مرقس · IRV-UR
مرقس
16
بائبل کا متنمصنوعی آواز (AI)
जब सबत का दिन गुज़र गया तो मरियम मग़दलिनी और या'क़ूब की माँ मरियम और सलोमी ने ख़ुशबूदार चीज़ें मोल लीं ताकि आकर उस पर मलें। مزید دیکھیں: لوقا 23:56متی 28:1-10یوحنا 20:1-10वो हफ़्ते के पहले दिन बहुत सवेरे जब सूरज निकला ही था क़ब्र पर आईं। مزید دیکھیں: یوحنا 20:1متی 28:1لوقا 24:1और आपस में कहती थी “हमारे लिए पत्थर को क़ब्र के मुँह पर से कौन लुढ़काएगा?” مزید دیکھیں: مرقس 15:46-47متی 27:60-66जब उन्हों ने निगाह की तो देखा कि पत्थर लुढ़का हुआ है क्यूँकि वो बहुत ही बड़ा था। مزید دیکھیں: یوحنا 20:1متی 28:2-4لوقا 24:2क़ब्र के अन्दर जाकर उन्हों ने एक जवान को सफ़ेद जामा पहने हुए दहनी तरफ़ बैठे देखा और निहायत हैरान हुईं। مزید دیکھیں: یوحنا 20:11-12یوحنا 20:8لوقا 24:3-5उसने उनसे कहा ऐसी हैरान न हो तुम ईसा नासरी को “जो मस्लूब हुआ था तलाश रही हो; जी उठा है वो यहाँ नहीं है देखो ये वो जगह है जहाँ उन्होंने उसे रख्खा था। مزید دیکھیں: مکاشفہ 1:17-181 کرنتھیوں 15:3-7لوقا 24:46लेकिन तुम जाकर उसके शागिर्दों और पतरस से कहो कि वो तुम से पहले गलील को जाएगा तुम वहीं उसको देखोगे जैसा उसने तुम से कहा।” مزید دیکھیں: مرقس 14:28متی 26:32متی 28:7और वो निकल कर क़ब्र से भागीं क्यूँकि कपकपी और हैबत उन पर ग़ालिब आ गई थी और उन्होंने किसी से कुछ न कहा क्यूँकि वो डरती थीं। مزید دیکھیں: لوقا 24:9-11مرقس 16:5-6لوقا 24:22-24हफ़्ते के पहले दिन जब वो सवेरे जी उठा तो पहले मरियम मग़दलिनी को जिस में से उसने सात बदरूहें निकाली थीं दिखाई दिया। مزید دیکھیں: لوقا 8:2یوحنا 20:14-19مرقس 15:47उसने जाकर उसके शागिर्दो को जो मातम करते और रोते थे ख़बर दी। مزید دیکھیں: یوحنا 20:18متی 9:15لوقا 24:17उन्होंने ये सुनकर कि वो जी उठा है और उसने उसे देखा है यक़ीन न किया। مزید دیکھیں: لوقا 24:11مرقس 16:13-14لوقا 24:23-35इसके बाद वो दूसरी सूरत में उन में से दो को जब वो देहात की तरफ़ जा रहे थे दिखाई दिया। مزید دیکھیں: لوقا 24:13-32یوحنا 21:1یوحنا 21:14उन्होंने भी जाकर बाक़ी लोगों को ख़बर दी; मगर उन्होंने उन का भी यक़ीन न किया। مزید دیکھیں: یوحنا 20:25لوقا 24:33-35لوقا 16:31फिर वो उन गयारह शागिर्दों को भी जब खाना खाने बैठे थे दिखाई दिया और उसने उनकी बे'ऐ'तिक़ादी और सख़्त दिली पर उनको मलामत की क्यूँकि जिन्हों ने उसके जी उठने के बाद उसे देखा था उन्होंने उसका यक़ीन न किया था। مزید دیکھیں: 1 کرنتھیوں 15:5لوقا 24:36-43عبرانیوں 3:7-8और उसने उनसे कहा, “तुम सारी दुनियाँ में जाकर सारी मख़लूक़ के सामने इन्जील की मनादी करो। مزید دیکھیں: متی 28:19مرقس 13:10اعمال 1:8जो ईमान लाए और बपतिस्मा ले वो नजात पाएगा और जो ईमान न लाए वो मुजरिम ठहराया जाएगा। مزید دیکھیں: یوحنا 11:25-26یوحنا 3:36رومیوں 10:9-14और ईमान लाने वालों के दर्मियान ये मोजिज़े होंगे वो मेरे नाम से बदरूहों को निकालेंगे; नई नई ज़बाने बोलेंगे। مزید دیکھیں: اعمال 5:161 کرنتھیوں 12:28اعمال 8:7साँपों को उठा लेंगे और अगर कोई हलाक करने वाली चीज़ पीएँगे तो उन्हें कुछ तकलीफ़ न पहुँचेगी वो बीमारों पर हाथ रखेंगे तो अच्छे हो जाएँगे।” مزید دیکھیں: لوقا 10:19یعقوب 5:14-15اعمال 19:12ग़रज़ ख़ुदावन्द उनसे कलाम करने के बाद आसमान पर उठाया गया और ख़ुदा की दहनी तरफ़ बैठ गया। مزید دیکھیں: 1 پطرس 3:22عبرانیوں 1:3عبرانیوں 12:2फिर उन्होंने निकल कर हर जगह मनादी की और ख़ुदावन्द उनके साथ काम करता रहा और कलाम को उन मोजिज़ों के वसीले से जो साथ साथ होते थे साबित करता रहा; आमीन। مزید دیکھیں: 1 کرنتھیوں 2:4-5اعمال 14:3رومیوں 15:19
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)9 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
مرقس 16:1
Ver. 1. Saturday evening, after the sun was set, for the sabbath began and ended with the setting sun.
↑ 1مرقس 16:2
Ver. 2. S. Mark says very early, the sun being now risen, whereas S. John tells us that it was yet dark. But when S. Mark says the sun was risen, he means that it began, by its approach to the horizon, to enlighten the heavens, at which time there is still darkness remaining, (according to S. John) which decreases as light approaches the earth. S. Austin.
↑ 2مرقس 16:5
Ver. 5. S. Matthew says the angel was sitting on the stone, whilst S. Mark says that they saw him sitting on the right side of the sepulchre. This must not surprise us; for the angel which first appeared sitting upon the stone, might have been afterwards seen by him sitting on the right side of the sepulchre.
Theophy. — Perhaps the angel mentioned by S. Matthew is different from the one mentioned by S. Mark. Or it may be understood, that the women entering the monument, which may mean the enclosure of it, saw the angel sitting on the stone, which was placed on the right side of the sepulchre. S. Austin.
↑ 5مرقس 16:9
Ver. 9. This appearance of our Saviour is more fully related by S. John. Our Lord arose early from the monument in which he had been placed late in the evening, thus fulfilling the words of the psalmist: In the evening weeping shall have place, and in the morning gladness. Ps. xxix. Ven. Bede. — Rising early. It appears from this that our Saviour arose early, about sunrise, as was the sentiment of S. Austin; though S. Gregory seems to think that he arose at midnight, in the same manner as Samson, who was a figure of Christ, arose in the middle of the night and carried away the gates of Gaza. If we follow this opinion, we must understand the word early as referring to the verb appeared, not to the participle rising, and then the sentence will be: he rising, (having arisen) appeared early the first day of the week. The first interpretation, however, of S. Austin seems more agreeable to the text: he rising early the first day of the week, appeared, &c.
↑ 9مرقس 16:12
Ver. 12. He had appeared to Magdalene in the form of a gardener, and to two disciples in the form of a traveller.
↑ 12مرقس 16:14
Ver. 14. At length, &c. in the Latin text, taken according to the letter, is lastly, or last of all: but if we examine and compare the four gospels, this was not the last time that Christ appeared to his disciples after his resurrection. We can only then understand it of the last time mentioned by this evangelist. — To the eleven. If this apparition (as it was the opinion of S. Augustine) was made when S. Thomas was not with them, they were only then ten, without S.
Thomas and Judas. The evangelist here calls them eleven, because the apostolical college (Judas being dead) consisted of no more than eleven. And this way of speaking may be justified by diverse examples: one instance may suffice. A meeting of the Jewish sanhedrim might be called the Council of the Seventy-two, though it many times happened that all the seventy-two were not there present. Wi. — Some think that this was the last apparition of Jesus Christ, after which he quitted the earth, and ascended into heaven. V.
↑ 14مرقس 16:16
Ver. 16. Let those weep and lament who have not yet seen him, and in a short time they shall receive consolation. Blessed are they that weep, for they shall be comforted, S. Mat. v. S. Jerom. — Perhaps some one will say within himself, I have already believed, I shall be saved: he says true, if his faith be supported by good works; for that only is true faith, which does not contradict in works what is believed in words. S. Greg.
↑ 16مرقس 16:19
Ver. 19. By these words it is not to be understood that Jesus is to be confined to that particular posture of body, or that the Father has any hands, or any human shape; for God is a pure, incorporeal, and all-perfect Spirit. The image of God, as he is in himself, comes not within the reach of our mortal senses.
When the Scripture, therefore, speaks of God, it uses such imagery of language as is adapted to our senses, that it may thereby convey to us some imperfect knowledge of those sublime mysteries, which are ineffable in themselves, and incomprehensible to our understanding. Thus we are informed that Jesus Christ sits at the right hand of God, the Father Almighty, to signify that, as man, our Lord is raised to the height of glory, and to that supreme beatitude, than which there is nothing higher, and nothing greater in the whole bliss of heaven; and that he moreover holds the same sovereign dominion with the Father over all creatures; because, as God, he is equal to the Father in power, in wisdom, and in all perfection. See Pouget, p. 256. ed. in fol. — On the right hand of God. Jesus Christ, our Redeemer, was not man only, but truly God, the same God with his eternal Father: and hereby is signified that the person, who took upon him human nature, and became man, is equal in dignity with the Father: he, who, as man, ascended into heaven.
[2]When S. Jerom says that most Greek copies wanted this chapter, he speaks not of chapters according to our present division, but only of the last 12
verses, which formerly made what was called a little chapter: yet these twelve verses must have been omitted in those MSS. by some negligent transcribers.
Now they are found in all, both Latin and Greek copies. They are found in the Canons of Eusebius on the Gospels; in S. Jerom in several places; in S. Amb.
l. iii, in Luc. tom. iii, p. 292. Ed. Paris, an. 1582, in S. Aug. l. iii, de consensu Evang. c. xxv, tom. 3, part 2, p. 142, &c. Wi. — S. Gregory of Nyssa, (orat. 2. de Resurr.) says, that the best copies of S. Mark's gospel finished with the 8th verse, a trembling and fear had seized them: En tois akribesterois to Kata Markon Euaggelion mekri tou ephobounto gar, echei to telos. It is the very generally received sentiment of the learned, that the last 12 verses were given by S. Mark; and the most probable reason yet offered for the omission of them in various copies is, that the transcribers followed a mutilated copy, where the last page was wanting. V.
↑ 19مرقس 16:20
Ver. 20. Let us here take notice, that, as the apostles confirmed their words by the signs that followed, so also in us must our words be confirmed by works.
"Grant, O Jesus! that the discourse we deliver, concerning virtue, may be confirmed by works and actions; that thus, by thy co-operation, we may become perfect in word and work; for to Thee is due the glory of our discourses and actions." Theophylactus.
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[1] V. 14. Novissimè, usteron, posterius.
[2] V. 19. S. Hieron. Ep. ad Hebidiam, q. 3, tom. 4, part 1, p. 172: omnibus Græcis Libris penè hoc capitulum non habentibus.
↑ 20لائسنس: 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