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■ 레위기 16장
1. 아론의 두 아들이 여호와 앞에 나아가다가 죽은 후에 여호와께서 모세에게 말씀하시니라
And the Lord spake unto Moses after the death of the two sons of Aaron , when they offered before the Lord , and died ;
2. 여호와께서 모세에게 이르시되 네 형 아론에게 이르라 성소의 장안 법궤 위 속죄소 앞에 무시로 들어오지 말아서 사망을 면하라 내가 구름 가운데서 속죄소 위에 나타남이니라
And the Lord said unto Moses , Speak unto Aaron thy brother , that he come not at all times into the holy place within the vail before the mercy seat , which is upon the ark ; that he die not: for I will appear in the cloud upon the mercy seat.
3. 아론이 성소에 들어오려면 수송아지로 속죄 제물을 삼고 수양으로 번제물을 삼고
Thus shall Aaron come into the holy place: with a young bullock for a sin offering , and a ram for a burnt offering .
4. 거룩한 세마포 속옷을 입으며 세마포 고의를 살에 입고 세마포 띠를 띠며 세마포 관을 쓸지니 이것들은 거룩한 옷이라 물로 몸을 씻고 입을 것이며
He shall put on the holy linen coat , and he shall have the linen breeches upon his flesh , and shall be girded with a linen girdle , and with the linen mitre shall he be attired : these are holy garments ; therefore shall he wash his flesh in water , and so put them on .
5. 이스라엘 자손의 회중에게서 속죄 제물을 위하여 수염소 둘과 번제물을 위하여 수양 하나를 취할지니라
And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering , and one ram for a burnt offering .
6. 아론은 자기를 위한 속죄제의 수송아지를 드리되 자기와 권속을 위하여 속죄하고
And Aaron shall offer his bullock of the sin offering , which is for himself , and make an atonement for himself, and for his house .
7. 또 그 두 염소를 취하여 회막문 여호와 앞에 두고
And he shall take the two goats , and present them before the Lord at the door of the tabernacle of the congregation .
8. 두 염소를 위하여 제비 뽑되 한 제비는 여호와를 위하고 한 제비는 아사셀을 위하여 할지며
And Aaron shall cast lots upon the two goats ; one lot for the Lord , and the other lot for the scapegoat .
9. 아론은 여호와를 위하여 제비 뽑은 염소를 속죄제로 드리고
And Aaron shall bring the goat upon which the Lord’s lot fell , and offer him for a sin offering .
10. 아사셀을 위하여 제비 뽑은 염소는 산 대로 여호와 앞에 두었다가 그것으로 속죄하고 아사셀을 위하여 광야로 보낼지니라
But the goat , on which the lot fell to be the scapegoat , shall be presented alive before the Lord , to make an atonement with him, and to let him go for a scapegoat into the wilderness .
11. 아론은 자기를 위한 속죄제의 수송아지를 드리되 자기와 권속을 위하여 속죄하고 자기를 위한 그 속죄제 수송아지를 잡고
And Aaron shall bring the bullock of the sin offering , which is for himself, and shall make an atonement for himself, and for his house , and shall kill the bullock of the sin offering which is for himself:
12. 향로를 취하여 여호와 앞 단 위에서 피운 불을 그것에 채우고 또 두 손에 곱게 간 향기로운 향을 채워 가지고 장 안에 들어가서
And he shall take a censer full of burning coals of fire from off the altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the vail :
13. 여호와 앞에서 분향하여 향연으로 증거궤 위 속죄소를 가리우게 할지니 그리하면 그가 죽음을 면할 것이며
And he shall put the incense upon the fire before the Lord , that the cloud of the incense may cover the mercy seat that is upon the testimony , that he die not:
14. 그는 또 수송아지의 피를 취하여 손가락으로 속죄소 동편에 뿌리고 또 손가락으로 그 피를 속죄소 앞에 일곱 번 뿌릴 것이며
And he shall take of the blood of the bullock , and sprinkle it with his finger upon the mercy seat eastward ; and before the mercy seat shall he sprinkle of the blood with his finger seven times .
15. 또 백성을 위한 속죄제 염소를 잡아 그 피를 가지고 장 안에 들어가서 그 수송아지 피로 행함 같이 그 피로 행하여 속죄소 위와 속죄소 앞에 뿌릴지니
Then shall he kill the goat of the sin offering , that is for the people , and bring his blood within the vail , and do with that blood as he did with the blood of the bullock , and sprinkle it upon the mercy seat , and before the mercy seat :
16. 곧 이스라엘 자손의 부정과 그 범한 모든 죄를 인하여 지성소를 위하여 속죄하고 또 그들의 부정한 중에 있는 회막을 위하여 그 같이 할 것이요
And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel , and because of their transgressions in all their sins : and so shall he do for the tabernacle of the congregation , that remaineth among them in the midst of their uncleanness .
17. 그가 지성소에 속죄하러 들어가서 자기와 그 권속과 이스라엘 온 회중을 위하여 속죄하고 나오기까지는 누구든지 회막에 있지 못할 것이며
And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out , and have made an atonement for himself, and for his household , and for all the congregation of Israel .
18. 그는 여호와 앞 단으로 나와서 그것을 위하여 속죄할지니 곧 그 수송아지의 피와 염소의 피를 취하여 단 귀퉁이 뿔들에 바르고
And he shall go out unto the altar that is before the Lord , and make an atonement for it; and shall take of the blood of the bullock , and of the blood of the goat , and put it upon the horns of the altar round about .
19. 또 손가락으로 그 피를 그 위에 일곱 번 뿌려 이스라엘 자손의 부정에서 단을 성결케 할 것이요
And he shall sprinkle of the blood upon it with his finger seven times , and cleanse it, and hallow it from the uncleanness of the children of Israel .
20. 그 지성소와 회막과 단을 위하여 속죄하기를 마친 후에 산 염소를 드리되
And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation , and the altar , he shall bring the live goat :
21. 아론은 두 손으로 산 염소의 머리에 안수하여 이스라엘 자손의 모든 불의와 그 범한 모든 죄를 고하고 그 죄를 염소의 머리에 두어 미리 정한 사람에게 맡겨 광야로 보낼지니
And Aaron shall lay both his hands upon the head of the live goat , and confess over him all the iniquities of the children of Israel , and all their transgressions in all their sins , putting them upon the head of the goat , and shall send him away by the hand of a fit man into the wilderness :
22. 염소가 그들의 모든 불의를 지고 무인지경에 이르거든 그는 그 염소를 광야에 놓을지니라
And the goat shall bear upon him all their iniquities unto a land not inhabited : and he shall let go the goat in the wilderness .
23. 아론은 회막에 들어가서 지성소에 들어갈 때에 입었던 세마포 옷을 벗어 거기 두고
And Aaron shall come into the tabernacle of the congregation , and shall put off the linen garments , which he put on when he went into the holy place, and shall leave them there:
24. 거룩한 곳에서 물로 몸을 씻고 자기 옷을 입고 나와서 자기의 번제와 백성의 번제를 드려 자기와 백성을 위하여 속죄하고
And he shall wash his flesh with water in the holy place , and put on his garments , and come forth , and offer his burnt offering , and the burnt offering of the people , and make an atonement for himself, and for the people .
25. 속죄제 희생의 기름을 단에 불사를 것이요
And the fat of the sin offering shall he burn upon the altar .
26. 염소를 아사셀에게 보낸 자는 옷을 빨고 물로 몸을 씻은 후에 진에 들어올 것이며
And he that let go the goat for the scapegoat shall wash his clothes , and bathe his flesh in water , and afterward come into the camp .
27. 속죄제 수송아지와 속죄제 염소의 피를 성소로 들여다가 속죄하였은즉 그 가죽과 고기와 똥을 밖으로 내어다가 불사를 것이요
And the bullock for the sin offering , and the goat for the sin offering , whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp ; and they shall burn in the fire their skins , and their flesh , and their dung .
28. 불사른 자는 옷을 빨고 물로 몸을 씻은 후에 진에 들어올지니라
And he that burneth them shall wash his clothes , and bathe his flesh in water , and afterward he shall come into the camp .
29. 너희는 영원히 이 규례를 지킬지니라 칠월 곧 그 달 십일에 너희는 스스로 괴롭게 하고 아무 일도 하지 말되 본토인이든지 너희 중에 우거하는 객이든지 그리하라
And this shall be a statute for ever unto you: that in the seventh month , on the tenth day of the month , ye shall afflict your souls , and do no work at all, whether it be one of your own country , or a stranger that sojourneth among you:
30. 이 날에 너희를 위하여 속죄하여 너희로 정결케 하리니 너희 모든 죄에서 너희가 여호와 앞에 정결하리라
For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord .
31. 이는 너희에게 큰 안식일인즉 너희는 스스로 괴롭게 할지니 영원히 지킬 규례라
It shall be a sabbath of rest unto you, and ye shall afflict your souls , by a statute for ever .
32. 그 기름 부음을 받고 위임되어 그 아비를 대신하여 제사장의 직분을 행하는 제사장은 속죄하되 세마포 옷 곧 성의를 입고
And the priest , whom he shall anoint , and whom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement , and shall put on the linen clothes , even the holy garments :
33. 지성소를 위하여 속죄하며 회막과 단을 위하여 속죄하고 또 제사장들과 백성의 회중을 위하여 속죄할지니
And he shall make an atonement for the holy sanctuary , and he shall make an atonement for the tabernacle of the congregation , and for the altar , and he shall make an atonement for the priests , and for all the people of the congregation .
34. 이는 너희의 영원히 지킬 규례라 이스라엘 자손의 모든 죄를 위하여 일 년 일 차 속죄할 것이니라 아론이 여호와께서 모세에게 명하신 대로 행하니라
And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year . And he did as the Lord commanded Moses .
■ 주석 보기
【레16:1 JFB】레16:1-34. How the High Priest Must Enter into the Holy Place.
1. after the death of the two sons of Aaron, when they offered before the Lord, and died—It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was immediately after the narrative of the deaths of Nadab and Abihu [레10:1-20]. That appalling catastrophe must have filled Aaron with painful apprehensions lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood.
【레16:1 CWC】[THE GREAT DAY OF ATONEMENT]
When was the law of this chapter revealed to Moses (1)? This has led some to think that the chapter is misplaced and that it should follow chapter 10, an idea strengthened by the fact of its cutting into the middle of these laws concerning the clean and the unclean.
What prohibition is laid upon Aaron, and with what penalty (2)? Is there a suggestion here that the disobedience of Nadab and Abihu was aggravated by their entering into the Holy of Holies when they should not have done so?
With what sacrifices was Aaron to appear (3), and in what apparel (4)? What further ceremonial precaution must he take?
What is the offering for the people on this occasion (5-7)? What peculiarity is mentioned in this case (8-10)? What is the ceremony connected with the scapegoat (20-26)?
In what month, and on what day of the month were these ceremonies to occur (29)? What kind of a day was this to be (31)?
The Significance of It All.
This Day of Atonement was the most important in the whole Mosaic system of sacrifices, for then the idea of the removal of sin received its highest expression.
To illustrate: It must be that countless sins were committed by the people collectively and individually of which they were unaware, and which were not covered by any of the daily offerings. If, then, there were not some great act of atonement covering everything to the fullest extent, the sacrificial system had fallen short. To meet this the law of the Day of Atonement was instituted.
On this day atonement was made for Aaron and his house (6); the holy place and the tabernacle (15-17); the altar and the outer court (18, 19); and the whole congregation of Israel (20-22, 33); and this "for all their iniquities, and all their transgressions, even all their sins" (21); i. e., unknown to every one except God (com-pare 히9:7-9).
Notice further among other things, (1) that only the high priest could officiate on this day (17); and (2) that he could do so only after certain specific preparations, among them the bathing of himself, the laying aside of the "garments for glory and beauty" and the donning of a vesture of unadorned white; (3) that he entered the Holy of Holies sprinkling the blood even on the mercy seat in that secret place where no other Israelite might tread. All these things impress us that the sin offering on this day, more than any other, symbolizes in the most perfect way the one offering of Christ who now appears in the presence of God for us.
The Scapegoat.
The significance of the scapegoat is difficult to determine. The Revised Version translates the word by the name "Azazel," whose meaning is not clear. Either it is a name of an evil spirit conceived of as dwelling in the wilderness, or else an abstract noun meaning "removal" or "dismissal," as indicated in the margin of the Revised Version.
If we take it in the latter sense, then the scapegoat may be regarded as bearing away all the iniquities of Israel, which are symbolically laid upon him, into a solitary place where they are forever away from the presence of God and the camp of his people. Thus, to quote Kellogg, as the killing and sprinkling of the first goat set forth the means of reconciliation with God, so the sending away of the second sets forth the effect of that sacrifice in the complete removal of those sins as already indicated (compare 시103:12; 미7:19).
If, however, the word is taken as the name of a person, then the understanding would seem like this: Satan has a certain power over man because of man's sin (히2:14, 15; 1 Jo. 5:19, R. V.; 계12:10). To this evil one, the adversary of God's people in all ages, the live goat was symbolically sent bearing on him the sins of Israel. These sins are considered as having been forgiven by God, by which it is symbolically announced to Satan that the foundation of his power over Israel is gone. His accusations are now no longer in place, for the whole question of Israel's sin has been met and settled in the atoning blood.
【레16:1 MHCC】Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, till that dispensation be at an end. As long as we are continually sinning, we continually need the atonement. The law of afflicting our souls for sin, is a statue which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as a proof that the sacrifices could not take away sin, and cleanse the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, 히10:1, 3. The repeating the sacrifices, showed there was in them but a feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice needed not to be repeated. (레16:15-34)
【레16:2 JFB】2. Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, &c.—Common priests went every day into the part of the sanctuary without the veil to burn incense on the golden altar. But none except the high priest was allowed to enter within the veil, and that only once a year with the greatest care and solemnity. This arrangement was evidently designed to inspire a reverence for the most holy place, and the precaution was necessary at a time when the presence of God was indicated by sensible symbols, the impression of which might have been diminished or lost by daily and familiar observation.
I will appear in the cloud—that is, the smoke of the incense which the high priest burnt on his yearly entrance into the most holy place: and this was the cloud which at that time covered the mercy seat.
【레16:3 JFB】3, 4. Thus shall Aaron come into the holy place—As the duties of the great day of atonement led to the nearest and most solemn approach to God, the directions as to the proper course to be followed were minute and special.
with a young bullock … and a ram—These victims he brought alive, but they were not offered in sacrifice till he had gone through the ceremonies described between 레16:3-11. He was not to attire himself on that occasion in the splendid robes that were proper to his sacred office, but in a plain dress of linen, like the common Levites, for, as he was then to make atonement for his own sins, as well as for those of the people, he was to appear in the humble character of a suppliant. That plain dress was more in harmony with a season of humiliation (as well as lighter and more convenient for the duties which on that occasion he had singly to perform) than the gorgeous robes of the pontificate. It showed that when all appeared as sinners, the highest and lowest were then on a level, and that there is no distinction of persons with God [행10:34].
【레16:5 JFB】5-10. shall take of the congregation … two kids of the goats … and one ram—The sacrifices were to be offered by the high priest, respectively for himself and the other priests, as well as for the people. The bullock (레16:3) and the goats were for sin offerings and the rams for burnt offerings. The goats, though used in different ways, constituted only one offering. They were both presented before the Lord, and the disposal of them determined by lot, which Jewish writers have thus described: The priest, placing one of the goats on his right hand and the other on his left, took his station by the altar, and cast into an urn two pieces of gold exactly similar, inscribed, the one with the words "for the Lord," and the other for "Azazel" (the scapegoat). After having well shaken them together, he put both his hands into the box and took up a lot in each: that in his right hand he put on the head of the goat which stood on his right, and that in his left he dropped on the other. In this manner the fate of each was decided.
【레16:11 JFB】11-19. Aaron shall bring the bullock of the sin offering which is for himself, &c.—The first part of the service was designed to solemnize his own mind, as well as the minds of the people, by offering the sacrifices for their sins. The sin offerings being slain had the sins of the offerer judicially transferred to them by the imputation of his hands on their head (레4:4, 15, 24, 29, 33); and thus the young bullock, which was to make atonement for himself and the other priests (called "his house," 시135:19), was killed by the hands of the high priest. While the blood of the victim was being received into a vessel, taking a censer of live coals in his right hand and a platter of sweet incense in his left, he, amid the solemn attention and the anxious prayers of the assembled multitude, crossed the porch and the holy place, opened the outer veil which led into the holy of holies and then the inner veil. Standing before the ark, he deposited the censer of coals on the floor, emptied the plate of incense into his hand, poured it on the burning coals; and the apartment was filled with fragrant smoke, intended, according to Jewish writers, to prevent any presumptuous gazer prying too curiously into the form of the mercy seat, which was the Lord's throne. The high priest having done this, perfumed the sanctuary, returned to the door, took the blood of the slain bullock, and, carrying it into the holy of holies, sprinkled it with his finger once upon the mercy seat "eastward"—that is, on the side next to himself; and seven times "before the mercy seat"—that is, on the front of the ark. Leaving the coals and the incense burning, he went out a second time, to sacrifice at the altar of burnt offering the goat which had been assigned as a sin offering for the people; and carrying its blood into the holy of holies, he made similar sprinklings as he had done before with the blood of the bullock. While the high priest was thus engaged in the most holy place, none of the ordinary priests were allowed to remain within the precincts of the tabernacle. The sanctuary or holy place and the altar of burnt offering were in like manner sprinkled seven times with the blood of the bullock and the goat. The object of this solemn ceremonial was to impress the minds of the Israelites with the conviction that the whole tabernacle was stained by the sins of a guilty people, that by their sins they had forfeited the privileges of the divine presence and worship, and that an atonement had to be made as the condition of God's remaining with them. The sins and shortcomings of the past year having polluted the sacred edifice, the expiation required to be annually renewed. The exclusion of the priests indicated their unworthiness and the impurities of their service. The mingled blood of the two victims being sprinkled on the horns of the altar indicated that the priests and the people equally needed an atonement for their sins. But the sanctuary being thus ceremonially purified, and the people of Israel reconciled by the blood of the consecrated victim, the Lord continued to dwell in the midst of them, and to honor them with His gracious presence.
【레16:15 MHCC】Here are typified the two great gospel privileges, of the remission of sin, and access to God, both of which we owe to our Lord Jesus. See the expiation of guilt. Christ is both the Maker and the Matter of the atonement; for he is the Priest, the High Priest, that makes reconciliation for the sins of the people. And as Christ is the High Priest, so he is the Sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was figured by the two goats. The slain goat was a type of Christ dying for our sins; the scape-goat a type of Christ rising again for our justification. The atonement is said to be completed by putting the sins of Israel upon the head of the goat, which was sent away into a wilderness, a land not inhabited; and the sending away of the goat represented the free and full remission of their sins. He shall bear upon him all their iniquities. Thus Christ, the Lamb of God, takes away the sin of the world, by taking it upon himself, 요1:29. The entrance into heaven, which Christ made for us, was typified by the high priest's entrance into the most holy place. See 히9:7. The high priest was to come out again; but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us. Here are typified the two great gospel duties of faith and repentance. By faith we put our hands upon the head of the offering; relying on Christ as the Lord our Righteousness, pleading his satisfaction, as that which alone is able to atone for our sins, and procure us a pardon. By repentance we afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for sin, and living a life of self-denial, assuring ourselves, that if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God. Sinner, get the blood of Christ effectually applied to thy soul, or else thou canst never look God in the face with any comfort or acceptance. Take this blood of Christ, apply it by faith, and see how it atones with God.
【레16:20 JFB】20-22. he shall bring the live goat—Having already been presented before the Lord (레16:10), it was now brought forward to the high priest, who, placing his hands upon its head, and "having confessed over it all the iniquities of the people of Israel, and all their transgressions in all their sins," transferred them by this act to the goat as their substitute. It was then delivered into the hands of a person, who was appointed to lead him away into a distant, solitary, and desert place, where in early times he was let go, to escape for his life; but in the time of Christ, he was carried to a high rock twelve miles from Jerusalem, and there, being thrust over the precipice, he was killed. Commentators have differed widely in their opinions about the character and purpose of this part of the ceremonial; some considering the word "Azazel," with the Septuagint and our translators, to mean, "the scapegoat"; others, "a lofty, precipitous rock" [Bochart]; others, "a thing separated to God" [Ewald, Tholuck]; while others think it designates Satan [Gesenius, Hengstenberg]. This last view is grounded on the idea of both goats forming one and the same sacrifice of atonement, and it is supported by Z전3:1-10, which presents a striking commentary on this passage. Whether there was in this peculiar ceremony any reference to an Egyptian superstition about Typhon, the spirit of evil, inhabiting the wilderness, and the design was to ridicule it by sending a cursed animal into his gloomy dominions, it is impossible to say. The subject is involved in much obscurity. But in any view there seems to be a typical reference to Christ who bore away our sins [히10:4; 요일3:5].
【레16:23 JFB】23-28. Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments—On the dismissal of the scapegoat, the high priest prepared for the important parts of the service which still remained; and for the performance of these he laid aside his plain linen clothes, and, having bathed himself in water, he assumed his pontifical dress. Thus gorgeously attired, he went to present the burnt offerings which were prescribed for himself and the people, consisting of the two rams which had been brought with the sin offerings, but reserved till now. The fat was ordered to be burnt upon the altar; the rest of the carcasses to be cut down and given to some priestly attendants to burn without the camp, in conformity with the general law for the sin offerings (레4:8-12; 8:14-17). The persons employed in burning them, as well as the conductor of the scapegoat, were obliged to wash their clothes and bathe their flesh in water before they were allowed to return into the camp.
【레16:29 JFB】29-34. this shall be a statute for ever unto you, that in the seventh month ye shall afflict your souls—This day of annual expiation for all the sins, irreverences, and impurities of all classes in Israel during the previous year, was to be observed as a solemn fast, in which "they were to afflict their souls"; it was reckoned a sabbath, kept as a season of "holy convocation," or, assembling for religious purposes. All persons who performed any labor were subject to the penalty of death [출31:14, 15; 35:2]. It took place on the tenth day of the seventh month, corresponding to our third of October; and this chapter, together with 레23:27-32, as containing special allusion to the observances of the day, was publicly read. The rehearsal of these passages appointing the solemn ceremonial was very appropriate, and the details of the successive parts of it (above all the spectacle of the public departure of the scapegoat under the care of its leader) must have produced salutary impressions both of sin and of duty that would not be soon effaced.
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