Most Holy Body and Blood of Christ, Cycle C (그리스도의 성체 성혈 대축일, 다해)


1st Reading: Genesis 14:18-20

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[18] And Melchizekek king of Salem brought out bread and wine; he was
priest of God Most High. [19] And he blessed him and said,

“”Blessed be Abram by God Most High,
maker of heaven and earth;
[20] and blessed be God Most High,
who has delivered your enemies into your hand!”

And Abram gave him a tenth of everything.

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Commentary: 

14:18-20. After the account of Abraham’s victory over the kings of the North,
there is this little insertion, apparently, that records a piece of tradition which 
shows Abraham’s connexion with Jerusalem and its king. In the context of the
story of the patriarchs, this episode implies recognition by the local nations 
(Salem, Sodom) of the blessing they receive through Abraham (cf. 12:3). In the
specific case of Salem, we get a glimpse of the fact that the true God, the 
Creator of heaven and earth, was worshipped there, under the name of El-Elyon,
or God Most High, and also that he is acknowledged by Abraham as the Lord 
himself, “maker of heaven and earth” (cf. 14:22). The bread and wine are first-
fruits of the land, offered in sacrifice as a sign of recognition of the Creator. In 
the name of El-Elyon Abraham receives Melchizedek’s blessing, thereby making
Jerusalem the place from where the Lord imparts his blessing (cf. Ps 134:3). It
is also significant that Abraham gives the king of Jerusalem a tenth of everything,
implying that he had a right to receive it.

14,18-20. 북쪽 지역의 왕들에 대한 아브라함의 승리에 대한 이야기 후에, 언뜻 보기에, 
예루살렘 및 그 지역의 임금과 아브라함의 관련을 보여주는 전통의 한 부분을 기록한 
바로 이러한 작은 삽입구가 있습니다. 이스라엘의 조상들에 대한 이야기의 문맥 안에서, 
이 에피소드는 지역 민족[살렘(Salem), 소돔(Sodom)]들에 의한, 아브라함을 통하여 
자신들이 받게된 축복에 대한, 인정(認定, recognition)을 뜻합니다 (12,3을 참조하라). 
살렘에 대한 구체적인 경우에 있어, 우리는, 엘-엘리온(El-Elyon), 혹은 지극히 높으신 
하느님(God Most High) 이라는 이름 하에서, 하늘과 땅의 창조주이신 참 하느님께서 
거기서 경배되셨다는 사실을 잠깐 보며, 그리고 또한 그분께서는 아브라함에 의하여 
자기 자신의 주님으로서, "하늘과 땅을 지으신 분" (14,22를 참조하라) 으로 인정됨을 
봅니다. 빵과 포도주는, 창조주에 대한 인정(recognition)의 한 표지(a sign)로서 희생 제사
(sacrifice)에서 봉헌되는, 땅의 맏물(first-fruits of the land)들입니다. 엘-엘리온의 
이름으로 아브라함은 멜키체덱의 축복을 받으며, 그것에 의하여 예루살렘을, 거기로부터 
주님께서 당신의 축복을 나누어주시는, 장소로 삼으십니다 (시편 134,3을 참조하라). 
아브라함이 예루살렘의 임금에게 모든 것의 십일조(a tenth)을 바쳐, 그리하여 그 결과 
그가 그것을 받아들일 어떤 권한을 가졌음을 뜻하는 것은 또한 유의미합니다. 

In Jewish tradition the city of Salem and the figure of Melchizedek acquired a
special meaning. It identifies Salem with Jerusalem or Zion, where the Lord
dwells: “His abode has been established in Salem, his dwelling place in Zion,”
Psalm 76:3 acclaims. Melchizedek is regarded as having a priesthood earlier and
greater than that of Aaron; cf. when the King Messiah is praised: “You are a 
priest for ever, after the order of Melchizedek” (Ps 110:4). In the New Testament,
the mysterious priestly figure of Melchizedek is portrayed as a type of the priest-
hood of Christ, for Christ is truly the eternal priest even though he (like 
Melchizedek) does not belong to the priesthood of Aaron. “For this Melchizedek,
king of Salem, priest of the Most High God, met Abraham returning from the 
slaughter of the kings and blessed him; and to him apportioned a tenth part of
everything. He is first, by translation of his name, king of righteousness, and
then he is also king of Salem, that is, king of peace. He is without father or
mother or genealogy, and has neither beginning of days nor end of life, but
resembling the Son of God he continues a priest forever” (Heb 7:1-3).

유다인들의 전통에 있어 살렘 성읍(the city of Salem)과 멜키체덱이라는 인물은 
특별한 의미를 획득하였습니다. 이 전통은 살렘을, 거기에 주님께서 거주하시는, 
예루살렘(Jerusalem) 혹는 시온(Zion)과 다음과 같이 동일시 합니다: "살렘에 
그분의 초막이, 시온에 그분의 거처가 마련되었네" 라고 시편 76,3은 환호합니다
(acclaims). 멜키체덱은 아론(Aaron)의 사제직보다 일찍 그리고 더 훌륭한 사제직을 
가진 것으로서 간주되며, 그리고 메시아 왕(the King Messiah)께서 찬양될 때에 
다음과 같음을 참조하십시오: "너는 멜키체덱과 같이 영원한 사제다 (You are a priest 
for ever, after the order of Melchizedek)" (시편 110,4).(*) 신약 성경에 있어, 
신비로운 사제로서의 멜키체덱이라는 인물은 그리스도의 사제직의 한 전형(a type)으로서 
묘사되고 있는데, 이는 그리스도께서는, 비록 당신께서 (멜키체덱처럼) 아론(Aaron)의 
사제직에 속하지 않으심에도 불구하고, 진실로 영원한 사제이시기 때문입니다. 
"이 멜키체덱은 “살렘 임금”이며 “지극히 높으신 하느님의 사제”로서, “여러 임금을 
무찌르고 돌아오는 아브라함을 만나” “그에게 축복하였습니다.” 그리고 아브라함은 
“모든 것의 십분의 일을” 그에게 나누어 주었습니다. 먼저 그의 이름은 ‘정의의 임금’
이라는 뜻입니다. 그는 또한 살렘의 임금 곧 평화의 임금이었습니다. 그는 아버지도 
없고 어머니도 없으며 족보도 없고 생애의 시작도 끝도 없는 이로서 하느님의 아들을 
닮아, 언제까지나 사제로 남아 있습니다." (히브리 7,1-3). 

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(*) 번역자 주(번역 오류): 
"새 번역 성경"의 시편 110,4의 우리말 번역에서, "after the order of" 에 해당하는 부분을, 
예를 들어, "...의 품계에 따라 " 로 번역하지 않고, "...과 같이" 로 번역한 것은, 번역 오류라는 
생각이다. 

(i) 다음은 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서" (출판사: 가톨릭출판사, 
엮은이: 소순태) 나해-II 연중 제30주일 제2독서(히브리 5,1-6)의 제6절에 대한 각주 
전문이다:

(1) 새 번역 성경에서 히브리서 5,6에 대한 우리말 번역은, ‘너는 멜키체덱과 같이 
영원한 사제다’인데, NAB에서는 이 절을 ‘You are a priest forever according to the 
order of Melchizedek.’로 번역하였다. 이 표현을 우리말로 직역 번역하면 다음과 같다: 
‘너는 멜키체덱의 품계(order, 반차, 등급, 순서)에 따라 영원한 사제이다.’ 그런데 
NAB뿐만이 아니라, 불가타 라틴어 성경, FDB(프랑스어본), GLB(독일어본)을 포함하여, 
DRB, KJV1611, RSV, NIV 등의 대다수의 영어본 성경들에서 ‘order’라는 표현을 가지고 
있으나, 새 번역 성경에서는 이 단어에 해당하는 표현이 사라졌는데, 이것은 번역 오류로 
보인다. 이는 바로 이 성경 구절이, 아론(Aaron)으로부터 계승되어 왔던 대사제 직분의 
등급보다 멜키체덱으로부터 계승되어 오는 대사제 직분의 등급이 높음을, 명시하고 있기 
때문이다.

(2) ‘order‘에 해당하는 표현의 우리말 번역시에 더 심각한 번역오류는 본 해설서 
시리즈의 성모 승천 대축일 전야 3분 복음/교리 묵상의 주석에 있으니 또한 꼭 
읽어보도록 하라.
(이상, "... 성경공부 해설서"로부터의 발췌 끝)

(ii) 다른 한 편으로, 2010년 12월 25일자로 발행된 "주석 성경"의 히브리서 5,6에 대한 
주석은 다음과 같다: 

"같이" 에 해당하는 그리스 말은 '순서, 서열, 계통, 신분, 계급, 방식, 성격' 폭넓은 의미를 
지니기 때문에, "멜키체덱의 계통에 따라", "멜키체덱과 같은 방식으로" 등으로 옮기기도 
한다. 아무튼 이 표현은 사제직의 유형을 말하는 것으로 이해할 수 있다. 
(이상 발췌 끝)

(iii) 그러나 위에서 이미 살펴보았듯이, "... 같은"으로 번역된 경우는 유력한 자국어 번역본들
에서 찾아 볼 수도 없으며, 더 나아가,  "주석 성경"의 이 주석은, 

여기를 클릭하면 읽을 수 있는, 

프랑스어 공동번역 성경(TOB)의 주석을 우리말로 직역 번역한 것이 아닌 것으로 파악이 
되었으며, TOB의 주석을 우리말로 그대로 직역 번역하지 않은 이유에 대하여 전혀 이해할 수 
없다. 

(iv) 더 구체적으로, 다음은 프랑스어 공동번역 성경(TOB)의 히브리서 5,6에 대한 주석이다:

"A la manière de..." litt. selon l'ordre de, expression qui ne se réfère pas ici à un 
commandement, mais définit un genre de sacerdoce.

(영문 졸번역)
"A la manière de..."  literally, according to order of, expression which does not refer 
to a command here, but defines a type of priesthood.

(우리말 졸번역)
"A la manière de..." 글자 그대로, ...의 품계에 따라 이며, 이 표현은 여기서 어떤 
명령에 대한 언급이 아니라, 사제직의 한 종류를 정의한다(defines).  

(v) 그리고 위의 제 (iii) 항에서 살펴본  "주석 성경"의 주석의 설명 및 방향는 달리, 

여기를 클릭하면 확인할 수 있는, <---- 클릭하여 반드시 확인하십시오.

그리스어 어원에 따르면, "...의 품계에 따라" 가 아니라, "... 같이" 로 번역한 것은, 번역 오류가 
분명하다는 생각이다. 

그러므로, 신학적으로 대단히 중요한 의미를 가지고 있는 용어인 "order"에 해당하는 단어가 
우리말로의 번역 과정에서 누락되었기에, 반드시 바로잡아져야 한다는 생각이다.

이는, 설사 "... 같이" 와 동치인 의미로 번역된 지역 언어본 한 두개가 제시된다고 
하더라도, 위에서 이미 살펴보았듯이, 대다수의 지역 언어들에서 번역되고 있는 동일한 
의미의 표현과 등가의 우리말 표현으로 번역이 되어야, 비로소 동일한 내용 전달을 
충실하게 할 수 있기 때문이다. 

2005년에 초판 발행된 "새 번역 성경" 본문 중에서 잘못된 번역에 대하여, 이것을 
바로잡지 않고 그대로 두고서, 2010년에 초판 발행된 "주석 성경"의 주석으로 
위에서처럼 보충 설명하는 것은, 대다수의 "새 번역 성경" 독자들에게 전달되지 못하는, 
미봉책이라고 아니할 수 없습니다. 

(이상 번역자 주 끝)
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In the light of all this, Christian liturgy has seen a prefiguring of the Eucharist in
the bread and wine offered by Melchizedek (cf. Roman Missal, Eucharistic
Prayer I); tradition sees him as a figure of priests of the New Law.

이러한 모든 것에 비추어 볼 때에, 그리스도교의 전례는 멜키체덱에 의하여 봉헌되었던 
빵과 포도주에서 성찬례(The Eucharist)의 한 예형(a prefiguring)을 보아 왔으며 [로마 
미사 경본, 감사기도(성찬 기도) 제1양식을 참조하라], 그리고 전통은 그를 새 율법
(the New Law)의 사제들에 대한 한 표상(a figure)으로 봅니다.


2nd Reading: 1 Corinthians 11:23-26

The Institution of the Eucharist
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[23] For I received from the Lord what I also delivered to you, that
the Lord Jesus on the night when He was betrayed took bread, [24] and
when He had given thanks, He broke it, and said, "This is My body which
is for you. Do this in remembrance of Me." [25] In the same way also
the cup, after supper, saying, "This cup is the new covenant in My
blood. Do this, as often as you drink it, in remembrance of Me." [26]
For as often as you eat this bread and drink the cup, you proclaim the
Lord's death until He comes.

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Commentary:

23-26. These verses clearly bear witness to the early Christians' faith
in the eucharistic mystery. St. Paul is writing around the year 57--only
twenty-seven years since the institution of the Eucharist--reminding the
Corinthians of what they had been taught some years earlier (c. the year
51). The words "received" and "delivered" are technical terms used to
indicate that a teaching is part of apostolic Tradition; cf. also
1 Corinthians 15:3. These two passages highlight the importance of that
apostolic Tradition. The words "I received from the Lord" are a technical
expression which means "I received through that Tradition which goes
back to the Lord Himself."

There are three other New Testament accounts of the institution of the
Eucharist (Matthew 26:26-29; Mark 14:22-25; Luke 22:16-20). This
account, which is most like St. Luke's, is the earliest of the four.

The text contains the fundamental elements of Christian faith in the
mystery of the Eucharist: 1) the institution of this Sacrament by Jesus
Christ and His real presence in it; 2) the institution of the Christian
priesthood; 3) the Eucharist is the sacrifice of the New Testament (cf.
notes on Matthew 26:26-29; Mark 14:22-25; Luke 22:16-20; 1 Corinthians
10:14-22).

"Do this in remembrance of Me": in instituting the Eucharist, our Lord
charged that it be re-enacted until the end of time (cf. Luke 22:19),
thereby instituting the priesthood. The Council of Trent teaches that
Jesus Christ our Lord, at the Last Supper, "offered His body and blood
under the species of bread and wine to God the Father and He gave His
body and blood under the same species to the Apostles to receive,
making them priests of the New Testament at that time. [...] He
ordered the Apostles and their successors in the priesthood to offer
this Sacrament when He said, "Do this in remembrance of Me", as the
Catholic Church has always understood and taught" ("De SS. Missae
Sacrificio", Chapter 1; cf. Canon 2). And so, Pope John Paul II teaches,
the Eucharist is "the principal and central reason-of-being of the
Sacrament of the priesthood, which effectively came into being at the
moment of the institution of the Eucharist, and together with it" ("Letter
To All Bishops", 24 February 1980).

The word "remembrance" is charged with the meaning of a Hebrew word
which was used to convey the essence of the feast of the Passover --
commemoration of the exodus from Egypt. For the Israelites the
Passover rite not only reminded them of a bygone event: they were
conscious of making that event present, reviving it, in order to participate
in it, in some way, generation after generation (cf. Exodus 12:26-27;
Deuteronomy 6:20-25). So, when our Lord commands His Apostles to
"do this in remembrance of Me", it is not a matter of merely recalling His
supper but of renewing His own Passover sacrifice of Calvary, which
already, at the Last Supper, was present in an anticipated way.

Gospel Reading: Luke 9:11b-17

First Miracle of the Loaves and Fish
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[11b] And He (Jesus) welcomed them and spoke to them of the Kingdom of
God, and cured those who had need of healing. [12] Now the day began to
wear away; and the Twelve came and said to Him, "Send the crowd away, to
go into the villages and country round about, to lodge and get provisions; for
we are here in a lonely place." [13] But He said to them, "You give them
something to eat." They said, "We have no more than five loaves and two
fish--unless we are to go and buy food for all these people." [14] For there
were about five thousand men. And He said to His disciples, "Make them sit
down in companies, about fifty each." [15] And they did so, and made them
all sit down. [16] And taking the five loaves and the two fish He looked up
to Heaven, and blessed and broke them, and gave them to the disciples to set
before the crowd. [17] And all ate and were satisfied. And they took up what
was left over, twelve baskets of broken pieces.

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Commentary:

11-17. Jesus replies to His disciples knowing very well what He is
going to do (cf. John 6:5-6)--thereby teaching them little by little to
trust in God's omnipotence. On this miracle see the notes on Matthew
14:14-21; 15:32; 15:33-38; Mark 6:34; 6:41; 6:42; 8:1-9; and John
6:5-9; 6:10; 6:11; 6:12-13.

[Matthew 14:14-21 states:

14-21. This episode must have occurred in the middle of springtime,
because the grass was green (Mark 6:40; John 6:10). In the Near East
loaves were usually made very thin, which meant it was easy to break
them by hand and distribute them to those at table; this was usually
done by the head of the household or the senior person at the meal.
Our Lord follows this custom, and the miracle occurs when Jesus breaks
the bread. The disciples then distribute it among the crowd. Here
again we can see Jesus' desire to have people cooperate with Him.]

[Matthew 15:32 states:

32. The Gospels speak of our Lord's mercy and compassion towards
people's needs: here He is concerned about the crowds who are following
Him and who have no food. He always has a word of consolation,
encouragement and forgiveness: He is never indifferent. However, what
hurts Him most are sinners who go through life without experiencing
light and truth: He waits for them in the sacraments of Baptism and
Penance.]

[Matthew 15:33-38 states:

33-38. As in the case of the first multiplication (14:13-20), the
Apostles provide our Lord with the loaves and the fish. It was all
they had. He also avails of the Apostles to distribute the food--the
result of the miracle--to the people. In distributing the graces of
salvation God chooses to rely on the faithfulness and generosity of
men. "Many great things depend--don't forget it--on whether you and I
live our lives as God wants" ([St] J. Escriva, "The Way", 755).

It is interesting to note that in both miracles of multiplication of
loaves and fish Jesus provides food in abundance but does not allow
anything to go to waste. All Jesus' miracles, in addition to being
concrete historical events, are also symbols of supernatural
realities. Here abundance of material food also signifies abundance of
divine gifts on the level of grace and glory: it refers spiritual
resources and eternal rewards; God gives people more graces than are
strictly necessary. This is borne out by Christian experience
throughout history. St. Paul tells us that "where sin increased, grace
abounded all the more" (Rom 5:20); he speaks of "the riches of His
grace which He lavished upon us" (Eph 1:8) and tells his disciple
Timothy that "the grace of our Lord overflowed for me with the faith
and love that are in Christ Jesus" (1 Timothy 1:14).]

[Mark 6:34 states:

34. Our Lord had planned a period of rest, for Himself and His
disciples, from the pressures of the apostolate (Mark 6:31-32). And He
has to change His plans because so many people come, eager to hear Him
speak. Not only is He not annoyed with them: He feels compassion on
seeing their spiritual need. "My people are destroyed for lack of
knowledge" (Hosea 4:6). They need instruction and our Lord wants to
meet this need by preaching to them. "Jesus is moved by hunger and
sorrow, but what moves Him most is ignorance" ([St] J. Escriva, "Christ Is
Passing By", 109).]

[Mark 6:41 states:

41. This miracle is a figure of the Holy Eucharist: Christ performed it
shortly before promising that sacrament (cf. John 6:1ff), and the
Fathers have always so interpreted it. In this miracle Jesus shows His
supernatural power and His love for men--the same power and love as
make it possible for Christ's one and only body to be present in the
Eucharistic species to nourish the faithful down the centuries. In the
words of the sequence composed by St. Thomas Aquinas for the Mass of
Corpus Christi: "Be one or be a thousand fed, they eat alike that
living bread which, still received, ne'er wastes away."

This gesture of our Lord--looking up to Heaven--is recalled in the
Roman canon of the Mass: "And looking up to Heaven, to You, His
almighty Father." At this point in the Mass we are preparing to be
present at a miracle greater than that of the multiplication of the
loaves--the changing of bread into His own body, offered as food for
all men.]

[Mark 6:42 states:

42. Christ wanted the left-overs to be collected (cf. John 6:12) to
teach us not to waste things God gives us, and also to have them as a
tangible proof of the miracle.

The collecting of the left-overs is a way of showing us the value of
little things done out of love for God--orderliness, cleanliness,
finishing things completely. It also reminds the sensitive believer of
the extreme care that must be taken of the Eucharistic species. Also,
the generous scale of the miracle is an expression of the largesse of
the Messianic times. The Fathers recall that Moses distributed the
manna for each to eat as much as he needed but some left part of it for
the next day and it bred worms (Exodus 16:16-20). Elijah gave the
widow just enough to meet her needs (1 Kings 17:13-16). Jesus, on the
other hand, gives generously and abundantly.]

[Mark 8:1-9 states:

1-9. Jesus repeats the miracle of the multiplication of the loaves and
the fish: the first time (Mark 6:33-44) He acted because He saw a huge
crowd like "sheep without a shepherd"; now He takes pity on them
because they have been with Him for three days and have nothing to
eat.

This miracle shows how Christ rewards people who persevere in following
Him: the crowd had been hanging on His words, forgetful of everything
else. We should be like them, attentive and ready to do what He
commands, without any vain concern about the future, for that would
amount to distrusting Divine Providence.]

[John 6:5-9 states:

5-9. Jesus is sensitive to people's material and spiritual needs. Here
we see Him take the initiative to satisfy the hunger of the crowd of
people who have been following Him.

Through these conversations and the miracle He is going to work, Jesus
also teaches His disciples to trust in Him whenever they meet up with
difficulties in their apostolic endeavors in the future: they should
engage in them using whatever resources they have--even if they are
plainly inadequate, as was the case with the five loaves and two fish.
He will supply what is lacking. In the Christian life we must put what
we have at the service of our Lord, even if we do not think it amounts
to very much. He can make meager resources productive.

"We must, then, have faith and not be dispirited. We must not be
stopped by any kind of human calculation. To overcome the obstacles we
have to throw ourselves into the task so that the very effort we make
will open up new paths" ([St] J. Escriva, "Christ is Passing By", 160).]

[John 6:10 states:

10. The evangelist gives us an apparently unimportant piece of
information: "there was much grass in the place." This indicates that
the miracle took place in the height of the Palestinian spring, very
near the Passover, as mentioned in verse 4. There are very few big
meadows in Palestine; even today there is one on the eastern bank of
the Lake of Gennesaret, called El-Batihah, where five thousand people
could fit seated: it may have been the site of this miracle.]

[John 6:11 states:

11. The account of the miracle begins with almost the very same words
as those which the Synoptics and St. Paul use to describe the
institution of the Eucharist (cf. Matthew 26:26; Mark 14:22; Luke
22:19; 1 Corinthians 11:25). This indicates that the miracle, in
addition to being an expression of Jesus' mercy towards the needy, is a
symbol of the Blessed Eucharist, about which our Lord will speak a
little later on (cf. John 6:26-59).]

[John 6:12-13 states:

12-13. The profusion of detail shows how accurate this narrative
is--the names of the Apostles who address our Lord (verses 5,8), the
fact that they were barley loaves (verse 9), the boy who provided the
wherewithal (verse 9) and, finally, Jesus telling them to gather up the
leftovers.

This miracle shows Jesus' divine power over matter, and His largesse
recalls the abundance of messianic benefits which the prophets had
foretold (cf. Jeremiah 31:14).

Christ's instruction to pick up the leftovers teaches us that material
resources are gifts of God and should not be wasted: they should be
used in a spirit of poverty (cf. note on Mark 6:42). In this
connection Paul VI pointed out that "after liberally feeding the
crowds, the Lord told His disciples to gather up what was left over,
lest anything should be lost (cf. John 6:12). What an excellent lesson
in thrift--in the finest and fullest meaning of the term--for our age,
given as it is to wastefulness! It carries with it the condemnation of
a whole concept of society wherein consumption tends to become an end
in itself, with contempt for the needy, and to the detriment,
ultimately, of those very people who believed themselves to be its
beneficiaries, having become incapable of perceiving that man is called
to a higher destiny" ([Pope] Paul VI, "Address to Participants at the
World Food Conference", 9 November 1974).]

*********************************************************************************************
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 우리말 번역에 대한 
저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]