ایوب · IRV-UR
ایوب
1
بائبل کا متنمصنوعی آواز (AI)
ऊज़ की सर ज़मीन में अय्यूब नाम का एक शख़्स था। वह शख़्स कामिल और रास्तबाज़ था और ख़ुदा से डरता और गुनाह से दूर रहता था। مزید دیکھیں: یعقوب 5:11حزقی ایل 14:14حزقی ایل 14:20उसके यहाँ सात बेटे और तीन बेटियाँ पैदा हुईं। مزید دیکھیں: ایوب 42:13زبور 127:3-5ایوب 13:13उसके पास सात हज़ार भेंड़े और तीन हज़ार ऊँट और पाँच सौ जोड़ी बैल और पाँच सौ गधियाँ और बहुत से नौकर चाकर थे, ऐसा कि अहल — ए — मशरिक़ में वह सबसे बड़ा आदमी था। مزید دیکھیں: ایوب 42:12قضاۃ 6:3امثال 10:22उसके बेटे एक दूसरे के घर जाया करते थे और हर एक अपने दिन पर मेहमान नवाज़ी करते थे, और अपने साथ खाने — पीने को अपनी तीनों बहनों को बुलवा भेजते थे। مزید دیکھیں: عبرانیوں 13:1زبور 133:1और जब उनकी मेहमान नवाज़ी के दिन पूरे हो जाते, तो अय्यूब उन्हें बुलवाकर पाक करता और सुबह को सवेरे उठकर उन सभों की ता'दाद के मुताबिक़ सोख़्तनी क़ुर्बानियाँ अदा करता था, क्यूँकि अय्यूब कहता था, कि “शायद मेरे बेटों ने कुछ ख़ता की हो और अपने दिल में ख़ुदा की बुराई की हो।” अय्यूब हमेशा ऐसा ही किया करता था। مزید دیکھیں: ایوب 42:8پیدایش 8:201 سموئیل 16:5और एक दिन ख़ुदा के बेटे आए कि ख़ुदावन्द के सामने हाज़िर हों, और उनके बीच शैतान भी आया। مزید دیکھیں: ایوب 2:1ایوب 38:7زکریاہ 3:1और ख़ुदावन्द ने शैतान से पूछा, कि “तू कहाँ से आता है?” शैतान ने ख़ुदावन्द को जवाब दिया, कि “ज़मीन पर इधर — उधर घूमता फिरता और उसमें सैर करता हुआ आया हूँ।” مزید دیکھیں: 1 پطرس 5:8ایوب 2:2متی 12:43ख़ुदावन्द ने शैतान से कहा, “क्या तू ने मेरे बन्दे अय्यूब के हाल पर भी कुछ ग़ौर किया? क्यूँकि ज़मीन पर उसकी तरह कामिल और रास्तबाज़ आदमी, जो ख़ुदा से डरता, और गुनाह से दूर रहता हो, कोई नहीं।” مزید دیکھیں: ایوب 2:3ایوب 1:1امثال 8:13शैतान ने ख़ुदावन्द को जवाब दिया, “क्या अय्यूब यूँ ही ख़ुदा से डरता' है? مزید دیکھیں: متی 16:261 تیمتھیس 4:81 تیمتھیس 6:6क्या तू ने उसके और उसके घर के चारों तरफ़, और जो कुछ उसका है उस सबके चारों तरफ़ बाड़ नहीं बनाई है? तू ने उसके हाथ के काम में बरकत बख़्शी है, और उसके गल्ले मुल्क में बढ़ गए हैं। مزید دیکھیں: زبور 34:7زکریاہ 2:51 پطرس 1:5लेकिन तू ज़रा अपना हाथ बढ़ा कर जो कुछ उसका है उसे छू ही दे; तो क्या वह तेरे मुँह पर तेरी बुराई न करेगा?” مزید دیکھیں: ایوب 2:5ایوب 19:21مکاشفہ 16:11ख़ुदावन्द ने शैतान से कहा, “देख, उसका सब कुछ तेरे इख़्तियार में है, सिर्फ़ उसको हाथ न लगाना।” तब शैतान ख़ुदावन्द के सामने से चला गया। مزید دیکھیں: لوقا 22:31-322 کرنتھیوں 12:7یوحنا 3:35-36और एक दिन जब उसके बेटे और बेटियाँ अपने बड़े भाई के घर में खाना खा रहे और मयनोशी कर रहे थे। مزید دیکھیں: لوقا 21:34امثال 27:1لوقا 17:27-29तो एक क़ासिद ने अय्यूब के पास आकर कहा, कि “बैल हल में जुते थे और गधे उनके पास चर रहे थे, مزید دیکھیں: 1 سموئیل 4:17یرمیاہ 51:312 سموئیل 15:13कि सबा के लोग उन पर टूट पड़े और उन्हें ले गए, और नौकरों को हलाक किया और सिर्फ़ मैं ही अकेला बच निकला कि तुझे ख़बर दूँ।” مزید دیکھیں: پیدایش 10:7ایوب 6:19یسعیاہ 45:14वह अभी यह कह ही रहा था कि एक और भी आकर कहने लगा, कि “ख़ुदा की आग आसमान से नाज़िल हुई और भेड़ों और नौकरों को जलाकर भस्म कर दिया, और सिर्फ़ मैं ही अकेला बच निकला कि तुझे ख़बर दूँ।” مزید دیکھیں: 2 سلاطین 1:12پیدایش 19:24احبار 10:2वह अभी यह कह ही रहा था कि एक और भी आकर कहने लगा, 'कसदी तीन ग़ोल होकर ऊँटों पर आ गिरे और उन्हें ले गए, और नौकरों को हलाक किया और सिर्फ़ मैं ही अकेला बच निकला कि तुझे ख़बर दूँ। مزید دیکھیں: پیدایش 11:28حبقوق 1:6یسعیاہ 23:13वह अभी यह कह ही रहा था कि एक और भी आकर कहने लगा, कि “तेरे बेटे बेटियाँ अपने बड़े भाई के घर में खाना खा रहे और मयनोशी कर रहे थे, مزید دیکھیں: ایوب 1:4ایوب 1:13نوحہ 1:12और देख, वीरान से एक बड़ी आँधी चली और उस घर के चारों कोनों पर ऐसे ज़ोर से टकराई कि वह उन जवानों पर गिर पड़ा, और वह मर गए और सिर्फ़ मैं ही अकेला बच निकला कि तुझे ख़बर दूँ।” مزید دیکھیں: پیدایش 42:36افسیوں 2:22 سموئیل 18:33तब अय्यूब ने उठकर अपना लिबास चाक किया और सिर मुंडाया और ज़मीन पर गिरकर सिज्दा किया مزید دیکھیں: 1 پطرس 5:62 سموئیل 12:16-20پیدایش 37:34और कहा, “नंगा मैं अपनी माँ के पेट से निकला, और नंगा ही वापस जाऊँगा। ख़ुदावन्द ने दिया और ख़ुदावन्द ने ले लिया। ख़ुदावन्द का नाम मुबारक हो।” مزید دیکھیں: واعظ 5:151 تیمتھیس 6:71 تھسلنیکیوں 5:18इन सब बातों में अय्यूब ने न तो गुनाह किया और न ख़ुदा पर ग़लत काम का 'ऐब लगाया। مزید دیکھیں: یعقوب 1:12ایوب 2:101 پطرس 1:7
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)14 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
کتاب کا تعارف
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
THE BOOK OF JOB.
PREFACE.
This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen.
xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose.
Some have divided this work into a kind of tragedy, the first act extending to C.
xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv.
14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c.
H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C.
xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation.
Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren.
W.
--- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible.
H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information.
C.
ایوب 1:1
Ver. 1. Hus. The land of Hus was a part of Edom; as appears from Lament. iv.
21. --- Simple.
That is, innocent, sincere, and without guile, (Ch.) in opposition to hypocrites and double dealers.
C. --- Heb. Tam, "perfect."
↑ 1ایوب 1:3
Ver. 3. Sheep. Heb. including "goats," which are equally valuable in that country for milk. ---
Camels. These animals were used for riding in those barren sands, where they can travel for four days without water; and that which is muddy is best for them. --- East, in the desert Arabia. Sept.
add at the end of the book, that Job was king; and he seems to have been independent, (C.) and to have had other kings who acknowledged his authority. Pineda. C. xxix. 7. &c. --- Each city had its own king in the days of Abraham and of Josue. Job, or Jobab, resided at Denaba. Gen. xxxvi.
32. C.
↑ 3ایوب 1:4
Ver. 4. His day of the week in succession; (Pineda) or each on his birthday, (Gen. xl. 20. Mat.
xiv. 6. Grot.) or once a month, &c. The daughters of Job were probably unmarried.
↑ 4ایوب 1:5
Ver. 5. Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and v. 11, and in the following chapter (v. 5. and 9.) uses the word bless, to signify its contrary. Ch. 3
K. xxi. 10. --- Thus the Greeks styled the furies Eumenides, "the kind," out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (C.) in the midst of feasts, where the neglect of saying grace is also too common. H. ---
Sept. "they have thought evil against God." Every kind of offence may be included, to which feasting leads. M.
↑ 5ایوب 1:6
Ver. 6. The sons of God. The angels, (Ch.) as the Sept. express it. C. --- Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1.
The restless endeavours of satan against the servants of God. 2. That he can do nothing without God's permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. Ch. --- A similar prosopopeia occurs, 3 K. xxii. 19.
Zac. i. 10. C. --- Devils appear not in God's sight, but sometimes in presence of angels, who represent God. S. Athan. q. 8. ad Antioc, (W.) or some ancient author. --- The good angels can make known their orders to them. Zac. iii. 1.
Jude 9. Both good and bad spirits may be considered as the ministers of God.
C. --- They appear in judgment; though the latter could not see the Lord.
↑ 6ایوب 1:9
Ver. 9. In vain, without recompense. H.
↑ 9ایوب 1:11
Ver. 11. Face, like a hypocrite, (Sanctius) or rather curse thee openly, v. 5. H.
↑ 11ایوب 1:12
Ver. 12. Hand. God permits evils. W. --- The devil can do nothing without leave.
C.
↑ 12ایوب 1:15
Ver. 15. Sabeans, descended from Abraham, in the desert (C.) or happy Arabia.
These nations lived on plunder. Pliny vi. 28. M.
↑ 15ایوب 1:16
Ver. 16. Heaven, or the air, where the devils exercise a power. Ephes. ii. 2.
↑ 16ایوب 1:17
Ver. 17. Chaldeans. Some copies of the Sept. read "horsemen." These nations inhabited the other side of the Euphrates, but made frequent incursions to plunder their neighbours. C.
↑ 17ایوب 1:20
Ver. 20. Head. Heb. torn his hair, and rolled in the dust. Bochart. Isai. xv. 2. &c.
C. --- The fathers oppose this example to the apathy of the stoics. S. Aug. de Civ. Dei. i. 9. Rom. i. 31.
↑ 20ایوب 1:21
Ver. 21. Thither. To that earth from which all are taken. H. --- Ista terra gentes omnes peperit & resumet demum. Varro. --- Ut ater operiens. Pliny ii. 63. See 1
Tim. vi. 7. --- As...done. Some copies of S. Jerom omit this, which is borrowed from the Sept. C.
↑ 21ایوب 1:22
Ver. 22. By his lips, is not in Heb. but occurs C. ii. 10. --- God. Much less did he blaspheme, as satan had said, v. 11. He did not consider all as the effect of chance, or like a mere philosopher.
His thoughts were regulated by religion and the fear of God. C. --- The virtue of Job was so much the more wonderful, as he lived among the wicked. S. Greg.
He bore patiently with the loss of all things: and English Catholics have often imitated him. W. --- He might well record his own good actions, the gifts of God, being moved by divine inspiration, like Moses, &c. S. Greg.
↑ 22لائسنس: 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