روت · IRV-UR
روت
4
بائبل کا متنمصنوعی آواز (AI)
तब बो'अज़ बेथलेहम शहर के फाटक के पास जाकर वहाँ बैठ गया और देखो जिस नज़दीक के क़रीबी रिश्ते का ज़िक्र बो'अज़ ने किया था वह आ निकला। उसने उससे कहा अरे भाई इधर आ! ज़रा यहाँ बैठ जा। तब वह उधर आकर बैठ गया। مزید دیکھیں: استثنا 25:7روت 3:12استثنا 16:18फिर उसने शहर के बुज़ुर्गों में से दस आदमियों को बुला कर कहा, “यहाँ बैठ जाओ।” तब वह बैठ गए। مزید دیکھیں: امثال 31:231 سلاطین 21:8اعمال 6:12तब उसने उस नज़दीक के क़रीबी रिश्तेदार से कहा, न'ओमी जो मोआब के मुल्क से लौट आई है ज़मीन के उस टुकड़े को जो हमारे भाई इलीमलिक का माल था बेचती है। مزید دیکھیں: زبور 112:5امثال 13:10इसलिए मैंने सोचा कि तुझ पर इस बात को ज़ाहिर करके कहूँगा कि तू इन लोगों के सामने जो बैठे हैं और मेरी क़ौम के बुज़ुर्गों के सामने उसे मोल ले। अगर तू उसे छुड़ाता है तो छुड़ा और अगर नहीं छुड़ाता तो मुझे बता दे ताकि मुझ को मा'लूम हो जाए क्यूँकि तेरे अलावा और कोई नहीं जो उसे छुड़ाए और मैं तेरे बाद हूँ। उसने कहा, “मैं छुड़ाऊँगा।” مزید دیکھیں: احبار 25:25-292 کرنتھیوں 8:21یرمیاہ 32:7-12तब बो'अज़ ने कहा, जिस दिन तू वह ज़मीन न'ओमी के हाथ से मोल ले तो तुझे उसको मोआबी रूत के हाथ से भी जो मरहूम की बीवी है मोल लेना होगा ताकि उस मरहूम का नाम उसकी मीरास पर क़ाईम करे। مزید دیکھیں: پیدایش 38:8متی 22:24استثنا 25:5-6तब उसके नज़दीक के क़रीबी रिश्तेदार ने कहा, “मै अपने लिए उसे छुड़ा नहीं सकता ऐसा न हो कि मैं अपनी मीरास ख़राब कर दूँ। उसके छुड़ाने का जो मेरा हक़ है उसे तू ले ले क्यूँकि मैं उसे छुड़ा नहीं सकता।” مزید دیکھیں: روت 3:13احبار 25:25और अगले ज़माने में इस्राईल में मु'आमिला पक्का करने के लिए छुड़ाने और बदलने के बारे में यह मा'मूल था कि आदमी अपनी जूती उतार कर अपने पड़ोसी को दे देता था। इस्राईल में तस्दीक़ करने का यही तरीक़ा था مزید دیکھیں: استثنا 25:7-10तब उस नज़दीक के क़रीबी रिश्तेदार ने बो'अज़ से कहा, “तू आप ही उसे मोल ले ले। फिर उसने अपनी जूती उतार डाली। और बो'अज़ ने बुज़ुर्गों और सब लोगों से कहा, तुम आज के दिन गवाह हो कि मैंने इलीमलिक और किलयोन और महलोन का सब कुछ न'ओमी के हाथ से मोल ले लिया है। مزید دیکھیں: پیدایش 23:16-18یرمیاہ 32:10-12सिर्फ़ इसके मैंने महलोन की बीवी मोआबी रूत को भी अपनी बीवी बनाने के लिए ख़रीद लिया है ताकि उस मरहूम के नाम को उसकी मीरास में क़ायम करूं और उस मरहूम का नाम उसके भाइयों और उसके मकान के दरवाज़े से मिट न जाए तुम आज के दिन गवाह हो।” مزید دیکھیں: افسیوں 5:25استثنا 25:6زکریاہ 13:2तब सब लोगों ने जो फाटक पर थे और उन बुज़ुर्गों ने कहा कि हम गवाह हैं। ख़ुदावन्द उस 'औरत को जो तेरे घर में आई है राख़िल और लियाह की तरह करे जिन दोनों ने इस्राईल का घर आबाद किया और तू इफ़्राता में भलाई का काम करे, और बैतलहम में तेरा नाम हो مزید دیکھیں: پیدایش 29:32متی 2:6میکاہ 5:2और तेरा घर उस नसल से जो ख़ुदावन्द तुझे इस 'औरत से दे फ़ारस के घर की तरह हो जो यहूदाह से तमर के हुआ। مزید دیکھیں: پیدایش 38:291 تواریخ 2:41 سموئیل 2:20इसलिए बो'अज़ ने रूत को लिया और वह उसकी बीवी बनी और उसने उससे सोहबत की और ख़ुदावन्द के फ़ज़ल से वह हामिला हुई और उसके बेटा हुआ। مزید دیکھیں: زبور 127:3پیدایش 29:31پیدایش 33:5और 'औरतों ने न'ओमी से कहा, ख़ुदावन्द मुबारक हो जिसने आज के दिन तुझ को नज़दीक के क़रीबी रिश्ते के बग़ैर नहीं छोड़ा और उसका नाम इस्राईल में मशहूर हुआ। مزید دیکھیں: متی 1:5-20لوقا 1:58پیدایش 12:2और वह तेरे लिए तेरी जान का बहाल करनेवाला और तेरे बुढ़ापे का पालने वाला होगा क्यूँकि तेरी बहू जो तुझ से मुहब्बत रखती है और तेरे लिए सात बेटों से भी बढ़ कर है वह उसकी माँ है। مزید دیکھیں: یسعیاہ 46:4زبور 55:22پیدایش 45:11और न'ओमी ने उस लड़के को लेकर उसे अपनी छाती से लगाया और उसकी दाया बनी। और उसकी पड़ोसनों ने उस बच्चे को एक नाम दिया और कहने लगीं न'ओमी के लिए बेटा पैदा हुआ इसलिए उन्होंने उसका नाम 'ओबेद रखा। वह यस्सी का बाप था जो दाऊद का बाप है। مزید دیکھیں: لوقا 1:58-63और फ़ारस का नसबनामा ये है फ़ारस से हसरोन पैदा हुआ مزید دیکھیں: متی 1:3-61 تواریخ 2:4-8لوقا 3:33और हसरोन से राम पैदा हुआ और राम से 'अम्मीनदाब पैदा हुआ مزید دیکھیں: لوقا 3:33متی 1:41 تواریخ 2:9-10और 'अम्मीनदाब से नहसोन पैदा हुआ और नहसोन से सलमोन पैदा हुआ, مزید دیکھیں: گنتی 1:7متی 1:4لوقا 3:32और सलमोन से बो'अज़ पैदा हुआ और बो'अज़ से 'ओबेद पैदा हुआ مزید دیکھیں: متی 1:5لوقا 3:321 تواریخ 2:11-12और ओबेद से यस्सी पैदा हुआ और यस्सी से दाऊद पैदा हुआ। مزید دیکھیں: متی 1:6لوقا 3:311 سموئیل 16:1
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)18 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
روت 4:1
Ver. 1. Gate, where justice was administered. --- Calling. Heb. Ploni Almoni. C.
--- Prot. " Ho!
such a one." H. --- This form of speech is used concerning a person whose name we know not, or will not mention. 1 K. xxi. 2. C. --- The name of this man is buried in eternal oblivion, perhaps because he was so much concerned about the splendour of his family, that he would not marry the widow of his deceased relation. T.
↑ 1روت 4:2
Ver. 2. Here, as witnesses, not as judges, v. 9. C. --- This number was requisite in matters of consequence. Grotius.
↑ 2روت 4:3
Ver. 3. Will sell. Some Latin copies read, "sells, or has sold." But the sequel shews that she was only now disposed to do it. But what right had Noemi or Ruth to the land, since women could not inherit? The latter might indeed retain her title, as long as she continued unmarried. But Noemi only acted in her behalf. Selden thinks that their respective husbands had made them a present of some land. Josephus (v. 11) asserts, that the person whom Booz addressed had already possession, and that he resigned his claim, as he would not take au other wife. C. --- Our brother.
He was his nephew, and calls him brother, as Abraham did Lot. W.
↑ 3روت 4:4
Ver. 4. This. Heb. "I thought to uncover thy ear," or to admonish thee. Virgil (frag.) uses a similar expression, Mors aurem vellens, vivite, ait, venio: "Death pulls the ear; live now, he says, I come." --- Not. Heb. printed erroneously, "But if he will not redeem it." Ken.
↑ 4روت 4:5
Ver. 5. When. Heb. again corruptly, "On the day thou buyest the land of the hand of Noemi, I will also buy it of Ruth," &c. It ought to be, conformably to some MSS. and the ancient versions,
"thou must also take Ruth," v. 10. Capel, p. 144, and 362. Kennicott. H. --- We see here the observance of two laws, the one preserving the inheritance in the same family, and the other obliging the next of kin to marry the widow of the deceased, if he would enjoy his land. Lev. xxv.
10. Deut. xxv. 5. C. --- Such widows as designed to comply with this condition, took possession of the land on the death of their husband, and conveyed it to those whom they married, till their eldest son became entitled to it. Abulensis, q. 30 to 61. --- Inheritance. The son to be born, would be esteemed the heir of his legal parent. M.
↑ 5روت 4:6
Ver. 6. Family. Heb. "I cannot redeem it for myself, lest I spoil my own inheritance." He was afraid of having too many children, and sensible that the first son that should be born of the proposed marriage, would not be counted as his. H. --- The miserable Onan had the same pretext.
Gen. xxxviii. 9. Chal. "Since I cannot make use of this privilege, having already a wife, and not being allowed to take another, as that might cause dissensions in my family, and spoil my inheritance, do thou redeem it,….as thou art unmarried."
↑ 6روت 4:7
Ver. 7. Israel. Heb. "and this was the testimony in Israel." The ceremony here specified is very different from that which the law prescribed. Deut. xxv. 7. But Josephus says, that they complied with all the regulations of the law, and that Ruth was present on this occasion. C. --- Perhaps the law was not executed in all its rigour, when another was found to marry the widow, (W.) and when no real brother was living. T.
↑ 7روت 4:9
Ver. 9. Chelion. As Orpha, his widow, took no care to comply with the law, all his possessions devolved on his brother’s posterity. M. --- It was presumed that she would marry some Moabite.
C.
↑ 9روت 4:10
Ver. 10. Moabitess. The sons of Elimelech were excused in taking such women to wife, on account of necessity, and to avoid the danger of incontinence, which is a greater evil. Booz was under another sort of necessity, and was bound to comply with the law; (C.) so that he was guilty of no sin, as Beza would pretend. T. --- Some also remark, that the exclusion of the people of Moab from the Church of God, regarded not the females, (S. Aug. q. 35, in Deut. Serar. T. &c.) particularly if they embraced the true religion. According to the Rabbins, Obed should have been accounted a Moabite, as they say children follow the condition of their mothers: but we need not here adopt their decisions. --- People. Heb. "and from the gate of his place." In the assemblies, the legal son of Mahalon would represent him, though he was also considered as the son of Booz, at least if the latter had no other, as was probably the case.
↑ 10روت 4:11
Ver. 11. Israel, by a numerous posterity. --- That she. Heb. "mayst thou acquire riches," &c. C.
--- Prot. "do thou (Booz) worthily in," &c. H. --- Ephrata: another name of Bethlehem. Ch.
↑ 11روت 4:12
Ver. 12. Phares. His family was chief among the five, descended from Juda. M.
↑ 12روت 4:14
Ver. 14. Successor. Heb. "redeemer, that his (Booz, or the Lord's) name," &c. C.
↑ 14روت 4:15
Ver. 15. Comfort. Heb. "to make thy soul revive."
↑ 15روت 4:17
Ver. 17. Obed; "serving," to comfort the old age of Noemi, (v. 15,) who gave him this' name.
(Serar. q. 14,) at the suggestion of her neighbours. M.
↑ 17روت 4:18
Ver. 18. These. Hence the design of the sacred writer becomes evident, (C.) to shew the genealogy of David, from whom Christ sprang, as it had been foretold. See Gen. xlix. Mat. i.
&c. W.
↑ 18روت 4:19
Ver. 19. Aram. He is called Ram in Heb. and 1 Par. ii. 9.
↑ 19روت 4:20
Ver. 20. Salmon. Heb. and Chal. Salma, (H.) though we read Salmon in the following verse. C.
--- This is one argument adduced by Houbigant, to shew that this genealogy is now imperfect. He concludes that Salma ought to be admitted, as well as Salmon; and, as the reason for calling the first son of Ruth, Obed, "serving or ploughing," seems rather harsh, as we should naturally expect some more glorious title. He thinks that the immediate son of Ruth was called Jachin, "he shall establish;" and that Solomon called one of the pillars before the temple by his name, as he did the other Booz, "in strength," in honour of his ancestors. Baz icin means, "In strength (or solidity) it (he) shall (stand or) establish." As the son of Booz established his father's house, (v. 10. 11,) so these pillars denoted the stability of the temple. We must thus allow that the hand of time has mutilated the genealogy of David, and that two ought to be admitted among his ancestors, who have been here omitted, as S. Matthew likewise passes them over as well as three others, who were the descendants of Joram. The same omission of Jachin occurs 1 Paral. ii. 11, where we find Salma instead of Salmon. Houbigant supposes that the sacred writers, Esdras and S.
Matthew, gave the genealogies as they found them, without correcting the mistakes of transcribers. Chronolog. sacra, p. 81. But there might be some reason for the omission which we do not know; and Nahasson, Booz, and Joram might be said to beget Salmon, Obed, and Jechonias, though they were not their immediate children. Salien and many others assert, that there were three of the name of Booz, succeeding each other, so that six persons instead of four fill up the space of 440 years, from the taking of Jericho till the building of the temple. Salien, A.
2741, in which year he places the birth of the third Booz, who married Ruth, seventy years afterwards. Petau allows 520 years from the coming out of Egypt till the fourth year of Solomon, so that he leaves above 420 years to the three generations of Booz, Obed, and Isai. But he prudently passes over this chronological difficulty. Usher supposes that each of these people were almost 100 years old when they had children; and he produces many examples of people who lived beyond that age, but he does not mention any, since the days of Moses, who had children at such an advanced age, much less that many in the same family, and in succession, were remarkable for such a thing.
Moreover, according to Houbigant's chronology, Booz and Obed must have had children when they were almost 120, and Isai in his 107th year. But by admitting Salma and Jachin, the five persons might each have sons when they were about seventy, and thus would complete 347 years. See C. ii. 1. H.
↑ 20روت 4:22
Ver. 22. David, the king, whom Samuel crowned, though he did not live to see him in the full enjoyment of his power, (H.) as he died before Saul. C. --- Thus the greatest personages have people of mean condition among their ancestors, that none may be too much elated on account of their high birth.
Ruth, notwithstanding her poverty, was a striking figure of the Christian Church.
H. --- The Gentiles were strangers to Christ, on account of their errors, but related to him in as much as they were his creatures. Their miserable condition pleaded hard for them, that Jesus would receive them under his protection, espouse and give them rest and peace. Booz would, not marry Ruth till the nearer relation had refused, and thus brought dishonour on himself; (Deut.
xxv.) so Jesus was principally sent to the lost sheep of the house of Israel, and did not send his apostles to the Gentiles till the Jews had rejected their ministry. C. --- See S. Amb. de fide, iii. 5.
D. --- Ruth was also a pattern of the most perfect virtues. See Louis de Puente.
T.
↑ 22لائسنس: 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