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■ 민수기 9장
1. 애굽 땅에서 나온 다음 해 정월에 여호와께서 시내 광야에서 모세에게 일러 가라사대
And the Lord spake unto Moses in the wilderness of Sinai , in the first month of the second year after they were come out of the land of Egypt , saying ,
2. 이스라엘 자손으로 유월절을 그 정기에 지키게 하라
Let the children of Israel also keep the passover at his appointed season .
3. 그 정기 곧 이달 십사일 해 질 때에 너희는 그것을 지키되 그 모든 율례와 그 모든 규례대로 지킬지니라
In the fourteenth day of this month , at even , ye shall keep it in his appointed season : according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it.
4. 모세가 이스라엘 자손에게 명하여 유월절을 지키라 하매
And Moses spake unto the children of Israel , that they should keep the passover .
5. 그들이 정월 십사일 해 질 때에 시내 광야에서 유월절을 지켰으되 이스라엘 자손이 여호와께서 모세에게 명하신 것을 다 좇아 행하였더라
And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai : according to all that the Lord commanded Moses , so did the children of Israel .
6. 때에 사람의 시체로 인하여 부정케 되어서 유월절을 지킬 수 없는 사람들이 있었는데 그들이 당일에 모세와 아론 앞에 이르러
And there were certain men , who were defiled by the dead body of a man , that they could not keep the passover on that day : and they came before Moses and before Aaron on that day :
7. 그에게 이르되 우리가 사람의 시체로 인하여 부정케 되었거니와 우리를 금지하여 이스라엘 자손과 함께 정기에 여호와께 예물을 드리지 못하게 하심은 어찜이니이까
And those men said unto him, We are defiled by the dead body of a man : wherefore are we kept back , that we may not offer an offering of the Lord in his appointed season among the children of Israel ?
8. 모세가 그들에게 이르되 기다리라 여호와께서 너희에게 대하여 어떻게 명하시는지 내가 들으리라
And Moses said unto them, Stand still , and I will hear what the Lord will command concerning you.
9. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
10. 이스라엘 자손에게 일러 고하여 이르라 너희나 너희 후손 중에 시체로 인하여 부정케 되든지 먼 여행 중에 있든지 할지라도 다 여호와 앞에 마땅히 유월절을 지키되
Speak unto the children of Israel , saying , If any man of you or of your posterity shall be unclean by reason of a dead body , or be in a journey afar off , yet he shall keep the passover unto the Lord .
11. 이월 십사일 해 질 때에 그것을 지켜서 어린 양에 무교병과 쓴 나물을 아울러 먹을 것이요
The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs.
12. 아침까지 그것을 조금도 남겨 두지 말며 그 뼈를 하나도 꺽지 말아서 유월절 모든 율례대로 지킬 것이니라
They shall leave none of it unto the morning , nor break any bone of it: according to all the ordinances of the passover they shall keep it.
13. 그러나 사람이 정결도 하고 여행 중에도 있지 아니하면서 유월절을 지키지 아니하는 자는 그 백성 중에서 끊쳐지리니 이런 사람은 그 정기에 여호와께 예물을 드리지 아니하였은즉 그 죄를 당할지며
But the man that is clean , and is not in a journey , and forbeareth to keep the passover , even the same soul shall be cut off from among his people : because he brought not the offering of the Lord in his appointed season , that man shall bear his sin .
14. 만일 타국인이 너희 중에 우거하여 여호와 앞에 유월절을 지키고자 하면 유월절 율례대로 그 규례를 따라서 행할지니 우거한 자에게나 본토인에게나 그 율례는 동일할 것이니라
And if a stranger shall sojourn among you, and will keep the passover unto the Lord ; according to the ordinance of the passover , and according to the manner thereof, so shall he do : ye shall have one ordinance , both for the stranger , and for him that was born in the land .
15. 성막을 세운 날에 구름이 성막 곧 증거막을 덮었고 저녁이 되면 성막 위에 불 모양 같은 것이 나타나서 아침까지 이르렀으되
And on the day that the tabernacle was reared up the cloud covered the tabernacle , namely, the tent of the testimony : and at even there was upon the tabernacle as it were the appearance of fire , until the morning .
16. 항상 그러하여 낮에는 구름이 그것을 덮었고 밤에는 불 모양이 있었는데
So it was alway : the cloud covered it by day, and the appearance of fire by night .
17. 구름이 성막에서 떠오르는 때에는 이스라엘 자손이 곧 진행하였고 구름이 머무는 곳에 이스라엘 자손이 진을 쳤으니
And when the cloud was taken up from the tabernacle , then after that the children of Israel journeyed : and in the place where the cloud abode , there the children of Israel pitched their tents .
18. 이스라엘 자손이 여호와의 명을 좇아 진행하였고 여호와의 명을 좇아 진을 쳤으며 구름이 성막 위에 머무는 동안에는 그들이 유진하였고
At the commandment of the Lord the children of Israel journeyed , and at the commandment of the Lord they pitched : as long as the cloud abode upon the tabernacle they rested in their tents.
19. 구름이 장막 위에 머무는 날이 오랠 때에는 이스라엘 자손이 여호와의 명을 지켜 진행치 아니하였으며
And when the cloud tarried long upon the tabernacle many days , then the children of Israel kept the charge of the Lord , and journeyed not.
20. 혹시 구름이 장막 위에 머무는 날이 적을 때에도 그들이 다만 여호와의 명을 좇아 유진하고 여호와의 명을 좇아 진행하였으며
And so it was , when the cloud was a few days upon the tabernacle ; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed .
21. 혹시 구름이 저녁부터 아침까지 있다가 아침에 그 구름이 떠오를 때에는 그들이 진행하였고 구름이 밤낮 있다가 떠 오르면 곧 진행하였으며
And so it was , when the cloud abode from even unto the morning , and that the cloud was taken up in the morning , then they journeyed : whether it was by day or by night that the cloud was taken up , they journeyed .
22. 이틀이든지 한 달이든지 일 년이든지 구름이 성막 위에 머물러 있을 동안에는 이스라엘 자손이 유진하고 진행치 아니하다가 떠 오르면 진행하였으니
Or whether it were two days , or a month , or a year , that the cloud tarried upon the tabernacle , remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up , they journeyed .
23. 곧 그들이 여호와의 명을 좇아 진을 치며 여호와의 명을 좇아 진행하고 또 모세로 전하신 여호와의 명을 따라 여호와의 직임을 지켰더라
At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed : they kept the charge of the Lord , at the commandment of the Lord by the hand of Moses .
■ 주석 보기
【민9:1 JFB】민9:1-5. The Passover Enjoined.
【민9:1 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)?
【민9:1 MHCC】God gave particular orders for the keeping of this passover, and, for aught that appears, after this, they kept no passover till they came to Canaan, 수5:10. It early showed that the ceremonial institutions were not to continue always, as so soon after they were appointed, some were suffered to sleep for many years. But the ordinance of the Lord's Supper was not thus set aside in the first days of the Christian church, although those were days of greater difficulty and distress than Israel knew in the wilderness; nay, in the times of persecution, the Lord's Supper was celebrated more frequently than afterward. Israelites in the wilderness could not forget the deliverance out of Egypt. There was danger of this when they came to Canaan. Instructions were given concerning those who were ceremonially unclean, when they were to eat the passover. Those whose minds and consciences are defiled by sin, are unfit for communion with God, and cannot partake with comfort of the gospel passover, till they are cleansed by true repentance and faith. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. It should be a trouble to us, when by any occasion we are kept back from the solemnities of a sabbath or a sacrament. Observe the deliberation of Moses in resolving this case. Ministers must ask counsel of God's mouth, not determine according to their own fancy or affection, but according to the word of God to the best of their knowledge. And if, in difficult cases, time is taken to spread the matter before God by humble, believing prayer, the Holy Spirit assuredly will direct in the good and right way. God gave directions in this case, and in other similar cases, explanatory of the law of the passover. As those who, against their minds, are forced to absent themselves from God's ordinances, may expect the favours of God's grace under their affliction, so those who, of choice, absent themselves, may expect God's wrath for their sin. Be not deceived: God is not mocked.
【민9:2 JFB】2-5. Let the children of Israel also keep the passover at his appointed season, &c.—The date of this command to keep the passover in the wilderness was given shortly after the erection and consecration of the tabernacle and preceded the numbering of the people by a month. (Compare 민9:1 with 민1:1, 2). But it is narrated after that transaction in order to introduce the notice of a particular case, for which a law was provided to meet the occasion. This was the first observance of the passover since the exodus; and without a positive injunction, the Israelites were under no obligation to keep it till their settlement in the land of Canaan (출12:25). The anniversary was kept on the exact day of the year on which they, twelve months before, had departed from Egypt; and it was marked by all the peculiar rites—the he lamb and the unleavened bread. The materials would be easily procured—the lambs from their numerous flocks and the meal for the unleavened bread, by the aid of Jethro, from the land of Midian, which was adjoining their camp (출3:1). But their girded loins, their sandaled feet, and their staff in their hand, being mere circumstances attending a hurried departure and not essential to the rite, were not repeated. It is supposed to have been the only observance of the feast during their forty years' wandering; and Jewish writers say that, as none could eat the passover except they were circumcised (출12:43, 44, 48), and circumcision was not practised in the wilderness [수5:4-7], there could be no renewal of the paschal solemnity.
【민9:6 JFB】민9:6-14. A Second Passover Allowed.
6, 7. there were certain men, who were defiled by the dead body of a man—To discharge the last offices to the remains of deceased relatives was imperative; and yet attendance on a funeral entailed ceremonial defilement, which led to exclusion from all society and from the camp for seven days. Some persons who were in this situation at the arrival of the first paschal anniversary, being painfully perplexed about the course of duty because they were temporarily disqualified at the proper season, and having no opportunity of supplying their want were liable to a total privation of all their privileges, laid their case before Moses. Jewish writers assert that these men were the persons who had carried out the dead bodies of Nadab and Abihu [레10:4, 5].
【민9:8 JFB】8-14. Moses said unto them, Stand still, and I will hear what the Lord will command concerning you—A solution of the difficulty was soon obtained, it being enacted, by divine authority, that to those who might be disqualified by the occurrence of a death in their family circle or unable by distance to keep the passover on the anniversary day, a special license was granted of observing it by themselves on the same day and hour of the following month, under a due attendance to all the solemn formalities. (See on 대하30:2). But the observance was imperative on all who did not labor under these impediments.
【민9:14 JFB】14. if a stranger shall sojourn among you, and will keep the passover—Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the same privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover.
【민9:15 JFB】민9:15-23. A Cloud Guides the Israelites.
15. the cloud covered the tabernacle—The inspired historian here enters on an entirely new subject, which might properly have formed a separate chapter, beginning at this verse and ending at 민10:29 [Calmet]. The cloud was a visible token of God's special presence and guardian care of the Israelites (출14:20; 시105:39). It was easily distinguishable from all other clouds by its peculiar form and its fixed position; for from the day of the completion of the tabernacle it rested by day as a dark, by night as a fiery, column on that part of the sanctuary which contained the ark of the testimony (레16:2).
【민9:15 CWC】[SINAI TO PARAN]
The people had been at Sinai for about a year (compare 출19:1). They were refreshed after their Egyptian servitude. The law had been given, the tabernacle erected, and the means and method of approach to God had been revealed. Thus had they entered on a course of moral and religious training which inspired them with a conviction of their high destiny, and prepared them to begin their journey to the promised land.
The events of this lesson revolve around the initial step of this journey, and include the following:
(1) Directions about the guiding cloud (9:15-23).
(2) Directions about the trumpets (10:1-10).
(3) Record of the first three days (11-28).
(4) Moses' request to Hobab (29-32).
(5) Moses' prayer (33-36).
The Cloud.
We have sufficiently considered the subject of the cloud (Exod. 13). Of what was it the signal (17)? To what was its action equivalent (18)? What indicates their strict obedience to this signal (22, 23)?
The Trumpets.
The Egyptian trumpets which called their votaries to the temples were short and curved like ram's horns, but these of Moses, to judge by those represented on the arch of Titus, were long and straight, very much like our own.
Of what, and how were they to be made (2)? What was their purpose (2, 3)? How many different calls were represented (4-7)? To whom was the use of the trumpets restricted (8)?
Observe verse 9, and compare chapter 31:6 and 대하113:12. The sounding of the trumpets on the eve of battle was a solemn and religious act, animating the hearts of those engaged in a righteous cause. It was a promise also, that God would be aroused to aid with His presence in the battle.
Hobab, the Brother-in-Law.
Probably this relative of Moses remained during a part of their encampment at Sinai, but it was natural that as they started north, he should like to remain in his own neighborhood and with his own people.
But why Moses should have importuned him to remain with them as a guide when they had the "cloud" for that purpose, is a question. The answer seems to be that the cloud showed the general route, but did not point out minutely where pasture, shade and water were to be obtained, and which were often hid in obscure spots by the shifting sand. Then too, detachments of the Israelites may have been sent off from the main body. Hobab meant more to them than a single individual, for he was doubtless, prince of a clan, and hence could render considerable service.
Notice the motive Moses places before him (29), and the reward he promises him (32), and yet, it does not influence him favorably, if we may so interpret 삿1:16, and 삼상15:6.
Preachers will find a text for a gospel sermon in these words of Moses.
They are:
(1) A confession: "We are journeying";
(2) An invitation: "Come thou with us";
(3) A promise: "We will do thee good";
(4) A testimony: "The Lord hath spoken good concerning Israel."
【민9:15 MHCC】This cloud was appointed to be the visible sign and symbol of God's presence with Israel. Thus we are taught to see God always near us, both night and day. As long as the cloud rested on the tabernacle, so long they continued in the same place. There is no time lost, while we are waiting God's time. When the cloud was taken up, they removed, however comfortably they were encamped. We are kept at uncertainty concerning the time of our putting off the earthly house of this tabernacle, that we may be always ready to remove at the command of the Lord. It is very safe and pleasant going when we see God before us, and resting where he appoints us to rest. The leading of this cloud is spoken of as signifying the guidance of the blessed Spirit. We are not now to expect such tokens of the Divine presence and guidance; but the promise is sure to all God's spiritual Israel, that he will guide them by his counsel. 시73:24, even unto death, 시48:14. All the children of God shall be led by the Spirit of God, 롬8:14. He will direct the paths of those who in all their ways acknowledge him, 잠3:6. At the commandment of the Lord, our hearts should always move and rest, saying, Father, thy will be done; dispose of me and mine as thou pleasest. What thou wilt, and where thou wilt; only let me be thine, and always in the way of my duty. In applying general precepts to particular circumstances, there should be good counsel and fervent prayer. When any undertaking is evidently wrong, or doubtfully right, and yet the mind leans that way, in such a case “the moving of the cloud,” as men sometimes miscall it, is generally no more than a temptation Satan is permitted to propose; and men fancy they are following the Lord, when they are following their own wayward inclinations. The record of his mercy will conduct us with unerring truth, through Christ, to everlasting peace. Follow the pillar of the cloud and of fire. Lay the BIBLE to heart, and receive with meekness the ingrafted word, which is able to save your souls.
【민9:17 JFB】17. when the cloud was taken up—that is, rose to a higher elevation, so as to be conspicuous at the remotest extremities of the camp. That was a signal for removal; and, accordingly, it is properly called (민9:18) "the commandment of the Lord." It was a visible token of the presence of God; and from it, as a glorious throne, He gave the order. So that its motion regulated the commencement and termination of all the journeys of the Israelites. (See on 출14:19).
【민9:19 JFB】19. when the cloud tarried long upon the tabernacle, … then Israel kept the charge of the Lord, and journeyed not—A desert life has its attractions, and constant movements create a passionate love of change. Many incidents show that the Israelites had strongly imbibed this nomad habit and were desirous of hastening to Canaan. But still the phases of the cloud indicated the command of God: and whatsoever irksomeness they might have felt in remaining long stationary in camp, "when the cloud tarried upon the tabernacle many days, they kept the charge of the Lord, and journeyed not." Happy for them had they always exhibited this spirit of obedience! and happy for all if, through the wilderness of this world, we implicitly follow the leadings of God's Providence and the directions of God's Word!
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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.