لوقا · IRV-UR
لوقا
5
بائبل کا متنمصنوعی آواز (AI)
जब भीड़ उस पर गिरी पड़ती थी और ख़ुदा का कलाम सुनती थी, और वो गनेसरत की झील के किनारे खड़ा था तो ऐसा हुआ कि مزید دیکھیں: مرقس 1:16-20متی 4:18-22مرقس 3:9उसने झील के किनारे दो नाव लगी देखीं, लेकिन मछली पकड़ने वाले उन पर से उतर कर जाल धो रहे थे مزید دیکھیں: مرقس 1:19متی 4:21और उसने उस नावों में से एक पर चढ़कर जो शमौन की थी, उससे दरख़्वास्त की कि किनारे से ज़रा हटा ले चल और वो बैठकर लोगों को नाव पर से ता'लीम देने लगा। مزید دیکھیں: متی 4:18متی 13:1-2مرقس 4:1-2जब कलाम कर चुका तो शमौन से कहा, “गहरे में ले चल, और तुम शिकार के लिए अपने जाल डालो।” مزید دیکھیں: یوحنا 21:6متی 17:27शमौन ने जवाब में कहा, “ऐ ख़ुदावन्द! हम ने रात भर मेहनत की और कुछ हाथ न आया, मगर तेरे कहने से जाल डालता हूँ।” مزید دیکھیں: یوحنا 2:5یوحنا 15:14لوقا 6:46-48ये किया और वो मछलियों का बड़ा घेर लाए, और उनके जाल फ़टने लगे। مزید دیکھیں: یوحنا 21:6-111 کرنتھیوں 15:582 سلاطین 4:3-7और उन्होंने अपने साथियों को जो दूसरी नाव पर थे इशारा किया कि आओ हमारी मदद करो। पस उन्होंने आकर दोनों नावें यहाँ तक भर दीं कि डूबने लगीं। مزید دیکھیں: فلپیوں 4:3گلتیوں 6:2اعمال 11:25शमौन पतरस ये देखकर ईसा के पाँव में गिरा और कहा, ऐ ख़ुदावन्द! मेरे पास से चला जा, क्यूँकि मैं गुनहगार आदमी हूँ।” مزید دیکھیں: یسعیاہ 6:5ایوب 42:5-6مکاشفہ 1:17क्यूँकि मछलियों के इस शिकार से जो उन्होंने किया, वो और उसके सब साथी बहुत हैरान हुए। مزید دیکھیں: مرقس 9:6زبور 8:8لوقا 4:32और वैसे ही ज़ब्दी के बेटे या'क़ूब और यूहन्ना भी जो शमौन के साथी थे, हैरान हुए। ईसा ने शमौन से कहा, “ख़ौफ़ न कर, अब से तू आदमियों का शिकार करेगा।“ مزید دیکھیں: متی 4:19متی 13:47حزقی ایل 47:9-10वो नावों को किनारे पर ले आए और सब कुछ छोड़कर उसके पीछे हो लिए। مزید دیکھیں: متی 4:20لوقا 18:28-30مرقس 10:21जब वो एक शहर में था, तो देखो, कौढ़ से भरा हुआ एक आदमी ईसा को देखकर मुँह के बल गिरा और उसकी मिन्नत करके कहने लगा, “ऐ ख़ुदावन्द, अगर तू चाहे तो मुझे पाक साफ़ कर सकता है।” مزید دیکھیں: زبور 50:15متی 8:2-4لوقا 17:16उसने हाथ बढ़ा कर उसे छुआ और कहा, “मैं चाहता हूँ, तू पाक साफ़ हो जा।” और फ़ौरन उसका कौढ़ जाता रहा। مزید دیکھیں: متی 9:29-30یوحنا 4:50-53حزقی ایل 36:29और उसने उसे ताकीद की, “किसी से न कहना बल्कि जाकर अपने आपको काहिन को दिखा। और जैसा मूसा ने मुक़र्रर किया है अपने पाक साफ़ हो जाने के बारे में गुज़रान ताकि उनके लिए गवाही हो।” مزید دیکھیں: احبار 14:2-32متی 8:4احبار 13:2लेकिन उसकी चर्चा ज़्यादा फ़ैली और बहुत से लोग जमा हुए कि उसकी सुनें और अपनी बीमारियों से शिफ़ा पाएँ مزید دیکھیں: متی 15:30-31متی 4:23-25لوقا 12:1मगर वो जंगलों में अलग जाकर दुआ किया करता था। مزید دیکھیں: لوقا 6:12مرقس 1:35-36متی 14:23और एक दिन ऐसा हुआ कि वो ता'लीम दे रहा था और फ़रीसी और शरा' के मु'अल्लिम वहाँ बैठे हुए थे जो गलील के हर गाँव और यहूदिया और येरूशलेम से आए थे। और ख़ुदावन्द की क़ुदरत शिफ़ा बख़्शने को उसके साथ थी। مزید دیکھیں: لوقا 6:19لوقا 8:46متی 11:5और देखो, कोई मर्द एक आदमी को जो फ़ालिज का मारा था चारपाई पर लाए और कोशिश की कि उसे अन्दर लाकर उसके आगे रख्खें। مزید دیکھیں: متی 9:2-8مرقس 2:3-12یوحنا 5:5-6और जब भीड़ की वजह से उसको अन्दर ले जाने की राह न पाई तो छत पर चढ़ कर खपरैल में से उसको खटोले समेत बीच में ईसा के सामने उतार दिया। مزید دیکھیں: مرقس 2:4متی 10:27استثنا 22:8उसने उनका ईमान देखकर कहा, “ऐ आदमी! तेरे गुनाह मु'आफ़ हुए!” مزید دیکھیں: اعمال 14:9متی 9:2یعقوب 2:18इस पर फ़क़ीह और फ़रीसी सोचने लगे, “ये कौन है जो कुफ़्र बकता है? ख़ुदा के सिवा और कौन गुनाह मु'आफ़ कर सकता है?” مزید دیکھیں: یسعیاہ 43:25مرقس 2:6-7اعمال 6:11-13ईसा ने उनके ख़यालों को मा'लूम करके जवाब में उनसे कहा, “तुम अपने दिलों में क्या सोचते हो? مزید دیکھیں: متی 9:4متی 12:25مرقس 8:17आसान क्या है? ये कहना कि 'तेरे गुनाह मु'आफ़ हुए' या ये कहना कि 'उठ और चल फिर'? مزید دیکھیں: متی 9:5مرقس 2:9लेकिन इसलिए कि तुम जानो कि इब्न — ए — आदम को ज़मीन पर गुनाह मु'आफ़ करने का इख़्तियार है;” (उसने मफ़्लूज से कहा) मैं तुझ से कहता हूँ, उठ और अपनी चारपाई उठाकर अपने घर जा।” مزید دیکھیں: یسعیاہ 53:11اعمال 9:40اعمال 14:10वो उसी दम उनके सामने उठा और जिस पर पड़ा था उसे उठाकर ख़ुदा की तम्जीद करता हुआ अपने घर चला गया। مزید دیکھیں: یوحنا 9:24زبور 107:20-22زبور 103:1-3वो सब के सब बहुत हैरान हुए और ख़ुदा की तम्जीद करने लगे, और बहुत डर गए और कहने लगे, “आज हम ने अजीब बातें देखीं!” مزید دیکھیں: متی 9:8متی 12:23مرقس 2:12इन बातों के बाद वो बाहर गया और लावी नाम के एक महसूल लेनेवाले को महसूल की चौकी पर बैठे देखा और उससे कहा, “मेरे पीछे हो ले।” مزید دیکھیں: مرقس 2:13-22متی 9:9-17مرقس 3:18वो सब कुछ छोड़कर उठा, और उसके पीछे हो लिया। مزید دیکھیں: لوقا 5:111 سلاطین 19:19-21متی 19:22-27फिर लावी ने अपने घर में उसकी बड़ी ज़ियाफ़त की; और महसूल लेनेवालों और औरों की जो उनके साथ खाना खाने बैठे थे, बड़ी भीड़' थी। مزید دیکھیں: مرقس 2:151 کرنتھیوں 10:27متی 9:10और फ़रीसी और उनके आलिम उसके शागिर्दों से ये कहकर बुदबुदाने लगे, “तुम क्यूँ महसूल लेनेवालों और गुनाहगारों के साथ खाते — पीते हो?” مزید دیکھیں: اعمال 23:9لوقا 15:1-2لوقا 7:29-30ईसा ने जवाब में उनसे कहा, “तन्दरुस्तों को हकीम की ज़रूरत नहीं है बल्कि बीमारों को। مزید دیکھیں: مرقس 2:17متی 9:12-13یرمیاہ 8:22मैं रास्तबाज़ों को नहीं बल्कि गुनाहगारों को तौबा के लिए बुलाने आया हूँ।” مزید دیکھیں: لوقا 19:10لوقا 15:101 تیمتھیس 1:15-16और उन्होंने उससे कहा, “युहन्ना के शागिर्द अक्सर रोज़ा रखते और दु'आएँ किया करते हैं, और इसी तरह फ़रीसियों के भी; मगर तेरे शागिर्द खाते पीते है।” مزید دیکھیں: متی 9:14-17مرقس 2:18-22لوقا 18:12ईसा ने उनसे कहा, “क्या तुम बरातियों से, जब तक दुल्हा उनके साथ है, रोज़ा रखवा सकते हो? مزید دیکھیں: یوحنا 3:29مکاشفہ 19:7-9متی 25:1-10मगर वो दिन आएँगे; और जब दुल्हा उनसे जुदा किया जाएगा तब उन दिनों में वो रोज़ा रख्खेंगे।” مزید دیکھیں: اعمال 14:23لوقا 17:22یوحنا 16:4-7और उसने उनसे एक मिसाल भी कही: “कोई आदमी नई पोशाक में से फाड़कर पुरानी में पैवन्द नहीं लगाता, वर्ना नई भी फटेगी और उसका पैवन्द पुरानी में मेल भी न खाएगा। مزید دیکھیں: متی 9:16-17مرقس 2:21-222 کرنتھیوں 6:16और कोई शख़्स नई मय पूरानी मशकों में नहीं भरता, नहीं तो नई मय मशकों को फाड़ कर ख़ुद भी बह जाएगी और मशकें भी बरबाद हो जाएँगी। مزید دیکھیں: زبور 119:83یشوع 9:13یشوع 9:4बल्कि नई मय नई मशकों में भरना चाहिए। مزید دیکھیں: عبرانیوں 8:8-132 کرنتھیوں 5:17حزقی ایل 36:26और कोई आदमी पुरानी मय पीकर नई की ख़्वाहिश नहीं करता, क्यूँकि कहता है कि पुरानी ही अच्छी है।“ مزید دیکھیں: عبرانیوں 11:39یرمیاہ 6:16رومیوں 4:11-12
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)24 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 5:1
Ver. 1. What S. Luke here gives till v. 10, is mentioned purposely to shew on what occasion, and by what miracle, Peter, Andrew, James, and John, were called. Maldon.
↑ 1لوقا 5:2
Ver. 2. Washing their nets. See S. Matt. iv. 18. and S. Mark i. 16, where it is said, that Christ saw them when they were casting their nets; i.e. some of them were casting, others washing, or mending, their nets. Wi.
↑ 2لوقا 5:3
Ver. 3. Why is it mentioned that there were two ships; that one of them was Simon Peter's, that Christ went into that one, and sat down in it, and sitting he taught out of that ship? No doubt, answer many of the ancient commentators, to shew that the Church was figured by the bark of Peter, and that in it is the chair of Christ, a permanent authority, prefigured by Christ's sitting down, and the true word of God.
↑ 3لوقا 5:4
Ver. 4. Epanagage eis to bathos. Put back from whence you have just now returned. Where you failed without Christ, with Christ you will prove successful. Now is the proper time, when you act in my presence, and according to my orders; before it was not, when you followed your own, and not my will. Maldon. — S. Austin interprets the text, Launch out into the deep, as spoken of distant nations, to whom the gospel was afterwards delivered: tolle signum in gentes, ad eas, quæ prope, et ad eas quæ longe. Isai. v. 26. and xi. 12.
↑ 4لوقا 5:5
Ver. 5. Though these words of S. Peter seem to express his little hope of success, as he had been toiling (kopiasantes) the whole night, the most favourable time for fishing, yet they were intended by S. Peter to shew his great confidence, that notwithstanding his bad success, he was willing to obey; he relied on his words, and let go his net in the same place where before he had been disappointed; and the event proved that the obedience and confidence of Peter were not in vain. Maldon. &c.
↑ 5لوقا 5:6
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 6. When Christ commanded Peter to let go the net, as great a quantity of fishes were taken as this Lord of the land and sea wished. For the voice of the Lord is the voice of power, at the command of which, in the beginning of the world, light and every created thing sprang into existence. This it was that so much astonished Peter. S. Greg. Naz. c. xxxi. — The net is broken, but the fishes are not lost, because the Lord preserves his servants among the scandals (schisms and heresies) of his enemies. Ven. Bede.
↑ 6لوقا 5:7
Ver. 7. The other ship was probably at such a distance from them, that they could not be heard, had they called out to them; and this also is another proof of the greatness of the miracle, that though the other ship was fishing in the same place, though a little removed, they could catch nothing. Maldonatus. —
This also shews that Peter was to call in other co-labourers, and that all were to come into Peter's ship. S. Ambrose in Luc.
↑ 7لوقا 5:8
Ver. 8. Such was the excess of S. Peter's humility, that he judged himself unworthy the presence of Christ, and by this rendered himself more worthy. So the centurion, for a similar act of self-abasement, merited to hear from Truth itself, that he was preferred to all Israel. Euthymius is however of opinion, that S. Peter desired Christ to leave him through fear, lest some evil should befall him, because he was not worthy of his presence. In the same manner as the widow of Sarepta thought her son had died, because she was not worthy of the presence of Elias. 3 Kings xvii. 18. Maldonatus.
↑ 8لوقا 5:10
Ver. 10. Jesus Christ answers the thought of S. Peter, that instead of any loss or evil coming to him, he should, on the contrary, receive a great reward, by being appointed a fisher of men; and, as he had taken so many fishes by the divine assistance, so he should take in his net innumerable souls, not so much by his own industry, as by the divine grace and assistance. Maldonatus.
↑ 10لوقا 5:11
Ver. 11. We may suppose that these four apostles, like Andrew, followed Jesus Christ at the first call, but without attaching themselves to him; and that now they attached themselves to him, never to leave him more.
↑ 11لوقا 5:12
Ver. 12. By falling on his face, he shewed his humility and modesty, that all men might learn to be ashamed of the stains of their lives; but this, his bashfulness, did not prevent him from confessing his misery; he exposed his wound, he solicits a cure: Lord, if thou wilt, thou canst make me clean. He did not doubt the goodness of the Lord, but in consideration of his own unworthiness, he durst not presume. That confession is full of religion and faith, which places its trust in the will of God. S. Ambrose.
↑ 12لوقا 5:13
Ver. 13. The law forbade lepers to be touched; but he, who is the Lord of the law, dispenses with it. He touches the leper, not because he could not cleanse him without it, but in order to shew that he was not subject to the law, nor to fear of any infection. At the touch of Christ leprosy is dispelled, which before communicated contagion to all that touched it. S. Ambrose.
↑ 13لوقا 5:14
Ver. 14. Because men in sickness generally turn their thoughts towards God, but when they recover, forget him, the leper is commanded to think of God, and return him thanks. Therefore is he sent to the priest, to make his offering, (Lev. xiv. 4.) that, committing himself to the examination of the priest, he might be accounted among the clean. S. Chrys. hom. xxvi. in Matt. — By this our Saviour would testify to the priest, that this man was healed not by the ordination of the law, but by the power of grace, which is above the law. He likewise shews that he did not come to destroy, but to fulfil the law. S. Amb. —
Jesus Christ seems here to approve of the legal sacrifices, which the Church does not receive; and this he did, because he had not yet established that most holy of all holy sacrifices, the sacrifice of his own body. The figurative sacrifices were not to be abrogated, before that, which they prefigured, was established by the preaching of the apostles, and the faith of Christian believers. S. Austin, quest. ii. b. 3. de quæst. evang. — By this leper is represented the whole human race, which was covered with a spiritual leprosy, and languishing in the corruption of sin; for all have sinned, and need the glory of God; (Rom. iii.) therefore he stretched forth his hand, i.e. he clothed himself with our human nature, that we might be cleansed from our former errors, and might offer in return for this favour our bodies, a living sacrifice to God. Ven. Bede.
↑ 14لوقا 5:16
Ver. 16. Christ did not stand in need of this retirement, since, being God, he was free from every stain, and likewise present in every place. But, by this his conduct, he wished to teach us the time most proper, both for our active employments, and for the more sublime duties of prayer and contemplation. S.
Greg.Naz. Orat. xxviii. — en upochoron, he withdrew after his great prodigies, to avoid the praise of the multitude, and to pray assiduously, and with fresh instance, for the salvation of man.
↑ 16لوقا 5:17
Ver. 17. But the fame of Jesus had now spread far and wide. It was for this reason that it is here said, the Pharisees and doctors of the law came out of every town in Galilee, &c. not indeed through any intention of becoming his disciples, but through a spirit of envy; as they now saw every one leaving them, and following our Saviour. Perhaps also to calumniate him, as we often find them to have done, when they beheld him making converts from them. D.
Dion. Carth.
↑ 17لوقا 5:19
Ver. 19. Let us learn from this example, how diligent we should be in procuring spiritual health, both for ourselves and for our friends. A.
↑ 19لوقا 5:20
Ver. 20. Great is the Lord, who pardons men on account of the merits of others.
If you are diffident of the pardon of your grievous sins, have recourse to the Church. She will pray for you; and the Almighty, at her intercession, will grant you that pardon he might have denied to your prayers. S. Ambrose, l. v. in Luc.
↑ 20لوقا 5:21
Ver. 21. How great is the madness of this unbelieving people, who confessing that God alone can forgive sins, will not believe God when he grants pardon.
S. Ambrose. — They indeed spoke the truth, for none can forgive sins but God only, who forgives our offences by the ministry of others, to whom he has committed this power, both in baptism and penance. But Christ, by forgiving sins as God, i.e. with his own power, clearly proves to all his divinity. Ven.
Bede.
↑ 21لوقا 5:24
Ver. 24. The Son of man . . on earth. By which act, says S. Cyril, it is clear that the Son of man hath power on earth to remit sins; which he said both for himself and us. For he, as God-man, the Lord of the law, forgiveth sins; and we also have obtained by him that wonderful grace when he said to his disciples: Whose sins you shall forgive, they are forgiven them. John xx. 23. And how should he not be able to remit sins, who gave others the power to do the same? B.
↑ 24لوقا 5:26
Ver. 26. At the sight of the exertion of divine power, the Jews would rather fear than believe; for had they believed they would never have feared, but rather loved; for perfect love excludes fear. S. Ambrose.
↑ 26لوقا 5:28
Ver. 28. The profane Julian charged S. Matthew with levity, in leaving all and following a stranger at one word. But hereby is seen the marvellous efficacy of Christ's word and internal working, which in a moment can alter the heart of man, and cause him to despise what before was most near and dear to him.
And this was done not only whilst Christ was living on earth, but daily in his Church. Thus S. Anthony, S. Francis, and others, hearing this word in the Church, forsook all and followed Jesus. S. Jer. in Matt. ix. S. Athan. in vita. S.
Anton. August. Confess. l. viii. c. 11. Bonav. in vit. S. Francisci.
↑ 28لوقا 5:29
Ver. 29. And Levi made him a great feast, to testify his gratitude to Jesus for the favour he had done him. It appears that both S. Mark and S. Luke affect, through consideration for S. Matthew, to designate him here by his less known name of Levi; whereas he designates himself, through humility, in this same circumstance, by his more known appellation of Matthew. See Matt. ix. 9. V.
↑ 29لوقا 5:31
Ver. 31. Jesus Christ gives them here to understand, that they were of the number of those who languished under a severe indisposition, and that he was come to act as their Physician. S. Chrysos. hom. xxxi. in Matt.
↑ 31لوقا 5:33
Ver. 33. S. Matt. says, it was S. John's disciples themselves that objected this to Christ. Most probably both they and the Pharisees endeavoured all they could to press this objection. S. Austin de cons. Evang. l. ii. c. 27. — Why do you not fast, as is customary with all that wish to regulate their lives according to the law? The reason why the saints fasted was, that they might, by afflicting their bodies, subdue their passions. Jesus Christ, therefore, had no need of fasting, being God, and of course free from every, the least, disorderly motion of concupiscence. Neither did his attendants stand in need of fasting, for being enriched with his grace, they were strengthened in virtue, without the help of fasting. When, therefore, Christ fasted forty days, he fasted to set an example to carnal men. S. Cyril. — As long as the Spouse is with us, we are in joy, we cannot fast, we cannot mourn. But when he has been driven away by sin, then we must both fast and weep. Ven. Bede.
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↑ 33لائسنس: 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