Êxodo 1
Bob Utley · You Can Understand the Bible
Êxodo 1
Israel se multiplica no Egito O sofrimento de Israel no Egito A escravidão de Israel no Egito Os Israelitas São Tratados Cruelmente no Egito A prosperidade dos hebreus no Egito 1:1-7 1:1-7 1:1-7 1:1-7 1:1-7 Os hebreus oprimidos 1:8-14 1:8-14 1:8-14 1:8-14 1:8-14 1:15-22 1:15-22 1:15-22 1:15-18 1:15-21 1:19-22 1:22 INSIGHTS CONTEXTUAIS Êxodo 1 apresenta o plano de Deus para Abraão e seus descendentes (cf. Gn 15.12-21). prosperidade/bênçãos de Deus oposição Êxodo continua a história do povo especial da aliança de Deus que começou em Gênesis 12. Uma leitura adequada de Êxodo assume que alguém já leu Gênesis. O Êxodo é visto pelo povo judeu como o principal evento e milagre de Deus no AT. É fundamental para sua compreensão de si mesmos e de seu Deus. Mostra o poder de Deus e a certeza das promessas da aliança de Deus. Êxodo 1 prepara o cenário literário para o resto do livro.
Êxodo 1:1-7
1.1 “estes são os nomes” Esta mesma frase é usada em Gênesis 46.8, descrevendo aqueles que viajaram para o Egito. Isso mostra o próximo conexão literária entre Gênesis e Êxodo. Êxodo também começa com a CONJUNÇÃO hebraica, “e”. ▣ "Israel" Veja TÓPICO ESPECIAL: ISRAEL (O NOME). ▣ "Jacó" Jacó, o segundo filho de Isaque, tem um encontro transformador com Deus em Gênesis 32, e em Gênesis 32:27-28 seu nome é mudado para “Israel”. TÓPICO ESPECIAL: ISRAEL (O NOME) ▣ “família” Isto incluiria todos os parentes e escravos/servos. 1:2-4 Esta é uma lista dos filhos de Jacó por meio de suas mães, mas dos dois filhos de José que herdarão (ou seja, Efraim e Manassés) não estão incluídos nesta lista porque José e sua família já estavam no Egito (cf. Êx 1.5). Como ambos os filhos de José herdam, há treze tribos. de Lia Ruben Simeão Levi Judá de Raquel José (já no Egito, mas sem nome) Benjamin (o mais novo dos filhos, mas da esposa favorita) de Bilhah (empregada de Rachel) Dan Naftali de Zilpah (empregada doméstica de Lia) Deus Aser 1.5 “pessoas” Este é o NOME hebraico nephesh (BDB 659; veja nota em Gênesis 2.7 online). TÓPICO ESPECIAL: NEFESH ▣ "que veio dos lombos de Jacó" Esta é uma expressão idiomática hebraica (lit. "sair", BDB 422, KB 425, Qal PARTICÍPIO) para crianças de um pai – Gên. 35:11; 46:26; Juízes. 8h30; 2Sam. 7:12; 16:11; 1kg. 8:19; 2 kg. 20:18 uma mãe - Núm. 12:12; Jó 3:11; Jer. 1:5; 20:18 ▣ NASB, NKJV, NRSV, TEV, NJB, REB, Peshitta, JPSOA "setenta" LXX, DSS (4QEx a ) "setenta e cinco" A LXX e o DSS refletem Gênesis 46:26 e Atos 7:14. Contudo, a maioria das traduções em inglês segue o TM, “setenta” (cf. Deuteronômio 10:22). O UBS Text Project (p. 88) atribui a "setenta e cinco" uma classificação "B" (alguns duvidam), mas não explica por quê. É um número redondo (ver TÓPICO ESPECIAL: NÚMEROS SIMBÓLICOS NAS ESCRITURAS, A. #8). O Midrash Rabínico posterior sugeriu que refletia todas as línguas do mundo (cf. LXX, Deut. 32:8). 1:7 Esta expansão numérica de Israel no Egito cumpriu: ordem de Deus em Gênesis 1:28; 9:1,7 a profecia de Deus a Abraão sobre seus descendentes "grande nação" (1) Gênesis 12:2a (2) Gênesis 17:4,5 (3) Gênesis 18:18 "muitos para contar" (1) Gênesis 16:10 (2) Gênesis 17:20 "como o pó da terra" (1) Gênesis 13:16 (2) Gênesis 28:14 "como a areia na beira do mar" (1) Gênesis 22:17 (2) Gênesis 32:12 "como as estrelas do céu" (1) Gênesis 15:5 (2) Gênesis 22:17 (3) Gênesis 26:4 (4) Êxodo. 32:13 (5) Deut. 1:10 (6) Deut. 28:62 Será também a razão da sua perseguição. Observe a repetição de termos para descrever o crescimento de Israel. "foram frutíferos" - BDB 826, KB 963, Qal PERFEITO “aumentou muito” – BDB 1056, KB 1655, Qal IMPERFEITO com waw (lit. “enxameou”, cf. Gên. 1:20,21) "multiplicado" - BDB 915, KB 1176, Qal IMPERFEITO com waw “tornou-se extremamente poderoso” – BDB 782 I, KB 868, Qal IMPERFEITO com waw, mais o ADVÉRBIO (BDB 547) a terra estava cheia deles ‒ BDB 569, KB 583, Niphal IMPERFEITO com waw ▣ "a terra" Provavelmente se refere à terra de Gósen na região do delta, onde os israelitas se estabeleceram porque eram pastores e esta área tinha pasto abundante (cf. Gn 45:10; 46:28,29,34; 47:1,4,6,27; 50:8). Também foi o local da sede do governo egípcio neste período (ou seja, Gênesis 45:10).
Êxodo 1:8-14
1:8 "Now a new king arose over Egypt, who did not know Joseph" This represents a time gap of about two hundred years. Israel was in Egypt for four hundred thirty years (cf. Exod. 12:40). This could be understood in two ways. It refers to a new Egyptian dynasty (i.e., Amosis, 1570-1546 B.C.) who threw off the yoke of the Hyksos kings (Semites, possibly Hurrians). It refers to a new king who had not personally experienced the God-given administrative powers of Joseph, or was possibly jealous of his influence. 1:9 Again, depending on one's opinion about Exod. 1:8, this could refer to Israel's numbers Israel's Semitic ethnic identity (cf. Exod. 1:10, Hebrews possibly part of Habiru) SPECIAL TOPIC: HEBREW PEOPLE 1:10 "Come" This is a Qal IMPERATIVE (BDB 396, KB 393), meaning in this text, "grant" or "give attention to." This new Pharaoh wants to act immediately to deal with the perceived problem. Israel's numbers Israel's Semitic origins (i.e., related to Hyksos or Habiru) Israel's possible revolt and exodus (i.e., loss of slaves) ▣ "Let us deal wisely with them" This is a Hithpael COHORTATIVE (BDB 314, KB 314). It means, "let us take actions to preemptively deal with the potential problem" (i.e., Israel's growth or ethnicity). 1:11 Pharaoh's (title first used in Exod. 3:10, BDB 829; here called "King") first attempt at solving his perceived problem was to make the Israelite slaves work harder. What a change has occurred from a welcomed guest to slaves! ▣ "taskmasters" This term (BDB 978 CONSTRUCT BDB 586 I) refers to labor unit directors. See Walter Duckat's, Beggar to King: All the Occupations of Biblical Times, p. 251. ▣ "storage cities of Pithom and Raamses" These two cities are probably located in the delta region (possibly linked to Gen. 46:28). The name "Pithom" (BDB 837) is from the Egyptian phrase, "the house of Atum" (i.e., Egypt's sun god, creator god, and high god). "House" could relate to a temple fortress It seems to be one of several fortresses on the eastern highway along the Mediterranean, called "the Way of the Philistines." The name "Raamses" (or "Rameses") was a royal name (i.e., the father of Seti I) for Egyptian kings. The Pharaoh of the exodus may have been Rameses II. It is also another name for the delta region (cf. Gen. 47:11). This city was a royal residence and fortress on one of the main outlets of the Nile (i.e., Pelusail branch). It was a large, impressive city. There is even a papyrus (i.e., Papyrus Leiden 348) that mentions the stones for one temple were brought by "Apiru" slaves, which may be referring to the Hebrew slaves. SPECIAL TOPIC: DATE OF THE EXODUS 1:12 NASB, NKJV, NRSV, JPSOA "in dread" TEV, NJB "fear" NEB, REB "loathe" "disgusted with" KJV, Peshitta "grieved" The Hebrew VERB (BDB 880 I, KB 1089, Qal IMPERFECT with waw) means "to feel a loathing," "abhorrence," or "sickening dread." This last lexical option of BDB is how the VERB is used in this context (also note Num. 22:3; Isa. 7:16). Usually the word denotes an abhorrence (i.e., Lev. 20:23; Num. 21:5). 1:14 Notice how the Israeli's taskmasters did their assigned task. made their lives bitter (BDB 600 I) hard (BDB 904) labor (BDB 715; notice Exod. 2:11; 5:4,5; 6:6,7) with vigor (LXX, BDB 827) This was done in two areas. building projects agricultural projects
Êxodo 1:15-22
1:15 After the first attempt to limit the Israelites failed (cf. Exod. 1:12-13), they devised a new and terrible second plan (i.e., killing the male children, Exod. 1:16,22; Acts 7:19). The term "bear," "bring forth," "beget" (BDB 408, KB 411) is used eight times in this paragraph (i.e., Exod. 1:15-22). ▣ "Hebrew" The term (BDB 720 I) is used in the OT to designate the people of God apart from other ethnic groups. It is possible to see this term as defining the midwives ethnicity (i.e., their names are Semitic, not Egyptian) referring to the people they served (LXX, Vulgate, Josephus' Antiquities of the Jews 2.9.2; this would make the non-Israelite midwives' faith all the more wonderful) SPECIAL TOPIC: THE HEBREW PEOPLE ▣ "Shiphrah. . .Puah" These are Semitic names (i.e., "beauty," BDB 1051 II, and "splendor," BDB 806). It is surprising that only two midwives are mentioned serving so many Israelites. Possibly they are examples of what occurred in other places. These would have been close to, or in, the capital of Pharaoh in the delta. These were brave, believing followers of YHWH (cf. Exod. 1:17, "feared God"). God honored them in Exod. 1:21. Notice the name of Pharaoh is omitted but the names of these two midwives are recorded. This account is theological more than historical! Remember, Scripture is an eastern history, not a western, cause-effect, chronological history. It is selective, theological history. OT HISTORICAL NARRATIVE OT HISTORIOGRAPHY COMPARED TO NEAR EASTERN CULTURES Also note the new book on the orality of the OT by John H. Walton and D. Brent Sandy, The Lost World of Scripture ▣ "birthstool" This is a MASCULINE NOUN (BDB 7), which usually refers to a potter's wheel (cf. Jer. 18:3). Apparently, Semitic birthing of this period involved two stones (Hebrew PLURAL), but there are several theories. One laid flat and one lifted up. A woman would squat on one and hold on to the other. One stone under each thigh with a gap in between on which the pregnant woman sat (ZPEB, vol. 1, p. 617). The Syriac has "the two knees." It is possible that this word refers to the stool on which the midwives sat (KB 16). The LXX has "at the birthing stage" (Knox Translation). Possibly it refers to the male genitalia (Edgar Goodspeed, Rotherhams Emphasized Bible; i.e., look out for the sex of the child; the FEMININE form of the Hebrew root means "stone," BDB 6). 1:17 "God" This is the name Elohim (BDB 43, KB 52), which is common in Genesis and Exodus. Exodus will use several names for Deity. El Elohim Adon YHWH Many scholars have seen this variety as reflecting different authors whose works were combined by editors into the Pentateuch (i.e., J,E,P,D, sources; see SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM ). However, I think this says more about modern, western, literary theory than Hebrew usage. Each of these names carry a different characteristic of God. See notes at Genesis 1:1 online at www.freebiblecommentary.org . SPECIAL TOPIC: NAMES FOR DEITY, A. C. and D. 1:19 The Hebrew midwives lied and God blessed them for it (Exod. 1:20-21). This is ethically similar to Rahab and the spies in Jos. 2:1-7. It reminds me of those who lied to Nazi soldiers looking for Jews in WW II. It was a lie to save a life. Which ethic is more valuable? Their "fear" of God was greater than their fear of Pharaoh. For a fuller discussion of the ethics, see Hard Sayings of the Bible, p. 137 and Gleason Archer, Encyclopedia of Bible Difficulties, pp. 109-110. 1:22 "cast into the Nile" The Nile was one of the gods of Egypt (i.e., Hapi, god of the annual flood which brought life to Egypt). In a sense, these deaths were sacrifices. It is uncertain exactly what this verse implies as the means of death. drowning immediately attacked by animals floating away in a basket like Moses and death by malnutrition I think number 1 is more likely. Number 3 was an attempt to save Moses, not the general procedure.