زبور · IRV-UR
زبور
31
بائبل کا متنمصنوعی آواز (AI)
ऐ ख़ुदावन्द! मेरा भरोसा तुझ पर, मुझे कभी शर्मिन्दा न होने दे; अपनी सदाक़त की ख़ातिर मुझे रिहाई दे। مزید دیکھیں: رومیوں 10:11زبور 25:2زبور 71:1-3अपना कान मेरी तरफ़ झुका, जल्द मुझे छुड़ा! तू मेरे लिए मज़बूत चट्टान, मेरे बचाने को पनाहगाह हो! مزید دیکھیں: زبور 71:2-3زبور 102:2زبور 86:1क्यूँकि तू ही मेरी चट्टान और मेरा किला है; इसलिए अपने नाम की ख़ातिर मेरी राहबरीऔर रहनुमाई कर। مزید دیکھیں: زبور 143:10-11یوحنا 16:13زبور 79:9मुझे उस जाल से निकाल ले जो उन्होंने छिपकर मेरे लिए बिछाया है, क्यूँकि तू ही मेरा मज़बूत क़िला' है। مزید دیکھیں: زبور 25:15زبور 140:5زبور 57:6मैं अपनी रूह तेरे हाथ में सौंपता हूँ: ऐ ख़ुदावन्द! सच्चाई के ख़ुदा; तूने मेरा फ़िदिया दिया है। مزید دیکھیں: لوقا 23:46اعمال 7:59استثنا 32:4मुझे उनसे नफ़रत है जो झूटे मा'बूदों को मानते हैं: मेरा भरोसा तो ख़ुदावन्द ही पर है। مزید دیکھیں: یوناہ 2:8زبور 26:5یرمیاہ 10:15मैं तेरी रहमत से ख़ुश — ओ — ख़ुर्रम रहूँगा, क्यूँकि तूने मेरा दुख: देख लिया है; तू मेरी जान की मुसीबतों से वाक़िफ़ है। مزید دیکھیں: یسعیاہ 49:13یسعیاہ 63:9زبور 119:153तूने मुझे दुश्मन के हाथ में क़ैद नहीं छोड़ा; तूने मेरे पाँव कुशादा जगह में रख्खे हैं। مزید دیکھیں: ایوب 36:16زبور 4:1زبور 18:19ऐ ख़ुदावन्द, मुझ पर रहम कर क्यूँकि मैं मुसीबत में हूँ। मेरी आँख बल्कि मेरी जान और मेरा जिस्म सब रंज के मारे घुले जाते हैं। مزید دیکھیں: زبور 6:7زبور 88:9زبور 73:26क्यूँकि मेरी जान ग़म में और मेरी उम्र कराहने में फ़ना हुई; मेरा ज़ोर मेरी बदकारी के वजह से जाता रहा, और मेरी हड्डियाँ घुल गई। مزید دیکھیں: زبور 38:3زبور 32:3-4زبور 88:15मैं अपने सब मुख़ालिफ़ों की वजह से अपने पड़ोसियों के लिए, अज़ बस अन्गुश्तनुमा और अपने जान पहचानों के लिए ख़ौफ़ का ज़रिया' हूँ जिन्होंने मुझको बाहर देखा, मुझ से दूर भागे। مزید دیکھیں: زبور 38:11زبور 88:8متی 26:56मैं मुर्दे की तरह भुला दिया गया हूँ; मैं टूटे बर्तन की तरह हूँ। مزید دیکھیں: زبور 88:4-5زبور 2:9رومیوں 9:21-22क्यूँकि मैंने बहुतों से अपनी बदनामी सुनी है, हर तरफ़ ख़ौफ़ ही ख़ौफ़ है। जब उन्होंने मिलकर मेरे ख़िलाफ़ मश्वरा किया, तो मेरी जान लेने का मन्सूबा बाँधा। مزید دیکھیں: یرمیاہ 20:10متی 27:1نوحہ 2:22लेकिन ऐ ख़ुदावन्द, मेरा भरोसा तुझ पर है। मैंने कहा, “तू मेरा ख़ुदा है।” مزید دیکھیں: زبور 56:3-4زبور 18:2زبور 43:5मेरे दिन तेरे हाथ में हैं; मुझे मेरे दुश्मनों और सताने वालों के हाथ से छुड़ा। مزید دیکھیں: اعمال 1:7یوحنا 17:1واعظ 3:1-8अपने चेहरे को अपने बन्दे पर जलवागर फ़रमा; अपनी शफ़क़त से मुझे बचा ले। مزید دیکھیں: زبور 4:6زبور 6:4دانی ایل 9:9ऐ ख़ुदावन्द, मुझे शर्मिन्दा न होने दे क्यूँकि मैंने तुझ से दुआ की है; शरीर शर्मिन्दा हो जाएँ और पाताल में ख़ामोश हों। مزید دیکھیں: زبور 25:2-3یرمیاہ 20:11زبور 34:5झूटे होंट बन्द हो जाएँ, जो सादिकों के ख़िलाफ़ ग़ुरूर और हिक़ारत से तकब्बुर की बातें बोलते हैं। مزید دیکھیں: زبور 94:4یہوداہ 1:15یسعیاہ 54:17आह! तूने अपने डरने वालों के लिए कैसी बड़ी ने'मत रख छोड़ी है: जिसे तूने बनी आदम के सामने अपने, भरोसा करने वालों के लिए तैयार किया। مزید دیکھیں: 1 کرنتھیوں 2:9یسعیاہ 64:4نوحہ 3:23-25तू उनको इंसान की बन्दिशों से अपनी हुज़ूरी के पर्दे में छिपाएगा; तू उनको ज़बान के झगड़ों से शामियाने में पोशीदा रख्खेगा। مزید دیکھیں: زبور 27:5زبور 32:7زبور 91:1-4ख़ुदावन्द मुबारक हो! क्यूँकि उसने मुझ को मज़बूत शहर में अपनी 'अजीब शफ़क़त दिखाई। مزید دیکھیں: 1 سموئیل 23:7-13زبور 17:71 پطرس 2:9मैंने तो जल्दबाज़ी से कहा था, कि मैं तेरे सामने से काट डाला गया। तोभी जब मैंने तुझ से फ़रियाद की तो तूने मेरी मिन्नत की आवाज़ सुन ली। مزید دیکھیں: زبور 116:11عبرانیوں 5:7زبور 6:9ख़ुदावन्द से मुहब्बत रखो, ऐ उसके सब पाक लोगों! ख़ुदावन्द ईमानदारों को सलामत रखता है; और मग़रूरों को ख़ूब ही बदला देता है مزید دیکھیں: زبور 97:10زبور 94:2زبور 145:20ऐ ख़ुदावन्द पर उम्मीद रखने वालो! सब मज़बूत हो और तुम्हारा दिल क़वी रहे। مزید دیکھیں: زبور 27:14زبور 146:5یسعیاہ 35:3-4
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)23 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
ڈوئے-ریمز نمبرنگ: زبور 30
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 XXX. (IN TE DOMINE SPERAVI.)
A prayer of a just man under affliction.
زبور 30:1
Ver. 1. Ecstacy. This word is not in Heb. nor in some of the best Greek copies.
Theod. --- It seems to be taken from v. 23. (C.) and intimates that the just may recite this psalm in the latter times, (W.) when they shall be in the greatest perplexity. H. --- David composed it when he was obliged to flee from court, (1
K. xix. 1. and xxvii. 1. C.) or in the desert of Moan, seeing himself in the most imminent danger; (1 K. xxiii. 25. Kimchi. Du Pin) though some refer this psalm to the conspiracy of Absalom, (Theod. M.) or to the unpremeditated fall of David, (Euseb.) or to the captives. S. Chrys. --- Our Saviour repeated part of v.
6. upon the cross; and he may perhaps be the object of the whole psalm. The Church prescribes only the six first verses to be recited at Complin. Bert.
↑ 1زبور 30:2
Ver. 2. Justice. Sym. "mercy." Thou art the judge between us. C. --- How grievous soever I may be afflicted, yet I trust in thee. W. --- "I fear that confusion which lasts for ever." S. Aug. D.
↑ 2زبور 30:3
Ver. 3. A God. Heb. "a rock of strength." Sept. "a God who holdeth his shield over me,"
uperaspisten. H. --- Refuge. Heb. "fortress." C.
↑ 3زبور 30:4
Ver. 4. Nourish. Heb. guide. H. --- Sym. "take care of me." C.
↑ 4زبور 30:5
Ver. 5. Snare. The order to appear at court, after Saul had manifested his ill-will, could be considered in no other light. C.
↑ 5زبور 30:6
Ver. 6. Spirit. Heb. ruach. Our Saviour determines the signification of this word, and shews that the saints of the Old Testament believed that the soul survived after its separation from the body, which some commentators have unguardedly said could not be clearly proved. This text may be applicable both to David and to Jesus Christ in a literal sense, as nothing contradictory would ensue, no more than from the prediction, out of Egypt I have called my son, being verified both in the Israelites and in the Messias; as both may truly be styled sons of God, though in a different sense. It is not so with that other prophecy, Behold a virgin, &c. which some say related both to the wife of the prophet and to the blessed Virgin: which cannot be, as they would not both have children, and still remain virgins. When two literal senses are admitted, they must not be contradictory. The verb is here in the future, both in Heb.
Sept. and in the common Greek of the New Testament; (Lu. xxiii. 46.) though some MSS. of the latter have the present tense, which is adopted by Prot. &c.
Bert. --- David commits his cause to God, being convinced that his promises would not be in vain. S. Stephen said in like manner, Lord receive my spirit; (Acts vii.
58.) and "the saints use this prayer when they leave the body," (S. Jer. C.) as well as on any other important occasion, particularly when they receive the holy sacrament. W. --- Redeemed, by freeing me from many dangers. The resurrection of Christ might be called a redemption; for which he had paid the price. Bert.
↑ 6زبور 30:7
Ver. 7. Vanities. Idols, (C.) superstitious practices, (Hammond) and lies. It may refer to Saul, who performed his promises so ill, and neglected the laws which he had made against witches.
C. --- Prot. "I have hated them that regard lying vanities." H. --- The ancient interpreters, with S.
Jerom, seem not to have seen the i, which changes the second into the first person, though here it would be less agreeable to the context. This i would appear unnecessary, if the present Hebrew were correct. Bert. Houbig.
↑ 7زبور 30:8
Ver. 8. Humility. Heb. "affliction, thou hast known the tribulations of my soul."
S. Jer. H. ---
Thou hast often rescued me from my enemies; and canst thou behold my present distress without pity? C. --- When God knows his friend to be in misery, he does not fail to relieve him. Bert.
↑ 8زبور 30:9
Ver. 9. Place. The psalms were commonly composed after the danger was over.
David had escaped the lance and the servants of Saul. C.
↑ 9زبور 30:10
Ver. 10. Belly, or entrails. M. Lam. i. 20. Eccli. li. 29. H. --- David was filled with indignation at the conduct of his enemies. C. --- Both soul and body felt the effects of his great sorrow, (H.) which pervaded every part. W.
↑ 10زبور 30:11
Ver. 11. Poverty. Sept. have read ani instead of haoni, "my iniquity," which seems less accurate, as David had not offended Saul. Sym. has "malice," (C.) or "ill-treatment," kakosin. H. --- We may form some judgment of David's distress, from his being obliged to eat the consecrated bread at Nobe. C. --- Yet without making any change to the Heb. we may explain it in the sense of the Vulg. as áve signifies to be "bent down." Bert. --- "Chastisements waste my strength." Pr. disc.
--- Jesus was a man of sorrows. Bert.
↑ 11زبور 30:12
Ver. 12. Among. Lit. "above;" super. H. --- Houbigant would exchange l for m, in Heb. "to all,"
&c. which seems more agreeable to the sequel, and does not contradict the Vulg. Bert. --- David complains that none of his enemies were treated so severely as himself, (H.) though they were very wicked. M. --- They all looked upon him with disdain, and even his friends fled from him.
This is the picture of the world. A man fallen into distress is the object of general contempt. C.
--- Yet we ought rather to remember that such a one is sacred: sacra res est miser: and that he ought to excite our compassion. H. --- Fear. People are afraid to have it known that they were ever acquainted with me, (C.) lest they should be involved in my misery. H. --- My friends dare not converse with me.
W.
Si malè res cedit, superest tibi nullus amicus:
Omnia fortunæ sunt inimica malæ. Lucian Anthol.
If fortune frown, no friend dares shew his face,
All flee the wretched, and abhor their place.
↑ 12زبور 30:13
Ver. 13. Heart, past recovery. Prot. "dead man out of mind." H. --- Vessel means, "any thing."
C. --- A broken pot is thrown away. M.
↑ 13زبور 30:14
Ver. 14. About. They blame me to my face. Heb. "fear on every side." H. --- But magor signifies also "dwelling," as well as "fear;" and this dread arose only from the multitude of enemies. Bert. --- Life. I was proscribed by Saul, (1 K. xix.
1. H.) and they were only solicitous how to destroy me. C. --- They assembled to talk about my pretended H. faults, and to contrive my ruin. Jer. xx. 10. M.
↑ 14زبور 30:16
Ver. 16. Lots. Sept. Rom. kleroi, as the same word, hittothai is rendered Judg.
xxi. 22. Others explain "times," with the Rom. Psalter, &c. in the same sense, to denote (Bert.) that all the vicissitudes of life, both prosperity and adversity, are at God's disposal. Theod. --- If he protects me, all my enemies will rage in vain.
C.
↑ 16زبور 30:17
Ver. 17. Shine propitiously, so as to free me from this storm. C. --- Make me acquainted with the right path, and deliver me. W.
↑ 17زبور 30:18
Ver. 18. Brought. Prot. "be silent in the grave," (H.) or "in hell." This is a prediction. When I shall ascend the throne, they will be covered with shame. C.
--- Let them enter into themselves before they die. H. --- Houbigant thinks that the Heb. had formerly, "let them be silent, and descend into the grave;" which seems judicious. David inveighs against his spiritual enemies, and against manifest impiety. Bert.
↑ 18زبور 30:19
Ver. 19. Iniquity. Heb. "harsh things;" calumnies. C. --- Abuse. Sept.
exoudenosei, as if they
"made nothing" of the just. H. --- They seem to acknowledge no superior, and abuse their power.
W.
↑ 19زبور 30:20
Ver. 20. Men. Thou comfortest thy servants internally, and often manifestest thy protection. H.
--- This thou wilt do when it is expedient, though the reward of the just in this life is generally hidden. They are, nevertheless, in great esteem with thee. W.
↑ 20زبور 30:21
Ver. 21. Face. The malice of the wicked has its limits; while God defends his servants, admitting them as it were into his own presence and tabernacle, where none dare assault them. The Eastern princes did not allow any, but their great favourites to come into their presence. C. Est. v. and xv.
H. --- Disturbance. Chal. "troops of the strong." Heb. "from the pride or vexations." God will protect his friends, both from an open attack and from malicious speeches. --- Thy is not expressed in Heb. Bert. --- "From the harshness of the great ones thou wilt protect them in the shade, from the contradiction of tongues." S. Jer. --- How shall we avoid the danger of being seduced by contradictory teachers, unless we have recourse to the Catholic Church? Tu curre ad Eccles. Cath. et protegeris; &c. S. Aug. H. --- Those who are united to God by contemplation and love, cannot be disturbed by men.
Bellar. M.
↑ 21زبور 30:22
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 22. In a. Sym. "as in a city shut up" with fortifications. C. --- As seems to be understood, though some explain this of Ceila, (Bert.) or of Siceleg, which had been given to David for a retreat. He here apologizes for having recourse to an infidel. C.
↑ 22زبور 30:23
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 23. Excess. Sept. "in my ecstacy." Heb. "haste." Prot. "consternation."
Sym. H. --- In sudden danger I exclaimed that all was lost; but God presently relieved me. Thus He prepared David for his exalted station; having taught him by affliction, to have pity on others. C. --- He experienced for a moment a sort of diffidence, before he had time to reflect. But he presently turned towards God. A Protestant commentator, who, in general, is very guarded in his expressions, and who applies all this psalm to the Messias, here falls into a horrible mistake, which he seems to have borrowed from Calvin: "The Messias," he says, "was to experience once, what the damned will feel for ever. For the punishment of the damned properly consists in the consternation and grief which they will feel, to see themselves separated for ever from the sight of God." He refutes himself, by saying the Jesus Christ shewed us how to pray, when we are abandoned in like manner. Does any one experience here the torment of the damned? or could Jesus ever be the object of God's hatred?
It would have sufficed to say that he was destitute of all exterior succour, and internally felt those torments which the gospel mentions. Bert. --- Eyes.
This he spoke in great agony of mind, which he would afterwards have recalled, like holy Job. C.
iii. and xlii. W.
↑ 23زبور 30:24
Ver. 24. Saints. Heb. "merciful ones;" Assideans, priests, &c. --- Truth. Heb.
"will preserve the true;" (C.) or, "will observe the faithful." Bert. --- Abundantly.
Sept. "that act with great pride,"
as S. Aug. reads, and as Heb. and Vulg. may be rendered. H. --- The prophet exhorts all to persevere unto the end. W.
↑ 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