וַיֹּ֣אמֶר פַּרְעֹ֔ה מִ֤י יְהוָה֙ אֲשֶׁ֣ר אֶשְׁמַ֣ע בְּקֹל֔וֹ לְשַׁלַּ֖ח אֶת־יִשְׂרָאֵ֑ל לֹ֤א יָדַ֙עְתִּי֙ אֶת־יְהוָ֔ה וְגַ֥ם אֶת־יִשְׂרָאֵ֖ל לֹ֥א אֲשַׁלֵּֽחַ׃
바로가 가로되 여호와가 누구관대 내가 그 말을 듣고 이스라엘을 보내겠느냐 나는 여호와를 알지 못하니 이스라엘도 보내지 아니하리라
Allegorical Interpretation of Genesis
[12] For this reason Moses also, when he is being established as one standing open before God, avoids Pharaoh, the symbol of dispersion, for he boasts saying that he knows not the Lord (Exod. 5:2). “Moses,” we read, “withdrew from Pharaoh’s presence and settled in the land of Midian” (Exod. 2:15), or in the examination of the things of nature, “and sat on the well,” waiting to see what draught God would send to quench the thirst of his soul in its longing for that which is good.
On Drunkenness
[19] Such was he who said, “who is He that I should obey Him,” and again, “I know not the Lord” (Exod. 5:2). In the first of these utterances he asserts that there is no God; in the second that even if there is a God he is not known to us, and this conclusion presupposes the assumption that there is no divine providence. For if there were such a thing as providence, God too would be known.
On Drunkenness
[77] Such are they who honour the father and what is his, but disregard the mother and what is hers. But the son who is at enmity with both his parents is shewn to us by Moses, when he represents him as saying, “I know not the Lord and I do not send Israel forth” (Exod. 5:2). Such a one, we may expect, will oppose both what right reason rules to be our duty to God and what training and education establish for our dealings with the world of creation; and thus he will work universal confusion.