ایوب · IRV-UR
ایوب
19
بائبل کا متنمصنوعی آواز (AI)
तब अय्यूब ने जवाब दिया तुम कब तक मेरी जान खाते रहोगे, और बातों से मुझे चूर — चूर करोगे? مزید دیکھیں: زبور 6:2-32 پطرس 2:7-8مکاشفہ 6:10अब दस बार तुम ने मुझे मलामत ही की; तुम्हें शर्म नहीं आती की तुम मेरे साथ सख़्ती से पेश आते हो। مزید دیکھیں: پیدایش 31:7ایوب 19:17ایوب 15:4-6और माना कि मुझ से ख़ता हुई; मेरी ख़ता मेरी ही है। مزید دیکھیں: 2 کرنتھیوں 5:10حزقی ایل 18:4امثال 9:12अगर तुम मेरे सामने में अपनी बड़ाई करते हो, और मेरे नंग को मेरे ख़िलाफ़ पेश करते हो; مزید دیکھیں: زبور 35:26زبور 38:16زبور 55:12तो जान लो कि ख़ुदा ने मुझे पस्त किया, और अपने जाल से मुझे घेर लिया है। مزید دیکھیں: ایوب 18:8-10ایوب 16:11-14ایوب 7:20देखो, मैं जु़ल्म जु़ल्म पुकारता हूँ, लेकिन मेरी सुनी नहीं जाती। मैं मदद के लिए दुहाई देता हूँ, लेकिन कोई इन्साफ़ नहीं होता। مزید دیکھیں: حبقوق 1:2-3نوحہ 3:8ایوب 31:35-36उसने मेरा रास्ता ऐसा शख़्त कर दिया है, कि मैं गुज़र नहीं सकता। उसने मेरी राहों पर तारीकी को बिठा दिया है। مزید دیکھیں: نوحہ 3:7ایوب 3:23نوحہ 3:9उसने मेरी हशमत मुझ से छीन ली, और मेरे सिर पर से ताज उतार लिया। مزید دیکھیں: زبور 89:44ایوب 29:7-14زبور 89:39उसने मुझे हर तरफ़ से तोड़कर नीचे गिरा दिया, बस मैं तो हो लिया, और मेरी उम्मीद को उसने पेड़ की तरह उखाड़ डाला है। مزید دیکھیں: ایوب 24:20زبور 37:35-362 کرنتھیوں 4:8-9उसने अपने ग़ज़ब को भी मेरे ख़िलाफ़ भड़काया है, और वह मुझे अपने मुख़ालिफ़ों में शुमार करता है। مزید دیکھیں: ایوب 13:24ایوب 16:9ایوب 33:10उसकी फ़ौजें इकट्ठी होकर आती और मेरे ख़िलाफ़ अपनी राह तैयार करती और मेरे ख़ेमे के चारों तरफ़ ख़ेमा ज़न होती हैं। مزید دیکھیں: ایوب 30:12ایوب 16:13ایوب 16:11उसने मेरे भाइयों को मुझ से दूर कर दिया है, और मेरे जान पहचान मुझ से बेगाना हो गए हैं। مزید دیکھیں: زبور 88:8زبور 88:18زبور 69:8मेरे रिश्तेदार काम न आए, और मेरे दिली दोस्त मुझे भूल गए हैं। مزید دیکھیں: زبور 38:11امثال 18:24زبور 55:12-14मैं अपने घर के रहनेवालों और अपनी लौंडियों की नज़र में अजनबी हूँ। मैं उनकी निगाह में परदेसी हो गया हूँ। مزید دیکھیں: ایوب 31:31-32زبور 123:3मैं अपने नौकर को बुलाता हूँ और वह मुझे जवाब नहीं देता, अगरचे मैं अपने मुँह से उसकी मिन्नत करता हूँ। مزید دیکھیں: ایوب 1:15-17ایوب 1:19मेरी साँस मेरी बीवी के लिए मकरूह है, और मेरी मित्रत मेरी माँ की औलाद “के लिए। مزید دیکھیں: ایوب 2:9-10ایوب 17:1छोटे बच्चे भी मुझे हक़ीर जानते हैं; जब मैं खड़ा होता हूँ तो वह मुझ पर आवाज़ कसते हैं। مزید دیکھیں: 2 سلاطین 2:23ایوب 30:1ایوب 30:12मेरे सब हमराज़ दोस्त मुझ से नफ़रत करते हैं और जिनसे मैं मुहब्बत करता था वह मेरे ख़िलाफ़ हो गए हैं। مزید دیکھیں: زبور 41:9زبور 55:12-14زبور 109:4-5मेरी खाल और मेरा गोश्त मेरी हड्डियों से चिमट गए हैं, और मैं बाल बाल बच निकला हूँ। مزید دیکھیں: زبور 102:5نوحہ 4:8ایوب 33:19-22ऐ मेरे दोस्तो! मुझ पर तरस खाओ, तरस खाओ, क्यूँकि ख़ुदा का हाथ मुझ पर भारी है! مزید دیکھیں: ایوب 1:11زبور 38:2ایوب 2:10तुम क्यूँ ख़ुदा की तरह मुझे सताते हो? और मेरे गोश्त पर कना'अत नहीं करते? مزید دیکھیں: زبور 69:26ایوب 10:16یسعیاہ 51:23काश कि मेरी बातें अब लिख ली जातीं, काश कि वह किसी किताब में लिखी होतीं; مزید دیکھیں: یسعیاہ 30:8ایوب 31:35یسعیاہ 8:1काश कि वह लोहे के क़लम और सीसे से, हमेशा के लिए चट्टान पर खोद दी जातीं। مزید دیکھیں: یرمیاہ 17:1خروج 28:21استثنا 27:2-3लेकिन मैं जानता हूँ कि मेरा छुड़ाने वाला ज़िन्दा है। और आ़खिर कार ज़मीन पर खड़ा होगा। مزید دیکھیں: افسیوں 1:7یسعیاہ 54:5زبور 78:35और अपनी खाल के इस तरह बर्बाद हो जाने के बाद भी, मैं अपने इस जिस्म में से ख़ुदा को देखूँगा। مزید دیکھیں: متی 5:81 یوحنا 3:2زبور 17:15जिसे मैं खुद देखूँगा, और मेरी ही आँखें देखेंगी न कि ग़ैर की; मेरे गुर्दे मेरे अंदर ही फ़ना हो गए हैं। مزید دیکھیں: زبور 73:26یسعیاہ 26:19گنتی 24:17अगर तुम कहो हम उसे कैसा — कैसा सताएँगे; हालाँकि असली बात मुझ में पाई गई है। مزید دیکھیں: ایوب 19:221 سلاطین 14:13زبور 69:26तो तुम तलवार से डरो, क्यूँकि क़हर तलवार की सज़ाओं को लाता है ताकि तुम जान लो कि इन्साफ़ होगा।” مزید دیکھیں: واعظ 12:14واعظ 11:9متی 7:1-2
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)17 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
ایوب 19:3
Ver. 3. Ten times; very often. --- Oppress me. Heb. word occurs no where else, and is variously translated. It may signify, "to dig a pit for me." C. vi. 27. Ps. vi.
6. Job repeats nearly what he had said before, only with greater vehemence.
He admits that Providence treats him in an unusual manner. Yet he still retains an assured hope, and arraigns his adversaries before the divine tribunal. C. ---
Yet he rather hesitates; (v. 4. 6.) and this species of ignorance is the folly of which he, at last, accuses himself. C. xlii. 3. It was no real fault, ib. v. 8. H.
↑ 3ایوب 19:4
Ver. 4. With me. I alone am answerable for it. But I am no wiser for your remarks. If I have sinned, have I not been sufficiently punished? C. --- Sept.
"Yea, truly, I was under a mistake; and the mistake still remains with me, to have spoken a word which was not becoming. But my speeches are erroneous and importunate." He talks thus ironically. H.
↑ 4ایوب 19:5
Ver. 5. Reproaches, which I endure, as if they were a sure proof of your assertion. H. -- I must therefore refute you. C.
↑ 5ایوب 19:6
Ver. 6. With an equal judgment. S. Gregory explains these words thus: Job being a just man, and truly considering his own life, thought that his affliction was greater than his sins deserved; and in that respect, that the punishment was not equal, yet it was just, as coming from God, who give a crown of justice to those who suffer for righteousness' sake, and proves the just with tribulations, as gold is tried by fire. Ch. --- He knew that God would surely give a just reward. 2 Tim. iv. S.
Greg. xiv. 16. W. --- The friends of Job had too contracted a notion of Providence, supposing that the virtuous could not be afflicted. Job allowed that the ordinary rules were not here observed.
Heb. "the Lord hath perverted or overthrown me." C. --- This gave him no small uneasiness. If the thing had been as plain as it appears now to us, he might have refuted all with a bare denial.
Houbigant.
↑ 6ایوب 19:7
Ver. 7. Hear. Jeremias makes the same complaint, Lam. iii. 8. C.
↑ 7ایوب 19:12
Ver. 12. Troops: ( latrones) "free-booters," (H.) or "soldiers." Sanctius. ---
Those nations made a practice of plundering one another's territories, without any declaration of war. Mercury and Autolychus are praised for thefts of this description. Odys. xix. See Judg. xi. 3. Sept. "his temptations (C. or militia; peirateria) came rushing together upon me; lying down (H.) in ambush, (C.) they surrounded my paths." H.
↑ 12ایوب 19:17
Ver. 17. Entreated. Prot. add, "for the children's sake of mine own body." Sept.
"I invited with flattering speeches the sons of my concubines. (18) But they cast me from them for ever. When I arise, they speak against me." H. ---
Interpreters generally suppose that Job speaks of the children by his inferior wives: though he might have some at home by the first wife, who were not old enough to be invited to the feast, with those who were destroyed. C.
↑ 17ایوب 19:18
Ver. 18. Fools; wicked men, (M.) or the meanest of the people, (C.) whom (H.) these unnatural children (C.) resembled. Heb. "young children." Prot. H.
↑ 18ایوب 19:19
Ver. 19. Some. Heb. "men of my secret." Sept. "who knew me;" my most intimate friends. ---
And he. Heb. and Sept. "They whom I love are." H. --- These ungratefully joined with the rest, in turning their backs on their benefactor. W.
↑ 19ایوب 19:20
Ver. 20. Teeth. I am like a skeleton, so strangely emaciated, and my flesh corrupted: even my bones are not entire. H. --- Heb. "I have escaped with the skin of my teeth." Only my gums are left. My bones cut the skin. Sym. "I tore my skin with my teeth."
↑ 20ایوب 19:22
Ver. 22. Flesh? acting with the like inhumanity towards me. Am I not then sufficiently tormented in you opinion, that you insult over my distress? C.
↑ 22ایوب 19:24
Ver. 24. In a. Heb. "lead, in the rock for ever." Prot. Sept. have, "for ever," after book, (v. 23) and subjoins, "with a writing instrument of iron and (or) lead, or be engraven on the rocks for a memorial." Grabe insinuates that before there was only, "and on lead, or be engraven on the rocks." H. --- Instrument, ( celte) means "a chisel," (H.) like cœlum from cœlo: " I engrave."
Pineda. --- S. Jerom, (ad Pam.) and the late editor of his works, retain this word, as the older editions of S. Greg. did; (C.) though certè, "surely," has been inserted instead, from several MSS.
by the Benedictines. H. --- Ancient MSS. and Latin Bibles have more generally the latter word.
But the received editions are supported by many MSS. (C.) and the Sept.
eggluphenai, expresses as much. Celtis est, glupheion. Amama. Casaub. in Athen. vii. 20. p. 556. --- An inscription, in Dalmatia, has the same sense: Neque hic atramentum vel papyrus aut membrana ulla adhuc; sed malleolo et celte literatus silex. "Here as yet was neither ink, nor paper, nor any parchments; but a flint stone was lettered with a mallet and a chisel.." The former modes of writing were not, in effect, invented by the days of Job. C. ---
But it was long very usual to make use of lead. Pineda.
--- What he desired to have written in such durable characters, (H.) was the following sentence, in proof of his unshaken confidence in God, and as a refutation of his friends, who accused him of despair and blasphemy, (C.) as also the whole history of his conflict. His desire has been granted.
T.
↑ 24ایوب 19:25
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 25. Redeemer may be understood of the Deity, without confining it to the second Person; (Isai. xli. 14. and lxix. 7. Piscator) though it may have a more peculiar reference to Christ: (Junius. H.) in whom he believed, as the Redeemer of all mankind. C. --- Earth. Yea, ere long I shall be restored to health, (S. Chrys. Grot.) as an earnest and figure of the resurrection. Nothing is more common, in Scripture, than for the same prophecy to have a double accomplishment; one soon after it is made public, and another more sublime and remote. Job seemed to have no expectation of surviving his present misery, (v. 7, and C. vii. 7. and xxiv. 15.) unless God now revealed it to him, as a figure of his future resurrection, founded on the hope of our Saviour's, which he expresses in much clearer terms. Heb. "I know that my Redeemer is living, and that he will raise himself one day upon the earth," (C.) like a conqueror, (H.) or wrestler, having overthrown his antagonist: (Amama) or, "he will stand the last upon the earth, or dust," (Piscator) ascending his throne, to judge all.
Deodat. --- Yet Luther translates, "and one day he will raise me up from the earth;" which is not conformable to the Heb. Others explain, "he...will place (26) this, my skin, after they (worms) shall have ruined it." Pagnin. Mont. --- But Amama suspects that the latter is not in earnest. Pineda defends the Vulg. and observes that yakum (H.) may signify, "will raise" himself, or "me;" the latter being at least a consequence of the former, if S.
Jerom did not read it me in his copy. So S. Paul argues; If Christ be risen, we also shall rise again. Sept. "For I know that he is eternal, who will set me free,"
(H.) by death, (C. or redemption; ekluein) "upon the earth."
↑ 25ایوب 19:26
Ver. 26. And I. Sept. "But he will raise up my body or skin, which has sustained these things.
This now has been accomplished for me by the Lord; (27) which I know within myself, which my eyes have seen, and not another. For all things are accomplished in my bosom." I am as fully convinced of this glorious event, (H.) as if it were past. C. --- Heb. "and though, after my skin, worms destroy this body, yet in my flesh shall I see God." Prot. or in the margin, "After I shall awake, though this body be destroyed, yet out of," &c. Various other interpretations are given.
H. --- But we had as well adhere to the Sept. Vulg. &c. D. --- God. Sixtus V. and some other editions, add "Saviour." C. --- Job would see the Messias by the eyes of his prosperity. S. Aug.
or Faustus, ser. 234. t. v. App. Sanctius. --- He hoped also to see God face to face in glory (C.) though not by means of his corporeal eyes, (H.) and to be restored to favour, so that God would no longer turn his back on him. , C. xlii.
5. S. Gregory, when legate at Constantinople, convinced the patriarch Eutychius, by this text, that after the resurrection, our bodies will be palpable, and not aerial only. C. --- It contains an express profession of Job's faith, on this head. We shall rise the same in substance. W.
↑ 26ایوب 19:27
Ver. 27. Myself. Heb. "for myself," and for my comfort; not like the reprobate, who shall see their judge to their eternal confusion. Job insists so much on this point, that he shews he in not speaking merely of the divine favour being restored to him, in the re-establishment of his health and affairs, but that he raises his mind to something more solid and desirable, of which the former was only a faint representation. C. --- "No one since Christ has spoken so plainly of the resurrection, as this man did before the coming of the Messias."
S. Jerom, ad Pam. --- This. Heb.
" though my reins be consumed within me;" (Prot. H.) or, "my reins (desires and tender affections) are completed in my bosom." C.
↑ 27ایوب 19:28
Ver. 28. Let us. Sept. "Why do we contend against him? and the root of the word (reason) we shall find in him." He provokes us to speak thus. H. ---
Hebrew reads, "in me." But the Chal.
&c. "have him, " as the sequel requires; unless Job speak this in his own person. I am ready to answer you; or, have you really discovered in me any grounds for your virulent attack? C.
↑ 28ایوب 19:29
Ver. 29. Know. Sept. "And then they shall know that their power is nowhere;"
or, "where is their substance?" Grabe. H. --- Job menaces his friends with God's judgments, as they had done him.
c.
↑ 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