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■ 신명기 18장
1. 레위 사람 제사장과 레위의 온 지파는 이스라엘 중에 분깃도 없고 기업도 없을지니 그들은 여호와의 화제물과 그 기업을 먹을 것이라
The priests the Levites , and all the tribe of Levi , shall have no part nor inheritance with Israel : they shall eat the offerings of the Lord made by fire , and his inheritance .
2. 그들이 그 형제 중에 기업이 없을 것은 그들에게 대하여 말씀하심 같이 여호와께서 그들의 기업이 되심이니라
Therefore shall they have no inheritance among their brethren : the Lord is their inheritance , as he hath said unto them.
3. 제사장이 백성에게서 받을 응식은 이러하니 곧 그 드리는 제물의 우양을 물론하고 그 앞 넓적다리와 두 볼과 위라 이것을 제사장에게 줄 것이요
And this shall be the priest’s due from the people , from them that offer a sacrifice , whether it be ox or sheep ; and they shall give unto the priest the shoulder , and the two cheeks , and the maw .

4. 또 너의 처음 된 곡식과 포도주와 기름과 너의 처음 깍은 양털을 네가 그에게 줄 것이니
The firstfruit also of thy corn , of thy wine , and of thine oil , and the first of the fleece of thy sheep , shalt thou give him.
5. 이는 네 하나님 여호와께서 네 모든 지파 중에서 그를 택하여 내시고 그와 그의 자손으로 영영히 여호와의 이름으로 서서 섬기게 하셨음이니라
For the Lord thy God hath chosen him out of all thy tribes , to stand to minister in the name of the Lord , him and his sons for ever .
6. 이스라엘 온 땅 어느 성읍에든지 거하는 레위인이 간절한 소원이 있어 그 거한 곳을 떠나 여호와의 택하신 곳에 이르면
And if a Levite come from any of thy gates out of all Israel , where he sojourned , and come with all the desire of his mind unto the place which the Lord shall choose ;
7. 여호와 앞에 선 그 형제 모든 레위인과 일반으로 그 하나님 여호와의 이름으로 섬길 수 있나니
Then he shall minister in the name of the Lord his God , as all his brethren the Levites do, which stand there before the Lord .
8. 그 사람의 응식은 그들과 같을 것이요 그 상속 산업을 판 돈은 이 외에 그에게 속할 것이니라
They shall have like portions to eat , beside that which cometh of the sale of his patrimony .
9. 네 하나님 여호와께서 네게 주시는 땅에 들어가거든 너는 그 민족들의 가증한 행위를 본받지 말 것이니
When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations .
10. 그 아들이나 딸을 불 가운데로 지나게 하는 자나 복술자나 길흉을 말하는 자나 요술을 하는 자나 무당이나
There shall not be found among you any one that maketh his son or his daughter to pass through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch ,
11. 진언자나 신접자나 박수나 초혼자를 너의 중에 용납하지 말라
Or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer .
12. 무릇 이런 일을 행하는 자는 여호와께서 가증히 여기시나니 이런 가증한 일로 인하여 네 하나님 여호와께서 그들을 네 앞에서 쫓아 내시느니라
For all that do these things are an abomination unto the Lord : and because of these abominations the Lord thy God doth drive them out from before thee.
13. 너는 네 하나님 여호와 앞에 완전하라
Thou shalt be perfect with the Lord thy God .
14. 네가 쫓아낼 이 민족들은 길흉을 말하는 자나 복술자의 말을 듣거니와 네게는 네 하나님 여호와께서 이런 일을 용납지 아니하시느니라
For these nations , which thou shalt possess , hearkened unto observers of times , and unto diviners : but as for thee, the Lord thy God hath not suffered thee so to do.
15. 네 하나님 여호와께서 너의 중 네 형제 중에서 나와 같은 선지자 하나를 너를 위하여 일으키시리니 너희는 그를 들을지니라
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren , like unto me; unto him ye shall hearken ;
16. 이것이 곧 네가 총회의 날에 호렙 산에서 너의 하나님 여호와께 구한 것이라 곧 네가 말하기를 나로 다시는 나의 하나님 여호와의 음성을 듣지 않게 하시고 다시는 이 큰 불을 보지 않게 하소서 두렵건대 내가 죽을까 하나이다 하매
According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly , saying , Let me not hear again the voice of the Lord my God , neither let me see this great fire any more, that I die not.
17. 여호와께서 이르시되 그들의 말이 옳도다
And the Lord said unto me, They have well spoken that which they have spoken .
18. 내가 그들의 형제 중에 너와 같은 선지자 하나를 그들을 위하여 일으키고 내 말을 그 입에 두리니 내가 그에게 명하는 것을 그가 무리에게 다 고하리라
I will raise them up a Prophet from among their brethren , like unto thee, and will put my words in his mouth ; and he shall speak unto them all that I shall command him.
19. 무릇 그가 내 이름으로 고하는 내 말을 듣지 아니하는 자는 내게 벌을 받을 것이요
And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name , I will require it of him.
20. 내가 고하라고 명하지 아니한 말을 어떤 선지자가 만일 방자히 내 이름으로 고하든지 다른 신들의 이름으로 말하면 그 선지자는 죽임을 당하리라 하셨느니라
But the prophet , which shall presume to speak a word in my name , which I have not commanded him to speak , or that shall speak in the name of other gods , even that prophet shall die .
21. 네가 혹시 심중에 이르기를 그 말이 여호와의 이르신 말씀인지 우리가 어떻게 알리요 하리라
And if thou say in thine heart , How shall we know the word which the Lord hath not spoken ?
22. 만일 선지자가 있어서 여호와의 이름으로 말한 일에 증험도 없고 성취함도 없으면 이는 여호와의 말씀하신 것이 아니요 그 선지자가 방자히 한 말이니 너는 그를 두려워 말지니라
When a prophet speaketh in the name of the Lord , if the thing follow not, nor come to pass , that is the thing which the Lord hath not spoken , but the prophet hath spoken it presumptuously : thou shalt not be afraid of him.
■ 주석 보기
【신18:1 JFB】신18:1-8. The Lord Is the Priests' and the Levites' Inheritance.
1. The priests the Levites … shall eat the offerings—As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.
【신18:1 CWC】[FURTHER CONDITIONS OF BLESSING]
1. The Judge and the King, c. 17.
In the preceding chapter, v. 18, provision was made for judges and other officers of the civil law. They were to hold court in the gates of the cities, the place of ingress and egress, for the cities were walled. This idea of judges sitting in the gates still lingers in the Orient and gives significance to the Mohammedan terms "Ottoman Porte" and "Sublime Porte."
Review the preceding chapter and observe the charge laid on these judges to be just, straight, impartial and of clean hands. Then compare the present chapter, vv. 2-13, and note the method of procedure in the courts.
What is the offense here treated of (2, 3)? How should they guard against hasty judgment (11)? What was the punishment in such cases (5)? The extent of the testimony (6)? Who were the executioners of the penalty (7)? (Compare 행7:58.) The object of this requirement "was to deter the witnesses from rash charges and to give a public assurance that the crime had met its due punishment."
Verses 8-13 are explained by the Bible Commentary thus: "In all cases where there was difficulty in giving decision, the local magistrates were to submit them to the Sanhedrin -- the supreme council, composed partly of civil and partly of ecclesiastical persons. 'The priests and Levites' should be 'the priests -- the Levites'; and who, as forming one body, are called 'the judge.' their sittings were in the neighborhood of the sanctuary, because in emergencies the high priest had to consult God by Urim (민27:21). From their judgment there was no appeal; and if a person were so perverse as to refuse obedience, his conduct was to be punished as a capital crime."
What prophecy is made in v. 14 (compare 삼상8:7)? What prohibition is laid on them in the matter (15)? What prohibitions are laid upon the king himself (16, 17)? (Compare 삼하8:4; 왕상16:26; 대하1:16; 사31:3.) Can you name a king who violated both these prohibitions? What command is laid upon the king, and why (18-20)?
2. The Messianic Prophecy, c. 18.
This chapter is one of the most important in the Mosaic legislation.
After touching on the Levitical dues elsewhere considered, abominations are dealt with which, under other names, are ripe in our own time exposing those under their influence to the divine curse.
Note the things warned against in vv. 10, 11; the relation they bore to the cursing of Canaan, 12; and the obligation resting upon Israel, and on us, to have nothing to do with them. (Compare the marginal references for former allusions to these matters.)
The modern names of some of these are fortune telling, clairvoyance, astrology, mesmerism, palmistry, spiritualism and the like, all associated more or less with demonolatry, and although practiced sometimes by professing Christians, as much of an abomination unto God as they ever were. Verse 13 shows the reason. To be "perfect (or sincere) with the Lord thy God," means to worship, and serve Him implicitly and without the intrusion of another god. But they who consult fortune tellers, mediums, etc., do so to be guided or comforted by what they reveal. And since that which they reveal, when it is fact and not fraud, comes through demoniac channels and from the powers of darkness, it is really worshiping and serving Satan when the lips are professing to worship and serve God.
The Israelites might plead that since Moses was to leave them before they entered Canaan, and they would be without a mediator between them and Jehovah, it might be necessary to cultivate these who were regarded as the gods of the land.
How is such a plea met before it could be advanced (15)? Had they ever sought a mediator (16, 17)? How does this show that the successor to Moses, here referred to, was to have all his power and authority? What was the nature of that authority (18)? And power (19)? How might they be satisfied as to the divinity of such a prophet (21, 22)?
This prophet, the immediate successor of Moses, we know to have been Joshua, but it is evident from 요1:45, 행3:22, 23 and other places that ultimately it is Jesus Christ.
What a solemn obligation is thus placed upon all Christians to hearken to Jesus Christ, and how awful the consequences to those who while in lip they confess Him, do in heart and in life deny Him? (Compare 히10:28-31.)
3. Landmarks and Warfare, cc. 19-20.
The first part of chapter 19 deals with the cities of refuge which we considered in our concluding lesson in Numbers. The only other matter claiming special attention is that of landmarks (14). Palestine in this respect was the same then as now. Gardens and vineyards were surrounded by hedges or walls, but tilled fields were marked by a little trench or a simple stone placed at certain intervals, hence a dishonest person could easily fill the trench and remove the stones. Thus he would enlarge his own field by stealing part of his neighbor's.
The oft repeated question, "Is war ever justifiable?" is answered in this chapter. In a world of sin war must needs be. It is one of God's methods of punishing sin in the present time. As the theocratic King of Israel He expected war and made ample provision for it, a consideration which should aid us in determining another question about the future retribution of the sinner. Thoughtless and ignorant men say He is too good to punish. But the fact is that He punishes because He is so good. As long as sin exists punishment must exist, and since Jesus Christ teaches that there is such a thing as eternal sin (막3:29, R. V.), we may expect, alas! eternal punishment.
What words of encouragement are to be addressed to the army and by what officials (1-4)? The presence of the priest in this case rather than an army officer is explained by the fact that in a theocratic government everything is done directly by God through His delegated ministers, and these were the priests.
On what principles was the army to be sifted, or rather, what were the grounds of exemption from army service (5-8)? The answer is:
(1) The dedication of a new house which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (느12:27); in this case there was exemption for a year.
(2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits being producible only on the fourth, the exemption in this case lasted at least four years.
(3) The betrothal of a wife, which was a considerable time before marriage. It was deemed a hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions in these cases were founded on the principle that a man's heart being engrossed with something at a distance, he would not be enthusiastic in the public service.
(4) The fourth ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above 20 years being liable to serve, many, totally unfit for war, must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements -- persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat." -- Bible Commentary.
The same authority thus comments on the following verses of this chapter:
"With the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (vv. 17, 18). But when on a just occasion they went against other nations, they were first to make a proclamation of peace, in which case, if followed by a surrender, the people would become dependent, and in the relation of tributaries. The conquered nations would then receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city, or nation, refused to be taken, a massacre was to be made of the males, while the women and children were to be preserved and kindly treated (vv. 13, 14). By this means a provision was made for a useful connection being established between the captors and the captives; and Israel, even through her conquest, would prove a blessing to the nation.
In a protracted siege, wood would be required, both for military work and for fuel, but fruit bearing trees were to be carefully spared. In countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is a sort of sacrilege.
【신18:1 MHCC】Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
【신18:3 JFB】3. this shall be the priest's due from the people—All who offered sacrifices of thanksgiving or peace offerings (레7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.
【신18:6 JFB】6-8. if a Levite … come with all the desire of his mind—It appears that the Levites served in rotation from the earliest times; but, from their great numbers, it was only at infrequent intervals they could be called into actual service. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wholly and continually to the sacred duties of the sanctuary, he was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (고전9:13). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as all his brethren"—that is, a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of the established courses.
【신18:9 JFB】신18:9-14. The Abominations of the Nations Are to Be Avoided.
9-14. thou shalt not learn to do after the abominations of those nations—(See on 레18:21; 레19:26; 레19:31; 레20:4). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.
【신18:9 MHCC】Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, &c. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
【신18:15 JFB】신18:15-19. Christ the Prophet Is to Be Heard.
15-19. The Lord thy God will raise up unto thee a prophet—The insertion of this promise, in connection with the preceding prohibition, might warrant the application (which some make of it) to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, "There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely appointed prophets, for judging of whose credentials a sure criterion is given" (신18:20-22). But the prophet here promised was pre-eminently the Messiah, for He alone was "like unto Moses" (see on 신34:10) "in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion." This prediction was fulfilled fifteen hundred years afterwards and was expressly applied to Jesus Christ by Peter (행3:22, 23), and by Stephen (행7:37).
【신18:15 MHCC】It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, 요8:12. He is the World by whom God speaks to us, 요1:1; 히1:2. In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is “He that should come,” and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, 요12:48. Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
【신18:19 JFB】19. whosoever will not hearken unto my words which he shall speak in my name, I will require it of him—The direful consequences of unbelief in Christ, and disregard of His mission, the Jewish people have been experiencing during eighteen hundred years.
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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.