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■ 신명기 5장
1. 모세가 온 이스라엘을 불러 그들에게 이르되 이스라엘아 오늘 내가 너희 귀에 말하는 규례와 법도를 듣고 그것을 배우며 지켜 행하라
And Moses called all Israel , and said unto them, Hear , O Israel , the statutes and judgments which I speak in your ears this day , that ye may learn them, and keep , and do them.
2. 우리 하나님 여호와께서 호렙 산에서 우리와 언약을 세우셨나니
The Lord our God made a covenant with us in Horeb .
3. 이 언약은 여호와께서 우리 열조와 세우신 것이 아니요 오늘날 여기 살아 있는 우리 곧 우리와 세우신 것이라
The Lord made not this covenant with our fathers , but with us , even us, who are all of us here alive this day .
4. 여호와께서 산 위 불 가운데서 너희와 대면하여 말씀하시매
The Lord talked with you face to face in the mount out of the midst of the fire ,
5. 그 때에 너희가 불을 두려워하여 산에 오르지 못하므로 내가 여호와와 너희 중간에 서서 여호와의 말씀을 너희에게 전하였노라 여호와께서 가라사대
(I stood between the Lord and you at that time , to shew you the word of the Lord : for ye were afraid by reason of the fire , and went not up into the mount ;) saying ,
6. 나는 너를 애굽 땅에서 종 되었던 집에서 인도하여 낸 너희 하나님 여호와로라
I am the Lord thy God , which brought thee out of the land of Egypt , from the house of bondage .
7. 나 외에는 위하는 신들을 네게 있게 말지니라
Thou shalt have none other gods before me.
8. 너는 자기를 위하여 새긴 우상을 만들지 말고 위로 하늘에 있는 것이나 아래로 땅에 있는 것이나 땅 밑 물 속에 있는 것의 아무 형상이든지 만들지 말며
Thou shalt not make thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath, or that is in the waters beneath the earth :
9. 그것들에게 절하지 말며 그것들을 섬기지 말라 나 여호와 너의 하나님은 질투하는 하나님인즉 나를 미워하는 자의 죄를 갚되 아비로부터 아들에게로 삼 사대까지 이르게 하거니와
Thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy God am a jealous God , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,
10. 나를 사랑하고 내 계명을 지키는 자에게는 천대까지 은혜를 베푸느니라
And shewing mercy unto thousands of them that love me and keep my commandments .
11. 너는 너의 하나님 여호와의 이름을 망령되이 일컫지 말라 나 여호와는 나의 이름을 망령되이 일컫는 자를 죄 없는 줄로 인정치 아니하리라
Thou shalt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his name in vain .
12. 여호와 너의 하나님이 네게 명한 대로 안식일을 지켜 거룩하게 하라
Keep the sabbath day to sanctify it, as the Lord thy God hath commanded thee.
13. 엿새 동안은 힘써 네 모든 일을 행할 것이나
Six days thou shalt labour , and do all thy work :
14. 제칠일은 너의 하나님 여호와의 안식인즉 너나 네 아들이나 네 딸이나 네 남종이나 네 여종이나 네 소나 네 나귀나 네 모든 육축이나 네 문 안에 유하는 객이라도 아무 일도 하지 말고 네 남종이나 네 여종으로 너 같이 안식하게 할지니라
But the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any work , thou, nor thy son , nor thy daughter , nor thy manservant , nor thy maidservant , nor thine ox , nor thine ass , nor any of thy cattle , nor thy stranger that is within thy gates ; that thy manservant and thy maidservant may rest as well as thou.
15. 너는 기억하라 네가 애굽 땅에서 종이 되었더니 너의 하나님 여호와가 강한 손과 편 팔로 너를 거기서 인도하여 내었나니 그러므로 너의 하나님 여호와가 너를 명하여 안식일을 지키라 하느니라
And remember that thou wast a servant in the land of Egypt , and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm : therefore the Lord thy God commanded thee to keep the sabbath day .
16. 너는 너의 하나님 여호와의 명한 대로 네 부모를 공경하라 그리하면 너의 하나님 여호와가 네게 준 땅에서 네가 생명이 길고 복을 누리리라
Honour thy father and thy mother , as the Lord thy God hath commanded thee; that thy days may be prolonged , and that it may go well with thee, in the land which the Lord thy God giveth thee.
17. 살인하지 말지니라
Thou shalt not kill .
18. 간음하지도 말지니라
Neither shalt thou commit adultery .
19. 도적질하지도 말지니라
Neither shalt thou steal .
20. 네 이웃에 대하여 거짓 증거하지도 말지니라
Neither shalt thou bear false witness against thy neighbour .
21. 네 이웃의 아내를 탐내지도 말지니라 네 이웃의 집이나 그의 밭이나 그의 남종이나 그의 여종이나 그의 소나 그의 나귀나 무릇 네 이웃의 소유를 탐내지 말지니라
Neither shalt thou desire thy neighbour’s wife , neither shalt thou covet thy neighbour’s house , his field , or his manservant , or his maidservant , his ox , or his ass , or any thing that is thy neighbour’s .
22. 여호와께서 이 모든 말씀을 산 위 불 가운데, 구름 가운데, 흑암 가운데서 큰 음성으로 너희 총회에 이르신 후에 더 말씀하지 아니하시고 그것을 두 돌판에 써서 내게 주셨느니라
These words the Lord spake unto all your assembly in the mount out of the midst of the fire , of the cloud , and of the thick darkness , with a great voice : and he added no more . And he wrote them in two tables of stone , and delivered them unto me.
23. 산이 불에 타며 캄캄한 가운데서 나오는 그 소리를 너희가 듣고 너희 지파의 두령과 장로들이 내게 나아와
And it came to pass, when ye heard the voice out of the midst of the darkness , (for the mountain did burn with fire ,) that ye came near unto me, even all the heads of your tribes , and your elders ;
24. 말하되 우리 하나님 여호와께서 그 영광과 위엄을 우리에게 보이시매 불 가운데서 나오는 음성을 우리가 들었고 하나님이 사람과 말씀하시되 그 사람이 생존하는 것을 오늘날 우리가 보았나이다
And ye said , Behold, the Lord our God hath shewed us his glory and his greatness , and we have heard his voice out of the midst of the fire : we have seen this day that God doth talk with man , and he liveth .
25. 이제 우리가 죽을 까닭이 무엇이니이까 이 큰 불이 우리를 삼킬 것이요 우리가 우리 하나님 여호와의 음성을 다시 들으면 죽을 것이라
Now therefore why should we die ? for this great fire will consume us: if we hear the voice of the Lord our God any more , then we shall die .
26. 무릇 육신을 가진 자가 우리처럼 사시는 하나님의 음성이 불 가운데서 발함을 듣고 생존한 자가 누구니이까
For who is there of all flesh , that hath heard the voice of the living God speaking out of the midst of the fire , as we have, and lived ?
27. 당신은 가까이 나아가서 우리 하나님 여호와의 하시는 말씀을 다 듣고 우리 하나님 여호와의 당신에게 이르시는 것을 다 우리에게 전하소서 우리가 듣고 행하겠나이다 하였느니라
Go thou near , and hear all that the Lord our God shall say : and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it.
28. 여호와께서 너희가 내게 말할 때에 너희의 말하는 소리를 들으신지라 여호와께서 내게 이르시되 이 백성이 네게 말하는 그 말소리를 내가 들은즉 그 말이 다 옳도다
And the Lord heard the voice of your words , when ye spake unto me; and the Lord said unto me, I have heard the voice of the words of this people , which they have spoken unto thee: they have well said all that they have spoken .
29. 다만 그들이 항상 이같은 마음을 품어 나를 경외하며 나의 모든 명령을 지켜서 그들과 그 자손이 영원히 복받기를 원하노라
O that there were such an heart in them , that they would fear me, and keep all my commandments always , that it might be well with them, and with their children for ever !
30. 가서 그들에게 각기 장막으로 돌아가라 이르고
Go say to them, Get you into your tents again .
31. 너는 여기 내 곁에 섰으라 내가 모든 명령과 규례와 법도를 네게 이르리니 너는 그것을 그들에게 가르쳐서 내가 그들에게 기업으로 주는 땅에서 그들로 이를 행하게 하라 하셨나니
But as for thee, stand thou here by me , and I will speak unto thee all the commandments , and the statutes , and the judgments , which thou shalt teach them, that they may do them in the land which I give them to possess it.
32. 그런즉 너희 하나님 여호와께서 너희에게 명령하신 대로 너희는 삼가 행하여 좌로나 우로나 치우치지 말고
Ye shall observe to do therefore as the Lord your God hath commanded you: ye shall not turn aside to the right hand or to the left .
33. 너희 하나님 여호와께서 너희에게 명하신 모든 도를 행하라 그리하면 너희가 삶을 얻고 복을 얻어서 너희의 얻은 땅에서 너희의 날이 장구하리라
Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live , and that it may be well with you, and that ye may prolong your days in the land which ye shall possess .
■ 주석 보기
【신5:1 JFB】신5:1-29. A Commemoration of the Covenant in Horeb.
1. Hear, O Israel, the statutes and judgments—Whether this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little moment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation; and hence, as has been well observed, "the Jewish law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings" [Bishop Wilson].
【신5:1 CWC】[REVIEW OF THE LAWS]
1. The Lessons of Sinai, c. 4.
What makes a nation wise and understanding (6)? What makes a nation great (7, 8)? What obligation does one generation owe the next (9)? Of all the divine commandments, which are the most important (10-13)? Of these ten, which one is particularly emphasized (15-28)? How is God's merciful character illustrated in one connection with these commandments (29-31)? What expression in v. 31 gives a peculiar interest to this promise just now? On what divine action does the hope of Israel rest (31, last clause)?
2. The Mosaic Covenant, cc. 5, 6.
By "all Israel" (1) may be meant a general assembly of the people, or possibly only the elders, as their representatives. "The Lord made not this covenant with our fathers, but with us" (3), means not with our fathers only, but also with us, their successors. "The Lord talketh with you face to face" (4), means not in a corporeal or visible form, but in a free and familiar manner.
What comment is added to the fourth commandment in this review (15)? What expression of mingled desire and disappointment is attributed to God in connection with the original giving of the law (29)? What is the sum of the commandments (6:4, 5)? in what particular do these words testify to the divine nature? How do verses 6-9 amplify the thought in chapter 4:9 previously referred to? As suggested by the verses following, how were the people to keep their religion in mind through the avenue of their eye? What provision was made for its inculcation in the young?
Jewish Phylacteries.
The following quotation is interesting as bearing upon the Jewish phylacteries: "It is probable that Moses used the phraseology in the seventh verse in a figurative way, to signify earnest and frequent instruction; and perhaps the eighth verse is to be taken in the same sense also. But as the Israelites interpreted it literally, many suppose that a reference was made to a superstitious custom of the Egyptians, who wore jewels and trinkets on the forehead and arm, inscribed with words and sentences, as amulets to protect them from danger.
"These, it has been conjectured, Moses intended to supersede by substituting sentences of the law; and so the Hebrews understood him, for they have always considered the wearing of the tephilim or frontlets a permanent obligation.
"The form was as follows: Four pieces of parchment, inscribed, the first with 출13:2-10; the second with 출13:11-16; the third with 신6:1-8; and the fourth with 신11:18-21, were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter shin, and bound round the forehead with a thong or ribbon. When designed for the arms, these four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose.
"With regard to the other usage supposed to be alluded to, the Egyptians had the lintels and imposts of their door and gates inscribed with sentences indicative of a favorable omen, which is still the case; the front doors of houses -- in Cairo, for instance -- are painted red, white and green, bearing inscribed upon them sentences from the Koran, the Mohammedan bible.
"Moses designed to turn this custom to a better account, and ordered that, instead of the former superstitious inscriptions, should be written the words of God."
【신5:1 MHCC】Moses demands attention. When we hear the word of God we must learn it; and what we have learned we must put in practice, for that is the end of hearing and learning; not to fill our heads with notions, or our mouths with talk, but to direct our affections and conduct.
【신5:3 JFB】3. The Lord made not this covenant with our fathers, but with us—The meaning is, "not with our fathers" only, "but with us" also, assuming it to be "a covenant" of grace. It may mean "not with our fathers" at all, if the reference is to the peculiar establishment of the covenant of Sinai; a law was not given to them as to us, nor was the covenant ratified in the same public manner and by the same solemn sanctions. Or, finally, the meaning may be "not with our fathers" who died in the wilderness, in consequence of their rebellion, and to whom God did not give the rewards promised only to the faithful; but "with us," who alone, strictly speaking, shall enjoy the benefits of this covenant by entering on the possession of the promised land.
【신5:4 JFB】4. The Lord talked with you face to face in the mount—not in a visible and corporeal form, of which there was no trace (신4:12, 15), but freely, familiarly, and in such a manner that no doubt could be entertained of His presence.
【신5:5 JFB】5. I stood between the Lord and you at that time—as the messenger and interpreter of thy heavenly King, bringing near two objects formerly removed from each other at a vast distance, namely, God and the people (갈3:19). In this character Moses was a type of Christ, who is the only mediator between God and men (딤전2:5), the Mediator of a better covenant (히8:6; 9:15; 12:24).
to show you the word of the Lord—not the ten commandments—for they were proclaimed directly by the Divine Speaker Himself, but the statutes and judgments which are repeated in the subsequent portion of this book.
【신5:6 JFB】6-20. I am the Lord thy God—The word "Lord" is expressive of authority or dominion; and God, who by natural claim as well as by covenant relation was entitled to exercise supremacy over His people Israel, had a sovereign right to establish laws for their government. [See on 출20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (출20:1-17), and in some of them there is a distinct reference to that promulgation.
【신5:6 MHCC】There is some variation here from Ex 20 as between the Lord's prayer in Mt 6 and Lu 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. Here it is taken from Israel's deliverance out of Egypt; for that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed. In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand, and an outstretched arm. How sweet is it to a soul truly distressed under the terrors of a broken law, to hear the mild and soul-reviving language of the gospel!
【신5:12 JFB】12. Keep the sabbath day to sanctify it, as the Lord thy God hath commanded thee—that is, keep it in mind as a sacred institution of former enactment and perpetual obligation. [See on 출20:8].
【신5:14 JFB】14. that thy man-servant and thy maid-servant may rest as well as thou—This is a different reason for the observance of the Sabbath from what is assigned in 출20:8-11, where that day is stated to be an appointed memorial of the creation. But the addition of another motive for the observance does not imply any necessary contrariety to the other; and it has been thought probable that, the commemorative design of the institution being well known, the other reason was specially mentioned on this repetition of the law, to secure the privilege of sabbatic rest to servants, of which, in some Hebrew families, they had been deprived. In this view, the allusion to the period of Egyptian bondage (신5:15), when they themselves were not permitted to observe the Sabbath either as a day of rest or of public devotion, was peculiarly seasonable and significant, well fitted to come home to their business and bosoms.
【신5:16 JFB】16. that it may go well with thee—This clause is not in Exodus, but admitted into 엡6:3.
【신5:21 JFB】21. Neither shalt thou desire thy neighbour's wife, … house, his field—An alteration is here made in the words (see 출20:17), but it is so slight ("wife" being put in the first clause and "house" in the second) that it would not have been worth while noticing it, except that the interchange proves, contrary to the opinion of some eminent critics, that these two objects are included in one and the same commandment.
【신5:22 JFB】22. he added no more—(출20:1). The pre-eminence of these ten commandments was shown in God's announcing them directly: other laws and institutions were communicated to the people through the instrumentality of Moses.
【신5:23 JFB】23-28. And … ye came near unto me—(See on 출20:19).
【신5:23 MHCC】Moses refers to the consternation caused by the terror with which the law was given. God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace. They were in a good mind, under the strong convictions of the word they heard. Many have their consciences startled by the law who have them not purified; fair promises are extorted from them, but no good principles are fixed and rooted in them. God commended what they said. He desires the welfare and salvation of poor sinners. He has given abundant proof that he does so; he gives us time and space to repent. He has sent his Son to redeem us, promised his Spirit to those who pray for him, and has declared that he has no pleasure in the ruin of sinners. It would be well with many, if there were always such a heart in them, as there seems to be sometimes; when they are under conviction of sin, or the rebukes of providence, or when they come to look death in the face. The only way to be happy, is to be holy. Say to the righteous, It shall be well with them. Let believers make it more and more their study and delight, to do as the Lord God hath commanded.
【신5:29 JFB】29. Oh, that there were such an heart in them, that they would fear me—God can bestow such a heart, and has promised to give it, wherever it is asked (렘32:40). But the wish which is here expressed on the part of God for the piety and steadfast obedience of the Israelites did not relate to them as individuals, so much as a nation, whose religious character and progress would have a mighty influence on the world at large.
※ 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.