زبور · IRV-UR
زبور
109
بائبل کا متنمصنوعی آواز (AI)
ऐ ख़ुदा मेरे महमूद ख़ामोश न रह! مزید دیکھیں: زبور 28:1زبور 83:1استثنا 10:21क्यूँकि शरीरों और दग़ाबाज़ों ने मेरे ख़िलाफ़ मुँह खोला है, उन्होंने झूठी ज़बान से मुझ से बातें की हैं। مزید دیکھیں: زبور 52:4امثال 6:17زبور 120:2-3उन्होंने 'अदावत की बातों से मुझे घेर लिया, और बे वजह मुझ से लड़े हैं। مزید دیکھیں: زبور 69:4زبور 35:7زبور 88:17वह मेरी मुहब्बत की वजह से मेरे मुख़ालिफ़ हैं, लेकिन मैं तो बस दुआ करता हूँ। مزید دیکھیں: زبور 38:20لوقا 23:34زبور 69:12-13उन्होंने नेकी के बदले मुझ से बदी की है, और मेरी मुहब्बत के बदले' अदावत। مزید دیکھیں: زبور 38:20امثال 17:13زبور 35:7-12तू किसी शरीर आदमी को उस पर मुक़र्रर कर दे और कोई मुख़ालिफ़ उनके दहने हाथ खड़ा रहे مزید دیکھیں: زکریاہ 3:1متی 5:25متی 27:4जब उसकी 'अदालत हो तो वह मुजरिम ठहरे, और उसकी दुआ भी गुनाह गिनी जाए! مزید دیکھیں: امثال 28:9امثال 21:27امثال 15:8उसकी उम्र कोताह हो जाए, और उसका मन्सब कोई दूसरा ले ले! مزید دیکھیں: زبور 55:23اعمال 1:16-26متی 27:5उसके बच्चे यतीम हो जाएँ, और उसकी बीवी बेवा हो जाए! مزید دیکھیں: خروج 22:24یرمیاہ 18:21نوحہ 5:3उसके बच्चे आवारा होकर भीक माँगे; उनको अपने वीरान मकामों से दूर जाकर टुकड़े माँगना पड़ें! مزید دیکھیں: پیدایش 4:12-14زبور 37:252 سلاطین 5:27क़र्ज़ के तलबगार उसका सब कुछ छीन ले, और परदेसी उसकी कमाई लूट लें। مزید دیکھیں: ایوب 5:5استثنا 28:29استثنا 28:33-34कोई न हो जो उस पर शफ़क़त करे, न कोई उसके यतीम बच्चों पर तरस खाए! مزید دیکھیں: زبور 137:8-9لوقا 6:38یعقوب 2:13उसकी नसल कट जाए, और दूसरी नसल में उनका नाम मिटा दिया जाए! مزید دیکھیں: امثال 10:7ایوب 18:19زبور 37:28उसके बाप — दादा की बदी ख़ुदावन्द के सामने याद रहे, और उसकी माँ का गुनाह मिटाया न जाए! مزید دیکھیں: خروج 20:5نحمیاہ 4:5یرمیاہ 18:23वह बराबर ख़ुदावन्द के सामने रहें, ताकि वह ज़मीन पर से उनका ज़िक्र मिटा दे! مزید دیکھیں: زبور 34:16ایوب 18:17زبور 90:8इसलिए कि उसने रहम करना याद नरख्खा, लेकिन ग़रीब और मुहताज और शिकस्तादिल को सताया, ताकि उनको मार डाले। مزید دیکھیں: زبور 34:18یعقوب 2:13متی 18:33-35बल्कि ला'नत करना उसे पसंद था, इसलिए वही उस पर आ पड़ी; और दुआ देना उसे पसन्द न था, इसलिए वह उससे दूर रही مزید دیکھیں: متی 7:2امثال 14:14حزقی ایل 35:6उसने ला'नत को अपनी पोशाक की तरह पहना, और वह पानी की तरह उसके बातिन में, और तेल की तरह उसकी हड़िडयों में समा गई। مزید دیکھیں: زبور 73:6گنتی 5:22متی 27:3-5वह उसके लिए उस पोशाक की तरह हो जिसे वह पहनता है, और उस पटके की जगह, जिससे वह अपनी कमर कसे रहता है। مزید دیکھیں: زبور 109:29زبور 35:26زبور 132:18ख़ुदावन्द की तरफ़ से मेरे मुख़ालिफ़ों का, और मेरी जान को बुरा कहने वालों का यही बदला है! مزید دیکھیں: 2 تیمتھیس 4:14زبور 94:231 سلاطین 2:44लेकिन ऐ मालिक ख़ुदावन्द, अपने नाम की ख़ातिर मुझ पर एहसान कर; मुझे छुड़ा क्यूँकि तेरी शफ़क़त खू़ब है! مزید دیکھیں: زبور 31:3زبور 69:16زبور 63:3इसलिए कि मैं ग़रीब और मुहताज हूँ, और मेरा दिल मेरे पहलू में ज़ख़्मी है। مزید دیکھیں: زبور 40:17زبور 86:1زبور 102:4मैं ढलते साये की तरह जाता रहा; मैंटिड्डी की तरह उड़ा दिया गया। مزید دیکھیں: خروج 10:19زبور 102:10-111 تواریخ 29:15फ़ाक़ा करते करते मेरे घुटने कमज़ोर हो गए, और चिकनाई की कमी से मेरा जिस्म सूख गया। مزید دیکھیں: زبور 22:14متی 4:2زبور 32:3-4मैं उनकी मलामत का निशाना बन गया हूँ जब वह मुझे देखते हैं तो सिर हिलाते हैं। مزید دیکھیں: زبور 22:6-7رومیوں 15:3زبور 69:19-20ऐ ख़ुदावन्द मेरे ख़ुदा, मेरी मदद कर! अपनी शफ़क़त के मुताबिक़ मुझे बचा ले। مزید دیکھیں: زبور 119:86زبور 57:1عبرانیوں 5:7ताकि वह जान लें कि इसमें तेरा हाथ है, और तू ही ने ऐ ख़ुदावन्द, यह किया है! مزید دیکھیں: ایوب 37:71 سلاطین 18:36-37خروج 8:19वह ला'नत करते रहें, लेकिन तू बरकत दे! वह जब उठेगे तो शर्मिन्दा होंगे, लेकिन तेरा बन्दा ख़ुश होगा! مزید دیکھیں: گنتی 23:20یوحنا 16:22زبور 109:17मेरे मुख़ालिफ़ ज़िल्लत से मुलब्बस हो जाएँ और अपनी ही शर्मिन्दगी की चादर की तरह ओढ़ लें। مزید دیکھیں: زبور 132:18زبور 35:26ایوب 8:22मैं अपने मुँह से ख़ुदावन्द का बड़ा शुक्र करूँगा, बल्कि बड़ी भीड़ में उसकी हम्द करूँगा। مزید دیکھیں: زبور 111:1زبور 35:18زبور 22:22-25क्यूँकि वह मोहताज के दहने हाथ खड़ा होगा, ताकि उसकी जान पर फ़तवा देने वालों से उसे रिहाई दे। مزید دیکھیں: زبور 121:5زبور 16:8یسعیاہ 54:17
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)25 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
ڈوئے-ریمز نمبرنگ: زبور 108
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
باب کا تعارف
PSALM CVIII. (DEUS LAUDEM MEAM.)
David, in the person of Christ, prayeth against his persecutors; more especially the traitor Judas; foretelling and approving his just punishment for his obstinacy in sin and final impenitence.
زبور 108:1
Ver. 1. David. S. Peter attributes it to him, and gives us the key to this psalm, by applying (v. 8.) to the traitor Judas. Acts i. 16, 20. Bert. T. vii. --- Our Saviour seems to allude to it, when he styles Judas, the son of perdition. Jo. xvii. 8. It may also have a reference to Doeg, or Achitophel, who were his forerunners.
Ven. Bede thinks it was composed by the Machabees, against apostates. The Church used it in the deposition of bishops, and against usurpers of ecclesiastical goods: (Grot.) and, in times of ignorance, some thought hereby to discover thieves.
The style is very vehement, (C.) containing the sentence pronounced by the sovereign judge against the reprobate. H.
↑ 1زبور 108:2
Ver. 2. Praise. Heb. "God of my praise," (C.) whom I always adore, under every dispensation of Providence. H. --- Yet the original may agree with the Vulg. and Christ desires to be glorified, (Jo. xii. 23. and xvii. 5. Bert.) and styles his passion, his praise. Theod. --- David appeals to God's judgment. C. --- Man.
The Pharisees, &c. endeavoured to entangle Christ. Matt. xxii. W.
↑ 2زبور 108:3
Ver. 3. Cause. Or provocation. H. --- So Catiline gratuito potius malus quam crudelis erat.
Sallust. --- The sanctity of Jesus Christ could not be overwhelmed, or hidden, (H.) even with the torrent of abuse thrown upon him.
↑ 3زبور 108:4
Ver. 4. Detracted. Heb. and Sept. "calumniated," as v. 20. and 29. C. --- Prayer.
Jesus Christ prayed for his enemies, (Lu. xxiii. 34. Flam.) and did many good works for the benefit of all. Jo.
x. 32. Acts x. 38. David had also signalized himself in the defence of his country, and yet was banished. He shews that he was animated with the perfect spirit of the gospel, though the law permitted retaliation. Ex. xxi. 24. C.
↑ 4زبور 108:6
Ver. 6. Set thou the sinner over him, &c. Give to the devil, that arch-sinner, power over him: let him enter into him, and possess him. The imprecations contained in the thirty verses of this psalm, are opposed to the thirty pieces of silver for which Judas betrayed our Lord: and are to be taken as prophetic denunciations of the evils that should befall the traitor, and his accomplices, the Jews; and not properly as curses. Ch. --- The devil entered into Judas, (Jo.
xiii. 2. C.) who hung himself in despair. W. --- The Jews were abandoned over to cruel masters, as Doeg and Achitophel presently perished. Ps. li. 5. It was customary at trials, for a satan, or "adversary," to be stationed at the right hand of the accused. Zac. iii. 1. C.
↑ 6زبور 108:7
Ver. 7. Prayer. Or may his supplication to judges for pardon irritate them, (C.) and let it not move God to mercy any more than a sin. M. --- God rejects such prayers as are destitute of the proper conditions, as he did those of Antiochus, (S. Aug. C.) and they are a fresh sin. Bert. ---
Yet the prayer of a sinner is not so, when he acts sincerely. H.
↑ 7زبور 108:8
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 8. Bishopric. Episkopen, "inspection or pre-eminence" of any kind. Judas lost his spiritual office, and the Jews all dominion in a very short time. S. Peter quotes this passage, and only the Socinians will assert that he does not adhere to the literal sense. Bert. --- The apostleship (W.) was given to S.
Matthias. C. --- The priesthood of Aaron was forced to give place to that of Melchisedech. M.
↑ 8زبور 108:9
Ver. 9. Wisdom. Judas was married, (S. Aug.) and stole for his family; (Lyran.) though as the Scripture is silent, S. Chrys. believes the contrary. M. --- The synagogue being rejected, the Jews are in a manner orphans. C. --- The posterity of persecutors prosper not long. W. --- All sorts of imprecations are used that some may fall upon the guilty. Geneb. M.
↑ 9زبور 108:10
Ver. 10. Out. Heb. "seek." S. Jer. "be sought after," which implies that the are rejected.
Houbig. --- The being reduced to beg, is terrible to one who has been brought up in a better manner. --- Dwellings. Sept. (M.) and S. Jer. "ruins." The Jews were forbidden to weep over the ruins of Jerusalem, and are become vagabonds. C.
↑ 10زبور 108:11
Ver. 11. Usurer. The Romans forced the miserable Jews to pay taxes, and Domitian banished them from Rome, to live in a wood, where their furniture was only a basket and some hay, and their wives came to beg.
Cophino fænoque relicto
Arcanam Judæa tremens mendicat in aurem. Juv. Sat. xi. 540. C.
--- At the last siege, some of their bodies were ripped open, to discover the gold which they might have swallowed. Joseph. Bel. vi. 15. See Deut. xxiv. 10.
M.
↑ 11زبور 108:13
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 13. In one. Heb. "another." Let none remember them. The ruin of Jerusalem took place within forty years time. C. --- Arch-heretics are not long followed; their disciples make fresh discoveries. W.
↑ 13زبور 108:14
Ver. 14. Out. As children derive great advantages from the piety of their parents, so they also feel the punishment of their crimes, when they imitate them. Deut. xxiv. 16. Ezec. xviii. 20. If they share in the afflictions of their family, and are free from sin, this must be considered as a trial, and they will be amply rewarded in a future world. God is the arbiter of the life and death of all. External miseries may afflict both the just and sinners; but the motive for their being sent is very different. The Jews prayed, Let his blood be upon us, and upon our children; (Matt. xxvii.
25.) and they became chargeable with all the crimes of their ancestors. Matt.
xxiii. 35. C.
↑ 14زبور 108:15
Ver. 15. They. Iniquities, (H.) or may the sinners be "against the Lord," and He against them.
Lev. xxvi. 21. C.
↑ 15زبور 108:16
Ver. 16. Mercy. Therefore he, the chief, and each of his adherents, can expect to find no mercy.
Jam. ii. 13. H. --- By the most crying injustice, the Jews put to death, the man of sorrows, (C.) who had been pleased to assume our nature, and had not where to lay his head. Lu. ix. 58. M.
↑ 16زبور 108:18
Ver. 18. Bones. This strikingly describes the malediction of a person who has swallowed iniquity like water. Job xv. 16. Prov. iv. 17. The Jews had spoken ill of Christ, and of his disciples. Matt. xxvii. 25. Jo. ix. 17. C. --- Let all who delight in cursing, attend to this sentence.
W. --- They like those things, which bring both temporal and eternal misery. M.
↑ 18زبور 108:20
Ver. 20. Work. They effect their own ruin. H. --- The Jews pretended to act for the glory of God, being influenced with a zeal with knowledge. Some translate,
"let such be the recompense;"
which is not amiss. Bert.
↑ 20زبور 108:21
Ver. 21. With me. Many ancient psalters supply, "thy mercy," with the Arab. C.
--- Grace must always accompany our endeavours. 1 Cor. xv. 10. Bert.
↑ 21زبور 108:22
Ver. 22. Within me. In the garden. Christ did penance for sin all his life. He wept over Jerusalem. Lu. xix. 41. H.
↑ 22زبور 108:23
Ver. 23. Locusts. David was forced to wander about. Christ continually sought after the lost sheep, (C.) and was hurried to different tribunals. M. --- S. Jerom applies this to the Jews, and S.
Aug. to Christians under persecution. C.
↑ 23زبور 108:24
Ver. 24. For oil, propter oleum. The meaning is, my flesh is changed, being perfectly emaciated, and dried up, as having lost all its oil, or fatness. Ch. ---
Or, "on account of the privation of perfumes," (Bert.) which the Jews looked upon as necessary. David and Jesus Christ were exposed to many inconveniences.
↑ 24زبور 108:25
Ver. 25. Heads, and saying, Vah, &c. (Matt. xxvii. 40.) as Semei insulted David, (2 K. xvi. 5.
C.) though he is not said to have shaken his head, for which reason the prophecy may rather relate solely to Christ. Bert. --- "To pay our ransom, he was crucified; to be crucified, he was despised; and to be despised, he appeared in a state of abjection." S. Aug. --- These three steps were requisite, as the Jews would never have dared to lay hands on him, if he had appeared in glory.
Bert.
↑ 25زبور 108:27
Ver. 27. It. My suffering, (Bert.) or deliverance. C. --- Jesus Christ prays for a glorious resurrection, and that his enemies may be covered with all possible confusion. W.
↑ 27زبور 108:29
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 29. Cloak. Diplois, means the outward robe. Heb. mehil. H. Gal. iii. 13. ---
"The cross of Jesus Christ shall be the glory of believers, and the confusion of infidels." S. Leo, ser. xviii. de pas. --- A salutary and inward shame may be of great advantage. H. --- Christ prays that his enemies may feel such a sorrow, and be converted. S. Jerom --- "He speaks not against, but in favour of, the Jews." S. Aug. C.
↑ 29زبور 108:30
Ver. 30. Many. In the Catholic Church, (H.) till the end of the world. C.
↑ 30زبور 108:31
Ver. 31. My. Heb. "his soul from the judges," Pilate and the Jews, (C.) particularly the Sanhedrim. How many still continue to persecute Christ, and do not tremble! Bert.
↑ 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