یوحنا · IRV-UR
یوحنا
16
بائبل کا متنمصنوعی آواز (AI)
“मैं ने तुम को यह इस लिए बताया है ताकि तुम गुमराह न हो जाओ। مزید دیکھیں: 1 پطرس 2:8متی 13:21متی 26:31-33वह तुम को यहूदी जमाअतों से निकाल देंगे, बल्कि वह वक़्त भी आने वाला है कि जो भी तुम को मार डालेगा वह समझेगा, मैंने ख़ुदा की ख़िदमत की है। مزید دیکھیں: یوحنا 9:22اعمال 26:9-11رومیوں 10:2-3वह इस क़िस्म की हरकतें इस लिए करेंगे कि उन्हों ने न बाप को जाना है, न मुझे। مزید دیکھیں: یوحنا 15:21یوحنا 17:25یوحنا 8:55(जिस ने यह देखा है उस ने गवाही दी है और उस की गवाही सच्ची है। वह जानता है कि वह हक़ीक़त बयान कर रहा है और उस की गवाही का मक़्सद यह है कि आप भी ईमान लाएँ)” مزید دیکھیں: یوحنا 14:29مرقس 13:23یوحنا 13:19“लेकिन अब मैं उस के पास जा रहा हूँ जिस ने मुझे भेजा है। तो भी तुम में से कोई मुझ से नहीं पूछता, ‘आप कहाँ जा रहे हैं?’ مزید دیکھیں: یوحنا 13:36یوحنا 7:33یوحنا 16:28इस के बजाए तुम्हारे दिल उदास हैं कि मैं ने तुम को ऐसी बातें बताई हैं। مزید دیکھیں: لوقا 22:45یوحنا 16:20-22یوحنا 20:11-15लेकिन मैं तुम को सच बताता हूँ कि तुम्हारे लिए फ़ाइदामन्द है कि मैं जा रहा हूँ। अगर मैं न जाऊँ तो मददगार तुम्हारे पास नहीं आएगा। लेकिन अगर मैं जाऊँ तो मैं उसे तुम्हारे पास भेज दूँगा। مزید دیکھیں: یوحنا 14:26یوحنا 14:16-17یوحنا 15:26और जब वह आएगा तो गुनाह, रास्तबाज़ी और अदालत के बारे में दुनियाँ की ग़लती को बेनिक़ाब करके यह ज़ाहिर करेगा: مزید دیکھیں: یہوداہ 1:15اعمال 2:37زکریاہ 12:10गुनाह के बारे में यह कि लोग मुझ पर ईमान नहीं रखते, مزید دیکھیں: یوحنا 15:22-25یوحنا 8:23-24یوحنا 12:47-48रास्तबाज़ी के बारे में यह कि मैं बाप के पास जा रहा हूँ और तुम मुझे अब से नहीं देखोगे, مزید دیکھیں: 2 کرنتھیوں 5:211 پطرس 3:18رومیوں 10:3-4और अदालत के बारे में यह कि इस दुनियाँ के हाकिम की अदालत हो चुकी है।” مزید دیکھیں: یوحنا 12:311 یوحنا 3:8عبرانیوں 2:14“मुझे तुम को बहुत कुछ बताना है, लेकिन इस वक़्त तुम उसे बर्दाश्त नहीं कर सकते। مزید دیکھیں: مرقس 4:33یوحنا 15:151 کرنتھیوں 3:1-2जब सच्चाई का रूह आएगा तो वह पूरी सच्चाई की तरफ़ तुम्हारी राहनुमाई करेगा। वह अपनी मर्ज़ी से बात नहीं करेगा बल्कि सिर्फ़ वही कुछ कहेगा जो वह ख़ुद सुनेगा। वही तुम को भी। मुस्तक़बिल के बारे में बताएगा مزید دیکھیں: یوحنا 14:261 کرنتھیوں 2:10-13یوحنا 14:17और वह इस में मुझे जलाल देगा कि वह तुम को वही कुछ सुनाएगा जो उसे मुझ से मिला होगा। مزید دیکھیں: 1 یوحنا 4:13-142 کرنتھیوں 3:14-18یوحنا 15:26जो कुछ भी बाप का है वह मेरा है। इस लिए मैं ने कहा, रूह तुम को वही कुछ सुनाएगा जो उसे मुझ से मिला होगा।” مزید دیکھیں: یوحنا 17:10متی 11:27یوحنا 3:35“थोड़ी देर के बाद तुम मुझे नहीं देखोगे। फिर थोड़ी देर के बाद तुम मुझे दुबारा देख लोगे।” مزید دیکھیں: یوحنا 7:33اعمال 1:3اعمال 10:40-41उस के कुछ शागिर्द आपस में बात करने लगे, ईसा के यह कहने से क्या मुराद है कि “थोड़ी देर के बाद तुम मुझे नहीं देखोगे, फिर थोड़ी देर के बाद मुझे दुबारा देख लोगे? और इस का क्या मतलब है, मैं बाप के पास जा रहा हूँ?” مزید دیکھیں: یوحنا 16:16یوحنا 16:5مرقس 9:32और वह सोचते रहे, “यह किस क़िस्म की‘थोड़ी देर’ है जिस का ज़िक्र वह कर रहे हैं? हम उन की बात नहीं समझते।” مزید دیکھیں: لوقا 24:25متی 16:9-11عبرانیوں 5:12ईसा ने जान लिया कि वह मुझ से इस के बारे में सवाल करना चाहते हैं। इस लिए उस ने कहा, “क्या तुम एक दूसरे से पूछ रहे हो कि मेरी इस बात का क्या मतलब है कि ‘थोड़ी देर के बाद तुम मुझे नहीं देखोगे, फिर थोड़ी देर के बाद मुझे दुबारा देख लोगे?’ مزید دیکھیں: یوحنا 14:19یوحنا 16:16یوحنا 16:30मैं तुम को सच बताता हूँ कि तुम रो रो कर मातम करोगे जबकि दुनियाँ ख़ुश होगी। तुम ग़म करोगे, लेकिन तुम्हारा ग़म ख़ुशी में बदल जाएगा। مزید دیکھیں: یعقوب 1:2متی 5:4زبور 126:5-6जब किसी औरत के बच्चा पैदा होने वाला होता है तो उसे ग़म और तकलीफ़ होती है क्यूँकि उस का वक़्त आ गया है। लेकिन जूँ ही बच्चा पैदा हो जाता है तो माँ ख़ुशी के मारे कि एक इंसान दुनियाँ में आ गया है अपनी तमाम मुसीबत भूल जाती है। مزید دیکھیں: یسعیاہ 13:8زبور 113:9یرمیاہ 30:6-7यही तुम्हारी हालत है। क्यूँकी अब तुम उदास हो, लेकिन मैं तुम से दुबारा मिलूँगा। उस वक़्त तुम को ख़ुशी होगी, ऐसी ख़ुशी जो तुम से कोई छीन न लेगा। مزید دیکھیں: 1 پطرس 1:8اعمال 13:52یوحنا 16:6उस दिन तुम मुझ से कुछ नहीं पूछोगे। मैं तुम को सच बताता हूँ कि जो कुछ तुम मेरे नाम में बाप से माँगोगे वह तुम को देगा। مزید دیکھیں: یوحنا 15:7یوحنا 14:13-14متی 21:22अब तक तुम ने मेरे नाम में कुछ नहीं माँगा। माँगो तो तुम को मिलेगा। फिर तुम्हारी ख़ुशी पूरी हो जाएगी।” مزید دیکھیں: متی 7:7-8یعقوب 4:2-3یوحنا 15:11“मैं ने तुम को यह मिसालों में बताया है। लेकिन एक दिन आएगा जब मैं ऐसा नहीं करूँगा। उस वक़्त मैं मिसालों में बात नहीं करूँगा बल्कि तुम को बाप के बारे में साफ़ साफ़ बता दूँगा। مزید دیکھیں: یوحنا 16:12یوحنا 16:28-29یوحنا 10:6उस दिन तुम मेरा नाम ले कर माँगोगे। मेरे कहने का मतलब यह नहीं कि मैं ही तुम्हारी ख़ातिर बाप से दरख़्वास्त करूँगा। مزید دیکھیں: رومیوں 8:34یوحنا 17:9یوحنا 17:24क्यूँकी बाप ख़ुद तुम को प्यार करता है, इस लिए कि तुम ने मुझे प्यार किया है और ईमान लाए हो कि मैं ख़ुदा में से निकल आया हूँ। مزید دیکھیں: یوحنا 14:21یوحنا 14:23یوحنا 17:23मैं बाप में से निकल कर दुनियाँ में आया हूँ, और अब मैं दुनियाँ को छोड़ कर बाप के पास वापस जाता हूँ।” مزید دیکھیں: یوحنا 13:1یوحنا 13:3یوحنا 8:14इस पर उस के शागिर्दों ने कहा, “अब आप मिसालों में नहीं बल्कि साफ़ साफ़ बात कर रहे हैं। مزید دیکھیں: یوحنا 16:25अब हमें समझ आई है कि आप सब कुछ जानते हैं और कि इस की ज़रूरत नहीं कि कोई आप की पूछ — ताछ करे। इस लिए हम ईमान रखते हैं कि आप ख़ुदा में से निकल कर आए हैं।” مزید دیکھیں: یوحنا 21:17یوحنا 17:8یوحنا 16:17ईसा ने जवाब दिया, “अब तुम ईमान रखते हो? مزید دیکھیں: لوقا 9:44-45یوحنا 13:38देखो, वह वक़्त आ रहा है बल्कि आ चुका है जब तुम तितर — बितर हो जाओगे। मुझे अकेला छोड़ कर हर एक अपने घर चला जाएगा। तो भी मैं अकेला नहीं हूँगा क्यूँकि बाप मेरे साथ है। مزید دیکھیں: زکریاہ 13:7متی 26:31مرقس 14:27मैं ने तुम को इस लिए यह बात बताई ताकि तुम मुझ में सलामती पाओ। दुनियाँ में तुम मुसीबत में फँसे रहते हो। लेकिन हौसला रखो, मैं दुनियाँ पर ग़ालिब आया हूँ।” مزید دیکھیں: یوحنا 14:271 یوحنا 5:42 تھسلنیکیوں 3:16
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)15 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
یوحنا 16:1
Ver. 1. Which the persecutions you will have to suffer, on the part of man, may possibly occasion, particularly with the weak.
↑ 1یوحنا 16:4
Ver. 4. That when the hour of them shall come[1], you may remember that I told you. This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. Wi.
↑ 4یوحنا 16:5
Ver. 5. None of you asketh me, whither goest thou? S. Peter had put this question, c. xiii. 36. and Thomas, c xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says S. Cyril, to be fully and thoroughly informed about it. Wi. — You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire, how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. Menoc. Tirin. &c.
↑ 5یوحنا 16:6
Ver. 6. Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. Wi. — Peter had put the question above, c. xiii. 36. and Thomas, c. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. Menochius.
↑ 6یوحنا 16:7
Ver. 7. I tell you . . . it is expedient for you that I go: that I leave you, as to my corporal presence: that I suffer death, for the redemption of all men. And if I go not, the Paraclete will not come, according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, I will send him to you. The Father and I will send him, for he proceedeth from both. Wi.
↑ 7یوحنا 16:8
Ver. 8. He will convince[2], or convict the world. Others translate, he will reprove the world of sin, &c. These words have occasioned a great many expositions. I here follow S. Cyril, that the Holy Ghost will condemn the Jews, and all obstinate unbelievers, of their sin, in not believing, after so many miracles, and so many pregnant motives, that ought to induce them to submit to the Christian faith. 2dly. Of justice, by shewing the justice and innocence of Christ, and also, that true justice and sanctification cannot be obtained, but by his grace. 3dly. Of judgment, by shewing that the world, and the prince of this wicked world, the devil, is justly condemned, his empire in a great measure destroyed, and that all the wicked will be justly condemned, and punished with him. Wi. — The Holy Ghost, by his coming, brought over many thousands, 1st.
To a sense of their sin, in not believing in Christ. 2dly. To a conviction of the justice of Christ, now sitting at the right hand of his Father. And 3dly. To a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned. Ch. — The Greek text, in addition, has oti ou pisteuousin eis eme. Because they have not believed in me. This accusation and conviction of sin, cannot naturally fall on any, but the incredulous Jews. S. Aug. V. Bede, S. Chrys. Theophyl. and many others, are of opinion, that this sin was their unbelief in Jesus, after all the miracles he had done in their presence, after so many prophecies so clearly accomplished in his person, after so many prodigies and wonders, which happened at his death, at his resurrection, and after his resurrection. They are accused, and convinced of sin, particularly by sensible effects of the Holy Spirit, in the apostles, by the gift of miracles and tongues, and that supernatural knowledge, which was communicated, not only to the apostles, but also to all the first Christians. These are the means, which the Paraclete, the consoling and assisting Spirit, makes us of, to condemn, and convince the world of sin; that is, of incredulity, which is the source and foundation of all other sins. The world had calumniated and despised its Saviour. It had condemned him, as a liar, as a seducer, magician, a man possessed by the devil, a destroyer of the law of God. To which the Son of God made no resistance; he only replied, that he did not wish to take the execution of justice upon himself, and that he was not come into the world to judge the world. Therefore, he committed all to the Holy Spirit, who, in the persons of the apostles, did justice to the Son, by shewing to the whole world, his doctrines, his life, his miracles, and the accomplishment of all the ancient prophecies in his person. All that the apostles preached, they confirmed by most stupendous miracles, gained the hearts of pagans to believe Jesus as their Redeemer, and called down imprecations upon the heads of the incredulous Jews, who had rejected a prophet, visibly sent by God, a Saviour and Redeemer of his people, who, in his person, bore all the characters of the divinity. Calmet.
↑ 8یوحنا 16:13
Ver. 13. When he, the Spirit of Truth, is come, he will teach you all truth; will direct you and the Church, in the ways of truth. For he shall not speak of himself, or of himself only, because, says S. Aug. he is not from himself, but proceedeth from the Father and the Son. Whatsoever he shall hear, he shall speak[3]; this his hearing, says S. Aug. is his knowledge, and his knowledge is his essence, or being, which from eternity is from the Father and the Son. The like expressions are applied to the Son, as proceeding from the Father. Jo. v.
30. and viii. 16. &c. Wi. — If he shall teach all truth, and that for ever, (c. xi. v.
26.) how is it possible, that the Church can err, or hath erred in matters of faith, at any time, or in any point of doctrine? In this supposition, would not the Holy Ghost have forfeited his title of Spirit of Truth?
↑ 13یوحنا 16:15
Ver. 15. All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ's adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. Wi.
↑ 15یوحنا 16:16
Ver. 16. A little while, and now you shall not see me, &c. Many expound these words in this manner: that after a little while, you shall not see me, because even to-morrow, I shall be taken from you by death: and again, after a little while, you shall see me, because the third day I shall rise again, and converse with you, till my ascension. S. Aug. gives another interpretation, (tract. 101.) that by the first little while, may be understood, the short time till Christ's ascension, and by the latter little while, the short time that the apostles were to live in this world; after which they should see, and enjoy Christ for ever in the kingdom of heaven. And this exposition seems to agree better with the following promise. Wi. — In a few hours, I shall be separated from you, to be delivered up to my enemies, and put to the cruel death of the cross; and after a short time, I shall rise again; then you shall see me in my new state of glory. S.
Chrys. both SS. Cyrils, Theophyl. Euthym. S. Aug. and others, interpret this verse differently; thus: Not long hence, I shall be entirely separated from you; you shall not see me, because I shall go to the Father, by my ascension; but you shall see me again, after a short time, at my second coming, to judge the living and the dead. All the time, that shall pass between my ascension, and my second coming, is in the eyes of God only as a moment. For a thousand years in thy sight are but as yesterday, which is past and gone. Psal. lxxxix. v.
4. And the apostle calls all time a moment, a time that soon passes. 1 Cor. vii.
and 2 Cor. iv.
↑ 16یوحنا 16:20
Ver. 20. Your sorrow shall be turned into joy, chiefly at the end of your mortal life; then you shall have a joy, never to be taken from you. Wi.
↑ 20یوحنا 16:22
Ver. 22. The joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of your future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of S. Chrys. S.
Cyril, Theophyl. and others.
↑ 22یوحنا 16:23
Ver. 23. In that day[4], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. Wi.
— In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord.
↑ 23یوحنا 16:24
Ver. 24. Hitherto you have not asked any thing in my name: by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says S. Cyril, with this manner of praying and petitioning, as they were afterwards. Wi.
↑ 24یوحنا 16:26–27
Ver. 26-27. In that day . . . I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, you chief Advocate and Mediator, by dying for all the world. — For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer. — I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. Wi.
↑ 26یوحنا 16:29
Ver. 29. In this we believe that thou camest forth from God; that is, we are more confirmed than ever, that thou art the Messias, the true Son of God. Yet S.
Chrys. S. Cyril, and S. Aug. take notice, that their faith was but imperfect, till after Christ's resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (v. 31. &c.) Now do you believe? the hour cometh, that you shall be dispersed, &c. Wi.
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[1] V. 4. Ut cum venerit hora eorum, reminiscamini quia Ego dixi vobis, otan elthe e ora, mnemoneuete auton, &c. where the construction is not hora eorum, but reminiscamini eorum, &c.
[2] V. 8. Arguet mundum, elegxei, which S. Cyr. expounds by katakrine. See S.
Aug. interpretation on that verse, tract 95. p. 733.
[3] V. 13. Non loquetur a semetipso, S. Aug. says on these words, (tract 99.) quia non est a semetipso. Sed quæcunque audiet, loquetur . . . ab illo audiet, a quo procedit . . . a quo est illi essentia, ab illo scientia; & audientia nihil aliud est quam scientia.
[4] V. 23. Non me rogabitis quicquam, ouk erotesate, which commonly signifies to ask questions: but when it follows, aitesete ton patera, this is properly to petition for.
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↑ 29لائسنس: 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