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■ 출애굽기 2장
1. 레위 족속 중 한 사람이 가서 레위 여자에게 장가 들었더니
And there went a man of the house of Levi , and took to wife a daughter of Levi .
2. 그 여자가 잉태하여 아들을 낳아 그 준수함을 보고 그를 석달을 숨겼더니
And the woman conceived , and bare a son : and when she saw him that he was a goodly child, she hid him three months .
3. 더 숨길 수 없이 되매 그를 위하여 갈 상자를 가져다가 역청과 나무 진을 칠하고 아이를 거기 담아 하숫가 갈대 사이에 두고
And when she could not longer hide him, she took for him an ark of bulrushes , and daubed it with slime and with pitch , and put the child therein; and she laid it in the flags by the river’s brink .
4. 그 누이가 어떻게 되는 것을 알려고 멀리 섰더니
And his sister stood afar off , to wit what would be done to him.
5. 바로의 딸이 목욕하러 하수로 내려오고 시녀들은 하숫가에 거닐 때에 그가 갈대 사이에 상자를 보고 시녀를 보내어 가져다가
And the daughter of Pharaoh came down to wash herself at the river ; and her maidens walked along by the river’s side ; and when she saw the ark among the flags , she sent her maid to fetch it.
6. 열고 그 아이를 보니 아이가 우는지라 그가 불쌍히 여겨 가로되 이는 히브리 사람의 아이로다
And when she had opened it, she saw the child : and, behold, the babe wept . And she had compassion on him, and said , This is one of the Hebrews’ children .
7. 그 누이가 바로의 딸에게 이르되 내가 가서 히브리 여인 중에서 유모를 불러다가 당신을 위하여 이 아이를 젖 먹이게 하리이까
Then said his sister to Pharaoh’s daughter , Shall I go and call to thee a nurse of the Hebrew women , that she may nurse the child for thee?
8. 바로의 딸이 그에게 이르되 가라 그 소녀가 가서 아이의 어미를 불러오니
And Pharaoh’s daughter said to her, Go . And the maid went and called the child’s mother .
9. 바로의 딸이 그에게 이르되 이 아이를 데려다가 나를 위하여 젖을 먹이라 내가 그 삯을 주리라 여인이 아이를 데려다가 젖을 먹이더니
And Pharaoh’s daughter said unto her, Take this child away , and nurse it for me, and I will give thee thy wages . And the woman took the child , and nursed it.
10. 그 아이가 자라매 바로의 딸에게로 데려가니 그의 아들이 되니라 그가 그 이름을 모세라 하여 가로되 이는 내가 그를 물에서 건져내었음이라 하였더라
And the child grew , and she brought him unto Pharaoh’s daughter , and he became her son . And she called his name Moses : and she said , Because I drew him out of the water .
11. 모세가 장성한 후에 한번은 자기 형제들에게 나가서 그 고역함을 보더니 어떤 애굽 사람이 어떤 히브리 사람 곧 자기 형제를 치는 것을 본지라
And it came to pass in those days , when Moses was grown , that he went out unto his brethren , and looked on their burdens : and he spied an Egyptian smiting an Hebrew , one of his brethren .
12. 좌우로 살펴 사람이 없음을 보고 그 애굽 사람을 쳐죽여 모래에 감추니라
And he looked this way and that way , and when he saw that there was no man , he slew the Egyptian , and hid him in the sand .
13. 이튿날 다시 나가니 두 히브리 사람이 서로 싸우는지라 그 그른 자에게 이르되 네가 어찌하여 동포를 치느냐 하매
And when he went out the second day , behold, two men of the Hebrews strove together: and he said to him that did the wrong , Wherefore smitest thou thy fellow ?
14. 그가 가로되 누가 너로 우리의 주재와 법관을 삼았느냐 네가 애굽 사람을 죽임 같이 나도 죽이려느냐 모세가 두려워하여 가로되 일이 탄로되었도다
And he said , Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian ? And Moses feared , and said , Surely this thing is known .
15. 바로가 이 일을 듣고 모세를 죽이고자 하여 찾은지라 모세가 바로의 낯을 피하여 미디안 땅에 머물며 하루는 우물 곁에 앉았더라
Now when Pharaoh heard this thing , he sought to slay Moses . But Moses fled from the face of Pharaoh , and dwelt in the land of Midian : and he sat down by a well .
16. 미디안 제사장에게 일곱 딸이 있더니 그들이 와서 물을 길어 구유에 채우고 그 아비의 양무리에게 먹이려 하는데
Now the priest of Midian had seven daughters : and they came and drew water, and filled the troughs to water their father’s flock .
17. 목자들이 와서 그들을 쫓는지라 모세가 일어나 그들을 도와 그 양무리에게 먹이니라
And the shepherds came and drove them away : but Moses stood up and helped them, and watered their flock .
18. 그들이 그 아비 르우엘에게 이를 때에 아비가 가로되 너희가 오늘은 어찌하여 이같이 속히 돌아오느냐
And when they came to Reuel their father , he said , How is it that ye are come so soon to day ?
19. 그들이 가로되 한 애굽 사람이 우리를 목자들의 손에서 건져내고 우리를 위하여 물을 길어 양무리에게 먹였나이다
And they said , An Egyptian delivered us out of the hand of the shepherds , and also drew water enough for us, and watered the flock .
20. 아비가 딸들에게 이르되 그 사람이 어디 있느냐 너희가 어찌하여 그 사람을 버리고 왔느냐 그를 청하여 음식으로 대접하라 하였더라
And he said unto his daughters , And where is he? why is it that ye have left the man ? call him, that he may eat bread .
21. 모세가 그와 동거하기를 기뻐하매 그가 그 딸 십보라를 모세에게 주었더니
And Moses was content to dwell with the man : and he gave Moses Zipporah his daughter .
22. 그가 아들을 낳으매 모세가 그 이름을 게르솜이라 하여 가로되 내가 타국에서 객이 되었음이라 하였더라
And she bare him a son , and he called his name Gershom : for he said , I have been a stranger in a strange land .
23. 여러 해 후에 애굽 왕은 죽었고 이스라엘 자손은 고역으로 인하여 탄식하며 부르짖으니 그 고역으로 인하여 부르짖는 소리가 하나님께 상달한지라
And it came to pass in process of time , that the king of Egypt died : and the children of Israel sighed by reason of the bondage , and they cried , and their cry came up unto God by reason of the bondage .
24. 하나님이 그 고통 소리를 들으시고 아브라함과 이삭과 야곱에게 세운 그 언약을 기억하사
And God heard their groaning , and God remembered his covenant with Abraham , with Isaac , and with Jacob .
25. 이스라엘 자손을 권념하셨더라
And God looked upon the children of Israel , and God had respect unto them.
■ 주석 보기
【출2:1 JFB】출2:1-10. Birth and Preservation of Moses.
1. there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare 출6:2; 민26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
【출2:1 CWC】[FROM THE DEATH OF JOSEPH TO THE CALL OF MOSES]
In Exodus we have the deliverance of Israel out of Egypt and the establishment of their relationship with Jehovah their Deliverer.
It opens by rehearsing the names of Jacob's sons and the passing away of Joseph and his generation (1:1-6) -- matters considered in Genesis. Then follows a statement of the numerical development of Israel. Count the adverbs, adjectives and nouns descriptive of it, and see how God has fulfilled already one part of His prediction to Abraham, 창15:13, 14.
1. Analysis of Chapter 1.
What circumstance is mentioned in v. 8? What course does the king pursue towards Israel, and why (9-11)? What effect had this on the development of the people (12)? How further did the Egyptians oppress Israel (13, 14)? How was the execution of the last-named method of oppression subsequently extended (22)?
2. Definition, Explanation and Application.
(1) Exodus begins with "Now" which might be translated "And," suggesting that the book was not originally divided from Genesis as at present, but constituted a part of it. This is true of all the first five books of the Bible, which were originally one unbroken volume and known as "The Law" or "The Law of Moses" (눅16:31; 24:44).
(2) "The new king * * * which knew not Joseph" means a new dynasty altogether, the result of some internal revolution or foreign conquest. If that of Joseph's day was a dynasty of shepherd kings from the East or the neighborhood of Canaan, we can understand their friendship for Joseph and his family outside of any special debt of gratitude they owed him; and for the same reason we can understand how the new regime might have been jealous and fearful of his clan in the event of a war with the people of that region (10). Perhaps, "more and mightier than we," is not to be taken in a literal but comparative sense.
(3) Notice concerning "the Hebrew midwives" that while the names of but two are given these may have been heads of schools of the obstetric art. "Stools" (16) might be translated "stones," and suggests a vessel of stone for holding water like a trough, the application being to the children rather than to the mothers. When a newborn child was laid in the trough for bathing may have been the time for the destruction of the male issue.
Verse 21 will be better understood if we know that "them" is masculine and refers not to the midwives but Israel. "The midwives feared God," and because of this they did not execute Pharaoh's orders, and those orders remaining unexecuted, God built up Israel. "He made them houses" refers doubtless to the way in which the Israelites begat children and their families grew. It was for this reason that the king now gave commandment to his people generally to engage in the destructive work.
3. Analysis of Chapter 2.
The story now descends from the general to the particular and the history of one family and one child is given. To which tribe did this family belong (1)? For the names of the father and mother, see 6:20. What measures were taken to preserve the child (3)? Compare 히11:23 for evidence of a divine impulse in this action. What is the meaning of "Moses" (Hebrew -- Mosheh, 10)? While Moses was to have the advantage of all the wisdom and learning of the Egyptian court (Acts t:22), what arrangement is made for his instruction in the traditions of his fathers (7-9)?
Do you see any relation between this training of Moses and his action in vv. 11 and 12? May it have been that Moses was fired by a carnal desire to free his people at this time and in his own way? What led to his flight from Egypt (13, 14)? Were his fears well grounded (15)?
Identify Midian on the map, and from your studies in Genesis recall what Abrahamic stock had settled in that neighborhood. Is there anything in v. 15 and the following verses to recall an ancestor of Moses, and if so, which one?
4. Definition, Explanation and Application.
(1) It is probable the marriage of Moses' parents had taken place previous to the order for the destruction of the male children, for Aaron, the brother of Moses, was older than he and there is no intimation that his infancy was exposed to peril.
(2) Speaking of the wisdom and learning of the Egyptians, Dr. Murphy has an paragraph explaining it as follows:
"The annual overflow of the Nile, imparting a constant fertility to the soil, rendered Egypt pre-eminently an agricultural country. The necessity of marking the time of its rise led to the study of astronomy and chronology. To determine the right to which it rose in successive years and the boundaries of landed property liable to be obliterated by these waters, they were constrained to turn their attention to geometry. For the preservation of mathematical science and the recording of the observation needful for its practical application, the art of writing was essential; and the papyrus reed afforded the material for such records. In these circumstances the heavenly bodies, the Nile and the animals of their country became absorbing objects of attention and eventually of worship."
(3) This part of Moses' history should be studied in connection with 행7:20-29 and 히11:23-27, where we have an inspired commentary on his actions and motives.
It would appear that he declined all the honor and preferment included in his relation by adoption to Pharaoh's daughter, and for all we know the throne of Egypt itself, in order to throw in his lot with the Hebrews, and this before the incident recorded in this lesson. And if this be so, no man except Jesus Christ ever made a choice more trying or redounding more to His credit; for it is to be remembered that the step was taken not in youth or old age, but at the grand climacteric of his life when he was forty years of age.
(4) The Midianites being descended from Abraham by Keturah, had doubtless to some degree preserved the worship of Jehovah so that Reuel (elsewhere called Jethro) may, like Melchisedec, have been a priest of the Most High God, and Moses in marrying his daughter was not entering into alliance with an idolator.
【출2:1 MHCC】Observe the order of Providence: just at the time when Pharaoh's cruelty rose to its height by ordering the Hebrew children to be drowned, the deliverer was born. When men are contriving the ruin of the church, God is preparing for its salvation. The parents of Moses saw he was a goodly child. A lively faith can take encouragement from the least hint of the Divine favour. It is said, 히11:23, that the parents of Moses hid him by faith; they had the promise that Israel should be preserved, which they relied upon. Faith in God's promise quickens to the use of lawful means for obtaining mercy. Duty is ours, events are God's. Faith in God will set us above the fear of man. At three months' end, when they could not hide the infant any longer, they put him in an ark of bulrushes by the river's brink, and set his sister to watch. And if the weak affection of a mother were thus careful, what shall we think of Him, whose love, whose compassion is, as himself, boundless. Moses never had a stronger protection about him, no, not when all the Israelites were round his tent in the wilderness, than now, when he lay alone, a helpless babe upon the waves. No water, no Egyptian can hurt him. When we seem most neglected and forlorn, God is most present with us.
【출2:2 JFB】2. the woman … bare a son, &c.—Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor.
hid him three months—The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.
【출2:3 JFB】3. she took for him an ark of bulrushes—papyrus, a thick, strong, and tough reed.
slime—the mud of the Nile, which, when hardened, is very tenacious.
pitch—mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare 사18:2), and they are perfectly watertight, unless the coating is forced off by stormy weather.
flags—a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.
【출2:4 JFB】4. his sister—Miriam would probably be a girl of ten or twelve years of age at the time.
【출2:5 JFB】5. the daughter of Pharaoh came down to wash herself at the river—The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed.
walked along—in procession or in file.
she sent her maid—her immediate attendant. The term is different from that rendered "maidens."
【출2:5 MHCC】Come, see the place where that great man, Moses, lay, when he was a little child; it was in a bulrush basket by the river's side. Had he been left there long, he must have perished. But Providence brings Pharaoh's daughter to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do, when none else durst. God's care of us in our infancy ought to be often mentioned by us to his praise. Pharaoh cruelly sought to destroy Israel, but his own daughter had pity on a Hebrew child, and not only so, but, without knowing it, preserved Israel's deliverer, and provided Moses with a good nurse, even his own mother. That he should have a Hebrew nurse, the sister of Moses brought the mother into the place of a nurse. Moses was treated as the son of Pharoah's daughter. Many who, by their birth, are obscure and poor, by surprising events of Providence, are raised high in the world, to make men know that God rules.
【출2:6 JFB】6-9. when she had opened it, she saw the child—The narrative is picturesque. No tale of romance ever described a plot more skilfully laid or more full of interest in the development. The expedient of the ark, the slime and pitch, the choice of the time and place, the appeal to the sensibilities of the female breast, the stationing of the sister as a watch of the proceedings, her timely suggestion of a nurse, and the engagement of the mother herself—all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme was most probably owing to a divine suggestion, as its success was due to an overruling Providence, who not only preserved the child's life, but provided for his being trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith (히11:23), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed—and in this view, the pious couple gave a beautiful example of a firm reliance on the word of God, united with an active use of the most suitable means.
【출2:10 JFB】10. she brought him unto Pharaoh's daughter—Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced.
he became her son—by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended.
she called his name Moses—His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.
【출2:11 JFB】출2:11-25. His Sympathy with the Hebrews.
11. in those days, when Moses was grown—not in age and stature only, but in power as well as in renown for accomplishments and military prowess (행7:22). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God (히11:24-29). The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith.
he went out unto his brethren—to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed (행7:23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart.
he spied an Egyptian smiting an Hebrew—one of the taskmasters scourging a Hebrew slave without any just cause (행7:24), and in so cruel a manner, that he seems to have died under the barbarous treatment—for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (민12:3), he was fired with indignation.
【출2:11 MHCC】Moses boldly owned the cause of God's people. It is plain from Heb 11. that this was done in faith, with the full purpose of leaving the honours, wealth, and pleasures of his rank among the Egyptians. By the grace of God he was a partaker of faith in Christ, which overcomes the world. He was willing, not only to risk all, but to suffer for his sake; being assured that Israel were the people of God. By special warrant from Heaven, which makes no rule for other cases, Moses slew an Egyptian, and rescued an oppressed Israelites. Also, he tried to end a dispute between two Hebrews. The reproof Moses gave, may still be of use. May we not apply it to disputants, who, by their fierce debates, divide and weaken the Christian church? They forget that they are brethren. He that did wrong quarreled with Moses. It is a sign of guilt to be angry at reproof. Men know not what they do, nor what enemies they are to themselves, when they resist and despise faithful reproofs and reprovers. Moses might have said, if this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter. But we must take heed of being set against the ways and people of God, by the follies and peevishness of some persons that profess religion. Moses was obliged to flee into the land of Midian. God ordered this for wise and holy ends.
【출2:12 JFB】12. he slew the Egyptian, and hid him in the sand—This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable—in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavored to screen himself from the consequences by concealment of the corpse.
【출2:13 JFB】13, 14. two men of the Hebrews strove together—His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to consult his safety by immediate flight (히11:27). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader (약1:20). It was by the staff and not the sword—by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years more to be cast into the furnace of affliction, yet it was therein that He had chosen them (사48:10).
【출2:15 JFB】15. Moses fled from the face of Pharaoh—His flight took place in the second year of Thothmes I.
dwelt in the land of Midian—situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (창37:28). The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses.
sat down by a well—(See on 창29:3).
【출2:16 JFB】16-22. the priest of Midian—or, "prince of Midian." As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and worship of the true God.
seven daughters—were shepherdesses to whom Moses was favorably introduced by an act of courtesy and courage in protecting them from the rude shepherds of some neighboring tribe at a well. He afterwards formed a close and permanent alliance with this family by marrying one of the daughters, Zipporah, "a little bird," called a Cushite or Ethiopian (민12:1), and whom Moses doubtless obtained in the manner of Jacob by service [see 출3:1]. He had by her two sons, whose names were, according to common practice, commemorative of incidents in the family history [출18:3, 4].
【출2:16 MHCC】Moses found shelter in Midian. He was ready to help Reuel's daughters to water their flocks, although bred in learning and at court. Moses loved to be doing justice, and to act in defence of such as he saw injured, which every man ought to do, as far as it is in his power. He loved to be doing good; wherever the providence of God casts us, we should desire and try to be useful; and when we cannot do the good we would, we must be ready to do the good we can. Moses commended himself to the prince of Midian; who married one of his daughters to Moses, by whom he had a son, called Gershom, “a stranger there,” that he might keep in remembrance the land in which he had been a stranger.
【출2:23 JFB】23. the king of Egypt died: and the children of Israel sighed by reason of the bondage—The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was renewed with increased severity.
【출2:23 MHCC】The Israelites' bondage in Egypt continued, though the murdering of their infants did not continue. Sometimes the Lord suffers the rod of the wicked to lie very long and very heavy on the lot of the righteous. At last they began to think of God under their troubles. It is a sign that the Lord is coming towards us with deliverance, when he inclines and enables us to cry to him for it. God heard their groaning; he made it to appear that he took notice of their complaints. He remembered his covenant, of which he is ever mindful. He considered this, and not any merit of theirs. He looked upon the children of Israel. Moses looked upon them, and pitied them; but now God looked upon them, and helped them. He had respect unto them. His eyes are now fixed upon Israel, to show himself in their behalf. God is ever thus, a very present help in trouble. Take courage then, ye who, conscious of guilt and thraldom, are looking to Him for deliverance. God in Christ Jesus is also looking upon you. A call of love is joined with a promise of the Redeemer. Come unto me, all ye that labour and are heavy laden, and I will give you rest, 마11:28.
※ 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.