Comentário do capítulo
Deuteronomy Capítulo 21
1
De 21:1-9.
简体中文
Original em inglês
De 21:1-9.
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.
10
De 21:10-23.
简体中文
申 21:10-23.
所娶被掳女子的待遇。
10-14. 你出去与仇敌争战……若在被掳的人中见有美貌的女子……你想要她为妻——按照一切古代民族的战争惯例，女俘即成为得胜者的奴隶，对其人身有完全的、不容质疑的权利。摩西借特别的规定改进了这一既有习俗。他规定：若其主人被她的美貌所吸引，有意娶她为妻，当容许一个月的时期过去，其间她烦乱的情绪可以平息，心思可与其改变的处境调和，并可为失去父母——如今对她而言如同已死——而哀哭。一个月是犹太人通常的哀悼期；此处所提的情境正是悲哀的记号——剃去头发、任指甲生长、脱去华丽的衣裳——贵妇在被掳前夕穿戴这些，原是为了更吸引掳掠者。这一延缓对女奴充满人道与仁慈，也是一种审慎的措施，用以试验主人情意的强弱。若他日后情爱冷淡，对她的容貌不再在意，他不可辖制她，不可在奴隶市场出卖她，也不可在自己家中以从属的身份留她；她要自由地去她心所愿之处。
Original em inglês
De 21:10-23.
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.
15
Sem título
简体中文
15-17. 人若有二妻，一为所爱，一为所恶——在原文和其他一切译本中，这些词都译作"曾有"，指已经发生的事；"had"（曾有）一词在我们的译本中因某种错误而被遗漏，看来极有可能，因为其他动词都是过去式——"那被恶之妻的"而非"那被恶之妻的"，明显暗示她（前妻）在所提之时已去世。因此，摩西在此不是为一个同时有二妻的男子立法，而是为一个在前妻死后继娶的男子立法；在这种情形下显然有立法的必要；因为被恶的前妻已死，蒙宠的继妻还活着；怀着继母的心肠，她会怂恿丈夫立自己的儿子为嗣。此案与多妻制无关——没有证据表明摩西律法将多妻制定为合法。
Original em inglês
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.
18
Sem título
简体中文
18-21. 人若有顽梗悖逆的儿子——本案立下了严厉的律法。但需父母双方同意，以防滥用此法；因为合理可推，除非出于绝对必要——因他根深蒂固、无可救药的恶行——父母不会双方一致同意对儿子提出刑事控告；按此观点，这律法是明智而有益的，因为这样的人必是社会的祸害。其刑罚与亵渎者相同
[利 24:23]；
因为父母被视为神的代表，并被赋予一部分神对儿女的权柄。
Original em inglês
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
[Le 24:23];
for parents are considered God's representatives and invested with a portion of his authority over their children.
22
Sem título
简体中文
22, 23. 人若犯该死的罪，被治死了，你将他挂在木头上——绞刑并非希伯来的死刑方式（所指是示众），但尸体不得任其腐烂或成为猛禽之食；当"当日"埋葬——或因炎热气候下臭气败坏空气，或因暴露尸首的景象使地在仪式上不洁。
Original em inglês
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.
申 21:1-9。
命案不明的赎罪。
1-6. 在田野若见了被杀的人，不知道是谁杀的——此处所规定在发现被杀尸首时当遵行的礼仪，表明了摩西律法所要使人血与圣洁的观念相连、凶杀所引起的恐怖、以及唯恐神为这流血之罪向通国追讨的恐惧，并表明无辜流血未蒙赎罪对地所造成的污染。据犹太作者的记载，公会受理此案后，便派遣专员勘查附近地区。他们向距尸体发现处最近的城邑报告。于是他们的最高当局向该城的长老或官长下令，由公费预备母牛犊，并照所定的礼仪而行。公共官长参与这赎罪之工、购买作为祭牲的母牛犊、将牠牵到可能距离颇远的「荒谷」——原文所暗示的是一道旱溪（wady），一道常年有水的溪流，污染的血可在其水中从地上被洗净，而且也是一片无法耕种的荒漠；还有洗手这一象征无辜的古老举动——整个礼仪旨在给犹太人以及一般东方人的心灵留下深刻印象；激发官长勤勉履行其职务；促成凶手的揭露，并遏制罪行。