رومیوں · IRV-UR
رومیوں
10
بائبل کا متنمصنوعی آواز (AI)
ऐ भाइयों; मेरे दिल की आरज़ू और उन के लिए ख़ुदा से मेरी दुआ है कि वो नजात पाएँ। مزید دیکھیں: 1 کرنتھیوں 9:20-22یوحنا 5:34رومیوں 9:1-3क्यूँकि मैं उनका गवाह हूँ कि वो ख़ुदा के बारे में ग़ैरत तो रखते हैं; मगर समझ के साथ नहीं। مزید دیکھیں: اعمال 21:20رومیوں 9:31-32امثال 19:2इसलिए कि वो ख़ुदा की रास्तबाज़ी से नावाक़िफ़ हो कर और अपनी रास्तबाज़ी क़ाईम करने की कोशिश करके ख़ुदा की रास्तबाज़ी के ताबे न हुए। مزید دیکھیں: فلپیوں 3:9لوقا 16:152 کرنتھیوں 5:21क्यूँकि हर एक ईमान लानेवाले की रास्तबाज़ी के लिए मसीह शरी'अत का अंजाम है। مزید دیکھیں: گلتیوں 3:24رومیوں 8:3-4متی 5:17-18चुनाँचे मूसा ने ये लिखा है “कि जो शख़्स उस रास्तबाज़ी पर अमल करता है जो शरी'अत से है वो उसी की वजह से ज़िन्दा रहेगा।” مزید دیکھیں: احبار 18:5نحمیاہ 9:29حزقی ایل 20:11अगर जो रास्तबाज़ी ईमान से है वो यूँ कहती है, “तू अपने दिल में ये न कह'कि आसमान पर कौन चढ़ेगा?” या'नी मसीह के उतार लाने को। مزید دیکھیں: استثنا 30:11-14امثال 30:4افسیوں 4:8-10या “गहराव में कौन उतरेगा?” यानी मसीह को मुर्दों में से जिला कर ऊपर लाने को। مزید دیکھیں: عبرانیوں 13:20مکاشفہ 1:18رومیوں 4:25बल्कि क्या कहती है; ये कि कलाम तेरे नज़दीक है बल्कि तेरे मुँह और तेरे दिल में है कि, ये वही ईमान का कलाम है जिसका हम ऐलान करते हैं। مزید دیکھیں: استثنا 30:14رومیوں 1:16-171 تیمتھیس 4:6कि अगर तू अपनी ज़बान से ईसा के ख़ुदावन्द होने का इक़रार करे और अपने दिल से ईमान लाए कि ख़ुदा ने उसे मुर्दों में से जिलाया तो नजात पाएगा। مزید دیکھیں: لوقا 12:8اعمال 16:31فلپیوں 2:11क्यूँकि रास्तबाज़ी के लिए ईमान लाना दिल से होता है और नजात के लिए इक़रार मुँह से किया जाता है। مزید دیکھیں: 1 یوحنا 4:15رومیوں 10:9گلتیوں 2:16चुनाँचे किताब — ए — मुक़द्दस ये कहती है “जो कोई उस पर ईमान लाएगा वो शर्मिन्दा न होगा।” مزید دیکھیں: یسعیاہ 28:16رومیوں 9:331 پطرس 2:6क्यूँकि यहूदियों और यूनानियों में कुछ फ़र्क़ नहीं इसलिए कि वही सब का ख़ुदावन्द है और अपने सब दुआ करनेवालों के लिए फ़य्याज़ है। مزید دیکھیں: فلپیوں 4:19مکاشفہ 17:14گلتیوں 3:28क्यूँकि “जो कोई ख़ुदावन्द का नाम लेगा नजात पाएगा।” مزید دیکھیں: یوایل 2:32اعمال 2:21मगर जिस पर वो ईमान नहीं लाए उस से क्यूँकर दुआ करें? और जिसका ज़िक्र उन्होंने सुना नहीं उस पर ईमान क्यूँ लाएँ? और बग़ैर ऐलान करने वाले की क्यूँकर सुनें? مزید دیکھیں: مرقس 16:15-16اعمال 26:17-18ططس 1:3और जब तक वो भेजे न जाएँ ऐलान क्यूँकर करें? चुनाँचे लिखा है “क्या ही ख़ुशनुमा हैं उनके क़दम जो अच्छी चीज़ों की ख़ुशख़बरी देते हैं।” مزید دیکھیں: یسعیاہ 52:7ناحوم 1:15افسیوں 2:17लेकिन सब ने इस ख़ुशख़बरी पर कान न धरा चुनाँचे यसायाह कहता है “ऐ ख़ुदावन्द हमारे पैग़ाम का किसने यक़ीन किया है?” مزید دیکھیں: یسعیاہ 53:1رومیوں 3:3یوحنا 12:38-40पस ईमान सुनने से पैदा होता है और सुनना मसीह के कलाम से। مزید دیکھیں: گلتیوں 3:2گلتیوں 3:5کلسیوں 3:16लेकिन मैं कहता हूँ, क्या उन्होंने नहीं सुना? चुनाँचे लिखा है, “उनकी आवाज़ तमाम रू'ए ज़मीन पर और उनकी बातें दुनिया की इन्तिहा तक पहुँची”। مزید دیکھیں: زبور 19:4متی 24:14رومیوں 1:8फिर मैं कहता हूँ, क्या इस्राईल वाक़िफ़ न था? पहले तो मूसा कहता है, “उन से तुम को ग़ैरत दिलाऊँगा जो क़ौम ही नहीं एक नादान क़ौम से तुम को ग़ुस्सा दिलाऊँगा।” مزید دیکھیں: استثنا 32:21رومیوں 11:11رومیوں 11:14फिर यसायाह बड़ा दिलेर होकर ये कहता है जिन्होंने मुझे नहीं ढूंडा उन्होंने मुझे पा लिया जिन्होंने मुझ से नहीं पूछा उन पर में ज़ाहिर हो गया। مزید دیکھیں: یسعیاہ 65:1-2رومیوں 9:30یسعیاہ 55:4-5लेकिन इस्राईल के हक़ में यूँ कहता है “मैं दिन भर एक नाफ़रमान और हुज्जती उम्मत की तरफ़ अपने हाथ बढ़ाए रहा।” مزید دیکھیں: یسعیاہ 65:2-51 پطرس 2:8نحمیاہ 9:26
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)11 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
رومیوں 10:1
Ver. 1. Is for them. That is, for Israel, or the Israelites, named before. Wi. —
After having said that the greatest part of Israel was cast off by the Almighty, the apostle, to shew that he meant not to insult or provoke them, here testifies that he sympathizes in their misery, and with groans prays in their behalf to the Lord, that he would vouchsafe to grant them understanding, and open their eyes to the truth. Thus, though tenderly affected towards his countrymen, still he could not dissemble the truth, or flatter them in their incredulity, and hardness of heart. Calmet.
↑ 1رومیوں 10:2
Ver. 2. According to knowledge, &c. The Jews ran with ardour in the paths of the law, but saw not whither they were going; they followed the law, but did not know whither it conducted them. Calmet.
↑ 2رومیوں 10:3
Ver. 3. The justice of God. That is, the justice which God giveth us through Christ; as, on the other hand, the Jews' own justice is that which they pretended to by their own strength, or by the observance of the law, without faith in Christ. Ch. — Seeking to establish their own. That is, for justice, or to be justified by their works, or the works of their written law. Wi.
↑ 3رومیوں 10:5–7
Ver. 5-7. Moses (Lev. xviii. 12.) wrote that the justice which is of the law . . .
shall live by it. That is, shall have the recompense of a long temporal life, or even an everlasting life, by joining a faith in Christ their Redeemer, that was to come. But the justice which is of faith, speaketh thus, that is, Moses speaketh thus of it, (Deut. xxx.) say not in thy heart, who shall ascend into heaven? &c.
the apostle gives us the spiritual sense of the words, by adding, to bring Christ down, &c. The sense is, that it is now fulfilled in the new law, when Christ is come from heaven by his incarnation, and is also again risen from the abyss by his resurrection: and therefore,
↑ 5رومیوں 10:8
Ver. 8. The word is near thee, is near to every one, who to be justified and saved, need but believe, and comply with the doctrine of the gospel which we preach, and make a confession or profession of it with his mouth; and then whether he hath been Jew or Gentile, he shall not be confounded. Wi.
↑ 8رومیوں 10:9
Ver. 9. Thou shalt be saved. To confess the Lord Jesus, and to call upon the name of the Lord, (v. 13.) is not barely the professing of a belief in the person of Christ: but moreover implies a belief of his whole doctrine, and an obedience to his law; without which the calling of him Lord will save no man.
S. Matt. vii. 21. Ch. — This passage must be understood like many others of this apostle, of a faith accompanied by a good-will ready to perform what faith says must be practised; as it is required in this very place, that what we believe in the heart, we should confess with our mouth. Estius.
↑ 9رومیوں 10:14
Ver. 14. &c. Or how shall they believe, &c. He shews the necessity of preachers, and that all true preachers must be sent, and have their mission from God. — Who hath believed our report?[1] Lit. our hearing? Some expound it thus: who hath believed the things we have heard from God, and which we have preached? The common interpretation is, who hath believed what he hath heard from us? Wi.
↑ 14رومیوں 10:15
Ver. 15. Unless they be sent. Here is an evident proof against all new teachers, who have all usurped to themselves the ministry, without any lawful mission, derived by succession from the apostles, to whom Christ said, (Jo. xx. 21.) As my Father hath sent me, I also send you. Ch. — The Almighty sends people to preach two different ways. The one is extraordinary by internal inspiration, as was that of the Baptist, and all the other prophets; in which case, however, extraordinary proofs must be given that they are sent by God; and the other is ordinary, which is derived from Christ, and from the apostles and their successors, whom he has appointed to be his vicegerents on earth. Estius.
↑ 15رومیوں 10:18
Ver. 18. But I say, have they not heard? He puts an objection, and by his answer shews the Jews are inexcusable in not believing, since the gospel has been preached all the world over, and in places where the Jews were, as it was foretold: and also because the Gentiles every where have believed; which even excites you Jews to jealousy against them, as Moses foretold: (Deut. xxxii. 21.) that is, when you now see, that the Gentiles, whom you despised so much, by believing in Christ, have received the gifts of the Holy Ghost, of working miracles, of speaking tongues, of prophecy, &c. Wi.
↑ 18رومیوں 10:19
Ver. 19. A people whom you have always despised, as not being worthy to be numbered amongst mankind, I will make my beloved people. I will enrich with my graces those whom you have contemned; I will give them the grace of adoption, thus to stir you up to jealousy and rage. And in effect, what greater rage ever was there, than that of the Jews against the converted Gentiles? In persecution, the Jews were always most busy. Thus were the Jews plainly informed of the truth of the gospel, by the Gentiles converted before their face.
Calmet.
↑ 19رومیوں 10:21
Ver. 21. After the preaching of Christ, and his apostles, after so many wonders wrought by our Saviour, he at last offers himself to the Jewish people, with stretched-out hands, and yet they cannot be induced to believe in him. They resist him as much as they can, thus verifying the prophecy of holy Simeon, that he should be set up as a sign to be contradicted. Lu. ii. Estius.
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[1] V. 16. Quis credidit auditui nostro? te akoe emon?
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↑ 21لائسنس: 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