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申命记 22
Chinese New Version (Simplified)

22 “如果你看见你兄弟的牛或羊走迷了，你不可不理，总要把牠们牵回你的兄弟那里。 2 如果你的兄弟离你很远，或是你不认识他，你就要把牠牵到你家中，留在你那里，等到你的兄弟来寻找牠，你就还给他。 3 对他的驴，你要这样行；对你的兄弟失去而被你找到的任何东西，你都要这样行，不可不理。 4 如果你看见你兄弟的驴或牛跌倒在路上，你不可不理，总要帮助他把牠们拉起来。

5 “妇女不可穿男子的服装；男子也不可穿妇人的衣服；因为这样作的人，都是耶和华你的　神厌恶的。

6 “如果你在路上遇见鸟窝，或是在树上，或是在地上；里面有雏鸟，或是有蛋；母鸟伏在雏鸟身上，或在蛋上；你不可连母带子一起取去； 7 总要让母鸟飞去，只可以取子；这样你就可以得着好处，得享长寿。

8 “如果你建造新房屋，要在屋顶上作栏杆；免得有人从那里跌下来，流血的罪就归到你家。

9 “不可把两样的种子撒在你的葡萄园里，免得你所种的全部收成和葡萄园的出产，都要被充公归与圣所（“要被充公归与圣所”或译：“受到玷污”）。 10 你不可用牛和驴一同耕地。 11 不可穿羊毛和细麻混合织成的布料。

12 “你要在所披的外衣上，四边做繸子。

贞操的条例

13 “如果人娶妻，和她同房之后，就恨她， 14 捏造可耻的事毁谤她，破坏她的名誉，说：‘我娶了这个女子，和她亲近的时候，发现她没有贞洁的凭据。’ 15 那少女的父母就要把那少女的贞洁凭据拿出来，带到城门去见本城的长老。 16 少女的父亲要对长老说：‘我把我的女儿给这人作妻子，他却恨她， 17 捏造可耻的事毁谤她，说：“我发现你的女儿没有贞洁的凭据。”其实这就是我女儿的凭据。’于是，他们就把衣服铺在那城的长老面前。 18 那城的长老要把那人捉住，惩罚他， 19 罚他一千一百四十克银子，交给那少女的父亲，因为他破坏了一个以色列处女的名誉；那少女仍要作他的妻子，终生不能休她。 20 但如果这事是真的，少女没有贞洁的凭据， 21 就要把那少女带到她父家的门口，本城的人要用石头把她打死，因为她在以色列中作了丑事，在她父家行了淫乱；这样，你就把那恶从你们中间除去。

22 “如果发现有人和有夫之妇同寝，就要把奸夫淫妇二人都处死；这样，你就把那恶从以色列中除掉了。

23 “如果有个少女，本来是处女，已经许配了人，有人在城里遇见了她，和她同寝， 24 你们就要把他们二人带到当地的城门口，用石头打死他们。那少女该死，是因为她虽在城里，却没有呼叫；那男人该死，是因为他玷污了邻舍的妻子；这样，你就把那恶从你们中间除掉。 25 如果有人在田间遇见了已经许配人的少女，拉住她，和她同寝，只要把那和她同寝的人处死。 26 但你不可对付那少女，她并没有该死的罪。这件事就像一个人忽然起来攻击自己的邻舍，你把他杀了一样。 27 因为那人在田间遇见那少女，那已经许配人的少女呼叫了，却没有人救她。

28 “如果有人遇见一个少女，原是处女，还没有许配过人，就抓住她，和她同寝，又被人发现， 29 那和她同寝的人就要把五百七十克银子给那少女的父亲，那少女要归作他的妻子，因为他玷污了她；他终生不能休她。

30 “人不可娶父亲的妻子，也不可揭开父亲的衣襟。”（本节在《马索拉文本》为23:1）

Listen to 申命记 22
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申命记 22
Chinese Contemporary Bible (Simplified)

其他条例

22 “如果你们看见同胞的牛或羊走迷了路，不可视而不见，要把它带回去交给主人。 2 如果主人离你们很远，或者你们不知道主人是谁，就要把它牵回家，等主人来找时再还给主人。 3 见到同胞遗失的驴、衣物或其他东西，都要这样处理，不可视而不见。 4 如果在路上看见同胞的牛或驴倒在地上，不可视而不见，要帮忙把它扶起来。

5 “女人不可穿戴男人的衣物，男人也不可穿戴女人的衣物，因为这是你们的上帝耶和华所憎恶的。

6 “如果你们在路边、树上或地上看见鸟巢，里面有雏鸟或蛋，并有母鸟伏在上面，不可把母鸟和雏鸟一起取走。 7 你们可以取走雏鸟，但要放走母鸟。这样，你们就会凡事顺利，得享长寿。

8 “建造新房时，要在房顶[a]上安设围栏，免得有人从房顶上掉下来，由你们承担流血之罪。

9 “你们不可在葡萄园里种别的作物，否则你们的收成和园中的果子都要充公。 10 不可让牛和驴同负一轭耕地。 11 不可穿由羊毛和细麻合织的衣物。

12 “要在外袍的四角缀上穗子。

有关女子贞操的条例

13 “如果有人娶了妻子，与她同房后却不喜欢她， 14 诽谤她，说，‘我娶她时，发现她已经不是处女’， 15 女方父母就要把凭据拿到城门口的长老们面前，证明女儿的贞洁。 16 女方的父亲要对他们说，‘我把女儿嫁给这个人，现在他不喜欢我女儿， 17 诽谤她，声称她结婚时已经不是处女，但这里有我女儿贞洁的凭据。’女方父母要把女儿新婚之夜用过的床单在长老们面前展开。 18 长老们就必须抓住那人惩处他， 19 罚他赔偿一公斤银子给女方的父亲，因为他诽谤了一个以色列的处女。那女子仍要做他妻子，丈夫终生不可休她。

20 “但如果那人的指控属实，没有找到那女子贞洁的凭据， 21 就要把她带到她父亲的家门前，由本城的人用石头打死她。因为她婚前淫乱，在以色列做了可耻的事。你们必须除掉你们中间的罪恶。

22 “如果有人与有夫之妇通奸，必须处死奸夫和淫妇，这样就从以色列除掉了罪恶。

23 “如果有人在城中遇见已经订婚的女子，与她行淫， 24 你们必须把二人带到城门口，用石头打死他们。那女子该死，因为她在城中却没有高声呼救；那男子该死，因为他奸污了别人的妻子。你们必须除去你们中间的罪恶。

25 “如果有人在野外遇见已经订婚的女子，强奸了她，必须处死那男子。 26 但不可处死那女子，因为她没有犯该死的罪，她像被攻击、杀害的人一样是无辜的。 27 因为她是在野外被强奸，即使喊叫也无人救她。

28 “如果有人强奸了未订婚的处女，被抓住后， 29 这人要付给女方的父亲六百克银子，并娶她为妻，终生不可休她，因为他奸污了她。

30 “人不可娶他父亲的妻妾，因为这是对他父亲的羞辱。

Footnotes

  1. 22:8 以色列人的房子都是平顶房。
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Deuteronomy 22
New English Translation

Laws Concerning Preservation of Life

22 When you see[a] your neighbor’s[b] ox or sheep going astray, do not ignore it;[c] you must return it without fail[d] to your neighbor. 2 If the owner[e] does not live near[f] you or you do not know who the owner is,[g] then you must corral the animal[h] at your house and let it stay with you until the owner looks for it; then you must return it to him. 3 You shall do the same to his donkey, his clothes, or anything else your neighbor[i] has lost and you have found; you must not refuse to get involved.[j] 4 When you see[k] your neighbor’s donkey or ox fallen along the road, do not ignore it;[l] instead, you must be sure[m] to help him get the animal on its feet again.[n]

5 A woman must not wear men’s clothing,[o] nor should a man dress up in women’s clothing, for anyone who does this is offensive[p] to the Lord your God.

6 If you happen to notice a bird’s nest along the road, whether in a tree or on the ground, and there are chicks or eggs with the mother bird sitting on them,[q] you must not take the mother from the young.[r] 7 You must be sure[s] to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.

8 If you build a new house, you must construct a guardrail[t] around your roof to avoid being culpable[u] in the event someone should fall from it.

Illustrations of the Principle of Purity

9 You must not plant your vineyard with two kinds of seed; otherwise the entire yield, both of the seed you plant and the produce of the vineyard, will be defiled.[v] 10 You must not plow with an ox and a donkey harnessed together. 11 You must not wear clothing made with wool and linen meshed together.[w] 12 You shall make yourselves tassels[x] for the four corners of the clothing you wear.

Purity in the Marriage Relationship

13 Suppose a man marries a woman, sleeps with her,[y] and then rejects[z] her, 14 accusing her of impropriety[aa] and defaming her reputation[ab] by saying, “I married this woman but when I approached her for marital relations[ac] I discovered she was not a virgin!” 15 Then the father and mother of the young woman must produce the evidence of virginity[ad] for the elders of the city at the gate. 16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected[ae] her. 17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out[af] before the city’s elders. 18 The elders of that city must then seize the man and punish[ag] him. 19 They will fine him 100 shekels of silver and give them to the young woman’s father, for the man who made the accusation[ah] ruined the reputation[ai] of an Israelite virgin. She will then become his wife, and he may never divorce her as long as he lives.

20 But if the accusation is true and the young woman was not a virgin, 21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing[aj] in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge[ak] the evil from among you.

22 If a man is discovered in bed with[al] a married woman,[am] both the man lying in bed with the woman and the woman herself must die; in this way you will purge[an] the evil from Israel.

23 If a virgin is engaged to a man and another man meets[ao] her in the city and goes to bed with[ap] her, 24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated[aq] his neighbor’s fiancée;[ar] in this way you will purge[as] evil from among you. 25 But if the man came across[at] the engaged woman in the field and overpowered her and raped[au] her, then only the rapist[av] must die. 26 You must not do anything to the young woman—she has done nothing deserving of death. This case is the same as when someone attacks another person[aw] and murders him, 27 for the man[ax] met her in the field and the engaged woman cried out, but there was no one to rescue her.

28 Suppose a man comes across a virgin who is not engaged and takes hold of her[ay] and sleeps with[az] her and they are discovered. 29 The man who has slept with her must pay her father fifty shekels of silver and she must become his wife. Because he has humiliated her, he may never divorce her as long as he lives.

30 (23:1)[ba] A man may not marry[bb] his father’s former[bc] wife and in this way dishonor his father.[bd]

Footnotes

  1. Deuteronomy 22:1 tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.
  2. Deuteronomy 22:1 tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”
  3. Deuteronomy 22:1 tn Heb “hide yourself.”
  4. Deuteronomy 22:1 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”
  5. Deuteronomy 22:2 tn Heb “your brother” (also later in this verse).
  6. Deuteronomy 22:2 tn Heb “is not.” The idea of “residing” is implied.
  7. Deuteronomy 22:2 tn Heb “and you do not know him.”
  8. Deuteronomy 22:2 tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.
  9. Deuteronomy 22:3 tn Heb “your brother” (also in v. 4).
  10. Deuteronomy 22:3 tn Heb “you must not hide yourself.”
  11. Deuteronomy 22:4 tn Heb “you must not see.” See note at 22:1.
  12. Deuteronomy 22:4 tn Heb “and (must not) hide yourself from them.”
  13. Deuteronomy 22:4 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”
  14. Deuteronomy 22:4 tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.
  15. Deuteronomy 22:5 tn Heb “a man’s clothing.”
  16. Deuteronomy 22:5 tn The Hebrew term תּוֹעֵבָה (toʿevah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.
  17. Deuteronomy 22:6 tn Heb “and the mother sitting upon the chicks or the eggs.”
  18. Deuteronomy 22:6 tn Heb “sons,” used here in a generic sense for offspring.
  19. Deuteronomy 22:7 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”
  20. Deuteronomy 22:8 tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”
  21. Deuteronomy 22:8 tn Heb “that you not place bloodshed in your house.”
  22. Deuteronomy 22:9 tn Heb “set apart.” The verb קָדַשׁ (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37-38; Hag 2:12).
  23. Deuteronomy 22:11 tn The Hebrew term שַׁעַטְנֵז (shaʿatnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] and עַטְנַז [ʿatnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.
  24. Deuteronomy 22:12 tn Heb “twisted threads” (גְּדִלִים, gedilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”
  25. Deuteronomy 22:13 tn Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations. See note at Deut 21:13.
  26. Deuteronomy 22:13 tn Heb “hate.” See note on the word “other” in Deut 21:15. Cf. NAB “comes to dislike”; NASB “turns against”; TEV “decides he doesn’t want.”
  27. Deuteronomy 22:14 tn Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”
  28. Deuteronomy 22:14 tn Heb “brings against her a bad name”; NIV “gives her a bad name.”
  29. Deuteronomy 22:14 tn The expression קָרַב אֶל (qarav ʾel) means “draw near to” or “approach,” but is also used as a euphemism for the intended purpose of sexual relations.
  30. Deuteronomy 22:15 sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.
  31. Deuteronomy 22:16 tn Heb “hated.” See note on the word “other” in Deut 21:15.
  32. Deuteronomy 22:17 tn Heb “they will spread the garment.”
  33. Deuteronomy 22:18 tn Heb “discipline.”
  34. Deuteronomy 22:19 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.
  35. Deuteronomy 22:19 tn Heb “brought forth a bad name.”
  36. Deuteronomy 22:21 tn The Hebrew term נְבָלָה (nevalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”
  37. Deuteronomy 22:21 tn Heb “burn.” See note on Deut 21:21.
  38. Deuteronomy 22:22 tn Heb “lying down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations.
  39. Deuteronomy 22:22 tn Heb “a woman married to a husband.”
  40. Deuteronomy 22:22 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
  41. Deuteronomy 22:23 tn Heb “finds.”
  42. Deuteronomy 22:23 tn Heb “lies down with,” a euphemism for going to bed for sexual relations.
  43. Deuteronomy 22:24 tn Heb “humbled.”
  44. Deuteronomy 22:24 tn Heb “wife.”
  45. Deuteronomy 22:24 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
  46. Deuteronomy 22:25 tn Heb “found,” also in vv. 27, 28.
  47. Deuteronomy 22:25 tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.
  48. Deuteronomy 22:25 tn Heb “the man who lay with her, only him.”
  49. Deuteronomy 22:26 tn Heb “his neighbor.”
  50. Deuteronomy 22:27 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
  51. Deuteronomy 22:28 tn The verb תָּפַשׂ (taphas) means “to sieze, grab.” In all other examples this action is done against another person’s will, as in being captured, arrested, attacked, or grabbed with insistence (e.g. 1 Sam 23:26; 1 Kgs 13:4; 18:40; 2 Kgs 14:13; 25:6; Isa 3:6; Jer 26:8; 34:3; 37:13; 52:9; Ps 71:11; 2 Chr 25:23.) So it may be that the man is forcing himself on her, which is what leads the NIV to translate the next verb as “rape,” although it is a neutral euphemism for sexual relations. However, this is the only case where the object of תָּפַשׂ is a woman and the verb also also refers to holding or handling objects such as musical instruments, weapons, or scrolls. So it possible that it has a specialized, but otherwise unattested nuance regarding sexual or romantic relations, as is true of other expressions. Several contextual clues point away from rape and toward a consensual relationship. (1) The verb which seems to express force is different from the verb of force in the rape case in v. 25. (2) The context distinguishes consequences based on whether the girl cried out, an expression of protest and a basis for distinguishing consent or force. But this case law does not mention her outcry which would have clarified a forcible act. While part of what is unique in this case is that the girl is not engaged, it is reasonable to expect the issue of consent to continue to apply. (3) The penalty is less than that of a man who slanders his new wife and certainly less than the sentence for rape. (4) The expression “and they are discovered” at the end of v. 28 uses the same wording as the expression in v. 22 which involves a consensual act. (5) Although from a separate context, the account of the rape of Dinah seems to express the Pentateuch’s negative attitude toward forcible rape, not in advocating for Simeon and Levi’s actions, but in the condemnation included in the line Gen 34:7 “because he has done a disgraceful thing in Israel.” This is very like the indictment in v. 21 against the consenting woman, “because she has done a disgraceful thing in Israel.” (6) The penalty of not being allowed to divorce her sounds like v. 19, where the man is punished for disgracing his wife unfairly. His attempted divorce fails and he must provide for her thereafter (the probable point of not being allowed to divorce her.) Here too, if his holding her is not forced, but instead he has seduced her, he is not allowed to claim that his new wife is not pure (since he is the culprit) and so he must take responsibility for her, cannot divorce her, and must provide for her as a husband thereafter.
  52. Deuteronomy 22:28 tn Heb “lies with.”
  53. Deuteronomy 22:30 sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.
  54. Deuteronomy 22:30 tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”
  55. Deuteronomy 22:30 sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.
  56. Deuteronomy 22:30 tn Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”).
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