1st Sunday of Lent, Cycle A


1st Reading: Genesis 2:7-9; 3:1-7

The Creation of Adam
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[7] Then the LORD God formed man of dust from the ground, and breathed into
his nostrils the breath of life; and man became a living being.

Man in Paradise
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[8] And the LORD God planted a garden in Eden, in the east; and there he put
the man whom he had formed. [9] And out of the ground the LORD God made
to grow every tree that is pleasant to the sight and good for food, the tree of life
also in the midst of the garden, and the tree of the knowledge of good and evil.

Temptation and the First Sin
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[1] The serpent was more subtle than any other wild creature that the Lord God
had made. He said to the woman, "Did God say, 'You shall not eat of any tree
of the garden'?" [2] And the woman said to the serpent, "We may eat of the fruit
of the trees of the garden; [3] but God said, 'You shall not eat of the fruit of the
tree which is in the midst of the garden, neither shall you touch it, lest you die."'
[4] But the serpent said to the woman, "You will not die. [5] For God knows that
when you eat of it your eyes will be opened, and you will be like God, knowing
good and evil." [6] So when the woman saw that the tree was good for food, and
that it was a delight to the eyes, and that the tree was to be desired to make
one wise, she took of its fruit and ate; and she also gave some to her husband,
and he ate. [7] Then the eyes of both were opened, and they knew that they
were naked; and they sewed fig leaves together and made themselves aprons.

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Commentary:

2:7. As far as his body is concerned, man belongs to the earth. To affirm this,
the sacred writer must have been always conscious of the fact that when a
person dies, his/her body will turn into dust, as Genesis 3:19 will in due course
tell us. Or it may be that this sort of account (a special one like the literary
genre of all these chapters) is based on the similarity between the word "adam",
which means man in general, and "adamah", which means "reddish soil"; and
given that the words look alike, the sacred writer may have drawn the conclusion
that there is in fact a connection between the two very things (unsophisticated
etymology goes in for this sort of thing). But the fact that man belongs to the
earth is not his most characteristic feature: as the author sees it, animals too
are made up of the stuff of the earth. What makes man different is the fact that
he receives his life from God. Life is depicted here in terms of breathing, because
only living animals breathe. The fact that God infuses life into man in this way
means that although man on account of his corporeal nature is material, his
existence as a living being comes directly from God, that is, it is animated by
a vital principle--the soul or the spirit--which does not derive from the earth. This
principle of life received from God also endows man's body with its own dignity
and puts it on a higher level than that of animals.

2:7. 그의 몸이 관련된 한, 사람은 흙(the earth)에 속합니다. 이것을 확언하기 위하여, 
[성경의 인간 저자인] 성스러운 저자는 어떤 자(a person)가 죽으면, 창세기 3,19가 
당연한 순서에 따라 우리에게 말할 것이 듯이, 그자/그녀의 몸이 먼지(dust)로 돌아갈 
것이라는 사실을 항상 의식하였을 것임에 틀림없습니다. 혹은 (이들 장들 모두로 
이루어진 이러한 종류의 문학 장르처럼 특별한 종류인) 이러한 종류의 이야기가, 
일반적으로 사람(man)을 의미하는, "아담(adam)"이라는 [히브리어] 단어와, "붉은 흙
(reddish soil)"을 의미하는, "adamah" [히브리어 단어] 사이의 유사성에 근거하고 있을 
수도 있으며(may), 그리하여 이 단어들이 꼭 닮은 것을 감안하여, 성스러운 저자는 
바로 이 두개의 사물들 사이에 사실상 [정교하지 않은 어원학(etymology)이 이러한 
종류의 일에 참여하여] 어떤 관련이 있다는 결론을 도출하였을 수도 있습니다. 그러나 
사람이 흙에 속한다는 사실이 그에 대한 가장 독특한 특징은 아닙니다: 이 저자가 
그것을 보듯이, 동물들 또한 흙이라는 재료로 구성되어 있습니다. 사람을 다르게 하는 
바는 그가 자신의 생명을 하느님으로부터 받는다는 사실에 있습니다. 생명은 여기서 
호흡(breathing)이라는 말로 묘사되고 있는데, 이는 오로지 살아있는 동물들만이 숨을 
쉬기 때문입니다. 하느님께서 이러한 방식으로 사람에게 생명을 주입하신다(infuses)는 
사실은, 비록 사람이 자신의 육체적 본성 때문에 질료적이기는(material) 하나, 한 명의 
살아있는 있음(a living being)으로서 그의 존재(existence)는 직접적으로 하느님에게서 
옴을, 즉 그것은, 흙으로부터 유래하지 않는, 영혼(soul) 혹은 영(spirit)이라는, 활력의 
원리(a vital principle)에 의하여 움직여지게 됨(is animated)을, 의미합니다. 하느님에게서 
받게되는 바로 이 생명의 원리는 사람의 몸에 그 고유의 존엄성(dignity)을 부여하며 
그리하여 동물들의 수준보다 더 높은 수준(level)에 그의 몸을 올려놓습니다.

God is portrayed as a potter who models man's body in clay; this means that
man is supposed to live in accordance with a source of life that is higher than
that deriving from matter. The image of God as a potter shows that man (all of
him) is in God's hands just like clay in a potter's hands; he should not resist or
oppose God's will (cf. Is 29: 16; Jer 18:6; Rom 9:20-21).

하느님께서는 진흙으로 사람의 몸을 빚는 한 명의 옹기장이로서 묘사되고 있으며, 
그리고 이것은 사람이 질료(matter)로부터 유래하는 바로 그것보다 더 높은 생명의 
원천과 일치하여 살기로 되어 있음(is suppose to)을 의미합니다. 옹기장이로서의 
하느님의 모습은 진흙이 옹기장이의 손들 안에 있는 것과 꼭 마찬가지로 사람(그의 
모든 것)이 하느님의 손들 안에 있음을 보여주며, 그리하여 그는 하느님의 의지(God's 
will)에 저항하거나(resist) 혹은 반대하여서는(oppose) 아니 됩니다 (이사야 29,16; 
예레미야 18,6; 로마 9,20-21을 참조하라).

2:8-15. Here we have a scenario in which God and man are friends; there is no
such thing as evil or death. The garden is described as being a leafy oasis, with
the special feature of having two trees in the center, the tree of life and the tree
of the knowledge of good and evil--symbolizing the power to give life, and the
ultimate reference-point for man's moral behavior. Out of the garden flow the four
rivers the author is most familiar with; these water the entire earth and make it
fertile. What the Bible is teaching here is that man was created to be happy, to
enjoy the life and goodness which flow from God. "The Church, interpreting the
symbolism of biblical language in an authentic way, in the light of the New
Testament and Tradition, teaches that our first parents, Adam and Eve, were
constituted in an original 'state of holiness and justice' (Council of Trent, "De
Peccato Originali"). This grace of original holiness was 'to share in...divine life'
("Lumen Gentium", 2)" ("Catechism of the Catholic Church", 375).

2,8-15. 여기에서 우리는, 그 안에서 하느님과 사람이 벗들인, 한 개의 시나리오
(각본, scenario)를 가지며, 그리고 악(evil) 혹은 죽음(death) 등과 같은 것은 전혀 
없습니다. 이 정원은, 한가운데에, 생명을 주는 힘을 상징하며, 그리고 사람의 윤리적 
처신을 위한 궁극적 참조의 지점(reference-point)인, 생명의 나무와 선과 악에 대한 
지식의 나무라는, 두 개의 나무들을 가진 특별한 특성을 가진,  잎이 무성한 오아시스
(oasis)로서 묘사되고 있습니다. 이 정원으로부터, 이 저자가 가장 친숙한, 네 개의 
강들이 흘러나오며, 그리고 이들은 전체 땅에 물을 주며(water) 그리하여 그것을 
비옥하게(fertile) 합니다. 여기서 성경이 가르치는 바는 사람이, 행복하기 위하여, 
하느님으로부터 흘러나오는 생명과 선함(the life and goodness)을 향유하기(enjoy) 
위하여, 창조되었음에 있습니다. "교회는, 신약 성경과 성전(Tradition, 사도전승)의 
빛으로, 권위를 갖춘 방식(an authentic way)으로 성경 언어의 상징성(symbolism)을 
해석하면서, 우리의 첫 부모들인, 아담(Adam)과 하와(Eve)가 원래의 '거룩함과 의로움의 
지위'(the original 'state of holiness and justice)의 상태로 만들어졌다고 가르칩니다 
[트리엔트 공의회(Council of Trent), "원죄(De Peccato Originali)"]. 이러한 원 거룩함
(original holiness)의 은총은 하느님의 생명에 ... 참여하게 함에 있었습니다 [제2차 
바티칸 공의회 문헌, "인류의 빛(Lumen Gentium)", 제2항]" ["가톨릭 교회 교리서
(Catechism of the Catholic Church)", 제375항].

From the outset, man is charged with cultivating the garden--working it, protec-
ting it and making it bear fruit. Here again we can see that work is a commission
that God gives man from the start. "From the beginning of creation man has had
to work," Bl. J. Escriva said. "This is not something that I have invented. It is
enough to turn to the opening pages of the Bible. There you can read that, before
sin entered the world, and in its wake death, punishment and misery (cf. Rom
5:12), God made Adam from the clay of the earth, and created for him and his
descendants this beautiful world we live in, "ut operaretur et custodiret ilium"
(Gen 2:15), so that we might cultivate it and "look after it" ("Friends of God",
57). But man needs to recognize God's mastery over creation and over himself
by obeying the commandment God given him as a kind of covenant, telling him
not to eat the forbidden fruit. If man lost the original happiness he was created
to enjoy (the writer will later explain), it was because he broke that covenant.

이 최초부터, 사람은 이 정원을 재배하는(cultivating), 즉 이 정원을 경작하고(working), 
이 정원을 보호하며 그리고  이 정원이 열매를 맺도록 하는, 책임을 맡고 있습니다. 
여기서 또다시 우리는 일(work)이 처음부터 하느님께서 사람에게 주시는 어떤 임무임을 
볼 수 있습니다. 복자 호세마리아 에스크리바(Bl. J. Escriva)는 다음과 같이 말합니다: 
"이것은 내가 이미 고안한 어떤 것이 아닙니다. 성경의 시작하는 페이지들로 돌아가는 
것은 충분합니다. 거기서 그대는, 이 세상에 죄가 들어왔으며, 그리하여 그것의 
뒤를 밟아 죽음, 벌, 그리고 불행(misery)이 들어왔기 전에(로마 5,12를 참조하라), 
하느님께서는 땅의 진흙으로부터 아담을 만드셨으며, 그리고 그와 그 자손들을 위하여, 
그 안에 우리가 살고 있는, 바로 이 아름다운 세상을 창조하셨으며, 우리가 이 세상을 
경작하며 그리고 "이 세상을 돌볼" 수도 있도록 하시고자, "그곳을 일구고 돌보게 
하셨습니다(ut operaretur et custodiret ilium)" (창세 2,15)" [복자 호세마리아 에스크리바
(Bl. J. Escriva), "Friends of God", 57]. 그러나 하느님께서, 금단의 열매를 먹지 말라고 
그에게 말씀하시면서, 그에게 한 종류의 계약(covenant)으로서 주셨던 명령에 
순종함으로써 창조와 그 자신에 대한 하느님의 지배력(God's mastery)을 알아차릴 
필요가 있습니다. 사람이, 향유하기 위하여 그가 창조되었던, (저자가 나중에 설명할) 
바로 그 원 행복(the original happiness)을 상실하였다면, 그것은 그가 바로 이 계약을 
깨뜨렸기 때문이었습니다.

3:1-24. "The account of the fall in Genesis 3 uses figurative language, but affirms
a primeval event, a deed that took place at the beginning of the history of man.
Revelation gives us the certainty of faith that the whole of human history is
marked by the original fault freely committed by our first parents" ("Catechism of
the Catholic Church", 390). The Bible is teaching us here about the origin of evil--
of all the evils mankind experiences, and particularly the evil of death. Evil does
not come from God (he created man to live a happy life and to be his friend); it
comes from sin, that is, from the fact that man broke the divine commandment,
thereby destroying the happiness he was created for, and his harmony with God,
with himself, and with creation in general. "Man, tempted by the devil, let his trust
in his Creator die in his heart and, abusing his freedom, disobeyed God's com-
mand. This is what man's first sin consisted of. All subsequent sin would be
disobedience toward God and lack of trust in his goodness" ("Catechism of the
Catholic Church", 397).

3:1-24. "창세기 제3장에 있는 타락(the fall, 떨어짐)에 대한 이야기는 표상적 언어
(figurative language)를 사용하나, 그러나, 사람의 역사의 시초에 발생하였던 한 행위
(a deed)인, 한 개의 원시 시대의 사건(a primeval event)을 확언합니다(affirms). 
거룩한 계시(Revelation)는 인간의 역사의 전체가, 우리의 첫 번째 부모들에 의하여 
자유롭게 범해졌던, 원 결함(the original fault)에 의하여 두드러지게 된다는 믿음에 
대한 확신을 우리에게 제공합니다" ["가톨릭 교회 교리서(Catechism of the Catholic 
Church)", 제390항]. 성경은 여기에서 악의 원천에 대하여, 인류가 경험하는 모든 
악들의 원천에 대하여, 그리고 특히 죽음(death)이라는 악에 대하여, 우리에게 가르치고 
있는 중입니다. 악은 하느님으로부터 오는 것이 아니며 (당신께서는 행복한 삶을 살고 
그리고 당신의 벗이 되라고 사람을 창조하셨습니다), 그것은 죄로부터 옵니다, 즉 
사람이 하느님의 계명을 깨뜨렸으며, 그 때문에 그것을 위하여 자신이 창조되었던 
행복을 파괴하며, 그리하여 하느님과, 자기 자신과, 그리고 일반적인 창조물(creation)과 
자신과의 조화를  파괴한다는 사실로부터 옵니다. "사람은, 악마(the devil)의 유혹에 
의하여, 자신의 창조주 쪽으로 신뢰(trust in)가 자신의 심장(heart) 안에서 죽는 것을 
허락하였으며, 그리하여, 자신의 자유 의지/자유로움(freedom)를 남용하여, 하느님의 
명령에 불순종하였습니다. 이것이 바로 사람의 첫 번째 죄가 구성하는 바입니다. 
그 이후의 모든 죄는 장차 하느님을 향하여 순종하지 않음이 될 것이며 그리고 당신의 
선함 쪽으로 신뢰의 결여가 될 것입니다(would be)" ["가톨릭 교회 교리서(Catechism of 
the Catholic Church)", 제397항].(*)

-----
(*) 번역자 주: 우리말본 가톨릭 교회 교리서 제397항에서, 영어로 "heart" 로 
번역되는, 그 기원이 히브리어 구약 성경인 용어를, "심장"으로 직역 번역(literal 
translation)을 하는 대신에,  "마음속" 으로 번역한 것은 번역 오류이다. 이 지적에 
대하여서는 다음의 주소에 있는 글들을 읽도록 하라: 
http://ch.catholic.or.kr/pundang/4/soh/intro2heart.htm 
-----

In his description of that original sin and its consequences, the sacred writer
uses symbolic language (garden, tree, serpent) in order to convey an important
historical and religious truth--that no sooner did he walk the earth than man dis-
obeyed God, and therein lies the cause of evil. We can also see here how every
sin happens and what results from it: "The eyes of our soul grow dull. Reason
proclaims itself sufficient to understand everything, without the aid of God. This
is a subtle temptation, which hides behind the power of our intellect, given by
our Father God to man so that he might know and love him freely. Seduced by
this temptation, the human mind appoints itself the center of the universe, being
thrilled with the prospect that 'you shall be like gods' (Gen 3:5). So filled with
love for itself, it turns its back on the love of God" (BI. J. Escriva, "Christ Is
Passing By", 6).

바로 이 원죄(original sin)에 대한 자신의 설명에 있어, 이 성스러운 저자는, 사람이, 
이 땅을 그가 걷자마자, 하느님께 불순종하였음과, 그리고 그 속에 악의 원인(cause 
of evil)이 놓여 있음이라는, 역사적이고 종교적인, 중요한 진리를 전달하기 위하여 
(동산, 나무, 뱀 등의) 상징적 언어(symbolic language)를 사용합니다. 우리는 또한 
여기서 모든 죄가 어떻게 발생하며 그리고 그것으로부터 무엇이 결과로서 생기는지를 
다음과 같이 볼 수 있습니다: "우리의 영혼의 눈들은 무딘 성장을 합니다. 이성은,  
자기 자신이, 하느님의 도움 없이, 모든 것을 이해하기에 충분하다고 선언합니다. 
이것은, 사람이 자유롭게 당신을 알게 되며 그리고 사랑하도록 하기 위하여 성부 
하느님에 의하여 사람에게 주어진, 우리의 지성의 힘 뒤에 숨어있는, 어떤 미묘한 
유혹입니다. 바로 이러한 유혹에 매혹되어, 인간의 마음은 우주의 중심에 자기 
자신을 임명하여, 그 결과 '너는 하느님처럼 될 것이다'(창세기 3,5)라는 전망으로 
감동하게 됩니다. 자기 자신에 대한 사랑으로 너무 가득차게 되어, 그 결과 인간의 
마음은 하느님의 사랑에 대하여 자신의 등을 돌립니다" [복자 호세마리아 
애스크리바(BI. J. Escriva), "Christ Is Passing By", 6].

3:1. The serpent symbolizes the devil, a personal being who tries to frustrate
God's plans and draw man to perdition. "Behind the disobedient choice of our
first parents lurks a seductive voice, opposed to God, which makes them fall
into death out of envy (Wis 2:24). Scripture and the Church 's Tradition see in
this being a fallen angel, called 'Satan' or the 'devil'. The Church teaches what
Satan was at first a good angel, made by God: 'The devil and the other demons
were indeed created naturally good by God, but they became evil by their own
doing' (Fourth Lateran Council)" ("Catechism of the Catholic Church", 391).

3:1. 이 뱀(serpent)은, 하느님의 계획을 좌절시키고자 그리하여 사람을 완전한 파멸
(perdition)로 잡아 당기고자 시도하는, 한 인격적 있음(a personal being)인 악마
(devil)를 상징합니다. "우리의 첫 번째 부모들의 뒤에, 질투(envy)(*) 때문에 그들을 
죽음으로 떨어지게 만드는 (지혜 2,24), 하느님께 반대하는, 매혹적인 음성이 
잠복하고 있습니다. 성경 본문과 교회의 성전(Tradition)은 바로 이러한 있음(being) 
안에서, '사탄(Satan)' 혹은 '악마(devil)'로 불리는, 한 명의 타락한 천사를 봅니다. 
교회는 사탄인 바가 처음에는, 하느님에 의하여 만들어진, 한 명의 선한 천사
(a good angel)이었다고 다음과 같이 가르칩니다: '악마와 다른 악령(demons)들도 
하느님에 의하여 정말로 본성적으로 선하게(good) 창조되었으나, 그러나 그들은 
자신들 고유의 행함(doing)에 의하여 악하게 되었습니다' [제4차 라테라노 공의회
(Fourth Lateran Council, 1215년)" ["가톨릭 교회 교리서(Catechism of the 
Catholic Church)", 제391항]. 

----- 
(*) 번역자 주: 가톨릭 교회가 전통적으로 가르치는 "질투(envy)"의 정의(definition)는 
다음의 주소에 있다:
http://ch.catholic.or.kr/pundang/4/soh/envy_vs_jealousy_concept_error.htm 
-----

3:2-5. The devil's temptation strategy is very realistically described here: he
falsifies what God has said, raises suspicions about God's plans and intentions,
and, finally, portrays God as man's enemy. 'The analysis of sin in its original
dimension indicates that, through the influence of the 'father of lies', throughout
the history of humanity there will be a constant pressure on man to reject God,
even to the point of hating him: ' Love of self to the point of contempt for God,' as
St Augustine puts it (cf. "De Civitate Dei", 14, 28). Man will be inclined to see in
God primarily a limitation of himself, and not the source of his own freedom and
the fullness of good. We see this confirmed in the modem age, when the atheis-
tic ideologies seek to root out religion on the grounds that religion causes the
radical 'alienation' of man, as if man were dispossessed of his own humanity
when, accepting the idea of God, he attributes to God what belongs to man,
and exclusively to man! Hence a process of thought and historico-sociological
practice in which the rejection of God has reached the point of declaring his
'death'. An absurdity, both in concept and expression!" (John Paul II, "Dominum
et Vivificantem", 38).

3:2-5. 이 악마의 유혹 계략은 여기에서 매우 현실적으로 다음과 같이 묘사되어 
있습니다: 그는 하느님께서 이미 말씀하셨던 바를 왜곡하고(falsifies), 하느님의 
계획들과 의도들에 관한 의혹(suspicions)들을 일으키며 그리고, 마지막으로, 하느님을 
사람의 원수(enemy)로서 묘사합니다(portrays). '죄의 애초의 양상 안에서 죄에 
대한 분석(analysis)은, 인류의 역사 전반에 걸쳐 하느님을 거부하라는, 심지어 당신을 
증오한다고 해도 좋을 정도로, '거짓말들의 조상(father of lies)'의 영향을 통하여, 
지속적인 압력이 다음과 같이 있을 것임을 암시합니다: "성 아우구스티노가 그것을 
말하듯이, '자기 자신에 대한 사랑이 하느님에 대한 모욕의 단계에 이르기까지' 
[성 아우구스티노(St. Augustine)"De Civitate Dei", 14, 28을 참조하라]. 사람은 
하느님 안에서 주로 자기 자신에 대한 어떤 한계(a limitation)를 보는 성향을 가지게 
될 것이나, 그러나 자신 고유의 자유(freedom)의 원천 및 선의 충만(the fullness of 
good)을 보는 성향을 가지게 되지 못할 것입니다. 우리는, 하느님에 대한 개념을 
받아들여 그 결과로, 사람에게, 그리고 배타적으로 사람에게 속하는 바를, 그가 
하느님의 덕분으로 돌릴 때에, 마치 사람이 자신 고유의 인성(humanity)을 몰수당한 
것처럼, 종교가 사람에 대한 근본적인 '소외(alienation)'을 야기한다는 핑게로 무신론적 
이념들이 종교를 뿌리뽑고자 시도하는 때인,  현대의 시기에 있어  이것이 확인됨을 
봅니다! 따라서, 그 안에서 하느님에 대한 거부가 당신의 '죽음'을 선언하는 단계에까지 
이미 도달하였던, 사고의 한 과정 그리고 역사적-사회학적 실습(practice). 개념 및 
표현 둘 다에 있어, 어떤 어리석음!" [요한 바오로 2세(John Paul II), "생명을 주시는 
주님(Dominum et Vivificantem, 1986년 회칙)", 제38항].

3:6 And so both of them, the man and the woman, disobeyed God's command-
ment. Genesis refers not to an apple but to a mysterious fruit: eating it symboli-
zes Adam and Eve's sin--one of disobedience.

3:6. 그리하여 그 결과, 그들 둘 다인, 사람과 여자는, 하느님의 명령에 불순종하였습니다. 
창세기는 한 개의 사과(an apple)가 아니라 다음과 같은 어떤 신비로운 과일을 말합니다: 
그것을 먹음은, 불순종의 하나인, 아담과 하와의 죄를 상징합니다.

The sacred writer leads us to the denouement by giving a masterly psychological
description of temptation, dialogue with the tempter, doubt about God's truthful-
ness, and then yielding to one's sensual appetites. This sin, Pope John Paul also
commented, "constitutes 'the principle and root of all the others'". We find our-
selves faced with the original reality of sin in human history and at the same time
in the whole of the economy of salvation. [...] This original disobedience presup-
poses a 'rejection', or at least 'a turning away from the truth contained in the Word
of God', who creates the world. [...] 'Disobedience' means precisely going beyond
that limit, which remains impassable to the will and the freedom of man as a
created being. For God the Creator is the one definitive source of the moral order
in the world created by him. Man cannot decide by himself what is good and what
is evil--cannot 'know good and evil, like God'. In the created world 'God' indeed
remains the first and sovereign source 'for deciding about good and evil', through
the intimate truth of being, which is the reflection 'of the Word', the eternal son,
consubstantial with the Father. To man, created to the image of God, the Holy
Spirit gives the gift of 'conscience', so that in this conscience the image may
faithfully reflect its model, which is both Wisdom and eternal Law, the source of
the moral order in man and in the world. 'Disobedience', as the original dimension
of sin, means the 'rejection of this source' , through man's claim to become an
independent and exclusive source for deciding about good and evil" ("Dominum
et Vivificantem", 33-36).

성스러운 저자는 유혹, 유혹자와의 대화, 하느님의 참됨에 대한 의심, 그러고는 
당사자의 감각적 욕구(sensual appetites)들에 굴복함에 대한 대가다운 심리적 묘사를 
제공함으로써 우리를 결말로 이끕니다. 이 죄에 대하여 교황 요한 바로오 2세는 
또한 다음과 같이 주석합니다: 

이 죄는 "'다른 죄들 모두의 원리(principle)이며 뿌리'를 이룹니다. 우리는 우리 자신들이 
인간의 역사에 있어 그리고 동시에 구원 경륜 전체에 있어 죄의 원천적 실재(original 
reality)에 직면하고 있음을 발견합니다. [...] 바로 이 원 불순종(original disobedience)은 
어떤 '거부(a rejection)', 혹은 적어도, 이 세상을 창조하시는, 하느님의 말씀에 포함된 
진리로부터의 어떤 외면a turning away)'을 사전 전제합니다(presupposes). [...] 
'불순종"(disobedience)은, 한 명의 창조된 있음(a created being)으로서 사람의 의지
(will) 및 자유 의지/자유로움(freedom)이 통과할 수 없는 상태에 머물러 있는, 바로 
그 한계(limit)를 넘어서 나아감을 정확하게 의미합니다.(*1) 이는 창조주이신 하느님이 
당신에 의하여 창조된 이 세상에 있어 윤리적 질서(the moral order)(*2)의 유일한 
결정적인 원천이기 때문입니다. 사람은 선한 바와 악한 바를 혼자 힘으로 결정할 수 
없습니다 -- '하느님처럼, 선(good)과 악(evil)을 알' 수 없습니다. 이 창조된 세상 
안에 '하느님'께서는. 성부와 동일한 본체이신, 영원한 아드님이신, '말씀의' 반향(the 
reflection 'of the Word')인, 있음(유)이라는 친밀한 진리(the intimate truth of being)를 
통하여, '선과 악에 관하여 결정하시는' 첫 번째이며 그리고 최고의 원천으로 정말로 
머물러 계십니다. 하느님의 모상으로 창조된 사람에게, 성령께서는 '양심(conscience)'이라는 
선물을 주시는데, 그리하여 그 결과 바로 이 양심 안에 이 모상은, 사람에 있어 그리고 
이 세상에 있는 윤리적 질서의 원천인, 거룩한 지혜(Wisdom)이며 그리고 영원한 법
(eternal Law) 둘 다인, 자신의 모범(its model)을 충실하게 반향할 것입니다(may reflect). 
'불순종'은, 죄의 원 양상(original dimension)으로서, 선과 악에 관한 결정에 대한 한 개의 
독립적이고 그리고 배타적인 원천이 되고자 하는 사람의 주장을 통하여, '바로 이 원천에 
대한 거부'를 의미합니다" [요한 바오로 2세(John Paul II), "생명을 주시는 주님(Dominum 
et Vivificantem, 1986년 회칙)" "Dominum et Vivificantem", 33-36].

-----
(*1) 번역자 주: 바로 여기서, '불순종'의 정의(definition)가 주어지고 있다는 생각이다.
(*2) 번역자 주: "윤리(morality)" 라는 용어의 정의(definition)는 다음에 있으니 꼭 
읽도록 하라: 
http://ch.catholic.or.kr/pundang/4/soh/1284.htm 
-----

3:7-13. This passage begins the description of the effects of the original sin. Man
and woman have come to know evil, and it shows, initially, in a most direct way--
in their own bodies. The inner harmony described in Genesis 2:25 is broken, and
concupiscence rears its head. Their friendship with God is also broken, and they
flee from his presence, to avoid their nakedness being seen. As if his Creator
could not see them! The harmony between man and woman is also fractured:
he puts the blame on her, and she puts it on the serpent. But all three share in
the responsibility, and therefore all three are going to pay the penalty.

3:7-13. 이 구절은 원죄의 결과들에 대한 서술을 시작합니다. 사람과 여자는 악(evil)(*)을 
이미 알게 되었으며, 그리고 그것은, 가장 직접적인 방식으로, 자신들 고유의 몸들에서, 
처음으로, 눈에 띕니다(shows). 창세기 2,25에 서술된 내면적 조화는 깨어지며, 
그리하여 사욕편정(concupiscence)이 고개를 듭니다. 하느님과 그들과의 우정도 또한 
깨어지며, 그리고 그들은, 자신들의 벌거벗음이 보여지는 것을 피하고자,  당신의 
현존으로부터 도피합니다, 마치 자신의 창조주가 그들을 볼 수 없을 것처럼! 사람과 
여자 사이의 조화도 또한 다음과 같이 부서지게 됩니다: 그는 그녀에게 죄를 씌우고, 
그리고 그녀는 그것을 뱀에게 씌웁니다. 그러나 셋 모두는 책임에 함께 하고 있으며, 
그리하여 그 결과 셋 모두는 조만간 그 대가를 치를 것입니다.

-----
(*) 번역자 주: 가톨릭 교회가 전통적으로 가르치는 "악(evil)"의 정의(definition)는 
다음의 주소에 있으니 읽고 숙지하도록 하라: 
http://ch.catholic.or.kr/pundang/4/soh/1085.htm 
-----

"The harmony in which they found themselves, thanks to original justice, is now
destroyed: the control of the soul's spiritual faculties over the body is shattered;
the union of man and woman becomes subject to tensions (cf. Gen 3:7-16), their
relations henceforth marked by lust and domination. Harmony with creation is
broken: visible creation has become alien and hostile to man (cf. Gen 3:17,19).
Because of man, creation is now subject 'to its bondage to decay' (Rom 8:21).
Finally, the consequence explicitly foretold for this disobedience will come true:
man will 'return to the ground' (Gen 3: 19), for out of it he was taken. "Death
makes its entrance into human history" (cf. Rom 5:12)" ("Catechism of the
Catholic Church", 400).

"원 의로움(original justice) 덕분에, 그 안에서 그들이 자기 자신들을 발견하였던, 
조화는 이제 다음과 같이 파괴됩니다: 몸에 대한 영혼의 영적 기능들에 대한 통제는 
산산히 부서지고, 그리고 사람과 여자의 결합(union)은 긴장(ntensions)들의 대상이 
되며(창세기 3,7-16), 그들의 관계들은 이제부터는 욕망과 지배(lurk and domination)에 
의하여 나타내어집니다. 창조물과의 조화는 다음과 같이 깨뜨려집니다: 가시적 
창조물은 이미 서로 용납치 않으며 그리고 사람에게 적대적이 되었습니다 (창세기 
3,17.19를 참조하라). 사람 때문에, 창조물은 이제 '멸망의 종살이'의 대상이 됩니다
(로마 8,21). 끝으로, 이러한 불순종에 대하여 명백하게 예고되었던(foretold) 결과는 
사실로 될 것이며, 그리고 사람은, 그것으로부터 그가 취하여졌기에, '흙으로 돌아갈' 
것입니다(창세기 3,19). "죽음이 인간의 역사 안쪽으로 들어옵니다" (로마 5,12를 
참조하라)" ["가톨릭 교회 교리서(Catechism of the Catholic Church", 제400항].

2nd Reading: Romans 5:12-19

Adam's Original Sin
-----------------------------
[12] Therefore as sin came into the world through one man and death through sin,
and so death spread to all men because all men sinned -- [13] sinned indeed was
in the world before the law was given, but sin is not counted where there is no law.
[14] Yet death reigned from Adam to Moses, even over those whose sins were
not like the transgression of Adam, who was a type of the one to come.

[15] But the free gift is not like the trespass. For if many died through one man's
trespass, much more have the grace of God and the free gift in the grace of that
one man Jesus Christ abounded for many. [17] If, because of one man's trespass,
death reigned through that one man, much more will those who receive the abun-
dance of grace and the free gift of righteousness reign in life through the one man
Jesus Christ.

[18] Then as one man's trespass led to condemnation for all men, so one man's
act of righteousness leads to acquittal and life for all men. [19] For as by one
man's disobedience many were made sinners, so by One Man's obedience many
will be made righteous. [20] Law came in, to increase the trespass; but where
sin increased, grace abounded all the more, [21] so that, as sin reigned in death,
grace also might reign through righteousness to eternal life through Jesus Christ
our Lord.

*********************************************************************************************
Commentary:

12-21. Four important teachings are discernible in this passage: 1) Adam's sin
and its consequences, which include, particular death (verses 12-14); 2) the con-
trast between the effects of Original Sin and those of the Redemption wrought by
Christ (verses 15-19); 3) the role of the Law of Moses in relation to sin (especial-
ly verses 13, 20), anticipating what is explained more elaborately in Chapter 7;
4) the final victory of the reign of grace (verses 20-21). These teachings are clo-
sely connected by one single idea: only Jesus Christ can justify us and bring us
to salvation. The Apostle refers to Adam as a "type of the One who was to come",
that is, Jesus, the Messiah, who is the true head of the human race; and he also
stresses that Christ, by His obedience and submission to the Father's will, coun-
ters the disobedience and rebellion of Adam, restoring to us -- superabundantly --
the happiness and eternal life which we lost through the sin of our First Parents.

Here we can see the clash of the two kingdoms -- the kingdom of sin and death
and the kingdom of righteousness and grace. These two kingdoms were estab-
lished, the first by Adam and the second by Christ, and spread to all mankind.

Because the superabundance of Christ's grace is the more important factor,
Adam's sin is referred to in no great detail. St. Paul takes it as something every-
one is familiar with. All Christians have read about or been told about the account
of the Fall in Genesis (Genesis 3) and they are familiar with many passages in
Sacred Scripture which confirm and explain something which is self-evident --
that all men are mortal and that the human race is subject to a whole series of
afflictions (cf. Sirach 25:33; Wisdom 2:23-24; Psalm 51:7; Job 14:4; Genesis
8:21; etc.).

12-14. This passage can be elaborated on as follows: just as sin entered the
world through the action of a single individual man, so righteousness is attained
for us by one man -- Jesus Christ. Adam, the first man, is a type of the "new A-
dam": Adam contained within himself all mankind, his offspring; the "new Adam"
is "the first-born of all creation" and "the head of the body, the Church" (Colos-
sians 1:15, 18) because He is the redeeming Word Incarnate. To Adam we are
linked by flesh and blood, to Christ by faith and the Sacraments.

When, in His infinite goodness, He raised Adam to share in the divine life, God
also decreed that our First Parent would pass on to us his human nature and
with it all the various gifts that perfected it and the grace that sanctified it. But
Adam committed a sin by breaking God's commandment and as a result he im-
mediately lost the holiness and righteousness in which he had been installed,
and because of this disloyalty he incurred God's wrath and indignation and, as
consequence, death -- as God had warned him. By becoming mortal and falling
under the power of the devil, Adam "was changed for the worse", in both body
and soul (cf. Council of Trent, "De Peccato Originali", Canon 1). From then on
Adam and his descendants pass on a human nature deprived of supernatural
gifts, and men are in a state of enmity with God, which means that they cannot
attain eternal beatitude.

The fact of Original Sin is a truth of faith. This has been stated once again solemn-
ly by Paul VI: "We believe that in Adam all have sinned. From this it follows that,
on account of the original offense committed by him, human nature, which is com-
mon to all men, is reduced to that condition in which it must suffer the consequen-
ces of that Fall [...]. Consequently, fallen human nature is deprived of the econo-
my of grace which it formerly enjoyed. It is wounded in its natural powers and sub-
jected to the dominion of death which is transmitted to all men. It is in this sense
that every man is born in sin. We hold, therefore, in accordance with the Council
of Trent, that Original Sin is transmitted along with human nature, "not by imita-
tion but by propagation", and is, therefore, incurred by each person individually"
("Creed of the People of God", 16).

Our own experience bears out what divine Revelation tells us: when we examine
our conscience we realize that we have this inclination towards evil and we are
conscious of being enmeshed in evils which cannot have their source in our holy
Creator (cf. Vatican II, "Gaudium Et Spes", 13). The obvious presence of evil in
the world and in ourselves convince us of the profound truth contained in Reve-
lation and moves us to fight against sin.

"So much wretchedness! So many offenses! Mine, yours, those of all mankind....

"Et in peccatis concepit me mater mea!" In sin did my mother conceive me!

(Psalm 51:5). I, like all men, came into the world stained with the guilt of our First
Parents. And then...my own sins: rebellions, thought about, desired, committed....

"To purify us of this rottenness, Jesus chose to humble Himself and take on the
form of a slave (cf. Philippians 2:7), becoming incarnate in the spotless womb of
our Lady, His Mother, who is also your Mother and mine. He spent thirty years
in obscurity, working like everyone else, at Joseph's side. He preached. He
worked miracles.... And we repaid Him with a cross.

"Do you need more motives for contrition?" (St. J. Escriva, "The Way of the
Cross, IV, 2).

13-14. Both the commandment imposed by God on Adam, and the Mosaic Law,
threatened the transgressor with death; but the same cannot be said of the pe-
riod between Adam and Moses. In that period also people did sin against the na-
tural law written on every person's heart (cf. 2:12ff). However, their sins "were not
like the transgression of Adam", because the natural law did not explicitly bind
under pain of death. If, nevertheless, they in fact had to die, this proves, the Apo-
stle concludes, that death is due not to personal sins but to original sin. It is al-
so proved, the Fathers of the Church usually add, by the fact that some people
die before reaching the use of reason, that is, before they are capable of sinning.

Death is a consequence of original sin, because that sin brought with it the loss
of the "preternatural"(*) gift of immortality (cf. Gen 2:17; 3:19). Adam incurred this
loss when, through a personal act of his, he broke an explicit, specific command
of God. Later, under the Mosaic Law, there were also certain precepts which in-
volved the death penalty if broken (cf., for example, Exod 21:12ff; Lev 24:16). In
the period from Adam to Moses there was no law which stated: If you sin, you
shall die. However, people in that period were all subject to death, even those
who committed no sin "like the transgression of Adam", that is, what is termed
"actual sin".

-----
(*) 번역자 주: "preternatural(자연의 바깥에 있는)" 그리고 "supernatural(초자연적)" 
용어들의 신학적 의미에 있어서의 차이점은 다음의 주소에 있는, 홀수 해 연중 
제3주간 제1독서(히브리 9,15.24-28)의 제27-28절들에 대한 해설의 각주를 참고하라:
http://ch.catholic.or.kr/pundang/4/navarre/ot_3_mon.htm 
-----

Therefore, death is due to a sin -- original sin -- which attaches to each man, wo-
man and child, yet which is not an "actual sin". This original sin is the cause of
death, and the fact that everyone dies is the proof that everyone is affected by
original sin. The Second Vatican Council sums up this teaching as follows: "The
Church, taught by divine Revelation, declares that God has created man in view
of a blessed destiny that lies beyond the limits of his sad state on earth. More-
over, the Christian faith teaches that bodily death, from which man would have
been immune had he not sinned (cf. Wis 1:13; 2:23-24; Rom 5:21; 6:23; Jas 1:
15), will be overcome when that wholeness which he lost through his own fault
will be given once again to him by the almighty and merciful Savior. For God has
called man, and still calls him, to cleave with all his being to him in sharing for
ever a life that is divine and free from all decay" ("Gaudium Et Spes", 18).

Gospel Reading: Matthew 4:1-11

Jesus Fasts and is Tempted
-----------------------------------------
[1] Then Jesus was led up by the Spirit into the wilderness to be tempted by the
devil. [2] And he fasted forty days and forty nights, and afterward he was hungry.
[3] And the tempter came and said to him, "If you are the Son of God, command
these stones to become loaves of bread." [4] But he answered, "It is written 'Man
shall not live by bread alone, but by every word that proceeds from the mouth of
God.'"

[5] Then the devil took him to the holy city, and set him on the pinnacle of the
temple, [6] and said to him, "If you are the Son of God, throw yourself down; for
it is written, 'He will give his angels charge of you,' and 'On their hands they will
bear you up, lest you strike your foot against a stone."'

[7] Jesus said to him, "Again it is written, 'You shall not tempt the Lord your
God."' [8] Again, the devil took him to a very high mountain, and showed him
all the kingdoms of the world and the glory of them; [9] and he said to him, "All
these I will give you, if you will fall down and worship me." [10] Then Jesus said
to him, "Begone, Satan! for it is written, 'You shall worship the Lord your God
and him only shall you serve."' [11] Then the devil left him, and behold, angels
came and ministered to him.

*********************************************************************************************
Commentary:

1. Jesus, our Savior, allowed himself to be tempted because he so chose; and
he did so out of love for us and to instruct us. However, since he was perfect,
he could only be tempted externally. Catholic teaching tells us that there are
three levels of temptation: 1) suggestion, that is, external temptation, which we
can undergo without committing any sin; 2) temptation, in which we take a cer-
tain delight, whether prolonged or not, even though we do not give clear consent;
this level of temptation has now become internal and there is some sinfulness in
it; 3) temptation to which we consent; this is always sinful, and, since it affects
the deepest part of the soul, it is definitely internal. By allowing himself to be
tempted, Jesus wanted to teach us how to fight and conquer our temptations.
We will do this by having trust in God and prayer, with the help of God's grace
and by having fortitude.

Jesus' temptations in the desert have a deep significance in salvation history.
All the most important people throughout sacred history were tempted--Adam
and Eve, Abraham, Moses, and the chosen people themselves. Similarly with
Jesus. By rejecting the temptations of the devil, our Lord atones for the falls of
those who went before him and those who come after him. He is an example
for us in all the temptations we were subsequently to have, and also for the bat-
tles between the Church and the power of the devil. Later Jesus teaches us in
the Our Father to ask God to help us with his grace not to fall at the time of
temptation.

2. Before beginning his work as Messiah, that is, before promulgating the New
Law or New Testament, Jesus prepares himself by prayer and fasting in the de-
sert. Moses acted in the same way before proclaiming, in God's name, the Old
Law on Mount Sinai (Ex 34:28). Elijah, too, journeyed for forty days in the desert
to fulfill the Law (1 Kings 19:5-8).

The Church follows Jesus' footsteps by prescribing the yearly Lenten fast. We
should practise Lent each year with this spirit of piety. "It can be said that
Christ introduced the tradition of forty days fast into the Church's liturgical year,
because he himself 'fasted forty days and forty nights' before beginning to teach.
By this Lenten fast the Church is in a certain sense called every year to follow
her Master and Lord if she wishes to preach his Gospel effectively" (John Paul
II, "General Audience", 28 February 1979). In the same way, Jesus' withdrawal
into the desert invites us to prepare ourselves by prayer and penance before
any important decision or action.

3. Jesus has fasted for forty days and forty nights. Naturally he is very hungry
and the devil makes use of this opportunity to tempt him. Our Lord rejects the
temptation and in doing so he uses a phrase from Deuteronomy (8:3). Although
he could do this miracle, he prefers to continue to trust his Father since perfor-
ming the miracle is not part of his plan of salvation. In return for this trust, angels
come and minister to him (Mt 4:11).

Miracles in the Bible are extraordinary and wonderful deeds done by God to
make his words or actions understood. They do not occur as isolated outpour-
rings of God's power but rather as part of the work of Redemption. What the devil
proposes in this temptation would be for Jesus' benefit only and therefore could
not form part of the plan for Redemption. This suggests that the devil, in tempting
him in this way, wanted to check if Jesus is the "Son of God". For, although he
seems to know about the voice from heaven at Jesus' baptism, he cannot see
how the Son of God could be hungry. By the way he deals with the temptation,
Jesus teaches us that when we ask God for things we should not ask in the first
place for what we can obtain by our own efforts. Neither should we ask for what
is exclusively for our own convenience, but rather for what will help towards our
holiness or that of others.

4. Jesus' reply is an act of trust in God's fatherly providence. God led him into
the desert to prepare him for his messianic work, and now he will see to it that
Jesus does not die. This point is underlined by the fact that Jesus' reply evokes
Deuteronomy 8:3, where the sons of Israel are reminded how Yahweh fed them
miraculously with manna in the desert. Therefore, in contrast to the Israelites
who were impatient when faced with hunger in the desert, Jesus trustingly leaves
his well-being to his Father's providence. The words of Deuteronomy 8:3, repea-
ted here by Jesus, associate "bread" and "word" as having both come from the
mouth of God: God speaks and gives his Law; God speaks and makes manna
appear as food.

Also, manna is commonly used in the New Testament (see, for example, Jn 6:
32-58) and throughout Tradition as a symbol of the Eucharist.

The Second Vatican Council points out another interesting aspect of Jesus'
words when it proposes guidelines for international cooperation in economic mat-
ters: "In many instances there exists a pressing need to reassess economic and
social structures, but caution must be exercised with regard to proposed solutions
which may be untimely, especially those which offer material advantage while mili-
tating against man's spiritual nature and advancement. For 'man shall not live by
bread alone, but by every word that proceeds from the mouth of God"' ("Gaudium
Et Spes", 86).

5. Tradition suggests that this temptation occurred at the extreme southeast cor-
ner of the temple wall. At this point, the wall was at its highest, since the ground
beneath sloped away steeply to the Cedron river. Looking down from this point
one could easily get a feeling of vertigo.

St Gregory the Great ("In Evangelia Homiliae", 16) says that if we consider how
our Lord allowed himself to be treated during his passion, it is not surprising that
he allowed the devil also to treat him as he did.

6. "Holy Scripture is good, but heresies arise through its not being understood
properly"(St Augustine, "In loann. Evang.", 18, 1 ). Catholics should be on their
guard against arguments which, though they claim to be founded on Scripture,
are nevertheless untrue. As we can see in this passage of the Gospel, the devil
can also set himself up at times as an interpreter of Scripture, quoting it to suit
himself. Therefore, any interpretation which is not in line with the teaching
contained in the Tradition of the Church should be rejected.

The error proposed by a heresy normally consists in stressing certain passages
to the exclusion of others, interpreting them at will, losing sight of the unity that
exists in Scripture and the fact that the faith is all of a piece.

7. Jesus rejects the second temptation as he did the first; to do otherwise would
have been to tempt God. In rejecting it, he uses a phrase from Deuteronomy (6:
16): "You shall not put the Lord your God to the test". In this way he alludes also
to the passage in Exodus where the Israelites demand a miracle of Moses. The
latter replies, "Why do you put the Lord to the proof?" (Ex 17:2).

To tempt God is the complete opposite of having trust in him. It means presump-
tuously putting ourselves in the way of an unnecessary danger, expecting God
to help us by an exceptional use of his power. We would also tempt him if, by
our unbelief and arrogance, we were to ask him for signs or proof. The very first
lesson from this passage of the Gospel is that if ever a person were to ask or
demand extraordinary proofs or signs from God, he would clearly be tempting
him.

8-10. The third temptation is the most pseudo-messianic of the three: Jesus is
urged to appropriate to himself the role of an earthly messianic king of the type
so widely expected at the time. Our Lord's vigorous reply, "Begone, Satan!" is
an uncompromising rejection of an earthly messianism--an attempt to reduce
his transcendent, God-given mission to a purely human and political use. By
his attitude, Jesus, as it were, rectifies and makes amends for the worldly views
of the people of Israel. And, for the same reason, it is a warning to the Church,
God's true Israel, to remain faithful to its God-given mission of salvation in the
world. The Church's pastors should be on the alert and not allow themselves to
be deceived by this temptation of the devil.

"We should learn from Jesus ' attitude in these trials. During his life on earth he
did not even want the glory that belonged to him. Though he had the right to be
treated as God, he took the form of a servant, a slave (cf. Phil 2:6-7). And so
the Christian knows that all glory is due to God and that he must not make use
of the sublimity and greatness of the Gospel to further his own interests or
human ambitions.

"We should learn from Jesus. His attitude in rejecting all human glory is in per-
fect balance with the greatness of his unique mission as the beloved Son of God
who takes flesh to save men [...]. And the Christian, who, following Christ, has
this attitude of complete adoration of the Father, also experiences our Lord's lo-
ving care: 'because he cleaves to me in love, I will deliver him; I will protect him,
because he knows my name' (Ps 90:14)" (St. J. Escriva, "Christ Is Passing By",
62).

11. If we struggle constantly, we will attain victory. And nobody is crowned with-
out having first conquered: "Be faithful unto death, and I will give you the crown
of life" (Rev 2:10). By coming to minister to Jesus after he rejects the temptations,
the angels teach us the interior joy given by God to the person who fights energe-
tically against the temptation of the devil. God has given us also powerful defen-
ders against such temptations--our guardian angels, on whose aid we should call.


*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.


[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 
출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다. 그리고 본문 중의 우리말 번역문에 
대한 저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]