ملاکی · IRV-UR
ملاکی
1
بائبل کا متنمصنوعی آواز (AI)
ख़ुदावन्द की तरफ़ से मलाकी के ज़रिए' इस्राईल के लिए बार — ए — नबुव्वत: مزید دیکھیں: حبقوق 1:1یسعیاہ 13:1حجی 2:1ख़ुदावन्द फ़रमाता है, “मैंने तुम से मुहब्बत रख्खी, तोभी तुम कहते हो, 'तूने किस बात में हम से मुहब्बत ज़ाहिर की?” ख़ुदावन्द फ़रमाता है, “क्या 'एसौ या'क़ूब का भाई न था? लेकिन मैंने या'क़ूब से मुहब्बत रख्खी, مزید دیکھیں: یرمیاہ 31:3یسعیاہ 41:8-9استثنا 10:15और 'एसौ से 'अदावत रखी, और उसके पहाड़ों को वीरान किया और उसकी मीरास वीराने के गीदड़ों को दी।” مزید دیکھیں: یوایل 3:19عبدیاہ 1:10یرمیاہ 49:16-18अगर अदोम कहे, “हम बर्बाद तो हुए, लेकिन वीरान जगहों को फिर आकर ता'मीर करेंगे, तो रब्ब — उल — अफ़वाज फ़रमाता है, अगरचे वह ता'मीर करें, लेकिन मैं ढाऊँगा, और लोग उनका ये नाम रख्खेंगे, 'शरारत का मुल्क', 'वह लोग जिन पर हमेशा ख़ुदावन्द का क़हर है।” مزید دیکھیں: حزقی ایل 25:14حزقی ایل 35:9یسعیاہ 11:14और तुम्हारी आँखें देखेंगी और तुम कहोगे कि “ख़ुदावन्द की तम्जीद, इस्राईल की हदों से आगे तक हो।” مزید دیکھیں: استثنا 11:7لوقا 10:23-24زبور 83:17-18रब्बुल — उल — अफ़वाज तुम को फ़रमाता है: “ऐ मेरे नाम की तहक़ीर करने वाले काहिनों, बेटा अपने बाप की, और नौकर अपने आक़ा की ता'ज़ीम करता है। इसलिए अगर मैं बाप हूँ, तो मेरी 'इज़्ज़त कहाँ है? और अगर आक़ा हूँ, तो मेरा ख़ौफ़ कहाँ है? लेकिन तुम कहते हो, 'हमने किस बात में तेरे नाम की तहक़ीर की?' مزید دیکھیں: لوقا 6:46یسعیاہ 1:2یوحنا 13:13-17तुम मेरे मज़बह पर नापाक रोटी पेश करते हो और कहते हो कि 'हमने किस बात में तेरी तौहीन की?' इसी में जो कहते हो, ख़ुदावन्द की मेज़ हक़ीर है। مزید دیکھیں: ملاکی 1:121 کرنتھیوں 11:27-321 کرنتھیوں 10:21जब तुम अंधे की क़ुर्बानी करते हो, तो कुछ बुराई नहीं? और जब लंगड़े और बीमार को पेश करते हो, तो कुछ नुक़सान नहीं? अब यही अपने हाकिम की नज़्र कर, क्या वह तुझ से ख़ुश होगा और तू उसका मंज़ूर — ए — नज़र होगा? रब्ब — उल — अफ़वाज फ़रमाता है। مزید دیکھیں: استثنا 15:21احبار 22:19-25ہوسیع 8:13अब ज़रा ख़ुदा को मनाओ, ताकि वह हम पर रहम फ़रमाए। तुम्हारे ही हाथों ने ये पेश किया है; क्या तुम उसके मंज़ूर — ए — नज़र होगे? रब्ब — उल — अफ़वाज फ़रमाता है। مزید دیکھیں: 1 پطرس 1:17یوحنا 9:31خروج 32:11काश कि तुम में कोई ऐसा होता जो दरवाज़े बंद करता, और तुम मेरे मज़बह पर 'अबस आग न जलाते, रब्ब — उल — अफ़वाज फ़रमाता है, मैं तुम से ख़ुश नहीं हूँ और तुम्हारे हाथ का हदिया हरगिज़ क़ुबूल न करूँगा। مزید دیکھیں: 1 پطرس 5:2ہوسیع 5:6یرمیاہ 6:20क्यूँकि आफ़ताब के तुलू' से ग़ुरुब तक क़ौमों में मेरे नाम की तम्जीद होगी, और हर जगह मेरे नाम पर ख़ुशबू जलाएँगे और पाक हदिये पेश करेंगे; क्यूँकि क़ौमों में मेरे नाम की तम्जीद होगी, रब्ब — उल — अफ़वाज फ़रमाता है। مزید دیکھیں: یسعیاہ 45:6یسعیاہ 54:5عبرانیوں 13:15-16लेकिन तुम इस बात में उसकी तौहीन करते हो, कि तुम कहते हो, 'ख़ुदावन्द की मेज़ पर क्या है, उस पर के हदिये बेहक़ीक़त हैं। مزید دیکھیں: ملاکی 1:6-8حزقی ایل 36:21-232 سموئیل 12:14और तुम ने कहा, 'ये कैसी ज़हमत है,' और उस पर नाक चढ़ाई रब्ब — उल — अफ़वाज फ़रमाता है। फिर तुम लूट का माल और लंगड़े और बीमार ज़बीहे लाए, और इसी तरह के हदिये पेश करे! क्या मैं इनको तुम्हारे हाथ से क़ुबूल करूँ? ख़ुदावन्द फ़रमाता है। مزید دیکھیں: مرقس 14:37-38میکاہ 6:3احبار 22:19-23ला'नत उस दग़ाबाज़ पर जिसके गल्ले में नर है, लेकिन ख़ुदावन्द के लिए 'ऐबदार जानवर की नज़्र मानकर पेश करता है; क्यूँकि मैं शाह — ए — 'अज़ीम हूँ और क़ौमों में मेरा नाम मुहीब है, रब्ब — उल — अफ़वाज फ़रमाता है। مزید دیکھیں: اعمال 5:1-10واعظ 5:4-52 کرنتھیوں 8:12
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)12 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
THE PROPHECY OF MALACHIAS.
PREFACE.
Malachias, whose name signifies "the angel of the Lord," was contemporary with Nehemias, and by some is believed to have been the same person with Esdras. He was the last of the prophets, in the order of time, and flourished about four hundred years before Christ. He foretells the coming of Christ; the reprobation of the Jews and their sacrifices; and the calling of the Gentiles, who shall offer up to God in every place an acceptable sacrifice. Ch. --- He also clearly speaks of the twofold coming of Christ, preceded by the Baptist and by Elias. Nothing is known for certain respecting this prophet. He inveighs against the same crimes as Nehemias, to whose covenant he alludes, C. ii. 4.
None was afterwards recognized for a prophet till the Baptist appeared. C. ---
Both priests and people are here reproved, and the Jewish law yields to that of Christ. W. --- No date is prefixed no more than to the works of Jonas, Nahum,
&c. S. Jerom seems to fix on the seventh year of Artaxerxes, when Esrdras came to Jerusalem. Liber ejus pro titulo sit. H.
ملاکی 1:1
Ver. 1. Malachias, "the angel of the Lord." S. Jerom always reads Malachi, "my angel." Sept.
"his angel;" whence Origen infers, that this was an angel incarnate. C.
↑ 1ملاکی 1:2
Ver. 2. Loved us. So they thought, (Theod.) and perhaps spoke. H. --- Jacob. I have preferred his posterity, to make them my chosen people, and to load them with my blessings, without any merit on their part, and though they have been always ungrateful; whilst I have rejected Esau, and executed severe judgments upon his posterity. Not that God punished Esau or his posterity beyond their deserts, but that by his free election and grace he loved Jacob, and favoured his posterity above their deserts. See the annotations upon Rom.
ix. Ch. --- Neither deserved any thing. God's choice was gratuitous, both with respect to the fathers and their offspring. W.
↑ 2ملاکی 1:3
Ver. 3. Esau, perceiving the evil which was already in him, and would appear afterwards; (S. Jer.
and Theod.) or rather he was a figure of the reprobate, though not of course one himself. S. Aug.
--- A person is said to hate what he loves less. Esau's privileges were transferred to his brother, who enjoyed a much finer country, and was chosen for God's peculiar inheritance. C. ---
Temporal blessings are here specified. --- Dragons. Sept. "houses;" so that they shall be deserted.
H. --- Edom was ravaged by Nabuchodonosor. The people retired into the cities, from which the Jews were driven. Yet afterwards they rebuilt their own habitations.
↑ 3ملاکی 1:4
Ver. 4. Down, by the Machabees, who forced the people to receive circumcision. 1 Mac. v. 3. C.
--- At that time the Jews were more pious, and glorified God. H. --- Ever. God's gratuitous love appears in his leaving Edom in captivity, and restoring the Jews. W.
↑ 4ملاکی 1:6
Ver. 6. Father. God sometimes took this title. Ex. iv. 32. But he was oftener represented as a master; and the old law was a law of fear. C. --- Servant et mertuunt jus. Juv. xiv.
↑ 6ملاکی 1:7
Ver. 7. Bread, including all the victims, &c. Lev. iii. 11. Num. xxviii. 2. C. --- By vile presents they shew their contempt of God. W.
↑ 7ملاکی 1:8
Ver. 8. Lame. The victims must be without defect. Lev. xxii. 21. Those of the Jews were also rendered inadmissible by their evil dispositions. Agg. ii. 14. It is surprising, that after such scourges they should not have been more upon their guard. The negligence of the sacred ministers, is a sure sign of faith being extinct. C. --- Pagans often thus treated thier idols. Clem.
Strom. vi. --- Prince: the governor sent by the Persians. If you dare not make such presents to men of eminence, how shall I accept them? C. --- How dare you offer them to me? W.
↑ 8ملاکی 1:10
Ver. 10. Gratis? Are you not well paid? Why then perform you not your duty exactly? C. ---
Sept. "Wherefore also among you shall the doors be shut, and my altar is not enkindled for nought," (H.) as if God menaced the Jews with the rejection of the temple, as the sequel does. C.
--- Pleasure. Many other prophets had foretold the reprobation of the synagogue, but none more plainly. The reason is also assigned, viz. the ingratitude and repeated sins of the people, on which account the Gentiles of all countries shall be chosen. W.
↑ 10ملاکی 1:11
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 11. Sacrifice. Prot. "incense." H. --- Clean oblation. The precious body and blood of Christ in the eucharistic sacrifice. Ch. --- This is denoted by the very word mincha, the offering of flour and wine. C. See S. Just. dial. S. Iræn.iv. 32.
S. Aug. de Civ. Dei. xviii. 35. --- "We pollute this bread, that is the body of Christ, when we approach the altar unworthily." S. Jer. v. 7.
--- This sacrifice is clean. Trid. xxii. C. i. M. --- It is offered daily throughout the world. The Jews see the completion of this prediction, and are vexed; they strive to elude its force. Though enemies, they bear about these proofs of our faith, and of their own condemnation. C. --- God not only changed his people, but instituted a better sacrifice. Instead of the former needy elements, (Gal. iv.) which were often defiled by the sins of the offerers, He instituted the sacrifice of his own Body and Blood, under the appearance of bread and wine, as S.
Chrys. (in Ps. xcv.) Theod.
&c. prove against all opponents. A sacrifice different from any offered as many have demonstrated. W. --- Christ's bloody sacrifice on the cross was performed on Calvary, and not among the Gentiles. What sacrifice can Protestants now produce? H.
↑ 11ملاکی 1:12
Ver. 12. It. The priests complain that ll is burnt, (Grot.) or rather they treat sacred things with contempt. C. --- They falsely pretend that they give their best, being poor. M.
↑ 12ملاکی 1:13
Ver. 13. Behold of our labour, &c. You pretended labour and weariness, when you brought your offering; and so made it of no value, by offering it with an evil mind. Moreover, what you offered was both defective in itself, and gotten by rapine and extortion. Ch. --- These were two defects. W. --- Heb. "what fatigue, or if we change one letter, and read (C.) mothlaé, (H.) it stinks, and you." &c. Some copies of Sept. Arab. &c. "I blew them away," with disgust. ---
Rapine. Eccli. xxxiv. 24. --- Offering. Mincha, v. 11. C. --- Such victims and presents as are lame or strange, are rejected. Pliny viii. 45.
↑ 13ملاکی 1:14
Ver. 14. Male. So better things are styled mascula thura. Virg. Pliny xii. 14. --- It was unlawful to offer a female by vow, but not out of devotion. Lev. xxii. 18. 23.
C. --- King. So the Persian monarchs were called. --- Dreadful. Gr. "Epiphanes."
H.
↑ 14لائسنس: 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