El panorama
Éxodo 5 abre con “And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of…”, cambia cerca del versículo 12 con “So the people were scattered abroad throughout all the land of Egypt to gather stubble…” y termina con “For since I came to Pharaoh to speak in thy name, he hath done evil to this people…”. Estos puntos trazan el movimiento propio del capítulo desde su inicio hasta su conclusión.
Las Escrituras junto al resumen
Éxodo · Versión King James · 23Éxodo 5:1-8
Versículos 1–8: Afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD…
Éxodo 5:1–8 abre con “And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let…” y llega a “And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not…” en su último versículo. Ese recorrido desarrolla Mira cómo Dios forma un pueblo en Éxodo y fundamenta su vida en su obra salvadora y su pacto.
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.
“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that…” Nombrar a Aaron mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.
“And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert…” El mandato no se entiende solo por el verbo. El destinatario, el propósito y su lugar dentro del pacto o argumento definen la responsabilidad.
Éxodo 5:1-8
Versión King James1And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.
2And Pharaoh said, Who is the LORD , that I should obey his voice to let Israel go? I know not the LORD , neither will I let Israel go.
3And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.
4And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.
5And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.
6And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,
7Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.
8And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.
Éxodo 5:9-16
Versículos 9–16: Let there more work be laid upon the men, that they may labour therein…
Éxodo 5:9–16 abre con “Let there more work be laid upon the men, that they may labour therein; and let them not regard…” y llega a “There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy…” en su último versículo. Ese recorrido desarrolla Mira cómo Dios forma un pueblo en Éxodo y fundamenta su vida en su obra salvadora y su pacto.
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.
“Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.” Los términos propios de esta línea incluyen labour, laid, regard. Su relación con los versículos 10 permite comprobar su función dentro del pasaje.
“Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.” El mandato no se entiende solo por el verbo. El destinatario, el propósito y su lugar dentro del pacto o argumento definen la responsabilidad.
Éxodo 5:9-16
Versión King James9Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.
10And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.
11Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.
12So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.
13And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.
14And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?
15Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
16There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
Éxodo 5:17-23
Versículos 17–23: He said, Ye are idle, ye are idle: therefore ye say, Let us go and do…
Éxodo 5:17–23 abre con “But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD…” y llega a “For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast…” en su último versículo. Ese recorrido desarrolla Mira cómo Dios forma un pueblo en Éxodo y fundamenta su vida en su obra salvadora y su pacto.
Contexto que da vida al pasaje
Este bloque contiene 1 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.
“But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD .” El mandato no se entiende solo por el verbo. El destinatario, el propósito y su lugar dentro del pacto o argumento definen la responsabilidad.
“Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.” El mandato no se entiende solo por el verbo. El destinatario, el propósito y su lugar dentro del pacto o argumento definen la responsabilidad.
Éxodo 5:17-23
Versión King James17But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD .
18Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.
19And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.
20And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
21And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.
22And Moses returned unto the LORD , and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?
23For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
Detalles que vale la pena notar
La imagen inicial
Exodus 5:1 comienza con “And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the…”
Dónde cambia el capítulo
Exodus 5:14 forma un giro natural: “And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your…”
La nota final
Exodus 5:23 deja al lector con “For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.”
Un recorrido de palabras por el capítulo
Las palabras people, Pharaoh, LORD, straw, Israel, officers 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.