لوقا · IRV-UR
لوقا
17
بائبل کا متنمصنوعی آواز (AI)
फिर उसने अपने शागिर्दों से कहा, “ये नहीं हो सकता कि ठोकरें न लगें, लेकिन उस पर अफ़सोस है कि जिसकी वजह से लगें। مزید دیکھیں: متی 18:7رومیوں 14:131 کرنتھیوں 11:19इन छोटों में से एक को ठोकर खिलाने की बनिस्बत, उस शख़्स के लिए ये बेहतर होता है कि चक्की का पाट उसके गले में लटकाया जाता और वो समुन्दर में फेंका जाता। مزید دیکھیں: مرقس 9:42متی 18:14متی 18:3-6ख़बरदार रहो! अगर तेरा भाई गुनाह करे तो उसे डांट दे, अगर वो तौबा करे तो उसे मु'आफ़ कर। مزید دیکھیں: احبار 19:17متی 18:15-17متی 18:21और वो एक दिन में सात दफ़ा'' तेरा गुनाह करे और सातों दफ़ा' तेरे पास फिर आकर कहे कि तौबा करता हूँ, तो उसे मु'आफ़ कर।“ مزید دیکھیں: کلسیوں 3:12-13متی 18:21-22رومیوں 12:20इस पर रसूलों ने ख़ुदावन्द से कहा, “हमारे ईमान को बढ़ा।” مزید دیکھیں: مرقس 9:24عبرانیوں 12:2فلپیوں 4:13ख़ुदावन्द ने कहा, “अगर तुम में राई के दाने के बराबर भी ईमान होता और तुम इस तूत के दरख़्त से कहते, कि जड़ से उखड़ कर समुन्दर में जा लग, तो तुम्हारी मानता।” مزید دیکھیں: متی 17:20متی 21:21مرقس 9:23“मगर तुम में ऐसा कौन है, जिसका नौकर हल जोतता या भेड़ें चराता हो, और जब वो खेत से आए तो उससे कहे, जल्द आकर खाना खाने बैठ!' और ये न कहे, 'मेरा खाना तैयार कर, और जब तक मैं खाउँ — पियूँ कमर बाँध कर मेरी ख़िदमत कर; उसके बाद तू भी खा पी लेना'? مزید دیکھیں: لوقا 12:37پیدایش 43:16क्या वो इसलिए उस नौकर का एहसान मानेगा कि उसने उन बातों को जिनका हुक्म हुआ ता'मील की? इसी तरह तुम भी जब उन सब बातों की, जिनका तुम को हुक्म हुआ ता'मील कर चुको, तो कहो, 'हम निकम्मे नौकर हैं जो हम पर करना फ़र्ज़ था वही किया है'।“ مزید دیکھیں: 1 کرنتھیوں 9:16-17ایوب 22:2-31 پطرس 5:5-6और अगर ऐसा कि येरूशलेम को जाते हुए वो सामरिया और गलील के बीच से होकर जा रहा था مزید دیکھیں: لوقا 9:51-52یوحنا 4:3-4और एक गाँव में दाख़िल होते वक़्त दस कौढ़ी उसको मिले। مزید دیکھیں: احبار 13:45-46لوقا 5:122 سلاطین 7:3उन्होंने दूर खड़े होकर बुलन्द आवाज़ से कहा, ऐ ईसा! ऐ ख़ुदावन्द! हम पर रहम कर। مزید دیکھیں: متی 9:27متی 15:22متی 20:30-31उसने उन्हें देखकर कहा, “जाओ! अपने आपको काहिनों को दिखाओ!” और ऐसा हुआ कि वो जाते — जाते पाक साफ़ हो गए। مزید دیکھیں: احبار 13:1-46لوقا 5:142 سلاطین 5:14फिर उनमें से एक ये देखकर कि मैं शिफ़ा पा गया हूँ, बुलन्द आवाज़ से ख़ुदा की बड़ाई करता हुआ लौटा; مزید دیکھیں: زبور 30:11-12زبور 103:1-4یسعیاہ 38:19-22और मुँह के बल ईसा के पाँव पर गिरकर उसका शुक्र करने लगा; और वो सामरी था। مزید دیکھیں: اعمال 8:5-25متی 10:5مکاشفہ 19:10ईसा ने जवाब में कहा, “क्या दसों पाक साफ़ न हुए; फिर वो नौ कहाँ है? مزید دیکھیں: رومیوں 1:21زبور 106:13پیدایش 3:9क्या इस परदेसी के सिवा और न निकले जो लौटकर ख़ुदा की बड़ाई करते?” مزید دیکھیں: زبور 50:23متی 15:24-28زبور 106:13फिर उससे कहा, “उठ कर चला जा! तेरे ईमान ने तुझे अच्छा किया है।” مزید دیکھیں: مرقس 5:34مرقس 10:52متی 9:22जब फ़रीसियों ने उससे पूछा कि ख़ुदा की बादशाही कब आएगी, तो उसने जवाब में उनसे कहा, “ख़ुदा की बादशाही ज़ाहिरी तौर पर न आएगी। مزید دیکھیں: یوحنا 18:36لوقا 16:16لوقا 19:11और लोग ये न कहेंगे, 'देखो, यहाँ है या वहाँ है!' क्यूँकि देखो, ख़ुदा की बादशाही तुम्हारे बीच है।” مزید دیکھیں: متی 12:28رومیوں 14:17مرقس 13:21उसने शागिर्दों से कहा, “वो दिन आएँगे, कि तुम इब्न — ए — आदम के दिनों में से एक दिन को देखने की आरज़ू होगी, और न देखोगे। مزید دیکھیں: متی 9:15لوقا 5:35یوحنا 8:21-24और लोग तुम से कहेंगे, 'देखो, वहाँ है!' या देखो, यहाँ है!' मगर तुम चले न जाना न उनके पीछे हो लेना। مزید دیکھیں: لوقا 21:8متی 24:23-26لوقا 17:21क्यूँकि जैसे बिजली आसमान में एक तरफ़ से कौंध कर आसमान कि दूसरी तरफ़ चमकती है, वैसे ही इब्न — ए — आदम अपने दिन में ज़ाहिर होगा। مزید دیکھیں: متی 24:27ملاکی 4:1-2متی 24:30लेकिन पहले ज़रूर है कि वो बहुत दुःख उठाए, और इस ज़माने के लोग उसे रद्द करें। مزید دیکھیں: متی 16:21لوقا 9:22مرقس 8:31और जैसा नूह के दिनों में हुआ था, उसी तरह इब्न — ए — आदम के दिनों में होगा; مزید دیکھیں: متی 24:37-39لوقا 17:24پیدایش 7:7-23कि लोग खाते पीते थे और उनमें ब्याह शादी होती थीं, उस दिन तक जब नूह नाव में दाख़िल हुआ; और तूफ़ान ने आकर सबको हलाक किया।“ مزید دیکھیں: لوقا 12:19-201 تھسلنیکیوں 5:1-3لوقا 16:19-23और जैसा लूत के दिनों में हुआ था, कि लोग खाते — पीते और ख़रीद — ओ — फ़रोख़्त करते, और दरख़्त लगाते और घर बनाते थे। مزید دیکھیں: حزقی ایل 16:49-50پیدایش 18:20-21یعقوب 5:1-5लेकिन जिस दिन लूत सदूम से निकला, आग और गन्धक ने आसमान से बरस कर सबको हलाक किया। مزید دیکھیں: مکاشفہ 11:8یہوداہ 1:7صفنیاہ 2:9इब्न — ए — आदम के ज़ाहिर होने के दिन भी ऐसा ही होगा।” مزید دیکھیں: 2 تھسلنیکیوں 1:7مکاشفہ 1:71 کرنتھیوں 1:7“इस दिन जो छत पर हो और उसका अस्बाब घर में हो, वो उसे लेने को न उतरे; और इसी तरह जो खेत में हो वो पीछे को न लौटे। مزید دیکھیں: متی 16:26یرمیاہ 45:5مرقس 13:14-16लूत की बीवी को याद रख्खो। مزید دیکھیں: پیدایش 19:26عبرانیوں 10:38-392 پطرس 2:18-22जो कोई अपनी जान बचाने की कोशिश करे वो उसको खोएगा, और जो कोई उसे खोए वो उसको ज़िंदा रख्खेगा। مزید دیکھیں: مرقس 8:35-37متی 10:39یوحنا 12:25मैं तुम से कहता हूँ कि उस रात दो आदमी एक चारपाई पर सोते होंगे, एक ले लिया जाएगा और दूसरा छोड़ दिया जाएगा। مزید دیکھیں: متی 24:40-412 پطرس 2:9ملاکی 3:16-18दो 'औरतें एक साथ चक्की पीसती होंगी, एक ले ली जाएगी और दूसरी छोड़ दी जाएगी। مزید دیکھیں: متی 24:41خروج 11:5قضاۃ 16:21दो आदमी जो खेत में होंगे, एक ले लिया जाएगा और दूसरा छोड़ दिया जाएगा,” उन्होंने जवाब में उससे कहा, “ऐ ख़ुदावन्द! ये कहाँ होगा?” उसने उनसे कहा, “जहाँ मुरदार हैं, वहाँ गिद्ध भी जमा होंगे।” مزید دیکھیں: متی 24:28ایوب 39:29-30زکریاہ 13:8-9
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
لوقا 17:1
Ver. 1. The world being corrupted as it is, and the spread of evil so wide, it is impossible that scandals should not come. V. — It is impossible, morally speaking, with regard to the malice of men. Wi.
↑ 1لوقا 17:2
Ver. 2. It were better. Christ here speaks after the manner of the Jews, who were accustomed to inflict this punishment only on the greatest malefactors.
So that we must be ready to undergo the most excruciating torments, rather than cause any scandal to our neighbour; though we must here observe, that if our neighbour take scandal at our good works, we ought not on that account to desist from doing good, or desert the truth. Ven. Bede. — S. Luke, in this chapter, inserts four instructions, which have no connection with each other, and which by the writers of evangelical harmony, are given in different places; as in Matt. xviii. after v. 14, &c.
↑ 2لوقا 17:5
Ver. 5. Increase our faith. The disciples having heard our Saviour inculcating maxims hard to flesh and blood, such as avoiding scandal, and forgiving our enemies, humbly beg their faith may be increased, that they may be able to comply with these maxims; for they had heard Christ say, that every thing was possible to him that believed. Theophy. — Christ compares faith to a grain of mustard seed; because, though the grain be small, it is nevertheless stronger than most herbs. S. Chrysos.
↑ 5لوقا 17:6
Ver. 6. To this mulberry-tree. In S. Matthew, (xvii. 19.) we read, to this mountain.
Christ might say both at different times. Wi.
↑ 6لوقا 17:7
Ver. 7. The design and end of this parable is to shew that, rigorously speaking, we are useless servants with regard to God. This sovereign Master has a right to exact of us every kind of service, and to make us apply ourselves to any task he may think proper, without our having any reason to complain either of the difficulty, trouble, or length of our labours; we are entirely his, and he is master of our persons, time, and talents. We hold of him whatever we possess, and wo to us if we abuse his trust, by applying our talents to any use contrary to his designs. But though he be Lord and Master, he leaves our liberty entire.
If he produces in us holy desires, if he works in us meritorious actions, gives us virtuous inclinations and supernatural gifts, he sets to our account the good use we make of them; and in crowning our merits, he crowns his own gifts. S. Aug. lib. ix. Confes. and Serm. 131. Calmet.
↑ 7لوقا 17:10
Ver. 10. Unprofitable servants. Because our service is of no profit to our Master; and he justly claims it as our bounden duty. But though we are unprofitable to him, our serving him is not unprofitable to us; for he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles them to an eternal reward. Ch. — The word useless, when joined to servant, generally means a servant from whom his master does not derive the service he has a right to expect; as in S. Matt. xxv. 30. Here the word is taken in a less odious sense. It means a servant who does not testify sufficient zeal and ardour in his master's service, who is not very eager to please him. With regard to God, we are always useless servants, because he wants not our services; and without his assistance, we can neither undertake nor finish any thing to please him. Calmet.
↑ 10لوقا 17:14
Ver. 14. To the priests. Jesus sends them to the priests, to convince the latter of the reality of the cures which he wrought, and oblige them by that to acknowledge him for their Messias; 2ndly, that the lepers might enjoy the fruit of their cure, by returning to the society of their fellow men, after they had been declared clean, and satisfied all the demands of the law; for there were may ceremonies previous to be gone through. Calmet. — And lastly, to shew that in the new law, such as are defiled with the leprosy of sin, should apply to the priests. Hence, says S. Austin, let no one despise God's ordinance, saying that it is sufficient to confess to God alone. Lib. de visit. infirm.
↑ 14لوقا 17:19
Ver. 19. Thy faith hath made thee whole. Were not the others also made whole?
They were cleansed indeed from their leprosy, but it no where appears that they were justified in their souls like this Samaritan, of whom it said, thy faith hath made thee whole; whereas it was said of the others, that they were made clean, viz. of their leprosy in their body, though not justified in their soul: this the Samaritan alone seems to have obtained. Maldonatus.
↑ 19لوقا 17:20
Ver. 20. When the kingdom of God should come? or when is it to come? when will the Messias come? The Pharisees might say this in a mocking and an insulting manner, to signify that he could not be their true Messias. — The kingdom of God cometh not with observation; that it, so as to be observed; not with great marks of temporal power, as you imagine. Wi. — The Pharisees expected a Messias powerful according to this world, a conqueror, a monarch, a revenger of the injuries of Israel; one who would restore them to liberty, and bless them with temporal goods and prosperity. In Jesus, they saw nothing, which corresponded to these magnificent hopes; and therefore asked him, by way of insult and reproach, when this kingdom of God would come, which he so often talked of and announced to his disciples. He answers them, that the manifestation of the Messias, and the establishment of his kingdom, shall not be effected in a conspicuous, splendid manner. It shall be brought about insensibly, and the accomplishment of the designs of the omnipotence of our Lord shall appear a casualty, and the effect of secondary causes. You shall not see the Messias coming at the head of armies, to spread terror and desolation.
His arrival shall not be announced by ambassadors, &c. every thing in the establishment of my kingdom shall be the reverse of temporal power. Calmet.
↑ 20لوقا 17:21
Ver. 21. Is within you. It is with you; your Messias is already come. — He standeth in the midst of you, as John the Baptist told you. John i. 26. Wi.
↑ 21لوقا 17:22
Ver. 22. To see one day, &c. Hereafter, when I shall be no longer visibly among you, you shall heartily wish for one day's conversation with me. Wi. — This verse is addressed to the disciples. He insinuates that he will take from them this corporeal presence, and they shall be exposed to persecution and affliction: then they shall wish to see one day of the Son of man, and shall not be able to obtain it. They shall wish ardently to see him, to entertain themselves with him, and consult him, but shall not have that happiness. This was meant to excite the disciples to profit more of his presence whilst they enjoyed it. Calmet.
↑ 22لوقا 17:24
Ver. 24. For as the lightning, &c. See Matt. xxiv. 27. Wi. — Christ here alludes to the glory with which he shall appear when he shall come to judge the world, surrounded by his angels, &c. when he will appear like lightning, that shall penetrate the inmost recesses of our souls, and shall suffer no crime, not even the slightest thought of our souls, to pass unnoticed. This is the time when he will manifest his glory, and not on his entry into Jerusalem, as the disciples imagined: for he informs them, that he will then have to suffer a cruel death.
Ven. Bede.
↑ 24لوقا 17:27
Ver. 27. After having compared his second coming to lightning, in order to shew how sudden it will be, he next compares it to the days of Noe and Lot, to shew that it will come when men least expect it; when, entirely forgetting his coming, they are solely occupied in the affairs of this world, in buying and selling, &c. He only mentions those faults which appear trivial, or rather none at all, (passing over the crimes of murder, theft, &c.) purposely to shew, that if God thus punishes merely the immoderate use of what is lawful, how will his vengeance fall upon what is in itself unlawful. Ven. Bede.
↑ 27لوقا 17:31
Ver. 31. When you see war lighted up in Judea, lose no time, but betake yourselves to flight for safety. Indeed the Christians, forewarned by these predictions, and other prophecies of the apostles, according to Lactantius, (lib. iv. c. 21.) fled from the danger beyond the Jordan, into the states of Herod, to Pella and the neighbouring villages. See Eusebius. Eccles. Hist. lib. iii. c. 5.
↑ 31لوقا 17:32
Ver. 32. As Lot only escaped destruction by leaving all things, and flying immediately to the mountain, whereas his wife, by shewing an affection for the things she had left, and looking back, perished; so those who, in the time of tribulation, forgetting the reward that awaits them in heaven, look back to the pleasures of this world, which the wicked enjoy, are sure to perish. S.
Ambrose. — Ta opiso epilanthanesthai, tois de emprosthen epekteinesthai.
Philip. iii. 13.
↑ 32لوقا 17:34
Ver. 34. By these different examples, Christ wishes to insinuate that good and bad men will be found in every state of life. By those in bed, are understood the rich, by those in the mill, are understood the poor; whilst those in the field designate the pastors of his flock, who are labouring in the vineyard of the Lord. S. Cyril and S. Amb.
↑ 34لوقا 17:37
Ver. 37. To the question of his disciples in the preceding verse, our blessed Saviour only returns this enigmatical answer, which seems to mean, that where-ever there are guilty Jews, there shall their enemies pursue them and find them out, not only in Jerusalem, but in all the cities of Judea, Galilee, &c.
every where the vengeance of the Lord shall follow them, and overtake them.
For the interpretation of other parts of this chapter, see S. Matt. c. xxiv. Calmet.
— If we observe some discrepancies between the precise words of our Lord, as given by S. Matt. and S. Luke, as in S. Matt. c. xxiv. v. 40, and in Luke xvii.
34, and alibi passim, we can reconcile those apparent variations, by supposing that our Lord, in the course of his conversation, made use of both expressions. A.
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↑ 37لائسنس: 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