서론
Exodus 9 Introduction
영문 원문
The Lord sends Moses to Pharaoh to inform him that, if he did not let the Israelites depart, a destructive pestilence should be sent among his cattle, Exodus 9:1-3; while the cattle of the Israelites should be preserved, Exodus 9:4. The next day this pestilence, which was the fifth plague, is sent, and all the cattle of the Egyptians die, Exodus 9:5, Exodus 9:6. Though Pharaoh finds that not one of the cattle of the Israelites had died, yet, through hardness of heart, he refuses to let the people go, Exodus 9:7. Moses and Aaron are commanded to sprinkle handfuls of ashes from the furnace, that the sixth plague, that of boils and blains, might come on man and beast, Exodus 9:5, Exodus 9:9; which having done, the plague takes place, Exodus 9:10. The magicians cannot stand before this plague, which they can neither imitate nor remove, Exodus 9:11. Pharaoh's heart is again hardened, Exodus 9:12. God's awful message to Pharaoh, with the threat of more severe plagues than before, Exodus 9:13-17. The seventh plague of rain, hail, and fire threatened, Exodus 9:18. The Egyptians commanded to house their cattle that they might not be destroyed, Exodus 9:19. These who feared the word of the Lord brought home their servants and cattle, and those who did not regard that word left their cattle and servants in the fields, Exodus 9:20, Exodus 9:21. The storm of hail, thunder, and lightning takes place, Exodus 9:22-24. It nearly desolates the whole land of Egypt, Exodus 9:25, while the land of Goshen escapes, Exodus 9:26. Pharaoh confesses his sin, and begs an interest in the prayers of Moses and Aaron, Exodus 9:27, Exodus 9:28. Moses promises to intercede for him, and while he promises that the storm shall cease, he foretells the continuing obstinacy of both himself and his servants, Exodus 9:29, Exodus 9:30. The flax and barley, being in a state of maturity, are destroyed by the tempest, Exodus 9:31; while the wheat and the rye, not being grown up, are preserved, Exodus 9:32. Moses obtains a cessation of the storm, Exodus 9:33. Pharaoh and his servants, seeing this, harden their hearts, and refuse to let the people go, Exodus 9:34, Exodus 9:35.
1
Exodus 9:1
히브리인의 주 하나님이라는 표현은 여호와라는 이름으로 하나님의 영원한 능력과 신성을, 엘로힘이라는 말로 히브리인을 붙들고 보호하시는 분을 가리키는 듯하다. 곧 스스로 계시며 전능하고 영원하신 분, 히브리인의 보호자께서 “내 백성을 보내어 나를 섬기게 하라”고 말씀하신 것이다.
영문 원문
The Lord God of the Hebrews - It is very likely that the term Lord, יויה Yehovah, is used here to point out particularly his eternal power and Godhead; and that the term God, אלהי Elohey, is intended to be understood in the sense of Supporter, Defender, Protector, etc. Thus saith the self-existent, omnipotent, and eternal Being, the Supporter and Defender of the Hebrews, "Let my people go, that they may worship me."
3
Exodus 9:3
주의 손은 심판 가운데 나타난 하나님의 능력을 뜻한다. 말은 여기서 처음 언급되는데, 애굽과 아라비아가 특히 유명했던 동물이다. 히브리어 수스는 활발함과 민첩함을 암시하며, 이런 이유로 말은 태양에게 바쳐지기도 했고 하나님이 이스라엘에게 그 사용을 제한하신 이유도 여기에 있었을 것이다. 심한 악질은 가축 사이의 전염성 강한 치명적 질병으로, 머리 처짐과 부종, 눈의 진, 호흡 곤란, 심장 두근거림, 비틀거림, 뜨거운 숨 등 전신 염증의 증상을 보인다. 히브리어 데베르는 특정 병명보다 사망을 부르는 역병, 곧 치사율 높은 질병이라는 뜻에 가깝다.
영문 원문
The hand of the Lord - The power of God manifested in judgment.
Upon the horses - סוסים susim. This is the first place the horse is mentioned; a creature for which Egypt and Arabia were always famous. סס sus is supposed to have the same meaning with שש sas, which signifies to be active, brisk, or lively, all which are proper appellatives of the horse, especially in Arabia and Egypt. Because of their activity and swiftness they were sacrificed and dedicated to the sun, and perhaps it was principally on this account that God prohibited the use of them among the Israelites.
A very grievous murrain - The murrain is a very contagious disease among cattle, the symptoms of which are a hanging down and swelling of the head, abundance of gum in the eyes, rattling in the throat, difficulty of breathing, palpitation of the heart, staggering, a hot breath, and a shining tongue; which symptoms prove that a general inflammation has taken place. The original word דבר deber is variously translated. The Septuagint have θανατος, death; the Vulgate has pestis, a plague or pestilence; the old Saxon version, to die, any fatal disease. Our English word murrain comes either from the French mourir, to die, or from the Greek μαραινω maraino, to grow lean, waste away. The term mortality would be the nearest in sense to the original, as no particular disorder is specified by the Hebrew word.
4
Exodus 9:4
“주께서 구별하시리라”는 말은 Exo 8:22의 설명을 보라.
영문 원문
The Lord shall sever - See Clarke on Exodus 8:22 (note).
5
Exodus 9:5
“내일 주께서 이 일을 행하시리라”는 예고는 하나님의 예지와 능력을 드러낸다. 이로써 애굽 사람과 히브리 사람 모두 뒤따른 죽음이 우연이 아니라 하나님의 공의 안에서 미리 정하신 목적의 결과임을 알 수 있었다.
영문 원문
To-morrow the Lord shall do this - By thus foretelling the evil, he showed his prescience and power; and from this both the Egyptians and Hebrews must see that the mortality that ensued was no casualty, but the effect of a predetermined purpose in the Divine justice.
6
Exodus 9:6
“애굽의 모든 가축이 죽었다”는 말은 죽은 가축이 모두 애굽 사람의 것이었다는 뜻이지 애굽의 가축 재산 전체가 사라졌다는 뜻은 아니다. 뒤이은 재앙 때에도 죽거나 보존될 가축이 있었기 때문이다(Exo 9:19-25). 이 심판으로 애굽 사람들은 자기들이 신성하게 여기고 신격화한 동물들이 여호와의 손에서 보통 짐승처럼 죽는 것을 보며 민족적 숭배의 허무함을 보아야 했다.
영문 원문
All the cattle of Egypt died - That is, All the cattle that did die belonged to the Egyptians, but not one died that belonged to the Israelites, Exodus 9:4, Exodus 9:6. That the whole stock of cattle belonging to the Egyptians did not die we have the fullest proof, because there were cattle both to be killed and saved alive in the ensuing plague, Exodus 9:19-25. By this judgment the Egyptians must see the vanity of the whole of their national worship, when they found the animals which they not only held sacred but deified, slain without distinction among the common herd, by a pestilence sent from the hand of Jehovah. One might naturally suppose that after this the animal worship of the Egyptians could never more maintain its ground.
7
Exodus 9:7
바로가 사람을 보낸 것은 자기와 신하들의 가축은 많이 죽었는데 이스라엘의 가축도 죽었는지 확인하려는 것이었다. 이는 이 재앙이 그들의 하나님이 내리신 심판인지 알아보려는 것이며, 아마 잃은 애굽 가축을 이스라엘의 것으로 대체하려는 의도도 있었을 수 있다.
영문 원문
And Pharaoh sent, etc. - Finding so many of his own cattle and those of his subjects slain, he sent to see whether the mortality had reached to the cattle of the Israelites, that he might know whether this were a judgment inflicted by their God, and probably designing to replace the lost cattle of the Egyptians with those of the Israelites.
8
Exodus 9:8
화덕의 재 한 움큼은 이스라엘의 압제가 벽돌 가마 노동과 관련되어 있었기에 죄와 벌의 어울림을 보여 준다. 히브리인을 괴롭히던 그 화덕이 이제 압제자들의 벌을 낳는 도구가 되었고, 부당하고 잔혹한 노동으로 생긴 재의 티끌마다 폭군과 완악한 백성에게 종기와 악창이 되는 듯했다.
영문 원문
Handfuls of ashes of the furnace - As one part of the oppression of the Israelites consisted In their labor in the brick-kilns, some have observed a congruity between the crime and the punishment. The furnaces, in the labor of which they oppressed the Hebrews, now yielded the instruments of their punishment; for every particle of those ashes, formed by unjust and oppressive labor, seemed to be a boil or a blain on the tyrannical king and his cruel and hard-hearted people.
9
Exodus 9:9
“종기”는 히브리어 shechin으로 불타는 염증성 부종, 곧 몸 표면에 극심한 고통을 주는 질환을 가리킨다. 몸 한 곳의 종기도 전신을 열병에 빠뜨리는데 온몸의 종기는 얼마나 큰 고통이겠는가. “악창”은 부풀어 오르는 농포나 염증성 혹을 뜻하며, 칠십인역은 불타는 농포가 있는 궤양으로 옮긴다. 이는 이례적인 질병이었고 Deu 28:27에서 “애굽의 종기”로 불린다. 오로시우스는 여섯째 재앙 때 백성이 물집으로 뒤덮이고 그것이 고통 중에 터졌다고 기록한다.
영문 원문
Shall be a boil - שחין shechin. This word is generally expounded, an inflammatory swelling, a burning boil; one of the most poignant afflictions, not immediately mortal, that can well affect the surface of the human body. If a single boil on any part of the body throws the whole system into a fever, what anguish must a multitude of them on the body at the same time occasion!
Breaking forth with blains - אבעבעת ababuoth, supposed to come from בעה baah, to swell, bulge out; any inflammatory swelling, node, or pustule, in any part of the body, but more especially in the more glandular parts, the neck, arm-pits, groin, etc. The Septuagint translate it thus: Και εσται ἑλκη φλυκτιδες αναζεουσαι· And it shalt be an ulcer with burning pustules. It seems to have been a disorder of an uncommon kind, and hence it is called by way of distinction, the botch of Egypt, Deuteronomy 28:27, perhaps never known before in that or any other country. Orosius says that in the sixth plague "all the people were blistered, that the blisters burst with tormenting pain, and that worms issued out of them." Alfred's Oros., lib. i., c. vii.
11
Exodus 9:11
종기가 술객들에게도 임했다. 그들은 재를 공중에 뿌려 같은 병을 만들 수 없었고, 백성이나 자신들의 괴로운 몸에서 재앙을 제거할 수도 없었다. 그들이 이 재앙으로 죽었는지는 알 수 없으나 이후 다시 언급되지 않는다. 하나님의 능력의 승리는 이제 완전했고, 히브리인과 애굽인은 주를 대적할 힘도 지혜도 계책도 없음을 보아야 했다.
영문 원문
The boil was upon the magicians - They could not produce a similar malady by throwing ashes in the air; and they could neither remove the plague from the people, nor from their own tormented flesh. Whether they perished in this plague we know not, but they are no more mentioned. If they were not destroyed by this awful judgment, they at least left the field, and no longer contended with these messengers of God. The triumph of God's power was now complete, and both the Hebrews and the Egyptians must see that there was neither might, nor wisdom, nor counsel against the Lord; and that, as universal nature acknowledged his power, devils and men must fail before him.
15
Exodus 9:15
히브리어 동사는 영어 번역처럼 미래가 아니라 과거 또는 가정법으로 이해해야 한다. 그렇지 않으면 바로와 그 백성이 이미 역병으로 끊어졌다는 모순이 생긴다. 뜻은 “내가 이제 손을 펴서 너와 네 백성을 역병으로 쳤더라면 너는 땅에서 끊어졌을 것이다”가 된다. 이렇게 읽으면 사실과 어긋나는 듯한 난점이 사라진다.
영문 원문
For now I will stretch out my hand - In the Hebrew the verbs are in the past tense, and not in the future, as our translation improperly expresses them, by which means a contradiction appears in the text: for neither Pharaoh nor his people were smitten by a pestilence, nor was he by any kind of mortality cut off from the earth. It is true the first-born were slain by a destroying angel, and Pharaoh himself was drowned in the Red Sea; but these judgments do not appear to be referred to in this place. If the words be translated, as they ought, in the subjunctive mood, or in the past instead of the future, this seeming contradiction to facts, as well as all ambiguity, will be avoided: For if now I Had Stretched Out (שלהתי shalachti, had set forth) my hand, and had smitten thee (ואך אותך vaach otheca) and thy people with the pestilence, thou Shouldst Have Been cut off (תכחד ticcached) from the earth.
16
Exodus 9:16
“이 일을 위하여 내가 너를 세웠다”는 말은 바로가 앞선 재앙들 속에서도 보존된 이유를 설명한다. 하나님은 그에게 자신의 능력을 보이고 그 이름이 온 땅에 선포되게 하려 하셨다. 이는 하나님이 바로를 영원 전부터 멸망을 위해 창조하고 강제로 완악하게 하셨다는 뜻이 아니다. 히브리어와 바울의 인용, 칠십인역의 의미는 모두 “보존하였다, 서 있게 하였다”는 뜻을 지지한다. 하나님은 바로에게 여호와만 참 하나님이심을 히브리인과 애굽인이 모두 알 기회를 주셨다.
영문 원문
But truly, on this very account, have I caused thee to subsist - (העמדחיך heemadticha), that I might cause thee to see my power, (הראתך את כחי harotheca eth cochi), and that my name might be declared throughout all the earth, (or, בכל הארץ becol haarets, in all this land). See Ainsworth and Houbigant.
Thus God gave this impious king to know that it was in consequence of his especial providence that both he and his people had not been already destroyed by means of the past plagues; but God had preserved him for this very purpose, that he might have a farther opportunity of manifesting that he, Jehovah, was the only true God for the full conviction both of the Hebrews and Egyptians, that the former might follow and the latter fear before him. Judicious critics of almost all creeds have agreed to translate the original as above, a translation which it not only can bear but requires, and which is in strict conformity to both the Septuagint and Targum. Neither the Hebrew העמדחיך heemadticha, I have caused thee to stand; nor the apostle's translation of it, Romans 9:17, εξηγειρα σε, I have raised thee; nor that of the Septuagint, ἑνεκεν τουτου διετηρηθης, on this account art thou preserved, viz., in the past plagues; can countenance that most exceptionable meaning put on the words by certain commentators, viz., "That God ordained or appointed Pharaoh from all eternity, by certain means, to this end; that he made him to exist in time; that he raised him to the throne; promoted him to that high honor and dignity; that he preserved him, and did not cut him off as yet; that he strengthened and hardened his heart; irritated, provoked, and stirred him up against his people Israel, and suffered him to go all the lengths he did go in his obstinacy and rebellion; all which was done to show in him his power in destroying him in the Red Sea. The sum of which is, that this man was raised up by God in every sense for God to show his power in his destruction." So man speaks; thus God hath not spoken. See Henry on the place.
17
Exodus 9:17
“네가 아직도 내 백성을 향하여 스스로 높이느냐”는 말은 그때에도 바로가 굴복할 수 있었고, 그렇게 했다면 자기 멸망을 막을 수 있었음을 보여 준다.
영문 원문
As yet exaltest thou thyself against my people - So it appears that at this time he might have submitted, and thus prevented his own destruction.
18
Exodus 9:18
“내일 이맘때”라는 정확한 시간 지정은 여호와께서 하늘과 땅의 주이심을 바로에게 보이기 위한 것이다. 물과 불과 땅과 공기는 애굽 우상 숭배의 대상이었지만 모두 하나님의 피조물이며 그 뜻에 복종한다. 우박을 비처럼 내린다는 말은 부정확하지 않다. 비가 찬 대기층을 통과하며 얼어 우박이 되기 때문이다. 이 재앙은 초자연적 폭풍이었지만, 역사상 자연 우박도 식물과 건물과 생명을 크게 해친 예가 많다. 하나님께 이런 병기가 있다면 한 나라나 세상도 순식간에 황폐하게 하실 수 있다.
영문 원문
To-morrow about this time - The time of this plague is marked thus circumstantially to show Pharaoh that Jehovah was Lord of heaven and earth, and that the water, the fire, the earth, and the air, which were all objects of Egyptian idolatry, were the creatures of his power; and subservient to his will; and that, far from being able to help them, they were now, in the hands of God, instruments of their destruction.
To rain a very grievous hail - To rain hail may appear to some superficial observers as an unphilosophical mode of expression, but nothing can be more correct. "Drops of rain falling through a cold region of the atmosphere are frozen and converted into hail;" and thus the hail is produced by rain. When it begins to fall it is rain; when it is falling it is converted into hail; thus it is literally true that it rains hail. The farther a hail-stone falls the larger it generally is, because in its descent it meets with innumerable particles of water, which, becoming attached to it, are also frozen, and thus its bulk is continually increasing till it reaches the earth. In the case in question, if natural means were at all used, we may suppose a highly electrified state of an atmosphere loaded with vapors, which, becoming condensed and frozen, and having a considerable space to fall through, were of an unusually large size. Though this was a supernatural storm, there have been many of a natural kind, that have been exceedingly dreadful. A storm of hail fell near Liverpool, in Lancashire, in the year 1795, which greatly damaged the vegetation, broke windows, etc., etc. Many of the stones measured five inches in circumference. Dr. Halley mentions a similar storm of hail in Lancashire, Cheshire, etc., in 1697, April 29, that for sixty miles in length and two miles in breadth did immense damage, by splitting trees, killing fowls and all small animals, knocking down men and horses, etc., etc. Mezeray, in his History of France, says "that in Italy, in 1510, there was for some time a horrible darkness, thicker than that of night, after which the clouds broke into thunder and lightning, and there fell a shower of hail-stones which destroyed all the beasts, birds, and even fish of the country. It was attended with a strong smell of sulphur, and the stones were of a bluish color, some of them weighing one hundred pounds' weight." The Almighty says to Job: "Hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?" Job 38:22, Job 38:23. While God has such artillery at his command, how soon may he desolate a country or a world! See the account of a remarkable hail-storm in Joshua 10:11.
19
Exodus 9:19
심판 가운데서도 하나님은 긍휼을 기억하셨다. 가축과 종을 들이라는 경고를 받아들였더라면 사람과 짐승의 생명이 보존될 수 있었다. 어떤 이들은 주의 말씀을 무시했지만, 어떤 이들은 두려워하여 종과 가축을 집으로 들였고 구원을 얻었다(Exo 9:20-21).
영문 원문
Send - now, and gather thy cattle - So in the midst of judgment, God remembered mercy. The miracle should be wrought that they might know he was the Lord; but all the lives both of men and beasts might have been saved, had Pharaoh and his servants taken the warning so mercifully given them. While some regarded not the word of the Lord, others feared it, and their cattle and their servants were saved, See Exodus 9:20, Exodus 9:21.
23
Exodus 9:23
“주께서 우레를 보내셨다”에서 히브리어는 “소리들”이지만 반복되는 큰 천둥을 뜻한다. “불이 땅 위를 달렸다”는 표현은 문자적으로 “불이 땅 위를 걸었다”는 말이다. 이는 순간적인 번개가 아니라 곳곳을 지나가며 동물과 식물을 삼키는, 저항할 수 없는 파괴의 불이었다.
영문 원문
The Lord sent thunder - קלת koloth, voices; but loud, repeated peals of thunder are meant.
And the fire ran along upon the ground - ותהלך אש ארצה vattihalac esh aretsah, and the fire walked upon the earth. It was not a sudden flash of lightning, but a devouring fire, walking through every part, destroying both animals and vegetables; and its progress was irresistible.
24
Exodus 9:24
우박과 불이 섞였다는 말은 전기적 힘이 초자연적으로 풍성하게 공급되어 하강하는 우박과 함께 불길이 흘렀음을 가리킨다. 그래서 채소와 나무, 짐승과 사람이 모두 그 재앙으로 파괴되었다.
영문 원문
Hail, and fire mingled with the hail - It is generally allowed that the electric fluid is essential to the formation of hail. On this occasion it was supplied in a supernatural abundance; for streams of fire seem to have accompanied the descending hail, so that herbs and trees, beasts and men, were all destroyed by them.
26
Exodus 9:26
고센 땅에만 우박이 없었다는 사실은 특별한 섭리의 분명한 증거다. 히브리인과 애굽인 모두 이 일을 통해 하나님의 선하심과 엄위하심을 배웠을 것이다.
영문 원문
Only in the land of Goshen - was there no hail - What a signal proof of a most particular providence! Surely both the Hebrews and Egyptians profited by this display of the goodness and severity of God.
27
Exodus 9:27
“주는 의로우시고 나와 내 백성은 악하다”는 원문이 매우 강조적이다. 주는 “그 의로우신 분”이고, 나와 내 백성은 “그 죄인들”이라는 뜻이다. 이런 인정과 고백 뒤에도 바로가 다시 마음을 완악하게 했다는 것은 놀라운 일이다.
영문 원문
The Lord is righteous, and I and my people are wicked - The original is very emphatic: The Lord is The Righteous One, (הצדיק hatstaddik), and I and my people are The Sinners, (הרשעים hareshaim); i.e., He is alone righteous, and we alone are transgressors. Who could have imagined that after such an acknowledgment and confession, Pharaoh should have again hardened his heart?
28
Exodus 9:28
“그만하면 충분하다”는 말은 더 이상의 재앙이 필요 없고 여호와의 권위에 복종하겠다는 뜻이었다. “큰 우레”는 문자적으로 “하나님의 소리들”이며, 최상급의 큰 천둥을 뜻한다. 성경은 산, 통치자, 우레 같은 표현에서 “하나님의”라는 말을 최상급으로 쓰기도 한다. 시편 29편과 예레미야 10:13은 이런 천둥과 비의 장엄함을 잘 묘사한다.
영문 원문
It is enough - There is no need of any farther plague; I submit to the authority of Jehovah and will rebel no more.
Mighty thunderings - כלת אלהים koloth Elohim, voices of God; - that is, superlatively loud thunder. So mountains of God (Psalm 36:6) means exceeding high mountains. So a prince of God (Genesis 23:6) means a mighty prince. See a description of thunder, Psalm 29:3-8 : "The Voice Of The Lord is upon the waters: the God of glory thundereth; the Lord is upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars. The voice of the Lord divideth the flames of fire. The voice of the Lord shaketh the wilderness," etc. The production of rain by the electric spark is alluded to in a very beautiful manner, Jeremiah 10:13 : When he uttereth his voice, there is a multitude of waters in the heavens. See Clarke's note on Genesis 7:11, and Genesis 8:1 (note).
29
Exodus 9:29
“내 손을 펴리라”는 말은 하나님께 이 재앙을 거두어 달라고 간구하겠다는 뜻이다. 고대에는 무릎을 꿇고 손을 펴 하늘을 향해 드는 자세가 히브리인의 예배와 기도에서 흔했다. 솔로몬, 다윗, 에스라, 욥의 예가 이를 보인다. 많은 민족도 같은 방식으로 신에게 나아갔는데, 이는 하나님의 백성에게서 빌려온 관습일 가능성이 크다. 무릎 꿇음은 겸손과 통회와 복종을 나타내고, 손을 드는 행위는 도움을 구하고 복을 받으려는 열망과 제물을 하나님께 지정하고 바치는 행위를 나타냈다. 고대 문헌의 예들도 이러한 간구의 자세를 보여 주며, 바울이 “거룩한 손을 들고 기도하라”(1Tim 2:8)고 한 말도 이 배경을 가진다.
영문 원문
I will spread abroad my hands - That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make some observations on the ancient manner of approaching the Divine Being in prayer. Kneeling down, stretching out the hands, and lifting them up to heaven, were in frequent use among the Hebrews in their religious worship. Solomon kneeled down on his knees, and spread forth his hands to heaven; 2 Chronicles 6:13. So David, Psalm 143:6 : I stretch forth my hands unto thee. So Ezra: I fell upon my knees, and spread out my hands unto the Lord my God; Ezra 9:5. See also Job JObadiah 11:13 : If thou prepare thine heart, and stretch out thy hands towards him. Most nations who pretended to any kind of worship made use of the same means in approaching the objects of their adoration, viz., kneeling down and stretching out their hands; which custom it is very likely they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expresses humility, contrition, and subjection. If the person to whom the supplication was addressed was within reach, the supplicant caught him by the knees; for as among the ancients the forehead was consecrated to genius, the ear to memory, and the right hand to faith, so the knees were consecrated to mercy. Hence those who entreated favor fell at and caught hold of the knees of the person whose kindness they supplicated. This mode of supplication is particularly referred to in the following passages in Homer: -
Των νυν μιν μνησασα παρεζεο, και λαβε γουνων.
Iliad i., ver. 407.
Now therefore, of these things reminding Jove,
Embrace his knees.
Cowper.
To which the following answer is made: -
Και τοτ' επειτα τοι ειμι Διος ποτι χαλκοβατες δω,
Και μιν γουνασομαι, και μιν πεισεσθαι οΐω.
Iliad i., ver. 426.
Then will I to Jove's brazen-floor'd abode, That I may clasp his knees; and much misdeem Of my endeavor, or my prayer shall speed. Id. See the issue of thus addressing Jove, Ibid., ver. 500-502, and ver. 511, etc.
In the same manner we find our Lord accosted, Matthew 17:14 : There came to him a certain man, kneeling down to him γονυπετων αυτον, falling down at his knees.
As to the lifting up or stretching out of the hands, (often joined to kneeling), of which we have seen already several instances, and of which we have a very remarkable one in this book, Exodus 17:11, where the lifting up or stretching out of the hands of Moses was the means of Israel's prevailing over Amalek; we find many examples of both in ancient authors. Thus Homer: -
Εσθλον γαρ Δυ χειρας ανασχεμεν, αι κ' ελεησῃ.
Iliad xxiv., ver. 301.
For right it is to spread abroad the hands To Jove for mercy.
Also Virgil: -
Corripio e stratis corpus,
Tendoque supinas ad coelum
cum voce manus, et munera libo
Aeneid iii., ver. 176.
I started from my bed, and raised on high
My hands and voice in rapture to the sky;
And pour libations.
Ptt.
Dixerat: et Genua Amplexus,
genibusque volutans Haerebat.
Ibid., ver. 607.
Then kneel'd the wretch, and suppliant clung around
My knees with tears, and grovell'd on the ground.
Id.
- media inter numina divum Multa Jovem
Manibus Supplex orasse SUPINIS.
Ibid. iv., ver. 204.
Amidst the statues of the gods he stands,
And spreading forth to Jove his lifted hands.
Id.
Et Duplices cum voce Manus ad sidera
Tendit. Ibid. x., ver. 667.
And lifted both his hands and voice to heaven.
In some cases the person petitioning came forward, and either sat in the dust or kneeled on the ground, placing his left hand on the knee of him from whom he expected the favor, while he touched the person's chin with his right. We have an instance of this also in Homer:
Και ρα παροιθ' αυτοιο καθεζετο, και λαβε γουνων
Σκαιῃ· δεξιτερῃ δ' αρ' ὑπ' ανθερεωνος ἑλουσα.
Iliad i., ver. 500.
Suppliant the goddess stood: one hand she placed
Beneath his chin, and one his knee embraced.
Pope.
When the supplicant could not approach the person to whom he prayed, as where a deity was the object of the prayer, he washed his hands, made an offering, and kneeling down, either stretched out both his hands to heaven, or laid them upon the offering or sacrifice, or upon the altar. Thus Homer represents the priest of Apollo praying: -
Χερνιψαντο δ' επειτα, και ουλοχυτας ανελοντο.
Τοισιν δε Χρυσης μεγαλ' ευχετο, χειρας ανασχων.
Iliad i., ver. 449.
With water purify their hands, and take
The sacred offering of the salted cake,
While thus, with arms devoutly raised in air,
And solemn voice, the priest directs his prayer.
Pope.
How necessary ablutions of the whole body, and of the hands particularly, accompanied with offerings and sacrifices were, under the law, every reader of the Bible knows: see especially Exodus 29:1-4, where Aaron and his sons were commanded to be washed, previously to their performing the priest's office; and Exodus 30:19-21, where it is said: "Aaron and his sons shall wash their hands - that they die not." See also Leviticus 17:15. When the high priest among the Jews blessed the people, he lifted up his hands, Leviticus 9:22. And the Israelites, when they presented a sacrifice to God, lifted up their hands and placed them on the head of the victim: "If any man of you bring an offering unto the Lord - of the cattle of the herd, and of the flock - he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him;" Leviticus 1:2-4. To these circumstances the apostle alludes, 1 Timothy 2:8 : "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." In the apostle's word επαιροντας, lifting up, there is a manifest reference to stretching out the hands to place them either on the altar or on the head of the victim. Four things were signified by this lifting up of the hands. 1. It was the posture of supplication, and expressed a strong invitation - Come to my help; 2. It expressed the earnest desire of the person to lay hold on the help he required, by bringing him who was the object of his prayer to his assistance; 3. It showed the ardor of the person to receive the blessings he expected; and 4. By this act he designated and consecrated his offering or sacrifice to his God.
From a great number of evidences and coincidences it is not unreasonable to conclude that the heathens borrowed all that was pure and rational, even in their mode of worship, from the ancient people of God; and that the preceding quotations are proofs of this.
31
Exodus 9:31
삼과 보리가 상했다. “삼”은 줄기에서 벗겨 낸 껍질 섬유를 가리키며, 애굽은 예로부터 삼과 세마포의 생산으로 유명했다. 보리는 거친 까끄라기와 관련된 이름으로 설명된다. 애굽에는 이중 파종과 수확 시기가 있었는데, 보리와 삼은 이미 자라 거의 익었으므로 폭풍에 맞았고, 다른 곡식은 아직 늦게 자라 보존되었다. “삼은 봉오리가 있었다”는 말은 씨를 맺는 꼬투리 상태였음을 뜻한다.
영문 원문
The flax and the barley was smitten - The word פשתה pishtah, flax, Mr. Parkhurst thinks, is derived from the root פשט pashat, to strip, because the substance which we term flax is properly the bark or rind of the vegetable, pilled or stripped off the stalks. From time immemorial Egypt was celebrated for the production and manufacture of flax: hence the linen and fine linen of Egypt, so often spoken of in ancient authors.
Barley - שערה seorah, from שער saar, to stand on end, to be rough, bristly, etc.; hence שער sear, the hair of the head, and שעיר sair, a he-goat, because of its shaggy hair; and hence also barley, because of the rough and prickly beard with which the ears are covered and defended.
Dr. Pocock has observed that there is a double seed-time and harvest in Egypt: Rice, India wheat, and a grain called the corn of Damascus, and in Italian surgo rosso, are sown and reaped at a very different time from wheat, barley and flax. The first are sown in March, before the overflowing of the Nile, and reaped about October; whereas the wheat and barley are sown in November and December, as soon as the Nile is gone off, and are reaped before May.
Pliny observes, Hist. Nat., lib. xviii., cap. 10, that in Egypt the barley is ready for reaping in six months after it is sown, and wheat in seven. In Aegypto Hordeum sexto a satu mense, Feumenta septimo metuntur.
The flax was boiled - Meaning, I suppose, was grown up into a stalk: the original is גבעל gibol, podded or was in the pod.
The word well expresses that globous pod on the top of the stalk of flax which succeeds the flower and contains the seed, very properly expressed by the Septuagint, το δε λινον σπερματιζον, but the flax was in seed or was seeding.
32
Exodus 9:32
밀과 쌀보리는 상하지 않았다. 밀은 일반적으로 빵 곡식을 가리키며, 쌀보리 또는 호밀로 번역된 말은 수염 있는 곡식을 뜻하는 듯하나 정확한 종류는 확정하기 어렵다. 여러 역본과 주석가의 견해가 다양하다. 애굽의 이중 수확을 고려하면, 보리와 삼은 이미 성숙했으나 밀과 이 곡식은 아직 자라지 않아 우박을 피했다는 설명이 가능하다.
영문 원문
But the wheat and the rye were not smitten - Wheat, חטה chittah, which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan חטי chati, which signifies tender, delicious, delicate, because of the superiority of its flavor, etc., to every other kind of grain. But this term in Scripture appears to mean any kind of bread-corn. Rye, כסמת cussemeth, from כסם casam, to have long hair; and hence, though the particular species is not known, the word must mean some bearded grain. The Septuagint call it ολυρα, the Vulgate for, and Aquila ζεα, which signify the grain called spelt; and some suppose that rice is meant.
Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr. Pocock, says that the circumstance of the wheat and the rye being אפילת aphiloth, dark or hidden, as the margin renders it, (i.e., they were sown, but not grown up), shows that it was the Indian wheat or surgo rosso mentioned Exodus 9:31, which, with the rye, escaped, while the barley and flax were smitten because they were at or nearly at a state of maturity. See Harmer's Obs., vol. iv., p. 11, edit 1808. But what is intended by the words in the Hebrew text we cannot positively say, as there is a great variety of opinions on this subject, both among the versions and the commentators. The Anglo-Saxon translator, probably from not knowing the meaning of the words, omits the whole verse.
33
Exodus 9:33
모세가 손을 폈다는 것은 아마 하나님의 지팡이를 손에 든 채였을 것이다. 기도 중 손을 펴는 일에 대해서는 Exo 9:29의 설명을 보라.
영문 원문
Spread abroad his hands - Probably with the rod of God in them. See what has been said on the spreading out of the hands in prayer, Exodus 9:29. See Clarke on Exodus 9:29 (note).
34
Exodus 9:34
바로가 다시 죄를 더하고 마음을 완악하게 한 것은 그의 행위였다. 하나님이 바로에게 행하신 일은 마음을 더 완악하게 하기보다 부드럽게 하기에 더 적합했다. 재앙이 그친 뒤마다 그의 마음이 완악해졌다는 점을 보아, 하나님이 바로의 마음을 완악하게 하셨다는 표현은 종종 허용의 의미로 이해해야 한다. 곧 하나님이 바로의 마음이 완악해지도록 내버려 두셨다는 뜻이다.
영문 원문
He sinned yet more, and hardened his heart - These were merely acts of his own; "for who can deny," says Mr. Psalmanazar, "that what God did on Pharaoh was much more proper to soften than to harden his heart; especially when it is observable that it was not till after seeing each miracle, and after the ceasing of each plague, that his heart is said to have been hardened? The verbs here used are in the conjugations pihel and hiphil, and often signify a bare permission, from which it is plain that the words should have been read, God suffered the heart of Pharaoh to be hardened." - Universal Hist., vol. i., p. 494. Note D.
35
Exodus 9:35
바로가 하나님의 심판과 긍휼을 거슬러 더욱 죄를 짓고 자기 마음을 굳게 했으므로, 하나님이 그에게 회개와 부드러워질 수단을 주신 뒤에도 그가 매번 거부하고 남용하자 결국 그의 완고한 마음의 어둠에 버려 두신 것은 놀랄 일이 아니다. 다섯째, 여섯째, 일곱째 재앙은 하나님의 공의와 긍휼, 바로와 신하들의 어리석음과 반역을 더 분명히 보인다. 특히 여섯째 재앙에서 술객들은 더 이상 흉내 낼 수 없었고 자기들도 고통을 당했으므로, 모세가 마술사가 아니라 살아 계신 하나님과 함께한다는 사실이 드러났다. 그럼에도 바로가 계속 저항한 것은 강제적 작정 때문이 아니라 죄인의 반복된 완악함 때문이다. 오늘도 성경과 양심과 복음의 빛을 가지고도 주의 계명을 거스르는 자들은 바로보다 더 큰 빛을 거슬러 죄를 짓는다. 그러므로 독자는 멈추어 돌이켜야 한다. 하나님의 심판은 지체하지 않지만, 어린양의 피를 통해 긍휼을 얻을 길은 아직 있다.
영문 원문
And the heart of Pharaoh was hardened - In consequence of his sinning yet more, and hardening his own heart against both the judgments and mercies of God, we need not be surprised that, after God had given him the means of softening and repentance, and he had in every instance resisted and abused them, he should at last have been left to the hardness and darkness of his own obstinate heart, so as to fill up the measure of his iniquity, and rush headlong to his own destruction.
In the fifth, sixth, and seventh plagues described in this chapter, we have additional proofs of the justice and mercy of God, as well as of the stupidity, rebellion, and wickedness of Pharaoh and his courtiers. As these continued to contradict and resist, it was just that God should continue to inflict those punishments which their iniquities deserved. Yet in the midst of judgment he remembers mercy; and therefore Moses and Aaron are sent to inform the Egyptians that such plagues would come if they continued obstinate. Here is mercy; the cattle only are destroyed, and the people saved! Is it not evident from all these messages, and the repeated expostulations of Moses and Aaron in the name and on the authority of God, that Pharaoh was bound by no fatal necessity to continue his obstinacy; that he might have humbled himself before God, and thus prevented the disasters that fell on the land, and saved himself and his people from destruction? But he would sin, and therefore he must be punished.
In the sixth plague Pharaoh had advantages which he had not before. The magicians, by their successful imitations of the miracles wrought by Moses, made it doubtful to the Egyptians whether Moses himself was not a magician acting without any Divine authority; but the plague of the boils, which they could not imitate, by which they were themselves afflicted, and which they confessed to be the finger of God, decided the business.
Pharaoh had no longer any excuse, and must know that he had now to contend, not with Moses and Aaron, mortals like himself, but with the living God. How strange, then, that he should continue to resist! Many affect to be astonished at this, and think it must be attributed only to a sovereign controlling influence of God, which rendered it impossible for him to repent or take warning. But the whole conduct of God shows the improbability of this opinion: and is not the conduct of Pharaoh and his courtiers copied and reacted by thousands who are never suspected to be under any such necessitating decree? Every sinner under heaven, who has the Bible in his hand, is acting the same part. God says to the swearer and the profane, Thou shalt not take the name of the Lord thy God in vain; and yet common swearing and profaneness are most scandalously common among multitudes who bear the Christian name, and who presume on the mercy of God to get at last to the kingdom of heaven! He says also, Remember the Sabbath day to keep it holy; thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet; and sanctions all these commandments with the most awful penalties: and yet, with all these things before them, and the professed belief that they came from God, Sabbath-breakers, men-slayers, adulterers, fornicators, thieves, dishonest men, false witnesses, liars, slanderers, backbiters, covetous men, lovers of the world more than lovers of God, are found by hundreds and thousands! What were the crimes of the poor half-blind Egyptian king when compared with these! He sinned against a comparatively unknown God; these sin against the God of their fathers - against the God and Father of Him whom they call their Lord and Savior, Jesus Christ! They sin with the Bible in their hand, and a conviction of its Divine authority in their hearts. They sin against light and knowledge; against the checks of their consciences, the reproofs of their friends, the admonitions of the messengers of God; against Moses and Aaron in the law; against the testimony of all the prophets; against the evangelists, the apostles, the Maker of heaven and earth, the Judge of all men, and the Savior of the world! What were Pharaoh's crimes to the crimes of these? On comparison, his atom of moral turpitude is lost in their world of iniquity. And yet who supposes these to be under any necessitating decree to sin on, and go to perdition? Nor are they; nor was Pharaoh. In all things God has proved both his justice and mercy to be clear in this point. Pharaoh, through a principle of covetousness, refused to dismiss the Israelites, whose services he found profitable to the state: these are absorbed in the love of the world, the love of pleasure, and the love of gain; nor will they let one lust go, even in the presence of the thunders of Sinai, or in sight of the agony, bloody sweat, crucifixion, and death of Jesus Christ! Alas! how many are in the habit of considering Pharaoh the worst of human beings, inevitably cut off from the possibility of being saved because of his iniquities, who outdo him so far in the viciousness of their lives, that Pharaoh, hardening his heart against ten plagues, appears a saint when compared with those who are hardening their hearts against ten millions of mercies. Reader, art thou of this number? Proceed no farther! God's judgments linger not. Desperate as thy state is, thou mayest return; and thou, even thou, find mercy through the blood of the Lamb.
See the observations at the conclusion of the next chapter. See Clarke at Exodus 10:29 (note).
주께서 모세를 바로에게 보내 이스라엘을 보내지 않으면 애굽의 가축에 치명적인 전염병이 임할 것이라고 알리게 하신다(Exo 9:1-3). 이스라엘의 가축은 보존되고(Exo 9:4), 다음 날 다섯째 재앙으로 애굽의 가축이 죽는다(Exo 9:5-6). 바로는 이스라엘의 가축이 하나도 죽지 않은 것을 확인하고도 마음이 완악하여 백성을 보내지 않는다(Exo 9:7). 이어 모세와 아론은 화덕의 재를 뿌리라는 명령을 받고, 사람과 짐승에게 종기와 악창이 생기는 여섯째 재앙이 임한다(Exo 9:8-10). 술객들은 이를 흉내 내거나 제거하지 못하고 서지도 못한다(Exo 9:11). 바로의 마음은 다시 완악해진다(Exo 9:12). 하나님은 바로에게 더 무서운 재앙을 경고하시고(Exo 9:13-17), 비와 우박과 불의 일곱째 재앙을 예고하신다(Exo 9:18). 주의 말씀을 두려워한 자들은 종과 가축을 들이고, 그렇지 않은 자들은 들에 버려둔다(Exo 9:19-21). 우박과 천둥과 번개가 애굽 땅을 황폐하게 하나 고센 땅은 피한다(Exo 9:22-26). 바로는 죄를 고백하고 모세와 아론의 기도를 구하며(Exo 9:27-28), 모세는 중보를 약속하면서도 바로와 신하들의 완고함이 계속될 것을 예고한다(Exo 9:29-30). 익은 삼과 보리는 상하고, 아직 자라지 않은 밀과 쌀보리는 보존된다(Exo 9:31-32). 모세의 기도로 폭풍이 그치자 바로와 신하들은 다시 마음을 완악하게 하여 백성을 보내지 않는다(Exo 9:33-35).