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■ 민수기 12장
1. 모세가 구스 여자를 취하였더니 그 구스 여자를 취하였으므로 미리암과 아론이 모세를 비방하니라
And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married : for he had married an Ethiopian woman .
2. 그들이 이르되 여호와께서 모세와만 말씀하셨느냐 우리와도 말씀하지 아니하셨느냐 하매 여호와께서 이 말을 들으셨더라
And they said , Hath the Lord indeed spoken only by Moses ? hath he not spoken also by us? And the Lord heard it.
3. 이 사람 모세는 온유함이 지면의 모든 사람보다 승하더라
(Now the man Moses was very meek , above all the men which were upon the face of the earth .)
4. 여호와께서 갑자기 모세와 아론과 미리암에게 이르시되 너희 삼인은 회막으로 나아오라 하시니 그 삼인이 나아가매
And the Lord spake suddenly unto Moses , and unto Aaron , and unto Miriam , Come out ye three unto the tabernacle of the congregation . And they three came out .
5. 여호와께서 구름 기둥 가운데로서 강림하사 장막 문에 서시고 아론과 미리암을 부르시는지라 그 두 사람이 나아가매
And the Lord came down in the pillar of the cloud , and stood in the door of the tabernacle , and called Aaron and Miriam : and they both came forth .
6. 이르시되 내 말을 들으라 너희 중에 선지자가 있으면 나 여호와가 이상으로 나를 그에게 알리기도 하고 꿈으로 그와 말하기도 하거니와
And he said , Hear now my words : If there be a prophet among you, I the Lord will make myself known unto him in a vision , and will speak unto him in a dream .
7. 내 종 모세와는 그렇지 아니하니 그는 나의 온 집에 충성됨이라
My servant Moses is not so, who is faithful in all mine house .
8. 그와는 내가 대면하여 명백히 말하고 은밀한 말로 아니하며 그는 또 여호와의 형상을 보겠거늘 너희가 어찌하여 내 종 모세 비방하기를 두려워 아니하느냐
With him will I speak mouth to mouth , even apparently , and not in dark speeches ; and the similitude of the Lord shall he behold : wherefore then were ye not afraid to speak against my servant Moses ?
9. 여호와께서 그들을 향하여 진노하시고 떠나시매
And the anger of the Lord was kindled against them; and he departed .
10. 구름이 장막 위에서 떠나갔고 미리암은 문둥병이 들려 눈과 같더라 아론이 미리암을 본즉 문둥병이 들었는지라
And the cloud departed from off the tabernacle ; and, behold, Miriam became leprous , white as snow : and Aaron looked upon Miriam , and, behold, she was leprous .
11. 아론이 이에 모세에게 이르되 슬프다 내 주여 우리가 우매한 일을 하여 죄를 얻었으나 청컨대 그 허물을 우리에게 돌리지 마소서
And Aaron said unto Moses , Alas , my lord , I beseech thee, lay not the sin upon us, wherein we have done foolishly , and wherein we have sinned .
12. 그로 살이 반이나 썩고 죽어서 모태에서 나온 자 같이 되게 마옵소서
Let her not be as one dead , of whom the flesh is half consumed when he cometh out of his mother’s womb .
13. 모세가 여호와께 부르짖어 가로되 하나님이여 원컨대 그를 고쳐 주옵소서
And Moses cried unto the Lord , saying , Heal her now, O God , I beseech thee.
14. 여호와께서 모세에게 이르시되 그의 아비가 그의 얼굴에 침을 뱉았을지라도 그가 칠 일간 부끄러워 하지 않겠느냐 그런즉 그를 진 밖에 칠 일을 가두고 그 후에 들어오게 할지니라 하시니
And the Lord said unto Moses , If her father had but spit in her face , should she not be ashamed seven days ? let her be shut out from the camp seven days , and after that let her be received in again.
15. 이에 미리암이 진 밖에 칠 일 동안 갇혔고 백성은 그를 다시 들어 오게 하기까지 진행치 아니하다가
And Miriam was shut out from the camp seven days : and the people journeyed not till Miriam was brought in again.
16. 그 후에 백성이 하세롯에서 진행하여 바란 광야에 진을 치니라
And afterward the people removed from Hazeroth , and pitched in the wilderness of Paran .
■ 주석 보기
【민12:1 JFB】민12:1-9. Miriam's and Aaron's Sedition.
1. an Ethiopian woman—Hebrew, "a Cushite woman"—Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham (see on 출2:15) and being accounted generally a vile and contemptible race (see on 암9:7). The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers [민11:16]. Their irritating disparagement of his wife (who, in all probability, was Zipporah [출2:21], and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (출18:13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition.
【민12:1 CWC】[MURMURING AND SEDITION]
1. A Complaining People, 11:1-3.
Fatigue of travel, desolate physical surroundings, disappointment at the length of the journey and other things brought about discontent. The Revised Version says the people began to speak "evil in the ears of the Lord."
What is represented as the effect on the Lord (1)? How was it expressed by Him? What shows the locality in which this "murmuring" chiefly occurred? The nature of the "fire" is not stated, and there is some question whether it was an external burning, as in the case of Nadab and Abihu, or an internal one in the nature of a consuming fever, though the circumstances favor the first view. The allusion to the extremities of the camp, put with that to the "mixed multitude" of verse 4, indicates to some that the discontent originated among the Egyptian followers of Israel, however it may have been participated in by the latter ultimately (4). In their distress to whom did the people resort, and with what result (2)?
2. Heavenly Provision, 11:4-9.
For what did the people long (5), and what did they loathe (6)? How is it described, and how prepared or used (7-9)? "The resemblance of the manna to coriander seed was not in the color but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy to admit of being ground into meal. In taste it is said (출16:31) to have been like 'wafers made with honey,' and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the former the manna is described in its raw state; in the latter after it was ground or baked. The minute description given here of its nature and use, was designed to show the great sinfulness of the people in being dissatisfied with such excellent food, furnished so plentifully and gratuitously." -- Bible Commentary.
3. Aid for Moses, 11:10-30.
Who now is complaining, and why (11-15)? We can sympathize with Moses, but can we justify him? How does God answer him (16, 17)? The Jews believe this to be the origin of the Sanhedrin, the highest court in Israel, so often named in the New Testament, and yet it may have been only a temporary expedient.
When God said, "I will come down" He doubtless meant not by a visible local descent, but by the tokens of His divine operations (17). By the "Spirit" is meant the Holy Spirit, only His person is not referred to but His gifts or influences (욜2:28, 요7:39). Some of the heavenly-bestowed qualities of leadership which had been given Moses would in like manner be distributed to them.
What relief is promised the people (18) ? How does the language show, that the blessing would turn into a curse (19, 20). How does even Moses show incredulity in this (21, 22)? And how is he rebuked (23)?
4. The Plague of Quails, 11:31-34.
These quails (v. 31) were on their migratory way from Egypt, when the wind drove them into the camp. When the text says they fell over the camp "about a day's journey," it means, that there was a countless number of them. When it says they fell about "two cubits high," the statement is that the level of their flight was two cubits above the earth. Being exhausted with their journey they could fly no higher, and so were easily caught.
How swiftly did the punishment fall on the people (33)? "The probability is that their stomachs, having been long inured to manna (a light food) were not prepared for so sudden a change of regimen of which they seem to have partaken to so intemperate a degree as to produce a general surfeit. On a former occasion their murmurs for flesh were raised (Ex. 16) because they were in want of food. Here they proceeded, not from necessity, but lustful desire; and their sin, in the righteous judgment of God, was made to carry is own punishment."
Kibroth-hattaavah means, "the grave of lust" (see margin), which indicates that the deaths were confined to those who indulged immoderately.
5. Miriam and Aaron's sedition, c. 12.
What was the occasion of this sedition (1)? Judging by the order of the names, who may have been the leader in it? What testimony is borne to Moses (3)? May this observation have been made because Moses took no notice of the reproaches of his relatives, leaving his vindication to God ? Have we any other instance of an inspired penman eulogizing himself when circumstances seemed to demand it (고후11:5; 12:11, 12)?
What shows that the divine interposition on Moses' behalf was open as well as immediate (4, 5)? How does God indicate a difference of degree in the gifts and authority of His servants (6-8). "Mouth to mouth" means without an interpreter or visionary symbols and "dark speeches," without parables or similitude. The "similitude" of the Lord" cannot mean His face or essence (출33:20; 요1:18; 골1:15) but some evidence of His presence of another character (출33:2; 34:5).
What punishment fell on Miriam (10)? Why not on Aaron? Perhaps because his offense was not so great, or because leprosy would have interrupted or dishonored the holy service he performed.
How did Aaron express penitence (11)? How did Moses show a conciliatory spirit (13)? Nevertheless what continued humiliation must his sister endure (14, 15)?
【민12:1 MHCC】The patience of Moses was tried in his own family, as well as by the people. The pretence was, that he had married a foreign wife; but probably their pride was hurt, and their envy stirred up, by his superior authority. Opposition from our near relations, and from religious friends, is most painful. But this is to be looked for, and it will be well if in such circumstances we can preserve the gentleness and meekness of Moses. Moses was thus fitted to the work he was called to. God not only cleared Moses, but praised him. Moses had the spirit of prophecy in a way which set him far above all other prophets; yet he that is least in the kingdom of heaven, is greater than he; and our Lord Jesus infinitely excels him, 히3:1. Let Miriam and Aaron consider whom it was they insulted. We have reason to be afraid of saying or doing any thing against the servants of God. And those are presumptuous indeed who are not afraid to speak evil of dignities, 벧후2:10. The removal of God's presence is the surest and saddest token of God's displeasure. Woe to us, if he depart! he never departs, till by sin and folly we drive him from us.
【민12:2 JFB】2. Hath the Lord indeed spoken only by Moses? hath he not also spoken by us?—The prophetical name and character was bestowed upon Aaron (출4:15, 16) and Miriam (출15:20); and, therefore, they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on their rights (미6:4).
【민12:3 JFB】3. the man Moses was very meek—(출14:13; 32:12, 13; 민14:13; 21:7; 신9:18). This observation might have been made to account for Moses taking no notice of their angry reproaches and for God's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording an eulogium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (고후11:5; 12:11, 12). But it is not improbable that, as this verse appears to be a parenthesis, it may have been inserted as a gloss by Ezra or some later prophet. Others, instead of "very meek," suggest "very afflicted," as the proper rendering.
【민12:4 JFB】4. the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam—The divine interposition was made thus openly and immediately, in order to suppress the sedition and prevent its spreading among the people.
【민12:5 JFB】5. the Lord came down in the pillar of the cloud, and stood the door of the tabernacle—without gaining admission, as was the usual privilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure.
【민12:6 JFB】6, 7. Hear now my words—A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned prophets. Moses, having been set over all God's house, (that is, His church and people), was consequently invested with supremacy over Miriam and Aaron also and privileged beyond all others by direct and clear manifestations of the presence and will of God.
【민12:8 JFB】8. with him will I speak mouth to mouth—immediately, not by an interpreter, nor by visionary symbols presented to his fancy.
apparently—plainly and surely.
not in dark speeches—parables or similitudes.
the similitude of the Lord shall he behold—not the face or essence of God, who is invisible (출33:20; 골1:15; 요1:18); but some unmistakable evidence of His glorious presence (출33:2; 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to 신4:15.
【민12:10 JFB】민12:10-16. Miriam's Leprosy.
10. the cloud departed from the tabernacle—that is, from the door to resume its permanent position over the mercy seat.
Miriam became leprous—This malady in its most malignant form (출4:6; 왕하5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of her extreme violence or because the leprosy on Aaron would have interrupted or dishonored the holy service.
【민12:10 MHCC】The cloud departed, and Miriam became leprous. When God goes, evil comes: expect no good when God departs. Her foul tongue, as Bishop Hall says, was justly punished with a foul face. Aaron, as priest, was judge of the leprosy. He could not pronounce her leprous without trembling, knowing himself to be equally guilty. But if she was thus punished for speaking against Moses, what will become of those who sin against Christ? Aaron, who joined his sister in speaking against Moses, is forced for himself and his sister, to beseech him, and to speak highly of him whom he had so lately blamed. Those who trample upon the saints and servants of God, will one day be glad to make court to them. It is well when rebukes produce confession of sin and repentance. Such offenders, though corrected and disgraced, shall be pardoned. Moses made it appear, that he forgave the injury done him. To this pattern of Moses, and that of our Saviour, who said, “Father, forgive them,” we must conform. A reason is given for Miriam's being put out of the camp for seven days; because thus she ought to accept the punishment of her sin. When under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves. This hindered the people's progress in their march forward towards Canaan. Many things oppose us, but nothing so hinders us in the way to heaven, as sin.
【민12:11 JFB】11-13. On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored; not, however, till she had been made, by her exclusion, a public example [민12:14, 15].
【민12:14 JFB】14. her father had but spit in her face, should she not be ashamed seven days?—The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground in his presence, separated that child as unclean from society for seven days.
【민12:15 JFB】15. the people journeyed not till Miriam was brought in again—Either not to crush her by a sentence of overwhelming severity or not to expose her, being a prophetess, to popular contempt.
※ 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.