1절 카드 ↗
1. And he made the altar of burnt-offering . The purport of this chapter is the same as that of the last, except that the order of some parts of it is transposed, though not a word is changed. He begins with the altar of burnt-offering, which he states to have been made of the materials and the form prescribed by God, in order that the people might there offer with surer confidence their sacrifices for the expiation of sin, and for thanksgiving. One thing which had not been mentioned before, is here added respecting the laver of brass, or cauldron ( concha ,) from whence they took the water of sprinkling for expiation, viz., that this laver was ornamented with the mirrors of the women. Some explain this, (298) that the vessel was so bright that it might be easily discovered on every side whether there was any scandalous, or wanton, or indelicate act committed; for we know that impure and ungodly men sometimes conceal their iniquities under the cover of religion, even as it; is written that the women who frequented the tabernacle for religious exercises were defiled by the sons of Eli, the priests. ( 1 Samuel 2:22 .) But there is another conjecture equally probable, that these mirrors were dedicated by holy women for the ornament of the Temple, and for sacred purposes; for, whereas women are only too much given to outward adornment and finery, they have been always very fond of mirrors, both for the purpose of painting their cheeks and arranging their hair, so that not a single hair should be out of place. Isaiah, therefore, ( Isaiah 3:23 ,) enumerates mirrors amongst the luxuries (299) of the female world. Some, then, think that women, being devoted to God’s service, laid aside this vanity, and consecrated their mirrors in testimony of their repentance. It might, however, have been that, amongst the other gifts before spoken of, they offered mirrors also, which were mounted as embossments in this brasen laver. Others suppose that they were carvings, by which the portraits of females were depicted, as if seen in mirrors. The simple notion is most approved by me, that they were votive offerings, wherewith pious women had desired to decorate the sanctuary, and that they had been applied to this use by the advice of the artificers; for he does not speak generally of all the women, but of those who warred or assembled by troops at the door of the tabernacle; for translators (300) variously explain this word צבא , tzaba , both in this passage and that from Samuel which I have just quoted. It is also applied to the Levites, who are said (301) “to war the warfare” of the sanctuary, whilst performing their appointed work. ( Numbers 4:3 .) Indeed this metaphor is by no means unsuitable to watchings and long-continued prayers. The sum is, that the laver was cast of their materials, or, as I rather suppose, embossed with these mirrors, in order that it might be more splendid. (298) All the difficulties connected with this matter are set at rest by our increased acquaintance with Egyptian Antiquities. C . , and almost all the earlier commentators, were evidently possessed with the idea that the mirrors of the women were literally looking-glasses ; and hence arose the various solutions which are here given, and others which might be added. Sir G. Wilkinson, in his “Popular Account of the Ancient Egyptians,” tells us; — “One of the principal objects of the toilet was the mirror. It was of mixed metal, chiefly copper, most carefully wrought and highly polished; and so admirably did the Egyptians succeed in the composition of metals, that this substitute for our modern looking-glass was susceptible of a lustre which has even been partially revived at the present day, in some of those discovered at Thebes, though buried in the earth for many centuries. The same kind of metal-mirror was used by the Israelites, who doubtless brought them from Egypt.” — Vol. 2, p. 346. (299) “Entre les bagages superflus des femmes.” — Fr . (300) C . here affords the reader a curious proof that he composed this note with S M . under his eye, by employing Munster’s word labrum for the Hebrew כיור , which he had previously rendered concha in his own text. But whilst S M had translated צבאת אשר צבאו , ( mulierum ) militantium , quae militabant , C . had the sagacity to drop the metaphor, and render the words convenientium , quae conveniebant צבא , says Professor Robertson, to assemble for worship, or for war. Clav Pentat in loco . — W (301) Numbers 4:3 , “All that enter into the host.” — A . V . Numbers 8:24 , “They shall go in to wait upon the service,” margin, “Heb., to war the warfare of the tabernacle.” — A . V . return to ' Top of Page ' <a name="verse-21" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-38-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
1. **그가 번제단을 만들었다.** 이 장의 내용은 앞 장과 동일하되, 다만 일부 순서가 바뀌어 있으며 말은 한 마디도 변경되지 않았다. 모세는 번제단으로 시작하는데, 이것이 하나님께서 명하신 재료와 형식대로 만들어졌다고 기술한다. 이는 백성이 죄를 속하고 감사를 드리기 위한 제사를 그곳에서 더욱 확실한 신뢰로 드릴 수 있게 하기 위함이었다.
이전에 언급되지 않은 한 가지가 놋으로 만든 물두멍, 또는 큰 그릇에 관하여 여기에 덧붙여진다. 속죄를 위한 뿌리는 물을 그곳에서 길어왔는데, 곧 이 물두멍이 여인들의 거울로 장식되었다는 것이다. 어떤 이들은 이것을 설명하기를, 그 그릇이 너무도 광택이 나서 거기서 부끄럽거나 방탕하거나 불건전한 행동이 행해지는지 사방에서 쉽게 발견할 수 있었다고 한다. 왜냐하면 우리는 불순하고 불경건한 자들이 때로 종교의 가면 아래 자신들의 악행을 숨긴다는 것을 알기 때문이다. 제사장 엘리의 아들들에 의해 성막에서 종교적 섬김을 위해 모인 여인들이 더럽혀진 일이 기록되어 있는 것과 같다(사무엘상 2:22).
그러나 또 다른 추측도 동등하게 그럴듯한데, 곧 이 거울들이 경건한 여인들에 의해 성전 장식과 거룩한 목적을 위해 봉헌된 것이라는 설명이다. 여인들은 겉치장과 사치에 지나치게 마음을 쏟기 마련인데, 언제나 거울을 매우 좋아하였으니, 이는 볼을 꾸미고 머리를 단장하기 위함이었다. 이사야는 여인들의 사치품 목록에 거울을 올려놓는다(이사야 3:23). 그리하여 어떤 이들은 하나님의 섬김에 헌신한 여인들이 이 허영심을 내려놓고 자신들의 회개의 증거로 거울을 봉헌하였다고 생각한다.
그러나 앞서 언급된 다른 예물들과 함께 여인들이 거울도 드렸고, 그것들이 장인들의 조언에 따라 이 놋 물두멍에 장식으로 부착되었을 수도 있다. 모세는 모든 여인들 일반에 대해 말하는 것이 아니라, 성막 문에서 진을 치거나 모인 여인들에 대해 말하기 때문이다. 번역자들은 이 히브리어 단어 '츠바아'를 이 구절과 내가 방금 인용한 사무엘서의 구절 모두에서 다양하게 설명한다. 이 단어는 또한 레위인들에게도 적용되는데, 그들은 성막의 섬김을 '전쟁'처럼 수행한다고 일컬어진다(민수기 4:3). 실로 이 비유는 철야와 지속적인 기도에 전혀 어울리지 않는 것이 아니다. 요컨대, 물두멍은 그 재료들로 주조되었거나, 내 생각으로는 오히려 이 거울들로 장식되어 더욱 화려하게 만들어졌다는 것이다.
원주석
- 번역원본
commentary-section/cal-exo-38-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
21. This is the sum of the tabernacle (302) As much as to say that this was the computation, or these the numbers; for he gives us to understand that not only was the tabernacle thus at once completed, but that its several parts were numerically distinguished, and consigned as it were to registers, (303) so as to be given in charge to the Levites, lest any part of it should be lost. For the reference here is not so much to the fabric, or the architecture of the tabernacle, as to its perpetual conservation, viz., that Ithamar the priest deposited its several parts with the Levites, and this in accordance with the command of Moses. (302) “These are the counted - things.” — Lat . So also Ainsworth. (303) “Afin que les Levites sceussent ce qu’ils devoyent avoir en garde;” in order that the Levites might know what they ought to have in charge. — Fr . return to ' Top of Page ' <a name="verse-22" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-38-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
21. **이것은 성막의 합계다.** 이는 마치 이것이 계산이며 이것이 수량이라고 말하는 것과 같다. 그는 성막이 이렇게 즉시 완성되었을 뿐 아니라, 그 각 부분들이 수량에 따라 구분되어 마치 장부에 등록된 것처럼 레위인들에게 맡겨짐으로써 어느 부분도 분실되지 않게 하였음을 우리에게 알려 준다. 여기서 언급되는 것은 성막의 건축이나 건물 그 자체라기보다는 그것의 영속적인 보존에 관한 것이다. 곧 제사장 이다말이 성막의 각 부분들을 레위인들에게 맡겼으며, 이것도 모세의 명령에 따라 행하였다는 것이다.
원주석
- 번역원본
commentary-section/cal-exo-38-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
22. And Bezaleel, the son of Uri . He again impresses upon us that the whole work was divine, both because Moses faithfully delivered the commands of God, and the artificers followed them with precise accuracy. At the same time, he counts up the whole sum of gold and silver, and shews us on what it was consumed. Hence we gather that every one honestly discharged his duty, and that no one was corrupted or drawn aside by covetousness so as to fall from his integrity. We are also informed from whence the amount of silver was obtained, viz., from the census of the people; for a tax of a common shekel, which was half a shekel of the sanctuary, was imposed on every head, as we (304) have already seen. Moses now shews that this entire sum was collected and paid without fraud, and so applied as that none should be lost. (304) See on Exodus 30:12 , vol. 1, p. 482. return to ' Top of Page ' Exodus Exo 37 Exodus Exo Exodus Exo 39 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 38". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ exodus-38.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Loder's "Hebrew Thoughts" Benja
Pericope (part_of)
- part_of
pericope/per-exo-38-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
22. **유다 지파 훌의 손자요 우리의 아들 브살렐이.** 모세는 다시 한번 모든 작업이 신성하다는 것을 우리에게 각인시킨다. 모세가 하나님의 명령을 충실히 전달하고, 장인들이 그것을 정확히 따랐기 때문이다. 동시에 그는 금과 은의 전체 합계를 기록하고, 그것이 어디에 사용되었는지를 보여 준다. 이로부터 우리는 모든 사람이 자신의 직무를 성실히 수행하였으며, 아무도 부패하거나 탐욕에 이끌려 성실함에서 이탈하지 않았음을 알 수 있다. 또한 은의 양이 어디서 얻어졌는지도 알게 되는데, 곧 백성의 인구조사에서 비롯된 것이다. 우리가 이미 본 바와 같이(출애굽기 30:12), 성소의 반 세겔, 즉 보통 세겔로는 반 세겔에 해당하는 세금이 모든 사람에게 부과되었다. 모세는 이제 이 전체 액수가 사기 없이 거두어지고 납부되었으며, 한 푼도 잃지 않도록 적용되었음을 보여 준다.
원주석
- 번역원본
commentary-section/cal-exo-38-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역