زبور · IRV-UR
زبور
139
بائبل کا متنمصنوعی آواز (AI)
ऐ ख़ुदावन्द! तूने मुझे जाँच लिया और पहचान लिया। مزید دیکھیں: عبرانیوں 4:13یرمیاہ 12:3یرمیاہ 17:9-10तू मेरा उठना बैठना जानता है; तू मेरे ख़याल को दूर से समझ लेता है। مزید دیکھیں: متی 9:42 سلاطین 19:27یسعیاہ 37:28तू मेरे रास्ते की और मेरी ख़्वाबगाह की छान बीन करता है, और मेरे सब चाल चलन से वाक़िफ़ है। مزید دیکھیں: یرمیاہ 23:24ایوب 31:4پیدایش 28:10-17देख! मेरी ज़बान पर कोई ऐसी बात नहीं, जिसे तू ऐ ख़ुदावन्द पूरे तौर पर न जानता हो। مزید دیکھیں: عبرانیوں 4:12-13زبور 19:14زبور 50:19-21तूने मुझे आगे पीछे से घेर रखा है, और तेरा हाथ मुझ पर है। مزید دیکھیں: زبور 34:7استثنا 33:27مکاشفہ 1:17यह इरफ़ान मेरे लिए बहुत 'अजीब है; यह बुलन्द है, मैं इस तक पहुँच नहीं सकता। مزید دیکھیں: رومیوں 11:33ایوب 42:3ایوب 11:7-9मैं तेरी रूह से बचकर कहाँ जाऊँ? या तेरे सामने से किधर भागूँ? مزید دیکھیں: یرمیاہ 23:23-24یوناہ 1:3یوناہ 1:10अगर आसमान पर चढ़ जाऊँ, तो तू वहाँ है। अगर मैं पाताल में बिस्तर बिछाऊँ, तो देख तू वहाँ भी है! مزید دیکھیں: عاموس 9:2-4یوناہ 2:2ایوب 34:21-22अगर मैं सुबह के पर लगाकर, समन्दर की इन्तिहा में जा बसूँ, مزید دیکھیں: زبور 19:6زبور 74:16-17ملاکی 4:2तो वहाँ भी तेरा हाथ मेरी राहनुमाई करेगा, और तेरा दहना हाथ मुझे संभालेगा। مزید دیکھیں: زبور 23:3یسعیاہ 41:13زبور 73:23अगर मैं कहूँ कि यक़ीनन तारीकी मुझे छिपा लेगी, और मेरी चारों तरफ़ का उजाला रात बन जाएगा। مزید دیکھیں: ایوب 12:22یرمیاہ 23:24زبور 94:7तो अँधेरा भी तुझ से छिपा नहीं सकता, बल्कि रात भी दिन की तरह रोशन है; अँधेरा और उजाला दोनों एक जैसे हैं। مزید دیکھیں: دانی ایل 2:22ایوب 34:22خروج 20:21क्यूँकि मेरे दिल को तू ही ने बनाया; मेरी माँ के पेट में तू ही ने मुझे सूरत बख़्शी। مزید دیکھیں: یرمیاہ 1:5زبور 119:73یسعیاہ 44:2मैं तेरा शुक्र करूँगा, क्यूँकि मैं 'अजीबओ — ग़रीब तौर से बना हूँ। तेरे काम हैरत अंगेज़ हैं मेरा दिल इसे खू़ब जानता है। مزید دیکھیں: پیدایش 1:26-27زبور 111:2زبور 104:24जब मैं पोशीदगी में बन रहा था, और ज़मीन के तह में 'अजीब तौर से मुरतब हो रहा था, तो मेरा क़ालिब तुझ से छिपा न था। مزید دیکھیں: واعظ 11:5زبور 139:13ایوب 10:8-11तेरी आँखों ने मेरे बेतरतीब माद्दे को देखा, और जो दिन मेरे लिए मुक़र्रर थे, वह सब तेरी किताब में लिखे थे; जब कि एक भी वुजूद में न आया था। مزید دیکھیں: زبور 56:8ملاکی 3:16مکاشفہ 20:12ऐ ख़ुदा! तेरे ख़याल मेरे लिए कैसे बेशबहा हैं। उनका मजमूआ कैसा बड़ा है! مزید دیکھیں: زبور 40:5یرمیاہ 29:11یسعیاہ 55:8-9अगर मैं उनको गिनूँ तो वह शुमार में रेत से भी ज़्यादा हैं। जाग उठते ही तुझे अपने साथ पाता हूँ। مزید دیکھیں: زبور 3:5زبور 139:3زبور 40:5ऐ ख़ुदा! काश के तू शरीर को क़त्ल करे। इसलिए ऐ ख़ूनख़्वारो! मेरे पास से दूर हो जाओ। مزید دیکھیں: زبور 119:115زبور 5:6یسعیاہ 11:4क्यूँकि वह शरारत से तेरे ख़िलाफ़ बातें करते हैं: और तेरे दुश्मन तेरा नाम बेफ़ायदा लेते हैं। مزید دیکھیں: یہوداہ 1:15خروج 20:7زبور 74:18ऐ ख़ुदावन्द! क्या मैं तुझ से 'अदावत रखने वालों से 'अदावत नहीं रखता, और क्या मैं तेरे मुख़ालिफ़ों से बेज़ार नहीं हूँ? مزید دیکھیں: زبور 119:158زبور 31:6مکاشفہ 2:2मुझे उनसे पूरी 'अदावत है, मैं उनको अपने दुश्मन समझता हूँ। مزید دیکھیں: لوقا 14:26زبور 101:3-8ऐ ख़ुदा, तू मुझे जाँच और मेरे दिल को पहचान। मुझे आज़मा और मेरे ख़यालों को जान ले! مزید دیکھیں: زبور 26:2ایوب 31:61 پطرس 1:7और देख कि मुझ में कोई बुरा चाल चलन तो नहीं, और मुझ को हमेशा की राह में ले चल! مزید دیکھیں: زبور 143:10یرمیاہ 17:9-10زبور 25:8-9
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)21 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
ڈوئے-ریمز نمبرنگ: زبور 138
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 CXXXVIII. (DOMINE PROBASTI.)
God's special providence over his servants.
زبور 138:1
Ver. 1. David. Some Greek copies add, "a psalm or alleluia of Zacharias in the dispersion,"
when the Israelites were at Babylon. But Theodoret greatly disapproves of those additions, and explains this psalm of king Josias, while others refer it to David, though it may have no reference to any historical fact, being designed to praise the knowledge of God. C. --- It is the most beautiful and sublime piece in all the psalter. Abenezra. --- Proved me. God makes trial of his servants, to let them know themselves, as all thing are open to him. W. --- Me. Houbigant supplies the omission in Heb. "hast known." --- Up. Or all the occurrences of my life. Lam. iii.
63. H. --- The expression is similar to that of coming in and going out. Acts i.
21. This may be explained of Christ, whose sufferings and resurrection were foreseen. C. --- God sounds the very heart. Jer. xvii. 9. Rom. viii. 27. Bert.
↑ 1زبور 138:3
Ver. 3. Off. Before they were formed. S. Chrys. --- Line. Or the measure of my life and actions.
C. --- Heb. "my lying down," alluding to hares, &c. which are followed to their resting places.
Houbig. --- Some read, "my direction," (S. Hil. &c.) or "limit." S. Aug. C. --- The utmost extent of my intention, and the words yet unuttered, are not unknown to thee. W.
↑ 3زبور 138:4
Ver. 4. No speech, &c. viz. unknown to thee: or when there is no speech in my tongue, yet my whole interior and my most secret thoughts are known to thee.
Ch. --- Sept. Vat. "no evil speech."
Ald. "no deceit." Bert.
↑ 4زبور 138:5
Ver. 5. Last. Heb. "what are behind and before:" or, joining it with the sequel,
"thou hast formed behind," &c. which seems not so noble. Bert. --- See Job x.
18. --- Chal. "thou hast afflicted me before and behind, and hast stricken me with thy hand." Hence the Rabbins have ridiculously inferred that God reduced the extraordinary size of Adam after his sin to 100 cubits! The sense of the Chal. may be adopted, though the hand upon me, in Heb. may also signify the divine protection Ps. lxxix. 18. C.
↑ 5زبور 138:6
Ver. 6. To me. Lit. "from me," ex me. Heb. "above me," (H.) or "more than I,"
(Houbig.) which seems little. "The knowledge which thou hast of me is admirable." Bert. --- To consider attentively the workmanship of man, we shall be filled with astonishment, (M.) as the Jews explain this passage, (C.) and as the Vulg. seems to intimate. H. --- The formation of the body, and its union with the soul, are truly astonishing. This gives the highest idea of the divine wisdom. H. --- By experience we are convinced that his knowledge surpasses our comprehension. W.
↑ 6زبور 138:7
Ver. 7. Face? or anger. S. Aug. Chal. C. Is. xxx. 28. M. --- The power of God extends every where. Wisd. i. 7. C. --- The third divine person is truly God, and immense. S. Jer. --- As God's knowledge comprehends every thing, so his presence reaches to all. W.
↑ 7زبور 138:8
Ver. 8. Descend. Heb. "make my bed the grave or hell." Job xvii. 13. The living and the dead are equally in God's power. C.
↑ 8زبور 138:9
Ver. 9. In the morning. Shachar is so rendered by S. Jer. H. --- Some would understand "the black eagle," (Lyran.) or the east, (Orig.) or aurora. The poets assign wings to the sun, &c. Mal.
iv. 2. C.
↑ 9زبور 138:11
Ver. 11. Cover. Lit. "tread me under foot," conculcabunt. H. --- Heb. "shall cover or be my aurora." C. --- Pleasures of the most secret kind. All is naked before God. H. --- The prophet speaks in the name of all who are curious, that darkness itself cannot hide any thing from him.
W. --- He seems also to represent one who seeks to avoid being seen in his pleasures. Bert. ---
Heb. "around me." But it also has the former meaning, and shews that if we seek to indulge ourselves in darkness, it will be all in vain. M.
↑ 11زبور 138:12
Ver. 12. Thereof. Alluding to day and night. Bert.
↑ 12زبور 138:13
Ver. 13. Reins, and interior. Theod. --- Nothing seems more hidden than a man's entrails, or a child in his mother's womb, who is formed by God, v. 16. 2
Machabees vii. 22. W. --- Protected.
Heb. "covered," which may also mean formed. Bert.
↑ 13زبور 138:14
Ver. 14. Magnified. Chal. and S. Jer. "hast magnified me." Heb. seems less correct, "I have been terribly magnified," though the sense is much the same.
Bert. --- I have been stricken with awe and astonishment at thy works. C.
↑ 14زبور 138:15
Ver. 15. Bone. Heb. "substance." --- And my. Heb. "and curiously wrought."
Prot. H. --- Sept.
have read rather differently, and give a very good sense; "and is my substance in?" &c. Most explain this also of the embryo. But it seems rather to refer to the corpse in the grave. Ps. lxii.
10. C. Bert.
↑ 15زبور 138:16
Ver. 16. My imperfect being, &c. viz. When I was as yet but an embryo, in my mother's womb; and even then, in the book of thy knowledge, all the parts and members of my body were exactly set down; which by succession of days were formed, and brought to perfection; and no one of them but what was fashioned by thee. Ch. --- Or none shall return from the grave, nemo in eis.
Bert. --- No man can form the body. Job x. 8. W. --- None of these days, (H.) or men, shall escape thee, (C.) or "live for ever." Syr. --- The embryo is formed successively, but nothing yet appears of what it shall be. Petau. --- Prot. "in thy book all my members (marg. all of them) were written, which in continuance were fashioned, (marg. or what days they should be fashioned) when as yet there was none of them." H. --- Imperfect. Chal. "body." Syriac "reward." ---
Book here alludes to the list of the living, kept by God, (Ex. xxxii. 32.) or to the decree of predestination. Phil. iv. 3. C. --- Our first and last state are both horrible, (H.) so that hardly any vestiges of man can be discovered. Bert. --- We shall find ourselves entire only in eternity, if we have spent our days well. H.
↑ 16زبور 138:17
Ver. 17. Friends. Many pervert this passage, translating "thoughts," because the word may have that sense in Chal. (W.) though the paraphrase agree with us; (C.) and all confess that our version is accurate. The other may also be admitted. While the dead seem to have no longer any existence, the saints are still with God, and the psalmist hopes to rise with them. Bert. ---
Principality. S. Jer. and Theod. "poor," who are generally employed by God in his greatest works, that no flesh may glory in his sight. Though the elect be comparatively few, yet they cannot be numbered (H. Apoc. vii. 9.) by man. W.
↑ 17زبور 138:18
Ver. 18. I rose up, &c. I have taken a resolution to rise up from sloth and sleep; and to be still with thee, whose friends are so honourable and so happy. Ch. ---
I hope to persevere in thy service. W. --- With thee. At my rising, I am still employed in the same manner, and cannot find out the number of thy servants or thoughts. H.
↑ 18زبور 138:19
Ver. 19. If. Heb. "surely." Houbig. --- From me. How long shall I be forced to live among the enemies of the Lord? C. --- Since he will reward the good, and punish the wicked eternally, I renounce the society of the latter. W. --- He specifies murderers, as he had described the wonderful formation of man. M.
↑ 19زبور 138:20
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 20. Because you say in thought, &c. Depart from me, ye wicked, who plot against the servants of God, and think to cast them out of the cities of their habitation; as if they had received them in vain, and to no purpose. Ch. --- Thy cities. Sixtus V. &c. read "their." C. --- Schismatics, and all innovators, endeavour to withdraw all their dependencies from the truth; (S. Aug.) and infidels wish to prevent the propagation of the gospel. Bert. --- The enemies of Nehemias, &c.
may be here meant, 2 Esd. iv. 2. C. --- Depart from me, all you who would represent the felicity of heaven to be a dream. W.
↑ 20زبور 138:22
Ver. 22. Hatred. Christ commands, "Love your enemies;" not those who hate God. S. Aug. ---
We must love in them what God loves, and detest what he condemns. Theod.
--- The Jews abuse this passage, thinking they might hate those who were not of their nation. C. --- The example of the prophet might have rectified them.
Bert. --- Fervent zeal against God's enemies is commendable.
↑ 22زبور 138:23
Ver. 23. Paths. No one knowing, without a special revelation, whether he be worthy of love or hatred, (Eccli. ix.) the just submit to God's examination.
↑ 23زبور 138:24
Ver. 24. Way. If I be in sin, pardon me, and prepare me for heaven. W. --- Or I refuse not to be punished, if I imitate sinners. C. --- This interpretation seems less accurate. Bert.
↑ 24لائسنس: 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