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■ 레위기 12장
1. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
2. 이스라엘 자손에게 고하여 이르라 여인이 잉태하여 남자를 낳으면 그는 칠 일 동안 부정하리니 곧 경도할 때와 같이 부정할 것이며
Speak unto the children of Israel , saying , If a woman have conceived seed , and born a man child : then she shall be unclean seven days ; according to the days of the separation for her infirmity shall she be unclean .
3. 제팔일에는 그 아이의 양피를 벨 것이요
And in the eighth day the flesh of his foreskin shall be circumcised .
4. 그 여인은 오히려 삼십삼 일을 지나야 산혈이 깨끗하리니 정결케 되는 기한이 차기 전에는 성물을 만지지도 말며 성소에 들어가지도 말 것이며
And she shall then continue in the blood of her purifying three and thirty days ; she shall touch no hallowed thing, nor come into the sanctuary , until the days of her purifying be fulfilled .
5. 여자를 낳으면 그는 이 칠 일 동안 부정하리니 경도할 때와 같을 것이며 산혈이 깨끗하게 됨은 육십륙 일을 지나야 하리라
But if she bear a maid child , then she shall be unclean two weeks , as in her separation : and she shall continue in the blood of her purifying threescore and six days .
6. 자녀간 정결케 되는 기한이 차거든 그 여인은 번제를 위하여 일년 된 어린 양을 취하고 속죄제를 위하여 집비둘기 새끼나 산비둘기를 취하여 회막문 제사장에게로 가져갈 것이요
And when the days of her purifying are fulfilled , for a son , or for a daughter , she shall bring a lamb of the first year for a burnt offering , and a young pigeon , or a turtledove , for a sin offering , unto the door of the tabernacle of the congregation , unto the priest :
7. 제사장은 그것을 여호와 앞에 드려서 여인을 위하여 속죄할지니 그리하면 산혈이 깨끗하리라 이는 자녀간 생산한 여인에게 대한 규례니라
Who shall offer it before the Lord , and make an atonement for her; and she shall be cleansed from the issue of her blood . This is the law for her that hath born a male or a female .
8. 그 여인의 힘이 어린 양에 미치지 못하거든 산비둘기 둘이나 집비둘기 새끼 둘을 가져다가 하나는 번제물로, 하나는 속죄제물로 삼을 것이요 제사장은 그를 위하여 속할지니 그가 정결하리라
And if she be not able to bring a lamb , then she shall bring two turtles , or two young pigeons ; the one for the burnt offering , and the other for a sin offering : and the priest shall make an atonement for her, and she shall be clean .
■ 주석 보기
【레12:1 JFB】레12:1-8. Woman's Uncleanness by Childbirth.
【레12:1 CWC】[SIN AT THE FOUNTAIN HEAD]
What period of uncleanness followed the birth of a male(2)? What transaction in his life took place on the 8th day (3)? How long was the period of the mother's purification (4)? What difference was there as to these two periods in the case of a female child (5)? What was required of the mother at the close of this period (6)? The reason for it (7)? How does v. 8, compare with 눅2:24, point to the lowly condition of the mother of Jesus as well as to her own need of a Saviour?
Explanation and Application.
The great principles underlying this chapter will come before us more definitely in chapter 15. The theme is the same there as here, and indeed throughout the whole section, viz: sin and its only remedy. Here, however, we have sin at its source, humanly speaking. Sin is not merely something which man takes on outside of himself, but something which is a part of him. It belongs not to his nature as God made him, but to his nature as fallen and transmitted from Adam. Sin is here seen mingling with the transmission of life and tainting the vital forces as they descend from parent to child, and from generation to generation (시57:5). It is this awful truth that forms the subject of this chapter.
The mere physical uncleanness spoken of is not the real thing, but only ceremonial and typical. In other words, the regulations laid down are not for women everywhere and always, but as a figure for the time then present.
They impose a special legal disability on the woman because she was first in the transgression of Eden (딤전2:24), and show us that we all have come of sinful mothers and hence are ourselves sinful (욥14:4). "In the birth of a child," says Kellogg, "the original curse against the woman is regarded by the law as reaching its fullest expression, for now by means of those powers given her for good and blessing she can bring into the world only the child of sin."
The Meaning of Circumcision.
We have learned that circumcision was not original with the Hebrews, being practiced by other nations in warm climates for hygienic reasons; but God adopted and constituted it in Abraham "a symbol of an analagous spiritual fact, viz: the purification of sin at its fountain-head, the cleansing of the evil nature with which we all are born." Read 골2:10, 11, the meaning of which is that there is no need of ritual circumcision for believers on Christ as they have the spiritual substance of it in Christ. Their circumcision is not made with hands, but is a spiritual thing, a real thing. It is "the putting off of the body of the flesh," the realization of that which the other symbolized. Not of the putting off of a part, but the nature itself. It took place when we are "buried with Him in the baptism," i. e., the baptism of the Holy Ghost, by which we were made one with Him so thoroughly that in God's sight we lay in the same grave, having died on Calvary in Him.
The Eighth Day.
The "eighth day" will be often met as we proceed, and needs to be recognized in its symbolic and prophetic significance.
The old creation was finished in six days with a following Sabbath, rendering six the number of the old creation as under imperfection and sin. But the eighth day, which is the first of a new week, appears everywhere in Scripture as symbolizing the new creation in which all things shall be restored in the redemption through the second Adam.
The thought finds its fullest expression in the resurrection of Christ as the Firstborn from the dead, the Beginning and the Lord of the new creation, who rose from the dead on the first day, the day after the seventh, the eighth day.
This gives the key to the use of the number eight in the Mosaic symbolism.
With good reason, therefore, was circumcision ordered for the eighth day, as it symbolized the putting off of the old nature and the putting on of a new and purified nature in Christ (고후5:17, R. V., margin). -- Hubert Brooke.
Questions.
1. What is sin?
2. Quote 욥14:4.
3. What Christian fact, is symbolized by circumcision?
4. What does the 8th day symbolize in Scripture?
5. Quote 고후5:17 in the Revised Version.
THE TYPICAL DISEASE
Chapters 13, 14
Here we have what appears like a treatise on leprosy, but it is not introduced simply for medical purposes. There were other diseases more serious, but this is singled out and made the subject of special regulations because of its typical character. It is a parable of sin, drawn by the divine hand, "of the workings, developments and effects of inborn depravity."
The disease is diagnosed under four heads: (1) leprosy rising spontaneously (1:17); (2) rising out of a boil (18:24); (3) out of a burn (24-28); (4) on the head or beard.
To take the first class: What symptoms are named in v. 2? Who is to deal with the case? How is the diagnosis to be confirmed (3)? In cases of doubt what must be done with the suspect (4-8) What are the symptoms of an advanced case (9-1 1)? What further condition showed that it was not a genuine case of leprosy (12, 13)? What was necessary to prove its genuineness (14-17)?
What requirements were made of the leper (45, 46)? According to this, "he is to assume all the ordinary signs of mourning for the dead; he is to regard himself, and all others are to regard him, as dead. He is to be a continual mourner at his own funeral."
One might suppose the reason for this to be hygienic, and because of the contagious nature of the disease, but Kellogg finds it still deeper.
It is one of the principles of divine teaching that death is always connected with legal uncleanness. It is so connected because it is the extreme manifestation of the presence of sin in the race and of God's wrath against it. But all disease is a forerunner of death, an incipient dying, and thus a manifestation of the presence of sin working in the body through death.
Now it would be impracticable to have a law that all disease should render the sick person ceremonially unclean, but in order to keep the connection between the two, sin and disease, continually before Israel this one ailment which is a kind of living image of death was selected from all the others for the purpose. "It is the supreme type of sin, as seen by God."
Typical Features.
These are the typical features:
(1) Its extreme loathsomeness.
(2) Its insignificant and often even imperceptible beginning.
(3) Its progressiveness in the body.
(4) Sooner or later it affects the whole man.
(5) Its victim in process of time becomes insensible to his condition.
(6) It is hereditary in its nature.
(7) It is incurable by human means.
(8) It excludes from the fellowship of the holy people, and hence the fellowship of God.
1. The Cleansing of the Leper, 14:1-32.
Although leprosy was incurable by human remedies, yet it did not always continue for life. Sometimes, being sent as a special judgment from God, as in the case of Miriam, it ceased with the repentance and forgiveness of the offender. Indeed, the Jews generally looked upon it as a judgment, and its very name means "a stroke of the Lord." We know also of lepers healed by divine power in the Saviour's time and prior thereto.
In this connection it is noticeable that the regulations in this chapter were not for the cure of the leper but for his ceremonial cleansing after the cure, which agrees with 마8:1-4. For this reason Seiss thinks these rites illustrate the nature of sanctification rather than justification, although the latter is also implied.
2. Leprosy in Garments and Houses, 13:47-59; 14:33-57.
It seems strange to read of disease in garments and houses? And yet Moses, by inspiration of God, was only a few thousand years ahead of the science of today which speaks so familiarly of germs, and bacilli, and other things of which the fathers never dreamed!
We now know that minute parasitic forms of vegetable life may exist and propagate themselves in other places besides the tissues of the human body. We are acquainted with mould and mildew, and know it to imply unhealthy conditions, and the leprosy in the present case may border thereon, though it be not the same thing.
The provision in these verses therefore was in the first place sanitary, and teaches how God cares not only for the souls but for the bodies of men and all their material surroundings.
But in the second place it was spiritual as in the other instances, teaching that the curse of sin and death was not only upon man but his environment; that sacrificial cleansing was as needful for the one as the other; that the atonement of Christ covered in some mysterious way not only animate but inanimate creation as well. Read 롬8:18-23, and 벧전3:10-13.
【레12:1 MHCC】Ceremonial purification.
—After the laws concerning clean and unclean food, come the laws concerning clean and unclean persons. Man imparts his depraved nature to his offspring, so that, excepting as the atonement of Christ and the sanctification of the Spirit prevent, the original blessing, “Increase and multiply,” 창1:28, is become to the fallen race a direful curse, and communicates sin and misery. Let those women who have received mercy from God in child-bearing, with all thankfulness own God's goodness to them; and this shall please the Lord better than sacrifices.
【레12:2 JFB】2. If a woman, &c.—The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (창17:12; 롬4:11-13); the mother of a girl for two weeks (레12:5)—a stigma on the sex (딤전2:14, 15) for sin, which was removed by Christ; everyone who came near her during that time contracted a similar defilement. After these periods, visitors might approach her though she was still excluded from the public ordinances of religion [레12:4].
【레12:6 JFB】6-8. the days of her purifying—Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended—that is, forty-first for a boy, eighty-first for a girl.
※ 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.