مکاشفہ · IRV-UR
مکاشفہ
11
بائبل کا متنمصنوعی آواز (AI)
और मुझे 'लाठी की तरह एक नापने की लकड़ी दी गई, और किसी ने कहा, उठकर ख़ुदा के मक़्दिस और क़ुर्बानगाह और उसमें के इबादत करने वालों को नाप। مزید دیکھیں: مکاشفہ 21:15حزقی ایل 42:15-20زکریاہ 2:1-2और उस सहन को जो मक़्दिस के बाहर है अलग कर दे, और उसे न नाप क्यूँकि वो ग़ैर — क़ौमों को दे दिया गया है; वो मुक़द्दस शहर को बयालीस महीने तक पामाल करेंगी। مزید دیکھیں: دانی ایل 7:25لوقا 21:24مکاشفہ 12:6“और मैं अपने दो गवाहों को इख़्तियार दूँगा, और वो टाट ओढ़े हुए एक हज़ार दो सौ साठ दिन तक नबुव्वत करेंगे।” مزید دیکھیں: مکاشفہ 12:6مکاشفہ 11:2استثنا 19:15ये वही ज़ैतून के दो दरख़्त और दो चिराग़दान हैं जो ज़मीन के ख़ुदावन्द के सामने खड़े हैं। مزید دیکھیں: زکریاہ 4:11-14زکریاہ 4:2-3یرمیاہ 11:16और अगर कोई उन्हें तकलीफ़ पहुँचाना चाहता है, तो उनके मुँह से आग निकलकर उनके दुश्मनों को खा जाती है; और अगर कोई उन्हें तकलीफ़ पहुँचाना चाहेगा, तो वो ज़रूर इसी तरह मारा जाएगा। مزید دیکھیں: یرمیاہ 5:142 سلاطین 1:10-12ہوسیع 6:5उनको इख़्तियार है आसमान को बन्द कर दें, ताकि उनकी नबुव्वत के ज़माने में पानी न बरसे, और पानियों पर इख़्तियार है कि उनको ख़ून बना डालें, और जितनी दफ़ा' चाहें ज़मीन पर हर तरह की आफ़त लाएँ। مزید دیکھیں: لوقا 4:251 سلاطین 17:1زبور 105:26-36जब वो अपनी गवाही दे चुकेंगे, तो वो हैवान जो अथाह गड्ढे से निकलेगा, उनसे लड़कर उन पर ग़ालिब आएगा और उनको मार डालेगा। مزید دیکھیں: مکاشفہ 13:7دانی ایل 8:23-24دانی ایل 7:25और उनकी लाशें उस येरूशलेम के बाज़ार में पड़ी रहेंगी, जो रूहानी ऐ'तिबार से सदूम और मिस्र कहलाता है, जहाँ उनका ख़ुदावन्द भी मस्लूब हुआ था। مزید دیکھیں: یرمیاہ 23:14مکاشفہ 18:10مکاشفہ 18:21उम्मतों और क़बीलों और अहल — ए — ज़बान और क़ौमों में से लोग उनकी लाशों को साढ़े तीन दिन तक देखते रहेंगे, और उनकी लाशों को क़ब्र में न रखने देंगे। مزید دیکھیں: زبور 79:2-3مکاشفہ 17:15مکاشفہ 11:2-3और ज़मीन के रहनेवाले उनके मरने से ख़ुशी मनाएँगे और शादियाने बजाएँगे, और आपस में तुह्फ़े भेजेंगे, क्यूँकि इन दोनों नबियों ने ज़मीन के रहनेवालों को सताया था। مزید دیکھیں: 1 سلاطین 18:171 سلاطین 22:8اعمال 5:33और साढ़े तीन दिन के बाद ख़ुदा की तरफ़ से उनमें ज़िन्दगी की रूह दाख़िल हुई, और वो अपने पाँव के बल खड़े हो गए और उनके देखनेवालों पर बड़ा ख़ौफ़ छा गया। مزید دیکھیں: پیدایش 2:7رومیوں 8:11رومیوں 8:2और उन्हें आसमान पर से एक ऊँची आवाज़ सुनाई दी, “यहाँ ऊपर आ जाओ!” पस वो बादल पर सवार होकर आसमान पर चढ़ गए और उनके दुश्मन उन्हें देख रहे थे। مزید دیکھیں: 2 سلاطین 2:11اعمال 1:9مکاشفہ 4:1फिर उसी वक़्त एक बड़ा भुन्चाल आ गया, और शहर का दसवाँ हिस्सा गिर गया, और उस भुन्चाल से सात हज़ार आदमी मरे और बाक़ी डर गए, और आसमान के ख़ुदा की बड़ाई की। مزید دیکھیں: مکاشفہ 14:7مکاشفہ 6:12یشوع 7:19दूसरा अफ़सोस हो चुका; देखो, तीसरा अफ़सोस जल्द होने वाला है। مزید دیکھیں: مکاشفہ 8:13مکاشفہ 9:12مکاشفہ 15:1जब सातवें फ़रिश्ते ने नरसिंगा फूँका, तो आसमान पर बड़ी आवाज़ें इस मज़मून की पैदा हुई: “दुनियाँ की बादशाही हमारे ख़ुदावन्द और उसके मसीह की हो गई, और वो हमेशा बादशाही करेगा।” مزید دیکھیں: دانی ایل 7:14مکاشفہ 12:10دانی ایل 7:27और चौबीसों बुज़ुर्गों ने जो ख़ुदा के सामने अपने अपने तख़्त पर बैठे थे, मुँह के बल गिर कर ख़ुदा को सिज्दा किया। مزید دیکھیں: مکاشفہ 4:4مکاشفہ 4:10مکاشفہ 7:11और कहा, “ऐ ख़ुदावन्द ख़ुदा, क़ादिर — ए — मुतल्लिक़! जो है और जो था, हम तेरा शुक्र करते हैं क्यूँकि तू ने अपनी बड़ी क़ुदरत को हाथ में लेकर बादशाही की। مزید دیکھیں: مکاشفہ 1:8مکاشفہ 16:5مکاشفہ 19:6और क़ौमों को ग़ुस्सा आया, और तेरा ग़ज़ब नाज़िल हुआ, और वो वक़्त आ पहुँचा है कि मुर्दों का इन्साफ़ किया जाए, और तेरे बन्दों, नबियों और मुक़द्दसों और उन छोटे बड़ों को जो तेरे नाम से डरते हैं बदला दिया जाए और ज़मीन के तबाह करने वालों को तबाह किया जाए।” مزید دیکھیں: مکاشفہ 19:5مکاشفہ 20:12مکاشفہ 13:10और ख़ुदा का जो मक़्दिस आसमान पर है वो खोला गया, और उसके मक़्दिस में उसके 'अहद का सन्दूक़ दिखाई दिया; और बिजलियाँ और आवाज़ें और गरजें पैदा हुईं, और भुन्चाल आया और बड़े ओले पड़े। مزید دیکھیں: مکاشفہ 16:21حزقی ایل 38:22مکاشفہ 15:5-8
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)13 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
مکاشفہ 11:1
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 apostle is ordered to measure the temple. Two prophets are promised, to teach mankind. They are put to death, and in three days and a half after they are raised to life, and ascend to heaven. A great earthquake follows. The seventh Angel sounds the trumpet. The elders give thanks to God.
— Measure the temple, &c. This is to signify that the divine Providence would always protect his faithful servants, who are called the temple of God; (1 Cor.
iii. 17. and 2 Cor. vi. 16.) but by the outward court not to be measured, because it is given to the Gentiles, &c. (v. 2) is commonly understood idolaters, infidels, heretics, who are not in the temple of God, nor in his Church. It is an allusion to the Jewish temple, and the different divisions of it, the Gentiles not being permitted to enter into the temple itself, but only into that outward part called the court of the Gentiles. Wi. — The churches consecrated to the true God, are so much diminished in number, that they are represented by S. John as one church; its ministers officiate at one altar; and all the true faithful are so few, with respect to the bulk of mankind, that the evangelist sees them assembled in one temple, to pay their adorations to the Most High. Pastorini.
↑ 1مکاشفہ 11:2
Ver. 2. The holy city they shall tread under foot forty-two months.[1] That is, Gentiles and Jews shall be permitted to persecute the Church and the faithful servants of God; but only for a short time, expressed by forty-two months, as elsewhere by twelve hundred and sixty days, and also by a time, and times, and half a time, which, as S. Jerom observes, is for a year, and two years, and half a year, which three different ways of speaking by years, by months, and by days, are only to signify that God never permits his faithful to be under any violent persecution for any long time. Wi.
↑ 2مکاشفہ 11:3
Ver. 3. My two witnesses . . . . shall prophesy twelve hundred and sixty days. It is a very common interpretation, that by these two witnesses must be understood Henoch and Elias, who are to come before the end of the world. It is true this is what we read in several of the ancient Fathers, insomuch, that Dr.
Wells, in his paraphrase, calls it the "consent of the primitive fathers," and in his notes says, it is of "unexceptionable authority." This opinion (at least as to Elias) is grounded on those words of the prophet Malachy, (C. iv. 5.) behold, I will send you Elias, the prophet, before the coming of the great and dreadful day of the Lord; and also on the words of our Saviour, Christ, (Matt. xvii. 11.) where he tells his disciples: Elias indeed shall come, and restore all things.
But I cannot say that the consent of the fathers is so unanimous as to Henoch: for we find by S. Hilary, that some thought Jeremy was to come with Elias, and he himself thought that with Elias would come Moses. See his commentary on Matt. p. 710, Nov. edit. Secondly, allowing it a received opinion that Henoch and Elias are again to come before the day of judgment, yet it is not the constant doctrine of the ancient fathers, that by these two witnesses in this place of the Apocalypse, must be understood Henoch and Elias. S. Cyprian expounds it of two sorts of martyrs for the Catholic faith; to wit, they who suffer death, and others who only suffered imprisonment, loss of goods, and the like. Others expound it of the testimonies concerning Christ and his Church, of which some are in the Old Testament, some in the New. To these we must join all those interpreters who expound all the visions and predictions in the Apocalypse, till the 20th chapter, of the persecutions raised by the Jews: or by the heathens against the Church, which have already happened. Of these, both as to ancient fathers and later interpreters, see Alcazar in his Prologomena, note 6, p. 33, and note 12, p. 48. Wi. — Two witnesses. It is commonly understood of Henoch and Elias. Ch.
↑ 3مکاشفہ 11:4
Ver. 4. These are the two olive-trees, flourishing with works of piety and mercy, and the two candlesticks shining with faith and good works. Wi.
↑ 4مکاشفہ 11:5
Ver. 5. And if any man would hurt them, &c. These two verses seem to signify both the miracles which God many times wrought by the prayers of his martyrs, as he had done formerly in the time of Elias, and the exemplary punishments with which from time to time he chastised those by whom they were persecuted, and that he will do the like by Henoch and Elias, when they shall come. Wi. — In this and the following verse are expressed the miraculous powers with which the two witnesses will be invested. These powers will be necessary to enable them to prove the truth of their doctrine. Every messenger who appears with a commission from God, is always furnished with means to prove it. Thus our Saviour and his apostles worked miracles in testimony of the Christian religion. And in the Old Testament, Elias convicted the false prophets by a miracle. See 3 K. xviii. Every new teacher consequently, who comes destitute of this sanction, can claim no credit, but is only to be considered as an imposter. Past.
↑ 5مکاشفہ 11:7
Ver. 7. The beast, &c. God, for the greater good and glory of his servants, permits the devil by antichrist, and such like instruments, to torment them, and put them to death; and yet by dying they conquer, to the eternal confusion of their persecutors, who shall behold them going up to heaven, to be there happy with God in his kingdom for ever. Wi. — Antichrist, impelled by Satan, shall kill them. Past.
↑ 7مکاشفہ 11:8
Ver. 8. Their bodies shall lie in the streets. It is what has often happened to the bodies of the martyrs, and may happen to Henoch and Elias, for three days and a half, for a short time. — The great city. Some understand any city where Christians are persecuted. Others by the following words, where also their Lord was crucified, will needs have to be understood Jerusalem, which they hold shall be rebuilt in the time of antichrist, and where by him shall be put to death Henoch and Elias. But others think it may be expounded of heathen Rome, which in a mystical sense might be called Sodom for its infamous crimes, and Egypt for its idolatries and superstitions, where Christ might be said to be crucified, not as to himself, but in his members, according to what he himself said, Mat. xxv. 40. "inasmuch as you did it to one of these, my least brethren, you did it to me." Wi. — City; Jerusalem, which it is supposed will be the residence of antichrist, and filled with a great concourse of people.
Menochius.
↑ 8مکاشفہ 11:10
Ver. 10. The inhabitants of the earth shall rejoice, &c. The persecutors rejoice and make merry for a while, when they seem to get the better of the Christians.
Dioclesian caused pillars to be erected to him, as if he had destroyed the Christian religion; and when, by his cruelties he saw the faith of Christ, still increase more and more, he fell into a kind of madness, and laid down his empire. See Baron. ad an. Dni. 304, p. 771. Wi.
↑ 10مکاشفہ 11:11
Ver. 11. The spirit of life from God entered into them, &c. It is an allusion to a vision in the prophet Ezechiel, c. xxxvii. Wi.
↑ 11مکاشفہ 11:13
Ver. 13. A great earthquake. By which may be signified the consternation that fell upon the persecutors of Christians, when by God's visible chastisements, seven thousand (i.e. many of them) perished miserably; others were struck with fear, others converted. Wi.
↑ 13مکاشفہ 11:14
Ver. 14. These visions belonged to the second wo, and the third wo is at hand.
Wi. — Second wo; the persecution of antichrist. — Third wo, or the day of judgment, is near at hand. Past.
↑ 14مکاشفہ 11:15
Ver. 15. The seventh Angel, &c. The saints and blessed spirits in heaven are represented praising God with loud voices, at the approaching of the kingdom of God; some understand at the end and consummation of the wicked world, after the destruction of antichrist, when the blessed shall reign in heaven: but others expound this of the triumph of the Christian faith and Church, when the providence of God putting an end to the persecutions against the Christian religion, by the miserable end of Dioclesian, Maximian, Maxentius, &c., made the kingdom of this world (the powerful Roman empire) become the kingdom of our Lord, by his raising Constantine the great to the empire, and under him making the faith of Christ triumph over all its persecutors and adversaries. Wi.
↑ 15مکاشفہ 11:19
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 19. The temple of God was opened . . . the ark of his testament was seen; which P. Alleman applies to the cross that appeared in the air to Constantine.
Such applications may be probable, but cannot be called certain. Wi.
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[1] V. 2, &c. Atrium autem quod est foris, ten aulen exothen, not esothen, as in some MSS. — Dr. Wells, when he tells us, on the third verse of this chapter, that the consent of the primitive Church and their unexceptionable authority, require that by the two witnesses we understand Henoch and Elias, seems to be convinced of it by the authority (as he imagines) of Dr. Grabe. This we find by his own words, (p. 79) "I shall here," saith he, "adjoin a note of the late most learned and pious divine, Dr. Grabe, in reference to this matter, in a passage of S. Irenæus, l. v, c. v. It is note 4, in p. 405, Oxon. Edit. and runs thus in the doctor's own words: Disputationem de loco in quam Deus transtulerit et huc usque viventes conservarit Enochum et Eliam Augustinus indicavit ad fidem non pertinere, at cum hic Irenæus doceat Apostolorum discipulos et (N.B.) auditores dixisse, &c. And the note in Dr. Wells ends with these words: Plures alios legendo notes licet. After this Dr. W. adds: I have taken the pains to transcribe all these citations that the reader may see how generally the Fathers do agree in this matter. And the same Dr. Wells a little after: Whereupon, saith he, the good doctor (Grabe) adds in reference to himself: mihi parum tutum videtur aliter nunc sentire. And had all others the like due esteem for the Fathers, and the like modest opinion of themselves, there would quickly be taken away that great and unhappy difference of opinions, which is now in the Church, as to points of religion." I wish, no less than Dr. Wells, that all others had the like due esteem of the Fathers, and the like modest opinion of themselves as the author of this note, and he who writ, mihi parum tutum videtur aliter nunc sentire. By such dispositions of submission to the doctrine delivered or witnessed by the consent of the primitive Fathers, might be quickly taken away the unhappy differences in points of religion betwixt us, and all pretended reformers, who, by setting up their private judgment against the authority of the Catholic Church, have brought in these differences. Luther led the way: I care not, said he, if a thousand Cyprians, a thousand Augustines, are against me, &c. But I am fully persuaded that Dr. W. did not know that all this Latin note, with the citations of the Fathers, and with those words upon them, (mihi parum tutum videtur aliter nunc sentire) are not the words of the learned and pious divine, Dr. Grabe, but are found word for word in the third note of Franciscus Feuardentius, in his Paris edition of S. Irenæus, an. 1576, p. 322, from whence they were taken above a hundred years after by Dr. Grabe. Had Dr. W. taken notice that they were the words of so warm an adversary of the pretended reformation as Feuardentius, I doubt whether he would have given such high commendations of the true author, with an N.B. on those words of Feuardentius, mihi parum tutum videtur, &c. But I am glad that Dr. Grabe and Dr. Wells are of the same judgment with the author of the note.
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↑ 19لائسنس: 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