ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (53) ជំពូក: តហា
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا وَسَلَكَ لَكُمۡ فِيهَا سُبُلٗا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّن نَّبَاتٖ شَتَّىٰ
﴾53﴿ [83]“The One Who made for you the Earth a cradle[84] and pierced[85] pathways for you therein, [86]and He sent down water from the sky, and with it We[87] brought forth diverse pairs of vegetation.”[88]
[83] Moses (عليه السلام) refocuses the argument, steering it away from Pharaoh’s diversionary tactics, and draws attention instead to the manifest, awe-inspiring Sign of the Earth’s creation—how it was fashioned as a stable, accommodating habitat for humankind.
[84] Mahd: that is, a firm, stable bed; mahd and mihād denote a levelled, prepared place, and the root (m-h-d) conveys the sense of smoothing and facilitating (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn Juzayy). It also refers to the cradle made for newborns (cf. Ibn ʿĀshūr, Makhlouf, al-Fāẓ al-Qur’ān). God Almighty is the One who made the Earth levelled and prepared for humankind—so they could dwell upon it, find stability in it, walk and journey across its surface, cultivate and plant it, build upon it, and benefit from it in countless other ways (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[85] God Almighty made pathways for humankind through the Earth—routes that weave through it and connect its regions with ease. The word salaka implies threading something through another, while the root (s-b-l) conveys the idea of extension and continuity (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Wāḥidī, al-Iṣfahānī, al-Mufradāt; Ibn ʿĀshūr).
God draws attention to the great bounty of placing natural pathways upon the Earth to awaken human awareness of His meticulous care and providence. These pathways—valleys between mountains, passes through terrain, river routes, coastal lines, and plains stretching across continents—are not random but Divinely set, enabling movement, exploration, trade, connection, and civilisation itself. By highlighting this blessing, God invites people to reflect: such intricate facilitation could not have emerged by chance. The Earth was not just created to exist—it was shaped to serve. Its usability is a sign of Divine mercy and wisdom. When people recognise that even the roads they travel on are gifts from their Creator, it stirs gratitude, humility, and awe. Gratefulness (shukr) becomes not just a moral response but a spiritual awakening to God’s nearness and generosity. In reminding humanity of these signs, God is calling them not only to thankfulness, but also to deeper awareness: to see the world not as mundane, but as a layered text of Divine generosity—if only they would read it.
[86] Having mentioned the blessing of creating the Earth, God Almighty then pairs it with the blessing of bringing forth vegetation from it through the rain He sends down from the sky (cf. Ibn ʿĀshūr).
[87] Notice the rhetorical shift from the third-person pronoun “He” to the majestic first-person “We”—a deliberate and powerful transition. It is as though God Almighty Himself, in all His Glory and Sovereign Majesty, intervenes directly to answer Pharaoh’s question. This Divine interjection does not merely convey information; it manifests presence. It underscores, in no uncertain terms, that He was not distant or removed, but fully present with Moses and his brother—intimately aware of their struggle, “listening and seeing.” The use of “We” signals both Divine authority and immediacy, marking this moment as one of heightened significance in the unfolding drama.
[88] By means of the rain, God Almighty brings forth diverse kinds of plants—differing in colours, forms, scents, tastes, and benefits (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr): “He is the One Who sends water from the sky and We bring out with it ˹all types of˺ plants of everything: and We bring with it ˹all˺ greens from which We bring out grains stacked up; and of date palm from their sheaths ˹come out˺ clusters ˹of dates˺ hanging down; and gardens of vines; and olive and pomegranate ˹confusingly˺ resembling each other but are not similar; look you at its fruits when it yields and its lushness—indeed in all that are Signs to those who Believe.” (6: 99)
[84] Mahd: that is, a firm, stable bed; mahd and mihād denote a levelled, prepared place, and the root (m-h-d) conveys the sense of smoothing and facilitating (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn Juzayy). It also refers to the cradle made for newborns (cf. Ibn ʿĀshūr, Makhlouf, al-Fāẓ al-Qur’ān). God Almighty is the One who made the Earth levelled and prepared for humankind—so they could dwell upon it, find stability in it, walk and journey across its surface, cultivate and plant it, build upon it, and benefit from it in countless other ways (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[85] God Almighty made pathways for humankind through the Earth—routes that weave through it and connect its regions with ease. The word salaka implies threading something through another, while the root (s-b-l) conveys the idea of extension and continuity (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Wāḥidī, al-Iṣfahānī, al-Mufradāt; Ibn ʿĀshūr).
God draws attention to the great bounty of placing natural pathways upon the Earth to awaken human awareness of His meticulous care and providence. These pathways—valleys between mountains, passes through terrain, river routes, coastal lines, and plains stretching across continents—are not random but Divinely set, enabling movement, exploration, trade, connection, and civilisation itself. By highlighting this blessing, God invites people to reflect: such intricate facilitation could not have emerged by chance. The Earth was not just created to exist—it was shaped to serve. Its usability is a sign of Divine mercy and wisdom. When people recognise that even the roads they travel on are gifts from their Creator, it stirs gratitude, humility, and awe. Gratefulness (shukr) becomes not just a moral response but a spiritual awakening to God’s nearness and generosity. In reminding humanity of these signs, God is calling them not only to thankfulness, but also to deeper awareness: to see the world not as mundane, but as a layered text of Divine generosity—if only they would read it.
[86] Having mentioned the blessing of creating the Earth, God Almighty then pairs it with the blessing of bringing forth vegetation from it through the rain He sends down from the sky (cf. Ibn ʿĀshūr).
[87] Notice the rhetorical shift from the third-person pronoun “He” to the majestic first-person “We”—a deliberate and powerful transition. It is as though God Almighty Himself, in all His Glory and Sovereign Majesty, intervenes directly to answer Pharaoh’s question. This Divine interjection does not merely convey information; it manifests presence. It underscores, in no uncertain terms, that He was not distant or removed, but fully present with Moses and his brother—intimately aware of their struggle, “listening and seeing.” The use of “We” signals both Divine authority and immediacy, marking this moment as one of heightened significance in the unfolding drama.
[88] By means of the rain, God Almighty brings forth diverse kinds of plants—differing in colours, forms, scents, tastes, and benefits (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr): “He is the One Who sends water from the sky and We bring out with it ˹all types of˺ plants of everything: and We bring with it ˹all˺ greens from which We bring out grains stacked up; and of date palm from their sheaths ˹come out˺ clusters ˹of dates˺ hanging down; and gardens of vines; and olive and pomegranate ˹confusingly˺ resembling each other but are not similar; look you at its fruits when it yields and its lushness—indeed in all that are Signs to those who Believe.” (6: 99)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (53) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។