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■ 출애굽기 7장
1. 여호와께서 모세에게 이르시되 볼지어다 내가 너로 바로에게 신이 되게 하였은즉 네 형 아론은 네 대언자가 되리니
And the Lord said unto Moses , See , I have made thee a god to Pharaoh : and Aaron thy brother shall be thy prophet .
2. 내가 네게 명한 바를 너는 네 형 아론에게 말하고 그는 바로에게 말하여 그로 이스라엘 자손을 그 땅에서 보내게 할지니라
Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh , that he send the children of Israel out of his land .
3. 내가 바로의 마음을 강퍅케 하고 나의 표징과 나의 이적을 애굽 땅에 많이 행하리라마는
And I will harden Pharaoh’s heart , and multiply my signs and my wonders in the land of Egypt .
4. 바로가 너희를 듣지 아니할터인즉 내가 내 손을 애굽에 더하여 여러 큰 재앙을 내리고 내 군대 내 백성 이스라엘 자손을 그 땅에서 인도하여 낼지라
But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt , and bring forth mine armies , and my people the children of Israel , out of the land of Egypt by great judgments .
5. 내가 내 손을 애굽 위에 펴서 이스라엘 자손을 그 땅에서 인도하여 낼 때에야 애굽 사람이 나를 여호와인 줄 알리라 하시매
And the Egyptians shall know that I am the Lord , when I stretch forth mine hand upon Egypt , and bring out the children of Israel from among them.
6. 모세와 아론이 여호와께서 자기들에게 명하신 대로 곧 그대로 행하였더라
And Moses and Aaron did as the Lord commanded them, so did they.
7. 그들이 바로에게 말할 때에 모세는 팔십 세이었고 아론은 팔십삼 세이었더라
And Moses was fourscore years old , and Aaron fourscore and three years old , when they spake unto Pharaoh .
8. 여호와께서 모세와 아론에게 일러 가라사대
And the Lord spake unto Moses and unto Aaron , saying ,
9. 바로가 너희에게 이르기를 너희는 이적을 보이라 하거든 너는 아론에게 명하기를 너의 지팡이를 가져 바로 앞에 던지라 하라 그것이 뱀이 되리라
When Pharaoh shall speak unto you, saying , Shew a miracle for you: then thou shalt say unto Aaron , Take thy rod , and cast it before Pharaoh , and it shall become a serpent .
10. 모세와 아론이 바로에게 가서 여호와의 명하신 대로 행하여 아론이 바로와 그 신하 앞에 지팡이를 던졌더니 뱀이 된지라
And Moses and Aaron went in unto Pharaoh , and they did so as the Lord had commanded : and Aaron cast down his rod before Pharaoh , and before his servants , and it became a serpent .
11. 바로도 박사와 박수를 부르매 그 애굽 술객들도 그 술법으로 그와 같이 행하되
Then Pharaoh also called the wise men and the sorcerers : now the magicians of Egypt , they also did in like manner with their enchantments .
12. 각 사람이 지팡이를 던지매 뱀이 되었으나 아론의 지팡이가 그들의 지팡이를 삼키니라
For they cast down every man his rod , and they became serpents : but Aaron’s rod swallowed up their rods .
13. 그러나 바로의 마음이 강퍅하여 그들을 듣지 아니하니 여호와의 말씀과 같더라
And he hardened Pharaoh’s heart , that he hearkened not unto them; as the Lord had said .
14. 여호와께서 모세에게 이르시되 바로의 마음이 완강하여 백성 보내기를 거절하는도다
And the Lord said unto Moses , Pharaoh’s heart is hardened , he refuseth to let the people go .
15. 아침에 너는 바로에게로 가라 그가 물로 나오리니 너는 하숫가에 서서 그를 맞으며 그 뱀 되었던 지팡이를 손에 잡고
Get thee unto Pharaoh in the morning ; lo, he goeth out unto the water ; and thou shalt stand by the river’s brink against he come ; and the rod which was turned to a serpent shalt thou take in thine hand .
16. 그에게 이르기를 히브리 사람의 하나님 여호와께서 나를 왕에게 보내어 이르시되 내 백성을 보내라 그들이 광야에서 나를 섬길 것이니라 하였으나 이제까지 네가 듣지 아니하도다
And thou shalt say unto him, The Lord God of the Hebrews hath sent me unto thee, saying , Let my people go , that they may serve me in the wilderness : and, behold, hitherto thou wouldest not hear .
17. 여호와가 이같이 이르노니 네가 이로 인하여 나를 여호와인줄 알리라 하셨느니라 볼지어다 내가 내 손의 지팡이로 하수를 치면 그것이 피로 변하고
Thus saith the Lord , In this thou shalt know that I am the Lord : behold, I will smite with the rod that is in mine hand upon the waters which are in the river , and they shall be turned to blood .
18. 하수의 고기가 죽고 그 물에서는 악취가 나리니 애굽 사람들이 그 물 마시기를 싫어하리라 하라
And the fish that is in the river shall die , and the river shall stink ; and the Egyptians shall lothe to drink of the water of the river .
19. 여호와께서 또 모세에게 이르시되 아론에게 명하기를 네 지팡이를 잡고 네 팔을 애굽의 물들과 하수들과 운하와 못과 모든 호수 위에 펴라 하라 그것들이 피가 되리니 애굽 온 땅에와 나무 그릇에와 돌 그릇에 모두 피가 있으리라
And the Lord spake unto Moses , Say unto Aaron , Take thy rod , and stretch out thine hand upon the waters of Egypt , upon their streams , upon their rivers , and upon their ponds , and upon all their pools of water , that they may become blood ; and that there may be blood throughout all the land of Egypt , both in vessels of wood , and in vessels of stone .
20. 모세와 아론이 여호와의 명하신 대로 행하여 바로와 그 신하의 목전에서 지팡이를 들어 하수를 치니 그 물이 다 피로 변하고
And Moses and Aaron did so, as the Lord commanded ; and he lifted up the rod , and smote the waters that were in the river , in the sight of Pharaoh , and in the sight of his servants ; and all the waters that were in the river were turned to blood .
21. 하수의 고기가 죽고 그 물에서는 악취가 나니 애굽 사람들이 하수물을 마시지 못하며 애굽 온 땅에는 피가 있으나
And the fish that was in the river died ; and the river stank , and the Egyptians could not drink of the water of the river ; and there was blood throughout all the land of Egypt .
22. 애굽 술객들도 자기 술법으로 그와 같이 행하므로 바로의 마음이 강퍅하여 그들을 듣지 아니하니 여호와의 말씀과 같더라
And the magicians of Egypt did so with their enchantments : and Pharaoh’s heart was hardened , neither did he hearken unto them; as the Lord had said .
23. 바로가 돌이켜 궁으로 들어가고 그 일에도 관념하지 아니하였고
And Pharaoh turned and went into his house , neither did he set his heart to this also.
24. 애굽 사람들은 하수 물을 마실 수 없으므로 하숫가를 두루 파서 마실 물을 구하였더라
And all the Egyptians digged round about the river for water to drink ; for they could not drink of the water of the river .
25. 여호와께서 하수를 치신 후 칠 일이 지나니라
And seven days were fulfilled , after that the Lord had smitten the river .
■ 주석 보기
【출7:1 JFB】출7:1-25. Second Interview with Pharaoh.
1. the Lord said unto Moses—He is here encouraged to wait again on the king—not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed.
I have made thee a god—"made," that is, set, appointed; "a god"; that is, he was to act in this business as God's representative, to act and speak in His name and to perform things beyond the ordinary course of nature. The Orientals familiarly say of a man who is eminently great or wise, "he is a god" among men.
Aaron thy brother shall be thy prophet—that is, "interpreter" or "spokesman." The one was to be the vicegerent of God, and the other must be considered the speaker throughout all the ensuing scenes, even though his name is not expressly mentioned.
【출7:1 CWC】1. Import of the Event.
Murphy, reminds us that "to understand the import of this conflict we need to recall that for the first time since the dispersion of the nations (Genesis 11) the opposition between God and Satan in the history of mankind is coming out into broad daylight. "This nation for the time being represents all heathendom, which is the kingdom of the prince of darkness, and the battle to be fought is the model and type of all future warfare between the Seed of the woman and the seed of the serpent. Hence it rises to a transcendent importance in the ways of God with man, and holds a place even in the preface to the Ten Commandments (20:2)."
2. The Rod and the Serpent.
There are at least three ways to account for what these sorcerers are said to have done, and the suggestions apply similarly to their later performances with the water and the frogs.
(1) One may deny that they did it, for the Hebrew will admit of this rendering in v. 12: "They cast down every man his rod that they might become serpents, but Aaron's rod swallowed up their rods." In other words, their rods were not changed at all, and were lost into the bargain.
(2) One may say that by some feat of juggling an optical delusion was affected by which it appeared that their rods were changed.
(3) One may accept the text on its face and say that they actually did the things by the power of Satan. This is the simplest view, harmonizing with the deep import to Satan of the whole transaction and with what we subsequently learn of his interference in the affairs of men and nations and the "lying wonders" he enables the former to perform (살후2:9).
In this last case, the superiority of God's power over Satan is seen in that Moses' rod swallowed up those of the magicians, and hence Pharaoh was in so far inexcusable in not acknowledging his omnipotence.
3. Hardening of Pharaoh's Heart.
In the story the "hardening" of Pharaoh's heart is spoken of nineteen times, in eleven of which God is said to have done the hardening, in three Pharaoh is said to have done it, and in five it is simply announced as being done.
From this it is plain that no inscrutable omnipotence bore down on Pharaoh to make him go against his will, but that without such constraint he freely resisted God's command.
In Bates' Alleged Discrepancies, from which the above paragraph is taken, it is explained that Pharaoh by his conduct put himself under the operation of that law according to which a man's heart becomes harder the longer he resists divine mercy. Inasmuch as Pharaoh himself resisted he hardened his own heart, but inasmuch as God ordained the law it may be said that God hardened it.
But while thus seeking to explain this awful circumstance, let us not try to eliminate divine sovereignty from it, nor neutralize the inspired interpretation of 롬9:14-22.
God did not say: "Go to now, I will by a personal impact on Pharaoh's mind and subjugating control of his faculties, harden him." Nevertheless, Pharaoh did not hold out against God because God could not subdue him, but because He "had great ends to accomplish in permitting him to prolong his obstinacy."
The story, and especially Paul's inspired comment on it, should have a strong effect in bringing any sober-minded sinner to his knees before God.
4. The Order and Progress of the Plagues.
There were ten plagues in all, and it will be found that there was a kind of order and progress in their arrangement, going from the external to the internal and from the mediate to the immediate hand of God.
Divided first into nine and one, the one standing out from the others in the awful loss of the first born, the nine again are arranged in threes. This arrangement is marked by the way, the place and the time in which they are announced to the king, or the abruptness of their coming without announcement; by their effect on him, and on the magicians, and in other ways, leading to the conclusion that there was "a deeper order of nature and reason out of which they sprung."
Speaking of their effect, it will be seen that at the third the magicians acknowledge the finger of God, at the sixth they can no longer stand before Moses, and at the ninth Pharaoh refuses to see his face further.
Finally, the first three fall alike on the Hebrews and the Egyptians, but the last seven are reserved for the latter alone.
Examine 딤후3:8-9, and observe that the two names mentioned there may be those of the leaders of the magicians, traditional names probably, and preserved in documents since lost. They represented Satan much as Moses represented God, and their defeat was an impressive demonstration of the supremacy of the God of the Hebrews.
5. The Miraculous in the Plagues.
There are two kinds of miracles, absolute and providential, the latter those which are not so miraculous in themselves as in the circumstances of their performance. Such were these plagues, for in their character they were the natural phenomena of the land, only that in these instances they came at an unusual season, in an unusual degree, and in immediate response to Moses' command.
Also they were particularly humiliating to the Egyptians because they reflected on the power and dignity of their gods. The Nile was their patron god, and to have its waters turned into blood and become a torment to them was dishonoring to that divinity. Another of their gods was represented by a frog's head. They also worshiped flies, reared temples in honor of the ox and the cow, and idolized the sun which was turned into darkness to them. How strange that they should not have been awakened by these things!
【출7:1 MHCC】God glorifies himself. He makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them, and the Egyptians by the pouring out of his wrath upon them. Moses, as the ambassador of Jehovah, speaking in his name, laid commands upon Pharaoh, denounced threatenings against him, and called for judgments upon him. Pharaoh, proud and great as he was, could not resist. Moses stood not in awe of Pharaoh, but made him tremble. This seems to be meant in the words, Thou shalt be a god unto Pharaoh. At length Moses is delivered from his fears. He makes no more objections, but, being strengthened in faith, goes about his work with courage, and proceeds in it with perseverance.
【출7:3 JFB】3. I will harden Pharaoh's heart—This would be the result. But the divine message would be the occasion, not the cause of the king's impenitent obduracy.
【출7:4 JFB】4, 5. I may lay mine hand upon Egypt, &c.—The succession of terrible judgments with which the country was about to be scourged would fully demonstrate the supremacy of Israel's God.
【출7:7 JFB】7. Moses was fourscore years old—This advanced age was a pledge that they had not been readily betrayed into a rash or hazardous enterprise, and that under its attendant infirmities they could not have carried through the work on which they were entering had they not been supported by a divine hand.
【출7:8 MHCC】What men dislike, because it opposes their pride and lusts, they will not be convinced of; but it is easy to cause them to believe things they wish to be true. God always sends with his word full proofs of its Divine authority; but when men are bent to disobey, and willing to object, he often permits a snare to be laid wherein they are entangled. The magicians were cheats, trying to copy the real miracles of Moses by secret sleights or jugglings, which to a small extent they succeeded in doing, so as to deceive the bystanders, but they were at length obliged to confess they could not any longer imitate the effects of Divine power. None assist more in the destruction of sinners, than such as resist the truth by amusing men with a counterfeit resemblance of it. Satan is most to be dreaded when transformed into an angel of light.
【출7:9 JFB】9. When Pharaoh shall speak unto you, &c.—The king would naturally demand some evidence of their having been sent from God; and as he would expect the ministers of his own gods to do the same works, the contest, in the nature of the case, would be one of miracles. Notice has already been taken of the rod of Moses (출4:2), but rods were carried also by all nobles and official persons in the court of Pharaoh. It was an Egyptian custom, and the rods were symbols of authority or rank. Hence God commanded His servants to use a rod.
【출7:10 JFB】10. Aaron cast down his rod before Pharaoh, &c.—It is to be presumed that Pharaoh had demanded a proof of their divine mission.
【출7:11 JFB】11. Then Pharaoh also called the wise men and the sorcerers, &c.—His object in calling them was to ascertain whether this doing of Aaron's was really a work of divine power or merely a feat of magical art. The magicians of Egypt in modern times have been long celebrated adepts in charming serpents, and particularly by pressing the nape of the neck, they throw them into a kind of catalepsy, which renders them stiff and immovable—thus seeming to change them into a rod. They conceal the serpent about their persons, and by acts of legerdemain produce it from their dress, stiff and straight as a rod. Just the same trick was played off by their ancient predecessors, the most renowned of whom, Jannes and Jambres (딤후3:8), were called in on this occasion. They had time after the summons to make suitable preparations—and so it appears they succeeded by their "enchantments" in practising an illusion on the senses.
【출7:12 JFB】12. but Aaron's rod swallowed up their rods—This was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents.
【출7:14 JFB】14. Pharaoh's heart is hardened—Whatever might have been his first impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's affair was a magical deception, the secret of which was not known to his wise men.
【출7:14 CWC】[THE PLAGUES IN DETAIL]
1. First Group, 7:4 to 8:19.
(1) The river turned into blood (7:14-25). How far did this plague extend over the waters of Egypt (19)? If this were literally so, it may be asked, where did the magicians find material on which to work with their enchantments {22)? Is the answer suggested in v. 24? May they have dug up water from the ground for this purpose? If so, we can imagine the limited scale of their performance in contrast with that of Moses.
In connection with this miracle it should be known that commonly the Nile begins to rise about the end of June and attains its highest point at the end of September. It assumes a greenish hue at first, and becomes disagreeable to the taste and unwholesome. Then it becomes red and turbid for two or three weeks, although fit for use when red. The miraculous is seen here: (a) because it occurred in the winter, as we have not now time to prove; (b) the water was not merely reddened but turned into blood; (c) the fish died, which was not the case under the other circumstances; (d) the river stank and became offensive, while in the other case it was fit for use when red; (e) the stroke was arrested at the end of seven days, but ordinarily the redness lasted three weeks; (f) the change was brought on instantly at the command of Moses before the eyes of Pharaoh (Murphy).
{2) The frogs, 8:1-15. Frogs abound in Egypt, but "miracles are not the less supernatural because their products are natural objects, previously well known." That this visitation was miraculous is seen in that the frogs came at the word of command, and at an unusual time, and in an unusual degree and magnified form. "Frogs are not usually spawned, transformed into tadpoles, and then into frogs and spread over a country in a few moments."
What different effect on Pharaoh has this plague from the previous one (8)? It is difficult to understand the meaning of Moses' words: "Glory over me" (9), unless we take them in the sense of "appoint unto me a time, etc." As one of the older commentators suggests: "Moses experiences so much joy at Pharaoh's apparent relenting that he willingly gives him the honor of appointing the time when he should entreat the Lord for the removal of the plagues."
(3) The lice, 8:16-19. In other cases the water produced the cause of torture, whence does this arise (16)? What made this plague more aggravating than the former ones (17)? To what conclusion do the magicians come in this case (19)? Do you think they meant it was a judgment from Jehovah, or only a providential event? With which of these two possible opinions does Pharaoh's action seem to agree?
2. Second Group, 8:29 to 9:12.
(1) The flies, 8:20-32. What preliminary is omitted here that was observed in the other cases (compare v. 16, first part, for example)? How does this teach that the true wonder-worker is not tied to any particular mode of introducing his wonders? What distinction is now put between the Egyptians and the Hebrews? Why were the first three plagues permitted to fall upon the latter? Was it to help detach them from that land of their birth? How did this division between the two people emphasize the fact that the judgments were coming from the God of the Hebrews?
What further effect has this plague on the king (25)? Which is he willing to concede, the time or the place for sacrifice? Why will not Moses conform to his plan (26)? The Egyptians worshipped animals, like the cow and the sheep, and should the Hebrews offer them in sacrifice it would be an abomination in their eyes and bring serious consequence upon the offerers. Moreover, to do so in Egypt would, in some way, be an abomination to the Lord as well, and hence could not be considered.
What permission is now given the Hebrews (28)? What admonition to Pharaoh (29)? Was the latter heeded (32)?
(2) The Murrain, 7:1-7. Note that "cattle in the field" are specified. Some cattle among the Egyptians were stall-fed, and these seem to have been exempt (compare v. 19). What interesting investigation is the king led to make at this time, and with what confirmatory result (7)?
(3) The boils, 9:8-12. It is to be noted that the uncleanness resulting from such an attack would be particularly severe on a people who, like the Egyptians, made personal cleanliness a part of their religion.
3. Third Group, 9:13 to 10:29.
(1) The hail, 9:13-35. Read carefully vv. 14-17 of the section and observe the insight which God gives into the theory of His administration (Murphy). It is instructive, corrective and punitive, but never destructive of moral agents. He might have smitten Pharaoh and his people as easily as their cattle, annihilating them and thus removing all opposition to His demands, but such is not His way in dealing with His rational creatures. He approaches them with love, reason and justice, and only when they fail will He have recourse to correction, and finally punishment. Pharaoh will be an example of these things to all succeeding generations. It was for this God "raised him up" instead of striking him down.
How even yet does God remember mercy and leave an opening for faith (19-21)?
(2) The locusts, 10:1-20. What effect are the plagues beginning to have on the Egyptian generally (7)? What expression in the verse indicates the terrible devastation that must have already taken place? To what further extent is the king now prepared to yield (8-11)? What in the last verse shows his spirit in the premises? How does this plague finally effect him (16-17)? But does he yet surrender?
(3) The darkness, 10:21-29. What an object lesson is in v. 22. Not only for Pharaoh and Egypt is this so, but for us in a spiritual sense. The world is in darkness even until now, but Christ is the light of the world, and where He dwells is no darkness at all. What a text for a sermon, especially if treated in the light of its awful context!
How much further is Pharaoh willing to assent to Moses' demand (24)? But on what does the latter still insist (25, 26)? What "reckless madness" takes possession of the king? What is there ominous in the reply of Moses to him (29)? Is it not strange in this connection that Pharaoh never attempted to destroy the lives of Moses and Aaron? What better evidence could we have of the divine protection that accompanied them than this? And how it proves also the limitations of Satan's power (compare Job 1 and 2).
There is an awful significance in the plague of darkness, since the sun was a leading object of adoration with the Egyptians (under the name of Osiris), of which the king himself was the representative, entitling him in some sense to divine honors. Thus all the forms of Egyptian will-worship have been covered with shame and confusion in these nine plagues (Murphy).
【출7:14 MHCC】Here is the first of the ten plagues, the turning of the water into blood. It was a dreadful plague. The sight of such vast rolling streams of blood could not but strike horror. Nothing is more common than water: so wisely has Providence ordered it, and so kindly, that what is so needful and serviceable to the comfort of human life, should be cheap and almost every where to be had; but now the Egyptians must either drink blood, or die for thirst. Egypt was a pleasant land, but the dead fish and blood now rendered it very unpleasant. It was a righteous plague, and justly sent upon the Egyptians; for Nile, the river of Egypt, was their idol. That creature which we idolize, God justly takes from us, or makes bitter to us. They had stained the river with the blood of the Hebrews' children, and now God made that river all blood. Never any thirsted after blood, but sooner or later they had enough of it. It was a significant plague; Egypt had great dependence upon their river, Z전14:18; so that in smiting the river, they were warned of the destruction of all the produce of their country. The love of Christ to his disciples changes all their common mercies into spiritual blessings; the anger of God towards his enemies, renders their most valued advantages a curse and a misery to them. Aaron is to summon the plague by smiting the river with his rod. It was done in the sight of Pharaoh and his attendants, for God's true miracles were not performed as Satan's lying wonders; truth seeks no corners. See the almighty power of God. Every creature is that to us which he makes it to be water or blood. See what changes we may meet with in the things of this world; what is always vain, may soon become vexatious. See what mischievous work sin makes. If the things that have been our comforts prove our crosses, we must thank ourselves. It is sin that turns our waters into blood. The plague continued seven days; and in all that time Pharaoh's proud heart would not let him desire Moses to pray for the removal of it. Thus the hypocrites in heart heap up wrath. No wonder that God's anger is not turned away, but that his hand is stretched out still.
【출7:15 JFB】15. Get thee unto Pharaoh—Now began those appalling miracles of judgment by which the God of Israel, through His ambassadors, proved His sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and in a miraculous degree of intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis in the field of Zoan (시78:12), was the scene of those extraordinary transactions, and Moses must have resided during that terrible period in the immediate neighborhood.
in the morning; lo, he goeth out unto the water—for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.
【출7:17 JFB】17-21. Aaron lifted up the rod and smote the waters, &c.—Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on 민11:5.] The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile—to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.
【출7:22 JFB】22. And the magicians … did so with their enchantments, &c.—Little or no pure water could be procured, and therefore their imitation must have been on a small scale—the only drinkable water available being dug among the sands. It must have been on a sample or specimen of water dyed red with some coloring matter. But it was sufficient to serve as a pretext or command for the king to turn unmoved and go to his house.
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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.