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■ 출애굽기 4장
1. 모세가 대답하여 가로되 그러나 그들이 나를 믿지 아니하며 내 말을 듣지 아니하고 이르기를 여호와께서 네게 나타나지 아니하셨다 하리이다
And Moses answered and said , But, behold, they will not believe me, nor hearken unto my voice : for they will say , The Lord hath not appeared unto thee.
2. 여호와께서 그에게 이르시되 네 손에 있는 것이 무엇이냐 그가 가로되 지팡이니이다
And the Lord said unto him, What is that in thine hand ? And he said , A rod .
3. 여호와께서 가라사대 그것을 땅에 던지라 곧 땅에 던지니 그것이 뱀이 된지라 모세가 뱀 앞에서 피하매
And he said , Cast it on the ground . And he cast it on the ground , and it became a serpent ; and Moses fled from before it.
4. 여호와께서 모세에게 이르시되 네 손을 내밀어 그 꼬리를 잡으라 그가 손을 내밀어 잡으니 그 손에서 지팡이가 된지라
And the Lord said unto Moses , Put forth thine hand , and take it by the tail . And he put forth his hand , and caught it, and it became a rod in his hand :
5. 또 가라사대 이는 그들로 그 조상의 하나님 곧 아브라함의 하나님, 이삭의 하나님, 야곱의 하나님 여호와가 네게 나타난 줄을 믿게 함이니라 하시고
That they may believe that the Lord God of their fathers , the God of Abraham , the God of Isaac , and the God of Jacob , hath appeared unto thee.
6. 여호와께서 또 가라사대 네 손을 품에 넣으라 하시매 손을 품에 넣었다가 내어보니 그 손에 문둥병이 발하여 눈 같이 흰지라
And the Lord said furthermore unto him, Put now thine hand into thy bosom . And he put his hand into his bosom : and when he took it out, behold, his hand was leprous as snow .
7. 가라사대 네 손을 다시 품에 넣으라 하시매 그가 다시 손을 품에 넣었다가 내어보니 손이 여상하더라
And he said , Put thine hand into thy bosom again . And he put his hand into his bosom again ; and plucked it out of his bosom , and, behold, it was turned again as his other flesh .
8. 여호와께서 가라사대 그들이 너를 믿지 아니하며 그 처음 이적의 표징을 받지 아니하여도 둘째 이적의 표징은 믿으리라
And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign , that they will believe the voice of the latter sign .
9. 그들이 이 두 이적을 믿지 아니하며 네 말을 듣지 아니하거든 너는 하수를 조금 취하여다가 육지에 부으라 네가 취한 하수가 육지에서 피가 되리라
And it shall come to pass, if they will not believe also these two signs , neither hearken unto thy voice , that thou shalt take of the water of the river , and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.
10. 모세가 여호와께 고하되 주여 나는 본래 말에 능치 못한 자라 주께서 주의 종에게 명하신 후에도 그러하니 나는 입이 뻣뻣하고 혀가 둔한 자니이다
And Moses said unto the Lord , O my Lord , I am not eloquent , neither heretofore , nor since thou hast spoken unto thy servant : but I am slow of speech , and of a slow tongue .
11. 여호와께서 그에게 이르시되 누가 사람의 입을 지었느뇨 누가 벙어리나 귀머거리나 눈 밝은 자나 소경이 되게 하였느뇨 나 여호와가 아니뇨
And the Lord said unto him, Who hath made man’s mouth ? or who maketh the dumb , or deaf , or the seeing , or the blind ? have not I the Lord ?
12. 이제 가라 내가 네 입과 함께 있어서 할 말을 가르치리라
Now therefore go , and I will be with thy mouth , and teach thee what thou shalt say .
13. 모세가 가로되 주여 보낼만한 자를 보내소서
And he said , O my Lord , send , I pray thee, by the hand of him whom thou wilt send .
14. 여호와께서 모세를 향하여 노를 발하시고 가라사대 레위 사람 네 형 아론이 있지 아니하뇨 그의 말 잘함을 내가 아노라 그가 너를 만나러 나오나니 그가 너를 볼 때에 마음에 기뻐할 것이라
And the anger of the Lord was kindled against Moses , and he said , Is not Aaron the Levite thy brother ? I know that he can speak well . And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart .
15. 너는 그에게 말하고 그 입에 말을 주라 내가 네 입과 그의 입에 함께 있어서 너의 행할 일을 가르치리라
And thou shalt speak unto him, and put words in his mouth : and I will be with thy mouth , and with his mouth , and will teach you what ye shall do .
16. 그가 너를 대신하여 백성에게 말할 것이니 그는 네 입을 대신할 것이요 너는 그에게 하나님 같이 되리라
And he shall be thy spokesman unto the people : and he shall be, even he shall be to thee instead of a mouth , and thou shalt be to him instead of God .
17. 너는 이 지팡이를 손에 잡고 이것으로 이적을 행할지니라
And thou shalt take this rod in thine hand , wherewith thou shalt do signs .
18. 모세가 장인 이드로에게로 돌아가서 그에게 이르되 내가 애굽에 있는 내 형제들에게로 돌아가서 그들이 생존하였는지 보려하오니 나로 가게 하소서 이드로가 그에게 평안히 가라 하니라
And Moses went and returned to Jethro his father in law , and said unto him, Let me go , I pray thee, and return unto my brethren which are in Egypt , and see whether they be yet alive . And Jethro said to Moses , Go in peace .
19. 여호와께서 미디안에서 모세에게 이르시되 애굽으로 돌아가라 네 생명을 찾던 자가 다 죽었느니라
And the Lord said unto Moses in Midian , Go , return into Egypt : for all the men are dead which sought thy life .
20. 모세가 그 아내와 아들들을 나귀에 태우고 애굽으로 돌아가는데 하나님의 지팡이를 손에 잡았더라
And Moses took his wife and his sons , and set them upon an ass , and he returned to the land of Egypt : and Moses took the rod of God in his hand .
21. 여호와께서 모세에게 이르시되 네가 애굽으로 돌아가거든 내가 네 손에 준 이적을 바로 앞에서 다 행하라 그러나 내가 그의 마음을 강퍅케 한즉 그가 백성을 놓지 아니하리니
And the Lord said unto Moses , When thou goest to return into Egypt , see that thou do all those wonders before Pharaoh , which I have put in thine hand : but I will harden his heart , that he shall not let the people go .
22. 너는 바로에게 이르기를 여호와의 말씀에 이스라엘은 내 아들 내 장자라
And thou shalt say unto Pharaoh , Thus saith the Lord , Israel is my son , even my firstborn :
23. 내가 네게 이르기를 내 아들을 놓아서 나를 섬기게 하라 하여도 네가 놓기를 거절하니 내가 네 아들 네 장자를 죽이리라 하셨다 하라 하시니라
And I say unto thee, Let my son go , that he may serve me: and if thou refuse to let him go , behold, I will slay thy son , even thy firstborn .
24. 여호와께서 길의 숙소에서 모세를 만나사 그를 죽이려 하시는지라
And it came to pass by the way in the inn , that the Lord met him, and sought to kill him.
25. 십보라가 차돌을 취하여 그 아들의 양피를 베어 모세의 발 앞에 던지며 가로되 당신은 참으로 내게 피 남편이로다 하니
Then Zipporah took a sharp stone , and cut off the foreskin of her son , and cast it at his feet , and said , Surely a bloody husband art thou to me.
26. 여호와께서 모세를 놓으시니라 그 때에 십보라가 피 남편이라 함은 할례를 인함이었더라
So he let him go : then she said , A bloody husband thou art, because of the circumcision .
27. 여호와께서 아론에게 이르시되 광야에 가서 모세를 맞으라 하시매 그가 가서 하나님의 산에서 모세를 만나 그에게 입맞추니
And the Lord said to Aaron , Go into the wilderness to meet Moses . And he went , and met him in the mount of God , and kissed him.
28. 모세가 여호와께서 자기에게 부탁하여 보내신 모든 말씀과 여호와께서 자기에게 명하신 모든 이적을 아론에게 고하니라
And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him.
29. 모세와 아론이 가서 이스라엘 자손의 모든 장로를 모으고
And Moses and Aaron went and gathered together all the elders of the children of Israel :
30. 아론이 여호와께서 모세에게 명하신 모든 말씀을 전하고 백성 앞에서 이적을 행하니
And Aaron spake all the words which the Lord had spoken unto Moses , and did the signs in the sight of the people .
31. 백성이 믿으며 여호와께서 이스라엘 자손을 돌아보시고 그 고난을 감찰하셨다 함을 듣고 머리 숙여 경배하였더라
And the people believed : and when they heard that the Lord had visited the children of Israel , and that he had looked upon their affliction , then they bowed their heads and worshipped .
■ 주석 보기
【출4:1 JFB】출4:1-31. Miraculous Change of the Rod, &c.
1. But, behold—Hebrew, "If," "perhaps," "they will not believe me."—What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.
【출4:1 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."
【출4:1 MHCC】Moses objects, that the people would not take his word, unless he showed them some sign. God gives him power to work miracles. But those who are now employed to deliver God's messages to men, need not the power to work miracles: their character and their doctrines are to be tried by that word of God to which they appeal. These miracles especially referred to the miracles of the Lord Jesus Christ. It belonged to Him only, to cast the power of the devil out of the soul, and to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body.
【출4:2 JFB】2. the Lord said, … What is that in thine hand?—The question was put not to elicit information which God required, but to draw the particular attention of Moses.
A rod—probably the shepherd's crook—among the Arabs, a long staff, with a curved head, varying from three to six feet in length.
【출4:6 JFB】6. Put now thine hand into thy bosom—the open part of his outer robe, worn about the girdle.
【출4:9 JFB】9. take of the water of the river—Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.
【출4:10 JFB】10-13. I am not eloquent—It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.
【출4:10 MHCC】Moses continued backward to the work God designed him for; there was much of cowardice, slothfulness, and unbelief in him. We must not judge of men by the readiness of their discourse. A great deal of wisdom and true worth may be with a slow tongue. God sometimes makes choice of those as his messengers, who have the least of the advantages of art or nature, that his grace in them may appear the more glorious. Christ's disciples were no orators, till the Holy Spirit made them such. God condescends to answer the excuse of Moses. Even self-diffidence, when it hinders us from duty, or clogs us in duty, is very displeasing to the Lord. But while we blame Moses for shrinking from this dangerous service, let us ask our own hearts if we are not neglecting duties more easy, and less perilous. The tongue of Aaron, with the head and heart of Moses, would make one completely fit for this errand. God promises, I will be with thy mouth, and with his mouth. Even Aaron, who could speak well, yet could not speak to purpose, unless God gave constant teaching and help; for without the constant aid of Divine grace, the best gifts will fail.
【출4:14 JFB】14. the anger of the Lord was kindled against Moses—The Divine Being is not subject to ebullitions of passion; but His displeasure was manifested by transferring the honor of the priesthood, which would otherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of Levi (대상23:13). Marvellous had been His condescension and patience in dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but He reserves this motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his backwardness amidst all the signs and promises that were given him, we must admire his candor and honesty in recording it.
【출4:18 JFB】18. Moses … returned to Jethro—Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.
【출4:18 MHCC】After God had appeared in the bush, he often spake to Moses. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites; and now God, in the way of righteous judgment, hardens his heart against the teaching of the miracles, and the terror of the plagues. But whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. He must demand a discharge for Israel, Let my son go; not only my servant, whom thou hast no right to detain, but my son. It is my son that serves me, and therefore must be spared, must be pleaded for. In case of refusal I will slay thy son, even thy first-born. As men deal with God's people, let them expect so to be dealt with.
【출4:19 JFB】19. all the men are dead which sought thy life—The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.
【출4:20 JFB】20. Moses took his wife and his sons, and set them upon an ass—Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.
returned—entered on his journey towards Egypt.
he took the rod of God—so called from its being appropriated to His service, and because whatever miracles it might be employed in performing would be wrought not by its inherent properties, but by a divine power following on its use. (Compare 행3:12).
【출4:24 JFB】24. inn—Hebrew, "a halting place for the night."
the Lord met him, and sought to kill him—that is, he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative is obscure, but the meaning seems to be, that, led during his illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please his wife, postponed or neglected the circumcision of one of his sons, probably the younger. To dishonor that sign and seal of the covenant was criminal in any Hebrew, peculiarly so in one destined to be the leader and deliverer of the Hebrews; and he seems to have felt his sickness as a merited chastisement for his sinful omission. Concerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to the painful rite, performs herself, by means of one of the sharp flints with which that part of the desert abounds, an operation which her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him she had risked the life of her child [Calvin, Bullinger, Rosenmuller].
【출4:24 MHCC】God met Moses in anger. The Lord threatened him with death or sent sickness upon him, as the punishment of his having neglected to circumcise his son. When God discovers to us what is amiss in our lives, we must give all diligence to amend it speedily. This is the voice of every rod; it calls us to return to Him that smites us. God sent Aaron to meet Moses. The more they saw of God's bringing them together, the more pleasant their interview was. The elders of Israel met them in faith, and were ready to obey them. It often happens, that less difficulty is found than was expected, in such undertakings as are according to the will of God, and for his glory. Let us but arise and try at our proper work, the Lord will be with us and prosper us. If Israel welcomed the tidings of their deliverance, and worshipped the Lord, how should we welcome the glad tidings of redemption, embrace it in faith, and adore the Redeemer!
【출4:26 JFB】26. So he let him go—Moses recovered; but the remembrance of this critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the rite of circumcision when it was established as a divine ordinance in Israel, and made their peculiar distinction as a people.
【출4:27 JFB】27. Aaron met him in the mount of God, and kissed him—After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.
【출4:29 JFB】29-31. Moses and Aaron went—towards Egypt, Zipporah and her sons having been sent back. (Compare 출18:2).
gathered … all the elders—Aaron was spokesman, and Moses performed the appointed miracles—through which "the people" (that is, the elders) believed (왕상17:24; 수3:2) and received the joyful tidings of the errand on which Moses had come with devout thanksgiving. Formerly they had slighted the message and rejected the messenger. Formerly Moses had gone in his own strength; now he goes leaning on God, and strong only through faith in Him who had sent him. Israel also had been taught a useful lesson, and it was good for both that they had been afflicted.
【출4:29 CWC】[MOSES AND AARON IN EGYPT]
1. Before Israel, 4:29-31.
What is the first step taken by Moses and Aaron on their return (29)? What "signs" are referred to in v. 30? (For answer compa계4:1-9.) How did the people receive their message (31)? What effect was produced on the people by God's compassion?
2. Before Pharaoh, 5:1-23.
How does Moses limit his demand (v. 1 compared with 3:18)? Do you think it was necessary to tell Pharaoh the complete purpose of God with reference to His people? In replying to this question, however, it is well to know that "a three days journey" would take them clear out of Egypt, and that therefore there was no deceit in what Moses said. And by making this smallest demand upon Pharaoh did it not give him the least possible occasion to harden his heart?
How does he express his contempt of the demand (2)? What charge does he lay against God's messages (4)? What new hardships are imposed on Israel (5-14)?
By whom are the messengers now reproached (19-21)? These "officers" seem to have been Israelites placed over their brethren in subordination to the Egyptian "taskmasters." Their Hebrew name, "shoterim," is defined as referring to managers who kept account of matters under their charge. What is the effect of this reproach on Moses, and how is his dejection expressed (22-23)?
3. Before the Lord, 6:1-13.
We receive a stirring impression of the encouragement this interview must have brought to Moses if we consider the several declarations of God about Himself and His purposes thus (vv. 1-8):
I am the Lord.
I appeared unto Abraham, unto Isaac and unto Jacob.
I have established My covenant with them to give them the land of Canaan.
I have heard the groaning of the children of Israel.
I have remembered My covenant.
I will bring you out from under the burden of the Egyptians.
I will redeem you with a stretched out arm.
I will take you to Me for a people.
I will be to you a God.
I will bring you in unto the land.
I will give it you for an heritage.
I am the Lord.
What do you suppose God means in v. 3? Of course the literal name "Jehovah" was known to the fathers, but its complete import was unknown. The name denotes not only the eternal existence of God but that unchangeable truth and omnipotent power which give fulfillment to His promises. The fathers had received the promises but had not yet enjoyed them. Now, however, God was about to do what He had decreed, and the following verses which speak of this are explanatory of the name. It were as though He said:
"I am Jehovah, for I am now to do what I have declared to be My purpose." Compare, for further illustration of this name, 출7:5, 겔28:22.
How is the renewal of Moses' message received by the people, and why (9)?
4. Genealogical Record, 6:14-27.
The design of this record just here is to establish the lineage of Moses and Aaron because of their prominence and importance in the coming history of the nation (26-27).
THE PLAGUES OF EGYPT: AN INTRODUCTORY STUDY
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