Éxodo 3

Éxodo 3

El panorama

Éxodo 3 abre con “Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led…”, cambia cerca del versículo 11 con “And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should…” y termina con “But every woman shall borrow of her neighbour, and of her that sojourneth in her house…”. Estos puntos trazan el movimiento propio del capítulo desde su inicio hasta su conclusión.

Las Escrituras junto al resumen

Éxodo · Versión King James · 22

Éxodo 3:1-8

Versículos 1–8: Moses kept the flock of Jethro his father in law, the priest of Midian…

Éxodo 3:1–8 abre con “Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock…” y llega a “And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of…” en su último versículo. Ese recorrido desarrolla Éxodo 3 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.

Contexto que da vida al pasaje

“Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of…” Nombrar a Horeb mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

“And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.” Nombrar a Moses mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

“And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy…” Nombrar a Draw mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

“And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by…” Nombrar a Egypt mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

Éxodo 3:1-8

Versión King James

1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.

2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.

3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.

5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

6Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

7And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

8And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

Éxodo 3:9-16

Versículos 9–16: Therefore, behold, the cry of the children of Israel is come unto me…

Éxodo 3:9–16 abre con “Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen…” y llega a “Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers…” en su último versículo. Ese recorrido desarrolla Éxodo 3 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.

Contexto que da vida al pasaje

Este bloque contiene 2 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.

“Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression…” Nombrar a Egyptians y Israel mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

“And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel…” La pregunta hace que el pasaje avance con más calma. Observa quién debe responder, qué presupone y si las líneas siguientes ofrecen una respuesta.

“And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your…” La pregunta hace que el pasaje avance con más calma. Observa quién debe responder, qué presupone y si las líneas siguientes ofrecen una respuesta.

“And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the…” Nombrar a Abraham mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

Éxodo 3:9-16

Versión King James

9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

10Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

11And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

12And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

13And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

14And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:

Éxodo 3:17-22

Versículos 17–22: I have said, I will bring you up out of the affliction of Egypt unto the…

Éxodo 3:17–22 abre con “And I have said, I will bring you up out of the affliction of Egypt unto the land of the…” y llega a “But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels…” en su último versículo. Ese recorrido desarrolla Éxodo 3 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.

Contexto que da vida al pasaje

“And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites…” Nombrar a Amorites y Canaanites mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

“And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and…” El mandato no se entiende solo por el verbo. El destinatario, el propósito y su lugar dentro del pacto o argumento definen la responsabilidad.

“And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.” Nombrar a Egypt mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

Éxodo 3:17-22

Versión King James

17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.

18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to the LORD our God.

19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.

20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.

21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:

22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.

Detalles que vale la pena notar

22versículos en esta lectura
3movimientos principales
11versículos con diálogo
2preguntas en el texto KJV

La imagen inicial

Exodus 3:1 comienza con “Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of…”

Dónde cambia el capítulo

Exodus 3:11 forma un giro natural: “And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?”

La nota final

Exodus 3:22 deja al lector con “But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put…”

Un recorrido de palabras por el capítulo

Las palabras Egypt, Moses, Israel, LORD, children, bush ayudan a revelar las preocupaciones que se repiten en el capítulo.

Primero el texto

Donde difieren los lectores

El resumen comienza con lo que dice el pasaje y cómo se relacionan sus partes. No supone que una denominación ya haya resuelto cada pregunta. Toda dependencia de una tradición, teoría literaria o reconstrucción histórica se identifica con claridad.

El texto KJV aparece primero. Las conclusiones interpretativas se identifican, y las diferencias se presentan cuando ayudan a explicar por qué las comunidades serias no siempre llegan a la misma respuesta.

Las notas interpretativas comparativas de este capítulo están en preparación. Hasta que las notas revisadas estén listas, esta página separa el texto KJV del resumen y la aplicación sin afirmar que todos los lectores serios coinciden en cada cuestión.