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■ 레위기 8장
1. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
2. 너는 아론과 그 아들들과 그 의복과 관유와 속죄제의 수송아지와 수양 둘과 무교병 한 광주리를 이끌고
Take Aaron and his sons with him, and the garments , and the anointing oil , and a bullock for the sin offering , and two rams , and a basket of unleavened bread ;
3. 온 회중을 회막문에 모으라
And gather thou all the congregation together unto the door of the tabernacle of the congregation .
4. 모세가 여호와꼐서 자기에게 명하신 대로 하매 회중이 회막문에 모인지라
And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation .
5. 모세가 회중에게 이르되 여호와께서 행하라고 명하신 것이 이러하니라 하고
And Moses said unto the congregation , This is the thing which the Lord commanded to be done .
6. 아론과 그 아들들을 데려다가 물로 그들을 씻기고
And Moses brought Aaron and his sons , and washed them with water .
7. 아론에게 속옷을 입히며 띠를 띠우고 겉옷을 입히며 에봇을 더하고 에봇의 기묘하게 짠 띠를 띠워서 에봇을 몸에 매고
And he put upon him the coat , and girded him with the girdle , and clothed him with the robe , and put the ephod upon him, and he girded him with the curious girdle of the ephod , and bound it unto him therewith.
8. 흉패를 붙이고 흉패에 우림과 둠밈을 넣고
And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim .
9. 그 머리에 관을 씌우고 그 관 위 전면에 금패를 붙이니 곧 거룩한 관이라 여호와께서 모세에게 명하심과 같았더라
And he put the mitre upon his head ; also upon the mitre , even upon his forefront , did he put the golden plate , the holy crown ; as the Lord commanded Moses .
10. 모세가 관유를 취하여 장막과 그 안에 있는 모든 것에 발라 거룩하게 하고
And Moses took the anointing oil , and anointed the tabernacle and all that was therein, and sanctified them.
11. 또 단에 일곱 번 뿌리고 또 그 단과 그 모든 기구와 물두멍과 그 받침에 발라 거룩하게 하고
And he sprinkled thereof upon the altar seven times , and anointed the altar and all his vessels , both the laver and his foot , to sanctify them.
12. 또 관유로 아론의 머리에 부어 발라 거룩하게 하고
And he poured of the anointing oil upon Aaron’s head , and anointed him, to sanctify him.
13. 모세가 또 아론의 아들들을 데려다가 그들에게 속옷을 입히고 띠를 띠우며 관을 씌웠으니 여호와께서 모세에게 명하심과 같았더라
And Moses brought Aaron’s sons , and put coats upon them, and girded them with girdles , and put bonnets upon them; as the Lord commanded Moses .
14. 모세가 또 속죄제의 수송아지를 끌어오니 아론과 그 아들들이 그 속죄제 수송아지 머리에 안수하매
And he brought the bullock for the sin offering : and Aaron and his sons laid their hands upon the head of the bullock for the sin offering .
15. 모세가 잡고 그 피를 취하여 손가락으로 그 피를 단의 네 귀퉁이 뿔에 발라 단을 깨끗하게 하고 그 피는 단 밑에 쏟아 단을 속하여 거룩하게 하고
And he slew it; and Moses took the blood , and put it upon the horns of the altar round about with his finger , and purified the altar , and poured the blood at the bottom of the altar , and sanctified it, to make reconciliation upon it.
16. 또 내장에 덮인 모든 기름과 간 꺼풀과 두 콩팥과 그 기름을 취하여 단 위에 불사르고
And he took all the fat that was upon the inwards , and the caul above the liver , and the two kidneys , and their fat , and Moses burned it upon the altar .
17. 그 수송아지 곧 그 가죽과 고기와 똥은 진 밖에 불살랐으니 여호와께서 모세에게 명하심과 같았더라
But the bullock , and his hide , his flesh , and his dung , he burnt with fire without the camp ; as the Lord commanded Moses .
18. 또 번제의 수양을 드릴새 아론과 그 아들들이 그 수양의 머리에 안수하매
And he brought the ram for the burnt offering : and Aaron and his sons laid their hands upon the head of the ram .
19. 모세가 잡아 그 피를 단 주위에 뿌리고
And he killed it; and Moses sprinkled the blood upon the altar round about .
20. 그 수양의 각을 뜨고 그 머리와 각뜬 것과 기름을 불사르고
And he cut the ram into pieces ; and Moses burnt the head , and the pieces , and the fat .
21. 물로 내장과 정갱이들을 씻고 그 수양의 전부를 단 위에 불사르니 이는 향기로운 냄새를 위하여 드리는 번제로 여호와께 드리는 화제라 여호와께서 모세에게 명하심과 같았더라
And he washed the inwards and the legs in water ; and Moses burnt the whole ram upon the altar : it was a burnt sacrifice for a sweet savour , and an offering made by fire unto the Lord ; as the Lord commanded Moses .
22. 또 다른 수양 곧 위임식의 수양을 드릴새 아론과 그 아들들이 그 수양의 머리에 안수하매
And he brought the other ram , the ram of consecration : and Aaron and his sons laid their hands upon the head of the ram .
23. 모세가 잡고 그 피를 취하여 아론의 오른 귓부리와 오른손 엄지가락과 오른발 엄지가락에 바르고
And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear , and upon the thumb of his right hand , and upon the great toe of his right foot .
24. 아론의 아들들을 데려다가 그 오른 귓부리와 오른손 엄지가락과 오른발 엄지가락에 그 피를 바르고 또 그 피를 단 주위에 뿌리고
And he brought Aaron’s sons , and Moses put of the blood upon the tip of their right ear , and upon the thumbs of their right hands , and upon the great toes of their right feet : and Moses sprinkled the blood upon the altar round about .
25. 그가 또 그 기름과 기름진 꼬리와 내장에 덮인 모든 기름과 간 꺼풀과 두 콩팥과 기름과 우편 뒷다리를 취하고
And he took the fat , and the rump , and all the fat that was upon the inwards , and the caul above the liver , and the two kidneys , and their fat , and the right shoulder :
26. 여호와 앞 무교병 광주리에서 무교병 한개와 기름 섞은 떡 한개와 전병 한개를 취하여 그 기름 위에와 우편 뒷다리 위에 놓아
And out of the basket of unleavened bread , that was before the Lord , he took one unleavened cake , and a cake of oiled bread, and one wafer , and put them on the fat , and upon the right shoulder :
27. 그 전부를 아론의 손과 그 아들들의 손에 두어 여호와 앞에 흔들어 요제를 삼게 하고
And he put all upon Aaron’s hands , and upon his sons’ hands , and waved them for a wave offering before the Lord .
28. 모세가 그것을 그들의 손에서 취하여 단 윗 번제물 위에 불사르니 이는 향기로운 냄새를 위하여 드리는 위임식 제사로 여호와께 드리는 화제라
And Moses took them from off their hands , and burnt them on the altar upon the burnt offering : they were consecrations for a sweet savour : it is an offering made by fire unto the Lord .
29. 이에 모세가 그 가슴을 취하여 여호와 앞에 흔들어 요제를 삼았으니 이는 위임식 수양의 모세의 응식이라 여호와께서 모세에게 명하심과 같았더라
And Moses took the breast , and waved it for a wave offering before the Lord : for of the ram of consecration it was Moses’ part ; as the Lord commanded Moses .
30. 모세가 관유와 단 위의 피를 취하여 아론과 그 옷과 그 아들들과 그 아들들의 옷에 뿌려서 아론과 그 옷과 그 아들들과 그 아들들의 옷을 거룩하게 하고
And Moses took of the anointing oil , and of the blood which was upon the altar , and sprinkled it upon Aaron , and upon his garments , and upon his sons , and upon his sons’ garments with him; and sanctified Aaron , and his garments , and his sons , and his sons’ garments with him.
31. 아론과 그 아들들에게 이르되 내게 이미 명하시기를 아론과 그 아들들은 먹으라 하셨은즉 너희는 회막문에서 그 고기를 삶아 위임식 광주리 안의 떡과 아울러 그곳에서 먹고
And Moses said unto Aaron and to his sons , Boil the flesh at the door of the tabernacle of the congregation : and there eat it with the bread that is in the basket of consecrations , as I commanded , saying , Aaron and his sons shall eat it.
32. 고기와 떡의 나머지는 불사를지며
And that which remaineth of the flesh and of the bread shall ye burn with fire .
33. 위임식은 칠 일 동안 행하나니 위임식이 마치는 날까지 칠 일 동안은 회막문에 나가지 말라
And ye shall not go out of the door of the tabernacle of the congregation in seven days , until the days of your consecration be at an end : for seven days shall he consecrate you.
34. 오늘날 행한 것은 여호와께서 너희를 위하여 속하게 하시려고 명하신 것이니
As he hath done this day , so the Lord hath commanded to do , to make an atonement for you.
35. 너희는 칠 주야를 회막문에 거하여 여호와의 부탁을 지키라 그리하면 사망을 면하리라 내가 이같이 명령을 받았느니라
Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days , and keep the charge of the Lord , that ye die not: for so I am commanded .
36. 아론과 그 아들들이 여호와께서 모세로 명하신 모든 일을 준행하니라
So Aaron and his sons did all things which the Lord commanded by the hand of Moses .
■ 주석 보기
【레8:1 JFB】레8:1-36. Moses Consecrates Aaron and His Sons.
【레8:1 CWC】In an earlier lesson the present chapters were outlined as "The Law of the Priests," though we might better have said, "The Law of the Consecration of the Priests." And yet in either case the phrase must be used in an accommodated sense, since we are not here dealing with the law itself but with the initial execution of the law in the consecration of Aaron and his sons. The law itself was considered in the Book of Exodus, for which reason we may pass over cc. 8 and 9 of the present lesson, the contents of which were sufficiently dealt with at that time.
The Aaronic Line.
Before taking up c. 10, however, let us consider the history of the priesthood which begins here.
The priesthood was originally appointed to remain in Aaron's family through all generations, and no other could intrude into that office. Aaron was succeeded by Eleazar, his elder surviving son after the death of Nadab and Abihu, and the priesthood continued in his family through seven generations, until the time of Eli, named in the earlier chapters of First Samuel.
Because of the wickedness of Eli's sons the priesthood was removed from that branch of the family and given to the descendants of Ithamar, Aaron's other son; but in the time of Solomon it returned again to the line of Eleazar (왕상2:27), in whose line it continued until the Babylonian captivity.
After the return of the Jews from captivity Joshua, the first high priest, was of the same family, but subsequent to this time the appointment became uncertain and irregular, and after Israel became a Roman province no regard was paid to this part of the original institution. As a matter of fact, the office became so desecrated in the corruption of later times, that it was often sold to the highest bidder, whether of the family of Aaron or not. This was the case a long while before the coming of Christ (Bush).
What part the Aaronic line will play on the future return of the Jews to their land and their form of worship we cannot say, but there is reason to believe that in the millennial age God may restore it for the execution of His purposes through Israel in that dispensation.
1. The Evil Conduct of Aaron's Sons, 10:1-7.
Resuming here the text of the lesson, what was it that Nadab and Abihu did (1)? What was the immediate consequence (2)? How did Moses explain this awful circumstance (3)? and what was its effect on Aaron? What prohibition of mourning was laid on him and his remaining sons (6)? and what further command, and why (7)?
"To understand the death of Aaron's sons, notice the last verse of c. 9, which speaks of the sacrifice on the brazen altar in the outer court and holy fire from the Lord consuming it. It was this fire that consumed the sacrifice, which should have been employed in the censers to burn the incense before the Lord. Nadab and Abihu neglected this, and offered strange fire, and were instantly slain."
This looks like a terrible punishment for a slight offence. But the offence was not slight. It was a flagrant disobedience of a plain command, several commands, in short. Not only did they disobey in the matter of the fire (16:12), but also in performing an office which belonged only to the high priest, for, as some think, they went into the holy of holies. And two went in where only one was permitted. Furthermore, the offence was committed at a critical moment in the history of the people, at the beginning of their covenant relationship with God. It suggests a somewhat similar occurrence in the opening era of the Church, 행5:1, 3. In both cases a signal manifestation of the divine displeasure was necessary for the sake of impressing the lesson upon the whole nation in the one case and the whole Church in the other.
It need not be supposed that this punishment involved the eternal loss of the souls of these men. That question need not be raised in this connection. It was a case of God's judging in the midst of His people, not a case of His actings among "them that are without." It affords a solemn warning, however, to any within the visible church who would depart in worship from the plain revelation of God, and to any without who would seek to approach Him in some other way than the prescribed one (요14:6: 행4:12).
2. The Prohibition of Strong Drink, 10:8-11.
From what are the priests to be prohibited, and when (10, 11)? To quote Kellogg: "It is natural to infer from this that the offence of Aaron's sons was occasioned by strong drink such as made it possible for impulse to get the better of judgment, from which we learn that it is not enough for the Christian to abstain from what is in its own nature sinful, but also from that which may heedlessly become an occasion of sin."
3. The Renewed Warning, 10:12-20.
The substance of these verses has been considered in a previous lesson, but in view of the occurrence of this day Moses is moved to renew the charge to Aaron and his sons upon the matter.
The explanation of the closing verses seems to be like this: On this day of special privilege when they had performed their priestly duties for the first time, God's name had been profaned by the will-worship of Nadab and Abihu, and the wrath of God had broken out against them and their father's house. Could it then be the will of God that a house in which such guilt was found should yet partake of the holy things in the sanctuary? In other words, Aaron and his remaining sons had been so awakened in their consciences as to the holiness of God and their own inborn evil that they associated themselves with Nadab and Abihu as under the displeasure of God. Thus, although they had disobeyed the law in the letter (16-18) yet their offence grew out of a misunderstanding and showed how deeply they had been moved by the judgment that had fallen upon them (Kellogg). What was the result of their explanation upon the spirit of Moses (20)?
【레8:1 MHCC】The consecration of Aaron and his sons had been delayed until the tabernacle had been prepared, and the laws of the sacrifices given. Aaron and his sons were washed with water, to signify that they ought to purify themselves from all sinful dispositions, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes kings and priests to our God, 계1:5, 6; and those that draw near to God must be washed in pure water, 히10:22. The anointing of Aaron was to typify the anointing of Christ with the Spirit, which was not given by measure to him. All believers have received the anointing.
【레8:2 JFB】2. Take Aaron and his sons—The consecration of Aaron and his sons had been ordered long before (출29:1-46), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed and the regulations for the various sacrifices enacted.
【레8:3 JFB】3-5. gather thou all the congregation together, &c.—It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.
【레8:6 JFB】6. Moses … washed them with water—At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of inward purity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy.
【레8:7 JFB】7-9. he put upon him the coat, and girded him with the girdle—The splendor of the official vestments, together with the gorgeous tiara of the high priest, was intended, doubtless, in the first instance, to produce in the minds of the people a high respect for the ministers of religion; and in the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives.
【레8:10 JFB】10-12. took the anointing oil, &c.—which was designed to intimate that persons who acted as leaders in the solemn services of worship should have the unction of the Holy One both in His gifts and graces.
【레8:14 JFB】14-17. brought the bullock for the sin offering, &c.—a timely expression of their sense of unworthiness—a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.
【레8:14 MHCC】In these types we see our great High Priest, even Christ Jesus, solemnly appointed, anointed, and invested with his sacred office, by his own blood, and the influences of his Holy Spirit. He sanctifies the ordinances of religion, to the benefit of his people and the honour of God the Father; who for his sake accepts our worship, though it is polluted with sin. We may also rejoice, that he is a merciful and faithful High Priest, full of compassion to the feeble-minded and tempest-tossed soul. All true Christians are consecrated to be spiritual priests. We should seriously ask ourselves, whether in our daily walk we study to maintain this character? and abound in spiritual sacrifices, acceptable to God through Christ? If so, still there is no cause for boasting. Let us not despise our fellow-sinners; but remembering what we have done, and how we are saved, let us seek and pray for their salvation.
【레8:18 JFB】18-21. brought the ram, &c.—as a token of their entire dedication to the service of God.
【레8:22 JFB】22-30. brought the other ram,—&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.
【레8:33 JFB】33. ye shall not go out of the door of the tabernacle of the congregation, &c.—After all these preliminaries, they had still to undergo a week's probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture of their lives [레8:35].
※ 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.