میکاہ · IRV-UR
میکاہ
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بائبل کا متنمصنوعی آواز (AI)
ऐ बिन्त — ए — अफ़वाज, अब फ़ौजों में जमा' हो; हमारा घिराव किया जाता है। वह इस्राईल के हाकिम के गाल पर छड़ी से मारते हैं। مزید دیکھیں: نوحہ 3:30ایوب 16:10یوحنا 18:22लेकिन ऐ बैतलहम इफ़राताह, अगरचे तू यहूदाह के हज़ारों में शामिल होने के लिए छोटा है, तोभी तुझ में से एक शख़्स निकलेगा; और मेरे सामने इस्राईल का हाकिम होगा, और उसका मसदर ज़माना — ए — साबिक़, हाँ क़दीम — उल — अय्याम से है। مزید دیکھیں: متی 2:6یوحنا 7:42یسعیاہ 9:6-7इसलिए वह उनको छोड़ देगा, जब तक कि ज़च्चा दर्द — ए — ज़िह से फ़ारिग़ न हो; तब उसके बाक़ी भाई बनी — इस्राईल में आ मिलेंगे। مزید دیکھیں: مکاشفہ 12:1-2متی 1:21رومیوں 9:27-28और वह खड़ा होगा और ख़ुदावन्द की क़ुदरत से, और ख़ुदावन्द अपने ख़ुदा के नाम की बुज़ुर्गी से गल्ले बानी करेगा। और वह क़ाईम रहेंगे, क्यूँकि वह उस वक़्त इन्तिहा — ए — ज़मीन तक बुज़ुर्ग होगा। مزید دیکھیں: یسعیاہ 40:10-11زبور 23:1-2میکاہ 7:14और वही हमारी सलामती होगा। जब असूर हमारे मुल्क में आएगा और हमारे क़स्रों में क़दम रख्खेगा, तो हम उसके ख़िलाफ़ सात चरवाहे और आठ सरगिरोह खड़े करेंगे; مزید دیکھیں: لوقا 2:14یوحنا 14:27زکریاہ 10:3और वह असूर के मुल्क को, और नमरूद की सरज़मीन के मदखलों को तलवार से वीरान करेंगे; और जब असूर हमारे मुल्क में आकर हमारी हदों को पायमाल करेगा, तो वह हम को रिहाई बख़्शेगा। مزید دیکھیں: یسعیاہ 14:25پیدایش 10:8-11لوقا 1:74और या'क़ूब का बक़िया बहुत सी उम्मतों के लिए ऐसा होगा, जैसे ख़ुदावन्द की तरफ़ से ओस और घास पर बारिश, जो न इंसान का इन्तिज़ार करती है, और न बनी आदम के लिए ठहरती है। مزید دیکھیں: زبور 72:6یسعیاہ 44:3میکاہ 5:3और या'क़ूब का बक़िया या बहुत सी क़ौमों और उम्मतों में, ऐसा होगा जैसे शेर — ए — बबर जंगल के जानवरों में, और जवान शेर भेड़ों के गल्ले में, जब वह उनके बीच से गुज़रता है, तो पायमाल करता और फाड़ता है, और कोई छुड़ा नहीं सकता। مزید دیکھیں: زکریاہ 10:5میکاہ 4:13ہوسیع 5:14तेरा हाथ तेरे दुश्मनों पर उठे, और तेरे सब मुख़ालिफ़ हलाक हो जाएँ। مزید دیکھیں: یسعیاہ 26:11زبور 21:8یسعیاہ 11:14और ख़ुदावन्द फ़रमाता है, उस रोज़ मैं तेरे घोड़ों को जो तेरे बीच हैं काट डालूँगा, और तेरे रथों को बर्बाद करूँगा; مزید دیکھیں: زکریاہ 9:10ہوسیع 14:3زبور 33:16-17और तेरे मुल्क के शहरों को बर्बाद, और तेरे सब क़िलो' को मिस्मार करूँगा। مزید دیکھیں: یسعیاہ 2:12-17یسعیاہ 6:11عاموس 5:9और मैं तुझ से जादूगरी दूर करूँगा, और तुझ में फ़ालगीर न रहेंगे; مزید دیکھیں: استثنا 18:10-12مکاشفہ 22:15یسعیاہ 8:19-20और तेरी खोदी हुई मूरतें और तेरे सुतून तेरे बीच से बर्बाद कर दूँगा और फिर तू अपनी दस्तकारी की इबादत न करेगा; مزید دیکھیں: حزقی ایل 6:9حزقی ایل 36:25حزقی ایل 37:23और मैं तेरी यसीरतों को तेरे बीच से उखाड़ डालूँगा और तेरे शहरों को तबाह करूँगा। مزید دیکھیں: خروج 34:13और उन क़ौमों पर जिसने सुना नहीं, अपना क़हर — ओ — ग़ज़ब नाज़िल करूँगा। مزید دیکھیں: زبور 149:7میکاہ 5:82 تھسلنیکیوں 1:8
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)11 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
میکاہ 5:1
Ver. 1. Robber. Some understand this of Babylon, which robbed and pillaged the temple of God; others understand it of Jerusalem, by reason of the many rapines and oppressions committed there. Ch. --- Heb. "now assemble, O
daughter of troops;" Babylon, famous H. for soldiers, who will seize Sedecias; (Jer. xxxix. 6. C.) or Jerusalem, noted for rapine. C. iii. Thou shalt be spoiled, yet restored till Bethlehem bring forth Christ, the ruler of the world. W.
↑ 1میکاہ 5:2
Ver. 2. Ephrata. This was the ancient name (H.) of Bethlehem, (Gen. xxxv. 16.) though some think that it was so called after Caleb's wife. 1 Par. ii. 19. --- Art, or "art thou?" &c. which makes it agree with Mat. ii. 4. --- Little. Heb. tsahir, (H.) is often rendered "considerable." Chal. ---
Thousands: capital cities. Zac. ix. 7. Bethlehem seemed too mean to send forth a ruler over the rest. The ancient Jews clearly understood this of the Messias.
The moderns explain it of Zorobabel: but the expressions are too grand for him. C. --- S. Jerom accuses the Jews of having designedly omitted some cities, (Jos. xv. 60.) because Bethlehem Ephrata is one. It is nowhere else thus described. Kennicott. --- The priests substituted land of Juda instead of Ephrata. Mat.
ii. H. --- The evangelist recites their words, to shew their negligence in quoting Scripture. "Yet some assert, that in almost all quotations from the Old Test. the order or words are changed, and sometimes the sense,...as the apostles did not write out of a book, but trusted to memory, which is sometimes fallacious."
S. Jer. --- This principle would he very dangerous, (Simon. Crit. i. 17.) and we should attribute the variation to other causes, as the sacred penman could not mistake. H.
--- Bethlehem, though a little town, was rendered more illustrious than many others by the birth of Christ. W. --- Forth. That is, he who as man shall be born in thee, as God was born of his Father from all eternity. Ch. --- His coming was also long before announced. Orig. c. Cels. i. ---
But the former sense is preferable. C. --- Eternity. These expressions singly imply a long time; (Ex. xxi. 6. Ps. xiii. 7.) but when doubled, sæculum sæculi,
&c. they must be understood of an absolute eternity, which Christ enjoyed with the Father and the Holy Ghost; though, in his human nature, he was born in time. W.
↑ 2میکاہ 5:3
Ver. 3. Forth, till Babylon let them go; (Sanct.) or the Jews shall enjoy the land till Christ come; (S. Jer. exp. ii.) or he will leave them in their blindness till the nations shall have received the gospel, when there shall be one fold. Jo. x. 16.
Rom. ix. 25.
↑ 3میکاہ 5:4
Ver. 4. Earth, Christ shall be glorified, governing his Church. The Jews shall be respected as a people singularly favoured.
↑ 4میکاہ 5:5
Ver. 5. Peace. This regards Christ and not Zorobabel. C. --- Assyrian. That is, the persecutors of the Church; who are here called Assyrians by the prophet, because the Assyrians were at that time the chief enemies and persecutors of the people of God. Ch. --- The Persians held the empire which had belonged to Babylon and to Assyria, and was founded by Nemrod. Gen. x. 8.
C. --- Seven, &c. The pastors of God's Church, and the defenders of the faith.
The number seven, in Scripture; is taken to signify many; and when eight is joined with it, we are to understand that the number will be very great. Ch. ---
See Eccle. xi. 2. Ruth iv. 16. C. --- Christ always preserves a great number, not withstanding the attacks of persecutors enabling bishops to feed them with a power which the people must revere. Heb. xiii. W. --- Eight. Eschylus places Artaphanes between Smerdis and Hystaspes, the former of whom was one of the seven magi, and the latter one of the seven conspirators, (C.) or rather chief princes, who attacked the usurper. H.
--- They always retained great privileges, so that they seemed all to govern. V.
Max. ix. 2.
Herod. iii. 65. See 1 Esd. iv. 7. Est. i. 14. where we find that the kings did nothing of importance without their seven counsellors. C. --- Principal. Sept.
"bites (Sym. Christ's) of men," or people of the old as well as of the new law. S.
Jer.
↑ 5میکاہ 5:6
Ver. 6. They. Hystaspes first laid a tax of money on the Persians, who hence styled him a merchant. Herod. iii. 89. --- He was severe, and often at war. C. ---
Feed. They shall make spiritual conquests in the lands of their persecutors, with the sword of the Spirit which is the word of God. Eph. vi. 17. Ch. --- With,
&c. Sept. "in the ditch." Th. &c. "gates," where sentence was given. ---
Borders. Seven or eight princes have taken the place of Cambyses, who had invaded Judea. v. 5. C.
↑ 6میکاہ 5:7
Ver. 7. Jacob; viz. the apostles, and the first preachers of the Jewish nation, whose doctrine, like dew, shall make the plants of the converted Gentiles grow up, without waiting for any man to cultivate them by human learning. Ch. ---
Under Hystaspes, the husband of Esther, the Jews enjoyed rest, and Providence protected them. C.
↑ 7میکاہ 5:8
Ver. 8. Lion. This denotes the fortitude of these first preachers, and their success in their spiritual enterprises. Ch. --- The Jews, by leave of Assuerus, defended themselves; and the Machabees became terrible. Est. ix. and 1 Mac.
iii. 4. The power of the latter was established, while the efforts of Eupator and of other Syrian persecutors for sixty years, down to Zebina, proved fruitless or destructive to themselves. C.
↑ 8میکاہ 5:10
Ver. 10. Horses. Some understand this, and all that follows to the end of the chapter, as addressed to the enemies of the Church. But it may as well be understood of the converts to the Church, who should no longer put their trust in any of these things. Ch. --- God will protect his people, so that horses and fortifications will be unnecessary.
↑ 10میکاہ 5:11
Ver. 11. Sorceries. The Jews after their return abstained more from such things; but not like the Church of Christ, in which idols and dealings with the devil have never been tolerated.
↑ 11میکاہ 5:14
Ver. 14. Ear, to the admonitions of the prophets. Hence Egypt, &c. were justly punished.
↑ 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