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申命記 5
Chinese Contemporary Bible (Traditional)

十誡

5 摩西把所有的以色列人召來，對他們說：「以色列人啊，要留心聽我今天對你們宣講的律例和典章，要學習並謹慎遵行。 2 我們的上帝耶和華曾在何烈山與我們立約， 3 這約不是與我們祖先立的，乃是與我們今天還活著的人立的。 4 耶和華在山上的烈火中面對面跟你們說話。 5 那時，因為你們害怕那烈火，沒有到山上去，我就站在耶和華和你們中間，把耶和華的話傳給你們。耶和華說，

6 「『我是你的上帝耶和華，曾把你領出埃及，使你不再受奴役。

7 「『除我以外，你不可有別的神。

8 「『不可為自己雕刻神像，不可仿照任何飛禽走獸或水族的樣子造神像， 9 不可跪拜它們，也不可供奉它們，因為我——你的上帝耶和華痛恨不貞，我必追討背棄我之人的罪，從父到子直到三四代。 10 但那些愛我、遵守我誡命的人，我必以慈愛待他們，直到千代。

11 「『不可妄用你上帝耶和華的名，違者必被耶和華定罪。

12 「『要遵照你的上帝耶和華的吩咐守安息日為聖日。 13 你一週可工作六天， 14 但第七天是你的上帝耶和華的安息日，你和兒女、僕婢、牛驢等牲畜以及你那裡的外族人在這一天不可做任何工，好讓僕婢和你一樣得到休息。 15 要記住，你曾在埃及做奴隸，你的上帝耶和華伸出臂膀，用大能的手把你從那裡領出來。因此，你的上帝耶和華吩咐你守安息日。

16 「『要遵照你的上帝耶和華的吩咐孝敬父母，以便在你的上帝耶和華要賜給你的土地上享長壽，蒙祝福。

17 「『不可殺人。

18 「『不可通姦。

19 「『不可偷盜。

20 「『不可作偽證陷害人。

21 「『不可貪戀別人的妻子，不可貪圖別人的房屋、田地、僕婢、牛驢或其他任何物品。』

22 「這是耶和華在山上的烈火、烏雲和幽暗中高聲頒佈給你們全體會眾的誡命。此外，祂沒有說別的。祂把這些話寫在兩塊石版上交給我。 23 當時，山上燃燒著烈焰，你們聽見聲音從黑暗中傳來。你們各支派的首領和長老都到我跟前， 24 說，『看啊，我們的上帝耶和華向我們彰顯了祂的榮耀和威嚴，我們聽見了祂從火中發出的聲音。今天我們已經看見，人聽見上帝說話後還能活著。 25 但我們何必冒死，被這烈火吞噬呢？我們若再次聽到我們的上帝耶和華的聲音，必然喪命。 26 世上有誰像我們一樣聽見永活上帝從火中說話後還能活著呢？ 27 你去聽聽我們上帝耶和華所說的話，然後回來告訴我們，我們必聽從、遵行。』

28 「耶和華聽見了你們的話，就對我說，『我聽見了眾人對你說的話，他們所說的都對。 29 但願他們常常敬畏我，遵從我的一切誡命，以便他們和他們的子孫世世代代可以蒙福。 30 你吩咐他們回到自己的帳篷， 31 然後你再回到我這裡來，我要把所有的誡命、律例和典章都賜給你，你要把這些傳授給眾人，使他們可以在我要賜給他們的土地上遵行。』 32 所以，你們要謹遵你們上帝耶和華的吩咐，不可偏離左右。 33 這樣，你們便得享長壽，並且可以在你們將要佔領的土地上興盛。

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Deutéronome 5
La Bible du Semeur

Les Dix Commandements

5 Moïse convoqua tout Israël et leur dit : Ecoute, Israël, les ordonnances et les lois que je vous communique aujourd’hui de vive voix ; apprenez-les, obéissez-y et appliquez-les. 2 L’Eternel notre Dieu a conclu une alliance avec nous au mont Horeb[a]. 3 Ce n’est pas seulement avec vos ancêtres que l’Eternel a conclu cette alliance, c’est avec nous tous qui sommes ici aujourd’hui, et en vie. 4 Sur la montagne, l’Eternel vous a parlé directement du milieu du feu. 5 Je me tenais alors entre l’Eternel et vous, pour vous transmettre sa parole, car vous aviez peur de ce feu et vous n’êtes pas montés sur la montagne. Voici ce qu’il a dit :

6 « Je suis l’Eternel, ton Dieu, qui t’ai fait sortir d’Egypte, du pays où tu étais esclave[b].

7 Tu n’auras pas d’autre dieu que moi.

8 Tu ne te feras pas d’idole ni de représentation quelconque de ce qui se trouve en haut dans le ciel, ici-bas sur la terre, ou dans les eaux plus bas que la terre. 9 Tu ne te prosterneras pas devant de telles idoles et tu ne leur rendras pas de culte, car moi, l’Eternel, ton Dieu, je suis un Dieu qui ne tolère aucun rival : je punis les fils pour la faute de leur père jusqu’à la troisième, voire la quatrième génération de ceux qui me haïssent. 10 Mais j’agis avec amour jusqu’à la millième génération envers ceux qui m’aiment et qui obéissent à mes commandements.

11 Tu n’utiliseras pas le nom de l’Eternel ton Dieu pour tromper, car l’Eternel ne laisse pas impuni celui qui utilise son nom pour tromper.

12 Observe le jour du sabbat et fais-en un jour consacré à l’Eternel, comme l’Eternel ton Dieu te l’a commandé. 13 Tu travailleras six jours pour faire tout ce que tu as à faire. 14 Mais le septième jour est le jour du repos consacré à l’Eternel ton Dieu ; tu ne feras aucun travail ce jour-là, ni toi, ni ton fils, ni ta fille, ni ton serviteur, ni ta servante, ni ton bœuf, ni ton âne, ni tout ton bétail, ni l’étranger qui réside chez toi, afin que ton serviteur et ta servante se reposent comme toi. 15 Tu te souviendras que tu as été esclave en Egypte et que l’Eternel ton Dieu t’a tiré de là en intervenant avec puissance ; c’est pourquoi l’Eternel ton Dieu t’a demandé d’observer le jour du sabbat.

16 Honore ton père et ta mère, comme l’Eternel ton Dieu te l’a ordonné, afin de jouir d’une longue vie et de vivre heureux dans le pays que l’Eternel ton Dieu te donne[c].

17 Tu ne commettras pas de meurtre[d].

18 Tu ne commettras pas d’adultère[e].

19 Tu ne commettras pas de vol.

20 Tu ne porteras pas de faux témoignage contre ton prochain.

21 Tu ne porteras pas tes désirs sur la femme de ton prochain. Tu ne convoiteras pas la maison de ton prochain, ni son champ, ni son serviteur, ni sa servante, ni son bœuf, ni son âne, ni rien de ce qui lui appartient[f]. »

22 Ces paroles-là, l’Eternel les a prononcées d’une voix forte, du milieu du feu, et de l’épaisse nuée, pour toute l’assemblée qui se tenait au pied de la montagne. Il n’y ajouta rien. Puis il les écrivit sur deux tables de pierre qu’il me remit[g].

La réponse du peuple

23 Or, quand vous avez entendu la voix qui sortait des ténèbres tandis que la montagne était tout en feu, vous vous êtes approchés de moi avec tous vos chefs de tribus et vos responsables, 24 et vous avez dit : « Certes, l’Eternel notre Dieu nous a fait voir sa gloire et sa grandeur et nous avons entendu sa voix du milieu du feu ; nous avons vu aujourd’hui qu’il est possible que Dieu parle aux hommes en les laissant en vie. 25 Mais maintenant, pourquoi nous exposerions-nous à la mort ? Ce terrible feu pourrait nous consumer ; et si nous continuons à entendre la voix de l’Eternel notre Dieu, nous risquons de mourir[h]. 26 Car est-il un seul homme au monde qui ait entendu comme nous la voix du Dieu vivant parlant du milieu du feu et qui soit resté en vie[i] ? 27 Va donc toi-même t’approcher ! Tu écouteras tout ce que dira l’Eternel notre Dieu, puis tu nous le répéteras. Nous l’écouterons et nous obéirons. »

28 L’Eternel entendit vos paroles pendant que vous me parliez, et il me dit : « J’ai entendu ce que t’a dit ce peuple et je l’approuve pleinement. 29 Si seulement ils pouvaient garder ces mêmes dispositions à me craindre et à suivre tous les jours tous mes commandements, afin qu’eux et leurs descendants soient heureux pour toujours. 30 Va leur dire : Retournez dans vos tentes ! 31 Quant à toi, reste ici avec moi, et je te communiquerai tous les commandements, les ordonnances et les lois que tu leur enseigneras, afin qu’ils y obéissent dans le pays que je leur donne en possession. »

32 Ayez donc soin de faire ce que l’Eternel votre Dieu vous a commandé, sans vous en détourner ni à droite ni à gauche. 33 Suivez exactement le chemin que l’Eternel votre Dieu vous a prescrit, et vous vivrez heureux et vous jouirez d’une longue vie dans le pays dont vous allez prendre possession.

Footnotes

  1. 5.2 Pour les v. 2-5, voir Ex 19.
  2. 5.6 Pour les v. 6-21, voir Ex 20.1-17.
  3. 5.16 Voir Mt 15.4 ; 19.19 ; Mc 7.10 ; Lc 18.20 ; Ep 6.2-3.
  4. 5.17 Voir Mt 5.21 ; Rm 13.9 ; Jc 2.11.
  5. 5.18 Voir Mt 5.27.
  6. 5.21 Voir Rm 7.7. Le Nouveau Testament cite souvent les v. 16-21.
  7. 5.22 Pour les v. 22-27, allusion en Hé 12.18-19.
  8. 5.25 Voir Ex 20.18-19.
  9. 5.26 Voir 4.33 ; Jg 13.22.
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Deuteronomy 5
New English Translation

The Opening Exhortation

5 Then Moses called all the people of Israel together and said to them:[a] “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them! 2 The Lord our God made a covenant with us at Horeb. 3 He[b] did not make this covenant with our ancestors[c] but with us, we who are here today, all of us living now. 4 The Lord spoke face to face with you at the mountain, from the middle of the fire. 5 (I was standing between the Lord and you at that time to reveal the Lord’s message to you, because you were afraid of the fire and would not go up the mountain.) He said:

The Ten Commandments

6 “I am the Lord your God—he who brought you from the land of Egypt, from the place of slavery.

7 “You must not have any other gods[d] besides me.[e]

8 “You must not make for yourself an image[f] of anything in heaven above, on earth below, or in the waters beneath.[g] 9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish[h] the sons, grandsons, and great-grandsons for the sin of the fathers who reject[i] me,[j] 10 but I show covenant faithfulness[k] to the thousands[l] who choose[m] me and keep my commandments.

11 “You must not make use of the name of the Lord your God for worthless purposes,[n] for the Lord will not exonerate anyone who abuses his name that way.[o]

12 “Be careful to observe[p] the Sabbath day just as the Lord your God has commanded you. 13 You are to work and do all your tasks in six days, 14 but the seventh day is the Sabbath[q] of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the resident foreigner who lives with you,[r] so that your male and female slaves, like yourself, may have rest. 15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power.[s] That is why the Lord your God has commanded you to observe[t] the Sabbath day.

16 “Honor[u] your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he[v] is about to give you.

17 “You must not murder.[w]

18 “You must not commit adultery.

19 “You must not steal.

20 “You must not offer false testimony against another.[x] 21 You must not desire[y] another man’s[z] wife, nor should you crave his[aa] house, his field, his male and female servants, his ox, his donkey, or anything else he owns.”[ab]

The Narrative of the Sinai Revelation and Israel’s Response

22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said.[ac] Then he inscribed the words[ad] on two stone tablets and gave them to me. 23 Then, when you heard the voice from the midst of the darkness while the mountain was ablaze, all your tribal leaders and elders approached me. 24 You said, “The Lord our God has shown us his great glory,[ae] and we have heard him speak from the middle of the fire. It is now clear to us[af] that God can speak to human beings and they can keep on living. 25 But now, why should we die, because this intense fire will consume us? If we keep hearing the voice of the Lord our God we will die! 26 Who is there from the entire human race[ag] who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived? 27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he[ah] says to you; then we will pay attention and do it.” 28 When the Lord heard you speaking to me, he[ai] said to me, “I have heard what these people have said to you—they have spoken well. 29 If only it would really be their desire to fear me and obey[aj] all my commandments in the future, so that it may go well with them and their descendants forever. 30 Go and tell them, ‘Return to your tents!’ 31 But as for you, remain here with me so I can declare to you all the commandments,[ak] statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.”[al] 32 Be careful, therefore, to do exactly what the Lord your God has commanded you; do not turn right or left! 33 Walk just as he[am] has commanded you so that you may live, that it may go well with you, and that you may live long[an] in the land you are going to possess.

Footnotes

  1. Deuteronomy 5:1 tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”
  2. Deuteronomy 5:3 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  3. Deuteronomy 5:3 tn Heb “fathers.”
  4. Deuteronomy 5:7 tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.
  5. Deuteronomy 5:7 tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ʿal panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13-15.
  6. Deuteronomy 5:8 tn Heb “an image, any likeness.”
  7. Deuteronomy 5:8 tn Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”
  8. Deuteronomy 5:9 tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.
  9. Deuteronomy 5:9 tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהֵב, ʾahev) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, saneʾ) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).
  10. Deuteronomy 5:9 tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:5) is elliptical/abbreviated or that the text suffers from an accidental scribal omission (the repetition of the words “sons” would invite accidental omission).
  11. Deuteronomy 5:10 tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (berit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.
  12. Deuteronomy 5:10 tc By a slight emendation (לֲאַלֻּפִים [laʾallufim] for לַאֲלָפִים [laʾalafim]) “clans” could be read in place of the MT reading “thousands.” However, no ms or versional evidence exists to support this emendation.tn Another option is to understand this as referring to “thousands (of generations) of those who love me” (cf. NAB, NIV, NRSV, NLT). See Deut 7:9.
  13. Deuteronomy 5:10 tn Heb “love.” See note on the word “reject” in v. 9.
  14. Deuteronomy 5:11 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms, but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (Hebrew שָׁוְא [shavʾ]) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.
  15. Deuteronomy 5:11 tn Heb “who takes up his name to emptiness.”
  16. Deuteronomy 5:12 tn Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13-15).
  17. Deuteronomy 5:14 tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hasheviʿi) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).
  18. Deuteronomy 5:14 tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”
  19. Deuteronomy 5:15 tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”
  20. Deuteronomy 5:15 tn Or “keep” (so KJV, NRSV).
  21. Deuteronomy 5:16 tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.
  22. Deuteronomy 5:16 tn Heb “the Lord your God.” See note on “He” in 5:3.
  23. Deuteronomy 5:17 tn Traditionally “kill” (so KJV, ASV, RSV, NAB). The verb here (רָצַח, ratsakh) is generic for homicide but in the OT both killing in war and capital punishment were permitted and even commanded (Deut 13:5, 9; 20:13, 16-17), so the technical meaning here is “murder.”
  24. Deuteronomy 5:20 tn Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20.
  25. Deuteronomy 5:21 tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ʾavah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.
  26. Deuteronomy 5:21 tn Heb “your neighbor’s.” See note on the term “fellow man” in v. 19.
  27. Deuteronomy 5:21 tn Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.
  28. Deuteronomy 5:21 tn Heb “or anything that is your neighbor’s.”
  29. Deuteronomy 5:22 tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”
  30. Deuteronomy 5:22 tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.
  31. Deuteronomy 5:24 tn Heb “his glory and his greatness.”
  32. Deuteronomy 5:24 tn Heb “this day we have seen.”
  33. Deuteronomy 5:26 tn Heb “who is there of all flesh.”
  34. Deuteronomy 5:27 tn Heb “the Lord our God.” See note on “He” in 5:3.
  35. Deuteronomy 5:28 tn Heb “the Lord.” See note on “He” in 5:3.
  36. Deuteronomy 5:29 tn Heb “keep” (so KJV, NAB, NIV, NRSV).
  37. Deuteronomy 5:31 tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.
  38. Deuteronomy 5:31 tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”
  39. Deuteronomy 5:33 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  40. Deuteronomy 5:33 tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”
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