زبور · IRV-UR
زبور
59
بائبل کا متنمصنوعی آواز (AI)
ऐ मेरे खु़दा मुझे मेरे दुश्मनों से छुड़ा मेरे ख़िलाफ़ उठने वालों पर सरफ़राज़ कर। مزید دیکھیں: 1 سموئیل 19:11-24زبور 18:48یسعیاہ 33:16मुझे बदकिरदारों से छुड़ा, और खूंख़्वार आदमियों से मुझे बचा। مزید دیکھیں: زبور 139:19زبور 26:9زبور 55:23क्यूँकि देख, वह मेरी जान की घात में हैं। ऐ ख़ुदावन्द! मेरी ख़ता या मेरे गुनाह के बगै़र ज़बरदस्त लोग मेरे ख़िलाफ़ इकठ्ठे होते हैं। مزید دیکھیں: زبور 56:6زبور 69:41 سموئیل 24:11वह मुझ बेक़सूर पर दौड़ दौड़कर तैयार होते हैं; मेरी मदद के लिए जाग और देख! مزید دیکھیں: زبور 35:23اعمال 23:15زبور 5:6ऐ ख़ुदावन्द, लश्करों के ख़ुदा! इस्राईल के ख़ुदा! सब कौमों के मुहासिबे के लिए उठ; किसी दग़ाबाज़ ख़ताकार पर रहम न कर। सिलाह مزید دیکھیں: زبور 55:15زبور 84:8زبور 9:15वह शाम को लौटते और कुत्ते की तरह भौंकते हैं और शहर के गिर्द फिरते हैं। مزید دیکھیں: زبور 59:14زبور 22:161 سموئیل 19:11देख! वह अपने मुँह से डकारते हैं, उनके लबों के अन्दर तलवारें हैं; क्यूँकि वह कहते हैं, “कौन सुनता है?” مزید دیکھیں: زبور 57:4امثال 15:2زبور 10:11लेकिन ऐ ख़ुदावन्द! तू उन पर हँसेगा; तू तमाम क़ौमों को ठट्ठों में उड़ाएगा। مزید دیکھیں: امثال 1:26زبور 37:13زبور 2:4ऐ मेरी कु़व्वत, मुझे तेरी ही आस होगी, क्यूँकि ख़ुदा मेरा ऊँचा बुर्ज है। مزید دیکھیں: زبور 9:9یسعیاہ 26:3-4زبور 27:14मेरा ख़ुदा अपनी शफ़क़त से मेरा अगुवा होगा, ख़ुदा मुझे मेरे दुश्मनों की पस्ती दिखाएगा। مزید دیکھیں: 1 پطرس 5:10زبور 21:3زبور 54:7उनको क़त्ल न कर, ऐसा न हो मेरे लोग भूल जाएँ ऐ ख़ुदावन्द, ऐ हमारी ढाल!, अपनी कु़दरत से उनको तितर बितर करके पस्त कर दे। مزید دیکھیں: زبور 3:3لوقا 1:51-52استثنا 28:64वह अपने मुँह के गुनाह, और अपने होंटों की बातों और अपनी लान तान और झूट बोलने के वजह से, अपने गु़रूर में पकड़े जाएँ। مزید دیکھیں: امثال 12:13زبور 10:7امثال 18:7क़हर में उनको फ़ना कर दे, फ़ना कर दे ताकि वह बर्बाद हो जाएँ, और वह ज़मीन की इन्तिहा तक जान लें, कि ख़ुदा या'क़ूब पर हुक्मरान है। مزید دیکھیں: زبور 83:18زبور 7:9حزقی ایل 39:7फिर शाम को वह लौटें और कुत्ते की तरह भौंकें और शहर के गिर्द फिरें। مزید دیکھیں: زبور 22:16زبور 59:6वह खाने की तलाश में मारे मारे फिरें, और अगर आसूदा न हों तो सारी रात ठहरे रहे। مزید دیکھیں: ایوب 15:23زبور 109:10ایوب 30:1-7लेकिन मैं तेरी कु़दरत का हम्द गाऊँगा, बल्कि सुबह को बुलन्द आवाज़ से तेरी शफ़क़त का हम्द गाऊँगा। क्यूँकि तू मेरा ऊँचा बुर्ज है, और मेरी मुसीबत के दिन मेरी पनाहगाह। مزید دیکھیں: زبور 21:13افسیوں 3:20رومیوں 15:9ऐ मेरी ताक़त, मै तेरी मदहसराई करूँगा; क्यूँकि ख़ुदा मेरा शफ़ीक़ ख़ुदा मेरा ऊँचाबुर्ज है। مزید دیکھیں: زبور 59:9-10زبور 46:1زبور 18:1
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)16 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
ڈوئے-ریمز نمبرنگ: زبور 58
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 LVIII. (ERIPE ME.)
A prayer to be delivered from the wicked, with confidence in God's help and protection. It agrees to Christ and his enemies, the Jews.
زبور 58:1
Ver. 1. Watched. Heb. "they (the guards) watched." The psalm relates also to the resurrection of Christ, and vocation of the Gentiles, (Bert.) as well as to the reprobation, and future conversion of the Jews. It seems to be most applicable to the times of Esdras and Nehemias: (2 Esd. iv. 1. and vi. 1.) one of whom may have composed it. C. --- But this is only a conjecture, (Bert.) and Saul's emissaries may be styled Gentiles, (M.) because they imitated their manners.
H. --- Saul sent repeatedly, and went himself to attack David. He gave him Michol with the same design. W. ---
But God turned her heart another way. H.
↑ 1زبور 58:4
Ver. 4. Caught. Heb. "laid snares for." Sept. "hunted." The enemy wished eagerly to take David, or Nehemias, (H. C.) and they seemed to have so surrounded the former, as to be sure of him. W.
↑ 4زبور 58:5
Ver. 5. I ran. Heb. "they," &c. But the Sept. would not have made such a mistake, (Bert.) and the Heb. appears to be incorrect, though we may understand "without iniquity in me, they have run." C. --- I gave them no offence. W. --- All this may be well explained of Jesus Christ, who alone could use these expressions with propriety, being without sin.
↑ 5زبور 58:6
Ver. 6. No mercy. Nehemias uses the like prophetic threats, 2 Esd. iv. 5. C. ---
"Every sin must be punished, either by the penitent, or by an avenging God."
The prophet supposes that his enemies died impenitent. S. Aug. --- When the gospel was first preached, God visited the world with various afflictions, to make people enter into themselves. Euseb. --- The prophet prays that God would visit all nations with peace, and punish obstinate persecutors of the Catholic Church.
W.
↑ 6زبور 58:7
Ver. 7. Evening, when they came to take David. But, out of regard for Michol, they providentially waited till he had escaped, 2 K. xix. H. --- Nehemias was obliged to watch continually, 2 Esd. iv. 11, 23. C. --- The Jews will embrace the faith at the end of the world, (S.
Aug.) or they will be destroyed (S. Hil.) or banished by Titus and Adrian (A.D.
137); the latter of whom forbade them even to look at Jerusalem from an eminence. They could not enter it in the time of Eusebius, (Ps. xlviii.) and S.
Jer. Soph. 1. --- They have a hunger for God's word, of which they have lost the true sense. S. Athan. --- Persecutors are never satiated, though they labour to destroy, all their lives. W. --- They allow themselves no rest. M.
↑ 7زبور 58:8
Ver. 8. Lips. They seek my ruin, 2 Esd. iv. 2. &c. --- Heard. Thus they deny Providence, Ps.
(Heb.) x. 11. C. --- This thought and the occasion of in have produced much wickedness.
"Whithersoever thou goest, thou art seen by Jesus Christ, who made, redeemed, and died for thee." S. Aug. Ser. 161. --- A serious consideration of God's presence is the best preservative.
Bert. --- The wicked devise all sorts of cruelty, as if there were no God. W.
↑ 8زبور 58:9
Ver. 9. Laugh. Permitting them to become ridiculous. C.
↑ 9زبور 58:10
Ver. 10. My. Heb. "his," which seems incorrect. Chal. (C.) and S. Jerom agree with the Vulg.
Houbigant would also substitute, "My strength, I will sing to thee," which affords a better sense, v. 17. Bert. --- Yet our version is very plain; I will make all my powers serve thee, and acknowledge that all comes from thee. H. ---
Such was the admirable humility of Nehemias, who never assumed any glory to himself. C. --- David and all just men entertain the same sentiments.
We are here assured (H.) that the Church and some virtuous souls will persevere, by God's grace.
W.
↑ 10زبور 58:11
Ver. 11. His mercy. Prot. "the God of my." Yet the text has "his;" i and v are easily confounded.
The Keri here allows "my," which Pagnin translates. S. Jer. "the mercy of my God;" (H.) or "my God, my mercy." Ep. ad. Sun. C. --- All comes to the same end. These words are most applicable to Jesus Christ. Bert.
↑ 11زبور 58:12
Ver. 12. Over. S. Jer. "my spies." H. --- Forget. Let them suffer a long time, (M.) that their punishment may be a greater warning. The ancients read, "thy law,"
instead of people, and apply this to the Jews, (C.) who still preserve the law, and bear witness throughout the world that the prophecies were not a fabrication of Christians. H. --- Their exemplary chastisement and continuance, may serve to caution all not to follow their example. Judæi testes iniquitatis suæ et veritatis nostræ. S. Aug. Euseb. --- "If all the Jews had been converted, we should have had only suspicious witnesses; and if all had been exterminated, we hould have had none." God permits our spiritual adversaries to remain for our trial, (Tert.) that we may not forget ourselves in prosperity. W.
--- We may also translate All, "O God, (as well as not) slay them, that they may attack my people no more;" (see 2 Esd. iv. 4.) for what reason could Nehemias have to beg that they might be spared? C. --- God might have some. H.
↑ 12زبور 58:13
Ver. 13. For, is not expressed. Lit. "bring down...the sign," &c. Let not their haughty speeches take effect, or escape punishment. The imprecations of the Jews against themselves, (H.) and against Christ, have brought on their destruction. S. Aug. --- Thus nothing need be supplied. ---
Of. Heb. "shall relate;" which has little sense. Laying aside the points, it may have the meaning of the Vulg. This passage can hardly be applicable to David's persecutors, though it might predict the disasters of Saul. It alludes more to the enemies of Christ, (Bert.) who called down his blood upon themselves, (Mat. xxvii. 25.) and most falsely accused Him. C. --- Hence they are become the reproach of men, and are no long a people. They behold the reign of Christ propagated throughout the world, (v. 16. H.) while they are wandering about and despised. They once would not serve; boasting that they were children of Abraham. Jo. viii. M.
↑ 13زبور 58:14
Ver. 14. Consumed. At the destruction of Jerusalem, or for opposing Nehemias, 2 Esd. vi. 16. ---
Earth. The Jews who were preordained to life, embraced the gospel. C. --- How can those know, who are no more? Their condition will be worse than annihilation. They will exist in hell, though no more visible to us. Bert. --- They will know the truth, when it is too late; and when they are on the point of plunging into the abyss. The measure of their crimes being full, they shall be accused and punished. W.
↑ 14زبور 58:15
Ver. 15. City. This is a sort of chorus, v. 7. S. Jer. and Prot. "Let them bark." H.
--- It insinuates, that the attacks of the enemies of Nehemias, (C.) David, and Christ, were unceasing. H.
↑ 15زبور 58:16
Ver. 16. Murmur. Heb. also, "shall tarry all night." Prot. "grudge." H. --- Finding no oil for their lamps, they will repent like Judas, and blaspheme in hell. W.
↑ 16زبور 58:17
Ver. 17. Morning. With earnestness, (H.) I will fulfil this duty (C.) at the resurrection, (W.) in the morning of a glorious immortality. M.
↑ 17زبور 58:18
Ver. 18. Helper. S. Jer. "my strength," virtutem meam tibi cantabo, v. 10. I will sing, that all I have comes from thy pure mercy. H.
↑ 18لائسنس: 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