티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 출애굽기 9장
1. 여호와께서 모세에게 이르시되 바로에게 들어가서 그에게 이르라 히브리 사람의 하나님 여호와께서 말씀하시기를 내 백성을 보내라 그들이 나를 섬길 것이니라
Then the Lord said unto Moses , Go in unto Pharaoh , and tell him, Thus saith the Lord God of the Hebrews , Let my people go , that they may serve me.
2. 네가 만일 그들 보내기를 거절하고 억지로 잡아 두면
For if thou refuse to let them go , and wilt hold them still,
3. 여호와의 손이 들에 있는 네 생축 곧 말과 나귀와 약대와 우양에게 더하리니 심한 악질이 있을 것이며
Behold, the hand of the Lord is upon thy cattle which is in the field , upon the horses , upon the asses , upon the camels , upon the oxen , and upon the sheep : there shall be a very grievous murrain .
4. 여호와가 이스라엘의 생축과 애굽의 생축을 구별하리니 이스라엘 자손에 속한 것은 하나도 죽지 아니하리라 하셨다 하라 하시고
And the Lord shall sever between the cattle of Israel and the cattle of Egypt : and there shall nothing die of all that is the children’s of Israel .
5. 여호와께서 기한을 정하여 가라사대 여호와가 내일 이 땅에서 이 일을 행하리라 하시더니
And the Lord appointed a set time , saying , To morrow the Lord shall do this thing in the land .
6. 이튿날에 여호와께서 이 일을 행하시니 애굽의 모든 생축은 죽었으나 이스라엘 자손의 생축은 하나도 죽지 아니한지라
And the Lord did that thing on the morrow , and all the cattle of Egypt died : but of the cattle of the children of Israel died not one .
7. 바로가 보내어 본즉 이스라엘의 생축은 하나도 죽지 아니하였더라 그러나 바로의 마음이 완강하여 백성을 보내지 아니하니라
And Pharaoh sent , and, behold, there was not one of the cattle of the Israelites dead . And the heart of Pharaoh was hardened , and he did not let the people go .
8. 여호와께서 모세와 아론에게 이르시되 너희는 풀무의 재 두 움큼을 가지고 모세가 바로의 목전에서 하늘을 향하여 날리라
And the Lord said unto Moses and unto Aaron , Take to you handfuls of ashes of the furnace , and let Moses sprinkle it toward the heaven in the sight of Pharaoh .
9. 그 재가 애굽 온 땅의 티끌이 되어 애굽 온 땅의 사람과 짐승에게 붙어서 독종이 발하리라
And it shall become small dust in all the land of Egypt , and shall be a boil breaking forth with blains upon man , and upon beast , throughout all the land of Egypt .
10. 그들이 풀무의 재를 가지고 바로 앞에 서서 모세가 하늘을 향하여 날리니 사람과 짐승에게 붙어 독종이 발하고
And they took ashes of the furnace , and stood before Pharaoh ; and Moses sprinkled it up toward heaven ; and it became a boil breaking forth with blains upon man , and upon beast .
11. 술객도 독종으로 인하여 모세 앞에 서지 못하니 독종이 술객들로부터 애굽 모든 사람에게 발하였음이라
And the magicians could not stand before Moses because of the boils ; for the boil was upon the magicians , and upon all the Egyptians .
12. 그러나 여호와께서 바로의 마음을 강퍅케 하셨으므로 그들을 듣지 아니하였으니 여호와께서 모세에게 말씀하심과 같더라
And the Lord hardened the heart of Pharaoh , and he hearkened not unto them; as the Lord had spoken unto Moses .
13. 여호와께서 모세에게 이르시되 아침에 일찍이 일어나 바로 앞에 서서 그에게 이르기를 히브리 사람의 하나님 여호와의 말씀에 내 백성을 보내라 그들이 나를 섬길 것이니라
And the Lord said unto Moses , Rise up early in the morning , and stand before Pharaoh , and say unto him, Thus saith the Lord God of the Hebrews , Let my people go , that they may serve me.
14. 내가 이번에는 모든 재앙을 네 마음과 네 신하와 네 백성에게 내려 너로 온 천하에 나와 같은 자가 없음을 알게 하리라
For I will at this time send all my plagues upon thine heart , and upon thy servants , and upon thy people ; that thou mayest know that there is none like me in all the earth .
15. 내가 손을 펴서 온역으로 너와 네 백성을 쳤더면 네가 세상에서 끊어졌을 것이나
For now I will stretch out my hand , that I may smite thee and thy people with pestilence ; and thou shalt be cut off from the earth .
16. 네가 너를 세웠음은 나의 능력을 네게 보이고 내 이름이 온 천하에 전파되게 하려 하였음이니라
And in very deed for this cause have I raised thee up , for to shew in thee my power ; and that my name may be declared throughout all the earth .
17. 네가 여전히 내 백성 앞에 자고하고 그들을 보내지 아니하느냐
As yet exaltest thou thyself against my people , that thou wilt not let them go ?
18. 내일 이맘때면 내가 중한 우박을 내리리니 애굽 개국 이래로 그 같은 것이 있지 않던 것이리라
Behold, to morrow about this time I will cause it to rain a very grievous hail , such as hath not been in Egypt since the foundation thereof even until now.
19. 이제 보내어 네 생축과 네 들에 있는 것을 다 모으라 사람이나 짐승이나 무릇 들에 있어서 집에 돌아오지 않은 자에게는 우박이 그 위에 내리리니 그것들이 죽으리라 하셨다 하라 하시니라
Send therefore now, and gather thy cattle , and all that thou hast in the field ; for upon every man and beast which shall be found in the field , and shall not be brought home , the hail shall come down upon them, and they shall die .
20. 바로의 신하 중에 여호와의 말씀을 두려워하는 자들은 그 종들과 생축을 집으로 피하여 들였으나
He that feared the word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses :
21. 여호와의 말씀을 마음에 두지 아니하는 자는 그 종들과 생축을 들에 그대로 두었더라
And he that regarded not the word of the Lord left his servants and his cattle in the field .
22. 여호와께서 모세에게 이르시되 너는 하늘을 향하여 손을 들어 애굽 전국에 우박이 애굽 땅의 사람과 짐승과 밭의 모든 채소에 내리게 하라
And the Lord said unto Moses , Stretch forth thine hand toward heaven , that there may be hail in all the land of Egypt , upon man , and upon beast , and upon every herb of the field , throughout the land of Egypt .
23. 모세가 하늘을 향하여 지팡이를 들매 여호와께서 뇌성과 우박을 보내시고 불을 내려 땅에 달리게 하시니라 여호와께서 우박을 애굽 땅에 내리시매
And Moses stretched forth his rod toward heaven : and the Lord sent thunder and hail , and the fire ran along upon the ground ; and the Lord rained hail upon the land of Egypt .
24. 우박의 내림과 불덩이가 우박에 섞여 내림이 심히 맹렬하니 애굽 전국에 그 개국 이래로 그같은 것이 없던 것이라
So there was hail , and fire mingled with the hail , very grievous , such as there was none like it in all the land of Egypt since it became a nation .
25. 우박이 애굽 온 땅에서 사람과 짐승을 무론하고 무릇 밭에 있는 것을 쳤으며 우박이 또 밭의 모든 채소를 치고 들의 모든 나무를 꺽었으되
And the hail smote throughout all the land of Egypt all that was in the field , both man and beast ; and the hail smote every herb of the field , and brake every tree of the field .
26. 이스라엘 자손의 거한 고센 땅에는 우박이 없었더라
Only in the land of Goshen , where the children of Israel were, was there no hail .
27. 바로가 사람을 보내어 모세와 아론을 불러 그들에게 이르되 이번은 내가 범죄하였노라 여호와는 의로우시고 나와 나의 백성은 악하도다
And Pharaoh sent , and called for Moses and Aaron , and said unto them, I have sinned this time : the Lord is righteous , and I and my people are wicked .
28. 여호와께 구하여 이 뇌성과 우박을 그만 그치게 하라 내가 너희를 보내리니 너희가 다시는 머물지 아니하리라
Intreat the Lord (for it is enough ) that there be no more mighty thunderings and hail ; and I will let you go , and ye shall stay no longer .
29. 모세가 그에게 이르되 내가 성에서 나가자 곧 내 손을 여호와를 향하여 펴리니 그리하면 뇌성이 그치고 우박이 다시 있지 않을지라 세상이 여호와께 속한 줄을 왕이 알리이다
And Moses said unto him, As soon as I am gone out of the city , I will spread abroad my hands unto the Lord ; and the thunder shall cease , neither shall there be any more hail ; that thou mayest know how that the earth is the Lord’s .
30. 그러나 왕과 왕의 신하들이 여호와 하나님을 아직도 두려워 아니할 줄을 내가 아나이다
But as for thee and thy servants , I know that ye will not yet fear the Lord God .
31. 때에 보리는 이삭이 나왔고 삼은 꽃이 피었으므로 삼과 보리가 상하였으나
And the flax and the barley was smitten : for the barley was in the ear , and the flax was bolled .
32. 그러나 밀과 나맥은 자라지 아니한고로 상하지 아니하였더라
But the wheat and the rie were not smitten : for they were not grown up .
33. 모세가 바로를 떠나 성에서 나가서 여호와를 향하여 손을 펴매 뇌성과 우박이 그치고 비가 땅에 내리지 아니하니라
And Moses went out of the city from Pharaoh , and spread abroad his hands unto the Lord : and the thunders and hail ceased , and the rain was not poured upon the earth .
34. 바로가 비와 우박과 뇌성의 그친 것을 볼 때에 다시 범죄하여 마음을 완강케 하니 그와 그 신하가 일반이라
And when Pharaoh saw that the rain and the hail and the thunders were ceased , he sinned yet more , and hardened his heart , he and his servants .
35. 바로의 마음이 강퍅하여 이스라엘 자손을 보내지 아니하였으니 여호와께서 모세에게 말씀하심과 같더라
And the heart of Pharaoh was hardened , neither would he let the children of Israel go ; as the Lord had spoken by Moses .
■ 주석 보기
【출9:1 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).
【출9:1 MHCC】God will have Israel released, Pharaoh opposes it, and the trial is, whose word shall stand. The hand of the Lord at once is upon the cattle, many of which, some of all kinds, die by a sort of murrain. This was greatly to the loss of the owners; they had made Israel poor, and now God would make them poor. The hand of God is to be seen, even in the sickness and death of cattle; for a sparrow falls not to the ground without our Father. None of the Israelites' cattle should die; the Lord shall sever. The cattle died. The Egyptians worshipped their cattle. What we make an idol of, it is just with God to remove from us. This proud tyrant and cruel oppressor deserved to be made an example by the just Judge of the universe. None who are punished according to what they deserve, can have any just cause to complain. Hardness of heart denotes that state of mind upon which neither threatenings nor promise, neither judgements nor mercies, make any abiding impression. The conscience being stupified, and the heart filled with pride and presumption, they persist in unbelief and disobedience. This state of mind is also called the stony heart. Very different is the heart of flesh, the broken and contrite heart. Sinners have none to blame but themselves, for that pride and ungodliness which abuse the bounty and patience of God. For, however the Lord hardens the hearts of men, it is always as a punishment of former sins.
【출9:2 JFB】출9:1-7. Murrain of Beasts.
【출9:3 JFB】3-5. Behold, the hand of the Lord is upon thy cattle—A fifth application was made to Pharaoh in behalf of the Israelites by Moses, who was instructed to tell him that, if he persisted in opposing their departure, a pestilence would be sent among all the flocks and herds of the Egyptians, while those of the Israelites would be spared. As he showed no intention of keeping his promise, he was still a mark for the arrows of the Almighty's quiver, and the threatened plague of which he was forewarned was executed. But it is observable that in this instance it was not inflicted through the instrumentality or waving of Aaron's rod, but directly by the hand of the Lord, and the fixing of the precise time tended still further to determine the true character of the calamity (렘12:4).
【출9:6 JFB】6. all the cattle of Egypt died—not absolutely every beast, for we find (출9:19, 21) that there were still some left; but a great many died of each herd—the mortality was frequent and widespread. The adaptation of this judgment consisted in Egyptians venerating the more useful animals such as the ox, the cow, and the ram; in all parts of the country temples were reared and divine honors paid to these domesticated beasts, and thus while the pestilence caused a great loss in money, it also struck a heavy blow at their superstition.
【출9:7 JFB】7. Pharaoh sent … there was not one of the cattle of the Israelites dead—The despatch of confidential messengers indicates that he would not give credit to vague reports, and we may conclude that some impression had been made on his mind by that extraordinary exemption, but it was neither a good nor a permanent impression. His pride and obstinacy were in no degree subdued.
【출9:8 JFB】출9:8-17. Plague of Boils.
8. Take to you handfuls of ashes, &c.—The next plague assailed the persons of the Egyptians, and it appeared in the form of ulcerous eruptions upon the skin and flesh (레13:20; 왕하20:7; 욥2:7). That this epidemic did not arise from natural causes was evident from its taking effect from the particular action of Moses done in the sight of Pharaoh. The attitude he assumed was similar to that of Eastern magicians, who, "when they pronounce an imprecation on an individual, a village, or a country, take the ashes of cows' dung (that is, from a common fire) and throw them in the air, saying to the objects of their displeasure, such a sickness or such a curse shall come upon you" [Roberts].
【출9:8 MHCC】When the Egyptians were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies. If lesser judgments do not work, God will send greater. Sometimes God shows men their sin in their punishment. They had oppressed Israel in the furnaces, and now the ashes of the furnace are made a terror to them. The plague itself was very grievous. The magicians themselves were struck with these boils. Their power was restrained before; but they continued to withstand Moses, and to confirm Pharaoh in his unbelief, till they were forced to give way. Pharaoh continued obstinate. He had hardened his own heart, and now God justly gave him up to his own heart's lusts, permitting Satan to blind and harden him. If men shut their eyes against the light, it is just with God to close their eyes. This is the sorest judgment a man can be under out of hell.
【출9:10 JFB】10. Moses took ashes from the furnace—Hebrew, "brick-kiln." The magicians, being sufferers in their own persons, could do nothing, though they had been called; and as the brick-kiln was one of the principal instruments of oppression to the Israelites [신4:20; 왕상8:51; 렘11:4], it was now converted into a means of chastisement to the Egyptians, who were made to read their sin in their punishment.
【출9:13 MHCC】Moses is here ordered to deliver a dreadful message to Pharaoh. Providence ordered it, that Moses should have a man of such a fierce and stubborn spirit as this Pharaoh to deal with; and every thing made it a most signal instance of the power of God has to humble and bring down the proudest of his enemies. When God's justice threatens ruin, his mercy at the same time shows a way of escape from it. God not only distinguished between Egyptians and Israelites, but between some Egyptians and others. If Pharaoh will not yield, and so prevent the judgment itself, yet those that will take warning, may take shelter. Some believed the things which were spoken, and they feared, and housed their servants and cattle, and it was their wisdom. Even among the servants of Pharaoh, some trembled at God's word; and shall not the sons of Israel dread it? But others believed not, and left their cattle in the field. Obstinate unbelief is deaf to the fairest warnings, and the wisest counsels, which leaves the blood of those that perish upon their own heads.
【출9:18 JFB】출9:18-35. Plague of Hail.
18. I will cause it to rain a very grievous hail, &c.—The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences.
such as hath not been in Egypt—In the Delta, or lower Egypt, where the scene is laid, rain occasionally falls between January and March—hail is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones of immense size fell, thunder pealed in awful volleys, and lightning swept the ground like fire, was an unexampled calamity.
【출9:20 JFB】20, 21. He that feared the word of the Lord … regarded not, &c.—Due premonition, it appears, had been publicly given of the impending tempest—the cattle seem to have been sent out to graze, which is from January to April, when alone pasturage can be obtained, and accordingly the cattle were in the fields. This storm occurring at that season, not only struck universal terror into the minds of the people, but occasioned the destruction of all—people and cattle—which, in neglect of the warning, had been left in the fields, as well as of all vegetation [출9:25]. It was the more appalling because hailstones in Egypt are small and of little force; lightning also is scarcely ever known to produce fatal effects; and to enhance the wonder, not a trace of any storm was found in Goshen [출9:26].
【출9:22 MHCC】Woful havoc this hail made: it killed both men and cattle; the corn above ground was destroyed, and that only preserved which as yet was not come up. The land of Goshen was preserved. God causes rain or hail on one city and not on another, either in mercy or in judgment. Pharaoh humbled himself to Moses. No man could have spoken better: he owns himself wrong; he owns that the Lord is righteous; and God must be justified when he speaks, though he speaks in thunder and lightning. Yet his heart was hardened all this while. Moses pleads with God: though he had reason to think Pharaoh would repent of his repentance, and he told him so, yet he promises to be his friend. Moses went out of the city, notwithstanding the hail and lightning which kept Pharaoh and his servants within doors. Peace with God makes men thunder-proof. Pharaoh was frightened by the tremendous judgment; but when that was over, his fair promises were forgotten. Those that are not bettered by judgments and mercies, commonly become worse.
【출9:27 JFB】27-35. Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned—This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to confess he has done wrong in opposing the divine will. At the same time he calls for Moses to intercede for cessation of the calamity. Moses accedes to his earnest wishes, and this most awful visitation ended. But his repentance proved a transient feeling, and his obduracy soon became as great as before.
【출9:32 JFB】31, 32. the flax and the barley was smitten, &c.—The peculiarities that are mentioned in these cereal products arise from the climate and physical constitution of Egypt. In that country flax and barley are almost ripe when wheat and rye (spelt) are green. And hence the flax must have been "bolled"—that is, risen in stalk or podded in February, thus fixing the particular month when the event took place. Barley ripens about a month earlier than wheat. Flax and barley are generally ripe in March, wheat and rye (properly, spelt) in April.
※ 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.