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■ 신명기 21장
1. 네 하나님 여호와께서 네게 주어 얻게 하시는 땅에서 혹시 피살한 시체가 들에 엎드러진 것을 발견하고 그 쳐 죽인 자가 누구인지 알지 못하거든
If one be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field , and it be not known who hath slain him:
2. 너의 장로들과 재판장들이 나가서 그 피살한 곳에서 사면에 있는 각 성읍의 원근을 잴 것이요
Then thy elders and thy judges shall come forth , and they shall measure unto the cities which are round about him that is slain :
3. 그 피살한 곳에서 제일 가까운 성읍 곧 그 성읍의 장로들이 아직 부리우지 아니하고 멍에를 메지 아니한 암송아지를 취하고
And it shall be, that the city which is next unto the slain man , even the elders of that city shall take an heifer , which hath not been wrought with , and which hath not drawn in the yoke ;
4. 성읍의 장로들이 물이 항상 흐르고 갈지도 심지도 못하는 골짜기로 그 송아지를 끌고 가서 그 골짜기에서 그 송아지의 목을 꺾을 것이요
And the elders of that city shall bring down the heifer unto a rough valley , which is neither eared nor sown , and shall strike off the heifer’s neck there in the valley :
5. 레위 자손 제사장들도 그리로 올지니 그들은 네 하나님 여호와께서 택하사 자기를 섬기게 하시며 또 여호와의 이름으로 축복하게 하신 자라 모든 소송과 모든 투쟁이 그들의 말대로 판결될 것이니라
And the priests the sons of Levi shall come near ; for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord ; and by their word shall every controversy and every stroke be tried:
6. 그 피살된 곳에서 제일 가까운 성읍의 모든 장로들은 그 골짜기에서 목을 꺾은 암송아지 위에 손을 씻으며
And all the elders of that city , that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley :
7. 말하기를 우리의 손이 이 피를 흘리지 아니하였고 우리의 눈이 이것을 보지도 못하였나이다
And they shall answer and say , Our hands have not shed this blood , neither have our eyes seen it.
8. 여호와여 주께서 속량하신 주의 백성 이스라엘을 사하시고 무죄한 피를 주의 백성 이스라엘 중에 머물러 두지 마옵소서 하면 그 피흘린 죄가 사함을 받으리니
Be merciful , O Lord , unto thy people Israel , whom thou hast redeemed , and lay not innocent blood unto thy people of Israel’s charge . And the blood shall be forgiven them.
9. 너는 이와 같이 여호와의 보시기에 정직한 일을 행하여 무죄자의 피흘린 죄를 너희 중에서 제할지니라
So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord .
10. 네가 나가서 대적과 싸움함을 당하여 네 하나님 여호와께서 그들을 네 손에 붙이시므로 네가 그들을 사로잡은 후에
When thou goest forth to war against thine enemies , and the Lord thy God hath delivered them into thine hands , and thou hast taken them captive ,
11. 네가 만일 그 포로 중의 아리따운 여자를 보고 연련하여 아내를 삼고자 하거든
And seest among the captives a beautiful woman , and hast a desire unto her, that thou wouldest have her to thy wife ;
12. 그를 네 집으로 데려갈 것이요 그는 그 머리를 밀고 손톱을 베고
Then thou shalt bring her home to thine house ; and she shall shave her head , and pare her nails ;
13. 또 포로의 의복을 벗고 네 집에 거하며 그 부모를 위하여 일 개월 동안 애곡한 후에 네가 그에게로 들어가서 그 남편이 되고 그는 네 아내가 될 것이요
And she shall put the raiment of her captivity from off her, and shall remain in thine house , and bewail her father and her mother a full month : and after that thou shalt go in unto her, and be her husband , and she shall be thy wife .
14. 그 후에 네가 그를 기뻐하지 아니하거든 그 마음대로 가게 하고 결코 돈을 받고 팔지 말지라 네가 그를 욕보였은즉 종으로 여기지 말지니라
And it shall be, if thou have no delight in her, then thou shalt let her go whither she will ; but thou shalt not sell her at all for money , thou shalt not make merchandise of her, because thou hast humbled her.
15. 어떤 사람이 두 아내를 두었는데 하나는 사랑을 받고 하나는 미움을 받다가 그 사랑을 받는 자와 미움을 받는 자가 둘 다 아들을 낳았다 하자 그 미움을 받는 자의 소생이 장자여든
If a man have two wives , one beloved , and another hated , and they have born him children , both the beloved and the hated ; and if the firstborn son be hers that was hated :
16. 자기의 소유를 그 아들들에게 기업으로 나누는 날에 그 사랑을 받는 자의 아들로 장자를 삼아 참 장자 곧 미움을 받는 자의 아들보다 앞세우지 말고
Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated , which is indeed the firstborn :
17. 반드시 그 미움을 받는 자의 아들을 장자로 인정하여 자기의 소유에서 그에게는 두 몫을 줄 것이니 그는 자기의 기력의 시작이라 장자의 권리가 그에게 있음이니라
But he shall acknowledge the son of the hated for the firstborn , by giving him a double portion of all that he hath : for he is the beginning of his strength ; the right of the firstborn is his.
18. 사람에게 완악하고 패역한 아들이 있어 그 아비의 말이나 그 어미의 말을 순종치 아니하고 부모가 징책하여도 듣지 아니하거든
If a man have a stubborn and rebellious son , which will not obey the voice of his father , or the voice of his mother , and that, when they have chastened him, will not hearken unto them:
19. 부모가 그를 잡아가지고 성문에 이르러 그 성읍 장로들에게 나아가서
Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city , and unto the gate of his place ;
20. 그 성읍 장로들에게 말하기를 우리의 이 자식은 완악하고 패역하여 우리 말을 순종치 아니하고 방탕하며 술에 잠긴 자라 하거든
And they shall say unto the elders of his city , This our son is stubborn and rebellious , he will not obey our voice ; he is a glutton , and a drunkard .
21. 그 성읍의 모든 사람들이 그를 돌로 쳐 죽일지니 이같이 네가 너의 중에 악을 제하라 그리하면 온 이스라엘이 듣고 두려워하리라
And all the men of his city shall stone him with stones , that he die : so shalt thou put evil away from among you; and all Israel shall hear , and fear .
22. 사람이 만일 죽을 죄를 범하므로 네가 그를 죽여 나무 위에 달거든
And if a man have committed a sin worthy of death , and he be to be put to death , and thou hang him on a tree :
23. 그 시체를 나무 위에 밤새도록 두지 말고 당일에 장사하여 네 하나님 여호와께서 네게 기업으로 주시는 땅을 더럽히지 말라 나무에 달린 자는 하나님께 저주를 받았음이니라
His body shall not remain all night upon the tree , but thou shalt in any wise bury him that day ; (for he that is hanged is accursed of God ;) that thy land be not defiled , which the Lord thy God giveth thee for an inheritance .
■ 주석 보기
【신21:1 JFB】신21:1-9. Expiation of Uncertain Murder.
1-6. If one be found slain … lying in the field, and it be not known who hath slain him—The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighborhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a "rough valley" which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence—the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.
【신21:1 CWC】[DIVERS REGULATIONS]
In these chapters are a number of matters which, for want of a better title, we class as above.
1. Expiation of Innocent Blood, c. 21:1-9.
These ceremonies showed the sanctity associated with human life. The "rough valley" of verse 4 is in the Revised Version "running water," and the whole was calculated to lead to the discovery of criminals and repress crime.
2. Female Captives, vv. 10-14.
These regulations were to improve the usages of the nations concerning the capture of females in war. A month was the period of mourning among the Jews, and the details of v. 4 were the signs of grief which the captive must be permitted to manifest for the loss of her parents and old associates now the same as dead. The delay was an act of humanity and kindness. How further were these virtues to be manifested (14)? We should ever remember, that we are comparing conditions not with our present ideas of social and domestic obligations, which are what they are because of the later teachings of the Bible, but with those existing in the days of Moses.
3. Right of the First-born, vv. 15-17.
In this case it is presupposed that the first wife was dead at the time referred to. The opening of verse 15 should be: "If a man have had two wives." In other words, the legislation does not touch a man who has two wives at the same time, for polygamy, while tolerated under the Mosaic law, was never legalized.
4. Prodigal Sons, vv. 18-21.
This law was qualified by the fact that the consent of both parents was necessary to its execution.
5. Common Humanities, c. 22:1-12.
"Brother" in v. 1 comprehends not only relatives, but neighbors or even strangers which should stand in need of such justice and charity.
The command of vv. 6, 7 needs re-enforcement today in certain quarters. Birds serve important uses in nature, and the extirpation of a species is productive of evils. The mother bird should be left for propagation, but the young occasionally might be taken as a check on too rapid an increase.
There is a lesson in the prohibitions of vv. 9-11, to which reference has been made in Leviticus; but touching v. 10: "An ox and ass being of different species, and different characters, cannot associate comfortably, nor unite cheerfully in drawing a plough or a wagon. The ass being smaller and his step shorter, there must be an unequal and irregular draught. Besides, the ass, from feeding on poisonous weeds, has a foetid breath, which its yoke-fellow seeks to avoid, not only as offensive, but producing leanness, or, if long continued, death; and hence it has been observed to hold away its head from the ass, and to pull only with one shoulder." -- Bible Commentary.
6. Sexual Matters, vv. 13-30.
On these verses Home says: "The regulations might be imperatively needful in the then situation of the Israelites; and yet, it is not necessary that we should curiously inquire into them. So far was it from being unworthy of God to leave such things upon record, that the enactments must heighten our admiration of His wisdom and goodness in the management of a people so perverse and so given to irregular passions.
"Nor is it a better argument that the Scriptures were not written by inspiration to object that this passage, and others of a like nature, tend to corrupt the imagination, than it is to say that the sun was not created by Gou, because its light may be abused by men as an assistant in committing crimes."
【신21:1 MHCC】If a murderer could not be found out, great solemnity is provided for putting away the guilt from the land, as an expression of dread and detesting of that sin. The providence of God has often wonderfully brought to light these hidden works of darkness, and the sin of the guilty has often strangely found them out. The dread of murder should be deeply impressed upon every heart, and all should join in detecting and punishing those who are guilty. The elders were to profess that they had not been any way aiding or abetting the sin. The priests were to pray to God for the country and nation, that God would be merciful. We must empty that measure by our prayers, which others are filling by their sins. All would be taught by this solemnity, to use the utmost care and diligence to prevent, discover, and punish murder. We may all learn from hence to take heed of partaking in other men's sins. And we have fellowship with the unfruitful works of darkness, if we do not reprove them.
【신21:10 JFB】신21:10-23. The Treatment of a Captive Taken to Wife.
10-14. When thou goest to war … and seest among the captives a beautiful woman … that thou wouldest have her to thy wife—According to the war customs of all ancient nations, a female captive became the slave of the victor, who had the sole and unchallengeable control of right to her person. Moses improved this existing usage by special regulations on the subject. He enacted that, in the event that her master was captivated by her beauty and contemplated a marriage with her, a month should be allowed to elapse, during which her perturbed feelings might be calmed, her mind reconciled to her altered condition, and she might bewail the loss of her parents, now to her the same as dead. A month was the usual period of mourning with the Jews, and the circumstances mentioned here were the signs of grief—the shaving of the head, the allowing the nails to grow uncut, the putting off her gorgeous dress in which ladies, on the eve of being captured, arrayed themselves to be the more attractive to their captors. The delay was full of humanity and kindness to the female slave, as well as a prudential measure to try the strength of her master's affections. If his love should afterwards cool and he become indifferent to her person, he was not to lord it over her, neither to sell her in the slave market, nor retain her in a subordinate condition in his house; but she was to be free to go where her inclinations led her.
【신21:10 MHCC】By this law a soldier was allowed to marry his captive, if he pleased. This might take place upon some occasions; but the law does not show any approval of it. It also intimates how binding the laws of justice and honour are in marriage; which is a sacred engagement.
【신21:15 JFB】15-17. If a man have two wives, one beloved, and another hated—In the original and all other translations, the words are rendered "have had," referring to events that have already taken place; and that the "had" has, by some mistake, been omitted in our version, seems highly probable from the other verbs being in the past tense—"hers that was hated," not "hers that is hated"; evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, does not here legislate upon the case of a man who has two wives at the same time, but on that of a man who has married twice in succession, the second wife after the decease of the first; and there was an obvious necessity for legislation in these circumstances; for the first wife, who was hated, was dead, and the second wife, the favorite, was alive; and with the feelings of a stepmother, she would urge her husband to make her own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized.
【신21:15 MHCC】This law restrains men from disinheriting their eldest sons without just cause. The principle in this case as to children, is still binding to parents; they must give children their right without partiality.
【신21:18 JFB】18-21. If a man have a stubborn and rebellious son—A severe law was enacted in this case. But the consent of both parents was required as a prevention of any abuse of it; for it was reasonable to suppose that they would not both agree to a criminal information against their son except from absolute necessity, arising from his inveterate and hopeless wickedness; and, in that view, the law was wise and salutary, as such a person would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed [레24:23]; for parents are considered God's representatives and invested with a portion of his authority over their children.
【신21:18 MHCC】Observe how the criminal is here described. He is a stubborn and rebellious son. No child was to fare the worse for weakness of capacity, slowness, or dulness, but for wilfulness and obstinacy. Nothing draws men into all manner of wickedness, and hardens them in it more certainly and fatally, than drunkenness. When men take to drinking, they forget the law of honouring parents. His own father and mother must complain of him to the elders of the city. Children who forget their duty, must thank themselves, and not blame their parents, if they are regarded with less and less affection. He must be publicly stoned to death by the men of his city. Disobedience to a parent's authority must be very evil, when such a punishment was ordered; nor is it less provoking to God now, though it escapes punishment in this world. But when young people early become slaves to sensual appetites, the heart soon grows hard, and the conscience callous; and we can expect nothing but rebellion and destruction.
【신21:22 JFB】22, 23. if a man have committed a sin … and thou hang him on a tree—Hanging was not a Hebrew form of execution (gibbeting is meant), but the body was not to be left to rot or be a prey to ravenous birds; it was to be buried "that day," either because the stench in a hot climate would corrupt the air, or the spectacle of an exposed corpse bring ceremonial defilement on the land.
【신21:22 MHCC】By the law of Moses, the touch of a dead body was defiling, therefore dead bodies must not be left hanging, as that would defile the land. There is one reason here which has reference to Christ; “He that is hanged is accursed of God;” that is, it is the highest degree of disgrace and reproach. Those who see a man thus hanging between heaven and earth, will conclude him abandoned of both, and unworthy of either. Moses, by the Spirit, uses this phrase of being accursed of God, when he means no more than being treated most disgracefully, that it might afterward be applied to the death of Christ, and might show that in it he underwent the curse of the law for us; which proves his love, and encourages to faith in him.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.