گنتی · IRV-UR
گنتی
5
بائبل کا متنمصنوعی آواز (AI)
फिर ख़ुदावन्द ने मूसा से कहा कि; “बनी — इस्राईल को हुक्म दे कि वह हर कोढ़ी को, और जिरयान के मरीज़ को, और जो मुर्दे की वजह से नापाक हो, उसको लश्करगाह से बाहर कर दें; مزید دیکھیں: احبار 21:1احبار 13:46گنتی 12:14ऐसों को चाहे वह मर्द हों या 'औरत, तुम निकाल कर उनको लश्करगाह के बाहर रख्खो ताकि वह उनकी लश्करगाह को जिसके बीच मैं रहता हूँ, नापाक न करें।” مزید دیکھیں: استثنا 23:14احبار 26:11-12گنتی 35:34चुनाँचे बनी — इस्राईल ने ऐसा ही किया और उनको निकाल कर लश्करगाह के बाहर रख्खा; जैसा ख़ुदावन्द ने मूसा को हुक्म दिया था वैसा ही बनी — इस्राईल ने किया। और ख़ुदावन्द ने मूसा से कहा कि; “बनी — इस्राईल से कह कि अगर कोई मर्द या 'औरत ख़ुदावन्द की हुक्म उदूली करके कोई ऐसा गुनाह करे जो आदमी करते हैं और क़ुसूरवार हो जाए, مزید دیکھیں: احبار 5:1-4احبار 5:14तो जो गुनाह उसने किया है वह उसका इक़रार करे, और अपनी तक़सीर के मु'आवज़े में पूरा दाम और उसमें पाँचवाँ हिस्सा और मिलकर उस शख़्स को दे जिसका उसने क़ुसूर किया है। مزید دیکھیں: احبار 5:5یشوع 7:19احبار 26:40लेकिन अगर उस शख़्स का कोई रिश्तेदार न हो जिसे उस तक़सीर का मु'आवज़ा दिया जाए, तो तक़सीर का जो मु'आवज़ा ख़ुदावन्द को दिया जाए वह काहिन का हो 'अलावा कफ़्फ़ारे के उस मेंढे के जिससे उसका कफ़्फ़ारा दिया जाए। مزید دیکھیں: احبار 6:6-7احبار 7:7احبار 25:25-26और जितनी पाक चीज़ें बनी इस्राईल उठाने की क़ुर्बानी के तौर पर काहिन के पास लाएँ वह उसी की हों। مزید دیکھیں: استثنا 18:3-4احبار 6:17-18احبار 7:6-14और हर शख़्स की पाक की हुई चीज़ें उसकी हों और जो चीज़ कोई शख़्स काहिन को दे वह भी उसी की हो।” مزید دیکھیں: احبار 10:13और ख़ुदावन्द ने मूसा से कहा कि “बनी इस्राईल से कह कि अगर किसी की बीवी गुमराह हो कर उससे बेवफ़ाई करे, مزید دیکھیں: گنتی 5:19-20امثال 2:16-17और कोई दूसरा आदमी उस 'औरत के साथ मुबाश्रत करे और उसके शौहर को मा'लूम न हो बल्कि यह उससे पोशीदा रहे, और वह नापाक हो गई हो लेकिन न तो कोई शाहिद ही और न वह 'ऐन फ़ेल के वक़्त पकड़ी गई हो। مزید دیکھیں: احبار 18:20احبار 20:10امثال 30:20और उसके शौहर के दिल में ग़ैरत आए: और वह अपनी बीवी से ग़ैरत खाने लगे हालाँकि वह नापाक हुई हो, या उसके शौहर के दिल में ग़ैरत आए और वह अपनी बीवी से ग़ैरत खाने लगे हालाँके वह नापाक नहीं हुई। مزید دیکھیں: غزل الغزلات 8:6امثال 6:34گنتی 5:30तो वह शख़्स अपनी बीवी को काहिन के पास हाज़िर करे, और उस 'औरत के चढ़ावे के लिए ऐफ़ा के दस्वें हिस्से के बराबर जौ का आटा लाए लेकिन उस पर न तेल डाले न लुबान रख्खे; क्यूँकि यह नज़्र की क़ुर्बानी ग़ैरत की है, या'नी यह यादगारी की नज़्र की क़ुर्बानी है जिससे गुनाह याद दिलाया जाता है। مزید دیکھیں: حزقی ایل 29:161 سلاطین 17:18احبار 5:11“तब काहिन उस 'औरत की नज़दीक लाकर ख़ुदावन्द के सामने खड़ी करे, مزید دیکھیں: احبار 1:3یرمیاہ 17:10مکاشفہ 2:22-23और काहिन मिट्टी के एक बासन में पाक पानी ले और घर के फ़र्श की गर्द लेकर उस पानी में डाले। مزید دیکھیں: خروج 30:18یوحنا 8:6گنتی 19:2-9फिर काहिन उस 'औरत को ख़ुदावन्द के सामने खड़ी करके उसके सिर के बाल खुलवा दे, और यादगारी की नज़्र की क़ुर्बानी को जो ग़ैरत की नज़्र की क़ुर्बानी है उसके हाथों पर धरे, और काहिन अपने हाथ में उस कड़वे पानी को ले जो ला'नत को लाता है। مزید دیکھیں: گنتی 5:15مکاشفہ 2:19-23واعظ 7:26फिर काहिन उस 'औरत को क़सम खिला कर कहे कि अगर किसी शख़्स ने तुझसे सुहबत नहीं की है और तू अपने शौहर की होती हुई नापाकी की तरफ़ माइल नहीं हुई, तो तू इस कड़वे पानी की तासीर से जो ला'नत लाता है बची रह। مزید دیکھیں: گنتی 5:12رومیوں 7:2متی 26:63लेकिन अगर तू अपने शौहर की होती हुई गुमराह होकर नापाक हो गई है और तेरे शौहर के 'अलावा किसी दूसरे शख़्स ने तुझ से सुहबत की है, مزید دیکھیں: گنتی 5:12तो काहिन उस 'औरत को ला'नत की क़सम खिला कर उससे कहे, कि ख़ुदावन्द तुझे तेरी क़ौम में तेरी रान को सड़ा कर और तेरे पेट को फुला कर ला'नत और फटकार का निशाना बनाए; مزید دیکھیں: 1 سموئیل 14:24نحمیاہ 10:29یشوع 6:26और यह पानी जो ला'नत लाता है तेरी अंतड़ियों में जा कर तेरे पेट को फुलाए और तेरी रान को सड़ाए। और 'औरत आमीन, आमीन कहे। مزید دیکھیں: زبور 109:18امثال 1:31استثنا 27:15-26“फिर काहिन उन ला'नतों को किसी किताब में लिख कर उनको उसी कड़वे पानी में धो डाले। مزید دیکھیں: ایوب 31:35یسعیاہ 43:25استثنا 31:19और वह कड़वा पानी जो ला'नत को लाता है उस 'औरत को पिलाए, और वह पानी जो ला'नत को लाता है उस 'औरत के पेट में जा कर कड़वा हो जाएगा। مزید دیکھیں: ملاکی 3:5زکریاہ 5:3-4और काहिन उस 'औरत के हाथ से ग़ैरत की नज़्र की क़ुर्बानी को लेकर ख़ुदावन्द के सामने उसको हिलाए, और उसे मज़बह के पास लाए, مزید دیکھیں: احبار 8:27گنتی 5:18گنتی 5:15फिर काहिन उस नज़्र की क़ुर्बानी में से उसकी यादगारी के तौर पर एक मुट्ठी लेकर उसे मज़बह पर जलाए, बाद उसके वह पानी उस 'औरत को पिलाए। مزید دیکھیں: احبار 2:2احبار 5:12احبار 2:9और जब वह उसे वह पानी पिला चुकेगा, तो ऐसा होगा कि अगर वह नापाक हुई और उसने अपने शौहर से बेवफ़ाई की, तो वह पानी जो ला'नत को लाता है उसके पेट में जा कर कड़वा हो जाएगा और उसका पेट फूल जाएगा और उसकी रान सड़ जाएगी; और वह 'औरत अपनी क़ौम में ला'नत का निशाना बनेगी। مزید دیکھیں: زکریاہ 8:13یرمیاہ 29:18یرمیاہ 42:18पर अगर वह नापाक नहीं हुई बल्कि पाक है, तो बे — इल्ज़ाम ठहरेगी और उससे औलाद होगी। مزید دیکھیں: 1 پطرس 1:72 کرنتھیوں 4:17زبور 113:9“ग़ैरत के बारे में यही शरा' है, चाहे 'औरत अपने शौहर की होती हुई गुमराह होकर नापाक हो जाए या मर्द पर ग़ैरत सवार हो, مزید دیکھیں: گنتی 5:19گنتی 5:12احبار 14:54-57और वह अपनी बीवी से ग़ैरत खाने लगे; ऐसे हाल में वह उस 'औरत को ख़ुदावन्द के आगे खड़ी करे और काहिन उस पर यह सारी शरी'अत 'अमल में लाए। तब मर्द गुनाह से बरी ठहरेगा और उस 'औरत का गुनाह उसी के सिर लगेगा।” مزید دیکھیں: احبار 20:10رومیوں 2:8-9احبار 20:17-20
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)17 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 5:2
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 2. Camp; in the midst of which God had fixed his tabernacle. See Lev. xvi.
16. Some pretend that these unclean persons were only excluded from the camp of the Lord, and from that of the Levites, which occupied 2000 cubits round the tabernacle. But God will not permit any of the camp to be defiled by such people. They were to absent themselves for seven days, and then wash themselves, &c. C. xix. 11. If lepers be excluded from the camp, how much more do heretics deserve to be cast out of the Church! Theod. q. 8. W.
↑ 2گنتی 5:3
Ver. 3. It. Heb. "their camps, in the midst of which I dwell." C.
↑ 3گنتی 5:6
Ver. 6. To commit, against one another, v. 7. S. Aug. q. 9. When the thing is secret, so that the judges cannot take cognizance of it, the offender must nevertheless abide by the decision of the priest. Moses condemns him who had stolen an ox to restore it with another, or even to give five oxen, if he have not the one stolen in his possession. Ex. xxii. 1. 4. H. --- Here to reward the sincerity of the man, who confesses his private fault, he only requires the thing itself to be restored, with a fifth part besides. C. --- Negligence, not with contempt; (M.) though he knows that he is transgressing the divine and natural law. T.
↑ 6گنتی 5:7
Ver. 7. Shall confess. This confession and satisfaction, ordained in the old law, was a figure of the sacrament of penance. Ch. --- A special confession of their sin, with satisfaction, and a sacrifice, are required. So Christ orders us to lay open our consciences to his priests. S. John.
xx., &c. W.
↑ 7گنتی 5:8
Ver. 8. But if. Moses does not mention this case. Lev. vi. 2, 5. Here he determines that the heirs, if known, must be entitled to the restitution. A Hebrew could not die without an heir; but a proselyte might, and then restitution was to be made to God. The Rabbins say, that when the person injured was already dead, the offender took 10 persons with him to the grave of the deceased, and said, "I have sinned against the Lord and against N.; I have injured him thus. "
After which he gave what was due to his heirs; or, if none could be found, to the house of judgment or the judges, who might restore it, if any claimant appeared afterwards.
↑ 8گنتی 5:9
Ver. 9. First-fruits; ( teruman, ) a term which comprises also voluntary oblations of all sorts, and the parts of the victims which belong to the priests; unless the person offering expressed a different intention. C.
↑ 9گنتی 5:14
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 14. The spirit of jealousy, &c. This ordinance was designed to clear the innocent, and to prevent jealous husbands from doing mischief to their wives: as likewise to give all a horror of adultery, by punishing it in so remarkable a manner. Ch. --- The spirit of jealousy, of fear, &c.
denotes those passions of the soul. This very remarkable law of Moses suited the genius of his people, (C.) and tended greatly to restrain the infidelity of the married couple, and the fury of suspicious husbands. Theod. q. 10. God was pleased, by a continual miracle, to manifest the truth, on this occasion, provided the husband were not also guilty: for in that case, the Rabbins assert, the waters had no effect. They relate many particularities, which seem contrary to Philo and Josephus, who inform us that the trial was still made in their time, though the former writers pretend that it was disused, on account of the many adulteries which were committed, in the age preceding the destruction of the temple by Titus. They say that the person who had committed the crime with the woman, died at the same time that the bitter waters put an end to her existence.
When the suspected person was brought before the Sanhedrim, they tried, by all means, to extort a confession from her. But if she persisted in maintaining her innocence, they made her stand in black, before the eastern gate of the court, denouncing to her what she had to expect. If she answered Amen, the priest wrote the imprecations (ver. 19-22,) on vellum, with ink, which had no mixture of vitriol in it; and taking water from the laver, and dust from the court, with something bitter, like wormwood, effaced the writing in a new earthen vessel; while another priest tore her garments as far as the breast, and tied them up with an Egyptian cord, to remind her of the miracles wrought by God.
If she confessed the crime before the writing was effaced, she was to be repudiated, without any dowry; or, if she kept company with a suspected person, contrary to her husband's admonition, after she had come off victorious from drinking the bitter waters, she was subjected to the same punishment, and could not demand to be admitted any more to make the miraculous experiment. See Selden, Uxor. iii. 13.
↑ 14گنتی 5:15
Ver. 15. Measure, ( sati). Heb. and Sept. "epha," of which the measure was only one-third. C. ---
Oil, &c. These were rejected in sacrifices for sin. Lev. v. 11. Jealous husbands have no sentiments of commiseration, or of sweetness; (H.) nor can any experience the emotions of joy, while they are in such a situation. T.
↑ 15گنتی 5:17–18
Ver. 17---18. Holy water, destined for sacred uses, which is called most bitter, v.
18, (M.) and cursed, (v. 22,) on account of the imprecations used to detect the guilty. W. --- Earth, to shew the woman, that if she had been unfaithful, she deserved to be trodden upon as dung. Ecclus. ix. 10.
--- Head, that she may remember all is naked before the Lord. M. --- Heb. may signify, "he shall cut the hair of her head," (see Lev. x. 6. C.) or take off her veil.
Joseph. iii. 10. H. ---
Remembrance, by which God was requested to manifest the truth, either by punishing or by rewarding the woman, v. 15, 28. M. --- Bitter, either on account of the wormwood, or because of their effects on the guilty. C.
↑ 17گنتی 5:19
Ver. 19. Adjure. The woman was put to her oath. Josephus. H.
↑ 19گنتی 5:21
Ver. 21. Curse. Heb. "an object of execration, and an oath," &c. so that people can wish no greater misfortune to befall any one, than what thou shalt endure.
H.
↑ 21گنتی 5:22
Ver. 22. Amen. Our Saviour often uses this form, to confirm what he says, verily, truly. The woman gives her assent to what had been proposed, "so be it." C.
↑ 22گنتی 5:23
Ver. 23. Book. Heb. sepher, may also denote a board covered with wax, which was used as one of the most ancient modes of writing. C. --- Josephus says, the priest wrote the name of God on parchment, and washed it out in the bitter waters.
↑ 23گنتی 5:24
Ver. 24. Up. Heb. "and the water, which causeth the malediction, shall enter into her, bitter."
According to Josephus, the jealous husband threw first a handful of the gomer of barley flour, upon the altar, and gave the rest to the priest; and after the other ceremonies were finished, the woman drunk the water, and either had a son within ten months, or died with the marks of infamy.
B. iii. 11. Edit. Bern. Some Rabbins say she became livid and rotten, though she might linger on part of the year. Sotæ iii. But if she proved innocent, she acquired fresh beauty and health, and was delivered with ease of a son.
Maimon. H.
↑ 24گنتی 5:27
Ver. 27. Through her. Heb. "into her," exerting all their efficacy.
↑ 27گنتی 5:28
Ver. 28. Children, that her husband may love her the more, and she may receive some compensation, for the stain thrown upon her character. M. --- We do not read in Scripture that any was ever subjected to this trial. The method of giving a bill of divorce was more easy. C.
↑ 28گنتی 5:31
Ver. 31. Blameless. To act in conformity with God's injunctions could not be reprehensible. But it would have been certainly criminal to tempt God in this manner, in order to discover a secret offence, if he had not authorized it expressly. If the husband wished to avoid the displeasure of God, he was bound to banish from his heart all malice, rash judgments, &c. The permission here granted, was owing to the hardness of heart of this stiff-necked people, as well as the laws regarding divorces and retaliation. Women, being of a more fickle and suspicious temper, are not indulged with the privilege of divorcing their husbands, or of making them drink the waters of jealousy. But if a man were taken in the act of adultery, he was put to death, Leviticus xx. 10.
The crime is equal in both parties. "The husband, says Lactantius, (de V. Cultu.
xxiii.) ought, by the regularity of his conduct, to shew his wife what she owes him. For it is very unjust to exact from another, what you do not practise yourself. This injustice is the cause of the disorders, into which married women sometimes fall. They are vexed at being obliged to continue faithful to those, who will not be so to them." The Romans would not allow wives to bring an action against their husbands. "You would kill, with impunity, your wife taken in adultery, without any trial, said Cato, and she would not dare to touch you with her finger, if you fell into the same crime."
Gell. x. 23. The authority which was given to husbands over their wives, was deemed a sufficient restraint; and men being obliged to be often from home, and in company, would have been exposed to continual alarms, from the suspicious temper of their wives, if they had been subjected to the like trials.
C. --- In latter ages, however, the Jewish ladies began to assume the right of divorcing their husbands, in imitation of Salome, sister of Herod the great, and of Herodias, his grand-daughter. Matt. xiv. 3. Josep. Ant. xv. 11. xviii. 7. Grotius supposes that the Samaritan woman had divorced her five husbands. Jo. iv.
18. But this being contrary to the law, her first marriage alone subsisted. H. ---
Her iniquity, in giving her husband any grounds of suspicion.
The Rabbins observe, that he was bound first to admonish her, before witnesses, not to keep company with people of bad character; and if he could bring witnesses that she had been found afterwards with them for ever so short a time, he might have the remedy of the law. The pagans maintained, that several of their fountains and rivers had the power of disclosing and punishing perjury. Polemon mentions a fountain of this nature in Sicily; and Solinus (C.
xi.) says, that one in Sardinia caused the perjured to go blind. The waters of the Styx were greatly feared on this account. Hesiod, Theog. 783. Tatitus (vii.
20,) mentions some other fountains, which had the same effects as the bitter waters. C. --- The various ordeal trials which were formerly in use, were probably established in imitation of this law of Moses; but not having the same authority or sanction, they were in danger of being looked upon as superstitious. H.
↑ 31لائسنس: 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