Êxodo 1
John MacArthur · Citado em PreceptAustin
Êxodo 1
MacArthur notes "Acts 7:14+ reports 75 with the addition of 5 relatives of Joseph included in the LXX, but not the Hebrew text." (MSB) Alan
Êxodo 1
MacArthur comments that "Israel was assessed both as a threat to national security (Ex 1:10) and as an economic asset—slavery would, therefore, control the danger and maximize their usefulness." (MSB) They appointed taskmasters over them to afflict them with hard labor - Their earthly, natural, demonic logic (Jas 3:15b+) was as follows - since we fear the Israelites may overpower us, then we will be proactive and "overpower" them and afflict them with hard labor. If you think they can beat you, then beat them! There is in a sense a prophetic fulfillment in the use of the verb afflict, for this same verb was first used in Genesis 15:13+ "God said to Abram, “Know for certain that your descendants (SONS OF ISRAEL) will be strangers in a land that is not theirs (EGYPT), where they will be enslaved and oppressed ('anah) four hundred years (SEE 400 YEARS)." It is ironic that Moses uses this same verb 'anah with its other sense ("to humble") in the confrontation with the Pharaoh who was himself affliching ('anah) the Israelites, Moses and Aaron declaring to Pharaoh “Thus says the LORD, the God of the Hebrews, ‘How long will you refuse to humble ('anah - cf use in Dt 8:2-3) yourself before Me? Let My people go, that they may serve Me." (Ex 10:3) THOUGHT - The tragic irony is that about 700 years later a prophecy would be given in Isaiah 53 that spoke of another Jew Who would be afflicted, and His affliction would make a way of deliverance for the Jews. Isaiah wrote "Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted ('anah)....7 He was oppressed and He was afflicted ('anah), Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. (Isa 53:4, 7+) The Jewish Messiah was afflicted that He might deliver His people out of their affliction and slavery to Sin and yet John records "He came to His own, and those who were His own did not receive Him (SOME DID RECEIVE HIM BUT MOST DID NOT)." (Jn 1:11+). Afflict (06031)('anah) means to be afflicted, be bowed down, be humbled, be meek. 'Anah frequently expresses the idea God sends affliction to discipline and to humble (Dt 8:2-3, context Dt 8:5, cf Ps 119:67, 71). Anah is the same word used to describe the suffering Joseph felt in prison (Ps 105:18)! Anah often speaks of harsh and painful treatment as here in Exodus 1:11 (cf Isa 53:4+, Ge 16:6). Anah is used in a prophecy by Zephaniah describing the future, final deliverance of Israel = "Behold, I am going to deal at that time (Jer 30:7+ - TIME OF JACOB'S TROUBLE) with all (NO MORE POGROMS!) your oppressors, I will save the lame and gather the outcast,and I will turn their shame into praise and renown In all the earth." (Zephaniah 3:19+) How hard was this hard labor? It was like being in an iron furnace, Moses writing later in Deuteronomy "But the LORD has taken you and brought you out of the iron furnace, from Egypt, to be a people for His own possession, as today." (Dt 4:20+) And they built for Pharaoh storage cities, Pithom and Raamses - Forced labor used for "food banks." The Hebrews did not build the Pyramids for they were built much earlier in Egypt's history (2700-1700 BC). Guzik makes a good point that "Since we don’t know exactly when this forced labor began, we don’t know how long it lasted. Some estimate the slavery lasted 284 years, others 134 years." (Exodus 1) Pithom (Hebrew: פיתום) also called Per-Atum or Heroöpolis or Heroonopolis (Greek: Ἡρώων πόλις or Ἡρώ) was an ancient city of Egypt. Multiple references in ancient Greek, Roman,[2] and Hebrew Bible sources exist for this city, but its exact location remains somewhat uncertain. The name (רעמסס: Raˁamses, Raˁmeses) occurs in the Hebrew Bible, not as the name of a king but rather the name of one of the two cities was built for the Pharaoh of the oppression by the forced labor of the Israelites (Exodus, 1:11), the other such city being Pithom. Thus, the name was known to Jews and Christians long before the advent of modern Egyptology. The city is now commonly identified as Pi-Ramesses (House of Ramesses), the new capital founded by Ramesses II. Ex. 1:11-22: The Bondage Breaker ETS: God broke the bondage of the Hebrew people. ESS: God can break your bondage OSS: I want the hearers to trust God to break the bondage in their lives. PQ: What truths can help us experience the breaking of bondage in our lives? The bondage is unwanted. The bondage of the Hebrews was unwanted. The bondage of the Hebrews was predicted. The bondage of the Hebrews was protracted. The bondage of the Hebrews was painful. We do not want bondage in our lives. The bondage is noticed. God noticed the bondage of His people in Egypt. God notices the bondage of people today. The bondage can be broken. God broke the bondage of the Hebrews when the odds seemed to be against them. God can break the bondage in your life. Meeks' Preaching Notes - Meeks' Preaching Notes – Exodus: Preaching from Exodus. THE KING'S PLAN (Exod. 1:11-14) We spoke of the king's strategy, based solely upon his human wisdom. We now speak of the king's plan. This plan was the outgrowth of his own strategy and wisdom. The king sought to afflict the Children of Israel. He "set over them taskmasters to afflict them with their burdens." This expression carries with it a great weight because it has been tried out frequently against God's people down through the ages. Some one, however, has truly written that "the blood of the martyrs has proved to be the seed of the Church." Far back in the beginning Satan sought by affliction to rid the earth of a man who knew God. He entered into Cain, and Cain rose up and slew his brother. This spirit of persecution was used against Israel during the wars of David, and in subsequent wars. It was used against the Church in its earliest history. Remember how it was written, "And at that time there was a great persecution against the Church." (Acts 8:1+) The Apostles, Peter and John, were cast into prison. Stephen was stoned. James was killed (Acts 12:2+). Paul was driven from city to city. We remember reading as a boy, the story of the early martyrs written by Fox. We know, however, that persecution and even martyrdom never stopped the increase of the Church. It seems that the more they were persecuted, the faster they multiplied. At this moment in Russia multiplied thousands of Christians have been murdered or exiled, and yet, in spite of it all, Christians still multiply in the land where atheism and Bolshevism rule. Thus it was that Pharaoh's plan utterly failed. We read in verse twelve: "The more they afflicted them, the more they multiplied and grew." Pharaoh sought to make their lives bitter with hard bondage, but God kept His eye upon His people (Robert Neighbour) Exodus 1:12 But the more they afflicted them, the more they multiplied and the more they spread out, so that they were in dread of the sons of Israel. BGT Exodus 1:12 καθότι δὲ αὐτοὺς ἐταπείνουν τοσούτῳ πλείους ἐγίνοντο καὶ ἴσχυον σφόδρα σφόδρα καὶ ἐβδελύσσοντο οἱ Αἰγύπτιοι ἀπὸ τῶν υἱῶν Ισραηλ NET Exodus 1:12 But the more the Egyptians oppressed them, the more they multiplied and spread. As a result the Egyptians loathed the Israelites, LXE Exodus 1:12 But as they humbled them, by so much they multiplied, and grew exceedingly strong; and the Egyptians greatly abhorred the children of Israel. NLT Exodus 1:12 But the more the Egyptians oppressed them, the more the Israelites multiplied and spread, and the more alarmed the Egyptians became. KJV Exodus 1:12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. ESV Exodus 1:12 But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel. NIV Exodus 1:12 But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites ASV Exodus 1:12 But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were grieved because of the children of Israel. CSB Exodus 1:12 But the more they oppressed them, the more they multiplied and spread so that the Egyptians came to dread the Israelites. NKJ Exodus 1:12 But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel. NRS Exodus 1:12 But the more they were oppressed, the more they multiplied and spread, so that the Egyptians came to dread the Israelites. YLT Exodus 1:12 and as they afflict it, so it multiplieth, and so it breaketh forth, and they are vexed because of the sons of Israel; they multiplied. Ps 105:24 Pr 21:30 Ro 8:28 Heb 12:6-11 so that they were in dread: Ex 1:9 Job 5:2 Pr 27:4 Joh 12:19 Ac 4:2-4 5:28-33 Exodus 1 Resources - Multiple Sermons and Commentaries ISRAEL GREW LIKE WEEDS The more we try to kill some species of weeds, the more they grow in our backyard! But the more they afflicted them, the more they multiplied and the more they spread out - All three verbs are in the imperfect tense expressing continual action in past time They meant it for evil but God was using it for good (Ge 50:20), ultimately to deliver them out of bondage in Egypt. As Ps 105:24 we see Jehovah's hand again "He caused His people to be very fruitful." This reminds me of reports we hear of the church in China where the more it has been persecuted by the Communist regime, the more it has multiplied. This OT pattern of affliction
Êxodo 1
MacArthur escreve que "Entre os vv. 12 e 13 ocorreu uma grande mudança na história egípcia - os hicsos foram expulsos (ca. 1570 a.c.)." (Ibid.) J Ligon Duncan - E à medida que estudamos a seção, aprendemos que Deus está tão comprometido em nos fazer crescer na graça, que Ele não poupará esforços e não nos poupará nenhuma dificuldade necessária para essa tarefa e objetivo. Israel poderia ter ficado muito confortável. Eles tinham o melhor da terra. Eles haviam desfrutado de um período de influência e prosperidade na época de José, e poderiam facilmente ter esquecido Deus e descansado sobre os louros. E nesse mesmo cenário, não é interessante que Deus, em Sua providência, escolha fazê-los passar por dificuldades para Sua glória e para o bem deles, porque Ele está comprometido com seu crescimento e graça. Êxodo 1:14 e amargaram suas vidas com o trabalho duro em argamassa e tijolos e com todo tipo de trabalho no campo, todos os trabalhos que lhes impuseram rigorosamente. Êxodo BGT 1:14 πηλῷ καὶ τῇ πλινθείᾳ καὶ πᾶσι τοῖς ἔργοις τοῖς ἐν τοῖς πεδίοις κατὰ πάντα τὰ ἔργα ὧν κατεδουλοῦντο αὐτοὺς μετὰ βίας NET Êxodo 1:14 Eles tornaram suas vidas amargas pelo trabalho árduo com argamassa e tijolos e por todos os tipos de serviço nos campos. Todo tipo de serviço que os israelitas eram obrigados a prestar era rigoroso. LXE Êxodo 1:14 E amargaram a sua vida com trabalhos árduos, no barro e na fabricação de tijolos, e todos os trabalhos nas planícies, de acordo com todos os trabalhos em que os fizeram servir com violência. NLT Êxodo 1:14 Eles tornaram suas vidas amargas, forçando-os a misturar argamassa, fazer tijolos e fazer todo o trabalho nos campos. Eles foram implacáveis em todas as suas exigências. KJV Êxodo 1:14 E eles amargaram suas vidas com dura escravidão, em argamassa e em tijolos, e em todo tipo de serviço no campo: todo o seu serviço, em que os fizeram servir, foi com rigor. ESV Êxodo 1:14 e amargaram suas vidas com serviço árduo, em argamassa e tijolo, e em todos os tipos de trabalho no campo. Em todo o seu trabalho, eles implacavelmente os fizeram trabalhar como escravos. NVI Êxodo 1:14 Eles amargaram suas vidas com trabalho duro em tijolos e argamassa e com todo tipo de trabalho nos campos; em todo o seu trabalho duro, os egípcios usaram-nos impiedosamente. ASV Êxodo 1:14 e amargaram suas vidas com serviço árduo, em argamassa e em tijolo, e em todo tipo de serviço no campo, todo o seu serviço, em que os fizeram servir com rigor. CSB Êxodo 1:14 e amargaram suas vidas com trabalho difícil em tijolo e argamassa e em todos os tipos de trabalho de campo. Eles impiedosamente impuseram todo esse trabalho a eles. NKJ Êxodo 1:14 E eles tornaram suas vidas amargas com dura escravidão - na argamassa, nos tijolos e em todo tipo de serviço no campo. Todo o serviço em que os fizeram servir foi com rigor. NRS Êxodo 1:14 e amargaram suas vidas com árduo serviço em argamassa e tijolos e em todo tipo de trabalho no campo. Eles foram implacáveis em todas as tarefas que lhes foram impostas. YLT Êxodo 1:14 e amargarão suas vidas no serviço duro, no barro e no tijolo, e em todo tipo de serviço no campo; todo o serviço em que serviram é com rigor. suas vidas: Êx 2:23 6:9 Gên 15:13 Nm 20:15 De 4:20 26:6 Ru 1:20 At 7:19,34 em argamassa Sl 68:13 81:6 Na 3:14 rigorosamente imposta a eles: Êx 1:13 Êx 5:7-21 Êx 20:2 Lev 25:43,46,53 Is 14:6 Isa 51:23 Isa 52:5 Isa 58:6 Jer 50:33,34 Miquéias 3:3 Recursos do Êxodo 1 - Vários sermões e comentários E eles tornaram suas vidas amargas com trabalho duro em argamassa e tijolos e em todos os tipos de trabalho no campo - Tornaram suas vidas amargas é traduzido na Septuaginta com o verbo katodunao (kata - intensifica + odunao - lamentar, sofrer dor mental e angústia) que significa afligir gravemente, amargurar e no tempo imperfeito retrata isso ocorrendo continuamente. Observe que a raiz do verbo odunao significa “causar dor intensa ou ficar angustiado”. Esta palavra foi usada especialmente para descrever a dor infligida pelos antigos, a fim de induzir os homens a confessarem os seus crimes. Esses tormentos ou torturas eram os mais intensos que podiam infligir, como tortura, flagelação ou queimadura. O tormento do homem rico não foi apenas um tormento físico, mas também uma angústia mental”. Todos os seus trabalhos que lhes foram impostos rigorosamente - A NET diz que "Todo tipo de serviço que os israelitas eram obrigados a prestar era rigoroso." Amargo (04843)(marar) é um verbo que significa ser amargo, tornar amargo, sofrer. Marar tem como predominante o sentido de vivenciar e causar amargura no sentido de angústia e grande angústia. Marar transmite uma sensação de aspereza, amargura, ofensividade, aflição. Marar fala de um ataque físico em alguns contextos (Gên 49:23; Da 8:7; 11:11); de trabalho difícil (Êx 1:14; 23:21); do efeito das calamidades na vida (Rute 1:13, 20; 1Sa. 30:6; 2Rs 4:27; Jó 27:2; Is 38:17; Lm 1:4). Êxodo 1:15 Então o rei do Egito falou às parteiras hebréias, uma das quais se chamava Sifra e a outra se chamava Puá; BGT Êxodo 1:15 αὐτῶν ᾗ ὄνομα Σεπφωρα καὶ τὸ ὄνομα τῆς δευτέρας Φουα NET Êxodo 1:15 O rei do Egito disse às parteiras hebreias, uma das quais se chamava Sifra e a outra Puá: LXE Êxodo 1:15 E o rei dos egípcios falou às parteiras dos hebreus; o nome daquele era Séfora; e o nome do segundo, Phua. NLT Êxodo 1:15 Então Faraó, rei do Egito, deu esta ordem às parteiras hebreias, Sifra e Puá: KJV Êxodo 1:15 E o rei do Egito falou às parteiras hebreias, das quais o nome de uma era Shifrah, e o nome da outra Puah: ESV Êxodo 1:15 Então o rei do Egito disse às parteiras hebreias, uma das quais se chamava Sifra e a outra Puá: Êxodo 1:15 O rei do Egito disse às parteiras hebreias, cujos nomes eram Sifra e Puá: ASV Êxodo 1:15 E o rei do Egito falou às parteiras hebreias, das quais o nome de uma era Shifrah, e o nome da outra Puah: CSB Êxodo 1:15 Então o rei do Egito disse às parteiras hebreias, uma das quais se chamava Sifra e a outra Puá: NKJ Êxodo 1:15 Então o rei do Egito falou às parteiras hebreias, das quais o nome de uma era Shifrah e o nome da outra Puah; NRS Êxodo 1:15 O rei do Egito disse às parteiras hebreias, uma das quais se chamava Sifra e a outra Puá: YLT Êxodo 1:15 E o rei do Egito falou às parteiras, as hebreias, (das quais o nome de uma é Shifrah, e o nome da segunda Puah), Recursos do Êxodo 1 - Vários sermões e comentários O SEGUNDO POGROM Veja a nota acima sobre o pogrom. A escravidão não estava funcionando, então agora o rei malvado mudou para o plano B, que era ainda mais sinistro. Então o rei do Egito falou às parteiras hebreias – Felizmente não eram parteiras egípcias! A palavra hebraica para parteiras refere-se a “aquelas que ajudam a suportar”. Nota NET - A palavra para "parteira" é simplesmente o particípio Piel do verbo yalad, "dar à luz". Então eram mulheres que auxiliavam no processo de parto. Parece provável que, dado o número de israelitas na passagem, essas duas mulheres não poderiam ter sido as únicas parteiras hebraicas, mas podem ter sido as parteiras (Rashi). Além disso, a LXX e a Vulgata não tomam “hebraico” como um adjetivo, mas como um genitivo após a construção, produzindo “parteiras dos/sobre os hebreus”. Isto deixa aberta a possibilidade de que estas mulheres não eram hebreias. Isto resolveria a questão de como o rei esperava que parteiras hebraicas matassem crianças hebraicas. E ainda assim, as duas mulheres têm nomes hebraicos. Uma das quais se chamava Shiphrah e a outra Puah – O texto não nos diz especificamente por que essas duas mulheres são nomeadas, mas os comentaristas sugerem que elas eram as duas encarregadas de todas as parteiras. É evidente que, visto que a população dos hebreus se aproximava dos 2 milhões naquela época, seria necessário haver consideravelmente mais do que apenas duas parteiras.