گنتی · IRV-UR
گنتی
12
بائبل کا متنمصنوعی آواز (AI)
और मूसा ने एक कूशी 'औरत से ब्याह कर लिया। तब उस कूशी 'औरत की वजह से जिसे मूसा ने ब्याह लिया था, मरियम और हारून उसकी बदगोई करने लगे। مزید دیکھیں: خروج 2:21پیدایش 26:34-35پیدایش 27:46वह कहने लगे, “क्या ख़ुदावन्द ने सिर्फ़ मूसा ही से बातें की हैं? क्या उसने हम से भी बातें नहीं कीं?” और ख़ुदावन्द ने यह सुना। مزید دیکھیں: حزقی ایل 35:12-13گنتی 16:3یسعیاہ 37:4और मूसा तो इस ज़मीन के सब आदमियों से ज़्यादा हलीम था। مزید دیکھیں: متی 11:29یعقوب 3:132 کرنتھیوں 11:5तब ख़ुदावन्द ने अचानक मूसा और हारून और मरियम से कहा, “तुम तीनों निकल कर ख़ेमा — ए — इजितमा'अ के पास हाज़िर हो।” तब वह तीनों वहाँ आए। مزید دیکھیں: زبور 76:9گنتی 16:16-21और ख़ुदावन्द बादल के सुतून में होकर उतरा और ख़ेमे के दरवाज़े पर खड़े होकर हारून और मरियम को बुलाया। वह दोनों पास गए। مزید دیکھیں: گنتی 11:25خروج 34:5زبور 99:7तब उसने कहा, “मेरी बातें सुनो, अगर तुम में कोई नबी हो, तो मैं जो ख़ुदावन्द हूँ उसे रोया में दिखाई दूँगा और ख़्वाब में उससे बातें करूँगा। مزید دیکھیں: 1 سلاطین 3:5پیدایش 46:2پیدایش 31:10-11पर मेरा ख़ादिम मूसा ऐसा नहीं है, वह मेरे सारे ख़ान्दान में अमानत दार है; مزید دیکھیں: عبرانیوں 3:2-6یشوع 1:1زبور 105:26मैं उससे राज़ों में नहीं बल्कि आमने — सामने और सरीह तौर पर बातें करता हूँ, और उसे ख़ुदावन्द का दीदार भी नसीब होता है। इसलिए तुम को मेरे ख़ादिम मूसा की बदगोई करते ख़ौफ़ क्यूँ न आया?” مزید دیکھیں: استثنا 34:101 کرنتھیوں 13:12لوقا 10:16और ख़ुदावन्द का ग़ज़ब उन पर भड़का और वह चला गया। مزید دیکھیں: گنتی 11:1ہوسیع 5:15پیدایش 17:22और बादल ख़ेमे के ऊपर से हट गया, और मरियम कोढ़ से बर्फ़ की तरह सफ़ेद हो गई; और हारून ने जो मरियम की तरफ़ नज़र की तो देखा कि वह कोढ़ी हो गई है। مزید دیکھیں: استثنا 24:92 سلاطین 5:272 تواریخ 26:19-21तब हारून मूसा से कहने लगा, “हाय मेरे मालिक, इस गुनाह को हमारे सिर न लगा, क्यूँकि हम से नादानी हुई और हम ने ख़ता की। مزید دیکھیں: 2 سموئیل 24:102 سموئیل 19:19امثال 30:32और मरियम की उस मरे हुए की तरह न रहने दे, जिसका जिस्म उसकी पैदाइश ही के वक़्त आधा गला हुआ होता है।” مزید دیکھیں: زبور 88:4-5ایوب 3:161 تیمتھیس 5:6तब मूसा ख़ुदावन्द से फ़रियाद करने लगा, “ऐ ख़ुदा, मैं तेरी मिन्नत करता हूँ, उसे शिफ़ा दे।” مزید دیکھیں: یعقوب 5:15لوقا 6:28رومیوں 12:21और ख़ुदावन्द ने मूसा से कहा, “अगर उसके बाप ने उसके मुँह पर सिर्फ़ थूका ही होता, तो क्या सात दिन तक वह शर्मिन्दा न रहती? इसलिए वह सात दिन तक लश्करगाह के बाहर बन्द रहे, इसके बाद वह फिर अन्दर आने पाए।” مزید دیکھیں: استثنا 25:9ایوب 30:10یسعیاہ 50:6चुनाँचे मरियम सात दिन तक लश्करगाह के बाहर बन्द रही, और लोगों ने जब तक वह अन्दर आने न पाई रवाना न हुए। مزید دیکھیں: استثنا 24:8-9حبقوق 3:2میکاہ 7:8-9इसके बाद वह लोग हसेरात से रवाना हुए और फ़ारान के जंगल में पहुँच कर उन्होंने ख़ेमे लगाए। مزید دیکھیں: گنتی 11:35گنتی 33:18گنتی 10:12
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)8 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
گنتی 12:1
Ver. 1. Ethiopian. Sephora, the wife of Moses, was of Madian, which bordered upon the land of Chus, or Ethiopia; and therefore she is called an Ethiopian: where note, that the Ethiopia here spoken of, is not that of Africa, but that of Arabia, (Ch.) on the east side of the Red Sea. Ex. ii.
15. Jealousy instigated Aaron and his sister on this occasion. C. --- Perhaps Sephora had claimed some pre-eminence on account of her husband's gorly, in being a mediator between God and his people, and therefore they pretend to the same honour, v. 2. H. --- The Heb. insinuates, that they laid hold on the pretext of Moses having married, or received again, a woman of a different nation contrary to the law which he had promulgated, "for it adds, he had married or retaken an Ethiopian woman." Others believe that he had put her away, and that Aaron and Mary stood up in her defence. "Mary and Aaron murmured against Moses, on account of the wife whom he had taken, who was a perfect beauty, because he had separated himself from his beautiful wife."
Onkelos. --- Some are of opinion, that this woman was Tarbis, the daughter of the king of Ethiopia, whom Moses espoused after he had terminated the wars between him and the Egyptians, before he retired to Madian. But this account of Josephus, (Ant. ii. 5,) and the explication of Onkelos, and of the Rabbins, seem to be destitute of any solid foundation. C.
↑ 1گنتی 12:3
Ver. 3. Exceeding meek. Moses being the meekest of men, would not contend for himself; therefore God inspired him to write here in his own defence: and the Holy Spirit, whose dictate he wrote, obliged him to declare the truth, though it was so much to his own praise. Ch. --- So he mentions his defects without reserve. C. --- There are occasions when a person may be not only authorized, but in a manner forced to declare what may be to his own praise.
Moses was in such a situation. The peace of the whole nation was in danger, when false insinuations were thrown out against the lawgiver and king, by his own nearest relations, and by them who were next in authority to himself.
Aaron, the high priest, countenanced at least the remarks of his sister, who seems to have been the most to blame, as she alone is punished with the leprosy. H. --- Some have suspected that this verse has been inserted by a later inspired writer. A. Lapide. --- But whether it was or not, there is no reason to infer with T. Paine, that Moses was either "a vain and arrogant coxcomb, and unworthy of credit, or that the books (attributed to him) are without authority."
For if he did not write this verse, it does not follow that he wrote none of the Pentateuch; and if Paine scruples not to write of himself: "the man does not exist, that can say...I have in any case returned evil for evil:" and is not praising himself as a very meek man, when at the same time he is writing to cause all the mischief he can both in church and state, and thus during the heat of revolutionary madness, to involve thousands in ruin? Watson. H.
↑ 3گنتی 12:5
Ver. 5. Come to the door of the tabernacle, where Moses also was standing.
↑ 5گنتی 12:6
Ver. 6. Vision. Other prophets were inspired in a more mysterious manner: Moses, though he saw not the majesty of God in any corporeal figure, was instructed by him in the most secret things with the utmost perspicuity, (C.) as if a man were explaining his sentiments to his most intimate friend. Ex. xxxiii.
19. H.
↑ 6گنتی 12:7
Ver. 7. Faithful: Hebrew Neeman, steward or master of the palace. Such was Samuel, 1 K. iii.
20; David, (C.) 1 K. xxii. 14; Naaman, the general of Syria, 2 K. v.; and Bacchides, 1 Mac. vii.
H. --- Ambassadors had this title, (Prov. xiii. 17,) and fidelity often denotes an office. 1 Par. ix.
22. Job (xii. 20,) speaks of the Namonim. C. --- But none among the Israelites was more justly entitled to this honour than Moses. He announced the word of God without any mixture of falsehood, and did not arrogate to himself more than his due, as Aaron seems to have done, v. 2.
H.
↑ 7گنتی 12:10
Ver. 10. Departed from the door to its former place, (C.) as if in abhorrence of Mary's leprosy, (Hiscuni) and still more of the sin, which had brought upon her that punishment. C. --- Perhaps the cloud was raised higher in the air than usual, but did not proceed forward; (M.) otherwise the Israelites would have decamped. They remained at Haseroth till Mary was returned into the camp, v.
15. H. --- Leprosy, of an incurable kind, like that of Gieze, 4 K. v. 27. It covers the whole skin with a white scurf. Lev. xiii. 10. Aaron is spared, either because he had sided with his sister only out of complaisance, without any formal malice against his brother; or because God, in consideration for his priestly character, would not render him contemptible in the eyes of the all people, intending to punish him in a more secret manner: for was are not always to judge of the grievousness of a fault, by its present punishment. Perhaps Aaron obtained pardon by his speedy repentance, v. 11. C.
↑ 10گنتی 12:12
Ver. 12. Dead; consumed by leprosy, or incapable of performing the duties of life. M. --- Heb.
" an abortive, whose flesh is half consumed before he comes forth from his mother's womb."
Sept. "he eateth half her flesh." "Permit not her to be separated from us, I beseech you, for she is our sister: pray, I beg, that her flesh may be healed."
Chaldee.
↑ 12گنتی 12:14
Ver. 14. Answered him. The force of this reply must be very obvious. If a father had been so irritated by his daughter, as to shew his indignation in the strongest manner, (see Job xxx. 10.
Mar. xiv. 65,) she would surely keep out of sight for a time: and can she complain, if I, who have been more injured in the person of my minister, exclude her from society seven days, after having covered her with the leprosy as with spittle. C. --- The excommunication, in the Christian Church, bears some resemblance with this exclusion. Mary did not undergo all the legal purifications, (Lev. xxxiv.) as the miraculous cure dispensed her from them. M.
--- Origen (hom.
vi. 7,) and other Fathers, explain the mystery of this historical event. Moses, taking to wife the Ethiopian, represents Christ calling the Gentiles, which excites the murmurs of the synagogue.
Mary shews the deformity of the latter religion at the present day, without head or sacrifice. The encomiums bestowed upon the Jewish legislator, belong in a still stricter sense to Jesus Christ, the mildest of men, fully acquainted with all the secrets of God, and the most faithful in all his house.
S. Jer. ep. ad Fab. mansion xiv.
↑ 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