گنتی · IRV-UR
گنتی
35
بائبل کا متنمصنوعی آواز (AI)
फिर ख़ुदावन्द ने मोआब के मैदानों में, जो यरीहू के सामने यरदन के किनारे वाके' हैं, मूसा से कहा कि, مزید دیکھیں: گنتی 22:1گنتی 33:50گنتی 36:13“बनी इस्राईल को हुक्म कर, कि अपनी मीरास में से जो उनके क़ब्ज़े में आए लावियों की रहने के लिए शहर दें, और उन शहरों के 'इलाक़े भी तुम लावियों को दे देना। مزید دیکھیں: یشوع 14:3-4حزقی ایل 48:8یشوع 21:2-42यह शहर उनके रहने के लिए हों; उनके 'इलाक़े उनके चौपायों और माल और सारे जानवरों के लिए हों। مزید دیکھیں: حزقی ایل 45:2یشوع 21:112 تواریخ 11:14और शहरों के 'इलाक़े जो तुम लावियों को दो वह हर शहर की दीवार से शुरू' करके बाहर चारों तरफ़ हज़ार — हज़ार हाथ के फेर में हों। और तुम शहर के बाहर पश्चिम की तरफ़ दो हज़ार हाथ, और दख्खिन की तरफ़ दो हज़ार हाथ, और पश्चिम की तरफ़ दो हज़ार हाथ, और उत्तर की तरफ़ दो हज़ार हाथ इस तरह पैमाइश करना के शहर उनके बीच में आ जाए। उनके शहरों के इतनी ही 'इलाक़े हों। और लावियों के उन शहरों में से जो तुम उनको दो, छः पनाह के शहर ठहरा देना जिनमें ख़ूनी भाग जाएँ। इन शहरों के 'अलावा बयालीस शहर और उनको देना; مزید دیکھیں: یشوع 21:3یشوع 21:13یشوع 21:27या'नी सब मिला कर अठतालीस शहर लावियों की देना और इन शहरों के साथ इनके 'इलाक़े भी हों। مزید دیکھیں: یشوع 21:3-421 تواریخ 6:54-81और वह शहर बनी — इस्राईल की मीरास में से यूँ दिए जाएँ। जिनके क़ब्ज़े में बहुत से हों उनसे थोड़े शहर लेना। हर क़बीला अपनी मीरास के मुताबिक़ जिसका वह वारिस हो लावियों के लिए शहर दे।” مزید دیکھیں: گنتی 33:54گنتی 26:54یشوع 21:1-42और ख़ुदावन्द ने मूसा से कहा कि, “बनी — इस्राईल से कह दे कि जब तुम यरदन को पार करके मुल्क — ए — कना'न में पहुँच जाओ, مزید دیکھیں: احبار 25:2گنتی 34:2احبار 14:34तो तुम कई ऐसे शहर मुक़र्रर करना जो तुम्हारे लिए पनाह के शहर हों, ताकि वह ख़ूनी जिससे अनजाने में ख़ून हो जाए वहाँ भाग जा सके। مزید دیکھیں: خروج 21:13گنتی 35:6یشوع 20:2इन शहरों में तुम को इन्तक़ाम लेने वाले से पनाह मिलेगी, ताकि ख़ूनी जब तक वह फ़ैसले के लिए जमा'अत के आगे हाज़िर न हो तब तक मारा न जाए। مزید دیکھیں: یشوع 20:3-6استثنا 19:62 سموئیل 14:7और पनाह के जो शहर तुम दोगे वह छः हों। तीन शहर तो यरदन के पार और तीन मुल्क — ए — कना'न में देना। यह पनाह के शहर होंगे। مزید دیکھیں: استثنا 4:41-43استثنا 19:8-10یشوع 20:7-9इन छहों शहरों में बनी — इस्राईल को और उन मुसाफ़िरों और परदेसियों को जो तुम में क़याम करते हैं, पनाह मिलेगी ताकि जिस किसी से अनजाने में ख़ून हो जाए वह वहाँ भाग जा सके। مزید دیکھیں: گنتی 15:16احبار 24:22گلتیوں 3:28'और अगर कोई किसी को लोहे के हथियार से ऐसा मारे कि वह मर जाए, तो वह ख़ूनी ठहरेगा और वह ख़ूनी ज़रूर मारा जाए। مزید دیکھیں: احبار 24:17استثنا 19:11-13پیدایش 9:5-6या अगर कोई ऐसा पत्थर हाथ में लेकर जिससे आदमी मर सकता हो, किसी को मारे और वह मर जाए, तो वह ख़ूनी ठहरेगा और वह ख़ूनी ज़रूर मारा जाए। مزید دیکھیں: خروج 21:18या अगर कोई चोबी आला हाथ में लेकर जिससे आदमी मर सकता हो, किसी को मारे और वह मर जाए, तो वह ख़ूनी ठहरेगा और वह ख़ूनी ज़रूर मारा जाए। ख़ून का इन्तक़ाम लेने वाला ख़ूनी को आप ही क़त्ल करे; जब वह उसे मिले तब ही उसे मार डाले। مزید دیکھیں: استثنا 19:12یشوع 20:5گنتی 35:21और अगर कोई किसी को 'अदावत से धकेल दे या घात लगा कर कुछ उस पर फेंक दे और वह मर जाए, مزید دیکھیں: خروج 21:14استثنا 19:112 سموئیل 20:10या दुश्मनी से उसे अपने हाथ से ऐसा मारे कि वह मर जाए; तो वह जिसने मारा हो ज़रूर क़त्ल किया जाए क्यूँकि वह ख़ूनी है। ख़ून का इन्तक़ाम लेने वाला इस ख़ूनी को जब वह उसे मिले मार डाले। 'लेकिन अगर कोई किसी को बग़ैर 'अदावत के नागहान धकेल दे या बग़ैर घात लगाए उस पर कोई चीज़ डाल दे, مزید دیکھیں: خروج 21:13گنتی 35:11یشوع 20:3या उसे बग़ैर देखे कोई ऐसा पत्थर उस पर फेंके जिससे आदमी मर सकता हो, और वह मर जाए; लेकिन यह न तो उसका दुश्मन और न उसके नुक़सान का ख्वाहान था; तो जमा'अत ऐसे क़ातिल और ख़ून के इन्तक़ाम लेने वाले के बीच इन ही हुक्मों के मुवाफ़िक़ फ़ैसला करे; مزید دیکھیں: یشوع 20:6گنتی 35:12और जमा'अत उस क़ातिल को ख़ून के इन्तक़ाम लेने वाले के हाथ से छुड़ाए और जमा'अत ही उसे पनाह के उस शहर में जहाँ वह भाग गया था वापस पहुँचा दे, और जब तक सरदार काहिन जो पाक तेल से मम्सूह हुआ था मर न जाए तब तक वह वहीं रहे। مزید دیکھیں: خروج 29:7عبرانیوں 7:25-28احبار 4:3लेकिन अगर वह ख़ूनी अपने पनाह के शहर की सरहद से, जहाँ वह भाग कर गया हो किसी वक़्त बाहर निकले, और ख़ून के इन्तक़ाम लेने वाले की वह पनाह के शहर की सरहद के बाहर मिल जाए और इन्तक़ाम लेने वाला क़ातिल को क़त्ल कर डाले, तो वह ख़ून करने का मुजरिम न होगा; مزید دیکھیں: استثنا 19:10استثنا 19:6خروج 22:2क्यूँकि ख़ूनी को लाज़िम था कि सरदार काहिन की वफ़ात तक उसी पनाह कि शहर में रहता, लेकिन सरदार काहिन के मरने के बाद ख़ूनी अपनी मौरूसी जगह को लौट जाए। مزید دیکھیں: عبرانیوں 10:26-30عبرانیوں 10:39عبرانیوں 3:14“इसलिए तुम्हारी सब सुकूनतगाहों में नसल — दर — नसल यह बातें फ़ैसले के लिए क़ानून ठहरेंगी। مزید دیکھیں: گنتی 27:11گنتی 27:1अगर कोई किसी को मार डाले तो कातिल गवाहों की शहादत पर क़त्ल किया जाए, लेकिन एक गवाह की शहादत से कोई मारा न जाए। مزید دیکھیں: عبرانیوں 10:28استثنا 19:15متی 18:16और तुम उस क़ातिल से जो वाजिब — उल — क़त्ल हो दियत न लेना बल्कि वह ज़रूर ही मारा जाए। مزید دیکھیں: زبور 51:142 سموئیل 12:131 سلاطین 2:28-34और तुम उससे भी जो किसी पनाह के शहर को भाग गया हो, इस ग़र्ज़ से दियत न लेना कि वह सरदार काहिन की मौत से पहले फिर मुल्क में रहने को लौटने पाए। مزید دیکھیں: اعمال 4:12گلتیوں 3:22گلتیوں 3:10-13इसलिए तुम उस मुल्क को जहाँ तुम रहोगे नापाक न करना, क्यूँकि ख़ून मुल्क को नापाक कर देता है; और उस मुल्क के लिए जिसमें ख़ून बहाया जाए अलावा क़ातिल के ख़ून के और किसी चीज़ का कफ़्फ़ारा नहीं लिया जा सकता। مزید دیکھیں: لوقا 11:50-51زبور 106:38یسعیاہ 26:21और तुम अपनी क़याम के मुल्क को जिसके अन्दर मैं रहूँगा, गन्दा भी न करना; क्यूँकि मैं जो ख़ुदावन्द हूँ, इसलिए बनी — इस्राईल के बीच रहता हूँ।” مزید دیکھیں: گنتی 5:3مکاشفہ 21:27زبور 135:21
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)13 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 35:3
Ver. 3. Cities, in all forty-eight, with a thousand paces round them. This land belonged to the community: but some built upon it, Jos. xxi. 18. 1 Par. vi. 60.
The burial place for the Levites lay behind it. Drusius. --- In these cities alone, the Levites had houses and gardens of their own; other might live with them, and indeed the cities acknowledged other lords, as Hebron belonged to Caleb, Jos. xiv. 14. The Levites were dispersed throughout the land, that they might instruct the people both by word and by example. Deut. xxxiii. 10. They had a clear revenue without labour of husbandry, equivalent to any two of the other tribes. Abulensis. --- Six of their cities were assigned for places of refuge, as they were the proper judges of the cases, in which murder may be excused, and to remind them that hey ought to be very merciful. Hence arose the privileges, granted to some churches, of protecting those who fled to them for an asylum. That none might be hindered from enjoying this benefit, three of these cities were situated on each side of the Jordan, and at equal distances.
Salien.
↑ 3گنتی 35:4
Ver. 4. Paces. This is equivalent to 2000 cubits, (v. 5,) or a sabbath day's journey. Selden, Jur.
iii. 9. S. Jerom. q. 9. ad algas. Heb. retains the same word, amma, "cubit," in both verses: but some copies of the Sept. Philo, and Josephus, have "2000
cubits," (C.) which Dr. Wall and Kennicott deem to be the original reading. H. ---
Bonfrere would also correct the Hebrew by the Vulgate as a pace among the Greeks consisted of three feet, and a cubit of half that quantity. The geometric pace of the Romans contained five feet, and the sacred cubit of Villalpand half as much; so that 2000 sacred cubits make 1000 geometric paces. Thus the Vulgate is perfectly consistent with itself. M. --- Some imagine that Moses speaks of the common cubit here and of the sacred one, which was doubly as large, v 5. But this is not probable; and the distinction of cubits, (C.) at least in his days, (H.) is very uncertain. Perhaps Moses may first specify the depth of this space of ground from the wall, and afterwards its length, which would be doubly greater.
C. See Sevius on Jos. xxi. q. 8, &c. --- The semidiameter was probably 1000
cubits. D.
↑ 4گنتی 35:5
Ver. 5. Sea. Heb. simply, "on the west side 2000 cubits, and on the north side 2000 cubits, and the city in the midst. This shall be to them the suburbs of the city."
↑ 5گنتی 35:6
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 6. Cities. Maimonides pretends, that all forty-eight cities of the Levites were asylums; though only six were bound to receive the fugitive gratis.
Moses had promised a place of refuge, which he now grants. Ex. xxi. 13. The altar and temple enjoyed the like privilege: the latter even till its destruction.
Philo. --- Josephus mentions only six cities of refuge. Those who could not be supposed to have killed a person designedly were not obliged to flee to them; as, on the other hand, the murderer was not permitted to enter, if his malice were notorious, or his negligence extreme. Rabbins ep. Seld. Jur. iv. 2. To be secured at the altar of holocausts, it was necessary to touch the grate. If the judges declared that the person's case was such as the law admitted, he was conducted away, under a strong guard, to one of the cities; or, if he were deemed unworthy, he was put to death, out of the holy place. The altar was commonly the refuge only of priests.
Those who were not of Hebrew extraction, could not claim the rights of an asylum, according to the Rabbins. But the contrary seems to be asserted, v.
15. The roads to the cities of refuge were to be kept in good repair, and in case more than six should be found necessary, three others might be appointed.
Deut. xix. 3. 8. This privilege is founded on the law of nature, which decrees that the life of the innocent man, who has had the misfortune to kill another, should not be taken away.
Other nations extended this right to almost every crime, that the weak might have an opportunity of defending themselves. The sons of Hercules erected for this purpose the altar of mercy, at Athens. Some of the pagan temples could protect even the greatest criminals, as well as the innocent, who might fear oppression. Those of Apollo, at Delphos, of Bacchus, at Ephesus, &c.
were very famous. See Marsham, Chron. sæc. 13. Tiberius found it necessary to recall these privileges among the Greeks, as they were greatly abused.
Tacit. An. iii. 6. But his decree ws not much regarded. The Romans had their asylums also, at Naples, &c. where those who had been condemned to die, might be secure. Rome itself was an asylum for all strangers, as S. Aug.
remarks, de C. D. i. The Christian emperors afforded the like privileges to our churches. But some who were guilty of the crimes of adultery, murder, heresy,
&c. were deprived of the benefit.
C. --- Those who fled to the altar among the Jews were first to be purified; (Philo) and if they had committed murder publicly, like Joab, they were dragged away, 3 K. ii. T.
↑ 6گنتی 35:12
Ver. 12. Kinsman, the nearest relation, who was called the revenger of blood, (v. 25. 27, H.) or the redeemer, because it was his duty to see that justice was done to the deceased. When the person, who had involuntarily committed murder, arrived at the city, he was to make his appearance before the judges of it, and, if they thought his account satisfactory, they admitted him, but upon condition that he should take his trial before the judges and the people of that country where the murder had taken place, (v. 25. Jos. xx. 4. 9, T.) though some think that the judges of the city of refuge, passed sentence. Masius, &c. --- If it proved favourable, he was bound to remain in the city till the death of the high priest, otherwise the relations might kill him as an outlaw; as they might also if he was declared guilty. In case the murder were voluntary, the judges of the place where it was committed set to demand the criminal. Deut. xix. 11.
↑ 12گنتی 35:18
Ver. 18. If, &c. Heb. "or he smite him with a wooden weapon, (wherewith he may die,) and he die, he is a murderer: the murderer shall surely be put to death." The two former verses are expressed in the same awful manner, intimating that the weapon must be of such a nature that it might easily give a mortal wound, and also that the effect really followed. In these cases, if the person could not clear himself, no refuge or reprieve was allowed. H. --- But the deceased must have been killed upon the spot, otherwise the person who struck him could only be required to pay a fine. Ex. xxi. 19. M.
↑ 18گنتی 35:19
Ver. 19. Him, with impunity. If the judges have passed sentence, he shall be obliged to put it in execution, v. 21. 31. S. Aug. q. 65. E. --- The laws of Athens required also that a relation should put the murderer to death, though the deceased were even of servile condition. Demost. --- Those of Rome condemned the involuntary manslayer to retire for a year, and afterwards to appease some one of the relations, and to offer the sacrifices, and submit to the usual purifications. Even at the present day, the Persians and Arabs deliver the murderer to be slain by the kinsmen of the deceased, after sentence has been passed by the judges.
↑ 19گنتی 35:21
Ver. 21. Kill him. It seems, when the case was evident, he was not only permitted, but commanded to punish the criminal. Bonfrere. Deut. xix. 12. M.
↑ 21گنتی 35:25
Ver. 25. Delivered. Heb. "the multitude shall deliver the slayer." It seems the judges pronounced sentence, according to the votes of the people assembled; (C.) or the plurality of voices among the 21 judges decided the matter. Grot. H.
--- High priest. This mystically signified that our deliverance was to be effected by the death of Christ, the high priest and the anointed of God.
Ch. --- He rescued us from the hand of the revenger, the devil. Theod. q. 50. 51.
--- Before his death, the way of our true country was not open, nor secure. S.
Greg. hom 6. in Ezec. W. --- By this law, Moses shewed a horror for murder, and the respect due to the person of the high priest, during whose life even the involuntary murderer was obliged to keep himself retired in a city of refuge.
Masius. --- At the death of the pontiff, all Israel put on mourning, so that private injuries were to be forgotten, when the public had such cause for sorrow; and in the mean time the vengeance of kinsmen would relent. Maimon. More. iii. 40.
--- Murder was punished by the Greeks, in the days of Homer, with banishment, though sometimes this was remitted by the relations, for a sum of money. Iliad ix. C.
↑ 25گنتی 35:27
Ver. 27. Him. Custom explained this law, as giving leave to any person to inflict the punishment upon the wandering murderer, though the relation seem only to be specified. Grot. --- Some think, that to kill such a person was still criminal in the sight of God. But others believe that, as he had forfeited the privilege of an asylum, by absenting himself from it, (C.) the law subjected him to the same rigour with which he might have been treated before he came thither; (v. 19. H.) and provided proper moderation were observed, and malicious revenge avoided, no guilt would attach to him who executed the implied sentence of death. The Jews observe, that God allows us to revenge another sooner than ourselves, as there is less danger of excess or of delusion. C.
↑ 27گنتی 35:30
Ver. 30. Man. A person might be tried on such evidence. Deut. xix. 15.
↑ 30گنتی 35:32
Ver. 32. Cities. Heb. "you shall take no money to retire to a city of refuge, to return into his own country, till the death of the priest." The Sept. supply, "you shall take no redemption money, to permit (a voluntary murderer) to flee into a city of refuge, (nor of an involuntary one,) to return,"
&c. Grotius. --- The banished, may refer to people of the former description, who had gone away to screen themselves from persecution. But they could never be allowed to inhabit the country any more. Their presence would seem to defile it. H. --- "You shall not take money of him who has fled to a city of refuge, to suffer him to return home." Chaldee.
↑ 32گنتی 35:33
Ver. 33. Defile not. To inspire a greater horror for murder the earth was represented as defiled by blood, and only to be purified by the death of the criminal. Without shedding of blood, there is no remission. Heb. ix. 22. H. ---
On the same principle, our churches, &c. are deemed profane when murder, or some great indecencies, have been committed in them, so that they require a fresh consecration. C.
↑ 33لائسنس: 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