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2. When a man shall have in the skin. Since every eruption was not the leprosy, and did not render a man unclean, when God appoints the priests to be the judges, He distinguishes by certain marks a common eruption from the leprosy; and then subjoins the difference between the various kinds of leprosy. For the disease was not always incurable; but, only when the blood was altogether corrupted, so that the skin itself had become hardened by its corrosion, or swollen by its diseased state. This, then, must be observed in the first place, that the Greek and Latin word lepra, and the Hebrew צרעת tzaragmath, extend further than to the incurable disease, which medical men call elephantiasis (4) both on account of the hardness of the skin, and also its mottled color; not, however, that there is an entire agreement between the thickness of the man’s skin and that of an elephant, but because this disease produces insensibility of the skin. This the Greeks call Ψώρα , and if it be not a kind of leprosy, it is nearly allied to it. Thus we see that there was a distinction between the scab and leprosy; just as now-a-days, if it were necessary to judge respecting the itch, (which is commonly called the disease of St. Menanus, (5) the marks must be observed, which distinguish it from leprosy. But, as to the various kinds of leprosy, I confess that I am not a physician, so as to discuss them accurately, and I purposely abstain from close inquiry about them, because I am persuaded that the disease here treated of affected the Israelites in an extraordinary manner, which we are now unacquainted with; for what do we now know of a leprous house? Indeed it is probable that, since heathen writers knew that the Jewish people suffered from this disease, they laid hold of it as the ground of their falsehood, that all the descendants of Abraham were infected with the itch, and were driven away from Egypt, lest others should catch it from them. That (6) this was an ancient calumny appears from Josephus, both in the ninth book of his Antiquities, and in his Treatise against Apion; and it is repeated both by C. Tacitus and Justin. Yet I make no doubt that the Egyptians, a very proud nation, in order to efface the memory of their own disgrace, and of the vengeance inflicted upon them by God, invented this lie, and thus grossly turned against this innocent people what had happened to themselves, when they were smitten with boils and blains. But we shall see hereafter, amongst God’s curses, that He chastised His people with the same plagues as He had inflicted on the Egyptians: "The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab,” etc. ( Deuteronomy 28:27 .) Whence it may be probably inferred, that God avenged the crimes of His ancient people with special judgments, which are now unknown to us; just as afterwards new diseases arose, from which those in old times were free. At any rate, Josephus, by clear and solid arguments, exposes the absurdity of this accusation, that Moses was driven from Egypt with a crowd of exiles, lest they should infect the country with their disease; because, if they had been universally affected with this malady, he never would have imposed such severe laws for separating the lepers from general society. God first commands that, whenever a suspicion of leprosy arose, the man was to present himself to the priest; if any symptom of leprosy appeared, He commands him to be shut up for a period of seven days, until it should appear from the progress of the disease that it was incurable leprosy. That God should have appointed the priests to be judges, and those, too, only of the highest order, is a proof that His spiritual service was rather regarded than mere bodily health. If any shall inquire whether leprosy is not a contagious disease, and whether it be not therefore expedient that all who were affected by it should be removed from intercourse with others, I admit, indeed, that such is the case, but I deny that this was the main object in view. For, in process of time, physicians would have been better able to decide by their art and skill: whereas God enjoined this decision upon the priests alone, and gave them the rule whereby they were to judge. Nor did He appoint the Levites indiscriminately, but only the sons of Aaron, who were the highest order, in order that the authority of the decision might be greater. It was, then, by a gross error, or rather impudence, that the Papal priests ( sacrifici ) assumed to themselves this jurisdiction. It was (they say) the office of the chief priests under the Law to distinguish between the kinds of leprosy; and, therefore, the same right is transferred to the bishops. But they carry the mockery still further: the official (7) the bishop’s representative, sits as the legitimate judge; he calls in physicians and surgeons, from whose answers he pronounces what he confesses he is ignorant of himself. Behold how cleverly they accommodate a legal rite to our times! The mockery, however, is still more disgusting, when in another sense they extend to the whole tribe of priests what they have said to belong solely to the bishops; for, since the sin under which all labor is a spiritual leprosy, they thence infer that all are excluded from the congregation of the faithful until they shall have been purged and received by absolution, which they hold to be the common office of all the priests. They afterwards add, that judgment cannot be pronounced till the cause is heard, and so conclude that confession is necessary. But, if they choose to have recourse to subtleties, reason would rather conduct us to the opposite conclusion; for God did not desire the priests to take cognizance of a hidden disease, but only after the manifest symptoms had appeared: hence it will follow, that it is preposterous to bring secret sins to judgment, and that wretched men are dragged to their confession contrary to all law and justice. But, setting a
Pericope (part_of)
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pericope/per-lev-13-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
사람의 피부에 무엇이 있으면. 모든 발진이 다 나병은 아니어서 사람을 부정하게 만들지도 않으므로, 하나님은 제사장들을 재판관으로 임명하시면서 일반적인 발진과 나병을 구별하는 특정한 표시들을 정해 주셨다. 그런 다음 나병의 여러 종류 간의 차이를 부가하신다. 왜냐하면 이 병이 항상 불치인 것은 아니었으며, 오직 피가 완전히 오염되어 피부 자체가 그 부식으로 굳어지거나 병든 상태로 부어오를 때만 그러했기 때문이다.
그러므로 먼저 이것을 주목해야 한다. 헬라어와 라틴어의 '레프라'(lepra)와 히브리어 '차라앗'(tzaragmath)은 의사들이 상피병(elephantiasis)이라 부르는 불치병보다 더 넓은 범위를 포괄한다. 상피병이라는 명칭은 피부의 단단함과 얼룩진 색깔 때문에 붙여진 것인데, 사람의 피부 두께가 코끼리의 그것과 완전히 동일하다는 것이 아니라, 이 병이 피부 감각 상실을 일으키기 때문이다. 헬라인들은 이것을 '프소라'(Ψώρα)라고 부르는데, 비록 나병의 일종은 아닐지라도 그것과 매우 유사하다. 따라서 옴과 나병 사이에는 구분이 있었음을 알 수 있다.
그러나 나병의 여러 종류에 관해서는, 나는 의사가 아니므로 정확히 논할 수 없다고 솔직히 인정한다. 이 문제에 대해 자세히 탐구하는 것을 의도적으로 삼가는 이유는, 여기서 다루어지는 병이 이스라엘 백성에게 우리가 이제는 알지 못하는 특별한 방식으로 영향을 미쳤다고 확신하기 때문이다. 나병 걸린 집이라는 것을 우리가 어찌 알겠는가? 아마도 이방 저술가들이 유대 민족이 이 병으로 고통을 겪었다는 것을 알고, 아브라함의 모든 후손들이 옴에 감염되어 이집트에서 추방되었다는 거짓을 퍼뜨렸을 것이다.
이것이 오래된 중상 비방이었음은 요세푸스의 기록에서 나타난다. 그러나 하나님이 제사장들을, 그것도 최고 계급인 아론의 자손들만을 재판관으로 임명하셨다는 것은 신체적 건강보다는 영적 섬김이 더 주요하게 고려되었음을 증명한다.
교황 제사장들이 이 관할권을 자신들에게 전용한 것은 큰 오류, 아니 오히려 뻔뻔스러움이었다. 그들은 율법 아래서 대제사장들의 직무가 나병의 종류를 판단하는 것이었으니, 같은 권리가 주교들에게 이양된다고 말한다. 그러나 그들의 흉내는 더욱 역겨운 것으로 확대된다. 그들은 모든 이들이 수고하는 죄가 영적 나병이므로, 이로부터 모두가 그들을 정결하게 하고 사죄로 받아들일 때까지 신자들의 회중에서 제외된다고 추론한다. 그들은 또한 원인을 들은 후에야 판결이 선언될 수 있으므로 고해성사가 필요하다고 결론짓는다.
그러나 만일 그들이 미묘한 논리에 호소하고자 한다면, 이성은 오히려 반대 결론으로 우리를 인도할 것이다. 하나님은 숨겨진 병에 대해 제사장들이 인식하기를 원하신 것이 아니라, 오직 명백한 증상이 나타난 후에만 그러하셨기 때문이다. 따라서 비밀 죄를 재판에 끌어들이는 것은 몰상식하며, 불쌍한 사람들이 온갖 법과 정의에 어긋나게 고해성사로 끌려간다는 것이 따라온다.
원주석
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commentary-section/cal-lev-13-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
29절 카드 ↗
29 If a man or woman. What is here spoken of is not the baldness which so often occurs in old age; but that loss of hair, which is the consequence of leprosy, is distinguished from any other, the cause of which may be some indisposition, and which yet does not pollute a man. But, inasmuch as some kinds of baldness do not so greatly differ at first sight from leprosy, — such, for instance, as ophiasis and alopecia (8) — it is therefore necessary to distinguish them. (8) “Ophiasis, ( ὀφιασις Gr. ,) a disease, in which the hair grows thin, and falls off, leaving the parts smooth and winding like the folds of a serpent.” "Alopecia, ( ἀλωπεκια of ἀλωπηξ , a fox, Gr., the fox-evil,) a disease called the scurf, when the hairs fall from the head by the roots. ” — Bailey’s Dictionary. "These regulations will be better understood from the fact, that the Orientals distinguish two sorts of baldness. The first is that which begins from the forehead, and the other that which begins from behind. The Hebrew has a distinct name for each of these. By the Arabian poets also, the former is distinguished as the ‘noble baldness,’ because it generally proceeded from the wearing of a helmet; whilst the latter was stigmatized as ‘servile baldness.’ With this understanding, let us read the terms ‘bald’ קרח , ( kareach ) in verse 40, and ‘forehead-bald’ גבח ( gibeach ) in verse 41. (See Michaelis, iii. 285. ) ” — Illustrated Comment., in loco. return to ' Top of Page ' <a name="verse-44" class="com-number"
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pericope/per-lev-13-005
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
남자나 여자의 머리나 수염에 피부병이 있으면. 여기서 말하는 것은 노령에 흔히 발생하는 대머리가 아니다. 나병의 결과로 생기는 탈모를 다른 어떤 질병 때문에 생기는 탈모—그것이 사람을 더럽히지 않는다—와 구분하는 것이다. 왜냐하면 어떤 종류의 대머리는 처음에는 나병과 크게 다르지 않기 때문이다. 예를 들어 오피아시스(ophiasis)와 알로페키아(alopecia)가 그러하니, 따라서 이것들을 구분할 필요가 있다.
동방인들은 두 종류의 대머리를 구분한다는 것을 알면 이 규정들이 더 잘 이해될 것이다. 하나는 이마에서 시작되는 것이고, 다른 하나는 뒤에서 시작되는 것이다. 히브리어에는 각각에 대한 별도의 이름이 있다. 아라비아 시인들도 전자를 '고귀한 대머리'라고 구분하였으니, 일반적으로 투구 착용에서 비롯되었기 때문이다. 반면 후자는 '비천한 대머리'라고 낙인찍혔다.
원주석
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commentary-section/cal-lev-13-29-29(Calvin, PD) - CC0-1.0 · Sonnet 번역
44절 카드 ↗
44. He is a leprous man, he is unclean. In the first part of the verse he says that the leprous man must be counted unclean; but, in the latter part, he commands the priest to give sentence against this uncleanness, lest it should be carried into the congregation. On this ground he says, “ his plague is upon his head,” which is as much as to say, that he is sentenced to just ignominy, for Moses takes it for granted that God holds up to public infamy whomsoever He smites with leprosy, and thence reminds them that they justly and deservedly bear this punishment. The two following verses contain the form in which the sentence is executed, viz., that the man should wear a rent in his garment, which is to be the mark of his disgrace, that he should walk with his head bare, and with his mouth covered, (for this I take to be the meaning of the covering of his lip;) and besides this, that he is to be the proclaimer of his own pollution; finally, that he must dwell without the camp, as if banished from communication with men. Moses here (9) refers to the existing state of the people, as long as they sojourned in the desert; for after they began to inhabit the land, the lepers were driven out of the towns and villages to dwell by themselves. I know not whether the opinion of some is a sound one, that they were enjoined to cover the mouth or lip, lest by the infection of their breath they should injure others. My own view is rather, that because they were civilly dead, they also bore the symbol of death in having the face covered — as their separation deprived them of the ordinary life of men. Where we translate “shall cry, Unclean, unclean,” some, taking the verb, יקרא yikra, (10) indefinitely, construe it passively, “shall be called,:” and I admit that in many passages it has the same force as if it were in the plural number. But, because the repetition of the word “unclean” is emphatic, it is probable that the word is not to be taken simply for “to call,” ( vocare ;) and therefore, I rather incline to the opinion that, by the command of the Law, they warned all with their own mouth not to approach them, lest any one should incautiously pollute himself by touching them; although their uncleanness was perhaps proclaimed publicly, so that all might mutually exhort each other to beware And Jeremiah seems to allude to this passage, where, speaking (11) of the defilements of the city, he says that all men cried "Unclean; fly ye, fly ye.” ( Lamentations 4:15 ) (9) Add. Fr., “ en parlant de l’oster du camp ;” in speaking of putting him out of the camp. (10) יקרא . He shall cry, or call out. Had it been passive it would have been יקרא There is, therefore, no ambiguity as to the voice, except to such as deny the authority of the points, or read Hebrew without them. — W (11) Fr., “ en parlant des pollutions de la ville de Jerusalem, il dit que tous pourront bien crier, ‘Souillez, retirez vous, retirez vous ,’” in the speaking of the pollutions of the city of Jerusalem, he says, that all might well cry, “Ye polluted, depart ye, depart ye.” A. V . “It is unclean, (or Margin, ye polluted,) depart, depart,” etc. return to ' Top of Page ' <a name="verse-58" class="com-number"
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pericope/per-lev-13-007
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 나병 환자니 부정하다. 이 절의 첫 부분에서 그는 나병 환자가 부정한 자로 간주되어야 한다고 말한다. 그러나 후반부에서 제사장으로 하여금 이 부정함에 대한 판결을 내리게 하니, 회중에 퍼지지 않도록 하기 위함이다. 이 근거에서 그는 "그의 재앙이 그의 머리에 있다"고 말하는데, 이는 그가 정당한 수치의 판결을 받았다는 것과 같다. 모세는 하나님이 나병으로 치신 자는 누구든 공개적인 불명예에 처하신다는 것을 당연한 전제로 삼아, 그들이 이 형벌을 정당하게 받는다는 것을 상기시킨다.
다음 두 절은 판결이 시행되는 형식을 담고 있다. 즉 그 사람은 옷을 찢어야 하는데, 이것이 그의 수치의 표시가 된다. 머리를 풀어야 하고, 입술을 가려야 하며(이것이 입술 덮는 것의 의미라고 나는 해석한다), 자신의 오염을 스스로 선포해야 한다. 끝으로 마치 사람들과의 교류에서 추방된 것처럼 진 밖에 거해야 한다.
모세는 여기서 백성이 광야에 유랑하던 동안의 실제 상태를 가리킨다. 그들이 땅에 거주하기 시작한 후에는 나병 환자들이 도시와 마을 밖으로 쫓겨나 따로 살아야 했다.
어떤 이들은 그들에게 입술을 덮으라고 명한 것이, 그들의 호흡으로 다른 사람들을 해치지 못하도록 하기 위함이라는 견해를 가지는데, 그것이 타당한지 모르겠다. 나는 오히려 그들이 민사상 사망한 자들이므로 얼굴을 가림으로써 죽음의 상징을 지녔다는 견해를 선호한다. 그들의 분리가 사람으로서의 평범한 생활을 박탈했기 때문이다.
"그는 외치기를 부정하다, 부정하다 할지니라"는 표현에서, 어떤 이들은 동사 '이크라'(yikra)를 비인칭으로 취하여 수동태로 해석한다. "그는 불릴 것이라"는 것이다. 그러나 "부정하다"는 단어의 반복이 강조적이므로, 나는 이 명령에 의해 그들이 자신의 입으로 아무도 부주의하게 자신들을 만져 오염되지 않도록 경고하였다는 견해를 더 지지한다. 예레미야는 성읍의 오염들을 말하면서 모든 사람이 "부정하다, 피하라, 피하라"고 외쳤다고 말하는 곳에서 이 구절을 암시하는 것처럼 보인다(애 4:15).
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commentary-section/cal-lev-13-44-44(Calvin, PD) - CC0-1.0 · Sonnet 번역
58절 카드 ↗
58. And the garment. This kind of disease, God, in his infinite clemency, has willed to be unknown to us. He has indeed subjected woolen garments and furs to the ravages of the moth, and vessels of various kinds to rust, and other corruptions; in fact, has surrounded the human race with rottenness, in order that everywhere our eyes should light on the punishment of sin; but what the leprosy of garments may be, is unknown. But its expiation under the Law admonished his ancient people that the must carefully beware of even external uncleanness, so as to cleanse themselves “from all filthiness of the flesh and spirit.” It has appeared to me sufficient to touch upon the sum of the matter, because it would be almost superfluous labor to insist upon the words, although I should be unwilling to condemn the diligence of those who examine these points also; but it is not my purpose to perform the office of the grammarian. return to ' Top of Page ' Leviticus Lev 12 Leviticus Lev Leviticus Lev 14 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Leviticus 13". 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Pericope (part_of)
- part_of
pericope/per-lev-13-011
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
의복에 대하여. 이런 종류의 병은 하나님이 그분의 무한한 자비로 우리에게는 알려지지 않게 하셨다. 그분은 참으로 모직 의복과 모피를 좀의 약탈에 노출시키시고, 각종 그릇을 녹과 다른 부패에 노출시키시며, 사실 인류를 썩음으로 둘러싸셔서 어디서나 우리의 눈이 죄의 형벌을 바라보게 하셨다. 그러나 의복의 나병이 무엇인지는 알려지지 않는다. 그러나 율법 아래서의 그 속죄는 고대 백성에게 심지어 외적인 부정함까지도 조심스럽게 피해야 하며, "육과 영의 온갖 더러운 것"에서 자신들을 깨끗하게 해야 한다고 권면하였다.
이 핵심만을 간단히 언급하는 것으로 충분하다고 생각하는데, 세부 사항들에 집착하는 것은 거의 쓸모없는 수고일 것이기 때문이다. 물론 이 점들도 검토하는 이들의 부지런함을 정죄하고 싶지는 않다. 다만 나의 목적은 문법학자의 역할을 수행하는 것이 아니다.
원주석
- 번역원본
commentary-section/cal-lev-13-58-58(Calvin, PD) - CC0-1.0 · Sonnet 번역