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2024.6.14 08:35:04
▶ 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
.
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
.
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STUDY - 구절(WESLEY), 단락(MATTHEW), 읽기(Wayne),
Dictionary - Chapter, OT구약, NT신약, 테마별,
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성경연대표
1.창조
2.족장
3.출애굽
4.광야
5.정복
6.사사
7.통일왕국
8.분열왕국
9.포로
10.포로귀환
11.중간
12.예수
13.초대교회
14.세계선교
관련그림.지도 1.창조
2.족장
3.출애굽
4.광야
5.정복
6.사사
7.통일왕국
8.분열왕국
9.포로
10.포로귀환
11.중간
12.예수
13.초대교회 Ani
1창세기[Genesis] 2출애굽기[Exodus] 3레위기[Leviticus] 4민수기[Numbers] 5신명기[Deuteronomy] 6여호수아[Joshua] 7사사기[Judges] 8룻기[Ruth] 9사무엘상[I Samuel] 10사무엘하[II Samuel] 11열왕기상[I Kings] 12열왕기하[II Kings] 13역대상[I Chronicles] 14역대하[II Chronicles] 15에스라[Ezra] 16느헤미아[Nehemiah] 17에스더[Esther] 18욥기[Job] 19시편[Psalms] 20잠언[Proverbs] 21전도서[Ecclesiastes] 22아가[Song of Solomon] 23이사야[Isaiah] 24예레미야[Jeremiah] 5예레미아애가[Lamentations] 26에스겔[Ezekiel] 27다니엘[Daniel] 28호세아[Hosea] 29요엘[Joel] 30아모스[Amos] 31오바댜[Obadiah] 32요나[Jonah] 33미가[Micah] 34나훔[Nahum] 35하박국[Habakkuk] 36스바냐[Zephaniah] 37학개[Haggai] 38스가랴[Zechariah] 39말라기[Malachi] 40마태복음[Matthew] 41마가복음[Mark] 42누가복음[Luke] 43요한복음[John] 44사도행전[Acts] 45로마서[Romans] 46고린도전서[I Corinthians] 47고린도후서[II Corinthians] 48갈라디아서[Galatians] 49에베소서[Ephesians] 50빌립보서[Philippians] 51골로새서[Colossians] 52데살로니가전서[I Thessalonian] 53데살로니가후서[2 Thessalonian] 54디모데전서[I Timothy] 55디모데후서[II Timothy] 56디도서[Titus] 57빌레몬서[Philemon] 58히브리서[Hebrews] 59야고보서[James] 60베드로전서[I Peter] 61베드로후서[II Peter] 62요한일서[I John] 63요한이서[II John] 64요한삼서[III John] 65유다서[Jude] 66요한계시록[Revelation]
