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주석[매튜 헨리] — 레위기 12장 · 산모 정결법

요약
매튜 헨리 주석 · 섹션 3개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.

1~5절 카드 ↗

Ceremonial Purification. . 1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. 3 And in the eighth day the flesh of his foreskin shall be circumcised. 4 And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. 5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days. The law here pronounces women lying-in ceremonially unclean. The Jews say, "The law extended even to an abortion, if the child was so formed as that the sex was distinguishable." 1. There was some time of strict separation immediately after the birth, which continued seven days for a son and fourteen for a daughter, Leviticus 12:2 ; Leviticus 12:5 . During these days she was separated from her husband and friends, and those that necessarily attended her were ceremonially unclean, which was one reason why the males were not circumcised till the eighth day, because they participated in the mother's pollution during the days of her separation. 2. There was also a longer time appointed for their purifying; thirty-three days more (forty in all) if the birth were a male, and double that time if a female, Leviticus 12:4 ; Leviticus 12:5 . During this time they were only separated from the sanctuary and forbidden to eat of the passover, or peace-offerings, or, if a priest's wife, to eat of any thing that was holy to the Lord. Why the time of both those was double for a female to what it was for a male I can assign no reason but the will of the Law-maker; in Christ Jesus no difference is made of male and female, Galatians 3:28 ; Colossians 3:11 . But this ceremonial uncleanness which the law laid women in child-bed under was to signify the pollution of sin which we are all conceived and born in, Psalms 51:5 . For, if the root be impure, so is the branch, Who can bring a clean thing out of an unclean? If sin had not entered, nothing but purity and honour had attended all the productions of that great blessing, Be fruitful and multiply; but now that the nature of man is degenerated the propagation of that nature is laid under these marks of disgrace, because of the sin and corruption that are propagated with it, and in remembrance of the curse upon the woman that was first in the transgression. That in sorrow (to which it is here further added in shame ) she should bring forth children. And the exclusion of the woman for so many days from the sanctuary, and all participation of the holy things, signified that our original corruption (that sinning sin which we brought into the world with us) would have excluded us for ever from the enjoyment of God and his favours if he had not graciously provided for our purifying. return to ' Top of Page ' <a name="verses-6-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lev-12-1, bible-text/lev-12-2, bible-text/lev-12-3, bible-text/lev-12-4, bible-text/lev-12-5

Source

여호와께서 모세에게 말씀하셨습니다. "이스라엘 자손에게 전하여라. 여자가 임신하여 남자아이를 낳으면 이레 동안 부정하니, 월경할 때와 같이 부정하다. 여덟째 날에는 아이의 포피에 할례를 베풀어라. 그 후 여자는 삼십삼 일 동안 피 정결 기간에 머물러야 하며, 그 기간이 차기 전에는 어떤 거룩한 것도 만지지 말고 성소에 들어가지 말아야 한다. 그러나 딸을 낳으면 이 주일 동안 부정하며, 육십육 일 동안 피 정결 기간에 머물러야 한다."

이 율법은 산모를 의례적으로 부정한 자로 선언한다. 유대인들의 전승에 따르면 "이 율법은 낙태의 경우에도 적용되는데, 성별을 구분할 수 있을 만큼 태아가 형성된 경우에 한한다"고 한다.

**1. 출산 직후의 엄격한 격리 기간.** 이 기간은 아들을 낳은 경우 칠 일, 딸을 낳은 경우 십사 일 동안 지속되었다(레위기 12:2, 5). 이 기간 동안 산모는 남편과 주변 사람들로부터 격리되었으며, 불가피하게 산모를 돌봐야 했던 이들도 의례적으로 부정하게 되었다. 이것이 바로 남자아이에게 여드레째에 할례를 베푼 이유이기도 하다. 아이가 어머니의 격리 기간 동안 어머니의 부정에 참여했기 때문이다.

**2. 정결을 위한 더 긴 기간.** 첫 번째 격리 이후에도 정결을 위한 기간이 추가로 정해졌다. 아들을 낳은 경우 삼십삼 일(총 사십 일), 딸을 낳은 경우 그 두 배(총 팔십 일)였다(레위기 12:4, 5). 이 기간에는 성소에 들어가거나 유월절 제물·화목제 제물을 먹는 것이 금지되었으며, 제사장의 아내인 경우에는 여호와께 거룩한 것을 일절 먹지 못했다.

딸을 낳은 경우 두 기간이 모두 아들의 두 배가 되는 이유를 나는 율법을 주신 분의 뜻 외에는 달리 설명할 수 없다. 그리스도 안에서는 남자와 여자의 차별이 없으니(갈라디아서 3:28; 골로새서 3:11), 이 규정은 오직 율법 시대에 속한 것이다.

그런데 율법이 산모에게 부과한 이 의례적 부정은, 우리가 모두 잉태되고 태어날 때부터 지니는 죄의 오염을 표징한다(시편 51:5). 뿌리가 불순하면 가지도 불순하기 마련이다. "누가 더러운 것에서 깨끗한 것을 낼 수 있겠는가?" 죄가 없었더라면, "생육하고 번성하라"는 그 위대한 복의 열매로 나오는 모든 생명은 순결과 영광만을 따랐을 것이다. 그러나 이제 인간의 본성이 타락하였으므로, 그 본성의 전달에는 수치의 흔적이 따른다. 죄와 부패가 함께 전달되기 때문이며, 또한 먼저 범죄한 여자에게 내려진 저주를 기억하게 하기 위함이다. "수고로이(그리고 여기서는 더하여 부끄러움으로) 자녀를 낳을 것이라." 그리고 산모가 그토록 오랜 날 동안 성소에서 배제되고 거룩한 것들에 참여하지 못한 것은, 우리가 태어날 때부터 지닌 원죄(우리가 세상에 가지고 온 죄의 성향)가 하나님을 정결케 해 주시는 방도를 은혜로 마련하시지 않았더라면 하나님 앞에 나아가는 것과 그분의 은혜를 받는 것에서 영원히 우리를 차단했을 것임을 표징한다.

원주석

1~8절 카드 ↗

L E V I T C U S CHAP. XII. After the laws concerning clean and unclean food come the laws concerning clean and unclean persons; and the first is in this chapter concerning the ceremonial uncleanness of women in child-birth, Leviticus 12:1-5 . And concerning their purification from that uncleanness, Leviticus 12:6-8 , &c. return to ' Top of Page ' <a name="verses-1-5" class="com-number"

Pericope (part_of)

절 (explains)

Source

음식에 관한 정결·부정 규정들(레위기 11장) 다음으로 사람에 관한 정결·부정 규정들이 이어진다. 본 장은 그 가운데 첫 번째로, 출산한 여성의 의례적 부정에 관한 규정이다(레위기 12:1-5). 그리고 그 부정으로부터의 정결 의식에 관한 규정이 뒤따른다(레위기 12:6-8).

원주석

6~8절 카드 ↗

6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: 7 Who shall offer it before the LORD , and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. 8 And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean. A woman that had lain in, when the time set for her return to the sanctuary had come, was not to attend there empty, but must bring her offerings, Leviticus 12:6 ; Leviticus 12:6 . 1. A burnt-offering; a lamb if she was able, if poor, a pigeon. This she was to offer in thankfulness to God for his mercy to her, in bringing her safely through the pains of child-bearing and all the perils of child-bed, and in desire and hopes of God's further favour both to her and to the child. When a child is born there is joy and there is hope, and therefore it was proper to bring this offering, which was of a general nature; for what we rejoice in we must give thanks for, and what we are in hopes of we must pray for. But, besides this, 2. She must offer a sin-offering, which must be the same for poor and rich, a turtle-dove or a young pigeon; for, whatever difference there may be between rich and poor in the sacrifices of acknowledgment, that of atonement is the same for both. This sin-offering was intended either, (1.) To complete her purification from that ceremonial uncleanness which, though it was not in itself sinful, yet was typical of moral pollution; or, (2.) To make atonement for that which was really sin, either an inordinate desire of the blessing of children or discontent or impatience under the pains of child-bearing. It is only by Christ, the great sin-offering, that the corruption of our nature is done away, and to that it is owing that we are not for ever excluded by it from the sanctuary, and from eating of the holy things. According to this law, we find that the mother of our blessed Lord, though he was not conceived in sin as others, yet accomplished the days of purification, and then presented her son to the Lord, being a first-born, and brought her own offering, a pair of turtle-doves, Luke 2:22-24 . So poor were Christ's parents that they were not able to bring a lamb for a burnt-offering; and so early was Christ made under the law, to redeem those that were under it. The morality of this law obliges those women that have received mercy from God in child-bearing with all thankfulness to own God's goodness to them, acknowledging themselves unworthy of it, and (which is the best purification of women that have been saved in child-bearing, 1 Timothy 2:15 ) to continue in faith, and charity, and holiness, with sobriety; for this shall please the Lord better than the turtle-doves or the young pigeons. return to ' Top of Page ' Leviticus Lev 11 Leviticus Lev Leviticus Lev 13 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on Leviticus 12". 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Pericope (part_of)

절 (explains)

bible-text/lev-12-6, bible-text/lev-12-7, bible-text/lev-12-8

Source

"정결 기간이 차면, 아들을 낳았든 딸을 낳았든, 여자는 번제물로 일 년 된 어린양 한 마리를, 속죄제물로 집비둘기나 산비둘기 한 마리를 가지고 회막 문으로 가서 제사장에게 드려야 한다. 제사장은 그것을 여호와 앞에 드려 그 여자를 위해 속죄하여야 하며, 그러면 그 여자는 피 흘림에서 깨끗해진다. 이것이 아들이나 딸을 낳은 여자에 관한 율법이다. 그러나 어린양을 가져올 형편이 되지 않으면, 산비둘기 두 마리 또는 집비둘기 두 마리를 가져다가 한 마리는 번제로, 한 마리는 속죄제로 드려야 하며, 제사장이 그 여자를 위해 속죄하면 그 여자가 깨끗하게 된다."

산달이 찬 산모가 성소로 돌아올 때에는 빈 손으로 나타나지 말고 제물을 가져와야 했다(레위기 12:6).

**1. 번제물.** 여유가 있으면 어린양 한 마리, 가난하면 비둘기 한 마리였다. 이것은 출산의 고통과 산후의 모든 위험을 안전하게 통과하게 하신 하나님의 자비에 감사하고, 하나님의 더 큰 은총을 자신과 아이를 위해 바라며 구하기 위한 제물이었다. 아이가 태어날 때에는 기쁨이 있고 소망이 있다. 따라서 이 제물을 드리는 것은 적절하였다. 범위가 일반적인 이 제물은, 기뻐하는 것은 감사로, 소망하는 것은 기도로 드려야 한다는 사실을 가르쳐 준다.

**2. 속죄제물.** 이것은 가난하든 부유하든 동일하게 산비둘기나 집비둘기 한 마리였다. 화목제와 같은 감사의 제물에는 빈부의 차이가 있을 수 있지만, 속죄의 제물은 빈부를 가리지 않고 동일하다는 사실이 여기서 드러난다.

이 속죄제는 다음 두 가지 목적 가운데 하나를 위한 것이었다. (1) 그 자체로는 죄가 아니지만 도덕적 오염의 표징인 의례적 부정으로부터의 완전한 정결을 위한 것, 또는 (2) 실제로 죄인 것, 곧 자녀를 낳고자 하는 과도한 욕망이나 출산의 고통 중에 드러난 불만과 조급함에 대한 속죄를 위한 것이었다.

우리 본성의 부패는 오직 위대한 속죄제인 그리스도를 통해서만 제거된다. 그 부패로 인해 우리가 성소에서 영원히 쫓겨나지 않고, 거룩한 것을 먹지 못하는 처지가 되지 않은 것도 오로지 그분 덕분이다.

이 율법에 따라, 우리 복되신 주님의 어머니 마리아도, 비록 예수님은 다른 이들처럼 죄 가운데 잉태된 것이 아니었음에도, 정결 기간을 채우고 아들을 여호와께 드렸다. 첫째 아들이었기 때문이다. 그리고 마리아는 번제물로 산비둘기 두 마리를 드렸다(누가복음 2:22-24). 그리스도의 부모가 어린양 한 마리도 드릴 수 없을 만큼 가난했다는 것, 그리고 그리스도께서 이처럼 일찍부터 율법 아래 놓이셔서 율법 아래 있는 이들을 구속하신다는 것이 이 본문에서 드러난다.

이 율법의 도덕적 의미는 출산 중에 하나님의 자비를 받은 여성들에게, 그 자비에 마땅히 감사하며, 자신이 그 은혜를 받을 자격이 없음을 고백하도록 요구한다. 그리고 출산에서 구원받은 여성에게 가장 좋은 정결의 길은(디모데전서 2:15), 분별력을 갖추고 믿음과 사랑과 거룩함 안에서 계속 살아가는 것이다. 이것이 산비둘기나 집비둘기보다 여호와를 기쁘게 하는 제물이다.

원주석

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