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■ 민수기 19장
1. 여호와께서 모세와 아론에게 일러 가라사대
And the Lord spake unto Moses and unto Aaron , saying ,
2. 여호와의 명하는 법의 율례를 이제 이르노니 이스라엘 자손에게 일러서 온전하여 흠이 없고 아직 멍에 메지 아니한 붉은 암송아지를 네게로 끌어 오게 하고
This is the ordinance of the law which the Lord hath commanded , saying , Speak unto the children of Israel , that they bring thee a red heifer without spot , wherein is no blemish , and upon which never came yoke :
3. 너는 그것을 제사장 엘르아살에게 줄 것이요 그는 그것을 진 밖으로 끌어 내어서 자기 목전에서 잡게 할 것이며
And ye shall give her unto Eleazar the priest , that he may bring her forth without the camp , and one shall slay her before his face:
4. 제사장 엘르아살은 손가락에 그 피를 찍고 그 피를 회막 앞을 향하여 일곱 번 뿌리고
And Eleazar the priest shall take of her blood with his finger , and sprinkle of her blood directly before the tabernacle of the congregation seven times :
5. 그 암소를 자기 목전에서 불사르게 하되 그 가죽과 고기와 피와 똥을 불사르게 하고
And one shall burn the heifer in his sight ; her skin , and her flesh , and her blood , with her dung , shall he burn :
6. 동시에 제사장은 백향목과 우슬초와 홍색실을 취하여 암송아지를 사르는 불 가운데 던질 것이며
And the priest shall take cedar wood , and hyssop , and scarlet , and cast it into the midst of the burning of the heifer .
7. 제사장은 그 옷을 빨고 물로 몸을 씻은 후에 진에 들어갈 것이라 그는 저녁까지 부정하리라
Then the priest shall wash his clothes , and he shall bathe his flesh in water , and afterward he shall come into the camp , and the priest shall be unclean until the even .
8. 송아지를 불사른 자도 그 옷을 물로 빨고 물로 그 몸을 씻을 것이라 그도 저녁까지 부정하리라
And he that burneth her shall wash his clothes in water , and bathe his flesh in water , and shall be unclean until the even .
9. 이에 정한 자가 암송아지의 재를 거두어 진 밖 정한 곳에 둘지니 이것은 이스라엘 자손 회중을 위하여 간직하였다가 부정을 깨끗케 하는 물을 만드는데 쓸 것이니 곧 속죄제니라
And a man that is clean shall gather up the ashes of the heifer , and lay them up without the camp in a clean place , and it shall be kept for the congregation of the children of Israel for a water of separation : it is a purification for sin .
10. 암송아지의 재를 거둔 자도 그 옷을 빨 것이며 저녁까지 부정하리라 이는 이스라엘 자손과 그 중에 우거하는 외인에게 영원한 율례니라
And he that gathereth the ashes of the heifer shall wash his clothes , and be unclean until the even : and it shall be unto the children of Israel , and unto the stranger that sojourneth among them, for a statute for ever .
11. 사람의 시체를 만진 자는 칠 일을 부정하리니
He that toucheth the dead body of any man shall be unclean seven days .
12. 그는 제삼일과 제칠일에 이 잿물로 스스로 정결케 할 것이라 그리하면 정하려니와 제삼일과 제칠일에 스스로 정결케 아니하면 그냥 부정하니
He shall purify himself with it on the third day , and on the seventh day he shall be clean : but if he purify not himself the third day , then the seventh day he shall not be clean .
13. 누구든지 죽은 사람의 시체를 만지고 스스로 정결케 아니하는 자는 여호와의 성막을 더럽힘이라 그가 이스라엘에서 끊쳐질 것은 정결케 하는 물을 그에게 뿌리지 아니하므로 깨끗케 되지 못하고 그 부정함이 있음이니라
Whosoever toucheth the dead body of any man that is dead , and purifieth not himself, defileth the tabernacle of the Lord ; and that soul shall be cut off from Israel : because the water of separation was not sprinkled upon him, he shall be unclean ; his uncleanness is yet upon him.
14. 장막에서 사람이 죽을 때의 법은 이러하니 무릇 그 장막에 들어가는 자와 무릇 그 장막에 있는 자가 칠 일 동안 부정할 것이며
This is the law , when a man dieth in a tent : all that come into the tent , and all that is in the tent , shall be unclean seven days .
15. 무릇 뚜껑을 열어 놓고 덮지 아니한 그릇도 부정하니라
And every open vessel , which hath no covering bound upon it, is unclean .
16. 누구든지 들에서 칼에 죽이운 자나 시체나 사람의 뼈나 무덤을 만졌으면 칠 일 동안 부정하리니
And whosoever toucheth one that is slain with a sword in the open fields , or a dead body , or a bone of a man , or a grave , shall be unclean seven days .
17. 그 부정한 자를 위하여 죄를 깨끗하게 하려고 불사른 재를 취하여 흐르는 물과 함께 그릇에 담고
And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin , and running water shall be put thereto in a vessel :
18. 정한 자가 우슬초를 취하여 그 물을 찍어서 장막과 그 모든 기구와 거기 있는 사람들에게 뿌리고 또 뼈나 죽임을 당한 자나 시체나 무덤을 만진 자에게 뿌리되
And a clean person shall take hyssop , and dip it in the water , and sprinkle it upon the tent , and upon all the vessels , and upon the persons that were there, and upon him that touched a bone , or one slain , or one dead , or a grave :
19. 그 정한 자가 제삼일과 제칠일에 그 부정한 자에게 뿌려서 제칠일에 그를 정결케 할 것이며 그는 자기 옷을 빨고 물로 몸을 씻을 것이라 저녁이면 정하리라
And the clean person shall sprinkle upon the unclean on the third day , and on the seventh day : and on the seventh day he shall purify himself, and wash his clothes , and bathe himself in water , and shall be clean at even .
20. 사람이 부정하고도 스스로 정결케 아니하면 여호와의 성소를 더럽힘이니 그러므로 총회 중에서 끊쳐질 것이니라 그는 정결케 하는 물로 뿌리움을 받지 아니하였은즉 부정하니라
But the man that shall be unclean , and shall not purify himself, that soul shall be cut off from among the congregation , because he hath defiled the sanctuary of the Lord : the water of separation hath not been sprinkled upon him; he is unclean .
21. 이는 그들의 영영한 율례니라 정결케 하는 물을 뿌린 자는 그 옷을 빨 것이며 정결케 하는 물을 만지는 자는 저녁까지 부정할 것이며
And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes ; and he that toucheth the water of separation shall be unclean until even .
22. 부정한 자가 만진 것은 무엇이든지 부정할 것이며 그것을 만지는 자도 저녁까지 부정하리라
And whatsoever the unclean person toucheth shall be unclean ; and the soul that toucheth it shall be unclean until even .
■ 주석 보기
【민19:1 JFB】민19:1-22. The Water of Separation.
【민19:1 CWC】[THE WILDERNESS WANDERINGS]
"The wilderness was part of the necessary discipline of the redeemed people, but this was not true of the years of wandering. The Red Sea, Marah, Elim. Sinai were God's ways in Israel's development and have their counterpart in Christian experience; but from Kadesh-barnea to the Jordan all is for warning, and not imitation (고전10:1-11; 히3:17-19). There is a present rest of God, of which the Sabbath and Canaan were types into which believers may and therefore should immediately enter by faith, but alas, too many Christians never enter into it, and in a spiritual sense their carcasses fall in the wilderness. It is remarkable, that just when the people are turning in unbelief from the land, God should be giving directions (as in c. 15) for their conduct when they should enter it; but this is grace, and illustrates God's purpose in human redemption always." -- Scofield Bible. It is not for anything in us that God has redeemed us in His Son, but for the magnifying of His own Name, and hence he has the same reason for keeping us saved to the end that He has for saving us at the beginning. Read here 롬11:29 and 빌1:6.
The Chief Events.
The chief events of this section are the rebellion of Korah and his associates (16, 17), the death of Miriam and Aaron (20), and the miracle at Meribah (20), interspersed with particular laws and regulations of a Levitical chapter (15, 18, 19).
1. The Laws and Regulations, c. 15.
(1) Note that the sin of ignorance needs to be atoned for as well as other sins (15: 22-29), and God in His grace has provided for it. Christians who talk about possessing sinless perfection need forgiveness for such talk, for it is sin.
(2) Note the difference between ignorant and presumptuous sins, and the illustration furnished of the latter (30-36), compare also 시19:12, 13.
The law of the Sabbath was plain, and this transgression of it very aggravated. Remember in the punishing that Jehovah was acting not only as Israel's God, but King. Israel was a theocracy, whose Sovereign was Jehovah, which is not true of any other nation. This offense was not only a violation of a divine command in the ordinary sense, but a violation of the law of the realm. It was as Sovereign that God gave this order to execute the man.
2. The Great Rebellion, cc. 16, 17.
Who were its chief leaders (1)? How many joined, and who were they (2)? What was their grievance and their argument (3)? What test is proposed by Moses (5-7)? How does he describe the ambition of Korah (8-11)? What indicates that the rebellion of the other leaders was instigated by jealously of the supremacy of Moses (12-14)?
How is God's wrath expressed (21)? And His punishment (32-35)? What exhibition of popular passion follows (42)? Its punishment (49)? How does Aaron's action (48) typify Christ?
This controversy required a decisive settlement, for which reason, as we see in the next chapter, a miracle was wrought. In a word, what was that miracle?
3. The Ordinance of the Red Heifer, c. 19.
Among the regulations of this section that of the red heifer stands out with peculiar distinctness.
Was the heifer to be presented by an individual or the whole congregation (2)? This indicates that it was to be used for the general good. What must be its color? Just why is not known, unless it be in opposition to the superstition of the Egyptians who sacrificed red bulls and oxen, but never red heifers or cows which were sacred to their goddess Isis.
What ritualistic action of the priest showed that he was presenting an expiatory sacrifice (3, 4)? How does v. 6 suggest the ordinance for cleansing the lepers? (레14:4-7.)
The subsequent verses of the chapter show the uses to which this "water of separation" was to be applied. For example, in case of a death. -- "As in every family which sustained a bereavement, the members of the household became defiled, so an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition."
We need to remember that the defilement here to be remedied as, in some other cases we have met with, implied no moral guilt but had only a ceremonial and typical significance. It was part of that system which God would teach Israel, and through Israel the whole world, the essential nature of holiness.
4. The Miracle at Meribah, c. 20.
If you compare v. 1 with vv. 22 and 23, and then chapter 33:38, you will see that between the last verse of the preceding and the first verse of this chapter "there is a long and undescribed interval of Z7 years." In other words, "in this book only the most important incidents are recorded, and these are confined chiefly to the first and second and the last years of the wanderings in the wilderness."
Where were the people now (1)? This was their second arrival there after an interval of 38 years (compare 신2:16). The old generation had nearly all died, and the new was now encamped here with the view of soon entering Canaan.
We need not suppose that during all this time the people moved about in a compact mass without any employment or object, but that their life was similar to nomads generally.
What event occurred at Kadesh at this time (1)? What physical necessity arose (2)? How did the people deport themselves (3-5)? Where as usual, did their leaders take refuge (6)? What were they commanded to do (8)? What "rod" is meant (compa계17:10)? How is the hasty and passionate conduct of Moses illustrated (10)? Compare 시106:33. He had been directed to speak to the rock, but what did he do? How were the leaders rebuked (12)?
Contrast this miracle with the one in 출17:5-7. The rock in both instances typified Christ (고전10:4); but Christ once smitten, needs not to be smitten (crucified) again. Moses' act not only displayed impatience and perhaps vain glory, but (in type) made of none effect one of the most vital doctrines of grace. The believer from whom the divine blessing has been withheld through sin needs not another sacrifice. It is for him to confess his sins according to 1 요1:9, and receive cleansing and forgiveness. This is the symbolism of speaking to the rock instead of smiting it a second time.
【민19:1 MHCC】The heifer was to be wholly burned. This typified the painful sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire, to satisfy God's justice for man's sin. These ashes are said to be laid up as a purification for sin, because, though they were only to purify from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. The blood of Christ is laid up for us in the word and sacraments, as a fountain of merit, to which by faith we may have constant recourse, for cleansing our consciences.
【민19:2 JFB】2. This is the ordinance of the law—an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community.
Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.—This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.
【민19:3 JFB】3-6. ye shall give her unto Eleazar the priest that he may bring her forth without the camp—He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ (히13:12; also 레24:14). The priest was to sprinkle the blood "seven times" before—literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle (레4:17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (레14:4-7). It was a water of separation—that is, of "sanctification" for the people of Israel.
【민19:7 JFB】7. the priest shall be unclean until the even—The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins (고후5:21).
【민19:11 JFB】11-22. He that toucheth the dead body of any man shall be unclean—This law is noticed here to show the uses to which the water of separation [민19:9] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.
【민19:11 MHCC】Why did the law make a corpse a defiling thing? Because death is the wages of sin, which entered into the world by it, and reigns by the power of it. The law could not conquer death, nor abolish it, as the gospel does, by bringing life and immortality to light, and so introducing a better hope. As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his work that the righteousness of Christ is applied to us for our cleansing. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Holy Spirit, do but deceive themselves; we cannot be purified by the ashes, otherwise than in the running water. What use could there be in these appointments, if they do not refer to the doctrines concerning the sacrifice of Christ? But comparing them with the New Testament, the knowledge to be got from them is evident. The true state of fallen man is shown in these institutions. Here we learn the defiling nature of sin, and are warned to avoid evil communications.
【민19:12 JFB】12. He shall purify himself … the third day—The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.
【민19:14 JFB】14. when a man dieth in a tent, &c.—The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept in their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders, and from the open field the unburied remains of strangers and foreigners who fell in battle.
【민19:21 JFB】21. he that sprinkleth … ; and he that toucheth the water of separation shall be unclean until even—The opposite effects ascribed to the water of separation—of cleansing one person and defiling another—are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby.
※ 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.