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■ 레위기 1장
1. 여호와께서 회막에서 모세를 부르시고 그에게 일러 가라사대
And the Lord called unto Moses , and spake unto him out of the tabernacle of the congregation , saying ,
2. 이스라엘 자손에게 고하여 이르라 너희 중에 누구든지 여호와께 예물을 드리려거든 생축 중에서 소나 양으로 예물을 드릴지니라
Speak unto the children of Israel , and say unto them, If any man of you bring an offering unto the Lord , ye shall bring your offering of the cattle , even of the herd , and of the flock .
3. 그 예물이 소의 번제이면 흠 없는 수컷으로 회막문에서 여호와 앞에 열납하시도록 드릴지니라
If his offering be a burnt sacrifice of the herd , let him offer a male without blemish : he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord .
4. 그가 번제물의 머리에 안수할지니 그리하면 열납되어 그를 위하여 속죄가 될 것이라
And he shall put his hand upon the head of the burnt offering ; and it shall be accepted for him to make atonement for him.
5. 그는 여호와 앞에서 그 수송아지를 잡을 것이요 아론의 자손 제사장들은 그 피를 가져다가 회막문 앞 단 사면에 뿌릴 것이며
And he shall kill the bullock before the Lord : and the priests , Aaron’s sons , shall bring the blood , and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation .
6. 그는 또 그 번제 희생의 가죽을 벗기고 각을 뜰 것이요
And he shall flay the burnt offering , and cut it into his pieces .
7. 제사장 아론의 자손들은 단 위에 불을 두고 불 위에 나무를 벌여 놓고
And the sons of Aaron the priest shall put fire upon the altar , and lay the wood in order upon the fire :
8. 아론의 자손 제사장들은 그 뜬 각과 머리와 기름을 단 윗불 위에 있는 나무에 벌여 놓을 것이며
And the priests , Aaron’s sons , shall lay the parts , the head , and the fat , in order upon the wood that is on the fire which is upon the altar :
9. 그 내장과 정갱이를 물로 씻을 것이요 제사장은 그 전부를 단 위에 불살라 번제를 삼을지니 이는 화제라 여호와께 향기로운 냄새니라
But his inwards and his legs shall he wash in water : and the priest shall burn all on the altar , to be a burnt sacrifice , an offering made by fire , of a sweet savour unto the Lord .
10. 만일 그 예물이 떼의 양이나 염소의 번제이면 흠 없은 수컷으로 드릴지니
And if his offering be of the flocks , namely, of the sheep , or of the goats , for a burnt sacrifice ; he shall bring it a male without blemish .
11. 그가 단 북편에서 여호와 앞에서 잡을 것이요 아론의 자손 제사장들은 그 피를 단 사면에 뿌릴 것이며
And he shall kill it on the side of the altar northward before the Lord : and the priests , Aaron’s sons , shall sprinkle his blood round about upon the altar .
12. 그는 그것의 각을 뜨고 그 머리와 그 기름을 베어 낼 것이요 제사장은 그것을 다 단 윗불 위에 있는 나무에 벌여 놓을 것이며
And he shall cut it into his pieces , with his head and his fat : and the priest shall lay them in order on the wood that is on the fire which is upon the altar :
13. 그 내장과 정갱이를 물로 씻을 것이요 제사장은 그 전부를 가져다가 단 위에 불살라 번제를 삼을지니 이는 화제라 여호와께 향기로운 냄새니라
But he shall wash the inwards and the legs with water : and the priest shall bring it all, and burn it upon the altar : it is a burnt sacrifice , an offering made by fire , of a sweet savour unto the Lord .
14. 만일 여호와께 드리는 예물이 새의 번제이면 산비둘기나 집비둘기 새끼로 예물을 삼을 것이요
And if the burnt sacrifice for his offering to the Lord be of fowls , then he shall bring his offering of turtledoves , or of young pigeons .
15. 제사장은 그것을 단으로 가져다가 그 머리를 비틀어 끊고 단 위에 불사르고 피는 단 곁에 흘릴 것이며
And the priest shall bring it unto the altar , and wring off his head , and burn it on the altar ; and the blood thereof shall be wrung out at the side of the altar :
16. 멱통과 그 더러운 것은 제하여 단 동편 재 버리는 곳에 던지고
And he shall pluck away his crop with his feathers , and cast it beside the altar on the east part , by the place of the ashes :
17. 또 그 날개 자리에서 그 몸을 찢되 아주 찢지 말고 제사장이 그것을 단 윗불 위의 나무 위에 살라 번제를 삼을지니 이는 화제라 여호와께 향기로운 냄새니라
And he shall cleave it with the wings thereof, but shall not divide it asunder : and the priest shall burn it upon the altar , upon the wood that is upon the fire : it is a burnt sacrifice , an offering made by fire , of a sweet savour unto the Lord .
■ 주석 보기
【레1:1 JFB】레1:1-17. Burnt Offerings of the Herd.
1. the Lord … spake … out of the tabernacle—The laws that are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the divine glory, which surmounted the mercy seat.
【레1:1 CWC】[THE BURNT OFFERING]
There are five offerings in cc. 1 to 7, and these five include all the offerings and sacrifices referred to in the history of Israel. It will simplify matters if we remember this. Sometimes offerings are presented for the priest himself, sometimes for the nation, a ruler of the nation, or a common individual; sometimes the offering is a bullock, sometimes a sheep, a goat, a turtle dove, or a pigeon; but in any case, it is always one of these five offerings. In c. 7, for example, reference is made to offerings for vows, thanksgiving offerings and voluntary offerings, but these are all simply different aspects of one of the five, namely, the trespass offering.
It should not be supposed, that these offerings in themselves satisfied God (히10:4), but their importance lay in what they symbolized, namely, the person and work of the Lord Jesus Christ.
These five offerings, again, may be divided into three kinds. The first two (that is, the burnt and the meal offerings) are forms of dedication by which the surrender of the offerer to God's perfect service is expressed. The third (the peace offering) is really an offering of thanksgiving by which the offerer expresses his praise to God and communion with Him. The last two (the sin and the trespass offerings) are those of expiation, and deal with the removal of sin and pardon of its guilt. The order in which these five are revealed here is not that in which Israel presented them, but in their actual use the sin and trespass offerings came first. Then in the consciousness that sin was put away and pardon secured through those offerings the burnt and meal offerings followed, by which their desire to devote themselves to God wholly for His service was expressed. Lastly, in the peace of a cleansed conscience and a surrendered life the peace offering was presented, expressing fellowship and communion with God. See 대하29:21-31 for an illustration of the order in which the offerings were presented. (Hubert Brooke.)
The Burnt Offering.
Which offering is first referred to (3)? It is probably called the burnt offering from a Hebrew word which means "that which ascends." It is distinguished from the other offerings, in that the whole of it was consumed upon the altar, and none of it was eaten by either the offerer or the priest. The typical significance of this, to quote Kellogg, is as follows: (a) it acknowledged God's claim for the perfect services and entire devotedness of the offerer; (b) it acknowledged that the offerer was destitute of that service and devotedness, and hence presented a substitute in his stead; (c) it acknowledged that the absence of this service and devotedness involved guilt and deserved death, hence the slaying of the substitute; (d) it acknowledged that because no such service and devotedness was found in the offerer he needed an offering to be wholly accepted in his place as a sweet savor to God.
How is the acknowledgment of (d) expressed in the first specification of the burnt offering (3)? What class of victim is referred to here? Of what sex and quality must it be? We thus see that God claims the best as to strength, energy and perfectness (compare 말1:8, 13). Christ is the only and absolutely perfect One.
What other kinds of victims might be used in the burnt offerings (10, 14}? It is difficult to say why these varieties were permitted. Some think they represent consideration for the poor, who might be unable to present those more costly; others say they represent different aspects of Christ, as (for example) service in the case of the bullock, submission in the case of the lamb, mourning innocence in the case of the dove: while others that they represent different degrees of faith or apprehension of Christ on the part of believers, some being more feeble than others in their apprehension of Christ, having only a partial recognition of what He has done or what He is to them.
The Ritual of the Burnt Offering.
Seven features constitute the ritual of the burnt offering, as follows:
The presentation, v. 3.
The laying on of hands, v. 4.
The slaying of the victim, v. 5.
The sprinkling of the blood, v. 5.
The separating of the pieces, v. 6.
The washing of the pieces, v. 9.
The burning of the whole, v. 9.
Concerning the presentation, who was obliged to make it (2)? That the offerer should do this was doubtless to represent his individual confession of his need, his individual acceptance of God's way of salvation, and his individual recognition of the excellency of his offering. The Revised Version adds a thought to v. 3 namely, that the offerer is to present his offering in order that he may be accepted. In other words, it is not enough for a man to praise God, or even seek to serve Him, until he first is accepted before God, and for this acceptance of himself he requires a propitiatory offering. God is thus satisfied by the perfectness in the offering. In the sin offering the atonement is for sin and not acceptance, but here in the burnt offering the worshiper comes without sin. That, therefore, which he offers is received as a sweet savor by the Lord (엡5:2), and on the ground of it the service of the offerer is received. Note, where the offering was to be presented, namely, at the door of the Tabernacle. This not only to guard against idolatry in groves, or to compel men to worship as God appointed, but to provide for publicity. See 마10:32; 롬10:9, 10.
The laying on of hands (4) is instructive. The act implied the identification of the offerer with the offering not only, but also the transfer of his obligation of guilt to it as his substitute. What expression in this verse proves that the offering was in his stead? Compare 레16:21; Numbers 8-11, R. V.; 벧전1:24.
Who should kill the victim, the offerer or the priest (5)? The fact that the offerer did this signifies each individual's responsibility for his own sin.
But who sprinkled the blood? That the priest should do this shows us Jesus presenting our offering of Himself before God.
The flaying and cutting were done by the offerer (6). Some would say that this was to render the parts more convenient for burning, but others that it signifies a minute appreciation on the part of the offerer of the excellency of his offering. The application of this to the believer on Christ is clear.
The burning of the whole is important, since it signifies the ascending of the offering in consecration to God, and His acceptance of it (9:24). As He taught the Israelites that complete consecration to God is essential to right worship, so He teaches us that Christ represented us in perfect consecration and surrender (요17:19; 롬5:19; 히10:5-10). He died that we might not die, but it does not follow that since He was consecrated for us we need not be consecrated. This will be referred to later, but just now examine 롬12:1.
【레1:1 MHCC】The offering of sacrifices was an ordinance of true religion, from the fall of man unto the coming of Christ. But till the Israelites were in the wilderness, no very particular regulations seem to have been appointed. The general design of these laws is plain. The sacrifices typified Christ; they also shadowed out the believer's duty, character, privilege, and communion with God. There is scarcely any thing spoken of the Lord Jesus in Scripture which has not also a reference to his people. This book begins with the laws concerning sacrifices; the most ancient were the burnt-offerings, about which God here gives Moses directions. It is taken for granted that the people would be willing to bring offerings to the Lord. The very light of nature directs man, some way or other, to do honour to his Maker, as his Lord. Immediately after the fall, sacrifices were ordained.
【레1:2 JFB】2. Speak unto the children of Israel, and say unto them—If the subject of communication were of a temporal nature, the Levites were excluded; but if it were a spiritual matter, all the tribes were comprehended under this name (신27:12).
If any man of you bring an offering unto the Lord—The directions given here relate solely to voluntary or freewill offerings—those rendered over and above such, as being of standing and universal obligation, could not be dispensed with or commuted for any other kind of offering (출29:38; 레23:37; 민28:3, 11-27, &c.).
bring your offering of the cattle, &c.—that is, those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen nations, beasts and birds of prey, as also hares and deers.
【레1:3 JFB】3. a burnt sacrifice—so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer—his whole nature—his body and soul—as necessary to form a sacrifice acceptable to God (롬12:1; 빌1:20). This was the most ancient as well as the most conspicuous mode of sacrifice.
a male without blemish—No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (요6:27).
at the door of the tabernacle—where stood the altar of burnt offering (출40:6). Every other place was forbidden, under the highest penalty (레17:4).
【레1:3 MHCC】In the due performance of the Levitical ordinances, the mysteries of the spiritual world are represented by corresponding natural objects; and future events are exhibited in these rites. Without this, the whole will seem unmeaning ceremonies. There is in these things a type of the sufferings of the Son of God, who was to be a sacrifice for the sins of the whole world? The burning body of an animal was but a faint representation of that everlasting misery, which we all have deserved; and which our blessed Lord bore in his body and in his soul, when he died under the load of our iniquities. Observe, 1. The beast to be offered must be without blemish. This signified the strength and purity that were in Christ, and the holy life that should be in his people. 2. The owner must offer it of his own free will. What is done in religion, so as to please God, must be done by love. Christ willingly offered himself for us. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift: he must offer it at the door, as one unworthy to enter, and acknowledging that a sinner can have no communion with God, but by sacrifice. 4. The offerer must put his hand upon the head of his offering, signifying thereby, his desire and hope that it might be accepted from him, to make atonement for him. 5. The sacrifice was to be killed before the Lord, in an orderly manner, and to honour God. It signified also, that in Christians the flesh must be crucified with its corrupt affections and lust. 6. The priests were to sprinkle the blood upon the altar; for the blood being the life, that was it which made atonement. This signified the pacifying and purifying of our consciences, by the sprinkling of the blood of Jesus Christ upon them by faith. 7. The beast was to be divided into several pieces, and then to be burned upon the altar. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves, their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour. As an act of obedience to a Divine command, and a type of Christ, this was well-pleasing to God; and the spiritual sacrifices of Christians are acceptable to God, through Christ, 벧전2:5.
【레1:4 JFB】4. shall put his hand upon the head—This was a significant act which implied not only that the offerer devoted the animal to God, but that he confessed his consciousness of sin and prayed that his guilt and its punishment might be transferred to the victim.
and it shall be—rather, "that it may be an acceptable atonement."
【레1:5 JFB】5. he shall kill the bullock—The animal should be killed by the offerer, not by the priest, for it was not his duty in case of voluntary sacrifices; in later times, however, the office was generally performed by Levites.
before the Lord—on the spot where the hands had been laid upon the animal's head, on the north side of the altar.
sprinkle the blood—This was to be done by the priests. The blood being considered the life, the effusion of it was the essential part of the sacrifice; and the sprinkling of it—the application of the atonement—made the person and services of the offerer acceptable to God. The skin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire.
【레1:8 JFB】8. the fat—that about the kidneys especially, which is called "suet."
【레1:9 JFB】9. but his inwards and his legs shall he wash in water, &c.—This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.
a sweet savour unto the Lord—is an expression of the offerer's piety, but especially as a sacrificial type of Christ.
【레1:10 JFB】10-13. if his offering be of the flocks—Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the act of offering.
【레1:10 MHCC】Those who could not offer a bullock, were to bring a sheep or a goat; and those who were not able to do that, were accepted of God, if they brought a turtle-dove, or a pigeon. Those creatures were chosen for sacrifice which were mild, and gentle, and harmless; to show the innocence and meekness that were in Christ, and that should be in Christians. The offering of the poor was as typical of Christ's atonement as the more costly sacrifices, and expressed as fully repentance, faith, and devotedness to God. We have no excuse, if we refuse the pleasant and reasonable service now required. But we can no more offer the sacrifice of a broken heart, or of praise and thanksgiving, than an Israelite could offer a bullock or a goat, except as God hath first given to us. The more we do in the Lord's service, the greater are our obligations to him, for the will, for the ability, and opportunity. In many things God leaves us to fix what shall be spent in his service, whether of our time or our substance; yet where God's providence has put much into a man's power, scanty offerings will not be accepted, for they are not proper expressions of a willing mind. Let us be devoted in body and soul to his service, whatever he may call us to give, venture, do, or suffer for his sake.
【레1:14 JFB】14-17. if the burnt sacrifice … be of fowls—The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtledoves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtledoves are very good in Egypt and Palestine. The turtledoves are not restricted to any age because they are always good when they appear in those countries, being birds of passage; but the age of the pigeons is particularly marked that they might not be offered to God at times when they are rejected by men [Harmer]. It is obvious, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to—not the costliness of his offering.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.