▶ 신명기 Deuteronomy, Book of. (신: The name signifies 'The Second Law,' but this does not properly describe it, as the ten commandments and Jehovah's name and His covenant made in Horeb are the basis of its instructions. Neither does 'Repetition of the Law' give the right thought, because some parts of this book were not given before. It rehearses God's covenant relationship with Israel under new circumstances: they had come to the border of the promised land, and were just about to enter into its possession, not on the ground of faithfulness to the law, but according to the covenant made with the fathers: Deut. 9:4, 5. Some things are added which could have had no application in the wilderness, even referring to their having a king. The style of the book is different from those preceding it: a vast typical system is portrayed in the three preceding books, while in this the Spirit of God is occupied with the actual circumstances connected with their possession of the land of promise. Nearly all of Deuteronomy is what Moses rehearsed in the hearing of the people. Thus, "Moses began to declare this law." Deut. 1:5. He called all Israel, and said unto them, "Hear, O Israel, the statutes and judgements." Deut. 5:1. The book may be otherwise divided into three parts, thus: Deut. 1 - 11: Moses rehearses the way the Lord had led them, the covenant with them, at Horeb, their disobedience, the resumption of God's relationship with them on the ground of Moses' mediation, and putting the law in the ark. Deut. 12 - 29: various commandments are given with the results of obedience and disobedience fully stated. Deut. 30 — end: things to come, the song of Moses, and his blessing the tribes. The fact is stated that from Horeb by the way of Mount Seir, unto Kadesh-barnea on the south border of the land, was only an eleven days' journey, yet it had occupied them, going backwards and forwards, nearly forty years. Moses then reminded them of the burden and strife which fell on him consequent on their being so great a people, and of the system of government that had been appointed among them; also that it was themselves who were the instigators of sending the spies to search out the land. This appears to clash with Num. 13:1, 2, which says "The Lord spake unto Moses, saying, Send thou men that they may search the land of Canaan." The two passages show that the people proposed it; Moses consented (it pleased him well, he says here); and God commanded it. God's first message was, "Go up and possess it;" but the people hesitated, and said they would send the spies. Deut. 1:21-23. Their rebellion and their wanderings were the result. (신01: Deuteronomy 2, 3: (신02: (신03: Moses continues their history after the many days of their wilderness wanderings. They had been told not to meddle with the Edomites — the descendants of Isaac through Esau; nor with the Moabites and Ammonites, for they were the descendants of Lot. Sihon the Amorite had been subdued. This was after they had travelled round to the east of the Dead Sea. Deut. 2:10-12 and Deut. 2:20-23 should be read as parentheses: they are valuable historical notes. Og king of Bashan had been conquered and his cities taken, a pledge of the full victory which the Lord would give over the nations of Canaan. The two tribes and a half had had their portion assigned on the east of the Jordan. Moses should see the land, but was not to go over the Jordan, and Joshua was to be his successor. Deuteronomy 4: (신04: Moses calls them to hearken to the commands he had given them, that they might live and go in and possess the land. The people must take heed unto themselves, that they make no similitude of Jehovah who had spoken to them, and so corrupt themselves. Deuteronomy 5, 6: (신05: (신06: The covenant at Horeb is rehearsed with exhortations to obedience, and the great truth pressed upon them of which they were the witnesses: "Jehovah our God is one Jehovah," to whom every affection should flow. Deuteronomy 7, 8: (신07: (신08: The people are warned against making any covenant with the people of the land; for they themselves were a holy people. God had chosen them for a special people above all upon the face of the earth. They are reminded of all God's goodness to them that they might not forget Him. He had humbled them and proved them, to do them good in their latter end. Deuteronomy 9 - 11: (신09: (신10: (신11: Moses declares that God was not going to bring them into the land on account of their own righteousness or uprightness of heart; but because He would fulfil His promises to Abraham, Isaac, and Jacob. Moses plainly tells them "Ye have been rebellious against the Lord from the day that I knew you;" and he rehearses their failings, and God's goodness, and His securing His covenant in the ark. Deuteronomy 12, 13: (신12: (신13: The idolatrous altars and groves found in the land were to be destroyed. There was but one place to which all the sacrifices were to be brought, where Jehovah would put His name, and there onlywere the consecrated things to be eaten. They were not to inquire after the heathen gods, lest they should be ensnared thereby. Strong delusion is guarded against — if a prophet's sign came to pass, it might be to prove them. They must not follow such a one into idolatry, nor were they to spare the nearest relative who would lead them away from worshipping Jehovah their God. Deuteronomy 14 - 19: (신14: (신15: (신16: (신17: (신18: (신19: Many of the laws which were given in the former part of the Pentateuch are rehearsed. If they would have a king, he must be the one whom God would choose, and the king's duties are detailed. Deuteronomy 20: (신20: Instructions as to going to battle; what cities were to be spared, and what people were to be utterly destroyed. Deuteronomy 21 - 25: (신21: (신22: (신23: (신24: (신25: Divers commandments are rehearsed before the people. Deuteronomy 26: (신26: When they were brought into the land, and one came to worship, he was to confess "A Syrian ready to perish was my father." Then the goodness of God was to be confessed in the redemption from Egypt, and bringing into the promised land, and they were to rejoice in every good thing God had given them. Then grace should flow out to the fatherless and the widows. Obedience should follow, and all defilement be avoided. Blessing should be asked for all Israel. Deuteronomy 27: (신27: The law was to be written on great stones, and set up on mount Ebal, where also an altar of whole stones was to be reared for both burnt offerings and peace offerings. Here, too, certain tribes were to stand to pronounce the curses which follow. Other tribes were to stand on mount Gerizim to bless. The blessings however are omitted, as in fact the people were under the curse, being under the law, as the apostle shows in the epistle to the Galatians when dealing with the principle of law. Deuteronomy 28: (신28: The people being under the government of God, the consequences of obedience or disobedience are presented in blessings or cursings, the latter being realised in the subsequent history of the people. Deuteronomy 29, 30: (신29: (신30: The solemn fact is stated that, spite of all the signs and miracles they had seen, yet the Lord had not given eyes to see, nor ears to hear, nor a heart to understand: compare John 3:2, 3. They all on that day stood before the Lord their God, and He made the covenant with them. Deut. 30:15 expresses it in few words — it was "life and good, death and evil." The secret purpose of God is referred to, and when all was ruined under law, the principle of righteousness by faith is introduced. (요03:2-3 2 그가 밤에 예수께 와서 가로되 랍비여 우리가 당신은 하나님께로서 오신 선생인 줄 아나이다 하나님이 함께 하시지 아니하시면 당신의 행하시는 이 표적을 아무라도 할 수 없음이니이다 3 예수께서 대답하여 가라사대 진실로 진실로 네게 이르노니 사람이 거듭나지 아니하면 하나님나라를 볼 수 없느니라 Deuteronomy 31, 32: (신31: (신32: The law was to be read to the people every seven years. To Joshua the 'charge' was committed to bring the people into the land. Moses taught the people a song. It is partly prophetic, for their future is foretold. God would provoke them to jealousy by the Gentiles, as in Rom. 10:19; but would finally bless them. Moses longed to go over Jordan and see the land; but it was forbidden him because he had transgressed. (Dispensationally Moses represents the law and that could not bring them into the promised land.) (롬10:19 그러나 내가 말하노니 이스라엘이 알지 못하였느뇨 먼저 모세가 이르되 내가 백성 아닌 자로써 너희를 시기나게 하며 미련한 백성으로써 너희를 노엽게 하리라 하였고 Deuteronomy 33: (신33: Moses blesses the twelve tribes. When Jacob blessed them in Gen. 49it was rather their prophetic history in the then future; here it is more their relationship with God in His government over them for blessing, when they will sit down at His feet and hear His words. Simeon is omitted; his portion was in the extreme south-west, near the desert; we read very little of this tribe, as if they were lost in the land. The number twelve was made up by the two sons of Joseph; however, we find that Simeon is among the twelve tribes sealed in Rev. 7: and in the future division of the land. Ezek. 48:25. (계07:01-17 인침받은 십사만 사천명 (겔48:25 시므온 지계 다음으로 동편에서 서편까지는 잇사갈의 분깃이요 Deuteronomy 34: (신34: The death of Moses is related and that God buried him in an unknown place, so his tomb could not be worshipped as a holy spot. There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face. The Book of Deuteronomy is in a word characterised by exhortations to obedience by a people brought into God's land. It is often quoted in the N.T. and the Lord three times quoted from it when tempted of the devil. It is cited as written by Moses. Rom. 10:19; 1 Cor. 9:9. The scripture thus fully refutes those who seek to attribute it to some unknown writer of a later date. Of course the last chapter is an exception: it may have been added by Joshua. (롬10:19 그러나 내가 말하노니 이스라엘이 알지 못하였느뇨 먼저 모세가 이르되 내가 백성 아닌 자로써 너희를 시기나게 하며 미련한 백성으로써 너희를 노엽게 하리라 하였고 (고전09:9 모세 율법에 곡식을 밟아 떠는 소에게 망을 씌우지 말라 기록하였으니 하나님께서 어찌 소들을 위하여 염려하심이냐 --- Morrish Bible Dictionary .

▶ 느헤미야 Nehemiah, [Nehemi'ah] Book of. This is the latest of the historical books of the O.T. It commences with the twentieth year of Artaxerxes: this is an important date, because of 'the seventy weeks' of Dan. 9, which run from the command to restore and rebuild Jerusalem. This commission was given to Nehemiah; the command to build the temple was given by Cyrus. Ezra 1:1. See SEVENTY WEEKS. (단09: 다니엘의 기도와 칠십 주간 비밀 Neh. 1: (느01:) Nehemiah had God's interests at heart. He heard at Shushan the desolate state of Jerusalem, and he wept and mourned, and prayed. He occupied a post of honour at the court as the king's cupbearer. Neh. 2; Neh. 3: (느02:)(느03:) Artaxerxes the king noticed Nehemiah's sad countenance, and inquired the cause. On being informed, he graciously desired Nehemiah to express his wishes. Nehemiah, after prayer to God, asked to be sent to build Jerusalem, and that he might have timber for the purpose, and letters to the governors. All was granted, and an escort was deputed to accompany him. On arriving at Jerusalem, Nehemiah was opposed by Sanballat the Horonite and Tobiah the Ammonite, who were grieved that a man had come "to seek the welfare of the children of Israel." But this only the more stirred up the energy of Nehemiah, and the work of rebuilding the wall proceeded. Neh. 4: (느04:) The enemies first mocked him, and then plotted with others to attack him. But being aware of it, he armed the people, and kept part of them ready to repel the attack; and those that worked had a sword as well as a trowel. With Nehemiah was a trumpeter to sound an alarm. Cf. Num. 10:9. Neh. 5: (느05:) Nehemiah also took up the cause of his distressed brethren. The poor had been compelled to mortgage their lands and vineyards to their richer brethren, who made them pay interest, which was contrary to the law. Nehemiah sharply rebuked the rich for this, and bound them by oath to release the persons and lands. He set them an example by feeding a hundred and fifty at his table, and by not taking any stipend as governor. Neh. 6 (느06:) is significant of the separate path necessary to be maintained by God's people. Num. 23:9. Their enemies tried to entice Nehemiah to a conference on various pleas; but in faith he returned the noble answer, "I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?" They pretended that he was building the city in order to revolt from the king of Persia, saying that he had appointed prophets to say of him at Jerusalem, "There is a king in Judah." He denied the accusations: they had feigned them in their own hearts. He would not meet them. To add to his distress there were some in Jerusalem who had formed an alliance with Tobiah, and had correspondence with him, reporting the good deeds of Tobiah to him, and sending his words to Tobiah. They thus sought to put him in fear. His devotedness to God's interests, and obedience to His word, saved him from all the wiles of the adversary. In fifty-two days the wall and gates were finished, and the enemies perceived that the work was wrought of God. Neh. 7: (느07:) Levites were appointed to their stations, and the charge of the city gates was given to Hanani brother to Nehemiah, and to Hananiah, ruler of the palace, or fortress. A register is given of those who had returned with Zerubbabel, amounting to 42,360, besides their servants. Oblations were then made by Nehemiah and all the people. Neh. 8: (느08:) In the seventh month they assembled as one man and kept the Feast of Trumpets. Then the law was read, and great pains were taken that the people should understand it. The people wept when they heard what the law enjoined; but the Levites instructed them rather to rejoice, for the day was holy, and the joy of the Lord was their strength. They were exhorted to eat and drink, and to send portions to those who had nothing. The Feast of Tabernacles was then kept, and in such a way as it had not been kept since the days of Joshua. They entered into the joys that belonged to 'all Israel.' Neh. 9; Neh. 10: (느09:)(느10:) The people humbled themselves with fasting, and confessed their sins, separating themselves from all persons who were not of the seed of Israel. The word was read, and they worshipped. The Levites then made a solemn confession, recapitulating all the faithfulness and goodness of God towards their nation; acknowledging their sins against Him, and ending with their making a written covenant and calling upon the princes, Levites, and priests to seal it. A list is given of those who sealed, and the covenant itself is set forth, stating clearly what it was the people bound themselves by a curse and an oath to keep. They thus placed themselves again under law, not having yet learned their own weakness and utter inability to keep it. The priests and Levites were provided for, according to Num. 18. (민18:) Neh. 11: (느11:) The inhabitants of Jerusalem were few, and more were needed for its protection. Some volunteered to live there, and the people blessed them; lots were cast for others, one in ten being thus obtained. Neh. 12 (느12:) gives a list of the priests and Levites, and the joyful dedication of the wall of Jerusalem. Great sacrifices were offered and they rejoiced with their wives and children, for God had made them to rejoice, and the sounds of their rejoicing were heard afar off. Appointments were then made for the service of the temple. Neh. 13: (느13:) Apparently a period of time elapsed between Neh. 12, Neh. 13. The words 'on that day' refer to what follows in the verse. Nehemiah, after being twelve years at Jerusalem, had returned to Artaxerxes, in the thirty-second year of his reign, leaving, according to the end of Neh. 12 all things in due order in Jerusalem. How long he remained at the court is not stated, but after a certain time he obtained leave, and returned to Jerusalem, and he proceeds to relate what had taken place during his absence. The law forbad that the Ammonite and Moabite should ever come into the congregation of the Lord, Deut. 23:3, 4; and yet Eliashib the high priest, who was allied to Tobiah the Ammonite, had prepared a chamber in the temple for this man. The enemy of God had thus been received inside. Nehemiah turned out all the household stuff of Tobiah, cleansed the chamber, and restored it to its former use. The service of the temple had been neglected; for the tithes had been withheld, so that the Levites had to go to their fields for support. The sabbath was also desecrated, work being done and things sold in Jerusalem. Nehemiah expostulated with them and caused the gates of the city to be kept shut on the sabbath day. The merchants then tarried outside the walls on the sabbath, but Nehemiah threatened them, and the evil ceased. It was also found that some had married heathen wives, and their children spake half in the speech of Ashdod and could not speak in the Jews' language. Nehemiah cursed these men, and sharply rebuked, and chastised them. One of the grandsons of Eliashib having married the daughter of Sanballat, was cast out from the priesthood. (Josephus relates that he went to Samaria, where Sanballat built a temple on Gerizim, which became a refuge for apostate Jews) The book closes with the setting right, outwardly, of all these evils. Nothing more is said of the solemn covenant that had been sealed by so many. It had been altogether violated; and Nehemiah felt his loneliness. Again and again he says, "Remember me, O my God," speaking of the good deeds he had done, and casting himself upon the greatness of God's mercy. The Book of Nehemiah gives the partial and outward re-establishment of some of the Jews in their own land. There was no throne of God nor throne of David, and they were still subject to the Gentiles. The decree Lo-ammi was not removed; but they were restored to the land, ready for the manifestation of their Messiah, who would come seeking fruit, and ready in grace to bless them. The prophecy of Malachi followed this return, and shows the sad moral condition of the people, and the coming of Jehovah in judgement. The spiritual value of this book, and of Ezra, is the setting forth of the principle that, in a day of ruin, a humble godly remnant represents the whole body, and receives mercy, and enjoys the best privileges of the dispensation, though at the same time being identified with, and suffering for the sins of the whole. For events succeeding the time of Nehemiah see ANTIOCHUS. --- Morrish Bible Dictionary

▶ 이시야 Isaiah, Book of. Nothing more is known of the ancestors of Isaiah than that he was the son of Amoz. He prophesied in the days of Uzziah, Jotham, Ahaz, and Hezekiah, all kings of Judah. From the closing years of Uzziah to the death of Hezekiah would be from about B.C. 765 to 700, embracing a period of 65 years. The first verse says that the vision was concerning Judah and Jerusalem. Had due attention been paid to this, it would have prevented many things being ascribed in the headings of the chapters to the church, and the prophecy would have been the better understood. In few words the prophecy may be said to treat of the failures of the nation of Judah and the judgements upon it. Assyria is used as God's rod to punish them, and is then destroyed. Judgements are pronounced against the nations around the promised land that had been enemies to God's people. The Messiah is prophesied of and His rejection, and universal blessing is spoken of. The following seven divisions are distinctly marked: Isa. 1 (사01: — Isa. 12: The sinful condition of the people as still in possession of the land; various pleadings and chastisements culminating in the Assyrian; the introduction of Immanuel; ends with a song. Isa. 1 — Isa. 4. are introductory. The 'sinful nation' was completely corrupt, and had been sorely chastised; there was no soundness from head to foot; though chastened, there was no contrition, and God's judgements must still follow. There is also grace in store for the latter days: Zion will be a centre of blessing, and a remnant will be saved. Isa. 5. Israel was God's vineyard and the men of Judah His pleasant plant: the people were judged in view of the care God had bestowed on them, no remnant is mentioned: cf. Matt. 21:33-41. Isa. 6. The people were unfit for their Messiah, but will be judged in view of His coming glory: a remnant is acknowledged. Isa. 7. Immanuel, Son of David, is introduced as a sign for faith, when unbelief was seeking a confederacy. The house of David after the flesh is judged: still there is hope. See IMMANUEL. Isa. 8 — Isa. 9:7. The Assyrians overrun the land, and the confederacy of nations is to be brought to nought. A remnant, 'my brethren,' is attached to Immanuel, who is a stone of stumbling to the unbelieving nation, but a light amid the darkness until He is received in power and glory. Isa. 9:8 — Isa 10. The national history is resumed from the end of Isa. 5. Various judgements from the Lord are detailed until the last judgement by means of the Assyrian, who is used as a rod by God, and then is punished for his pride in the last days. Isa. 11. Messiah, the 'Branch,' and His reign the source of millennial blessing. Isa. 12. Israel's song of triumph in that day: compare with Ex. 15. Isa. 13 (사13: — Isa. 27: Judgements on Babylon and the nations where Israel was captive and outcast; ends in deliverance from their outcast condition and worship at Jerusalem. Isa. 13 — Isa. 24. 'Burdens' are pronounced. They are judgements on Babylon and the nations, especially on those who were in relationship with Israel. Moab, Damascus, "the land shadowing with wings which is beyond the rivers of Ethiopia," Egypt, "the desert of the sea," Dumah, Arabia, "the valley of vision" (Jerusalem), Tyre, "the earth [or land] made empty and waste, and turned upside down;" and finally the hosts on high and kings on the earth punished. Isa. 25, Isa. 26. A song in which God's intervention is celebrated, even to the swallowing up of death in victory. Isa. 27. The power of Satan, "leviathan, the piercing serpent, even leviathan that crooked serpent" is destroyed, and worship established in Jerusalem. Isa. 28 (사28: — Isa. 35: Five woes on unfaithful Israel; ends with deliverance from the Assyrian and the confederacy of nations, and the joy of the kingdom. Isa. 28 — Isa. 35. give details of all that will happen to the Jews in the last days. They make a covenant with death and with hell, but their covenant will be disannulled. Security is in the Stone laid in Zion, all else will perish. Isa. 29. Judgements are pronounced against Jerusalem under the name of Ariel, 'lion of God'; deliverance comes when at the last extremity, but a far worse judgement, a spirit of blindness, rests on the people. In the day of deliverance the remnant will come to understanding, the scorner being consumed. Isa. 30, Isa. 31. They seek counsel of and trust in Egypt instead of in God. Isa. 32. Christ will reign in righteousness: desolation is followed by restoration. Isa. 33. The attack of a spoiler in the character of Gog (Ezek. 38), but the Lord, having filled Zion with judgement and righteousness, arises and the enemy is destroyed, and Zion is in peace. Isa. 34, Isa. 35. Final judgement pronounced upon Idumaea and other nations (cf. Ps. 83); and the blessings that will succeed the judgement. Isa. 36 (사36: — Isa. 39: Historical, but typical; the way of blessing for Jerusalem and the house of David. Isa. 36 — Isa. 39. treat of Hezekiah and Sennacherib. Waiting upon the Lord is enforced. The deliverance wrought is figurative of the outward deliverance there will be from the Assyrian for Jerusalem and the house of David in the last days. Hezekiah's personal history is appended to this, as figurative of the nation's sense of the judgement of God upon them, leading to repentance and recovery, and inward or moral deliverance. Isa. 40 (사40: — Isa. 48: Controversy of God with Israel on account of idolatry. Cyrus (type of Christ) the deliverer. Isa. 40 - 43. begin another part of the book. The Messiah is but little introduced: it is rather a question of God and idols. There is comfort for those who have an opened ear. The Lord Jesus, Jehovah's servant and His elect, shall bring forth judgement to the Gentiles. Isa. 44. Jehovah reasons with Jacob and Jesurun: cf. Deut. 32:15; Deut. 33:26, 27; Israel, embracing the twelve tribes. Isa. 45 - 47. Cyrus is God's servant, and He would subdue nations before him. God would keep open the two-leaved gates (of Babylon, which were left open in their festivity). The idols of Babylon could not save her: she should be brought to shame for her pride. Isa. 48. God pleads with Israel Isa. 49 (사49: — Isa. 57: Controversy of God with Israel on account of the rejected suffering Messiah. Isa. 49 — Isa. 57. introduce Christ, and show the people's guilt in respect to Him. Isa. 50:1-9. Israel had been as divorced, but Messiah had come to them suitably, to instruct them and take up their cause. Who would contend with Him? Isa. 50:10 — Isa. 51. The character of the remnant: they are owned as 'my people' by the Lord God, and He will comfort and redeem them. Isa. 52:1-12. Zion is called to awake and put on her strength, the feet of messengers with glad tidings were beautiful. Isa. 52:13 — Isa. 53. These refer to the work of Christ in a five-fold way, including the atonement. Isa. 54, Isa. 55. Jerusalem is called upon to sing: through the sure mercies of David there are blessings in store for her, and full free grace to every one that thirsts. Isa. 56, Isa. 57. Exhortations follow in view of the restoration of Israel; and those, even of Israel, are denounced that walk contrary to God's will. Isa. 58 (사58: — Isa. 66: Final results; the remnant delivered and blessed. Isa. 58, Isa. 59. Indignation of the Spirit at the condition of Israel at the time the prophecy was uttered, but goes on to the end, when the Redeemer shall come to Zion. Isa. 60. The glory of Jerusalem in the times of blessing. Isa. 61, Isa. 62. Christ, in the full grace of His person, is concerned in the blessing of Israel. Isa. 63, Isa. 64. Christ returns from the judgements of Isa. 34 with garments stained with the slaughter of His enemies; followed by the intercessions of the Spirit of prophecy. Isa. 65. God's answer to those pleadings. Isa. 66. Judgements introducing the millennium, ending with these solemn words: "They shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." This prophecy embraces a very large field. The condition of the people was sinful when the prophecy was written, and though God had long patience with it, yet the condition was such that judgement must be executed upon it unless there was true repentance. Judgement did follow, but the consummation of evil was not reached until their Messiah had come, and had been rejected; indeed Antichrist will yet be received. Judgement followed the rejection of their Messiah, but the great tribulation is yet to come. Quotations from Isaiah in the N.T. (nearly forty in number) show that his words applied to the times that then were; such as the condition of the people; the unprofitableness of the rites and ceremonies; and that grace to the Gentiles had been foretold. The climax of Israel's sin, and of their judgement, and of God's blessing are still future. Christ coming in humiliation is revealed in the prophet as well as His glory; indeed, all the ways of God in dealing with His people Israel, on to the end — though some subjects are expanded elsewhere — are to be found in this comprehensive prophecy: clearly it could only have been written under the inspiration of the Holy Spirit. --- Morrish Bible Dictionary

▶ 역대기상하 Chronicles, Books of the. Like the Gospel of John among the Gospels, so these books among the historical books of the O.T. have a special character. John goes back to the 'beginning,' when the Eternal Word was with God: the Chronicles go back to the beginning of man's history: "Adam, Sheth, Enosh," in order to develop that history in the chosen line of promise and grace. The peculiarities of the Chronicles have been a stumbling block to some of the learned critics. It is evident from 1 Chr. 6:15 and 2 Chr. 36:22, 23 that they date after the captivity of Judah, the writer compiling the records of the chosen line according to grace — grace which restored them from their captivity. It may be asked, Why omit so many things found in the books of Samuel and the Kings? and why add events not in those early books? There is design in the differences, God being the author of them. One fact should help the elucidation, namely, that after the division of the kingdom, the history of Judah only is given. Therefore more is said of David, and of his preparations and pattern for the Temple, and the history of David's line is traced, with which the mercies of God for Israel were connected in the aspect of grace and of the blessing and ways of God with that people. (대상06:15 여호와께서 느부갓네살의 손으로 유다와 예루살렘 백성을 옮기실 때에 여호사닥도 갔었더라 (대하36:22-23 22 바사 왕 고레스 원년에 여호와께서 예레미야의 입으로 하신 말씀을 응하게 하시려고 바사 왕 고레스의 마음을 감동시키시매 저가 온 나라에 공포도 하고 조서도 내려 가로되 23 바사 왕 고레스는 말하노니 하늘의 신 여호와께서 세상 만국으로 내게 주셨고 나를 명하여 유다 예루살렘에 전을 건축하라 하셨나니 너희 중에 무릇 그 백성 된 자는 다 올라갈지어다 너희 하나님 여호와께서 함께 하시기를 원하노라 하였더라 Like Deuteronomy, the Chronicles rehearse and show blessing to be consequent on obedience. The history in Samuel and Kings is far more general, and gives the history of the nation to whom the testimony of God was confided in the midst of other nations. It is not known who wrote the Chronicles, but this is of little consequence, seeing that it does not touch the question of their inspiration, which is strongly marked by the peculiar character of their contents. It is thought that they were written by Ezra, and it will be seen that the end of 2 Chronicles agrees with the beginning of Ezra. The learned say that there are also internal resemblances which make it very probable that they are by the same writer. This has been objected to on the ground of the genealogy in 1 Chr. 3:1-24: it is contended that the number of generations after Zerubbabel in 1 Chr. 3:19 is so large that the writer must have lived in the days of Alexander the Great, and therefore could not have been contemporary with Ezra. But there is a break in the genealogy in the middle of 1 Chr. 3:21: "the sons of Hananiah; Pelatiah, and Jesaiah" closes one list; and what follows is a separate list, and may have run parallel with the other. (대상03:1-24 다윗의 아들들, 솔로몬의 자손들 (대상03:19 브다야의 아들들은 스룹바벨과 시므이요 스룹바벨의 아들은 므술람과 하나냐와 그 매제 슬로밋과 (대상03:21 하나냐의 아들은 블라댜와 여사야요 또 르바야의 아들 아르난의 아들들, 오바댜의 아들들, 스가냐의 아들들이니 The Chronicles are by the Jews included in the Hagiographa, or 'Sacred Books,' and are placed at the end of the Hebrew Bible. "They were regarded as a summary of sacred history." --- Morrish Bible Dictionary

▶ 다니엘서 Daniel, Book of. This book holds a peculiar place among the prophecies: its subject is the "Times of the Gentiles." It is not an appeal to Israelites, but is mostly taken up with prophecies concerning the Gentile powers. The times of Gentile domination had begun by Nebuchadnezzar taking Jerusalem and being called king of kings, to whom God had given a kingdom, and made him ruler over all the children of men. God's personal dealings with this monarch are recorded and the kingdoms that would follow are revealed. The book divides itself into two portions: the first six chapters give Daniel's intercourse with the great monarchs; and the latter six chapters the visions and revelations made to Daniel himself. For the personal history of the prophet see DANIEL. The prophetical aspect of the first division begins with Nebuchadnezzar's dream. (단01:) Daniel 2: (단02:) Under the figure of the Great Image are described the four Gentile empires that were to succeed each other, further particulars of which were afterwards revealed to Daniel. It is plainly manifested that these empires would depreciate. The first is compared to gold, the second to silver, the third to brass, and the fourth to iron and clay which would not mingle together. It is noteworthy that, notwithstanding this declaration, the great effort of many in modern days is to endeavour to unite the iron and clay, and others strive to make the clay (the mass of the people) the ruling power. The fourth empire will be resuscitated, for the Lord Jesus at His first coming did not set up His kingdom — He was rejected; but during the future renewal of the Roman empire God will set up a kingdom that shall subdue all others. The 'stone' is Christ who will break in pieces all that oppose, and will reign supreme. This prophecy presents the moral deterioration of Gentile power, until it is supplanted by the kingdom of God. Daniel 3: (단03:) It is here uniformity of religion, established by the king, not by God — the principle of Church and State. Nebuchadnezzar commanded all to worship the image he had set up; but three faithful ones refused to obey, and were thrown into the fiery furnace. The king had to learn that the God of the Jews was the Most High God, who was able to set him and all his powers at defiance. The king acknowledged God's power and sent a proclamation to that effect throughout his kingdom; though his subsequent history proves that he was not humbled. In the last days the faithful Jews will be in the furnace of tribulation for not complying with the Imperial religion. They will be delivered, and God will be glorified by the nations: cf. Rev. 13.(계13:) Thus is seen that the firstcharacteristic of Gentile supremacy is idolatry. Daniel 4: (단04:) The dream and the interpretation shows that Nebuchadnezzar himself was the great tree to be cut down, and the prophet exhorted him to renounce his sins and reform his ways, and peradventure the judgement might be postponed. But his pride was not subdued, for at the end of the year he boasted of the great city which he had built by the might of his power and for the honour of his majesty; but not a word about God. He was driven among the cattle for seven years. It is a solemn thing to have to do with the living God; but God had mercy on the king, his reason returned, and the kingdom was restored to him. Now he could say, "I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgement: and those that walk in pride he is able to abase." He had learned God's lesson, and we hear of him no more. In the last days the Gentile rulers, after having used their power as 'beasts,' will acknowledge God as the source of all authority, and be brought into blessing in connection with Israel. The second characteristic which marked Gentile rule is that, refusing to own God, it descends to the level of a beast. Daniel 5: (단05:) About twenty-five years later Belshazzar was reigning at Babylon. The monuments have revealed that he was son of Nabonadius, or Labynetus, and was reigning with his father. Nabonadius was defending the kingdom outside in the open country, and though defeated was not slain; his son was besieged inside, and was slain that night while holding a festival to the gods. This accounts for Belshazzar promising that Daniel should be the third ruler in the kingdom. Thus the monuments have now cleared away that which with respect to this king had seemed to make scripture and the historians discordant, for previously the name of Belshazzar had not been discovered. Daniel faithfully reminded Belshazzar of how God had dealt with his father (or rather his grandfather) Nebuchadnezzar for his pride; adding that though the king knew all this he had lifted up himself against the God of heaven, and had desecrated the vessels of God's house by drinking wine in them to his gods, and foretells his destruction. Type of the judgement on the Gentile world at the coming of Christ: cf. Rev. 18: (계18:) The third characteristic of imperial power is, that it is infidel and profane. Daniel 6: (단06:) Darius the Mede had to learn the power of God, his own weakness, and the faithfulness of Daniel the servant of God. Daniel was saved from the lions, and the God of Daniel was proclaimed throughout the empire as the living God. Typically, Darius represents the last Gentile emperor, who will be worshipped; Daniel, the godly Jews who will be saved from the very jaws of destruction; his opposers, the future infidel accusers of God's people. The fourthcharacteristic is self-exaltation. Daniel 7: (단07:) This begins the second part of the book. It gives the character of the Gentile kings, already noted in chapter 4, as before God, and their conduct towards those who acknowledge God. The four empires prophesied of in Dan. 2 are here further described under the figure of 'great beasts.' The lion is Chaldean; the bear, Medo-Persian; the leopard, Grecian (or Macedonian); and the fourth, which was like no living animal, Roman, distinguished as having ten horns (ten kings), Dan 7:24. Out of the last arises a little horn, a power which persecutes the saints for 3-1/2 years; but which is judged by the Ancient of Days, and the saints of the Most High, or rather of the high places, eventually take the kingdom. This power is doubtless the future Roman prince in the West, who will combine with Satan and the Antichrist, as in Rev. 13. (계13:) Daniel 8: (단08:) The second and the third of the four empires are again prophesied of. Out of the third kingdom, the Grecian, after it was divided into four, arose a little horn, which magnified itself; and then follows the ceasing of the daily sacrifice at Jerusalem, 'the pleasant land;' but in Dan. 8:11 and part of verse 12 there is a change from 'it' to 'he;' and in Dan. 8:17 and Dan. 8:19 'the time of the end' is spoken of. Therefore, though the little horn refers to Antiochus Epiphanes (and though he caused the worship at Jerusalem to cease) a later and still future period is evidently referred to, and another king of Syria, who will stand against the Prince of princes, and shall be broken without hand. Dan. 8:25. Dan. 8:23-25 are distinctly future: 'in the latter time.'* * In reference to the 2300 days of Dan. 8:14, see under 'Antiochus' B.C. 175 ANTIOCHUS IV., Epiphanes (third paragraph) Daniel 9: (단09:) Daniel was a student of prophecy, and learned from Jeremiah that the desolations of Jerusalem were to last 70 years. These were almost accomplished, and Daniel confessed his sins and the sins of his people; he prayed for forgiveness, and for the sanctuary which was lying desolate; he begged God to hearken and do, to defer not for His own sake, because the city and the people were called by His name. While he was yet speaking Gabriel was sent with a communication, which embraced not only the rebuilding of Jerusalem in the days of Ezra and Nehemiah, but the coming of the Messiah, and the action of a prince (head of the Roman power) in the last of the seventy weeks. See SEVENTY WEEKS. Daniel 10: (단10:) Daniel mourned three full weeks. This was in the third year of Cyrus: in the first year Cyrus had proclaimed that God had charged him to rebuild the temple. Ezra 1:1. Some were elated at the small restoration in Ezra 1 - 3, but Daniel was still before God about His people, the previous chapter having revealed that 70 weeks (of years) would have to run on before blessing; Messiah would be rejected, etc. He did not go back to Jerusalem, but continued to mourn for God's people and sought to understand the prophecies. One was sent to comfort Daniel, and he revealed the fact that unseen evil powers had delayed his coming the entire three weeks. The messenger said, "I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days . . . . now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come." Dan. 10:14, 20. This introduces Dan. 11 and 12 (Dan. 10, 11, and 12: being one). God's answer is a revelation extending from the days of Daniel to the final blessing of God's people. The city and sanctuary are in view in Dan. 9, here the people. Daniel 11: (단11:) Dan. 11:1-35 are a history of the contests between the king of the north (Syria) and the king of the south (Egypt) — branches of the Grecian empire — often in the land of Palestine which lay between them. The prophecies are so definite that some critics have said they must have been written after the events. The correspondence of history with the particulars given in this chapter will be found under ANTIOCHUS. Dan. 11:21 to 35 refer to Antiochus Epiphanes, type of the king of the north, or Assyrian of the last days: cf. also Dan. 8. Dan. 11:36-45. The Spirit here, as elsewhere, passes from the type to the fulfilment at the end of the days, leaping over the present interval. Dan. 11:36-39 are a parenthesis and refer to Antichrist as a king: he will be a Jew and not regard 'the God of his fathers,' nor the Messiah as 'the desire of women,' nor regard any known god; but will set himself up above all. Yet apparently he will honour the god of war (for which nations are getting ready). Dan. 11:40-45. This is the final contest between a king of the North and a king of the South. The king of the North (elsewhere spoken of as 'the Assyrian,' antitype of Epiphanes) succeeds and passes into 'the glorious land,' and is generally victorious (but not against Edom and Moab, and the children of Ammon: these are judged later by the instrumentality of Israel. Isa. 11:14). Like Sennacherib's host of old, he will be smitten by the hand of God. Daniel 12: (단12:) This is the deliverance and blessing of the Jewish remnant. Michael, their champion in the heavenlies, stands up for them. There is to be a time of great trouble such as never was: cf. Jer. 30:7; Matt. 24. Many of Israel that sleep in the dust of the earth shall awake: some to millennial blessing, and some to judgement. This is not the resurrection of the dead, but a national rising of all Israel from among the Gentiles, like the rising from the valley of dry bones in Ezek. 37: a remnant only will enter the kingdom. Daniel was told to seal up the book to the time of the end: cf. Rev. 22:10. He heard one ask, "How long shall it be to the end of these wonders?" The reply is "a time, times, and a half " — 3-1/2 years, the last half-week of Daniel's 70 weeks. Two other periods are given: 1290 days from the time of the daily sacrifice being taken away: this is 30days beyond the 3-1/2 years. Then blessed is he that waiteth and cometh to the 1335 days — full blessing. Daniel was told to go: he should stand in his lot at the end of the days. Much of this remarkable prophecy stands alone, though it has many links that fit exactly with other prophecies. A general knowledge of prophecy wonderfully helps the understanding of any part of it, in this or in any other book. It is important to remember that Daniel's prophecy embraces the 'times of the Gentiles' — running on from the destruction of Jerusalem by Nebuchadnezzar to the restoration of the Jews when ruled over by the Son of David. The present governments or states of Europe may be said to be the representatives of Gentile supremacy, but through the depreciation of the Roman empire by the mixture of the iron and clay. The Church and the Gospel have no place in Daniel. The book is not all written in Hebrew: from Dan. 2:4 to end of Dan. 7. — namely, what concerns the Gentiles — is written in what is there called Syriac, or Aramaic — usually called Chaldee, the Gentiles' tongue. --- Morrish Bible Dictionary

▶ 호세아 Hosea. [Hose'a] Nothing is related of the ancestors of the prophet Hosea. (whose name is identical with Hoshea) except that he was the son of Beeri. He prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and of Jeroboam king of Israel. He is especially occupied with the moral condition of the people, principally of Israel, and the judgements that would follow. Israel is treated as in rebellion from the commencement. The prophecy divides itself thus: Hosea 1- Hosea 3 give God's purposes respecting Israel; and in Hosea 4 — Hosea 14 the people are addressed: there are minor sub-divisions. Hosea was to act a parable, by taking a 'wife of whoredoms,' which may mean that the woman that he was to take would be unfaithful to him; but grace abounds over sin. Hosea's wife was symbolical of Israel who had been unfaithful to Jehovah. He took Gomer the daughter of Diblaim, who bore him a son, who, by the Lord's direction, was called Jezreel. (a place that had witnessed the judgements of God. 2 Kings 9:30-37). The prophet's wife then bare a daughter, and her name was called Lo-ruhamah, 'not having obtained mercy:' no more mercy was to be shown to Israel. Again Gomer bare a son, and called his name Lo-ammi, 'not my people:' God would not acknowledge them as His. But a future blessing is at once announced to them, and those who had no claim to be God's people should be called 'sons of the living God.' Paul applies this to the Gentiles in Rom. 9:26, as he does in Rom. 9:25 to the Jews (where Hosea, is called OSEE). (왕하09:30-37 이세벨의 죽음 (롬09:25-26 25 호세아 글에도 이르기를 내가 내 백성 아닌 자를 내 백성이라, 사랑치 아니한 자를 사랑한 자라 부르리라 26 너희는 내 백성이 아니라 한 그 곳에서 저희가 살아 계신 하나님의 아들이라 부름을 얻으리라 함과 같으니라 (호01: 호세아 가정을 통한 하나님의 계시 Hosea 2. This introduces a remnant, the 'brethren' and 'sisters' of the prophet, those acted upon by the Spirit, to whom God's message was Ammi, 'my people;' and Ruhamah, 'received in mercy.' They will plead with their mother — Israel in the mass — and tell her that she was not the wife of Jehovah. She must be dealt with in judgement, but the valley of Achor (where God's anger was turned away, Joshua 7:26) should be a door of hope. She will be able to call Jehovah Ishi, 'husband,' and not Baali, 'master.' Those that had not obtained mercy will obtain mercy; and those that had been declared 'not God's people' would be able to say, 'Thou art my God.' Cf. 1 Peter 2:10. (수07:26 그 위에 돌 무더기를 크게 쌓았더니 오늘날까지 있더라 여호와께서 그 극렬한 분노를 그치시니 그러므로 그곳 이름을 오늘날까지 아골 골짜기라 부르더라 (벧전02:10 너희가 전에는 백성이 아니더니 이제는 하나님의 백성이요 전에는 긍휼을 얻지 못하였더니 이제는 긍휼을 얻은 자니라 (호02: 이스라엘의 죄에 대한 징계 목적 Hosea 3. This deals with the past, the present, and the future. Other details are given of their unfaithfulness and rejection. They should be many days without a king, or a sacrifice, or even an idol (as is the state of Israel in the present day); but they will afterwards return, and seek Jehovah and their king, that is Christ. (호03: 이스라엘을 속량하신 하나님 Hosea 4. This commences the appeal to their consciences. The sins of the people are pointed out. Their prophets had failed, and the people were destroyed for lack of knowledge. The priests also had failed and it became 'like people, like priest.' In Hosea 4:15 Judah is warned not to follow the evil example of Israel. In Hosea 4:17, as elsewhere, Israel is called Ephraim, that being the chief of the ten tribes. (호04:15 이스라엘아 너는 행음하여도 유다는 죄를 범치 말아야 할 것이라 너희는 길갈로 가지 말며 벧아웬으로 올라가지 말며 여호와의 사심을 가리켜 맹세하지 말지어다 (호04:17 에브라임이 우상과 연합하였으니 버려두라 (호04: 이스라엘의 죄악과 멸망 Hosea 5. The priests, the people, and the king are addressed. They had all sinned, and had been rebuked, but had not returned to Jehovah. Ephraim, instead of turning to Jehovah in his sickness, had sought the Assyrian — a king who could not cure them. (호05: 이스라엘의 죄악과 하나님의 심판 Hosea 6, Hosea 7. The prophet touchingly appeals to the people to return to Jehovah: it must be in reality, and not merely in outward forms. They had, like Adam (Hosea 6:7, instead of 'men'), transgressed the covenant: cf. Rom. 5:14. The people encouraged the king and princes in their wickedness: their weakness was manifest, for strangers had devoured them. They would not turn to the Most High. (호06:7 저희는 아담처럼 언약을 어기고 거기서 내게 패역을 행하였느니라 (롬05:14 그러나 아담으로부터 모세까지 아담의 범죄와 같은 죄를 짓지 아니한 자들 위에도 사망이 왕 노릇 하였나니 아담은 오실 자의 표상이라 (호06: 이스라엘에 대한 책망과 회개 촉구 (호07: 이스라엘의 여러 가지 죄악과 징벌 Hosea 8. They are still threatened for their impiety. Israel had 'made many altars to sin,' and had leaned upon Assyria, an arm of flesh. Judah had trusted to her fenced cities: judgement should fall upon both. (호08: 이스라엘의 배도와 징벌 Hosea 9. This reveals a touching mixture of the prophet's affection for the people, and the judgements he is compelled to utter against them. Various illustrations are used to enforce his words. (호09: 이스라엘에 대한 심판 경고 Hosea 10. Israel was an empty vine. They are reproached for their altars and the golden calves: they had sinned from the days of Gibeah. Cf. Judges 19:15-25. (삿19:15-25 기브아 사람의 영접과 죄앙 (호10: 이스라엘의 죄악과 보응 Hosea 11. Israel had been called out of Egypt, but the fulfilment of this call was verified in the history of the Lord. Matt. 2:15. For their sin they should be as Admah and Zeboim: cf. Deut. 29:23. Assyria should be the place of their captivity. Jehovah yearned over them and would not destroy them, for He is God, not man. (마02:15 헤롯이 죽기까지 거기 있었으니 이는 주께서 선지자로 말씀하신 바 애굽에서 내 아들을 불렀다 함을 이루려 하심이니라 (신29:23 그 온 땅이 유황이 되며 소금이 되며 또 불에 타서 심지도 못하며 결실함도 없으며 거기 아무 풀도 나지 아니함이 옛적에 여호와께서 진노와 분한으로 훼멸하신 소돔과 고모라와 아드마와 스보임의 무너짐과 같음을 보고 말할 것이요 (호11: 변치 않는 하나님의 사랑 Hosea 12. The prophet enters into the detail of God's moral relationship with Israel, in order that the force of their being rejected by Him may convict them of their sin. They were to study how God had dealt with Jacob. The prophet in this chapter, as also in Hosea 10:9, refers to the beginning of evil in the history of the people. Jacob's character was reproduced in his descendants. (호10:9 이스라엘아 네가 기브아의 시대로부터 범죄하였거늘 무리가 기브아에 서서 흉악한 족속을 치는 전쟁을 거기서 면하였도다 (호12: 이스라엘에 대한 회개 촉구 Hosea 13. Here again is found the conflict between the prophet's affection for the people, and the punishment God was compelled to inflict. And here again, almost as soon as the punishment is pronounced, God's thoughts of grace are uttered. (호13: 이스라엘의 죄악에 대한 징계와 구원 Hosea 14. This speaks of restoration. Iniquity is acknowledged and forgiveness asked. Assyria shall no more be appealed to, nor the work of their hands be called their God. Abundant blessing is then foretold. Ephraim will say, "What have I to do any more with idols?" God's answer, "I have heard him and observed him." Again Ephraim says, "I am like a green fir tree;" and the answer is, "From me is thy fruit found." The prophecy ends with the declaration that the wise and the prudent will grasp the things revealed; "for the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein." Thus the dealings of God with Israel and Judah are dealt with in Hosea more fully perhaps than in any other of the minor prophets. The learned look upon Hosea as the most difficult of the prophets to translate, its abrupt transitions being numerous and hard to understand, because of its dealing strictly with Jewish circumstances. (호14: 이스라엘의 회복 약속 --- Morrish Bible Dictionary

▶ 예언서/선지서 Prophets, The. The books so designated form a distinct and most important part of scripture. Prophecy usually implied a ruined state of things among God's people, calling for His intervention. Some of the prophecies are appeals, reminding the people of what God had done for them, and declaring how willing and ready He was to bless them if they would be faithful to Him; though interwoven with this are constant predictions of that which will be for the blessing of Israel in the future, after they have for the time been set aside. Others strictly allude to events which were then or are still future. As a whole the prophets refer to Israel as an inner circle, or chief platform, on which the dealings of Jehovah were and will be developed, and with which the Messiah is in immediate relation. The nations formed an outer circle, and were regarded more or less according to their relations with the twelve tribes. These nations are sometimes spoken of as being God's instruments by whom He punished His own people, they themselves having afterwards to bear the punishments of God. Beyond and above all, there is God's universal government; in which everything is in result to be made subject to the Messiah, while God's promises are made good to Israel, for all Israel will again be brought into blessing, with Jehovah in their midst surrounded with glory, and the nations will be blessed with them. The Prophetic scriptures naturally fall into three divisions. 1. Those that were given to Israel while still a nation, though divided into two parts, extending to the complete break up of Judah. 2. Those referring to the times of the Gentiles, which began with Nebuchadnezzar, and, continuing beyond the days of the Messiah on earth, are still running on: these are almost entirely given in Daniel. 3. Those given after a portion of Judah had returned from exile, when they were helped by the prophecies of Haggai, Zechariah, and Malachi, which present the time of the Messiah on earth, and go even beyond to future blessing. To these may be added the prophecies in the Gospels, the Epistles, and the Revelation, embracing the judgements of God upon apostate Christendom and the nations generally; the final overthrow of Satan, and universal blessing, ending with the judgement of the dead and a glorious outlook into the eternal state. It will not be inappropriate here to add a few words as to the relative position, in point of time, of the various O.T. prophetic scriptures. It may be premised that the burden of the prophets Obadiah, Jonah, and Nahum has special reference to Edom and to Nineveh, that is, to peoples that were always hostile to Israel. There is but little whereby to fix precisely the dates of Joel and Habakkuk. Of the remainder, Hosea, Amos, and Isaiah are anterior to the captivity of the ten tribes. The visions of Isaiah, however, have reference to Judah and Jerusalem. It appears probable, whatever may be the reason, that the testimony commonly known as "the prophets" began in the time of Jeroboam 2 king of Israel, Uzziah being his contemporary in Judah. The introduction of prophetic scripture indicated that the ordinary relations of the people with God had broken down, Lo-ammi being prophetically written upon them. Others follow closely, as Micah, who prophesies concerning Samaria and Jerusalem, though no personal reference is made to a king of Israel; and, either before or contemporary with the captivity of Judah, Jeremiah and Zephaniah. The prophets Ezekiel and Daniel speak from the land of Chaldea, when all present hope was over for both Israel and Judah, and the times of the Gentiles had set in. After the return from the captivity we have Haggai, Zechariah, and Malachi. The testimony of the prophets extended thus over a period of from three to four hundred years. The approximate dates of each of the prophets may be seen in the tables of chronology under KINGS. The Books of Isaiah and Jeremiah are remarkable, the former as being the most comprehensive of the prophecies, taking up almost in order the various moral questions involved in God's dealings with Israel, and giving what may be described as a general prophetic framework; and the latter as bringing out, in a peculiarly touching way, the feelings induced by the Spirit of Christ in regard of God's people when, there being no remedy, the end was come. Two remarks of great importance as regards prophecy may be made: first, that no prophecy carries its own interpretation: each has to be understood in its place and relation to the whole system of prophecy. Secondly, that the scope of all prophecy takes us on to the day of the Lord; the judgement of the nations and of the wicked in Israel; the establishment of the kingdom; and the reunion of Israel and Judah under the Lord their righteousness. This is the great end of God's ways on earth. This recovery and blessing by God of His ancient people, in their Messiah, may be said to be a golden thread running through all the prophets. It was ever before God, and shines out everywhere. It is of the greatest importance, both for the right understanding of these scriptures, and for a true appreciation of what Christianity is, to see that the church has no place in the prophets. In the church there is neither Jew nor Gentile, and the prophets recognise both, while carefully maintaining the distinction between them. Prophecy treats of the earth and of the government of God and its issue: the Christian belongs to heaven, and he will reign with Christ in the kingdom. In the A.V. of the O.T. the headings of many of the chapters are misleading: the church often spoken of in them is never found in the text; Christ is there, and the manifestation of God; and the scriptures which develop His ways, and speak of the sufferings and the glories of the One to whom the Christian is united, are of deep interest to him, though he himself may not be immediately spoken of. Some Christians, though they know and enjoy certain portions of prophecy., without seeing its reference strictly to the remnant of Israel, fail to study the prophets. Not a few deem the study to be unprofitable — the subject is too mysterious, they say, and commentators differ so widely in their interpretation! One great hindrance to the understanding of the prophets is that they are not allowed to mean what they say. To allow Israel to signify Israel in its punishment, its restoration, and its future earthly glory, at once clears away a mass of difficulties. Many sayings of the Lord and other parts of scripture cannot be understood unless a true outline of prophecy be grasped; and if this be understood, none of the moral teaching and consolation as to the unchangeable nature and ways of God will be lost. The twelve prophets that follow the Book of Daniel are often called THE MINOR PROPHETS, simply because they are shorter than the others, and not as being in any respect inferior. The following are some prophetic events that await fulfilment:- 1. The rapture of the saints, when the dead in Christ will be raised, the living changed, and death swallowed up in victory. 1 Cor. 15:51, 52; 1 Thess. 4:16, 17. (고전15:51, 52; 51 보라 내가 너희에게 비밀을 말하노니 우리가 다 잠잘 것이 아니요 마지막 나팔에 순식간에 홀연히 다 변화하리니 52 나팔 소리가 나매 죽은 자들이 썩지 아니할 것으로 다시 살고 우리도 변화하리라 (살전04:16, 17. 16 주께서 호령과 천사장의 소리와 하나님의 나팔로 친히 하늘로 좇아 강림하시리니 그리스도 안에서 죽은 자들이 먼저 일어나고 17 그 후에 우리 살아 남은 자도 저희와 함께 구름 속으로 끌어 올려 공중에서 주를 영접하게 하시리니 그리하여 우리가 항상 주와 함께 있으리라 2. The return of a portion of the Jews to Palestine, who in unbelief will rebuild the temple, and re-establish their ordinances. Isa. 17:10, 11; Isa. 66:1-3; Rev. 11:1, 2. (사17:10, 11; 10 이는 네가 자기의 구원의 하나님을 잊어버리며 자기의 능력의 반석을 마음에 두지 않은 까닭이라 그러므로 네가 기뻐하는 식물을 심으며 이방의 가지도 이종하고 11 네가 심는 날에 울타리로 두르고 아침에 너의 씨로 잘 발육하도록 하였으나 근심과 심한 슬픔의 날에 농작물이 없어지리라 (사66:1-3; 1 여호와께서 이같이 말씀하시되 하늘은 나의 보좌요 땅은 나의 발등상이니 너희가 나를 위하여 무슨 집을 지을꼬 나의 안식할 처소가 어디랴 2 나 여호와가 말하노라 나의 손이 이 모든 것을 지어서 다 이루었느니라 무릇 마음이 가난하고 심령에 통회하며 나의 말을 인하여 떠는 자 그 사람은 내가 권고하려니와 3 소를 잡아 드리는 것은 살인함과 다름이 없고 어린 양으로 제사드리는 것은 개의 목을 꺾음과 다름이 없으며 드리는 예물은 돼지의 피와 다름이 없고 분향하는 것은 우상을 찬송함과 다름이 없이 하는 그들은 자기의 길을 택하며 그들의 마음은 가증한 것을 기뻐한즉 (계11:1, 2. 1 또 저가 수정 같이 맑은 생명수의 강을 내게 보이니 하나님과 및 어린 양의 보좌로부터 나서 길 가운데로 흐르더라 강 좌우에 생명 나무가 있어 열 두가지 실과를 맺히되 달마다 그 실과를 맺히고 그 나무 잎사귀들은 만국을 소성하기 위하여 있더라 3. The resuscitation of the Roman empire, ten of the western powers being more or less under one head. It will at first exercise a protectorate over the Jewish nation. Isa. 28:14-18; Dan. 2:40-43; Dan. 7:7, 8; Dan. 9:27; Rev. 17:7, 8, 10-13. (사28:14-18; 14 이러므로 예루살렘에 있는 이 백성을 치리하는 너희 경만한 자여 여호와의 말씀을 들을지어다 15 너희 말이 우리는 사망과 언약하였고 음부와 맹약하였은즉 넘치는 재앙이 유행할지라도 우리에게 미치지 못하리니 우리는 거짓으로 우리 피난처를 삼았고 허위 아래 우리를 숨겼음이라 하는도다 16 그러므로 주 여호와께서 가라사대 보라 내가 한 돌을 시온에 두어 기초를 삼았노니 곧 시험한 돌이요 귀하고 견고한 기초 돌이라 그것을 믿는 자는 급절하게 되지 아니하리로다 17 나는 공평으로 줄을 삼고 의로 추를 삼으니 우박이 거짓의 피난처를 소탕하며 물이 그 숨는 곳에 넘칠 것인즉 18 너희의 사망으로 더불어 세운 언약이 폐하며 음부로 더불어 맺은 맹약이 서지 못하여 넘치는 재앙이 유행할 때에 너희가 그것에게 밟힘을 당할 것이라 (단02:40-43; 40 네째 나라는 강하기가 철 같으리니 철은 모든 물건을 부숴뜨리고 이기는 것이라 철이 모든 것을 부수는 것같이 그 나라가 뭇나라를 부숴뜨리고 빻을 것이며 41 왕께서 그 발과 발가락이 얼마는 토기장이의 진흙이요 얼마는 철인 것을 보셨은즉 그 나라가 나누일 것이며 왕께서 철과 진흙이 섞인 것을 보셨은즉 그 나라가 철의 든든함이 있을 것이나 42 그 발가락이 얼마는 철이요 얼마는 진흙인즉 그 나라가 얼마는 든든하고 얼마는 부숴질 만할 것이며 43 왕께서 철과 진흙이 섞인 것을 보셨은즉 그들이 다른 인종과 서로 섞일 것이나 피차에 합하지 아니함이 철과 진흙이 합하지 않음과 같으리이다 (단07:7, 8; 7 내가 밤 이상 가운데 그 다음에 본 네째 짐승은 무섭고 놀라우며 또 극히 강하며 또 큰 철 이가 있어서 먹고 부숴뜨리고 그 나머지를 발로 밟았으며 이 짐승은 전의 모든 짐승과 다르고 또 열 뿔이 있으므로 8 내가 그 뿔을 유심히 보는 중 다른 작은 뿔이 그 사이에서 나더니 먼저 뿔 중에 셋이 그 앞에 뿌리까지 뽑혔으며 이 작은 뿔에는 사람의 눈 같은 눈이 있고 또 입이 있어 큰 말을 하였느니라 (단09:27; 그가 장차 많은 사람으로 더불어 한 이레 동안의 언약을 굳게 정하겠고 그가 그 이레의 절반에 제사와 예물을 금지할 것이며 또 잔포하여 미운 물건이 날개를 의지하여 설 것이며 또 이미 정한 종말까지 진노가 황폐케 하는 자에게 쏟아지리라 하였느니라 (계17:7, 8, 10-13. 7 천사가 가로되 왜 기이히 여기느냐 내가 여자와 그의 탄바 일곱 머리와 열 뿔 가진 짐승의 비밀을 네게 이르리라 8 네가 본 짐승은 전에 있었다가 시방 없으나 장차 무저갱으로부터 올라와 멸망으로 들어갈 자니 땅에 거하는 자들로서 창세 이후로 생명책에 녹명되지 못한 자들이 이전에 있었다가 시방 없으나 장차 나올 짐승을 보고 기이히 여기리라, 10 또 일곱 왕이라 다섯은 망하였고 하나는 있고 다른 이는 아직 이르지 아니하였으나 이르면 반드시 잠간 동안 계속하리라 11 전에 있었다가 시방 없어진 짐승은 여덟째 왕이니 일곱 중에 속한 자라 저가 멸망으로 들어가리라 12 네가 보던 열 뿔은 열 왕이니 아직 나라를 얻지 못하였으나 다만 짐승으로 더불어 임금처럼 권세를 일시 동안 받으리라 13 저희가 한 뜻을 가지고 자기의 능력과 권세를 짐승에게 주더라 4. The apostasy and the revelation of the man of sin. 2 Thess. 2:3-12. (살후02:3-12 멸망의 아들 5. The full development of the Romish ecclesiastical system, which at first as a harlot dominates the empire, but afterwards is destroyed by the ten kings. 2 Tim. 3:1-9; 2 Tim. 4:3, 4; 2 Peter 2:1-3; Jude 3, 4, 11; Rev. 17:1-6, 16. (딤후03:1-9; 마지막 때의 가르침 (딤후4:3, 4; 3 때가 이르리니 사람이 바른 교훈을 받지 아니하며 귀가 가려워서 자기의 사욕을 좇을 스승을 많이 두고 4 또 그 귀를 진리에서 돌이켜 허탄한 이야기를 좇으리라 (벧후02:1-3; 1 그러나 민간에 또한 거짓 선지자들이 일어났었나니 이와 같이 너희 중에도 거짓 선생들이 있으리라 저희는 멸망케 할 이단을 가만히 끌어들여 자기들을 사신 주를 부인하고 임박한 멸망을 스스로 취하는 자들이라 2 여럿이 저희 호색하는 것을 좇으리니 이로 인하여 진리의 도가 훼방을 받을 것이요 3 저희가 탐심을 인하여 지은 말을 가지고 너희로 이를 삼으니 저희 심판은 옛적부터 지체하지 아니하며 저희 멸망은 자지 아니하느니라 (유01:3, 4, 11; 3 사랑하는 자들아 내가 우리의 일반으로 얻은 구원을 들어 너희에게 편지하려는 뜻이 간절하던 차에 성도에게 단번에 주신 믿음의 도를 위하여 힘써 싸우라는 편지로 너희를 권하여야 할 필요를 느꼈노니 4 이는 가만히 들어온 사람 몇이 있음이라 저희는 옛적부터 이 판결을 받기로 미리 기록된 자니 경건치 아니하여 우리 하나님의 은혜를 도리어 색욕거리로 바꾸고 홀로 하나이신 주재 곧 우리 주 예수 그리스도를 부인하는 자니라 11 화 있을진저 이 사람들이여, 가인의 길에 행하였으며 삯을 위하여 발람의 어그러진 길로 몰려 갔으며 고라의 패역을 좇아 멸망을 받았도다 (계17:1-6, 16. 큰 음녀에게 내릴 심판 6. The casting out of the devil and his angels from heaven, when Satan will energise the beast (head of the Roman empire) and the false prophet (Antichrist): they will persecute the pious Jews, will abolish the worship of Jehovah at Jerusalem, and enforce idolatry and the worship of the image of the beast everywhere. Thus there will be formed a trinity of evil. Dan. 7:19-25; Dan. 9:27; Dan. 11:36-39; 2 Thess. 2:4; Rev. 13:1-18. (단07:19-25; 다니엘 꿈 네짐승의 해석 (단09:27; 27 그가 장차 많은 사람으로 더불어 한 이레 동안의 언약을 굳게 정하겠고 그가 그 이레의 절반에 제사와 예물을 금지할 것이며 또 잔포하여 미운 물건이 날개를 의지하여 설 것이며 또 이미 정한 종말까지 진노가 황폐케 하는 자에게 쏟아지리라 하였느니라 (단11:36-39; 36 이 왕이 자기 뜻대로 행하며 스스로 높여 모든 신보다 크다 하며 비상한 말로 신들의 신을 대적하며 형통하기를 분노하심이 쉴 때까지 하리니 이는 그 작정된 일이 반드시 이룰 것임이니라 37 그가 모든 것보다 스스로 크다 하고 그 열조의 신들과 여자의 사모하는 것을 돌아보지 아니하며 아무 신이든지 돌아보지 아니할 것이나 38 그 대신에 세력의 신을 공경할 것이요 또 그 열조가 알지 못하던 신에게 금 은 보석과 보물을 드려 공경할 것이며 39 그는 이방 신을 힘입어 크게 견고한 산성들을 취할 것이요 무릇 그를 안다 하는 자에게는 영광을 더하여 여러 백성을 다스리게도 하며 그에게서 뇌물을 받고 땅을 나눠 주기도 하리라 (살후02:4; 저는 대적하는 자라 범사에 일컫는 하나님이나 숭배함을 받는 자 위에 뛰어나 자존하여 하나님 성전에 앉아 자기를 보여 하나님이라 하느니라 (계13:1-18. 짐승 두 마리 7. The appearing of the Lord with the heavenly saints to judge His enemies, and to deliver His earthly people. Dan. 2:34, 35, 44, 45; Matt. 24:30; 1 Thess. 4:14; 2 Thess. 1:7-10; Rev. 19:11-21. (단02:34, 35, 44, 45; 34 또 왕이 보신즉 사람의 손으로 하지 아니하고 뜨인 돌이 신상의 철과 진흙의 발을 쳐서 부숴뜨리매 35 때에 철과 진흙과 놋과 은과 금이 다 부숴져 여름 타작마당의 겨같이 되어 바람에 불려 간곳이 없었고 우상을 친 돌은 태산을 이루어 온 세계에 가득하였었나이다, 44 이 열왕의 때에 하늘의 하나님이 한 나라를 세우시리니 이것은 영원히 망하지도 아니할 것이요 그 국권이 다른 백성에게로 돌아가지도 아니할 것이요 도리어 이 모든 나라를 쳐서 멸하고 영원히 설 것이라 45 왕이 사람의 손으로 아니하고 산에서 뜨인 돌이 철과 놋과 진흙과 은과 금을 부숴뜨린 것을 보신 것은 크신 하나님이 장래 일을 왕께 알게 하신 것이라 이 꿈이 참되고 이 해석이 확실하니이다 (마24:30; 그 때에 인자의 징조가 하늘에서 보이겠고 그 때에 땅의 모든 족속들이 통곡하며 그들이 인자가 구름을 타고 능력과 큰 영광으로 오는 것을 보리라 (살전04:14; 우리가 예수의 죽었다가 다시 사심을 믿을진대 이와 같이 예수 안에서 자는 자들도 하나님이 저와 함께 데리고 오시리라 (살후01:7-10; 7 환난 받는 너희에게는 우리와 함께 안식으로 갚으시는 것이 하나님의 공의시니 주 예수께서 저의 능력의 천사들과 함께 하늘로부터 불꽃 중에 나타나실 때에 8 하나님을 모르는 자들과 우리 주 예수의 복음을 복종치 않는 자들에게 형벌을 주시리니 9 이런 자들이 주의 얼굴과 그의 힘의 영광을 떠나 영원한 멸망의 형벌을 받으리로다 10 그 날에 강림하사 그의 성도들에게서 영광을 얻으시고 모든 믿는 자에게서 기이히 여김을 얻으시리라 (우리의 증거가 너희에게 믿어졌음이라) (계19:11-21. 백마를 탄 자 8. The gathering of the ten tribes after the coming of the Lord so that all Israel will be reunited in the land, under the sceptre of the Lord, He being the Antitype of David. They will be attacked in their land by Gog (Russia) who will be utterly destroyed. Isa. 11:11-14; Ezek. 36, Ezek. 38, Ezek. 39; Dan. 12:2, 3; Rom. 11:26, 27. (사11:11-14; 11 그 날에 주께서 다시 손을 펴사 그 남은 백성을 앗수르와 애굽과 바드로스와 구스와 엘람과 시날과 하맛과 바다 섬들에서 돌아오게 하실 것이라 12 여호와께서 열방을 향하여 기호를 세우시고 이스라엘의 쫓긴 자를 모으시며 땅 사방에서 유다의 이산한 자를 모으시리니 13 에브라임의 투기는 없어지고 유다를 괴롭게 하던 자는 끊어지며 에브라임은 유다를 투기하지 아니하며 유다는 에브라임을 괴롭게 하지 아니할 것이요 14 그들이 서으로 블레셋 사람의 어깨에 날아 앉고 함께 동방 백성을 노략하며 에돔과 모압에 손을 대며 암몬 자손을 자기에게 복종시키리라 (겔36:, 이스라엘이 받을 복, 정결케하심 (겔38:, 하나님의 도구 곡과 심판 (겔39:; 침략자 곡의 멸망과 이스라엘의 회복 (단12:2, 3; 2 땅의 티끌 가운데서 자는 자 중에 많이 깨어 영생을 얻는 자도 있겠고 수욕을 받아서 무궁히 부끄러움을 입을 자도 있을 것이며 3 지혜 있는 자는 궁창의 빛과 같이 빛날 것이요 많은 사람을 옳은 데로 돌아오게 한 자는 별과 같이 영원토록 비취리라 (롬11:26, 27. 26 그리하여 온 이스라엘이 구원을 얻으리라 기록된바 구원자가 시온에서 오사 야곱에게서 경건치 않은 것을 돌이키시겠고 27 내가 저희 죄를 없이 할 때에 저희에게 이루어질 내 언약이 이것이라 함과 같으니라 9. The binding of Satan; the creation will be delivered from the bondage of corruption, and Christ will reign over the earth a thousand years in peace, being Antitype of Solomon. Ps. 72:8, 17; Isa. 2:4; Isa. 11:6-9; Isa. 25:6-8; Hab. 2:14; Zech. 14:9; Rom. 8:21, 22; Rev. 20:1-6. (시072:8, 17; 8 저가 바다에서부터 바다까지와 강에서부터 땅 끝까지 다스리리니 17 그 이름이 영구함이여 그 이름이 해와 같이 장구하리로다 사람들이 그로 인하여 복을 받으리니 열방이 다 그를 복되다 하리로다 (사02:4; 그가 열방 사이에 판단하시며 많은 백성을 판결하시리니 무리가 그 칼을 쳐서 보습을 만들고 그 창을 쳐서 낫을 만들 것이며 이 나라와 저 나라가 다시는 칼을 들고 서로 치지 아니하며 다시는 전쟁을 연습지 아니하리라 (사11:6-9; 6 그 때에 이리가 어린 양과 함께 거하며 표범이 어린 염소와 함께 누우며 송아지와 어린 사자와 살찐 짐승이 함께 있어 어린 아이에게 끌리며 7 암소와 곰이 함께 먹으며 그것들의 새끼가 함께 엎드리며 사자가 소처럼 풀을 먹을 것이며 8 젖먹는 아이가 독사의 구멍에서 장난하며 젖뗀 어린 아이가 독사의 굴에 손을 넣을 것이라 9 나의 거룩한 산 모든 곳에서 해됨도 없고 상함도 없을 것이니 이는 물이 바다를 덮음 같이 여호와를 아는 지식이 세상에 충만할 것임이니라 (사25:6-8; 6 만군의 여호와께서 이 산에서 만민을 위하여 기름진 것과 오래 저장하였던 포도주로 연회를 베푸시리니 곧 골수가 가득한 기름진 것과 오래 저장하였던 맑은 포도주로 하실 것이며 7 또 이 산에서 모든 민족의 그 가리워진 면박과 열방의 그 덮인 휘장을 제하시며 8 사망을 영원히 멸하실 것이라 주 여호와께서 모든 얼굴에서 눈물을 씻기시며 그 백성의 수치를 온 천하에서 제하시리라 여호와께서 이같이 말씀하셨느니라 (합02:14; 대저 물이 바다를 덮음 같이 여호와의 영광을 인정하는 것이 세상에 가득하리라 (슥14:9; 여호와께서 천하의 왕이 되시리니 그 날에는 여호와께서 홀로 하나이실 것이요 그 이름이 홀로 하나이실 것이며 (롬08:21, 22; 21 그 바라는 것은 피조물도 썩어짐의 종노릇 한데서 해방되어 하나님의 자녀들의 영광의 자유에 이르는 것이니라 22 피조물이 다 이제까지 함께 탄식하며 함께 고통하는 것을 우리가 아나니 (계20:1-6. 사단의 결박에 대한 예언 10. The loosing of Satan for a short time, who will again deceive the nations: they will attack the saints on earth and Jerusalem; but the enemy will be destroyed by fire, and Satan be cast into the lake of fire. Rev. 20:7-10. The eternal state will ensue. (계20:7-10 7 천년이 차매 사단이 그 옥에서 놓여 8 나와서 땅의 사방 백성 곧 곡과 마곡을 미혹하고 모아 싸움을 붙이리니 그 수가 바다 모래 같으리라 9 저희가 지면에 널리 퍼져 성도들의 진과 사랑하시는 성을 두르매 하늘에서 불이 내려와 저희를 소멸하고 10 또 저희를 미혹하는 마귀가 불과 유황 못에 던지우니 거기는 그 짐승과 거짓 선지자도 있어 세세토록 밤낮 괴로움을 받으리라 --- Morrish Bible Dictionary

eng-613Commandments(Mitzvot) 365 Negative Commandments (230-365) 001-045 The Worship of False Gods and Related Practices 046-059 Prohibitions Against Making Allies With Nations Who Worship False Gods 060-066 Blasphemy 067-088 The Sanctuary of Yahweh 089-157 Sacrifices and Holy Tithes and Offerings 158-171 The Priests 172-201 Dietary Laws 202-209 Nazirites 210-229 Agriculture 230-269 Loans, Business, and the Treatment of Slaves 270-329 Judgment and Conduct of Judges 330-361 Sinful Relationships 362-365 Our King ====== Loans, Business, and the Treatment of Slaves N230. Do not demand repayment of a loan after the seventh year. (Deuteronomy 15:2) N231. Do not refuse to lend to the poor because the seventh year is approaching. (Deuteronomy 15:9) N232. Do not deny help to the poor. (Deuteronomy 15:7) N233. Do not send a Hebrew slave away empty-handed when he finishes his period of service. (Deuteronomy 15:13) N234. Do not demand interest on a loan to a brother. (Exodus 22:25) N235. Do not lend to a brother with interest. (Leviticus 25:37) N236. Do not borrow from a brother with interest. (Deuteronomy 23:19-20) N237. Do not participate in a loan to a brother with interest. (Exodus 22:25) N238. Do not withhold the wages of a hired man beyond the agreed time. (Leviticus 19:13) N239. Do not take security on a loan by force. (Deuteronomy 24:10) N240. Do not keep a poor man's security on a loan when he needs it. (Deuteronomy 24:12-13) N241. Do not take any security on a loan from a widow. (Deuteronomy 24:17) N242. Do not take a man's livelihood as security on a loan. (Deuteronomy 24:6) N243. Do not kidnap a brother. (Exodus 21:16) N244. Do not steal. (Exodus 20:15) N245. Do not rob by violence. (Leviticus 19:13) N246. Do not remove a landmark or alter land boundaries. (Deuteronomy 19:14) N247. Do not defraud anyone. (Leviticus 19:13) N248. Do not deal falsely with anyone. (Leviticus 19:11) N249. Do not vow falsely regarding another man's property. (Leviticus 19:11) N250. Do not oppress one another in business. (Leviticus 25:14) N251. Do not take advantage of one another. (Leviticus 25:17) N252. Do not mistreat a stranger. (Exodus 22:21) N253. Do not oppress a stranger in business. (Exodus 22:21) N254. Do not return a slave who has fled from godworship (the worship of false gods). (Deuteronomy 23:15) N255. Do not oppress or take advantage of a slave who has fled from godworship (the worship of false gods). (Deuteronomy 23:16) N256. Do not take advantage of widows and orphans. (Exodus 22:22) N257. Do not treat a brother as a forced slave, with no hope for redemption. (Leviticus 25:39) N258. Do not sell a brother as a slave to strangers. (Leviticus 25:42) N259. Do not treat a Hebrew slave ruthlessly. (Leviticus 25:43) N260. Do not allow a foreigner to mistreat a Hebrew slave. (Leviticus 25:47, 53) N261. Do not sell a Hebrew maidservant to strangers. (Exodus 21:8) N262. Do not deprive a wife, or any family member, food, clothing and their own shelter. (Exodus 21:10) N263. Do not sell a female captive as a forced slave. (Deuteronomy 21:14) N264. Do not treat a female captive as a forced slave. (Deuteronomy 21:14) N265. Do not covet another man's possessions. (Exodus 20:17) N266. Do not covet the possessions of godworship (the worship of false gods). (Deuteronomy 7:25) N267. A hired worker may not harvest a brother's grain for himself. (Deuteronomy 23:25) N268. A hired worker must not take more produce than he can eat. (Deuteronomy 23:24) N269. Do not fail to return a lost article to its owner. (Deuteronomy 22:1-3) ====== Judgment and Conduct of Judges N270. Do not refuse to help a man or an animal which is collapsing under its burden. (Exodus 23:5) (Deuteronomy 22:4) N271. Do not use dishonest weights and measures. (Leviticus 19:35) N272. Do not possess inaccurate weights and measures. (Deuteronomy 25:13-14) N273. A judge must not pervert justice by rendering his own opinion. He must judge according to Yahweh's Laws. (Leviticus 19:15) N274. A judge must not accept bribes. (Exodus 23:8) N275. A judge must not show partiality to the rich. (Leviticus 19:15) N276. A judge must not be afraid to give Righteous Judgment. (Deuteronomy 1:17) N277. A judge must not show partiality to the poor. (Leviticus 19:15) N278. A judge must not deny justice to the poor in his lawsuit. (Exodus 23:6) N279. A judge must not show pity to the guilty. (Deuteronomy 19:11-13, 21) N280. A judge must not pervert the justice due to the stranger or the fatherless. (Deuteronomy 24:17) N281. Do not spread a false report. (Exodus 23:1) N282. Do not fail to report sin or testify in an investigation. (Leviticus 5:1) N283. Do not follow the crowd in doing evil. (Exodus 23:2) N284. Do not appoint as judge one who is ignorant of Yahweh's Laws. (Deuteronomy 1:13) N285. Do not give false testimony in a lawsuit or investigation. (Exodus 20:16) N286. The judges must not accept false testimony in a case. (Deuteronomy 19:16-17) N287. Do not judge a person for the actions of either their parents or their children. (Deuteronomy 24:16) N288. Do not judge a matter on the testimony of one witness, or on circumstantial evidence. (Deuteronomy 19:15) N289. Do not murder. (Exodus 20:13) N290. The judges must not condemn an innocent or righteous person. (Exodus 23:7) N291. Do not judge a matter until it has been fully investigated. (Deuteronomy 19:18) N292. Do not put a murderer to death before the judges hear his case. (Numbers 35:12) N293. Do not fail to carry out the sentence of judgment. (Deuteronomy 17:11-12) N294. Do not punish the innocent victim of crime. (Deuteronomy 22:26) N295. Do not accept ransom from one who willfully murdered. He must surely be put to death. (Numbers 35:31) N296. Do not accept ransom from one who killed accidentally. He must remain at the city of refuge. (Numbers 35:32) N297. Do not endanger anyone's life. (Leviticus 19:16) N298. Do not neglect to protect against hazards. (Deuteronomy 22:8) N299. Do not mislead another person by giving unlawful advice. (Leviticus 19:14) N300. Do not administer more punishment than the Law allows. (Deuteronomy 25:2-3) N301. Do not go about tale-bearing or slandering about anyone. (Leviticus 19:16) N302. Do not bear hatred for anyone. (Leviticus 19:17) N303. Do not share in another's guilt by not correcting sin. (Leviticus 19:17) N304. Do not seek revenge against your fellow man. (Leviticus 19:18) N305. Do not bear a grudge against your fellow man. (Leviticus 19:18) N306. Do not take the mother when taking the young birds. (Deuteronomy 22:6) N307. Do not shave a diseased area of skin. (Leviticus 13:33) N308. Do not remove the signs of leprosy. (Deuteronomy 24:8) N309. Do not neglect to inform the priests when a dead body is found. (Deuteronomy 21:1-2) N310. Do not permit a witch to live. (Exodus 22:18) N311. Do not force a bridegroom to perform military service during the first year of his marriage. (Deuteronomy 24:5) N312. Do not rebel against the teaching of Yahweh's anointed servants. (Deuteronomy 17:11) N313. Do not add to any of Yahweh's Laws. (Deuteronomy 4:2) N314. Do not take away from Yahweh's Laws. (Deuteronomy 4:2) N315. Do not curse, revile or rebel against Yahweh's appointed judges. (Exodus 22:28) N316. Do not curse, revile or rebel against the authority placed by Yahweh. (Exodus 22:28) N317. Do not curse the deaf. (Leviticus 19:14) N318. Do not curse parents or teachers. (Exodus 21:17) N319. Do not strike or become violent with parents or teachers. (Exodus 21:15) N320. Do not work on the Sabbath. (Exodus 20:10, 31:15) N321. Do not conduct personal business on the Sabbath. (Exodus 16:29) N322. Do not kindle anger or wrath on the Sabbath. (Exodus 35:3; Deuteronomy 32:22) N323. Do not work on the first day of The Feast of Unleavened Bread. (Exodus 12:16) N324. Do not work on the seventh day of The Feast of Unleavened Bread. (Exodus 12:16) N325. Do not work on The Feast of Weeks (Pentecost). (Leviticus 23:21) N326. Do not work on The Feast of Trumpets. (Leviticus 23:24-25) N327. Do not work on the first day of The Feast of Tabernacles. (Leviticus 23:35) N328. Do not work on The Last Great Day. (Leviticus 23:36) N329. Do not work on the Day of Atonement. (Leviticus 23:28) ====== Sinful Relationships N330. A man must not have sexual relations with his mother. (Leviticus 18:7) N331. A man must not have sexual relations with his father's wife. (Leviticus 18:8) N332. A man must not have sexual relations with his sister. (Leviticus 18:9) N333. A man must not have sexual relations with his half-sister. (Leviticus 18:11) N334. A man must not have sexual have relations with his son's daughter. (Leviticus 18:10) N335. A man must not have sexual relations with his daughter's daughter. (Leviticus 18:10) N336. A man must not have sexual relations with his daughter. (Leviticus 18:10) N337. A man must not marry a woman and her daughter. (Leviticus 18:17) N338. A man must not marry a woman and her son's daughter. (Leviticus 18:17) N339. A man must not marry a woman and her daughter's daughter. (Leviticus 18:17) N340. A man must not have sexual relations with his father's sister. (Leviticus 18:12) N341. A man must not have sexual relations with his mother's sister. (Leviticus 18:13) N342. A man must not have sexual relations with his father's brother's wife. (Leviticus 18:14) N343. A man must not have sexual relations with his daughter-in-law. (Leviticus 18:15) N344. A man must not have sexual relations with his brother's wife. (Leviticus 18:16) N345. A man must not have sexual relations with one wife in the dwelling of another. (Leviticus 18:18) N346. A man must not approach a menstruous woman for sexual relations or in any way to become ritually unclean by her. (Leviticus 18:19) N347. Do not commit adultery. (Leviticus 18:20) N348. A man must not have sexual relations with an animal. (Leviticus 18:23) N349. A woman must not have sexual relations with an animal. (Leviticus 18:23) N350. A man must not have sexual relations with another man. (Leviticus 18:22) N351. A man must not have sexual relations with a woman betrothed to another man. (Leviticus 19:20) N352. A man must not lust after any woman forbidden to him. (Leviticus 18:16) N353. A man must not have sexual relations with a woman until he has lawfully acquired her in marriage. (Exodus 22:16-17) N354. Do not allow your son or daughter to marry a godworshiper (a worshiper of false gods) who refuses to repent. (Deuteronomy 7:3, 23:2) N355. Do not allow your daughter to play the harlot, allowing her to commit fornication. (Leviticus 19:29) N356. A man must not have sexual relations with a woman who returns to him after having sexual relations with another man. (Deuteronomy 24:4) N357. A childless widow must not marry anybody outside of her husband's family. (Deuteronomy 25:5) N358. A man must not divorce a woman he married after having raped her. (Deuteronomy 22:29) N359. A man must not divorce a woman he married after having slandered her. (Deuteronomy 22:19) N360. A man must not allow himself to be castrated. (Deuteronomy 23:1) N361. A man must not divorce a woman, unless she committed premarital fornication. (Deuteronomy 24:1) ====== Our King N362. Do not set a stranger in the office of king. (Deuteronomy 17:15) N363. The king must not put his trust in military power. (Deuteronomy 17:16) N364. The king must not allow himself to be ruled by his wives. (Deuteronomy 17:17) N365. The king must not allow himself to be ruled by lust for wealth. (Deuteronomy 17:17)

eng-613Commandments(Mitzvot) 365 Negative Commandments (089-229) 001-045 The Worship of False Gods and Related Practices 046-059 Prohibitions Against Making Allies With Nations Who Worship False Gods 060-066 Blasphemy 067-088 The Sanctuary of Yahweh 089-157 Sacrifices and Holy Tithes and Offerings 158-171 The Priests 172-201 Dietary Laws 202-209 Nazirites 210-229 Agriculture 230-269 Loans, Business, and the Treatment of Slaves 270-329 Judgment and Conduct of Judges 330-361 Sinful Relationships 362-365 Our King ====== Sacrifices and Holy Tithes and Offerings N089. Do not offer sacrifices or Tithes and Offerings except to the sanctuary of Yahweh. (Deuteronomy 12:13-14) N090. Do not offer consecrated animals except to the sanctuary of Yahweh. (Leviticus 17:3-7) N091. Do not sanctify a blemished animal as an Offering to Yahweh. (Leviticus 22:20, 22, 24) N092. Do not slaughter a blemished animal as an Offering to Yahweh. (Leviticus 22:22) N093. Do not sprinkle the blood of a blemished animal on the altar of Yahweh. (Leviticus 22:19-24) N094. Do not burn the sacrificial portions of a blemished animal. (Leviticus 22:22) N095. Do not offer an animal with even a temporary blemish. (Deuteronomy 17:1) N096. Do not accept a blemished offering from a Gentile. (Leviticus 22:25) N097. Do not inflict a blemish on an animal consecrated as an offering. (Leviticus 22:21) N098. Do not offer any leaven or honey on the altar. (Leviticus 2:11) N099. Do not offer a sacrifice without salt. (Leviticus 2:13) N100. Do not bring the financial gain from godworship (the worship of false gods) into the sanctuary of Yahweh. (Deuteronomy 23:18) N101. Do not kill an animal and its young on the same day. Leviticus 22:28) N102. Do not use olive oil in the Sin Offering of the poor man. (Leviticus 5:11) N103. Do not use frankincense in the Sin Offering of the poor man. (Leviticus 5:11) N104. Do not use olive oil in the grain Offering of jealousy. (Numbers 5:15) N105. Do not use frankincense in the grain Offering of jealousy. (Numbers 5:15) N106. Do not make substitutes for any vowed Offerings. (Leviticus 27:10) N107. Do not dedicate the firstborn of an animal since it already belongs to Yahweh and must be given to the priests. (Leviticus 27:26) N108. Do not redeem the firstborn of clean animals, since they belong to Yahweh and must be given to the priests. (Numbers 18:17-18) N109. Do not redeem the Tithes; they belong to Yahweh and must be given to the priests. (Leviticus 27:32-33) N110. Do not sell dedicated property, it belongs to Yahweh and must be given to the priests. (Leviticus 27:21, 28) N111. Do not redeem dedicated property after the specified time; it belongs to Yahweh and must be given to the priests. (Leviticus 27:28) N112. Do not sever the head of a bird offered as a Sin Offering. (Leviticus 5:7-8) N113. Do not work with a dedicated animal. (Deuteronomy 15:19) N114. Do not shear a dedicated animal. (Deuteronomy 15:19) N115. Do not offer the Passover Lamb with leaven. (Exodus 34:25) N116. Do not allow the sacrificial fat of the Passover Lamb to remain overnight. (Exodus 23:18) N117. Do not allow the meat of the Passover Lamb to remain overnight. (Exodus 12:10) N118. Do not leave any part of the additional Offering overnight. (Deuteronomy 16:4) N119. Do not allow any part of the second Passover Lamb to remain overnight. (Numbers 9:12) N120. Do not leave any part of the thanksgiving Offering until morning. (Leviticus 22:29-30) N121. Do not break any bones of the Passover Lamb. (Exodus 12:46) N122. Do not break any bones of the second Passover Lamb. (Numbers 9:12) N123. Do not remove the Passover Lamb from the sanctuary where it is eaten. (Exodus 12:46) N124. Do not bake the remainder of the grain Offering with leaven. (Leviticus 6:17) N125. Do not eat the Passover Lamb raw or boiled. (Exodus 12:9) N126. Do not allow the stranger or hired servant to eat of the Passover Lamb. (Exodus 12:45) N127. Do not allow any uncircumcised person to eat of the Passover Lamb. (Exodus 12:48) N128. Do not allow one that has fallen away (become a stranger) to eat of the Passover Lamb. (Exodus 12:43) N129. Do not eat of the Holy Offerings while ritually unclean. (Leviticus 22:2-6) N130. Do not eat any food which becomes ritually unclean. (Leviticus 7:19) N131. Do not eat of the sacrifices which remain after the third day, they must be burned. (Leviticus 19:6-8) N132. Sacrifices remaining past the third day will not be accepted by Yahweh. (Leviticus 7:16-18) N133. No one outside of the priest's family may eat of the Most Holy Offerings. (Leviticus 22:10-11) N134. No stranger or hired worker may eat of the Holy Offerings. (Leviticus 22:10) N135. No uncircumcised person may eat of the Holy Offerings. (Leviticus 22:10) N136. The priests must not eat of the Holy Offerings while ritually unclean. (Leviticus 22:2-9) N137. The daughter of a priest who is married to a non-priest must not eat of Holy Offerings. (Leviticus 22:12-13) N138. Do not eat the grain Offering which the priest himself offers. (Leviticus 6:20-23) N139. Do not eat of the sin Offering whose blood is sprinkled on the inner altar. (Leviticus 6:30) N140. Do not eat any abominable thing, whether unclean meat or blemished Offerings. (Deuteronomy 14:3) N141. Do not eat the second tithe of grain except at Yahweh's Feast at the sanctuary of Yahweh. (Deuteronomy 12:17-8) N142. Do not drink the second tithe of wine except at Yahweh's Feast at the sanctuary of Yahweh. (Deuteronomy 12:17-18) N143. Do not eat the second tithe of oil except at Yahweh's Feast at the sanctuary of Yahweh. (Deuteronomy 12:17-18) N144. Do not eat the feast sacrifices except at Yahweh's Feast at the sanctuary of Yahweh. (Deuteronomy 12:17-18) N145. The priests may not eat the Second Tithes except at Yahweh's Feast at the sanctuary of Yahweh. (Deuteronomy 12:17-18) N146. The priests must not eat the meat of the burnt Offering at all. (Leviticus 1:9) N147. The meat from any of the sacrifices must not be eaten before the blood has been sprinkled on the altar. (Deuteronomy 12:17) N148. The priests must not eat of the Holy Offerings except at a Holy Place (the sanctuary of Yahweh). (Leviticus 10:13-14) N149. Do not allow a stranger to eat of the Most Holy Offering. (Exodus 29:33) N150. Do not eat of the second tithe while at home in a state of ritual impurity (not during the Feast). (Deuteronomy 26:14) N151. Do not eat of the second tithe in honor of the dead. (Deuteronomy 26:14) N152. Do not eat of the second tithe in honor of any false god. (Deuteronomy 26:14) N153. Do not allow any unauthorized person to eat of the Holy Offerings. (Leviticus 22:14-16) N154. Do not delay to pay Tithes and Offerings to Yahweh at the sanctuary of Yahweh. (Exodus 22:29) N155. Do not delay to pay vows to Yahweh at the sanctuary of Yahweh. (Deuteronomy 23:21) N156. Do not appear before Yahweh at His Feasts at the sanctuary of Yahweh empty-handed (without an Offering). (Deuteronomy 16:16-17) N157. Do not break vows and oaths to Yahweh. (Numbers 30:2) ====== The Priests N158. A priest must not marry a woman who is a harlot (zonah). (Leviticus 21:6-8) N159. A priest must not marry a woman who refuses to repent of godworship (chalalah-a woman who worships false gods). (Leviticus 21:7) N160. A priest must not marry a woman divorced from her lawful husband. (Leviticus 21:7) N161. The High Priest must not marry a widow. (Leviticus 21:14) N162. The High Priest must not marry a woman defiled by harlotry or godworship (the worship of false gods). (Leviticus 21:14) N163. Priests must not allow their hair to grow long. (Leviticus 10:6) N164. Priests must not tear, or serve with torn Holy Garments. (Leviticus 10:6) N165. Priests must not forsake their appointed office. (Leviticus 10:7) N166. Priests must not become ritually unclean except for their nearest relatives. (Leviticus 21:1-4) N167. The High Priest must not go near any dead body. (Leviticus 21:11) N168. The High Priest must not become ritually impure for any dead body. (Leviticus 21:11) N169. The tribe of Levi shall have no part in the division of the land of Israel. (Deuteronomy 18:1) N170. The tribe of Levi shall have no inheritance other than Yahweh's Portion. (Numbers 18:20) N171. Do not shave your head in honor of the dead. (Deuteronomy 14:1; Leviticus 21:5) ====== Dietary Laws N172. Do not eat any unclean animal. (Deuteronomy 14:7-8) N173. Do not eat any unclean fish or seafood. (Leviticus 11:10-12) N174. Do not eat any unclean fowl. (Leviticus 11:13) N175. Do not eat any unclean flying insect. (Leviticus 11:20-23) N176. Do not eat any insects that creep on the ground. (Leviticus 11:41) N177. Do not eat any reptiles. (Leviticus 11:44) N178. Do not eat worms found in fruit or produce. (Leviticus 11 :42) N179. Do not eat any swarming insects. (Leviticus 11:43; Deuteronomy 14:19) N180. Do not eat any animal found already dead. (Deuteronomy 14:21) N181. Do not eat a torn or mauled animal. (Exodus 22:31) N182. Do not eat any meat with the blood still in it; neither eat any meat not fully cooked. Only when meat is cooked until it is white inside with no tinge of red or pink whatsoever insures that all blood had been removed. (Deuteronomy 12:23) N183. Do not touch the carcass of an unclean animal. (Leviticus 11:8) N184. Do not eat blood. (Leviticus 7:26-27) N185. Do not eat the fat of sacrificed animals. (Leviticus 7:23, 25) N186. Do not boil a young goat in its mother's milk, since it is a ritual of godworshipers (those who worship false gods). (Exodus 23:19) N187. Do not eat of or offer any sacrifices to the gods (false gods). (Leviticus 17:7) N188. Do not eat the meat of a bull that has been stoned to death for goring someone. (Exodus 21:28) N189. Do not eat any bread in celebration of the Feast until the Omer Offering has been presented to the priests on the fifteenth of Abib. (Leviticus 23:14, 10) N190. Do not eat any parched grain in celebration of the Feast until the Omer Offering has been presented to the priests on the fifteenth of Abib. (Leviticus 23:14) N191. Do not eat of the fresh green ears in celebration of the Feast until the Omer Offering has been presented to the priests on the fifteenth of Abib. (Leviticus 23:14) N192. Do not eat the fruit of young fruit trees for the first three years of growth. (Leviticus 19:23) N193. Do not eat the produce from the planting of mixed seed. (Deuteronomy 22:9) N194. Do not partake of drink offerings to the gods (false gods). (Deuteronomy 32:38) N195. Drunkenness of any sort is prohibited. (Deuteronomy 21:20) N196. Do not eat or drink anything on the Day of Atonement. (Leviticus 23:29, 32) N197. Do not eat leavened bread during The Feast of Unleavened Bread. (Exodus 13:3) N198. Do not eat any leavened product during The Feast of Unleavened Bread. (Exodus 12:20) N199. Do not eat leavened bread with the Passover Lamb. (Deuteronomy 16:3) N200. No leavened bread is to be found in any of our possessions during The Feast of Unleavened Bread. (Exodus 13:7) N201. No leavening is to be found in any of our possessions during The Feast of Unleavened Bread. (Exodus 12:19) ====== Nazirites N202. A Nazirite must not drink wine or any beverage made from grapes. (Numbers 6:3) N203. A Nazirite must not eat fresh grapes. (Numbers 6:3) N204. A Nazirite must not eat raisins. (Numbers 6:3) N205. A Nazirite must not eat grape seeds. (Numbers 6:4) N206. A Nazirite may not eat the skins of grapes. (Numbers 6:4) N207. A Nazirite must not become ritually impure for the dead. (Numbers 6:7) N208. A Nazirite must not go near a dead body. (Numbers 6:6) N209. A Nazirite must not shave his hair during the time of his separation. (Numbers 6:5) ====== Agriculture N210. Do not harvest the corners of a field; they are for the poor. (Leviticus 23:22) N211. Do not gather the gleanings of a field; they are for the poor. (Leviticus 23:22) N212. Do not gather all the olives from the trees, the remaining are for the poor. (Deuteronomy 24:20) N213. Do not gather all the grapes from the vineyard; the remaining are for the poor. (Leviticus 19:10) N214. Do not return to pick up a forgotten sheaf from a field; it is for the poor. (Deuteronomy 24:19) N215. Do not plant a field with two kinds of seed. (Leviticus 19:19) N216. Do not plant a vineyard with two kinds of seed. (Deuteronomy 22:9) N217. Do not crossbreed different species of animals. (Leviticus 19:19) N218. Do not work with two different species of animals yoked together. (Deuteronomy 22:10) N219. Do not muzzle the ox that treads out the grain. (Deuteronomy 25:4) N220. Do not till the earth or sow the fields in the seventh year. (Leviticus 25:4) N221. Do not prune your vineyard or trees in the seventh year. (Leviticus 25:4) N222. Do not reap your harvest in the seventh year. (Leviticus 25:5) N223. Do not gather the grapes of the untended vine in the seventh year. (Leviticus 25:5) N224. Do not till the earth or sow the fields in the Jubilee year. (Leviticus 25:11) N225. Do not reap the harvest in the Jubilee year. (Leviticus 25:11) N226. Do not gather the grapes of the untended vines in the Jubilee year. (Leviticus 25:11) N227. The land must not be sold permanently. (Leviticus 25:23) N228. Do not sell the land belonging to the priests and Levites. (Leviticus 25:34) N229. Do not neglect the priests and Levites. (Deuteronomy 12:19)

eng-613Commandments(Mitzvot) 365 Negative Commandments (001-088) 001-045 The Worship of False Gods and Related Practices 046-059 Prohibitions Against Making Allies With Nations Who Worship False Gods 060-066 Blasphemy 067-088 The Sanctuary of Yahweh 089-157 Sacrifices and Holy Tithes and Offerings 158-171 The Priests 172-201 Dietary Laws 202-209 Nazirites 210-229 Agriculture 230-269 Loans, Business, and the Treatment of Slaves 270-329 Judgment and Conduct of Judges 330-361 Sinful Relationships 362-365 Our King ====== The Worship of False Gods and Related Practices N001. Do not trust in any power but Yahweh. (Exodus 20:3) N002. Do not make images of the gods (false gods) to be worshiped (Exodus 20:4) N003. Do not take on the character of the gods (the false gods). (Leviticus 19:4) N004. Do not make gods (false gods) out of anything. (Exodus 20:23) N005. Do not bow down to any false god. (Exodus 20:5) N006. Do not worship, serve, obey nor follow the ways (laws) of the false gods. (Deuteronomy 4:15-19) N007. Do not sacrifice children to any false god. (Leviticus 18:21) N008. Do not seek after mediums. (Leviticus 19:31) N009. Do not seek after familiar spirits. (Leviticus 19:31) N010. Do not seek to learn the ways of the false gods in order to follow them. (Deuteronomy 12:30) N011. Do not use a sacred pillar or pole for the worship of Yahweh, do not set the Feasts by it. (Deuteronomy 16:21-22) N012. Do not make false gods out of carved stone. (Leviticus 26:1) N013. Do not worship Asherah, the Queen of Heaven. (Deuteronomy 16:21) N014. Do not vow or worship in the name of a false god. (Exodus 23:13) N015. Do not teach or entice any community to worship false gods. (Deuteronomy 13:12-14) N016. Do not teach or entice any individual to worship false gods. (Deuteronomy 13:6-8) N017. Do not listen to any one who teaches or practices godworship (the worship of false gods). (Deuteronomy 13:8) N018. Do not give in to anyone who teaches or practices godworship (the worship of false gods). (Deuteronomy 13:8) N019. Do not pity anyone who teaches godworship (the worship of false gods). (Deuteronomy 13:8) N020. Do not spare anyone who teaches godworship (the worship of false gods). (Deuteronomy 13:8) N021. Do not conceal the fact when someone tries to teach godworship (the worship of false gods). (Deuteronomy 13:8) N022. Do not lust after the wealth of the false gods. (Deuteronomy 7:25) N023. Do not rebuild that which has been devoted to godworship (the worship of false gods). (Deuteronomy 13:16) N024. Do not make use of property used for godworship (the worship of false gods). (Deuteronomy 13:17) N025. Do not bring godworship (the worship of false gods) into the sanctuary of Yahweh. (Deuteronomy 7:26) N026. Do not teach in the name of any false god. (Deuteronomy 18:20) N027. Do not teach or prophesy falsely in the Name of Yahweh. (Deuteronomy 18:20) N028. Do not listen to one who teaches in the name of any false god. (Deuteronomy 13:3-4) N029. Do not reverence one who teaches in the name of any false god. (Deuteronomy 18:22) N030. Do not imitate the ways of godworshipers (worshipers of false gods) or practice their customs. (Leviticus 20:23) N031. Do not practice foretelling the future by consulting the false gods. (Leviticus 19:26) N032. Do not practice astrology. (Leviticus 19:26) N033. Do not practice foretelling the future by interpreting omens. (Deuteronomy 18:10-11) N034. Do not practice sorcery. (Deuteronomy 18:10-11) N035. Do not practice magic. (Deuteronomy 18:10-11) N036. Do not practice witchcraft. (Deuteronomy 18:10-11) N037. Do not consult with demon spirits (false gods). (Deuteronomy 18:10-11) N038. Do not attempt to contact the dead; they know nothing. (Deuteronomy 18:10-11) N039. Women must not wear a man's Holy Garments. (Deuteronomy 22:5) N040. Men must not wear a woman's Holy Garments. (Deuteronomy 22:5) N041. Do not tattoo yourself. (Leviticus 19:28) N042. Do not wear Holy Garments made of both wool and linen. (Deuteronomy 22:11) N043. Do not shave the sides of your head in honor of the dead. (Leviticus 19:27) N044. Do not shave the sides of your beard in honor of the dead. (Leviticus 19:27) N045. Do not cut your bodies in honor of the dead. (Leviticus 19:28) ====== Prohibitions Against Making Allies With Nations Who Worship False Gods N046. Do not return to the ways of godworship (the worship of false gods) and sin. (Deuteronomy 17:16) N047. Do not follow teachings other than the Law of Yahweh taught by the sanctuary of Yahweh. (Numbers 15:39) N048. Do not make allies with godworshiping nations (nations who worship false gods). (Exodus 34:15) N049. Do not spare any of the godworshiping nations (nations who worship false gods). (Deuteronomy 20:16-18) N050. Do not show mercy to the godworshiping nations (nations who worship false gods). (Deuteronomy 7:2) N051. Do not permit godworshipers (worshipers of false gods) who refuse to repent to remain in the sanctuary of Yahweh. (Exodus 23:32-33) N052. Do not make marriages with godworshipers (worshipers of false gods). (Deuteronomy 7:3) N053. Do not allow a godworshiper (a worshiper of false gods) to join the sanctuary of Yahweh unless he repents. (Deuteronomy 23:3-4) N054. Do not abhor an Edomite who repents. (Deuteronomy 23:7) N055. Do not abhor an Egyptian who repents. (Deuteronomy 23:7) N056. Do not have fellowship with a godworshiper (a worshiper of false gods) who refuses to repent. (Deuteronomy 23:6) N057. Do not destroy fruit trees. (Deuteronomy 20:19) N058. Do not fear the adversaries of Yahweh. (Deuteronomy 7:21) N059. Do not forget the evil done by the adversaries of Yahweh. (Deuteronomy 25:19) ====== Blasphemy N060. You must not blaspheme the Holy Name of Yahweh, professing to keep Yahweh's Laws yet practicing sin. (Leviticus 24:16) N061. Do not break an oath or vow made in the Name of Yahweh. (Leviticus 19:12) N062. Do not take Yahweh's Name and bring it to nothing by hiding Yahweh's Name. (Exodus 20:7) N063. Do not profane Yahweh's Name. (Leviticus 22:32) N064. Do not test Yahweh by doubting or rebelling. (Deuteronomy 6:16) N065. Do not worship Yahweh in the ways of godworship (the worship of false gods). (Deuteronomy 12:4) N066. Do not allow the body of one hanged to remain so overnight. (Deuteronomy 21:22-23) ====== The Sanctuary of Yahweh N067. Do not neglect the duty of guarding the sanctuary of Yahweh. (Numbers 18:4-5) N068. The High Priest must not enter the Holy of Holies without the appropriate sacrifice. (Leviticus 16:2) N069. A priest with a defect or blemish must not enter the Holy of Holies at all. (Leviticus 21:21-23) N070. A priest with a defect or blemish must not come near to offer the food of Yahweh. (Leviticus 21:17) N071. A priest with a temporary blemish must not participate in the service there until it has healed. (Leviticus 21:18) N072. The priests must not exchange their duties with their assistants, the Levites. (Numbers 18:2-3) N073. The priests must not drink wine or strong drink before entering the inner court of the sanctuary of Yahweh to perform their duties or teach the Law. (Leviticus 10:9-11) N074. No one other than the priests may come near to minister to Yahweh. (Numbers 18:4, 22) N075. The priests must not serve in the inner court of the sanctuary of Yahweh while ritually unclean. (Leviticus 22:2-9) N076. The priests must not eat of the Holy Offerings while ritually unclean. (Leviticus 22:6-7) N077. Do not enter the inner court of the sanctuary of Yahweh while ritually unclean. (Numbers 5:3) N078. Do not fail to ritually purify by laundering and bathing at the appointed time after becoming ritually unclean. (Numbers 19:20; Leviticus 17:16) N079. Do not build an altar of cut stone. (Exodus 20:25) N080. The priests must not go up to the altar by steps. (Exodus 20:26) N081. The priests must not allow the fire on the altar to be extinguished. (Leviticus 6:13) N082. The priests must not burn any unauthorized incense on the golden altar. (Exodus 30:9) N083. Do not make oil according to the holy anointing oil for personal use. (Exodus 30:31-33) N084. The holy anointing oil must not be misused. (Exodus 30:32) N085. Do not make incense according to the formula of the holy incense for personal use. (Exodus 30:37) N086. Do not remove the poles from the Ark of the Covenant. (Exodus 25:15) N087. Do not remove the breastplate from the ephod. (Exodus 28:28) N088. Do not make the Holy Garments improperly, so that they tear. (Exodus 28:32)

eng-613Commandments(Mitzvot) 248 Positive Commandments (134-248) 001-019 The Worship of Yahweh 020-038 The Temple and the Priests 039-091 Sacrifices 092-095 Vows 096-113 Ritual Purity 114-133 Tithes and Offerings to the Sanctuary of Yahweh 134-142 The Sabbatical Year 143-152 Clean Animals Fit for Consumption and of Offerings 153-170 The Feasts and Sabbaths 171-184 Laws Concerning the Duty of the Community and Observing the Authority of Yahweh's Laws and Yahweh's Annointed 185-189 The Worship of False Gods and Related Practices 190-193 Laws Concerning Times of Tribulation and Persecution 194-208 Our Duties to Our Fellow Man 209-223 Family 224-231 Judgments 232-235 Laws Concerning Slaves 236-248 Lawsuits ====== The Sabbatical Year P134. Every seventh year is a Sabbath of Rest for the land and the fields must lie fallow and the ground must not be tilled. (Leviticus 25:2-7, 20-22) P135. In the seventh year everything that grows is to be eaten by all. (Leviticus 25:2-7,20-22) P136. You must consecrate and proclaim the Jubilee year. (Leviticus 25:10-12) P137. On the Day of Atonement in the Jubilee year, the shofar must be sounded and all Hebrew slaves set free. (Leviticus 25:9-10, 13) P138. In the Jubilee year all the land is to be returned to its appointed owners. (Leviticus 25:23-28) P139. In a walled city the seller has a right to buy back a house within a year of the sale. (Leviticus 25:29-30) P140. The years until the Jubilee must be counted. (Leviticus 25:8) P141. The seventh year is the Year of Release. (Deuteronomy 15:3) P142. In the seventh year a foreigner may be pressed for payment of a debt. (Deuteronomy 15:3) ====== Clean Animals Fit for Consumption and of Offerings P143. The priests must receive their share of all dean animals that are slaughtered. (Deuteronomy 18:3) P144. The priests must receive the first fleece from the shearing of sheep. (Deuteronomy 18:4) P145. Anything devoted to Yahweh becomes Most Holy to Yahweh and becomes the property of the sanctuary of Yahweh and the priests. (Leviticus 27:28) P146. To be fit for consumption, clean animals must be slaughtered. (Do not eat what dies of itself or is killed by wild beasts.) (Deuteronomy 12:21) P147. The blood of slaughtered clean animals must be poured on the ground and covered with earth. (Leviticus 17:10-16) P148. Set the mother bird free when taking the nest or the young. (Deuteronomy 22:6-7) P149. Examine the meat of animals to make sure it is permitted for consumption. (Leviticus 11:2-8) P150. Examine fowl to make sure they are permitted for consumption. (Deuteronomy 14:11-19) P151. Examine locusts to make sure they are permitted for consumption. (Leviticus 11:20-23) P152. Examine fish to make sure they are permitted for consumption. (Leviticus 11:9-12) ====== The Feasts and Sabbaths P153. The New Moons are to be observed to set Yahweh's Feasts. (Exodus 12:2) (Deuteronomy 16:1) P154. The seventh day of every week is Yahweh's Sabbath of rest, and a Holy Convocation. (Exodus 23:12, 16:23) P155. Keep the Sabbath Day holy by making preparation in advance. (Exodus 20:8-11) P156. Remove all leaven from all your property by the fifteenth of Abib. (Exodus 12:15) P157. On the fifteenth day of Abib we must teach our children the story of The Exodus from Egypt. (Exodus 13:8) P158. We must eat unleavened bread from the fifteenth through the twenty-first of Abib. (Exodus 12:18) P159. The first day of The Feast of Unleavened Bread (Passover) is a Sabbath of rest and a Holy Convocation. Cooking may be done on a Feast Day Sabbath, but not on the weekly Sabbath. (Exodus 12:16) P160. The seventh day of The Feast of Unleavened Bread (Passover) is a Sabbath of rest and a Holy Convocation. (Exodus 12:16) P161. We must count fifty days-from the day after the First Holy Day Sabbath of the Feast of Unleavened Bread (The Count of Omer) to The Feast of Weeks. (Leviticus 23:15-16) P162. The Feast of Weeks (Pentecost) is a Sabbath of rest and a Holy Convocation. (Leviticus 23:21) P163. The Feast of Trumpets is a Sabbath of rest and a Holy Convocation. (Leviticus 23:24) P164. The Day of Atonement is a day of complete fasting. (Leviticus 16:29-31) P165. The Day of Atonement is a Sabbath of rest and a Holy Convocation. (Leviticus 23:27-32) P166. The First Day of the Feast of Tabernacles is a Sabbath of rest and a Holy Convocation. (Leviticus 23:34-35) P167. The Last Great Day is a Sabbath of rest and a Holy Convocation. (Leviticus 23:36) P168. Dwell in booths (succahs-temporary dwellings) during The Feast of Tabernacles. (Leviticus 23:42) P169. A Succah must be built before The Feast of Tabernacles. (Leviticus 23:40) P170. Sound the shofar on The Feast of Trumpets. (Numbers 29:1) ====== Laws Concerning the Duty of the Community and Observing the Authority of Yahweh's Laws and Yahweh's Annointed P171. Every male 20 years old and above must give half a shekel to the sanctuary of Yahweh annually. (Exodus 30:12-16) P172. Listen to and obey Yahweh's Anointed Servant, the Overseer of the sanctuary of Yahweh. (Deuteronomy 18:15-19) P173. The king that Yahweh chooses must be appointed. (Deuteronomy 17:15) P174. Listen to and obey Yahweh's anointed priests (The Body of Elders of the sanctuary of Yahweh under the direction of the Overseer of the sanctuary of Yahweh). (Deuteronomy 17:8-13) P175. When we give testimony in a lawsuit, we must speak the truth. (Exodus 23:2) P176. Elders and office holders must be chosen by Yahweh. (Deuteronomy 16:18) P177. The Elders of The sanctuary of Yahweh, chosen by Yahweh, must judge the people impartially according to Yahweh's Laws. (Leviticus 19:15) P178. Whoever is aware of evidence in a case must speak up and testify. (Leviticus 5:1) P179. The testimony of witnesses shall be examined thoroughly by the Elders. (Deuteronomy 13:14) P180. False witnesses shall be judged according to the Law. (Deuteronomy 19:19) P181. When a person is found murdered and the murderer is unknown, the prescribed ritual must be performed. (Deuteronomy 21:19) P182. Six cities of refuge in the land of Israel must be established. (Numbers 35:6-15) P183. The priests and Levites must be given cities to live in. (Numbers 35:2-5) P184. Build a guard rail around a roof (if it is flat and used as living space), and remove potential hazards from the home. (Deuteronomy 22:8) ====== The Worship of False Gods and Related Practices P185. The practice of godworship (the worship of false gods) must be destroyed. (Deuteronomy 12:2-4) P186. A city which turns to godworship (the worship of false gods) must be treated according to the Law. (Deuteronomy 13:12-18) P187. The godworshiping nations (nations who worship false gods) will be destroyed. (Deuteronomy 20:17) P188. We must blot out the remembrance of godworshipers (those who worship false gods). (Deuteronomy 25:19) P189. Remember what the godworshipers (those who worship false gods) did to Israel. (Deuteronomy 25:1-18) ====== Laws Concerning Times of Tribulation and Persecution P190. Our conduct must be according to Yahweh's Law during times of persecution. (Deuteronomy 20:11-12) P191. The priests must address the congregation in times of tribulation. (Deuteronomy 20:2-4) P192. The camp of Yahweh must be kept in a sanitary condition. (Deuteronomy 23:9) P193. The camp of Yahweh must be equipped with the necessary implements to keep it in a sanitary condition, and each must do his part. (Deuteronomy 23:12-14) ====== Our Duties to Our Fellow Man P194. Stolen property must be returned to the owner. (Leviticus 6:2-5) P195. The poor must be taken care of according to Yahweh's Laws. (Deuteronomy 15:8, 11) P196. When a Hebrew slave goes free, the owner must give him gifts. (Deuteronomy 15:12-14, 18) P197. Loans to brothers must be without interest. (Exodus 22:25) P198. Loans to the foreigner may be with interest. (Deuteronomy 23:21) P199. Restore a pledge for a loan to its owner if he needs it. (Deuteronomy 24:12-13) P200. Pay the hired worker his wages on time. (Deuteronomy 24:15) P201. Permit the poor to eat of the produce of the vineyard or the standing grain. (Deuteronomy 23:24-25) P202. Help a stranger who has a fallen animal. (Exodus 23:5) P203. Help your brother who has a fallen animal. (Deuteronomy 22:4) P204. Lost property must be restored to its owner. (Exodus 23:4; Deuteronomy 22:1) P205. Those who sin must be corrected. (Leviticus 19:17) P206. Love your neighbor, whether a brother or an enemy, as yourself. (Leviticus 19:18) P207. Love the stranger and the new convert among you. (Deuteronomy 10:19) P208. Use only honest weights and measures. (Leviticus 19:36) ====== Family P209. Show honor and respect for Yahweh's appointed teachers. (Leviticus 19:32) P210. Show honor and respect to parents. (Exodus 20:12) P211. Become Holy as Yahweh is Holy. (Leviticus 19:2) P212. Bring forth the Holy Seed, the 144,000 Holy Priesthood promised to Abraham. (Genesis 1:28) P213. Marriage must be according to Yahweh's laws. (Deuteronomy 24:1) P214. A bridegroom is to rejoice with his bride. (Deuteronomy 24:5) P215. All males must be circumcised, newborn males on the eighth day. (Genesis 17:10-12, 14) P216. Should a man die childless, his brother must either marry the widow. (Deuteronomy 25:5-6) P217. He may release his brother's widow. (Deuteronomy 25:7-10) P218. A man who violates a virgin must pay the bride price, marry her if her father permits, and may never divorce her. (Deuteronomy 22:29) P219. The Elders must judge in a case of premarital promiscuity. (Deuteronomy 22:13-15) P220. A woman's father may utterly refuse to give his daughter to a man even though he pays the bride price. (Exodus 22:16-17) P221. The female captive must be treated in accordance with special regulations concerning repentance and conversion. (Deuteronomy 21:11-14) P222. Divorce can only be for the cause of premarital fornication by the bride. (Deuteronomy 24:1-4) P223. A woman suspected of adultery must submit to the required test. (Numbers 5:12-15) ====== Judgments P224. When required by Law, the judges must administer the appropriate punishment. (Deuteronomy 25:2-3) P225. The Law concerning unintentional homicide. (Numbers 35:22-29) P226. The Law concerning murder. (Deuteronomy 19:11-13) P227. There is one Law for all-for the Israelite and for the stranger. (Numbers 15:15-16) P228. One who sins (breaks any of Yahweh's Laws) whether intentionally or unintentionally is guilty. (Leviticus 5:17; Numbers 15:30) P229. The penalty for sin, which is the breaking (transgression) of Yahweh's laws, is death. (Numbers 15:30-31) P230. Atonement can be made through the Righteous High Priest for those who truly repent of sin and turn in complete obedience to Yahweh's Laws. (Leviticus 16:16, 32-34) P231. The body of one who is executed must be buried the same day. (Deuteronomy 21:23) ====== Laws Concerning Slaves P232. Hebrew slaves must be treated according to the special Laws for them. (Exodus 21:2-6) P233. The owner or his son may marry his Hebrew maidservant. (Exodus 21:8-9) P234. If the owner or his son does not marry his Hebrew maidservant, he must allow her father to redeem her. (Exodus 21:8) P235. The regulation of the foreign slaves. (Leviticus 25:44-46) ====== Lawsuits P236. Judgment must be rendered in the case of injury caused by a person. (Exodus 21:18-25) P237. Judgment must be rendered in the case of injury cause by an animal. (Exodus 21: 28-32) P238. Judgment must be rendered in the case of injury caused to an animal. (Exodus 21:33-36) P239. A thief must make full restitution or else be sold for his theft. (Exodus 22:1-4) P240. Judgment must be rendered in cases of property damage caused by animals. (Exodus 22:5) P241. Judgment must be rendered in cases of fire damage. (Exodus 22:6) P242. Judgment must be rendered in cases involving items held for safe-keeping. (Exodus 22:7-8) P243. Judgment must be rendered in cases involving animals held for safe-keeping. (Exodus 22:10-13) P244. Judgment must be rendered in cases of claims against a borrower. (Exodus 22:14-15) P245. Judgment must be rendered in disputes arising out of sales. (Leviticus 25:14-17) P246. Judgment must be rendered in disputes over possession of property. (Exodus 22:9) P247. Monetary restitution must be paid in cases involving bodily damage. (Deuteronomy 25:11-12) (Exodus 21:18-25) P248. Judgment must be rendered in disputes arising out of inheritance. (Numbers 27:8-11) (Deuteronomy 21:15-17)

eng-613Commandments(Mitzvot) 248 Positive Commandments (001-133) 001-019 The Worship of Yahweh 020-038 The Temple and the Priests 039-091 Sacrifices 092-095 Vows 096-113 Ritual Purity 114-133 Tithes and Offerings to the Sanctuary of Yahweh 134-142 The Sabbatical Year 143-152 Clean Animals Fit for Consumption and of Offerings 153-170 The Feasts and Sabbaths 171-184 Laws Concerning the Duty of the Community and Observing the Authority of Yahweh's Laws and Yahweh's Annointed 185-189 The Worship of False Gods and Related Practices 190-193 Laws Concerning Times of Tribulation and Persecution 194-208 Our Duties to Our Fellow Man 209-223 Family 224-231 Judgments 232-235 Laws Concerning Slaves 236-248 Lawsuits ====== The Worship of Yahweh P001. Believe in Yahweh as the Only Source of Power in the Universe. (Exodus 20:2) P002. Submit to Yahweh as the Supreme Head, to be in unity with Yahweh. (Deuteronomy 6:4) P003. Love Yahweh with all your heart, soul, and might. (Deuteronomy 6:5) P004. Reverence Yahweh by Keeping His Laws. (Deuteronomy 6:12-13, 25) P005. Serve Yahweh. (Exodus 23:25) P006. Hold fast to Yahweh. (Deuteronomy 10:20) P007. Taking an oath by Yahweh's Name. (Deuteronomy 6:13) P008. Walk in Yahweh's ways. (Deuteronomy 28:9) P009. Sanctify Yahweh's Name. (Leviticus 22:32) P010. Read (study and meditate on) the Book of the Law. (Deuteronomy 6:7) P011. Teach the Book of the Law to our children. (Deuteronomy 6:7) P012. Bind the Law upon our hands. (Deuteronomy 6:8) P013. Bind (write) the Law upon our minds. (Deuteronomy 6:8) P014. Make tzitzit on the corners of the tallits. (Numbers 15:38-40) P015. Preach and publish Yahweh's Law. (Deuteronomy 6:9) P016. Gather for the reading of the Law every seventh year. (Deuteronomy 31:10-13) P017. A king must acquire and apply the Book of the Law. (Deuteronomy 17:18-20) P018. Acquire the Book of the Law. (Deuteronomy 31:19) P019. Be thankful to Yahweh in prayer, praise, and deed. (Deuteronomy 8:10) ====== The Temple and the Priests P020. Build the Holy sanctuary of Yahweh. (Exodus 25:8-9) P021. We must reverence Yahweh in the sanctuary of Yahweh. (Leviticus 19:30) P022. Guard the sanctuary of Yahweh at all times. (Numbers 18:2, 4) P023. The priests and Levites shall do their appointed work in the sanctuary of Yahweh. (Numbers 18:23,6-7) P04. The priests must wash their hands and feet. (Exodus 30:17-21) P025. The priests must light the seven lamp lampstand. (Exodus 27:20-21) P026. The priests must bless the people with the Name of Yahweh. (Numbers 6:23-27) P027. The priests must set the showbread and frankincense before the ark. (Exodus 25:30) P028. The priests must burn the incense on the golden altar in the morning and between the evenings. (Exodus 30:7-8) P029. The priests must keep the fire burning on the altar continuously. (Leviticus 6:12-13) P030. The priests must remove the ashes from the altar daily. (Leviticus 6:10-11) P031. The priests must keep the ritually unclean out of the inner court of the sanctuary of Yahweh. (Numbers 5:2-3) P032. The priests must be regarded as holy. (Leviticus 21:8) P033. The priests must dress in special priestly garments. (Exodus 28:2-43) P034. The priests must bear the responsibility for the sanctuary of Yahweh. (Numbers 18:1, 5) P035. The priests must prepare the holy anointing oil according to its formula. (Exodus 30:23-33) P036. The priests must perform their services at the sanctuary of Yahweh at the appointed time. (Deuteronomy 18:6-8) P037. The priests may become ritually unclean due to certain close relatives. (Leviticus 21:1-4) P038. The High Priest may marry only a virgin. (Leviticus 21:13-14) ====== Sacrifices P039. The continual burnt offering (Tamid sacrifice) must be offered twice daily. (Numbers 28:2-6) P040. The grain and drink offering must be offered twice daily. (Numbers 28:2-8) P041. An additional sacrifice must be offered every Sabbath. (Numbers 28:9-10) P042. An additional sacrifice must be offered on The New Moon. (Numbers 28:11-15) P043. An additional sacrifice must be offered every day of The Feast of Unleavened Bread (Passover). (Numbers 28:18-24) P044. The Omer offering of the first barley must also be brought on the first day of The Feast of Unleavened Bread (Passover) and must be waved by the priests on the second day of the Feast. (Leviticus 23:10-14) P045. An additional offering must be offered at The Feast of Weeks (Pentecost). (Numbers 28:26-30) P046. Two wave loaves of bread baked with salt must be offered on The Feast of Weeks (Pentecost). (Leviticus 23:17) P047. An additional sacrifice must be offered on The Feast of Trumpets. (Numbers 29:1-6) P048. An additional sacrifice must be offered on the Day of Atonement. (Numbers 29:7-8) P049. The Atonement Service must be performed on the Day of Atonement. (Leviticus 16:2-34) P050. An additional sacrifice must be offered every day of The Feast of Tabernacles. (Numbers 29:12-34) P051. An additional sacrifice must be offered on The Last Great Day. (Numbers 29:35-40) P052. Three times a year keep a Feast to Yahweh: at The Feast of Unleavened Bread, at The Feast of Weeks (Pentecost), and at The Feast of Tabernacles. (Exodus 23:14-17) P053. The Feasts of Yahweh must be kept only at the Place Yahweh chooses, at the sanctuary of Yahweh. (Deuteronomy 12:5-7, 14) P054. Every household must appear before Yahweh and rejoice at the Feasts. (Deuteronomy 16:14) P055. The Passover Lamb must be killed on the fourteenth day of Abib between the two evenings. (Numbers 28:16) P056. The Passover Lamb must be eaten on the night of the fifteenth of Abib.(Exodus 12:8-11) P057. Those who are unclean from a dead body or away on a journey (stranded, detained, or imprisoned) must kill the Passover Lamb in the Second Moon. (Numbers 9:10-11) P058. The Passover in the Second Moon must be held according to all its ordinances. (Numbers 9:11-12) P059. The silver trumpets must be sounded at Feast times, New Moons, and also in times of tribulation, to call the congregation together. (Numbers 10:2, 9-10) P060. All animals to be sacrificed must be at least eight days old. (Leviticus 22:27) P061. All animals to be sacrificed must be without blemish. (Leviticus 22:21) P062. All offerings must be salted. (Leviticus 2:13) P063. The Law of the burnt offering. (Leviticus 1:2-17) P064. The Law of the sin offering. (Leviticus 6:25-30) P065. The Law of the trespass offering. (Leviticus 7:1-2, 7) P066. The Law of the peace offering. (Leviticus 3:1-17) P067. The Law of the grain offering. (Leviticus 2:1-16) P068. If the congregation sins ignorantly, a sin offering must be brought. (Leviticus 4:13-21) P069. If a person sins ignorantly, a sin offering must be brought when he learns of his sin. (Leviticus 4:27-35) P070. If a person is in doubt as to whether he has sinned in regard to any of the holy things, a suspensive guilt offering must be brought. (Leviticus 5:15-19) P071. A sin offering must be brought for stealing, swearing falsely, and sins of a like nature. (Leviticus 6:1-7) P072. The sin offering must be according to one's means. (Leviticus 5:7-13) P073. We must confess our sins to Yahweh, repent for them, and be converted to the keeping of Yahweh's Laws. (Numbers 5:6-7) P074. A man who has an abnormal discharge (zab) must bring a sacrifice. (Leviticus 15:13-15) P075. A woman who has an abnormal discharge (zabah) must bring a sacrifice. (Leviticus 15:28-30) P076. A woman must bring a sacrifice after childbirth. (Leviticus 12:6-8) P077. A leper must bring a sacrifice after he has been cleansed. (Leviticus 14:1-32) P078. The First Tithe is holy, and belongs to Yahweh. (Leviticus 27:30-33) P079. The firstborn of clean animals are holy and belong to Yahweh. (Exodus 13:2) P080. The firstborn sons belong to Yahweh, but may be redeemed. (Exodus 34:19-20) P081. The firstling of a donkey must be redeemed. (Exodus 34:20) P082. If the firstling of a donkey is not redeemed, its neck must be broken. (Exodus 13:13) P083. All tithes and offerings must be brought to the sanctuary of Yahweh. (Deuteronomy 12:5-6) P084. The sanctuary of Yahweh is the only place Yahweh has chosen to receive tithes, sacrifices, and offerings. (Deuteronomy 12:13-14, 26) P085. The blood of the sacrifices must be poured out on the altar of Yahweh for our atonement. (Deuteronomy 12:27) P086. Sanctified animals which have become blemished must be redeemed. (Deuteronomy 15:19-22) P087. Any animal exchanged for an offering is also holy. (Leviticus 27:10, 33) P088. The priests are to eat the meat of the consecrated offerings. (Exodus 29:33) P089. The priests are to eat the remainder of the grain offering. (Leviticus 10:12-13) P090. Consecrated meat of an offering which becomes ritually unclean must be burned. (Leviticus 7:19) P091. Consecrated meat of an offering not eaten within its appointed time must be burned. (Leviticus 7:17) ====== Vows P092. A Nazirite must let his hair grow during the period of separation. (Numbers 6:5) P093. A Nazirite must shave his head and bring the sacrifice when the period of separation is over. (Numbers 6:13-18) P094. Vows and oaths to Yahweh must be kept. (Deuteronomy 23:2123) P095. The Law of binding and loosing a vow. (Numbers 30:2- 16) ====== Ritual Purity P096. Anyone who touches or eats the carcass of an unclean animal becomes ritually unclean. (Leviticus 11) P097. Anyone who touches or eats the carcass of a clean animal that dies of itself, or is torn by wild animals, becomes ritually unclean. (Leviticus 11:29-31) P098. Any article that has come in contact with a ritually unclean object becomes ritually unclean. (Leviticus 11:31-38) P099. Menstruous women are ritually unclean. (Leviticus 15:19-24) P100. Women after childbirth are ritually unclean. (Leviticus 12:2) P101.Anyone with a spreading skin disease is ritually unclean. (Leviticus 13:2-46) P102. Any clothing contaminated with a spreading disease is ritually unclean. (Leviticus 13:47-59) P103. A house contaminated by a spreading disease is ritually unclean. (Leviticus 14:34-57) P104. A man having an abnormal discharge (zab) is ritually unclean. (Leviticus 15:2-15) P105. Anyone or anything coming into contact with semen becomes ritually unclean. (Leviticus 15:16-18) P106. A woman with an abnormal discharge (zabah) is ritually unclean. (Leviticus 15:19, 25-28) P107. A human corpse and anyone who comes near it is ritually unclean. (Numbers 19:11-16) P108. The purification water purifies the ritually unclean. (Numbers 19:2-22) P109. Those ritually unclean must purify at the appointed time by laundering their clothes and immersing in water. (Leviticus 15:27) P110. Those ritually unclean of a spreading skin disease must follow the specified purification procedure. (Leviticus 14:2-32) P111. Those unclean of a spreading skin disease must shave off all their hair. (Leviticus 14:9) P112. Those unclean of a spreading skin disease must be easily distinguishable. (Leviticus 13:45) P113. The ashes of the red heifer are to be used in ritual purification. (Numbers 19:2-9) ====== Tithes and Offerings to the Sanctuary of Yahweh P114. The priest must set the value of a person dedicated to Yahweh. (Leviticus 27:2-8, 25) P115. The priest must set the value of an animal dedicated to Yahweh. (Leviticus 27:9-13, 27) P116. The priest must set the value of a house dedicated to Yahweh. (Leviticus 27:14-15) P117. The priest must set the value of a field dedicated to Yahweh. (Leviticus 27:16-24) P118. If one sins ignorantly regarding the Holy Offerings, full restitution must be made, adding a fifth of the value to it. (Leviticus 22:14-16) P119. The fruit of the fourth years growth is holy, and must be given to the priest. (Leviticus 19:23-25) P120. The corners of a field that is reaped must be left for the poor. (Leviticus 19:9) P121. The gleanings of a field that is reaped must be left for the poor (Leviticus 19:9) P122. The forgotten sheaves of a field that is reaped must be left for the poor. (Deuteronomy 24:19) P123. Any remaining olives or grapes must be left for the poor. (Deuteronomy 24:20-21) P124. Any fallen grapes must be left for the poor. (Leviticus 19:10) P125. The first fruits of all our labor must be separated and brought to the sanctuary of Yahweh. (Exodus 23:19) P126. All Holy Offerings must be given to the priests at the sanctuary of Yahweh. (Numbers 18:8-14, 21) P127. The First Tithe (the first tenth) of all our increase must be given to the Levites for their work in the sanctuary of Yahweh. (Numbers 18:21-26) P128. The Second Tithe must be set aside for the Feasts of Yahweh. (Deuteronomy 14:23-26) P129. The priests and Levites must also tithe to the Work of Yahweh. (Numbers 18:24-32) P130. The Third Tithe must be set aside for the poor in the third and sixth years of the seven year cycle. (Deuteronomy 14:28-29) P131. Tithes and Offerings must be presented to Yahweh with prayer. (Deuteronomy 26:12-19) P132. Each household is to bring or send their tithes and offerings before Yahweh to the sanctuary of Yahweh (no Christian collection plate). (Deuteronomy 26:2-4, 10) P133. The first portion of the grain offering must be given to the priest at the sanctuary of Yahweh. (Numbers 15:18-21)

구약 성경의 613개 율법6 - 신명기2 kor-613Commandments(Mitzvot) 신명기 (511 - 613) 511. 복술객을 용납해서는 안된다(신 18:10). 512. 주문을 외는 사람을 용납해서는 안된다(신 18:10). 513. 마법사를 용납해서는 안된다(신 18:10). 514. 마술하는 사람을 용납해서는 안된다(신 18:10). 515. 죽은 사람에게 물어 보는 사람을 용납해서는 안된다(신 18:10-11). 516. 예언자의 소리에 귀를 기울여야 한다(신 18:15). 517. 거짓 예언자를 삼가라(신 18:20). 518. 우상의 이름으로 예언해서는 안된다(신 18:20). 519. 거짓 예언자는 죽여야 한다(신 18:22). 520. 여섯 개의 도피성을 마련해야 한다(신 19:3). 521. 살인자를 동정해서는 안된다(신 19:13, 21). 522. 이웃의 경계를 침범해서는 안된다(신 19:14) 523. 한 사람의 증언만 가지고 재판해서는 안된다(신 19:15). 524. 거짓 증언을 하는 자에게는 그가 이웃에게 해를 입히려고 했던 것과 똑같은 벌을 내려야 한다(신 19:19). 525. 전쟁에 나가서 적군을 두려워하지 말라(신 20:1). 526. 전쟁터에서 되돌려 보내야 할 사람들에 관한 규정(신 20:5-7) 527. 전쟁을 하기 전에 먼저 평화를 제의하라(신 20:10, 11). 528. 가나안의 7 민족을 진멸하라(신 20:16). 529. 성읍을 점령할 때 나무들을 베버리지 말라(신 20:19). 530. 범인을 알 수 없는 살인 사건에 관한 규정(신 21:1-9) 531. 범인을 알 수 없는 살인 사건을 위해서 송아지를 죽인 험한 계곡에서는 일도 하지 말고 그곳에 씨도 뿌리지 말라(신 21:4). 532. 포로로 잡혀 온 여인을 아내로 취해도 된다(신 21:10, 11). 533. 그러나 그 여인을 팔아서는 안된다(신 21:14a). 534. 그에게 힘든 일을 시켜서도 안된다(신 21:14b). 535. 죽을 죄를 지어서 처형당한 사람의 주검은 나무에 매달아 두어야 한다(신 21:22). 536. 그러나 그 주검을 밤까지 내버려두어서는 안된다(신 21:23). 537. 그 주검은 그 날로 파묻어야 한다(신 21:23). 538. 다른 사람이 잃어버린 것을 발견했을 때는 주인에게 돌려주어야 한다(신 22:1). 539. 그리고 그것을 못본체 해서는 안된다(신 22:3). 540. 이웃의 짐승이 길에 쓰러져 있는 것을 보면 주인을 도와 그 짐승을 일으켜 주어야 한다(신 22:4). 541. 짐승에게 짐을 싣거나 내릴 때 도와주어야 한다(신 22:4). 542. 여자는 남자의 옷을 입어서는 안된다(신 22:5a). 543. 남자도 여자의 옷을 입어서는 안된다(신 22:5b). 544. 새끼를 품고 있는 어미 새를 잡아서는 안된다(신 22:6). 545. 새끼를 잡기 전에 먼저 어미 새를 날려보내야 한다(신 22:7). 546. 지붕에 난간을 만들어야 한다(신22:8a). 547. 그리고 집에서 사고가 나 사람이 죽는 일이 있어서는 안된다(신 22:8b). 548. 포도나무 사이사이에 다른 씨를 뿌려서는 안된다(신 22:9a). 549. 그리고 거기에서 거둔 곡식도 먹어서도 안된다(신 22:9b). 550. 소와 나귀에게 한 멍에를 메워 같이 밭을 갈게 해서는 안된다(신 22:10). 551. 양털과 무명실을 함께 섞어서 잔 옷을 입어서는 안된다(신 22:11). 552. 결혼의 성립에 대한 규정(신 22:13) 553. 아내에게 그녀가 처녀가 아니었다고 하는 주장이 거짓으로 드러난 경우에 관한 규정 (신 22:14-18) 554. 아내에게 그녀가 처녀가 아니었다고 거짓 누명을 씌운 사람은 평생 그 여자와 함께 살아야 한다(신 22:19). 555. 성 안에서 한 남자와 다른 사람에게 약혼한 여자가 성관계를 가졌을 때에는 둘 다 돌로 쳐죽여야 한다(신 22:24). 556. 그러나 성 밖에서 이런 일이 일어났으면, 남자만 돌로 쳐죽여야 한다(신 22:26). 557. 약혼하지 않은 처녀를 욕보인 남자는 그녀의 아버지에게 배상을 해야 한다(신 22;29). 558. 그리고 그는 그녀와 결혼해야 하되, 그 여자와 이혼해서는 안된다(신 22:29). 559. 신낭이 터졌거나 신(腎)을 베인 사람은 주의 총회 회원이 될 수 없다(신 23:1). 560. 사생아는 주의 총회 회원이 될 수 없다(신 23:2). 561. 유대인은 암몬 사람이나 모압 사람과는 영원히 결혼할 수 없다(신 23:3). 562. 암몬 사람과 모압 사람과는 평화 관계를 가지려고 해서는 안된다(신 23:6). 563. 에돔 사람을 미워하지 말라(신 23:7a). 564. 이집트 사람도 미워해서는 안된다(신 23:7b). 565. 제의적으로 부정한 사람은 진(陳)에 들어갈 수 없다(신 23:10, 11). 566. 화장실은 진 밖에 만들어야 한다(신 23:12). 567. 군인은 무기와 더불어 삽을 항상 같이 가지고 다녀야 한다(신 23:13). 568. 도망온 종을 되돌려 보내서는 안된다(신 23:15). 569. 그리고 그들을 압제해서도 안된다(신 23:16). 570. 이스라엘 자손은 창녀나 남창이 되어서는 안된다(신 23:17). 572. 동족에게서 이자를 취해서는 안된다(신 23:20). 573. 이방인에게는 이자를 받을 수 있다(신 23:21). 574. 하나님에게 서원한 것은 지체함이 없이 지켜야 한다(신 23:21). 575. 맹세한 것은 반드시 지켜야 한다(신 23:23). 576. 이웃의 포도원에 들어가서 먹을 만큼 실컷 따먹는 것은 괜찮다(신 23:24a). 577. 그러나 그릇에 담아 가면 안된다(신 23;24b). 578. 이웃의 밭에 들어가서 이삭을 손으로 잘라먹는 것은 괜찮지만, 곡식에 낫을 대면 안된다(신 23:25). 579. 이혼 증서에 대한 규정(신 24:1 이하) 580. 이혼한 아내를 다시 아내로 맞아들여서는 안된다(신 24:4). 581. 새신랑은 1년동안 집을 떠나지 못하도록 하여야 한다(신 24:5a). 582. 그리고 그 기간 동안에는 그는 모든 의무로부터 자유하다(신 24:5b). 583. 맷돌을 저당 잡아서는 안된다(신 24:6). 584. 악성 피부병의 조짐이 보이면, 그것을 무시하지 말라(신 24:8). 585. 담보물을 잡으려고 집에 들어가서는 안된다(신 24:10). 586. 담보물은 그날로 되돌려 주어야 한다(신 24:12). 587. 담보물을 그것을 잡힌 사람이 필요한 때에 즉시로 돌려주어야 한다(신 24:13). 588. 품꾼에게는 그날로 품삯을 지불해야 한다(신 24:15). 589. 혈연 관계가 있는 사람의 증언은 받아들여서는 안된다(신 24:16). 590. 외국 사람과 고아에게 억울하게 재판해서는 안된다(신 24:17). 591. 과부의 옷을 저당 잡아서는 안된다(신 24:17). 592. 밭에서 곡식을 거둘 때에 잊어버리고 거두어들이지 않은 단을 다시 가서 취하여 와서는 안된다(신 24:19). 593. 그것은 올리브 나무의 열매의 경우도 마찬가지이다(신 24:20). 594. 형벌로 매를 맞을 경우에는 재판관은 매 맞을 사람을 자기 앞에 엎드리게 하고 죄의 정도에 따라 매를 때리게 해야 한다(신 25:2). 595. 그러나 40대 이상 때려서는 안된다(신 25:3). 596. 곡식을 밟으면서 타작하는 소의 입에 망을 씌워서는 안된다(신 25:4). 597. 남편이 아들이 없이 죽은 경우, 그의 아내는 다른 사람과 재혼해서는 안된다(신 25:5a). 598. 죽은 남편의 형제가 그녀와 결혼을 해야 한다(신 25:5b). 599. 죽은 형을 대신해서 형수와 결혼하기를 거절하는 사람에 대한 규정(신 25:7-10) 600. 음낭을 잡는 자를 보고도 내버려두어서는 안된다(신 25:11). 601. 그에게는 동정심을 보여서는 안된다(신 25:12) 602. 집에 크고 작은 두개의 되를 가지고 있어서는 안된다(신 25:14). 603. "아말렉 사람이 너희에게 한 일을 기억하라"(신 25:17). 604. 아말렉 사람을 진멸하라(신 25:18). 605. 그리고 절대로 그들이 한 일을 잊어버려서는 안된다(신 25:18). 606. 햇곡식을 예물로 바칠 때 드리는 고백(신 26:5-10) 607. 가난한 자들을 위한 십일조를 드린 것에 대한 고백(신 26:12-15) 608. 십일조를 애곡하는 날에 먹어서는 안된다(신 26:14a). 609. 그리고 제의적으로 부정한 상태에서 먹어서도 안된다(신 26:14b). 610. 또한 그것을 죽은 자를 위해 사용해서도 안된다(신 26:14c). 611. 하나님의 길을 따라 걸으라(신 26:17). 612. 안식년 장막절에 모든 이스라엘 회중을 다 모아야 한다(신 31:12-13). 613. 토라(율법)를 써서 간직하고 있어야 한다(신 31:19). Again

구약 성경의 613개 율법5 - 신명기1 kor-613Commandments(Mitzvot) 신명기 (414 - 510) 414. 토라를 잘 알지 못하는 사람은 재판관이 될 수가 없다(신 1:17). 415. 재판관은 아무도 두려워해서는 안된다(신 1:17). 416. 다른 사람의 것을 탐내서는 안된다(신 5:21). 417. 하나님은 한 분이심을 선언하는 것에 관한 규정(신 6:4) 418. 하나님을 사랑하라(신 6:5). 419. 자녀에게 부지런히 주의 규례와 법도를 가르쳐라(신 6:7). 420. 매일 쉐마를 암송하라(신 6:7). 421. 경문(테필린)을 손에 매라(신 6:8). 422. 경문을 이마에도 붙이라(신 6:8). 423. 집 문설주와 대문에 메주라(mezura)를 붙여라(신 6:9). 424. 하나님과 예언자를 시험해서는 안된다(신 6:16). 425. 가나안의 7 민족을 진멸해야 한다(신 7:2). 426. 그들에게 자비를 베풀지 말라(신 7:2). 427. 가나안의 7민족과 결혼해서는 안된다(신 7:3). 428. 이교도들의 신상을 불태우고, 그 위에 입힌 보석들을 탐내서는 안된다(신 7:25). 429. 하나님이 증오하시는 것들을 집 안에 끌어들여서는 안된다(신 7:26). 430. 먹을 것을 주신 것에 대하여 하나님께 감사들 드려야 한다(신 8:10). 431. 나그네를 사랑해야 한다(신 10:19). 432. 항상 하나님을 경외하라(신 10:20). 433. 하나님을 섬기라(신 10:20). 434. 하나님에게만 가까이하라(신 10:20). 435. 맹세할 일이 있으면 하나님의 이름으로만 맹세하라(신 10:20). 436. 이교도들이 신을 섬기는 장소는 어느 곳이나 다 허물어야 한다(신 12:2). 437. 거룩한 것들을 없애서는 안된다(신 12:4). 438. 예루살렘에 절기를 지키러 갈 때 제물을 가지고 가야 한다(신 12:6). 439. 번제는 성전에서만 드려야 한다(신 12:13). 440. 다른 모든 제물도 마찬가지로 성전에서만 드려야 한다(신 12:14). 441. 마음에 원하는 대로 짐승의 고기를 성 안에서 먹을 수 있다(신 12:15). 442. "두 번째 십일조"로 바친 곡식은 예루살렘 밖에서 먹어서는 안된다(신 12:17). 443. "두 번째 십일조"로 바친 포도주를 마셔서도 안된다(신 12:17). 444. 기름도 마찬가지이다(신 12:17). 445. 소와 양의 처음 난 것도 예루살렘 밖에서 먹어서는 안된다(신 12:17). 446. 속죄제나 속건제로 드린 것도 성전 밖에서 먹어서는 안된다(신 12:17). 447. 번제물로 드린 것은 먹어서는 안된다(신 12:17). 448. 제물의 피를 뿌리기 전에 고기를 먹어서는 안된다(신 12:17). 449. 첫열매로 바친 것은 일반 사람이 먹어서는 안된다(신 12;17). 450. 레위 사람을 저버려서는 안된다(신 12:19). 451. 짐승을 잡는 것에 관한 규정(신 12:20, 21) 452. 산 짐승의 신체 중 일부를 먹어서는 안된다(신 12:23). 453. 제물은 성전으로 가져가야 한다(신 12:26). 454. 토라에 하나라도 더해서는 안된다(신 12:32). 455. 토라에서 하나라도 빼서는 안된다(신 12:32). 456. 우상의 이름으로 예언하는 자에게 귀를 기울이지 말라(신 13:1). 457. 유혹하는 자의 소리에 귀를 기울이지 말라(신 13:7-10). 458. 이방 신에게로 유혹하는 자를 증오하라(신 13:9). 459. 그들을 죽여야 한다(신 13:9). 460. 그들을 감싸주어서도 안된다(신 13:9). 461. 그들의 잘못에 대하여 숨겨서도 안된다(신 13:9). 462. 우상을 숭배하게 하는 자는 내버려두어서는 안된다(신 13:10). 463. 우상을 숭배하게 하는 자들에 대해서는 자세히 조사하고 잘 알아보아야 한다(신 13:14). 464. 하나님을 섬기다가 우상에게로 빠진 성읍은 불살라야 한다(신 13:15). 465. 그런 성읍은 다시 세워서도 안된다(신 13:16). 466. 그 성읍에서 어떤 물건도 취해서는 안된다(신 13:17). 467. 스스로 몸에 상처를 내서는 안된다(신 14:1). 468. 죽은 사람을 애도한다고 머리를 밀어서는 안된다(신 14:1). 469. 부정한 것은 먹어서는 안된다(신 14:3). 470. 새는 그것이 정한 것인지 알아보고 먹어야 한다(신 14:11). 471. 날개 달린 기어다니는 곤충은 먹어서는 안된다(신 14:19). 472. 저절로 죽은 것을 먹어서는 안된다(신 14:21). 473. "두 번째 십일조"에 관한 규정(신 14:23-27) 474. 가난한 자를 위한 십일조에 관한 규정(신 14:28-29) 475. 안식년에는 동족(同族) 유대인의 빚을 삭쳐 주어야 한다(신 15:2). 476. 안식년이라도 이방인에게 준 빚은 받아야 한다(신 15:3a). 477. 안식년에는 유대 동족의 빚을 삭쳐 주어야 한다(신 15:3b). 478. 가난한 동족에게 인색하지 말아야 한다(신 15:7). 479. 기쁜 마음으로 그들을 도와주어야 한다(신 15:8). 480. 안식년이 가까온다고 돈을 꾸어 주지 않으면 안된다(신 15:9). 481. 종을 놓아줄 때에는 빈 손으로 보내서는 안된다(신 15:13). 482. 그들에게 넉넉히 주어 내보내야 한다(신 15:14). 483. 하나님께 바칠 짐승의 맏배를 부려서는 안된다(신 15:19a). 484. 제단에 바칠 첫새끼 양의 털을 깎아서도 안된다(신 15:19b). 485. 니산 월 정오가 지나서는 누룩이 들어 있는 빵을 먹어서는 안된다(신 16:3). 486. 유월절 양의 고기를 다음 날까지 남겨서는 안된다(신 16:4). 487. 유월절 양을 성전 이외의 곳에서 바쳐서는 안된다(신 16:5). 488. 3대 절기는 기쁨으로 지켜야 한다(신 16:14). 489. 모든 성인 남자는 일년에 세차래 예루살렘에 올라가야 한다(신 16:16). 490. 제물이 없이 성전에 올라가서는 안된다(신 16:16). 491. 모든 성읍에는 재판관이 있어야 한다(신 16:18). 492. 성전에는 나무를 심어서는 안된다(신 16:21). 493. 어느 곳에도 석상을 만들어 세워서는 안된다(신 16:22). 494. 흠있는 짐승을 제물로 바쳐서는 안된다(신 17:1). 495. 산헤드린의 결정에 귀를 기울여야 한다(신 17:10). 496. 전통을 무시해서는 안된다(신 17:11). 497. 이스라엘의 왕은 산헤드린에서 임명받아야 한다(신 17:15a). 498. 외국 사람을 왕으로 세워서는 안된다(신 17:15b). 499. 왕은 군마를 필요 이상으로 가져서는 안된다(신 17:16a). 500. 왕은 이집트로 내려가서는 안된다(신 17:16b). 501. 왕은 아내를 많이 두어서는 안된다(신 17:17a). 502. 왕은 재물을 너무 많이 가져서는 안된다(신 17:17b) 503. 왕은 율법 책을 복사해야 한다(신 17:18, 19). 504. 레위 지파는 땅을 유산으로 이어받지 못한다(신 18:1). 505. 레위 지파는 전리품을 취할 수 없다(신 18:1). 506. 제사장은 제물의 특별한 부위들을 가질 수 있다(신 18:3). 507. 처음 거둔 곡식과 포도주와 기름은 제사장에게 주어야 한다(신 18:4). 508. 처음 깎은 양털도 제사장에게 주어야 한다(신 18:4). 509. 각 제사장들과 레위인들은 각기 다른 시간에 일해야 한다(신 18:6-8). 510. 점쟁이를 용납해서는 안된다(제 510 계명). NEXT

구약 성경의 613개 율법4 - 민수기 kor-613Commandments(Mitzvot) 민수기 (362 - 413) 362. 악성 피부병 환자와 고름을 흘리는 사람과 주검에 닿아 부정을 탄 사람은 모두 진에서 내보내야 한다(민 5:2). 363. 하나님이 머물고 계신 진을 더럽혀서는 안된다(민 5:3). 364. 남에게 잘못을 한 사람은 그가 저지른 잘못을 고백하고 피해자에게 배상을 해야 한다(민 5:6,7). 365. 아내의 간통을 밝히는 절차에 관한 규정(민 5:12-28) 366. 아내의 간통을 밝히기 위해 바치는 제물에는 기름을 부을 필요가 없다(제 366 계명). 367. 그 제물에는 향을 얹을 필요도 없다(민 5:15). 368. 나실 사람은 포도주와 독한 술을 삼가야 한다(민 6:3). 369. 나실 사람은 포도를 먹어서는 안된다(민 6:3). 370. 그는 마른 포도를 먹어서도 안된다(민 6:3). 371. 나실 사람은 포도 씨를 먹어서도 안된다(민 6:4). 372. 그는 포도 껍질을 먹어서도 안된다(민 6:4). 373. 나실 사람은 머리를 깎아서는 안된다(민 6:5). 374. 그는 머리를 길게 자라게 내버려두어야 한다(민 6:5). 375. 나실 사람은 죽은 사람이 있는 방에 들어가서는 안된다(민 6:6). 376. 그는 가족이 죽었을 때에도 죽은 사람이 있는 방에 들어갈 수 없다 (민 6:7). 377. 나실 사람은 서약 기간이 끝나면 머리를 자르고 제물을 바쳐야 한다(민 6:13-14). 378. 제사장은 매일마다 이스라엘을 축복해야 한다(민 6:23). 379. 법궤는 제사장이 어깨에 메고 옮겨야 한다(민 7:9). 380. 유월절을 지키지 못한 사람은 한 달 후에 다시 지켜야 한다(민 9:10). 381. "두 번째 유월절"(또는 "작은 유월절")을 지키는 사람들은 누룩을 먹지 않고 만든 빵과 쓴나물과 함께 유월절 양을 먹어야 한다(민 9:11). 382. 그들은 다음 날 아침까지는 아무것도 남겨서는 안된다(민 9:12). 383. 희생 양의 뼈를 부러뜨려서는 안된다(민 9:12). 384. 성소에서는 날마다 나팔을 불어야 한다(민 10:8). 385. 처음 거두어들인 곡식으로 만든 과자를 제사장에게 헌납물로 드려야 한다(민 15:18-20). 386. 옷자락 끝에 술을 만들어 달아야 한다(민 15:38). 387. 마음 내키는 대로 따라가거나 눈에 좋은 대로 따라가지 말아야 한다(민 15:39). 388. 제사장과 레위인은 성소를 지켜야(보호해야) 한다(민 18:4). 389. 제사장과 레위인은 각각 각자가 할 일을 해야 한다(민 4:19) 390. 아무나 성소에서 일해서는 안된다(민 18:4, 22). 391. 일반 사람이 성소에 접근하지 못하도록 지켜야 한다(민 18:40). 392. 짐승의 맏배는 제사장의 몫으로 바쳐야 하되, 사람과 부정한 짐승 가운데 처음 난 것들은 그것을 바치는 대신에 속전을 바쳐야 한다(민 18:15, 16) 393. 정결한 짐승의 맏배는 속전을 받고 돌려주어서는 안된다(민 18:15). 394. 회막 일은 레위인이 하여야 한다(민 18:23). 395. 십일조는 레위인에게 돌아간다(민 18:24). 396. 레위인도 십일조를 드려야 한다(민 18:26). 397. 붉은 암송아지에 관한 규례(민 19:2) 398. 죽은 사람이 있는 곳에 들어가는 사람은 부정을 타게 된다(민 19:14). 399. 부정을 탄 사람은 물로 정결하게 하여야 한다(민 19:20). 400. 아들이 없는 경우에는 딸에게 유산을 상속하여야 한다(민 27:8). 401. 번제로는 날마다 아침과 저녁으로 1년된 숫양 한 마리씩 바쳐야 한다(민 28:3). 402. 안식일에도 평상시와 같이 번제를 드려야 한다(민 28:9). 403. 매달 초하루에는 수송아지 두 마리, 숫양 한 마리, 일년된 숫양 일곱 마리를 번제로 바쳐야 한다(민 28:11). 404. 오순절(칠칠절)에 드려야 할 제물(민 28:26-31) 405. 신년(새해)에는 나팔을 불어야 한다(민 29:1). 406. 서약이 효력이 없어지게 되는 경우에 관한 규정(민 30:3-9) 407. 서약한 것은 지켜야 한다(민 30:2). 408. 레위 사람에게 그들이 거할 성읍을 주어야 한다(민 35:2, 7). 409. 사람을 죽인 자를 그 자리에서 죽이는 일이 있어서는 안된다(민 35:12). 410. 살인 혐의자를 도피성에 보내는 것에 관한 규정(민 35:25) 411. 살인 사건의 경우에는 혐의자에게 사형을 내리기 위해서는 두 사람 이상의 증인이 있어야 한다(민 35:30). 412. 살인자를 돈을 받고 목숨을 살려주어서는 안된다(민 35:31). 413. 대제사장이 죽기 전에, 도피성으로 피한 사람에게서 속전을 받고 그가 살던 곳으로 돌아가서 살게 해서는 안된다(민 35:32, 33). NEXT

구약 성경의 613개 율법3 - 레위기2 kor-613Commandments(Mitzvot) 레위기 (241 - 361) 241. 이스라엘 백성끼리 원수를 갚는 일이 있어서는 안되며(레 19:18a), 242. 앙심을 품어서는 안된다(레 19:18a). 243. "이웃을 네 몸과 같이 사랑하여라"(레 19:18b). 244. 가축 가운데서 다른 종류끼리 교미시켜서는 안된다(레 19:19). 245. 밭에다가 서로 다른 두 종류의 씨앗을 함께 뿌려서는 안된다(레 19:19). 246. "할례 받지 못한" 과일에 관한 규정(레 19:23) 247. "거룩한 과일"에 관한 규정(레 19:24) 248. 피째로 먹어서는 안된다(레 19:26). 249. 점을 쳐서도 안 되며(레 19:26), 250. 마법을 써서도 안된다(레 19:26). 251. 관자놀이의 머리를 둥글게 깎아서는 안된다(레 19:27). 252. 구레나룻을 밀어서는 안된다(레 19:27). 253. 몸에 문신을 새겨서는 안된다(레 19:28). 254. 성소를 속되게 하지 말라(레 19:30). 255. 혼백을 불러내는 사람에게 가지 말아야 한다(레 19:31). 256. 점을 치는 사람에게 가서도 안된다(레 19:31; 20:6). 257. 어른을 공경하라(레 19:32). 258. 길이나 무게나 양을 잴 때에 바른 기구를 사용하여야 한다(레 19:35). 259. 그리고 정확하게 재야 한다(레 19:36). 260. 부모를 저주하는 자는 사형에 처해야 한다(레 20:9). 261. 남자가 그의 아내와 장모를 함께 취하면 그들은 모두 화형에 처해야 한다(레 20:14). 262. 이교도들의 풍속을 따르지 말라(레 20:23). 263. 제사장이 주검을 만져 자신을 더럽혀서는 안된다(제 263 계명). 264. 그러나 가족의 주검은 만질 수 있다(제 264 계명; 레 21:1-4). 265. 주검을 만져 부정하게 된 제사장은 제의적인 목욕을 한 뒤 그날 저녁에는 제사 음식을 먹을 수 있다(레 21:6; 22:7). 266. 제사장은 창녀와 결혼해서는 안된다(레 21:14-15). 267. 제사장은 부정한 여자와 결혼해서도 안된다(레 21:7). 268. 제사장은 이혼한 여자와 결혼해서도 안된다(레 21:7). 269. 제사장을 거룩하게 여겨야 한다(레 21:8). 270. 대제사장은 어떤 주검에도 가까이 가서는 안된다(레 21:11). 271. 대제사장은 가족의 주검에도 가까이 가서는 안된다(레 21:11). 제 272 계명. 대제사장은 처녀와만 결혼해야 한다(레 21:13). 273. 대제사장은 과부와 결혼해서는 안된다(레 21:14). 274. 대제사장은 이혼한 여자와 결혼해서도 안된다(레 21:14). 275. 아론의 후손 가운데 몸에 (영구적인) 흠이 있는 사람은 제사를 드리는 일을 할 수 없다(레 21:17). 276. 일시적인 흠이 있는 제사장도 그것이 날 때까지는 제사 드리는 일을 할 수가 없다(참조. 레 21:17). 277. 또한 이러한 사람들은 휘장 안으로 들어가거나 제단에 가까이 나아갈 수 없다(레 21:23). 278. 부정하게 된 제사장은 제사를 드릴 수 없다(참조. 레 22:2). 279. 그는 성물(聖物)을 먹을 수 없다(레 22:4). 280. 제사장이 아닌 여느 사람들은 성물을 먹을 수 없다(레 22:10). 281. 제사장이 데리고 있는 나그네나 품꾼도 성물을 먹을 수가 없다(레 22:10). 282. 할례 받지 않은 제사장은 성물을 먹을 수 없다(참조. 레 22:10 이하). 283. 제사장의 딸이더라도 여느 남자에게로 시집간 사람은 성물을 먹을 수 없다(레 22:12). 284. "테벨"(tevel)은 먹지 말아야 한다(참조. 레 22:16). 285. 흠있는 짐승을 거룩하게 해서는 안된다(레 22:19). 286. 모든 제물은 흠이 없는 것이라야 한다(레 22:20-21). 287. 제물에 흠이 생기게 해서는 안된다(레 22:21). 288. 흠이 있는 짐승의 피를 제단에 뿌려서는 안된다(레 22:22). 289. 흠이 있는 짐승을 잡아서는 안된다(레 22:22). 290. 흠이 있는 짐승의 내장을 불살라서는 안된다(레 22:22). 291. 거세(去勢)해서는 안된다(레 22:24). 292. 이방인이라도 흠이 없는 짐승을 바쳐야 한다(레 22:25). 293. 제물로 바치는 짐승은 난지 여드레가 지난 것이라야 된다(레 22:27). 294. 제물로 짐승을 바칠 때, 어미와 새끼를 같은 날 잡아서는 안된다(레 22:28). 295. 하나님의 이름을 욕되게 해서는 안된다(레 22:32). 296. 하나님의 이름이 거룩히 여김을 받도록 해야 한다(레 22:32). 297. 유월절 첫날은 쉬어야 한다(레 23:7). 298. 유월절 첫 날은 생업을 위하여 일해서는?안된다(레 23:7). 299. 유월절 기간 동안에는 계속 번제를 드려야 한다(레 23:8). 300. 유월절 기간중 이레째 되는 날에는 다시 쉬어야 한다(레 23:8). 301. 그날은 생업을 위해서 일해서는 안된다(레 23:8). 302. 유월절 둘째 날에는 첫 곡식단을 제사장에게 가져가야 하고 제사장은 그것을 흔들어 바쳐야 한다(레 23:10). 303. 첫 곡식 단을 바치기 전에는 거두어들인 곡식을 아무것도 먹어서는 안된다(레 23:14). 304. 첫 곡식 단을 바치기 전에는 볶은 곡식도 먹어서는 안된다(레 23:14). 305. 또한 햇곡식도 먹어서는 안된다(레 23:14). 306. 곡식단을 흔들어 바친 그 날부터 49일이 되는 때까지 매일매일 날을 세어야 한다(레 23:15). 307. 오순절에는 햇곡식으로 만든 빵 두개를 바쳐야 한다(레 23:17). 308. 오순절에는 쉬어야 한다(레 23:21). 309. 오순절에는 생업을 위해 어떤 일도 해서는 안된다(레 23:21). 310. 새해 첫날(일곱째달 초하루)은 쉬어야 한다(레 23:24). 311. 새해 첫 날에는 일해서는 안된다(레 23:25). 312. 새해 첫날은 살라 바치는 제물을 드려야 한다(레 23:25). 313. 속죄일에는 금식해야 한다(레 23:27). 314. 속죄일에는 살라 바치는 제물을 드려야 한다(레 23:27). 315. 속죄일에는 어떤 일도 해서는 안된다(레 23:28). 316. 속죄일에는 어떤 것도 먹거나 마셔서는 안된다(레 23:29). 317. 속죄일에는 쉬어야 한다(레 23:32). 318. 초막절 첫날에는 일을 해서는 안된다(레 23:35). 319. 초막절에는 어떤 종류의 일을 해서도 안된다(레 23:35). 320. 초막절 절기 동안 매일 살라 바치는 제물을 드려야 한다(레 23:36). 321. 초막절 여드레째 되는 날에는 쉬어야 한다(레 23:36). 322. 초막절 여드레째 되는 날에는 살라 바치는 제물을 드려야 한다(레 23:36). 323. 초막절 여드레째 되는 날에는 생업을 위해 일해서는 안된다(레 23:37). 324. 초막절 첫날에는 좋은 나무에서 난 열매와 종려나무 가지, 무성한 나뭇가지, 갯버들을 가져와야 한다(레 23:40). 325. 초막절 기간에는 이레 동안 초막에서 지내야 한다(레 23:42). 326. 안식일에는 땅을 놀려야 한다(레 25:4). 327. 안식년에는 포도원을 가꾸어서도 안된다(레 25:4). 328. 안식년에 저절로 열린 곡식들도 거두어 드려서는 안된다(레 25:5). 329. 안식년에는 저절로 열린 과실들도 거두어 드려서는 안된다(레 25:5). 330. 안식년을 일곱번 세어야 한다(레 25:8). 331. 속죄일에는 뿔나팔을 불어야 한다(레 25:9). 332. 50년째 되는 해(희년)를 거룩히 여기라(레 25:10). 333. 희년에는 심거나 거두어서는 안된다(레 25:11). 334. 희년에는 저절로 열린 포도를 거두어들여서도 안된다(레 25:11). 335. 희년에는 저절로 맺힌 열매를 필요 이상으로 거두어들여서는 안된다. 336. 무엇을 사거나 팔 때에 부당한 이익을 남겨서는 안된다(레 25:14). 337. 속이지 말라(레 25:14). 338. 말을 함부로 하여 이웃에게 상처를 주어서는 안된다(레 25:17). 339. 땅을 아주 팔지는 못한다(레 25:23). 340. 희년에는 땅을 본래의 주인에게로 돌려주어야 한다(레 25:24). 341. 성곽 안에 있는 집을 판 경우에는 일년 안에는 언제든지 다시 살 수 있지만, 일년이 지나면 그렇게 할 수 없다. 희년이 되어도 집은 본래의 주인에게 돌아가지 않는다(레 25:29, 30). 342. 레위 사람의 땅과 집에 관한 규정(레 25:32-34). 343. 가난한 사람에게서 이자를 취해서는 안된다(레 25:36, 37). 344. 가난하여 종이 된 동족(同族)에 대해서는 노예 부리듯 해서는 안된다(레 25:39). 345. 동족인 종은 팔 수 없다(레 25:42). 346. 동족인 종을 심하게 부려서는 안된다(레 25:43). 347. 종이 가나안 사람인 경우에는 그를 영원히 부릴 수 있다(레 25:46). 348. 이교도들에게 동족이 종으로 팔려 갔으면, 값을 치르고 그를 다시 되돌려와야 한다(레 25:53). 349. 조각한 석상에게 절을 해서는 안된다(레 26:1). 350. 하나님께 사람을 바치기로 서원해 놓고 돈으로 바치는 경우에 관한 규정(레 27:2-9). 351. 제물은 바꿔치기 할 수 없다(레 27:10). 352. 바꿔치기한 제물은 본래의 제물과 바꿔치기한 제물 둘 다를 드려야 한다(레 27:10). 353. 제물로 바치기로 했던 짐승 대신에 돈으로 바칠 경우에 대한 규정(레 27:9-14) 354. 주께 바치기로 한 (또는 바친) 집 대신에 돈으로 바칠 경우에 관한 규정(레 27:14). 355. 주께 바치기로 한 (또는 바친) 땅 대신에 돈으로 바칠 경우에 대한 규정(레 27:16). 356. 짐승의 맏배 대신 더 좋은 것이라 하여 다른 것을 바쳐서는 안된다(레 27:26). 357. 주께 바친 것은 무를 수 없다(레 27:28). 358. 주께 바친 땅은 팔 수 없다(레 27:28). 359. 주께 바친 땅은 무를 수도 없다(레 27:28). 360. 가축의 십일조를 드리는 것에 관한 규정(레 27:32). 361. 십일조로 드려야 할 가축을 팔아서는 안된다(레 27:33). 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구약 성경의 613개 율법2 - 레위기1 kor-613Commandments(Mitzvot) 레위기 (115 - 240) 115. 번제(burnt offering 또는 holocaust)에 대한 규례(레 1장) 116. 곡식제물에 대한 규정(레 2장) 117. 곡식제물에는 누룩이나 꿀이 들어 있어서는 안된다(레 2:11). 118. 모든 곡식제물에는 소금이 빠져서는 안된다(레 2:13a). 119. 어떤 제물에도 소금을 빠뜨려서는 안된다(레 2:13b). 120. 이스라엘 온 회중이 산헤드린의 잘못된 결정으로 죄를 범하게 되면 속죄 제물을 드려야 한다(레 4:13). 121. 개인이 실수를 한 경우에도 속죄제물을 바쳐야 한다(레 4:27-28). 122. 증인이 자기가 본 것이나 알고 있는 것을 사실대로 증언하지 않고 은닉하면 거기에 책임을 져야 한다(레 5:1). 123. 속죄제물을 바쳐야 하는 경우 124. 새를 속죄제물로 가져오면 그것은 다른 짐승을 제물로 가져온 경우와는 달리, 제물을 바친 사람이 잡지 않고 제사장이 직접 그것의 목을 비틀어서 잡아야 하는데, 이 때 목이 떨어지게 해서는 안된다(레 5:8). 125. 가난하여 속죄제물로 짐승이나 새를 바칠 수 없는 경우에는 밀가루를 바칠 수 있으나,이 때, 제사장은 거기에 기름을 섞어서는 안된다(레 5:11). 126. 또한 거기에 향을 얹어서도 안된다(레 5:11). 127. 제물을 바치다가 실수하여 죄를 범하면 바친 것의 20 %에 해당하는 벌금을 지불해야 한다(레 5:15-16). 128. 부정적인 계명(금지 계명)을 실수로 어긴 경우에도 속건제물을 바쳐야 한다(레 5:17-18). 129. 다른 사람의 물건을 불의하게 취한 경우에 관한 규정(레 6:1-5). 130. 남의 물건을 불의한 방법으로 취한 자는 모두 물어내야 한다(레 6:5). 131. 제단의 재에 대한 규례(레 6:10-11) 132. 제단의 불은 항상 피워져 있어야 한다(레 6:12). 133. 제단의 불을 꺼뜨려서는 안된다(레 6:12). 134. 곡식제물을 드리고 난 나머지는 제사장이 먹어야 한다(레 6:16). 135. 제사장은 곡식제물에 누룩을 넣고 구워서는 안된다(레 6:17). 136. 대제사장도 다른 사람들처럼 곡식제물로 밀가루를 드려야 하는데, 그는 매일마다 그래야 했으며, 그것으로 아침 저녁 빵을 구워 바쳐야 한다(레 6:20 이하). 137. 제사장이 드리는 곡식제물은 아무도 먹지 못한다. 그것은 다 태워 버려야 한다(레 6:23). 138. 속죄제물은 번제물을 드리는 장소에서 드려야 한다(레 6:25 이하). 139. 성소에서 속죄해 주려고 제물의 피를 회막 안으로 가져왔을 때에는, 어떤 속죄제물도 먹어서는 안된다(레6:30). 140. 속건제물을 드릴 때의 규례(레 7:1 이하) 141. 감사의 뜻으로 화목제물을 바치는 경우에는 빵을 곁들여 바쳐야 한다(레 7:11-12). 142. 화목제물로 드린 것 가운데 감사제물로 바친 고기는 그 날로 먹어야 하며 다음 날까지 남겨서는 안된다(레 7:15). 143. 화목제물로 드린 것 가운데 서원제물이나 자원제물로 바친 고기는 이틀째 되는 날까지 다 먹어야 하며, 사흘째 되는 날까지 그 희생제물이 남아 있으면, 불살라야 한다(레 7:17). 144. 어떤 종류의 것이든(감사제물, 서원제물, 자원제물) 화목제물로 드린 고기 중 사흘째 되는 날까지 남은 것을 먹어서는 안된다(레 7:18). 145. 어떤 종류의 화목제물이든 불결한 것에 닿은 고기는 먹지 말아야 한다(레 7:19a), 146. 그리고 그것은 불에 태워야 한다(레 7:19b). 147. 동물의 기름기는 먹지 못한다(레 7:23). 148. 어떤 피든지 먹어서는 안된다(레 7:26). 149. 제사장은 머리를 풀어서는 안된다(레 10:6), 150. 그는 옷을 찢어 애도를 해서도 안된다(레 10:6). 151. 제사장은 성전(성소)에서 일하는 동안은 밖으로 나가서는 안된다(레 10:7). 152. 제사장은 성전(성소)에 들어가기 전에는 포도주나 독주를 마셔서는 안 된다(레 10:9, 11). 153. 땅에서 사는 짐승들 가운데 새김질을 하면서 동시에 굽이 갈라진 것만 먹을 수 있다(레 11:2-4, 7). 154. 낙타, 오소리, 토끼, 돼지 등과 같이 새김질을 하지 않거나 굽이 갈라지지 않은 짐승은 먹지 못한다(레 11:4). 155. 물 속에서 사는 동물 중 지느러미와 비늘이 있는 것은 먹을 수 있다(레 11:9, 12). 156. 그러나 지느러미와 비늘이 없는 것은 먹지 말아야 한다(레 11:12). 157. 새 가운데서 먹지 말아야 할 것(레 11:13). 158. 곤충 가운데서 네 발로 걷는 날개 달린 것들은 먹지 못한다(레 11:21). 159. 길짐승에 대한 규정(레 11:29 이하) 160. 요리가 된 젖은 음식에 죽은 길짐승이 닿으면 그것은 먹어서는 안된다(레 11:34). 161. 먹을 수 있는 짐승이라도, 그 주검을 만진 자는 저녁 때까지 부정하다(레 11:39). 162. 땅에 기어다니는 길짐승은 먹지 말아야 한다(레 11:41-42). 163. 과일이나 채소에 붙어사는 벌레는 먹지 알아야 한다(레 11:41-42). 164. 물 속에 기어다니는 것들도 먹어서는 안된다(레 11:46). 165. 흙에서 생긴 벌레는 먹지 말아야 한다(레 11:44). 166. 산모의 정결 예식에 관한 규정(레 12:1 이하) 167. 제의적으로 부정하게 된 사람은 거룩한 음식을 먹을 수 없다(레 2:6). 168. 아이를 낳은 여인이 정결 예식을 위해 바쳐야 할 제물(레 12:6-8) 169. 제사장이 나병의 여부를 확인하여야 한다(레 13:2). 170. 백선이 머리나 턱에 생긴 경우, 백선이 난 자리만 빼고 털을 민 다음에, 백선이 생긴 그 환자를 이레 동안 격리시켜야 한다(레 13:33). 171. 악성 피부병에 걸린 사람은 입은 옷을 찢고 머리를 풀어야 하며, "부정하다, 부정하다" 외쳐야 한다(레 13:45). 172. 천이나 가죽 제품에 곰팡이가 생긴 경우에 관한 규정(레 13:47-59) 173. 악성 피부병이 나은 경우에도 제사장이 확인을 해야 한다(레 14:2, 3) 174. 악성 피부병이 나은 사람은 이레 후에 모든 털을 다 밀어야 한다(레 14:9). 175. 또한 그는 옷을 빨고 목욕을 해야 한다(제 175 계명; 레 14:9). 176. 악성 피부병을 고침 받은 사람이 바쳐야 할 제물(레 14:10 이하) 177. 건물에 생기는 악성 곰팡이에 관한 규정(레 14:34 이하) 178. 성기에서 고름이 계속 흐르는 남자는 부정한 사람이며, 그와 접촉하는 모든 물건이나 사람도 부정하게 된다(레 15:1-12). 179. 고름이 멎은 경우에는 정결례를 행해야 한다(레 15:13-15). 180. 남자가 실수로 정액을 흘린 경우에 관한 규정(레 15:16-18) 181. 월경에 관한 규정(레 15:19 이하) 182. 여자가 계속 피를 흘리면 부정하게 여겨야 하며, 그녀와 접촉하는 사람도 부정하게 된다(레 15:2 이하). 183. 그녀의 병이 다 난 다음에는 정결례를 행해야 한다(레 15:25 이하). 184. 보통 때는 지성소에 들어가서는 안된다(레 16:2). 185. 속죄일에 드리는 제사에 관한 규정(레 16 장). 186. 희생제물은 성전(성소)에서만 드려야 한다(레 17:3-4). 187. 짐승의 피는 땅에 묻어야 한다(레 17:13). 188. 가까운 살붙이의 몸을 범하면 안된다(레 18:6). 189. 아버지의 몸을 범하면 안된다(레 18:7). 190. 어머니의 몸을 범하면 안된다(레 18:7). 191. 아버지가 데리고 사는 여자의 몸을 범하면 안된다(레 18:8). 192. 누이의 몸을 범하면 안된다. 누이가 아버지의 딸이든지 어머니의 딸이든지 그녀를 범하면 안 된다(레 18:9). 193. 손녀나 외손녀의 몸을 범하면 안된다(레 18;10). 194. 아버지가 낳은 딸의 몸을 범하면 안된다(레 18:10). 195. 딸의 몸을 범하면 안된다(참조. 레 18:10). 196. 아버지가 데리고 사는 여자가 낳은 딸을 범해서는 안된다. 즉 배다른 누이를 범해서는 안된다(레 18:11). 197. 고모의 몸을 범해서는 안된다(레 18:12). 198. 이모의 몸을 범해서는 안된다(레 18:13). 199. 숙모의 몸을 범해서는 안된다(레 18:14). 200. 숙모의 몸을 범하는 것은 삼촌을 부끄럽게 하는 것이다(레 18:14). 201. 며느리의 몸을 범해서는 안된다(레 18:15). 202. 형수나 제수의 몸을 범해서는 안된다(레 18:16). 203. 데리고 사는 여자의 딸의 몸을 범해서는 안된다(레 18:17). 204. 데리고 사는 여자의 손녀의 몸을 범해서는 안된다(레 18;17). 205. 데리고 사는 여자의 외손녀의 몸을 범해서는 안된다(레 18:17). 206. 아내가 살아 있는 동안에는 아내의 형제들을 첩으로 데려다가 살아서는 안된다(레 18:18). 207. 여자가 월경을 하는 경우에는 그녀와 동침해서는 안된다(레 18:19). 208. 자녀를 몰렉에게 바쳐서는 안된다(레 18:21). 209. 동성 연애 금지에 관한 규정(레 18:22) 210. 남자들은 짐승과 교접해서는 안된다(레 18:23). 211. 여자들도 짐승과 교접해서는 안된다(레 18:23). 212. 부모를 두려워하라(레 19:3). 213. 우상들을 의지하지 말라(레 19:4). 214. 쇠를 녹여 신상을 만들어서도 안된다(레 19:4). 215. 제물로 바친 것들은 그 날로 다 먹어야 한다(레 19:6). 216. 농작물이나 과수를 거두어들일 때 조금은 남겨 두어야 하며(레 19:9-10), 217. 그것들을 다 거두어들여서는 안된다(레 19:9-10). 218. 농작물을 거두어들일 때 조금은 남겨 두어야 하며(레 19:9), 219. 그것을 다 거두어들여서는 안된다(레 19:9). 220. 포도원의 포도를 조금은 남겨 두어야 하며(레 19:10), 221. 그것을 다 거두어들여서는 안된다(레 19:10). 222. 포도밭에 떨어진 포도는 그대로 남겨 두어야 하며(레 19:10), 223. 그것을 다 주워서는 안된다(레 19:10). 224. 훔치지 말라(레 19:11). 225. 사기하지 말라(레 19:11). 226. 속이지 말라(레 19:11). 227. 거짓 맹세를 하지 말아야 한다(레 19:12). 228. 이웃을 억누르지 말아야 한다(레 19:13). 229. 이웃의 것을 빼앗지 말아야 한다(레 19:13). 230. 품삯은 그날로 지불해야 한다(레 19:13). 231. "듣지 못하는 사람을 저주해서는 안된다"(레 19:14). 232. "눈이 먼 사람 앞에 걸려 넘어질 것을 놓아서는 안된다"(레 19:14). 233. 재판관은 공정하지 못한 재판을 해서는 안된다(레 19:15). 234. 누구도 편들어서는 안된다(레 19:15). 235. 그는 반드시 공정한 재판만을 해야 한다(레 19:15)). 236. "남을 헐뜯는 말을 하고 다녀서는 안된다"(레 19:16a). 237. 이웃의 생명을 위태롭게 하는 일을 해서는 안된다(레 19:16b). 238. "미워하는 마음을 품어서는 안된다"(레 19:17a). 239. 이웃이 잘못을 하면, 반드시 그를 타일러야 한다(레 19:17b). 240. 그리고 이렇게 하는데 있어서 그를 부끄럽게 해서는 안된다(참조. 레 19:17a). NEXT

구약 성경의 613개 율법1 - 창세기, 출애굽기 kor-613Commandments(Mitzvot) 창세기 (1 - 3) 1. 생육하고 번성하라(창 1:28). 2. 모든 유대인 남자는 할례를 받아야 한다(창 17:10). 3. 환도뼈의 큰 힘줄을 먹어서는 안된다(창 32:32). 출애굽기 (4 - 114) 4. "이 달을 한 해의 첫째 달로 삼아서, 한 해를 시작하는 달로 하여라" (출 12:2). 5. 유월절을 지키기 위해서 니산 월 14일 오후에 흠이 없는 1년된 수양이나 숫염소를 잡아야 한다(출 12:5-6). 6. 유월절 양으로 바친 제물은 니산 월 15일 밤에 먹어야 한다(출 12:8). 7. 유월절에 먹는 양고기는 날로 먹거나 삶아 먹어서는 안된다(출 12:9). 8. 유월절 양고기는 다음 날까지 남겨서는 안된다(출 12:10). 9. 유월절에는 누룩을 제거해야 한다(출 12:15). 10. 누룩없는 떡(무교병)을 니산 월 15일에 먹어야 한다(출 12:18). 11. 유월절 기간동안에는 누룩으로 만든 떡을 먹어서는 안된다(출 12:19). 12. 유월절에는 조금이라도 누룩이 섞인 떡을 먹지 말라(출 12:20). 13. 변절한 유대인이나 이교도들은 유월절 양을 먹지 못한다(출 12:43). 14. 임시로 거주하는 타국인이나 고용된 타국인 품꾼도 유월절 양을 먹지 못한다(출 12:43). 15. 유월절 희생 양의 고기는 집 안에서만 먹어야 한다(출 12:46). 16. 양고기의 뼈를 꺾어서는 안된다(출 12:46). 17. 할례를 받지 않은 사람은 유월절 양을 먹지 못한다(출 12:48-49). 18. 처음 난 것은 거룩하게 구별하여 하나님께 바쳐야 한다(출 13:2). 19. 유교병(누룩있는 떡)을 먹어서는 안된다(출 13:3). 20. 유월절 이레동안에는 무교병을 먹고, 유교병이나 누룩을 다 없애야 한다(출 13:7) 21. 아버지는 잔녀들에게 유월절 저녁 식사 자리에서 출애굽 이야기를 들려주어야 한다(출 13:8). 22. 나귀의 첫새끼는 어린 양으로 대속해야 한다(출 13:13). 23. 나귀를 양을 통해서 대속하지 않으려거든 그 목을 꺾어야 한다(출 13:13). 24. 안식일에 걸을 수 있는 거리의 한계에 관한 규정(출 16:29). 25. "나는 너희를 이집트 땅, 종살이하던 집에서 이끌어 낸 너희 하나님 여호와이다"(출 20:2). 26. 다른 신들을 섬기지 말라(출 20:3). 27. 우상을 만들지 말라(출 20:4). 28. 우상에게 절하지 말라(출 20:5). 29. 우상을 섬기지 말라(출 20:5) 30. 하나님의 이름을 함부로 불러서는 안된다(출 20:7). 31. 안식일을 기억하라(출 20:8). 32. 안식일에는 가족이나 종이나 객이라고 할지라도 아무 일도 시켜서는 안된다(출 20:10). 33. 부모를 공경하라(출 20:12). 34. 살인하지 말라(출 20:13). 35. 간음하지 말라(출 20:14). 36. 도적질하지 말라(출 20:15). 37. 거짓 증거하지 말라(출 20:13). 38. 탐내지 말라(출 20:17). 39. 너희는 나밖에 다른 신들을 섬기려고, 은이나 금으로 신들의 우상을 만들지 못한다" (출 20:23) 40. 제단을 다듬은 돌로 만들어서는 안된다(출 20:24-25). 41. 제단에 올라가는 층계를 놓아서는 안된다(출 20;26). 42. "히브리 종은 일곱째 되는 해에 자유케 하라"(출 21:2). 43. 종의 보호에 관한 규정 44. 주인이 아내로 취하려고 산 여종이 마음에 안 들면 다시 그녀의 아버지에게로 돌려보내야 한다(출 21:8). 45. 그녀를 다시 파는 일이 있어서는 안된다(출 21:8). 46. 여종을 아들에게 주려고 샀으면, 그녀를 딸처럼 대하여 한다(출21:9) 47. 사람을 때려서 죽인 자는 반드시 사형에 처해야 한다(출 21:12). 48. 부모를 때리거나 저주하는 자는 반드시 사형에 처해야 한다"(출 21:15, 17). 49. 이웃에게 상해를 입힌 경우에 관한 규정(출 21:18-19). 50. 종을 상해하거나 죽였을 경우에 관한 규정(출 21:20-21) 51. 소가 받아서 사람을 상해한 경우에 관한 규정(참조. 출 21:28-32, 35-36) 52. 소가 사람을 받아서 죽인 경우에 관한 규정(출 21:28-32, 35-36) 53. 구덩이에 짐승이 빠진 경우에 관한 규정(출 21:33-34) 54. 도둑에 관한 규정(출 22:1-4) 55. 남의 농작물을 가축이 뜯어먹은 경우에 관한 규정(출 22:5) 56. 불을 내서 이웃의 농작물에 피해를 입힌 경우에 관한 규정(출 22:6). 57. 보관물에 대한 규정(출 22:7 이하) 58. 서로 소유권을 주장하는 경우에 관한 규정(출 22:9) 59. 맡긴 집짐승이 다치거나 없어지거나 죽거나 맹수에게 물려 죽은 경우에 관한 규정(출 22:10-11) 60. 빌려 온 짐승이 다치거나 죽었을 경우에 관한 규정(출 22:14-15) 61. 처녀를 꾀어서 건드린 경우에 관한 규정(출 22:16-17) 62. 마술을 부리는 여자는 살려 두어서는 안된다(출 22:18). 63. 함께 살고 있는 나그네를 학대하지 말라(출 22:21). 64. 그들을 억압하지 말라(출 22:21). 65. 과부와 고아의 보호에 대한 규정(출 22:22-25) 66. 필요한 사람에게는 돈을 빌려주어야 한다(출 22:25). 67. 돈을 빌려주었으면 빚쟁이처럼 독촉을 하지 말아야 한다(출 22:25). 68. 가난한 사람들에게는 이자를 받아서는 안된다(출 22:25). 69. 재판장에게 욕되는 말을 해서는 안된다(출 22:28). 70. 하나님께 욕되는 말을 해서는 안된다(출 22:28). 71. 지도자들에게 욕되는 말을 해서는 안된다(출 22:28). 72. 첫 것을 바치는 것에 관한 규정(출 22:29-30) 73. "들에서 맹수에게 찢겨 죽은 짐승의 고기를 먹지 말라"(출 22:31). 74. "근거 없는 말을 해서는 안된다"(출 23:1). 75. "거짓 증언을 하여 죄인의 편을 들어서는 안된다"(출 23:1) 76. "다수의 사람들이 잘못을 저지를 때에도 그들을 따라가서는 안된다" (출 23:2). 77. 다수의 사람들이 정의를 굽게 하는 증언을 할 때에 그들을 따라가서는 안된다(출 23:2). 78. 다수를 따라야 한다(출 23:2). 79. "가난한 사람의 송사라고 해서 치우쳐서 두둔해서도 안된다"(출 23:6). 80. "너희를 미워하는 사람의 나귀가 짐에 울려 쓰러진 것을 보거든, 그것을 내버려두지 말고, 반드시 임자가 나귀를 일으켜 세우는 것을 도와주어야 한다"(출 23:5). 81. "너희는 가난한 사람의 송사라고 해서, 그에게 불리한 판결을 내려서는 안된다"(출 23:6). 82. "거짓 고발을 물리쳐라. 죄 없는 사람과 의로운 사람을 죽여서는 안된다"(출 23:7). 83. "너희는 뇌물을 받아서는 안된다"(출 23;8). 84. 안식년에는 농경지에 아무 것도 심어서는 안된다. 85. 안식일에는 어떤 일도 해서는 안된다. 86. 다른 신들의 이름은 불러서도(기억해서도) 안된다(출 23:13). 87. 다른 신들의 이름은 입밖에도 내서도 안된다(출 23:13). 88. "너희는 한 해에 세 차례 나의 절기를 지켜야 한다"(출 23:14). 89. "너희는 나에게 바치는 희생제물의 피를, 누룩을 넣은 빵과 함께 바쳐서는 안된다"(출 23:18a; 34:25a). 90. "절기 때에 나에게 바친 기름을 다음날 아침까지 남겨 두어서도 안된다"(출 23:18b; 34:25b). 91. 첫 열매 중 가장 좋은 것으로 바쳐야 한다(출 23:19a; 34:26a). 92. "너희는 새끼 염소를 그 어미의 젖으로 삶아서는 안된다"(출 23:19b; 34;26b). 93. 팔레스타인의 7 민족과 언약을 맺어서는 안된다(출 23:23). 94. 팔레스타인의 일곱 민족에 속한 사람들은 히브리인들과 더불어 살아가지 못하도록 하여야 한다(출 23:34). 95. "나에게 제물을 바치려거든, 너희는 흙으로 제단을 쌓고, 그 위에다 번제물과 화목제물로 너희의 양과 소를 바쳐라. 너희가 나의 이름을 기억하고 예배하도록, 내가 정하여 준 곳이면 어디든지, 내가 가서 너희에게 복을 주겠다"(출 20:24). 96. "채들을 궤의 고리에 그대로 두고, 거기에서 빼내지 말아라"(출 25:15). 97. "그 상은 언약궤 앞에 놓고, 상 위에는 나에게 바치는 거룩한 빵을 항상 놓아두도록 하여라"(출 25:30). 98. 증거궤 앞에 쳐 놓은 휘장 밖에 올리브 기름으로 등불을 밤에는 늘 켜 두어야 한다(출 27:21). 99. 대제사장의 예복에 대한 규정(출 28:2) 100. 가슴받이가 에봇에서 떨어지지 않도록 해야 한다(출 28:28). 101. 대제사장이 입을 옷은 목을 위하여 파 놓은 구멍의 둘레를 찢어지지 않도록 튼튼하게 만들어야 한다(출 28:32). 102. 제사장만이 속죄의 제물을 먹을 수 있다(출 29:33). 103. 제사장은 아침 저녁으로 분향단 위에 향을 피워야 한다(출 30:7-8). 104. 분향단 위에다가는 향기로운 향을 피우는 일 이외에는 어느 것도 해서는 안된다(출 30:9). 105. 회막 세금에 관한 규정(출 30:13) 106. 제사장은 회막에 들어가기 전에 손발을 반드시 물로 씻어야 한다(출 30:19-20). 107. 성별하는 기름을 만드는 방법에 대한 규정(출 30:25) 108. 성별하는 기름은 아무에게나 부어서는 안된다(출 30:32a). 109. 성별하는 기름을 만드는 방법으로 똑같은 기름을 만들어서 다른 용도로 사용해서는 안된다(출 30:32b). 110. 사사로이 쓰려고 유향을 만드는 방법과 똑같은 방법으로 향품을 만들어서는 안된다(제 110 계명; 출 30:37). 111. 우상숭배자들과 언약을 맺어서 그들이 우상에게 바친 제물들을 먹게 되는 일이 없어야 한다(출 34:15). 112. 안식일에는 밭갈이하는 철이나 추수하는 철에도 일해서는 안된다(출 34:21). 113. "새끼 염소를 그 어미의 젖으로 삶아서는 안된다"(출 34:26). 114. 안식일에는 불을 피워서는 안된다(출 35:3). NEXT

▶스가랴 Zechariah, Prophecy of. (슥: Nothing personal is revealed concerning the prophet except that he was the son of Berechiah, the son of Iddo the prophet. The dates mentioned are the eighth and eleventh months of the second year, and the ninth month of the fourth year of Darius, answering to 519 and 517 B.C., Zech. 1:1, 7; Zech. 7:1. Haggai's prophecy was in the second year of the same Persian king, so the two prophets were contemporary, and, according to Ezra 5:1; Ezra 6:14, they both roused and encouraged the Jews to go on with the building of the temple. Zechariah's prophecy is much occupied with the great Gentile kingdoms under which the Jews were placed: there is also much respecting Jerusalem, and it reaches on to the time of the Messiah and His rejection, and to the last days when Israel and Judah shall be blessed in the land. Zech. 1. The introduction calls upon the people to turn to the Lord: not to be like their fathers who refused to hearken to the warnings, but who when God's punishments had fallen upon them, had been forced to acknowledge the truth of the prophet's words. The point of the chapter is that Jehovah had returned to Jerusalem with mercies, and God's providential ordering of the nations would favour the building of the city. The first vision is in Zech. 1:7-17. A man, the angel of Jehovah, on a red horse (the horse is a symbol of the energy of God's providential government in the earth) stands in the shade among the myrtle trees, and there were other horses, red, speckled, and white, as symbols of God's agency in the government of the earth: cf. Zech. 6:5. "The powers that be are ordained of God" and were used by Him. If the 'red' horse signifies Persia (having the same colour as the horse of the angel, possibly because Persia was at that time ruling and was favouring God's people), doubtless the 'speckled' and the 'white' point to the two nations that were to succeed — the Greek and the Roman. All were under the control of God. Babylon is not seen here: it had received its punishment. God was angry with the surrounding nations that were at ease when Israel was being punished. The seventy years of indignation (not here the seventy years' captivity, though both periods partially synchronised) had then run their course, and a remnant of the Jews had been in grace restored, as seen in the book of Ezra; but that was only a few drops of the shower of blessing that was to descend upon them. Zech. 1:18-21 refer to the four kingdoms as horns, so fully prophesied of in Daniel — the Babylonian, the Median and Persian, the Greek, and the Roman. These nations, used as instruments of discipline upon God's people, were to be subdued in due time by God's 'carpenters' or 'artificers.' Notice that Judah and Israel are both mentioned in Zech. 1:19. Zech. 2. concerns the city and the deliverance of God's elect people, reaching on to the future. Jerusalem is to be measured with the end in view of its being enlarged and inhabited as towns without walls — without limits: Jehovah will be a wall of fire round it, and will be the glory in its midst: cf. Isa. 49:19, 20. "After the glory" of Jehovah has been manifested on the earth (Zech. 2:8), He will send to the nations and make a spoil of them that have spoiled Israel, whom He values as the apple of His eye: cf. Deut. 32:10. Jehovah will dwell in the midst of His people, and many nations will be joined to the Lord: Jerusalem will be His earthly centre. All flesh is to be silent before the Lord, Israel were to know that though He providentially ordered things in the earth, yet that the prophet — a figure of Messiah — was the sent one of Jehovah. It is perfectly clear that nothing answering to this has taken place since the captivity. Zech. 3. This chapter sets forth the sanctuary and active grace: in order however for Jerusalem to be thus blessed the people must be cleansed. They are represented in Joshua the high priest standing before the angel of Jehovah, Satan standing to resist him. God takes up the defence of His people: Satan is rebuked, the filthy garments are taken away, the iniquity is removed; Joshua is clothed with festive robes, and a pure tiara or diadem is set upon his head: cf. Isa. 62:3. He then is in a position of responsibility: if he is faithful he shall judge Jehovah's house, and have a place in His presence. The restored remnant is blessed, but left under responsibility till the time when Christ will make good God's counsels in the last days. The rest of the chapter refers to those days. In Zech. 3:8 Joshua is typical of Christ as the branch: cf. Isa. 11:1. Zech. 3:9. A stone is laid before him, also typical of Christ with the full divine intelligence for government: cf. Zech. 4:10 and Rev. 5:6. The iniquity of the land will be taken away in one day, and each shall repose under his own vine and his own fig-tree. Peace shall reign. Zech. 4:1-3 present symbolically the divine light and order of the future kingdom. Zech. 4:6-10 give the then state of the returned remnant, the Spirit with them, and the providential (not yet direct) government of God for them. Thus the prophet was to assure Zerubbabel that he would be able to finish the house that had been begun (Zech. 4:7): this was also typical of the future: cf. Zech. 6:12. Zech. 4:11-14. The royalty and priesthood of Christ will maintain by the power of the Spirit (golden oil), a perfect display of God's light and glory in connection with Israel. In principle this was to be seen in the remnant returned from Babylon. It will be also in the remnant of the last days: cf. Rev. 11:4. Zech. 5:1-4. A flying roll brings judgement (according to the holiness of God's sanctuary, 20 × 10) upon the 'land' (rather than the 'earth'), and into the houses of those that sin against God (swearing falsely), and against their neighbour (stealing), that is, the mass of the Jews. Zech. 5:5-11. Their wicked and corrupt state is represented by a woman sitting in an ephah (one of the dry measures) upon which a weight of lead, as if to restrain her, is cast. Subsequently two women (emblematic of commercial covetousness) come forth (doubtless typical of twin forms of the development of evil), and carry it to the land of Shinar, where Babylon, the mother of idolatry, was built, there to build the ephah a house. It doubtless points to the apostasy of the Jews in the last days: its character is Babylonian. Rev. 18:4, 5. Zech. 6:1-8 introduce the administrative spirits of God's providential government connected with the four Gentile empires as horses: the red (Babylon), the black (Medes and Persians), the white (Greek), and the grisled and bay (Roman), the latter probably having two horses because of the double character of its government, relics of which exist in various forms until revived again before the Lord comes to reign. (Some translate 'strong,' as in the margin, instead of 'bay,' in Zech. 6:3 and Zech. 6:7. The Hebrew is not the same as that translated 'bay' in Zech. 1:8 margin.) These are called "the four spirits of the heavens which go forth from standing before the Lord of all the earth" (Zech. 6:5), because during the time of the Gentiles these nations are the instruments of God's providential governing power in the earth. The empires run on in some form, notwithstanding their failures, till God by Christ overrules, no longer providentially but in direct government. In Daniel 2:45 it is said that the Stone will break "in pieces the iron, the brass, the clay, the silver, and the gold." More detail as to these powers themselves, and what they accomplish, is given in Daniel. Zech. 6:6 probably refers to the battle of Actium (B.C. 31, the date of the establishment of the Roman empire), and Zech. 6:8 to the fall of Babylon. Zech. 6:9-15. Christ as the Branch is again introduced. He will build the temple of Jehovah, will sit upon His throne as ruler and priest. He will reign in His Melchisedec character of King and Priest. Apparently the three men mentioned in Zech. 6:10 brought gold and silver on their return from captivity, of which crowns were made for Joshua; and these crowns were hung "for a memorial in the temple of Jehovah." They should know that the prophet had been sent to them, but all depended on their obedience: comp. Zech. 1:2-6. Zech. 7. From this chapter onward the prophecy has a distinct bearing upon the consciences of the people, the Messiah is introduced, and the consequences of His rejection. The people are challenged as to whether they had been sincere in their fasts during the seventy years: the fast "in the fifth month" was in memory of the destruction of Jerusalem, 2 Kings 25:8; and in the "seventh month" for the murder of Gedaliah. Jer. 41:1, 2. God had scattered them for their sins and because of their refusal of the former prophets. Zech. 8. God however returns to Zion in grace and in such blessing as will be only fully realised in the millennium. Israel and Judah are both embraced in the blessing, Zech. 8:13. Their fast days should be turned into feasts: the fourth month doubtless refers to the time when Jerusalem was taken, and the tenth month to when the siege began: cf. Jer. 52:4, 6; and Zech. 7:5. Zech. 9, Zech. 10. Here the 'burden' is announced, God's vengeance that will come upon the nations in order that Israel may have possession of Syria. Zech. 9:3-8 had a partial fulfilment by the instrumentality of Alexander the Great. Zion is called upon to rejoice, for Messiah her King cometh riding upon an ass. This passage is quoted in the Gospels: but it is only cited there as far as was true at that time, omitting the judgements that are to be fulfilled when Christ comes again, and which will result in great prosperity and blessing: the harvest and the vintage shall make them flourish. This is continued in Zech. 10, where again all Judah and Israel are included in the blessing. Hindrances shall be removed, and the pride of their enemies be brought down. They shall be strong in Jehovah and walk in His name. Zech. 11 treats of the rejection of the Messiah; its commencement is a great contrast to the end of Zech. 10. Here the people are under Gentile rule. The whole flock (nation) is given over to slaughter, and Jehovah takes up their cause, for their own shepherds (scribes, elders, rulers, priests) did not pity them. He raises up the true Shepherd, who feeds the remnant (the poor of the flock). The two staves represent His authority, as gathering all the nations; unto Him (Gen. 49:10), and binding Judah and Israel together (Ezek. 37:15-28). The stave BEAUTY is cut asunder, and He renounces His covenant with the nations (the peoples in Zech. 11:10): cf. John 12:20-24. It is in Israel He will take possession. The faithless shepherds in Israel are cut off: cf. Matt. 22:15-46, and the poor of the flock have intelligence as to what God is doing. The Messiah is valued at thirty pieces of silver, as related in the Gospels. The other staff, BANDS, was then broken, and the reunion of Judah and Israel was for the time postponed. The true Shepherd having been refused, Jehovah speaks (Zech. 11:15-17) of the false shepherd, Antichrist, thus passing over unnoticed the whole of the present period, which makes it evident that the church is not alluded to in Zechariah: cf. John 5:43. Zech. 12. Following the rejection of Christ and the acceptance of Antichrist, this chapter introduces the events concerning Jerusalem in the last days. The nations that molest God's earthly people will find Jerusalem a burden that will crush them. Judah will see and acknowledge that the One they crucified was their true Messiah, and great sorrow will pierce their hearts: comp. Zech. 12:11 with 2 Chr. 35:22-25. Each family will mourn apart and their wives apart: the king (David), the prophet (Nathan), and the priest (Levi), with whom is associated Shimei. Perhaps this should be Simeon as in the LXX, the Syriac, and the Arabic versions, as representing the most cruel: cf. Gen. 49:7; or possibly Shimei, the enemy of David, as representing the basest of the people, may be referred to. Zech. 13:1-4. A fountain is opened and all is cleansed. All idols and false prophets are banished. Zech. 13:5. Christ's was the humble place of a husbandman, a slave to man, and no humanly accredited prophet. Zech. 13:6. His rejection by 'his own' is evidenced by the wounds in His hands, which He received when among His friends. Zech. 13:7. Jehovah owns Him as His Fellow, but His sword smote Him, and the sheep (the nation) were scattered, while the remnant were blessed. Matt. 26:31. Zech. 13:8, 9. In the last days Judah will be brought into judgement, and a third part, after being refined in the fire, will be owned as God's people, and they will own Jehovah as their God. Israel, as not having been immediately guilty of the death of their Messiah, will be dealt with differently: cf. Ezek. 20:34-38. Zech. 14 announces the day of the Lord. All nations will be gathered by God against Jerusalem, the city will be taken, the houses rifled, and half the inhabitants go into captivity. Then Jehovah will go forth and fight against those nations. The feet of Jehovah-Jesus shall stand on Mount Olivet, from whence He ascended, and the mount will cleave in two, causing great fear. The latter part of Zech. 14:5 begins a sentence, Jehovah will come with all His saints. Zech. 14:6 is obscure (see margin), and the MSS differ: it may signify, "There shall not be light; the shining [or luminaries] shall be obscured." The next verse shows that it will not be an ordinary day, but light will be at evening time. Living waters will issue from Jerusalem, part going to the east sea, and part to the west sea; and there will be physical changes in the land. The enemies will be consumed, and Judah will share the spoil. Those of the nations who survive will go up to Jerusalem to worship the king, Jehovah of hosts, or, if they fail thus to worship, they will be punished. "Holiness to the Lord" will be on the bells of the horses, and all in Jerusalem will be sanctified. There will be no 'Canaanite,' or trafficker, in God's house, as there were when the Lord was on earth. The whole prophecy concerns God's earthly people, and is full of detail with respect to their punishment; their blessing; their Messiah, and their rejection of Him; also their future reception of Him, and His glory in their midst. It will be noticed that Jehovah, and their Messiah (in whatever way prefigured), are often spoken of as one and the same. --- Morrish Bible Dictionary

에스더[Esther, [Es'ther] Book of.] In the article on ESTHER the principal events of the book are glanced at, but a few remarks are needed as to the object of the book. It has been a sad puzzle to Christians. It looks very much like a tale, they say; and how can it be inspired, they ask, without the name of God from beginning to end? How different is Mordecai from Ezra or Nehemiah, captives like him, but who were not content to spend their lives at the gate of a heathen's palace when they had the opportunity of returning to Jerusalem. That it is a true history is manifest. The great feast with which it opens is just such as a Persian monarch would celebrate with the nobles and princes of the various provinces. If Xerxes was the Ahasuerus of the book, as is generally supposed, it quite agrees with his character, that when elated with wine he should send for the queen; and, on her refusal to be thus exposed, to cast her aside, and seek another queen. The way this was accomplished was exactly Persian. The posts also, on horses, mules, camels, and young dromedaries, according to the nature of the country traversed — from India to Ethiopia — was also the method adopted. The main teaching of the book is that God was watching over and caring for His ancient people during their captivity, altogether apart from their faithfulness to Him, or their desire to return to the land of promise. They were scattered over the entire kingdom, and it is not revealed what sort of lives they were living: the only two described in the book are Mordecai and Esther. God was their God, and they were His people, and, without His name being mentioned in the book, He was surely secretly watching over them, and making things work together for their protection. The king being unable to sleep on the very night when it was needed he should remember Mordecai is a signal example of His watchfulness. Esther and Mordecai may not have acted well in wishing a second day of vengeance, and in killing the sons of Haman, and petitioning to have them hanged on the gallows: how few can have power over their enemies without abusing it! The good behaviour of the Jews forms no part of the book: they are cared for whether good or bad. God in His government would in due time set all that right. In fine, we have an illustration of how God cared providentially for His earthly people, when they were under the Lo-ammi sentence, and He was unable to own them publicly as in relationship with Himself. Historically Esther comes in between the beginning of Ezra and its close; that is, at the end of Ezra 6 the Artaxerxes of Ezra 4:7 being the pseudo-Smerdis; and the Artaxerxes of Ezra 7:1, being Artaxerxes Longimanus. The Ahasuerus of Esther (Xerxes) comes in between them. For a list of the kings see PERSIA. There are several apocryphal additions to the book of Esther in the LXX and the Vulgate. The principal of these are: 1. A preface containing Mordecai's pedigree, his dream of what was about to happen, and his appointment to sit at the king's gate. 2. In chap. 3 a copy of Artaxerxes' decree against the Jews. 3. In chap. 4 a prayer of Mordecai, followed by a prayer of Esther, in which she excuses herself for being the wife of an uncircumcised king. 4. In chap. 8 a copy of the king's letter for reversing the previous decree, in which Haman is called a Macedonian! and the statement made that he had been plotting to betray the kingdom of Persia to the Macedonians! 5. In chap. 10 Mordecai shows how his dream had been fulfilled, and gives glory to God. Some parts of these additions are declared to be 'thorough Greek' in style, and the patchwork is very manifest elsewhere. --- Morrish Bible Dictionary

▶ 시편[Psalms, Book of.] This book has been called the heart of the Bible. It expresses sentiments produced by the Spirit of Christ, whether of prayer, sorrow, confession, or praise, in the hearts of God's people, in which the ways of God are developed, and become known, with their blessed issue, to the faithful. The book is distinctly prophetic in character, the period covered by the language of the Psalms extending from the rejection of Christ (Ps. 2; Acts 4:25-28) to the Hallelujahs consequent on the establishment of the kingdom. The writers do not merely relate what others did and felt, but expressed what was passing through their own souls. And yet their language is not simply what they felt, but that of the Spirit of Christ that spoke in them, as taking part in the afflictions, the griefs, and the joys of God's people in every phase of their experience. This accounts for Christ being found throughout the Psalms: some refer exclusively to Him, as Ps. 22; in others (though the language is that of the remnant of His people), Christ takes His place with them, making their sufferings His sufferings, and their sorrows His sorrows. In no part of scripture is the inner life of the Lord Jesus disclosed as in the Psalms. The Psalms may be called 'the manual of the earthly choir.' They commence with "Blessed is the man," and end with "Praise ye Jehovah." Man is blessed on earth, and Jehovah is praised from earth. 1 Chr. 16 and 2 Sam. 22 are examples of the immediate occasions on which psalms were composed, and in the headings of the psalms other instances are mentioned; yet these things in no way hinder the Spirit of God from leading the psalmist to utter things that would be fully accomplished in Christ alone. David said, "The Spirit of Jehovah spake by me, and his word was in my tongue." 2 Sam. 23:1, 2. Great pains have been taken sometimes to arrange the psalms in a supposed chronological order, but the effect of this is to spoil the whole, for God has Himself ordered their arrangement, and in many places the beauty of the order can be seen. It must not be forgotten that the O.T. prophets did not grasp what "the Spirit of Christ which was in them did signify." 1 Peter 1:11. David's experience could not have caused him to indite Ps. 22. But being a prophet, it was clearly the Spirit of Christ that was in him that furnished words which would be uttered by Christ on the cross. We have in it a plain instance of a prophetic psalm, and doubtless the spirit of prophecy runs through all. If this is the main characteristic of the Psalms, they have an aspect entirely different from that in which the book is regarded by many, namely, as a book of Christian experience. The piety that the Psalms breathe is always edifying, and the deep confidence in God expressed in them under trial and sorrow has cheered the heart of God's saints at all times. These holy experiences are to be preserved and cherished; but who has not felt the difficulty of calling on God to destroy his enemies? What Christian can take up as his own language such a sentence as "Happy shall he be that taketh and dasheth thy little ones against the stones." Ps. 137:9. And how can such a sentence be spiritualised? But such appeals are intelligible in regard to a future day, when, apostasy being universal and opposition to God open and avowed, the destruction of His enemies is the only way of deliverance for His people. Unless the difference of the spirit of the Psalms from that of Christianity be observed, the full light of redemption and of the place of the Christian in Christ is not seen, and the reader is apt to be detained in a legal state. His progress is hindered, and he does not understand the Psalms, nor enter into the gracious sympathies of Christ in their true application. When the attitude of the Jews at the time the Lord was here is remembered, and their bitter opposition to their Messiah, which exists to this day, light is thrown upon their feelings when, under tribulation, their eyes will be opened to see that it was indeed their Messiah that they crucified. Great too will be their persecution from without, from which God will deliver a remnant and bring them into blessing. Into all their sorrows Christ enters, and He suffers in sympathy with them. All these things, and the experiences through which they will pass, are found in the Psalms. But these experiences are not properly those of the Christian. As the Psalms form a part of holy scripture, their true place and bearing must be seen before they can be rightly interpreted. The writers were not Christians, and could not express christian experience; though their piety, their confidence in God , and the spirit of praise may often be the language of a Christian, and even put a Christian to shame. Christ must be looked for everywhere, either in what He personally passed through, or in His sympathy with His people Israel, which can only end in His bringing them into full blessing on earth, when He will be hailed as "Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace." The Book of Psalms is in the Hebrew divided into five books, each of which has its own prophetic characteristics. The more these are grasped, the clearer it becomes that God has watched over the order of the psalms. Each book ends with an ascription of praise or doxology. BOOK 1 extends to the end of Ps. 41, and is occupied with the state of the Jewish remnant of the future (Judah), before they are driven out of Jerusalem: cf. Matt. 24:16. Christ is largely identified with this. The book recalls much of the personal history of the Lord, when He was here, though the bearing of it is future. The light of resurrection dawns for the faithful in this book, Christ having gone through death into fulness of joy at God's right hand: compare Rev. 6:11. In Ps. 2 (and Ps. 1 and Ps. 2 may be said to be introductory to the whole) we have Christ rejected by Jew and Gentile, yet set as King in Zion, and declared to be the Son of God, having the earth for His possession, and judging His enemies, the nations. In a wider sense Psalms 1 to 8 are introductory; from Ps. 3 to Ps. 7 giving the principles that follow on the rejection of Christ in Ps. 1 and Ps. 2, and Ps. 8 giving His exaltation as Son of man, ending with "O Jehovah our Lord, how excellent is thy name in all the earth." Ps. 16 brings in the personal excellence of Christ and His association with the 'excellent in the earth.' In some places the appropriateness of the sequence of the psalms, as already remarked, is very apparent, as for instance Psalms 22, 23, 24. Ps. 22 pictures the sufferings of Christ in the accomplishing of redemption. In Ps. 23 in consequence of redemption being accomplished, the Lord becomes the Shepherd and takes care of the sheep. In Ps. 24 is celebrated the entry of the King of glory through the everlasting gates. In Ps. 40 there comes forth from God One divinely perfect — the true ark of the covenant — who was competent to bring into effect the will of God in all its extent; and at the same time able (by the offering of Himself) to take away the whole system of sacrifices, in which God had found no pleasure. BOOK 2 embraces Ps. 42 to the end of Ps. 72. The remnant are here viewed as outside Jerusalem, and the city given up to wickedness; but Israel has to be brought back. In Book 1 the name of Jehovah is used all through, but now God is addressed as such: the faithful are cast more entirely on what God is in His own nature and character, when they can no longer approach where Jehovah has put His name: Antichrist prevails there. In Ps. 45 Messiah is introduced, and the remnant celebrate with gladness what God is for His people. Though resurrection may be dimly seen by the faithful in the circumstances of this book, yet what is before them is the restoration of Zion (Ps. 45 — Ps. 48 and Ps. 69:35). God shines out of Zion (Ps. 50:2). Ps. 69, Ps. 70, and Ps. 71 speak of the humiliation of the remnant, and Christ with them: some of the verses clearly point to Christ personally, as in the reference to the gall and the vinegar. Ps. 69:21. At the close of this book the Psalmist in the doxology arrives at, "Let the whole earth be filled with his glory. Amen and Amen." To which he adds, "The prayers of David, the son of Jesse, are ended." Ps. 68 shows that God's strength and excellency for Israel was of old in the heavens. The heavens are the seat both of blessing (Ps. 68:9, 18) and of rule (Ps. 68:4, 32-35). Hence Christ is seen as ascended up on high. BOOK 3 contains Ps. 73 to the end of Ps. 89. It widens out to the restoration of Israel as a nation, whose general interests are in view. The sanctuary is prominent. The thought is not so much limited, as the previous books, to the Jewish remnant, though faithful ones are spoken of. In this book we have but one psalm with David's name as writer. They are mostly 'for, or of ' Asaph and the sons of Korah — Levites. In Ps. 88 is the bitter cry of a soul expressive of being subject under a broken law to the wrath of God; and in Ps. 89 praise is rendered for Jehovah's unchangeable covenant with David, extending to the Holy One of Israel as their King. It celebrates the sure mercies of David, though David's house had utterly failed and was cast down. BOOK 4 embraces Ps. 90 to the end of Ps. 106. It begins with a psalm of Moses. In this section the eternity of Elohim, Israel's Adonai, is seen to have been at all times their dwelling place, as declared in the first verse. It is the answer to the end of Ps. 89: comp. also Ps. 102:23-28 with Ps. 89:44, 45. In Ps. 91 Messiah takes His place with Israel; and in Ps. 94 to Ps. 100 Jehovah comes into the world to establish the kingdom in glory and divine order. It is the introduction of the First-begotten into the earth, announced by the cry of the remnant. BOOK 5 contains Ps. 107 to the end of Ps. 150. This book gives the general results of the government of God. The restoration of Israel amid dangers and difficulties is alluded to; the exaltation of Messiah to God's right hand till His enemies are made His footstool; God's ways with Israel; their whole condition, and the principles on which they stand with God, His law being written in their hearts; ending with full and continued praise after the destruction of their enemies, in which they have part with God. For Songs of Degrees, see DEGREES. --- Morrish Bible Dictionary

▶ 미가[Micah, [Mi'cah] Book of.] (미 Nothing is known of the prophet personally. He prophesied during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah, and was thus contemporary with Isaiah and Hosea. His prophecy was concerning Samaria and Jerusalem. God spoke from His holy temple, and the prophet exclaimed, "Hear, all ye peoples." He spoke to all people saying "Hearken, O earth." All the earth was involved in the judgements that God was going to bring upon His chosen people: a solemn consideration when the people of God, instead of being a testimony for Him, bring the judgements of God down on the world. The time has come that judgement must begin at the house of God. The prophecy seems to divide itself into three sections: the word 'hear' introducing each. 1. Micah 1, 2; 2. Micah 3 - 5; and 3. Micah 6, 7 Micah 1, 2 may be regarded as introductory. Judgements should fall upon Samaria, her wound was incurable; but they should also approach Judah and Jerusalem. The Assyrian is the special instrument of the judgements. Micah 2. The prophet speaks of the moral state of the people that called for judgement. Schemes of violence were devised by them to gratify their covetousness. They had turned away from the testimony, and it should be taken from them. Micah 2:6 may be translated "Prophesy ye not, they prophesy. If they do not prophesy to these, the ignominy will not depart." Their wickedness spared neither women nor children. There was a call to arise and depart, for the land of promise was polluted. Nevertheless, God does not renounce His purpose concerning Israel, He will gather them together for blessing in the last days. There shall be a 'breaker' by whom He will remove all obstacles. Micah 3. The princes and prophets are denounced because of their iniquity; but the prophet himself was full of power to declare the sin of Israel, consequently Zion should be ploughed as a field, and Jerusalem should become heaps. This prophecy has been literally fulfilled. Micah 4 turns to the blessing of the last days, when Mount Zion will have the first place, and many nations will approach the mountain of the Lord that they may learn His ways. The people will be judged in righteousness; and there will be peace, safety, and plenty. But before this there would be the loss of the royal power established in Zion, and their captivity in Babylon, but they should be redeemed. Eventually there would be many nations come against Zion, but the daughter of Zion should beat them to pieces, and consecrate their spoils to Jehovah, the Lord of the whole earth: comp. Ps. 83; Isa. 17:12-14; Zech. 14:2. Micah 5 Another subject and another Person are introduced before the final blessings of Israel can be brought to them, namely, the MESSIAH, 'the judge of Israel,' whose goings forth had been from of old, from everlasting. Micah 5:2 tells where Christ would be born, and this prophecy was referred to by the religious rulers when Herod inquired of them respecting His birth. If this verse be read as a parenthesis it will make the context clearer. Because the Judge of Israel was smitten on the cheek with a rod, therefore He gave them up until the time of bringing forth, when the remnant of His brethren should return unto the children of Israel; that is, they will no longer be added to the church as in Acts 2:27. "He shall stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah his God; and they shall abide." The Assyrian will appear at the close, but only to be destroyed; for Jehovah will have renewed His connection with Israel. The remnant of Jacob will then be in power as a lion: horses and chariots will be destroyed; and all graven images and symbols of idolatry. God will execute such vengeance as will not previously have been heard of. Micah 6 returns to the moral condition of the people, and the judgements that must follow. Jehovah pathetically appeals to His people. He recounts what He has done for them, and asks wherein He had wearied them. Let them testify against Him. He rehearses their sins, and the punishments that must follow. Micah 7. The prophet takes the place of intercessor, and pleads with God for the people, lamenting their condition; but in faith he says, "I will look unto Jehovah; I will wait for the God of my salvation: my God will hear me." Those who rejoiced at their tribulation shall be trodden down as mire. The city will be rebuilt and the people brought from far, to the amazement of the nations, who will be confounded to see them in power again. The prophet closes with expressions of faith in and adoration of the God that pardons. He has confidence that God will perform the truth to Jacob, and the mercy to Abraham, which He had sworn to their fathers from the days of old. --- Morrish Bible Dictionary

▶ 사무엘하[Samuel, Second Book of.] (삼하 This gives the definite establishment of David in the kingdom, with the history of the kingdom and his own personal history to near the close of his life. See DAVID. 2 Sam. 1 - 4. David lamented over the death of Saul, and did not seek to grasp the kingdom immediately. He committed his way unto the Lord, asked to which of the cities he should go, and was content to reign in Hebron seven years and six months, until God's time was come for him to reign over the whole of the tribes. Abner, Saul's captain, made Ish-bosheth, Saul's son, king at Mahanaim; but he was not, as Saul had been, God's anointed. There were wars between the two houses, but David does not appear in them; they were conducted by Joab and Abner. The house of David waxed stronger and stronger. Abner, taking affront at the rebuke of Ish-bosheth concerning Rizpah, Saul's concubine, revolted to David; but as he had previously killed Asahel, Joab's brother, in one of the wars, Joab treacherously slew him, doubtless as much out of jealousy as to avenge the death of his brother. Two of Saul's captains then killed Ish-bosheth, and brought his head to David, but David only condemned them to lose their own lives for their wickedness. This was followed by the whole of the tribes anointing David as their king. 2 Sam. 5. David, now king of all Israel, went to reside at Jerusalem, where he took more wives and concubines, and children were born to him. Twice he signally defeated the Philistines. 2 Sam. 6; 2 Sam. 7 give the bringing up of the ark of God to Jerusalem. Then David thought to have built a house for God; but this was not God's will: God would build him a house, and his son should build a house for God. David prays and gives thanks. 2 Sam. 8 - 2 Sam. 10. David subdued all the enemies of Israel, and executed judgement and justice unto all the people. He then graciously showed kindness to the house of Saul in the person of Mephibosheth, son of Jonathan: though lame on both his feet, he sat continually at the king's table. Hanun, king of the Ammonites, by insulting the ambassadors sent to him in kindness by David, drew upon the Ammonites sore punishment, and upon the Syrians who went to their aid: a vivid illustration of the solemn fact that those who refuse grace will be dealt with in judgement 2 Sam. 11; 2 Sam. 12 record the sad story of David's sin respecting Bathsheba, and the way he brought about the death of her husband. He was rebuked by Nathan: he confessed his sin, and it was put away; but he had to bear the needed discipline. 2 Sam. 13 - 2 Sam. 20. Disorders in David's house are related: his son Amnon is killed. Absalom is obliged to go into exile, but returns unrepentant; his revolt follows, and David seeks safety in flight. The punishment foretold by Nathan had come to pass, but God had mercy on His anointed; the counsels of Ahithophel are turned to foolishness, and Absalom meets the end he deserved. David returns to Jerusalem. A smaller revolt by Sheba is crushed by his death. David is again established on the throne, and his officers in the kingdom are duly recorded: see 2 Sam. 8:16, 18. 2 Sam. 21; 2 Sam. 22. For three years God sent a famine, for He had a controversy with Saul's house because Saul had slain the Gibeonites, to whom Israel had sworn protection. David sought to make reparation, and the Gibeonites asked that seven of the descendants of Saul should be given them, and they would hang them up before the Lord. Rizpah, the mother of some of them, defended the bodies day and night, until David buried them with the remains of Saul and his sons. And God was entreated for the land. The Philistines again war with Israel, and now the descendants of the giants are slain by David's valiant men. This is followed by a psalm of thanksgiving by David in which he celebrates what God had been for him in his necessities and dangers. Some of the expressions, as in many of the Psalms, will only be fully accomplished in the person of Christ Himself. 2 Sam. 23 gives "the last words of David," wherein he exults in the infallibility of God's covenant, notwithstanding the failure in his house. Then follows a list of David's worthies, with their deeds of valour and devotedness. God also will have His valiant men; He will count them when He writeth up the people. Ps. 87:6. 2 Sam. 24. It is sad that the last public act of David should be one of sin, but it must be observed that the anger of Jehovah was kindled against Israel, and God punished their rebellion by allowing Satan to act upon the pride of David's heart to number Israel. Cf. 1 Chr. 21:1. Even Joab could see that it was an error, and sought to divert the king from his purpose; but Satan succeeded, and the people were numbered. David then saw that he had sinned greatly, and confessed it to God, and asked Him to take away his iniquity. Three punishments were offered to David by the mouth of the prophet, and he chose to fall "into the hand of the Lord, for his mercies are great." A pestilence swept off 70,000 men, but when the destroying angel came to Jerusalem his hand was stayed. David bought the threshing floor of Araunah and his oxen, erected an altar, and offered up burnt offerings and peace offerings, and the plague was stayed. The Second Book of Samuel gives the reign of David. In his rejection and in his subduing all his enemies he is a manifest type of Christ. David's sins are not hidden, but his heart always turned to God, and his faith was answered by grace and restoration, though for his good the governmental chastisement was not withheld. --- Morrish Bible Dictionary