나바르 매일미사 독서/묵상

Wednesday

5th Week of Ordinary Time

(I) 1st Reading: Genesis 2:4b-9; 15-17

The Creation of Adam
--------------------
[4] In the day that the Lord God made the earth and the heavens, [5] when no
plant of the field was yet in the earth and no herb of the field had yet sprung up
-- for the Lord God had not caused it to rain upon the earth, and there was no
man to till the ground; [6] but a mist went up from the earth and watered the
whole face of the ground--[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
---------------
[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.

[15] The Lord God took the man and put him in the garden of Eden to till it
and keep it. [16] And the Lord God commanded the man, saying, "You may
freely eat of every tree of the garden; [17] but of the tree of the knowledge of
good and evil you shall not eat, for in the day that you eat of it you shall die."

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

2:5-6. These verses are designed to show that the first and most important
thing on earth is man, on whose behalf all other things were made. The text
does not discuss whether any other types of vegetative or animal life existed
on the planet prior to man's appearance on the scene--much less whether
any type of evolution into higher forms could have taken place.

Giving due weight to the data of faith and to scientific discoveries about the
evolution of species, Catholic theology is not opposed to the idea that God
could have infused a soul into an already-existing being, having previously
prepared a body to suit it, thereby making it a man . This way of explaining
things is called "moderate evolutionism". In this connection, John Paul II, in
his 22 October 1996 message to the Pontifical Academy of Sciences, after
recalling the teachings of Pius XlI's 1950 encyclical "Humani Generis",
pointed out that recent advances in scholarship "lead one no longer to regard
the theory of evolution as a mere hypothesis". But at the same time he said
that there is not just one "theory of evolution" but a number of such theories,
and he indicated which ones are contrary to faith: "The theories of evolution
which, in line with the philosophies which inspire them, regard the spirit as
something that emerges from the forces of living matter or as a mere
epiphenomenon of that matter, are incompatible with the truth about man"
(ibid.).

So, it is not only "a question of knowing when and how the universe arose
physically, or when man appeared, but rather of discovering the meaning of
such an origin: is the universe governed by chance, blind fate, anonymous
necessity, or by a transcendent, intelligent and good Being called 'God'?"
("Catechism of the Catholic Church", 284).

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 bet-
ween 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 al-
though 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.

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).

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 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 the Catholic Church", 375).

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 commis-
sion that God gives man from the start. "From the beginning of creation man
has had to work," St. J. Escriva said. 'This not something that I have invented.
It is enough to turn to the opening pages 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 the earth, and created for him
and descendants this beautiful world we live in, "ut operaretur et custodiret
illum" (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 gives 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.

2:16-17. The fact that man had access to the "tree of the knowledge of good
and evil" means that God left the way open to the possibility of evil in order to
ensure a greater good--the freedom which is man's endowment. By using his
reason and following his conscience, man is able to discern what is good and
what is evil; but he himself cannot "make" something good or evil. So, God's
command to our first parents implies that they have a duty to recognize that
they are creatures and have a duty to reverence and respect goodness, as
reflected in the laws of creation and in the dignity proper to man as a person.
Were man to want to decide on good and evil for himself, ignoring the good-
ness God impressed on things when he created them, it would mean man
wanted to be like God. Man is always being tempted towards absolute moral
autonomy--and he gives in to that temptation when he forgets that there exists
a God who is the Creator and Lord of all, man included.

2,16-17. 사람이 "선과 악을 알게 하는 나무"에 접근하였다는 사실은 하느님께서
어떤 더 커다란 선(good), 즉, 사람의 자질(endowment)인 자유로움(freedom)을
확실하게 하기(ensure) 위하여 악(evil)의 가능성 쪽으로 열려 있는 길을 남겨두셨음을
의미합니다. 자신의 이성(reason)을 사용함으로써 그리고 자신의 양심(conscience)을
뒤따름으로써, 사람은 선(good)한 바와 악(evil)한 바를 식별할 수 있으나, 그러나 그가
몸소 선한 혹은 악한 그 무엇을 "만들(make)" 수는 없습니다. 따라서, 창조의 법들 안에
그리고 한 인격(a person)으로서 사람에 고유한 품위(dignity) 안에 반향되어 있듯이(as
reflected), 우리의 첫 번째 부모들에 대한 하느님의 계명은 그들이 피조물들임을
그리고 그들이 선함(goodness)을 공손한 태도를 가지고 대하고 그리고 존경할
의무를 가지고 있음을 그들이 알아차릴 의무가 있음을 의미합니다. 만약에 사람이,
하느님께서 사물들에, 당신께서 그들을 창조하실 때에, 자국을 남기신(impressed) 선함
(goodness)을 무시하면서, 선과 악에 대하여 혼자 힘으로(for himself) 결정하는 것을
원한다고 하면, 그것은 사람이 하느님처럼 되는 것을 원함을 의미할 것입니다. 사람은
절대적인 윤리적 자율(absolute moral autonomy) 쪽으로 항상 유혹을 받고
있으며, 그리고 그는, 사람이 포함되는, 모든 것의 창조주이시며 그리고 주님이신
한 분이신 하느님께서 존재하심을 그가 잊을 때에 바로 이 유혹에 굴복합니다.

"The tree of the knowledge of good and evil," John Paul II comments, "was to
express and constantly remind man of the 'limit' impassable for a created being"
("Dominum Et Vivificantem", 36).

교황 요한 바오로 2세는 다음과 같이 주석합니다: "선과 악을 알게 하는 나무는 어떤
창조된 있음(a created being)에 대한 무감각한(impassible) '한계(limit)'를 사람에게
표현하며(express) 그리고 지속적으로 상기시키기 위하여서 였습니다" [교황 요한
바오로 2세(John Paul II), "Dominum Et Vivificantem", 36].

(II) 1st Reading: 1 Kings 10:1-10

The Queen of Sheba Visits Solomon
-----------------------------------------------------
[1] Now when the queen of Sheba heard of the fame of Solomon concerning the
name of the LORD, she came to test him with hard questions. [2] She came to
Jerusalem with a very great retinue, with camels bearing spices, and very much
gold, a precious stones; and when she came to Solomon, she told him all that
was on her mind. [3] And Solomon answered all her questions; there was no-
thing hidden from the king which he could not explain to her. [4] And when the
queen of Sheba had seen all the wisdom off Solomon, the house that he had
built, [5] the food of his table, the seating of his officials, and the attendance of
his servants, their clothing, his cupbearers, and his burnt offerings which he of-
fered at the house of the LORD, there was no more spirit in her.

[6] And she said to the king, "The report was true which I heard in my own land
of your affairs and of your wisdom, [7] but I did not believe the reports until I came
and my own eyes had seen it; and, behold, the half was not told me; your wis-
dom and prosperity surpass the report which I heard. [8] Happy are your wives!"
Happy are these your servants, who continually stand before you and hear your
wisdom! [9] Blessed be the LORD your God, who has delighted in you and set
you on the throne of Israel! Because the LORD loved Israel for ever, he has made
you king, that you may execute justice and righteousness." [10] Then she gave
the king a hundred and twenty talents of gold, and a very great quantity of spices,
and precious stones; never again came such an abundance of spices as these
which the queen of Sheba gave to King Solomon.

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

10:1-13. This queen, made famous by her entry in the Bible, came from Ethio-
pia, if that is where traditional Sheba was (cf. Gen 10:7), or from the south-west
of the Arabian peninsula, which is where archaeologists tell us the kingdom of
Sheba was, or even (and which is more likely) from some settlement to the north
of Arabia and closer to Israel (cf. Gen 25:3; Job 1:15).

10:1-13. 성경에 그녀에 대한 기재 사항(entry)에 의하여 유명하게 된 이 여왕은, 만약에
에티오피아가 전통적인 스바(Sheba)가 있었던 바로 그 장소이라면 (창세기 10,7 참조),
에티오피아(Ethiopia)에서, 혹은, 고고학자들이 스바 왕국(kingdom of Sheba)이 있었던
장소가 거기라고 우리들에게 말하는 아라비아 반도(Arabian peninsula)의 남서 지역에서,
혹은 심지어 (그리고 가장 가능성이 있는) 아라비아의 북쪽 지역이고 그리고 이스라엘에
더 가까운 장소에서 (창세기 25,3; 욥 1,15 참조) 왔습니다.(*)

-----
(*) 번역자 주: 이에 대한 추가적 언급 및 참고 자료들은 다음의 글에 있다:
http://ch.catholic.or.kr/pundang/4/soh/1339.htm
-----

This visit stayed in Israel's memory as a symbol of what would happen some
time in the future when the messianic king would appear (cf. Ps 72:10, 15) and
when Jerusalem, revived by God, would recover its place among the nations (cf.
Is 45:14; 60:6-7). With a broader perspective St Matthew sees all that as being
fulfilled in the coming of the wise men to place their gifts at the feet of the child
Jesus (cf. Mt 2:11). And Jesus himself will exalt that queen and, recalling the
long journey she made to hear the wisdom of Solomon, will condemn those
Jews of his own generation who failed to listen to his teaching even though he
was greater than Solomon (cf. Mt 12:42; Lk 11:31), because he was the very
wisdom of God (cf. 1 Cor 1:24).

이 방문은, 메시아적 임금(the messianic king)이 나타날 때인 (시편 72,10.15 참조)
그리하여 하느님에 의하여 부흥할 예루살렘이 나라들 사이에서 그 지위를 회복할 때인
(이사야 45,14; 60,6-7), 미래에 있는 어떤 시기에 발생할 바에 대한 어떤 상징(a
symbol)으로서 이스라엘의 기억 안에 머물렀습니다. 어떤 더 폭넓은 전망과 함께
성 마태오(St. Matthew)는 바로 이 기억 모두가 아기 예수님의 발들 앞에 자신들의
선물들을 늘어 놓기 위한 현자들의 방문에서 구현되는 것으로서 이해합니다(sees)
(마태오 복음서 2,11 참조). 그리고 예수님 당신 자신께서는 바로 이 여왕을 칭찬하실
것이며(exalt), 그리고, 그녀가 솔로몬의 지혜를 듣기 위하여 하였던 오랜 여행을
상기시킴으로써, 당신이 솔로몬 보다 더 훌륭함에도 불구하고, 당신의 가르침에 귀를
기울이는 데에 실패하였던 당신 고유의 세대의 바로 그 유다인들을 단죄하실 것인데
(마태오 복음서 12,42; 루카 복음서 11,31 참조), 왜냐하면 당신께서는 하느님의 바로
그 지혜이기 때문입니다.

Gospel Reading: Mark 7:14-23

What Defiles a Man
------------------
[14] And He (Jesus) called the people to meet Him, and said to them, "Hear
Me, all of you, and understand: [15] there is nothing outside a man which by
going into him can defile him; but the things that come out of a man are what
defile him." [17] And when He had entered the house, and left the people, His
disciples asked Him about the parable. [18] And He said to them, "Then are
you also without understanding? Do you not see that whatever goes into a
man from outside cannot defile him, [19] since it enters, not his heart but his
stomach, and so passes on?" (Thus He declared all foods clean.) [20] And
He said, "What comes out of a man is what defiles a man. [21] For from
within, out of the heart of man, come evil thoughts, fornication, theft, murder,
adultery, [22] coveting, wickedness, deceit, licentiousness, envy, slander,
pride, foolishness. [23] All these evil things come from within, and they
defile a man.

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Commentary:

15. Some important codexes add here: "If any man has ears to hear, let him
hear," which would form verse 16.

15. 일부 중요한 코덱스 사본(codexes, 수사본)들은 여기서 다음을 추가하는데:
"누구든지 들을 귀가 있거든 들어라," 이것은 제16절을 형성할 것입니다.

18-19. We know from Tradition that St. Mark was the interpreter of St. Peter
and that, in writing his Gospel under the inspiration of the Holy Spirit, he
gathered up the Roman catechesis of the head of the Apostles.

18-19. 우리는, 성 마르코(St. Mark)가 성 베드로(St. Peter)의 통역자(interpreter)
였으며, 그리고, 성령의 감도 아래에서 자신의 복음서를 저술함에 있어, 그가
사도들의 수장의 로마 교리 가르침(Roman catechesis)을 한데 모았음(gathered
up)을, 성전(Tradition, 사도전승)으로부터 알고 있습니다.(*)

-----
(*) 번역자 주: 이에 대한 더 자세한 글은 다음에 있으니 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/1233.htm <----- 필독 권고
-----

The vision which St. Peter had in Joppa (Acts 10:10-16) showed him the full
depth of what Jesus teaches here about food. When he returns to Jerusalem,
St. Peter himself tells us this in his report on the conversion of Cornelius: "I
remembered the word of the Lord" (Acts 11:16). The now non-obligatory
character of such prescriptions laid down by God in the Old Testament (cf.
Leviticus 11) would have been something St. Peter included in his preaching.
For interpretation of this text cf. also note on Matthew 15:10-20.

성 베드로가 요파(Joppa)에서 이미 가졌던 환시(vision)(사도행전 10,10-15)는
음식에 관하여 예수님께서 여기서 가르치는 바의 충만한 깊이를 그에게 보여주었는데,
성 베드로 스스로 우리들에게 바로 이것을 코르넬리우스의 회심(conversion)에 대한
보고에서 다음과 같이 말합니다: "주님의 말씀이 생각났습니다" (사도행전 11,16).
구약 성경에서 하느님에 의하여 규정된 그러한 규정(prescriptions)들의 이제
비 의무적(non-obligatory)인 특징은 성 베드로가 자신의 설교에 포함한 그 어떠한 것
(something)일 것입니다. 바로 이 본문의 해석(interpretation)을 위하여 또한,
다음에 발췌된, 마태오 복음서 15,10-20에 대한 주해(note)를 참조하십시오:

[Note on Matthew 15:10-20 states:

[마태오 복음서 15,10-20에 대한 주해는 다음과 같이 기술합니다:

10-20. Our Lord proclaims the true meaning of moral precepts and makes
it clear that man has to answer to God for his actions. The scribes' mis-
take consisted in concentrating on externals and not giving pride of place
to interior purity of heart. For example they saw prayer in terms of exact
recital of fixed forms of words rather than as a raising of the soul to God
(cf. Matthew 6:5-6). The same thing happened in the case of dietary regu-
lations.

10-20. 우리의 주님께서는 윤리 규범들의 참된 의미를 선포하고 그리고 사람은
자신의 행동(actions)들에 대하여 하느님께 답변하여야 함을 분명하게 하십니다.
율법학자의 착오(mistake)는, 고위(高位, pride of place)를 심장(heart) 내면의
순수(purity) 쪽으로 제시하지 않고, 외관(externals)들에 집중함을 그 주된 부분으로
가지고 있었습니다(consists in). 예를 들어, 그들은 기도(prayer)를, 하느님 쪽으로
영혼의 어떤 들어올리는 행위(a raising)로서라기 보다는, 말들의 고정된 형식들의
정확한 암송(recital)의 면에서 바라보았습니다 (마태오 복음서 6,5-6 참조).
동일한 일이 식사 규칙(dietary regulation)들의 경우에서 발생하였습니다.

Jesus avails Himself of the particular cases dealt with in this passage to
teach us where to find the true center of moral action: it lies in man's per-
sonal decision, good or evil, a decision which is shaped in his heart and
which then is expressed in the form of action. For example, the sins
which our Lord lists are sins committed in the human heart prior to being
acted out. In the Sermon on the Mount He already said this: "Every one
who looks at a woman lustfully has already committed adultery with her
in his heart" (Matthew 5:28).]

예수님께서는 바로 이 단락에서 다루어지고 있는 특별한 경우들을, [도대체]
어디에서 윤리적 행동(moral action)의 참된 중심(true center)을
발견하여야 하는지를 우리들에게 가르치기 위하여, 이용하십니다(avail
Himself of): 즉, 그 중심(it)은, 선하거나 혹은 악한(good or evil), 사람(man)의
인격적 결정(personal decision)인, 자신의 심장(heart) 안에서 형체를 이루게
되는(shaped) 그리고 그런 다음에 행동의 형태(form)로 표현되는(expressed),
어떤 결정(a decision)을 주된 부분으로 가지고 있습니다(lies in).(*1) 예를 들어,
우리의 주님께서 나열한 죄들[마르코 복음서 7,21-23 참조]은 바깥으로 행해지기
(being acted out) 전에 인간의 심장(human heart) 안에서 범하게 되는(committed)
죄들입니다. 산중 수훈(山中垂訓, the Sermon on the Mount)(*2)에서 당신께서는
이미 다음과 같이 말씀하셨습니다: "음욕을 품고(lustfully) 여자를 바라보는 자는
누구나 이미 자신의 심장(his heart) 안에서 그 여자와 간음을 범한 것이다"(*3)
(마태오 복음서 5,28).]

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(*1) 번역자 주: 다음의 주소에 접속하면,바로 이 단락에서 사용되고 있는 성경
용어인, 영어로 "heart"로 번역되는 용어가, 우리말본 성경 본문에서 "마음"(mind)으로
번역되는 대단히 심각한 번역 오류에 대한 글들을 읽을 수 있다. 필독을 권고드린다:
http://ch.catholic.or.kr/pundang/4/soh/intro2heart.htm <----- 필독 권고

(*2) 번역자 주: (1) 다음의 주소에 접속하면, "산중성훈山中聖訓/산중수훈山中垂訓/
산상수훈山上垂訓(마태오 제5-7장)에서 山中垂訓 등 신조어 번역 용어들의
출처 외" 제목의 글을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/2122.htm <----- 필독 권고

(2) 다음의 주소에 접속하면, "산상수훈山上垂訓(산 꼭대기 수훈) 용어의
출처는 James Legge(1815-1897)의 소책자 耶穌山上垂訓(1844년)일 것이다"
제목의
글을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/2123.htm <--- 필독 권고

(3) 그리고 다음의 주소에 접속하면, 예수님의 "산중성훈山中聖訓/산중수훈山中垂訓
(the Sermon on the Mound)" 가르침이 주어진 장소에 대한 글을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/2162.htm <----- 필독 권고

(*3) 다음의 주소에 접속하면, 바로 이 동일한 문맥 안에서, 성 아우구스티노
(St. Augustine, 354-430년)에 의하여 십계명 중의 제9계명과 제10계명이
구분되어 나열되었음에 대한 글[제목: 신명기 5,6-21의 십계명이 탈출기 20,1-17의
십계명보다 더 존중되어야 하는 이유는 신명기의 십계명이 십계명의 원문에
더 충실하기 때문이다]을 읽을 수 있다. 제3-2-2항을 읽도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/2031.htm <----- 필독 권고
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20-23. "In order to help us understand divine things, Scripture uses the
expression `heart' in its full meaning, as the summary and source, expres-
sion and ultimate basis, of one's thoughts, words and actions" ([St] J.
Escriva, "Christ Is Passing By", 164).

20-23. "우리가 하느님의 사물들을 이해하는 것을 도와주기 위하여, 성경
본문은 '심장(heart)' 이라는 표현을, 우리의 생각들, 말들 그리고 행동들에
대한 요약(summary) 및 원천(source)으로서, 표현(expression) 및 궁극적
근거(ultimate basis)로서, 그 충만한(full) 의미로 사용하고 있습니다"
[[성] 호세마리아 에스크리바([St] J. Escriva), "Christ Is Passing By", 164].

The goodness or malice, the moral quality, of our actions does not depend
on their spontaneous, instinctive character. The Lord Himself tells us that
sinful actions can come from the human heart.

우리의 행위들의 선함(goodness) 혹은 악의(malice)라는 윤리적 질(the moral
quality)은 이 행위들의 순간적인 충동으로부터 일어나는(spontaneous), 본능적인
특성에 달려있지 않습니다. 죄가 있는 행위(sinful actions)들이 인간의 심장(the
human heart)으로부터 나오는 것이 용납(容納)되어 있음(can)을 주님 몸소
우리에게 말씀하십니다.

We can understand how this can happen if we realize that, after original sin,
man "was changed for the worse" in both body and soul and was, therefore,
prone to evil (cf. Council of Trent, "De Peccato Originali"). Our Lord here
restores morality in all its purity and intensity.

우리가, 원죄(original sin) 이후에, 사람이 몸(body)과 영혼(soul) 둘 다에 있어
"더욱 나쁜 쪽으로 변화되었으며" 그리하여 그 결과, "악(evil) 쪽으로 향하는
경향이 있음"(*4)[트리엔트 공의회(Council of Trent), "De Peccato
Originali" 참조]을 알아차리면, 어떻게 이것이 발생할 수 있는지 우리는 이해할
수 있습니다. 여기서 우리의 주님께서는 윤리(morality)(*5)를 그 순수성
(purity) 및 강도(intensity) 모두에 있어 회복시키십니다.

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(*4) 번역자 주: 이 경향을 "concupiscience"(사욕편정, 私欲偏情)이라고 부른다.
다음의 주소에 접속하면, 이에 대한 더 자세한 내용의 글들을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/1310.htm <----- 필독 권고
http://ch.catholic.or.kr/pundang/4/soh/1956.htm <----- 필독 권고

다음의 주소에 접속하면, 한글 전용 이후 지금에 이르기까지 우리말 사용자들이
차용 번역 용어인 "사욕편정" 용어의 어의(sense)/의미(meaning)/정의
(definition)와 관련하여 국내에서 어떠한 혼란(confusion)에 빠져들었는지에
대한 지적의 글들을 읽을 수 있다:
http://ch.catholic.or.kr/pundang/4/soh/intro2concupiscence.htm <----- 필독 권고

(*5) 번역자 주: "윤리(morality)" 라는 용어의 정의(definition)는 다음에 있으니
필독하라:
http://ch.catholic.or.kr/pundang/4/soh/1284.htm <----- 필독 권고
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*********************************************************************************************
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
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