عبرانیوں · IRV-UR
عبرانیوں
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पस जब उसके आराम में दाख़िल होने का वादा बाक़ी है तो हमें डरना चाहिए ऐसा न हो कि तुम में से कोई रहा हुआ मालूम हो مزید دیکھیں: عبرانیوں 12:15عبرانیوں 4:91 کرنتھیوں 9:26-27क्यूँकि हमें भी उन ही की तरह ख़ुशख़बरी सुनाई गई, लेकिन सुने हुए कलाम ने उनको इसलिए कुछ फ़ाइदा न दिया कि सुनने वालों के दिलों में ईमान के साथ न बैठा। مزید دیکھیں: 1 تھسلنیکیوں 2:13رومیوں 10:16-17عبرانیوں 11:6और हम जो ईमान लाए, उस आराम में दाख़िल होते है; जिस तरह उसने कहा, “मैंने अपने ग़ुस्से में क़सम खाई कि ये मेरे आराम में दाख़िल न होने पाएँगे।” अगरचे दुनिया बनाने के वक़्त उसके काम हो चुके थे। مزید دیکھیں: زبور 95:11متی 11:28-291 پطرس 1:20चुनाँचे उसने सातवें दिन के बारे में कलाम में इस तरह कहा, “ख़ुदा ने अपने सब कामों को पूरा करके, सातवें दिन आराम किया।” مزید دیکھیں: خروج 20:11خروج 31:17پیدایش 2:1-2और फिर इस मुक़ाम पर है, “वो मेरे आराम में दाख़िल न होने पाएँगे।” مزید دیکھیں: زبور 95:11عبرانیوں 3:11عبرانیوں 4:3पस जब ये बात बाक़ी है कि कुछ उस आराम में दाख़िल हों, और जिनको पहले ख़ुशख़बरी सुनाई गई थी वो नाफ़रमानी की वजह से दाख़िल न हुए, مزید دیکھیں: متی 21:43عبرانیوں 3:18-19عبرانیوں 4:2तो फिर एक ख़ास दिन ठहर कर इतनी मुद्दत के बाद दा'ऊद की किताब में उसे आज का दिन कहता है। जैसा पहले कहा गया, “और आज तुम उसकी आवाज़ सुनो, तो अपने दिलों को सख़्त न करो।” مزید دیکھیں: زبور 95:7عبرانیوں 3:7-8عبرانیوں 3:15और अगर ईसा ने उन्हें आराम में दाख़िल किया होता, तो वो उसके बाद दुसरे दिन का ज़िक्र न करता। مزید دیکھیں: یشوع 1:15یشوع 22:4استثنا 12:9पस ख़ुदा की उम्मत के लिए सबत का आराम बाक़ी है' مزید دیکھیں: 1 پطرس 2:10مکاشفہ 21:4مکاشفہ 7:14-17क्यूँकि जो उसके आराम में दाख़िल हुआ, उसने भी ख़ुदा की तरह अपने कामों को पूरा करके आराम किया। مزید دیکھیں: مکاشفہ 14:13عبرانیوں 4:3-41 پطرس 4:1-2पस आओ, हम उस आराम में दाख़िल होने की कोशिश करें, ताकि उनकी तरह नाफ़रमानी कर के कोई शख़्स गिर न पड़े। مزید دیکھیں: متی 11:28-30لوقا 13:24عبرانیوں 3:18क्यूँकि ख़ुदा का कलाम ज़िन्दा, और असरदार, और हर एक दोधारी तलवार से ज़्यादा तेज़ है; और जान और रूह और बन्द, बन्द और गूदे को जुदा करके गुज़र जाता है, और दिल के ख़यालों और इरादों को जाँचता है। مزید دیکھیں: یرمیاہ 23:29یسعیاہ 55:11افسیوں 6:17और ख़ुदा की नज़र में मख़्लूक़ात की कोई चीज़ छिपी नहीं, बल्कि जिससे हम को काम है उसकी नज़रों में सब चीज़ें खुली और बेपर्दा हैं। مزید دیکھیں: 1 کرنتھیوں 4:5زبور 33:13-15امثال 15:3पस जब हमारा एक ऐसा बड़ा सरदार काहिन है जो आसमानों से गुज़र गया, या'नी ख़ुदा का बेटा ईसा, तो आओ हम अपने इक़रार पर क़ाईम रहें। مزید دیکھیں: عبرانیوں 9:24عبرانیوں 9:12عبرانیوں 10:23क्यूँकि हमारा ऐसा सरदार काहिन नहीं जो हमारी कमज़ोरियों में हमारा हमदर्द न हो सके; बल्कि वो सब बातों में हमारी तरह आज़माया गया, तोभी बेगुनाह रहा। مزید دیکھیں: عبرانیوں 2:17-182 کرنتھیوں 5:21یسعیاہ 53:4-5पस आओ, हम फ़ज़ल के तख़्त के पास दिलेरी से चलें, ताकि हम पर रहम हो और फ़ज़ल हासिल करें जो ज़रूरत के वक़्त हमारी मदद करे। مزید دیکھیں: افسیوں 3:12عبرانیوں 7:25عبرانیوں 10:19-23
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)7 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
عبرانیوں 4:1
Ver. 1. Let us, therefore, fear, &c. S. Paul continues his exhortation to them, not to be like the incredulous Jews, and so to be excluded from the place of eternal rest. Wi.
↑ 1عبرانیوں 4:2
Ver. 2. To us . . hath been declared, as well as to them. That is, as the riches of the country of Chanaan, was told by Josue and Caleb to the people, but they would not believe them; so the happiness of the kingdom of heaven has been preached by us to you: but the word they heard (lit. the word of hearing ) did not profit them, not being mixed, or received with faith: let not this be your case. Wi. — As the want of a firm faith was the cause of the punishment of the Israelites, of their privation of a promised inheritance, so Christians will be eternally excluded from the kingdom promised them, unless they steadily believe and obey the gospel of Jesus Christ. The reason why so few profit of the word, is because few take care to meditate on it, to digest it, and as it were, incorporate it with themselves by proper considerations.
↑ 2عبرانیوں 4:3
Ver. 3, &c. It is faith that opens heaven; but faith animated by charity, nourished by good works, and perfected by mortification of the senses. God only enters into his rest after the accomplishment of his works, and shall we expect to enter before we accomplish what he has given us to do? Let us fear, but in hoping; let us hope, but in labouring. — The works . . . . were finished.[1]
This place is the same, and equally obscure in the Greek as in the Latin text.
The apostle here examines what David, as a prophet, could mean, when he said of some: they shall not enter, or, if they shall enter into my rest. His argument is this: David could not prophesy of that rest, by which God, after he had created all things, (Gen. ii. 2.) is said to have rested the seventh day, when he had finished the works of the creation. Nor could David speak of that other time of resting, which was promised and given to the Israelites, when, having conquered all their enemies, they were introduced by Jesus, or Josue, into the promised land of Chanaan; for these two rests were passed long before his prophecy: therefore David must speak of some rest that was to come afterwards, when he said: To-day, if you shall hear his voice, harden not your hearts, &c. Therefore it must needs follow that some day of rest, some sabbatism, as he calls it, after his time, must remain for the people of God, that should not harden their hearts: and from hence he concludes that David had in view that eternal rest of happiness which the Messias was to obtain for us, a rest without end in the kingdom of heaven. — Let us hasten, therefore, or as it is in the Greek, let us make it our endeavour, to gain that place of rest, by our persevering in faith and good works, and take heed not to be excluded with the unbelievers. Wi.
↑ 3عبرانیوں 4:12
Ver. 12. For the word of God is living, &c. Some understand by the word of God, the eternal word, or Son of God: (to whom may apply all in the 12th and 13th verses) but others rather expound it of the words, promises, and menaces of God, either foretold by the prophets, or preached by the apostles. Wi. — All this language is metaphorical, but perfectly well understood by the Jews. In their sacrifices, the Levites made use of a two-edged knife to separate from the victim what was for God, what was for the priests, and what was for the people. Thus in sacrificing sinners to the justice of God, Jesus Christ, like a two-edged knife, will separate what is for God, and what is for man; i.e.
whatever is good or evil in the whole of man's conduct.
↑ 12عبرانیوں 4:13
Ver. 13. In his sight, or to the eyes, must signify in the sight of God. Wi. — If the word of God in Jesus Christ be so terrible, what will Jesus Christ be himself, when he comes to judge us according to the severity of his justice?
↑ 13عبرانیوں 4:14
Ver. 14. Having, therefore, as I told you before, a great high priest, Christ, who ascended into heaven, who can compassionate our infirmities, let us with a firm confidence approach the throne of grace, by faith, hope, charity, and good works. Wi.
↑ 14عبرانیوں 4:16
Ver. 16. Let us often contemplate Jesus Christ on his two thrones, that of his mercy, and that of his justice; of his mercy, where at present he is seated as our compassionate high priest, to bestow on us the riches of his grace; of his justice, where he will one day sit as judge, to examine most rigorously both our faith and our practice. Our separated brethren pretend to prove from this text that we need no help of saints to obtain any favour. But by this argument they may as well take away the helps and prayers of the living for one another.
For we do not require the help of either the saints in heaven, or of our brethren on earth, through any mistrust of God's mercy, but on account of our own unworthiness, convinced that the prayer of a just man availeth more with Him, than the desire of a grievous sinner; and of a number making intercession together, rather than of one alone. This they cannot deny, except they deny the holy Scriptures. Neither do we come less to Him, or with less confidence, when we come accompanied with the prayers of Angels, saints, priests, or just men, with us, as they fondly imagine and pretend; but with much more confidence in his grace, mercy, and merits, than if we prayed ourselves alone.
B.
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[1] V. 3. Operibus ab institutione mundi perfectis, kai toi ton ergon apo kataboles kosmou genethenton.
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↑ 16لائسنس: 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