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■ 출애굽기 19장
1. 이스라엘 자손이 애굽 땅에서 나올 때부터 제삼월 곧 그 때에 그들이 시내 광야에 이르니라
In the third month , when the children of Israel were gone forth out of the land of Egypt , the same day came they into the wilderness of Sinai .
2. 그들이 르비딤을 떠나 시내 광야에 이르러 그 광야에 장막을 치되 산 앞에 장막을 치니라
For they were departed from Rephidim , and were come to the desert of Sinai , and had pitched in the wilderness ; and there Israel camped before the mount .
3. 모세가 하나님 앞에 올라가니 여호와께서 산에서 그를 불러 가라사대 너는 이같이 야곱 족속에게 이르고 이스라엘 자손에게 고하라
And Moses went up unto God , and the Lord called unto him out of the mountain , saying , Thus shalt thou say to the house of Jacob , and tell the children of Israel ;
4. 나의 애굽 사람에게 어떻게 행하였음과 내가 어떻게 독수리 날개로 너희를 업어 내게로 인도하였음을 너희가 보았느니라
Ye have seen what I did unto the Egyptians , and how I bare you on eagles’ wings , and brought you unto myself.
5. 세계가 다 내게 속하였나니 너희가 내 말을 잘 듣고 내 언약을 지키면 너희는 열국 중에서 내 소유가 되겠고
Now therefore, if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar treasure unto me above all people : for all the earth is mine:
6. 너희가 내게 대하여 제사장 나라가 되며 거룩한 백성이 되리라 너는 이 말을 이스라엘 자손에게 고할지니라
And ye shall be unto me a kingdom of priests , and an holy nation . These are the words which thou shalt speak unto the children of Israel .
7. 모세가 와서 백성의 장로들을 불러 여호와께서 자기에게 명하신 그 모든 말씀을 그 앞에 진술하니
And Moses came and called for the elders of the people , and laid before their faces all these words which the Lord commanded him.
8. 백성이 일제히 응답하여 가로되 여호와의 명하신 대로 우리가 다 행하리이다 모세가 백성의 말로 여호와께 회보하매
And all the people answered together , and said , All that the Lord hath spoken we will do . And Moses returned the words of the people unto the Lord .
9. 여호와께서 모세에게 이르시되 내가 빽빽한 구름 가운데서 네게 일함은 내가 너와 말하는 것을 백성으로 듣게 하며 또한 너를 영영히 믿게 하려함이니라 모세가 백성의 말로 여호와께 고하였으므로
And the Lord said unto Moses , Lo, I come unto thee in a thick cloud , that the people may hear when I speak with thee, and believe thee for ever . And Moses told the words of the people unto the Lord .
10. 여호와께서 모세에게 이르시되 너는 백성에게로 가서 오늘과 내일 그들을 성결케 하며 그들로 옷을 빨고
And the Lord said unto Moses , Go unto the people , and sanctify them to day and to morrow , and let them wash their clothes ,
11. 예비하여 제삼일을 기다리게 하라 이는 제삼일에 나 여호와가 온 백성의 목전에 시내 산에 강림할 것임이니
And be ready against the third day : for the third day the Lord will come down in the sight of all the people upon mount Sinai .
12. 너는 백성을 위하여 사면으로 지경을 정하고 이르기를 너희는 삼가 산에 오르거나 그 지경을 범하지 말지니 산을 범하는 자는 정녕 죽임을 당할 것이라
And thou shalt set bounds unto the people round about , saying , Take heed to yourselves, that ye go not up into the mount , or touch the border of it: whosoever toucheth the mount shall be surely put to death :
13. 손을 그에게 댐이 없이 그런 자는 돌에 맞아 죽임을 당하거나 살에 쐬어 죽임을 당하리니 짐승이나 사람을 무론하고 살지 못하리라 나팔을 길게 불거든 산 앞에 이를 것이니라 하라
There shall not an hand touch it, but he shall surely be stoned , or shot through ; whether it be beast or man , it shall not live : when the trumpet soundeth long , they shall come up to the mount .
14. 모세가 산에서 내려 백성에게 이르러 백성으로 성결케 하니 그들이 자기 옷을 빨더라
And Moses went down from the mount unto the people , and sanctified the people ; and they washed their clothes .
15. 모세가 백성에게 이르되 예비하여 제삼일을 기다리고 여인을 가까이 말라 하니라
And he said unto the people , Be ready against the third day : come not at your wives .
16. 제삼일 아침에 우뢰와 번개와 빽빽한 구름이 산 위에 있고 나팔소리가 심히 크니 진중 모든 백성이 다 떨더라
And it came to pass on the third day in the morning , that there were thunders and lightnings , and a thick cloud upon the mount , and the voice of the trumpet exceeding loud ; so that all the people that was in the camp trembled .
17. 모세가 하나님을 맞으려고 백성을 거느리고 진에서 나오매 그들이 산 기슭에 섰더니
And Moses brought forth the people out of the camp to meet with God ; and they stood at the nether part of the mount .
18. 시내 산에 연기가 자욱하니 여호와께서 불 가운데서 거기 강림하심이라 그 연기가 옹기점 연기 같이 떠오르고 온 산이 크게 진동하며
And mount Sinai was altogether on a smoke , because the Lord descended upon it in fire : and the smoke thereof ascended as the smoke of a furnace , and the whole mount quaked greatly .
19. 나팔 소리가 점점 커질 때에 모세가 말한즉 하나님이 음성으로 대답하시더라
And when the voice of the trumpet sounded long , and waxed louder and louder , Moses spake , and God answered him by a voice .
20. 여호와께서 시내 산 곧 그 산꼭대기에 강림하시고 그리로 모세를 부르시니 모세가 올라 가매
And the Lord came down upon mount Sinai , on the top of the mount : and the Lord called Moses up to the top of the mount ; and Moses went up .
21. 여호와께서 모세에게 이르시되 내려가서 백성을 신칙하라 백성이 돌파하고 나 여호와께로 와서 보려고 하다가 많이 죽을까 하노라
And the Lord said unto Moses , Go down , charge the people , lest they break through unto the Lord to gaze , and many of them perish .
22. 또 여호와께 가까이 하는 제사장들로 그 몸을 성결히 하게 하라 나 여호와가 그들을 돌격할까 하노라
And let the priests also, which come near to the Lord , sanctify themselves, lest the Lord break forth upon them.
23. 모세가 여호와께 고하되 주께서 우리에게 명하여 이르시기를 산 사면에 지경을 세워 산을 거룩하게 하라 하셨사온즉 백성이 시내 산에 오르지 못하리이다
And Moses said unto the Lord , The people cannot come up to mount Sinai : for thou chargedst us, saying , Set bounds about the mount , and sanctify it.
24. 여호와께서 그에게 이르시되 가라 너는 내려가서 아론과 함께 올라오고 제사장들과 백성에게는 돌파하고 나 여호와에게로 올라오지 못하게 하라 내가 그들을 돌격할까 하노라
And the Lord said unto him, Away , get thee down , and thou shalt come up , thou, and Aaron with thee: but let not the priests and the people break through to come up unto the Lord , lest he break forth upon them.
25. 모세가 백성에게 내려가서 그들에게 고하니라
So Moses went down unto the people , and spake unto them.
■ 주석 보기
【출19:1 JFB】출19:1-25. Arrival at Sinai.
1. In the third month—according to Jewish usage, the first day of that month—"same day."—It is added, to mark the time more explicitly, that is, forty-five days after Egypt—one day spent on the mount (출19:3), one returning the people's answer (출19:7, 8), three days of preparation, making the whole time fifty days from the first passover to the promulgation of the law. Hence the feast of pentecost, that is, the fiftieth day, was the inauguration of the Old Testament church, and the divine wisdom is apparent in the selection of the same reason for the institution of the New Testament church (요1:17; 행2:1).
【출19:1 CWC】The Exodus includes two concurring elements in the moral history of the people -- their redemption and their renovation. It is worthy of notice, that God did not give Israel the law first and then say: "I will redeem you if you will obey it," but that He redeemed them first and gave them the law afterwards.
1. The Arrival at Sinai, 19:1, 2.
"In the third month -- the same day." These words lead to the belief that the first day of the third (lunar) month is meant, just 45 days (as we can easily recall) from their departure out of Egypt. To these, quoting Bush, let us add the day on which Moses went up to God (3), the day after when he returned the answer of the people to God (7, 8), and the three days more named (10, 11), and we have just fifty days from the passover to the giving of the law. Hence the feast kept in later times to celebrate this event was called Pentecost, which means fiftieth day. And it is interesting that it was at this very feast the Holy Spirit was given to the disciples of Christ (행2:1-4) to enable them to communicate to all men the new covenant of the Gospel.
The text of v. 2 in the King James version makes a distinction between the "desert" and the "wilderness" of Sinai, but there seems to be no good reason for this. "Sinai" denotes a particular mountain of that name, while "Horeb" denotes the range of which Sinai is a part. The wilderness of Sinai would seem to be the plains and wadys in its immediate neighborhood, including the mountain itself, and perhaps coextensive with the term Horeb.
2. The Divine Exordium, 19:3-9.
When it is said "Moses went up unto God," remember the pillar of cloud in which in a sense the divine Presence abode, and which now rested doubtless on the summit of the mountain. Evidently Moses did not ascend the mountain at this time, but simply approached it.
By what two names are the people designated in v. 3? Which points to their natural and which their spiritual derivation (창32:23-33)?
With what three words in v. 4 does God call them as witnesses to the fidelity of His promises? What beautiful figure of speech does He use expressive of His care for them? (Compare v. 4 with 신32:11, 12.) Also examine 계12:14, where His care for them in their coming tribulation at the end of this age is spoken of in similar terms. The parent eagle in teaching its nestlings to fly "sweeps gently past them perched on the ledge of a rock, and when one, venturing to follow, begins to sink with dropping wing, she glides underneath it and bears it aloft again."
But what is expected of them as the result of this grace? And what promise is bestowed upon them in this contingency (5)? And how will their preciousness to God find expression in their service (6)?
Note (1) that while all the inhabitants of the earth belong to God by right of creation and general benefaction, Israel belonged to Him by special grace and covenant; (2) that while they themselves were to be objects of priestly intercession and kingly protection they were also to be elevated into the dignity and authority of performing priestly functions and dispensing royal favors to others; (3) that as a qualification for all this they were to be a holy nation.
3. The People's Pledge, 19:7-9.
By "the elders of the people" (v. 7) is meant the leaders and principal men of the different tribes. How is the Lord's command received by them (8)? While this is commendable, yet in the sequel how much better if they had asked God's help to enable them to obey and to appreciate His goodness! How little they knew themselves, and how well they represent us in the earlier stages of our new experiences in Christ!
What does God now promise to Moses personally (9)? To what end? And why was it necessary? Had not God given evidence of His divine commission in the sign of the rod and the serpent? Yes, but this was only before the elders of the people. And had He not given evidence in the miracles of judgment upon Egypt? Yes, but many of these were not before all the people. So now they are to have a general and personal attestation which should last forever. Observe our Saviour's recognition of this authority of Moses in 눅16:31, and compare a similar recognition of His own authority in 벧후1:16-18.
4. The People's Purification, 19:10-14.
We can see the propriety of this command, but should remember that there is no virtue in external washings and other abstinences, except as they symbolize and impress us with the obligation of inner holiness and separation on the part of those who are to hold intercourse with God.
What was the Lord now about to do (11)? And with reference thereto what warning is promulgated (12)? What should happen to the man or beast overstepping these bounds (13)? The word "it" in the first clause of the verse refers to the man or beast. That is, no one should cross the bounds, even to go after it (the man or beast) to drag it back or punish it, but from a distance it should be stoned or shot. What a commentary on presumptuous sin!
By the "trumpet" is meant a supernatural one to be heard from the mountain. The people were to "come up to the mount" in that they were to draw nigh to it, but no nearer than the bounds already prescribed.
5. The Phenomena on the Mount, 19:16-25.
Describe the impressive phenomena of vv. 16 and 18, and their effects on the people. Never until the close of this age and the coming of our Lord will anything like this be seen or heard again. Compare 살후1:6-10, and the language of the Apocalypse, for example, cc. 4 and 5.
How did God speak to Moses (19)? Doubtless this means by "an audible and articulate form of word." What seems to have been impending on the part of the people, judging by v. 21? How is God's attention to details (if one may so say), and how is His mercy manifested here?
Who can be meant by "priests" in v. 22. since the Aaronic priesthood was not yet instituted? The common answer is the first-born or eldest son in every household. This seems to be suggested by the patriarchal history as one of the privileges connected with the birthright. Compare al아24:5.
Who was to come up into the mountain with Moses when the latter returned 24)? We shall see the reason for this later when Aaron is invested with the priesthood, for it was fitting that there should be put upon him that distinction which would inspire respect for him on the part of the people.
【출19:1 MHCC】Moses was called up the mountain, and was employed as the messenger of this covenant. The Maker and first Mover of the covenant, is God himself. This blessed charter was granted out of God's own free grace. The covenant here mentioned was the national covenant, by which the Israelites were a people under the government of Jehovah. It was a type of the new covenant made with true believers in Christ Jesus; but, like other types, it was only a shadow of good things to come. As a nation they broke this covenant; therefore the Lord declared that he would make a new covenant with Israel, writing his law, not upon tables of stone, but in their hearts, 렘31:33; 히8:7–10. The covenant spoken of in these places as ready to vanish away, is the national covenant with Israel, which they forfeited by their sins. Unless we carefully attend to this, we shall fall into mistakes while reading the Old Testament. We must not suppose that the nation of the Jews were under the covenant of works, which knows nothing of repentance, faith in a Mediator, forgiveness of sins, or grace; nor yet that the whole nation of Israel bore the character, and possessed the privileges of true believers, as being actually sharers in the covenant of grace. They were all under a dispensation of mercy; they had outward privileges and advantages for salvation; but, like professing Christians, most rested therein, and went no further. Israel consented to the conditions. They answered as one man, All that the Lord hath spoken we will do. Oh that there had been such a heart in them! Moses, as a mediator, returned the words of the people to God. Thus Christ, the Mediator, as a Prophet, reveals God's will to us, his precepts and promises; and then, as a Priest, offers up to God our spiritual sacrifices, not only of prayer and praise, but of devout affections, and pious resolutions, the work of his own Spirit in us.
【출19:2 JFB】2. were come to the desert of Sinai—The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure.
and there Israel camped before the mount—Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert—the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley—a long flat valley—about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [Bonar].
【출19:3 JFB】3-6. Moses went up unto God—the Shekinah—within the cloud (출33:20; 요1:18).
Thus shalt thou say to the house of Jacob, &c.—The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In thus negotiating between God and His people, the highest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ [딤전2:5; 히12:24].
【출19:6 JFB】6. ye shall be unto me a kingdom of priests—As the priestly order was set apart from the common mass, so the Israelites, compared with other people, were to sustain the same near relation to God; a community of spiritual sovreigns.
an holy nation—set apart to preserve the knowledge and worship of God.
【출19:7 JFB】7, 8. Moses came and called for the elders of the people—The message was conveyed to the mighty multitude through their elders, who, doubtless, instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! How little did they know what spirit they were of!
【출19:9 MHCC】The solemn manner in which the law was delivered, was to impress the people with a right sense of the Divine majesty. Also to convince them of their own guilt, and to show that they could not stand in judgment before God by their own obedience. In the law, the sinner discovers what he ought to be, what he is, and what he wants. There he learns the nature, necessity, and glory of redemption, and of being made holy. Having been taught to flee to Christ, and to love him, the law is the rule of his obedience and faith.
【출19:15 JFB】9-15. The Lord said unto Moses, Lo, I come … in a thick cloud, &c.—The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.
【출19:16 JFB】16. on the third day in the morning, that there were thunders and lightnings, &c.—The descent of God was signalized by every object imagination can conceive connected with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to be proclaimed. As the mountain burned with fire, God was exhibited as a consuming fire to the transgressors of His law. The thunder and lightning, more awful amid the deep stillness of the region and reverberating with terrific peals among the mountains, would rouse the universal attention; a thick cloud was an apt emblem of the dark and shadowy dispensation (compare 마17:5).
the voice of a trumpet—This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.
【출19:16 MHCC】Never was there such a sermon preached, before or since, as this which was preached to the church in the wilderness. It might be supposed that the terrors would have checked presumption and curiosity in the people; but the hard heart of an unawakened sinner can trifle with the most terrible threatenings and judgments. In drawing near to God, we must never forget his holiness and greatness, nor our own meanness and pollution. We cannot stand in judgment before him according to his righteous law. The convinced transgressor asks, What must I do to be saved? and he hears the voice, Believe in the Lord Jesus Christ, and thou shalt be saved. The Holy Ghost, who made the law to convince of sin, now takes of the things of Christ, and shows them to us. In the gospel we read, Christ hath redeemed us from the curse of the law, being made a curse for us. We have redemption through his blood, even the forgiveness of sins. Through him we are justified from all things, from which we could not be justified by the law of Moses. But the Divine law is binding as a rule of life. The Son of God came down from heaven, and suffered poverty, shame, agony, and death, not only to redeem us from its curse, but to bind us more closely to keep its commands.
【출19:17 JFB】17. Moses brought forth the people out of the camp to meet with God—Wady-er-Raheh, where they stood, has a spacious sandy plain; immediately in front of Es Suksafeh, considered by Robinson to be the mount from which the law was given. "We measured it, and estimate the whole plain at two geographical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one square mile. This space is nearly doubled by the recess on the west, and by the broad and level area of Wady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here was space enough to satisfy all the requisitions of the Scripture narrative, so far as it relates to the assembling of the congregation to receive the law. Here, too, one can see the fitness of the injunction to set bounds around the mount, that neither man nor beast might approach too near, for it rises like a perpendicular wall." But Jebel Musa, the old traditional Sinai, and the highest peak, has also a spacious valley, Wady Sebaiyeh, capable of holding the people. It is not certain on which of these two they stood.
【출19:21 JFB】21. the Lord said unto Moses, Go down, charge the people—No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze—a course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, was calculated in the highest degree to solemnize and awe every heart.
※ 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.