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■ 출애굽기 13장
1. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
2. 이스라엘 자손 중에 사람이나 짐승이나 무론하고 초태생은 다 거룩히 구별하여 내게 돌리라 이는 내 것이니라 하시니라
Sanctify unto me all the firstborn , whatsoever openeth the womb among the children of Israel , both of man and of beast : it is mine.
3. 모세가 백성에게 이르되 너희는 애굽에서 곧 종 되었던 집에서 나온 그 날을 기념하여 유교병을 먹지 말라 여호와께서 그 손의 권능으로 너희를 그곳에서 인도하여 내셨음이니라
And Moses said unto the people , Remember this day , in which ye came out from Egypt , out of the house of bondage ; for by strength of hand the Lord brought you out from this place: there shall no leavened bread be eaten .
4. 아빕월 이 날에 너희가 나왔으니
This day came ye out in the month Abib .
5. 여호와께서 너를 인도하여 가나안 사람과 헷 사람과 아모리 사람과 히위 사람과 여부스 사람의 땅 곧 네게 주시려고 네 조상들에게 맹세하신바 젖과 꿀이 흐르는 땅에 이르게 하시거든 너는 이 달에 이 예식을 지켜
And it shall be when the Lord shall bring thee into the land of the Canaanites , and the Hittites , and the Amorites , and the Hivites , and the Jebusites , which he sware unto thy fathers to give thee, a land flowing with milk and honey , that thou shalt keep this service in this month .
6. 칠 일 동안 무교병을 먹고 제칠일에는 여호와께 절기를 지키라
Seven days thou shalt eat unleavened bread , and in the seventh day shall be a feast to the Lord .
7. 칠 일 동안에는 무교병을 먹고 유교병을 너희 곳에 있게 하지 말며 네 지경 안에서 누룩을 네게 보이지도 말게 하며
Unleavened bread shall be eaten seven days ; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters .
8. 너는 그 날에 네 아들에게 뵈어 이르기를 이 예식은 내가 애굽에서 나올 때에 여호와께서 나를 위하여 행하신 일을 인함이라 하고
And thou shalt shew thy son in that day , saying , This is done because of that which the Lord did unto me when I came forth out of Egypt .
9. 이것으로 네 손의 기호와 네 미간의 표를 삼고 여호와의 율법으로 네 입에 있게 하라 이는 여호와께서 능하신 손으로 너를 애굽에서 인도하여 내셨음이니
And it shall be for a sign unto thee upon thine hand , and for a memorial between thine eyes , that the Lord’s law may be in thy mouth : for with a strong hand hath the Lord brought thee out of Egypt .
10. 연년이 기한에 이르러 이 규례를 지킬지니라
Thou shalt therefore keep this ordinance in his season from year to year .
11. 여호와께서 너와 네 조상에게 맹세하신 대로 너를 가나안 사람의 땅에 인도하시고 그 땅을 네게 주시거든
And it shall be when the Lord shall bring thee into the land of the Canaanites , as he sware unto thee and to thy fathers , and shall give it thee,
12. 너는 무릇 초태생과 네게 있는 생축의 초태생을 다 구별하여 여호와께 돌리라 수컷은 여호와의 것이니라
That thou shalt set apart unto the Lord all that openeth the matrix , and every firstling that cometh of a beast which thou hast; the males shall be the Lord’s .
13. 나귀의 첫새끼는 다 어린 양으로 대속할 것이요 그렇게 아니하려면 그 목을 꺽을 것이며 너의 아들중 모든 장자된 자는 다 대속할지니라
And every firstling of an ass thou shalt redeem with a lamb ; and if thou wilt not redeem it, then thou shalt break his neck : and all the firstborn of man among thy children shalt thou redeem .
14. 장래에 네 아들이 네게 묻기를 이것이 어찜이냐 하거든 너는 그에게 이르기를 여호와께서 그 손의 권능으로 우리를 애굽에서 곧 종이 되었던 집에서 인도하여 내실새
And it shall be when thy son asketh thee in time to come , saying , What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt , from the house of bondage :
15. 그 때에 바로가 강퍅하여 우리를 보내지 아니하매 여호와께서 애굽 나라 가운데 처음 낳은 것까지 다 죽이신고로 초태생의 수컷은 다 여호와께 희생으로 드리고 우리 장자는 다 대속하나니
And it came to pass, when Pharaoh would hardly let us go , that the Lord slew all the firstborn in the land of Egypt , both the firstborn of man , and the firstborn of beast : therefore I sacrifice to the Lord all that openeth the matrix , being males ; but all the firstborn of my children I redeem .
16. 이것으로 네 손의 기호와 네 미간의 표를 삼으라 여호와께서 그 손의 권능으로 우리를 애굽에서 인도하여 내셨음이니라 할지니라
And it shall be for a token upon thine hand , and for frontlets between thine eyes : for by strength of hand the Lord brought us forth out of Egypt .
17. 바로가 백성을 보낸 후에 블레셋 사람의 땅의 길은 가까울지라도 하나님이 그들을 그 길로 인도하지 아니하셨으니 이는 하나님이 말씀하시기를 이 백성이 전쟁을 보면 뉘우쳐 애굽으로 돌아갈까 하셨음이라
And it came to pass, when Pharaoh had let the people go , that God led them not through the way of the land of the Philistines , although that was near ; for God said , Lest peradventure the people repent when they see war , and they return to Egypt :
18. 그러므로 하나님이 홍해의 광야 길로 돌려 백성을 인도하시매 이스라엘 자손이 애굽 땅에서 항오를 지어 나올 때에
But God led the people about , through the way of the wilderness of the Red sea : and the children of Israel went up harnessed out of the land of Egypt .
19. 모세가 요셉의 해골을 취하였으니 이는 요셉이 이스라엘 자손으로 단단히 맹세케 하여 이르기를 하나님이 필연 너희를 권고하시리니 너희는 나의 해골을 여기서 가지고 나가라 하였음이었더라
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel , saying , God will surely visit you; and ye shall carry up my bones away hence with you.
20. 그들이 숙곳에서 발행하여 광야 끝 에담에 장막을 치니
And they took their journey from Succoth , and encamped in Etham , in the edge of the wilderness .
21. 여호와께서 그들 앞에 행하사 낮에는 구름 기둥으로 그들의 길을 인도하시고 밤에는 불기둥으로 그들에게 비취사 주야로 진행하게 하시니
And the Lord went before them by day in a pillar of a cloud , to lead them the way ; and by night in a pillar of fire , to give them light ; to go by day and night :
22. 낮에는 구름 기둥, 밤에는 불 기둥이 백성 앞에서 떠나지 아니하니라
He took not away the pillar of the cloud by day , nor the pillar of fire by night , from before the people .
■ 주석 보기
【출13:1 JFB】출13:1, 2. The First-born Sanctified.
【출13:1 CWC】[THE PILLAR OF CLOUD]
1. The First Stage of the Journey, 12:37-51.
How did the Hebrews get from Goshen to Rameses? Perhaps Rameses was in the land of Goshen or it was a name used here in the sense of the general locality rather than the specific city which the Hebrews helped to build (1:11). Compare 창47:11. "Succoth" is not capable of identification, but since the word means "tents" or "places for tents" some think it specifies a camping spot en route.
Note the number of the men, which, multiplied by four to allow for families, gives an aggregate of 2,400,000 souls in all, without counting "the mixed multitude" of the next verse. Some of these latter may have been the poorer Egyptians and some foreign slaves of both Egyptians and Hebrews.
Note the time named in v. 40 and the exactitude of the fulfillment of prophecy mentioned in v. 41, a date which is to be reckoned from the time Abraham received the promise (창15:13), which makes just 430 years.
2. The First-born Set Apart, 13:1-16.
We can see a reason for the command in v. 1 when we recall the preservation of their first-born in Egypt. Doubtless it was to keep alive the memory of that event as well as to express their gratitude for it. "All things belong to God by right of creation: the Israelites by right of redemption; the first-born of Israel by right of passing over them in the judgment upon Egypt."
Moses immediately communicates this command to the people. Note that the month "Abib" (4) is the Hebrew for the Chaldaic "Nisan" previously mentioned.
By what figurative language does he impress the people with the duty of remembering all God's goodness to them (8, 9)? We thus see the duty of parental instruction enjoined, and are impressed by the fact that "the history of the ways of God with men is a trust to be conveyed faithfully from father to son."
By what two words in v. 12 is "sanctify" of v. 2 explained? Note that the "firstlings" of the clean beasts as subsequently explained, calves, lambs and kids, were dedicated to God and used in sacrifice, but those of the unclean were redeemed. How (13)? And if not redeemed, then what? What about the first-born of man? The law concerning this will be met with later (민18:16). Of course this regulation was to come into force when Israel should reach Canaan (11). As Murphy remarks, "the residence of Israel for forty years in the wilderness was in consequence of their unbelief and is not here contemplated. Here it is presumed they were to pass immediately through the wilderness into the Promised Land, with the exception of a year in the peninsula of Sinai for which special provision is made later on (Numbers 3)."
3. The Second Stage of the Journey, 13:17-22.
Do not neglect the map in this study, since it is at least approximately correct. Why were not the Hebrews permitted to go the near way (17)? Could not God have delivered them from the Philistines as well as from the Egyptians? How then does this illustrate the principle that God makes no unnecessary displays of miraculous power?
By what route were they led (18)? At its northern extremity the Red Sea separates into two minor gulfs which enclose the peninsula of Sinai. The western gulf is called Suez, which is the one they crossed. Its varied width is about thirty miles, narrowing very much at its northern extremity, and its varied depth about twelve fathoms, with a sandy bottom.
The word "harnessed" in this verse is unusual. According to its derivation it means "by five in a rank," but we can only explain it on the supposition that in some way the men went up marshalled in orderly array, the better to protect the women and children of the company as well as their cattle and other possessions.
What special command does Moses execute (19)? Compare 행7:16.
What is the name of their next camping place (20)? In what supernatural way were they guided (21)?
We have not now the pillar of fire and cloud, but we have the Word of God, which is a lamp to our feet and a light to our path.
Excursus on the Pillar of Cloud.
Dr. Bush has an interesting excursus on the pillar of cloud, from which a few paragraphs are taken:
The Hebrew root "amad" signifies "to stand," and imports an upright, standing mass of cloud resembling a column in a building. It appears from 시105:39 that it was spread at the base so as to cover as with a canopy the whole host of Israel, shading them from the heat. The height, if it bore any proportion to its base, must have been immense, as the encampment covered a space (say) of twelve square miles. It is evident from 신31:15 that it was the habitation of the divine presence from which oracles were proclaimed to the people.
For further allusion to its use as a guiding signal see 시78:14; 느9:12; and observe also its re-appearance in the millennial age (사4:5; 계7:15, 16).
Some think the whole mass was opaque by day and luminous by night, while others believe there was a rending at night of the outer, dark body of the cloud and consequent disclosure of an interior splendor enveloped from view during the day.
This unwrapped splendor appearing at night was presumably "the glory of the Lord" which occasionally appeared by day when God would express displeasure towards His people or impress them with His majesty, as at Sinai (출16:10; 민16:40). In other words, taken as a whole, this pillar was intended to serve as the shekinah or visible representative of Jehovah dwelling in the midst of His people.
Compare now 출14:19 and observe that the pillar of cloud is called in the same verse "the angel of God." The term "Angel" is used in Scripture to denote various kinds of agency, personal and impersonal, but "the Angel of God" (as we have learned) is a phrase descriptive of the second Person of the Trinity, Jehovah-Jesus. There is reason to believe, therefore, that this cloud was in some sense a manifestation of His presence to Israel. See further, 출23:20-23; 사63:8, 9. As Bush says: "To all practical purposes it was the Angel of Jehovah, and they were to look up to that sublime and awful column as a visible embodiment of their covenant with God, as an ever-present witness, and feel as if a thousand eyes were looking out of the midst of it upon them, from which not even their slightest word or deed could be hidden. Through the whole tenor of the Mosaic narrative this is to be understood as associated with the title 'Lord' or 'the Angel of the Lord.'"
It was this visible symbol, too, which was their oracle or means of communication with Jehovah, the word of the ancient economy, both in the course of their wilderness journey and when afterwards it was removed into the Most Holy Place of the Tabernacle and Temple. See 출33:9-11; 시99:6, 7. Compare also 요1:1-14, where the glory of the word incarnate is referred to, "not that intrinsic moral glory that distinguished His character always, but rather that special and overwhelming display of glory of which Peter, James and John were eye-witnesses on the Mount of Transfiguration, when there was a temporary laying aside of the veil of His flesh and disclosure of the indwelling shekinah, the glory of His Godhead." A preintimation indeed of that glory in which He shall appear when He comes "a second time, without sin, unto salvation."
What a wonderful theme of study we have in this pillar of cloud!
【출13:1 MHCC】In remembrance of the destruction of the first-born of Egypt, both of man and of beast, and the deliverance of the Israelites out of bondage, the first-born males of the Israelites were set apart to the Lord. By this was set before them, that their lives were preserved through the ransom of the atonement, which in due time was to be made for sin. They were also to consider their lives, thus ransomed from death, as now to be consecrated to the service of God. The parents were not to look upon themselves as having any right in their first-born, till they solemnly presented them to God, and allowed his title to them. That which is, by special mercy, spared to us, should be applied to God's honour; at least, some grateful acknowledgment, in works of piety and charity, should be made. The remembrance of their coming out of Egypt must be kept up every year. The day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The Scripture tells us not expressly what day of the year Christ rose, but it states particularly what day of the week it was; as the more valuable deliverance, it should be remembered weekly. The Israelites must keep the feast of unleavened bread. Under the gospel, we must not only remember Christ, but observe his holy supper. Do this in remembrance of him. Also care must be taken to teach children the knowledge of God. Here is an old law for catechising. It is of great use to acquaint children betimes with the histories of the Bible. And those who have God's law in their heart should have it in their mouth, and often speak of it, to affect themselves, and to teach others.
【출13:2 JFB】2. Sanctify unto me all the first-born—To "sanctify" means to "consecrate," to "set apart" from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property (compare 히12:23).
【출13:3 JFB】출13:3-10. Memorial of the Passover.
3. Moses said unto the people, Remember this day—The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.
house of bondage—literally, "house of slaves"—that is, a servile and degrading condition.
for by strength of hand the Lord brought you out from this place—The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (출3:19).
There shall no leavened bread, &c.—The words are elliptical, and the meaning of the clause may be paraphrased thus:—"For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten."
【출13:4 JFB】4. month Abib—literally, "a green ear," and hence the month Abib is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert region of Sinai, especially with flocks and herds; for then the winter torrents had subsided, and the wadies were covered with an early and luxuriant verdure.
【출13:5 JFB】5-7. when the Lord shall bring thee—The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [민9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [수5:10], in conformity with the directions here given.
【출13:8 JFB】8. thou shalt show thy son in that day, saying—The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.
【출13:9 JFB】9. it shall be for a sign unto thee upon thine hand, &c.—There is no reason to believe that the Oriental tattooing—the custom of staining the hands with the powder of Hennah, as Eastern females now do—is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees—parchment scrolls, which were worn on their wrists and foreheads—had so early an existence. The words are to be considered only as a figurative mode of expression.
that the Lord's law may be in thy mouth, &c.—that is, that it may be the subject of frequent conversation and familiar knowledge among the people.
【출13:11 JFB】출13:11-16. Firstlings of Beasts.
【출13:11 MHCC】The firstlings of beast not used in sacrifice, were to be changed for others so used, or they were to be destroyed. Our souls are forfeited to God's justice, and unless ransomed by the sacrifice of Christ, will certainly perish. These institutions would continually remind them of their duty, to love and serve the Lord. In like manner, baptism and the Lord's supper, if explained and attended to, would remind us, and give us occasion to remind one another of our profession and duty.
【출13:12 JFB】12, 13. every firstling, &c.—the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be redeemed (민18:15).
【출13:17 JFB】출13:17-21. Journey from Egypt.
17. God led them not through the way of the land of the Philistines, although that was near, &c.—The shortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The Philistines, who then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (대상7:21, 22); and so early a commencement of hostilities would have discouraged or dismayed the unwarlike band which Moses led. Their faith was to be exercised and strengthened, and from the commencement of their travels we observe the same careful proportion of burdens and trials to their character and state, as the gracious Lord shows to His people still in that spiritual journey of which the former was typical.
【출13:17 MHCC】There were two ways from Egypt to Canaan. One was only a few days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel. The Egyptians were to be drowned in the Red sea; the Israelites were to be humbled and proved in the wilderness. God's way is the right way, though it seems about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. The Philistines were powerful enemies; it was needful that the Israelites should be prepared for the wars of Canaan, by passing through the difficulties of the wilderness. Thus God proportions his people's trials to their strength, 고전10:13. They went up in good order. They went up in five in a rank, some; in five bands, so others, which it seems rather to their faith and hope, that God would bring them to Canaan, in expectation of which they carried these bones with them while in the desert.
【출13:18 JFB】18. God led the people about, through the way of the wilderness of the Red Sea, &c.—This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom ("red"); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets—the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched.
went up harnessed—that is, girded, equipped for a long journey. (See 시105:37). The Margin renders it "five in a rank," meaning obviously five large divisions, under five presiding officers, according to the usages of all caravans; and a spectacle of such a mighty and motley multitude must have presented an imposing appearance, and its orderly progress could have been effected only by the superintending influence of God.
【출13:19 JFB】19. Moses took the bones of Joseph with him—in fulfilment of the oath he exacted from his brethren (창50:25, 26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (행7:15, 16); and there would be no difficulty as to the means of conveyance—a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.
【출13:20 JFB】20. encamped in Etham—This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. "It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert" [Pictorial Bible].
【출13:21 JFB】21, 22. the Lord went before them—by a visible token of His presence, the Shekinah, in a majestic cloud (시78:14; 느9:12; 고전10:1), called "the angel of God" (출14:19; 23:20-23; 시99:6, 7; 사63:8, 9).
【출13:21 MHCC】The Lord went before them in a pillar, or appearance of the Divine Majesty. Christ was with the church in the wilderness, 고전10:9. Those whom God brings into a wilderness, he will not leave nor lose there, but will take care to lead them through it. It was great satisfaction to Moses and the pious Israelites, to be sure that they were under Divine guidance. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be sure that the Lord goes before them, though they cannot see it with their eyes: we must now live by faith. When Israel marched, this pillar went before, and pointed out the place of encampment, as Divine Wisdom saw fit. It sheltered by day from the heat, and gave light by night. The Bible is a light to our feet, a lantern to our paths, with which the Saviour's love has provided us. It testifies of Christ. It is to us like the pillar to the Israelites. Listen to that voice which cries, I am the Light of the world; he that followeth me shall not walk in darkness, but shall have the Light of life, 요8:12. Jesus Christ alone, as shown in the Bible, and as the Holy Spirit, in answer to prayer, recommends him to the soul, is the Way, the Truth, and the Life, 요14:6.
※ 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.