گنتی · IRV-UR
گنتی
23
بائبل کا متنمصنوعی آواز (AI)
और बल'आम ने बलक़ से कहा, “मेरे लिए यहाँ सात मज़बहे बनवा दे, और सात बछड़े और सात मेंढे मेरे लिए यहाँ तैयार कर रख।” مزید دیکھیں: گنتی 23:29یہوداہ 1:11متی 23:13बलक़ ने बल'आम के कहने के मुताबिक़ किया, और बलक़ और बल'आम ने हर मज़बह पर एक बछड़ा और एक मेंढा चढ़ाया। مزید دیکھیں: گنتی 23:30گنتی 23:14फिर बल'आम ने बलक़ से कहा, “तू अपनी सोख़्तनी क़ुर्बानी के पास खड़ा रह, और मैं जाता हूँ, मुम्किन है कि ख़ुदावन्द मुझ से मुलाक़ात करने को आए। इसलिए जो कुछ वह मुझ पर ज़ाहिर करेगा, मैं तुझे बताऊँगा।” और वह एक बरहना पहाड़ी पर चला गया। مزید دیکھیں: گنتی 23:15پیدایش 22:7-8احبار 1:1और ख़ुदा बल'आम से मिला; उसने उससे कहा “मैंने सात मज़बहे तैयार किए हैं और उन पर एक — एक बछड़ा और एक — एक मेंढा चढ़ाया है।” مزید دیکھیں: گنتی 23:16لوقا 18:12افسیوں 2:9तब ख़ुदावन्द ने एक बात बल'आम के मुँह में डाली और कहा कि “बलक़ के पास लौट जा, और यूँ कहना।” مزید دیکھیں: استثنا 18:18یرمیاہ 1:9یسعیاہ 59:21तब वह उसके पास लौट कर आया और क्या देखता है, कि वह अपनी सोख़्तनी क़ुर्बानी के पास मोआब के सब हाकिमों के साथ खड़ा है। तब उसने अपनी मिसाल शुरू' की, और कहने लगा, “बलक़ ने मुझे अराम से, या'नी शाह — ए — मोआब ने पश्चिम के पहाड़ों से बुलवाया, कि आ जा, और मेरी ख़ातिर या'क़ूब पर ला'नत कर, आ, इस्राईल को फटकार! مزید دیکھیں: استثنا 23:4گنتی 23:18گنتی 24:3मैं उस पर ला'नत कैसे करूँ, जिस पर ख़ुदा ने ला'नत नहीं की? मैं उसे कैसे फटकारूँ, जिसे ख़ुदावन्द ने नहीं फटकारा مزید دیکھیں: گنتی 23:23یسعیاہ 44:25گنتی 23:20चट्टानों की चोटी पर से वह मुझे नज़र आते हैं, और पहाड़ों पर से मैं उनको देखता हूँ। देख, यह वह क़ौम है जो अकेली बसी रहेगी, और दूसरी क़ौमों के साथ मिल कर इसका शुमार न होगा। مزید دیکھیں: استثنا 33:28استثنا 32:8خروج 33:16या'क़ूब की गर्द के ज़र्रों को कौन गिन सकता है, और बनी इस्राईल की चौथाई को कौन शुमार कर सकता है? काश, मैं सादिक़ों की मौत मरूँ और मेरी 'आक़बत भी उन ही की तरह हो।” مزید دیکھیں: زبور 37:37پیدایش 13:16زبور 116:15तब बलक़ ने बल'आम से कहा, “ये तूने मुझ से क्या किया? मैंने तुझे बुलवाया ताकि तू मेरे दुश्मनों पर ला'नत करे, और तू ने उनको बरकत ही बरकत दी।” مزید دیکھیں: نحمیاہ 13:2گنتی 24:10گنتی 23:7-8उसने जवाब दिया और कहा क्या मैं उसी बात का ख़याल न करूँ, जो ख़ुदावन्द मेरे मुँह में डाले?' مزید دیکھیں: گنتی 22:38گنتی 23:20امثال 26:25फिर बलक़ ने उससे कहा, “अब मेरे साथ दूसरी जगह चल, जहाँ से तू उनको देख भी सकेगा; वह सब के सब तो तुझे नहीं दिखाई देंगे, लेकिन जो दूर दूर पड़े हैं उनको देख लेगा; फिर तू वहाँ से मेरी ख़ातिर उन पर ला'नत करना।” مزید دیکھیں: زبور 109:17یعقوب 3:9-10میکاہ 6:5तब वह उसे पिसगा की चोटी पर, जहाँ ज़ोफ़ीम का मैदान है ले गया; वहीं उसने सात मज़बहे बनाए और हर मज़बह पर एक — एक बछड़ा और एक मेंढा चढ़ाया। مزید دیکھیں: استثنا 3:27گنتی 23:29یسعیاہ 1:10-11तब उसने बलक़ से कहा, “तू यहाँ अपनी सोख़्तनी क़ुर्बानी के पास ठहरा रह, जब कि मैं उधर जाकर ख़ुदावन्द से मिल कर आऊँ।” مزید دیکھیں: گنتی 23:3گنتی 22:8और ख़ुदावन्द बल'आम से मिला, और उसने उसके मुँह में एक बात डाली, और कहा, “बलक़ के पास लौट जा, और यूँ कहना।” مزید دیکھیں: گنتی 23:5گنتی 22:35گنتی 24:1और जब वह उसके पास लौटा तो क्या देखता है, कि वह अपनी सोख़्तनी क़ुर्बानी कि पास मोआब के हाकिमों के साथ खड़ा है। तब बलक़ ने उससे पूछा, “ख़ुदावन्द ने क्या कहा है?” مزید دیکھیں: یرمیاہ 37:17گنتی 23:261 سموئیل 3:17तब उसने अपनी मिसाल शुरू' की और कहने लगा, “उठ ऐ बलक़, और सुन, ऐ सफ़ोर के बेटे! मेरी बातों पर कान लगा, مزید دیکھیں: قضاۃ 3:20ख़ुदा इंसान नहीं कि झूठ बोले, और न वह आदमज़ाद है कि अपना इरादा बदले। क्या, जो कुछ उसने कहा उसे न करे? या, जो फ़रमाया है उसे पूरा न करे? مزید دیکھیں: 1 سموئیل 15:29یعقوب 1:17ملاکی 3:6देख, मुझे तो बरकत देने का हुक्म मिला है; उसने बरकत दी है, और मैं उसे पलट नहीं सकता। مزید دیکھیں: یوحنا 10:27-29گنتی 22:12پیدایش 12:2वह या'क़ूब में बदी नहीं पाता, और न इस्राईल में कोई ख़राबी देखता है। ख़ुदावन्द उसका ख़ुदा उसके साथ है, और बादशाह के जैसी ललकार उन लोगों के बीच में है। مزید دیکھیں: زبور 23:4متی 1:23یرمیاہ 50:20ख़ुदा उनको मिस्र से निकाल कर लिए आ रहा है, उनमें जंगली साँड के जैसी ताक़त है। مزید دیکھیں: گنتی 24:8استثنا 33:17خروج 20:2या'क़ूब पर कोई जादू नहीं चलता, और न इस्राईल के ख़िलाफ़ फ़ाल कोई चीज़ है; बल्कि या'क़ूब और इस्राईल के हक़ में अब यह कहा जाएगा, कि ख़ुदा ने कैसे कैसे काम किए। مزید دیکھیں: لوقا 10:18-19یشوع 13:22گنتی 24:1देख, यह गिरोह शेरनी की तरह उठती है। और शेर की तरह तन कर खड़ी होती है। वह अब नहीं लेटने को, जब तक शिकार न खा ले। और मक़तूलों का ख़ून न पी ले।” مزید دیکھیں: پیدایش 49:27پیدایش 49:9زکریاہ 12:6तब बलक़ ने बल'आम से कहा, “न तो तू उन पर ला'नत ही कर और न उनको बरकत ही दे।” مزید دیکھیں: زبور 2:1-3बल'आम ने जवाब दिया, और बलक़ से कहा, “क्या मैंने तुझ से नहीं कहा कि जो कुछ ख़ुदावन्द कहे, वही मुझे करना पड़ेगा?” مزید دیکھیں: اعمال 5:29گنتی 22:18اعمال 4:19-20तब बलक़ ने बल'आम से कहा, “अच्छा आ, मैं तुझ को एक और जगह ले जाऊँ; शायद ख़ुदा को पसन्द आए कि तू मेरी ख़ातिर वहाँ से उन पर ला'नत करे।” مزید دیکھیں: رومیوں 11:29یسعیاہ 46:10-11گنتی 23:19-20तब बलक़ बल'आम को फ़गूर की चोटी पर, जहाँ से यशीमोन नज़र आता है ले गया। مزید دیکھیں: گنتی 21:20زبور 106:28और बल'आम ने बलक़ से कहा कि “मेरे लिए यहाँ सात मज़बहे बनवा और सात बैल और सात ही मेंढे मेरे लिए तैयार कर रख।” مزید دیکھیں: گنتی 23:1-2चुनाँचे बलक़ ने, जैसा बल'आम ने कहा वैसा ही किया और हर मज़बह पर एक बैल और एक मेंढा चढ़ाया।
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)16 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 23:2
Ver. 2. Altar. They both join in sacrificing to Chamos or the devil, whom Balaam styles his lord, Yehovah: but the true God was pleased to hinder the idol from interfering at present, and answered Balaam, in order that he might see the folly of his conduct and repent; and that others, who were more willing to listen to him, than to the servants of God, might be instructed by his declaration. H. --- "God's voice is heard sounding from a profane mouth." S.
Jer. de 42. mans.
W.
↑ 2گنتی 23:4
Ver. 4. Speed. Heb. shephi, may signify also "on the straight road," (Sept.) "into the plain,"
(Louis de Dieu) "all alone," (Onkelos) or most probably "upon an eminence."
Kimchi. C. ---
God, in the visible form of an angel. M. --- To him. Balaam might suppose that he was addressing his idol. But Moses informs us, that the true God or his angel was present, and forced Balaam to deliver an unwelcome message to the king. H.
↑ 4گنتی 23:7
Ver. 7. Parable. Beginning to speak in a beautiful and poetic style, like a man inspired. C. ---
Mashal, denotes a striking and elegant prophecy. M. --- Aram, when placed alone, properly means Syria; but when Padan or Naharaim are added, Mesopotamia is meant, whence Balaam came. Deut. xxii. 5. --- East of Moab, though lying to the north, or higher part of Mesopotamia.
C.
↑ 7گنتی 23:9
Ver. 9. Hills. But all in vain. C. --- I am prevented from cursing him; and if I should do it, my imprecations would be turned into blessings by a superior Being. H. --- Alone, without standing in need of any auxiliaries, and devoid of fear. Deut. xiii. 28. Jer. xlix. 31. The Jews had but few connections with foreign nations, keeping at a distance from them, as being of a different religion.
C. --- Indeed, when they applied for aid to the Egyptians, &c. it generally turned out to their detriment, that they might learn to trust in God alone, who would effectually protect them, if they observed his law, as he had repeatedly promised. H. --- Nations. Israel shall not be like other people. He is under the peculiar care of God, covered with glory, full of confidence, and inspired with the love of independence; so that he will have nothing to do with the rest of the world. C.
↑ 9گنتی 23:10
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 10. Dust. God had promised to multiply the seed of Abraham as the dust of the earth. Gen.
xiii. 16. Balaam had just beheld several thousands of them, and in rapture, exclaims, according to the Heb. "Who can count the dust of Jacob, and the number of the fourth part of Israel?" Their camp was divided into four great battalions, surrounding the ark and the Levites. Who can tell the number of one of these divisions, much less of all the multitudes there assembled, and what millions may, in a short time, proceed from them? You have reason, therefore, O Balac, to tremble, if they continue faithful to their God. But strive to make friends with them. --- Let, &c.
Heb. may also admit of the version of the Sept. "May my soul die among the souls of the just, and may my offspring be like this." We behold in this sentence, the sentiments of all worldly and interested people, who wish to obtain a reward without submitting to the necessary labour.
Impotent desires! selfish views! H. --- "All," says S. Bernard, (in Cant. serm.
21,) "wish to enjoy the felicity which Jesus Christ has promised. But how few are willing to imitate Him who invites us to do it." C. --- Thus, infidels desire sometimes to die like Catholics, though they will not live in that religion. W. ---
Even those who are in the Church, frequently give into this delusion, making fine prayers, and, in the time of temptation, forgetting all their sighs and tears, to whom God will say, as S. Gregory justly observes on those words of Job, xli. 3. I will not spare him nor his mighty words, and framed to make supplication. For, like Balaam, when the fit of devotion is over, such people are ready to give the most pernicious advice against the lives of those, whom they pretend they would be desirous to resemble in death. "That prayer is vain, which is not followed by continual perseverance in charity." S. Greg. Mor.
xxxiii. 27. The false prophet says not a word about living like the just; he only wishes, that after his soul has enjoyed all the pleasures of this world, it may depart to joys eternal, while his posterity is left behind in the midst of temporal prosperity. --- Soul die, or be separated from its body. Even Balaam establishes the immortality of the soul. H.
↑ 10گنتی 23:13
Ver. 13. Thence. He has a mind to try a new experiment. We have observed, that the object of malediction was to be in view. C. xxii. 41. But Balac, supposing perhaps that the multitude made too deep an impression upon the soothsayer, judged it expedient to place him in another situation, where he might see only a part of Israel. Some, however, imagine that he had only seen a fourth part, or the uttermost part of the people, who lay nearest to him before; (v. 10, and C. xxii. 41,) and hence, would have him to take now a distinct view of the whole; and, in this sense, the Samaritan and Glassius translate from whence, &c. thus, "for thou hast seen only part of Israel, and couldst not see them all." C. --- By a similar superstition, the Syrians imagined that the God of Israel was a God of the hills, and that they could more easily conquer his people on the plain country, 3 K. xx. 23. M.
↑ 13گنتی 23:14
Ver. 14. Place. Hebrew sede tsohpim, or "the field of the sentinels." Chald.
Such were commonly stationed on the top of high hills, to give notice, by kindling a fire, &c. of the approach of an enemy. Is. xxi. 11. Jer. vi. 1. C.
↑ 14گنتی 23:18
Ver. 18. Hear. Heb. "to me." Sept. read had, instead of hadai, and translate,
"Give ear, thou witness, (martus) son," &c. H.
↑ 18گنتی 23:19
Ver. 19. Changed. Heb. "repent." Sept. "to be overawed by threats." Origen, "to be terrified."
In the book of Judith, (viii. 15,) it is said, For God will not threaten like man, nor be inflamed to anger, like the son of man. C. --- Do. Will he suffer me to curse Israel, after he has once given me a decided prohibition? M.
↑ 19گنتی 23:20
Ver. 20. To bless, not by my own intention, or by that of Balac, but by God, who hath only suffered me to proceed on my journey, on condition that I would declare his will. C. xxii. 35. H.
--- Heb. "Behold, I have received an order to bless;" or, with the Sept. "I have been chosen to pronounce a blessing; I will bless, and will not revoke, or leave off." C.
↑ 20گنتی 23:21
Ver. 21. Image-god, ( simulachrum) "a statue." Chal. "falsehood." Heb. may also signify
"perversity, or punishment." As long as Israel refrains from idol-worship, and from other transgressions, as they do at present, God will be so far from punishing them, that he will fight their battles, as their king; (H.) and at the sound of the silver trumpets will grant them victory. C.
x. 9. M. --- The sound. Heb. "the shout of a king among them," encouraging his people by his presence and by his words. H. --- "I behold those who do not serve idols in the house of Jacob...the word of the Lord their God is helping them, and the majesty of their king is among them." Chaldee. M.
↑ 21گنتی 23:22
Ver. 22. Rhinoceros. Heb. ream, which is sometimes rendered unicorn. Bochart thinks it means the oryx, or the strong Arabian goat. The animal, of which the Scripture so often speaks, was remarkable for its strength, (C.) and could not easily be tamed. Job xxxix. 9. H. --- The Sept.
generally translate monoceros, which is a fish, with a horn proceeding from its upper jaw. This is often shewn in cabinets for the horn of the unicorn. There are various animals which have only one horn. Pliny and Aristotle instance the oryx, &c. Various authors of credit specify likewise the rhinoceros, which has
"a horn upon its nose," and is found in Ethiopia. The emperor of that country sent one to the court of Persia, which Chardin saw and describes. It is as large as an elephant, and the people have learnt the method of taming both these huge beasts. C. --- It seems the art was unknown in the days of Job, if this be the animal of which he speaks. H. --- Moses (Deut. xxxiii. 17,) seems to attribute two horns to the ream; and Pausanius allows a greater and a less one to the rhinoceros; the latter is very strong and erect. It is of a brownish colour.
C. ---
Whatever may be the precise meaning of ream, it certainly denotes an animal of superior strength, and very formidable. Balaam represents God, or the people of Israel, in this light. God had given repeated instances of his dominion over all nature, in delivering the Hebrews out of Egypt. They were also capable of striking the Moabites with terror, on account of their own prowess, and surprising numbers, v. 24. H.
↑ 22گنتی 23:23
Ver. 23. Soothsaying. This may be joined to what goes before, as an explanation why Israel is so much to be feared; because the people have no dealings with the devil, in which case neither he nor all his agents can hurt them, since God is their protector, and will direct them when and how to act. ---
Hath wrought. Sept. "will bring to perfection." Orig. c. Cels. The Heb. may also signify, "undoubtedly there is no charm powerful enough against...Israel," or
"Jacob has no regard for the vain art of divination. Israel does not apply to augury. This very time will be memorable among their posterity for the wonders which God has wrought." Indeed, never was there a greater display of the Divine power in favour of the Hebrews, than in this 40th year after their exit from Egypt; and in the following, which was noted for the victories and miracles of Josue.
H.
↑ 23گنتی 23:24
Ver. 24. Lioness. Sept. "lion's whelp." Some explain the Heb. "a lion" of full growth and strength. But the antithesis of the Vulgate is more natural and beautiful. C. --- The lioness, being solicitous for its young ones, becomes more furious. --- A lion, ready to fall upon its prey. So Israel will not lay down the sword till he has conquered the nations of Chanaan, (M.) and those who dare to molest him. The allusion to the prediction of Jacob in favour of Juda seems very plain. Gen. xlix. 9. H.
↑ 24گنتی 23:25
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 25. Neither, &c. When infidels cannot prevail upon people to side with them entirely, in their false worship, they endeavour to induce them at least not to bless, nor follow up the true religion. W.
↑ 25گنتی 23:28
Ver. 28. Phogor. Heb. "Pehor, which looketh towards Jeshimon, or the desert."
This was a part of the same chain of the mountains Abarim, with Phasga, v. 14.
Balac foolishly supposed that in a different aspect, he might still obtain what he wanted; and the soothsayer was no less infatuated in following him. But he soon felt an internal monitor, who informed him, that he need not put himself to no farther trouble, in retiring alone, to prepare himself for the operation of the spirit.
More glorious predictions in favour of Israel, presented themselves so forcibly, that he could hardly refrain, and durst no longer forbear proclaiming them aloud. C. xxiv. 1. H.
↑ 28لائسنس: 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