مکاشفہ · IRV-UR
مکاشفہ
5
بائبل کا متنمصنوعی آواز (AI)
जो तख़्त पर बैठा था, मैंने उसके दहने हाथ में एक किताब देखी जो अन्दर से और बाहर से लिखी हुई थी, और उसे सात मुहरें लगाकर बन्द किया गया था مزید دیکھیں: حزقی ایل 2:9-10یسعیاہ 29:11مکاشفہ 5:7फिर मैंने एक ताक़तवर फ़रिश्ते को ऊँची आवाज़ से ये ऐलान करते देखा, “कौन इस किताब को खोलने और इसकी मुहरें तोड़ने के लायक़ है?” مزید دیکھیں: مکاشفہ 5:5یسعیاہ 29:11-12مکاشفہ 10:1और कोई शख़्स, आसमान पर या ज़मीन के नीचे, उस किताब को खोलने या उस पर नज़र करने के काबिल न निकला। مزید دیکھیں: مکاشفہ 5:13رومیوں 11:34یسعیاہ 40:13-14और में इस बात पर ज़ार ज़ार रोने लगा कि कोई उस किताब को खोलने और उस पर नज़र करने के लायक़ न निकला। مزید دیکھیں: دانی ایل 12:8-9مکاشفہ 4:1तब उन बुज़ुर्गों में से एक ने कहा मत रो, यहूदा के क़बीले का वो बबर जो दाऊद की नस्ल है उस किताब और उसकी सातों मुहरों को खोलने के लिए ग़ालिब आया। مزید دیکھیں: یسعیاہ 11:1یرمیاہ 23:5-6مکاشفہ 22:16और मैंने उस तख़्त और चारों जानदारों और उन बुज़ुर्गों के बीच में, गोया ज़बह किया हुआ एक बर्रा खड़ा देखा। उसके सात सींग और सात आँखें थीं; ये ख़ुदा की सातों रूहें है जो तमाम रु — ए — ज़मीन पर भेजी गई हैं। مزید دیکھیں: زکریاہ 4:10مکاشفہ 5:12زکریاہ 3:9उसने आकर तख़्त पर बैठे हुए दाहिने हाथ से उस किताब को ले लिया। مزید دیکھیں: مکاشفہ 5:1مکاشفہ 4:2-3जब उसने उस किताब को लिया, तो वो चारों जानदार और चौबीस बुज़ुर्ग उस बर्रे के सामने गिर पड़े; और हर एक के हाथ में बर्बत और 'ऊद से भरे हुए सोने के प्याले थे, ये मुक़द्दसों की दु'आएँ हैं। مزید دیکھیں: زبور 141:2مکاشفہ 8:3-4فلپیوں 2:9-11और वो ये नया गीत गाने लगे, “तू ही इस किताब को लेने, और इसकी मुहरें खोलने के लायक़ है; क्यूँकि तू ने ज़बह होकर अपने ख़ून से हर क़बीले और अहले ज़बान और उम्मत और क़ौम में से ख़ुदा के वास्ते लोगों को ख़रीद लिया। مزید دیکھیں: 1 پطرس 1:18-191 یوحنا 1:7متی 26:28और उनको हमारे ख़ुदा के लिए एक बादशाही और काहिन बना दिया, और वो ज़मीन पर बादशाही करते हैं।” مزید دیکھیں: مکاشفہ 1:6دانی ایل 7:27مکاشفہ 20:6और जब मैंने निगाह की, तो उस तख़्त और उन जानदारों और बुज़ुर्गों के आस पास बहुत से फ़रिश्तों की आवाज़ सुनी, जिनका शुमार लाखों और करोड़ों था, مزید دیکھیں: دانی ایل 7:10عبرانیوں 12:22مکاشفہ 4:4और वो ऊँची आवाज़ से कहते थे, “ज़बह किया हुआ बर्रा की क़ुदरत और दौलत और हिक्मत और ताक़त और 'इज़्ज़त और बड़ाई और तारीफ़ के लायक़ है!” مزید دیکھیں: مکاشفہ 5:9مکاشفہ 19:1مکاشفہ 4:11फिर मैंने आसमान और ज़मीन और ज़मीन के नीचे की, और समुन्दर की सब मख़्लूक़ात को या'नी सब चीज़ों को उनमें हैं ये कहते सुना, “जो तख़्त पर बैठा है उसकी और बर्रे की, तारीफ़ और इज़्ज़त और बड़ाई और बादशाही हमेशा हमेशा रहे!” مزید دیکھیں: فلپیوں 2:101 تواریخ 29:11زبور 148:2-13और चारों जानदारों ने आमीन कहा, और बुज़ुर्गों ने गिर कर सिज्दा किया। مزید دیکھیں: مکاشفہ 19:4مکاشفہ 4:9-11مکاشفہ 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)9 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 5:1
Ver. 1. A book written within and without.[1] Books were then skin, membranes, or parchments, and when written on both sides part of the writing appeared, though they were rolled up. — Sealed with seven seals, as containing mysteries and secrets of high importance. Wi.
↑ 1مکاشفہ 5:3
Ver. 3. No man was able,[2] &c. As to the contents, some understand the prophecies and mysteries both of the Old and New Testament; others, the events that should afterwards happen to the Church of Christ, as various persecutions against Christians. Alcazar would have the sense of these words to be, that only Christ and his Spirit could open the book to others, and make them believe and know the punishments prepared for the wicked, and the reward reserved for God's faithful servants. Wi.
↑ 3مکاشفہ 5:5
Ver. 5. Behold the lion, of the tribe of Juda, &c. viz. Jesus Christ, who was descended from that tribe, denominated a lion on account of his great power, by which title we find him designated also in the prophecy of Jacob. Gen. xlix.
9. Calmet. -- It is he who has merited by his triple victory over death, sin, and hell, the great honour of opening the book, and revealing the secrets therein contained.
↑ 5مکاشفہ 5:6
Ver. 6. I saw . . . . a lamb standing as it were slain, with the prints and marks of its wounds. It was of this lamb (i.e. of our Saviour Jesus Christ) that S. John Baptist said: "Behold the Lamb of God, that taketh away the sins of the world."
Jo. i. 29. Wi. — Here again Jesus Christ is plainly marked out, the Lamb of God, the victim of expiation, who by his death has reconciled us with his Father; and who, even in heaven, bears the marks of his passion, and by the wounds therein received continually inclines his Father to shew us mercy. He has seven horns, as so many crowns and marks of his omnipotence; and seven eyes, to represent his infinite knowledge and wisdom. Calmet. — Having seven horns and seven eyes, (to signify his power and his knowledge,) which are the seven spirits subject to Christ. See C. i. 4. It is observed that in the Revelation of S. John, the number seven is divers times applied to signify a multitude, and a number implying perfection, and three and a half for a small number. Thus are represented the seven candlesticks, seven churches, seven spirits, seven seals, seven trumpets, seven vials, &c. Wi.
↑ 6مکاشفہ 5:7–8
Ver. 7-8. He . . . took the book,[3] . . . . and when he had opened it, or was about to open it, (in the Greek is only, he took it: which was a sign that he would open it) . . . the four and twenty ancients fell down before the Lamb, to adore him, as appears by what follows, v. 13. — Having every one of them harps to celebrate his praise, and golden vials full of odours, which are the prayers of the saints: which shews that the saints in heaven offer up before the throne of the Divine Majesty the prayers of the faithful. Wi. — Harps, &c. These harps are symbols of the praise which good men render to God; and the vials full of odours, represent the prayers of the saints. In conformity with this idea, S.
John wishes to represent these four and twenty ancients as so many senators, who present to the Almighty the prayers and homages of good men on earth.
Estius. Clemens Alex. — This also is an imitation of what was practised in the temple, in which were always around the altar, in times of sacrifice, Levites with musical instruments, priests with vials to contain the wine and blood, and censers to hold the incense. Calmet. — The prayers of the saints. Here we see that the saints in heaven offer up to Christ the prayers of the faithful upon earth. Ch.
↑ 7مکاشفہ 5:9
Ver. 9. They sung a new canticle, &c. called new, as belonging to the New Testament, or alliance of the new law of Christ. Wi. — Canticle; that is, excellent. The Scripture generally attaches the epithet new to canticles. New canticles are always more agreeable, says Pindar. Grotius. — And hast redeemed, &c. The twenty-four ancients here may well represent all, who are in possession of beatitude. They all acknowledge it is to Jesus Christ they are indebted for the felicity they enjoy; it is he that has assembled at the foot of God's throne all the nations of the world, faithful souls from every tribe and tongue, and people and nation, by his blood. Calmet.
↑ 9مکاشفہ 5:10
Ver. 10. And hast made us to our God, &c. See 1 Pet. ii. 5, 9. Wi. — All Christians may justly be styled kings and priests of God, by the spiritual empire they possess over their passions and the world; and by the continual offering they make on the altar of their hearts, by means of the prayers they daily offer up to God. Origen. — Thus they say, we shall reign on the earth by the empire we shall exercise over our passions; and by the union we shall have with Jesus Christ and his Church, triumph over all who have persecuted us. Estius. Andræas.
↑ 10مکاشفہ 5:11
Ver. 11. The number of them was thousands of thousands.[4] In the Greek also, ten thousand times ten thousand. Wi.
↑ 11مکاشفہ 5:12
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 12. The Lamb is worthy . . . to receive power and divinity,[5] &c. The Socinians and new Arians from hence pretend that the Lamb, Jesus Christ, is not the same true God with the Father, but only deserved divinity, or to be made God in an inferior and an improper sense. The argument is of no force at all in the ordinary Greek, where for divinity is read riches. The sense is, thou art worthy to have thy power and divinity acknowledged and praised by all creatures both in heaven and earth: and the following words are a confutation of the Socinians, "I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power, forever and ever,"
where the same divine power is attributed to the Father and to the Son of God, Jesus, true God and true man. Wi.
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[1] V. 1. Intus et foris, esothen kai opisthen; on the back side.
[2] V. 3. Aperire librum, neque videre illum, blepein kai anagnonai, legere.
[3] V. 7-8. Cùm aperuisset: in the present Greek only, ote elabe; and in one or two MSS. of the Marquis de Velez, enoixe.
[4] V. 11. Millia millium, muriades muriadon, kai chiliades chiliadon.
[5] V. 12. Accipere virtutem et divinitatem: in the Greek, instead of divinitatem, plouton. In one or two MSS. of the Marquis de Velez, theoteta.
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↑ 12لائسنس: 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