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■ 레위기 3장
1. 사람이 만일 화목제의 희생을 예물로 드리되 소로 드리려거든 수컷이나 암컷이나 흠 없는 것으로 여호와 앞에 드릴지니
And if his oblation be a sacrifice of peace offering , if he offer it of the herd ; whether it be a male or female , he shall offer it without blemish before the Lord .
2. 그 예물의 머리에 안수하고 회막문에서 잡을 것이요 아론의 자손 제사장들은 그 피를 제단 사면에 뿌릴 것이며
And he shall lay his hand upon the head of his offering , and kill it at the door of the tabernacle of the congregation : and Aaron’s sons the priests shall sprinkle the blood upon the altar round about .
3. 그는 또 그 화목제의 희생 중에서 여호와께 화제를 드릴지니 곧 내장에 덮인 기름과 내장에 붙은 모든 기름과
And he shall offer of the sacrifice of the peace offering an offering made by fire unto the Lord ; the fat that covereth the inwards , and all the fat that is upon the inwards ,
4. 두 콩팥과 그 위의 기름 곧 허리 근방에 있는 것과 간에 덮인 꺼풀을 콩팥과 함께 취할 것이요
And the two kidneys , and the fat that is on them, which is by the flanks , and the caul above the liver , with the kidneys , it shall he take away .
5. 아론의 자손은 그것을 단 윗불 위에 있는 나무 위 번제물 위에 사를지니 이는 화제라 여호와께 향기로운 냄새니라
And Aaron’s sons shall burn it on the altar upon the burnt sacrifice , which is upon the wood that is on the fire : it is an offering made by fire , of a sweet savour unto the Lord .
6. 만일 여호와께 예물로 드리는 화목제의 희생이 양이면 수컷이나 암컷이나 흠 없는 것으로 드릴지며
And if his offering for a sacrifice of peace offering unto the Lord be of the flock ; male or female , he shall offer it without blemish .
7. 만일 예물로 드리는 것이 어린 양이면 그것을 여호와 앞으로 끌어다가
If he offer a lamb for his offering , then shall he offer it before the Lord .
8. 그 예물의 머리에 안수하고 회막 앞에서 잡을 것이요 아론의 자손은 그 피를 단 사면에 뿌릴 것이며
And he shall lay his hand upon the head of his offering , and kill it before the tabernacle of the congregation : and Aaron’s sons shall sprinkle the blood thereof round about upon the altar .
9. 그는 그 화목제의 희생 중에서 여호와께 화제를 드릴지니 그 기름 곧 미려골에서 벤바 기름진 꼬리와 내장에 덮힌 기름과 내장에 붙은 모든 기름과
And he shall offer of the sacrifice of the peace offering an offering made by fire unto the Lord ; the fat thereof, and the whole rump , it shall he take off hard by the backbone ; and the fat that covereth the inwards , and all the fat that is upon the inwards ,
10. 두 콩팥과 그 위의 기름 곧 허리 근방에 있는 것과 간에 덮인 꺼풀을 콩팥과 함께 취할 것이요
And the two kidneys , and the fat that is upon them, which is by the flanks , and the caul above the liver , with the kidneys , it shall he take away .
11. 제사장은 그것을 단 위에 불사를지니 이는 화제로 여호와께 드리는 식물이니라
And the priest shall burn it upon the altar : it is the food of the offering made by fire unto the Lord .
12. 만일 예물이 염소면 그것을 여호와 앞으로 끌어다가
And if his offering be a goat , then he shall offer it before the Lord .
13. 그 머리에 안수하고 회막 앞에서 잡을 것이요 아론의 자손은 그 피를 단 사면에 뿌릴 것이며
And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation : and the sons of Aaron shall sprinkle the blood thereof upon the altar round about .
14. 그는 그 중에서 예물을 취하여 여호와께 화제를 드릴지니 곧 내장에 덮인 기름과 내장에 붙은 모든 기름과
And he shall offer thereof his offering , even an offering made by fire unto the Lord ; the fat that covereth the inwards , and all the fat that is upon the inwards ,
15. 두 콩팥과 그 위의 기름 곧 허리 근방에 있는 것과 간에 덮인 꺼풀을 콩팥과 함께 취할 것이요
And the two kidneys , and the fat that is upon them, which is by the flanks , and the caul above the liver , with the kidneys , it shall he take away .
16. 제사장은 그것을 단 위에 불사를지니 이는 화제로 드리는 식물이요 향기로운 냄새라 모든 기름은 여호와의 것이니라
And the priest shall burn them upon the altar : it is the food of the offering made by fire for a sweet savour : all the fat is the Lord’s .
17. 너희는 기름과 피를 먹지 말라 이는 너희 모든 처소에서 대대로 영원한 규례니라
It shall be a perpetual statute for your generations throughout all your dwellings , that ye eat neither fat nor blood .
■ 주석 보기
【레3:1 JFB】레3:1-17. The Peace Offering of the Herd.
1. if his oblation be a sacrifice of peace offering—"Peace" being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future.
of the herd—This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf.
【레3:1 CWC】[THE MEAL AND PEACE OFFERINGS]
The Meal Offering, c. 2.
We call the second offering the "meal" instead of the meat offering, following the Revised Version. The burnt and meal offerings really belong together. They are both offerings of consecration, and when the one was presented the other followed as a kind of appendage (see 레23:12, 13, 18; 민28:7-15; 삿13:19; 스7:17; etc.)
We have seen that the burnt offering was entirely consumed upon the altar as expressive of the entire consecration of the one who offered it, and God's acceptance of it as a sweet savor to Him. In this it typifies Christ who is the only perfect life of consecration, and who has been accepted by God on behalf of all who put their faith in Him. This aspect of the sacrifice of Christ is indicated in 엡5:2 and 요6:38.
The meal offering, composed mainly of fine flour, is generally taken to represent a consecrated life in its use for mankind, since flour is the universal food of man. It is a fact that God habitually uses for His service among men the lives and powers of those who are truly dedicated to Him, and this seems expressed in the fact that the burnt offering always had the meal offering attached to it. Our Lord's life represents this consecration in such places as 마10:28 and 행10:38, and is a consecration to God for the service of mankind, which He offered and God accepted on behalf of all who put their faith in Him.
Varieties in the Offering.
It will be seen that there are certain varieties of the meal offering. The first is referred to in vv. 1-3, whose substance was fine flour, oil and frankincense. What parts and portion of the offering was to be taken out by the offerer to be presented unto the Lord (2)? To whom did the remainder belong for their use (3)?
The second is referred to in vv. 4-10, and contains the same substance except the frankincense, the distinction being that the offering is baked in the oven, or in a pan, and the priest rather than the offerer removes the Lord's portion.
The third is alluded to in vv. 14-16, and consists of what substance? How was it to be prepared? What is included in this class which was omitted from the second class?
In vv. 11-13 reference is made to articles that were prohibited from the meal offering, and one was particularly prescribed. Name those prohibited, and that prescribed? Leaven and honey represent decay and corruption, the first-named being the type of evil recognized as such, and the second, evil that is unrecognized because it has earthy sweetness in it. Both kinds of evil were absent in Jesus Christ, and the perfection of the type necessitates their absence in it. As to salt, it is the symbol of incorruption (마5:13; 막9:50).
Taking the offering as a whole, it may be said to symbolize His fulfillment on our behalf of the second table of the law, just as the burnt offering symbolizes His fulfillment on our behalf of the first table. Of course, in fulfilling the first He fulfilled the second, but in the burnt offering the one thought predominates and in the meal offering the other thought. To quote Moorehead: "In the burnt offering Christ is, representatively, man satisfying God and giving Him what belongs to Him, while in the meal offering He is, representatively, man satisfying man and giving him what belongs to him as an offering to the Lord. The burnt offering represents His life Godward, and the meal offering His life manward."
2. The Peace Offering, c. 3.
The data for the law of the peace offering are found by comparing c. 3 with the following passages: 7:11-34; 19:5-8; 22:21-25. We put them all together, in this lesson that the student may obtain a complete view of the whole. There are certain features of this offering which differ from the others:
(1) The objects offered. The peace offering might be a female (1), the explanation for which may be that the effects of the atonement are contemplated rather than the act itself. Furthermore, no turtle dove or pigeon was permitted, the explanation for which may be that as the offering was connected with a sacrificial meal of which several partook, a small bird would be insufficient.
(2) The Lord's portion consisted chiefly of the fat (3-5), the richest portion, symbolizing that the best belongs to Him. Kellogg calls attention to the fact that the eating of the fat of all animals was not prohibited, but only those used in sacrifice, and in these only when they were being so used. The prohibition of the eating of blood, however, applied to all animals and always (17:10-12). The peace offering was to be consumed upon the burn offering (5), thus symbolizing that the peace it typified was grounded upon the fact of atonement and acceptance on the part of the offerer. The peace offering usually followed the meal offering (see the details in the dedication of Aaron, c. 8, and those of the Day of Atonement, c. 16).
(3) By turning to 7:28-34 it will be seen that certain parts of the peace offering belonged to the priests. The waving of these parts back and forth, and the heaving of them up and down, were a token of their dedication to God first, and their being received back again from Him by the priests.
By comparison of 7:15, 22:29-30 and parallel places, it will be seen that the offerer himself had for his portion all that remained. It also will be seen that he was at liberty to invite his friends to the feast, which must always be eaten at the sanctuary and which was an occasion of joy (신12:4-7, 17, 18). The only condition for partaking of the feast was that of ceremonial cleanness (7:20, 21).
The Significance of the Offering.
The meaning of "peace" in this case includes not only tranquility of mind based on a cessation of hostilities (that is, a mere negative peace), but positive joy and prosperity. Quoting Moorehead, three propositions define it: "Peace with God, 롬5:1; the peace of God, 빌4:7; and peace from God, 고전1:3, conceived of as flowing into our hearts."
The feast, therefore, is an expression of friendship and fellowship growing out of the fact that the breach between man and God has been healed by His grace. The Israelite, who represents the Christian saint, is seen to be enjoying a feast with God, where God Himself is the host rather than the offerer. God first accepts the victim in expiation of sin and then gives it back for the worshiper to feast upon with Himself. Moreover, the feast is held in God's house, not in that of the offerer, emphasizing the fact that God is the host. Of course Christ is the offering represented here, whose blood is shed for our guilt and to bring us into reconciled relation with God, and who Himself then becomes the meat by which we who are reconciled are thereafter sustained (요6:51-58).
Keep in mind that this is a joint repast in which all three partake. God, the priest and the offerer. It therefore represents our fellowship with the Father, and with His Son Jesus Christ (1 요1:3). Remember also that cleanness is the condition (1 요1:9). An Israelite might remain such and be unclean, but he could hold no feast and enjoy no communion with God while in that condition. The application to Christians is very plain (벧전1:13-16).
【레3:1 MHCC】The peace-offerings had regard to God as the giver of all good things. These were divided between the altar, the priest, and the owner. They were called peace-offering, because in them God and his people did, as it were, feast together, in token of friendship. The peace-offerings were offered by way of supplication. If a man were in pursuit of any mercy, he would add a peace-offering to his prayer for it. Christ is our Peace, our Peace-offering; for through him alone it is that we can obtain an answer of peace to our prayers. Or, the peace-offering was offered by way of thanksgiving for some mercy received. We must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock.
【레3:2 JFB】2. he shall lay his hand upon the head of his offering—Having performed this significant act, he killed it before the door of the tabernacle, and the priests sprinkled the blood round about upon the altar.
【레3:3 JFB】3. he shall offer of the sacrifice of the peace offering—The peace offering differed from the oblations formerly mentioned in this respect: while the burnt offering was wholly consumed on the altar, and the freewill offering was partly consumed and partly assigned to the priests; in this offering the fat alone was burnt; only a small part was allotted to the priests while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests, and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on 레19:5-8; 22:21).
the fat that covereth the inwards—that is, the web work that presents itself first to the eye on opening the belly of a cow.
the fat … upon the inwards—adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle.
【레3:4 JFB】4-11. the two kidneys … of the flock … the whole rump—There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [Paxton].
【레3:6 MHCC】Here is a law that they should eat neither fat nor blood. As for the fat, it means the fat of the inwards, the suet. The blood was forbidden for the same reason; because it was God's part of every sacrifice. God would not permit the blood that made atonement to be used as a common thing, 히10:29; nor will he allow us, though we have the comfort of the atonement made, to claim for ourselves any share in the honour of making it. This taught the Jews to observe distinction between common and sacred things; it kept them separate from idolaters. It would impress them more deeply with the belief of some important mystery in the shedding of the blood and the burning the fat of their solemn sacrifices. Christ, as the Prince of peace, “made peace with the blood of his cross.” Through him the believer is reconciled to God; and having the peace of God in his heart, he is disposed to follow peace with all men. May the Lord multiply grace, mercy, and peace, to all who desire to bear the Christian character.
【레3:12 JFB】12. if his offering be a goat—Whether this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of offering.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.