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■ 민수기 6장
1. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
2. 이스라엘 자손에게 고하여 그들에게 이르라 남자나 여자가 특별한 서원 곧 나실인의 서원을 하고 자기 몸을 구별하여 여호와께 드리거든
Speak unto the children of Israel , and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite , to separate themselves unto the Lord :
3. 포도주와 독주를 멀리하며 포도주의 초나 독주의 초를 마시지 말며 포도즙도 마시지 말며 생포도나 건포도도 먹지 말지니
He shall separate himself from wine and strong drink , and shall drink no vinegar of wine , or vinegar of strong drink , neither shall he drink any liquor of grapes , nor eat moist grapes , or dried .
4. 자기 몸을 구별하는 모든 날 동안에는 포도나무 소산은 씨나 껍질이라도 먹지 말지며
All the days of his separation shall he eat nothing that is made of the vine tree , from the kernels even to the husk .
5. 그 서원을 하고 구별하는 모든 날 동안은 삭도를 도무지 그 머리에 대지 말 것이라 자기 몸을 구별하여 여호와께 드리는 날이 차기까지 그는 거룩한즉 그 머리털을 길게 자라게 할 것이며
All the days of the vow of his separation there shall no razor come upon his head : until the days be fulfilled , in the which he separateth himself unto the Lord , he shall be holy , and shall let the locks of the hair of his head grow .
6. 자기 몸을 구별하여 여호와께 드리는 모든 날 동안은 시체를 가까이 하지 말 것이요
All the days that he separateth himself unto the Lord he shall come at no dead body .
7. 그 부모 형제 자매가 죽은 때에라도 그로 인하여 더럽히지 말 것이니 이는 자기 몸을 구별하여 하나님께 드리는 표가 그 머리에 있음이라
He shall not make himself unclean for his father , or for his mother , for his brother , or for his sister , when they die : because the consecration of his God is upon his head .
8. 자기 몸을 구별하는 모든 날 동안 그는 여호와께 거룩한 자니라
All the days of his separation he is holy unto the Lord .
9. 누가 홀연히 그 곁에서 죽어서 스스로 구별한 자의 머리를 더럽히거든 그 몸을 정결케 하는 날에 머리를 밀 것이니 곧 제칠일에 밀 것이며
And if any man die very suddenly by him, and he hath defiled the head of his consecration ; then he shall shave his head in the day of his cleansing , on the seventh day shall he shave it.
10. 제팔일에 산비둘기 두 마리나 집비둘기 새끼 두 마리를 가지고 회막문에 와서 제사장에게 줄 것이요
And on the eighth day he shall bring two turtles , or two young pigeons , to the priest , to the door of the tabernacle of the congregation :
11. 제사장은 그 하나를 속죄 제물로, 하나를 번제물로 드려서 그의 시체로 인하여 얻은 죄를 속하고 또 그는 당일에 그의 머리를 성결케 할 것이며
And the priest shall offer the one for a sin offering , and the other for a burnt offering , and make an atonement for him, for that he sinned by the dead , and shall hallow his head that same day .
12. 자기 몸을 구별하여 여호와께 드릴 날을 새로 정하고 일 년 된 수양을 가져다가 속건제로 드릴지니라 자기 몸을 구별한 때에 그 몸을 더렵혔은즉 지나간 날은 무효니라
And he shall consecrate unto the Lord the days of his separation , and shall bring a lamb of the first year for a trespass offering : but the days that were before shall be lost , because his separation was defiled .
13. 나실인의 법은 이러하니라 자기 몸을 구별한 날이 차면 그 사람을 회막문으로 데리고 갈 것이요
And this is the law of the Nazarite , when the days of his separation are fulfilled : he shall be brought unto the door of the tabernacle of the congregation :
14. 그는 여호와께 예물을 드리되 번제물로 일 년 된 흠 없는 수양 하나와 속죄 제물로 일 년 된 흠 없는 어린 암양 하나와 화목 제물로 흠 없는 수양 하나와
And he shall offer his offering unto the Lord , one he lamb of the first year without blemish for a burnt offering , and one ewe lamb of the first year without blemish for a sin offering , and one ram without blemish for peace offerings ,
15. 무교병 한 광주리와 고운 가루에 기름 섞은 과자들과 기름 바른 무교전병들과 그 소제물과 전제물을 드릴 것이요
And a basket of unleavened bread , cakes of fine flour mingled with oil , and wafers of unleavened bread anointed with oil , and their meat offering , and their drink offerings .
16. 제사장은 그것들을 여호와 앞에 가져다가 속죄제와 번제를 드리고
And the priest shall bring them before the Lord , and shall offer his sin offering , and his burnt offering :
17. 화목 제물로 수양에 무교병 한 광주리를 아울러 여호와께 드리고 그 소제와 전제를 드릴 것이요
And he shall offer the ram for a sacrifice of peace offerings unto the Lord , with the basket of unleavened bread : the priest shall offer also his meat offering , and his drink offering .
18. 자기 몸을 구별한 나실인은 회막문에서 그 머리털을 밀고 그것을 화목 제물 밑에 있는 불에 둘지며
And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation , and shall take the hair of the head of his separation , and put it in the fire which is under the sacrifice of the peace offerings .
19. 자기 몸을 구별한 나실인이 그 머리털을 민 후에 제사장이 삶은 수양의 어깨와 광주리 가운데 무교병 하나와 무교전병 하나를 취하여 나실인의 두 손에 두고
And the priest shall take the sodden shoulder of the ram , and one unleavened cake out of the basket , and one unleavened wafer , and shall put them upon the hands of the Nazarite , after the hair of his separation is shaven :
20. 여호와 앞에 요제로 흔들 것이며 그것과 흔든 가슴과 든 넓적다리는 성물이라 다 제사장에게 돌릴 것이니라 그 후에는 나실인이 포도주를 마실 수 있느니라
And the priest shall wave them for a wave offering before the Lord : this is holy for the priest , with the wave breast and heave shoulder : and after that the Nazarite may drink wine .
21. 이는 곧 서원한 나실인이 자기 몸을 구별한 일로 인하여 여호와께 예물을 드림과 행할 법이며 이 외에도 힘이 미치는 대로 하려니와 그 서원한 대로 자기 몸을 구별하는 법을 따라 할 것이니라
This is the law of the Nazarite who hath vowed , and of his offering unto the Lord for his separation , beside that that his hand shall get : according to the vow which he vowed , so he must do after the law of his separation .
22. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
23. 아론과 그 아들들에게 고하여 이르기를 너희는 이스라엘 자손을 위하여 이렇게 축복하여 이르되
Speak unto Aaron and unto his sons , saying , On this wise ye shall bless the children of Israel , saying unto them,
24. 여호와는 네게 복을 주시고 너를 지키시기를 원하며
The Lord bless thee, and keep thee:
25. 여호와는 그 얼굴로 네게 비취사 은혜 베푸시기를 원하며
The Lord make his face shine upon thee, and be gracious unto thee:
26. 여호와는 그 얼굴을 네게로 향하여 드사 평강주시기를 원하노라 할지니라 하라
The Lord lift up his countenance upon thee, and give thee peace .
27. 그들은 이같이 내 이름으로 이스라엘 자손에게 축복할지니 내가 그들에게 복을 주리라
And they shall put my name upon the children of Israel ; and I will bless them.
■ 주석 보기
【민6:1 JFB】민6:1-22. The Law of the Nazarite in His Separation.
【민6:1 CWC】[OTHER PRELIMINARIES]
What command is given Moses in chapter 5:1-4?
What is the next command, and where has this previously been treated (5:5-10)? It must not be supposed that such repetitions are merely such. There is always a reason for the repetition which the context will commonly disclose.
1. The Trial of Jealousy, 5:11-31.
The trial of jealousy, contains some new features to which attention should be called. As usual, get the facts in mind by a process of questioning, before attempting to generalize upon them.
The law provides for jealousy in a husband whether he has good ground for it or not (12-14). What is he to do under the circumstances (15)? What preparations shall the priest make (16-18)? Then follows the adjuration of the woman and her assent to it {22), and after this the actual test of her conduct {27, 28).
The law was given, as a discouragement to conjugal unfaithfulness on the part of a wife, and as a protection from the consequences of a wrong suspicion on the part of her husband.
"From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. And it has been thought that the Israelites being biased in favor of such usages, this law was incorporated to free it from the idolatrous rites which the heathens had blended with it. Viewed in this light, its sanction by Divine authority in a corrected form exhibits a proof at once of the wisdom and condescension of God." -- Bible Commentary.
2. The Law of the Nazarite, c. 6.
This chapter is new in some respects. It concerns the vow of the "Nazarite," from a Hebrew word which means, to separate, this was a voluntary consecration of the person such as we studied about under "vows" in a former lesson. He has a strong impulse towards a holy life, and renounces certain worldly occupations and pleasures to that end, for a given period.
What is the first thing marking his separation (3, 4)? The second (5)? The third (6-8)? Suppose the vow in this last respect were accidentally violated (9-12)? After the period of the vow is terminated, what is the procedure (13-20)?
The reasons for these restrictions are obvious. Wine inflames the passions and creates a taste for undue indulgences. As a shaven head was a sign of uncleanness (레14:8, 9), so the long hair symbolized the purity he professed. It kept him in remembrance of his vow also, and acted as a stimulus for others to imitate his piety. Contact with a dead body, as we have seen, disqualified for God's Service, hence his avoidance of it.
3. The Aaronic Blessing.
Observe the doctrine of the Trinity foreshadowed in the three-fold repetition of the Name "Lord" or Jehovah -- three Persons and yet but one God. Observe their respective offices. The Father will bless and keep us; the Son will be gracious unto us; the Spirit will give us peace. Observe the last verse. It is not the name of man that is put upon them, not even Moses' name nor Aaron's, but God's own Name, "I will bless them."
4. The Princes' Offerings, c. 7.
Who were these princes (2)? What was the first offering they brought (3)? Why were none given the Kohathites (9)? (Compare for a violation of this rule 삼하6:6-13). What other offerings did they present and for what purpose (84-88)? What shows the voluntary nature of these offerings (5)?
There are two or three practical lessons here. In the first place, an example to wealthy Christians to generously support and further the work of the Lord. Secondly, an encouragement to believe that while in the great matters of worship and church government we should adhere faithfully to what God has revealed, yet in minor details liberty may be left to the means and convenience of the people. Moses would not have accepted and used these gifts, but God relieved his embarrassment, from which we infer that other things may be done without a special warrant if they are in the right direction, and in general harmony with God's will.
Where were the wagons obtained? Did they bring them from Egypt, or did Hebrew artisans construct them in the wilderness? The latter inquiry suggests that some of the offerings in this chapter may not have come entirely from the individual "prince," but have represented the general contributions of the tribe.
5. The Lamps and the Levites, c. 8.
The last verse of the preceding chapter seems to belong to the present one. What great honor was accorded Moses? Though standing outside the vail he could hear the voice of God within (출25:22). Compare 요14:21.
What is now communicated to Moses (1-4)?
"It was Aaron's duty, as the servant of God, to light His house, which, being without windows, required the aid of lights. (2 Peter 1-19.) And the course he was ordered to follow was first to light the middle lamp from the altar fire, and then the other lamps from each other -- a course symbolical of all the light of heavenly truth derived from Christ, and diffused by his ministers throughout the world." -- Bible Commentary.
6. Consecrating the Levites.
What cleansing process was ordained (6, 7)? What offerings required (8)? Who were to lay their hands on the Levites (10)? Perhaps some of the first-born did this, thus indicating the substitution of the Levites in their place.
What was the next step in their consecration (11)? The word for "offer" in this verse is "wave," and the probability is that some such motion was made by the Levites in token of their giving themselves to God and then being given back again to the nation for His service. (Compare verses 14-19.)
What seeming contradiction is there between verses 24 and 4:3? The probable explanation is that at the earlier age they entered on their work as probationers and at the later as fully equipped servitors. At the age of fifty were they to entirely cease labor, or is there an intimation in verse 26 that lighter tasks were assigned them?
7. A New Passover Law, 9:1-14.
What is the command in verses 1-5? It may seem strange that any command should be given in this case, till we recall that Israel was still in the wilderness, and the institution of the Passover only implied its being observed in Canaan (출12:25). To have it observed under present conditions required a special command.
But the circumstance is spoken of here to introduce the case next referred to (1-14). What is that case (6-8)? What special provision is made for it (9-11)?
【민6:1 MHCC】The word Nazarite signifies separation. Some were appointed of God, before their birth, to be Nazarites all their days, as Samson and John the Baptist. But, in general, it was a vow of separation from the world and devotedness to the services of religion, for a limited time, and under certain rules, which any person might make if they pleased. A Nazarite is spoken of as well known; but his obligation is brought to a greater certainty than before. That the fancies of superstitious men might not multiply the restraints endlessly, God gives them rules. They must not drink wine or strong drink, nor eat grapes. Those who separate themselves to God, must not gratify the desires of the body, but keep it under. Let all Christians be very moderate in the use of wine and strong drink; for if the love of these once gets the mastery of a man, he becomes an easy prey to Satan. The Nazarites were to eat nothing that came of the vine; this may teach the utmost care to avoid sin, and all that borders upon it, and leads to it, or may be a temptation to us. They must not cut their hair. They must neither poll their heads, nor shave their beards; this was the mark of Samson being a Nazarite. This signified neglect of the body, and of the ease and ornament of it. Those who separate themselves to God, must keep their consciences pure from dead works, and not touch unclean things. All the days of their separation they must be holy to the Lord. This was the meaning of those outward observances, and without this they were of no account. No penalty or sacrifice was appointed for those who wilfully broke their vow of being Nazarites; they must answer another day for such profane trifling with the Lord their God; but those were to be relieved who did not sin wilfully. There is nothing in Scripture that bears the least resemblance to the religious orders of the church of Rome, except these Nazarites. But mark the difference, or rather how completely opposed! The religious of that church are forbidden to marry; but no such restriction is laid upon the Nazarites. They are commanded to abstain from meats; but the Nazarites might eat any food allowed other Israelites. They are not generally forbidden wine, not even on their fasting days; but the Nazarites might not have wine at any time. Their vow is lasting, even to the end of their lives; the Nazarites' vow was only for a limited time, at their own will; and in certain cases not unless allowed by husbands or parents. Such a thorough difference there is between rules of man's invention and those directed in Scripture, Let us not forget that the Lord Jesus is not only our Surety, but also our example. For his sake we must renounce worldly pleasures, abstain from fleshy lusts, be separate from sinners, make open profession of our faith, moderate natural affections, be spiritually-minded, and devoted to God's service, and desirous to be an example all around us. (민6:22-27)
【민6:2 JFB】2-8. When either man or woman … shall vow a vow of a Nazarite—that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (민30:4), and for a limited period—usually a month or a lifetime (유13:5; 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular—namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (레14:8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.
【민6:7 JFB】9-12. If any man die very suddenly by him, and he hath defiled the head of his consecration—Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement (레15:13; 민19:11). But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services.
【민6:13 JFB】13-20. when the days of his separation are fulfilled, &c.—On the accomplishment of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (행18:18); but the hair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin offerings and burnt offerings, it was put under the vessel in which the peace offerings were boiled; and the priest, taking the shoulder (레7:32), when boiled, and a cake and wafer of the meat offering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.
【민6:22 MHCC】The priests were solemnly to bless the people in the name of the Lord. To be under the almighty protection of God our Saviour; to enjoy his favour as the smile of a loving Father, or as the cheering beams of the sun; while he mercifully forgives our sins, supplies our wants, consoles the heart, and prepares us by his grace for eternal glory; these things form the substance of this blessing, and the sum total of all blessings. In so rich a list of mercies worldly joys are not worthy to be mentioned. Here is a form of prayer. The name Jehovah is three times repeated. The Jews think there is some mystery; and we know what it is, the New Testament having explained it. There we are directed to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, 고후13:14; each of which Persons is Jehovah, and yet they are not three Lords, but one Lord.
【민6:23 JFB】민6:23-27. The Form of Blessing the People.
23-27. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the congregation of Israel, &c.—This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead—three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them."
※ 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.