{"id":13135,"date":"2019-11-13T03:54:53","date_gmt":"2019-11-13T00:54:53","guid":{"rendered":"https:\/\/iibsblogsstg.wpenginepowered.com\/?p=13135"},"modified":"2025-08-13T11:38:34","modified_gmt":"2025-08-13T11:38:34","slug":"reflexoes-do-novo-testmento-vayera","status":"publish","type":"post","link":"https:\/\/israelbiblicalstudies.com\/pt\/blog\/category\/jewish-studies\/reflexoes-do-novo-testmento-vayera\/","title":{"rendered":"REFLEX\u00d5ES DO NOVO TESTMENTO: VAYER\u00c1"},"content":{"rendered":"

Da anuncia\u00e7\u00e3o ao sacrificio<\/strong><\/p>\n

A nossa por\u00e7\u00e3o de hoje, Vayer\u00e1,<\/em> sem d\u00favida, apresenta um interesse especial para os Crist\u00e3os porque sua estrutura \u00e9 semelhante \u00e0 estrutura do Evangelho de Lucas: esta por\u00e7\u00e3o come\u00e7a com a Anuncia\u00e7\u00e3o Divina do nascimento milagroso do filho da promessa, e termina com Aqed\u00e1t Itzj\u00e1k<\/em>, o sacrif\u00edcio deste filho milagrosamente nascido. Em G\u00eanesis 18, Deus chega a Abra\u00e3o na forma de tr\u00eas h\u00f3spedes celestiais. Uma das principais finalidades desta visita foi a anuncia\u00e7\u00e3o \u2014o an\u00fancio do nascimento milagroso de Isaque\u2014. Vemos um an\u00fancio muito semelhante no in\u00edcio do Evangelho de Lucas: Lucas nos diz que \u00abo anjo Gabriel foi enviado por Deus para uma cidade da Galil\u00e9ia chamada Nazar\u00e9<\/em>\u00bb a uma virgem chamada Maria, anunciando o nascimento milagroso de Jesus. Vayer\u00e1<\/em> termina com G\u00eanesis 22, quando Abra\u00e3o est\u00e1 pronto para sacrificar seu filho e Isaque deitado no altar. O Evangelho de Lucas (como todos os outros Evangelhos) termina com o sacrif\u00edcio de Jesus \u2014com sua crucifica\u00e7\u00e3o e ressurrei\u00e7\u00e3o\u2014. Nesse sentido, o ponto de partida e o ponto final de nossa por\u00e7\u00e3o hoje, e o ponto de partida e o ponto final do Evangelho de Lucas s\u00e3o de fato muito semelhantes.<\/p>\n

Uma an\u00e1lise mais aprofundada de ambas as cenas da anuncia\u00e7\u00e3o revela semelhan\u00e7as adicionais entre elas. Entre os outros paralelos, definitivamente vale a pena mencionar o fato de que tanto Isaque quanto Jesus foram nomeados antes do nascimento deles. Em G\u00eanesis 17, Abra\u00e3o foi informado de que Sara ia ter um filho e que eles iriam chama-lo Isaque<\/strong>. \u00a0O mesmo acontece com Jesus: n\u00e3o s\u00f3 o anjo revela Seu nome a Maria no Evangelho de Lucas, mas tamb\u00e9m, no Evangelho de Mateus, o anjo disse a Jos\u00e9: \u00ablhe por\u00e1s o nome de Jesus, porque ele salvar\u00e1 o seu povo dos pecados deles<\/em>\u00bb (Mateus 1:21).<\/p>\n

Quanto \u00e0s mulheres \u2014\u00e9 muito interessante ver essas mulheres de f\u00e9\u2014. Tanto para Sara quanto para Maria, o milagre primeiro parecia incr\u00edvel e imposs\u00edvel, na verdade, superava toda a compreens\u00e3o e imagina\u00e7\u00e3o humanas. Portanto, sua primeira rea\u00e7\u00e3o foi de descren\u00e7a e d\u00favida. Em G\u00eanesis 18, quando o Senhor anunciou o nascimento de Isaque, Sara riu aquele famoso riso \u00abno seu \u00edntimo\u00bb<\/em>:<\/p>\n

12\u00a0<\/sup><\/em><\/strong>\u00abRiu-se pois, Sara \u00a0no seu \u00edntimo, dizendo consigo mesma: \u201cDepois de velha, e velho tamb\u00e9m o meu senhor, terei ainda prazer?\u201d<\/em>\u00bb (G\u00eanesis 18:12).<\/em><\/p>\n

Quando o anjo anunciou o nascimento de Jesus, <\/em>\u00abMaria disse ao anjo: “Como ser\u00e1 isto, pois n\u00e3o tenho rela\u00e7\u00e3o com homem algum?”<\/em>\u00bb (Lucas 1:34).<\/em><\/p>\n

E, no entanto, ambas agiram com f\u00e9 e obedi\u00eancia \u2014e a hist\u00f3ria da humanidade foi alterada por causa da f\u00e9 e obedi\u00eancia delas\u2014.<\/p>\n

11 <\/sup><\/strong>\u00ab<\/sup>Pela f\u00e9, tamb\u00e9m, a pr\u00f3pria Sara recebeu poder para ser m\u00e3e n\u00e3o obstante o avan\u00e7ado de sua idade, pois teve por fiel aquele que lhe havia feito a promessa<\/span><\/i>\u00bb <\/i>(Hebreus 11:11).<\/span><\/em><\/p>\n

38 <\/sup><\/strong>\u00ab<\/sup>Ent\u00e3o Maria disse: \u201cAqui est\u00e1 a serva do Senhor; que se cumpra em mim conforme a tua palavra\u201d<\/em>\u00bb (Lucas 1:38).<\/p>\n

H\u00f3spede ou h\u00f3spedes?<\/strong><\/p>\n

De acordo com coment\u00e1rios Judaicos, apenas alguns dias se passaram entre a apari\u00e7\u00e3o de Deus a Abra\u00e3o no cap\u00edtulo 17 e sua apari\u00e7\u00e3o diante da tenda de Abra\u00e3o no cap\u00edtulo 18. Abra\u00e3o nem sequer estava completamente recuperado de sua circuncis\u00e3o no final do cap\u00edtulo 17. Embora a Tor\u00e1 n\u00e3o mencione isso, se lermos o texto em Hebraico, encontramos algo incr\u00edvel e inesperado aqui <\/span>\u2014algo que reflete a luta no cora\u00e7\u00e3o de Abra\u00e3o ap\u00f3s seu encontro anterior com Deus no cap\u00edtulo 17<\/span>\u2014. O conhecido in\u00edcio do cap\u00edtulo 18: <\/span>\u00abapareceu o Senhor a Abra\u00e3o<\/span><\/i>\u00bb, \u00e9 seguido pela conversa de Abra\u00e3o com seus h\u00f3spedes. A primeira palavra da fala de Abra\u00e3o aqui \u00e9 <\/span>\u00ab<\/span>Adon\u00e1i<\/span><\/i>\u00bb<\/span> (\u00a0<\/span>\u05d0\u05d3\u05d5\u05e0\u05d9<\/span>) <\/span>\u2014<\/span>e h\u00e1 controv\u00e9rsia sobre se Adon\u00e1i<\/i> aqui deve ser lido como uma palavra singular sagrada, <\/span>\u00ab<\/span>Meu Senhor<\/span>\u00bb<\/span>, ou como uma palavra plural regular, <\/span>\u00ab<\/span>senhores<\/span>\u00bb\u2014<\/span>. Parece que o pr\u00f3prio Abra\u00e3o n\u00e3o tinha certeza exatamente de quem ele via, como se a Tor\u00e1 refletisse a incerteza inicial de Abra\u00e3o sobre se os h\u00f3spedes eram humanos ou divinos <\/span>\u2014<\/span>se eles eram meros homens, ou representavam Deus<\/span>\u2014<\/span>.<\/span><\/p>\n

Nos vers\u00edculos a seguir, as frases Hebraicas s\u00e3o formuladas alternativamente no singular e no plural: no vers\u00edculo 3, existem apenas formas singulares, enquanto os vers\u00edculos 4 e 5 usam o plural. Abra\u00e3o est\u00e1 dizendo: \u00abn\u00e3o passes do teu servo<\/em>\u00bb em singular, e ent\u00e3o \u00ablavai os vossos p\u00e9s<\/em>\u00bb, e refresquem seus cora\u00e7\u00f5es<\/em>\u00bb no plural. Acredito que aqui, no in\u00edcio desta parte crucial e logo ap\u00f3s o cap\u00edtulo 17 com suas \u00faltimas not\u00edcias, essa intera\u00e7\u00e3o entre singular e plural vem como uma express\u00e3o da hesita\u00e7\u00e3o de Abra\u00e3o e da luta interior entre natural e sobrenatural: se ele poderia e queria acreditar na promessa sobrenatural do cap\u00edtulo 17.<\/p>\n

Eloh\u00edm e Adon\u00e1i<\/strong><\/p>\n

Todos sabemos que a hist\u00f3ria de G\u00eanesis 22 a hist\u00f3ria do sacrif\u00edcio de Isaque, Aqed\u00e1t Itzj\u00e1k\u00a0<\/em>encontrada neste cap\u00edtulo \u2014simboliza o centro e o auge da vida de Abra\u00e3o\u2014, sua inigual\u00e1vel obedi\u00eancia sem precedentes e f\u00e9. Mas voc\u00eas j\u00e1 prestaram aten\u00e7\u00e3o aos nomes de Deus neste cap\u00edtulo?<\/p>\n

A diferen\u00e7a nos nomes de Deus usados no in\u00edcio e no final desta hist\u00f3ria \u00e9 muito clara. Quando o teste come\u00e7a, \u00e9 Eloh\u00edm que ordena a Abra\u00e3o que sacrifique Isaque. <\/span>\u00ab<\/span>Depois dessas coisas p\u00f4s Deus (Eloh\u00edm) Abra\u00e3o \u00e0 prova<\/span><\/i>…<\/span>\u00bb<\/span><\/em>[1]<\/strong><\/em><\/a><\/p>\n

Eloh\u00edm<\/span><\/em> (<\/span>\u05d0\u05dc\u05d5\u05d4\u05d9\u05dd<\/span>) \u2014\u00ab<\/span>Deus<\/span>\u00bb<\/span> ou <\/span>\u00ab<\/span>deuses<\/span>\u00bb\u2014 <\/span>\u00e9 o termo gen\u00e9rico para Deus que encontramos na B\u00edblia. Ele pode ser usado como um substantivo plural se aplicado aos deuses de outras na\u00e7\u00f5es, ou um substantivo singular quando se refere ao Deus de Israel. A ordem de Eloh\u00edm<\/i> \u00e9 aquela que outros <\/span>\u00ab<\/span>eloh\u00edm<\/span><\/i>\u00bb<\/span>, outros deuses, poderiam fazer e fizeram: a pr\u00e1tica do sacrif\u00edcio humano era bem conhecida dos vizinhos de Israel. No entanto, foi o Senhor, Adon\u00e1i<\/i>, que parou a m\u00e3o de Abra\u00e3o no final: <\/span>\u00ab<\/span>Mas do c\u00e9u lhe bradou o Anjo do SENHOR (Adon\u00e1i)<\/span><\/i>…<\/span><\/span>\u00bb<\/em>[2]<\/strong><\/em><\/a> \u00a0Adon\u00e1i<\/em> ( \u05d9\u05d4\u05d5\u05d4)\u00a0\u00e9 o nome absolutamente \u00fanico e pessoal do Deus de Israel \u2014o nome mais usado na B\u00edblia\u2014.<\/p>\n

A tradi\u00e7\u00e3o Judaica interpreta os nomes Eloh\u00edm<\/em> e Adon\u00e1i<\/em> como a explica\u00e7\u00e3o dos dois aspectos da natureza de Deus: Sua Justi\u00e7a e Sua miseric\u00f3rdia. Esta compreens\u00e3o dos diferentes nomes de Deus tamb\u00e9m \u00e9 usada para explicar os dois relatos diferentes da cria\u00e7\u00e3o \u2014G\u00eanesis 1 e G\u00eanesis 2\u2014: O Midr\u00e1sh<\/em> diz que o mundo foi originalmente criado por Deus como Eloh\u00edm<\/em> (G\u00eanesis 1), mas que depois Ele \u00e9 chamado Adon\u00e1i<\/em> Eloh\u00edm<\/em> (G\u00eanesis 2), porque Ele viu que sem sua miseric\u00f3rdia sua cria\u00e7\u00e3o n\u00e3o sobreviveria. Os diferentes nomes de Deus usados no in\u00edcio e no final de G\u00eanesis 22 refletem os dois aspectos da natureza de Deus \u2014Eloh\u00edm e Adon\u00e1i<\/em>\u2014.<\/p>\n

 <\/p>\n

[1]<\/a> G\u00ea<\/span>nesis 22:1.<\/p>\n

[2]<\/a> G\u00ea<\/span>nesis 22:11.<\/p>\n

Meus amigos, eTeacher oferece um curso maravilhoso onde voc\u00eas podem aprender os coment\u00e1rios do Por\u00e7\u00e3o Semanal da Tor\u00e1 junto com a interpreta\u00e7\u00e3o do Novo Testamento. Como sempre, podem estar em contato para mais informa\u00e7\u00e3o.<\/em><\/p>\n

Em muitos artigos\u00a0est\u00e3o\u00a0inclu\u00eddos trechos de meus livros. Tamb\u00e9m, meu \u00faltimo livro \u00abUnlocking the Scriptures\u00bb sobre as percep\u00e7\u00f5es Hebraicas da Tor\u00e1 e as percep\u00e7\u00f5es Judaicas do Novo Testamento\u00a0<\/em>j\u00e1 est\u00e1 publicado e est\u00e1 dispon\u00edvel na Amazon.\u00a0[Por o momento somente esta em Ingl\u00eas]:\u00a0<\/em>https:\/\/www.amazon.com\/s?k=unlocking+the+scriptures+by+julia+blum&crid=2IHYED6W7ZVYI&sprefix=julia+blum+%2Caps%2C689&ref=nb_sb_ss_i_4_11<\/em><\/a><\/p>\n

k=unlocking+the+scriptures+by+julia+blum&crid=2IHYED6W7ZVYI&sprefix=julia+blum+%2Caps%2C689&ref=nb_sb_ss_i_4_11<\/em><\/a>.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Da anuncia\u00e7\u00e3o ao sacrificio A nossa por\u00e7\u00e3o de hoje, Vayer\u00e1, sem d\u00favida, apresenta um interesse especial para os Crist\u00e3os porque sua estrutura \u00e9 semelhante \u00e0 estrutura do Evangelho de Lucas: esta por\u00e7\u00e3o come\u00e7a com a Anuncia\u00e7\u00e3o Divina do nascimento milagroso do filho da promessa, e termina com Aqed\u00e1t Itzj\u00e1k, o sacrif\u00edcio deste filho milagrosamente nascido. […]<\/p>\n","protected":false},"author":45,"featured_media":13127,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[395],"tags":[],"class_list":["post-13135","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-jewish-studies"],"acf":[],"yoast_head":"\nREFLEX\u00d5ES DO NOVO TESTMENTO: VAYER\u00c1 - Israel Institute of Biblical Studies<\/title>\n<meta name=\"description\" content=\"Da anuncia\u00e7\u00e3o ao sacrificio A nossa por\u00e7\u00e3o de hoje, Vayer\u00e1, sem d\u00favida, apresenta um interesse especial para os Crist\u00e3os porque sua estrutura \u00e9 semelhante\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/israelbiblicalstudies.com\/pt\/blog\/category\/jewish-studies\/reflexoes-do-novo-testmento-vayera\/\" \/>\n<meta property=\"og:locale\" content=\"pt_BR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"REFLEX\u00d5ES DO NOVO TESTMENTO: VAYER\u00c1 - 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