گنتی · IRV-UR
گنتی
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और मूसा ने बनी — इस्राईल के क़बीलों के सरदारों से कहा, “जिस बात का ख़ुदावन्द ने हुक्म दिया है वह यह है, कि مزید دیکھیں: گنتی 7:2گنتی 1:4-16خروج 18:25जब कोई मर्द ख़ुदावन्द की मिन्नत माने या क़सम खाकर अपने ऊपर कोई ख़ास फ़र्ज़ ठहराए, तो वह अपने 'अहद को न तोड़े; बल्कि जो कुछ उसके मुँह से निकला है उसे पूरा करे। مزید دیکھیں: زبور 50:14زبور 116:14ایوب 22:27और अगर कोई 'औरत ख़ुदावन्द की मिन्नत माने और अपनी नौ जवानी के दिनों में अपने बाप के घर होते हुए अपने ऊपर कोई फ़र्ज़ ठहराए। और उसका बाप उसकी मिन्नत और उसके फ़र्ज़ का हाल जो उसने अपने ऊपर ठहराया है सुनकर चुप हो रहे, तो वह सब मिन्नतें और सब फ़र्ज़ जो उस 'औरत ने अपने ऊपर ठहराए हैं क़ाईम रहेंगे। लेकिन अगर उसका बाप जिस दिन यह सुने उसी दिन उसे मना' करे, तो उसकी कोई मिन्नत या कोई फ़र्ज़ जो उसने अपने ऊपर ठहराया है, क़ाईम नहीं रहेगा; और ख़ुदावन्द उस 'औरत को मा'ज़ूर रख्खेगा क्यूँकि उसके बाप ने उसे इजाज़त नहीं दी। مزید دیکھیں: افسیوں 6:1متی 15:4-6مرقس 7:10-13और अगर किसी आदमी से उसकी निस्बत हो जाए, हालाँके उसकी मिन्नतें या मुँह की निकली हुई बात जो उसने अपने ऊपर फ़र्ज़ ठहराई है, अब तक पूरी न हुई हो; مزید دیکھیں: زبور 56:12और उसका आदमी यह हाल सुनकर उस दिन उससे कुछ न कहे तो उसकी मनतें क़ाईम रहेंगी, और जो बातें उसने अपने ऊपर फ़र्ज़ ठहराई हैं वह भी क़ाईम रहेंगी। लेकिन अगर उसका आदमी जिस दिन यह सब सुने, उसी दिन उसे मना' करे तो उसने जैसे उस 'औरत की मिन्नत को और उसके मुँह की निकली हुई बात को जो उसने अपने ऊपर फ़र्ज़ ठहराई थी तोड़ दिया; और ख़ुदावन्द उस 'औरत को मा'जूर रख्खेगा। مزید دیکھیں: پیدایش 3:16افسیوں 5:22-241 کرنتھیوں 14:34लेकिन बेवा और तलाकशुदा कीं मिन्नतें और फ़र्ज़ ठहरायी हुई बातें क़ाईम रहेंगी। مزید دیکھیں: رومیوں 7:2لوقا 2:37احبار 21:7और अगर उसने अपने शौहर के घर होते हुए कुछ मिन्नत मानी या क़सम खाकर अपने ऊपर कोई फ़र्ज़ ठहराया हो, और उसका शौहर यह हाल सुन कर ख़ामोश रहा हो और उसे मना' न किया हो, तो उसकी मिन्नतें और सब फ़र्ज़ जो उसने अपने ऊपर ठहराए क़ाईम रहेंगे। लेकिन अगर उसके शौहर ने जिस दिन यह सब सुना उसी दिन उसे बातिल ठहराया हो, तो जो कुछ उस 'औरत के मुँह से उसकी मिन्नतों और ठहराए हुए फ़र्ज़ के बारे में निकला है, वह क़ाईम नहीं रहेगा; उसके शौहर ने उनको तोड़ डाला है, और ख़ुदावन्द उस 'औरत को मा'ज़ूर रख्खेगा। مزید دیکھیں: گنتی 30:8گنتی 15:28گنتی 30:5उसकी हर मिन्नत को और अपनी जान को दुख देने की हर क़सम को उसका शौहर चाहे तो क़ाईम रख्खे, या अगर चाहे तो बातिल ठहराए। مزید دیکھیں: 1 کرنتھیوں 11:31 پطرس 3:1-6گنتی 29:7लेकिन अगर उसका शौहर दिन — ब — दिन ख़ामोश ही रहे, तो वह जैसे उसकी सब मिन्नतों और ठहराए हुए फ़र्ज़ों को क़ाईम कर देता है; उसने उनको क़ाईम यूँ किया कि जिस दिन से सब सुना वह ख़ामोश ही रहा। लेकिन अगर वह उनको सुन कर बाद में उनको बातिल ठहराए तो वह उस 'औरत का गुनाह उठाएगा।” مزید دیکھیں: گلتیوں 3:28احبار 5:1گنتی 30:5शौहर और बीवी के बीच और बाप बेटी के बीच, जब बेटी नौ — जवानी के दिनों में बाप के घर हो, इन ही तौर तरीक़े का हुक्म ख़ुदावन्द ने मूसा को दिया। مزید دیکھیں: احبار 11:46-47احبار 15:32-33گنتی 5:29-30
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)6 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 30:3
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 3. Oath, to do something commendable, shall observe his promise, whether any body has heard him or not. The Rabbins pretend, that if the vow be not expressed in words, it is not obligatory. But this is only true before men, who cannot subject their fellow creatures to punishment for internal faults. H. --- The obligation of a vow or oath is founded upon common honesty, which requires that we should comply with our lawful promises; and, though all properly belong to God, yet, as he does not strictly require us to do every good work which may be in our power, we may, by vow, testify our desire to please and honour him the more. Some of the Rabbins have very loose sentiments with respect to vows, which they look upon as no better than building an altar, or immolating a victim upon the high places. It is sufficient, they say, to observe the law, apud Fagium. C. --- Luther was desirous of introducing the same loose morality among Christians. But we need not ask, what the Rabbins said, or Luther, &c. But what does God and his Church assert? The Scripture repeatedly commends prudent vows; and those who can persuade themselves that they can infringe such solemn promises without offence, will be little solicitous about keeping their word to a fellow creature, unless when interest, or fear of shame, force them to do it. H. --- He who makes a vow to abstain from any thing lawful, would be guilty of sin if he should observe it afterwards. S. Aug. q. 56. W.
↑ 3گنتی 30:4
Ver. 4. Girl in age, not 12; or, if more, at least not married, nor out of her father's house, v. 17.
For either of these conditions rendered a girl incapable of binding herself irrevocably. The father, or all who had the care of her, might rescind her vow, provided they did it as soon as it came to their knowledge, or on the same day, v. 15. Boys under 13, were under similar restrictions.
Grotius. --- Wives, and, in general, all who are under subjection, could not dispose of themselves without the consent of their superiors, as their want of prudence, &c. might have otherwise injured what belonged, in some measure, to another. H. --- The law, therefore, submits their case to the decision of their immediate judges. C. --- But if the thing, which a person vowed, was already of strict obligation, as to fast on the day of expiation, (Lev. xxiii. 29,) no one could presume to hinder his wife from complying with this double duty. W.
↑ 4گنتی 30:7
Ver. 7. Husband, whether she live with him, or with her father; whether she be only espoused, or the marriage be consummated. Women often staid for some time at their father's house after they were married; and, in this case, some people say that either her father or her husband might disannul her vow. But others allow this right only to her husband. Bonfrere. See v. 11. C.
↑ 7گنتی 30:14
Ver. 14. It. The Rabbins restrain this law to fasting and abstinence. But the Hebrew seems more general, (v. 13,) "every vow, and every binding oath to afflict the soul, her husband may ratify or annul." The vows of abstinence are most common, and generally more disagreeable to husbands.
C. --- S. Augustine (q. 59,) thinks it unreasonable that the husband should have a control over the vows of continency in his wife, any more than she could have over him, in this particular, as their rights are equal: he seems inclined to allow him to annul the vows of abstinence only. Indeed this seems to be the meaning of afflicting the soul, which is done by submitting to various restraints, required on days of fasting. See Lev. xxiii. 27. H. --- In things which could nowise hurt the parent or husband, many believe, that the person who had made a vow, was bound to perform it secretly, even though the superior had declared his dissent. But with respect to fasting, pilgrimages, &c. which could not be performed without his knowledge, it does not seem that they were under any farther obligation, even though the superior should retract what he had connived at for a whole day. In doubtful cases inferiors must not refuse to obey. The sin lies at the door of him who exercises his authority in an improper manner. Lyran. T. v. 16.
↑ 14گنتی 30:15
Ver. 15. Day. Heb. "from day to day." If he has not given his decision on the first day when the vow came to his knowledge, unless he asked for a delay, as some allow, the person was bound to perform what she had promised. C. ---
Immediately. Heb. "in the day," which seems to restrict the power of annulling the vow to a single day, v. 4. It would be unreasonable for the person to be kept long in suspense; and the law of God requires that we should not defer to perform our vows. Eccles. v. 3. 4. H.
↑ 15گنتی 30:16
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 16. That. Sept. "the day." If he retract his consent, he shall incur all the guilt. S. Aug. q. 59.
The woman need not be under any disquietude, as the fault is not in her. C. ---
If a person had made a rash vow, he might obtain a dispensation from the tribunal of three judges, or from a doctor of the law, who would enjoin him to offer the sacrifice for ignorance, to punish his levity.
See Seld. Jur. vii. 2. Those who break their vow are to be scourged among the Jews, which shews that they do not, in general, approve the sentiments of those Rabbins whom Fagius, a Protestant, alleges, v. 3. They make a distinction between vows and promises confirmed by an oath, v. 11.
The former change the nature of a thing, according to them; so that, if a person should vow not to wear the phylacteries ordained by Moses, he must comply, though not if he had only promised on oath to refrain. But this distinction is absurd. No vow or oath can bind any person to transgress the law of God. H.
↑ 16لائسنس: 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