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■ 출애굽기 15장
1. 이 때에 모세와 이스라엘 자손이 이 노래로 여호와께 노래하니 일렀으되 내가 여호와를 찬송하리니 그는 높고 영화로우심이요 말과 그 탄 자를 바다에 던지셨음이로다
Then sang Moses and the children of Israel this song unto the Lord , and spake , saying , I will sing unto the Lord , for he hath triumphed gloriously : the horse and his rider hath he thrown into the sea .
2. 여호와는 나의 힘이요 노래시며 나의 구원이시로다 그는 나의 하나님이시니 내가 그를 찬송할 것이요 내 아비의 하나님이시니 내가 그를 높이리로다
The Lord is my strength and song , and he is become my salvation : he is my God , and I will prepare him an habitation ; my father’s God , and I will exalt him.
3. 여호와는 용사시니 여호와는 그의 이름이시로다
The Lord is a man of war : the Lord is his name .
4. 그가 바로의 병거와 그 군대를 바다에 던지시니 그 택한 장관이 홍해에 잠겼고
Pharaoh’s chariots and his host hath he cast into the sea : his chosen captains also are drowned in the Red sea .
5. 큰 물이 그들을 덮으니 그들이 돌처럼 깊음에 내렸도다
The depths have covered them: they sank into the bottom as a stone .
6. 여호와여 주의 오른손이 권능으로 영광을 나타내시니이다 여호와여 주의 오른 손이 원수를 부수시니이다
Thy right hand , O Lord , is become glorious in power : thy right hand , O Lord , hath dashed in pieces the enemy .
7. 주께서 주의 큰 위엄으로 주를 거스리는 자를 엎으시나이다 주께서 진노를 발하시니 그 진노가 그들을 초개 같이 사르니이다
And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath , which consumed them as stubble .
8. 주의 콧김에 물이 쌓이되 파도가 언덕 같이 일어서고 큰 물이 바다 가운데 엉기니이다
And with the blast of thy nostrils the waters were gathered together , the floods stood upright as an heap , and the depths were congealed in the heart of the sea .
9. 대적의 말이 내가 쫓아 미쳐 탈취물을 나누리라 내가 그들로 인하여 내 마음을 채우리라 내가 내 칼을 빼리니 내 손이 그들을 멸하리라 하였으나
The enemy said , I will pursue , I will overtake , I will divide the spoil ; my lust shall be satisfied upon them; I will draw my sword , my hand shall destroy them.
10. 주께서 주의 바람을 일으키시매 바다가 그들을 덮으니 그들이 흉용한 물에 납 같이 잠겼나이다
Thou didst blow with thy wind , the sea covered them: they sank as lead in the mighty waters .
11. 여호와여 신 중에 주와 같은 자 누구니이까 주와 같이 거룩함에 영광스러우며 찬송할만한 위엄이 있으며 기이한 일을 행하는 자 누구니이까
Who is like unto thee, O Lord , among the gods ? who is like thee, glorious in holiness , fearful in praises , doing wonders ?
12. 주께서 오른손을 드신즉 땅이 그들을 삼켰나이다
Thou stretchedst out thy right hand , the earth swallowed them.
13. 주께서 그 구속하신 백성을 은혜로 인도하시되 주의 힘으로 그들을 주의 성결한 처소에 들어가게 하시나이다
Thou in thy mercy hast led forth the people which thou hast redeemed : thou hast guided them in thy strength unto thy holy habitation .
14. 열방이 듣고 떨며 블레셋 거민이 두려움에 잡히며
The people shall hear , and be afraid : sorrow shall take hold on the inhabitants of Palestina .
15. 에돔 방백이 놀라고 모압 영웅이 떨림에 잡히며 가나안 거민이 다 낙담하나이다
Then the dukes of Edom shall be amazed ; the mighty men of Moab , trembling shall take hold upon them; all the inhabitants of Canaan shall melt away .
16. 놀람과 두려움이 그들에게 미치매 주의 팔이 큼을 인하여 그들이 돌 같이 고요하였사오되 여호와여 주의 백성이 통과하기까지 곧 주의 사신 백성이 통과하기까지였나이다
Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone ; till thy people pass over , O Lord , till the people pass over , which thou hast purchased .
17. 주께서 백성을 인도하사 그들을 주의 기업의 산에 심으시리이다 여호와여 이는 주의 처소를 삼으시려고 예비하신 것이라 주여 이것이 주의 손으로 세우신 성소로소이다
Thou shalt bring them in, and plant them in the mountain of thine inheritance , in the place , O Lord , which thou hast made for thee to dwell in , in the Sanctuary , O Lord , which thy hands have established .
18. 여호와의 다스리심이 영원무궁하시도다 하였더라
The Lord shall reign for ever and ever .
19. 바로의 말과 병거와 마병이 함께 바다에 들어가매 여호와께서 바닷물로 그들 위에 돌이켜 흐르게 하셨으나 이스라엘 자손은 바다 가운데서 육지로 행한지라
For the horse of Pharaoh went in with his chariots and with his horsemen into the sea , and the Lord brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea .
20. 아론의 누이 선지자 미리암이 손에 소고를 잡으매 모든 여인도 그를 따라 나오며 소고를 잡고 춤추니
And Miriam the prophetess , the sister of Aaron , took a timbrel in her hand ; and all the women went out after her with timbrels and with dances .
21. 미리암이 그들에게 화답하여 가로되 너희는 여호와를 찬송하라 그는 높고 영화로우심이요 말과 그 탄 자를 바다에 던지셨음이로다 하였더라
And Miriam answered them, Sing ye to the Lord , for he hath triumphed gloriously ; the horse and his rider hath he thrown into the sea .
22. 모세가 홍해에서 이스라엘을 인도하매 그들이 나와서 수르 광야로 들어가서 거기서 사흘길을 행하였으나 물을 얻지 못하고
So Moses brought Israel from the Red sea , and they went out into the wilderness of Shur ; and they went three days in the wilderness , and found no water .
23. 마라에 이르렀더니 그 곳 물이 써서 마시지 못하겠으므로 그 이름을 마라라 하였더라
And when they came to Marah , they could not drink of the waters of Marah , for they were bitter : therefore the name of it was called Marah .
24. 백성이 모세를 대하여 원망하여 가로되 우리가 무엇을 마실까 하매
And the people murmured against Moses , saying , What shall we drink ?
25. 모세가 여호와께 부르짖었더니 여호와께서 그에게 한 나무를 지시하시니 그가 물에 던지매 물이 달아졌더라 거기서 여호와께서 그들을 위하여 법도와 율례를 정하시고 그들을 시험하실새
And he cried unto the Lord ; and the Lord shewed him a tree , which when he had cast into the waters , the waters were made sweet : there he made for them a statute and an ordinance , and there he proved them,
26. 가라사대 너희가 너희 하나님 나 여호와의 말을 청종하고 나의 보기에 의를 행하며 내 계명에 귀를 기울이며 내 모든 규례를 지키면 내가 애굽 사람에게 내린 모든 질병의 하나도 너희에게 내리지 아니하리니 나는 너희를 치료하는 여호와임이니라
And said , If thou wilt diligently hearken to the voice of the Lord thy God , and wilt do that which is right in his sight , and wilt give ear to his commandments , and keep all his statutes , I will put none of these diseases upon thee, which I have brought upon the Egyptians : for I am the Lord that healeth thee.
27. 그들이 엘림에 이르니 거기 물샘 열둘과 종려 칠십 주가 있는지라 거기서 그들이 그 물 곁에 장막을 치니라
And they came to Elim , where were twelve wells of water , and threescore and ten palm trees : and they encamped there by the waters .
■ 주석 보기
【출15:1 CWC】[THE HORSE AND ITS RIDER OVERTHROWN]
1. Through the Red Sea, 14.
What was the command now given to Moses (2)? From Etham, their present stopping place, the next step was of great importance. That town was near the head of the Red Sea at the border of the wilderness of Arabia and the limit of the three days' journey for which they had applied to Pharaoh. Would they remain there and offer their sacrifices as proposed, or continue their journey and endeavor to leave the country of the Egyptians altogether? The latter people were watching them with keen eyes, doubtless. What must have been the surprise of all when this command began to be obeyed. The natural way to leave the country was by the north and around the head of the Red Sea, but Pi-hahiroth was in a southeasterly direction and would "entangle" them in the land.
A study of the map will add to the interest of the lesson, even though all the localities are not absolutely identified. It is clear, that in their new station the Israelites had the mountains on the west and south and the sea on the east. As Pharaoh would follow them from the northwest it would seem at first as though they must become his easy prey, being in a snare from which it was impossible to escape.
What, however, is the divine purpose in this movement (3, 4)?
How did the Hebrews behave in face of the new peril that now seemed to confront them (10-12)? Point out their fear, unbelief, injustice, selfishness, cowardice and ingratitude. How does Moses' character shine in comparison (13, 14)? Point out his meekness, forbearance, composure, faith.
How does v. 15 indicate that there is a time for all things, even prayer? How does v. 16 attest the authority of Moses before the people as an instrument of God? In what way do the next two verses illustrate that the providences of God have a two-fold aspect as between sinners and saints? By what method were the waters of the sea divided (21)? Compare here 시77:16-20. "A strong northeast wind has always had much influence on the ebb of the tide in the Red Sea, but such an annual occurrence only drives out the old body of water further from the shore. It does not divide the waters, or make them 'a wall' on each side of the dry ground, or leave space for the passage of a large multitude, or happen precisely at the moment when escape from a foe makes it convenient for the leader of a people to wave over the water a rod of power." In other words, this was a supernatural event, a miracle of divine power.
Do you suppose the Egyptians really knew they were walking into the bed of the sea {23)?. May not the supernatural darkness of the pillar of cloud have kept them in ignorance of this? If so, what a fearful discovery they made subsequently!
No wonder that in view of the present and the past the Egyptians declared that the Lord fought for Israel.
Notice the closing phrase of v. 30: "Israel saw the Egyptians dead upon the sea shore," and compare 겔32:4 which speaks of the latter judgment on the same people, and 계19:17, 18, referring to that which shall fall upon the ungodly nations at the close of this age.
What effect had this awful judgment upon Israel?
2. The Song of Victory, 15:1-21.
Compare the circumstances of this chapter with 계15:2, 3 and see the likeness of the two events.
This is the most ancient of songs, whose poetical merits are of the first order, which we might suppose to be the case since it was given by divine inspiration.
A remarkable feature of the song is that almost all its verbs are in the future tense, carrying the implication "that what happened on this occasion to God's enemies would happen in like manner in all future time so far as utter discomfiture and signal perdition were concerned."
What is the prediction of vv. 14-18? Compare 수2:9-11 for an illustration of its fulfillment.
Who is once more introduced into the history at v. 20? Observe that the dancing mentioned was that of women alone, the method being to follow the leader, imitating her steps and if she sings to make up the chorus. The song was probably sung alternately by the men and women ranged in two bands, Moses leading the one and Miriam the other; or possibly the men sung the song and the women joined in the chorus of v. 21 after every period of five verses and at the end of the whole:
"Sing ye to the Lord, For He hath triumphed gloriously. The horse and his rider hath He thrown into the sea."
Observe the new name of God found in this song (2), and note that it occurs for the first time after the signs and wonders in the land of Egypt, just as the other name occurred before these events. This leads to the supposition that Jehovah is the name of God on His prophetic side and Jah His name on His historic side. As the first denotes Him who is about to manifest His being, so the second denotes Him who has manifested His being.
【출15:1 MHCC】This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of it. It may be considered as typical, and prophetical of the final destruction of the enemies of the church. Happy the people whose God is the Lord. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but his grace is their strength. They are often in sorrow, but in him they have comfort; he is their song. Sin, and death, and hell threaten them, but he is, and will be their salvation. The Lord is a God of almighty power, and woe to those that strive with their Maker! He is a God of matchless perfection; he is glorious in holiness; his holiness is his glory. His holiness appears in the hatred of sin, and his wrath against obstinate sinners. It appears in the deliverance of Israel, and his faithfulness to his own promise. He is fearful in praises; that which is matter of praise to the servants of God, is very dreadful to his enemies. He is doing wonders, things out of the common course of nature; wondrous to those in whose favour they are wrought, who are so unworthy, that they had no reason to expect them. There were wonders of power and wonders of grace; in both, God was to be humbly adored.
【출15:19 JFB】출15:1-27. Song of Moses.
1. Then sang Moses and the children of Israel—The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.
I will sing unto the Lord, for he hath triumphed gloriously—Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.
【출15:20 JFB】20. Miriam the prophetess—so called from her receiving divine revelations (민12:1; 미6:4), but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" is sometimes used in Scripture (대상25:1; 고전11:5).
took a timbrel—or "tabret"—a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine.
all the women went out after her with timbrels and with dances—We shall understand this by attending to the modern customs of the East, where the dance—a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.
【출15:21 JFB】21. Miriam answered them—"them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women—the two bands responding alternately, and singing the first verse as a chorus.
【출15:22 JFB】22. wilderness of Shur—comprehending all the western part of Arabia-Petræa. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-Petræa that lay next to Palestine.
【출15:22 MHCC】In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be had. In this distress the people fretted, and quarrelled with Moses. Hypocrites may show high affections, and appear earnest in religious exercises, but in the time of temptation they fall away. Even true believers, in seasons of sharp trial, will be tempted to fret, distrust, and murmur. But in every trial we should cast our care upon the Lord, and pour out our hearts before him. We shall then find that a submissive will, a peaceful conscience, and the comforts of the Holy Ghost, will render the bitterest trial tolerable, yea, pleasant. Moses did what the people had neglected to do; he cried unto the Lord. And God provided graciously for them. He directed Moses to a tree which he cast into the waters, when, at once, they were made sweet. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. But a rebellious Israelite shall fare no better than a rebellious Egyptian. The threatening is implied only, the promise is expressed. God is the great Physician. If we are kept well, it is he that keeps us; if we are made well, it is he that recovers us. He is our life and the length of our days. Let us not forget that we are kept from destruction, and delivered from our enemies, to be the Lord's servants. At Elim they had good water, and enough of it. Though God may, for a time, order his people to encamp by the bitter waters of Marah, that shall not always be their lot. Let us not faint at tribulations.
【출15:23 JFB】23. when they came to Marah, they could not drink of the waters—Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea—a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.
【출15:25 JFB】25. the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet—Some travellers have pronounced this to be the Elvah of the Arabs—a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud—a bush found growing around all brackish fountains. But neither of these shrubs are known by the natives to possess such natural virtues. It is far more likely that God miraculously endowed some tree with the property of purifying the bitter water—a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (compare 요9:6). And hence the "statute and ordinance" that followed, which would have been singularly inopportune if no miracle had been wrought.
and there he proved them—God now brought the Israelites into circumstances which would put their faith and obedience to the test (compare 창22:1).
※ 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.