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■ 레위기 22장
1. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
2. 아론과 그 아들들에게 고하여 그들로 이스라엘 자손이 내게 드리는 성물에 대하여 스스로 구별하여 내 성호를 욕되게 함이 없게 하라 나는 여호와니라
Speak unto Aaron and to his sons , that they separate themselves from the holy things of the children of Israel , and that they profane not my holy name in those things which they hallow unto me: I am the Lord .
3. 그들에게 이르라 무릇 너의 대대 자손 중에 그 몸이 부정하고도 이스라엘 자손이 구별하여 여호와께 드리는 성물에 가까이하는 자는 내 앞에서 끊어지리라 나는 여호와니라
Say unto them, Whosoever he be of all your seed among your generations , that goeth unto the holy things , which the children of Israel hallow unto the Lord , having his uncleanness upon him, that soul shall be cut off from my presence : I am the Lord .
4. 아론의 자손 중 문둥 환자나 유출병이 있는 자는 정하기 전에는 성물을 먹지 말 것이요 시체로 부정하게 된 자나 설정한 자나
What man soever of the seed of Aaron is a leper , or hath a running issue ; he shall not eat of the holy things , until he be clean . And whoso toucheth any thing that is unclean by the dead , or a man whose seed goeth from him;
5. 무릇 사람을 부정하게 하는 벌레에 접촉된 자나 무슨 부정이든지 사람을 더럽힐 만한 자에게 접촉된 자
Or whosoever toucheth any creeping thing , whereby he may be made unclean , or a man of whom he may take uncleanness , whatsoever uncleanness he hath;
6. 곧 이런 것에 접촉된 자는 저녁까지 부정하니 몸을 물로 씻지 아니하면 성물을 먹지 못할지며
The soul which hath touched any such shall be unclean until even , and shall not eat of the holy things , unless he wash his flesh with water .
7. 해 질 때에야 정하리니 그 후에 성물을 먹을 것이라 이는 자기의 응식이 됨이니라
And when the sun is down , he shall be clean , and shall afterward eat of the holy things ; because it is his food .
8. 절로 죽은 것이나 들짐승에게 찢긴 것을 먹음으로 자기를 더럽히지 말라 나는 여호와니라
That which dieth of itself , or is torn with beasts, he shall not eat to defile himself therewith: I am the Lord .
9. 그들은 나의 명을 지킬 것이라 그것을 욕되게 하면 그로 인하여 죄를 짓고 그 가운데서 죽을까 하노라 나는 그들을 거룩하게 하는 여호와니라
They shall therefore keep mine ordinance , lest they bear sin for it, and die therefore, if they profane it: I the Lord do sanctify them.
10. 외국인은 성물을 먹지 못할 것이며 제사장의 객이나 품꾼은 다 성물을 먹지 못할 것이니라
There shall no stranger eat of the holy thing : a sojourner of the priest , or an hired servant , shall not eat of the holy thing .
11. 그러나 제사장이 돈으로 사람을 샀으면 그 자는 그것을 먹을 것이고 그 집에서 출생한 자도 그러하여 그들이 제사장의 식물을 먹을 것이며
But if the priest buy any soul with his money , he shall eat of it, and he that is born in his house : they shall eat of his meat .
12. 제사장의 딸은 외국인에게 출가하였으면 거제의 성물을 먹지 못하되
If the priest’s daughter also be married unto a stranger , she may not eat of an offering of the holy things .
13. 그가 과부가 되든지 이혼을 당하든지 자식이 없이 친정에 돌아와서 어릴 때와 같으면 그는 그 아비의 응식을 먹을 것이나 외국인은 먹지 못할 것이니라
But if the priest’s daughter be a widow , or divorced , and have no child , and is returned unto her father’s house , as in her youth , she shall eat of her father’s meat : but there shall no stranger eat thereof.
14. 사람이 부지 중 성물을 먹으면 그 성물에 그 오분 일을 더하여 제사장에게 줄지니라
And if a man eat of the holy thing unwittingly , then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing .
15. 이스라엘 자손이 여호와께 드리는 성물을 그들은 더럽히지 말지니
And they shall not profane the holy things of the children of Israel , which they offer unto the Lord ;
16. 그들이 성물을 먹으면 그 죄로 인하여 형벌을 받게 할 것이니라 나는 그들을 거룩하게 하는 여호와니라
Or suffer them to bear the iniquity of trespass , when they eat their holy things : for I the Lord do sanctify them.
17. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
18. 아론과 그 아들들과 이스라엘 온 족속에게 고하여 이르라 이스라엘 자손이나 그 중에 우거하는 자가 서원제나 낙헌제로 번제를 여호와께 예물로 드리려거든
Speak unto Aaron , and to his sons , and unto all the children of Israel , and say unto them, Whatsoever he be of the house of Israel , or of the strangers in Israel , that will offer his oblation for all his vows , and for all his freewill offerings , which they will offer unto the Lord for a burnt offering ;
19. 열납되도록 소나 양이나 염소의 흠 없는 수컷으로 드릴지니
Ye shall offer at your own will a male without blemish , of the beeves , of the sheep , or of the goats .
20. 무릇 흠 있는 것을 너희는 드리지 말 것은 그것이 열납되지 못할 것임이니라
But whatsoever hath a blemish , that shall ye not offer : for it shall not be acceptable for you.
21. 무릇 서원한 것을 갚으려든지 자의로 예물을 드리려든지 하여 소나 양으로 화목제 희생을 여호와께 드리는 자는 열납되도록 아무 흠이 없는 온전한 것으로 할지니
And whosoever offereth a sacrifice of peace offerings unto the Lord to accomplish his vow , or a freewill offering in beeves or sheep , it shall be perfect to be accepted ; there shall be no blemish therein.
22. 눈먼 것이나 상한 것이나 지체에 베임을 당한 것이나 종기 있는 것이나 괴혈병 있는 것이나 비루먹은 것을 너희는 여호와께 드리지 말며 단 위에 화제로 여호와께 드리지 말라
Blind , or broken , or maimed , or having a wen , or scurvy , or scabbed , ye shall not offer these unto the Lord , nor make an offering by fire of them upon the altar unto the Lord .
23. 우양의 지체가 더하거나 덜하거나 한 것은 너희가 낙헌 예물로는 쓰려니와 서원한 것을 갚음으로 드리면 열납되지 못하리라
Either a bullock or a lamb that hath any thing superfluous or lacking in his parts , that mayest thou offer for a freewill offering ; but for a vow it shall not be accepted .
24. 너희는 불알이 상하였거나 치었거나 터졌거나 베임을 당한 것은 여호와께 드리지 말며 너희 땅에서는 이런 일을 행치도 말지며
Ye shall not offer unto the Lord that which is bruised , or crushed , or broken , or cut ; neither shall ye make any offering thereof in your land .
25. 너희는 외방인에게서도 이런 것을 받아 너희의 하나님의 식물로 드리지 말라 이는 결점이 있고 흠이 있는 것인즉 너희를 위하여 열납되지 못할 것임이니라
Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
26. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
27. 수소나 양이나 염소가 나거든 칠 일동안 그 어미와 같이 있게 하라 제팔일 이후로는 여호와께 화제로 예물을 드리면 열납되리라
When a bullock , or a sheep , or a goat , is brought forth , then it shall be seven days under the dam ; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord .
28. 암소나 암양을 무론하고 어미와 새끼를 동일에 잡지 말지니라
And whether it be cow or ewe , ye shall not kill it and her young both in one day .
29. 너희가 여호와께 감사 희생을 드리거든 너희가 열납되도록 드릴지며
And when ye will offer a sacrifice of thanksgiving unto the Lord , offer it at your own will .
30. 그 제물은 당일에 먹고 이튿날까지 두지 말라 나는 여호와니라
On the same day it shall be eaten up ; ye shall leave none of it until the morrow : I am the Lord .
31. 너희는 나의 계명을 지키며 행하라 나는 여호와니라
Therefore shall ye keep my commandments , and do them: I am the Lord .
32. 너희는 나의 성호를 욕되게 말라 나는 이스라엘 자손 중에서 거룩하게 함을 받을 것이니라 나는 너희를 거룩하게 하는 여호와요
Neither shall ye profane my holy name ; but I will be hallowed among the children of Israel : I am the Lord which hallow you,
33. 너희 하나님이 되려고 너희를 애굽 땅에서 인도하여 낸 자니 나는 여호와니라
That brought you out of the land of Egypt , to be your God : I am the Lord .
■ 주석 보기
【레22:1 JFB】레22:1-9. The Priests in Their Uncleanness.
【레22:1 CWC】[PENALTIES FOR PEOPLE AND PRIESTS]
The 20th chapter is of deep interest as showing what infinite wisdom, and love has considered a just punishment for certain crimes. These crimes are still committed in civilized communities but a different view of their treatment seems to exist. Are human governments in modern times wiser, and better than this theocracy, where Jehovah ruled? Are the weaknesses of our democracies explained by their indifferences to the code here exhibited?
Why does not this code obtain in Christian nations, since God has revealed it and such nations are supposed to serve God?
The answer is, that no nation on earth is a God-governed nation, as Israel was, and shall again be in the millennial age. The laws of so-called Christian nations are man-made, not God-made. They may bear a likeness or relationship to these laws of God, but only as they grow out of a necessity of human experience. No nation has ever set itself the task of finding out God's mind with reference to this or that penalty, and squaring its legislation accordingly. Hence the lawlessness we see on every hand, and the injustice; hence the teaching of the prophets that the present order of things shall end in a grand catastrophe, and God shall set up His own kingdom on the earth over which His Son shall reign.
Outline of the Chapter.
The first section (1-6), relates to the giving of seed to Molech, and consulting with familiar spirits, or what we call Spiritualism. With Spiritualism might be included other occultisms, such as fortune-telling, clairvoyance, palmistry and the like.
A second section (7, 8), consists of a command to sanctification of life and obedience to God.
A third (9-16), enumerates other cases for which death was ordered, some of them very unnatural crimes.
A fourth (17-21), names offenses for which a lesser penalty is prescribed.
A fifth (22-26), consists of a concluding exhortation against disobedience enforced by the impending punishment of the Canaanites, and the goodness of God to them (Israel).
For what crimes is death ordained as a penalty (2-5, 10, 12, 13, 14, 15, 16, 27)? What manner of death is ordained (2)? In the case of certain crimes is any difference made between the sexes (10, 11, 12, 14, 15, 16)? In what instance were the bodies of the criminals to be burnt after death (14)?
In the case of the lesser penalties, which offense demanded the most public excommunication (17)?
The Principles Involved.
Certain "reformers" claim that the primary, if not the sole, object of the punishment of crime is the reformation of the individual. How does such a theory square with this divine precedent? Had reformation been the chief thought in God's mind, would He have ordained the death penalty with such unqualified severity?
How does verse 3 show that the intention of the punishment is to satisfy the outraged holiness of God? How does verse 12 show that it is to preserve the natural order of the human family? how does verse 14 show that it is for the moral benefit of the race?
The multiplication of murders and crimes against the family in these days may be explained by the laxity of the laws, or the indisposition of the people to enforce them. "Where God pronounces the death penalty, man apologizes for the crime, then lightens the penalty, then abolishes it, and at last legalizes the offense. This modern drift bodes no good, and in the end can only bring disaster to the family and the state."
1. Holiness o£ the Priests, c. 21, 22.
We pass over chapters 21 and 22 with a remark or two, as they treat of the same subject as the preceding chapter except as it applies to the priests. While all Israel, as Kellogg says, was called to be a priestly nation and holy to Jehovah in life and service, "this sanctity was represented in degrees successively higher in each of its three divisions, the people, the priest, and the high priests," like the three-fold division of the tabernacle, the outer court, the holy place, and the Holy of Holies.
The principle still holds good, in that special privileges place him who enjoys them under special obligations to holiness of life. Christians, in other words, should not merely be equally correct in life with the best men of the world, but more -- they should be holy. And within the Church, those who occupy official positions or who are otherwise elevated above their fellows, are under the more stringent obligations of life and work.
【레22:1 MHCC】Laws concerning the priests and sacrifices.
—In this chapter we have divers laws concerning the priests and sacrifices, all for preserving the honour of the sanctuary. Let us recollect with gratitude that our great High Priest cannot be hindered by any thing from the discharge of his office. Let us also remember, that the Lord requires us to reverence his name, his truths, his ordinances, and commandments. Let us beware of hypocrisy, and examine ourselves concerning our sinful defilements, seeking to be purified from them in the blood of Christ, and by his sanctifying Spirit. Whoever attempts to expiate his own sin, or draws near in the pride of self-righteousness, puts as great an affront on Christ, as he who comes to the Lord's table from the gratification of sinful lusts. Nor can the minister who loves the souls of the people, suffer them to continue in this dangerous delusion. He must call upon them, not only to repent of their sins, and forsake them; but to put their whole trust in the atonement of Christ, by faith in his name, for pardon and acceptance with God; thus only will the Lord make them holy, as his own people.
【레22:2 JFB】2. Speak unto Aaron and to his sons, that they separate themselves from the holy things—"To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities.
that they profane not my holy name in those things which they hallow unto me, &c.—that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.
【레22:3 JFB】3. Whosoever he be … that goeth unto the holy things—The multitude of minute restrictions to which the priests, from accidental defilement, were subjected, by keeping them constantly on their guard lest they should be unfit for the sacred service, tended to preserve in full exercise the feeling of awe and submission to the authority of God. The ideas of sin and duty were awakened in their breasts by every case to which either an interdict or an injunction was applied. But why enact an express statute for priests disqualified by the leprosy or polluting touch of a carcass [레22:4], when a general law was already in force which excluded from society all persons in that condition? Because priests might be apt, from familiarity, to trifle with religion, and in committing irregularities or sins, to shelter themselves under the cloak of the sacred office. This law, therefore, was passed, specifying the chief forms of temporary defilement which excluded from the sanctuary, that priests might not deem themselves entitled to greater license than the rest of the people; and that so far from being in any degree exempted from the sanctions of the law, they were under greater obligations, by their priestly station, to observe it in its strict letter and its smallest enactments.
【레22:4 JFB】4-6. wash his flesh with water—Any Israelite who had contracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immersion of his whole person in water. Although all ceremonial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which different rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convalescence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The Book of Leviticus abounds with examples which show that in all the ceremonial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required—a formal intimation of their being readmitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness; he forbore to avail himself of this privilege, and was therefore said to be "cut off" from the presence of the Lord.
【레22:8 JFB】8. dieth of itself—The feelings of nature revolt against such food. It might have been left to the discretion of the Hebrews, who it may be supposed (like the people of all civilized nations) would have abstained from the use of it without any positive interdict. But an express precept was necessary to show them that whatever died naturally or from disease, was prohibited to them by the operation of that law which forbade them the use of any meat with its blood.
【레22:10 JFB】레22:10-16. Who of the Priests' House May Eat of Them.
10-13. There shall no stranger eat the holy thing—The portion of the sacrifices assigned for the support of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or a hired servant was not at liberty to eat of them; but an exception was made in favor of a bought or homeborn slave, because such was a stated member of his household. On the same principle, his own daughter, who married a husband not a priest, could not eat of them. However, if a widow and childless, she was reinstated in the privileges of her father's house as before her marriage. But if she had become a mother, as her children had no right to the privileges of the priesthood, she was under a necessity of finding support for them elsewhere than under her father's roof.
【레22:13 JFB】13. there shall no stranger eat thereof—The interdict recorded (레22:10) is repeated to show its stringency. All the Hebrews, even the nearest neighbors of the priest, the members of his family excepted, were considered strangers in this respect, so that they had no right to eat of things offered at the altar.
【레22:14 JFB】14. if a man eat of the holy thing unwittingly—A common Israelite might unconsciously partake of what had been offered as tithes, first-fruits, &c., and on discovering his unintentional error, he was not only to restore as much as he had used, but be fined in a fifth part more for the priests to carry into the sanctuary.
【레22:15 JFB】15, 16. they shall not profane the holy things of the children of Israel—There is some difficulty felt in determining to whom "they" refers. The subject of the preceding context being occupied about the priests, it is supposed by some that this relates to them also; and the meaning then is that the whole people would incur guilt through the fault of the priests, if they should defile the sacred offerings, which they would have done had they presented them while under any defilement [Calvin]. According to others, "the children of Israel" is the nominative in the sentence; which thus signifies, the children of Israel shall not profane or defile their offerings, by touching them or reserving any part of them, lest they incur the guilt of eating what is divinely appointed to the priests alone [Calmet].
【레22:17 JFB】레22:17-33. The Sacrifices Must Be without Blemish.
【레22:19 JFB】19. Ye shall offer at your own will—rather, to your being accepted.
a male without blemish—This law (레1:3) is founded on a sense of natural propriety, which required the greatest care to be taken in the selection of animals for sacrifice. The reason for this extreme caution is found in the fact that sacrifices are either an expression of praise to God for His goodness, or else they are the designed means of conciliating or retaining His favor. No victim that was not perfect in its kind could be deemed a fitting instrument for such purposes if we assume that the significance of sacrifices is derived entirely from their relation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reasonableness of God's strong remonstrance with the worldly-minded Jews (말1:8). If the tabernacle, and subsequently the temple, were considered the palace of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by his subjects; and in this light they would be the appropriate expressions of their feelings towards their sovereign. When a subject wished to do honor to his sovereign, to acknowledge allegiance, to appease his anger, to supplicate forgiveness, or to intercede for another, he brought a present; and all the ideas involved in sacrifices correspond to these sentiments—those of gratitude, of worship, of prayer, of confession and atonement [Bib. Sac.].
【레22:23 JFB】23. that mayest thou offer, &c.—The passage should be rendered thus: "if thou offer it either for a freewill offering, or for a vow, it shall not be accepted." This sacrifice being required to be "without blemish" [레22:19], symbolically implied that the people of God were to dedicate themselves wholly with sincere purposes of heart, and its being required to be "perfect to be accepted" [레22:21], led them typically to Him without whom no sacrifice could be offered acceptable to God.
【레22:27 JFB】27, 28. it shall be seven days under the dam—Animals were not considered perfect nor good for food till the eighth day. As sacrifices are called the bread or food of God (레22:25), to offer them immediately after birth, when they were unfit to be eaten, would have indicated a contempt of religion; and besides, this prohibition, as well as that contained in 레22:28, inculcated a lesson of humanity or tenderness to the dam, as well as secured the sacrifices from all appearance of unfeeling cruelty.
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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.