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ہوسیع
11
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जब इस्राईल अभी बच्चा ही था, मैने उससे मुहब्बत रख्खी, और अपने बेटे को मिस्र से बुलाया। مزید دیکھیں: متی 2:15خروج 4:22ہوسیع 13:4उन्होंने जिस क़द्र उनको बुलाया, उसी क़द्र वह दूर होते गए; उन्होंने बा'लीम के लिए कु़र्बानियाँ पेश कीं और तराशी हुई मूरतों के लिए ख़ुशबू जलाया। مزید دیکھیں: یرمیاہ 18:15ہوسیع 2:13یسعیاہ 65:7मैंने बनी इफ़्राईम को चलना सिखाया; मैंने उनको गोद में उठाया, लेकिन उन्होंने न जाना कि मैं ही ने उनको सेहत बख़्शी। مزید دیکھیں: استثنا 1:31یرمیاہ 30:17خروج 15:26मैंने उनको इंसानी रिश्तों और मुहब्बत की डोरियों से खींचा; मैं उनके हक़ में उनकी गर्दन पर से जूआ उतारने वालों की तरह हुआ, और मैंने उनके आगे खाना रख्खा। مزید دیکھیں: یوحنا 12:32احبار 26:132 کرنتھیوں 5:14वह फिर मुल्क — ए — मिस्र में न जाएँगे, बल्कि असूर उनका बादशाह होगा; क्यूँकि वह वापस आने से इन्कार करते हैं। مزید دیکھیں: ہوسیع 7:16ہوسیع 8:132 سلاطین 17:13-14तलवार उनके शहरों पर आ पड़ेगी, और उनके अड़बंगों को खा जाएगी और ये उन ही की मश्वरत का नतीजा होगा। مزید دیکھیں: ہوسیع 13:16ہوسیع 10:6ہوسیع 10:14क्यूँकि मेरे लोग मुझ से नाफ़रमानी पर आमादा हैं, बावुजूद ये कि उन्होंने उनको बुलाया कि हक़ ता'ला की तरफ़ रुजू' लाए; लेकिन किसी ने न चाहा कि उसकी इबादत करें। مزید دیکھیں: یرمیاہ 8:5عاموس 5:4-6عاموس 5:14-15ऐ इफ़्राईम, मैं तुझ से क्यूँकर दस्तबरदार हो जाऊँ? ऐ इस्राईल, मैं तुझे क्यूँकर तर्क करूं? मैं क्यूँकर तुझे अदमा की तरह बनाऊ? और ज़िबू'ईम तरह बनाऊँ मेरा दिल मुझ में पेच खाता है; मेरी शफ़क़त मौजज़न है। مزید دیکھیں: یرمیاہ 31:20ہوسیع 6:4متی 23:37मैं अपने क़हर की शिद्दत के मुताबिक़ 'अमल नहीं करूँगा, मैं हरगिज़ इफ़्राईम को हलाक न करूँगा; क्यूँकि मैं इंसान नहीं, ख़ुदा हूँ। तेरे बीच सुकूनत करने वाला कु़द्दूस, और मैं क़हर के साथ नहीं आऊँगा। مزید دیکھیں: گنتی 23:19میکاہ 7:18-20یسعیاہ 55:8-9वह ख़ुदावन्द की पैरवी करेंगे, जो शेर — ए — बबर की तरह गरजेगा, क्यूँकि वह गरजेगा, और उसके फ़र्ज़न्द मग़रिब की तरफ़ से काँपते हुए आएँगे। مزید دیکھیں: یوایل 3:16یسعیاہ 31:4عاموس 1:2वह मिस्र से परिन्दे की तरह, और असूर के मुल्क से कबूतर की तरह काँपते हुए आएँगे; और मैं उनको उनके घरों में बसाऊँगा, ख़ुदावन्द फ़रमाता है। مزید دیکھیں: یسعیاہ 11:11زکریاہ 10:10یسعیاہ 60:8इफ़्राईम ने दरोगगोई से और इस्राईल के घराने ने मक्कारी से मुझ को घेरा है, लेकिन यहूदाह अब तक ख़ुदा के साथ हाँ उस क़ुद्दूस वफ़ादार के साथ हुक्मरान हैं। مزید دیکھیں: ہوسیع 12:7مکاشفہ 1:61 کرنتھیوں 6:2
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)12 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
ہوسیع 11:1
Ver. 1. Away. The last kings of Israel lived in the midst of troubles. H. --- Osee, though one of the best, brought ruin on the nation. C. --- Son: Israel. But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from S. Mat. ii. 15.
Ch. Julian pretends that the apostle has abused this text. But it speaks of both events. S. Jer. --- Eusebius (Dem. ix. 3.) thinks that S. Mat. refers to Balaam; (Num. xxiv. 8.) and S. Jerom does not reject this opinion, (in Mat. ii. C.) to avoid
"wrangling,"
though he repeatedly alleges this text as a proof his version being more accurate than that of the Sept. which has his children. This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen's Hexapla, and still print my son, taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave.
Bib. Gr. iii.
12. The first column has the Heb. text, and the second the same in Greek characters, &c. The reader may form a judgment of this work from the following specimen: 1. Heb. (which we shall express) karathi bani. 2. Gr.
karathi bani. 3. Aq. ekalesa ton uion mou. 4. Sym. kekletai uios mou. 5. Sept.
kekletai uios mou. 6. Th. kai ekalesa uion mou. If any other versions were added, to form Octapla, &c. they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Sept. and the deficiencies were chiefly supplied from him. In the Rom. and Alex. edit. instead of the above we find, metekalesa ta tekna autou. "I have recalled his children." H. --- This is literally spoken of Israel, (styled God's son, Ex. iv 23.) and mystically, (W.) though no less (H.) truly, of Jesus Christ, as the inspired evangelist shews. W.
↑ 1ہوسیع 11:2
Ver. 2. They called: viz. Moses and Aaron called: but they went away after other gods, and would not hear. Ch. --- Sept. "As I called them back, or (repeatedly; metekalesa. Grabe has, "he called;" meaning any of God's ministers) so they rushed away from my presence." H. --- This sense appears preferable to the Heb. C.
↑ 2ہوسیع 11:3
Ver. 3. Healed them. My laws were designed to counteract idolatry. H. --- I treated them with the utmost tenderness. Deut. i. 31. and xxxii. 11.
↑ 3ہوسیع 11:4
Ver. 4. Adam. I placed my people in a sort of paradise, (C.) like the first man; and as they have imitated him, they shall suffer accordingly. Rufin. Haimo. ---
But Sept. &c. render, "of a man."
They shall be treated like the rest. C. --- Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (W.) though the latter is often used for the most salutary purposes. --- Yoke, or muzzle, which prevents them from eating. H. --- I furnish them with manna. Can it be suspected that I wish to oppress them? C.
↑ 4ہوسیع 11:5
Ver. 5. Egypt. Many went, contrary to this prohibition. H. --- Yet they did not prosper, as they expected. The Hebrews had also often murmured in the desert, and threatened to return to Egypt.
↑ 5ہوسیع 11:6
Ver. 6. Heads. Heb. "counsellors." Civil war desolated the kingdom, and made way for the Assyrians. Sept. "they are devoured on account of their projects."
C. --- They are at a loss what to do.
↑ 6ہوسیع 11:7
Ver. 7. Off, for a long time; and indeed Israel never recovered its former state, after the captivity.
H. --- Then they became more docile. Heb. is very ambiguous. C.
↑ 7ہوسیع 11:8
Ver. 8. Adama, &c. Adama and Seboim were two cities in the neighbourhood of Sodom, and underwent the like destruction. Ch. --- God punishes, like a father, with regret.
↑ 8ہوسیع 11:9
Ver. 9. Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape.
C. --- I punish in order to reclaim, (S. Jer.) and reserve eternal vengeance only for those who die impenitent. --- Holy one. If there be a just man in Israel, I will spare the nation; (Gen. xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (C.) I am the just (H.) God. S. Jer.
↑ 9ہوسیع 11:10
Ver. 10. Lion. His power is most terrible, and his commands must be obeyed.
C. --- All nations shall permit the return of Israel. H. --- They shall come from the sea, of from its islands.
↑ 10ہوسیع 11:11
Ver. 11. Egypt. Some returned soon; others not before the reign of Alexander, or perhaps later.
C. Diss.
↑ 11ہوسیع 11:12
Ver. 12. Denials; refusing to adhere to my worship. H. --- They wished to unite it with that of idols. 3 K. xviii. C. --- Saints. The priests and temple are preserved in Juda. Ezechias brought the people to serve God faithfully, while Israel was led captive. Sept. "the house of Israel and Juda with impiety. Now God hath known them lovingly, and it shall be called the holy people of God." Thus both kingdoms were criminal, and God exercised his mercy towards both. H. --- The Jews relate that when their ancestors were pursued by the Egyptians, and the people were desponding, Juda signalized his courage by entering the bed of the sea. S. Jer. --- These traditions are suspicious. C.
↑ 12لائسنس: 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