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■ 레위기 19장
1. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
2. 너는 이스라엘 자손의 온 회중에게 고하여 이르라 너희는 거룩하라 나 여호와 너희 하나님이 거룩함이니라
Speak unto all the congregation of the children of Israel , and say unto them, Ye shall be holy : for I the Lord your God am holy .
3. 너희 각 사람은 부모를 경외하고 나의 안식일을 지키라 나는 너희 하나님 여호와니라
Ye shall fear every man his mother , and his father , and keep my sabbaths : I am the Lord your God .
4. 너희는 헛것을 위하지 말며 너희를 위하여 신상들을 부어 만들지 말라 나는 너희 하나님 여호와니라
Turn ye not unto idols , nor make to yourselves molten gods : I am the Lord your God .
5. 너희는 화목제 희생을 여호와께 드릴 때에 열납되도록 드리고
And if ye offer a sacrifice of peace offerings unto the Lord , ye shall offer it at your own will .
6. 그 제물은 드리는 날과 이튿날에 먹고 제삼일까지 남았거든 불사르라
It shall be eaten the same day ye offer it, and on the morrow : and if ought remain until the third day , it shall be burnt in the fire .
7. 제삼일에 조금이라도 먹으면 가증한 것이 되어 열납되지 못하고
And if it be eaten at all on the third day , it is abominable ; it shall not be accepted .
8. 그것을 먹는 자는 여호와의 성물 더럽힘을 인하여 죄를 당하리니 그가 그 백성 중에서 끊쳐지리라
Therefore every one that eateth it shall bear his iniquity , because he hath profaned the hallowed thing of the Lord : and that soul shall be cut off from among his people .
9. 너희 땅의 곡물을 벨 때에 너는 밭 모퉁이까지 다 거두지 말고 너의 떨어진 이삭도 줍지 말며
And when ye reap the harvest of your land , thou shalt not wholly reap the corners of thy field , neither shalt thou gather the gleanings of thy harvest .
10. 너의 포도원의 열매를 다 따지 말며 너의 포도원에 떨어진 열매도 줍지 말고 가난한 사람과 타국인을 위하여 버려 두라 나는 너희 하나님 여호와니라
And thou shalt not glean thy vineyard , neither shalt thou gather every grape of thy vineyard ; thou shalt leave them for the poor and stranger : I am the Lord your God .
11. 너희는 도적질하지 말며 속이지 말며 서로 거짓말하지 말며
Ye shall not steal , neither deal falsely , neither lie one to another .
12. 너희는 내 이름으로 거짓 맹세함으로 네 하나님의 이름을 욕되게 하지 말라 나는 여호와니라
And ye shall not swear by my name falsely , neither shalt thou profane the name of thy God : I am the Lord .
13. 너는 네 이웃을 압제하지 말며 늑탈하지 말며 품꾼의 삯을 아침까지 밤새도록 네게 두지 말며
Thou shalt not defraud thy neighbour , neither rob him: the wages of him that is hired shall not abide with thee all night until the morning .
14. 너는 귀먹은 자를 저주하지 말며 소경 앞에 장애물을 놓지 말고 네 하나님을 경외하라 나는 여호와니라
Thou shalt not curse the deaf , nor put a stumblingblock before the blind , but shalt fear thy God : I am the Lord .
15. 너희는 재판할 때에 불의를 행치 말며 가난한 자의 편을 들지 말며 세력있는 자라고 두호하지 말고 공의로 사람을 재판할지며
Ye shall do no unrighteousness in judgment : thou shalt not respect the person of the poor , nor honour the person of the mighty : but in righteousness shalt thou judge thy neighbour .
16. 너는 네 백성 중으로 돌아다니며 사람을 논단하지 말며 네 이웃을 대적하여 죽을 지경에 이르게 하지 말라 나는 여호와니라
Thou shalt not go up and down as a talebearer among thy people : neither shalt thou stand against the blood of thy neighbour : I am the Lord .
17. 너는 네 형제를 마음으로 미워하지 말며 이웃을 인하여 죄를 당치 않도록 그를 반드시 책선하라
Thou shalt not hate thy brother in thine heart : thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him.
18. 원수를 갚지 말며 동포를 원망하지 말며 이웃 사랑하기를 네 몸과 같이 하라 나는 여호와니라
Thou shalt not avenge , nor bear any grudge against the children of thy people , but thou shalt love thy neighbour as thyself : I am the Lord .
19. 너희는 내 규례를 지킬지어다 네 육축을 다른 종류와 교합시키지 말며 네 밭에 두 종자를 섞어 뿌리지 말며 두 재료로 직조한 옷을 입지 말지며
Ye shall keep my statutes . Thou shalt not let thy cattle gender with a diverse kind : thou shalt not sow thy field with mingled seed : neither shall a garment mingled of linen and woollen come upon thee.
20. 무릇 아직 속량도 되지 못하고 해방도 되지 못하고 정혼한 씨종과 사람이 행음하면 두 사람이 형벌은 받으려니와 그들이 죽임을 당치 아니할 것은 그 여인은 아직 해방되지 못하였음이라
And whosoever lieth carnally with a woman , that is a bondmaid , betrothed to an husband , and not at all redeemed , nor freedom given her; she shall be scourged ; they shall not be put to death , because she was not free .
21. 그 남자는 그 속건 제물 곧 속건제 수양을 회막문 여호와께로 끌어올 것이요
And he shall bring his trespass offering unto the Lord , unto the door of the tabernacle of the congregation , even a ram for a trespass offering .
22. 제사장은 그의 범한 죄를 위하여 그 속건제의 수양으로 여호와 앞에 속죄할 것이요 그리하면 그의 범한 죄의 사함을 받으리라
And the priest shall make an atonement for him with the ram of the trespass offering before the Lord for his sin which he hath done : and the sin which he hath done shall be forgiven him.
23. 너희가 그 땅에 들어가 각종 과목을 심거든 그 열매는 아직 할례받지 못한 것으로 여기되 곧 삼 년 동안 너희는 그것을 할례 받지 못한 것으로 여겨 먹지 말 것이요
And when ye shall come into the land , and shall have planted all manner of trees for food , then ye shall count the fruit thereof as uncircumcised : three years shall it be as uncircumcised unto you: it shall not be eaten of.
24. 제사년에는 그 모든 과실이 거룩하니 여호와께 드려 찬송할 것이며
But in the fourth year all the fruit thereof shall be holy to praise the Lord withal.
25. 제오년에는 그 열매를 먹을지니 그리하면 너희에게 그 소산이 풍성하리라 나는 너희 하나님 여호와니라
And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the Lord your God .
26. 너희는 무엇이든지 피채 먹지 말며 복술을 하지 말며 술수를 행치 말며
Ye shall not eat any thing with the blood : neither shall ye use enchantment , nor observe times .
27. 머리 가를 둥글게 깎지 말며 수염 끝을 손상치 말며
Ye shall not round the corners of your heads , neither shalt thou mar the corners of thy beard .
28. 죽은 자를 위하여 너희는 살을 베지 말며 몸에 무늬를 놓지 말라 나는 여호와니라
Ye shall not make any cuttings in your flesh for the dead , nor print any marks upon you: I am the Lord .
29. 네 딸을 더럽혀 기생이 되게 말라 음풍이 전국에 퍼져 죄악이 가득할까 하노라
Do not prostitute thy daughter , to cause her to be a whore ; lest the land fall to whoredom , and the land become full of wickedness .
30. 내 안식일을 지키고 내 성소를 공경하라 나는 여호와니라
Ye shall keep my sabbaths , and reverence my sanctuary : I am the Lord .
31. 너희는 신접한 자와 박수를 믿지 말며 그들을 추종하여 스스로 더럽히지 말라 나는 너희 하나님 여호와니라
Regard not them that have familiar spirits , neither seek after wizards , to be defiled by them: I am the Lord your God .
32. 너는 센 머리 앞에 일어서고 노인의 얼굴을 공경하며 네 하나님을 경외하라 나는 여호와니라
Thou shalt rise up before the hoary head , and honour the face of the old man , and fear thy God : I am the Lord .
33. 타국인이 너희 땅에 우거하여 함께 있거든 너희는 그를 학대하지 말고
And if a stranger sojourn with thee in your land , ye shall not vex him.
34. 너희와 함께 있는 타국인을 너희 중에서 낳은 자 같이 여기며 자기 같이 사랑하라 너희도 애굽 땅에서 객이 되었더니라 나는 너희 하나님 여호와니라
But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt : I am the Lord your God .
35. 너희는 재판에든지 도량형에든지 불의를 행치 말고
Ye shall do no unrighteousness in judgment , in meteyard , in weight , or in measure .
36. 공평한 저울과 공평한 추와 공평한 에바와 공평한 힌을 사용하라 나는 너희를 인도하여 애굽 땅에서 나오게 한 너희 하나님 여호와니라
Just balances , just weights , a just ephah , and a just hin , shall ye have: I am the Lord your God , which brought you out of the land of Egypt .
37. 너희는 나의 모든 규례와 나의 모든 법도를 지켜 행하라 나는 여호와니라
Therefore shall ye observe all my statutes , and all my judgments , and do them: I am the Lord .
■ 주석 보기
【레19:1 JFB】레19:1-37. A Repetition of Sundry Laws.
【레19:1 CWC】[ABOMINATIONS UNTO THE LORD]
The underlying thought of this section is in the words of 18:1-5. Israel is redeemed and separated unto God, therefore she is to live consistently with that fact in all her ways. She is not to do after the heathen peoples round about her.
1. The Question of Eating, c. 17.
It looks as though the opening injunction of this chapter touched once more upon the ceremonial and recurred to a matter considered under the offerings. But in that case the design was to prevent idolatry in connection with worship, and here to prevent it in connection with the preparation of food. It is to be remembered also, that these regulations were for the tent life in the wilderness, and were afterward repealed in 신12:15-24, ere entering upon the settled habitation of Canaan.
The reasons for the prohibition of blood are clearly stated. It was the life of the flesh, and the symbol of that life which was substituted for the guilty in making atonement.
As to the first, modern science is illustrating its wisdom in teaching that the germs of infectious disease circulate in the blood. As to the second, the relation of the blood to the forgiveness of sins was thus always kept prominently before the mind of the people. There is a great lesson in this thought for us as well as them.
2. The Question of Chastity, c. 18.
All sexual relationship is prohibited as between a man and his mother; step-mother; sister; grand-daughter; step-sister; aunt; daughter-in-law; sister-in-law; a woman and her daughter or her grand-daughter; a wife's sister (while the wife is living); a woman at the time specified in v. 19; a neighbor's wife; another man; a beast. The Canaanites did these things, which explains their expulsion from their land: and these things were also common with the Egyptians among whom the Israelites had lived.
A few comments follow: For example, the law forbidding such relationship with a brother's wife (16), is qualified in 신25:5-10, so far as to permit marriage with the widow of a deceased brother when the latter died without children, in order to perpetuate his family.
The reference to "Molech" in v. 21, grows out of the connection between some of the licentious practices just mentioned and the worship of the heathen god (compare 왕하17:31; 렘7:31; 19:5). In that worship children were slain like beasts and offered in sacrifice to their god.
3. Contents of Chapter 19.
It is difficult to generalize in chapter 19, which seems to contain repetitions of laws already dealt with in other connections.
Among these reference is again made to the Sabbath; the making of molten images; the eating of peace offerings; gleaning of the harvest for the poor; theft, perjury, oppression; the treatment of the blind and deaf; fairness in judgment; talebearing; revenge; hybridity; carnal connection with bond-women; uncircumcised fruit; enchantment; physical marks of idolatry; honoring the aged, etc.
The first three have to do with reverence for God. The next series, having regard to the poor, was not only a protest against natural selfishness, but an intimation that the land did not belong to the human occupant but to God, and that its husbandman was merely His steward.
In several verses following, God still speaks on behalf of the weak and defenseless, but ere long balances the subject by showing that the rich are no more to be wronged than the poor.
Reaching the middle of the chapter, the commands concerning hybridity among cattle and in the vegetable kingdom are sufficiently clear, but that about the mingling of stuffs in our garments is not. Perhaps this whole section of laws is to cultivate reverence for the order established in nature by God, nature itself being a manifestation of God. In this case the precept about garments would be a symbolic reminder of the duty to a large class who aid not so frequently come in contact with the other reminders referred to.
In verses 20-22 we come upon what seems a divine approval of concubinage and slavery, but we are to remember the explanation of it in 마19:8.
The "uncircumcised" fruit (23-25) is as interesting a feature as any in the chapter. The explanation is in the law that the first-fruit always belongs to God. But it must be a perfect offering as well as the first-fruit, and this is not usually true of the fruit of a young tree. During the first three years of its life it is regarded as analogous to the life of a child uncircumcised or unconsecrated to the Lord. It is not until the fourth that its fruit becomes sufficiently perfected to offer unto God, and not until after that is it to be partaken of by the Israelite himself.
The reference to the trimming of the hair and beard is explained by the fact that among heathen peoples to do so visibly marks one as of a certain religion or the worshiper of a certain god. Today certain orders in the Roman Catholic Church are indicated in this manner. But the Israelite was not only to worship God alone, but to avoid even the appearance of worshiping another.
Questions.
1. To what do the contents of these chapters relate?
2. Why was "blood" prohibited in eating?
3. In what way does God claim ownership of the land of Israel?
4. How does He defend the rich as well as the poor?
5. Can you quote 마19:8?
6. What is the meaning of "uncircumcised" fruit?
7. To what does the trimming of the hair and beard refer?
NEW TESTAMENT APPLICATION
Before pursuing these lessons further we would pause, to point out their application to the Christian, and how he should make use of them for his spiritual advancement and God's glory in this sinful world.
Brooke will once more be our guide:
In chapters 1 to 10 there is revealed what God is, and does, and gives to His people, but in chapters 11 to 22 we have what His people should be and do for Him. The first half of these latter chapters, 11 to 16, show that the life of God's people is to be clean, while the second half, chapter 17 to practically the close of the book, shows how it is to be holy. There is a difference between the two ideas represented by "clean" and "holy" (고후7:1).
(1) The word "clean," together with "unclean," "purify" and their derivatives, comes from two Hebrew roots, occurring in the 6th chapter over 164 times, thus showing the emphasis God puts upon the thought they express, and impressing us with the fact that a line of separation must be drawn between those who are God's people through redemption by the blood, and those who are not.
(2) But we are taught that only God Himself can indicate what this line of separation is. Only He can say what is fit and what unfit for His people to think, and be, and do. This is New Testament as well as Old Testament teaching (빌1:9-11), and means much more than the broad distinction between right and wrong. The people of the world know what these distinctions are, and for worldly reasons endeavor more or less to maintain them; but the people of God know the mind of God, and are expected to follow it in details of which the world is ignorant.
(3) We learn how communion with God may be hindered or promoted by things otherwise exceedingly small, like eating and drinking (고전10:31), the way we dress, or keep our dwellings, the physical condition of our bodies, and the like. Indeed there are many questions of casuistry, which the full-grown Christian recognizes as essential in order to walk with God, of which other people know nothing. Compare (신14:21; 고전2:14; 10:23; 엡5:17; 딤후2:4).
The Christian cannot say: "I may do this for others do it." The "others" may not be redeemed and separated unto God, and hence he must leave the doubtful things to them "who claim not royal birth," and "come out from among them and be separate" (고후6:17, 18).
(4) Our author distinguishes between the first half of this section of the book, chapters 11 to 16, and the latter half, 17 to 22, by speaking of the latter as presenting on the positive what the former presents on the negative side. In illustrating the thought from the New Testament point of view he uses 고후7:1.
"Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."
The two phrases "cleanse" and "perfecting holiness" are in different tenses in the Greek. The former is in the aorist, and marks a definite action, something done once for all; but the latter is in the present tense, and implies a continuous line of conduct, when we are bidden to "cleanse ourselves" it means that everything marked by God as unclean is to be at once and forever put away; but when we are bidden to be perfect in holiness a life-long course of action and conduct is in mind.
Brooke helps us to understand this by his definition of "holiness," which in its primary sense does not mean super-eminent piety but "the relationship existing between God and a consecrated thing." It is in this sense we read of a holy day, a holy place, or a holy animal.
(5) But as soon as this title is given to anyone or anything, the power of it is supposed to begin to work, that is, it immediately demands altered usage or conduct harmonizing with the new relationship to God into which it is brought. As applied to human beings, it is an instant summons to a new line of conduct, and thus passes into the meaning of practical piety. He uses this illustration: If one were rebuking a peer for unworthy conduct he might say: "You are a nobleman; you ought to be a noble man." In this sense Paul uses it in 고전5:7: "Purge out the old leaven, that ye may be a new lump, even as ye are unleavened."
(6) These chapters therefore (17 to 22), bring into startling prominence the breadth and depth of the idea of holiness as God conceives of it. It concerns the table of God's people, the home, and all their social and business relationships.
It is only as we realize this idea of holiness, and how far we are separated from it by our old nature, that we can appreciate the typical significance of the Day of Atonement and the place its revelation occupies in this book (chapter 16). The other chapters preceding and following that revelation raises the question. Who can be clean before God? We perceive that, notwithstanding what provisions we make or precautions we take, we can never be sure that no spot of uncleanness remains, or that the conditions for communion with God are fulfilled. Only God can be sure of this, or make us sure, but that assurance is what chapter 16 in its typical aspect is intended to provide.
Once a year, and on that day, "all the iniquities of Israel, and all their transgressions, in all their sins" were completely removed, and atonement made for every uncleanness. The prototype of this we find in the person and work of our blessed Lord, whose grace is sufficient for us. and whose blood cleanseth us from all sin.
【레19:1 MHCC】laws.
—There are some ceremonial precepts in this chapter, but most of these precepts are binding on us, for they are explanations of the ten commandments. It is required that Israel be a holy people, because the God of Israel is a holy God, ver. #(2). To teach real separation from the world and the flesh, and entire devotedness to God. This is now the law of Christ; may the Lord bring every thought within us into obedience to it! Children are to be obedient to their parents, ver. #(3). The fear here required includes inward reverence and esteem, outward respect and obedience, care to please them and to make them easy. God only is to be worshipped, ver. #(4). Turn not from the true God to false ones, from the God who will make you holy and happy, to those that will deceive you, and make you for ever miserable. Turn not your eyes to them, much less your heart. They should leave the gleanings of their harvest and vintage for the poor, ver. #(9). Works of piety must be always attended with works of charity, according to our ability. We must not be covetous, griping, and greedy of every thing we can lay claim to, nor insist upon our right in all things. We are to be honest and true in all our dealings, ver. #(11). Whatever we have in the world, we must see that we get it honestly, for we cannot be truly rich, or long rich, with that which is not so. Reverence to the sacred name of God must be shown, ver. #(12). We must not detain what belongs to another, particularly the wages of the hireling, ver. #(13). We must be tender of the credit and safety of those that cannot help themselves, ver. #(14). Do no hurt to any, because they are unwilling or unable to avenge themselves. We ought to take heed of doing any thing which may occasion our weak brother to fall. The fear of God should keep us from doing wrong things, though they will not expose us to men's anger. Judges, and all in authority, are commanded to give judgment without partiality, ver. #(15). To be a tale-bearer, and to sow discord among neighbours, is as bad an office as a man can put himself into. We are to rebuke our neighbour in love, ver. #(17). Rather rebuke him than hate him, for an injury done to thyself. We incur guilt by not reproving; it is hating our brother. We should say, I will do him the kindness to tell him of his faults. We are to put off all malice, and to put on brotherly love, ver. #(18). We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; in like manner we should love our neighbour. We must in many cases deny ourselves for the good of our neighbour. Ver. #(31): For Christians to have their fortunes told, to use spells and charms, or the like, is a sad affront to God. They must be grossly ignorant who ask, “What harm is there in these things?” Here is a charge to young people to show respect to the aged, ver. #(32). Religion teaches good manners, and obliges us to honour those to whom honour is due. A charge was given to the Israelites to be very tender of strangers, ver. #(33). Strangers, and the widows and fatherless, are God's particular care. It is at our peril, if we do them any wrong. Strangers shall be welcome to God's grace; we should do what we can to recommend religion to them. Justice in weights and measures is commanded, ver. #(35). We must make conscience of obeying God's precepts. We are not to pick and choose our duty, but must aim at standing complete in all the will of God. And the nearer our lives and tempers are to the precepts of God's law, the happier shall we be, and the happier shall we make all around us, and the better shall we adorn the gospel.
【레19:2 JFB】2. Speak unto all the congregation of the children of Israel—Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people.
Ye shall be holy: for I … am holy—Separated from the world, the people of God were required to be holy, for His character, His laws, and service were holy. (See 벧전1:15).
【레19:3 JFB】3. Ye shall fear every man his mother, and his father, and keep my sabbaths—The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.
【레19:5 JFB】5-8. if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will—Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see 레3:1-17), the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar.
【레19:9 JFB】9, 10. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field—The right of the poor in Israel to glean after reapers, as well as to the unreaped corners of the field, was secured by a positive statute; and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At the same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful (룻2:2, 8). This was the earliest law for the benefit of the poor that we read of in the code of any people; and it combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly inclined to liberality.
【레19:11 JFB】11-16. Ye shall not steal—A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.
【레19:17 JFB】17. thou shalt in any wise rebuke thy neighbour—Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him—literally, "that ye may not participate in his sin."
【레19:18 JFB】18. thou shalt love thy neighbour as thyself—The word "neighbour" is used as synonymous with "fellow creature." The Israelites in a later age restricted its meaning as applicable only to their own countrymen. This narrow interpretation was refuted by our Lord in a beautiful parable (Lu 10:30-37).
【레19:19 JFB】19. Thou shalt not let thy cattle gender with a diverse kind—This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.
thou shalt not sow thy field with mingled seed—This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order Gramineæ, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [Whitlaw].
neither shall a garment mingled of linen and woollen come upon thee—Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [Whitlaw]. (See 겔44:17, 18).
【레19:23 JFB】23-25. ye shall count the fruit thereof as uncircumcised; three years … it shall not be eaten of—"The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation" [Michaelis].
【레19:26 JFB】26. shall not eat any thing with the blood—(See on 레17:10).
neither … use enchantment, nor observe times—The former refers to divination by serpents—one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.
【레19:27 JFB】27. Ye shall not round the corners of your heads, &c.—It seems probable that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, while the beard was dressed into a square form. This kind of coiffure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times. (렘9:25, 26; 25:23, where "in the utmost corners" means having the corners of their hair cut.) Frequently a lock or tuft of hair was left on the hinder part of the head, the rest being cut round in the form of a ring, as the Turks, Chinese, and Hindus do at the present day.
neither shalt thou mar, &c.—The Egyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighboring nations, or perhaps to put a stop to some existing superstition, were forbidden to imitate this practice. It may appear surprising that Moses should condescend to such minutiæ as that of regulating the fashion of the hair and the beard—matters which do not usually occupy the attention of a legislator—and which appear widely remote from the province either of government or of a religion. A strong presumption, therefore, arises that he had in mind by these regulations to combat some superstitious practices of the Egyptians.
【레19:28 JFB】28. Ye shall not make any cuttings in your flesh for the dead—The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition (사15:2; 렘16:6; 41:5).
nor print any marks upon you—by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice, 사44:5; 계13:17; 14:1).
【레19:30 JFB】30. Ye shall keep my sabbaths, and reverence my sanctuary—This precept is frequently repeated along with the prohibition of idolatrous practices, and here it stands closely connected with the superstitions forbidden in the previous verses.
【레19:31 JFB】31. Regard not them that have familiar spirits—The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world. The Hebrews were strictly forbidden to consult them as the vain but high pretensions of those impostors were derogatory to the honor of God and subversive of their covenant relations with Him as His people.
neither seek after wizards—fortunetellers, who pretended, as the Hebrew word indicates, to prognosticate by palmistry (or an inspection of the lines of the hand) the future fate of those who applied to them.
【레19:33 JFB】33, 34. if a stranger sojourn with thee in your land, ye shall not vex him—The Israelites were to hold out encouragement to strangers to settle among them, that they might be brought to the knowledge and worship of the true God; and with this in view, they were enjoined to treat them not as aliens, but as friends, on the ground that they themselves, who were strangers in Egypt, were at first kindly and hospitably received in that country.
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