1
De 21:1-9.
繁體中文
英文原文
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.
繁體中文
申 21:10-23.
被擄女子娶為妻的對待。
10-14. 你出去與仇敵爭戰……看見美貌的女子……戀慕她、要娶她為妻——按一切古代國家的戰時習俗，被擄的女子成為勝利者的奴隸，他對其人身享有唯一且不容質疑的支配權。摩西以特別的條例改善這一既存的習俗。他規定：若她的主人被其美貌所吸引、有意娶她為妻，應容許一個月的時間過去，期間她紛亂的心緒可得平息、心思可與改變的處境相調適，並可為父母的失喪——對她而言猶如死亡——而哀哭。一個月是猶太人慣常的哀悼期；此處所提的事項正是哀傷的記號——剃去頭髮、任指甲生長不剪、脫去華美的衣裳（女子在被擄前夕穿戴這些，為的是更吸引擄掠者）。這一延遲既充滿對女奴的人道和體恤，也是審慎之舉，用以試驗主人感情的強弱。日後若他的愛情冷卻、對她的容貌不再戀慕，他不可轄制她，也不可在奴隸市場上賣她，或在她家中將她留在卑下的地位；她可以自由地去她心意所引導的地方。
英文原文
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
無標題
繁體中文
15-17. 人若有兩個妻子，一個為所愛的，一個為所惡的——原文及所有其他譯本都作"曾有"，指已經發生的事；"had"一詞在我們的譯本中遺漏，似乎是極有可能的，因為其他動詞都是過去式——"所惡之妻的"，而非"所惡之妻的"；這明明表示她（元配）在所指之時已經死了。因此摩西在此並非立法處理一人同時有兩妻的情形，而是處理一人先後兩度娶妻、元配死後再娶的情形；在這種情形下立法顯然有其必要；因為所惡的元配已死，所愛的繼室尚在，她帶著繼母的心情，必會慫恿丈夫立自己的兒子為嗣。這案例與多妻制無關——並無證據顯示摩西律法曾將多妻制定為合法。
英文原文
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
無標題
繁體中文
18-21. 人若有頑梗悖逆的兒子——此案設立了一條嚴厲的律法。但要防止濫用，需要父母雙方的同意；因為可以合理推斷，除非出於絕對的必要——由於他根深蒂固、無可救藥的邪惡——他們不會雙雙同意對兒子提出刑事控告；從這個角度看，這條律法是明智而有益的，因為這樣的人必成為社會的禍患和公害。其刑罰與褻瀆者所受的相同
[利 24:23]；
因為父母被視為神的代表，被授予一部分對兒女的權柄。
英文原文
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
無標題
繁體中文
22, 23. 人若犯該死的罪……你將他掛在木頭上——絞刑並非希伯來人的死刑方式（所指為示眾），但屍體不可任其腐爛或成為猛禽的食物；要"當日"埋葬，或因炎熱氣候下臭氣會污染空氣，或因暴露的屍首會給那地帶來禮儀上的不潔。
英文原文
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.
為不明謀殺案贖罪。
1-6. 在地上發現被殺的人……不知道是誰殺的——這裡為發現被殺屍體而規定的儀式，表明了摩西律法欲使人的血與聖潔觀念相聯、使謀殺所引發的恐懼，以及恐怕神為此向全地報復的憂慮，還有流血無辜之血而未贖罪之地被視為沾染不潔的觀念。據猶太作者說，公會接管這樣的案件，會派代表去勘查鄰近地區。他們向離發現屍體處最近的城鎮報告。然後最高當局向該城的長老或官長下令，以公費預備那母牛犢，並進行所定的儀式。公共當局參與贖罪的工作、購買那作祭牲的母牛犢、把它牽到一個可能相當遠的"崎嶇溪谷"——原文所指是一個 wady，一條常年有水的溪流，其水可洗去沾染土地的血，並且是一片不能耕作的荒地；還有洗手的古禮——象徵無辜——整個儀式都旨在給猶太人以及一般東方人的心靈留下深刻印象；激發官長履行職責的積極性；促進罪犯的發現和犯罪的遏止。