احبار · IRV-UR
احبار
1
بائبل کا متنمصنوعی آواز (AI)
और ख़ुदावन्द ने ख़ेमा — ए — इजितमा'अ में से मूसा को बुलाकर उससे कहा, مزید دیکھیں: خروج 19:3خروج 25:22خروج 40:34-35बनी — इस्राईल से कह, कि जब तुम में से कोई ख़ुदावन्द के लिए चढ़ावा चढ़ाए, तो तुम चौपायों या'नी गाय — बैल और भेड़ — बकरी का हदिया देना। مزید دیکھیں: احبار 22:18-19رومیوں 12:6افسیوں 5:2अगर उसका चढ़ावा गाय — बैल की सोख़्तनी क़ुर्बानी हो, तो वह बे'ऐब नर को लाकर उसे ख़ेमा — ए — इजितमा'अ के दरवाज़े पर चढ़ाए ताकि वह ख़ुद ख़ुदावन्द के सामने मक़बूल ठहरे। مزید دیکھیں: استثنا 15:21عبرانیوں 9:14احبار 22:19-24और वह सोख़्तनी क़ुर्बानी के जानवर के सिर पर अपना हाथ रख्खे, तब वह उसकी तरफ़ से मक़बूल होगा ताकि उसके लिए कफ़्फ़ारा हो। مزید دیکھیں: 2 تواریخ 29:23-24احبار 3:2احبار 3:8और वह उस बछड़े को ख़ुदावन्द के सामने ज़बह करे, और हारून के बेटे जो काहिन हैं ख़ून को लाकर उसे उस मज़बह पर चारों तरफ़ छिड़कें जो ख़ेमा — ए — इजितमा'अ के दरवाज़े पर है। مزید دیکھیں: احبار 1:11احبار 3:8احبار 3:2तब वह उस सोख़्तनी क़ुर्बानी के जानवर की खाल खींचे और उसके 'उज़्व — 'उज़्व को काट कर जुदा — जुदा करे। مزید دیکھیں: احبار 7:8پیدایش 3:21फिर हारून काहिन के बेटे मज़बह पर आग रख्खें, और आग पर लकड़ियाँ तरतीब से चुन दें। مزید دیکھیں: پیدایش 22:9احبار 6:12-131 تواریخ 21:26और हारून के बेटे जो काहिन हैं, उसके 'आज़ा को और सिर और चर्बी को उन लकड़ियों पर जो मज़बह की आग पर होंगी तरतीब से रख दें। مزید دیکھیں: احبار 9:13-14احبار 1:121 سلاطین 18:33लेकिन वह उसकी अंतड़ियों और पायों को पानी से धो ले, तब काहिन सबको मज़बह पर जलाए कि वह सोख़्तनी क़ुर्बानी या'नी ख़ुदावन्द के लिए राहतअंगेज़ ख़ुशबू की आतिशी क़ुर्बानी हों। مزید دیکھیں: پیدایش 8:21احبار 1:13افسیوں 5:2और अगर उसका चढ़ावा रेवड़ में से भेड़ या बकरी की सोख़्तनी क़ुर्बानी हो, तो वह बे — 'ऐब नर को लाए। مزید دیکھیں: احبار 1:2-3پیدایش 8:20احبار 22:19और वह उसे मज़बह की उत्तरी सिम्त में ख़ुदावन्द के आगे ज़बह करे, और हारून के बेटे जो काहिन हैं उसके ख़ून को मज़बह पर चारों तरफ़ छिड़कें। مزید دیکھیں: احبار 1:5احبار 1:7-9احبار 9:12-14फिर वह उसके 'उज़्व — 'उज़्व को और सिर और चर्बी को काट कर जुदा — जुदा करे, और काहिन उनकी तरतीब से उन लकड़ियों पर जो मज़बह की आग पर होंगी चुन दे; लेकिन वह अंतड़ियों और पायों को पानी से धो ले। तब काहिन सबको लेकर मज़बह पर जला दे, वह सोख़्तनी क़ुर्बानी या'नी ख़ुदावन्द के लिए राहतअंगेज़ ख़ूशबू की आतिशी क़ुर्बानी है। مزید دیکھیں: احبار 1:9“और अगर उसका चढ़ावा ख़ुदावन्द के लिए परिन्दों की सोख़्तनी क़ुर्बानी हो, तो वह कुमरियों या कबूतर के बच्चों का चढ़ावा चढ़ाए। مزید دیکھیں: احبار 5:7لوقا 2:24احبار 12:8और काहिन उसको मज़बह पर लाकर उसका सिर मरोड़ डाले, और उसे मज़बह पर जला दे; और उसका ख़ून मज़बह के पहलू पर गिर जाने दे। مزید دیکھیں: احبار 5:8-9متی 26:1-27یسعیاہ 53:10और उसके पोटे को आलाइश के साथ ले जाकर मज़बह की पूरबी सिम्त में राख की जगह में डाल दे। مزید دیکھیں: عبرانیوں 13:11-14احبار 16:27لوقا 1:35और वह उसके दोनों बाज़ुओं को पकड़ कर उसे चीरे पर अलग — अलग न करे। तब काहिन उसे मज़बह पर उन लकड़ियों के ऊपर रख कर जो आग पर होंगी जला दे, वह सोख़्तनी क़ुर्बानी या'नी ख़ुदावन्द के लिए राहतअंगेज़ ख़ुशबू की आतिशी क़ुर्बानी है। مزید دیکھیں: پیدایش 15:10متی 27:50احبار 5:8
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)13 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
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PREFACE.
The Book is called Leviticus: because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra, from the word with which it begins; (Ch.)
"and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. Kennicott Dis. 1. --- This Book is styled also, "The Priests' Law." H. --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (S. Leo. ser. 8. de pas.
Trid. sef. 22.
c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. S. Jer.
on Isai. i. &c. --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. T. --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. D. --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezec. xx. 25. Heb. vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual.
Rom. vii. 14. 2 Cor. iii.
6. Orig. c. Cels. vii. C.
احبار 1:2
Ver. 2. Offer, voluntarily, without any command. Some sacrifices were of precept. Ex. xxii. 29.
M. --- These first chapters are addressed to the people; the 6th from v. 9, to the priests. Oxen, goats, and sheep, pigeons, and turtles, were to be offered in sacrifice, and small birds also, in the purification of lepers, (C. xiv. 4,) as they might easily be procured. C. --- By sacrifice, we testify the dominion of God over all. They were offered by the patriarchs, and by all nations. God requireth that the victim should be without blemish, and slain with certain ceremonies wisely ordained. Ps. ciii. 24. W. --- A sacrifice. Hebrew korban, a present of any sort. Mark vii. ---
Sheep and goats, v. 10. The same term, tson, signifies both. M.
↑ 2احبار 1:3
Ver. 3. A holocaust. That is, a whole burnt-offering; (olocauston) so called, because the whole victim was consumed with fire; and given in such manner to God as wholly to evaporate, as it were, for his honour and glory; without having any part of it reserved for the use of man. The other sacrifices of the Old Testament were either offerings for sin, or peace-offerings: and these latter again were either offered in thanksgiving for blessing received, or by way of prayer for new favours or graces. So that sacrifices were then offered to God for four different ends or intentions, answerable to the different obligations which man has to God: 1. By way of adoration, homage, praise, and glory, due to his divine Majesty. 2. By way of thanksgiving for all benefits received from him. 3. By way of confessing and craving pardon for sins. 4. By way of prayer and petition for grace an relief in all necessities. In the New Law we have but one sacrifice, viz. that of the body and blood of Christ: but this one sacrifice of the New Testament perfectly answers all these four ends; and both priests and people, as often as it is celebrated, ought to join in offering it up for these four ends. Ch. S. Aug. de C. D. viii. 17. S. Chrys. in Ps. xcv. --- We have an altar, (Heb. xiii. 10,) on which the unbloody sacrifice is offered, (Matt.
xxvi. 25,) as the blood of Christ was on the cross. Heb. ix. 25. W.
↑ 3احبار 1:4
Ver. 4. Victim. To transfer all the curses due to him upon it, (Eus. Demon. i. 10,) and to testify that he gives it up entirely for the honour of God. Lyran. --- The Egyptians cut off the head of the victim, and vented upon it imprecations, begging that the gods would discharge upon it all the evils which they had deserved. Then they sold it to some foreigner, or threw it into the Nile.
Herod. ii. 39. All nations seem to have acknowledged, that life would be given for life. Hanc animam vobis pro veliore damus: (Ovid Fast. i.) and they had holocausts, in imitation of the Hebrews. Bochart. --- Expiation. Heb. "it shall be accepted for him to make atonement for him,"
provided he be in proper dispositions. M. --- The primary intention of the holocaust was to honour God: but this insured his favour also, and pardon. D.
↑ 4احبار 1:5
Ver. 5. He, by the hands of the priests, (C. x. 1,) as the Sept. express it, "they shall immolate;"
(M.) though we might infer from this text, that the person who offered the victim, had to slay it; (C.) while the priests alone could pour the blood upon and around the altar. Without the effusion of blood remission is not made. Heb.
ix. 22. H.
↑ 5احبار 1:6
Ver. 6. They. Regularly the Levites performed this office. The skin belonged to the priest. C.
vii. 8. C.
↑ 6احبار 1:7
Ver. 7. Fire. Heb. and Sept. place the fire first, then the wood. It was the sacred fire which was never extinguished, but removed from the altar in marches, (C.
iv. 13,) perhaps in a censer or pan.
H.
↑ 7احبار 1:8
Ver. 8. All things, &c. Heb. pador, may signify the fat, or the trunk of the animal.
C.
↑ 8احبار 1:9
Ver. 9. Sweet. Not that the Deity can take delight in sweet odours; but he is pleased with the devotion of men. For their advancement in piety, he required these sacrifices; 1. to keep the people from idolatry; 2. to teach them to consecrate their body and effects to him, as well as their souls, to serve justice unto sanctification; (Rom. vi. 19. Jo. iv. 24,) as without the help of exterior observances, the mind will hardly rise to the contemplation of truth; 3.
to prefigure the greater mysteries of the Christian religion, of which the law was only a shadow, incapable of conferring justifying grace. Jo. i. 17. Gal. iii.
11. W. --- The law was our pedagogue, in Christ, that we might be justified by faith, v. 24.
↑ 9احبار 1:10
Ver. 10. Male. Lyranus seems to have read "a year old," in the Vulg. But it is not found in the Heb. or in any version. It may have been taken from Exod. xii. 5, where the paschal lamb must be a male of one year. --- Blemish. The Sept. add,
"and he shall put his hand upon its head." H.
↑ 10احبار 1:14
Ver. 14. Pigeons. Heb. and Sept. say nothing about the age; though the Rabbins assure us, that old turtles and young pigeons were to be immolated, as being more excellent. God requires only what each person may easily procure. This third species of holocaust was chiefly intended for the poor. C.
xii. 8. But if they could not afford even this, they might offer flour. C. ii.
↑ 14احبار 1:15
Ver. 15. The neck. Some say, without pulling the head off (Grotius); which the Rabbins deny. C.
↑ 15احبار 1:16
Ver. 16. Throat. Heb. mierath, is rendered "the crop and its contents," by the Chal. Syr. and Sam.
↑ 16احبار 1:17
Ver. 17. Pinions, as if it were to be roasted. Eusebius remarks, that the pagans plunged their birds into the sea, then poured the blood round the altar, and afterwards burnt them. Abram did not divide the birds. Gen. xv. 10. C. ---
Oblation. Heb. "made by fire;" or which must be all consumed, except the crop and feathers. H.
↑ 17لائسنس: 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