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■ 레위기 5장
1. 누구든지 증인이 되어 맹세시키는 소리를 듣고도 그 본 일이나 아는 일을 진술치 아니하면 죄가 있나니 그 허물이 그에게로 돌아갈 것이요
And if a soul sin , and hear the voice of swearing , and is a witness , whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity .
2. 누구든지 부정한 들짐승의 사체나 부정한 가축의 사체나 부정한 곤충의 사체들 무릇 부정한 것을 만졌으면 부지 중에라 할지라도 그 몸이 더러워져서 허물이 있을 것이요
Or if a soul touch any unclean thing , whether it be a carcase of an unclean beast , or a carcase of unclean cattle , or the carcase of unclean creeping things , and if it be hidden from him; he also shall be unclean , and guilty .
3. 혹시 부지 중에 사람의 부정에 다닥쳤는데 그 사람의 부정이 어떠한 부정이든지 그것을 깨달을 때에는 허물이 있을 것이요
Or if he touch the uncleanness of man , whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty .
4. 혹 누구든지 무심 중에 입으로 맹세를 발하여 악을 하리라 하든지 선을 하리라 하면 그 사람의 무심 중에 맹세를 발하여 말한 것이 어떠한 일이든지 깨닫지 못하다가 그것을 깨달을 때에는 그 중 하나에 허물이 있을 것이니
Or if a soul swear , pronouncing with his lips to do evil , or to do good , whatsoever it be that a man shall pronounce with an oath , and it be hid from him; when he knoweth of it, then he shall be guilty in one of these.
5. 이 중 하나에 허물이 있을 때에는 아무 일에 범과하였노라 자복하고
And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:
6. 그 범과를 인하여 여호와께 속건제를 드리되 양떼의 암컷 어린 양이나 염소를 끌어다가 속죄제를 드릴 것이요 제사장은 그의 허물을 위하여 속죄할지니라
And he shall bring his trespass offering unto the Lord for his sin which he hath sinned , a female from the flock , a lamb or a kid of the goats , for a sin offering ; and the priest shall make an atonement for him concerning his sin .
7. 만일 힘이 어린 양에 미치지 못하거든 그 범과를 속하기 위하여 산비둘기 둘이나 집비둘기 새끼 둘을 여호와께로 가져 가되 하나는 속죄제물을 삼고 하나는 번제물을 삼아
And if he be not able to bring a lamb , then he shall bring for his trespass , which he hath committed , two turtledoves , or two young pigeons , unto the Lord ; one for a sin offering , and the other for a burnt offering .
8. 제사장에게로 가져 갈 것이요 제사장은 그 속죄제물을 먼저 드리되 그 머리를 목에서 비틀어 끊고 몸은 아주 쪼개지 말며
And he shall bring them unto the priest , who shall offer that which is for the sin offering first , and wring off his head from his neck , but shall not divide it asunder :
9. 그 속죄제물의 피를 단 곁에 뿌리고 그 남은 피는 단 밑에 흘릴지니 이는 속죄제요
And he shall sprinkle of the blood of the sin offering upon the side of the altar ; and the rest of the blood shall be wrung out at the bottom of the altar : it is a sin offering .
10. 그 다음 것은 규례대로 번제를 드릴지니 제사장이 그의 범과를 위하여 속한즉 그가 사함을 얻으리라
And he shall offer the second for a burnt offering , according to the manner : and the priest shall make an atonement for him for his sin which he hath sinned , and it shall be forgiven him.
11. 만일 힘이 산비둘기 둘이나 집비둘기 둘에도 미치지 못하거든 그 범과를 인하여 고운 가루 에바 십분 일을 예물로 가져다가 속죄제물로 드리되 이는 속죄제인즉 그 위에 기름을 붓지 말며 유향을 놓지 말고
But if he be not able to bring two turtledoves , or two young pigeons , then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering ; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering .
12. 그것을 제사장에게로 가져갈 것이요 제사장은 그것을 기념물로 한 움큼을 취하여 단 위 여호와의 화제물 위에 불사를지니 이는 속죄제라
Then shall he bring it to the priest , and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar , according to the offerings made by fire unto the Lord : it is a sin offering .
13. 제사장이 그가 이 중에 하나를 범하여 얻은 허물을 위하여 속한즉 그가 사함을 얻으리라 그 나머지는 소제물 같이 제사장에게 돌릴지니라
And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest’s , as a meat offering .
14. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
15. 누구든지 여호와의 성물에 대하여 그릇 범과하였거든 여호와께 속건제를 드리되 너의 지정한 가치를 따라 성소의 세겔로 몇 세겔 은에 상당한 흠 없는 수양을 떼 중에서 끌어다가 속건제로 드려서
If a soul commit a trespass , and sin through ignorance , in the holy things of the Lord ; then he shall bring for his trespass unto the Lord a ram without blemish out of the flocks , with thy estimation by shekels of silver , after the shekel of the sanctuary , for a trespass offering :
16. 성물에 대한 범과를 갚되 그것에 오분 일을 더하여 제사장에게 줄 것이요 제사장은 그 속건제의 수양으로 그를 위하여 속한즉 그가 사함을 얻으리라
And he shall make amends for the harm that he hath done in the holy thing , and shall add the fifth part thereto, and give it unto the priest : and the priest shall make an atonement for him with the ram of the trespass offering , and it shall be forgiven him.
17. 만일 누구든지 여호와의 금령 중 하나를 부지 중에 범하여도 허물이라 벌을 당할 것이니
And if a soul sin , and commit any of these things which are forbidden to be done by the commandments of the Lord ; though he wist it not, yet is he guilty , and shall bear his iniquity .
18. 그는 너의 지정한 가치대로 떼 중 흠 없는 수양을 속건제물로 제사장에게로 가져올 것이요 제사장은 그의 부지 중에 그릇 범한 허물을 위하여 속한즉 그가 사함을 얻으리라
And he shall bring a ram without blemish out of the flock , with thy estimation , for a trespass offering , unto the priest : and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.
19. 이는 속건제니 그가 실로 여호와 앞에 범과함이니라
It is a trespass offering : he hath certainly trespassed against the Lord .
■ 주석 보기
【레5:1 JFB】레5:1. Trespass Offerings for Concealing Knowledge.
1. if a soul … hear the voice of swearing—or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and bear testimony to the guilt of a criminal; and the manner in which witnesses were interrogated in the Jewish courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offense, then, for the expiation of which this law provides, was that of a person who neglected or avoided the opportunity of lodging the information which it was in his power to communicate.
【레5:1 CWC】[SIN AND TRESPASS OFFERINGS]
1. The Sin Offering.
The data for the sin offering will be found in 4:1-35, 5:1-13 and 6:24-30.
1. As to the name of this offering, it will be seen that "sin" is mentioned here for the first time in connection with the law of the offerings. The idea of sin is included in the others, but it was not the predominating idea as it is here. There was atonement for sin in the other offerings, but rather for sin in mans nature than the actual transgression in his life, while here the latter is brought into view. In Hebrew the same word applies for "sin" and "sin offering" as though the two were completely identified, or as though the offering were so charged with sin as to itself become sin. In this connection read 롬8:3,고후5:21 and 갈3:14 to see how this was also true in our substitute, Jesus Christ. Another matter of interest is that while the preceding offerings were all known more or less in other nations and before the time of Moses, this offering is entirely new and original with Israel. This shows that Israel enters on a new stage of existence in the sense that as a nation she has a truer conception of sin and the need of expiation than the other nations that received no special revelation from God.
For evidence that the other offerings existed before Moses and were not confined to Israel compare 창31:54; 출18:12; 32:6, 고전10:6, etc. Kellogg, remarks that this should strengthen our faith as showing man's natural sense of spiritual need and desire for fellowship with God, and also as pointing back to an original revelation from God to man on the whole subject. God thus seems to have based the Mosaic ordinances upon His earlier revelations to man, correcting them where they had been corrupted, and adding to them where it was necessary to the progress of revealed truth.
2. Passing from the name of this offering to its nature, what kind of sin is referred to in 4:2? This shows that while ignorance might palliate it could not remove the guilt of sin; sin is sinful whether it be recognized by the sinner or not, and requires atonement just the same. Compare 시19:12; 고전4:4, R. V.
3. Observe the different sections of this law. What class of persons are first referred to (3-12)? After the priests, who are mentioned (13-21)? The congregation of Israel means the nation. What is the third class specified (22-26)? The fourth class (4:27 to 5:13)? In c. 5 prescriptions were made for the common people (a) as to the nature of the offense (1-5) and (b) as to the nature of the offerings (6-13). In regard to these the higher the rank of the offerer the more costly must be his offering, expressing that guilt is proportionate to privilege (compare 왕상11:9; Jam에3:1). Note the responsibility for sin on the part of whole communities (compare here Ps. 2; Rev. 2 and 3). It is just as important to note also that no one can be overlooked, however obscure. God demands from and provides an offering for the poorest and the neediest (5:11-13).
4. In this offering, where was the victim to be burned (12-21)? To make the burning without the camp more distinct from that of the altar, another Hebrew word is used (compare in this case 히13:10-13). The burning on the altar symbolizes, the full surrender to and the acceptance by God of the offerer, while the burning without the camp symbolizes the sacrifice for the sin of the world on the part of Him who was "despised and rejected of men."
The Trespass Offering.
1. The facts associated with the trespass offering are found in 5:14 to 6:7. and 7:1-10. It is hard to distinguish between the sin and trespass offerings because they almost necessarily overlap. "Trespass" means an invasion of the rights of others (compare 수7:1; 대하28:20-22), and there are those who distinguish between the two offerings by saying that the sin offering represents sin as a principle, and the trespass offering sin as an act. Penalty is prominent in the first, and reparation or restitution in the second. Both find their fulfillment in Christ, who not only bore the penalty of but redressed every claim which God had upon the sinner.
The trespass offering had reference only to the sin of an individual and not the nation, as only an individual perhaps could make reparation. The victim in this case was the same for the poor as for the rich, a ram of the flock, indicating possibly that the obligation to repair the wrong cannot be modified to suit the condition of the offerer. Furthermore, notice that anything unjustly taken must not only be restored but a fifth must be added. In other words, no advantage must be gained by the trespass. Thus if the sin offering called for faith the trespass offering called for repentance. It is blessed to know that in our Lord Jesus Christ both God and man received back more than they lost.
2. There appear to be two distinct sections of this law of trespass offering. The first refers to trespass in the holy things of the Lord (5:14-19), and the second to trespass on the rights of man (6:1-7). By the "holy things of the Lord" are meant -- the eating unwittingly of the flesh of the firstling of one's cattle, or using one's tithe or any part of it for himself (compare 말3:8, 10). The trespass on the rights of man included embezzlement, robbery, fraud, falsehood, etc. The order of proceeding in the latter instance was: (a) to confess the wrong, (b) to make restitution and add one fifth, (c) to bring the guilt offering to God.
How comforting to know that Christ is the great antitype of all these offerings so far as we are concerned, that is, we who have believed on Him as our Saviour and confessed Him as our Lord!
He is our burnt and meal offering in the sense that He is our righteousness. In Him we are fully surrendered to and accepted by God. He is our peace offering in the sense that in Him our life is in perfect fellowship with God. He is our sin offering, the One who has fully borne our sin, expiating our guilt. Finally, He is our trespass offering, rendering perfect satisfaction unto God and making reparation for all our offences against Him in the completest and to the fullest extent.
【레5:1 MHCC】The offences here noticed are, 1. A man's concealing the truth, when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. If, in such a case, for fear of offending one that has been his friend, or may be his enemy, a man refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to hell. Let all that are called at any time to be witnesses, think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, not to be trifled with. 2. A man's touching any thing that was ceremonially unclean. Though his touching the unclean thing only made him ceremonially defiled, yet neglecting to wash himself according to the law, was either carelessness or contempt, and contracted moral guilt. As soon as God, by his Spirit, convinces our consciences of any sin or duty, we must follow the conviction, as not ashamed to own our former mistake. 3. Rash swearing, that a man will do or not do such a thing. As if the performance of his oath afterward prove unlawful, or what cannot be done. Wisdom and watchfulness beforehand would prevent these difficulties. In these cases the offender must confess his sin, and bring his offering; but the offering was not accepted, unless accompanied with confession and humble prayer for pardon. The confession must be particular; that he hath sinned in that thing. Deceit lies in generals; many will own they have sinned, for that all must own; but their sins in any one particular they are unwilling to allow. The way to be assured of pardon, and armed against sin for the future, is to confess the exact truth. If any were very poor, they might bring some flour, and that should be accepted. Thus the expense of the sin-offering was brought lower than any other, to teach that no man's poverty shall ever bar the way of his pardon. If the sinner brought two doves, one was to be offered for a sin-offering, and the other for a burnt-offering. We must first see that our peace be made with God, and then we may expect that our services for his glory will be accepted by him. To show the loathsomeness of sin, the flour, when offered, must not be made grateful to the taste by oil, or to the smell by frankincense. God, by these sacrifices, spoke comfort to those who had offended, that they might not despair, nor pine away in their sins. Likewise caution not to offend any more, remembering how expensive and troublesome it was to make atonement.
【레5:2 JFB】레5:2, 3. Touching Any Thing Unclean.
2. if a soul touch any unclean thing—A person who, unknown to himself at the time, came in contact with any thing unclean, and either neglected the requisite ceremonies of purification or engaged in the services of religion while under the taint of ceremonial defilement, might be afterwards convinced that he had committed an offense.
【레5:4 JFB】레5:4-19. For Swearing.
4. if a soul swear—a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.
【레5:5 JFB】5. it shall be, when he shall be guilty … that he shall confess that he hath sinned in that thing—make a voluntary acknowledgment of his sin from the impulse of his own conscience, and before it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession released him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to go through certain observances.
【레5:6 JFB】6-14. he shall bring his trespass offering unto the Lord for his sins which he hath sinned—A trespass offering differed from a sin offering in the following respects: that it was appointed for persons who had either done evil unwittingly, or were in doubt as to their own criminality; or felt themselves in such a special situation as required sacrifices of that kind [Brown]. The trespass offering appointed in such cases was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtledoves or two young pigeons—the one to be offered for a sin offering, the other for a burnt offering; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense.
【레5:14 MHCC】Here are offerings to atone for trespasses against a neighbour. If a man put to his own use unwittingly, any thing dedicated to God, he was to bring this sacrifice. We are to be jealous over ourselves, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. The law of God is so very broad, the occasions of sin in this guilty of. The law of God is so very broad, the occasions of sin in this world are so numerous, and we are so prone to evil, that we need to fear always, and to pray always, that we may be kept from sin. Also we should look before us at every step. The true Christian daily pleads guilty before God, and seeks forgiveness through the blood of Christ. And the gospel salvation is so free, that the poorest is not shut out; and so full, that the most burdened conscience may find relief from it. Yet the evil of sin is so displayed as to cause every pardoned sinner to abhor and dread it.
【레5:15 JFB】15, 16. sin through ignorance, in the holy things of the Lord, &c.—This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone—or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.
【레5:17 JFB】17-19. if a soul sin … though he wist it not, yet is he guilty—This also refers to holy things, and it differs from the preceding in being one of the doubtful cases,—that is, where conscience suspects, though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give, as an example, the case of a person who, knowing that "the fat of the inwards" is not to be eaten, religiously abstained from the use of it; but should a dish happen to have been at table in which he had reason to suspect some portion of that meat was intermingled, and he had, inadvertently, partaken of that unlawful viand, he was bound to bring a ram as a trespass offering [레5:16]. These provisions were all designed to impress the conscience with the sense of responsibility to God and keep alive on the hearts of the people a salutary fear of doing any secret wrong.
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