Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options
Close CNVS

申命记 21
Chinese New Version (Simplified)

暗杀悬案的条例

21 “在耶和华你的　神赐给你作产业的地上，如果发现有被杀的人，倒卧在田野，又不知道是谁杀死他的， 2 这样，你的长老和审判官就要出去，量一下从被杀的人那里到四周城市的距离。 3 看看哪一座城离那被杀的人最近，那城的长老就要从牛群中取一只母牛犊，就是还没有耕过地、没有负过轭的。 4 那城的长老要把母牛犊牵下去，到一个有活水长流的山谷，就是未曾耕种过、未曾撒过种的地方，在那里要打折母牛犊的颈项。 5 利未支派的祭司的子孙要上前来，因为耶和华你的　神拣选了他们事奉他，奉耶和华的名祝福。一切争讼和一切殴打的事，都要凭他们的话决定。 6 那城所有的长老，就是离那被杀的人最近的，都要在山谷中，在被折断颈项的母牛犊以上洗手。 7 他们要声明，说：‘我们的手未曾流过这人的血，我们的眼也未曾看见这事。 8 耶和华啊，求你赦免你的子民以色列，就是你救赎的，不要使流无辜人的血的罪归在你的子民以色列中间。’这样，他们流人血的罪就得到赦免了。 9 如果你行耶和华看为正的事，就可以从你中间除掉流无辜人的血的罪了。

娶女战俘为妻的条例

10 “你出去和仇敌作战的时候，耶和华你的　神把他们交在你手里，你就把他们掳了去。 11 如果你在被掳的人中看见了容貌美好的女子，就恋慕她，要娶她作妻子， 12 那么，你可以把她带进你的家里；她要剃头修甲， 13 脱去被掳时所穿的衣服，住在你家里，为自己的父母哀哭一个月，然后你才可以亲近她；你作她的丈夫，她作你的妻子。 14 如果将来你不喜欢她，就要让她随意离去，决不可为了钱把她出卖，也不可以她为奴，因为你已经污辱了她。

勿因私爱废长立幼

15 “如果人有两个妻子，一个是他喜爱的，一个是他不喜爱的，两个都给他生了儿子；但长子是他不喜爱的妻子生的； 16 到了他把所有的产业分给儿子承受的日子，他不可把他喜爱的妻子的儿子立为长子，排在他不喜爱的妻子的儿子以上，他才是长子； 17 却要承认他不喜爱的妻子的儿子为长子，把所有的产业分两分给他，因为这儿子是他强壮有力的时候所生的头生子，长子的权利本是属于他的。

对待逆子的条例

18 “如果人有忤逆倔强的儿子，不听从父母的话；父母管教他以后，他还是不听从； 19 他的父母就要捉住他，把他带到当地的城门，去见本城的长老， 20 对本城的长老说：‘我们这个儿子忤逆倔强，不听从我们的话，是个贪食好酒的人。’ 21 全城的人就要用石头打死他；这样，你就把那恶从你们中间除掉。以色列众人听见了，就都惧怕。

其他各种条例

22 “如果人犯了该死的罪，被处死以后，你就把他挂在木头上； 23 他的尸体不可留在树上过夜，必须在当日把他埋葬，因为被挂在木头上的，是受　神咒诅的；这样，你就不至于玷污耶和华你的　神赐给你作产业的地了。”

Listen to 申命记 21
Close CCB

申命记 21
Chinese Contemporary Bible (Simplified)

杀人疑案的处理

21 “在你们的上帝耶和华将要赐给你们的土地上，如果发现有人被杀，陈尸野外，却不知道凶手是谁， 2 当地的长老和审判官就要去测量一下尸体距附近各城邑的距离。 3 距离尸体最近的那城的长老们要牵一头从未负过轭、从未耕过地的小母牛， 4 去有溪流但无人耕种过的山谷，在那里把它的颈项打断。 5 利未祭司也要去，因为你们的上帝耶和华拣选他们在祂面前事奉、奉祂的名为人祝福并审理各种纠纷及人身伤害的事。 6 那城的长老们要在被打断颈项的小母牛上方洗手， 7 然后祷告说，‘我们的手没有杀这人，我们的眼也没有看见谁杀了他。 8 耶和华啊，求你赦免你已经救赎的以色列子民，不要把杀害这无辜之人的罪算在你的子民身上。’这样，杀人的罪便可得到赦免。 9 你们做耶和华视为正的事，就可以从你们中间除去杀害无辜之人的罪。

娶女俘的条例

10 “你们和敌人交战时，你们的上帝耶和华会把敌人交给你们，使他们成为你们的俘虏。 11 如果你们有人在俘虏中看见美丽的女子，被她吸引，想娶她为妻， 12 就可以带她回家，让她剃去头发，修剪指甲， 13 换掉被俘时所穿的衣服，住在那人家中为她父母哀悼一个月。之后，那人便可以和她结为夫妻。 14 如果那人不喜欢她，则要让她自由离去，不可卖掉她，也不可奴役她，因为他已经羞辱了她。

长子的权利

15 “如果一个人有两个妻子，一个受他宠爱，一个不受他宠爱，二人都给他生了儿子，但长子是不受宠爱的妻子生的， 16 分产业的时候，他不可废长立幼，把长子的权利给他所爱之妻生的儿子。 17 他必须承认他不爱之妻所生的长子的名分，分给他双份产业，因为长子是他壮年时所生的儿子，应享有长子的权利。

惩处逆子的条例

18 “如果一个人的儿子冥顽不灵、悖逆成性、屡教不改， 19 他父母要抓住他，把他带到城门口去见本城的长老，对他们说， 20 ‘我们这个儿子冥顽不灵、悖逆成性，不肯听从我们，是个贪吃好酒之徒。’ 21 全城的人都要用石头打死他，从你们中间除掉这种罪恶。所有以色列人听说后，都会感到害怕。

罪犯尸体的处理

22 “如果有人犯了死罪，尸体被挂在木头上， 23 不可让尸体在木头上过夜，必须当天埋葬，因为凡挂在木头上的人都是上帝所咒诅的。你们不可玷污你们的上帝耶和华将要赐给你们的土地。

Close NET

Deuteronomy 21
New English Translation

Laws Concerning Unsolved Murder

21 If a homicide victim[a] should be found lying in a field in the land the Lord your God is giving you,[b] and no one knows who killed[c] him, 2 your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse.[d] 3 Then the elders of the city nearest to the corpse[e] must take from the herd a heifer that has not been worked—that has never pulled with the yoke— 4 and bring the heifer down to a wadi with flowing water,[f] to a valley that is neither plowed nor sown.[g] There at the wadi they are to break the heifer’s neck. 5 Then the Levitical priests[h] will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name,[i] and to decide[j] every judicial verdict[k]) , 6 and all the elders of that city nearest the corpse[l] must wash their hands over the heifer whose neck was broken in the valley.[m] 7 Then they must proclaim, “Our hands have not spilled this blood, nor have we[n] witnessed the crime.[o] 8 Do not blame[p] your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.”[q] Then atonement will be made for the bloodshed. 9 In this manner you will purge the guilt of innocent blood from among you, for you must do what is right before[r] the Lord.

Laws Concerning Female Captives

10 When you go out to do battle with your enemies and the Lord your God allows you to prevail[s] and you take prisoners, 11 if you should see among them[t] an attractive woman whom you wish to take as a wife, 12 you may bring her back to your house. She must shave her head,[u] trim her nails, 13 discard the clothing she was wearing when captured,[v] and stay[w] in your house, lamenting for her father and mother for a full month. After that you may sleep with her[x] and become her husband and she your wife. 14 If you are not pleased with her, then you must let her go[y] where she pleases. You cannot in any case sell[z] her;[aa] you must not take advantage of[ab] her, since you have already humiliated[ac] her.

Laws Concerning Children

15 Suppose a man has two wives, one whom he loves more than the other,[ad] and they both[ae] bear him sons, with the firstborn being the child of the less-loved wife. 16 In the day he divides his inheritance[af] he must not appoint as firstborn the son of the favorite wife in place of the other wife’s[ag] son who is actually the firstborn. 17 Rather, he must acknowledge the son of the less-loved wife[ah] as firstborn and give him the double portion[ai] of all he has, for that son is the beginning of his father’s procreative power[aj]—to him should go the right of the firstborn.

18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail,[ak] 19 his father and mother must seize him and bring him to the elders at the gate of his city. 20 They must declare to the elders[al] of his city, “Our son is stubborn and rebellious and pays no attention to what we say—he is a glutton and drunkard.” 21 Then all the men of his city must stone him to death. In this way you will purge[am] wickedness from among you, and all Israel[an] will hear about it and be afraid.

Disposition of a Criminal’s Remains

22 If a person commits a sin punishable by death and is executed, and you hang the corpse[ao] on a tree, 23 his body must not remain all night on the tree; instead you must make certain you bury[ap] him that same day, for the one who is left exposed[aq] on a tree is cursed by God.[ar] You must not defile your land that the Lord your God is giving you as an inheritance.

Footnotes

  1. Deuteronomy 21:1 tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).
  2. Deuteronomy 21:1 tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.
  3. Deuteronomy 21:1 tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”
  4. Deuteronomy 21:2 tn Heb “surrounding the slain [one].”
  5. Deuteronomy 21:3 tn Heb “slain [one].”
  6. Deuteronomy 21:4 tn The combination “a wadi with flowing water” is necessary because a wadi (נַחַל, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.
  7. Deuteronomy 21:4 sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity—of freedom from human contamination.
  8. Deuteronomy 21:5 tn Heb “the priests, the sons of Levi.”
  9. Deuteronomy 21:5 tn Heb “in the name of the Lord.” See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  10. Deuteronomy 21:5 tn Heb “by their mouth.”
  11. Deuteronomy 21:5 tn Heb “every controversy and every blow.”
  12. Deuteronomy 21:6 tn Heb “slain [one].”
  13. Deuteronomy 21:6 tn Heb “wadi,” a seasonal watercourse through a valley.
  14. Deuteronomy 21:7 tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).
  15. Deuteronomy 21:7 tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.
  16. Deuteronomy 21:8 tn Heb “Atone for.”
  17. Deuteronomy 21:8 tn Heb “and do not place innocent blood in the midst of your people Israel.”
  18. Deuteronomy 21:9 tn Heb “in the eyes of” (so ASV, NASB, NIV).
  19. Deuteronomy 21:10 tn Heb “gives him into your hands.”
  20. Deuteronomy 21:11 tn Heb “the prisoners.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
  21. Deuteronomy 21:12 sn This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the Lord. The same is true for the two following requirements.
  22. Deuteronomy 21:13 tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”
  23. Deuteronomy 21:13 tn Heb “sit”; KJV, NASB, NRSV “remain.”
  24. Deuteronomy 21:13 tn The verb בּוֹא (boʾ; “to come”) with the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 113 s.v. בּוֹא) and is a euphemism for coming together for sexual relations. A clearer euphemism has been used for the translation than the more literal “get together with.” See the note at 2 Sam 12:24 on this phrase being only a euphemism.
  25. Deuteronomy 21:14 sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.
  26. Deuteronomy 21:14 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
  27. Deuteronomy 21:14 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
  28. Deuteronomy 21:14 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
  29. Deuteronomy 21:14 sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ʿanah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
  30. Deuteronomy 21:15 tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (saneʾ, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.
  31. Deuteronomy 21:15 tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.
  32. Deuteronomy 21:16 tn Heb “when he causes his sons to inherit what is his.”
  33. Deuteronomy 21:16 tn Heb “the hated.”
  34. Deuteronomy 21:17 tn See note on the word “other” in v. 15.
  35. Deuteronomy 21:17 tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (pi shenayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).
  36. Deuteronomy 21:17 tn Heb “his generative power” (אוֹן, ʾon; cf. HALOT 22 s.v.). Cf. NAB “the firstfruits of his manhood”; NRSV “the first issue of his virility.”
  37. Deuteronomy 21:18 tn Heb “and he does not listen to them.”
  38. Deuteronomy 21:20 tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.
  39. Deuteronomy 21:21 tn The Hebrew term בִּעַרְתָּה (biʿartah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָּעַר, baʿar, “to burn”). See H. Ringgren, TDOT 2:203-4.
  40. Deuteronomy 21:21 tc Some LXX traditions read הַנִּשְׁאָרִים (hannishʾarim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisraʾel, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.
  41. Deuteronomy 21:22 tn Heb “him.”
  42. Deuteronomy 21:23 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
  43. Deuteronomy 21:23 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”
  44. Deuteronomy 21:23 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
Next
申命记 20
申命记 22
Next
dropdown
Chinese New Version (Simplified) (CNVS)

Chinese New Version (CNV). Copyright © 1976, 1992, 1999, 2001, 2005 by Worldwide Bible Society.

Chinese Contemporary Bible (Simplified) (CCB)

Chinese Contemporary Bible Copyright © 1979, 2005, 2007, 2011 by Biblica® Used by permission. All rights reserved worldwide.

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.