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주석[매튜 헨리] — 레위기 13장 · 나병 진단법

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The Law Concerning Leprosy. . 1 And the LORD spake unto Moses and Aaron, saying, 2 When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests: 3 And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean. 4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days: 5 And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more: 6 And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean. 7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again: 8 And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy. 9 When the plague of leprosy is in a man, then he shall be brought unto the priest; 10 And the priest shall see him : and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising; 11 It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean. 12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh; 13 Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean. 14 But when raw flesh appeareth in him, he shall be unclean. 15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy. 16 Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest; 17 And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean. I. Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves. Yet there is a tradition that Pharaoh, who sought to kill Moses, was the first that ever was struck with this disease, and that he died of it. It is said to have begun first in Egypt, whence it spread into Syria. It was very well known to Moses, when he put his own hand into his bosom and took it out leprous. 2. That it was a plague inflicted immediately by the hand of God, and came not from natural causes, as other diseases; and therefore must be managed according to a divine law. Miriam's leprosy, and Gehazi's, and king Uzziah's, were all the punishments of particular sins: and, if generally it was so, no marvel there was so much care taken to distinguish it from a common distemper, that none might be looked upon as lying under this extraordinary token of divine displeasure but those that really were so. 3. That it is a plague not now known in the world; what is commonly called the leprosy is of a quite different nature. This seems to have been reserved as a particular scourge for the sinners of those times and places. The Jews retained the idolatrous customs they had learnt in Egypt, and therefore God justly caused this with some others of the diseases of Egypt to follow them. Yet we read of Naaman the Syrian, who was a leper, 2 Kings 5:1 . 4. That there were other breakings-out in the body which did very much resemble the leprosy, but were not it, which might make a man sore and loathsome and yet not ceremonially unclean. Justly are our bodies called vile bodies, which have in them the seeds of so many diseases, by which the lives of so many are made bitter to them. 5. That the judgment of it was referred to the priests. Lepers were looked upon as stigmatized by the justice of God, and therefore it was left to his servants the priests, who might be presumed to know his mark best, to pronounce who were lepers and who were not. All the Jews say, "Any priest, though disabled by a blemish to attend the sanctuary, might be a judge of the leprosy, provided the blemish were not in his eye. And he might" (they say) "take a common person to assist him in the search, but the priest only must pronounce the judgment." 6. That it was a figure of the moral pollution of men's minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse us; for herein the power of his grace infinitely transcends that of the legal priesthood, that the priest could only convict the leper (for by the law is the knowledge of sin), but Christ can cure the leper, he can take away sin. Lord, if thou wilt, thou canst make me clean, which was more than the priests could do, Matthew 8:2 . Some think that the leprosy signified, not so much sin in general as a state of sin, by which men are separated from God (their spot not being the spot of God's children), and scandalous sin, for which men are to be shut out from the communion of the faithful. It is a work of great importance, but of great difficulty, to judge of our spiritual state: we have all cause to suspect ourselves, being conscious to ourselves of sores and spots, but whether clean or unclean is the question. A man might have a scab ( Leviticus 13:6 ; Leviticus 13:6 ) and yet be clean: the best have their infirmities; but, as there were certain marks by which to know that it was a leprosy, so there are characters of such as are in the gall of bitterness, and the work of ministers is to declare the judgment of leprosy and to assist those that suspect themselves in the trial of their spiritual state, remitting or retaining sin. And hence the keys of the kingdom of heaven are said to be given to them, because they are to separate between the precious and the vile, and to judge who are fit as clean to partake of the holy things and who as unclean must be debarred from them. II. Several rules are here laid down by which the judgment of the priest must be governed. 1. If the sore was but skin-deep, it was to be hoped it was not the leprosy, Leviticus 13:4 ; Leviticus 13:4 . But, if it was deeper than the skin, the man must be pronounced unclean, Leviticus 13:3 ; Leviticus 13:3 . The infirmities that consist with grace do not sink deep into the soul, but the mind still serves the law of God, and the inward man delights in it, Romans 7:22 ; Romans 7:25 . But if the matter be really worse than it shows, and the inwards be infected, the case is dangerous. 2. If the sore be at a stay, and do not spread, it is no leprosy, Leviticus 13:4 ; Leviticus 13:5 . But if it spread much abroad, and continue to do so after several inspections, the case is bad, Leviticus 13:7 ; Leviticus 13:8 . If men do not grow worse, but a stop be put to the course of their sins and their corruptions be checked, it is to be hoped they will grow better; but if sin get ground, and they become worse every day, they are going downhill. 3. If there was proud raw flesh in the rising, the priest needed not to wait any longer, it was certainly a leprosy, Leviticus 13:10 ; Leviticus 13:11 . Nor is there any surer indication of the badness of a man's spiritual state than the heart's rising in self-conceit, confidence in the flesh, and resistance of the reproofs of the word and strivings of the Spirit. 4. If the eruption, whatever it was, covered all the skin from head to foot, it was no leprosy ( Leviticus 13:12 ; Leviticus 13:13 ); for it was an evidence that the vitals were sound and strong, and nature hereby helped itself, throwing out what was burdensome and pernicious. There is hope in the small-pox when they come out well: so if men freely confess their sins, and hide them not, there is no danger comparable to theirs that cover their sins. Some gather this from it, that there is more hope of the profane than of hypocrites. The publicans and harlots went into the kingdom of heaven before scribes and Pharisees. In one respect, the sudden breakings-out of passion, though bad enough, are not so dangerous as malice concealed. Others gather this, that, if we judge ourselves, we shall not be judged; if we see and own that there is no health in us, no soundness in our flesh, by reason of sin, we shall find grace in the eyes of the Lord. 5. The priest must take time in making his judgment, and not give it rashly. If the matter looked suspicious, he must shut up the patient seven days, and then seven days more, that his judgment might be according to truth. This teaches all, both ministers and people, not to be hasty in their censures, nor to judge any thing before the time. If some men's sins go before unto judgment, the sins of others follow after, and so men's good works; therefore let nothing be done suddenly, 1 Timothy 5:22 ; 1 Timothy 5:24 ; 1 Timothy 5:25 . 6. If the person suspected was found to be clean, yet he must wash his clothes ( Leviticus 13:6 ; Leviticus 13:6 ), because he had been under the suspicion, and there had been in him that which gave ground for the suspicion. Even the prisoner that is acquitted must go down on his knees. We have need to be washed in the blood of Christ from our spots, though they be not leprosy-spots; for who can say, I am pure from sin? though there are those who through grace are innocent from the great transgression. return to ' Top of Page ' <a name="verses-18-37" class="com-number"

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절 (explains)

bible-text/lev-13-1, bible-text/lev-13-2, bible-text/lev-13-3, bible-text/lev-13-4, bible-text/lev-13-5, bible-text/lev-13-6, bible-text/lev-13-7, bible-text/lev-13-8, bible-text/lev-13-9, bible-text/lev-13-10, bible-text/lev-13-11, bible-text/lev-13-12, bible-text/lev-13-13, bible-text/lev-13-14, bible-text/lev-13-15, bible-text/lev-13-16, bible-text/lev-13-17

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나병의 재앙에 관해 일반적으로 다음 몇 가지를 살펴볼 수 있다.

**첫째**, 나병은 질병이라기보다는 부정(不淨)으로 간주되었다. 적어도 율법은 그렇게 보았기 때문에, 의사가 아닌 제사장이 이를 다루도록 하였다. 그리스도께서는 나병 환자를 "고치셨다"고 하지 않고 "깨끗하게 하셨다"고 표현된다. 나병으로 죽었다는 기록은 없지만, 나병은 환자를 산 채로 매장하는 것과 같아서 같은 처지의 나병 환자들 외에는 아무와도 어울릴 수 없게 만들었다. 전승에 따르면 모세를 죽이려 했던 파라오가 이 병에 처음으로 걸렸고 결국 그로 인해 죽었다고 한다. 이 병은 처음에 이집트에서 시작하여 시리아로 퍼졌다고 한다. 모세 자신도 자기 손을 품에 넣었다 꺼내어 나병에 걸린 것을 보았을 때, 이 병은 이미 매우 잘 알려진 것이었다.

**둘째**, 나병은 다른 질병들과 달리 자연적 원인이 아니라 하나님의 손으로 직접 내리신 재앙이었으며, 따라서 신적 율법에 따라 다루어져야 했다. 미리암의 나병, 게하시의 나병, 웃시야 왕의 나병은 모두 특정 죄에 대한 징벌이었다. 만일 일반적으로 그러하다면, 하나님의 특별한 불쾌하심의 표징 아래 있는 자와 그렇지 않은 자를 구별하기 위해 나병과 일반 질병을 세심하게 가려내는 것은 당연한 일이었다.

**셋째**, 나병은 지금 이 세상에 더 이상 알려지지 않은 병이다. 오늘날 흔히 나병이라 부르는 것은 성질이 전혀 다르다. 이 병은 당시 그 시대와 그 지역 죄인들에게 특별한 징벌로 예비된 것으로 보인다. 이스라엘 백성은 이집트에서 배운 우상숭배 풍습을 버리지 않았으므로, 하나님께서는 이집트의 재앙들 가운데 이 병과 그 밖의 것들이 그들을 따르도록 하신 것은 정당한 일이었다. 그러나 시리아 사람인 나아만이 나병 환자였다는 기록이 있다 (열왕기하 5:1).

**넷째**, 나병과 매우 유사하지만 나병이 아닌 다른 피부 발진들도 있어서, 사람을 아프고 혐오스럽게 만들지만 의식적으로 부정하지 않은 경우도 있었다. 그 안에 온갖 질병의 씨앗을 품고 있어 많은 사람들의 삶을 괴롭히는 우리 몸은, 마땅히 천한 몸이라 불릴 만하다.

**다섯째**, 판단은 제사장들에게 맡겨졌다. 나병 환자는 하나님의 공의에 의해 낙인찍힌 자로 여겨졌으므로, 그분의 표를 가장 잘 알 것으로 여겨지는 하나님의 종 제사장들이 누가 나병 환자인지를 판단하도록 맡겨진 것이다. 유대 전통에 따르면, "눈에 흠이 없는 한, 흠이 있어 성소에서 섬길 수 없는 제사장이라도 나병을 판단하는 재판관이 될 수 있었다. 그리고 그는 일반인을 조사에 보조자로 데려올 수 있었으나, 판결은 제사장만이 선언해야 했다."

**여섯째**, 나병은 죄로 말미암은 인간 마음의 도덕적 오염, 즉 영혼의 나병을 상징하는 것이었다. 이는 양심을 더럽히는 것이며, 오직 그리스도만이 우리를 깨끗하게 하실 수 있다. 이 점에서 그분의 은혜의 능력은 율법적 제사장직을 무한히 초월하는데, 제사장은 나병 환자를 유죄로 선언할 수 있을 뿐이었지만(율법으로는 죄를 알 수 있을 따름이므로), 그리스도께서는 나병 환자를 고치실 수 있고 죄를 제하여 주실 수 있다. "주여 원하시면 저를 깨끗하게 하실 수 있나이다" — 이것은 제사장들이 할 수 없는 일이었다 (마태복음 8:2). 어떤 이들은 나병이 죄 일반이라기보다, 하나님으로부터 사람을 분리시키는 죄의 상태(그 흔적이 하나님의 자녀들의 흔적이 아닌)를 상징하며, 신자들의 교제에서 제명해야 할 수치스러운 죄를 나타낸다고 생각한다. 우리의 영적 상태를 판단하는 것은 매우 중요하지만 또한 매우 어려운 일이다. 우리는 모두 스스로를 의심할 이유가 있는데, 자신에게서 상처와 반점들을 의식하기 때문이다. 그러나 정결한지 부정한지가 문제이다. 딱지가 있어도 정결할 수 있었고 (레위기 13:6), 가장 선한 자들도 연약함을 지닌다. 그러나 나병임을 알 수 있는 특정 표징들이 있었던 것처럼, 쓴 쓸개와 불의의 결박에 빠진 자들의 특징도 있다. 목회자들의 사명은 나병의 판결을 선언하고, 자신의 영적 상태를 의심하는 자들이 스스로를 살필 수 있도록 돕는 것이다. 이것이 바로 천국의 열쇠가 그들에게 맡겨졌다고 하는 이유이니, 그들이 귀한 것과 천한 것을 분별하여, 정결한 자로서 거룩한 것들에 참여할 수 있는 자와 부정한 자로서 배제되어야 할 자를 판단해야 하기 때문이다.

**II. 제사장의 판단을 인도하는 여러 규칙들이 여기에 제시된다.**

1. 환부가 피부보다 깊지 않으면 나병이 아닐 가능성이 있다 (레위기 13:4). 그러나 피부보다 깊으면 부정하다고 선언되어야 한다 (레위기 13:3). 은혜와 함께하는 연약함은 영혼 깊이 파고들지 않아서, 마음은 여전히 하나님의 율법을 섬기고 속사람은 그것을 즐거워한다 (로마서 7:22, 25). 그러나 실제 상태가 겉보기보다 더 나쁘고 내면이 감염되어 있다면, 그 경우는 위험하다.

2. 환부가 더 이상 번지지 않고 멈추어 있으면 나병이 아니다 (레위기 13:4–5). 그러나 크게 퍼지고 여러 차례 검사 후에도 계속 퍼진다면, 그 경우는 나쁘다 (레위기 13:7–8). 사람들이 더 나빠지지 않고 그 죄의 과정에 제동이 걸리며 부패가 억제된다면, 더 나아질 것으로 기대할 수 있다. 그러나 죄가 득세하여 날마다 더 나빠진다면, 그는 내리막길을 가고 있는 것이다.

3. 부종에 살아 있는 날 생살이 있다면, 제사장은 더 기다릴 필요가 없이 그것은 틀림없이 나병이다 (레위기 13:10–11). 자기 과신과 육신에 대한 의존, 그리고 말씀의 꾸짖음과 성령의 역사에 대한 저항처럼, 사람의 영적 상태가 나쁘다는 더 확실한 표시는 없다.

4. 발진이 어떤 것이든 머리부터 발끝까지 온몸을 뒤덮었다면, 그것은 나병이 아니었다 (레위기 13:12–13). 왜냐하면 그것은 내부 장기가 건강하고 강하다는 증거이며, 몸이 스스로를 돕고 있어 짐이 되고 해로운 것을 밖으로 내보내고 있다는 표시이기 때문이다. 천연두도 잘 돋아나면 희망이 있다. 이처럼 사람들이 자기 죄를 자유롭게 고백하고 숨기지 않는다면 희망이 있다. 죄를 덮는 자들의 위험에 비하면 어떠한 위험도 크지 않다. 어떤 이들은 여기서, 외식하는 자들보다 불경건한 자들에게 더 희망이 있다는 것을 이끌어 낸다. 세리들과 창기들이 서기관들과 바리새인들보다 먼저 하나님 나라에 들어갔다. 한편으로, 갑작스러운 격정의 폭발은 비록 나쁜 것이기는 하지만, 감추어진 악의만큼 위험하지는 않다. 다른 한편, 우리가 스스로를 판단한다면 심판을 받지 않을 것이다. 우리 안에 건강한 것이 없고 죄로 인해 우리 육신에 온전한 것이 없음을 보고 인정한다면, 우리는 주님 앞에서 은혜를 입을 것이다.

5. 제사장은 판단을 내리는 데 시간을 충분히 들여야 하며, 성급하게 판결해서는 안 된다. 의심스러워 보이는 경우, 환자를 7일 동안 격리시키고 다시 7일 더 격리시켜서 그의 판단이 진실에 따른 것이 되도록 해야 한다. 이것은 목회자와 교인 모두에게, 성급하게 판단하거나 때가 되기 전에 어떤 것을 심판하지 말라고 가르친다. 어떤 사람들의 죄는 앞서 심판에 나타나고, 다른 사람들의 죄는 나중에 나타나며, 선행도 마찬가지이다. 그러므로 무슨 일이든 성급하게 해서는 안 된다 (디모데전서 5:22, 24, 25).

6. 의심을 받던 사람이 정결하다고 판명되더라도 옷을 빨아야 했는데 (레위기 13:6), 그 이유는 그가 의심을 받은 적이 있었고 의심을 받을 만한 무언가가 그에게 있었기 때문이다. 무죄로 석방된 피고인이라도 무릎을 꿇어야 한다. 우리의 반점이 나병의 반점이 아니라 할지라도, 우리는 그리스도의 피로 씻음 받을 필요가 있다. 은혜로 말미암아 큰 범죄에서 벗어난 사람들이 있기는 하지만, 과연 누가 "나는 죄에서 깨끗하다"고 말할 수 있겠는가?

원주석

1~59절 카드 ↗

L E V I T C U S CHAP. XIII. The next ceremonial uncleanness is that of the leprosy, concerning which the law was very large and particular; we have the discovery of it in this chapter, and the cleansing of the leper in the next. Scarcely any one thing in all the levitical law takes up so much room as this. I. Rules are here given by which the priest must judge whether the man had the leprosy or no, according as the symptom was that appeared. 1. If it was a swelling, a scab, or a bright spot, Leviticus 13:1-17 . 2. If it was a bile, Leviticus 13:18-23 . 3. If it was in inflammation, Leviticus 13:24-28 . 4. If it was in the head or beard, Leviticus 13:29-37 . 5. If it was a bright spot, Leviticus 13:38 ; Leviticus 13:39 . 6. If it was in a bald head, Leviticus 13:40-44 . II. Direction is given how the leper must be disposed of, Leviticus 13:45 ; Leviticus 13:46 . III. Concerning the leprosy in garments, Leviticus 13:47-59 , &c. return to ' Top of Page ' <a name="verses-1-17" class="com-number"

Pericope (part_of)

절 (explains)

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레위기 13장은 의식적 부정(不淨)의 두 번째 항목, 즉 나병에 관한 규정을 다룬다. 이 주제에 관해 율법은 매우 상세하고 구체적이다. 본 장은 나병의 판별을 다루고, 다음 장에서는 나병 환자의 정결 의식을 다룬다. 레위기의 그 어떤 주제도 이 나병 규정만큼 많은 분량을 차지하지 않는다.

본 장의 구성은 다음과 같다.

I. 어떤 증상이 나타났을 때 나병인지 아닌지를 제사장이 판단하는 규칙들이 주어진다.

1. 부종, 딱지, 혹은 밝은 반점이 나타난 경우 (레위기 13:1–17)

2. 종기에서 비롯된 경우 (레위기 13:18–23)

3. 화상에서 비롯된 경우 (레위기 13:24–28)

4. 머리나 수염에 나타난 경우 (레위기 13:29–37)

5. 밝은 반점인 경우 (레위기 13:38–39)

6. 대머리에 나타난 경우 (레위기 13:40–44)

II. 나병 환자를 어떻게 처리할지에 대한 지침 (레위기 13:45–46)

III. 옷에 생긴 나병에 관한 규정 (레위기 13:47–59)

원주석

18~37절 카드 ↗

18 The flesh also, in which, even in the skin thereof, was a boil, and is healed, 19 And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be showed to the priest; 20 And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil. 21 But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days: 22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague. 23 But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean. 24 Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; 25 Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy. 26 But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days: 27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy. 28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning. 29 If a man or woman have a plague upon the head or the beard; 30 Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard. 31 And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days: 32 And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin; 33 He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more: 34 And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean. 35 But if the scall spread much in the skin after his cleansing; 36 Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean. 37 But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean. The priest is here instructed what judgment to make if there was any appearance of a leprosy, either, 1. In an old ulcer, or bile, that has been healed, Leviticus 13:18 ; Leviticus 13:18 , c. When old sores, that seemed to be cured, break out again, it is to be feared there is a leprosy in them such is the danger of those who, having escaped the pollutions of the world, are again entangled therein and overcome. Or, 2. In a burn by accident, for this seems to be meant, Leviticus 13:24 ; Leviticus 13:24 , c. The burning of strife and contention often proves the occasion of the rising up and breaking out of that corruption which witnesses to men's faces that they are unclean. 3. In a scall-head. And in this commonly the judgment turned upon a very small matter. If the hair in the scall was black, it was a sign of soundness if yellow, it was an indication of a leprosy, Leviticus 13:30-37 ; Leviticus 13:30-37 . The other rules in these cases are the same with those mentioned before. In reading of these several sorts of ailments, it will be good for us, 1. To lament the calamitous state of human life, which lies exposed to so many grievances. What troops of diseases are we beset with on every side! and they all entered by sin. 2. To give thanks to God if he has never afflicted us with any of these sores: if the constitution is healthful, and the body lively and easy, we are bound to glorify God with our bodies. return to ' Top of Page ' <a name="verses-38-46" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lev-13-18, bible-text/lev-13-19, bible-text/lev-13-20, bible-text/lev-13-21, bible-text/lev-13-22, bible-text/lev-13-23, bible-text/lev-13-24, bible-text/lev-13-25, bible-text/lev-13-26, bible-text/lev-13-27, bible-text/lev-13-28, bible-text/lev-13-29, bible-text/lev-13-30, bible-text/lev-13-31, bible-text/lev-13-32, bible-text/lev-13-33, bible-text/lev-13-34, bible-text/lev-13-35, bible-text/lev-13-36, bible-text/lev-13-37

Source

제사장은 다음과 같은 경우에 나병의 증상이 있는지를 판단하도록 지침을 받는다.

**첫째**, 낫은 것처럼 보이던 오래된 종기나 부종에서 나병이 다시 나타나는 경우 (레위기 13:18 이하). 완치된 것처럼 보이던 오래된 상처가 다시 터지면 그 안에 나병이 있는 것을 두려워해야 한다. 세상의 오염에서 벗어났다가 다시 그것에 얽매여 지게 된 자들도 이와 같은 위험에 처해 있다.

**둘째**, 우연한 화상으로 인해 나병이 나타나는 경우 — 이것이 레위기 13:24 이하의 의미로 보인다. 다툼과 분쟁의 불길은 종종 그 사람이 부정하다는 것을 증거하는 부패가 일어나고 터져 나오는 계기가 된다.

**셋째**, 머리에 딱지가 생기는 경우. 이 경우 판단은 매우 사소한 것에 달려 있었다. 딱지 안의 털이 검으면 건강하다는 표시이고, 누런색이면 나병의 징조였다 (레위기 13:30–37). 이 경우의 다른 규칙들은 앞서 언급한 것들과 동일하다.

이러한 여러 종류의 질병들에 대해 읽으면서 다음 두 가지를 마음에 새기는 것이 유익하다.

1. 사방에서 그토록 많은 고통에 노출되어 있는 인간 삶의 비참한 상태를 애통히 여기는 것이다. 얼마나 많은 질병의 무리들이 우리를 에워싸고 있는가! 그리고 그 모든 것은 죄로 말미암아 들어왔다.

2. 하나님께서 이러한 고통들 중 어느 것도 우리에게 내리지 않으셨다면, 그분께 감사드리는 것이다. 체질이 건강하고 몸이 활기차고 편안하다면, 우리는 몸으로 하나님께 영광을 돌려야 할 의무가 있다.

원주석

38~46절 카드 ↗

38 If a man also or a woman have in the skin of their flesh bright spots, even white bright spots; 39 Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean. 40 And the man whose hair is fallen off his head, he is bald; yet is he clean. 41 And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean. 42 And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead. 43 Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh; 44 He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head. 45 And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. 46 All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be. We have here, I. Provisos that neither a freckled skin nor a bald head should be mistaken for a leprosy, Leviticus 13:38-41 ; Leviticus 13:38-41 . Every deformity must not forthwith be made a ceremonial defilement. Elisha was jeered for his bald head ( 2 Kings 2:23 ); but it was the children of Bethel, that knew not the judgments of their God, who turned it to his reproach. II. A particular brand set upon the leprosy if at any time it did appear in a bald head: The plague is in his head, he is utterly unclean, Leviticus 13:44 ; Leviticus 13:44 . If the leprosy of sin have seized the head, if the judgment be corrupted, and wicked principles which countenance and support wicked practices, be embraced, it is an utter uncleanness, from which few are ever cleansed. Soundness in the faith keeps the leprosy from the head, and saves conscience from being shipwrecked. III. Directions what must be done with the convicted leper. When the priest, upon mature deliberation, had solemnly pronounced him unclean, 1. He must pronounce himself so, Leviticus 13:45 ; Leviticus 13:45 . He must put himself into the posture of a mourner and cry, Unclean, unclean. The leprosy was not itself a sin, but it was a sad token of God's displeasure and a sore affliction to him that was under it. It was a reproach to his name, put a full stop to his business in the world, cut him off from conversation with his friends and relations, condemned him to banishment till he was cleansed, shut him out from the sanctuary, and was, in effect, the ruin of all the comfort he could have in this world. Heman, it would seem, either was a leper or alludes to the melancholy condition of a leper, Psalms 88:8-18 , c. He must therefore, (1.) Humble himself under the mighty hand of God, not insisting upon his cleanness when the priest had pronounced him unclean, but justifying God and accepting the punishment of his iniquity. He must signify this by rending his clothes, uncovering his head, and covering his upper lip, all tokens of shame and confusion of face, and very significant of that self-loathing and self-abasement which should fill the hearts of penitents, the language of which is self-judging. Thus must we take to ourselves the shame that belongs to us, and with broken hearts call ourselves by our own name, Unclean, unclean --heart unclean, life unclean, unclean by original corruption, unclean by actual transgression--unclean, and therefore worthy to be for ever excluded from communion with God, and all hope of happiness in him. We are all as an unclean thing ( Isaiah 64:6 )--unclean, and therefore undone, if infinite mercy do not interpose. (2.) He must give warning to others to take heed of coming near him. Wherever he went, he must cry to those he saw at a distance, " I am unclean, unclean, take heed of touching me." Not that the leprosy was catching, but by the touch of a leper ceremonial uncleanness was contracted. Every one therefore was concerned to avoid it and the leper himself must give notice of the danger. And this was all that the law could do, in that it was weak through the flesh; it taught the leper to cry, Unclean, unclean, but the gospel has put another cry into the lepers' mouths, Luke 17:12 ; Luke 17:13 , where we find ten lepers crying with a loud voice, Jesus, Master, have mercy on us. The law only shows us our disease; the gospel shows us our help in Christ. 2. He must then be shut out of the camp, and afterwards, when they came to Canaan, out of the city, town, or village, where he lived, and dwell alone ( Leviticus 13:46 ; Leviticus 13:46 ), associating with none but those that were lepers like himself. When king Uzziah became a leper, he was banished from his palace, and dwelt in a separate house, 2 Chronicles 26:21 . And see 2 Kings 7:3 . This typified the purity which ought to be preserved in the gospel church, by the solemn and authoritative exclusion of scandalous sinners, that hate to be reformed, from the communion of the faithful. Put away from among yourselves that wicked person, 1 Corinthians 5:13 . return to ' Top of Page ' <a name="verses-47-59" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lev-13-38, bible-text/lev-13-39, bible-text/lev-13-40, bible-text/lev-13-41, bible-text/lev-13-42, bible-text/lev-13-43, bible-text/lev-13-44, bible-text/lev-13-45, bible-text/lev-13-46

Source

여기에서 우리는 다음 세 가지를 본다.

**I.** 주근깨 피부나 대머리를 나병으로 오인하지 않도록 하는 단서 조항 (레위기 13:38–41). 모든 기형을 반드시 의식적 부정으로 만들어서는 안 된다. 엘리사는 대머리라는 이유로 조롱을 받았다 (열왕기하 2:23). 그러나 그것을 비난거리로 삼은 것은 자기 하나님의 심판을 알지 못하는 벧엘의 아이들이었다.

**II.** 나병이 대머리에 나타날 경우 특별히 낙인이 찍힌다. "그 머리에 재앙이 있으니 그는 심히 부정하다" (레위기 13:44). 만약 죄의 나병이 머리를 사로잡았다면, 즉 판단력이 타락하여 악한 행위를 허용하고 지지하는 악한 원칙들이 받아들여졌다면, 그것은 완전한 부정이며 이로부터 깨끗해지는 사람은 거의 없다. 믿음에서 건전함이 나병이 머리를 침범하는 것을 막고, 양심이 파선을 당하는 것에서 구원한다.

**III.** 판정된 나병 환자를 어떻게 처리해야 하는지에 대한 지침. 제사장이 충분한 숙고 끝에 그를 부정하다고 엄숙히 선언하였을 때,

1. **그는 자신이 부정하다고 스스로 선언해야 한다** (레위기 13:45). 그는 애도자의 자세를 취하고 "부정하다, 부정하다"고 외쳐야 한다. 나병은 그 자체로 죄는 아니었지만, 하나님의 불쾌하심의 슬픈 표시였고 그 아래 있는 자에게는 큰 고통이었다. 그것은 그의 명예에 오명을 씌우고, 세상에서의 모든 사업을 완전히 중단시키며, 친구들과 가족과의 교제에서 단절시키고, 깨끗하게 될 때까지 추방을 선고하였으며, 성소에서 내쫓고, 사실상 이 세상에서 누릴 수 있는 모든 위로를 파괴하는 것이었다. 헤만은 나병 환자의 처지에 처한 것 같거나, 아니면 그 슬픈 상황을 빗대어 말하는 것처럼 보인다 (시편 88:8 이하). 그러므로 그는 다음을 행해야 한다:

(1) 하나님의 강한 손 아래 겸손해야 한다. 제사장이 자기를 부정하다고 선언했을 때 자기가 정결하다고 우기지 말고, 하나님을 의롭다 하고 자기 죄악의 형벌을 받아야 한다. 그는 옷을 찢고, 머리를 드러내고, 윗입술을 가림으로써 이것을 표시해야 한다. 이 모든 것은 수치와 치욕의 표시이며, 회개하는 자들의 마음을 채워야 할 자기 혐오와 자기 비하를 매우 의미심장하게 나타낸다. 그 언어는 자기 판단이다. 이처럼 우리는 우리에게 속한 수치를 스스로 받아들이고, 상한 마음으로 자기 이름을 불러야 한다. "부정하다, 부정하다 — 마음이 부정하다, 삶이 부정하다, 원죄로 말미암아 부정하다, 실제 범죄로 말미암아 부정하다 — 부정하므로 하나님과의 교제와 그분 안에서의 행복의 소망에서 영원히 추방당하기에 합당하다." 우리는 모두 부정한 것과 같다 (이사야 64:6) — 부정하여, 무한한 자비가 개입하지 않으면 멸망할 수밖에 없다.

(2) **그는 다른 사람들에게 그에게 가까이 오지 말라고 경고해야 한다.** 어디를 가든지 멀리서 보이는 자들에게 "나는 부정하다, 부정하다. 내게 손대지 마라"고 외쳐야 했다. 나병이 전염되는 것이 아니라, 나병 환자의 접촉으로 의식적 부정이 옮겨졌기 때문이다. 그러므로 모든 사람은 그것을 피해야 했고, 나병 환자 자신도 위험을 알려야 했다. 이것이 율법이 할 수 있는 전부였으니, 육신으로 말미암아 연약하여 나병 환자로 하여금 "부정하다, 부정하다"고 외치게 할 수 있을 뿐이었다. 그러나 복음은 나병 환자들의 입에 다른 외침을 넣어 주었다 (누가복음 17:12–13). 열 명의 나병 환자들이 큰 소리로 "예수 선생님이여, 우리를 불쌍히 여기소서"라고 외치는 것을 볼 수 있다. 율법은 우리의 병만 보여 주고, 복음은 그리스도 안에서 우리의 도움을 보여 준다.

2. **그런 다음 그는 진영 밖으로 쫓겨나야 하며**, 가나안에 들어갔을 때에는 그가 살던 성읍, 마을, 동네 밖으로 나가서, 자기와 같이 감염된 자들 외에는 아무와도 어울리지 않고 혼자 살아야 한다 (레위기 13:46). 웃시야 왕이 나병 환자가 되었을 때, 그는 왕궁에서 쫓겨나 별채에 거하였다 (역대하 26:21). 그리고 열왕기하 7:3을 보라. 이것은 개혁을 싫어하는 수치스러운 죄인들을, 신자들의 교제에서 엄숙하고 권위 있게 제명함으로써 복음 교회에서 유지되어야 할 순결함을 예표하였다. "너희 가운데서 악한 사람을 내쫓으라" (고린도전서 5:13).

원주석

47~59절 카드 ↗

47 The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment; 48 Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin; 49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be showed unto the priest: 50 And the priest shall look upon the plague, and shut up it that hath the plague seven days: 51 And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean. 52 He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire. 53 And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin; 54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more: 55 And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without. 56 And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof: 57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague : thou shalt burn that wherein the plague is with fire. 58 And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean. 59 This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean. This is the law concerning the plague of leprosy in a garment, whether linen or woollen. A leprosy in a garment, with discernible indications of it, the colour changed by it, the garment fretted, the nap worn off, and this in some one particular part of the garment, and increasing when it was shut up, and not to be got out by washing is a thing which to us now is altogether unaccountable. The learned confess that it was a sign and a miracle in Israel, an extraordinary punishment inflicted by the divine power, as a token of great displeasure against a person or family. 1. The process was much the same with that concerning a leprous person. The garment suspected to be tainted was not to be burnt immediately, though, it may be, there would have been no great loss of it; for in no case must sentence be given merely upon a surmise, but it must be shown to the priest. If, upon search, it was found that there was a leprous spot (the Jews say no bigger than a bean), it must be burnt, or at least that part of the garment in which the spot was, Leviticus 13:52 ; Leviticus 13:57 . If the cause of the suspicion was gone, it must be washed, and then might be used, Leviticus 13:58 ; Leviticus 13:58 . 2. The signification also was much the same, to intimate the great malignity there is in sin: it not only defiles the sinner's conscience, but it brings a stain upon all his employments and enjoyments, all he has and all he does. To those that are defiled and unbelieving is nothing pure, Titus 1:15 . And we are taught hereby to hate even the garments spotted with the flesh, Jude 1:23 . Those that make their clothes servants to their pride and lust may see them thereby tainted with a leprosy, and doomed to the fire, Isaiah 3:18-24 . But the ornament of the hidden man of the heart is incorruptible, 1 Peter 3:4 . The robes of righteousness never fret nor are moth-eaten. return to ' Top of Page ' Leviticus Lev 12 Leviticus Lev Leviticus Lev 14 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 13". 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Chronicles",url:"2-chronicles",abbr:"2Ch",sl:"2ch",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36]},{num:14,name:"Ezra",url:"ezra",abbr:"Ezr",sl:"ezr",ch:[1,2,3,4,5,6,7,8,9,10]},{num:15,name:"Nehemiah",url:"nehemiah",abbr:"Neh",sl:"ne",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:16,name:"Esther",url:"esther",abbr:"Est",sl:"es",ch:[1,2,3,4,5,6,7,8,9,10]},{num:17,name:"Job",url:"job",abbr:"Job",sl:"job",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42]},{num:18,name:"Psalms",url:"psalms",abbr:"Psa",sl:"ps",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52,53,54,55,56,57,58,59,60,61,62,63,64,65,66,67,68,69,70,71,72,73,74,75,76,77,78,79,80,81,82,83,84,85,86,87,88,89,90,91,92,93,94,95,96,97,98,99,100,101,102,103,104,105,106,107,108,109,110,111,112,113,114,115,116,117,118,119,120,121,122,123,124,125,126,127,128,129,130,131,132,133,134,135,136,137,138,139,140,141,142,143,144,145,146,147,148,149,150]},{num:19,name:"Proverbs",url:"proverbs",abbr:"Pro",sl:"pr",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31]},{num:20,name:"Ecclesiastes",url:"ecclesiastes",abbr:"Ecc",sl:"ec",ch:[1,2,3,4,5,6,7,8,9,10,11,12]},{num:21,name:"Song of Solomon",url:"song-of-solomon",abbr:"Sng",sl:"so",ch:[1,2,3,4,5,6,7,8]},{num:22,name:"Isaiah",url:"isaiah",abbr:"Isa",sl:"isa",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52,53,54,55,56,57,58,59,60,61,62,63,64,65,66]},{num:23,name:"Jeremiah",url:"jeremiah",abbr:"Jer",sl:"jer",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52]},{num:24,name:"Lamentations",url:"lamentations",abbr:"Lam",sl:"la",ch:[1,2,3,4,5]},{num:25,name:"Ezekiel",url:"ezekiel",abbr:"Ezk",sl:"eze",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48]},{num:26,name:"Daniel",url:"daniel",abbr:"Dan",sl:"da",ch:[1,2,3,4,5,6,7,8,9,10,11,12]},{num:27,name:"Hosea",url:"hosea",abbr:"Hos",sl:"ho",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14]},{num:28,name:"Joel",url:"joel",abbr:"Joe",sl:"joe",ch:[1,2,3]},{num:29,name:"Amos",url:"amos",abbr:"Amo",sl:"am",ch:[1,2,3,4,5,6,7,8,9]},{num:30,name:"Obadiah",url:"obadiah",abbr:"Oba",sl:"ob",ch:[1]},{num:31,name:"Jonah",url:"jonah",abbr:"Jon",sl:"jon",ch:[1,2,3,4]},{num:32,name:"Micah",url:"micah",abbr:"Mic",sl:"mic",ch:[1,2,3,4,5,6,7]},{num:33,name:"Nahum",url:"nahum",abbr:"Nah",sl:"na",ch:[1,2,3]},{num:34,name:"Habakkuk",url:"habakkuk",abbr:"Hab",sl:"hab",ch:[1,2,3]},{num:35,name:"Zephaniah",url:"zephaniah",abbr:"Zep",sl:"zep",ch:[1,2,3]},{num:36,name:"Haggai",url:"haggai",abbr:"Hag",sl:"hag",ch:[1,2]},{num:37,name:"Zechariah",url:"zechariah",abbr:"Zec",sl:"zec",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14]},{num:38,name:"Malachi",url:"malachi",abbr:"Mal",sl:"mal",ch:[1,2,3,4]},{num:39,name:"Matthew",url:"matthew",abbr:"Mat",sl:"mt",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28]},{num:40,name:"Mark",url:"mark",abbr:"Mrk",sl:"mr",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:41,name:"Luke",url:"luke",abbr:"Luk",sl:"lu",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24]},{num:42,name:"John",url:"john",abbr:"Jhn",sl:"joh",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21]},{num:43,name:"Acts",url:"acts",abbr:"Act",sl:"ac",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28]},{num:44,name:"Romans",url:"romans",abbr:"Rom",sl:"ro",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:45,name:"1 Corinthians",url:"1-corinthians",abbr:"1Co",sl:"1co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:46,name:"2 Corinthians",url:"2-corinthians",abbr:"2Co",sl:"2co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:47,name:"Galatians",url:"galatians",abbr:"Gal",sl:"ga",ch:[1,2,3,4,5,6]},{num:48,name:"Ephesians",url:"ephesians",abbr:"Eph",sl:"eph",ch:[1,2,3,4,5,6]},{num:49,name:"Philippians",url:"philippians",abbr:"Phi",sl:"php",ch:[1,2,3,4]},{num:50,name:"Colossians",url:"colossians",abbr:"Col",sl:"col",ch:[1,2,3,4]},{num:51,name:"1 Thessalonians",url:"1-thessalonians",abbr:"1Th",sl:"1th",ch:[1,2,3,4,5]},{num:52,name:"2 Thessalonians",url:"2-thessalonians",abbr:"2Th",sl:"2th",ch:[1,2,3]},{num:53,name:"1 Timothy",url:"1-timothy",abbr:"1Ti",sl:"1ti",ch:[1,2,3,4,5,6]},{num:54,name:"2 Timothy",url:"2-timothy",abbr:"2Ti",sl:"2ti",ch:[1,2,3,4]},{num:55,name:"Titus",url:"titus",abbr:"Tit",sl:"tit",ch:[1,2,3]},{num:56,name:"Philemon",url:"philemon",abbr:"Phm",sl:"phm",ch:[1]},{num:57,name:"Hebrews",url:"hebrews",abbr:"Heb",sl:"heb",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:58,name:"James",url:"james",abbr:"Jas",sl:"jas",ch:[1,2,3,4,5]},{num:59,name:"1 Peter",url:"1-peter",abbr:"1Pe",sl:"1pe",ch:[1,2,3,4,5]},{num:60,name:"2 Peter",url:"2-peter",abbr:"2Pe",sl:"2pe",ch:[1,2,3]},{num:61,name:"1 John",url:"1-john",abbr:"1Jn",sl:"1jo",ch:[1,2,3,4,5]},{num:62,name:"2 John",url:"2-john",abbr:"2Jn",sl:"2jo",ch:[1]},{num:63,name:"3 John",url:"3-john",abbr:"3Jn",sl:"3jo",ch:[1]},{num:64,name:"Jude",url:"jude",abbr:"Jud",sl:"jude",ch:[1]},{num:65,name:"Revelation",url:"revelation",abbr:"Rev",sl:"re",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22]}]; var 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keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function 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0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var origPath=window.location.pathname;var parts=origPath.split('/');var noVerse=(reason==='reference-noverse');var inputIsPerVerse=_ts_isPerVerseUrl(origPath);if(parts[1]==='interlinear-study-bible'){parts=parts.slice(0,5);parts[3]=book_data[book].url;parts[4]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentary'){parts=parts.slice(0,4);parts[2]=book_data[book].url;parts[3]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentaries'){parts[2]=comlang;parts[3]=comabbr;if(inputIsPerVerse){parts=parts.slice(0,6);parts[4]=book_data[book].url;parts[5]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else{parts=parts.slice(0,5);parts[4]=book_data[book].url+'-'+chapter+'.html';}}else if(parts[1]==='bible'){parts=parts.slice(0,6);parts[2]=translang;parts[3]=transabbr;parts[4]=book_data[book].url;parts[5]=(verse duction ","Verses 1-17","Verses 18-37","Verses 38-46","Verses 47-59"]; function

Pericope (part_of)

절 (explains)

bible-text/lev-13-47, bible-text/lev-13-48, bible-text/lev-13-49, bible-text/lev-13-50, bible-text/lev-13-51, bible-text/lev-13-52, bible-text/lev-13-53, bible-text/lev-13-54, bible-text/lev-13-55, bible-text/lev-13-56, bible-text/lev-13-57, bible-text/lev-13-58, bible-text/lev-13-59

Source

이것은 옷에 생긴 나병의 재앙에 관한 율법이다. 눈에 띄는 징후가 있는 옷에 생긴 나병, 즉 색이 변하고, 옷감이 삭고, 털이 닳아 없어지며, 옷의 특정 부분에 집중되어 있고, 격리시켰을 때 번지며, 빨아도 제거되지 않는 것은 오늘 우리에게 전혀 설명되지 않는 현상이다. 학자들은 그것이 이스라엘에 있었던 표적과 기적이요, 어떤 사람이나 가정에 대한 하나님의 큰 불쾌하심의 표시로서 신적 능력에 의해 내려진 특별한 형벌이었다고 인정한다.

1. 그 절차는 나병 환자에 관한 것과 거의 같았다. 오염되었을 것으로 의심되는 옷은 당장 불태워서는 안 되었다. 비록 그렇게 했다고 해서 크게 손해될 것이 없었다 할지라도 그러했다. 왜냐하면 어떤 경우에도 추측만으로 판결이 내려져서는 안 되고, 제사장에게 보여야 하기 때문이다. 검사 결과 나병의 반점이 있으면 (유대인들은 콩만한 크기라도 해당된다고 말한다), 그 옷 전체나 최소한 반점이 있는 부분을 불태워야 했다 (레위기 13:52, 57). 의심의 원인이 사라졌다면 빨아야 하고, 그 후에는 사용할 수 있었다 (레위기 13:58).

2. 그 의미도 거의 같았으니, 죄 안에 있는 큰 악의를 나타내는 것이었다. 죄는 죄인의 양심을 더럽힐 뿐 아니라, 그의 모든 일과 소유, 그가 가진 것과 그가 행하는 것 모두에 오점을 남긴다. "더럽고 믿지 아니하는 자들에게는 아무것도 깨끗한 것이 없다" (디도서 1:15). 또한 이로써 우리는 육체로 더럽혀진 옷이라도 미워하라는 가르침을 받는다 (유다서 23절). 자기 옷을 교만과 정욕의 도구로 삼는 자들은, 그 옷들이 나병으로 오염되어 불에 던져질 것을 볼 수 있다 (이사야 3:18–24). 그러나 마음의 숨은 사람의 장식은 썩지 않는다 (베드로전서 3:4). 의의 예복은 삭지도 않고 좀먹지도 않는다.

원주석

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