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■ 신명기 24장
1. 사람이 아내를 취하여 데려온 후에 수치되는 일이 그에게 있음을 발견하고 그를 기뻐하지 아니하거든 이혼 증서를 써서 그 손에 주고 그를 자기 집에서 내어보낼 것이요
When a man hath taken a wife , and married her, and it come to pass that she find no favour in his eyes , because he hath found some uncleanness in her: then let him write her a bill of divorcement , and give it in her hand , and send her out of his house .
2. 그 여자는 그 집에서 나가서 다른 사람의 아내가 되려니와
And when she is departed out of his house , she may go and be another man’s wife.
3. 그 후부도 그를 미워하여 이혼 증서를 써서 그 손에 주고 그를 자기 집에서 내어 보내었거나 혹시 그를 아내로 취한 후부가 죽었다 하자
And if the latter husband hate her, and write her a bill of divorcement , and giveth it in her hand , and sendeth her out of his house ; or if the latter husband die , which took her to be his wife ;
4. 그 여자가 이미 몸을 더럽혔은즉 그를 내어 보낸 전부가 그를 다시 아내로 취하지 말지니 이 일은 여호와 앞에 가증한 것이라 네 하나님 여호와께서 네게 기업으로 주시는 땅으로 너는 범죄케 하지 말지니라
Her former husband , which sent her away , may not take her again to be his wife , after that she is defiled ; for that is abomination before the Lord : and thou shalt not cause the land to sin , which the Lord thy God giveth thee for an inheritance .
5. 사람이 새로이 아내를 취하였거든 그를 군대로 내어 보내지 말 것이요 무슨 직무든지 그에게 맡기지 말 것이며 그는 일 년 동안 집에 한가히 거하여 그 취한 아내를 즐겁게 할지니라
When a man hath taken a new wife , he shall not go out to war , neither shall he be charged with any business : but he shall be free at home one year , and shall cheer up his wife which he hath taken .
6. 사람이 맷돌의 전부나 그 윗짝만이나 전집하지 말지니 이는 그 생명을 전집함이니라
No man shall take the nether or the upper millstone to pledge : for he taketh a man’s life to pledge .
7. 사람이 자기 형제 곧 이스라엘 자손 중 한 사람을 후려다가 그를 부리거나 판 것이 발견되거든 그 후린 자를 죽일지니 이같이 하여 너의 중에 악을 제할지니라
If a man be found stealing any of his brethren of the children of Israel , and maketh merchandise of him, or selleth him; then that thief shall die ; and thou shalt put evil away from among you.
8. 너는 문둥병에 대하여 삼가서 레위 사람 제사장들이 너희에게 가르치는 대로 네가 힘써 다 행하되 곧 네가 그들에게 명한 대로 너희는 주의하여 행하라
Take heed in the plague of leprosy , that thou observe diligently , and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do .
9. 너희가 애굽에서 나오는 길에서 네 하나님 여호와께서 미리암에게 행하신 일을 기억할지니라
Remember what the Lord thy God did unto Miriam by the way , after that ye were come forth out of Egypt .
10. 무릇 네 이웃에게 꾸어줄 때에 네가 그 집에 들어가서 전집물을 취하지 말고
When thou dost lend thy brother any thing , thou shalt not go into his house to fetch his pledge .
11. 너는 밖에 섰고 네게 꾸는 자가 전집물을 가지고 나와서 네게 줄 것이며
Thou shalt stand abroad , and the man to whom thou dost lend shall bring out the pledge abroad unto thee.
12. 그가 가난한 자여든 너는 그의 전집물을 가지고 자지 말고
And if the man be poor , thou shalt not sleep with his pledge :
13. 해 질 때에 전집물을 반드시 그에게 돌릴 것이라 그리하면 그가 그 옷을 입고 자며 너를 위하여 축복하리니 그 일이 네 하나님 여호와 앞에서 네 의로움이 되리라
In any case thou shalt deliver him the pledge again when the sun goeth down , that he may sleep in his own raiment , and bless thee: and it shall be righteousness unto thee before the Lord thy God .
14. 곤궁하고 빈한한 품꾼은 너의 형제든지 네 땅 성문 안에 우거하는 객이든지 그를 학대하지 말며
Thou shalt not oppress an hired servant that is poor and needy , whether he be of thy brethren , or of thy strangers that are in thy land within thy gates :
15. 그 품삯을 당일에 주고 해 진 후까지 끌지 말라 이는 그가 빈궁하므로 마음에 품삯을 사모함이라 두렵건대 그가 너를 여호와께 호소하면 죄가 네게로 돌아갈까 하노라
At his day thou shalt give him his hire , neither shall the sun go down upon it; for he is poor , and setteth his heart upon it: lest he cry against thee unto the Lord , and it be sin unto thee.
16. 아비는 그 자식들을 인하여 죽임을 당치 않을 것이요 자식들은 그 아비를 인하여 죽임을 당치 않을 것이라 각 사람은 자기 죄에 죽임을 당할 것이니라
The fathers shall not be put to death for the children , neither shall the children be put to death for the fathers : every man shall be put to death for his own sin .
17. 너는 객이나 고아의 송사를 억울하게 말며 과부의 옷을 전집하지 말라
Thou shalt not pervert the judgment of the stranger , nor of the fatherless ; nor take a widow’s raiment to pledge :
18. 너는 애굽에서 종이 되었던 일과 네 하나님 여호와께서 너를 거기서 속량하신 것을 기억하라 이러므로 내가 네게 이 일을 행하라 명하노라
But thou shalt remember that thou wast a bondman in Egypt , and the Lord thy God redeemed thee thence: therefore I command thee to do this thing .
19. 네가 밭에서 곡식을 벨 때에 그 한 뭇을 밭에 잊어버렸거든 다시 가서 취하지 말고 객과 고아와 과부를 위하여 버려두라 그리하면 네 하나님 여호와께서 네 손으로 하는 범사에 복을 내리시리라
When thou cuttest down thine harvest in thy field , and hast forgot a sheaf in the field , thou shalt not go again to fetch it: it shall be for the stranger , for the fatherless , and for the widow : that the Lord thy God may bless thee in all the work of thine hands .
20. 네가 네 감람나무를 떤 후에 그 가지를 다시 살피지 말고 그 남은 것은 객과 고아와 과부를 위하여 버려두며
When thou beatest thine olive tree , thou shalt not go over the boughs again : it shall be for the stranger , for the fatherless , and for the widow .
21. 네가 네 포도원의 포도를 딴 후에 그 남은 것을 다시 따지 말고 객과 고아와 과부를 위하여 버려두라
When thou gatherest the grapes of thy vineyard , thou shalt not glean it afterward : it shall be for the stranger , for the fatherless , and for the widow .
22. 너는 애굽 땅에서 종 되었던 것을 기억하라 이러므로 내가 네게 이 일을 행하라 명하노라
And thou shalt remember that thou wast a bondman in the land of Egypt : therefore I command thee to do this thing .
■ 주석 보기
【신24:1 JFB】신24:1-22. Of Divorces.
1-4. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes—It appears that the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability become familiar with it in Egypt [Lane]. The usage, being too deep-rooted to be soon or easily abolished, was tolerated by Moses (마19:8). But it was accompanied under the law with two conditions, which were calculated greatly to prevent the evils incident to the permitted system; namely: (1) The act of divorcement was to be certified on a written document, the preparation of which, with legal formality, would afford time for reflection and repentance; and (2) In the event of the divorced wife being married to another husband, she could not, on the termination of that second marriage, be restored to her first husband, however desirous he might be to receive her.
【신24:1 CWC】[DIVERS REGULATIONS -- CONTINUED]
1. Public Privileges, c. 23:1-9.
The privileges referred to here are doubtless honors in the state and perhaps, in the case of foreigners, incorporation with Israel by marriage. Eunuchs and bastards were denied these privileges (1, 2), and also members of what Gentile nations (3)? What caused the latter prohibition (4-6)? Such passages as 느13:1; 룻4:10, and 왕하10:2, show that there were some exceptions to this prohibition, although it may be that it excluded males, but not females. What other two nations were exempt from this rule, and on what grounds (7, 8)?
2. Bodily Uncleanness and Other Details, vv. 10-25.
Verse 13, should be translated as in the Revised Version, "thou shalt have a paddle (marg. or shovel) among thy weapons," which explains the meaning of the direction. Think of it in the light of the following verse, and remember the words of Wesley, that "cleanliness is next to godliness." There is a sense indeed, in which it is godliness, and the man who honors his Creator and Redeemer will see to it that himself and his surroundings are ever in a wholesome and sanitary condition. These directions have reference to camp life when engaged in war (9), but how much more obligatory in ordinary living.
Verses 15 and 16 refer to slaves who run away from tyrannical masters, or for deliverance from heathenism, and they afforded a ground for the action of Northern abolitionists who aided runaway slaves prior to our civil war.
As to verses 19 and 20, the Israelites lived in a simple state of society, and were encouraged to lend to each other without hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on loans. Besides, the distinction was conducive to keeping the Israelites separate from the rest of the world.
3. Marriage and Divorce, c. 24:1-5.
Divorce seems to have become known to the Hebrews in Egypt, and was tolerated by the Mosaic laws for the reason indicated in 마19:3-9. But it was restricted by two conditions. What was the first (1)? And the second (4)? Because of increasing laxity in these matters today, we ought to familiarize ourselves with these two passages of Scripture, and especially the words of Christ.
4. Consideration for the Poor, vv. 6-22.
Why was a creditor not at liberty to take either the mill (R. V.), or the upper millstone as a pledge for debt (6)? Corn was ground every morning for that day's consumption, and if either were taken it would be depriving a man of his necessary provision.
According to verses 10 and 11, how were a borrower's feelings to be considered?
Verses 12 and 13 are explained by the fact that the cloak of a poor man was commonly all the covering he had to wrap himself in when he retired for the night.
What beneficient provision for the poor is made in verses 19-22, and why?
5. Justice in Law and in Trade, c. 25.
The bastinado was common to Egypt, but God through Moses here introduces two important restrictions (1-3):
First, the punishment should be inflicted in presence of the judge, instead of in private by some heartless official;
Second, the maximum amount should be forty stripes, instead of the arbitrary will of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. In later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law, and, for fear of miscalculation, were desirous of keeping within the prescribed limit, the scourge was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted thirty-nine (고후11:24).
The usage concerning a childless widow existed before this time (Gen. 38), but the law now made it obligatory on younger brothers or the nearest kinsman to marry the widow (룻4:4, 마22:25). The reason for this was not only to perpetuate the name but also preserve the property in the family and tribe.
The reference to Amalek's deed (17-19) is not mentioned in Exod. 17, where the battle is recorded, but as it was a daring defiance of God, this command against them went forth. (See 1 Sam. 15.)
6. The Laws of Tithing, c. 26.
The regulations here considered, like almost all the foregoing, were for observance, not in the wilderness, but in Canaan after they should enter it (1). What were they then to do? Where were they to go (2)? What were they to say (3)? After the priest's acceptance of the basket and its contents, what was the next feature in this ritual (5-10)? In what spirit should this be done (11)?
This is not so much a question of tithing, i. e., the giving of one-tenth, as a general acknowledgment that all belongs to God as represented by the basket of first fruits and the confession and thanksgiving.
The actual tithing is referred to in the verses following (12-15). There were really two tithings. The first was appropriated to the Levites (민18:21); and the second, the tenth of what remained, was brought to Jerusalem, in kind or in money value. In the latter case, the money was used to purchase materials for the offerings and their thanksgiving feast (신14:22, 23). This was done for two years together, but on the third year (신14:28, 29), the thanksgiving was to be eaten at home and distribution to be made among the poor.
【신24:1 MHCC】Where the providence of God, or his own wrong choice in marriage, has allotted to a Christian a trial instead of a help meet; he will from his heart prefer bearing the cross, to such relief as tends to sin, confusion, and misery. Divine grace will sanctify this cross, support under it, and teach so to behave, as will gradually render it more tolerable.
【신24:5 JFB】5. When a man hath taken a new wife, he shall not go out to war—This law of exemption was founded on good policy and was favorable to matrimony, as it afforded a full opportunity for the affections of the newly married pair being more firmly rooted, and it diminished or removed occasions for the divorces just mentioned.
【신24:5 MHCC】It is of great consequence that love be kept up between husband and wife; that they carefully avoid every thing which might make them strange one to another. Man-stealing was a capital crime, which could not be settled, as other thefts, by restitution. The laws concerning leprosy must be carefully observed. Thus all who feel their consciences under guilt and wrath, must not cover it, or endeavour to shake off their convictions; but by repentance, and prayer, and humble confession, take the way to peace and pardon. Some orders are given about pledges for money lent. This teaches us to consult the comfort and subsistence of others, as much as our own advantage. Let the poor debtor sleep in his own raiment, and praise God for thy kindness to him. Poor debtors ought to feel more than commonly they do, the goodness of creditors who do not take all the advantage of the law against them, nor should this ever be looked upon as weakness.
【신24:6 JFB】6. No man shall take the nether or the upper millstone to pledge—The "upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was founded on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision.
【신24:7 JFB】7. If a man be found stealing any of his brethren—(See 출21:16).
【신24:8 JFB】8, 9. Take heed in the plague of leprosy—(See 레13:14).
【신24:10 JFB】10-13. When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge—The course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the garment they have worn during the day.
【신24:14 JFB】14, 15. Thou shalt not oppress an hired servant that is poor and needy—Hired servants in the East are paid at the close of the day; and for a master to defraud the laborer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering and was therefore an injustice to be avoided (레19:13).
【신24:14 MHCC】It is not hard to prove that purity, piety, justice, mercy, fair conduct, kindness to the poor and destitute, consideration for them, and generosity of spirit, are pleasing to God, and becoming in his redeemed people. The difficulty is to attend to them in our daily walk and conversation.
【신24:16 JFB】16-18. The fathers shall not be put to death for the children—The rule was addressed for the guidance of magistrates, and it established the equitable principle that none should be responsible for the crimes of others.
【신24:19 JFB】19-22. When thou cuttest down thine harvest in thy field—The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.
※ 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.