زبور · IRV-UR
زبور
9
بائبل کا متنمصنوعی آواز (AI)
मैं अपने पूरे दिल से ख़ुदावन्द की शुक्रगुज़ारी करूँगा; मैं तेरे सब 'अजीब कामों का बयान करूँगा। مزید دیکھیں: زبور 86:121 تواریخ 16:24زبور 145:1-3मैं तुझ में ख़ुशी मनाऊँगा और मसरूर हूँगा; ऐ हक़ता'ला, मैं तेरी सिताइश करूँगा। مزید دیکھیں: زبور 83:18زبور 5:11زبور 7:17जब मेरे दुश्मन पीछे हटते हैं, तो तेरी हुजू़री की वजह से लग़ज़िश खाते और हलाक हो जाते हैं। مزید دیکھیں: 2 تھسلنیکیوں 1:9زبور 76:7زبور 80:16क्यूँकि तूने मेरे हक़ की और मेरे मु'आमिले की ताईद की है। तूने तख़्त पर बैठकर सदाक़त से इन्साफ़ किया। مزید دیکھیں: زبور 140:121 پطرس 2:23زبور 98:9तूने क़ौमों को झिड़का, तूने शरीरों को हलाक किया है; तूने उनका नाम हमेशा से हमेशा के लिए मिटा डाला है। مزید دیکھیں: امثال 10:7ملاکی 4:3مکاشفہ 19:15दुश्मन ख़त्म हुए, वह हमेशा के लिए बर्बाद हो गए; और जिन शहरों को तूने ढा दिया, उनकी यादगार तक मिट गई। مزید دیکھیں: خروج 14:13یسعیاہ 14:22-231 کرنتھیوں 15:26लेकिन ख़ुदावन्द हमेशा तक तख़्त नशीन है, उसने इन्साफ़ के लिए अपना तख़्त तैयार किया है; مزید دیکھیں: زبور 103:19مکاشفہ 20:11عبرانیوں 13:8और वही सदाक़त से जहान की 'अदालत करेगा, और रास्ती से कौमों का इन्साफ़ करेगा। مزید دیکھیں: زبور 96:13مکاشفہ 20:12-13اعمال 17:31ख़ुदावन्द मज़लूमों के लिए ऊँचा बुर्ज होगा, मुसीबत के दिनों में ऊँचा बुर्ज। مزید دیکھیں: امثال 18:10زبور 91:1-2ناحوم 1:7और वह जो तेरा नाम जानते हैं तुझ पर भरोसा करेंगे, क्यूँकि ऐ ख़ुदावन्द, तूने अपने चाहनें वालो को नहीं छोड़ा। مزید دیکھیں: زبور 91:14امثال 18:10یسعیاہ 26:3-4ख़ुदावन्द की सिताइश करो, जो सिय्यूनमें रहता है! लोगों के बीच उसके कामों का बयान करो مزید دیکھیں: زبور 107:22زبور 148:1-5زبور 96:1-2क्यूँकि खू़न का पूछताछ करने वाला उनको याद रखता है; वह ग़रीबों की फ़रियाद को नहीं भूलता। مزید دیکھیں: زبور 34:6خروج 3:7مکاشفہ 16:6ऐ ख़ुदावन्द, मुझ पर रहम कर। तू जो मौत के फाटकों से मुझे उठाता है, मेरे उस दुख को देख जो मेरे नफ़रत करने वालों की तरफ़ से है। مزید دیکھیں: زبور 30:3یسعیاہ 38:10زبور 13:3ताकि मैं तेरी कामिल सिताइश का इज़हार करूँ। सिय्यून की बेटी के फाटकों पर, मैं तेरी नजात से ख़ुश हूँगा مزید دیکھیں: زبور 13:5زبور 106:2زبور 20:5क़ौमें खु़द उस गढ़े में गिरी हैं जिसे उन्होंने खोदा था; जो जाल उन्होंने लगाया था उसमें उन ही का पाँव फंसा। مزید دیکھیں: زبور 57:6زبور 7:15-16زبور 35:8ख़ुदावन्द की शोहरत फैल गई, उसने इन्साफ़ किया है; शरीर अपने ही हाथ के कामों में फंस गया है। हरगायून, सिलाह مزید دیکھیں: خروج 7:5امثال 12:13خروج 14:31शरीर पाताल में जाएँगे, या'नी वह सब क़ौमें जो ख़ुदा को भूल जाती हैं مزید دیکھیں: رومیوں 2:8-9مکاشفہ 21:8زبور 50:22क्यूँकि ग़रीब सदा भूले बिसरे न रहेंगे, न ग़रीबों की उम्मीद हमेशा के लिए टूटेगी। مزید دیکھیں: زبور 12:5امثال 23:18یعقوب 2:5उठ, ऐ ख़ुदावन्द! इंसान ग़ालिब न होने पाए। क़ौमों की 'अदालत तेरे सामने हो। مزید دیکھیں: زبور 44:23زبور 44:26زبور 3:7ऐ ख़ुदावन्द! उनको ख़ौफ़ दिला। क़ौमें अपने आपको इंसान ही जानें। مزید دیکھیں: یسعیاہ 31:3زبور 82:6-7یرمیاہ 32:40
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غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)36 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
باب کا تعارف
PSALM IX. (CONFITEBOR TIBI DOMINE.)
The church praiseth God for his protection against her enemies.
زبور 9:1
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 1. The hidden things of the son. The humility and sufferings of Christ, the Son of God; and of good Christians, who are his sons by adoption; and called hidden things, with regard to the children of this world, who know not the value and merit of them. Ch. --- It may also signify, "to Ben, the master of music, over the young women." See 1 Par. xv. 18. C. M. --- These authors have joined almuth, which S. Jerom, &c. read as tow words, " on the death of the son." Prot.
"upon Muth Labben." David might allude to the death of Absalom, or of some of his other children. But he has his Son, Christ, the conqueror of death and hell, principally in view, as this psalm sings of victory over nations. His incarnation and the afflictions of Christians are hidden in God. W. ---
Lamnatseach has generally a preposition, l, all, &c. after it, which might induce us to prefer rendering "death," before "secrets or young women." H. --- But all may be understood, as it is found Ps. xlv., where all have, "for the secrets." In Heb. this psalm is divided (Bert.) at v. 22nd, and formerly it seems at the 17th.
C. --- This division is arbitrary, and of no consequence for the understanding of the psalms. Bert. --- It would be well if there were no more serious controversy between Catholics and Protestants. The Jews agree with neither.
Some unite the 1st and 2nd, as Kimchi does the 114th and 115th. Amama. ---
What is here rendered a psalm for David, is the same in the Heb. and Sept. as has been before expressed of David. Ps. iii. H.
↑ 1زبور 9:2
Ver. 2. Praise and thanks, or I will confess. W. --- To thee. Heb. "to the." David had received many favours from God, and he has testified his gratitude, and shewn how we ought to praise God, (S. Jer. C.) with soul and body. Bert. W. ---
Wonders; victories gained over the neighbouring nations, so that Israel was at peace and liberty to transport the ark to Sion. 1 Par.
xv.
↑ 2زبور 9:4
Ver. 4. Back; routed. After Saul's family was taken off, none durst oppose David. They saw that the Lord had set him on the throne. C. --- Only after his sin, rebels began to molest him. H. ---
The Fathers explain this of the devil and his agents. S. Jer. --- God repelleth the enemy, when man is not able to resist. W.
↑ 4زبور 9:5
Ver. 5. Justice, or rightly. C. --- God alone always discerns what is just. S.
Chrys. --- Man overcomes the devil, with the assistance of God's grace. W.
↑ 5زبور 9:6
Ver. 6. Name, or destroy them. The name is often put for the thing itself. Yet many of those nations who once made such a noise, are now quite forgotten.
No traces of them can be found.
H. --- The Egyptians and Chanaanites had been exterminated. C. --- Ever, for all eternity, as long as God shall reign, v. 8. 40. or Ps. x. 16. This shews that he speaks of the latter times, and of the final destruction of idolatry, by the preaching of apostolic men, (Bert.) and by the last fire. For some will be so infatuated as to uphold it even to the end. H. --- We have even reason to fear that it will again become more general, (P. Apoc.) as faith shall decrease. Jesus Christ and his apostles gave it however (H.) a mortal wound, so that in the fifth age many of its mysteries were quite forgotten. Theod. SS. Aug. and Jer. C. ---
They took the towns, or the souls, of many from the strong-armed. Luk. xi. 21.
Bert. --- All sinners may be here styled Gentiles, because they were generally wicked. If their reputation survive here for a while, it will certainly perish in the future world. W.
↑ 6زبور 9:7
Ver. 7. Swords. "My enemies have sunk under the sword." Syr. H. --- Frameæ is a German word for "javelins," pointed with iron, which they might either throw, or use in close fight. Tacit.
--- It is often put for a sword. Et martii frameam. Juv. xiii. --- The weapons of the enemy being exhausted, they are forced to yield. --- Their. Heb. &c. "the." ---
Noise, as swiftly. These fierce nations are fallen like a huge Colossus. C. ---
Heb. "they themselves," or "with them." --- Cities,
&c.
↑ 7زبور 9:8
Ver. 8. In judgment. S. Jer. "to judge." H.
↑ 8زبور 9:9
Ver. 9. World. This globe must give place to new heavens and earth, (Bert.) after its inhabitants have been judged. H. --- Justice. Men may be corrupt judges, but God cannot. W.
↑ 9زبور 9:10
Ver. 10. Poor. Heb. ladac, "the oppressed," (S. Jer.) "broken with grief." C. ---
Tribulation.
God's assistance is requisite both in prosperity and adversity. He generally manifests his power only, when all human succour proves useless. H. --- Thus he acted at the Red Sea, and when he sent delivers to Israel. Our Saviour came at the time appointed, when he was most wanted.
Theod. Gal. iv. 4. C. --- "We are often oppressed with tribulation, and yet it is not the due time; that so we may be helped by the desire of being set free." S.
Greg. --- Thus the delay is for our advantage. W.
↑ 10زبور 9:11
Ver. 11. Know, with love. Such are always heard. What wonder if others be rejected, who flee from God? S. Chrys. and S. Aug. C. --- The learned often trust too much to their own knowledge, whereas God has made choice of the simple. Matt. xi. 25. Bert.
↑ 11زبور 9:12
Ver. 12. Ways, ( studia) "favours," (H.) works, &c. C. --- This was done by the apostles. S. Aug.
--- Men ought chiefly to study the precepts of God. W.
↑ 12زبور 9:13
Ver. 13. Their, may be omitted, as it would seem to refer to the Gentiles. God declares that he will demand the blood of all that shed it without authority.
Gen. ix. 5. H. --- He had punished the Chanaanites, &c. for their cruelty, as he did afterwards the persecutors of his Church. If the names of Herod, Nero, &c.
be infamous in history for their sanquinary proceedings, they are not less so on account of the judgments which God exercised upon them, even in this world. C. See Lact. de Mort. Persec. H. --- God avengeth the blood of his martyrs. W.
↑ 13زبور 9:14
Ver. 14. Enemies. Israel has been so long under oppression.
↑ 14زبور 9:15
Ver. 15. Death, from the most imminent dangers. H. --- Daughter. In the places where the inhabitants of Sion assembled, (Bert.) or publicly in the Church. W.
--- In hell, the damned would wish to die. Theod. --- The gates of death may also signify sin, (Orig.) and the bad example of parents. S. Jer.
↑ 15زبور 9:16
Ver. 16. Hid. These are the enemies of salvation. Bert. --- The nations which had oppressed the Jews found their fortifications and arms turned against themselves, (C.) which is often the case of the wicked. W.
↑ 16زبور 9:17
Ver. 17. Hands. Caught in the very act, so that he cannot deny the crime. Here we find in Heb.
(C.) higaion sela, which S. Jerom renders, "by meditation for ever." H. --- Sept.
Sym. and some Lat. copies, "a canticle of the psalm's division," diapsalmatos.
Here perhaps the psalm ended. C.
↑ 17زبور 9:18
Ver. 18. Hell; shall die, or be lost. ( Convertantur. ) Lit. "Let," &c. But it may be properly explained as a prediction, or menace. H. --- "Those who are devoid of God's justice, return to the dominion of the devil." Robertson, Lexic. --- Zeal, and not revenge, prompts David to speak thus. W.
↑ 18زبور 9:19
Ver. 19. Not perish. Heb. does not express the negation, but it must be understood. Bert. ---
Prot. supply it from the former part of the verse. The expectation of the just will not be frustrated.
↑ 19زبور 9:20
Ver. 20. Man. Heb. enosh, (H.) "weak," sinful "man." Bert. -- Gentiles, or all notorious sinners.
The Jews despised the Gentiles, as the Romans did all barbarians. W.
↑ 20زبور 9:21
Ver. 21. Lawgiver. Heb. mora. H. --- Sept. intimates one who rigorously enforces his laws. M.
--- Sym. "a law." Heb. "instruction." C. --- Houb. "fear." S. Jer. "terror: let the nations know that they are men always." Sela is thus frequently explained as a part of the sentence by S. Jerom, though neglected by others. H. --- It is no proof that the psalm ends here; but serves to excite attention. W. --- The Gentiles lived without law, like beasts, except that their conscience sometimes admonished them of their duty. Rom. ii. 14. H. --- Whether a person can ever silence it entirely, is a very serious and terrible question. The great ones stand in need of being admonished frequently of their frail condition. Bert. --- When Pausanias, king of Sparta, asked Simonides to give his some important lesson, he replied, "Remember that thou art a man."
Whoever reflects on this, will beware never to yield to sentiments of pride. The Fathers understand this lawgiver to be Jesus; or Antichrist, whom the wicked have deserved to have set over them. Theod. S. Athan. &c. C. --- Those who will not believe in Christ, will give credit to Antichrist. S. Aug. 2 Thes. ii.
↑ 21زبور 9:22
Ver. 22. or Hebrew Psalm x. Ver. 1. In modern times, the Jews have done it. W.
--- The Church allows this title, though the Sept. found none in their copies, and therefore looked upon all to be one ps. The change of subject is no proof of the contrary, as such compositions mingle joy and fear together. David has shewn how the just had got the victory. He now proceeds to declare what persecutions they had to endure. Bert. --- After peace war succeeds. There is no settled state here below. H. --- The same sentiments occur, Ps. xi. and xiii.
&c. C. --- Trouble. God assists his servants in distress; (v. 10,) yet sometimes he delays, in order "to inflame their souls with a desire of his coming." S. Aug.
--- He is present, (Acts. xvii. 28.) but only the men of prayer are truly sensible either of it, or of his absence. Bert. --- The weak think he defers his aid a long time when they suffer any great persecution.
↑ 22زبور 9:23
Ver. 23. or Hebrew Psalm x. Ver. 2. Fire. With zeal (W.) and indignation, or rather is oppressed (C.) and persecuted. See Mic. iii. 3. H. --- They. Houb.
would substitute "he is caught." But we may well explain this of the sinner and the unjust, v. 3. Bert. --- Indeed both are under perplexity, as the poor knows not why the wicked prosper. Bellar. M. --- An answer is given to the complaint of the just, intimating that the wicked are caught in their own snares, (W.) and are not free from trouble. H.
↑ 23زبور 9:24
Ver. 24. or Hebrew Psalm x. Ver. 3. Blessed by flatterers, while his is full of himself also, as the Heb. insinuates. C. --- "The miser, applauding himself, has blasphemed the Lord. The wicked in the height of his fury will not seek, nor is God in all his thoughts." H. --- This is more energetic, and encourages us to study the original. The worldling wishes there were no God; or banishes him from his thoughts as much as possible. Bert.
↑ 24زبور 9:25
Ver. 25. or Hebrew Psalm x. Ver. 4. Seek to regain his favour, (W. M.) or rather (H.) he flatters himself that God will not punish him, v. 13. C. --- Multum irascitur, dum non exquirit. S. Aug.
See Psalm xxxv. 5.
↑ 25زبور 9:26
Ver. 26. or Hebrew Psalm x. Ver. 5. Filthy. Heb. "as one in labour." He can enjoy no ease.
Chal. "his ways are prosperous." Jun. "paved." C. --- Removed. Heb. "height itself before him, he will blow upon all his enemies." This more forcibly denotes his violence and scorn. Bert.
Acts ix. 1. M. --- He ruleth for a time, and supposeth that his dominion will never have an end, and that he will enjoy constant happiness. W.
↑ 26زبور 9:27
Ver. 27. or Hebrew Psalm x. Ver. 6. Evil. Always happy, or as the Heb. Chal. &c.
may signify,
"I shall not desist from evil." C. --- I will gratify my passions. Who dares to oppose me? A. ---
The pride of Nabuchodonosor is known. Dan. iv. 19. &c.
↑ 27زبور 9:28
Ver. 28. or Hebrew Psalm x. Ver. 7. Sorrow. Which he prepares for others, and yet feels himself. C. --- Etiam ad perniciem laboratur. S. Aug. --- To gain hell requires some "trouble. H.
--- The wicked is his own executioner. C.
↑ 28زبور 9:29
Ver. 29. or Hebrew Psalm x. Ver. 8. Rich. S. Jer. "in the porches," is equivalent.
Moderns translate, "villages," which Houbigant would change for a word signifying "ditches," without necessity. Bert.
↑ 29زبور 9:30
Ver. 30. or Hebrew Psalm x. Ver. 9. Poor. "His eyes look round the strong," for aid; or "the poor," (Prot.) for destruction. See v. 14.
↑ 30زبور 9:31
Ver. 31. or Hebrew Psalm x. Ver. 10. Fall. Prot. " and humbleth himself, that the poor may fall by his strong ones." H. --- He imitates the lion in the fable, which feigned sickness. Hor. ep. ---
But the Vulg. gives a better sense. C. --- "He will bring under the broken, (poor) and will rush on violently with all his power." S. Jerom here explains chelecaim, valenter, instead of "the poor;"
(H.) as some of the Gr. interpreters must have done, if it be true that his version is formed on the plan of the Hexapla, of a mere selection from Aq.
Sym. and Theodotion, as Houbigant asserts, (Pref.) in order to confute the Jews. H.
↑ 31زبور 9:32
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 32. or Hebrew Psalm x. Ver. 11. End. God delays for a time; but he will punish. C. ---
Religion lays open all the sophisms of infidelity. Bert.
↑ 32زبور 9:35
Ver. 35. or Hebrew Psalm x. Ver. 14. Sorrow. Thou punishest with pain. S. Aug.
--- Thou beholdest all the iniquity which is committed, (C.) but waitest until the measure be full. S.
Chrys. --- Terrible delay! --- Poor. S. Jer. "art left thy strong ones," who distrust in themselves, and rely on thee. H. --- Others explain cheleca, "poor and weak." Parkhurst. --- Cheleca only occurs here and v. 9. 10. Prot. "the poor committeth himself to thee." H.
↑ 35زبور 9:36
Ver. 36. or Hebrew Psalm x. Ver. 15. Found. When the means of sinning are withdrawn, he will repent; (SS. Chrys. Aug. Is. xxviii. 19.) or it is a sort of irony: he will see whether, as he said, God will take no notice, v. 4. C. --- He shall be utterly exterminated. Ps. xxxvi. M. --- No vestige of his magnificent works, founded on injustice, shall remain. H.
↑ 36زبور 9:37
Ver. 37. or Hebrew Psalm x. Ver. 16. Shall. Or Heb. "have perished." In the prophetic style, things to come are spoken of as past, on account of their certainty. Bert. --- The wicked shall not appear in the kingdom of God, to pollute his earth. H. --- Ye nations which have seized the promised land, except not to keep possession. If God suffer the sinner for a while, it is because he is eternal, so that he will never let him escape. C.
↑ 37زبور 9:38
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 38. or Hebrew Psalm x. Ver. 17. The. Heb. "Thou, Lord, hast heard the desire of the humble. Thou wilt prepare their heart; thou wilt cause thine ear to hear." Prot. H. --- Luther seems to have altered the text in his German version, in order to establish his error of the certitude of salvation; "their heart is sure that thine ear hath heard." The Heb. intimates that God prepares the heart for all good. Bert. --- He hears before his servants cry out, (Is. lxv. 24.) since his spirit inspires the petitions. Rom. viii. 26. Gal. iv. 6. C. --- The cry of the heart is charity, amore petitur. S. Aug. Mor. Ecc. --- The just man is always ready to suffer whatever God may appoint.
W.
↑ 38زبور 9:39
Ver. 39. or Hebrew Psalm x. Ver. 18. Earth. S. Jerom is more expressive, "that the man of earth may by no means cherish pride any longer." Though he may be the greatest monarch, he is but man, dust and corruption, v. 21. H. ---
Christ, who shewed himself wonderful in humility at his birth, (v. 1.) will display his power at the last day, by giving sentence against the wicked, and by exalting his servants. W.
↑ 39لائسنس: 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