قضاۃ · IRV-UR
قضاۃ
8
بائبل کا متنمصنوعی آواز (AI)
और इफ़्राईम के बाशिन्दों ने उससे कहा कि तूने हम से यह सलूक क्यूँ किया, कि जब तू मिदियानियों से लड़ने को चला तो हम को न बुलवाया? इसलिए उन्होंने उसके साथ बड़ा झगड़ा किया। مزید دیکھیں: 2 سموئیل 19:41ایوب 5:2یعقوب 4:5-6उसने उनसे कहा, “मैंने तुम्हारी तरह भला किया ही क्या है? क्या इफ़्राईम के छोड़े हुए अंगूर भी अबी'अएज़र की फ़सल से बेहतर नहीं हैं? مزید دیکھیں: یعقوب 1:19-20قضاۃ 6:11فلپیوں 2:2-3ख़ुदा ने मिदियान के सरदार 'ओरेब और ज़ईब को तुम्हारे क़ब्ज़े में कर दिया; इसलिए तुम्हारी तरह मैं कर ही क्या सका हूँ?” जब उसने यह कहा, तो उनका गुस्सा उसकी तरफ़ से धीमा हो गया। مزید دیکھیں: امثال 15:1قضاۃ 7:24-25امثال 25:15तब जिदा'ऊन और उसके साथ के तीन सौ आदमी जो बावजूद थके माँदे होने के फिर भी पीछा करते ही रहे थे, यरदन पर आकर पार उतरे। مزید دیکھیں: گلتیوں 6:92 کرنتھیوں 4:161 سموئیل 14:28-29तब उसने सुक्कात के बाशिंदों से कहा कि इन लोगों को जो मेरे पैरौ हैं, रोटी के गिर्दे दो क्यूँकि यह थक गए हैं; और मैं मिदियान के दोनों बादशाहों ज़िबह और ज़िलमना' का पीछा कर रहा हूँ। مزید دیکھیں: پیدایش 33:17زبور 60:63 یوحنا 1:6-8सुक्कात के सरदारों ने कहा, “क्या ज़िबह और ज़िलमना' के हाथ अब तेरे क़ब्ज़े में आ गए हैं, जो हम तेरे लश्कर को रोटियाँ दें?” مزید دیکھیں: 1 سلاطین 20:11فلپیوں 2:21قضاۃ 8:15जिदा'ऊन ने कहा, “जब ख़ुदावन्द ज़िबह और ज़िलमना' को मेरे क़ब्ज़े में कर देगा, तो मैं तुम्हारे गोश्त को बबूल और हमेशा गुलाब के काँटों से नुचवाऊँगा।” مزید دیکھیں: قضاۃ 7:15फिर वहाँ से वह फ़नूएल को गया, और वहाँ के लोगों से भी ऐसी ही बात कही; और फ़नूएल के लोगों ने भी उसे वैसा ही जवाब दिया जैसा सुक्कातियों ने दिया था। مزید دیکھیں: پیدایش 32:30-311 سلاطین 12:25इसलिए उसने फ़नूएल के बाशिंदों से भी कहा कि जब मैं सलामत लौटूँगा, तो इस बुर्ज को ढा दूँगा। مزید دیکھیں: 1 سلاطین 22:27-28قضاۃ 8:17और ज़िबह और ज़िलमना' अपने क़रीबन पंद्रह हज़ार आदमियों के लश्कर के साथ क़रक़ूर में थे, क्यूँकि सिर्फ़ इतने ही मशरिक़ के लोगों के लश्कर में से बच रहे थे; इसलिए कि एक लाख बीस हज़ार शमशीर ज़न आदमी क़त्ल हो गए थे। مزید دیکھیں: قضاۃ 7:12قضاۃ 20:15یسعیاہ 9:4तब जिदा'ऊन उन लोगों के रास्ते से जो नुबह और युगबिहा के मशरिक़ की तरफ़ डेरों में रहते थे गया, और उस लश्कर को मारा क्यूँकि वह लश्कर बेफ़िक्र पड़ा था। مزید دیکھیں: گنتی 32:42گنتی 32:35قضاۃ 18:27और ज़िबह और ज़िलमना' भागे, और उसने उनका पीछा करके उन दोनों मिदियानी बादशाहों, ज़िबह और ज़िलमना' को पकड़ लिया और सारे लश्कर को भगा दिया। مزید دیکھیں: زبور 83:11مکاشفہ 6:15-16ایوب 12:16-21और यूआस का बेटा जिदा'ऊन हर्स की चढ़ाई के पास से जंग से लौटा। और उसने सुक्कातियों में से एक जवान को पकड़ कर उससे दरियाफ़त किया; इसलिए उसने उसे सुक्कात के सरदारों और बुज़ुर्गों का हाल बता दिया जो शुमार में सत्तर थे। مزید دیکھیں: قضاۃ 1:24-251 سموئیل 30:11-15तब वह सुक्कातियों के पास आकर कहने लगा कि ज़िबह और ज़िलमना' को देख लो, जिनके बारे में तुम ने तन्ज़न मुझ से कहा था, 'क्या ज़िबह और ज़िलमना' के हाथ तेरे क़ब्ज़े में आ गए हैं, कि हम तेरे आदमियों को जो थक गए हैं रोटियाँ दें?' مزید دیکھیں: قضاۃ 8:6-7तब उसने शहर के बुज़ुर्गों को पकड़ा और बबूल और सदा गुलाब के कॉटें लेकर उनसे सुक्कातियों की तादीब की। مزید دیکھیں: امثال 19:29امثال 10:13قضاۃ 8:7और उसने फ़नूएल का बुर्ज ढा कर उस शहर के लोगों को क़त्ल किया। مزید دیکھیں: قضاۃ 8:91 سلاطین 12:25फिर उसने ज़िबह और ज़िलमना' से कहा कि वह लोग जिनको तुम ने तबूर में क़त्ल किया कैसे थे? उन्होंने जवाब दिया, जैसा तू है वैसे ही वह थे; उनमें से हर एक शहज़ादों की तरह था। مزید دیکھیں: قضاۃ 4:6زبور 12:2یہوداہ 1:16तब उसने कहा कि वह मेरे भाई, मेरी माँ के बेटे थे, इसलिए ख़ुदावन्द की हयात की क़सम, अगर तुम उनको जीता छोड़ते तो मैं भी तुम को न मारता। फिर उसने अपने बड़े बेटे यतर को हुक्म किया कि उठ, उनको क़त्ल कर। लेकिन उस लड़के ने अपनी तलवार न खींची, क्यूँकि उसे डर लगा, इसलिए कि वह अभी लड़का ही था। مزید دیکھیں: یشوع 10:241 سموئیل 15:33زبور 149:9तब ज़िबह और ज़िलमना' ने कहा, “तू आप उठ कर हम पर वार कर, क्यूँकि जैसा आदमी होता है वैसी ही उसकी ताक़त होती है।” इसलिए जिदा'ऊन ने उठ कर ज़िबह और ज़िलमना' को क़त्ल किया, और उनके ऊँटों के गले के चन्दन हार ले लिए। مزید دیکھیں: زبور 83:11قضاۃ 8:26یسعیاہ 3:18तब बनीं — इस्राईल ने जिदा'ऊन से कहा कि तू हम पर हुकूमत कर, तू और तेरा बेटा और तेरा पोता भी; क्यूँकि तूने हम को मिदियानियों के हाथ से छुड़ाया। مزید دیکھیں: یوحنا 6:151 سموئیل 12:121 سموئیل 8:5तब जिदा'ऊन ने उनसे कहा कि न मैं तुम पर हुकूमत करूँ और न मेरा बेटा, बल्कि ख़ुदावन्द ही तुम पर हुकूमत करेगा। مزید دیکھیں: یسعیاہ 33:221 سموئیل 12:121 سموئیل 10:19और जिदा'ऊन ने उनसे कहा कि मैं तुम से यह 'अर्ज़ करता हूँ, कि तुम में से हर शख़्स अपनी लूट की बालियाँ मुझे दे दे। यह लोग इस्माईली थे, इसलिए इनके पास सोने की बालियाँ थीं। مزید دیکھیں: پیدایش 25:13پیدایش 37:25پیدایش 37:28उन्होंने जवाब दिया कि हम इनको बड़ी ख़ुशी से देंगे। फिर उन्होंने एक चादर बिछाई और हर एक ने अपनी लूट की बालियाँ उस पर डाल दीं। इसलिए वह सोने की बालियाँ जो उसने माँगी थीं, वज़न में एक हज़ार सात सौ मिस्काल थीं; 'अलावह उन चन्दन हारों और झुमकों और मिदियानी बादशाहों की इर्ग़वानी पोशाक के जो वह पहने थे, और उन ज़न्जीरों के जो उनके ऊँटों के गले में पड़ी थीं। مزید دیکھیں: یوحنا 19:5یوحنا 19:2آستر 8:15और जिदा'ऊन ने उनसे एक अफ़ूद बनवाया और उसे अपने शहर उफ़रा में रख्खा; और वहाँ सब इस्राईली उसकी पैरवी में ज़िनाकारी करने लगे, और वह जिदा'ऊन और उसके घराने के लिए फंदा ठहरा। مزید دیکھیں: زبور 106:39قضاۃ 17:5قضاۃ 18:14यूँ मिदियानी बनी — इस्राईल के आगे मग़लूब हुए और उन्होंने फिर कभी सिर न उठाया। और जिदा'ऊन के दिनों में चालीस बरस तक उस मुल्क में अम्न रहा। مزید دیکھیں: قضاۃ 5:31قضاۃ 3:11یسعیاہ 9:4और यूआस का बेटा यरुब्बा'ल जाकर अपने घर में रहने लगा। مزید دیکھیں: 1 سموئیل 12:11قضاۃ 7:1قضاۃ 6:32और जिदा'ऊन के सत्तर बेटे थे जो उस ही के सुल्ब से पैदा हुए थे, क्यूँकि उसकी बहुत सी बीवियाँ थीं। مزید دیکھیں: قضاۃ 9:2قضاۃ 9:51 سلاطین 11:3और उसकी एक हरम के भी जो सिकम में थी उस से एक बेटा हुआ, और उसने उसका नाम अबीमलिक रख्खा। مزید دیکھیں: قضاۃ 9:1-5پیدایش 16:15پیدایش 20:2और यूआस के बेटे जिदा'ऊन ने ख़ूब उम्र रसीदा होकर वफ़ात पाई, और अबी'अज़रियों के उफ़रा में अपने बाप यूआस की क़ब्र में दफ़्न हुआ। مزید دیکھیں: پیدایش 25:8ایوب 42:17ایوب 5:26और जिदा'ऊन के मरते ही बनी इस्राईल फिर कर बा'लीम की पैरवी में ज़िनाकारी करने लगे, और बा'ल बरीत को अपना मा'बूद बना लिया। مزید دیکھیں: قضاۃ 9:4قضاۃ 2:19قضاۃ 9:46और बनी इस्राईल ने ख़ुदावन्द अपने ख़ुदा को, जिसने उनको हर तरफ़ उनके दुश्मनों के हाथ से रिहाई दी थी याद न रख्खा; مزید دیکھیں: زبور 78:42زبور 106:21زبور 78:11और न वह यरुब्बा'ल या'नी जिदा'ऊन के ख़ान्दान के साथ, उन सब नेकियों के बदले में जो उसने बनी इस्राईल से की थीं महेरबानी से पेश आए। مزید دیکھیں: واعظ 9:14-15قضاۃ 9:5قضاۃ 9:16-19
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)22 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
قضاۃ 8:1
Ver. 1. Ephraim. The valour and insolence of these men are placed together.
Afterwards we have an account of the transactions of Gedeon in the pursuit, v.
4. H. --- The tribe of Ephraim seems to have had some grounds for being displeased at not being summoned at first, as well as the tribes of Aser, &c.
which were farther off; particularly as they sprang from Joseph, no less than Manasses, and had their portion in common. The general answers them with great respect, as otherwise their displeasure might have had very pernicious consequences. C.
↑ 1قضاۃ 8:2
Ver. 2. What could I, &c. A meek and humble answer appeased them; who otherwise might have come to extremities. So great is the power of humility both with God and man. Ch. Prov. xv. 1.
--- Could. Heb. and Sept. "What have I yet done like you? M. --- Is not the gleaning?" &c. I only commenced the war; you have brought it to a happy termination, by killing the princes of the enemy. Debrio adag. 157. At the first siege of Troy, Telamon having entered the city before Hercules, the latter was on the point of killing him, when Telamon, collecting a heap of stones, which he said he intended for an altar in honour of "the victorious Hercules," the hero's fury was appeased. Apol. Bib. ii. 6.
↑ 2قضاۃ 8:4
Ver. 4. Jordan. Notwithstanding the precautions of Gedeon, some had got over the river, whom he resolves to follow at Bethsan. This city was about 15 miles from Mount Thabor. His men had been in motion a great part of the night, and had not taken provisions (C.) for so long a journey; so that he was obliged to apply for some when he had crossed the Jordan. H.
↑ 4قضاۃ 8:5
Ver. 5. Soccoth. "The tents," where Jacob had encamped. Gen. xxxiii. It belonged to the tribe of Dan. M. --- The people of this town, as well as the ancients of Phanuel, returned an insolent reply to the just request of Gedeon.
In cases of such extremity, all are bound to assist the defenders of their country; and the refusal is punished as a sort of rebellion, 2 K. xxv. 10. C.
↑ 5قضاۃ 8:6
Ver. 6. Hand. Perhaps thou makest sure of taking these kings. H. --- We apprehend that they will return with greater forces, and punish our compliance. M.
↑ 6قضاۃ 8:7
Ver. 7. Desert. An usual mode of punishment, (2 K. xii. 1 Par. xx. 3. C.) which the cruel irrision of Gedeon and his army, who were fighting in the cause of God and of the nation, richly called for.
↑ 7قضاۃ 8:9
Ver. 9. Tower; on the strength of which they ventured to treat him with insolence. Phanuel, "the face of God," (Gen. xxxii. 33,) was near the Jaboc. M.
↑ 9قضاۃ 8:10
Ver. 10. Resting, as the Heb. word Korkor, signifies. Bochart. --- Prot. have, in Karor," as if it were the name of a place. H.
↑ 10قضاۃ 8:11
Ver. 11. Tents. The Scenitæ, (M.) who inhabited part of the desert Arabia. C. ---
Hurt. They had probably been mounted on camels, &c. (H.) and did not suspect that Gedeon would be so soon after them across the Jordan. M.
↑ 11قضاۃ 8:13
Ver. 13. Sun-rising. It would seem as if all these exploits had been performed between midnight and sun-rising, in the month of May, which is quite incredible; and hence many translate, "the sun being up." Sept. and Theodotion, "from the height or ascent of Hares," (the situation of which we know not,) or "of the mountains," (Aquila) or "woods," (Symmachus) or perhaps "from the eastward." C. --- The Scripture does not, however, specify that all this took place in the space of six or seven hours, or of one night, but only that Gedeon came to Soccoth so early, as to take the magistrates unawares, being informed by a young man where they lived. This might probably happen on the second morning, after he had surprised the camp of the Madianites, at Jezrael.
Prot. and Chal. agree with the Vulg. "before the sun was up." The other translations explain chares, as if it denoted the place or situation from which Gedeon was returning. H. ---
Described. The text may signify either that the boy marked them out, or that Gedeon took down a memorandum of their names. C. --- He would not punish the innocent with the guilty. M.
↑ 13قضاۃ 8:16
Ver. 16. Tore. Heb. seems to be corrupted in this place. "And he shewed (instructed or chastised) with these thorns." The Sept. and Vulg. read the same word as v. 7. He crushed the people with such instruments as are used to beat out corn. It is probable that he only treated the magistrates of Soccoth and of Phanuel in this manner. C.
↑ 16قضاۃ 8:18
Ver. 18. Thabor. Some of the relations or brothers of Gedeon had retired thither, as to a place of safety; and the latter wished to know what was become of them, that he might redeem them, if alive. C. --- King. They answer with flattery, insinuating that Gedeon had the air of a king. M.
↑ 18قضاۃ 8:19
Ver. 19. Kill you. They were not included in the number of the seven devoted nations, (W.) and the precept for destroying the Madianites no longer subsisted. Num. xxxi. 17. M. --- The laws of war permitted the Hebrews to kill their prisoners, if they thought proper. No public executioner was necessary.
Samuel killed Agag, 1 K. xv. 32. See 3 K. ii. 25. 2 K. i. 15. C. ---
Gedeon had a mind to make his son partake in the victory, and punish these kings for an unjust murder of his relations. He would also inure him to fight against the enemies of God, &c. M.
↑ 19قضاۃ 8:21
Ver. 21. Age. They beg that they may die in a more speedy and noble manner.
Tacitus (Hist. iv.) observes, "it was reported that Civilis exposed some of the Roman captives to his little son, in order that he might fix his arrows and javelins in their bodies." --- Ornaments. Most interpreters understand
"crescents." The veneration of the Arabs for the moon, the celestial Venus, or Alilat, is well known. The Turks still make use of this sign, as Christians employ the cross on their standards, temples, &c. Men and women anciently wore on their necks or forehead ornaments of the same nature, as these camels did. Isai. iii. 18. Latinus adorned his horses in the most splendid manner. Virg. Æn. vii: Aurea pectoribus demissa monilia pendent. Caligula decorated with extravagance his famous horse Incitatus, on which he designed to confer the consulate.
Sueton. --- In Egypt the camels are sometimes painted yellow, and hung with a variety of little bells. Vaneb.
↑ 21قضاۃ 8:22
Ver. 22. Israel, who were in his army, and of whom he receives the earlets for his share of the spoil. C. --- But as those who staid at home received a share of the booty, and no doubt would come to congratulate Gedeon on his victory, it seems equally probable that this offer of the regal dignity was made to him in a full assembly of the people, (H.) which is greatly to the honour of this valiant man. M. --- Rule them. They wished to confer upon him a dignity which he did not now possess, and which he absolutely refused, being, as he thought, incompatible with the theocracy. This shews that it was not the dignity of judge, which he retained till his death, but that of king, which was so displeasing to God, when the Israelites resolved to establish it among them. 1
K. viii. 7. M. T. Grot. C. --- Josephus (v. 8.) thinks that Gedeon wished to resign the former dignity, but was forced to retain it forty years. The judges were chosen by God, and acted as his lieutenants, so that the people having no part in their election, the Lord alone was considered as the king of Israel. Some are of opinion that the people wished, on this occasion, to make the dignity hereditary. C. --- Serarius thinks that they made an offer of the regal power to Gedeon, to his son, and grandson, only. But it seems rather that they meant to make the sovereign authority over entirely to his family, (M.) so great a sense had they of his courage, moderation, and just severity, of which he had given such striking proofs. H.
↑ 22قضاۃ 8:24
Ver. 24. Request. It was not then thought dishonourable to ask nor to receive presents. The most precious part of the booty had been already presented to the general, according to the custom of the heroic times. But, as the people wished to make Gedeon king, he consents to receive the earlets, as a memorial of their affection. --- Earlets. Heb. and Sept. (M.) may also signify,
"each an earlet," as if he would only accept one from each soldier. The original signifies also, the rings which women put under their noses; but, as men never did, it has not that meaning here, (C.) though there might be women in the camp of the Madianites. H. --- Ismaelites. By this title various nations are designated. It seems almost as general as the word Arab among us. These nations were no more distinguished by these ornaments than the Hebrews themselves. Ex. xxxii.
2. and xxxv. 12. The Persians, Africans, Lybians, &c. wore ear-rings. C.
↑ 24قضاۃ 8:26
Ver. 26. And jewels. Some translate, "crescents (Sept. "little moons,") and boxes" ( netiphoth, M.) of perfumes, such as Alexander found among the spoils of Darius, and reserved to put his Homer in. These ornaments were also used by women. Isai. iii. 18. C. --- The eastern nations delight in perfumes. M.
--- The ear-rings alone would amount to 3102 l. 10 s. sterling. H.
↑ 26قضاۃ 8:27
Ver. 27. An ephod. A priestly garment; which Gedeon made with a good design: but the Israelites, after his death, abused it by making it an instrument of their idolatrous worship, (Ch.) and perhaps consulting their idols with it. No law forbad the making of such a garment. M. --- It was not peculiar to the high priest, since we find that Samuel and David occasionally wore the ephod, (2 K.
vi. 14,) and probably Gedeon would, on public occasions, do the like with this most costly one, which would serve to remind the people of the victory which they had gained over Madian. The chief judge in Egypt wore a great golden chain and collar, adorned with curious figures, as a mark of his dignity. Diod.
ii. 3. This monument of the victory, and of the dignity of Gedeon, became, after his death, an occasion of superstition to the people, who foolishly imagined that they might consult the Lord, wherever an ephod was found. See C. xvii. 5.
Ex.
xxv. 7. The began to neglect the tabernacle, and to form a religion of their own choice. Many think that Gedeon was guilty of indiscretion in making it. S. Aug.
q. xli. Lyran. E. --- But the thing was in itself indifferent. He did not intend to arrogate to himself the privileges of the Levitical tribe. The Scripture nowhere condemns him, but speaks of his faith and of his death with honour, v. 32. Heb.
xi. 3. --- With it. Heb. "after it or him," which may either signify that this superstition took place after the death of Gedeon, (Sept. Pagnin. M.) or in consequence of the making of the ephod. Jonath. Drus. Prot. &c. versions. C.
--- And to. This explains how it affected Gedeon, who was probably dead. He suffered in the ruin of his family, (H.) as it is explained in the following chapter.
M.
↑ 27قضاۃ 8:31
Ver. 31. His concubine. She was his servant, but not his harlot; and is called his concubine, as wives of an inferior degree are commonly called in the Old Testament, though otherwise lawfully married. Ch. --- They had not all the privileges of wives; (Gen. xxv. 6,) and their children could not claim the inheritance. C. --- Abimelech means, "my (H.) father king;" alluding to the dignity of Gedeon; or perhaps the mother imposed this name, hoping that her son would obtain the highest honours. Josephus calls her Druma. She dwelt at Sichem, to which place the judge of Israel often resorted, though his usual residence was at Ephra. This son of theirs is included among the 70.
↑ 31قضاۃ 8:32
Ver. 32. Good. He left an excellent reputation, and died in God's friendship. M.
↑ 32قضاۃ 8:33
Ver. 33. After. This is the most solid proof of Gedeon's piety, since he kept the people in awe, and faithful to the Lord during his life. --- God. Heb. "and appointed Baal Berith their god," or goddess; for Berith, "of the covenant," is feminine. In the temple of this idol, the citizens of Sichem kept money. C. ix. 4.
The pagans had many gods who presided over treaties; and the parties were, it seems, at liberty to choose whom they thought proper. They commonly pitched upon Jupiter, who is, therefore, styled Zeus orkios, or Dius fidius, or Fistius Jupiter. Laert. in Pythag. Halicar. iv. A statue "of Jupiter for oaths," was seen at Olympus, holding the thunderbolts in his hands, ready to hurl against those who proved faithless. Pausan. Eliac. Philo of Byblos speaks of the Phœnician god Eliun, "the High," and (C.) of the goddess "Beruth,"
which last has a visible connection with Berith. The former title is sometimes given to the true God in Scripture. The city of Berytus was so called, probably in honour of the latter. Nonnus seems to have styled her Beroe. Bochart.
Chanaan ii. 17. --- Pliny (xxxi. 1.) mentions the god Briaze, at the foot of whose temple runs the river Olachas, the waters of which are said to burn those who are guilty of perjury. The Chaldee reads, "they chose Beel-kiam for their error."
Amos (v. 26.) speaks of the images of Chiun. May he not be the same as Berith or Kiam? Spencer says, that Chiun was Saturn: but Vossius thinks it was the moon. Idol. ii. 23. C.
↑ 33قضاۃ 8:35
Ver. 35. Mercy is here put for many virtues: gratitude, justice, kindness, &c. M.
--- The Israelites did not take care to provide for (C.) the family of one who had rendered them such essential services. 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