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■ 출애굽기 3장
1. 모세가 그 장인 미디안 제사장 이드로의 양무리를 치더니 그 무리를 광야 서편으로 인도하여 하나님의 산 호렙에 이르매
Now Moses kept the flock of Jethro his father in law , the priest of Midian : and he led the flock to the backside of the desert , and came to the mountain of God , even to Horeb .
2. 여호와의 사자가 떨기나무 불꽃 가운데서 그에게 나타나시니라 그가 보니 떨기나무에 불이 붙었으나 사라지지 아니하는지라
And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush : and he looked , and, behold, the bush burned with fire , and the bush was not consumed .
3. 이에 가로되 내가 돌이켜 가서 이 큰 광경을 보리라 떨기나무가 어찌하여 타지 아니하는고 하는 동시에
And Moses said , I will now turn aside , and see this great sight , why the bush is not burnt .
4. 여호와께서 그가 보려고 돌이켜 오는 것을 보신지라 하나님이 떨기나무 가운데서 그를 불러 가라사대 모세야 모세야 하시매 그가 가로되 내가 여기 있나이다
And when the Lord saw that he turned aside to see , God called unto him out of the midst of the bush , and said , Moses , Moses . And he said , Here am I.
5. 하나님이 가라사대 이리로 가까이 하지 말라 너의 선 곳은 거룩한 땅이니 네 발에서 신을 벗으라
And he said , Draw not nigh hither : put off thy shoes from off thy feet , for the place whereon thou standest is holy ground .
6. 또 이르시되 나는 네 조상의 하나님이니 아브라함의 하나님, 이삭의 하나님, 야곱의 하나님이니라 모세가 하나님 뵈옵기를 두려워하여 얼굴을 가리우매
Moreover he said , I am the God of thy father , the God of Abraham , the God of Isaac , and the God of Jacob . And Moses hid his face ; for he was afraid to look upon God .
7. 여호와께서 가라사대 내가 애굽에 있는 내 백성의 고통을 정녕히 보고 그들이 그 간역자로 인하여 부르짖음을 듣고 그 우고를 알고
And the Lord said , I have surely seen the affliction of my people which are in Egypt , and have heard their cry by reason of their taskmasters ; for I know their sorrows ;
8. 내가 내려와서 그들을 애굽인의 손에서 건져내고 그들을 그 땅에서 인도하여 아름답고 광대한 땅 젖과 꿀이 흐르는 땅 곧 가나안 족속, 헷 족속, 아모리 족속, 브리스 족속, 히위 족속, 여부스 족속의 지방에 이르려 하노라
And I am come down to deliver them out of the hand of the Egyptians , and to bring them up out of that land unto a good land and a large , unto a land flowing with milk and honey ; unto the place of the Canaanites , and the Hittites , and the Amorites , and the Perizzites , and the Hivites , and the Jebusites .
9. 이제 이스라엘 자손의 부르짖음이 내게 달하고 애굽 사람이 그들을 괴롭게 하는 학대도 내가 보았으니
Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
10. 이제 내가 너를 바로에게 보내어 너로 내 백성 이스라엘 자손을 애굽에서 인도하여 내게 하리라
Come now therefore, and I will send thee unto Pharaoh , that thou mayest bring forth my people the children of Israel out of Egypt .
11. 모세가 하나님께 고하되 내가 누구관대 바로에게 가며 이스라엘 자손을 애굽에서 인도하여 내리이까
And Moses said unto God , Who am I, that I should go unto Pharaoh , and that I should bring forth the children of Israel out of Egypt ?
12. 하나님이 가라사대 내가 정녕 너와 함께 있으리라 네가 백성을 애굽에서 인도하여 낸 후에 너희가 이 산에서 하나님을 섬기리니 이것이 내가 너를 보낸 증거니라
And he said , Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt , ye shall serve God upon this mountain .
13. 모세가 하나님께 고하되 내가 이스라엘 자손에게 가서 이르기를 너희 조상의 하나님이 나를 너희에게 보내셨다 하면 그들이 내게 묻기를 그의 이름이 무엇이냐 하리니 내가 무엇이라고 그들에게 말하리이까
And Moses said unto God , Behold, when I come unto the children of Israel , and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name ? what shall I say unto them?
14. 하나님이 모세에게 이르시되 나는 스스로 있는 자니라 또 이르시되 너는 이스라엘 자손에게 이같이 이르기를 스스로 있는 자가 나를 너희에게 보내셨다 하라
And God said unto Moses , I AM THAT I AM : and he said , Thus shalt thou say unto the children of Israel , I AM hath sent me unto you.
15. 하나님이 또 모세에게 이르시되 너는 이스라엘 자손에게 이같이 이르기를 나를 너희에게 보내신 이는 너희 조상의 하나님 곧 아브라함의 하나님, 이삭의 하나님, 야곱의 하나님 여호와라 하라 이는 나의 영원한 이름이요 대대로 기억할 나의 표호니라
And God said moreover unto Moses , Thus shalt thou say unto the children of Israel , The Lord God of your fathers , the God of Abraham , the God of Isaac , and the God of Jacob , hath sent me unto you: this is my name for ever , and this is my memorial unto all generations .
16. 너는 가서 이스라엘 장로들을 모으고 그들에게 이르기를 여호와 너희 조상의 하나님 곧 아브라함과 이삭과 야곱의 하나님이 내게 나타나 이르시되 내가 실로 너희를 권고하여 너희가 애굽에서 당한 일을 보았노라
Go , and gather the elders of Israel together , and say unto them, The Lord God of your fathers , the God of Abraham , of Isaac , and of Jacob , appeared unto me, saying , I have surely visited you, and seen that which is done to you in Egypt :
17. 내가 말하였거니와 내가 너희를 애굽의 고난 중에서 인도하여 내어 젖과 꿀이 흐르는 땅 곧 가나안 족속, 헷 족속, 아모리 족속, 브리스 족속, 히위 족속, 여부스 족속의 땅으로 올라가게 하리라 하셨다 하면
And I have said , I will bring you up out of the affliction of Egypt unto the land of the Canaanites , and the Hittites , and the Amorites , and the Perizzites , and the Hivites , and the Jebusites , unto a land flowing with milk and honey .
18. 그들이 네 말을 들으리니 너는 그들의 장로들과 함께 애굽 왕에게 이르기를 히브리 사람의 하나님 여호와께서 우리에게 임하셨은즉 우리가 우리 하나님 여호와께 희생을 드리려 하오니 사흘 길쯤 광야로 가기를 허락하소서 하라
And they shall hearken to thy voice : and thou shalt come , thou and the elders of Israel , unto the king of Egypt , and ye shall say unto him, The Lord God of the Hebrews hath met with us: and now let us go , we beseech thee, three days’ journey into the wilderness , that we may sacrifice to the Lord our God .
19. 내가 아노니 강한 손으로 치기 전에는 애굽 왕이 너희의 가기를 허락지 아니하다가
And I am sure that the king of Egypt will not let you go , no, not by a mighty hand .
20. 내가 내 손을 들어 애굽 중에 여러가지 이적으로 그 나라를 친 후에야 그가 너희를 보내리라
And I will stretch out my hand , and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go .
21. 내가 애굽 사람으로 이 백성에게 은혜를 입히게 할지라 너희가 갈 때에 빈 손으로 가지 아니하리니
And I will give this people favour in the sight of the Egyptians : and it shall come to pass, that, when ye go , ye shall not go empty :
22. 여인마다 그 이웃 사람과 및 자기 집에 우거하는 자에게 은 패물과 금 패물과 의복을 구하여 너희 자녀를 꾸미라 너희가 애굽 사람의 물품을 취하리라
But every woman shall borrow of her neighbour , and of her that sojourneth in her house , jewels of silver , and jewels of gold , and raiment : and ye shall put them upon your sons , and upon your daughters ; and ye shall spoil the Egyptians .
■ 주석 보기
【출3:1 JFB】출3:1-22. Divine Appearance and Commission to Moses.
1. Now Moses kept the flock—This employment he had entered on in furtherance of his matrimonial views (see on 출2:21), but it is probable he was continuing his service now on other terms like Jacob during the latter years of his stay with Laban (창30:28).
he led the flock to the backside of the desert—that is, on the west of the desert [Gesenius], assuming Jethro's headquarters to have been at Dahab. The route by which Moses led his flock must have been west through the wide valley called by the Arabs, Wady-es-Zugherah [Robinson], which led into the interior of the wilderness.
Mountain of God—so named either according to Hebrew idiom from its great height, as "great mountains," Hebrew, "mountains of God" (시36:6); "goodly cedars," Hebrew, "cedars of God" (시80:10); or some think from its being the old abode of "the glory"; or finally from its being the theater of transactions most memorable in the history of the true religion to Horeb—rather, "Horeb-ward."
Horeb—that is, "dry," "desert," was the general name for the mountainous district in which Sinai is situated, and of which it is a part. (See on 출19:2). It was used to designate the region comprehending that immense range of lofty, desolate, and barren hills, at the base of which, however, there are not only many patches of verdure to be seen, but almost all the valleys, or wadys, as they are called, show a thin coating of vegetation, which, towards the south, becomes more luxuriant. The Arab shepherds seldom take their flocks to a greater distance than one day's journey from their camp. Moses must have gone at least two days' journey, and although he seems to have been only following his pastoral course, that region, from its numerous springs in the clefts of the rocks being the chief resort of the tribes during the summer heats, the Providence of God led him thither for an important purpose.
【출3:1 CWC】[THE CALL OF MOSES]
The Egyptian records refer to Moses. To quote Prof. Kyle: "Rameses, said by many to be the Pharaoh of the Exodus, built a great monument on which he made an inscription naming the nobility who were present when it was erected. Toward the end of the list he mentions 'The ra-Moses, Child of the Lady and Priestess of the Sun God Ra.'" Note the peculiarity of the description. "The ra-Moses" means some distinguished ra-Moses, while the "Child of the Lady" describes a situation and relation not unlike that of Moses and Pharaoh's daughter. There are other corroborative data for which we have no space, and these are mentioned as a further hint concerning what archaeology has to reveal on the historicity of the Old Testament
1. The Burning Bush, 2:23-3:10.
Observe the prelude to the oratorio of power and grace the next chapter reveals, which is found in the language of the closing verses of the present chapter: "God heard," "God remembered," "God looked," "God had respect unto," or took knowledge of them. His spiritual apprehension is limited who finds nothing for his soul to feed upon in this.
Observe in the burning bush a type of Israel -- afflicted but not consumed, because God was in the midst of her. Observe in Moses' action (3) an illustration of the purpose God has in a certain kind of miracle which He performs. This purpose is simply to arrest the attention of men to listen to His voice, that they may be convinced. Observe the name by which God reveals Himself (6), and the identity it establishes with Israel's past, awakening hope and confidence in Him as the God of promise.
What does God now propose to do for Israel (8)? Why (9)? How (10)? To what extent is Moses to be used, that is, shall he bring Israel out and in, or only out (10)?
2. The Great Name, 3:11-22.
It is not surprising that when Moses hesitates to accept His command (11), God should encourage him with a token (12), but is it not singular that the token shall not be realized upon until after the command has been fulfilled (same verse, last clause)? Did God mean that the burning bush was the token, or are we to suppose that the token was the event itself? In the latter case, it were as though God said: "Go, and try, and you shall find in the trial and its result that I have sent you." The former view accords better with the Hebrew accents in the case and with our ordinary idea of a sign, but the latter is corroborated by later Scriptures, such as 사7:14.
Have we ever met with this name of God before (14)? It is the expression of what God is, the sum of His being and the greatest of all His names. A commentator paraphrases the verse thus: "If Israel shall ask: What are the nature and attributes of Him who hath sent thee to bring us out of Egypt? tell them it is the eternal, self-existent, immutable Being who only can say that He always will be what He always has been."
Compare Christ's words concerning Himself in 요8:58, and observe the identity of expression as well as the application of it made by the Jews, who understood Christ to appropriate this name to Himself.
Are you troubled about the ethics of vv. 21 and 22? If so, you will wish to know that "borrow" does not imply a promise of return but signifies simply to ask or demand (compare 시2:8). The Israelites were but receiving at last the fair wages for their toil which their oppressors had denied them. They shall not be ashamed who wait for God.
3. Moses' Hesitancy and Distrust, 4:1-17.
Moses' long tutelage in Midian has developed caution. He is a different man from the one who slew the Egyptian in haste forty years before (1)! What is the first sign now given him (2-5)? The second (6-8)? Were these simply for his own assurance or that of Israel? What power was bestowed upon him with reference to a third sign? Doubtless there was an adaptedness of these signs to the purpose for which they were to be used in Egypt, but space will hardly permit a discussion of that feature.
In what does the backwardness of Moses approach the danger point of unbelief (10-13)? Light is thrown on the answer to this question if we reflect that v. 13 amounts to this: "Choose another, a better man to send." No wonder God was angered, and yet how does He express His patience (14-16)? Nevertheless, Moses may have forfeited a certain privilege because of his waywardness. Bush suggests as a rendering of v. 14: "'Is not Aaron thy brother the Levite?' By which we may understand that in consequence of Moses' act the honor of the priesthood and of being the official head of the house of Levi was denied him and conferred on Aaron." If this be true, it teaches that "those who decline the labor and hazard connected with the call of God to a special service may lose a blessing of which they little dream."
4. The Start for Egypt, 4:18-28.
How is Moses encouraged (19)? What peculiar designation is given Israel {22)? You will recall the harmony between this and what we have learned as God's purpose in calling Israel for her great mission. She was favored beyond other nations not for her own sake but that of those nations to which she was to minister.
What mysterious incident occurred on this journey (24-26)? We do not know the meaning of this, but following we give the views of James G. Murphy in his commentary on Exodus:
"The Lord had charged Moses with a menace of the gravest kind to Pharaoh and it was well that Moses himself should feel acutely the pang of death in order to comprehend the meaning of this threat. It appears that his youngest son had not been circumcised through some fault of his; the neglect of which was a serious delinquency in one who was to be the leader and lawgiver of the holy people. It was therefore meet that the perfection of the divine holiness should be made known to him and that he should learn at this stage of his experience that God is in earnest when He speaks, and will perform what He has threatened. Hence the Lord sought to kill him probably by some disease or sudden stroke. It is also probable from her promptitude in the matter that Zipporah was in some way the cause of the delay in circumcising the child. Her womanly tenderness shrunk from the painful operation, and her words seem to imply that it was her connection with Moses that had necessitated the bloody rite. It was doubtless a salutary and seasonable lesson to her as well as to Moses. The Lord, who sought to put the latter to death, remitted the penalty when the neglected duty had been performed."
【출3:1 MHCC】The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh's court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its severest persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affections are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, Lu 20:37. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.
【출3:2 JFB】2, 3. the angel of the Lord appeared unto him in a flame of fire—It is common in Scripture to represent the elements and operations of nature, as winds, fires, earthquakes, pestilence, everything enlisted in executing the divine will, as the "angels" or messengers of God. But in such cases God Himself is considered as really, though invisibly, present. Here the preternatural fire may be primarily meant by the expression "angel of the Lord"; but it is clear that under this symbol, the Divine Being was present, whose name is given (출3:4, 6), and elsewhere called the angel of the covenant, Jehovah-Jesus.
out of the midst of a bush—the wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certain seasons, a spark might kindle a district far and wide into a blaze. A fire, therefore, being in the midst of such a desert bush was a "great sight." It is generally supposed to have been emblematic of the Israelites' condition in Egypt—oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was "God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally in the world.
【출3:4 JFB】4. when the Lord saw that he turned aside to see—The manifestations which God anciently made of Himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a fire, but no human agent to kindle it; he heard a voice, but no human lips from which it came; he saw no living Being, but One was in the bush, in the heat of the flames, who knew him and addressed him by name. Who could this be but the Divine Being?
【출3:5 JFB】5. put off thy shoes—The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.
【출3:6 JFB】6-8. I am the God … come down to deliver—The reverential awe of Moses must have been relieved by the divine Speaker (see 마22:32), announcing Himself in His covenant character, and by the welcome intelligence communicated. Moreover, the time, as well as all the circumstances of this miraculous appearance, were such as to give him an illustrious display of God's faithfulness to His promises. The period of Israel's journey and affliction in Egypt had been predicted (창15:13), and it was during the last year of the term which had still to run that the Lord appeared in the burning bush.
【출3:7 MHCC】God notices the afflictions of Israel. Their sorrows; even the secret sorrows of God's people are known to him. Their cry; God hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. God promises speedy deliverance by methods out of the common ways of providence. Those whom God, by his grace, delivers out of a spiritual Egypt, he will bring to a heavenly Canaan. (출3:11-15)
【출3:11 MHCC】Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies, 1. That he is self-existent: he has his being of himself. 2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever. 3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God. 4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
【출3:16 MHCC】Moses' success with the elders of Israel would be good. God, who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God's hand, who will not bow to the power of his word. Pharaoh's people should furnish Israel with riches at their departure. In Pharaoh's tyranny and Israel's oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
※ 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.