티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 출애굽기 30장
1. 너는 분향할 단을 만들지니 곧 조각목으로 만들되
And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.
2. 장이 일 규빗, 광이 일 규빗으로 네모 반듯하게 하고 고는 이 규빗으로 하며 그 뿔을 그것과 연하게 하고
A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.
3. 단 상면과 전후 좌우면과 뿔을 정금으로 싸고 주위에 금테를 두를지며
And thou shalt overlay it with pure gold , the top thereof, and the sides thereof round about , and the horns thereof; and thou shalt make unto it a crown of gold round about .
4. 금테 아래 양편에 금고리 둘을 만들되 곧 그 양편에 만들지니 이는 단을 메는 채를 꿸 곳이며
And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal .
5. 그 채를 조각목으로 만들고 금으로 싸고
And thou shalt make the staves of shittim wood , and overlay them with gold .
6. 그 단을 증거궤 위 속죄소 맞은편 곧 증거궤 앞에 있는 장 밖에 두라 그 속죄소는 내가 너와 만날 곳이며
And thou shalt put it before the vail that is by the ark of the testimony , before the mercy seat that is over the testimony , where I will meet with thee.
7. 아론이 아침마다 그 위에 향기로운 향을 사르되 등불을 정리할 때에 사를지며
And Aaron shall burn thereon sweet incense every morning : when he dresseth the lamps , he shall burn incense upon it.
8. 또 저녁때 등불을 켤 때에 사를지니 이 향은 너희가 대대로 여호와앞에 끊지 못할지며
And when Aaron lighteth the lamps at even , he shall burn incense upon it, a perpetual incense before the Lord throughout your generations .
9. 너희는 그 위에 다른 향을 사르지 말며 번제나 소제를 드리지 말며 전제의 술을 붓지 말며
Ye shall offer no strange incense thereon, nor burnt sacrifice , nor meat offering ; neither shall ye pour drink offering thereon.
10. 아론이 일년 일차씩 이 향단 뿔을 위하여 속죄하되 속죄제의 피로 일년 일차씩 대대로 속죄할지니라 이 단은 여호와께 지극히 거룩하니라
And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements : once in the year shall he make atonement upon it throughout your generations : it is most holy unto the Lord .
11. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
12. 네가 이스라엘 자손의 수효를 따라 조사할 때에 조사 받은 각 사람은 그 생명의 속전을 여호와께 드릴지니 이는 그 계수할 때에 그들 중에 온역이 없게 하려 함이라
When thou takest the sum of the children of Israel after their number , then shall they give every man a ransom for his soul unto the Lord , when thou numberest them; that there be no plague among them, when thou numberest them.
13. 무릇 계수 중에 드는 자마다 성소에 세겔대로 반 세겔을 낼지니 한 세겔은 이십 게라라 그 반 세겔을 여호와께 드릴지며
This they shall give , every one that passeth among them that are numbered , half a shekel after the shekel of the sanctuary : (a shekel is twenty gerahs :) an half shekel shall be the offering of the Lord .
14. 무릇 계수 중에 드는 자 곧 이십세 이상 된 자가 여호와께 드리되
Every one that passeth among them that are numbered , from twenty years old and above , shall give an offering unto the Lord .
15. 너희의 생명을 속하기 위하여 여호와께 드릴 때에 부자라고 반 세겔에서 더 내지 말고 가난한 자라고 덜 내지 말지며
The rich shall not give more , and the poor shall not give less than half a shekel , when they give an offering unto the Lord , to make an atonement for your souls .
16. 너는 이스라엘 자손에게서 속전을 취하여 회막의 봉사에 쓰라 이것이 여호와 앞에서 이스라엘 자손의 기념이 되어서 너희의 생명을 속하리라
And thou shalt take the atonement money of the children of Israel , and shalt appoint it for the service of the tabernacle of the congregation ; that it may be a memorial unto the children of Israel before the Lord , to make an atonement for your souls .
17. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
18. 너는 물두멍을 놋으로 만들어 씻게 하되 그것을 회막과 단 사이에 두고 그 속에 물을 담으라
Thou shalt also make a laver of brass , and his foot also of brass , to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar , and thou shalt put water therein.
19. 아론과 그 아들들이 그 두멍에서 수족을 씻되
For Aaron and his sons shall wash their hands and their feet thereat:
20. 그들이 회막에 들어갈 때에 물로 씻어 죽기를 면할 것이요 단에 가까이 가서 그 직분을 행하여 화제를 여호와 앞에 사를 때에도 그리 할지니라
When they go into the tabernacle of the congregation , they shall wash with water , that they die not; or when they come near to the altar to minister , to burn offering made by fire unto the Lord :
21. 이와 같이 그들이 그 수족을 씻어 죽기를 면할지니 이는 그와 그 자손이 대대로 영원히 지킬 규례니라
So they shall wash their hands and their feet , that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations .
22. 여호와께서 모세에게 또 일러 가라사대
Moreover the Lord spake unto Moses , saying ,
23. 너는 상등 향품을 취하되 액체 몰약 오백 세겔과 그 반수의 향기로운 육계 이백오십 세겔과 향기로운 창포 이백오십 세겔과
Take thou also unto thee principal spices , of pure myrrh five hundred shekels, and of sweet cinnamon half so much , even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,
24. 계피 오백 세겔을 성소의 세겔대로 하고 감람 기름 한 힌을 취하여
And of cassia five hundred shekels, after the shekel of the sanctuary , and of oil olive an hin :
25. 그것으로 거룩한 관유를 만들되 향을 제조하는 법대로 향기름을 만들지니 그것이 거룩한 관유가 될지라
And thou shalt make it an oil of holy ointment , an ointment compound after the art of the apothecary : it shall be an holy anointing oil .
26. 너는 그것으로 회막과 증거궤에 바르고
And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony ,
27. 상과 그 모든 기구며 등대와 그 기구며 분향단과
And the table and all his vessels , and the candlestick and his vessels , and the altar of incense ,
28. 및 번제단과 그 모든 기구와 물두멍과 그 받침에 발라
And the altar of burnt offering with all his vessels , and the laver and his foot .
29. 그것들을 지성물로 구별하라 무릇 이것에 접촉하는 것이 거룩하리라
And thou shalt sanctify them, that they may be most holy : whatsoever toucheth them shall be holy .
30. 너는 아론과 그 아들들에게 기름을 발라 그들을 거룩하게 하고 그들로 내게 제사장 직분을 행하게 하고
And thou shalt anoint Aaron and his sons , and consecrate them, that they may minister unto me in the priest’s office .
31. 이스라엘 자손에게 고하여 이르기를 이것은 너희 대대로 내게 거룩한 관유니
And thou shalt speak unto the children of Israel , saying , This shall be an holy anointing oil unto me throughout your generations .
32. 사람의 몸에 붓지 말며 이 방법대로 이와 같은 것을 만들지 말라 이는 거룩하니 너희는 거룩히 여기라
Upon man’s flesh shall it not be poured , neither shall ye make any other like it, after the composition of it: it is holy , and it shall be holy unto you.
33. 무릇 이와 같은 것을 만드는 자나 무릇 이것을 타인에게 붓는 자는 그 백성 중에서 끊쳐지리라 하라
Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger , shall even be cut off from his people .
34. 여호와께서 모세에게 이르시되 너는 소합향과 나감향과 풍자향의 향품을 취하고 그 향품을 유향에 섞되 각기 동일한 중수로 하고
And the Lord said unto Moses , Take unto thee sweet spices , stacte , and onycha , and galbanum ; these sweet spices with pure frankincense : of each shall there be a like weight:
35. 그것으로 향을 만들되 향 만드는 법대로 만들고 그것에 소금을 쳐서 성결하게 하고
And thou shalt make it a perfume , a confection after the art of the apothecary , tempered together, pure and holy :
36. 그 향 얼마를 곱게 찧어 내가 너와 만날 회막 안 증거궤 앞에 두라 이 향은 너희에게 지극히 거룩하니라
And thou shalt beat some of it very small , and put of it before the testimony in the tabernacle of the congregation , where I will meet with thee: it shall be unto you most holy .
37. 네가 만들 향은 여호와를 위하여 거룩한 것이니 그 방법대로 너희를 위하여 만들지 말라
And as for the perfume which thou shalt make , ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord .
38. 무릇 맡으려고 이같은 것을 만드는 자는 그 백성 중에서 끊쳐지리라
Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people .
■ 주석 보기
【출30:1 JFB】출30:1-38. The Altar of Incense.
1. thou shalt make an altar to burn incense upon, &c.—Its material was to be like that of the ark of the testimony, but its dimensions very small [출25:10].
【출30:1 CWC】[THE WORK FULLY REVEALED AND THE WORKMEN CHOSEN]
1. The Altar of Incense, vv. 1-10.
Of what material and for what purpose was it made (1)? Its size and shape (2)? Its furnishings (3)? The means for its removal (4, 5)? Its location (6)? How often and at what time was the incense to be offered (7, 8)? What prohibition was placed on its use (9)? How does v. 10 bear on "the iniquity of the holy things"?
Although no sacrifice was offered on the altar of incense yet the worship there was acceptable only because of the sacrifice previously made at the brazen altar. These two altars were connected as one by the fact that the live coals which consumed the sacrifice on the brazen altar also burned the incense before the altar of incense.
This incense symbolized prayer, thanksgiving and obedience accepted through the intercession of the high priest. The offerer of the sacrifice, having been reconciled to God at the brazen altar and cleansed or sanctified as shadowed forth by the laver soon to be spoken of, is here at the altar of incense seen to be accepted of God and adoring Him in consequence.
See 시141:2; 딤전2:8, and especially 계5:8; 8:3, 4.
The fact that the altar was "before the Lord" is significant. Although the veil interposed between it and the ark, nevertheless God speaks of it as if nothing intervened, thus showing its intimate relation to the ark, the mercy seat and the divine presence. So prayer brings us into closest communion with our heavenly Father.
We have spoken of the relation of the two altars, the significance of which lies in the fact that in the brazen altar we have Christ typified in His atoning sacrifice, and in the incense of the golden altar we have Him typified in His intercession. The latter is thus seen to be bound up with and finding its efficacy in the former. Compare 롬8:34; 히9:25. Efficaciousness in prayer, therefore, is always in conjunction with the work of Christ for us. In Rev. 8 incense was offered with the prayers of the saints. It is the incense, therefore, typifying Christ's intercession, which makes the prayers of the saints acceptable to God.
2. Support of the Worship, vv. 11-16.
The numbering here referred to took place as recorded in 민1:3. What accompanied the numbering, and how did it become a testimony of their actual condition of guilt before God (12)? What penalty attached to failure in this case? Amount of ransom (13)? (The approximate value of the shekel was 60 cents.) Upon whom did the obligation rest, and upon what scale (14, 15)? For what purpose was the money used (16)?
3. The Laver, vv. 17-21.
What next was to be made, of what material and for what purpose (18)?
Where placed? What parts of the priests' persons were to be washed (19)? (Notice the word "thereat," indicating probably that water was removed from the laver into a smaller vessel for this purpose.) When (20)? What penalty attached to a failure to comply (21)?
This washing symbolized the soul purity of those who might approach God. See 요3:5; 엡5:25, 26; 딛3:5.
The laver represents not the regeneration of the believer in Christ so much as it does his daily renewal in Christ. As Moorehead says, there is a bath which requires no repetition, being accomplished once for all (요13:10, R. V.). Regeneration is never repeated (고전6:11, R. V.). But the believer comes into daily contact with the world's defilement, and is polluted by his own remaining corruption. How is he to be kept clean? How is interrupted communion to be re-established? By washing the disciples' feet Christ gave an illustration of the way in which this might be done. This act was a type of His intercession on our behalf continually (요13:1-17; 1 요2:1).
This purpose is set before us in the laver, for Aaron and his sons were bathed upon their entrance on the priest's office, which acts were not to be repeated in the same way or for the same purpose. Their acceptance and consecration in that sense were final and complete from the beginning. But each time they entered the sanctuary to perform their office they must wash their hands and feet. It was for this the laver was provided.
So at the altar our sin is judged and forgiven, and at the laver our sin is washed away from our persons. Jesus Christ in His atoning death and prevailing intercession is the glorious anti-type of both.
4. Bezaleel and Aholiab, vv. 31:1-11.
These are two of the most interesting of the secondary characters in the Old Testament.
They who did the mechanical work on the Tabernacle and the garments of the high priests -- work so sacred and important in God's eyes -- must have had the consciousness of His being very near to them, and they to Him. Humanly speaking, what a nervous strain must have been their experience continually! Yet how did God provide against this, and at the same time for the perfect execution of His will (3)?
Note the lesson here of the way God provides for the execution of His will and His work in the spiritual realm. Whom he chooses He anoints and equips in every necessity for His work. That these two men had the natural gifts for such employment were not enough, but these gifts must be imbued with power from on high.
Oh that every preacher, teacher and Christian worker might appreciate this, and put himself in that attitude before God where he might attain the equipment!
5. The Sabbath Law, vv. 12-17.
Why do you suppose his reference to the Sabbath is found here? Was it to prevent even so holy a work as the building of the tabernacle to be done on that day?
What does God call the Sabbath in v. 12? What is meant by the closing words of v. 17? God does not require "rest and refreshment" as we do, but may He not experience "delight from the accomplishment of His work and the contemplation of its excellence"?
6. The End of Moses' Mission on the Mount, v. 18.
Note this verse and compare it with 24:12. How sacred the words: "written with the finger of God"! Certainly no material finger is referred to, but there was a putting forth of power for the purpose which effected the result just the same.
【출30:1 MHCC】The altar of incense represented the Son of God in his human nature, and the incense burned thereon typified his pleading for his people. The continual intercession of Christ was represented by the daily burning of incense thereon, morning and evening. Once every year the blood of the atonement was to be applied to it, denoting that the intercession of Christ has all its virtue from his sufferings on earth, and that we need no other sacrifice or intercessor but Christ alone.
【출30:2 JFB】2-4. foursquare—the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in which the incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar" [출39:38; 40:26], from the profuse degree in which it was gilded or overlaid with the precious metal. This splendor was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar of incense is prophetically described as not of gold but of wood, and double the size of that in the tabernacle, because the church should be vastly extended (말1:11).
【출30:6 JFB】6. thou shalt put it before the veil that is by the ark of the testimony—which separated the holy from the most holy place. The altar was in the middle between the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy seat, which was within that sacred enclosure; so that although the priest who ministered at this altar could not behold the mercy seat, he was to look towards it, and present his incense in that direction. This was a special arrangement, and it was designed to teach the important lesson that, though we cannot with the eye of sense, see the throne of grace, we must "direct our prayer to it and look up" [시5:3] (compare 고후3:14; 히10:20; 계4:1).
【출30:7 JFB】7, 8. Aaron shall burn thereon sweet incense—literally, "incense of spices"—Strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honor to kings; and as God was Theocratic Ruler of Israel, His palace was not to be wanting in a usage of such significancy. Both these ends were served by this altar—that of fumigating the apartments of the sacred edifice, while the pure lambent flame, according to Oriental notions, was an honorary tribute to the majesty of Israel's King. But there was a far higher meaning in it still; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected with a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (시141:2; 계5:8; 8:3). From the uniform combination of the two services, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume; and, accordingly, the priest who officiated at this altar typified the intercessory office of Christ (Lu 1:10; 히7:25).
every morning … at even—In every period of the national history this daily worship was scrupulously observed.
【출30:8 JFB】8. Aaron shall burn incense—seemingly limiting the privilege of officiating at the altar of incense to the high priest alone, and there is no doubt that he and his successors exclusively attended this altar on the great religious festivals. But "Aaron" is frequently used for the whole priestly order, and in later times, any of the priests might have officiated at this altar in rotation (Lu 1:9).
【출30:9 JFB】9. Ye shall offer no strange incense—that is, of a different composition from that of which the ingredients are described so minutely.
【출30:11 JFB】11-16. When thou takest the sum of the children of Israel, &c.—Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (민1:42, 45), and the Levites (민1:47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce troy, though nothing certain is known about it, the sum payable by each individual was two and four pence. This was not a voluntary contribution, but a ransom for the soul or lives of the people. It was required from all classes alike, and a refusal to pay implied a wilful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. It was probably the same impost that was exacted from our Lord (마17:24-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.
【출30:11 MHCC】The tribute was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less; the souls of the rich and poor are alike precious, and God is no respecter of persons, 행10:34; 욥34:19. In other offerings men were to give according to their wordly ability; but this, which was the ransom of the soul, must be alike for all. The souls of all are of equal value, equally in danger, and all equally need a ransom. The money raised was to be used in the service of the tabernacle. Those who have the benefit, must not grudge the necessary charges of God's public worship. Money cannot make atonement for the soul, but it may be used for the honour of Him who has made the atonement, and for the maintenance of the gospel by which the atonement is applied.
【출30:17 MHCC】A large vessel of brass, holding water, was to be set near the door of the tabernacle. Aaron and his sons must wash their hands and feet at this laver, every time they went in to minister. This was to teach them purity in all their services, and to dread the pollution of sin. They must not only wash and be made clean, when first made priests, but must wash and be kept clean, whenever they went to minister. It teaches us daily to attend upon God, daily to renew our repentance for sin, and our looking to the blood of Christ for remission; for in many things we daily offend.
【출30:18 JFB】18-21. Thou shalt … make a laver of brass—Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's—a circular basin.
his foot—supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (요13:10; 히10:22).
【출30:22 MHCC】Directions are here given for making the holy anointing oil, and the incense to be used in the service of the tabernacle. To show the excellency of holiness, there was this spiced oil in the tabernacle, which was grateful to the sight and to the smell. Christ's name is as ointment poured forth, 아1:3, and the good name of Christians is like precious ointment, 전7:1. The incense burned upon the golden altar was prepared of sweet spices. When it was used, it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet-smelling savour. The like should not be made for any common use. Thus God would keep in the people's minds reverence for his own services, and teach us not to profane or abuse any thing whereby God makes himself known. It is a great affront to God to jest with sacred things, and to make sport with his word and ordinances. It is most dangerous and fatal to use professions of the gospel of Christ to forward wordly interests.
【출30:23 JFB】23-33. Take thou also … principal spices, &c.—Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.
myrrh—a fragrant and medicinal gum from a little known tree in Arabia.
sweet cinnamon—produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.
sweet calamus—or sweet cane, a product of Arabia and India, of a tawny color in appearance; it is like the common cane and strongly odoriferous.
【출30:24 JFB】24. cassia—from the same species of tree as the cinnamon—some think the outer bark of that tree. All these together would amount to one hundred twenty pounds, troy weight.
hin—a word of Egyptian origin, equal to ten pints. Being mixed with the olive oil—no doubt of the purest kind—this composition probably remained always in a liquid state, and the strictest prohibition issued against using it for any other purpose than anointing the tabernacle and its furniture.
【출30:34 JFB】34-38. the Lord said unto Moses, Take unto thee sweet spices—These were:
stacte—the finest myrrh;
onycha—supposed to be an odoriferous shell;
galbanum—a gum resin from an umbelliferous plant.
frankincense—a dry, resinous, aromatic gum, of a yellow color, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring in that country the skill in pounding and mixing them which they were called to exercise in the service of the tabernacle. But the recipe for the incense as well as for the oil in the tabernacle, though it receives illustration from the customs of Egypt, was peculiar, and being prescribed by divine authority, was to be applied to no common or inferior purpose.
※ 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.