how little are we touched with God's mercy, in giving us his law! H.
↑ 35لائسنس: 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